Pulluvans

The Pulluvans have been described by early anthropologists as astrologers, medicine-men, priests and singers in snake groves. Thurston 226 Pannikker writes that the Pulluvans belong to a Òcommunity of village minstrels.Ó pg 14 They are known to be snake worshipers and act as priests when performing rituals for the snake gods and goddesses, such as Nagaraj and Nagarikshi. Panniker continues stating that the ÒPulluvas sing serpent songs with ardent faith in the superior varieties of serpents, which are believed to be the protectors of the land as its guardian angels.Ó pg 14 The songs are known as Pulluvan Pattu or Sarpam Pattu.

We were fortunate to meet with one family in Trichur who belonged to the Pulluvan caste, and who were still involved in their traditional practices. Their names were Ambujukshi, Sudhee, and AmbujukshiÕs brother, who we knew as Uncle. They informed us that in Trichur there were, 43 Pulluvan families; in Calicut a little more than 43; in Pallakkad about 40; and in Mallapuram 20 families.The name Pulluvan, we were told by Uncle, comes from Pullall Bhavasia meaning Òfrom the grass, or earth.Ó The uncle had formerly been in the military but retained the traditional practices of his family when he returned home. Their systems of ritual and music are vast and complex. The techniques, methods, and practices are handed down the family line to all members.

In ancient times the Pulluvans were of relatively high status. Serpents were widely worshipped in Kerala at this time, and it was believed that each house was supposed to set aside a piece of land as a snake grove. However, with the arrival and dominance of the Brahmin ideology and the caste system, their status was reduced to that of a low caste. According to local caste tradition the Pulluvan is ranked below the lowest level of the AmbilavasisÕs (temple servants), and below the Nayar families (traditionally a family of warriors) whom they normally serve.

Nevertheless, serpent worship is still prevalent in Kerala, and the Pulluvans are called on by families frequently to perform rituals and services for the serpent deities. This is especially true, we were told, during the harvest seasons. Often, rituals are performed in times of trouble, such as poor harvest, bareness, or disease (especially skin disease). During these times it is believed that either the deities had been mistreated or angered and therefore must be propitiated. Other times the worshiper may be starting on a new journey, or venture, and simply needs the blessing of the serpent deities. In all cases, the Pulluvans have been ascribed by tradition to handle affairs with the serpent deities.

For their services families offer them gifts like rice and clothing or money. In the past this would be their livelihood, although due to drastic changes in modern society they have taken up other occupations.

INSTURNMENTS AND MUSIC

The instruments used in rituals by the Pulluvans, which are unique to their caste, are the Nagaveena, Kudam. They also use the cymbals, in their own unique way.

The nagaveena is a one stringed violin made from arralee (teak) and jack fruit. See these two pictures of the nagaveena. Both of these woods, according to Uncle are nocturnal treeÕs, meaning they do not sleep during the night. This is good because they told us they often perform rituals at night time. Some wooden bangles were at end of the bow which provided rhythm when played. The string is also from some plant or tree known as naagachitaamradaa . Uncle told us that the string is first boiled, along with a pot of rice. When the rice boils, the nagaveena is supposed to be strung. The instrument is then put in water for a prescribed amount of time and then dried.

The kudam is an instrument made by covering a pot with some kind of skin, usually of a cow, and fixing a string to it. The string is tied to a small piece of wood, which is firmly held by the feet, making the string tight. Another small piece of wood, from the jack fruit tree, is held in the hand and used to pluck the string. By pulling and plucking the string different rhythms and tones can be created.

The Pulluvans have their own system of music which is similar to the raga system of classical music. Uncle and Sudhee, stressed however that there system was different and separate from the raga system and gave us various examples with their instruments: dukhe kandaram (sad throat; in a melancholy mood) thodi (not sung), natta (tightening of pattern; faster tempo). Pulluvan Pattu they told us has certain structure which they must follow. For example, after each pair of lines, the next stanza is supposed to begin with the next letter of the alphabet. Before getting to the 52nd letter, the person should be possessed. Also after every sixth pair of lines, on the seventh, they start a new tune.

The rituals they perform usually involve: the creation of a ritual area, drawing of a kallam, singing and playing of Pulluvan Pattu. Many times possession follows the song, usually by one or more females.

The kallams are powdered drawings on the ground which are representative of the snake deities. They are believed to be extremely powerful and imbued with the energy of the deity called upon. Each deity has its own particular kallam which follows a prescribed pattern. The kallam must always have a drawing of a snake though. Uncle told us that he knew about 200 different patterns, which he learned by watching and drawing them in a book. Particular deities and patterns are used for particular purposes. For example, the santana kallam , he said, is a pattern used when the devotee is wishing for a child. Uncle told us that in the kallam, one of the most important elements is the knot or weave which is drawn. This process of weaving or knotting is known as Pachakattu.. Tightly woven kallams are known as asnathkalam . It is believed that if the knots are not drawn correctly it is a bad omen and the ritual will fail. The Pulluvan family told us that on January 23rd they were going to perform a ritual Pakodda , where 2 kallams were drawn each day for 41 days. Different patterns would be done each day. Prior to this ritual another ritual had to be performed in order to fix the date, determine what needed to be offered, which deities needed to be propitiated and thus what kallams needed to be drawn. The ritual procedure, Sudhee told us generally, went like this: kallam would be made, Pulluvan Pattu is sung, kids become possessed telling the Pulluvans the required information, and finally the kallam is wiped away by the possessed children.