With the arrival of the Pooram season, Poothan and Thira figures begin to appear along the village paths of central and northern Kerala. Dressed in fierce forms and colourful costumes, they dance energetically. Wearing large, crown-like structures and carrying the Devi’s Thira, the artists travel from place to place. They are accompanied by chenda players and move forward with vigorous dance steps.
Similar customs can also be seen in southern Kerala, though with slight variations and known by different names. One such is ‘Mudi’, associated with Mudipura, where the presiding deity is Bhagavati/Bhadrakali. Mudipuras are similar to Bhagavati temples (difference lies in the idol) in the southernmost regions of the state capital. In many Mudipuras, there is no permanent stone idol; the power resides in the Mudi itself.
Poothan and Thira – Kerala Ritual Performances
Poothan & Thira travel from one home to another in rural places
When they travel from one home to another, unique ingredients of festival, joy and beliefs mix up together to give a divine and rural touch. Its chemistry dissolves in the hearts of devotees and spectators. They are welcomed with lighted Kerala lamps, flowers, Nirapara (rice and other offerings placed in Nirapara, a measuring equipment used during old days), new dress, rice flakes and above all the filled minds of devotees. Poothan & Thira throw rice among the spectators and then move forward to next home. Only male artists perform.
December is the season of Poothan & Thira
Every year, Poothan and Thira visit homes during December. Their appearance also marks the beginning of the annual temple festival season in Kerala. The festival season usually extends from December to May, and Poothan and Thira enhance the festive mood throughout this period. Different Poothan and Thira appear at different times, depending on the temple festivals they are associated with. By May, when the festival season comes to an end, they too gradually disappear. They are mostly seen during the hot summer months, especially in May, when the sun is at its peak. Almost all the streets are filled with their noise and colours.
Poothan and Thira mostly appear in Thrissur, Malappuram & Palakkad districts
Thirayattam and Poothanattam are mainly part of mid and north Kerala. Thrissur, Malappuram and Palakkad are among the districts where they are widely celebrated. Their legends are linked to the story of the war between Kali and Darikan, and also to Kannaki of the Silappathikaram. Many of them are associated with village shrines and have regional variations.
This art form lies close to Theyyam
Poothan & Thira and Theyyam are often mentioned together because all are ritual performance arts of Kerala temples — but they are not the same. Their origin, costume style, scale, and ritual depth differ. While Theyyam is considered a living deity ritual – practised in North Kerala, Poothan and Thira are more of ritual folk performances connected to temple festivals.
Like any other religious art form, Thirayattam — the dance of Thira — and Poothan Attam — the dance of Poothan — are closely linked with local culture and share many colourful mythological stories. In many aspects, they are closely related to Theyyam. Apart from similarities in costumes, face and body painting, and shared mythological themes, this art form is also based on the belief that divine power enters the performer’s body. The vigorous dance movements are believed to come from this spiritual energy. Traditionally, they are performed only by members of the Perumannan community.
Thira dance belongs to the Asura category. Parachenda, a type of chenda, is used as the main musical instrument. The dance steps include Chilambattam, Pinangaal and Vettimalakkam. Though the mask of Poothan has a fierce appearance, the rhythm of the performance is comparatively soft. Thudi is used as a musical instrument for Poothan Attam.
Many temples organise both Thirayattam and Poothan Attam, mostly as part of the annual temple festivals. Some temples conduct only Thira, a few conduct only Poothan, while others organise both together. In temples of the Thrissur district, such as Manimalarkavu and Machad, both are performed. Apart from the local Pooram day (the final day of celebration) in Bhadrakali temples they are also conducted on Bharani star days.
While Poothan and Thira are more strongly associated with temple festivals, Theyyam is traditionally performed in ancestral homes (Tharavadu / Kavu) and sacred groves. Many Theyyam rituals are family- or community-specific, linked to lineage deities and as per cultural beliefs, the deity descends to the performer. Read about Theyyam in detail here. Poothan & Thira are associated with Lord Shiva and Bhagavati, respectively, and they form a part of annual celebrations. Its core idea is ritual guardians/folk spirits.
Preparations, beliefs, and key differences between Poothan and Thira
Preparations for Poothan is not so easy
Poothan means Bhoota Gana, associated with Lord Shiva. That is why Poothan takes a Raudra (fierce) form. Staring eyes and a bitten tongue are the trademarks of the Poothan mask. The mask is prepared from the root of the ‘Varikka’ variety of the jackfruit tree.
The costume of Poothan is very colourful. Beaded chains, ornaments, minukku, alavattam and other decorations are used. Bangles are worn around the arms and shoulders. Aramani (bells around the waist) and anklets with sound (chilamb) are also worn. Yellow and red are the main colours used in the costume. The performer also wears a large crown weighing around 20 kg, with peacock feathers fixed on the outer side. A kol (stick) in the right hand and a paricha (shield) wrapped in silk in the left hand are other accessories.
Thira is associated with the belief of Bhagavathi (Goddess)
While Poothan is associated with the Bhoota Gana of Lord Shiva in a fierce form, Thira is associated with the Goddess. Thira does not use a face mask. The large crown is the main attraction. It is semi-circular in shape and made by fixing sixteen wooden plates of jackfruit wood together.
Two pieces of cloth (like towels) are fixed on either side of the crown for balance, and the artist holds them while performing. The crown weighs at least 20 kg. The performer needs a lot of practice to master this art and balance the crown with the attached cloth pieces. He even jumps and sits while performing, showing strength and body control.
Since no mask is used in Thira, special makeup is done on the face. Turmeric powder, rice flour and kohl are used. No artificial colours are applied. Sesame oil is spread on the body before the makeup begins. The midrib of coconut leaves is used to shade the colours. Anklets (chilamb), waist bells (aramani), kodiyada, chirada, kalkkatti, thookku (earrings) and thaakk are other ornaments used.
They start after Para Purappad from the temple
After the Para Purappad is conducted at the temple, Poothan and Thira enter the lanes of the locality and visit homes. They move around the local area and inform each household about the upcoming temple festival and celebrations. In a temple’s thattakam, every festival or custom is traditionally regulated by a particular tharavadu (family). The responsibility and ownership of certain traditions are passed down from one generation to the next.
The ancestral home worships Bhadrakali, and there is usually a separate shrine for the Goddess. Once the performers are ready, they first reach the courtyard of the tharavadu and seek the blessings of the senior family members and the Goddess. Then they proceed in a procession to the temple. After invoking the spiritual presence of the Goddess, they begin visiting the homes within the same thattakam (locality).
On the afternoon of Pooram day, Poothan and Thira once again dance energetically in the temple grounds just before the entire ceremony comes to an end.
Also, go through my collection of posts titled – Kerala temple festivals, rituals and events.
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