Athappookkalam- the traditional Flower-bed pattern of Kerala seems to gain a fresh scientific outlook nowadays, rather a new face being lost in the hustle splendour of ritual mockeries. These indigenous flower-beds created and presented as a welcome-sign for the legendary king Mahabali, apart from its ceremonial etiquettes represent some sedulous efforts mystified in a mythical ambience. The floral patterns still practiced on the eve of the Festival of Onam shares some features that remain unlinked to its history as a harvest merriment. In addition to its informal affiliation to enviro-ethic and nature education, the syntax prevailed for these floral formulations reflect the relics of what we term today as herbal or folk systematics.
In the true sense, flower-beds of Kerala represent a medieval uplift of the alpha- taxonomy that came wavering through the ravages of time. Largely in the form of traditional knowledge these data collected and preserved by the folks served as the denizen’s database for the benefit of the epicurean life they followed. Obviously enough these included recipes for folk-medicines, antidotes and other herbal preparations. The chief characteristic regarding this was that though appearing rustic sometimes, atleast some factual details about the local flora were known to almost everyone and this remained perceptual also. What did the norms and regulations for Pookkalams really aim was to transcend these ethnic know-how towards the generations to come.
As per the folklore, flower-bed preparations in Kerala are not exclusive to Onam season. Keralites make Pookkalams as part of four festive events in a year, the first being the Onappookkalam, the second during the Pooram celebrations of far-North Malabar, the third on the auspicious day of Pathinaram Makam and the fourth on the birthday of Lord Krishna (Ashtamirohini). In addition, the southern fringes of Trivandrum district has one more flower centered ritual as an adoration of the Goddess of Justice Bhadra, popularly known as Pooppada. However, the selection and combination of flowers differ very much in case of the above said floral adornments. Similarly the Pooram ceremony of Malabar aiming at the exhilaration of the God of love Kamadeva, yet another variety of flowers are used, mainly as ominous symbols.
The flower selection for Onappookkalams surpasses all its contemporary sacraments by not trying to decipher any thing from an occult or obscure entity that is presented. Moreover it had a scientific backup also. More than twenty different verities of flowers were used in Onam flower-beds throughout the whole ten days of its periodic modulation to a fine, fulsome culmination at the end. The first flower to be used in Pookkalam is that of Mathan (Cucurbita moschata) upon the earthen idol of Lord Ganapathi. On the first day, there will be white flowers only which is insisted to be Thumbapoovu (Leucas aspera) with tender leaves of Thulasi (Ocimum sanctum) at the centre. The second day is specified for Arippoovu (Lantana camara). From third day onwards flowers with varying colours may be used, but traditionally it should be a medley of yellow, white and red.
Even after the local preferences made Thumbapoovu remains as a mandate for Onam flower-beds throughout Kerala region. This special status though reminiscent of some mythological connections, has some scientific relevance also. Three varieties of Thumba are found growing in the highlands of Kerala having vernacular names such as Karimthumba (Anisomeles malabarica), Perumthumba (Leucas aspera). Among these, only Leucas aspera is acceptable as Onappoovu while the others have to be discarded. It is interesting to note that this particular selection was made by the groups of children in a playful environment filled with chants of Poove Poli ..... Poove Poli. It should be noted that, today, such an identification procedure demands various inferences and deductive keys for even a post-graduate student of plant systematics.
Similar restrictions are there for Nathyarvattom (Tabernaemontana divaricata) which is known as East Indian Rosebay. Two varieties of this plant are usually seen in Kerala, one by the name Nanthyarvartham and the other Kuttananthyarvattom. Only the former was preferred in Pookkalams while the other remained as an inferior alternative. Such preferences take a curious form indeed when some plants are seen to be exempted from such kind of strict specifications. A good example is Mukkutii (Biophytum reinwardtii) which possesses one more closely related variety such as Biophytum sensitivum var. candolleanum. Strangely enough both were equally acceptable on Onam flower-beds. Here we can see the concept of a folk-systematics gaining shape or transcending to herbal systematics. Let’s trace out how it happened.
The aspera species of the genus Leucas and the divaricata species of Tabernaemontana were one the specific ingredients of folk-medicines prevalent in ancient lives of Kerala. As revealed by modern Ethnopharmacological studies, the active principle in these which render them therapeutic properties couldn’t be substituted even by a closely related species. The healing effect of an alternate species may not be in the desirable way as it is largely concerned with the alkaloid like chemical components they hold. Again it can be presumed that, in the case of Mukkutti and others such restrictions hadn’t existed because their related varieties are some what similar in the biochemical composition. These aspects generally defined under the auspices of Ethnopharmacognosy however needs further clarifications and lab trials.
Yet another importance of the pragmatic curriculum the Pookkalams uphold lies in the efforts it made to spread the love for nature and a mind to conserve it. Flower bed preparations of Kerala irrespective of its formal priorities included flowers from plants of no obvious economic benefits. The best example is Kakkothippoovu or Kakkappoovu which is used for making the special flower bed of the auspicious day of Kakkappooradam. This ceremony had much cultural coalitions with the Onam celebrations of central Travancore. The plant which is used in this ritual is Utricularia reticulata of Lentibulariaceae family. Preferring naturally wet and moist rock surfaces to grow, this plant has become so sparse in occurrence that it need to be designated as threatened. May we think the ancient Keralites foresaw the fragility of its habitat and conserved it by rendering a special status to its flower. May not be, but if so, it is ingenious enough.
UNESCO recognizes the making of ritual flower beds such as Onappookkalam as tek (traditional environmental knowledge) practices and evidently underlines their conservation and progression. However, what still remains unnoticed is the aptitude of science that many of these teks carry in their eclipsed faces. There are many flower-centered rituals in Kerala and many among these are reminiscences of the diverse and rich local flora that we had in our past. These can even function as documents more comprehensive and complete than the much hailed record in print such as Hortus Malabaricus. But what actually needed is a thorough understanding of the soul and spirit of our cultural rites, rather than procuring patent numbers for everything that seem indigenous and employing the policy of a dog in the manger.
(For photos and scientific names of flowers used in Onappookkalams, please read Malayalam article on My blog www.sasthraveedhi.blogspot.com.)
