That which does not renew itself does not survive. It is an eternal law. When the capacity for self-renewal or regeneration ceases, an organism dies. The same law applies equally to people, customs, rituals, festivals and celebrations. Onam, celebrated by Malayalees the world over with fervour and consistency as well as innovation, is an instance of survival by renewal. Old-timers or the nostalgia-addicts are wary of the changes and innovations in the style and content of Onam celebrations. The new generation and those who are not averse to changes consider obscurantists and purists as a vestige of the past, still clinging on to impractical and archaic ideas. This contradiction and conflict seems to be embedded in the celebration of Onam. Onam has survived social changes and vicissitudes of history by this ongoing conflict and the gravitational pull of diametrical opposites. When Government entered the scene sometime in the early seventies and began to promote Onam as a secular and national festival, making it more participatory and popular, it was not accepted without demur. Elders in our families would question the role of the Government in what was essentially an occasion for family reunions and laidback afternoons after a heavy sadya. When the youth of the day (the writer being one of that generation) made haste to get away to the city centre from the stale recounting of family lore (heard ad nauseum), elders raised their eyebrows.
Government-sponsored Onam offered fresh sources of entertainment and opened new avenues of social opportunities. Slowly more members of the family, cutting across age-hierarchy began to accept and appreciate the mirth and ambience of celebrations, which included multi-coloured lights hanging from trees of Vellayambalam and illuminated buildings of the Secretariat, Corporation office, Public office and Museum. The cultural and entertainment extravaganza became an accepted component of Onam. Accordingly conventional time-schedules followed at homes underwent changes to accommodate the mandatory visit to ‘the city’ in the evenings. Of course the spectacle of floats on the last day and the ensuing commotion became an inalienable part of the Onam protocol. As the family-reunion mode gave way to the entertainment quotient, thanks to Government-sponsored Onam, other entertainment media too became aggressive. Conventionally the whole state waited for the big-budget releases of Malayalam movies coinciding with Onam. The same logic has now been picked up by television channels who offer a great buffet to those staying back at home during Onam. This is after all an extension of what the magazines and periodicals have been doing and still doing to mark Onam. Every periodical tries its best to persuade all the important writers to contribute to the Onam Visheshalprathi. With mounting distractions (of mobile phones, Internet, whatsapp and Facebook) how anyone could find time to read these multi-volume specials is a matter of speculation.
A major lamentation of traditionalists is the commercialisation of Onam. Definitely with more money reaching workers and employees, Onam is spending time as well. From what was essentially a family event, it is today predominantly a social and commercial event. Traders with more avenues to reach out to the customer try to lure them with special gift coupons, lucky draws and several other inducements. The prefix ‘Onam special’ is generously used by all kinds of traders. Old-styled ‘Onam discount’ exists only where Governmental penchant for ‘precedent’ blocks imagination and creativity with a vengeance. That accounts for the lacklustre Government showrooms, be it coir, khadi or handloom. Aggressive private traders captivate the customer through all possible media messages. Advertisement revenue generated during the Onam festival is not insignificant.
Of course, there is one commodity whose sale spikes during Onam without incurring any expenditure on promotion. And that is liquor! The overworked staff at Bevco outlets will have to strain themselves to satisfy unending hands stretching into the narrow counter-holes. (I imagine the picture.) Sale during every Onam outdoes the previous one. With a willingness to spend, Onam shopping is of course a bonanza, not only for traders but also for Government who benefits immensely from taxes. (Of course Government spends too by way of Onam allowances, bonus). Today one could safely coin a slogan: ‘Onam time is buying time!’ After becoming willing partners in the spending spree, we turn progressive and pro-poor thinkers and philosophers soon after Onam, shedding copious false tears over pitfalls of consumer culture, ill-effects of globalisation and the injustice of private enterprises. One need not worry about this farcical post-script which is part of the essential Malayali hypocrisy!
A by-product of the ubiquitous floral decorations in resident associations, offices, hospitals, educational institutions and showrooms are the hundreds of new patterns and designs that have been added to the social repertoire by creative young people. From the traditional athappoo, which is a modest decoration made with a few petals spread on a small circle in the courtyard cleansed by cow dung, computer generated sophisticated floral designs are today’s norm. The greatest achievement is that religion has been kept out of the Onam discourse amid increasing inroads religion has made into all walks of life. The Malyali can surely be proud of this. He has guarded this embankment with conviction and fortitude. Commercial underpinnings of celebrations may also have helped in cutting across caste and community lines. The logic of commerce also influences the form and style of Onam by the clever introduction of big-time gifts and tempting offers.
Onam has the resilience to change with the times. Without resilience it would have shrunk into a harvest festival with diminishing appeal and value with nothing much left to harvest! Agriculture is no longer the mainstay of Kerala economy. Onam has outgrown its agricultural moorings and morphed into a commercial celebration and entertainment where media, Government and traders have a stake. The only eyesore that remains to be addressed is the unhealthy potbelly of Mahabali as portrayed on bill boards. Beware! Some private hospital might approach him with the benefits of bariatric surgery! Though Mavelinadu was once free of sickness and suffering (aadhikal, vyadhikal onnumilla), modern Kerala is the paradise of pathogens and here healthcare is business!
( The author is vice-chancellor of Malayalam University)
