ONAM : A Transcending Myth

As Onam has already dawned upon us, the internet has been flooded with images of people sporting golden-bordered sarees and refulgent mundus: a typical picture of the celebrated Onam. Though Onam has its origins as a Hindu festival, the sheer spectrum of people who celebrate it is astounding. It cuts across all segments of society, reaffirming, once again, the image of our country as steeped in communal harmony.  For many, Onam is not merely an occasion to enjoy the culture, but also to reconnect with the traditions practised by the Malayalis.  The worldwide Malayali diaspora also engages in cultural indulgence which gives them a sense of belonging helping them feel connected. It gives them a sense of identity as a part of a community even when they are thousands of miles away from their homeland. 

Unlike the modern one-day celebration of Onam, it's traditionally a 10-day extravagant festival rooted in the mythical story of King Mahabali. The king's exemplary governance and consideration for his subjects made him quite popular in his kingdom. As the myth unfolds, the Asura (demon) King Mahabali is stomped under the feet of Lord Vishnu disguised as a Brahmin boy who seeks "three feet of land" from the King. Mahabali, recognising that he has been tricked, asks Vishnu to let him return to his people once a year for a day. Onam is therefore celebrated with great joy and merriment, marking the yearly return of the great ruler King Mahabali who sacrificed himself for the love of his subjects and kingdom.  Even though Onam is quite popular as a festival, not many know about a  different interpretation of the mythical origins of it which deals with the class/caste contradiction. 

The story implicitly exposes the horrors of the caste system which pervade the social fabric of India since ancient times. It is to be noted that King Mahabali was a Demon King who belonged to the Dalit caste, whose resurgence was crushed down by the predominantly Upper Caste (Brahminical Gods)  who saw him as a potential threat.

The version of the myth that has been passed down from one posterity to another is fabricated, favouring the narratives of the privileged sections of society. There is a selective transmission of class-dominated values which makes us view the story in a positive light instead of making us question the origin and reality of the narration of these myths. The crushing down of King Mahabali is indeed a symbolic representation of how marginalised and downtrodden sections who dare to rise are subjugated by people who hold dominant positions in society. Onam also validates the voices of the systematically oppressed by acting as a symbol of protest against the caste system. It celebrates the honour and the sacrifices of the disadvantaged by expressing solidarity with them. 

Onam is also symbolised by earthly and ecologically friendly customs and rituals that act as a bridge that reconnects humans and nature. Be it the feast of 'Onasadhya' which consists of more than twenty-four varieties of delicacies served on the banana leaf, or the 'Pookolam' - a colourful and intricate rangoli made using flower petals, Onam is again a celebration that also brings the community closer to the nature. Onam being a harvest festival, gives an economic boost to farmers who help us in meeting the customary needs of the festival during this high consumption season.  Ironically, today Onam has deviated from its real purpose. When we purchase the popular ready-to-eat Sadhya, prepackaged flowers,  synthetic banana leaf, or the Kasavu saree and mundu manufactured in surplus by the industries, we unknowingly extend our support towards the capitalists which in turn increases the polarity between the rich and the poor farmers. The  Indigenous people who usually belong to the suppressed classes depend largely on small-scale farming or local handicraft production for their basic livelihood. Our seemingly insignificant choices affect them by gradually aggregating the existing socio-economic inequality thereby hampering their sustenance. 

Indeed, the myths that are told reflect our society and act as a channel that connects  society and culture on a way larger canvas. They leave an indelible mark on the minds of the people to whom it is narrated. Retelling these narratives has led to every aspect of the festival being commercialised, losing its true purpose. This Onam, let's unlearn the extravagant form of celebrations of splurging money for the profit-making of plutocrats but instead reaffirm the vital role of mother nature and raise the morale of our hard working  farmers. Let's not only cherish our history but often question the perception of our myths. 

Happy Onam to all!

Meet the Author

19, teacher, dancer, writer, batman? I hope someday I'll write something worth plagiarising.

Anusree Nair