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GENDANG URUMEE MELAM
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Introduction and history
Urumee Melam is a traditional drumming art form rooted in the cultural heritage of the Tamil community in South India, particularly in the Tamil Nadu region. Classified under the membranophone family, this instrument produces sound through the vibration of stretched membranes or animal skins. The Urumee Melam features a cylindrical body made of wood or metal, with both ends covered by animal hide. It is played using a combination of hands and drumsticks and is typically strapped to the player’s body with a cloth or sling, allowing it to be played while moving. The unique playing technique enables performers to create continuous rolling rhythms and complex beats, distinguishing it from other types of percussion instruments.
The drum was introduced to Malaya in the 19th century through waves of Indian migration, particularly among those who came to work in the plantation and construction industries. Since then, the Urumee Melam has become an integral part of Hindu religious ceremonies in Malaysia, especially during festivals such as Thaipusam, Pongal, and Kavadi processions. The hypnotic rhythms produced by the drum help evoke a deep spiritual atmosphere, fostering communal unity and heightening the devotional experience for worshippers.
Today, Urumee Melam is not only cherished by the Indian community but has also attracted interest among Malaysians of various ethnic backgrounds who seek to understand, appreciate, and preserve the uniqueness of this cultural heritage. It stands as a powerful example of how traditional music can connect individuals to their beliefs and ancestral roots, while also serving as a bridge to unity and mutual understanding between communities.
Traditionally, Urumee Melam was used in religious ceremonies and community celebrations. In ancient times, it also served as a means of communication on the battlefield. The rhythmic patterns played on the drum were used to relay specific messages, boost warriors’ morale, and unify troops amid the chaos of war.
In religious contexts, Urumee Melam is closely associated with Hindu devotional rituals, particularly in the worship of deities such as Lord Murugan, Goddess Kali, and Lord Ayyappan. The sound of the drum is believed to channel divine energy, uplift spiritual devotion among worshippers, and facilitate inner cleansing and the expulsion of negative spirits. These performances are often linked to trance-like states, in which devotees enter deep spiritual consciousness through the intense rhythms and vibrations of the drum.
Additionally, Urumee Melam plays a significant role in various traditional ceremonies, particularly during major Hindu celebrations. During Thaipusam, it accompanies the Kavadi procession and the devotees fulfilling their vows; during Pongal, the harvest festival, the rhythmic drumming enhances the festive atmosphere and expresses gratitude. It is also featured in traditional Indian weddings, where it adds vibrancy and cultural depth, and during temple prayers, where it serves as sacred musical accompaniment, elevating the spiritual ambiance and devotion of the ritual.
In the contemporary context, the role of Urumee Melam has evolved beyond its religious function. It is now performed at multicultural festivals, art showcases in schools, universities, and official events, as well as at national exhibitions celebrating art and heritage. These performances help introduce Indian cultural traditions to Malaysia’s broader multiracial society, thereby fostering greater cultural awareness and appreciation for traditional arts. As such, Urumee Melam has become a powerful instrument of cultural diplomacy and a symbol of national unity, aligning with Malaysia’s identity as a multicultural and inclusive nation.
While the main focus of Urumee Melam lies in the mastery of the instruments, the attire of the performers also plays a crucial role in preserving the authenticity of traditional performances, especially during religious ceremonies and cultural celebrations. In Malaysia, Urumee Melam musicians typically wear traditional South Indian male attire, which includes the following:
Jippa – A traditional long tunic with either long or short sleeves, usually made of cotton or silk depending on the formality of the event. The color can range from vibrant tones to plain white, based on the context of the performance.
Veshti – A long white cloth wrapped and tied around the waist, reaching down to the ankles. It resembles a sarong or dhoti in its structure and style.
Tunde / Angavastram – A long cloth draped over the shoulder or tied around the waist, often used as a mark of respect and ritual significance.
This style of dressing not only provides comfort during high-energy performances but also reflects the values of modesty and spiritual cleanliness, which align with the sacred nature of Urumee Melam. Performers may also wear accessories such as copper or silver bangles, religious marks like bindis or vibhuti on the forehead, necklaces, or anklets, particularly during full-scale performances that incorporate dance.
Although male musicians typically do not wear cosmetic makeup like dancers, religious markings such as vibhuti (sacred ash lines) or kumkum (a red dot) on the forehead are commonly applied. These markings not only signify respect for Hindu traditions but also serve as a sign of spiritual preparedness for what is considered a sacred and devotional performance.
The urumee is a double-headed drum with a distinctive hourglass shape. This design enables performers to play both drumheads simultaneously using their hands or sticks, creating layered, energetic rhythms. The drum body is traditionally made from jackwood, a hardwood favored for its durability and excellent acoustic resonance. This same wood is often used in crafting other classical Indian instruments, such as the mridangam, making it a preferred material for both its strength and tonal quality.
Both drumheads, left and right—are covered with tightly stretched animal skin. While cowhide is commonly used in India, Malaysian versions often feature goatskin, which is appreciated for its tone and flexibility. Traditionally, the skins are secured using leather straps woven in a V-shaped pattern around the drum body. However, in modern adaptations, nylon cords have replaced leather straps due to their weather resistance, ease of maintenance, and the convenience they offer in adjusting the drum’s tension for optimal sound quality.
In Malaysia, the urumee drums are classified into three different pitch ranges: high, medium, and bass. The medium-sized drum typically serves as the lead instrument in both the urumee section and the entire ensemble. The high and lowpitched drums act as supportive instruments, creating a rich and layered rhythm.
Before a performance begins, the urumee drum is strapped over the player’s shoulder using a cloth sling, allowing it to be played while standing or walking—especially during religious processions such as Thaipusam. Urumee players use two types of sticks: a small rattan stick called Ahdi Kucci for striking the left side of the drum, and two curved rattan sticks called Ellukucci for playing the right side. This combination of striking and rubbing techniques produces a distinctive range of dynamic, resonant sounds, including the signature ‘moaning’ tone associated with trance states and spiritual experiences in Hindu rituals.
Performances usually involve multiple urumee players using drums of various pitches with the medium-sized drum leading the rhythm, and the high and lowpitched drums providing supporting rhythmic layers. Traditional instruments such as the Thavil and Nadaswaram are often included, adding intensity and brilliance to the performance. The full ensemble of sounds not only enhances the atmosphere but also strengthens communal spirit, reflecting cultural unity and religious devotion.
Among the songs typically played in Urumee Melam performances are:
Hindu Devotional Songs
Chants and hymns of worship performed during rituals or trance episodes, including:
Shobanbabu a/l Munian
Reference Source
Bahan Bacaan
Fadzil, S., Ross, V., & Azizol, A. (2017, December). Symbolic Roles of Music in Kavadi Rituals. In 7th International Conference on Postgraduate Education, UniversitiTeknologi MARA (Vol. 1, pp. 1342-1348).
Lai, G. (2019). FROM FOLK MUSICIANS TO POPULAR ICONS: REFASHIONING A STRUGGLING TAMIL FOLK MUSIC TRADITION IN SINGAPORE. THE INTERNATIONAL COUNCIL FOR TRADITIONAL MUSIC STUDY GROUP ON PERFORMING ARTS OF SOUTHEAST ASIA, 147.
Sykes, J. (2015, September). Sound studies, religion and urban space: Tamil music and the ethical life in Singapore. In Ethnomusicology Forum (Vol. 24, No. 3, pp. 380-413). Routledge.
Rajathurai, Y. (2007). Hindu Caste Music in the Malaysian Thaipusam Festival.
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State JKKN Contact Information
Pn. Shariza Isa
Cultural Officer
Jabatan Kebudayaan dan Kesenian Negara Wilayah Persekutuan Kuala Lumpur
Kompleks JKKN WPKL,
Jalan Tun H.S Lee,
50000 Kuala Lumpur
03-20726431
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