Knotty Muay Thai - the out side of the ring
by: Shu Lien
For many Western fans and practitioners, contemporary Muay Thai remains a fiendishly elusive phenomenon, stubbornly resisting a straightforward, comprehensive definition. Schools, categories, styles, rules, and legends proliferate, each imbued with more or less local colour, and each claiming ancestral pedigree, derived from more or less substantiated historical narrative. “Ancestry,” with the attendant notions of respect for one’s elders and strict observance of social hierarchy, and “history,” as both fact and legend, are the key terms to consider in any attempt at an understanding of what Muay Thai is all about. It seems fair to say that, in a trite-but-true fashion, Muay Thai will take an ardent follower on a life-long journey of (self-)discovery.
Falling somewhat short of a lifespan on these pages, let’s stick to basics while trying to disentangle some of the popular misconceptions regarding Muay Thai.
In Thai, the word “muay” has two meanings: the one is “boxing”, the second one is - quite significantly - “a knot.” Significantly, because being a complex, historically and culturally knotted phenomenon, “Muay Thai” is also a ‘knotted’ name. Its other common form - “Thai Boxing” - is not exactly an equivalent term.
As such, “Thai Boxing” seems to suggest that “Muay Thai” is a form of boxing of Thai origin. Well, it is, but that’s just a shortcut from a flat Westernised perspective. For Thai speakers, the term “thai” can pertain to things ‘from’ or ‘of’ Thailand, but in connection with “muay” (boxing), it is more likely to evoke the meaning “free” or “liberated”.
Given that Muay Thai is commonly considered to be Thailand’s national sport, many a Westerner with a penchant for the romantic and the chivalric might be tempted to cast Muay Thai within a quasi-political, not just national, but nationalistic framework. True enough, Muay Thai has been essentially the art of combat and the craft of war since time immemorial, but as far as names and their origins go, “muay thai” bears little relevance to state (or ethnic) politics. The “free” (“thai”) form of boxing (muay) denotes quite simply ‘free-handed’ style of fighting.
Bear in mind that the simplicity of ‘free-handed’ fighting is - again - a little knotty: on the one hand, the ‘free hand’ meant - literally - that there were no weapons involved in Muay Thai; the other ‘side’ of the “free hand” was metaphorical: it meant that there were few, or no rules constraining the fighters.
*******************
For the forefathers of contemporary fighters, Muay Thai was more than a sport, a pastime, or a matter of personal pride and prowess. It was a basic skill, necessary for sheer survival. Fighting one’s way through the natural and social environments was as common a fact of existence as, say, shopping is for you and me. No wonder, then, that in historical records, little mention was given to this ‘mundane’ side of life. The very origins of Muay Thai remain steeped in myth and legend, passed from one generation to the next by word of mouth. During that time, the practice of Muay Thai undoubtedly changed as it evolved, developed and became more and more complex, and more and more sophisticated with each generation of fighters.
Perhaps even more important than the gradual perfection of practical skills was the social and cultural significance of Muay Thai. From the earliest days, Muay Thai created a vital cultural bridge between the past and the future generations of Thais, ensuring the survival of both. Back then, Muay Thai was known as Muay Boran, or “ancient boxing.” The study and perfection of muay forms was as much a survival skill as a form of homage to the revered ancestors. The cult of the ancestors was in turn the cornerstone in the formation of local and cultural identity, an essential concept in a country oftentimes militarily and ethnically challenged by close and distant neighbours. In short, the phenomenon that we know today as Muay Thai seems to have a fair claim to stand on a par with religion and cultural tradition as one of the guarantors of the historical continuity of the Thai people.
Tightly knotted into the fabric of local tradition, Muay Thai - in its myriad local forms and variations - soon became a matter of local pride and a yardstick of cultural prestige on the wider social scene. Displays of martial craftsmanship spawned numerous contests and competitions. Muay Thai followed the predictable pattern in the history of the human race: where there were competitions, there were bets; where there were bets, there was money; where there was money, there were written records.
******************
The oldest such records date back to the 13th century, when Muay Thai as a form of martial art was included, supposedly for the first time, in an official manual for military training issued by King Ram Khamhaeng (1275-1317). Legend has it that the King had started practising Muay Thai as a 13-year-old boy, sent to the Samoh Khon Camp in Lopburi by his father, King Si Inthrathit.
Scores of young men followed in the King’s footsteps, flocking not only to the increasingly popular camps, but also to secular boxing schools and to Buddhist monasteries. The latter in particular were held in great esteem: the monks were dedicated teachers, intent on turning out students, who not only excelled at martial arts (i), but who were also well versed in the subjects of military strategy and ethics.
Training was tough. It had to be: whether in actual combat, or in competition, the fighters were equally exposed to full-blown attack by the opponent. In addition, they had no recourse to orderly rules and regulations that might guard their relative safety; even the fighters’ protective gear was minimal. Typically, only the groin was protected with makeshift materials, such as tree bark, seashells, or - at a later date - groin pads stuffed with kapok. The fists remained bare until the 14th century approximately, when fighters started using unrefined hemp rope wrappings to protect their fingers and wrists (ii). While there was no grappling, blows or kicks to the groin were acceptable, and the head often served as a “ninth limb.” Anyone willing to fight could take part in the contest, fighting anyone, who accepted the challenge, regardless of age, weight, experience, or any other constraint such as those that come nowadays under various “categories.” Time was equally irrelevant. Initially, the fight’s duration was determined only by the endurance of the weaker fighter. The division of fights into measured rounds came much later.
The brutality of Muay Thai contests did not dampen the enthusiasm and perseverance of the many fighters, who risked life and limb to participate in the competitions. But that is only a small wonder: their bravado was thickly lined not only with the ideal of local pride, or the desire to forge individual reputation, but also with the simple economic compulsion to earn a living. Once the practice of betting became an established tradition, prize money provided strong motivation for the fighters to contend.
It is safe to assume that the fierce competition in Muay Thai contests greatly increased once excellence at martial skills became an officially sanctioned means of social advancement.
*********************
In what is known as the Ayutthaya period, spanning the mid-14th to mid-18th centuries, Muay Thai’s pervasive influence in the Thai culture at last earned it a place on the national pantheon. Already an essential survival skill, an obligatory element of military training, an integral part of cultural-religious tradition, not to mention a source of income for some fighters, Muay Thai now offered the select few the possibility of ‘class transition.’ By the decree of King Naresuan the Great (1590-1604), the best Muay Thai contenders were drafted into the royal special force, the famed Grom Nak Muay. Members of this regiment lived in the royal palace and were responsible not only for the safety of the royal family, but also for the martial training of the entire royal household. Thus, for the best fighters, Muay Thai opened the path to a prestigious and lucrative occupation: the royal guard.
King Naresuan’s establishment of Grom Nak Muay is noteworthy on several counts. Perhaps the most striking is the exceptionally democratic character of Muay Thai ‘promotion system.’ The system was thoroughly meritocratic: members of all, even the lowest social ranks, could aspire to, and achieve, the elevated position of belonging to the royal entourage. Even more importantly, one cannot underestimate the significance of the transition which Muay Thai both generated and underwent. While freely offering the opportunity of class mobility, the phenomenon of Muay Thai itself became entwined in the country’s socio-political matters. Claims have even been made that decisions concerning matters of national politics were sometimes based on the outcome of Muay Thai competitions. Whether or not such claims can be supported by historical data, there is no doubt that Muay Thai’s involvement in the national life at its highest levels became firmly consolidated. Suffices to point out, that King Naresuan’s Grom Nak Muay survived as an institution well into the 20th century, remaining a permanent fixture of the royal court until the reign of King Rama VII (1925-1934). Last but not least, once Muay Thai became a means for social advancement, it underwent a number of essential ‘functional’ divisions. It may be worthwhile to dwell on this point at some length.
********************
Up to, and including, the reign of Naresuan the Great, the Thai kingdom had found itself in a perpetual state of turmoil and strife, waging numerous wars, fighting its way through numerous conflicts. It is only natural, therefore, that it was the martial - above all other aspects - that came to the fore in the cultural growth of Muay Thai. The pinnacle of that growth was the establishment of Grom Nak Muay.
However, the reign of the subsequent ruler, King Narai the Great, ushered a long period of political stability and economic prosperity. These allowed for a flourishing development of the other, non-military, aspects of Muay Thai. Thus, at the beginning of the 17th century, Muay Thai not only emerged as a sport, strictly speaking, but also - for the first time in its history - became a profession.
What is particularly interesting about this internal split of Muay Thai into separate functional units is that it seems to mark the dawn of the modern (hi)story of Muay Thai. Furthermore, the nature of the split affords a curiously dual perspective on the manner of Muay Thai’s entry into modern times. On the one hand, in the emergence of Muay Thai as a sport, and as a profession, one can discern the kernel of a budding industry: a time- and tradition-honoured practice enters the phase of ‘specialization,’ geared to the varying needs and demands of the general population. Muay Thai gradually assumes slightly different forms and slightly different aims, all developing along largely parallel lines, even if on overlapping fields.
On the other hand, however, the mushrooming ‘specializations’ within Muay Thai could be perceived as an attempt at disentangling the ever-tighter knot of Muay Thai’s multiple social, political, and cultural functions. An attempt at organization and specification is almost invariably an attempt at control. And within the following hundred years or so, the issue of control over the development of Muay Thai became a matter of vital importance on the national level.
**********************
Control must not be confused with coercion or constraint here. Despite inevitable modifications in the course of centuries, Muay Thai retained its original “free” and democratic character. Muay Thai camps and schools proliferated as never before, catering to all skills, levels and aspirations of the prospective fighters, whether amateur or professionals. Both men and women could take part in the training; facilities existed for both young and old, and historical sources testify that people from all social strata and all walks of life had the opportunity to try their hand at Muay Thai. The rules of boxing likewise remained unhampered. To mention but a few examples, in the late 19th century, the end of Muay Thai fights was still marked by one of the boxer’s succumbing to his opponent; precisely timed rounds of 3 minutes each were first fought in the 1920s, while boxing gloves did not become a requirement during competitions until 1929.
However, the issue of rules and regulations is not part of the kind of control I am concerned with here. Far more interesting, and far more important, is the mid-19th century Thai attempt at control of the ethos of Muay Thai.
**********************
The latest most significant events in the history of Muay Thai took place in the reign of King Rama V (1868-1910). Like so many royal personages before him, Rama V was an ardent patron of Muay Thai. However, none of his predecessors seems to have appreciated the cultural legacy of Muay Thai quite as much as King Rama V did. His was the reign that brought about the Golden Age of Muay Thai. It may well be that the revival of Muay Thai tradition in the times of Rama V arose partly in response to the increasingly pervasive influence of Western/foreign culture in Thailand.(iii) National pride as much as international politics demanded that the Thais present a strong and unified front as a nation. To such an end, scarcely anything could lend itself better than Muay Thai.
In the times of Rama V, Muay Thai naturally continued to be the trademark of the Thai armed forces, but its presence in the civilian public life now also became more visibly institutionalised. Having promoted Muay Thai to the status of a separate subject on the national curriculum of not only Royal Military Academy, but also of the Physical Education School, Rama V insisted on nationwide instruction of Muay Thai to the general public. He demanded that Muay Thai traditions be upheld and competitions regularly take place throughout the country. By inviting provincial fighters to the capital, and dispatching royal Muay Thai masters to the provinces, he intended not only to encourage the continuing vigour of Muay Thai, but also to ensure a uniform development of what had already come to be considered as the national sport of Thailand.
In so doing, Rama V strengthened the development of Muay Thai as a sport, a pastime, an entertainment, even an industry, but all that was not enough to control the ethos of Muay Thai; or, if you will, it was not enough to capture Muay Thai’s soul. To that end, Rama V used a different ploy: he proclaimed that Muay Thai performances henceforth accompany all royal ceremonies.
Arguably, this proclamation was the singular most important thing Rama V did for the tradition of Muay Thai at a time when its rich cultural heritage risked getting drowned on the rising wave of cross-cultural consumerism. The king’s official endorsement elevated Muay Thai to the role of a performative symbol on the national scene.
The spiritual elements which infused early Muay Thai development were no longer laying dormant underneath the gaudy spectacle of competitions, prizes, and betting, but were brought to the fore as part of the royal and national ritual. As part of royal ceremony, Muay Thai became an end unto itself. It was still a performance, to be sure, but one whose value rested not on the money (or other material gain) it generated, but on the significance of the age-long tradition it revived and authenticated. To cut a long story short, when Rama V included Muay Thai performances in royal ceremonies, he imparted royal dignity and splendour to the boxing tradition.
Today, the elusive, quasi-mythical dimension of Muay Thai still lurks in Muay Thai lore, so much so that it seems somewhat dismissive to characterize Muay Thai as simply ‘the national sport of Thailand’. For all the cultural narratives and values it entails, it might deservedly aspire to be considered as not just a phenomenon of the Thai culture, but a panphenomenon, indeed.
written by Shu Lien
August, 2008
i. Naturally, martial arts involved not only bare-fisted boxing, but also an extensive use of weapons.
ii This new practice went by the name of Muay Kaad Chuek. Legends have it that there were fighters, who would dip the ropes in water in order to harden them; there were also fighters, who liked to add that extra edge to their blows, and so, instead of water, used glue and ground glass as their Muay Kaad Chuek special. Be that as it may, Muay Kaad Chuek soon became very popular, and its popularity proved exceptionally enduring: Muay Kaad Chuek contests are still held annually in some locations.
iii The country was then known as ‘Siam’.
by: Shu Lien
For many Western fans and practitioners, contemporary Muay Thai remains a fiendishly elusive phenomenon, stubbornly resisting a straightforward, comprehensive definition. Schools, categories, styles, rules, and legends proliferate, each imbued with more or less local colour, and each claiming ancestral pedigree, derived from more or less substantiated historical narrative. “Ancestry,” with the attendant notions of respect for one’s elders and strict observance of social hierarchy, and “history,” as both fact and legend, are the key terms to consider in any attempt at an understanding of what Muay Thai is all about. It seems fair to say that, in a trite-but-true fashion, Muay Thai will take an ardent follower on a life-long journey of (self-)discovery.
Falling somewhat short of a lifespan on these pages, let’s stick to basics while trying to disentangle some of the popular misconceptions regarding Muay Thai.
In Thai, the word “muay” has two meanings: the one is “boxing”, the second one is - quite significantly - “a knot.” Significantly, because being a complex, historically and culturally knotted phenomenon, “Muay Thai” is also a ‘knotted’ name. Its other common form - “Thai Boxing” - is not exactly an equivalent term.
As such, “Thai Boxing” seems to suggest that “Muay Thai” is a form of boxing of Thai origin. Well, it is, but that’s just a shortcut from a flat Westernised perspective. For Thai speakers, the term “thai” can pertain to things ‘from’ or ‘of’ Thailand, but in connection with “muay” (boxing), it is more likely to evoke the meaning “free” or “liberated”.
Given that Muay Thai is commonly considered to be Thailand’s national sport, many a Westerner with a penchant for the romantic and the chivalric might be tempted to cast Muay Thai within a quasi-political, not just national, but nationalistic framework. True enough, Muay Thai has been essentially the art of combat and the craft of war since time immemorial, but as far as names and their origins go, “muay thai” bears little relevance to state (or ethnic) politics. The “free” (“thai”) form of boxing (muay) denotes quite simply ‘free-handed’ style of fighting.
Bear in mind that the simplicity of ‘free-handed’ fighting is - again - a little knotty: on the one hand, the ‘free hand’ meant - literally - that there were no weapons involved in Muay Thai; the other ‘side’ of the “free hand” was metaphorical: it meant that there were few, or no rules constraining the fighters.
*******************
For the forefathers of contemporary fighters, Muay Thai was more than a sport, a pastime, or a matter of personal pride and prowess. It was a basic skill, necessary for sheer survival. Fighting one’s way through the natural and social environments was as common a fact of existence as, say, shopping is for you and me. No wonder, then, that in historical records, little mention was given to this ‘mundane’ side of life. The very origins of Muay Thai remain steeped in myth and legend, passed from one generation to the next by word of mouth. During that time, the practice of Muay Thai undoubtedly changed as it evolved, developed and became more and more complex, and more and more sophisticated with each generation of fighters.
Perhaps even more important than the gradual perfection of practical skills was the social and cultural significance of Muay Thai. From the earliest days, Muay Thai created a vital cultural bridge between the past and the future generations of Thais, ensuring the survival of both. Back then, Muay Thai was known as Muay Boran, or “ancient boxing.” The study and perfection of muay forms was as much a survival skill as a form of homage to the revered ancestors. The cult of the ancestors was in turn the cornerstone in the formation of local and cultural identity, an essential concept in a country oftentimes militarily and ethnically challenged by close and distant neighbours. In short, the phenomenon that we know today as Muay Thai seems to have a fair claim to stand on a par with religion and cultural tradition as one of the guarantors of the historical continuity of the Thai people.
Tightly knotted into the fabric of local tradition, Muay Thai - in its myriad local forms and variations - soon became a matter of local pride and a yardstick of cultural prestige on the wider social scene. Displays of martial craftsmanship spawned numerous contests and competitions. Muay Thai followed the predictable pattern in the history of the human race: where there were competitions, there were bets; where there were bets, there was money; where there was money, there were written records.
******************
The oldest such records date back to the 13th century, when Muay Thai as a form of martial art was included, supposedly for the first time, in an official manual for military training issued by King Ram Khamhaeng (1275-1317). Legend has it that the King had started practising Muay Thai as a 13-year-old boy, sent to the Samoh Khon Camp in Lopburi by his father, King Si Inthrathit.
Scores of young men followed in the King’s footsteps, flocking not only to the increasingly popular camps, but also to secular boxing schools and to Buddhist monasteries. The latter in particular were held in great esteem: the monks were dedicated teachers, intent on turning out students, who not only excelled at martial arts (i), but who were also well versed in the subjects of military strategy and ethics.
Training was tough. It had to be: whether in actual combat, or in competition, the fighters were equally exposed to full-blown attack by the opponent. In addition, they had no recourse to orderly rules and regulations that might guard their relative safety; even the fighters’ protective gear was minimal. Typically, only the groin was protected with makeshift materials, such as tree bark, seashells, or - at a later date - groin pads stuffed with kapok. The fists remained bare until the 14th century approximately, when fighters started using unrefined hemp rope wrappings to protect their fingers and wrists (ii). While there was no grappling, blows or kicks to the groin were acceptable, and the head often served as a “ninth limb.” Anyone willing to fight could take part in the contest, fighting anyone, who accepted the challenge, regardless of age, weight, experience, or any other constraint such as those that come nowadays under various “categories.” Time was equally irrelevant. Initially, the fight’s duration was determined only by the endurance of the weaker fighter. The division of fights into measured rounds came much later.
The brutality of Muay Thai contests did not dampen the enthusiasm and perseverance of the many fighters, who risked life and limb to participate in the competitions. But that is only a small wonder: their bravado was thickly lined not only with the ideal of local pride, or the desire to forge individual reputation, but also with the simple economic compulsion to earn a living. Once the practice of betting became an established tradition, prize money provided strong motivation for the fighters to contend.
It is safe to assume that the fierce competition in Muay Thai contests greatly increased once excellence at martial skills became an officially sanctioned means of social advancement.
*********************
In what is known as the Ayutthaya period, spanning the mid-14th to mid-18th centuries, Muay Thai’s pervasive influence in the Thai culture at last earned it a place on the national pantheon. Already an essential survival skill, an obligatory element of military training, an integral part of cultural-religious tradition, not to mention a source of income for some fighters, Muay Thai now offered the select few the possibility of ‘class transition.’ By the decree of King Naresuan the Great (1590-1604), the best Muay Thai contenders were drafted into the royal special force, the famed Grom Nak Muay. Members of this regiment lived in the royal palace and were responsible not only for the safety of the royal family, but also for the martial training of the entire royal household. Thus, for the best fighters, Muay Thai opened the path to a prestigious and lucrative occupation: the royal guard.
King Naresuan’s establishment of Grom Nak Muay is noteworthy on several counts. Perhaps the most striking is the exceptionally democratic character of Muay Thai ‘promotion system.’ The system was thoroughly meritocratic: members of all, even the lowest social ranks, could aspire to, and achieve, the elevated position of belonging to the royal entourage. Even more importantly, one cannot underestimate the significance of the transition which Muay Thai both generated and underwent. While freely offering the opportunity of class mobility, the phenomenon of Muay Thai itself became entwined in the country’s socio-political matters. Claims have even been made that decisions concerning matters of national politics were sometimes based on the outcome of Muay Thai competitions. Whether or not such claims can be supported by historical data, there is no doubt that Muay Thai’s involvement in the national life at its highest levels became firmly consolidated. Suffices to point out, that King Naresuan’s Grom Nak Muay survived as an institution well into the 20th century, remaining a permanent fixture of the royal court until the reign of King Rama VII (1925-1934). Last but not least, once Muay Thai became a means for social advancement, it underwent a number of essential ‘functional’ divisions. It may be worthwhile to dwell on this point at some length.
********************
Up to, and including, the reign of Naresuan the Great, the Thai kingdom had found itself in a perpetual state of turmoil and strife, waging numerous wars, fighting its way through numerous conflicts. It is only natural, therefore, that it was the martial - above all other aspects - that came to the fore in the cultural growth of Muay Thai. The pinnacle of that growth was the establishment of Grom Nak Muay.
However, the reign of the subsequent ruler, King Narai the Great, ushered a long period of political stability and economic prosperity. These allowed for a flourishing development of the other, non-military, aspects of Muay Thai. Thus, at the beginning of the 17th century, Muay Thai not only emerged as a sport, strictly speaking, but also - for the first time in its history - became a profession.
What is particularly interesting about this internal split of Muay Thai into separate functional units is that it seems to mark the dawn of the modern (hi)story of Muay Thai. Furthermore, the nature of the split affords a curiously dual perspective on the manner of Muay Thai’s entry into modern times. On the one hand, in the emergence of Muay Thai as a sport, and as a profession, one can discern the kernel of a budding industry: a time- and tradition-honoured practice enters the phase of ‘specialization,’ geared to the varying needs and demands of the general population. Muay Thai gradually assumes slightly different forms and slightly different aims, all developing along largely parallel lines, even if on overlapping fields.
On the other hand, however, the mushrooming ‘specializations’ within Muay Thai could be perceived as an attempt at disentangling the ever-tighter knot of Muay Thai’s multiple social, political, and cultural functions. An attempt at organization and specification is almost invariably an attempt at control. And within the following hundred years or so, the issue of control over the development of Muay Thai became a matter of vital importance on the national level.
**********************
Control must not be confused with coercion or constraint here. Despite inevitable modifications in the course of centuries, Muay Thai retained its original “free” and democratic character. Muay Thai camps and schools proliferated as never before, catering to all skills, levels and aspirations of the prospective fighters, whether amateur or professionals. Both men and women could take part in the training; facilities existed for both young and old, and historical sources testify that people from all social strata and all walks of life had the opportunity to try their hand at Muay Thai. The rules of boxing likewise remained unhampered. To mention but a few examples, in the late 19th century, the end of Muay Thai fights was still marked by one of the boxer’s succumbing to his opponent; precisely timed rounds of 3 minutes each were first fought in the 1920s, while boxing gloves did not become a requirement during competitions until 1929.
However, the issue of rules and regulations is not part of the kind of control I am concerned with here. Far more interesting, and far more important, is the mid-19th century Thai attempt at control of the ethos of Muay Thai.
**********************
The latest most significant events in the history of Muay Thai took place in the reign of King Rama V (1868-1910). Like so many royal personages before him, Rama V was an ardent patron of Muay Thai. However, none of his predecessors seems to have appreciated the cultural legacy of Muay Thai quite as much as King Rama V did. His was the reign that brought about the Golden Age of Muay Thai. It may well be that the revival of Muay Thai tradition in the times of Rama V arose partly in response to the increasingly pervasive influence of Western/foreign culture in Thailand.(iii) National pride as much as international politics demanded that the Thais present a strong and unified front as a nation. To such an end, scarcely anything could lend itself better than Muay Thai.
In the times of Rama V, Muay Thai naturally continued to be the trademark of the Thai armed forces, but its presence in the civilian public life now also became more visibly institutionalised. Having promoted Muay Thai to the status of a separate subject on the national curriculum of not only Royal Military Academy, but also of the Physical Education School, Rama V insisted on nationwide instruction of Muay Thai to the general public. He demanded that Muay Thai traditions be upheld and competitions regularly take place throughout the country. By inviting provincial fighters to the capital, and dispatching royal Muay Thai masters to the provinces, he intended not only to encourage the continuing vigour of Muay Thai, but also to ensure a uniform development of what had already come to be considered as the national sport of Thailand.
In so doing, Rama V strengthened the development of Muay Thai as a sport, a pastime, an entertainment, even an industry, but all that was not enough to control the ethos of Muay Thai; or, if you will, it was not enough to capture Muay Thai’s soul. To that end, Rama V used a different ploy: he proclaimed that Muay Thai performances henceforth accompany all royal ceremonies.
Arguably, this proclamation was the singular most important thing Rama V did for the tradition of Muay Thai at a time when its rich cultural heritage risked getting drowned on the rising wave of cross-cultural consumerism. The king’s official endorsement elevated Muay Thai to the role of a performative symbol on the national scene.
The spiritual elements which infused early Muay Thai development were no longer laying dormant underneath the gaudy spectacle of competitions, prizes, and betting, but were brought to the fore as part of the royal and national ritual. As part of royal ceremony, Muay Thai became an end unto itself. It was still a performance, to be sure, but one whose value rested not on the money (or other material gain) it generated, but on the significance of the age-long tradition it revived and authenticated. To cut a long story short, when Rama V included Muay Thai performances in royal ceremonies, he imparted royal dignity and splendour to the boxing tradition.
Today, the elusive, quasi-mythical dimension of Muay Thai still lurks in Muay Thai lore, so much so that it seems somewhat dismissive to characterize Muay Thai as simply ‘the national sport of Thailand’. For all the cultural narratives and values it entails, it might deservedly aspire to be considered as not just a phenomenon of the Thai culture, but a panphenomenon, indeed.
written by Shu Lien
August, 2008
i. Naturally, martial arts involved not only bare-fisted boxing, but also an extensive use of weapons.
ii This new practice went by the name of Muay Kaad Chuek. Legends have it that there were fighters, who would dip the ropes in water in order to harden them; there were also fighters, who liked to add that extra edge to their blows, and so, instead of water, used glue and ground glass as their Muay Kaad Chuek special. Be that as it may, Muay Kaad Chuek soon became very popular, and its popularity proved exceptionally enduring: Muay Kaad Chuek contests are still held annually in some locations.
iii The country was then known as ‘Siam’.
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