Laws of Yesterday’s Wars Symposium – Kalaripayattu to IHL: The Ancient Roots of Legal Warfare Practices in Malabar
Editor’s note: The following post highlights a chapter that appears in Samuel White’s third edited volume of Laws of Yesterday’s Wars published with Brill. For a general introduction to the series, see Dr Samuel White and Professor Sean Watts’s introductory post.
For centuries, inside the lush landscapes of Kerala, southern India, a martial art form with profound historical and traditional origins has been quietly embodying the principles of contemporary international humanitarian law (IHL). This ancient discipline, known as Kalaripayattu, dates back to the 3rd century BCE and flourished during the Chera kingdom. It can be traced back to the Sangam period (600 BCE – 300 CE), a time when warriors were trained in both armed and unarmed combat, adhering to strict codes of conduct that emphasized the protection of non-combatants and the minimization of harm.
Kalaripayattu was historically practised at fortified training facilities known as “Kalari,” which served not only as training grounds for warriors but also as centres of study for medicinal and spiritual knowledge. These Kalaris were found throughout the modern State of Kerala in India, with significant centres in north Kerala, where warriors refined their skills and took in a strict code of ethics. Kalaripayattu’s rules of conduct required the humanitarian treatment of enemies, the protection of noncombatants, and a heavy focus on self-discipline and respect for life. These concepts are consistent with the fundamental principles of IHL, which tries to reduce the effects of armed conflict by safeguarding people who do not participate in hostilities and regulating the means and tactics of combat.
During the medieval period, Kalaripayattu was an important part of the military strategy of local kingdoms, particularly the Zamorin dynasty in Calicut. The practitioners of the martial arts, known as “Kalari warriors,” were vital to the military forces, and their training included instruction on war laws. These lessons included the prohibition of superfluous violence and the obligation to treat captive adversaries with dignity, which mirror the humanitarian values that underpin modern IHL. The rich historical fabric of Kalaripayattu, entwined with Kerala’s cultural and spiritual ethos, demonstrates a striking convergence with the humanitarian values at the heart of contemporary IHL. This deep-rooted legacy of ethical martial conduct demonstrates the ageless character of these ideas, connecting the ancient and modern in a never-ending tale of respect for human dignity in the face of battle. Kalaripayattu, considered one of the oldest combat arts, offers insights into the physical discipline of ancient warriors and provides a deeper understanding of the war laws employed during that era. The practices of Ankam and Mamankam provide a comprehensive framework for resolving conflicts and promoting humane behaviour in warfare.
The Legacy of Kalaripayattu
Kalaripayattu transcends the conventional limits of martial arts by combining rigorous physical training with spiritual and therapeutic practices. This comprehensive approach not only prepares a practitioner for combat but also promotes total physical and mental health. The art form is classified into three distinct forms, each symbolising the varied cultural history of Malabar. The performance displays remarkable acrobatic feats, precise movements, and mastery in handling a variety of dangerous weapons. Kalaripayattu is more than simply a combat style; it is a way of life that promotes physical, mental, and spiritual health. Historical records and local tales, like the Vadakkan Pattukal songs, glorify the Kalaripayattu warriors’ bravery and ethical code. These trained warriors formed an important part of the Zamorin kingdom’s armed forces in Calicut.
Kalaripayattu, often known as the “mother of all martial arts,” has almost 500 years of history and is renowned for its holistic approach, which combines combat skills with healing techniques. This ancient discipline is thought to have originated with the Chera kingdom and the legend of sage Parashurama, who reclaimed Kerala from the sea and taught its inhabitants combat skills.
Another significant legend surrounding Kalaripayattu is that of the sage Agastya, who is said to have passed down this martial art to humanity. According to tradition, Agastya learned Kalaripayattu from Lord Shiva himself. This relationship lends a celestial quality to the martial art, underlining its deep spiritual foundations and comprehensive approach to personal growth. Agastya’s teachings are thought to be the foundation of the southern style of Kalaripayattu, which emphasizes flexibility, internal energy, and accurate strikes.
The teachings of Bodhidharma, a Buddhist monk who lived in the fifth or sixth century, add to Kalaripayattu’s past. Bodhidharma, who is credited with introducing Chan Buddhism to China and inspiring Shaolin Kung Fu, is thought to have taught martial arts on his travels. Although the historical evidence for Bodhidharma’s direct link to Kalaripayattu is debatable, his story demonstrates the ancient martial art’s global significance and enduring legacy.
Kalaripayattu’s rich past, ethical precepts, and historical significance underscore its commitment to humanitarian values, which connect old traditions with modern ideas of fairness and human dignity.
Ankam and Mamankam
Kalaripayattu’s historical practices of Ankam and Mamankam provide important insights into Kerala’s old martial traditions and their relevance to contemporary discussions on IHL. These practices demonstrate characteristics similar to present IHL requirements, such as proportionality, distinction, and protection noncombatant.
Ankam: The Proxy Duel
Ankam was an ad hoc proxy battle between professional warriors who were predominantly used from the early medieval period to the 18th century. This practice intended to resolve kingdom-level issues without resorting to large-scale combat. The duel usually included a formal agreement in which each side presented a Kalari champion to fight on their behalf. This approach to conflict resolution minimized casualties by sparing the lives of soldiers and civilians alike.
Historical texts and ballads from the Vadakkan Pattukal give vivid descriptions of Ankam. These texts describe how fighters like Aromal Chekavar and Unniyarcha fought in these duels, displaying heroism and adhering to rigid fighting laws. The warriors were chosen for their skill and honour, and the duels were organized in a manner that respected both the fighters and their respective countries.
The practice of Ankam demonstrated an extensive understanding of justice and fairness. The duels were overseen by neutral persons to ensure that the rules were observed and that the decision was accepted by all sides. This emphasis on fair play and conflict resolution through controlled combat is consistent with the IHL objectives of limiting causalities and distinguishing between combatants and noncombatants.
The concept of Ankam evolved as a method to resolve conflicts without engaging in full-scale wars, which could devastate the local economy and harm civilians. Historical records, such as those from foreign travellers like Ibn Battuta and Marco Polo, highlight the absence of widespread conflict during periods of frequent Ankams, indicating the practice’s effectiveness in maintaining peace and stability.
Mamankam: A Nonviolent Transfer of Power
Mamankam was an enormous gathering held every twelve years on the banks of the Bharathapuzha River in Tirunavaya in Malabar. This event, which dates back at least to the 14th century, enabled a relatively peaceful transition of power through organized contests. The primary event at Mamankam was a challenge to the ruling King by warriors from various parts of the kingdom and even the region. These warriors, known as Chavers, would attempt to reach and kill the Zamorin, which indicates their claim to authority.
While the event frequently featured violent combat, the overarching goal was to minimize widespread killing while ensuring an organized and ceremonial transfer of power. The Chavers, chosen for their bravery and expertise, were aware of the significant risks, but their involvement proved the value of gallantry and selflessness in the quest of justice and governance.
Mamankam is well-documented in historical documents and folklore. For example, the 17th-century description by Portuguese writer Duarte Barbosa emphasizes the ceremonial components as well as the Chavers’ hard training. These narratives show how Mamankam acted as a controlled setting for resolving disputes over leadership, preventing long-term conflicts and ensuring regional stability. The last Mamankam was recorded in the 18th century, marking the end of this unique tradition.
Decline and Subsequent Revivals
Due to the entry of European powers, particularly the British, the practice of Kalaripayattu experienced a significant decline, along with a decrease in institutional support, throughout the colonial era. The old martial culture faced a significant threat of extinction due to the introduction of weapons and the British policy of disarming native residents under their rule.
However, Kalaripayattu regained attention in the latter half of the 20th century due to a renewed interest in martial arts globally. This resurgence highlighted the significance of Kalaripayattu as a cultural and historical link to ancient Malabar. Today, Kalaripayattu is practised not only in Kerala but also nationally and internationally, with numerous schools and training centres dedicated to preserving and teaching this ancient art form. It has also gained recognition in popular culture and cinema, further cementing its status as a vital part of India’s rich martial heritage.
Kalaripayattu’s Principles: A Reflection of IHL Values
The practices inherent in Kalaripayattu, particularly through Ankam and Mamankam, reflect an in-depth grasp of the fundamental concepts that underpin IHL. These include:
– Minimization of casualties through controlled and limited engagements: Ankams, or proxy duels, were specifically designed to resolve disputes between kingdoms without resorting to large-scale warfare. These duels took place on elevated platforms called Ankathattu, ensuring that only the combatants were involved and civilian casualties were avoided.
– A clear distinction between combatants and non-combatants: In both Ankam and Mamankam, there was a stringent separation of warriors from civilians. For instance, during the Mamankam festival, which was held every twelve years, the challengers would fight the reigning Zamorin on a specially constructed platform, far removed from the general populace. This ensured that non-combatants were not harmed.
– Regulated combat with strict rules ensuring fair and honorable conduct among warriors: The warriors engaged in Ankams followed a code of honor that prohibited unfair practices and ensured that the fights were conducted with dignity and respect for the opponent.
– Provision of compensation and care for the families of warriors: The families of warriors who fought in Ankams were often compensated by their rulers, reflecting a humanitarian approach to the consequences of combat.
The traditions of Ankam and Mamankam are important from the perspective of contemporary IHL because they represent early forms of conflict resolution that stressed reducing the effects of armed conflicts and maintaining order. By selecting chosen combatants and adhering to agreed-upon rules and guidelines, these practices ensured that conflicts were limited and did not spread to adjacent regions.
The emphasis on proportionality in Ankam, where combat was limited to individual duels, and the different approaches in Mamankam, where only certain warriors took part in combat, are consistent with present IHL standards. These historical behaviours show a sophisticated awareness of the necessity to protect noncombatants and sustain ethical standards in battle.
Incorporating these ancient practices into modern discussions of IHL broadens our understanding of the historical underpinnings of humanitarian values. Kalaripayattu’s traditions demonstrate how martial arts and cultural activities can help shape the legal and ethical norms that govern modern armed conflict. These principles not only underscore an advanced understanding of martial ethics and humanitarian considerations but also resonate with contemporary efforts to ensure the humane conduct of hostilities.
Concluding Thoughts
As we strive to navigate and tackle the challenges of modern warfare and work towards achieving peace, the ancient practice of Kalaripayattu and its holistic approach to resolving conflicts provide useful perspectives. This martial art demonstrates significant philosophical and ethical principles, serving as a reminder of enduring virtues such as honour, respect, and the safeguarding of human dignity during times of conflict. Kalaripayattu’s resurgence in the international arena highlights its lasting significance, reflecting the core values of IHL in today’s society.
By reviving these ancient practices, Kalaripayattu offers valuable insights into conflict resolution and humanitarian principles, illustrating how traditional martial arts can inform and enhance modern IHL frameworks. The enduring legacy of Ankam and Mamankam underscores the timeless nature of ethical combat and the protection of human dignity, bridging the past and present in the ongoing quest for peace and justice. The evolution of Kalaripayattu from a martial art used in ancient battlefields to a representation of cultural legacy, together with its similarities to the ideals of modern IHL, highlights a worldwide need for a more compassionate approach to conflict. This narrative of Kalaripayattu’s journey continues to inspire and have a lasting impact on people of all generations, especially in South Asia.
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Professor Sanoj Rajan is serving as a Distinguished Professor of Law at Zhejiang Gongshang University in Hangzhou, China.
Sheena Sivadasan is an experienced history academic, focusing predominantly on Indian history, with a particular emphasis on Kerala history. Currently, she teaches history at LVHS Pothencode, India.
Photo credit: KaustubhShrm
