Thang-Ta (Part 2)

The art of thang ta has basically two type in the form of training :
  
1. THANGKAIROL - The Art of Sword Fighting:


 This form of training is not for actual combat but to safeguard the tradition and art of thang ta. They are mainly for demonstration.

Physical Characteristics in Customary Usage and Ritual Practice

1.Khurumba (the bow) - where the forward/downward flexion of the relaxed spine is used.

2.Tha Leiba -Rotation and tilts of the pelvic joint in different angles while supporting the torso in regular curvilinear uses are most common. The half turn of the chest are also common.

3. Thong khong (bridge support) - The squat is also a familiar use of the lowering of the upper extremities nearer to the ground, where the two legs in deep bent position support the whole body, thereby proximally utilizing the use of the upper extremities at the ground level. Men use three positions of squat in a descending order to enable the firmer hold of the body in pro-gravitational positions.

4. Wai teiba - a daily ritual of cleaning the floor by women. Women use a different flexible squat system with the bent knees opened out to enable the forward flexion of the torso or spine. The hand uses the washcloth with more space at her command while rubbing the floor. The entire system of body use are rich and varied, and the wrists could be most appropriately exploited in Khujeng Leibi (Wrist circling) to emulate the figure of eight.

Thang(Art of the sword) emphasizes Phidup (coil), lowering of one’s body near to the ground to enable a spring action for expansion and attack.

2. THENGOU - ELIMINATING VIOLENCE
  

Thengou, traditionally believed to have been originally performed by the Gods at the time of  creation, forms a highly esoteric branch of Manipuri martial arts.Thengou training is imparted in a secluded place, away from habitation or a sandy riverbank likely to be washed away in the next floods. For where Thengou is performed, the ground is  imbued with such power that anyone desecrating it inadvertently may incur divine wrath. The training begins after sanctifying the land.

The weapons are also considered to have divine origin with symbolic significance. When Atiya Sidaba (a powerful god) decided to give up his body, different ‘boxes' of his remains became  various weapons. Swords, spears, etc., do take on varying forms resembling such boxes. Scholars have given elaborate interpretations on their significance and use. The weapon is  not an ordinary object; it is energized and infused with a vital divine force and cannot be desecrated by employing it for any degrading pursuit. 

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