The Matrak Guidebook

[Draeris 3124]

 

The yearly Matrak festival on the 1st of Timur'ın vefatı

 

THE MATRAK GUIDEBOOK

MATRAK REHBER KİTAP

 

CHAPTER I. THE ORIGINS OF MATRAK

Matrak etymologically stems from a Karamani forefather, named Matrak İçi Karamanoğlu. In preparation of a conflict with the degenerates that occupied the Korvassa desert at the time, Matrak held regular practices with non-janissary clansmen. These practices were usually bloody and maintained an extreme degree of violence for non-combatants, while holding great entertainment value and a show of Karamani strength on the other hand. 

 

As these practices became a regular occurrence, folks of the clan adjusted their routines and responsibilities so that they could partake or observe Matrak. The practice spread in popularity and gained a role outside of sheer training: becoming a way to settle disputes, indulge in friendly competition, restore honor and test newcomers to the clan. The crucial role of Matrak in maintaining social order for the Karamani convinced the Böö to declare it a sacred ritual. Thus, Matrak gained a position of permanence and prominence. 

 

CHAPTER II. THE RULES OF MATRAK

As the practice grew in scale and popularity, senior Janissaries added rules and protocols to ensure that the Karamani weren’t beating each other to death. From these regulations come the rules that are applied today.

 

I.”Victory belongs to the one, or ones, that disarm the other(s).”

The crux of Matrak is to disarm the other, using only your weapon, body and environment. If a participant drops his weapon, either on purpose or by accident, he surrenders and loses.

 

II.”The body may be damaged according to necessity, but may not be killed.”

Participants can do as they please in their quest to disarm the other, but cannot perform lethal acts nor seek to kill the participant.

 

III. “The stronger may not challenge the weaker.”

Because Matrak has grotesque implications for one’s reputation, honor and viewed competency, elders or stronger Karamani could abuse the Matrak ritual to negatively impact one’s place in society. Thus, the stronger cannot challenge the weaker, the older cannot challenge the younger, but vice versa is allowed.

 

IV. “The consequences of Matrak can only be decided on a consensual basis.”

Whether the outcome of the session determines a legal dispute or if an initiate can we be welcomed to the Janissaries: the consequence(s) that the Matrak session is expected to have, must be determined with the consent of all parties involved.

 

V. “Matrak cannot be interrupted, and must be finished, for its sanctity overrules all mortal affairs”

Since the Karamani Böö had declared Matrak a sacred ritual, it became a commitment that could not be vacated. Interrupting Matrak would mean interrupting a sacred ritual and thus, would anger Kashgar. A session only ends when a party surrenders or loses. 

 

CHAPTER III. THE VOCABULARY INDEX

Considering that foreigners may participate in Matrak, the Karamanoğlu ancestors had foreseen that their tongues and alternative wisdom could give an unfair advantage to the native. Thus, they published a vocabulary index for all Karamani to carry: so that they could explain, translate or show the words to the participating foreigner if needed.

 

Katılımcı(lar), meaning Participant(s)

Başla, meaning Go or Begin

Zafer, meaning Victory

Teslim oluyorum, meaning I surrender or I yield

Sol, meaning Left

Sağ, meaning Right

 

 

CHAPTER IV. MATRAK IN A CULTURAL CONTEXT

While foreigners would have no issue battling fellow foreigners in Matrak, the Karamani have to take more aspects into account before accepting a challenge or challenging someone themselves. Matrak is, despite being a sacred ritual, not supposed to supersede other social contacts that are important to the Karamanoğlu.

 

If a Karamanoğlu has a blood feud with the person that challenges or who he intends to challenge, he simply is not allowed to partake in Matrak with this person. For it is deemed dangerous, as a death is framed as accidental more easily within the context of a violent ritual.

 

Furthermore, a Karamanoğlu cannot challenge his Böö regardless of rank or seniority within the clan, for a Böö's divinity is deemed to supersede all mortal classifications. The same applies to foreign figures of divinity, as the great ancestor Timur had always spared infidel believers for their merit as devotees, even to a false idol. If the participant had not disclosed his authority, profession or mandate as a holy figure within their infidel religion: the Karamanoğlu are forgiven by Kashgar if they had already fought without knowing this fact.