After the conclusion of a match and prior to beginning the ending dance, win or lose, the lower ranked wrestler passes underneath the right arm of the senior wrestler in a show of respect. While passing underneath the senior's arm both wrestlers pat each other's back in a sign of mutual respect.
The Inner Mongolian version has less cultural symbolism involved in the matches and tournaments. This is explained by the fact that the Han Chinese, who have tended to view minority culture within China as undesirable, occupies the territory.
Nevertheless, the Inner Mongolians have a pre and post match dance that is an imitation of a preflight running eagle. Similar means are served by this dance as to that of the Mongolians, yet, the religious elements are notably downplayed.
In either case, exhibiting a dance of quality is the ideal. I have heard many times , "Your dance must be good so that you will worry your opponent. If you lose, people will remember and admire your dance, if it is good."
Another shared feature is the emphasis put on participation. This is not to say that winning is not important. As I noted earlier, winning the Nadaam festival in Mongolia ten times makes the wrestler a national hero. But, participation is considered an act of bravery. This feature of emphasis on participation can be found in both archery and horse racing as well.
In Mongolia the top finishers are given a variety of gifts which usually come in the form of livestock. The five animals of importance in Mongolia are horses, camels, sheep, oxen and goats. In Inner Mongolia every wrestler gets a prize.The wrestlers who were thrown in the early rounds often receive bars of soap and towels (to wash off the dirt from being thrown). Whereas, similar to Mongolia, the top finishers will receive livestock.
Historically, native Central Asian armies were entirely composed of cavalry units. From this historical feature there is an absence of groundwork in Mongolian folk wrestling. An unhorsed man was dead quickly, as he was soon to be trampled by horses or killed by an opponent's weapon. In Mongolia, as in all societies, wrestling (hand-to-hand combat) served as a secondary means of military engagement. In fact, the other two "heavenly sports" of archery and horse racing are more closely rooted to the battlefields of Central Asia than is wrestling.
The historical, technical and cultural connection between Mongolian wrestling and other types of grappling found in the surrounding regions can sometimes be traced. There are obvious connections between many of the Central Asian varieties due to cultural, linguistic and stylistic features. In the case of Russian sambo, we can find actual written records which, when coupled with the political connection between Mongolia and the Soviet Union, are unquestionably accurate. As a side note, sambo, judo, freestyle wrestling and sumo are also popular in Mongolia.
In the case of Korean Sseirum and to a greater extent Japanese sumo, there is an inclination to connect the two to Byirldax for historical, linguistic and practical reasons. Yet, we must resist the urge as the forms are too distant culturally and historically to support anything more academic than a hunch.
The connection between China's Shuai-chiao and Mongolian Bayrildax is one that is often drawn. Other than casual connections based off Mongolia's geographic proximity to China, this connection tends to be one of political and cultural propaganda on the part of the Chinese. Keeping in mind that many Chinese claim that Mongolian wrestling comes from Shuai-chiao, we must remember that many "Chinese" traits were imported at different times from the conquering tribes of China's northern periphery. In addition, historically, we must note once again, that when speaking of the relationship between Mongolia and China, animosity underlies their cultural interactions.So one must be careful in accepting the rhetoric.
In addition, any wrestler who has studied more than one variety of wrestling will tell you that just because two versions share similar techniques does not prove a connection. As any physiologist will point out, the human body is not infinite and there are only so many ways to make a movement efficiently. Therefore, despite semantic differences, technical properties found in grappling systems around the world are more similar than different. This is of course taking into account the slight variations that arise based off ethnic or individual physiology and differences in clothing or rules. Due to this feature of finite movement, it becomes questionable to base connections between styles of wrestling solely off technical similarities. Without additional evidence (such as geographical, political, linguistic, ethics, etc.) such claims are weak at best.
In closing, Mongolian Bayirldax is a sport, which even in today's world has not lost the cultural significance of its origins. The tournaments themselves are majestic events showing skill, grace, power and patience. The wrestlers themselves are the athletic heroes of the country. I cannot find the words for watching a battle of balance and grips proceed ever so slowly for hours upon hours, only to finish in a split second and another successful throw by Baterdene, as he wins yet another Naadam.
[Aaron Fields is a Mongolian historian who resides in Seattle, Washington, when not in Mongolia. Besides his academic interests (and love of fermented mare's milk), Aaron has been practicing ju-jutsu for over eleven years. He also actively practices Russian Sambo, both domestically and abroad. Aaron has practiced Mongolian folk wrestling during his many stays in Mongolia. Aaron also coaches high school wrestling and runs a non-profit ju-jutsu club.]