- Ajaran budi
pekerti luhur
The
meaning of this term is the teaching of
noble mind and character. According to the
perception of the local and ethnic
communities of Nusantara, philosophy
contains teaching, and otherwise, teaching
contains philosophy. Teaching inherent to
philosophy and philosophy inherent to
teaching. Philosophy and teaching is a view
and wisdom of human life in relation with
social, cultural, moral and religion values
which are esteemed highly by the
communities. Both of those ones equally
formulate the view on and the advice for
human being in his living, life and
living course. The substance of advice
involves guidance to be enforced and
prohibitions to be kept away. Thus, the
philosophy of noble mind and character can
also be called as the teaching of noble mind
and character. Both have the same
meaning.
Mind
is a human spiritual activity which has
three dynamic elements as a unity, that is,
the activity of willing, sensing and
reasoning. Character is moral and reflecting
mind. Noble means sublime or high esteem.
Thus, the meaning of noble mind and
character is the activities of sublime
willing, sensing, reasoning and character
based on a firm belief in and devote to God.
Willing
determines necessity (obligation) and
prohibition, sensing determines good and
bad, reasoning determines right and wrong.
Thus, willing connecting with
mental-spiritual (moral), sensing with
emotion, and reasoning with intelligence.
External manifestation of noble mind and
character in the form of individual regular
practice are sublime or high esteem
attitude, deed and behavior.
The
teaching of noble mind and character is a
divine moral teaching. According to this
teaching, human being in his living, life
and living course has 4 kinds of sublime
status as a unity. Firstly, is the status of
God’s being, because human being comes
from and will return to God. God is the
origin and living goal of all human beings.
Secondly, is the status of individual
(personal) being, because each man (person)
has his own personality which is unique and
different with the other human beings.
Personality constitutes the characteristic
of someone. Thirdly, is the status of social
being, because in this world human being
does not live alone but lives in a community
together with the other human beings.
Fourthly, is the status of universal being,
because human being lives in a living
environment which are integral part of the
nature together with its contents (its
ecology) created by God for human beings as
His favor and generosity.
For
that each status, human being has sublime
obligation (noblesse oblige) which
must be fulfilled. The sublime
obligation of human being as God’s
creature is to believe in and devote to God
and always upholds religion values. The
sublime obligation of human being as
individual creature is to put his
personality in high esteem and always
upholds the individual moral values. The
sublime obligation of human being as a
social creature is to uphold peace and
friendship and the social and cultural moral
values. The sublime obligation of human
being as universal creature is loving his
living environment and always upholding the
natural-universal moral values. All of those
obligations are related and connected each
other and are directed to achieve one goal,
that is, to obtain God’s bless.
The
foremost parts of the teaching of
noble mind and character are discipline and
leadership. Discipline is the manifestation
of self-control in the form of autonomously
obeying, upholding and putting into practice
religion, social, cultural and law values
which are esteemed highly by the
communities. Leadership is also the
manisfestaion of self-control in the form of
persuasively influencing, actuating,
directing and controlling the other in
reaching the determined goal by always
showing kind examples in thinking,
reasoning, and speaking as well as in daily
attituting, doing and behaviouring based on
loving (familial), developing (smarting) and
protecting spirit, so that the other can
become sincere loyal, obedient, active and
effective followers. Discipline is
obliged to be uphold by all community
members, whereas leadership is obliged to be
uphold by they who are recognized and
accepted as leaders by a group of community.
In
accordance with the statuses, positions and
obligations of human being, the teaching of
noble mind and character has 7 insights,
that is, the insights of divine, humanity,
peace, friendship, resilience, development,
struggle and gallantry. Based on those
mentioned insights, every steady practice of
human being :
a.
Must be able to be responsible to
God.
b.
Must not contravenes the ethic of
just and civilized humanity.
c.
Must be peacefully and friendly in
facing everyone, included the opponent.
d. Must
be able to actualize mental and physical
tenacity and perseverance in facing various
handicaps and problems.
e.
Must be able to increase continually
personal quality and advance.
f.
Must be not easily give up and
continually goes onward in the struggle to
actualize sublime goal.
g.
Must always to uphold truth, honesty
and justice and test-proofed in facing all
ordeals and temptations.
The teaching of noble mind and character has
to inspire and to become spiritual
base of Pencak Silat and motivation source
of the usage of Pencak Silat. According to
this teaching’s view, Pencak Silat as an
effective self-defense system has to become
a sublime means and must be used for a
sublime objective as well. It means that
Pencak Silat can be used only for
self-defending. When Pencak Silat must be
used in fighting, the carrying out of it
must always be controlled and measured.
Attacking arbitrarily and capriciously, is a
prohibited action. Pencak Silat must be
viewed as deterrent force and preventive
force. Deterrent force is a force which will
stimulate the opponent to repeatedly thinks
and makes consideration when he wants to
attack physically. Preventive force is a
force for always wary and be careful. Pencak
Silat as repressive force is only used as
the latest choice and in a forced condition
(ultimum remidium).
The
goal of the teaching of noble mind and
character is to shape human being who
beliefs in and devotes to God, owning
sublime personality, always upholding peace
and friendship and love his living
environment. These measures compel human
being to own strong ability, capability and
endurance of self-control, by which he is
obliged to control himself and his
interests. The teaching of noble mind and
character and its goals are normative
and imperative to be applied and actualized
in human living, life and living course.
The
essence of the teaching of noble mind and
character is self-control. Self-control does
not means self-bridle but mastering,
placing, taking, functioning, rolling and
directing oneself through sublime way and
for sublime purpose based on self
consciousness and autonomous intention.
The
sense of the spiritual dimension of Pencak
Silat is similar with the essence of the
teaching of noble mind and character, that
is, self-control. This purpose constitutes
trusteeship for every Pencak Silat
practisioner to perform and use Pencak Silat
in fighting to be controlled and measured.
Not overdose or redundant, arbitrarily,
despotism and capriciously, in the form of
cruel treatment or soul vanishing.
In
that connection, the teaching of noble mind
and character along with its goal constitute
one of the criteria of the genuine spiritual
dimension of Pencak Silat, namely Pencak
Silat that come from and which is the
product of the culture of Nusantara local
and ethnic communities. Self-defense system
naming itself Pencak Silat but its spiritual
base is not the teaching of noble mind and
character, essentially is not Pencak Silat.
- Aliran Pencak
Silat
Aliran
means a unique appearance and outstanding
characteristics in performing or practicing
Pencak Silat ethically, technically,
aesthetically and athletically, which is
coloured by local and ethnic culture of the
Nusantara communities.
Whatever
unique the performance of an aliran is, the
4 values of Pencak Silat, that is the values
of ethics, techniques, aesthetics and
athletics, or the 4 aspects of Pencak Silat,
that is the aspects of mental-spiritual,
self-defense, arts and sports as a unity,
must exist and can be seen in its substance.
If not, it has no value as an aliran Pencak
Silat.
It
is not easy to distinguish the aliran Pencak
Silat. Only those who are experts and
who understand various techniques of Pencak
Silat thoroughly, can do so. The difference
of the alirans is only concerning the
physical and it is not concerning the
mental-spiritual and philosophical aspects.
Therefore, the alirans is not the system of
sect. No matter whatever kind or aliran
Pencak Silat, it is always inspired by and
based on the teaching of noble mind and
character.
The
existence of the alirans using supernatural
mighty power has enriched Pencak Silat.
Various aliran Pencak Silat are taught in
perguruans Pencak Silat.
The
well-known alirans Pencak Silat in Indonesia
are among other the aliran of
Cimande, Cikalong, Minangkabau and Betawi.
- Bapak and Ibu
Literaly
Bapak means father. Socially and
culturally Bapak means predicate in calling
a man who is considered honorable because of
his age, position, role, knowledges,
experiences, benevolences, attitude, deed
and behavior (manner). For woman, the
calling predicate with the same meaning is Ibu.
4. Guru
Literaly
guru means teacher or master. Socially and
culturally guru means an example man whose
words are to be trusted and whose conducts
are to be taken as an example, because of
his honorable position, role, knowledges,
experiences, science, benevolences,
attitude, deed and behavior (manner).
Connecting with guru is Guru Besar
and berguru.
Guru
Besar has the same meaning with Pendekar
and Maha Guru, which means Grand Master,
that is a man who masters all kinds of
Pencak Silat techniques and their
performance tricks as well as the teaching
of noble mind and character, implemented in
personal and social discipline as wel as in
kinship leadership. Guru Besar is a new term
created by certain perguruans, not all
perguruans, inspired and idealized by the
same word used in university as the
predicate in calling of the highest level of
teacher. The purpose is for leveling
or grading the ability to execute Pencak
Silat as ilmu padi. The hierarchy of the
mentioned levels or grade from the lower to
the upper levels are : Pesilat,
Pelatih (instructor), Guru, Guru Besar and
Maha Guru. Maha Guru can be construed as
Senior Guru Besar and has the same meaning
with Sesepuh or Pinisepuh.
Berguru
means to be student of or studying to
guru Pencak Silat (the teacher
of Pencak Silat). Connotatively this term
means studying (learning) intensively
and in family spirit, the process of which
is observed, watched, guided and supervised
directly and intensively by the guru
(teacher), so that the progress of the
ability and morality of the student can be
known clearly. The guru will not educate and
upgrade anyone nor extend his education to
anyone whose mentality is regarded unworthy.
For that reason, in the old time it was not
easy for a person to be a student or member
of perguruan Pencak Silat. One should
take hard or difficult tests concerning
mental attitude and pass them before he has
accepted as a student.
- Ilmu
padi
Literally
ilmu padi means the science of paddy or rice
plant. Socially, culturally and
phylosophically this term means : when the
physical capability is increasingly high,
the spiritual capability, prominently
self-control, must be increasingly strong,
firm and solid, so that the spiritual
capability can always control the execution
of the physical capability. Like the
characteristic of paddy, the more luxurious
and contented its grains, the more bending
will be its stalk.
Ilmu
padi is a science relating with the
formation of human being who is courageous
and mighty but humble and modest, which is
symbolized as a bending paddy stalk because
of its luxuriant grain contents. It is the
science about proficiency to perform Pencak
Silat controlled by the sublimity of mind
and character, which makes human being to be
more modest if his proficiency increase
higher and higher. Ilmu padi is also called
as the science to be a Pendekar, and Pencak
Silat is also called as ilmu padi.
6.
Jurus
This
term means a series of techniques which are
grouped in four components, that is
positioning, stepping movement, attacking
and defending, as a package to achieve a
special purpose in the framework of
self-defense performance. Jurus is one of
the method in Pencak Silat training. The
other method are “serang-hindar”
(attack-avoid), e.g. Perisai Diri,
“meniru-mengembangkan”
(imitate-develop), e.g. in Minangkabau, and
“bebas untuk mengkombinasikan” (free to
combine), e.g. PERPI Harimurti.
7. Nusantara
The
term Nusantara come from the word nusa
(island or archipelago) and antara (between
or among), which literaly means islands or
archipelago between the continents of Asia
and Australia as well as the Pacific and
Indian oceans. Thus the word Nusantara has
the same meaning with Indonesia, which come
from the Greece word Indos and Nesos.
Culturally,
and especially in the circle of PERSILAT,
Nusantara means an area in South East Asia
involving Indonesia, Malaysia, Singapore and
Brumei Darussalam, which is also called as
the countries of Rumpun Melayu or the Malay
ethnic group. These four countries are the
source or native countries of Pencak
Silat.
8.
Padepokan Pencak Silat Indonesia
Padepokan
means a complex of houses on a relatively
large area provided for learning and
teaching a certain knowledge and skill. A
padepokan provided for learning and
teaching Pencak Silat is called Padepokan
Pencak Silat.
Padepokan
Pencak Silat Indonesia (PnPSI) is a
padepokan with national and international
scale. It is located on a land area of about
5,2 hectares width in the complex of Taman
Mini Indonesia Indah (The Miniature Park of
Beautiful Indonesia), Jakarta. PnPSI is
considered as the big home of all members of
the big Pencak Silat family throughout the
world. It was officially opened by the
President of the Republic of Indonesia,
Mr. Soeharto, on April 20th,
1997.
PnPSI
has at least five functions. Firstly, is as
a center for information, education,
presentation and promotion of various things
relating with the Pencak Silat. Secondly, is
as a center of various activities relating
to the efforts of perpetuating, developing,
disseminating and increasing the image of
Pencak Silat and its values. Thirdly,
is as a means for strengthening the
union and the unity of the Indonesian Pencak
Silat community. Fourthly, is as a
means to uphold friendship and peace among
Pencak Silat communities in various
countries. And fifthly, is as a means
to socialize the two codes of conduct of
Pencak Silat man, that is Prasetya
Pesilat Indonesia and Ikrar Pesilat.
PnPSI
as a complex consists of 9 buildings, each
of which has its own name, that is :
a.
Pendopo Agung, meaning exalted front
veranda. It is a place provided for
receiving and paying homage to VIP guests of
the Padepokan.
b.
Pondok PERSILAT, meaning the Cottage
of PERSILAT. This two floors building is
used for the office of CB of PERSILAT on the
first floor, and for traditional medical
treatment and massage on the ground floor.
c.
Pondok IPSI, meaning the
Cottage of IPSI. In this 2 floors building,
the office of the CB of IPSI located on the
first floor and the office of the Area Board
of IPSI of Jakarta located on the ground
floor.
d.
Pondok Gedeh, meaning Big Cottage.
This is a stadium for arranging various
Pencak Silat activities, included Pencak
Silat competitions. The stadium can
accommodate around 3.000 audiences and
spectators.
e.
Pondok Serbaguna, meaning
Multipurpose Cottage. This is a place for
holding meetings, seminars, symposiums etc.,
included wedding and anniversary celebration
parties. This cottage can accommodate around
750 persons and is provided as a rented
place.
f.
Pondok Pustaka, meaning the Cottage
of Pustaka (Library and Museum). This
building has three floors. The library
situated at the ground floor, while the
museum at the first and second floor.
Nowadays, the library has around 6.000 books
as its collection, 800 books of which are
books concerning Pencak Silat. The museum
displays physical supplements of Pencak
Silat and illustrations on the develop of
Pencak Silat and various things related to
it.
g.
Pondok Penginapan, meaning the
Cottage of Lodging. This building has four
floors and is a rented hotel which has 96
standard rooms and 40 VIP rooms. Office of
the Padepokan’s managers situated on the
ground floor.
h.
Pondok Meditasi, meaning Meditation
Cottage. This cottage consists of 7
artificial caves situated behind the hotel.
The caves are provided for they who want to
get deeply absorbed condition for doing good
and right meditation to find out health,
fitness, mental and physical endurance, and
the so called mighty powers.
i.
Mushola or the Moslem praying place.
This is a place not only for Islamic
praying, but also for Islamic religion
lectures. This mushola can accommodate
around 100 prayers.
9. Pelatih
Pelatih means instructor. There are two
kinds of instructor, namely general and
special instructors. General instructor
consists of perguruan instructor, local
instructor, national instructor and
international instructor. They train general
techniques of Pencak Silat. Special
instructors train special techniques of
Pencak Silat for the purpose of Tanding
(Match), Tunggal (Single) and Regu (Team)
competition in the framework of Achievement
Sports Pencak Silat Championship.
10. Pencak Silat
Pencak
Silat is a compound word, coming from the
local terms Pencak and Silat. These two
words have the same meanings and are
integral parts of the culture of Nusantara
communities.
Philosophically,
Pencak Silat has the same meaning or synonim
with ilmu padi (the science of paddy), that
is, the science about proficiency to perform
Pencak Silat controlled by the sublimity of
mind and character, which makes human being
to be more modest if his proficiency
increase higher and higher.
Pencak
and Silat, either as self-defense system or
terminology, came from the culture of
Nusantara communities, and the words Pencak
and Silat have no different meaning.
The
word Pencak is commonly used by the
people in the islands of Java, Madura and
Bali, whereas the word Silat is commonly
used by the people who live in the other
regions of Indonesia as well as in the other
Nusantara regions.
The
combinations of the words Pencak and Silat
into a compound word was made for the first
time when an organization uniting all Pencak
and Silat perguruans in
Indonesia was founded in Surakarta, Central
Java, on May 18th, 1948. This
organization was named the
Indonesian Pencak Silat Association or
Ikatan Pencak Silat Indonesia, abbreviated
as IPSI. Since then, the word Pencak Silat
has become official term in Indonesia. This
term is also used by the perguruans in
many different countries which teach Pencak
and Silat derived from Indonesia.
In
the international Pencak Silat communities,
the word Pencak Silat has become official
term since an international federative
organization of Pencak Silat was founded in
Jakarta on March 11th, 1980. This
organization was called the International
Pencak Silat Federation or Persekutuan
Pencak Silat Antarabangsa, acronym as
PERSILAT. Nevertheless, there are
people who use the word Pencak and Silat
separately as single word due to their
dialect and habit.
Viewed
from the teaching of noble mind and
character endowing and basing the usage
motivation, Pencak Silat is basically an
empty handed fighting system. The using of
weapons is only as complement. In other
words, Pencak Silat is performed not
automatically or since the beginning by
using weapon. Pencak Silat is a fighting
system the performing of which must be
commenced by non-fighting Pencak Silat and
just later by fighting Pencak Silat.
Persuasion against the opponent in this
process of non-fighting Pencak Silat is
carried out in the form of dancing or
flowering on the appearance of positioning
and stepping movement. The objective is to
decrease the opponent gall and spirit which
in all at once to push the opponent to think
repeatedly in deciding options, that is to
continue or to abandon the fighting, which
is followed by building peace and
friendship.
So,
in performing Pencak Silat, the using of
weapon is only execute in forced and
extraordinary condition or in a condition
where weapon is really needed. Among other,
if in the fighting the opponent uses weapon
and difficult to be overcome by empty handed
fighting. In other words, the using of
weapon as a supplement in performing Pencak
Silat is only carried out where it is needed
and as a final choice action (ultimum
remedium).
Essentially,
Pencak Silat is a substance and means of
education in its wide sense, involving
education in its narrow sense, teaching and
training. Education in its narrow sense,
teaching an training, can be distinguished
but cannot be separated each other. All of
those ones constitute an intact integral
unity. Education in its narrow sense relates
to mind, character (mental), personality,
attitude and behavior. Teaching relates to
knowledge and insight. Training relates to
technical skill, physical adroitness and
struggle spirit.
Education,
teaching and training of Pencak Silat
involve the two dimensions of Pencak Silat
simultaneously and integrally. It means that
quantitatively and qualitatively the
carrying out and yields of the education
must be in conformed, balanced and
harmonious condition with the carrying out
of the teaching and training of Pencak
Silat. The wider and higher the knowledge,
theory, skill and trick quantity and quality
of the Pencak Silat performer, the more
steady and higher must be the quality of his
full and total comprehension and its regular
practice concerning the teaching of noble
mind and character. The higher the teaching
and training of Pencak Silat level given to
some one, the deeper and wider the education
of the teaching of noble mind and character
must be given to him. The depth and width in
fact must be actualized in the steadiness of
full and total comprehension and regular
practice of the teaching.
The
ideal end yield to be hoped from the
education, teaching and training of Pencak
Silat is the formation of human being who is
courageous but humble, which in the language
of old Javanese is catch worded with
"bhirawa anuraga”, which means
mighty but modest. That such human being is
symbolized as a bending paddy stalk because
of its luxuriant grain contents. The more
luxuriant and contented the paddy the more
bending the stalk.
11.Pencak Silat branches
Pencak
Silat has 4 branches, namely
Mental-spiritual Pencak Silat, Self-defense
Pencak Silat, Artistic Pencak Silat and
Sports Pencak Silat, the source of the
birth, growth and development of which is
the 4 values of Pencak Silat. Therefore, all
of the techniques in each branch of Pencak
Silat always have ethical, technical,
aesthetic and athletic values or
mental-spiritual, self-defense, arts and
sports aspects as an integral unity.
However, one value or aspect
which is the base of its branch, get special
focus or emphasize.
These
4 branches of Pencak Silat, along with their
styles (aliran), are perpetuated,
developed and disseminated by perguruans and
organizations of Pencak Silat in the form of
education, teaching and training, and any
other various activities.
12. Pencak Silat championship
For
international or world scale, PERSILAT had
determined 5 categories of
championship, that is world, regional,
opened, invitation and special championship.
World
championship is the highest achievement
arena which is arranged once in 2 years.
Regional
championship is an achievement arena among
PERSILAT members in the same region. The
championship is arranged once in a years.
Opened
championship is an achievement arena among
PERSILAT members who interested to
participate in it.
Invitation
championship is an achievement arena for
PERSILAT members which are invited to
participate in it. The arrangement time of
opened and invitation championships are
determined by the arranger or inviter.
Special
championship is one arranged by an
organization or body outside PERSILAT using
PERSILAT rule and legalized by PERSILAT.
Artistic
Pencak Silat Festival can be hold as a
series of Sports Pencak Silat Championship
of all categories, according with the wish
and request of the arranger of the
respective Sports Pencak Silat Championship
and is agreed by the Central Board of
PERSILAT.
13. Pencak Silat competition
In
the circle of PERSILAT, since 1996 there
were 4 categories of Achievement Sports
Pencak Silat competition, namely : Tanding,
Tunggal, Ganda and Beregu (Match, Single,
Double / Sparred, and Team). Tanding is a
competition of Pencak Silat between two
competitors from different team. Tunggal is
an interesting ostentation of Pencak Silat
of PERSILAT’s standard juruses conducted
by a pesilat of a team. Ganda is an artistic
and effective free fight play of Pencak
Silat between two pesilats from the same
team. Beregu is a presentation of artistic
and effective Pencak Silat carried out by
three pesilats from the same team.
14. Pencak Silat dimensions
Pencak
Silat has two dimensions which are
un-separated, namely the spiritual dimension
and physical dimension. Spiritual dimension
of Pencak Silat is the teaching of noble
mind and character, whereas its physical
dimension is the techniques of Pencak Silat
which are variegated and different.
Each of which has its own
characteristic and way of performance. As
physical dimension, Pencak Silat consists of
two subsystems, that is subsystem of
structure and subsystem of performance or
process, which can be called as Pencak Silat
structure and Pencak Silat performance.
Pencak Silat structure consists of 4 groups
of techniques, that is positioning, stepping
movement, attacking and defending. Pencak
Silat performance is the process of Pencak
Silat according to its norms and by using
tricks.
15. Pencak Silat identity
The
identity of Pencak Silat as a self-defense
system is determined by 4 principle things
as a unity. Cumulatively, this identity
showing the genuineness, intactness,
originality and uniqueness of Pencak Silat.
Those 4 principle things are :
Firstly,
is the culture of the Nusantara communities
as the source of its origin and its values
as well as its specific pattern, either its
spiritual dimension or its physical
dimension.
Secondly,
is the teaching of noble mind and character
, which is the specific moral teaching
of the Nusantara communities, as spiritual
base and usage motivation source of Pencak
Silat.
Thirdly,
is the substance of Pencak Silat itself
which has 4 aspects as a unity, that
is mental-spiritual, self-defense, art and
sports aspects, which are the
manifestation of Pencak Silat values. So,
these 4 aspects of Pencak Silat can also be
called as the aspects of ethic, technique,
aesthetic and athletic.
Fourthly,
is the norm arranging the performance of
Pencak Silat ethically, technically,
aesthetically and athletically, which is the
basic rule relating to the enforcement
custom and manner of Pencak Silat. This norm
contains moral teaching as well as
values and aspects of Pencak Silat as a
unity. This basic rule contains norms
of ethical, logical, aesthetic and athletic.
According
to its identity, holistically Pencak Silat
can be defined as a system of
patterned movement which has the values of
self-control, self-defense, beauty and
harmony movement as well as the forming of
physical adroitness, fitness and endurance
according to the sublimity of the
values of Pencak Silat. All of them are
based on the teaching of noble mind and
character and the culture of the Nusantara
communities which esteem highly the
religious and social morality.
16. Pencak Silat organizations
In
accordance with their membership and
activity scale, the organizations of Pencak
Silat are grouped into 3 categories, that is
the perguruan Pencak Silat, the national
organization of Pencak Silat and the
international organization of Pencak Silat.
Perguruan
is the smallest organization of Pencak
Silat. Other names of perguruan in Indonesia
are paguron (West Java and Central
Java) and padepokan (Central Java).
In a certain country outside the native
countries of Pencak Silat, perguruan is also
called Pencak Silat institution, school or
club. Perguruans as organization have
members consisting of the citizens of the
countries where those perguruans exist.
Perguruans
as organization have members consisting of
the citizens of the countries where those
perguruans exist. The total members of a
perguruans may be only several persons and
my be hundreds or thousands persons. The
spreading area of a perguruan can possibly
be in a small district only but there is
also in such area which covers a great part
of its country.
The
meaning of perguruan Pencak Silat is often
confused with aliran Pencak Silat, whereas
aliran is a style or arts to perform Pencak
Silat, which is coloured by local or ethnic
culture of the Nusantara communities.
Perguruan is an institution which
educates, teachs and trains someone to
comprehend, to absorb fully and to apply the
spiritual dimension of Pencak Silat and to
master its physical dimension along with its
styles and tricks of performance.
Viewed
from the branch of Pencak Silat to be
taught, there are four kinds of perguruan,
that is : perguruan of Mental-Spiritual,
perguruan of Self-defense, perguruan of
Artistic and perguruan of Sports Pencak
Silat. The perguruan of self-defense Pencak
Silat is the most of all, some of which
teach supernatural mighty power.
Viewed
from the management and method of education,
teaching and training, there are three kinds
of perguruan, that is traditional perguruan,
with monologue method and unwritten
management, modern perguruan with dialogue
method and modern management, and
transitional perguruans which combines those
two mentioned characteristics.
There
are perguruans which teach the same aliran
Pencak Silat and there are also
perguruans which teach the combination of
various alirans variedly, either of
domestic or foreign alirans.
The
implanting of philosophical values and
mental-spiritual education in all perguruans
Pencak Silat is not carried out specifically
but is inculcated while training is held in
the form of wejangan (advice), taking
the oath of allegiance or the loyalty to the
perguruan. In conformity with the
demand of social development which becomes
more rational, all of the traditional and
transitional perguruans Pencak Silat will
develop and change into modern ones with
professional characteristics of management
and education.
Basically,
the purpose of the perguruans is to
perpetuate, develop and socialize Pencak
Silat and its values. The achievement of
these goals is mainly obtained through
educational efforts and activities, and
promotion.
National
Pencak Silat organization is an organization
whose activities scale involve the whole
area of a country. Members of the national
organization of Pencak Silat consist of the perguruans
in the respective country which
voluntarily declare to be members of it. The
status of such perguruan as a member
of that organization is relatively
independent.
The
national organization of Pencak Silat has
written statutes and rules, which among
other, compels its members’ perguruans adapt
their own ones with the statutes and rules
of the respective national organization of
Pencak Silat. The status of the national
organization of Pencak Silat in different
countries is of the same level.
Generally,
the national organization of Pencak Silat
has 3 objectives as a unity. Firstly, is to
unify and develop its members. Secondly,
is to coordinate and lead its members
dealing with its efforts to perpetuate,
develop, socialize and increase the image of
Pencak Silat and its values. And thirdly,
is to make Pencak Silat as a means to build
up good quality of human mankind,
mental-spiritually as well as physically.
The
only one international organization of
Pencak Silat is PERSILAT, acronym of
Persekutuan Pencak Silat Antarabangsa or the
International Pencak Silat Federation.
PERSILAT was founded in Jakarta on March 11th,
1980.
The
founding of PERSILAT was based on three main
objectives, namely
a.
To push and support the establishment
of national Pencak Silat organizations in
the countries where Pencak Silat is being
developed.
b.
To support and direct the development
and dissemination of Pencak Silat in various
countries.
c.
To build union and brotherhood in the
circle of Pencak Silat communities of
various countries, among others through
championships and meetings.
Since
the moment of its founding (1980) until the
year of 1983, PERSILAT was managed
collectively by a Presidium consisting
of 9 members as representative of IPSI,
PERSISI and Malaysian Ministry of Culture,
Youth and Sports (MMCYS), each 3 persons.
The
principles of PERSILAT are brotherhood,
family spirit, unity and mutual respect, and
not discriminate nationality and religion,
The quality of PERSILAT is non-political.
The
vision of PERSILAT is to make Pencak Silat
as an attractive and popular sport
throughout the world.
The
mission of PERSILAT is to make Pencak Silat
as competing/official sport at SEA Games,
Asian Games, Commonwealth Games and Olympic
Games..
PERSILAT
has four levels of membership, that is : the
Founding Member, the Affiliated Member, the
Associated Member and the Junior Member.
Level
of the Board of PERSILAT consist of
Federation Central Board and Federation
Regional Board. Federation Central Board is
the board of the federation elected and
determined by the Founding Members of
PERSILAT in the PERSILAT Congress. The
office tenure of the Federation
Central Board is 4 years. Federation
Regional Board consists of 5 regions, namely
: Asia, Europe, America, Pacific and Africa.
The
highest institution for PERSILAT and its
whole members is the Congress of PERSILAT.
This congress is arranged once in 4 years at
a location determined by the previous
PERSILAT Congress and to be attended by
Central Board, representative of the
Founding Members, the Regional Boards,
Affiliated Members, Associated Members, and
Junior Members.
In
1991 the third Congress of PERSILAT
determined a code of conduct of the world
wide Pencak Silat man, which was called Triprasetya
Pesilat. In 1996 the fourth Congress of
PERSILAT changed it and determined the new
one which was called Ikrar Pesilat,
which means promise declaration of
Pencak Silat man to himself.
17. Pencak Silat performance
The
performance of Pencak Silat is the
carrying out of the positional and movement
techniques of Self-defense Pencak Silat in
the form of positioning, stepping movement,
attacking and defending coordinately,
tactically, effectively, and practically,
either in their each form or in the
formation of jurus. The said
performance is conducted by using and
developing various tricks creatively
to eliminate the inherent weakness and to
develop the inherent strength of each
technique for achieving one goal, namely a
competitive superiority against the
opponent.
The
basic rule which regulate the performance of
Pencak Silat ethically, technically,
aesthetically and athletically as an
integrated unity is called Pencak Silat
norm. This norm consists of ethical norm for
Mental-Spiritual Pencak Silat, logical norm
for Self-defense Pencak Silat, aesthetic
norm for Artistic Pencak Silat and athletic
norm for Sports Pencak Silat.
18. Pencak Silat salute
Physically
Pencak Silat salute or “Salam Pencak
Silat” is expressed by joining together
the two palms of hand and pose it close to
the chest. Psychologically Pencak Silat
salute means honoring each other from the
deepest heart based on friendship and
peace spirit. This action consitute a
symbol and signal of peace and
friendship in the circle of the
community of Pencak Silat.
An
introduction or a meeting of someone with
his fellow man is preceded by executing
Pencak Silat salute and then sake hands. The
same deed is also executed before they
separate one from the other.
19. Pencak Silat structure
The
structure of Pencak Silat is a composition
of variegated and different self-defense
techniques with their own characteristics
which are grouped in 4 components as a
unity, namely the components of positioning,
stepping movement, attacking and defending.
The whole techniques inside each component
and amongst components are interdependent,
inter-supporting, and inter-saving,
and have functional relation one to the
other based on a certain pattern for
self-defense purpose against opponent’s
physical threat.
Positioning
is a combination and coordination of
effective and practical positions of
trestle, body position and hand position. It
is an alert positional techniques in facing
against the opponent Positioning
techniques, viewed from the way, consist of
upright, middle and low techniques; viewed
from the usage, consist of opened and closed
techniques ; and viewed from the trestles,
consist of : parallel front, turning body,
front askew, facing middle, back cross,
siding middle, front cross, one leg lifted
up, front cross leg sit, front double cross
legged sit and back double cross legged sit
techniques.
Stepping
movement is a moving techniques of the foot
for removal and changing position to
approach or to evade the opponent in order
to get a favorable position. Technically, it
is a combination and coordination of
effective and practical foot movement, body
position and hand position. Tactically, the
stepping movement techniques, viewed from
the stepping direction consist of :
backward, back left askew, leftward, front
left askew, forward, front right askew,
rightward, and backward askew techniques,
viewed from the way of stepping consist of
lift up, shift, shove, jump, and twist
techniques, and viewed from the pattern of
stepping consist of straight, zigzag, horse
shoe, triangle, rectangle, bend, and double
techniques.
Attacking
is a technical and tactical effort to
unnerve the opponent or to overtake the
opponent’s initiative to attack.
Considered from its techniques, attacking
involve 10 techniques, namely : beating
(hitting), scratching, elbowing,
kicking, kneeing, catching, throwing down,
dropping down, locking, and rolling.
There are 14 kinds of hitting techniques,
that is : stab, pop, knock, tap, box, step,
peck, whip, arch, circle, cut, remove,
forward, and side techniques ; 6 kinds of
elbowing techniques, that is stab, pop,
upside, outside, backward, and back ;
9 kinds of kicking techniques, that is spur,
forward, side, arch, sickle, hoe, circle,
horse, and back techniques ; 2 kinds of
kneeing techniques, that is front and side
techniques ; 2 kinds of catching techniques
which can be done from inside and outside,
that is arm/hand and leg/foot techniques ; 4
kinds of throwing down techniques, that is
foot, leg, hip, and back techniques ; 4
kinds of dropping down (topping) techniques,
which can be done in upright and lie
position, that is sweep, hook, bob, and snip
techniques ; and 5 kinds of locking
techniques, that is wobble, three-points,
arm/hand, leg/foot, and shoulders and
neck locking.
Defending
is a technical and tactical effort to fail
the opponent’s attack. Considered on its
character, defending consists of reactive
and proactive defending. Considered
from its techniques, reactive defense
involves parrying, avoiding, evading,
dodging, escaping (releasing) and
attenuating, each of which has its own
descriptive details. There are 13 kinds of
parrying techniques, that is meet/pick,
stick, outside, inside, pop, squeeze,
cut, sway, bend, ward off, wag, smash, and
elbow techniques. While proactive defending
or interception defending involves hitting
interception, kicking interception, kneeing
interception, catching interception, beating
(throwing down) interception, dropping
interception and locking interception.
Positioning
and stepping movement can be categorized as
non-fighting Pencak Silat, while attacking
and defending can be categorized as fighting
Pencak Silat. In other words it can
be said that the process form of
non-fighting Pencak Silat is positioning and
stepping movement, while the process form of
fighting Pencak Silat is attacking and
defending.
20. Pencak Silat values
The
spiritual and physical dimensions of Pencak
Silat contain 4 values as a unity, that is,
ethical, technical, aesthetic and athletic
values. The manifestation of those 4
values are 4 aspects of Pencak Silat as a
unity, namely mental-spiritual,
self-defense, art and sports aspects.
Ethical
value is a value of noble mind and character
which implicitly and inherently contains
religion, social and cultural values which
are glorified by the communities. The value
of ethic is useful for the purpose of
peace and friendship among human beings,
among groups of human beings and among
communities.
Technical
value is a value of effective, efficient and
productive. This value is useful for the
sake of fighting to defend oneself.
Aesthetic
value is a value of beauty, conformity and
harmony. This value is useful for the
purpose of entertainment and pleasure.
Athletic
value is a value of sports which is useful
for the purpose of developing physical
health, fitness and endurance.
The
said 4 values have tight relation with
social and individual moral ideal in
the circle of Nusantara communities. Ethical
and technical values refer to the
fulfillment of need and interest of
security, whereas aesthetic and athletic
values refer to the fulfillment of need and
interest of prosperity. Both involve
spiritual and physical side.
Ethical,
technical, aesthetic and athletic values as
a unity, besides constitute the values of
Pencak Silat also constitute the
unique pattern and specialty of Pencak Silat
originating from the culture of
Nusantara communities. The four mentioned
values as a unity is one of the components
of the identity of Pencak Silat.
21.
Pendekar
The
word Pendekar came from Minangkabau area,
and then is also construed or cinsidered
coming from the words Pandega,
Pandika, Pandita and Pandai Akal. Thereby,
literally Pendekar means a leader (Pandega),
master (Pandika), holy man (Pandita) and
clever/smart man (Pandai Akal).
In
general, the leaders of perguruan Pencak
Silat are considered as Pendekar. According
to its original conception, Pendekar is the
status of mental-spiritual and social
maturity in assuming high quality attitude,
in self-controlled behavior, in enforcing
the Pencak Silat discipline and in
fulfilling the noble obligations imposed
upon human beings as Gods being, individual
being, social being and universal being. Pendekar
is the highest status related with the
grade of skill in performing Pencak Silat
according to its norm and principles or the
fact of applying the philosophical doctrine
of Pencak Silat consistently and
consequently. Pendekar is a figure who can
set an example in using of Pencak Silat as ilmu
padi.
In
a traditional perguruan, a Pendekar is
looked at as a holy man or a man with
supernatural power. By the society, Pendekar
is looked at as a prominent figure by whom
to seek shelter not only physically but in
the very first place mentally and
spiritually. His words are to be trusted and
his conducts are to be taken as an example.
Pendekar is a figure who can put ilmu paddy
into practice as an example in his daily
life, living course and social interaction.
In
the era of colonialization, this term
of pendekar, which was specific term of
Pencak Silat, was nationalized and used by
the pioneer figures of the independence of
Indonesia, which generally means an example
leader and struggler who obtains his
sublime goals by using sublime ways.
22. Pesilat
Pesilat
is a person who ables to comprehend and to
perform kindly and correctly the various
techniques of Pencak Silat according to its
norms along with its tricks and styles, and
all at once also ables to comprehend and to
put into practice kindly and correctly the
substances and values of the teaching of
noble mind an character as well as the code
of conduct of Pesilat.
Pesilat
is a man who love, loyal and
dedicate himself for the advance of Pencak
Silat, and make Pencak Silat as his personal
pride and as a means to build his
personality, spiritually and physically as
well.
A
Pesilat is obliged to understand kindly and
correctly the teaching of noble mind and
character, and put it into practice by
bringing forward sublime attitude, deed and
behavior in his daily life and intercourse.
In
connection with the ideal to build peace and
friendship among human beings in the
framework to build social welfare among
nations throughout the world, the Congress
of PERSILAT in 1991 and then completed in
1994, had determined and legalized the
code of ethic of Pesilat, called “Ikrar
Pesilat” or “the Pledges of Pesilat”.
According to that code of ethic, a Pesilat
as an individual is obliged to have noble
mind and character, as a man is obliged to
honor his fellow man, and loves friendship
and peace, and always thinks and acts
positively, creatively and dynamic, and as
a knight is obliged to
uphold truth, honesty and justice, and is
always resilient in facing any ordeal
and temptation, and is responsible for his
words and deeds.
The
complete declaration of Ikrar Pesilat iwhich
is consisted of 5 points of self-promise
declaration, is as follows :
A
Pesilat is an individual who has
noble mind and character.
A
Pesilat is a man who honors
his fellow man, and lo | 