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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.
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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.
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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.
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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 loves
friendship and peace.
A Pesilat
is a man who always thinks and acts positively,
creatively and dynamic.
A Pesilat
is a knight who upholds truth, honesty and justice,
and is always resilient in facing any ordeal and temptation.
A Pesilat
is a knight who is always responsible for his words and
deeds.
Included
into Pesilat are they who involved directly in the idealizing,
thinking, writing, efforts and activities concerning and in
connection with the perpetuation, development, dissemination and
increasing the image of Pencak Silat along with its values, and
make Pencak Silat and its values as a means to form high quality
human being, either physically or spiritually.
23.
Saudara
Literaly
the meaning of saudara is brother and sister. Brother and Sister
can be abbreviated with Br. and Sr. Socially and culturally it
means predicate in calling someone in a kinship social intercourse
among the relatively same age persons.
24.
Sesepuh or Pinisepuh
Sesepuh
and Pinisepuh are local names which have the same meanings, but
Pinisepuh is impressed has a higher level or grade then Sesepuh.
The two terms has the same meanings with Guru Besar and Maha Guru,
but is more emphazised to the age, that is approximately 75 years
up. Socially and culturally these terms means the eldest man or
woman who is very appriciated and honored because of his age,
former position and role, knowledges, experiences, science,
benevolence, attitude, deed and behavior (manner).
So, sesepuh
and pinisepuh can be called also as Senior Guru Besar, Senior Maha
Guru and Senior Pendekar
--- o0o ---
BRIEF
EXPLANATION
ABOUT “IKRAR PESILAT”
PREFACE
“Ikrar Pesilat”, which was determined and legalized
by the 1994 Congress of PERSILAT in Jakarta, is an ethic code
of the corps of Pencak Silat man, named Pesilat, throughout
the world,. It is the completing of “Triprasetya Pesilat”,
legalized by the 1991 Congress of PERSILAT, also in Jakarta,
by adding the points of pledge from 3 to 5.
“Ikrar
Pesilat” is a promise declaration of Pesilat to himself
to fulfill his sublime obligation. The declaration is made by
him in his capacities and qualities as an individual, as a man
and as a knight. The promise made to himself as an individual
is expressed in the first pledge (ikar), to himself as a man
in the second and third pledges, and to himself as a knight
in the fourth and fifth pledges.
The
substance of “Ikrar Pesilat” is a series of selected
sublime obligations contained in the teaching of noble mind
and character which is obliged to be understood well and truly,
and to be put into practice persistently, consequently and consistently
by every Pesilat in his daily life and intercouse. The understanding
of that substance is carried out by reading, learning by heart
and expressing continuously and constantly, especially in important
agendas presented by numerous Pesilats.. Understanding by such
way has the goal to implant the spirit of “Ikrar Pesilat”
and all at once to strengthen the corps spirit of Pesilat. The
complete formulation of “Ikrar Pesilat’ contended
in the book of the 2004 PERSILAT Constitution is as follows
:
Ikar
Pesilat
1. A Pesilat is an individual who has noble mind and character.
2. A Pesilat is a man who honors his fellow man, and loves friendship
and peace.
3. A Pesilat is a man who always thinks and acts positively,
creatively and dynamic.
4. A Pesilat is a knight who upholds truth, honesty and justice,
and is always resilient in facing any ordeal and temptation.
5. A Pesilat is a knight who is always responsible for his words
and deeds.
GENERAL
EXPLANATION
In this explanation, the meaning of ikrar or pledge is a sublime
obligation of man to always bring forward sublime attitude,
deed and behavior in his intercourse with his fellow man. The
meaning of 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. The meaning of ethic code or code of
conduct is a short formulation of a series of sublime obligations
which has to be put into practice persistently, consistently
and consequently.. The meaning of corps is a group of man having
similar fate, struggle and goal, and having similar desire to
always unite and being in a solid unity based on brotherhood
and family spirit. The meaning of an individual or personal
is a human being having special personality and unique characteristics,
which is different with the other human beings. The meaning
of a man is a human being having on one side personal rights,
freedom and interest, and on the other side, obligations, responsibility
and stimulation of social dedication. The meaning of a knight
is a man who always consistent, consequent and accountable in
bringing forward his attitude, deed, and behavior, prominently
in the effort to achieve the goal of international life and
intercourse, that is to build eternal peace and friendship among
nations, and justly wealth of all human beings throughout the
world.
SPECIAL
EXPLANATION
Point
1
Having
noble mind and character means that Pesilat as an individual
must be aware that the existence, life and potentials of man
are gift of God Almighty that must be developed to get maximum
benefit for himself privately, to serve the interest of his
fellow man, and the preservation of the ecosystem. In such connection,
a Pesilat is obliged to thank and profess his belief in God
Almighty beside consistently and consequently living up to His
teachings. His spiritual is of noble mind and character. Mind
is the dynamic spiritual dimension of man, made up of the dynamics
of thinking, sensing and willing, while character means moral
or ethic and noble means sublime. Thus being a noble mind and
character, for a Pesilat means always elaborate his thinking,
considerate his sensing, stimulate his willing and perform his
character through his controlled attitude, deed and behavior.
In other words, typical for a man of noble mind and character
is the ability to always restrain oneself in one’s private
life as well as in one’s social and ecological life. Such
are the criteria for an individual of high prestige.
It
means that a Pesilat must has sublime willing, sensing, thinking
and character, and their realization in the form of controlled
attitude, deed and behavior. The realization of having noble
mind and character is the capability to always control oneself
and has to always understand well and truly, and to uphold the
teaching of noble mind and character in his daily life and intercourse.
Point
2
Honoring
fellow man means that a Pesilat as a man must be aware that
a man always need other men in his life. His progress and prosperity
are acquired with the help of and by working together with others.
Even at and after his death, any and all arrangements are taken
care of by others. In togetherness, men have value and can provide
better in all their needs. In view thereof, a Pesilat has the
obligation to uphold the values of humanity by respecting one
another, which shall be evidenced in attitude, deed and behavior
of love for friendship and peace in any place, at any time and
under any circumstance whatsoever. Compliance with such obligation
means to participate in realizing and abiding the universal
order based upon freedom, peace and justice.
Inherent
to the word honoring, is tolerant to the desire, need, opinion
and interest of the others, having sense of equal and sense
of helping each other. Thus, honoring fellow man is the base
for a Pesilat to create peace and friendship with his fellow
man in his own country as well as his fellow men from the other
countries, which in turn, will be able to create and maintain
eternal good relationship and intercourse among nations all
over the world. Honoring one another, and loving peace and friendship
is a way to create wealth of nations throughout the world.
Point
3
Thinking
and acting positively, creatively and dynamic means that every
Pesilat as a man must always think and act the best, by which
he has numerous possibilities to achieve advance, good achievement
and success, to get many friends, to create and maintain peace,
and to give benefit for the public. Thinking and acting as such
has to become a habit and daily behavior for every Pesilat.
By such thinking and acting a Pesilat will be avoided from various
personal handicaps and problems, and any other things which
can damage his personal prestige..
Point
4
Upholding
truth, honesty and justice as well as always resilient in facing
any ordeal and temptation, means that every Pesilat as a knight
must be aware that truth, honest and justice are the basic preconditions
for every man to achieve success in his endeavor, either it
is carried out by himself or jointly with the others. Which
means that any form of endeavors must be made truthfully, honestly
and justly. If not, it will bring about restlessness, worry,
jealousy, suspicion and conflict, which in turn can break friendship
and peace.
In
such connection, a Pencak Silat man is obliged to maintain and
uphold truth, honesty and justice, which must be started by
himself, in line with the mental attitude of a true knight.
This means that he is obliged to always be truthful, honest
and just in his attitude, deed and behavior by always staunchly
resisting any ordeal and temptations, especially to carry out
deviations or transgressions, and always believe in God, to
be noble in mind and character, respectful toward his fellow
man , and love friendship and peace.. He also has to always
alert and anticipative against the worst possibilities. He must
always to be ahead to the challenges. Ordeal and temptation
are prominent handicap which can make human being fail in achieving
their goals or aims. Un-overcome ordeal and temptation can damage
human prestige. The heaviest ordeals and temptations for every
man, included Pesilat, are when those ones have relation with
the effort to uphold truth, honesty and justice.
Point
5
To
be responsible for his words and deeds, means that every Pesilat
must be always careful in pronouncing and doing. Usually, words
and deeds are used by public to evaluate the quality of man.
The problem is that the criteria used by public is not similar.
In other words, good and bad are relative things. What is said
well by someone, is sometime said bad by the others. So, every
Pesilat must be always ready to face that possibility and must
be responsible for his words and deeds, although those ones
are not bad for him. It means that either good or bad, a Pesilat
definitely must be responsible for all he has expressed, especially
what he has pronounced and what he has done.
CONCLUSIONS
AND CLOSURE
From
all of the above mentioned explanations, it can be concluded
as follows :
1.
“Ikrar Pesilat”, consisting of five pledges as a
unity, constitute the selected important elements of the teaching
of noble mind and character, which is also referred to as the
teaching of self-control and the teaching of universal morals.
2. Putting into practice “Ikrar Pesilat” is fundamentally
the same as putting philosophical or teaching values of universal
morals into practice, which is obligatory for every Pesilat
in his respective capacities and qualities :
a. As an individual in the framework of increasing his own private
quality and prestige.
b. As a man in the framework of upholding the values of just
and civilized humanity.
c. As a knight in the framework of consistently, consequently,
discipline and responsibly the fulfilling of his personal obligations
as well as his obligations to humanity.
Such
is the brief explanation of “Ikrar Pesilat”. Hopefully
the significance, the soul, the spirit and the aims thereof
can penetrate into the mind of all Pesilats, wherever they are,
and in the best possible manner put into practice in their private,
social and ecological life as well as in their international
intercourse.
Jakarta, August the 17th, 2006. |
