Sitbatan Kali-Silat

2015-03-21T07:46:00.000-07:00

Princess Urduja

http://en.wikipedia.org/wiki/Urduja
quote:
Urduja (ca. 1350 C.E - 1400 C.E.), is a legendary warrior-princess who is recognized as a heroine in Pangasinan, Philippines. The name Urduja appears to be Sanskrit in origin, and a variation of the name "Udaya," meaning "arise" or "rising sun," or the name "Urja," meaning "breath." A historical reference to Urduja can be found in the travel account of Ibn Battuta (1304 - possibly 1368 or 1377 C.E.), a Muslim traveler from Morocco.Contents
1 Ibn Battuta
2 Research
3 Animated film
4 See also
5 References
6 External links

[edit] Ibn Battuta

Ibn Battuta described Urduja as the ruler of Kaylukari in the land of Tawalisi. After reaching Samudra in what is now Sumatra, Ibn Battuta passed by Tawalisi on his way to China. Princess Urduja was described as a daughter of a ruler named Tawalisi of a land that was also called Tawalisi. The ruler of Tawalisi, according to Ibn Battuta, possessed many ships and was a rival of China, which was then ruled by a Mongol dynasty.[1] Ibn Battuta sailed for 17 days to reach China from the land of Tawalisi.[2]

Ibn Battuta made a pilgrimage to Mecca and he traveled to many other parts of the Islamic world. From India and Sumatra, Ibn Battuta reached the land of Tawalisi. Ibn Battuta described Urduja as a warrior princess whose army was composed of men and women. Urduja was a woman warrior who personally took part in the fighting and engaged in duels with other warriors. She was quoted as saying that she will marry no one but him who defeats her in duel. Other warriors avoided fighting her for fear of being disgraced.[3]

Urduja impressed Ibn Battuta with her military exploits and her ambition to lead an expedition to India, known to her as the "Pepper Country." She also showed her hospitality by preparing a banquet for Ibn Battuta and the crew of his ship. Urduja generously provided Ibn Battuta with gifts that included robes, rice, two buffaloes, and four large jars of ginger, pepper, lemons, and mangoes, all salted, in preparation for Ibn Battuta's sea-voyage to China.[4]

[edit] Research

Modern research indicates Ibn Batutta's story of Urduja to be pure fiction and the land of Tawalisi to be similarly fictitious. [5]

However, in the late 19th Century, Jose Rizal, national hero of the Philippines, who was also a respected scholar but who did not have access to the sources William Henry Scott accessed, speculated that the land of Tawalisi was in the area of the northern part of the Philippines, based on his calculation of the time and distance of travel Ibn Battuta took to sail to China from Tawalisi. In 1916, Austin Craig, a historian of the University of the Philippines, in "The Particulars of the Philippines Pre-Spanish Past," who also did not have access to the sources William Henry Scott accessed, traced the land of Tawalisi and Princess Urduja to Pangasinan. Philippine school textbooks used to include Princess Urduja in the list of great Filipinos. In the province of Pangasinan, the capitol building in Lingayen is named "Urduja Palace." A statue of Princess Urduja stands at the Hundred Islands National Park in Pangasinan.

The description of Princess Urduja's gifts of rice, buffaloes, ginger, pepper, lemons, mangoes, and salt fits Pangasinan perfectly because of the abundance of those products in Pangasinan. The closely related Ibaloi people have an oral tradition of a woman named Udayan who ruled an ancient alliance of lowland and highland settlements in Pangasinan and the neighboring province of Benguet. Ibn Battuta also mentioned that Urduja had some knowledge of Turkish. During the time of Ibn Battuta period, the influence of the Turkish Ottoman Empire was on the rise.

Ibn Batutta's travel account suggests that he also saw elephants in the land ruled by Urduja. Elephants can still be found in Borneo, and may have been gifts or traded in Pangasinan in earlier times. Ancient Malayo-Polynesian sailing vessels, like the ones used by the ancient Bugis and those depicted in the Borobudur bas-reliefs, were capable of transporting heavy cargoes, including elephants. There are depictions of such ancient ships in maritime Southeast Asia transporting several elephants for trade.

In Pangasinan, Urduja has been depicted as the only daughter of a Rajah whose sons lost their lives defending their agricultural settlements in the Agno River valley and sea trade routes to their Srivijaya and Champa allies. Urduja was trained in the art of war since she was a child, and she became an expert with the kampilan and a skilled navigator. She commanded a fleet of proas to protect their maritime trade networks against pirates and threats from Mongol ruled China. With her beauty, she attracted many suitors.
end of quote

Dr Jose Rizal on Tawalisi ... http://www.urduja.com/princess.html
quote:
The Philippines' national hero Dr. Jose Rizal, in Dr. Austin Craig's 1916 paper
"Particulars of the Philippines' Pre-Spanish Past" was quoted as saying in one of his letters: "While I may have doubts regarding the accuracy of Ibn Batuta's details, I still beleive in the voyage to Tawalisi". He went as far as to calculate the distance and time of travel from the port of Kakula. Rizal's commentary was triggered by a scholar, Sir Henry Yule, who wrote in his time that: "Tawalisi may be found only in a Gulliver geography."
end of quote

Kingdom of Luzon with its eastern capital Tongduk and Urduja: http://en.wikipedia.org/wiki/Kingdom_of_Tondo
quote:
Tondo achieved its greatest power during the reign of Rajah Lontok and his consort Dayang Kaylangitan believing that she bore her talents from her Tawalisi princess, Urduja which happened to be her ancestor through his father Rajah Gambang.
end of quote

http://www.thedigitalpinoy.org/thread/11/3523?nav=last
quote:
In Rihlah, the travelogue written by Ibn Battuttah, the name of the princess is written in Arabic consonants equivalent to English GTRDJ or WHRDJ which was read by Dr. Jose Rizal and other authors during his time as Wahi Arduja and later it is read as Urduja. But this is wrong. the princess referred to was the princess of Java (Jawa/Zabah in Arabic; Mul-jawa is referring to Sumatra) named Gitardja, the daughter of Singosari princess Gayatri and Raden Vijaya (read in Chinese as Shih-lih-fu-shih or Ta-wa-lih-shih, Battuttah's Tawalisi). Ibn Battuttah was widely known then as Sultan Bakhei in the area. This (Sri/Dyah) Gitardja assumed the imperial title Tribuana Tunggadewi when she assumed the throne in 1328 as a virgin Madjapahit Empress after the assassination of her half-brother Jayanagara. She reigned as queen until 1350. She turned over the crown to her son Hayam Wuruk...
The first story is about Princess Gayatri of Java taken by Marco Polo to China and presented her to Kublai Khan as Chu-ko-Chen (Chou-kou-Tien) who is destined to be wed to Arghun Khan of the Il-Khannate empire but in the course of event she is taken by Raden Vijaya of Sumatra as wife forcing Marco Polo to find a replacement for her. The second story is about Gitardja, her war, her love story, and her reign with Gadja Mada, her Prime Minister whom she loved dearly. And the third story is about Leila Manchinai, a Madjapahit princess who is born in Banjarmasin (in Borneo) in the middle of a battle between the army of the Bornean Sultan Sulayman (known also as Makatunaw) and the rebel rajahs led by Rajah Puteh. She, as a baby, is left in a prau used by the fleeing merchants who escaped with the fleeing rajahs to the Philippine islands. The prau upon reaching the Sulu Archipelago meets a storm forcing the merchants to go inward to Agusan River where it is fatally hit by the storm. But the baby Leila Manchinai is washed ashore in the river bank and saved by the bamboos. She is eventually found by the woman Tabunaway and her brother Mamalu. This Tabunaway (Putri Tuniña) is married to an Arab Shariff Muhammad Kabungsuwan who became the first Muslim sultan of Sulu. The Sultan of Sulu then had an expedition to Manchina (the old name for Northern China while China is referring only to Southern China at that time) to pay homage to the Ming emperor. The girl Leila Mancinai is presented to the Ming emperor as a gift and the emperor adopted her as his daughter. This princess, turned a lovely lady, goes back to Sulu with her "younger brother" Kali Pula (Antonio Pigafetta's Cilapulapu), the real son of the Sulu Sultan. Bolkeiah (Rajah Baginda/Nakoda Ragam/Parameswara, the one referred by Antonio Pigafetta as Rajah Humabon, pronounced "Umabong") fell in love with Leila Manchinai. After a lot of tests/tasks, Bolkeiah wins the hand of Leila Manchinai but they have found out that they are brother and sister. This Leila Manchinai is often referred as Putri Paramisuli, Hang Liu, Hang Li Po (Hang-cheu-fu, the previous name of Peking or Beijing or the Tagalog phrase, "Sangli po" which means a Chinese mestiza), Ming, and Amihan (the Queen Juana of Cebu and the Layla Manjanay of the Tausugs in Sulu. It tells also about the conflict between Bolkeiah and Kali Pula over the Sri Vijayan throne, the battle of Mactan in Asian context, and the death of Bolkeiah and Leila Manchinai (Malay-Arabic for Northern Chinese Princess). I hope that you will be enlightened. And I want you to remember that during that era Southeast Asia was a one vast empire divided by many kingdoms and not by countries as we often interpret it.

comment:
the author haven't possibly heard the possibility that zabag or Javaka is not Java but Savaka which is a Sanskrit word for people of Sabang, or People of Sapa as in Kingdom of Sapa or Lusung Kingdom as it was known later. Now we have pieced the puzzle, reconciling Rizal works as well as other authors.

Indian empires of the 12th century
http://asiapacificuniverse.com/pkm/presterjohn.htm
Was there any historical empire of the 12th century that indeed extended over the Three Indias?

There was one maritime empire that could possibly fit if one only sees the dominion extending to parts of the Three Indias. It was known in Chinese texts as Sanfotsi and among the Muslims as Zabag.

Sanfotsi/Zabag could fit the bill if one accepts the historical texts at their word, which not all modern scholars are willing to do.

Chinese geographical texts like the Chu-fan-chi (1225) of Chau Ju-Kua mention that Sanfotsi ruled over numerous kingdoms within insular and mainland Southeast Asia. They further extend the rule of this kingdom to Si-lan or Ceylon.

The Muslim geography of al-Masudi confirms this latter claim when it states that Zabag, widely considered the equivalent of the Chinese Sanfotsi, ruled over Sirandib, the Arabic name for Ceylon.

Furthermore, the geography of Ma Tuan-lin (circa 1200) states that Chou-lien, was a vassal of Sanfotsi, verifying the same claim in the Sung-shih (960 - 1279). Chou-lien was the Chinese name for the Chola empire of India3. Again, the Chinese claim is verified by Arab geographers who state that Kalikut was among the dependencies of Zabag.

The Chola emperor Rajendrachola claimed to have made some conquests himself in the East Indies. However, his statements have no support from independent sources, i.e., Chinese, Muslim or other historians. Even Rajendrachola's son only claimed one of these victories -- that of Kadaram, possibly the state of Kataha in Malaysia.

The Chinese and Muslim accounts gain support from substantial evidence of royal influence from insular Southeast Asia in India at this time. Pali texts from 13th century Ceylon mention "Savaka" princes on the island.

As mentioned earlier, Sanfotsi/Zabag was known by the Indians as Suvarnadvipa:

"the eastern islands in this ocean (Sea of Champa), which are nearer to China than India, are the islands of Zabaj, called by the Hindus, Suvarnadvipa, i.e. the gold islands... because you obtain much gold as deposit if you wash only a little of the earth of that country."

(Al-Biruni, 1030 AD)

The monarchs of Suvarnadvipa were very active among the Cholas. In 1005, a Suvarnadvipa king built a Buddhist vihara in the Chola state, which the Chola king granted revenues4. In 1014-1015, gifts were sent for a Hindu temple5, and again in 1018-10196. In the 1080s, the king of Suvarnadvipa built the foundation for a Buddhist temple in South India7.

If we accept the historical claims of the Chinese and Muslim texts, then two of the three Indias would be covered so far. Or at least we can say that Sanfotsi/Zabag extended over significant parts of these two Indias. But what about the third India in East Africa?

We know that at an earlier period, Austronesian seafarers from insular Southeast Asia settled on the island of Madagascar forming the Malagasy-speaking population of the island. However, not many people are aware of the fact that during the medieval period, both regions maintained substanial contact with each other.

The Book of the Wonders of India, written by a Muslim author mentions in 945 an expeditionary raid off the East African coast by a fleet of 1000 ships from the East Indies. Centuries later in 1154, the Arab geographer Idrisi wrote in Kitab Rujjar that "the people of the isles of Zabag come to the land of Zanj on small and large ships...for they understand one another's languages." He also states: "The residents of Zabag go to the land of Sofala (near Beira, Mozambique) and export the iron from there supplying it to all the lands of India. No iron is comparable to theirs in quality and sharpness."

Idrisi, whose patron was Roger II of Sicily, also states about trade expeditions to Zanj: "The people of Komr (Khmer) and the merchants of the land of the Mihraj (ruler of Zabag) come among them (the Zanj) and are well received and trade with them."

Tanzanian traditions suggest that there was a settlement around Pemba and Zanzibar of a people they called the Debuli from �Diba� and Jawa8. They were supposed to be responsible for planting the coconut palms and mangoes along the Tanzanian coast. As we will examine in the section on the spice routes the relationship between the Tanzanian coast and the East Indies may extend back into deep antiquity. There are different theories as to where Diba and Jawa refer, but one possibility is that Diba is a form of Dabag, thought to be a Nestorian corruption of Zabag. Jawa can refer to any number of East Indian locations such as Java, Sabah, Davao, Toubok, etc. The Debuli were said to be a seafaring people whose ships had sails of coconut palm fiber.

That the kingdom of Sanfotsi/Zabag extended over a vast region that might be said to span the "Three Indias" we have this quote from Mas'udi:

"In the sea of Champa (eastern South China Sea) is the empire of Maharaja, the king of the islands, who rules over an empire without limit and has innumerable troops. Even the most rapid vessels could not complete in two years a tour round the isles which are under his possesssion. The territories of this king produce all sorts of spices and aromatics, and no other sovereign of the world gets as much wealth from the soil."

(Mas'udi, 943)

http://asiapacificuniverse.com/pkm/lockingdom.htm
quote:
In the previous articles we have attempted to show the general location of medieval Sanfotsi/Zabag, which we also equate to Shambhala of the Tibetan texts and Prester John's kingdom as mentioned in the medieval letters.

Now we will try to narrow down the location. As already mentioned, we believe the principal port of Sanfotsi/Zabag was Lingayen in the Philippines. In the Chinese records, the name is rendered Ling-ya-mon and located about a month's sea journey due south of Tsu'an-chou.

Lingayen is located in northwest Luzon in the province of Pangasinan and is perfectly situated as a transit route for trade between China and points south and southeast, including the clove and nutmeg-bearing regions of Toupo.

However, the actual location of the king of Sanfotsi/Zabag may have been different than Lingayen. Indeed, Ling-ya-mon was said to be a port of call before entering Sanfotsi proper.

The capital of the empire was described by both Chinese and Muslim writers as a sort of Venice of Southeast Asia, with people living on boats or homes built over the water. The capital furthermore appeared to be located in a delta area frequented by ships. According to Abu Zayd the city of the Mihraj, the ruler of Zabag, was situated on an "estuary resembling the Tigris River which passes Bagdad and Basra, and brings in salt water during the high tide and sweet water during low tide."

Sulayman said that the capital of the Mihraj was located at a freshwater port easily accessed from the sea. It was also said to "face" the southern coast of China, i.e. it's location would be on the western side of an island opposite (east/southeast of) the south China coast.

The nearest delta area to Lingayen is the Pampanga River system that runs into the northern Manila Bay. The area was highly influential during the Spanish conquest of the Philippines, and was the scene of heavy resistance that eventually forced the Spanish into a pacification treaty.

When the Spanish arrived in the Philippines, related peoples lived from the Pampanga River delta region northward to the Gulf of Lingayen. The people living in the region were still at that time conducting long distance trade throughout Asia.

While the delta towns of Macabebe, Lubao and Betis boasted strong rulers and garrisons, there is evidence that in earlier times a flourishing trade center existed further north.

Prior to the eruption of Mt. Pinatubo around the 14th century, the area around San Marcelino and Porac in the north had connection with the sea. In 1992, after the eruption of Mt. Pinatubo, evidence of a trading post including an old boat hull associated with Chinese ceramics and stone anchors was found. Interestingly, these finds are in a region known by the name Sambal1.

According to geologists, before the medieval eruption of Pinatubo the sea extended much closer to this region and presumably as the lahar filled in the existing areas southward the delta civilization moved accordingly to maintain their maritime trading enterprise.

However, the eruption apparently brought the trading civilization to a temporary halt around the 14th century. The dating corresponds very well with the time that Sanfotsi drops out of sight from Chinese historical literature.

The descriptions of Zabag tell of a constantly erupting volcano near the kingdom. Something similar may be hinted at in the letters attributed to Prester John which speak of rivers of sand or stone flowing from a mountain range into a sea of sand/stones. The description resembles what happens when lahar flows from a volcano to the ocean creating what looks like a "sea of sand."

The resemblance of the name Sambal to Shambhala has additional geographical significance in that the area consists of a mountainous range. The snow-covered peaks of Shambhala even have a possible explanation. The modern eruption of Pinatubo left the Sambal mountain peaks capped with grey/white layers of volcanic ash given a resemblance of snow. This might explain how Shambhala could at the same time have snow-covered peaks and lush tropical vegetation.

Chau Ju-Kua mentions that most people in the region had the surname "Pu." In the Pampanga region, the honorific "Apu" is used before someone's name as a sign of respect. The Chinese whose own surnames come at the beginning of their names might have confused the honorific with a surname.

The medieval texts state that Sanfotsi/Zabag like Toupo to the southeast consisted of a loosely confederated kingdoms that bonded together for specific purposes. Interestingly, the system in this region at the time of the Spanish arrival consisted of autonomous datus and rajas. These independent entities though consulted with a special authority accepted by all when it came to making new laws or addressing regional security concerns. This authority not only approved new laws by the datus and rajas but also the regulations of the native priests. Thus, he combined both temporal and sacredotal powers.2

There is substantial archaeological and linguistic evidence of Indic and specifically Buddhist influence in the Luzon region in general although admittedly much more work needs to be done. Most interesting are the examples of Tantric jewelry that have been discovered in the Philippine region.

And there still needs to be confirmation regarding influence of Nestorian Christianity in this area.

However, from the geographical and historical aspects, the Sambal region and the Pampanga River delta are the best bets for the location of the capital of Sanfotsi/Zabag with Lingayen as it's main port.
end of quote

Islam in southeast asia, sufi roots

2015-01-24T04:25:00.000-08:00

Islam From The Beginning To 1300

The Spread Of Islam To Southeast Asia

The spread of Islam to various parts of coastal India set the stage for
its further expansion to island Southeast Asia. As we have seen, Arab traders
and sailors regularly visited the ports of Southeast Asia long before they
converted to Islam. Initially the region was little more than a middle ground,
where the Chinese segment of the great Euroasian trading complex met the
Indian Ocean trading zone to the west. At ports on the coast of the Malayan
peninsula, east Sumatra, and somewhat later north Java, goods from China were
transferred from East Asian vessels to Arab or Indian ships, and products from
as far west as Rome were loaded into the emptied Chinese ships to be carried
to East Asia. By the 7th and 8th centuries A.D., sailors and ships from areas
within Southeast Asia - particularly Sumatra and Malaya - had become active in
the seaborne trade of the region. Southeast Asian products, especially luxury
items, such as aromatic woods from the rainforests of Borneo and Sumatra, and
spices, such as cloves, nutmeg, and mace from the far end of the Indonesian
archipelago, had also become important exports to both China in the east and
India and the Mediterranean area in the west. These trading links were to
prove even more critical to the expansion of Islam in Southeast Asia than they
had earlier been to the spread of Buddhism and Hinduism.

As the coastal trade and shipping of India came to be controlled (from
the 8th century onward) increasingly by Muslims from such regions as Gujarat
and various parts of south India, elements of Islamic culture began to filter
into island Southeast Asia. But only in the 13th century after the collapse of
the far-flung trading empire of Shrivijaya, which was centered on the Straits
of Malacca between Malaya and the north tip of Sumatra, was the way open for
the widespread proselytization of Islam. With its great war fleets, Shrivijaya
controlled trade in much of the area and was at times so powerful that it
could launch attacks on rival empires in south India. Indian traders, Muslim
or otherwise, were welcome to trade in the chain of ports controlled by
Shrivijaya. Since the rulers and officials of Shrivijaya were devout
Buddhists, however, there was little incentive for the traders and sailors of
Southeast Asian ports to convert to Islam, the religion of growing numbers of
the merchants and sailors from India. With the fall of Shrivijaya, the way was
open for the establishment of Muslim trading centers and efforts to preach the
faith to the coastal peoples. Muslim conquests in areas such as Gujarat and
Bengal, which separated Southeast Asia from Buddhist centers in India from the
11th century onward, also played a role in opening the way for Muslim
conversion.

The Pattern Of Conversion

As was the case in most of the areas to which Islam spread, peaceful and
voluntary conversion was far more important than conquest and force in
spreading the faith in Southeast Asia. Almost everywhere in the islands of the
region, trading contacts paved the way for conversion. Muslim merchants and
sailors introduced local peoples to the ideas and rituals of the new faith and
impressed on them how much of the known world had already been converted.
Muslim ships also carried Sufis to various parts of Southeast Asia, where they
were destined to play as vital a role in conversion as they had in India. The
first areas to be won to Islam in the last decades of the 13th century were
several small port centers on the northern coast of Sumatra. From these ports,
the religion spread in the following centuries across the Strait of Malacca to
Malaya.

On the mainland the key to widespread conversion was the powerful trading
city of Malacca, whose smaller trading empire had replaced the fallen
Shrivijaya. From the capital at Malacca, Islam spread down the east coast of
Sumatra, up the east and west coasts of Malaya, to the island of Borneo, and
to the trading center of Demak on the north coast of Java. From Demak, the
most powerful of the trading states on north Java, the Muslim faith was
disseminated to other Javanese ports and, after a long struggle with a
Hindu-Buddhist kingdom in the interior, to the rest of the island. From Demak,
Islam was also carried to the Celebes, tha spice islands in the eastern
archipelago, and from there to Mindanao in the southern Philippines.

This progress of Islamic conversion shows that port cities in coastal
areas were particularly receptive to the new faith. Here the trading links
were critical. Once one of the key cities in a trading cluster converted, it
was in the best interest of others to follow suit in order to enhance personal
ties and provide a common basis in Muslim law to regulate business deals.
Conversion to Islam also linked these centers, culturally as well as
economically, to the merchants and ports of India, the Middle East, and the
Mediterranean. Islam made slow progress in areas such as central Java, where
Hindu-Buddhist dynasties contested its spread. But the fact that the earlier
conversion to these Indian religions had been confined mainly to the ruling
elites in Java and other island areas left openings for mass conversions to
Islam that the Sufis eventually exploited. The island of Bali, where Hinduism
had taken deep root at the popular level, remained largely impervious to the
spread of Islam. The same was true of most of mainland Southeast Asia, where
centuries before the coming of Islam, Theravada Buddhism had spread from India
and Ceylon and won the fervent adherence of both the ruling elites and the
peasant masses.

Sufi Mystics And The Nature Of Southeast Asian Islam

The fact that Islam came to Southeast Asia primarily from India and that
it was spread in many areas by Sufis had much to do with the mystical quality
of the religion and its tolerance for coexistence with earlier animist, Hindu,
and Buddhist beliefs and rituals. Just as they had in the Middle East and
India, the Sufis who spread Islam in Southeast Asia varied widely in
personality and approach. Most were believed by those who followed them to
have magical powers, and virtually all Sufis established mosque and school
centers from which they traveled in neighboring regions to preach the faith.

In winning converts, the Sufis were willing to allow the inhabitants of
island Southeast Asia to retain pre-Islamic beliefs and practices that
orthodox scholars would clearly have found contrary to Islamic doctrine.
Pre-Islamic customary law remained important in regulating social interaction,
while Islamic law was confined to specific sorts of agreements and exchanges.
Women retained a much stronger position, both within the family and in
society, than they had in the Middle East and India. Local and regional
markets, for example, continued to be dominated by the trading of small-scale
female buyers and sellers. In such areas as western Sumatra, lineage and
inheritance continued to be traced through the female line after the coming of
Islam, despite its tendency to promote male dominance and descent through the
male line. Perhaps most tellingly, pre-Muslim religious beliefs and rituals
were incorporated into Muslim ceremonies. Indigenous cultural staples, such as
the brilliant Javanese shadow plays that were based on the Indian epics of the
Brahmanic age, were refined, and they became even more central to popular and
elite belief and practice than they had been in the pre-Muslim era.

Martial Arts VS Real Fighting

2014-01-04T01:21:00.001-08:00

It is not uncommon for people to take martial arts lessons for years and still not be able to use their arts in real situations outside the training hall.

Why is that?

“The response to an attack must be simple, direct and practical, blending different fighting approaches for realistic self protection.
How it looks or what style it comes from is not important.
”

“ When a criminal attacks you on the street, he does not care about your style, rank or who your teacher is. ”

The difference between learning Martial Arts VS learning How To Fight.

What is the difference between learning Martial Arts vs. learning How To Fight?”
I think before we discuss this topic it is first necessary to answer the question of
"WHAT DOES FIGHTING REALLY MEAN?"

Fighting is a word that is being thrown around quite often in the martial arts media. A lot of “Martial” Arts have become mere forms of fitness (e.g. boxercise, tae bo) while others are used for artistic and character development. Another major trend is to turn martial arts into sporting events/competitions (UFC, Pride, K1).
It would be wise for students to realize that there’s a difference between sport competition such as UFC and real fighting.
One is based on ego/winning and public entertainment, while the other is based on necessity and survival.

Here are some things that set the difference between sport competition vs. a real fight:

1. In sport competition there is consent, real fights are based on surprise tactics (i.e. posturing, insults, asking senseless questions etc. in order to set you up for a sucker punch)

2. In sport competition, the distance is wide (usually 15 feet or more) while more street fights happen from 4 feet or less - making most countering tactics very difficult to pull off due to the limitations of human reaction time from such a close distance.

3. In sport competition there is a probing phase prior to any real engagement such as circling around to “feel it out” with feints, jabs etc.
On the street, in real fights, criminals are not dumb enough to warn you like that nor do you have the time to pace a few rounds. You have 10 seconds before more bad guys shows up.

4. In sport competition, taking the contest to the ground is a good tactic; in real street fights the tactic would be suicidal due to the reality of multiple opponents. People who pick fights are cowards and therefore, most travel in packs.

5. In sport competition there are weight classes, obviously in real fights there aren’t.

6. In sport competition there’s a chance to study footage of your opponent and that gives you a chance to adapt and devise a strategy against him.
In a real fight, you have no idea what the guy can do and therefore you cannot apply specific strategies, but rather you have to operate out of universal principles.

7. In sport competition, you do not have to worry about weapons and multiple opponents.

I hope the above list will give you an idea of what a fight is compared to a sport. Perhaps that is why more than one MMA great fighters have talked about this difference when they taught self-defense. Ironically, it seems the only people that ignore the difference are their fans.

Now that we have a better idea about the differences between a street fight and a sport competition, let’s talk about the difference between learning how to fight vs. learning a true martial ART.
LEARNING HOW TO FIGHT:

When someone is training with the sole objective of just learning how to fight, they will learn all the tricks of the trade like:
- how to recognize threats
- how to read body language
- how to move in and shut people down with the right timing
- how to deal with blocks /covers
- how to chase and hit openings
(and many others)

Along with fighting skills, there should also be supplementary fitness training to enhance the performance, not only for the quality of the fighting techniques but also to allow the defender to run fast and long if necessary. (i.e. if faced with multiple opponents or weapons etc).

A person that goes through this type of training for a intensive period of their lives will have a strong will and body, refined fighting skills and natural confidence but whether it will improve the quality of their lives, their character or their relationships is highly unlikely. In fact, over-training in fighting can sometimes make a person overly aggressive.

Explosive temper outbursts and uncontrolled anger can manifest itself for no apparent reason due to over-training. This is expected; after all, what do you think will happen if you spend most of your waking hours dealing with and studying real world violence? I guess you become that.
To quote the great martial artist Geoff Thompson “If you are around shit long enough, you start to smell like it.”

LEARNING MARTIAL “ARTS”

Learning Martial ARTS is very different than just learning how to fight. Fighting, real fighting is about survival; Martial ARTS on the other hand goes beyond that.
It is more than a tool for survival. In fact, shouldn’t life be more than just the ability to survive? Martial means war or fighting but ART means a lot more.
It is Martial ARTS - so if one only learns the fighting side without the ART side, it is only half of the equation. It is Martial ART not just martial skill.

The “art” in Martial Art is not just about beauty and decoration. Art is defining quality, creativity and is based on your awareness in relationship with your “opponent”
Looking at training in that context provides you with a tool, a mirror to look at yourself in training. It will give you a chance to get to know yourself in a very
direct, realistic and honest manner.
Approaching martial ARTS in this way will allow your training to be more than just about winning and beating people up.
Awareness in relationship will show you a lot about yourself: your compassion, your anger, your fears, your courage etc. Some will face it, get to know themselves better, evolve and grow.
Others may run away, go into self-denial and say "Hey, stop showing me who I am, I don’t want to know myself better, I don’t want to improve my life, I just want to be able to kick other people’s asses."
But, ironically, no matter how many people you beat up, it will never bring a deep sense of joy unless you have slain all those internal demons.
And ironically, down throughout history, the people who have fought best were the ones who knew themselves the most.

And that’s the difference between learning how to fight vs. learning martial arts.
Learning just how to fight is merely based on fear and survival and while learning Martial “ARTS” is also about fighting it is also about being creative and knowing oneself better and therefore improving one’s life.
Adam Chan

GM Narrie Babao. In Memory...

2013-11-02T22:58:00.000-07:00

GM Narrie Babao passed away Friday, Oct 11, 2013.

GM Narrie Babao was the First Weapons Sparring Champion in the U.S. and was the father of Arnis de Mano in San Diego, California area. He was also a Villabrille-Largusa Kali Guro, a 10th degree Black Belt Grandmaster in Cacoy Doce Pares Eskrido Eskrima, and was the current patriarch of the Batangas Baston style of Arnis, which he inherited from his father.

His wife posted this to Facebook:

From Zena Sultana Babao:
REST IN PEACE WITH THE LORD, NARRIE BABAO

My heart is heavy, my mind is numb and I am in pain. I am still in shock. My husband, Narrie, passed away this afternoon at the ICU at Balboa Hospital. He was supposed to come home this afternoon but he had a stroke followed by heart attack. The doctors tried hard to save him, but he has moved on to a better life where there is no more sickness and pain.

My deepest condolences to the Babao family, students, friends and assoicates of GM Narrie Babao.

Rest in Peace

Please donate or get the word out to help out. Every little will help. The Fundraiser link below:

https://www.giveforward.com/fundraiser/

2013-09-06T21:58:00.001-07:00

The Keris Taming Sari is a legendary kris in Malay culture, said to grant physical invulnerability to its wielder. According to folklore it was originally owned by a pendekar from Majapahit named Taming Sari, from which the weapon derives its name.^[1] The Melakan admiral Hang Tuah eventually won it in a duel to the death.

According to legend, Hang Tuah gave the kris to Tun Mamat to be returned to Sultan Mahmud Shah when he failed to bring back the princess from Gunung Ledang. Hang Tuah then disappeared and was never seen or heard of again. Another version of the legend has it that Hang Tuah had thrown the keris into the river, saying that he would return when the keris re-appeared.

It is told that that it is made of twenty-one different types of metal. It was said that Taming Sari could do Hang Tuah's fighting for him - if Hang Tuah was menaced or in any danger, the keris would leap out of its sheath, fly through the air and attack the assailant. The whole of the sampir and batang are covered in gold leaf. The keris is classified as a keris gabus or keris terapang.

The kris still exists today and is part of the royal regalia of Sultan Azlan Shah, the Sultan of Perak,Malaysia.

Before the Taming Sari became part of the Perak Royalty's regalia, it is believed to have been a hereditary article of the family of the laksamana (admiral) who for generations, through succession, ruled as the territorial chief of Hilir Perak.

It is believed that the last territorial chief who had the famed keris in his possession was Laksamana Mohd Amin Alang Duakap. In 1876, he was arrested alongside many other rich aristocrats of his time for the alleged involvement in the murder of the first British Resident, James W.W. Birch. Together with Datuk Shahbandar Uda Kediti (the territorial chief of Kerian), Sutan Abdullah (the reigning Perak monarch of the time) and Menteri Paduka Ngah Ibrahim (the famous administrator of tin-rich Larut), Laksamana Mohd Amin was banished to the Seychelles.

wiki

The legendary "kris" (a dagger worn by Malay warriors) said in the Sejarah Melayu (Malay Annals) to have belonged to a Javanese warrior, Taming Sari from the court of Majapahit. The kris had changed hands when the famous Malay warrior, Hang Tuah, defeated and killed Taming Sari in a display of strength when the former was sent as an envoy by the Sultan of Malacca to Majapahit.

The "kris" was brought back to Malacca by Hang Tuah and presented to the ruling Sultan. In later years it passed on to the Rulers of Kampar in Sumatra. The 'keris' is now said to be in the possession of the Perak court.

The Taming Sari peregrinations could very well symbolise the various strands of migrations to Malaysia not only from Java and Sumatra but also from other parts of Indonesia. One strand now being studied is focused on the story of a well-known Javanese Muslim general from the court of Solo, Raden Mas Wijoyo-Kesumo.

From the records it could be confirmed that Raden Mas Wijoyo-Kesumo was sent to Sumatra to do battle alongside the Dutch forces in the Paderi Wars (1821-1838), also known as the Minangkabau Wars. Once in Sumatra, Raden Mas changed sides to join the ulama led by Imam Bonjol and emerged victorious. From marriage with Bungo Setangkai, one family line and their succeeding generations could be traced to where they are living today in different parts of Malaysia.

From material provided by courtesy of members of the family of Nilam and Mohamed, a marriage between cousins, a relationship could be traced through one family scion, that of the marriage between Raden Mas of Java and Bungo Setangkai of Sumatra.

From the family tree of the Mohamed-Nilam marriage, it emerged that Mohamed was the son of Abdullah after marriage to Fatimah, his third wife. (Fatimah the daughter of Haji Munah, was the granddaughter of Sakdiah and a great granddaughter of Bungo Setangkai, the wife of Raden Mas Wijoyo-Kesumo).

Nilam was a sixth-generation scion of the Raden Mas-Bungo Setangkai marriage through her father Suki, a great grandson of Jala, who was one of the four children of Raden Mas and Bungo Setangkai that included Sakdiah (who has a granddaughter Fatimah, who married Abdullah, Mohamed's father as stated above).

Further the connecting elements in the family tree came from Mohamed's father, Abdullah, the son of Dato Baginda Alam of Sumatra who settled in Gombak and Nilam's grand uncle, Khatib Koyan who moved from Sumatra and stayed in Kampung Baru, in Kuala Lumpur. It was Khatib Koyan who brought Nilam with him during one of his frequent trips to Kuala Lumpur in 1927. Mohamed and Nilam were married in 1931 and resided in Kampung Baru from the 1920s to the 1980s.The other critical factor in the relationship was that of Jala (on Nilam's side) and Sakdiah (on Mohamed's side). Both Jala and Sakdiah were children of Raden Mas and Bungo Setangkai.

Dr. Ahzari Karim

Spain, The Philippines, and Brunei connection

2013-02-16T01:38:00.001-08:00

Castille War
Perang Kastila
ڤراڠ كستيلا
Date March-June 1578
Location Borneo, Mindanao and Sulu

Since the middle of the 16th century, Europeans were eager to gain a foothold in South East Asia because of the spice trade. During that period, all the land routes from the Middle East to South East Asia were controlled by the Arabs and Turks. The Europeans attempted to control the maritime route to South East Asia so they could trade with the Malays. At the time, Brunei Darussalam was an established empire ranging from the Philippines to Borneo Island.
It was during the reign of Sultan Saiful Rijal when the Castille War broke out. He faced two main problems which was that the Spanish wanted to spread Christianity and invade the Philippines.
In 1565, the Spanish captured Cebu in the Philippines. They turned it into a trading post and a center for spreading Christianity and Hispanicization. Because of this, Spain's goals came to clash with those of their main rival, Brunei. Between 1485 and 1521, the Sultanate of Brunei had established the state of Kota Serudong (in modern-day Manila) as a Bruneian satellite state. Islam was further strengthened by the arrival to the Philippines of traders and proselytizers from present-day Malaysia and Indonesia. The multiple states that existed in the Philippines simplified Spanish colonization. In 1571 Spanish conquistador Miguel Lopez de Legazpi founded Manila, which was made the capital of the Philippine Islands, also becoming a hub for spreading Christianity.

Castille War

In 1576, the Spanish Governor in Manila was Francisco de Sande. He sent an official mission to neighbouring Brunei to meet Sultan Saiful Rijal. He explained to the Sultan that they wanted to have good relations with Brunei and also asked for permission to spread Christianity in Brunei. At the same time, he demanded an end to Brunei proselytisim of Islam in the Philippines. Sultan Saiful Rijal would not agree to these terms and also expressed his opposition to the evangelization of the Philippines, which he deemed part of Dar al-Islam. In reality, De Sande regarded Brunei as a threat to the Spanish presence in the region, claiming that "the Moros from Borneo preach the doctrine of Mahoma, converting all the Moros of the islands".
Spain declared war in 1578, attacking and capturing Brunei’s capital at the time, Kota Batu. This was achieved as a result in part of the assistance rendered to them by two noblemen, Pengiran Seri Lela and Pengiran Seri Ratna. The former had travelled to Manila to offer Brunei as a tributary of Spain for help to recover the throne usurped by his brother, Saiful Rijal. The Spanish agreed that if they succeeded in conquering Brunei, Pengiran Seri Lela would indeed become the Sultan, while Pengiran Seri Ratna would be the new Bendahara. In March 1578, the Spanish fleet, led by De Sande himself, acting as Capitán-General, started their journey towards Brunei. The expedition consisted of 400 Spaniards, 1,500 Filipino natives and 300 Borneans.The campaign was one of many, which also included action in Mindanao and Sulu.
The Spanish succeeded in invading the capital on 16 April 1578, with the help of Pengiran Seri Lela and Pengiran Seri Ratna. The Sultan Saiful Rijal and Paduka Seri Begawan Sultan Abdul Kahar were forced to flee to Meragang then to Jerudong. In Jerudong, they made plans to chase the conquering army away from Brunei. The Spanish suffered heavy losses due to a cholera or dysentery outbreak. They were so weakened by the illness that they decided to abandon Brunei to return to Manila on 26 June 1578, after just 72 days. Before doing so, they burned the mosque, a high structure with a five-tier roof.
Pengiran Seri Lela died in August–September 1578, probably from the same illness that had afflicted his Spanish allies, although there was suspicion he could have been poisoned by the ruling Sultan. Seri Lela's daughter left with the Spanish and went on to marry a Christian Tagalog, named Agustín de Legazpi de Tondo.
The local Brunei accounts differ greatly from the generally accepted view of events. The Castilian War entering the national conscience as a heroic episode, with the Spaniards being driven out by Bendahara Sakam, supposedly a brother of the ruling Sultan, and a thousand native warriors. This version, nevertheless, is disputed by most historians and considered a folk-hero recollection, probably created decades or centuries after.
Notwithstanding their retreat from Brunei, Spain managed to keep Brunei from gaining a foothold in Luzon. Aside this, a few years later, they were ready to trade again with the Sultanate, as evidenced by a letter from Don Francisco de Tello de Guzmán, Governor General of Manila, dated 1599 imploring for a return of normal relationship.

Notes

^ "Pusat Sejarah Brunei" (in Malay). Government of Brunei Darussalam. Retrieved 04-03-10.
^ Agoncillo 1990, p. 22
^ Nicholl 1975, p. 35
^ Melo Alip 1964, p. 201,317
^ United States War Dept 1903, p. 379
^ McAmis 2002, p. 33
^ "Letter from Francisco de Sande to Felipe II, 1578". Retrieved 2009-10-17.
^ Frankham 2008, p. 278
^ Atiyah 2002, p. 71
^ Saunders 2002, pp. 54–60
^ Saunders 2002, p. 57
^ Saunders 2002, pp. 57–58
^ Oxford Business Group 2009, p. 9
^ "The era of Sultan Muhammad Hassan", The Brunei Times, March 1, 2009
[edit]References

Agoncillo, Teodoro A. (1990), History of the Filipino people, R.P. Garcia, ISBN 978-971-8711-06-4
McAmis, Robert Day (2002), Malay Muslims: the history and challenge of resurgent Islam in Southeast Asia, Wm. B. Eerdmans Publishing, ISBN 978-0-8028-4945-8
Saunders, Graham E. (2002), A history of Brunei, Routledge, ISBN 978-0-7007-1698-2
United States. War Dept (1903), Annual reports, Volume 3, Government Printing Office
Nicholl, Robert (2002), European sources for the history of the Sultanate of Brunei in the Sixteenth Century, Special Publications, no.9. Muzium Brunei

Melo Alip, Eufronio (1964), Political and cultural history of the Philippines, Volumes 1-2
Oxford Business Group (2009), The Report: Brunei Darussalam 2009, Oxford Business Group, ISBN 978-1-907065-09-5
Frankham, Steve (2008), Footprint Borneo, Footprint Guides, ISBN 978-1-906098-14-8
Atiyah, Jeremy (2002), Rough guide to Southeast Asia, Rough Guide, ISBN 978-1-85828-893-2
from wikipedia

2013-01-19T18:46:00.000-08:00

Indonesian Fighting

The Devastating Art of Pentjak Silat

The world's largest archipelago stretches like a huge scimitar from Malaysia to New Guinea, encompassing more than 13,000 islands and, more importantly for martial arts, more than 700 fighting systems. Among these, Silat, or Pentjak Silat, is perhaps the deadliest.
Archeological evidence reveals that by the 6th Century AD, formalized combat arts were being practiced in Sumatra and the Malay peninsula. Two kingdoms-- the Srivijaya in Sumatra and the Majapahit in Java-- made good use of these fighting skills and were able to extend their rule across much of what is now Indonesia and Singapore. The Dutch arrived in the 17th Century and controlled the spice trade up until the early 20th Century, although both the English and Portuguese attempted, unsuccessfully, to gain a lasting foothold in Indonesia. During this period of Dutch rule, Pentjak Silat was practiced secretly until the country gained its independence in 1949.
Wars, foreign trade and immigration across this region since the 6th Century have left an indelible effect on present-day Pentjak Silat. The system incorporates Hindu, Arabian and Chinese weapons and fighting methods, Indian grappling techniques, Siamese costumes and Nepalese music. Thousands of people across the Malay Peninsula still practice the style and make it part of their daily routines.
'Pentjak' refers to the body movements used in training. 'Silat' is the application of these movements in a fight. There are many types of Pentjak Silat, each with its own curriculum, history and traditions. Silat pulut, for example, is a dance-like method often demonstrated at public ceremonies such as weddings. 'Pulut' means 'glutinous rice', the sticky kind often eaten at Malay parties. Thus, this 'rice cake Silat' is characterized by flashy, aesthetically pleasing moves that have very little to do with real self-defense. Conversely, Silat Buah, a style rarely shown in public, is used entirely for self-defense. Every move, physically or mentally, in Pentjak Silat is consistent with a certain belief system and fighting rationale.
Each style has its own movement patterns, specially designed techniques and tactics. Although all the systems use hand and foot motions, the percentage of each depends on the particular style and the tactics being used. A quite remarkable tactic found in the Harimau system of Sumatra is a movement pattern resembling the antics of a tiger, with heavy emphasis on staying close to the ground in crouching, lying, sitting and squatting positions. The leg strength and flexibility required for such movements is impressive and the Harimau stylist can use his hands like extra feet, or his feet like extra hands. He can start a fight from ground level, or will invite his opponent into a trap, then take him to the ground. On the other hand, many Javanese styles employ tactics that feature more balanced hand and leg work. Some Javanese systems require the practitioner to move in close to the enemy in an upright position, then use both hand and foot maneuvers to take him out.
Pentjak Silat systems are generally named after a geographical area, city, district, person, animal, physical action, or a spiritual or combative principle. For example, Undukayam Silat takes its name from the actions of a hen scratching the ground. The Seitia Hati, 'faithful heart', system gets its name from a spiritual principle. Mustika Kwitang is named after the Kwitang district in Jakarta. Menangkabau Silat derives its name from the Menankebau people.
Traditional Pentjak Silat is highly secretive. Teachers never compete for students and usually keep to themselves. The only way to find instruction is though introduction by a family member or friend of the teacher. The acceptance process is often very difficult and prospective students face a strict probation period. The instructor pays particular attention to a student's character, specifically his temperament, judgment, demeanor, morality and ethics. The probation period enables the teacher to observe the student's behavior and determine his sincerity. The instructor will reject anyone whose attitude or personality is deemed unworthy. Discipline is harsh and violations often result in the student's dismissal. Consequently, the number of people who train is usually very small, but then, Pentjak Silat is not meant for everyone.
Once accepted, students are often required to take an oath to the system. Then the real training begins.
All Pentjak Silat systems pay particular attention to defense against multiple opponents. Students are initially taught to defend themselves against a minimum of three attackers and eventually progress to exercises involving five to seven assailants.
Most Silat defenses are a mix of grappling and hitting techniques. A 'loose' type of grappling is used, the object being to take down, unbalance, sweep and/or tie-up the opponent momentarily.
Pentjak Silat students are also taught the importance of disengaging from one opponent to face another when fighting multiple assailants. The Silat practitioner should not be so committed to one attacker that he cannot make an immediate escape to face a secondary adversary.
Striking techniques are used to 'tenderize' and soften up the assailant prior to initiating Pentjak silat's intricate grappling techniques. The idea is to be flexible and adaptable to the ever-changing nature of combat, no matter what situation is thrust upon you. Practitioners are taught to consider the climate, opponent's clothing, time of day and the terrain upon which they are fighting. Such factors help them determine the proper tactics to employ and the emotional atmosphere of the fight.
Once the Silat stylist has executed takedown and follow-up techniques, he immediately crouches and assumes a ready stance in anticipation of further attacks, either from the opponent he just finished with, or other assailants. Silat practitioners never overlook a fallen opponent; they know he can still be dangerous. Such caution and awareness are typical of South-East Asian self-defense systems, which are often given to overkill. It is not uncommon for a Silat stylist to deliver repeated follow-up strikes after an assailant has been taken down. Experience tells the Silat practitioner that one or two blows seldom finish an opponent.
Because hands and feet alone are not enough to solve all combat situations, classical Pentjak Silat includes the study of traditional weapons such as knives, sticks, staff, swords and rope. The same principles and technical rationale used in silat's hand and foot movements apply to the system's weapons training as well. In this way, practitioners can resort to everyday objects such as pens, combs, drinking receptacles, shoes, belts, eating utensils, etc., to enhance a particular technique. With this unifying, coherent system firmly in mind, the Silat stylist can substitute and transfer the use of weapons to the empty hand techniques he already knows. This is unlike Filipino fighting arts which teach weapons use first and empty hand derivations later.
The unifying principles of Silat are based on physics, allowing practitioners to fight in the most efficient and economical manner possible. Students learn that there are endless variations to the empty hand techniques. Silat practitioners make use of all their body parts for locking, joint-breaking or striking maneuvers. A skilled Silat stylist, for example, can substitute a shoulder for an elbow and effect the same type of joint lock.
At some point in their training, Pentjak Silat students are taught how to exploit the most vulnerable points on their existing techniques and adding knowledge of vital points as a finishing touch. Like a road map, the routes to the target are already in place; the teacher just makes the student aware of a few stops and points of interest along the way. The opponent's pressure points can be struck, pinched or squeezed with virtually equal effect. Such attacks are especially useful against large assailants, putting you on equal terms with them and pressure-point techniques are also beneficial for escaping an opponents hold or lock.
A current movement toward sport Silat in Indonesia has some traditionalists quite concerned. These individuals believe the true essence of the art will be lost if rules are implemented and the system emphasizes competition. The hard-liners point out that traditional Silat is mostly defensive in nature. Rarely will the Silat stylist attack first.
Practitioners instead prefer to wait for the opponents attack before taking action. But once a confrontation has escalated into violence, there is no sense of fair play on the part of the Silat practitioner. His personal safety, maybe even his life, is on the line. He cannot be a good loser. Old fashioned Silat is all about protecting your life at all costs and doing whatever is necessary to survive. Tournament competition, the traditionalists fear, would negate the entire meaning and spirit of Silat, weakening its structure as a self-defense system much like termites, over time, weaken the frame of a house.
No traditional Silat system is complete without strong spiritual training. Known as Kabatinin or Ilmu, this aspect of Silat is considered very important because it prepares students for the violence and consequences of combat. Don't confuse the spiritual training of Silat with the kind of stunts you often see in martial arts; lying on a bed of nails, walking on glass, sticking motorcycle spokes through the skin, etc. True spiritual training involves hard work on your inner self. It is the search for those truths that lead to humility and a reverence for life. It strengthens a practitioner's will and knowledge so he can rely on himself. There is no room for mysterious tricks or mystical illusions in Silat. Emphasis on mystification generally indicates an absence of true knowledge and understanding. As noted Silat instructor Paul de Thouars says," The truth of combat is hard enough to understand. Why mystify and create more obstacles to it?"
Despite this, Silat does include amulets, prayers, and rituals designed to induce invulnerability and protect students in times of danger. These privately taught rites are unique to each teacher and are never revealed in public. Such traditions serve as a physical reminder of the student's connection to the cosmos and his belief system. For example, if he is wearing an amulet of tiger's stone, or the tooth of a tiger, it is a physical reminder that when he uses his Silat, he assumes a tiger's attitude and incorporates it's fighting attributes, including tenacity, courage, daring, and ferocity.
All Silat methods include a belief system, often based on the instructor's religious background, that produces in student's courage, confidence, and the will to fight in the side of truth and justice. The belief system serves as a philosophical foundation for the student's fighting techniques. Much of the physical aspect of traditional Silat has mental and spiritual equivalents. This is why the earnest study of Silat leads to the development of a philosophy of life. Just as the student works hard to refine his physical technique, so too must he attempt to purify his character and improve his relationships with others.
Long-time Silat stylists claim they can tell a lot about a person just by how that individual practices his system. If he hurries through his solo exercises all the time, he is probably going to hurry through his work, leading to sloppiness and mistakes. A Silat student may have a thorough knowledge of the system's curriculum, but only when he begins to think, live, and above all else, feel that which is taught to him, does he actually begin to understand the real content of his lessons. As he progresses, the student reaches within himself and gradually achieves an understanding of this concept.
Learning traditional Silat is never easy. If it was, it wouldn't be worthwhile. Just as in life, you value and appreciate the things you have to work hard for. Things that come easy, on the other hand, are never valued for long.

Cass Magda

Silat and the FMA

2013-01-19T18:35:00.002-08:00

Silat as a martial art is characterized by graceful dancelike movements. While it thrives in southern Philippines, silat in the strictest term is not an indigenous Filipino martial art (FMA).

I first witnessed an exhibition of silat ohlaraga (sport silat) in 1991 and I remember being impressed with the artistry of the movements of the players. The second time I saw a silat performance was in an informal gathering of martial artists in 2006. It was combat silat this time and the two practitioners demonstrated their ways of using a knife. I would describe their techniques as very aggressive and ballistic.

Mark Wiley in his book “Filipino Martial Culture” wrote that silat and Islam came to the Philippines hand-in-hand, “Along with the transplantation of Malaysian martial arts came their practitioner’s Islamic religion. The Muslim religion may have filtered into the Sulu archipelago and Mindanao as early as the thirteenth-century. In the Philippines, early evidence of an Islamic presence is furnished by a tombstone of a trader-missionary in Indanan, Sulu. It bears the inscription “710 AH,” using the Islamic dating system, which in relation with the Christian calendar, is approximately 1270 A.D. By 1380, Islam had spread throughout Mindanao and Sulu.”

Nid Anima in his book “Filipino Martial Arts” specifically named four characters responsible for bringing silat in the Philippines, it reads, “Available historical data points to three persons – Tubba, Sahudah and Wabulong – as the ones who introduced the silat into this country during the latter half of the 19^th century. All three belongs to the Celebes tribe known as Bugis. But they seem to be not really the first, after all. Another member of the Bugis tribe by the name of Samaru, also a master of this deadly martial sport, came much earlier than these three men credited with the introduction of silat.”

Besides his personal research, Anima pointed to the works of the following writers as the sources of the materials in his book: “The Arnis in Sulu” (Sunday Times Magazine, February 18, 1962) and “The Disappearing Sport of Filipino Wrestling” (Sunday Mirror Magazine, September 4, 1962) by Lamberto Ticsay; and “Ancient Filipino Sports” by Tirzo Rodriguez published in Go Magazine.

Silat flourishes in Mindanao though not easy to find. One teacher who once taught Mindanao silat generously to Muslims and non-Muslims in the Philippines was the late Hadji Yasser Tanadjalan.

Tanadjalan, who has a background in judo, escrima and karate was taught by his father their family system of silat. He said that there are more than a 100 styles of silat in Mindanao. Tanadjalan named the brand of silat that he taught publicly “Mindanao Silat Asli.”

In an interview conducted by Marilitz Dizon for the Rapid Journal (Volume 4 No. 2) at the turn of the century, Tanadjalan explained the secret nature of silat in Mindanao, it reads, “In Mindanao, if your parents do not know anything about the art, then you don’t bother to look for the art. No one will just teach it to you because this art is usually hidden. Mindanao’s practices are quite different as against how the silat forms are more openly practiced in Indonesia, Malaysia or in Manila.”

Tanadjalan became the head coach of the Philippine sport silat team in 1986. In that year, the Philippine team bagged a gold, silver and three bronze medals when the country’s players only managed to bring home bronze medals in the past – a testament to his excellent coaching skills. Sport silat in the Philippines falls under the jurisdiction of the Philippine Pencak Silat Association.

In the same interview, he pointed out the differences between the traditional and sport aspects of the art, he said, “For sport, the artistic aspect is more emphasized. So the beauty and harmony of pencak silat is shown. There are also specific target areas only. Whereas in non-sport you can fling and hit anywhere.”

Tanadjalan also stated that not too many practitioners in the Philippines are knowledgeable in the use of inner power or tenaga dalam, “But people in Manila don’t know anything about this even if they are into the sport of silat. It is only the people of Mindanao, Indonesia, Malaysia, Brunei and Singapore who know,” he said.

While he taught silat to anyone he deemed worthy, Tanadjalan explained that there are facets of silat that can only be understood by Muslims, “There are two kinds of silat. One is the silat that everyone knows as the martial art or pentjak silat and the other is silat rahmi, which means the way of the religion,” he said.

Hadji Yasser Tanadjalan passed away on December 25, 2007.

Though silat technically is not an indigenous FMA, styles of silat that were deeply rooted in various parts of the Philippines developed a distinct character. Indonesian writer and researcher Dipika Rai commenting on the fighting methodology and practical design of the Mindanao kris wrote the following words, “The Filipino blades are different because they are used differently. The Moro style of fighting is much different than that used in Java. Many of today's eskrima styles have roots in these southern Muslim styles. They tend to be from the slashing school and the original design of the Java keris was not suitable.”

While no official documentation exists on the matter, silat could have instilled its influence on the various indigenous FMA through intermarriage between Muslims and Christians and through friendly exchange of knowledge between practitioners from both camps.

Perry Gil S. Mallari -

ILMU TENAGA DALAM DALAM PERSPEKTIF ISLAM

2012-12-26T19:07:00.001-08:00

(Translated from Malay)

ILMU TENAGA DALAM DALAM PERSPEKTIF ISLAM

Knowledge Energy in Islamic Perspective
Al ft. DR. Muhammad Nur Ihsan

Alhamdulillah , all praise belongs only sharp the Almighty and Glorious who has executed and meridhoinya Islam as the true religion. Sholawat and peace may tercurahkan to Rosululloh sallallaahu 'alaihi wa sallam Rosul sent with the guidance (beneficial knowledge) and the religion of truth (good sholeh). He sallallaahu 'alaihi wa sallam have conveyed properly, fulfill the trust and strive in the way nosed Ta'ala until he bequeath to his straight path again bright like the sun at noon. It is not out of the way except for the perverse and wretched. ba'du Amma .

Lately thrives various groups that teach energy science. The story tells that the teachers have raised the techniques or develop supernatural energy in the human body. Different community in assessing and fits menghukuminya background and understanding of their education. Actually the Islamic view of knowledge and study law?

Before answering the first question on the purpose of clarity in the energy of knowledge and secrets contained therein.

DEFINITION OF ENERGY IN

From various references can be concluded that they mean by knowledge is power in the study of how to generate power / energy in the ( inner power ) in certain ways, among others: breathing techniques accompanied by certain stances and by means of meditation ( meditation ). [1]

And from the testimony of some former practitioners who have left the force in the academic circle and back to the Sunnah explains that in his scholarship and knowledge of energy in metaphysics there are many trees and Shirk error, among others:

By studying the energy in the (metaphysical knowledge) one can "be holy" by channeling his energy into a specific body part.

With the strength of jutsu function can defeat the enemy from a distance.

While training in the application of energy awareness exercises, a student may be required to emotional / angry in attack training.

On energy knowledge, taught to be shaman / Paranormal. Among the forms of quackery found in this knowledge is the technique of making someone fall in love, knowledge santet (make people sick), healing techniques, detect missing items, learn techniques of the past and the future and learn techniques in the hearts of others.

In knowledge there is power in the technique of "filling" of living things or inanimate objects for a variety of needs.

In knowledge there is power in a keynote presentation technique thing on / off from danger.

In knowledge there is power in technique expel jinn attacker.

This is some error and deviation in energy sciences and metaphysical knowledge. [2]

MUSLIM VIEWS ON ENERGY IN

Before explaining the Islamic view on this knowledge, know that Islam is perfect in all aspects, either from the knowledge and worship.

Anime Ta'ala says: "On this day (day arofah year 9 H) have I perfected for you your religion and I complete My favors on you, and I meridhoi Islam as your religion." (Surat al-Maidah [5]: 3) .

Rosululloh sallallaahu 'alaihi wa sallam sent sharp Ta'ala bringing beneficial knowledge and charity sholih as sharp word of the Almighty :

"He (sharp) who sent His Rosul with (lead) guidance and the true religion." (Surat at-Tawbah [9]: 33, al-Fath [48]: 28, and ash-Shof [61]: 9)

Imam Ibn Kathir rahimahullaah said: " Indications are that he be brought to the true news, true faith and beneficial knowledge . The meaning of true religion is vain sholih the true and beneficial in this world and the hereafter. "( Tafsir Ibn Kathir : 2/425, cet. Dar al-Fikr).

So in Islam has found an explanation of beneficial knowledge that leads one to a sharp keridhoan Ta'ala and create Securiy inner and inner peace and salvation of the world and the hereafter. Also an explanation of the usefulness of knowledge that will harm humans and the prohibition of the study.

As for beneficial knowledge is knowledge that is based on the Qur'an and Sunnah and understood in accordance with the understanding salafus sholih best generation of this ummah .

That truth beneficial knowledge that a Muslim should earnestly learn and understand. Then all the knowledge around the principles contrary to the above then it is knowledge that is not beneficial and are forbidden to study it. That will damage and impact negatively on the students and others, such as witchcraft, black magic, mysticism etc.

As for the Islamic view of knowledge and the semisalnya energy, can be summed up globally and in detail.

CRITICAL IN GLOBAL KNOWLEDGE OF ENERGY IN

First : Knowledge is power in that kind of knowledge innovation and there is no track of the Qur'an and Sunnah Rosulullah sallallaahu 'alaihi wa sallam never taught to his companions. But then it takes strength to preach. While during the reign of Rashidun Rosyidin full of jihad activity.

They never taught such knowledge to the troops. If the energy in that kind of knowledge is knowledge that is beneficial for the soul and destroying enemy defenses from a distance, would have taught Rosulullah sallallaahu 'alaihi wa sallam and his companions to be passed by the companions of the succeeding generation. But it never happened at all, thus it is clear falsehood and error knowledge.

Rosulullah sallallaahu 'alaihi wa sallam said:

"Those who create something new in this religion that does not exist (track) from him then he left." In another narration: "Those who do not have a practice track of our orders then it left." (Narrated by Muslim Bukhori and )

Second : Knowledge comes from outside Islam. Energy or krachtologi arranged from said krachtos which means energy and logos meaning knowledge. It is already known by the ancient Egyptians in 4000 BC. From Egypt, krachtologi grow into Babylon, Greek, Roman and Persian.

In this kind of energy Persia named Dacht . In Dahtayana Bukht mentioned that in the last quarter and Persia, renowned science of war named dahtuz , that tore down the enemy from a distance.

The Persian nobles trained a gymnastics done at midnight so they have the energy Daht. Then knowledge continues to expand to become a concept to raise energy with breathing techniques accompanied by certain stances. [3]

This strengthens the above statement, that this knowledge is knowledge innovation and usefulness of the Islamic religion. If knowledge is certainly sharp enabled Ta'ala will explain to him the fact Rosul and benefits. Moreover, knowledge is already known to the ancient Egyptians thousands of years BC and before dispatch Rosul 'alaihis salaam

Thus we know that falsehood and lies have done some universities in the homeland of energy by naming their teaching with islamic names such as: Flower of Islam, al-Barokah, al-Ikhlas, Hikmatul Faith, PIH Silahul believers, etc.. This is a real scam, because never in the history of that teacher-training colleges became flowers for Islam, adding blessing and create a true sincerity and faith of students. Even a proven fact that the entire teaching force in the means and facilities to spread error, Shirk, magic, mystical.

Third : In knowledge there is power in disbelief and Shirk tree very much, as it was mentioned on a global basis.

Fourth : Some negative impact is the loss of knowledge in the energy trusts in their students a sense of the sharp Ta'ala . Because they felt it had a remarkable immunity and strength that can knock down enemies from a distance, until he felt did not need help anyone.

Islam teaches that all things happen only with the permission of sharp, so sharp it trust to the Almighty and ask Him for help to get good security, and reject all forms of evil and misfortune.

Fifth: Some rules are used to generate energy in is meditation that is meditation or semedi. This is a method that is not bid'ah landasanya from the Qur'an and Sunnah. Even meditation is a component of many religions, and has been practiced since time immemorial, known in Sanskrit language with ( Dhyana ). Meditation in one stream of Mahayana Buddhism known by the term (zen). This is a joint activity between the lead consciousness to Samadi . [4]

The point is that the activity of contemplation which strives to unite the soul with God, known in the world of Sufism with the term ( Ittihaad ) that is sharp Ta'ala united with the creatures. Glory be sharp from the conviction that this blasphemy. No doubt that the concept and this teaching as contrary to the beliefs Islamiyah.

That is the source of recruitment meditation as taught by science teachers in the growing energy today. This will create a negative impact for students that could lead to faults, error Shirk and mystical practices.

As for meditation or contemplation that ruler is reflective of the sharp creation is sharp signs Ta'ala and His greatness. This will motivate one to glorify sharp Ta'ala and execute His commands and leave all that is forbidden by religion.

Such meditation is one of the main factors to add faith to sharp Ta'ala meditation likewise motivates someone to always self introspection and back to sharp with full humility and exaltation of the Almighty.

Sixth: In reality that people - people who join the teaching force is people - people are far from a true understanding of the reality of Islam and monotheism. If knowledge is power in the knowledge that is beneficial course people - who hold fast to the Quran and Sunnah is loyal to the people who will be leading the line is studied. The reason religion commands us to learn beneficial knowledge.

CRITICAL in detail AGAINST THE KNOWLEDGE OF ENERGY

First: Studying the energy in making a can be magical.

Techniques become resistant taught in college is the extreme energy and innovation that has never taught Rosululloh sallallaahu 'alaihi wa sallam and never practiced the best generation of this ummah.

If knowledge is the knowledge that true immunity and allowed course Rosululloh sallallaahu 'alaihi wa sallam and his companions who first learn and use it in battle. However Rosululloh sallallaahu 'alaihi wa sallam wounded in the battle of Uhud, and many friends killed in battle.

It is clear to us that the immunity is not a virtue and glory, but is a falsehood which is inseparable from the role of the devil in the pervert guardian.

Consequently been down in a history of tanks possessed knowledge of al-Harits Dimasyqi ad that appeared in Syria during the reign of Abdul Malik bin Marwan, and declare himself as a prophet. The demons gave up a wind shackle on his feet, making his body become immune to a sharp weapon, making marble stone seconds hymn touched his hand, and he saw a group of men on foot and on horseback flying in the air and said it was an angel when jin .

When the Muslims were successful capture al-Harits ad-Dimasygi to be killed, one menikamkan spear into his body, but did not catch fire (have knowledge invincible). Then 'Abdul Malik bin Marwan said to those who pierced him that: "That is because you did not mention the name nosed Ta'ala when pierced. "Then he tried again pierced by first reading bismillah and turns tewaslah it for awhile. ( Majmoo 'Fatawa , Muslim Syaikhul, 11/285)

Syaikhul Islam Ibn Taymiyyah may Allaah narrated above comment: "This description is accompanied those demons. The demons will leave them when read alongside them what verse oust him as chair. "

Second: Beat the enemy from a distance .

If such a technique is useful and may of course be done by Rosululloh sallallaahu 'alaihi wa sallam and his companions in the face of an enemy in war and jihad in the way of sharp Ta'ala

Third: Practical application of energy awareness exercises, a student may be required to emotional / angry.

A Muslim is also required to leave the vile and reprehensible behavior, such as hate, revenge, emotional / angry, etc..

Contrast to the case with college teaching energy, one can be taught emotional and angry. It is certainly contrary to the instruction of the Holy Prophet bequeathed to keep a patient and not get angry. Reason and emotion is the key source of evil, as noted by Rosululloh sallallaahu 'alaihi wa sallam :

" From Abu Huroiroh radi 'anhu said: "The one said to the Prophet sallallaahu' alaihi wa sallam:" Give me the will, he sallallaahu 'alaihi wa sallam said:' You do not get angry. "He repeated several times:" Do not become angry. " (Narrated by Bukhori, no.6116).

Imam Ibn Rojab rahimahullaah said: "This hadith shows that indeed emotional / anger is the source of all evil and abstain from it is the source of all goodness." ( Jaami 'Uloom wal Hikam , 1/362).

In another hadith explained that anger or emotion came from the devil, as noted by Rosululloh sallallaahu 'alaihi wa sallam "Verily anger or emotion is (derived) from the devil, and the devil indeed made from fire, and fire can only be extinguished with water, then when any of you angry then berwudhulah. "

And in another hadith explained that: "Verily, Satan flows in the human body as blood flow." (Narrated Bukhori)

Chances are this is the secret, why teachers teach how energy in an emotional or angry when he can strike the opponent, because the college teaching is the result of the devil whispers. And the anger will quickly demon can control someone, because it flows in the human body like blood flow. Thus it will be able to influence the opponent and master thanks to the help khodamnya (demon).

This is reinforced by the statement of the practitioners of energy in that moment fully functional and perfect if your opponent emotions. So not because the enemy energy energy in emotional state can be subdued with certain stances function, but that's jutsu khodam directly penetrate into the body of his opponent in the emotional state of his brain to his opponent could lead us permainkan the moment function of energy in / knowledge of metaphysics . "[5]

Fourth: Teaching science in mengajaran force a person to become shamans / paranormal

It can be seen from the practice, in which they make someone fall in love, make people sick (santet), healing from disease with certain stances, predicting the missing items or evil spirits, predicting the past and predict the future and in the hearts of people.

All of the above practices are prohibited by Islamic shari'ah, because knowledge is power in the teachings of demons trying to herd people out of religion to fall into sin. The end result of such an act is not out of the two alternatives: disbelief or a grievous sin.

Make a fall in love

This kind of magic in Arabic termed the al-'athfu ie make someone love to others. In other terms referred to at-tiwalah that is something that is made to make love to her husband's wife or vice versa. (See Fath Majid , p. 123)

This is an act of shirk, as noted by Rosululloh sallallaahu 'alaihi wa sallam

"Indeed ruqyah (with mantra quack), save and tiwalah (magic mahabbah / pellet) is shirk." (Narrated by Ahmad, Abu Dawud)

Tiwalah dihukumi as idolatry because used for the good and reject evil with other sharp-edged Ta'ala . (See Fath Majid , p. 124)

So what is to be taught in the science of energy in specific ways to make someone fall in love or hate, including one of a kind magic mahabbah ie al 'athf and tiwalah as referred to in the above hadith.

Knowledge santet (make people sick)

It is there in the world of science and knowledge metaphysical energy in the manner and form of all kinds. This method is known by the people who join the teaching of knowledge. Regardless of how the medium used, keep the illegal act aimed at hurting other people for and belong to the magic is forbidden by religion.

Imron bin Hushain said: "Rosululloh sallallaahu 'alaihi wa sallam said: 'Not including those who we do or ask tathayyur (determining bad luck based on the signs of things, birds, etc.), the person seeking to predict or forecast, people who bewitch or ask disihirkan and he came to forecasters and allow what is said, then surely he had disbelieve the revelations revealed to Muhammad "(Narrated by ath-Thobaroni in al-Ausath , al-Mundziri said Sanad Thobaroni ath-hasan . Narrated by al-Bazzaar also, with sanadjayyid)

Magic will not materialize except with the help of the devil and submit to her and do things that are prohibited by religion.

Healing from a variety of physical ailments, psychological & ghoib

In the knowledge taught energy healing techniques from various diseases by using functions specific stances. And no doubt that this kind of technique is a heresy contrary to the shari'ah, especially in psychic healing and the ghoib.

Religion commands us to berobat with treatment that disyari'atkan and clean from Shirk elements and everything that is illegal, because the sharp Ta'ala does not make healing this nation from illegal things.

Rosululloh sallallaahu 'alaihi wa sallam , said:

"O servant nosed, berobatlah, indeed sharp but not lower down with penyembuahan disease (medicine), except for one disease, they ask: what is it? He replied: that senility. " (Narrated by Ahmad).

He sallallaahu 'alaihi wa sallam also said:

"It is not sharp but lower down disease with healing (medicine)."

Rosululloh sallallaahu 'alaihi wa sallam also prohibits the illegal berobat, as narrated by Abu ad-Dardaa ', he sallallaahu 'alaihi wa sallam said:

"Berobatlah, and not with the illegal berobat." (Narrated by Abu Dawood with sanad Hasan, 3874)

Anime Ta'ala has revealed a very potent medicine for all diseases, whether physical or psychological, ie the Qur'an. However, many Muslims can not be good to use and exploit them, accompanied by a true confidence. Anime Ta'ala says:

"And We have sent down the Quran which is a healing and a rohmat for the believers and the Qur'an that does not add to the dholim other losses." (Surat al-Isro '[171]: 82)

"O mankind, indeed has come to you from Robbmu and cure for these diseases (that is) in the chest (heart) and a guidance and mercy for the believers. " (Surah Yunus [io]: 57)

Imam Ibn Qoyyim rahimahullaah said: "The Qur'an is the perfect cure from all over heart disease (psychological), physical and diseases (that is) in the world and the hereafter. And each member shall (can) and be able to adjust to using it as a healing. And when the pain medication can do well with the Qur'an and put it on the disease with (full) honesty and faith, reception is perfect, unbreakable confidence and complete terms and conditions, then none will be able to combat this disease for ever.

And how might be able to fight the disease word Robb (who created) the earth and the sky in case if it comes down to the mountains would be destroyed or (down) to the earth would be cut to pieces. None of liver disease (psychological) and physical except in the Qur'an there is a way (way) to find a cure and the cause and (how) to (do) preventive thereof, (course) for those who are given to understand by the sharp Ta 'style about his book .... As to (prescription) healing (disease) heart (psychic) then the Qur'an has narrated in detail and mention (also) the causes of disease and (way) mengobatinya. Anime Ta'ala says:

"Is it not enough (for) them that We have sent down to you the Qur'an, which was read to them." (Surat al-Ankabut [291: 51)

And whoever can not be cured by the Qur'an then nosed Ta'ala will not cure it, and whoever is not enough for him so sharp Qur'an Almighty will not give him sufficiency. "(Zadul Ma'ad, 4 / 322)

The author invites us to read and meditate upon the words of Imam Ibn Qoyyim Allaah , above.

Hopefully it motivates us to read the Quran, contemplate and understand it, so that it becomes a life illuminated and medicine healer of all diseases of the soul (psychic) and physical.

Unfortunately, the majority of the Muslims now turned away from the Quran, not reading and contemplation. They also left the Sunnah. Finally Satan whispered to them in order to find an alternative to the Qur'an to overcome problematic life and healing the diseases that they feel. The trick is to do quackery therapies and techniques in energy science, which makes them trapped in the network devil has always tried to lead people to the disbelief and Shirk, whether it is realized or not. Na'uzubillah zalik min .

Predict the missing items or delicate creatures.

The way this is usually done by a practitioner of energy knowledge by training indranya be sensitive or with his hand to be sensitive to be able to 'meradar' location of the lost or delicate creatures. [6]

There is no doubt that the way to detect missing items such as this there is no difference in subtansi by quackery ( kahanah ) and predictor ( 'arrofah ). Reasons including admitted knowledge of things missing. Though the practical knowledge of energy in disobeying it.

Shamanism and divination practices were prohibited by Rosululloh sallallaahu 'alaihi wa sallam with a hard ban, as in his saying:

"Those who come to a soothsayer and inquire about something then allow it, then it is not acceptable shalatnya 4o days. " (Narrated by Muslim from most of the wife of the Prophet sallallaahu 'alaihi wa sallam )

Rosululloh sallallaahu 'alaihi wa sallam also said: "Those who come to quack (predictor) and allow what he said, so it has defaulted (kufr) with what the Prophet sallallaahu 'alaihi wa sallam." (Narrated by Abu Dawud)

If the threat of the soothsayer come and allow His word is not acceptable sholatnya forty days and disbelief of what the Prophet sallallaahu 'alaihi wa sallam thus how people learn and teach it to others? Of course the threat and greater sins.

Knowledge of energy in learning techniques to know the past and the future.

No one can know ghoib things of the past or future except nosed Ta'ala , as saying:

"Say, there is none in the heavens and the earth knows except ghoib things sharp." (Surat an-ants [271:65)

Innumerable verses explaining that knowing the specificity sharp ghoib Ta'ala even Rosululloh sallallaahu 'alaihi wa sallam as messengers sharp Ta'ala knows no ghoib unless something is revealed. If it is discovered that will certainly privy ghoib fate would happen and she would anticipate. Anime Ta'ala :

"Say: 'I have no power over benefit or harm to myself and not (also) rejected unless required kemadhorotan sharp. And if I know what ghoib, I should have abundance of all good, and evil will not be overwritten, and I am but a warner, and a bringer of glad tidings to those who believe. " (Surat al-A'rof [71 : 188)

Rosululloh sallallaahu 'alaihi wa sallam said: "The key thing is there are five ghoib, none knows them but sharp slim Nobody knows (fate) what other content in sharp Ta'ala, no one knows what will happen tomorrow besides sharp Ta'ala no one knows (for sure) when it will rain but sharp slim no one knows in what land he will die besides sharp slim and none know when the Day of Judgment except the occurrence of sharp Ta'ala " (Narrated Bukhori)

So no doubt lie practitioners and students of knowledge who say that energy in their meditation techniques and knowledge wear clairvoyance can know the future and the past, it was nothing but whispers of Satan and error.

On Knowledge of energy in techniques taught to know the hearts of others.

No doubt that this is one form of shamanism and magic that outlawed religion, because the hearts of others is a matter ghoib which nobody knows except nosed Ta'ala , as saying:

"He knows (point of view) the treacherous eyes and what the hearts conceal." (Surat Ghofir [401:19)

"Indeed nosed knows that hidden in the heavens and the earth, He is aware of all hearts." (Surah Fatir [35]: 34)

In a hadith of Ibn Shayyad a paranormal issued as Antichrist and can know the hidden things and the contents of one's heart, as narrated by Abdulloh bin Umar radi 'anhu , Rosululloh sallallaahu 'alaihi wa sallam , said:

"I'm hiding something for you." He said, "a trick." (Ie deduction from Dukhan said smoke) Rosululloh sallallaahu 'alaihi wa sallam said:

"Go with shame, and you will not go beyond your means." (Narrated by Bukhori and Muslim)

But the Ibnu Shayyad could not guess what was hidden by the Prophet sallallaahu 'alaihi wa sallam said except only (a trick) as paranormal habits get whispers from the devil.

Even the Prophet sallallaahu 'alaihi wa sallam condemn and denigrate. This suggests that those who seek to know the hidden things and the contents of one's heart, nothing but a liar who follow the Antichrist and Satan.

FIFTH:

ENERGY IN COMPLETE TECHNIQUE taught THING THING ALIVE OR DEAD FOR VARIOUS NEEDS

This is not the last pagan tradition of magic. This is one form of Shirk practices that reduce or even cancel one monotheism. The purpose of the filling is to be economical, compassion, care, integrity, etc.. This practice Islam as dihukumi by ascribing as saying Rosululloh sallallaahu 'alaihi wa sallam :

"Whoever it was did suspend save shirk." (Narrated by Imam Ahmad, al-Hakim and Abu Ya'la)

If inanimate objects or living creatures used as amulets were filled with confidence that it is the cause of the good and reject madhorot, then this is minor shirk is a major sin. However, when perpetrators believe that the thing in itself able to give good and reject madhorot, then this is a great shirk the issue one of Islam.

Some energy guru in 'fill' the students by 'energi'nya and other sciences, it has been making disciples as "life-saving". This will adversely affect the students because it will always depend on himself and forget to help nosed Ta'ala and

Tawakkalnya feel lost or thinned to the Almighty. That's because it was felt a talisman that will save him from all harm and evil. This is the confidence that polytheism. Anime Ta'ala will not execute people live like this, life would never be tranquil and peaceful as saying Rosululloh sallallaahu 'alaihi wa sallam :

"He hung (wear) will not save then nosed executing (ie, will not save him from disaster) and he hung tumbal (an amulet to calm feelings) He will not let it live at peace." (Narrated by Imam Ahmad)

Purpose it will only get what is contrary to the desire and purpose.

SIXTH:

THERE AT THE TECHNICAL KNOWLEDGE ENERGY keynote presentation ALIVE OR DEAD THING OF ALL HAZARDS, AND TECHNIQUES FOR JIN REBUKE

Undoubtedly, this technique against disyari'atkan way to take care of yourself and banish all evil genie. Techniques taught in the science of energy is one form of shamanism and sorcery practices outlawed religion.

A believer believes that no one can memadhorotkannya except what has been sharp Ta'ala will override it. Until it always seeks protection from sharp Ta'ala and put their trust in Him. He is the reason Dzat that could save him from many dangers. This is a consequence of monotheism and faith embedded in his heart.

Therefore, it is enough to read the Dhikr Dhikr-disyari'atkan to face dangers to expel jinn. As the prayer taught by Rosululloh sallallaahu 'alaihi wa sallam following:

"He stopped at a place and he said: A'uudzu bi maa kalimaatillahi attaammaati min syarri khalaq ' (I seek refuge with sharp words of a perfect From the evil of His creation), then there is not anything that hurts until it goes from place " (Narrated by Muslim)

Whereas for the evict jin enough for him to read Dhikr morning afternoon especially Kursi verse, as contained in the hadith narrated by Abu shohih Huroiroh radi 'anhu that demons teach do 'a follows:

"When you go to sleep read verse chairs, sharp will always take care of you and the devil will not mendekatimu until the morning." So the Prophet sallallaahu 'alaihi wa sallam said: "It was honestly (said) unto you, while he is a liar (big) are devils . " (Narrated Bukhori)

Such is the way syar'i fortify themselves from all harm and to expel the jinn. As for the techniques taught in teacher knowledge is power in ways that are prohibited by religious heresy. Track energy knowledge in no other is the devil whispered to the guardian.

Thus some misguidance and Shirk found in energy science and the like. From the above expression we can understand how big a role the devil in human astray from the right path. Also it can be concluded that the energy studied is illegal because it is not beneficial in this world and in the hereafter, but it is the way the devil in human plunged into disbelief and Shirk variety that can make a person out of Islam.

Hopefully this simple study useful for writers and readers. Nosed writer may pray Almighty always guides us to the truth and give us the strength to follow and practice. Hopefully nosed the Almighty and Glorious show us falsehood as falsehood, and the strength to leave. Amiin . []

Al FURQON Magazine

Pentjak Silat's 9 Deadliest Weapons

2012-11-26T17:13:00.000-08:00

by David E. Steele – July 6, 2011

Suryadi “Eddie” Jafri is one of the best-known instructors of the Indonesian martial art pentjak silat (also spelled pencak silat).Pentjak refers to the fighting movements, while silat means a “spiritual way.” Jafri’s style of pentjak silat, pera taki sendo, is a close-combat system using empty-hand techniques as well as traditional weapons. His system has combined some elements of Philippine arnis styles, as well as several classical styles of Javanese, Sumatran and Borneo silat.

Indonesian Martial Arts History

The Indonesian archipelago is made up of 13,677 islands, the best known of which are Java, Sumatra, South Borneo, West Irian (New Guinea) and Bali. While Bali has a unique Hindu-Buddhist culture, the rest of the islands are Muslim, a result of proselytism and military incursions between A.D. 1275 and 1520, Islam having first been introduced by merchants from India and Persia.

The two major kingdoms prior to the Muslim takeover were the Sriwijaya Empire, beginning in the fifth century with its capital in Jambi (South Sumatra), and the Majapahit Empire, which began in the 13th century with its capital in Java. The Majapahit Empire extended all the way to the southern Philippines, where an interchange of martial arts occurred as the Filipinos adopted the kris (Indonesian dagger) and Malay-style fighting arts before integrating the rapier and dagger techniques of Spanish conquerors.

In the 15th century, European colonial powers turned their eyes to the “East Indies,” which they saw as the “Spice Islands” because of their natural supplies of clove and nutmeg. In 1596 the Dutch, under the command of Cornelis de Houtman, solidified their hold on the islands, forcing out Portugal and the other European colonialist traders. Eventually the Dutch monopolized the spice trade, setting up the East Indian Company, Verenigde Oostindische Compagnie.

Indonesian patriots fought the company as best they could, using silat’s traditional weapons against Dutch firepower. Needless to say, firearms ownership was forbidden to native Indonesians, and even metal, from which edged weapons could be made, was restricted. The martial arts techniques had to be taught in secret.

Pentjak’s Silat’s Development

The original system of pentjak silat dates back 4,000 years, and the first moves copied the strikes of animals such as monkeys, tigers and snakes. It provided self-defense techniques against wild animals, bandits, madmen and foreign invaders. Its principal weapons were the staff and various bladed tools.

By the time of the Dutch conquest, Indonesian martial arts had already developed into complete systems. Except for primitive decapitating moves practiced withmandau jungle knives by the Dyak tribes of Borneo, virtually all Indonesian styles had developed martial arts techniques for various weapons. The blade was emphasized over the empty hand or blunt instruments. Even today, there are more knife and sword designs in Indonesia than any other place in the world.

The traditional styles were adapted to modern combat first against the Dutch and later the Japanese. The objective was to infiltrate so close to the enemy that he could not use his rifle. During the early days of the Dutch conquest, this meant working against a single-shot musket, the objective being to avoid the first shot and then the bayonet. The Atjehnese of Sumatra developed a kicking style whereby the unique rentjong knife was held between the toes to compensate for the superior length of the rifle’s bayonet. The bayonet could be parried with either agolok or another field knife, then the rentjong was kicked into the groin. Such frontal combat could be suicidal against the Japanese in World War II, who were armed with modern repeating weapons, so Indonesians later emphasized subterfuge and assassination techniques. The night attack, stalking of sentries and stragglers, and poisoning of officials became tactics of choice. Even today, poisoning is taught at the higher levels of silat for use against one’s most dangerous enemies.

Suryadi “Eddie” Jafri teaches Philippine stick techniques to his students because Indonesian arts do not give the stick special emphasis. Police officers and those who need nonlethal self-defense techniques can use silat’s techniques to good effect.

Suryadi “Eddie” Jafri also teaches silat empty-hand techniques, although most of his students are not expected to strike banana trees with punches and kicks as he had to in his early training in Sumatra. Currently, most of his teaching is devoted to the Indonesian blade, the core of the old styles. The following are the silat weapons that he considers the nine deadliest.

Pentjak’s Silat’s Deadliest Blades: The Kris

The kris (also spelled keris) is the national weapon of Indonesia and the oldest distinctive weapon in that culture. It is found throughout the archipelago, as well as in Malaysia and the Philippines. It was the tool of ancient heroes and kings, becoming a symbol of both courage and beauty. Sultans had elaborate versions of the kris made for them by famous bladesmiths.

Kris blades are hammer-welded of special iron, even meteoric iron. According to legend, Empu Ramadi around A.D. 230 made the first kris. Early krises were leaf-shaped and were called pasopati, paso or pisau, meaning knife, and pati, meaning deadly. Antique krises are kept as heirlooms or votive objects, and some are said to possess magic power.

The curved blade appeared around A.D. 329. The number of curves is always odd, and the correct number for a particular owner is based on a thumb-beside-thumb measuring ritual accompanied by “lucky” incantations. The wavy blade or sarpa lumaku (walking serpent) was perfected and began to decline in the 15th century, the last period of “magic” krises.

The pamor (Damascus) blade-welding technique also began to die out after the Majapahit era. Hammer-welding three metal bars containing nickel iron and meteoric iron created the distinctive patterns. This allowed varying degrees of hardness in the blade, combining sharpness with shatter resistance. Rust and even poison were sometimes added to make the blade deadlier.

Each part of the kris blade has a name, as do the handle and sheath. The blade is attached to the handle by a short tang, which is not much of a disadvantage in a weapon used primarily for thrusting.

Pentjak’s Silat’s Deadliest Blades: The Kujang and Rentjong

According to tradition, the kujang, with its curved blade, was the weapon of West Javanese kings. It is said to take its shape from the antler of a deer. Many Indonesians believe it has mystical power and can bring good luck.

The L-shaped rentjong (or rencong) has a 3-to-10 inch blade made of white iron or yellow metal, with a sheath of buffalo horn, ivory or exotic wood. The pistol-like grip allows powerful one- or two-handed blows as well as the kick-thrust. Because Atjehnese are usually barefoot, developing the necessary foot strength and suppleness for kick-thrusts was not as difficult as it sounds. Boys would practice walking or running with sticks held in their toes until they could easily maneuver the rentjong. The blade was carried upward between the first two toes, and the handle curled under the others.

Some rentjongs were not even sharpened because they were designed for stabbing. Sometimes it was left impaled in the victim’s belly or groin, held by the barbs at the base of the blade. When used with two hands for a rib strike, the handle could be turned like a coffee grinder to produce a more destructive wound.

Pentjak’s Silat’s Deadliest Blades: The Golok and Pisau Bilati

All Indonesian silat masters use the golok, especially in West Java. The blade length of this bolo-style weapon is usually between 12 and 24 inches. They are sometimes coated with scorpion or cobra venom to increase lethality. Golok practitioners begin training by strengthening their wrists and hands. They do this by swinging sand-filled bottles between the thumb and forefinger. When they move on to the golok, they first practice techniques against banana trees or bamboo stalks. As a jungle knife, the golok is unequaled. Even the British military issues its own version of the golok since its commando operations in Malaya (1948-60) and Borneo (1965-66).

The pisau bilati is the universal kitchen utility knife in Indonesia. With a blade length of 7 inches or less, it is legally sold in any open-air market. It is carried everywhere by street vendors, fruit sellers, meat cutters, etc. It is the knife most likely to be available when a fight breaks out. Because of its ubiquity, most silat masters use it as one of the training knives.

Pentjak’s Silat’s Deadliest Blades: Mandau and Badik

The Mandau comes from South Borneo, the land of the Dyaks. The mandau is a jungle knife as well as the traditional headhunting sword. The handle is usually decorated with goat hair or human hair. The mandau may be used in combination with a shield, and the blade may be coated with poison for special occasions. While headhunting is supposedly no longer part of the Dyaks’ animistic religion, there is no doubt that the mandau is still capable of deadly battle.

The badik comes from Celebes and is a weapon for infighting. Its blade is usually 5 to 7 inches in length. The Bugio people of South Celebes are most noted for using it. The Bugio fighting style emphasizes quick and fatal strikes to the heart, stomach or kidneys. They practice by tying a sash around the waists of two fighters so that each must sidestep to avoid the stomach thrust of the other. In combat, the badik blade is sometimes poisoned.

Pentjak’s Silat’s Deadliest Blades: Celurit and Tombak

The Madura celurit is shaped like a question mark. The Madurese use it as a sickle to cut grass for their cattle but also employ it in self-defense as part of a martial style called pamur silat. The celurit is difficult to evade because of its flexibility and hard to disarm because of its multiple directions of attack. It is sharp enough to cleave skulls or decapitate heads. The celurit has killed often enough to be notorious. The Indonesian government now punishes without pardon individuals who carry one in public.

The tombak (spear) is used in most silat styles. In the old days, it was used from horseback or for long-distance fighting on foot. Most traditional spears today are kept at home as decorations, but as late as 1945, they were used in combat against the Japanese. Even sharpened bamboo spears were pressed into the fight against Japanese and Dutch oppressors. Sharpened bamboo makes for a slow death, and most enemy soldiers would have preferred to be shot or stabbed with a sword. The spear could also be used effectively against a bayonet. They were not meant for throwing, like a Roman pitumm, but for stabbing, like the Zulu assegai.

(David E. Steele is a Los Angeles-based freelance writer and martial artist whose specialty is weapons articles.)

ORIGIN OF THE KERIS AND ITS DEVELOPMENT TO THE 14TH CENTURY

2012-09-26T04:20:00.002-07:00

A paper which sets forth evidence to be found in the monuments of Central and East Java as the basis for a commentary upon the origin and development of a traditional Javanese weapon.

by A.G. MAISEY

Abstract

The modern keris has existed since at least the mid 14th Century. It developed in East Java from an earlier form known in Java as the keris buda. The keris buda was preceded by and, coexisted with, a Javanese dagger with a leaf shaped blade which resembled the leaf shaped blades of Indian swords.

The period during which the keris buda, and its immediate predecessor, came into being was the Early Classical Period (end 7th Century to end 9th Century). This period of Javanese history was heavily influenced by Indian culture and ideas. The evidence, although incomplete, points to the keris being a descendant of the line of weaponry which embraces the leaf shaped blades of India, and proposed by Rawson as " ...a common Aryan heritage of the Indo Aryan peoples".

Note: In this paper keris buda, pre-modern keris and Prambanan II have the same meaning, and modern keris and keris have the same meaning.

Description

The keris is a South East Asian dagger.

Typically the blade of a keris is of asymmetric form, with the blade wider on one side than on the other. The blade can be either straight or with an uneven number of waves, is usually about 12" to 15" long, and is sharpened on both edges. The surface of the blade frequently bears a pattern, produced during the forging process, and made visible by etching, which is known as pamor.

The foregoing blade description relates to the modern keris, which dates from at least the 14th Century. Some keris do deviate from this description, however, for the purposes of this paper, these deviations are not material.

Origin

A number of theories have been put forward to explain the origin of the keris (Hill). These range from adaptation of a broken spear, to development from the sting of the stingray. Javanese and Malay traditions attribute origin to legendary figures. An examination of these theories would use much time and space and would contribute little. Suffice to say that when viewed against evidence available in the country of origin of the keris, Java, these theories are difficult to support or accept.

Solyom states: "We may only speculate about how and when the keris and its manner of use evolved." He then goes on to mention an early form of keris known in Java as keris buda, which the Javanese attribute to the Central Javanese Hindu Buddhist era (c. 700 A.D. to c. 900 A.D.). He comments further: "Apparently no reliable dating has been obtained for them."

Examination of monumental evidence in Java demonstrates that the keris buda did indeed exist during the Central Javanese period. The same sites where representations of the keris buda can be found, contain representations of another very similar dagger which can reasonably be considered to be the direct predecessor of the keris buda. The form of this predecessor is very similar to the leaf shaped blades identified by Rawson as one of the two chief forms of Indian sword blades. Considered in the time and cultural frame work of the Central Javanese period this would seem to indicate the influence of post-Gupta culture on this weapon design. These blade forms are leaf shaped, waisted and with a splayed base. Rawson states that, along with a second Indian blade form, "Both these blade forms are consistently represented in Greek vase paintings from antiquity, so it is very probable that they are a common Aryan heritage of the Indo-Aryan peoples."

Another point of similarity with Indian weapon design is in the pommels shown on the swords and daggers of the Central Javanese period. On the swords, these are the common Indian round disc, surmounted by a small dome. On some of the daggers, this disc has become an oblong shape (Harsrinuksmo, p.19), an alteration which would facilitate a waist level, vertical carry.

Central Javanese Period (Early Classical)

It is generally accepted that there had been Indian contact with Java from about the second century A.D. (Coedes). By the early 8th Century, the Shailendras, a Buddhist dynasty, had established themselves as rulers in Central Java. Between 775 A.D. and 864 A.D., during the reign of King Samaratunga, the great Buddhist monument of Borobudur was completed, and was probably consecrated in 824 A.D. (de Casparis). Not long after this, early in the 10th Century, the temple complex of Lara Jonggrang was completed.

The Lara Jonggrang complex is situated near the village of Prambanan, not far from Jogjakarta in Central Java. Because of its siting it is often referred to as Candi Prambanan (Prambanan temple). This is a Hindu temple devoted to the worship of Shiva.

Both Borobudur and Prambanan are examples of Indian art and architectural influence in Java. The architecture of Borobudur is influenced by Indian Gupta and post-Gupta styles (Britannica), and the art and architecture of Prambanan is a synthesis of northern and southern Indian styles (Kempers). The reliefs at both these monuments, although influenced by Indian culture, do not show Indian settings, but place the stories related by the reliefs in a Javanese context.

Borobudur

Harsrinuksmo reports a short weapon, similar to a keris, portrayed in the reliefs of the Buddhist monument of Borobudur. I have searched these reliefs several times in an effort to locate this representation, but to date, I have had no success. A number of other weapon types are shown, however, nothing remotely similar to a keris has been identified.

Candi Prambanan (Lara Jonggrang)

1. Prambanan I. A monkey warrior holding a Prambanan I style dagger. The leaf shaped blade is the great grandfather of the modern keris. Located at Candi Shiva, Prambanan Temple Complex, Central Java.

The temple complex at Prambanan consists of the central temple of Shiva, flanked by the temple of Brahma (south) and Visnu (north), and 5 smaller temples. On the inside of the balcony wall of Candi Shiva, and continued on the balcony wall of Candi Brahma, the story of the Ramayana is carved in relief. The relief carvings of Candi Shiva contain at least three representations of weapons, which I shall refer to as "Prambanan I", that I consider to be forerunners of the keris buda. These weapons are daggers with leaf shaped blades, splayed blade base, and with a separate piece fitted to the blade base, as is the gonjo on a modern keris blade. All are fitted with heavy pommels, topped by a dome, in the Indian fashion, and are held in a manner which dictates an overarm stab, rather than a thrust.

2. Above: Prambanan II. Laksmana holding a Prambanan II style dagger. All essential features of a keris are present, and the blade form is what is now known as 'keris buda'. The handle, with its heavy pommel, is designed for use with an overarm stab. Located at Candi Shiva, Prambanan Temple Complex, Central Java.

3. Right: Prambanan II. Close-up of the dagger held by Laksmana in the photograph above.

The relief carving of panel No. 4, second scene, depicts Rama and Laksmana killing the giants which are threatening Wismamitra's hermitage (Moertjipto, Drs.). The dagger shown in this relief bears an asymmetric base, defined gonjo, kusen, and odo-odo; all features of a keris. I consider that this dagger, which I shall refer to as "Prambanan II", is a representation of a keris buda.

Candi Visnu carries a representation of at least one dagger similar to Prambanan I in its relief carvings.

All the daggers mentioned above are short, broad, and heavy, and of the same proportions as a keris buda. They display a leaf shaped blade, with greater or lesser waist definition, a distinct central ridge, and splayed blade base. Representations of swords found in the same reliefs also carry leaf shaped blades, however, of a form more suited to the cut, than to the thrust. Many are similar to Rawson's Harasnath khanda, but I am not suggesting a link here, because of the time difference. It is, however, interesting to note the existence of a form similar to the Harasnath khanda, in Central Java in the 9th Century, when Rawson places this form in the 11th Century in India. Was this a separate Javanese development from the same root, or did the Harasnath form exist prior to the 11th Century?

The generally accepted date for completion of the Prambanan complex is early 10th Century, however, evidence does exist in the form of an inscription, dated to the year 856, which implies that this temple complex already existed in that year (R. Soekmono, in Fontein, p. 78).

East Javanese Period (Late Classical)

In the late 10th or early 11th Century, the centre of Javanese cultural and political life shifted to the East. The first king after the shift of the court from Central to East Java is known to be King Sindok. He is mentioned in several inscriptions, the earliest dating from 919. He claimed descent from the dynasty of Mataram, which ruled in Central Java following the failure of the Shailendras in about 870 (Vlekke).

We know little of East Java in the period from the arrival of Sindok up until the establishment of the kingdom of Majapahit in 1292. Sindok ruled over the kingdom of Kadiri, which was destroyed around the year 1000. Airlangga reunified East Java, and then divided his kingdom between his two sons. Almost nothing is known of this period. In 1222 the kingdom of Singosari arose, followed by Majapahit in 1292. Vlekke suggests that the constant change in the centre of power during this period of Java's history indicates the existence of a number of small principalities in more or less permanent competition with each other. If this was the case, the resulting political instability probably generated unrest and a less than peaceful social environment. History tells us that in such a social environment, the members of that society customarily carry arms as they go about their daily business.

From this late classical period there are further examples of the evolution of the keris. An 11th Century East Javanese carving (Fontein, plate 19), shows a demon grasping a weapon with two blades, both of which display the same short, broad, heavy form with waisted blade, splayed base and heavy central ridge, as found in the Prambanan I dagger. However, in this East Javanese example, the blade features are more accentuated than in the Prambanan examples.

Candi Singosari (c. 1300), located not far from present day Malang, provides an example of gandik and gonjo, albeit, not on a keris. These features, which are now accepted as being typical of the keris, are found on a dagger with a jambiya shaped blade and bearing a domed, disc shaped pommel (Fontein, plate 25).

Fontein also presents a 14th Century East Javanese finial, which shows a man holding a keris of modern proportions. This keris is held in the rapier like fashion of the modern keris.

In the Museum Mpu Tantular, in Surabaya, can be found a stone carving of Durga originating from Candi Jawi (14th Century). In one hand Durga grasps a dagger very similar to the Prambanan II dagger, however, the form is considerably more refined, being of a lighter construction than Prambanan II, and fitted with a waved gonjo. This dagger is held in a manner which dictates a thrust, rather than an overarm blow.

Candi Panataran

Candi Panataran is located near Blitar, and is the largest temple complex in East Java. Its existence covers the period from 1197 to 1454 (Kempers), and it is a Javanese Hindu complex. The main temple at Panataran dates from 1347 (Kempers), and its base carries reliefs telling the story of the Ramayana.

4. Prambanan I after the move to East Java. Hanoman, The Monkey King, shown using an elongated version of the Prambanan I style of dagger. Located at Candi Panataran, East Java.

There are many representations of weapons in these reliefs, and swords, spears and daggers bearing blades similar to those found in the reliefs of Prambanan can be identified. Included in these representations of 14th Century Javanese weaponry is a relief of Hanoman using a dagger with many of the features of Prambanan I, and using it as an overarm stabbing weapon. However, in the Panataran relief, this dagger has become a little longer and proportionately thinner.

5. Prambanan II style blade, but the handle is without the heavy pommel, thus permitting the weapon to be used to thrust, rather than with an overarm stab. This is the first monumental appearance of the keris as a thrusting weapon, and is located at Candi Panataran, East Java.

There are several representations of keris in the Panataran reliefs. Two of these representations are particularly interesting in that one shows clearly the manner of use; and the other the way in which the keris was worn. These keris are still represented as short and broad, however, the relief which depicts use shows that the grip has changed from an overarm stabbing grip to a grip which will allow a rapier thrust. Moreover, the relief showing the way in which a keris was worn demonstrates that the heavy pommel of Prambanan II has disappeared.

Transition

1 A keris buda from the period 11th to 13th Century. No pamor is in evidence, and the laminated construction technique has not yet appeared.

2 A late keris buda. The blade is of early form, but laminated construction was used, and pamor is in evidence. This keris was probably made after the mid 14th Century, as a copy of an earlier piece.

3 Transitional form of keris. In this blade the emergence of the modern keris has begun. Some features of the keris buda are still in evidence, such as the square tang, high gandik, and broad gonjo. However, the tang, although still essentially square has a slight radius on its front and back, and the blade has lengthened, and become lighter. Close examination reveals residual traces of black iron with what appears to be an inclusion of nickelous material. The bulk of the blade material is heavily grained iron or steel, and as it retains much of its original form, indicates that the laminated outer skin would have been very thin. This blade appears to be an early attempt at laminated construction, and probably dates from 13th to 14th Century East Java.

4 A modern keris, the blade executed in the Central Javanese Surakarta style. This keris was made in 1987.

Examination of physical specimens of pre-modern keris and of early examples of modern keris, shows that on some pre-modern keris, a line drawn through the centre of the blade deviates from a line drawn through the centre of the tang by 3°, on other pre-modern keris, this deviation is 8.5° to 9°, and on the modern keris the deviation varies from 8° to 12.5°. The smaller angle of deviation found on some pre-modern keris, and resulting in a blade with a straighter presentation, is consistent with a weapon used to stab overarm, whilst the wider angle of deviation found on other pre-modern keris, and on all modern keris, is consistent with the thrusting style of use of the modern keris. The existence of two distinct angles of deviation in pre-modern keris would seem to indicate that even before the appearance of the modern keris, its immediate predecessor was being used to thrust, as well as to stab.

Further evidence that the keris buda was used as, and developed from a weapon used with an overarm stabbing action, is to be found in the tang. The tang of the keris buda is of square section. Such a tang was necessary to prevent the blade from turning in the handle, something very undesirable in a weapon used with a powerful overarm, downwards stabbing action. Conversely, the tang of the modern keris is round, which allows adjustment of the orientation of the blade to the grip, to suit the individual user, a desirable feature of the keris used as a thrusting weapon, which is unimportant where the weapon is used overarm.

Conclusion

In the period from at least 900 A.D. to circa 1300 A.D. stabbing weapons with leaf shaped, waisted, splayed base blades, similar in shape and mounting to Indian leaf shaped blades, were an established form of Central and East Javanese weaponry. The existence of a variation of this weapon, similar in all respects, except for the shortening of one side of the splayed base, is substantiated by representations of this weapon in relief carvings on monuments in Central and East Java, dating from 10th to 14th Centuries.

It is an established fact that Indian culture and ideas were a major factor in the development of Javanese culture from at least the 8th Century.

The existence in Java of a weapon bearing similar blade shape and mounting to a major Indian style indicates that the design of the Javanese weapon was generated by the Indian design.

The variation of this dagger with one side of the splayed base shortened, resulting in an asymmetric blade base, does not exist in Indian weaponry. This weapon with leaf shaped blade and asymmetric base is original to Java and marks the commencement of the development of the keris. This weapon is known as the "keris buda".

In Central Java the keris buda was used primarily, perhaps solely, in an overarm stabbing action. In East Java, during the period from circa 1000 A.D. to circa 1300 A.D., the keris buda underwent changes which resulted in it becoming a longer, lighter, thinner weapon, used to thrust, rather than with an overarm action. These changes saw the appearance of the modern keris.

Reasons for Change

The development of the keris buda from Prambanan I, and the modern keris from the keris buda can be supported with evidence, and accepted with reasonable confidence. However, the reasons for this development are pure hypothesis. Nonetheless, I would like to present the following for your consideration.

As a rule form follows function. The Prambanan dagger which eventually developed into the modern keris was a personal weapon. If we can judge by later historical records of the society in which this dagger was found, such personal weapons were carried constantly (Groeneveldt). The mode of dress adopted in Java would make carrying a dagger of the size and design of the Prambanan dagger quite inconvenient. The manner in which such a dagger was carried can be seen on a statue to be found in the north alun-alun of the Surakarta Kraton (Harsrinuksmo, p. 19).

I submit that loss of the heavy pommel and refinement of the blade form of the Prambanan daggers, were changes made to permit more convenient wear of the dagger for someone in the everyday dress of a sarung. When the pommel disappeared, and the blade became lighter, the weapon became more suitable for use with a rapier grip, than with an overarm action. As a rapier, the blade became longer, and consequently thinner; for it to have remained the same width and thickness would have made it too slow for effective use as a thrusting weapon. As a thrusting weapon, the necessity for a symmetrically splayed blade base, acting as a cushion for the side of the hand, lessened, thus the blade base became asymmetric, its function now simply to support the first joint of the index finger.

Actually, the blade had already become asymmetric prior to any modification along the lines outlined above. Witness Prambanan II, the keris buda. The reason for this earlier adoption of asymmetric form can possibly be explained by the grip used with the keris buda. The shortened side of the blade base supports the fingers, the longer side, the side of the hand. With the use of this grip it is obvious that a projection in front of the fingers is unnecessary, and in some circumstances could cause inconvenience.

The political unrest of the late classical period, prior to Majapahit, is also a possible factor in the development of the modern keris from the keris buda. In such times a light, fast, thrusting weapon would tend to be more useful than a weapon used with a slower overarm stabbing action. The lighter weight, and greater convenience of carry of the modern keris would have tended to see this longer, lighter, faster version of the Javanese personal dagger, favoured over the heavier, slower keris buda. Particularly so if the social environment was unsettled, and it was considered desirable to always have a means of defence at hand.

However, without technological advancement in forge processes, this development of a longer, lighter, faster, more convenient weapon for personal use, may not have been able to be achieved. Most keris buda do not carry pamor. "They are plain iron..." (Solyom). Conversely one of the distinctive features of the modern keris is its pamor. Weapons constructed with pamor are essentially a sandwich; a core which forms the cutting edge, supported by a laminated plate on either side. This form of blade construction provides much more strength for equal cross section than does a blade of homogenous construction. I believe it is probable that weapons of pamor construction made their appearance in East Java, during the same period which saw the modern keris developed, that is, the three hundred years between 1000 A.D. and 1300 A.D. It is possible that proximity to the north coast, and consequent contact with traders from Persia and the Indian sub-continent played some part in the technological advancement of forge processes, which saw the introduction of blades of pamor construction.

The decrease in width of the blade caused a deterioration in the capacity of the weapon to cause haemorrhage. In an effort to compensate for this shortcoming a waved form of blade came into being. This waving of the blade had the additional advantage of allowing it to be more easily withdrawn from a wound. The development of the distinctive features of sogokan, kembang kacang and greneng were probably attempts to divert blood from the grip.

These changes had already taken place by the mid 14th Century.

Summary

The modern keris has existed since at least the mid 14th Century. It originated in East Java and was a development of the keris buda, which was a transitional form of an earlier dagger. The development was occasioned by the custom of habitually carrying a dagger as a personal weapon, and the mode of dress.

Bibliography

Britannica Encyclopedia, 15th Edition, 1983.

Casparis de, J.G., quoted in Forman.

Coedes, G., The Indianised States of South East Asia.

Fontein, Jan, The Sculpture of Indonesia.

Forman, B., Borobudur.

Groeneveldt, W.P., Historical notes on Indonesia and Malaya compiled from Chinese sources.

Harsrinuksmo, Bambang, Ensiklopedi Budaya Nasional.

Hill, A.H. (M.A., D, Phil) The Keris and Other Malay Weapons, Journal of the Malayan Branch of the Royal Asiatic Society, Vol. 29, Part 4, No. 176.

Kempers, A.J. Bernet, Ancient Indonesian Art.

Moertjipto, Drs., Prasetyo, Drs., B., Kusumo, Drs., I.D., Darmoyo. The Ramayana Reliefs of Prambanan.

Rawson, P.S., The Indian Sword.

Soekmono, R., in Fontein.

Solyom, Garrett and Bronwyn, The World of the Javanese Keris.

Vlekke, Bernard H.M. Nusantara.

This paper or any part of thereof may not be copied or reproduced in any form without the express written consent of the author.

This paper previously appeared in Arms Cavalcade, Official Journal of the Antique Arms Collectors Society of Australia Co-op Limited, Vol. 1, No. 2 (April 1998), pp. 8 - 11 and 23.

This html edition was prepared by Lee A. Jones and is presented on the Ethnographic Edged Weapons Resource Site with the permission of the author. Version 1.0 ~ 10 March 2001

Guns vs. Blade

2012-09-26T03:46:00.000-07:00

If you frequent any internet forums that cover defensive tactics, you will encounter the Gun vs Knife debate. “Gun People” argue that “you don’t bring a knife to a gunfight”. They say the gun is an equalizer because a person of any age, size or disability can defeat someone of superior size, strength and number. “Knife people” argue the blade never needs reloading and is often times more lethal on a stab vs single shot basis.

The way I see it, if the knife was a “superior” weapon, Id have one on my duty belt instead of a Glock… The “problem” with the gun is improper training and a belief that having a gun means you only need to train marksmanship skills and no unarmed ones. If incorporated into a good CQB system the gun is as effective close up as a knife.

The knife is an offensive weapon by nature, you have to make contact, slash and stab to make it work. As such there is always going to be an athletic component to its use. The elderly or disabled are just not going to be able to employ a knife in the same manner as a fit and athletic youth. The gun, even with all my proselytizing about CQB and unarmed tactics, is at its root a “point and shoot” affair. The gun can be used defensively by gaining distance, getting cover and using the range advantage to deliver force when necessary but still be a creditable threat at range. The important thing for the operator to learn is to survive the contact range fight, gain distance and get cover. This is an important distinction when it comes to the court battle that will inevitably come after a deadly forcesituation.

The problem with ANY weapon is who has the intent and initiative! If you have a knife (sheathed) and I have a gun (holstered) and I decide to shoot you and you aren’t expecting it, I’m going to have the advantage because you are going to have to catch up with me (basic OODA stuff). If you already have a knife in your hand and are within 21′ of me and I decide to attack, you have the advantage of already being armed. Id be willing to bet that if you had a knife in your pocket and I had my G27 in a good holster, with my jacket on and unzipped and I was AWARE of you as a threat, I could beat you to it. If you had the knife ready in your hand, it would be a different story. This all cycles back to; tactics, awareness, conditioning, mindset and preparedness being more important than weapons, techniques or styles of martial arts.

The bottom line is that if you are LEGALLY JUSTIFIED in using deadly force it really doesn’t matter if you use a rock, knife, gun, rocket launcher or tac-nuke to the penal law side of the house. The civil law side can be a different story.

by tgace

Other Benefits of Silat

2012-01-25T00:15:00.000-08:00

Pencak Silat is one of the most efficient methods of self-defense ever devised (second to none in my personal opinion, based on 30+ years of experience in a variety of martial arts), aiming at dealing with situations with the least possible effort while achieving the quickest and most effective results. While it is unmistakably a serious fighting art originating from jungle village survival, and is thereby less 'filtered' through modern civilization than most of the more familiar martial arts one commonly encounters, at the same time there is a strong and indispensible dance connection, utilizing a very similar set of movement principles as found in skilled cultural dance with regard to breath, balance, center, and precision in both movement and internal attitude. In fact its dance aspect is a traditional form of entertainment at social gatherings in Indonesia. As the movement principles become more and more deeply internalized, one gains the skill and smooth flow of performing improvisational Silat movement to music, which I often find myself enjoying playing with on dancing occasions! Silat is truly an art in which artistic sense and high-level functionality come together in a holistic way.

In addition, internalizing the principles of Silat movement imparts balance, remedial effects, and more efficient physical movement capability to many areas of life, not unlike T'ai Chi, with which it shares many common principles. For example, I personally am prone to sciatic nerve inflamation due to a back injury when I was younger, and reverting to the Silat movement modality enables me to much more easily deal with day-to-day tasks, even including lifting heavy objects, allowing me to physically function with much less trouble than otherwise at times of especially bothersome sciatic flare-ups.

In conclusion we can state that Silat can not only keep you alive in the face of unwanted physical assault, but it is otherwise good for you as well. On top of that, it is also enjoyable as an aesthetically cool movement art, both in the way it feels in one's body to do it, and in the way it looks.

by Chris Burbick

History of the M1911 Pistol

2011-10-22T20:14:00.001-07:00

We identify genius by its impact. It changes things and its vision endures. In the world of firearms, there is one designer whose work changed everything and endures, John Moses Browning. Browning is most frequently remembered as the designer of the 1911 .45 ACP and the Browning High Power, but he also created the Winchester 30-30, The Winchester Pump Shotgun, The Browning Auto-5 Shotgun (produced by Remington as the Model 11), The BAR (Browning Automatic Rifle) and the Browning .50 caliber Machine Gun, plus most of the .30 cal and .50 cal machine guns produced by Colt and used in WW II. He is credited with 128 gun patents, and some fifty million sports and military weapons were manufactured from those patents during the forty-seven years he was an active inventor.

During the same time frame that John Browning was putting the Winchester Repeating Arms Company on the map, a highly motivated tribe of warriors, known as the Moro, were giving the U.S. Army fits in the Philippines. To prepare for battle, the Moro used a combination of body binding with leather, narcotics, and religious ritual to put themselves into an altered state of consciousness which left them insensible to injury. Soldiers found that their revolvers chambered in .38 Long Colt simply would not stop the Moro. It should be noted that their .30 Krag rifles didn’t do a whole lot better against these warriors.

John Browning began to experiment with self-loaders in 1889, inspired by Hiram S. Maxim who had invented a machine gun six years earlier. Browning converted a Winchester 1873 lever-action to an autoloader by using the action of the gases at the muzzle. A machine gun using this same operating principle was built in 1890 and 1891. From this work evolved a machine gun design ultimately built and sold by Colt as the Model 1895 machine gun, popularly called the “Browning Potato Digger” because of its downward arcing, gas-operating piston system. Browning’s first self-loading pistol was also a gas-operated weapon.

Based on the experience with the Moros and extensive testing on animals and human cadavers, an Army Ordnance Board headed by Col. John T. Thompson (inventor of the Thompson sub-machine-gun) and Col. Louis A. La Garde, determined that the Army needed a .45 caliber cartridge to provide adequate stopping power. In the mean time, Browning who was working for Colt, had already designed an autoloader pistol, around a cartridge similar in dimension to the .38 Super. When the Army requested designs for a new handgun, Browning re-engineered this .38 autoloader to accommodate a .45″ diameter cartridge of his own design with a 230 gr. FMJ bullet, and submitted the pistol to the Army for evaluation.

The selection trials began in 1906 and Browning’s pistol faced competition from pistols submitted by Colt, Luger, Savage, Knoble, Bergmann, White-Merrill and Smith & Wesson. Browning’s design and the Savage design were selected in 1907. The Army called for additional tests of function and reliability which revealed that neither Colt’s nor Savage’s offerings had reached the desired perfection. The Ordnance Department instituted a series of further tests and experiments, which eventually resulted in the appointment of a selection committee in 1911.

Browning was determined to prove the superiority of its handgun, so he went to Hartford to personally supervise the production of the gun. There he met Fred Moore, a young Colt employee with whom he worked in close cooperation trying to make sure that each part that was produced for the test guns was simply the best possible. The guns produced were submitted again for evaluation to the committee. A torture test was conducted on March 3rd, 1911. The test consisted of having each gun fire 6000 rounds. One hundred shots would be fired and the pistol would be allowed to cool for 5 minutes. After every 1000 rounds, the pistol would be cleaned and oiled. After firing those 6000 rounds, the pistol would be tested with deformed cartridges, some seated too deeply, some not seated enough, etc. The gun would then be rusted in acid or submerged in sand and mud and some more tests would then be conducted.

During the trials, several alterations were made to the original design such as a single swinging link, an improved manual safety, and the inclusion of a grip safety and a slide stop. The other significant change was to the grips, which were angled more acutely and lengthened slightly.

In its final form, the M1911 was a locked-breech, single-action semi-automatic pistol. It was chambered for the .45 ACP cartridge and had a magazine capacity of seven rounds. Its weight unloaded was 39 ounces; overall length was 8.25″; the height was 5.25″. Sights were fixed, although the rear sight was housed in a dovetail slot that allowed it to be drifted either left or right for windage adjustments. The pistols were finished in blue and fitted with checked wood stocks.

Browning’s pistols passed the whole test series with flying colors. It was the first firearm to undergo such a test, firing continuously 6000 cartridges, a record broken only in 1917 when Browning’s recoil-operated machine gun fired a 40000 rounds test.

The report of the evaluation committee (taken from “The .45 Automatic, An American Rifleman Reprint,” published by the National Rifle Association of America) released on the 20th of March 1911 stated :

“Of the two pistols, the board was of the opinion
that the Colt is superior, because it is more
reliable, more enduring, more easily disassembled
when there are broken parts to be replaced, and
more accurate.”

On March 29th, 1911, the Browning-designed, Colt-produced .45 Automatic pistol, was selected as the official sidearm of the Armed Forces of U.S.A., and named Model 1911.

When we entered the Great War, the U.S. government had purchased some 140,000 M1911 pistols from both Colt and Springfield Armory. The Armory tooled up in 1913 to make M1911s and help fill initial orders. Altogether some 31,000 M1911s were built at Springfield prior to the U.S. entry into World War I. To meet wartime requirements, they made 45,000 more, all in 1918.

Guns made for these production runs were all stamped UNITED STATES PROPERTY on the frame. The slide carried the inscription MODEL OF 1911 U.S. ARMY. Production runs increased when the World War I started and continued to increase through 1918. By May 1918, it had increased to 1,000 per day. The summer months of 1918 saw an increase to 2,200 per day.

To meet the needs of our expanding armed forces, 1917 planners estimated that a total of 765,000 pistols would be required. The estimate was later revised upward, first to 1.3 million and then to 2.7 million.

Filling the projected needs meant that pistols would have to be made by contractors other than Colt. Thus orders were placed with Remington-UMC, Winchester, Burroughs Adding Machine Co., Lanston Monotype Machine Co., National Cash Register Co., A.J. Savage Munitions Co., Savage Arms Co., and two Canadian firms, Caron Brothers Mfg. Co., and North American Arms Co., Ltd. Of those firms, only Remington-UMC delivered any meaningful quantity (22,000 of 150,000 ordered). North American did make some pistols, but the total was probably less than 100.

A number of foreign companies or governments were licensed to manufacture the Colt-Brownings in a variety of calibers. It is interesting to note that Colts at one time were produced under the direction of the Nazi government. In 1915 the Norwegian government was licensed to manufacture the pistols. When Nazi troops occupied Norway in World War II, they ordered the government arsenal to start production. The Nazi’s planned to use the pistol to arm their occupying forces. However, only about 1,000 guns were produced in 1941 and 1942.

After World War I, the Army’s Ordnance Department evaluated the Colt .45′s combat performance. They recommended the following changes:

1. Wider front sight to develop “Patridge-type” of sights, allowing the shooter to quickly align both front and rear sights under various lighting conditions.

2. Longer hammer spur. Both changes 2 and 3 work together to prevent the web between the thumb and the forefinger being pinched between the hammer and the safety spur when the gun is fired.

3. Longer grip-safety spur.

4. Arched spring housing fills the shooter’s hand and checkering backstrap provides a better grip.

5. Relief cuts in the frame around the trigger allowing easier access to the trigger.

6. Shorter trigger with knurled face to avoid the trigger finger from slipping.

These changes were put into production on June 15, 1926 as AUTOMATIC PISTOL, CALIBER .45, MODEL OF 1911A1.

World War II was a replay of the situation in 1917, but worse. Colt .45s were in demand, not only by the U.S. Armed Forces, but also by the military establishments of our major allies. Again, contractors other than Colt provided the balance of the 2.5 million .45s made during 1941 to 1945. In all, four contractors added their share to Colt’s 480,000-pistol contribution. Remington-Rand produced 1.03 million. Ithaca turned out 370,000. Union Switch and signal Co. of Swissvale, Pa., received and filled an order for 55,000 M1911A1s. And Singer Sewing Machine contracted to provide 500 1911A1 pistols—which it did.

In the early 1970s, the Army decided to do something for its General Officers in terms of personal protection. The M1908 Colt Pocket Hammerless pistols issued to General Officers since World War II had finally outlived their service life. To correct this situation, Rock Island Arsenal, Rock Island, Illinois began modifying the standard M1911-A1. The pistol’s slide and barrel were shortened just over .75″(1.905cm) and the barrel had one locking lug removed. A full-length recoil spring guide was installed, as was an enlarged set of fixed sights. Checkered, walnut grip panels inlaid with a plate bearing the officer’s name replaced the standard pistol’s brown plastic grips. Adopted in 1972 as the United States Pistol, General Officers’, Caliber .45, M15, it is similar in both size and weight to the civilian Colt Combat Commander. The M15’s increased muzzle blast and recoil are a small price to pay for what is hoped to be a personal weapon of last resort

The M1911-A1 pistol remained in service through World War II, the Korean War, and the War in Vietnam. The old war-horse proved to be particularly useful in the tunnel fighting that went on in Vietnam. For more info on the discernment of the various manufacturers of 1911 pistols during the war years, see the Who Made It?

The Norwegian 1911 (Model 1912 and 1914)

Colt .45 Autos have been copied, both here and abroad, almost since the first ones were made. The first of the foreign copiers was Norway. Seeking a suitable semi-automatic pistol, the Norwegian military decided on the M1911 as early as 1912. In 1913 and 1914, the Norwegians purchased 300 commercial .45s from Colt and then, having established that no Norwegian product was acceptable, began to negotiate for a license to build guns in Norway. Under an agreement signed in January, 1915, payment of 25,000 kroner bought the Norwegians a set of Colt’s drawings and the right to make M1911 pistols at their Kongsberg Weapons Factory for as long, and in whatever quantity they desired.

Formally adopted as the “Colt Automatisk Pistol Model 1912,” the first 500 guns are virtual twins of the Colt product, differing only in marking. The second production lot, begun in 1919, carried a different slide marking — 11.25 m/m Aut. Pistol M/1914. The M/1914 also features a slide release lever that is distinctly different from those on both Colt and M/1912 Norwegian pistols.

The Kongsberg plant turned out about 20,000 M/1914 pistols between 1919 and the early ‘30s. Then, military demand satisfied, the line shut down. Under German occupation during World War II, the production of M/1914 was re-started, and another 10,000 were produced. Following the war, a few M/1914s were assembled from parts to bring the total made to just under 33,000.

— From The .45 Automatic, “Service Pistol Surrogates” by J.B. Roberts, Jr.

M1911-A1 Modelo 1927

After adoption of the M1911A1 in the United States, the Argentine government purchased the pistol from Colt as the Model 1927. The order to Colt was for a run of 10,000 guns for the Argentine Army. These guns were serial numbered in their own range from 1 to 10000. The original finish of these guns was blued with a brush blue finish and they had checkered walnut grips. The way to recognize them is that on the right side of the slide it has the following markings:

EJERCITO ARGENTINO
Colt CAL. 45 MOD. 1927 S/N

In the 1930’s, the Argentines secured license to manufacture their own .45s. These are called “Sistema Colt” to distinguish them from the actual Colt Modelo 1927. These Model 1927s were made by Fabrica Militar de Armas Portatiles “Domingo Matheu,” in Rosario, Argentina. They are marked “F.M.A.P” or “D.G.F.M. (F.M.A.P)” on the left side of the slide and “Ejercito Argentino, Sist. Colt, cal. 11.25 m.m. MOD 1927″ in two lines on the right. All Model 1927s bear the Argentine seal on the slide.

An estimated 38,000 copies of the Colt M1911 .45 caliber pistol were made at Rosario; another 75,000 were produced in 1947-1966 (some of which were still in service with elements of the Argentine military during the Falklands/Malvinas war in 1982).

All Sistemas were originally blued, except a few that were specially ordered for the Navy. Early guns had checkered walnut stocks, later had black or brown hard rubber. They were numbered on the frame, slide, barrel, and magazine. Most examples noted have been either reblued, or phosphated; many of the phosphated examples have blued small parts.

In addition to military production, the firm of Hispano Argentino Fabrica de Automoviles. SA (HAFDASA), manufactured an unlicensed copy of the Colt known as the “Ballester-Molina.” Most features of the HAFDASA gun are taken directly from the Colt product. The trigger and trigger linkage differ, however, in that the trigger pivots, and the trigger extension is external. The Ballester-Molinas also lack the grip safety. The story that the Ballester-Molinas are made from steel from the German battleship Graf Spee is a delightful but false legend. Both the Model 1927 and the HAFDASA .45s are extremely well-made pistols. For more on the Ballester-Molina, click here.

Civilian Commercial Production by Colt

In the early 1930′s, Colt offered a target version of the basic civilian Model 1911. This National Match pistol first appeared in 1933. These pistols differed from the standard grade because they incorporated a match barrel, checked trigger, checked arched grip, walnut stocks and the internal parts were hand honed. Also included on later versions were a ramped front sight and an adjustable rear sight. These models were marked “NATIONAL MATCH COLT Automatic Calibre .45″ on the left side of the slide. During World War II, the National Match Model was discontinued, but resumed in 1957. This newer version was referred to as the “Gold Cup National Match.”

In 1950 Colt Introduced the Lightweight Commander. This pistol was chambered in 9mm, .38 Super or .45 ACP with a 4 1/4″ barrel and full size grips. It was built in both steel and aluminum alloy frame variations, and was produced until 1976.

The MKIV Series 70 Government Model Colt pistols were manufactured from 1970 to 1983 and have “70G” as a prefix in the serial numbers on the models made from 1970 to 1976. The models made from 1976 to 1980 have “G70″ suffixes. Models made from 1979-1981 have “B70″ suffixes and models made from 1981 to 1983 have “70B” prefixes. The Series 70 had, in addition to the Government model, a Series 70 Combat Commander, Series 70 Lightweight Commander, and Series 70 Combat Government. The Series 70 featured an accurizer barrel bushing for improved accuracy.

In 1983, Colt presented the MKIV Series 80 pistol. It was a single action with 5″ barrel. It was offered with checkered walnut grips and rubber combat style grips. This model had a firing pin safety incorporated.

In 1985, the United States Armed Forces replaced the M1911 with the Beretta 92F to the everlasting consternation of 1911 devotees everywhere. There were several reasons for the switch. The U.S. was the only NATO country not using a 9mm as the standard issue sidearm and there was a desire to issue a pistol chambered for the ubiquitous 9mm for logistical reasons. The Marines in particular resisted the switch to the Beretta and only accepted delivery when ordered to do so by Congress. Many special forces units within the armed services still select 1911-pattern sidearms. In 1998 The FBI S.W.A.T. team adopted the Springfield 1911A1 as standard issue. Anecdotal evidence out of Desert Storm indicates that the Berettas jammed because of the fine sand in the desert and the Marines broke out the 1911′s.

Today (1998) 1911-pattern pistols are produced by Colt, Springfield Armory, Kimber, Para-Ordnance, Wilson Combat, Les Baer, Ed Brown, Caspian, STI, Robar, Auto-Ordnance, Strayer-Voight, Charles Daley, IAI, Llama, and others. The 1911 is perhaps more popular today than any time in its long and illustrious career.

A lot of people believe that the 1911-pattern pistol is the greatest combat handgun ever built. I certainly wouldn’t argue with them, although I am aware that some other good pistols have been designed since 1911. It remains one of the best fighting guns ever, even though the single action design has become something of a liability in this hoplophobic milieu in which we live. Rather than stoking the “best” argument which is truly endless and without resolution, I will say only that the 1911 occupies a very special place in the history of combat weaponry, and in the hearts of pistoleros everywhere. It was the 1911 in the hands of Cpl. York which brought down the German patrol, which downed the Zero for 2nd Lt. Bagget, and fought until dawn against overwhelming odds with Kouma, Basilone, and Schmid. It was the 1911 which lay under John Dillinger’s pillow and dangled from the drunken hand of Machine Gun Kelley at his capture. This rich history coupled with the superb performance of the pistol is unique and will never be duplicated.

History of the M1911 Pistol

2011-10-22T20:13:00.001-07:00

“Of the two pistols, the board was of the opinion that the Colt is superior, because it is more reliable, more enduring, more easily disassembled when there are broken parts to be replaced, and more accurate.”

On March 29th, 1911, the Browning-designed, Colt-produced .45 Automatic pistol, was selected as the official sidearm of the Armed Forces of U.S.A., and named Model 1911.

After World War I, the Army’s Ordnance Department evaluated the Colt .45′s combat performance. They recommended the following changes:

1. Wider front sight to develop “Patridge-type” of sights, allowing the shooter to quickly align both front and rear sights under various lighting conditions.

2. Longer hammer spur. Both changes 2 and 3 work together to prevent the web between the thumb and the forefinger being pinched between the hammer and the safety spur when the gun is fired.

3. Longer grip-safety spur.

4. Arched spring housing fills the shooter’s hand and checkering backstrap provides a better grip.

5. Relief cuts in the frame around the trigger allowing easier access to the trigger.

6. Shorter trigger with knurled face to avoid the trigger finger from slipping.

These changes were put into production on June 15, 1926 as AUTOMATIC PISTOL, CALIBER .45, MODEL OF 1911A1.

The Norwegian 1911 (Model 1912 and 1914)

— From The .45 Automatic, “Service Pistol Surrogates” by J.B. Roberts, Jr.

M1911-A1 Modelo 1927

EJERCITO ARGENTINO Colt CAL. 45 MOD. 1927 S/N

Civilian Commercial Production by Colt

History of the M1911 Pistol

2011-10-22T20:07:00.000-07:00

“Of the two pistols, the board was of the opinion that the Colt is superior, because it is more reliable, more enduring, more easily disassembled when there are broken parts to be replaced, and more accurate.”

On March 29th, 1911, the Browning-designed, Colt-produced .45 Automatic pistol, was selected as the official sidearm of the Armed Forces of U.S.A., and named Model 1911.

After World War I, the Army’s Ordnance Department evaluated the Colt .45′s combat performance. They recommended the following changes:

1. Wider front sight to develop “Patridge-type” of sights, allowing the shooter to quickly align both front and rear sights under various lighting conditions.

2. Longer hammer spur. Both changes 2 and 3 work together to prevent the web between the thumb and the forefinger being pinched between the hammer and the safety spur when the gun is fired.

3. Longer grip-safety spur.

4. Arched spring housing fills the shooter’s hand and checkering backstrap provides a better grip.

5. Relief cuts in the frame around the trigger allowing easier access to the trigger.

6. Shorter trigger with knurled face to avoid the trigger finger from slipping.

These changes were put into production on June 15, 1926 as AUTOMATIC PISTOL, CALIBER .45, MODEL OF 1911A1.

The Norwegian 1911 (Model 1912 and 1914)

— From The .45 Automatic, “Service Pistol Surrogates” by J.B. Roberts, Jr.

M1911-A1 Modelo 1927

EJERCITO ARGENTINO Colt CAL. 45 MOD. 1927 S/N

Civilian Commercial Production by Colt

1911 .45 Caliber Pistol and Philippine History

2011-09-06T03:17:00.000-07:00

Sayoc Kali Sama Sama 2011

2011-04-01T21:14:00.000-07:00

Sayoc Kali Sama Sama 2011

Location: Casa Hacienda, Tejeros Convention, Rosario, Cavite, Philippines

Date: 8 am April 9 to 5pm April 10, 2011

Sayoc Kali Philippines will be holding Sama Sama Pilipinas 2011, its annual gathering of local Sayoc Kali practitioners on 8am April 9 to 5pm April 10, 2011 in Casa Hacienda, Tejeros Convention, Rosario, Cavite, Philippines.

Tuhon Michael Anthony Sayoc will be giving a seminar during the event. The affair is open to all interested.

Please email us at sayockalipilipinas@yahoo.com or text Lakan Leo at 09293496036 for inquiries.

p1000 Seminar fee covers training, free official Sayoc Kali shirt and training certificate.

For all Sitbatan members and those interested to join from Pangasinan. Text me Guro Rohnee Gumpal aka Brother Mujahid 09068195825 so we can leave as a jamaat (group).

Jazakalakhair

Mujahid

about Sayoc Kali:

Sayoc Kali is an edged weapon based style of Filipino Martial Arts. It is a family system, headed by Christopher Sayoc, Sr.. The motto of the style is, "All Blade, All the Time".

The Sayoc family lineage links back to General Licerio Topacio, of Cavite. General Topacio was the military engineer of the Katipunan secret society and was among the first Katipunan members to urge Supremo Andres Bonifacio to wage a revolution against Spain.

Sayoc Kali is taught as part of the more general Sayoc Fighting System, which includes sword, stick, tomahawk, karambit and whip. Sayoc Kali emphasizes the use of the blade. It includes techniques for single knife, multiple knives, projectiles, and secondary support to firearms. Empty hand training is under the Sayoc Silak curriculum.

Sayoc Kali presents itself as an evolving system. The Sayoc family hosted a number of Filipino Martial Arts masters who travelled to the east coast of the United States during the 1970s and learned Filipino Martial Arts from them. Interaction and training from these Filipino Martial Arts masters gave the Sayoc family the idea of creating Sayoc Kali.

Guro Dan Inosanto calls Sayoc Kali, "A highly evolved Filipino Martial Art".

Sayoc Tactical Group is Sayoc Kali's military and law enforcement division.

Sayoc Combat Choreography represents Sayoc Kali's entertainment and film division. SCC has choreographed fight scenes for films such as The Hunted and Confessions of a Dangerous Mind.

Sayoc Silak is the non-edged weapon curriculum.

Sayoc Kali Global is headed by Christopher Sayoc, Sr. His father was former corrections officer and head of the Sayoc system, Baltazar "Bo" Sayoc. Tatang Baltazar "Bo" Sayoc retired from full time martial arts teaching in the late 1990s. He died in January 2007 after returning to the Philippines from the U.S. and founding Sayoc Kali Philippines. Lakan Leopoldo Lasaleta presently leads the propagation of Sayoc Kali in the Philippines. Its curriculum includes the entire spectrum of the Sayoc Fighting System, giving equal emphasis on blade and stickfighting.

Master Level Sayoc instructors with over twenty years experience respectively are Roberto Torres, Felix Cortes, Raymond Dionaldo, Rafael Kayanan, Ricardo Kayanan and Thomas Kier.

Many Sayoc instructors also have respective systems of their own encompassing a wide range of influences, disciplines and arts.

PENTJAK-SILAT: A Brief History and Overview of the Diverse Martial Arts of Indonesia

2011-03-22T00:47:00.000-07:00

PENTJAK-SILAT:
A Brief History and Overview of the Diverse Martial Arts of Indonesia
by Joseph Bruchac

"The teeth are hard and decay, the tongue is soft and remains."

I first heard those words over thirty years ago, spoken by my first martial arts teacher. They represent the essence of Pentjak-silat, the powerful, (but little-known in the United States) martial art that is the national sport of the great chain of islands off the southeast coast of Asia which is known as Indonesia.

What is Pentjak-silat? What is its history? And what is its relevance to modern life?

Although I will give some answers to those questions, it is important to realize that they are not the only answers. In fact, those questions can only truly be answered through physical application and long study. Like that ancient proverb with which I began, some things that seem simple become more complex--and meaningful--the longer you look at them.

It can also be said, quite truthfully, that "The true Pentjak is never seen." That was another of my teacher's favorite sayings. Three decades later, I am still learning its meaning.

My first teacher of Pentjak-silat was born in Indonesia, where he grew up and began his study of the martial arts during a difficult period in its post-colonial history. His own story is, in part, the story of his native land.
Formerly known as the Dutch East Indies, Indonesia gained its independence from Holland following the Second World War. It is made up of no less than 13,360 islands including some of the largest and most famous islands in the world. Among those Indonesian islands are Sumatra, Java (home of the capital city of Jakarta) , Borneo, Bali, and Irian Jaya, which is the western half of New Guinea. From Banda Aceh at the far tip of Sumatra to Irian Jaya is a distance of over 3,500 miles.
Its current population of 200 million makes it the fourth most populous nation in the world. Although 90% of the people of Indonesia describe themselves as Muslims, there is an incredible diversity of languages and cultures--some 300 different ethnic groups and about 250 languages. Among the things that strengthen the sense of nationhood in Indonesia are the official common language of Bahasa Indonesia, the national ideology of Pancasila (which means Five Principals: Belief in One God, national unity, humanitarianism, democracy, and social justice), and Pentjak-silat.
There are many warrior traditions within the various islands of the chain that was controlled, to a great or lesser degree, by the Dutch. There were many small kingdoms and principalities on the islands. Rajahs and Kings and indigenous chiefs often found themselves engaged in battle against each other, the colonial powers, or the pirates of the Java Sea and the Indian Ocean. The Dayak people of Borneo and the Bataks of Sumatra became especially well-known for their abilities as fighters with their hands and feet and curved swords, resisting both the Dutch and, during World War II, the Japanese invaders.
Following independence, a Communist insurgency was defeated during a civil war that cost half a million lives. Among those who died were not only insurgents, but also ethnic Chinese and members of the large population of mixed Dutch and indigenous ancestry. There was also a religious aspect to this, for the majority of Indonesias are either animist or Muslim while the Chinese were Buddhist and the Dutch-Indonesians were Christians. Some estimate that 50,000 mixed-blood Indonesians perished during this time. Thousands of others in this relatively well-off and educated class emigrated to Holland to escape the turbulence of the times.

My teacher's family, the Vandeinses, who were related to one of the royal families, were among those who left Java. His father was a highly-trained aircraft mechanic who easily found work. There was now a large expatriate Indonesian community and my teacher continued his training under an Indonesian master in Holland.
However, with the influx of so many refugees, race relations in Holland had become a problem. Anti-immigrant riots began to take place during which Indonesians and their homes were targeted. On more than one occasion, my teacher used his martial art to defend himself or others from mob violence in the Netherlands. Many of the techniques of Pentjak-silat are designed to deal with multiple attackers. (He would later use those same skills while working crowd control as a police officer and a security guard in the United States. saving a fellow officer on one occasion. The other policeman had made the mistake of pursuing a fence jumper into a crowd during a huge rock concert. The crowd attacked him, knocked him to the ground and his life was in danger. Suddenly, as those who saw the event described it to me, there was a whirlwind of action. The attackers went flying in all directions. My teacher had dived into the fray. Those who had not been thrown off, backed off as he helped the injured man up and walked him out of the suddenly subdued crowd.)

The Vandeinse family moved again, this time to Canada where my teacher worked with a variety of martial arts schools as an instructor. Their final move, in the early 1970s, was to the small upstate New York town of Ballston Spa. There my teacher's father found employment at the small regional airport and looked forward to a peaceful existence in a community known for its friendliness. Tragically, he died soon after their arrival from a congenital heart condition. His fatal heart attack happened on Christmas eve, leaving behind his wife, three daughters and two sons, including my teacher, the oldest of the five children and now the head of their family.
By then, my teacher had started his own school. There are many different schools, styles, or branches of Pentjak-silat and I will discuss some of them later. During his lifetime of training, which began when he was a very small child, my teacher mastered more than a dozen of these various styles.
During his more than three decades of teaching, the names for his school would vary--as would his own name and title--to reflect his teaching style and the image he wished to present to the world of himself and his art. That diversity of names and titles was seen by some as inconsistency, but I believe that it was a reflection of both his complex personality and cultural background and the richness of the art of Pentjak-silat itself. When I first began study with him in 1974, our school was known as the Cemo-Sai Academy and the Indonesian title by which we called him was Guru.
Cemo-sai has a double meaning., both "sharp as a blade" and "Person and spirit." And in Indonesia a "Guru" is a master teacher.

Having reached that point where my own acquaintance with Pentjak-silat began, it is now time for me to turn to those original questions for they were among the questions I asked at that time and was given answers to over a period of many years of study.

What is pentjak-silat?
What is its history?
And what is its relevance to modern life?

What is Pentjak-silat?

It is the martial art of Indonesia.
It is a two-part system, emphasizing neither punching nor kicking but balancing the upper and lower body. It also emphasizes the balance of both sides of the body, with neither left nor right being dominant, but equally developed.

The two words which make up its name may be translated as follows:

Pentjak: the method and philosophy of fighting
Silat: the application of this method; the actual fighting

However, that simple answer is only the broadest description of this effective, deadly, once highly secret, and infinitely varied fighting system. As I traced its origins over the years, a clearer picture emerged.

The History of Pentjak Silat

Animal Teachers

Like most, if not all of the martial arts, pentjak-silat has its origin in the animal world. On the Asian mainland, the birth of martial arts has been traced back to the time when an Indian holy man observed and then copied the defensive and attacking movements of such creatures as the crane and the tiger. One of the stories about the origin of pentjak-silat tells how a woman named Bersilat on the island of Sumatra studied the way monkeys fought and incorporated their behavior into the development of the fighting style that bears part of her name. As it grew and developed, spreading across the islands of the vast archipelego, the names and characteristics of other Indonesian creatures became part of pentjak-silat.
In modern pentjak-silat, those names describe both hand techniques and the various dances of attack and defense (called katas or forms in other Asian martial arts) that have become most sylized in the famous temple dances of the island of Bali.

Here is a partial list of those animal names that are now an integral part of Indonesian martial arts:

Belebis: Crane
Elang: Eagle
Harimau: Tiger
Kalong: Bat
Komodo: Giant lizard
Kuching: Cat
Labalaba hitam: Spider
Matjan: Tiger
Monjet: Monkey
Ular: Cobra or Snake

Island Styles

Although traditional stories claim an indigenous origin for pentjak-silat, there is no doubt that its development was, at the very least, impacted by outside influences. The island of Sumatra is separated from the Southeast Asian Mainland by only a narrow strip of water, the Strait of Malacca. For thousands of years, Arab dhows, Chinese junks, and all manner of fishing boats and other vessels have moved freely back and forth between the islands of Indonesia and the rest of Asia. Many aspects of southeast Asian culture, including material culture and religious traditions were adopted and adapted by the various peoples of Indonesia who have always been quick to learn new ways and then make them uniquely their own.
The fighting arts are surely no exception. Indonesian weapons and the techniques to employ them can be seen to resemble those of Southeast Asia and the Phillipine islands. Kicking and punching styles and grappling techniques often bear a strong resemblence to those of such disciplines as Shaolin boxing, Tai Chi, and Muay Thai. However, it should also be noted that pentjak-silat always emphasizes flowing, graceful, and circular motions--not the linear styles of attack and defense characterizing certain Korean and Japanese ways. For good reason, pentjak-silat has been described as the most dance-like of the martial arts.
By the 14th century, the islands of Indonesia had become united by the Majapahit rulers, whose base of power was the island of Java. Pentjak-silat had become a highly developed art, but it was now just as secret and restricted as it was effective. Only the Majapahit sultans and the nobility were permitted to learn pentjak-silat Although aspects of pentjak could be seen in the dance forms of the various islands, the true silat was forbidden to the commoners.
Gradually, following the 14th century, pentjak-silat began to be more widely and openly taught. Those who mastered pentjak-silat were supposed to have not only incredibly deadly physical skills, but also such mystic powers as hypnosis, mind-reading and healing through touch. A true master of pentjak-silat gained the title of Pendekar and was regarded as invincible. Each island developed their own styles of pentjak-silat and even from one village to the next there might be great differences.
For example, in the volcanic mountains of Western Java between Bogor and Bandung, the fighting art is studied in a religious setting. Meditation, fasting, and prayers are used to increase the practicioner's inner power. Stomping the earth as they danced, adherents display their art publicly by breaking coconuts with their wrists or engaging in ritual combat which stopped short of inflicting serious injury. Whereas on the island of Madura, to the east of Java, things were different. Their pentjak-silat, while equally mystic, was traditionally never practiced as a sport or displayed as a dance. Its only use was to kill the enemy.
Despite its many forms, there are some generalizations that can be made about the outward movements and techniques of Pentjak-silat. The equal emphasis on upper and lower body techniques is one. Punches and kicks, the use of arms and legs are of equal value in attacking, countering and blocking. It just depends on the situation.
Another characteristic of Pentjak-silat is the ability of fighters to go from a standing to a sitting posture and then leaping up to attack like a monkey. Some attacks may also take place from flat on the ground or on all fours, like a tiger. (Ground fighting is an important part of many of the forms of this martial art. Many of the techniques of, for example, Brazilian jiu-jitsu can be found in the joint locks and throws of Pentjak-silat.) Dropping from a strong upright stance to a cross-legged sitting posture--and rising back up to the feet again--may also be done in a corkscrew motion.
Spinning techniques, where the fighter steps one leg behind the other and then drops low to either evade or attack are also commomn and may be done so quickly that the fighter literally seems to disappear from in front of the opponent. Close-in fighting, in which knees, elbows, shoulders and hips are used, while maintaining contact with your adversary, is another characteristic. I have heard this described as "Adhesion," by such American teachers as Bob Orlando. My own master called it "Sticky Hands." This is also related to the circular hand technique we called "Trapping"--trapping a strike from an opponent with first one hand and then the other, before delivering your own counter strike with the hand that initiated the trap. (This may be done at such split-second speed that it is difficult for the naked eye to see more than the final counter-blow.)
Spinning, sticky hands, and trapping all make use of the principle of the circle. Force and power are built through speed and following the shape of a circle is the most effective way to build speed in the least amount of space.
Expert practicioners of Pentjak-silat are also said to have the ability to hypnotize an opponent, as well as to engage in self-hypnosis to induce a state where they are impervious to pain and capable of superhuman feats. There are other aspects to the "psychic" side of this martial art, include the ability to read minds and move objects at a distance that are commonly believed throughout Indonesia to be within the abilities of the most accomplished Gurus. Sleight of hand and deception may play into this. Confusing an opponent by slapping your thighs, raising one hand high over your head before delivering a kick, or staring so deeply into your adversary's eyes that he is momentarily distracted are common practices. It is also not uncommon for Indonesia masters of the martial arts to also be celebrated puppeteers. Shadow puppetry, accompanied by gamelan music and a chanted narrative, is an extremely popular form of entertainment that has deep religious overtones. The dexterity of hands and fingers required to be a master puppeteer also increase one's abilities in fighting. The stories told in shadow puppet plays, of warriors and heroes, gods and monsters, are also said to deepen one's understanding of all aspects of life, including the true way of the warrior.
Another aspect of Pentjak-silat which all the various styles have in common is the philosphy behind the fighting. The word of greeting that my teacher taught me to use to open and close each class is a simple, but powerful one that reflects both the Muslim culture of Indonesia and the purpose behind this and so many martial arts. That word is Selamat. It means Peace.
You must never despise anyone, even your enemy. If you lose your desire for peace, no matter how many battles you win, you will always lose in the end.

Pentjak-silat today

The modern history of Pentjak-silat includes a number of interesting developments. One has been the gradual spreading of Pentjak-silat beyond the islands of Indonesia into the west. Holland was, for obvious reasons, the first western nation where various styles of this multi-faceted martial art gained a strong foothold. Virtually all of the teachers of Pentjak-silat who are now in the United States trace their lineage in one way of another to the Netherlands. In most cases, they are people of Dutch descent who were taught by other Dutchmen who learned their art in Indonesia. Only a few of them, like my teacher, were either born in Indonesia or were of Indonesian descent. This is not meant to imply that their knowledge of Pentjak-silat or their abilities as practicioners are limited. They are simply one or more steps removed from the original cultural matrix from which Pentjak was born and where it is still practiced in innumerable forms. Many of the secrets of this martial art have never left the great archipelego.
Another modern development, which did not take place in the west but on its home islands, has been the way in which Pentjak-silat has been embraced by modern Indonesia. The island's defense forces are rountinely trained in Pentjak-silat as are the various law enforcement branches. Just as the Secret Service protects American presidents, expects in silat form the bodyguard of the leaders of Indonesia and there are numerous instances of such men subduing attackers or sacrificing their own lives to protect the Indonesian president.
Senam pagi, or Morning Exercise, is the government national fitness program of the island nation. It is practiced outside at the start of the work day, much as Tai Chi is done in unison by great masses of people in China. However, Senam pagi it neither as tranquil nor as slow-moving as Tai chi. In fact, its movements, while graceful, may appear quite violent to the uninitiated on-looker. Its purpose, however, is not aggressive. It builds both physical fitness and a sense of national unity in this country that is made up of so many different islands, ethnic groups and indigenous languages.

What is the relevance of Pentjak-silat to modern life?

This, of course, is a question that may be asked of all the martial arts. If the only purpose of a martial art was fighting, then the advent of firearms might be seen as the end of its usefulness. In China the superiority of guns to fists was proven during the so-called "Boxer Rebellion a century ago. At that time the British were dominating China and, quite frankly, running the opium trade. When the Chinese attempted to end British domination, among those who rallied to the cause of Chinese nationalism were the Boxers, masters of kung fu wu su. Their martial arts ability was so great that it was believed even bullets could not stop them. But they did.
Yet the defeat of the boxers in China did not mean the end of Chinese martial arts. The worldwide popularity of what Hollywood calls "kung fu" is evidence of that True, many are drawn to the flash and showmanship and the impossible cinematic feats performed by acrobats with invisible wires attached to their bodies. But anyone who has really studied wu su, even for a short time, can tell you there is more to Chinese martial arts than just fighting.
Yes, you may learn from the study of any martial art, including Pentjak-silat, skills that may help you defend yourself in a fight. However, understanding your own capabilities, developing self-confidence and physical awareness are just as important--if not more important. In fact, the truly successful student of any martial art is less likely to find herself or himself in a fighting situation--outside of the controlled environment of the dojo or the tournament. The discipline of following the instructions of your teacher and taking part in the ancient, meaningful and ritualized patterns of behavior that is part of the study of any martial arts eventually becomes self-discipline. Confidence, physical fitness and overall health, a respectful attitude towards others, personal discipline, a meaningful awareness of yourself and the world, and a sense of balance and completeness are characteristic of those who have learned the most from their study of martial arts. How many of those things are lacking from the lives of average Americans?
The question then is not whether or not there is any modern value in the study of martial arts. The question is why one would choose to study Pentjak-silat rather than any other style.
My own answer to that lies in the wholistic nature of this martial art. It combines the grace of Tai Chi with the power of karate. Rather than focussing on one part of the body or one technique, it emphasizes the use of many weapons, an awareness of the entire body working in balance. I am not saying that every aspect of Pentjak-silat is superior to all other styles, but that its range encompasses so much. When compared to other styles by impartial observers, it is generally agreed that silat ranks high in all of the basic areas, including punching, kicking, grappling, ground techniques, weaponry, and overall effectiveness against an attacker. Other styles, and this is not meant as a criticism, but a simple fact, may offer little or no training in two or more of those areas while emphasizing on approach. Kendo, for example, is the art of the sword. Judo focusses on throws, grappling and ground techniques while Tae Kwon Do pretty much ignores those to concentrate on kicking. Silat, however, embraces them all.

Although I have not discussed this previously, it could be said that there are four major areas or divisions to Pentjak-silat.

The Four Divisions

The first and most obvious division involves the techniques of striking and blocking. Many but not all of these techniques resemble or are virtually the same as a number of those those used in Kung Fu Wu Su, Karate, Tae Kwon Do, Muay Thai, and other Asian fighting arts. The various stances of Pentjak-silat, such as the basic stance (called the horse stance in many styles), forward stance, cat stance, snake stance, and others are taught in this area. I know of no martial that has greater variety and effectiveness in stances or in striking and blocking techniques.

The second area encompasses the techniques of throwing and ground combat. These throws and ground moves have much in common with Aikido, ju jitsu, wrestling and the increasingly popular Brazilian form of Jiu-jitsu popularized by the Gracie family and referred to as ground grappling. However, the throws and joint locks and other ground techniques are again so many that I do not think any other style has a greater variety. (As with striking and blocking techniques, this variety is due to the many schools of Pentjak-silat and the ways each islans of Indonesia developed their own fighting. The Complete Idiots Guide to Martial Arts by Cezar Borkowski and Marion Manso (1999) states that there are 200 styles of Silat in Indonesia. I believe that to be a considerable underestimation.)

The third area of Pentjak-silat is weaponry. The long staff, the kris (curved knife), the sword, single and double sticks, and a number of other indigenous weapons are among those employed. Here we have a similarity to Japanese Kendo and Filipino arnis. Both the use of these weapons and the ways to disarm an opponent using them are taught. One of the dozen or more styles mastered by my teacher is Bela Diri. Although using weapons is not a part of that style, while studying Bela Diri I learned innumerable ways to disarm attackers using the knife or the stick. In our study of weapons we learned such forms as "The Singing Swords of Bali," which employs two short bladed swords and a series of circular criss-crossing motions.

The fourth area is that of Philosophy and, if we are to believe what some say they have experienced, the development of paranormal abilities. The true Pentjak that is never seen. One neither has to believe in this mystic level of Pentjak nor attempt to study it to appreciate the basic philosophy of this martial art. It is to develop not only the student's mind and body, but also his or her spirit.

The Enduring Knife Culture in the Philippines

2011-02-15T22:10:00.000-08:00

Long before the balisong made its debut in Hollywood through the efforts of Dan Inosanto and Jeff Imada (the balisong was once dubbed “The Nunchaku of the 80s”), the Filipino butterfly knife had already been featured in Philippine cinema during the 1960s. It was the late actor Eddie Fernandez who had used the balisong in many of his films. Such glorification of the knife on the silver screen is an indication of an innate and enduring blade culture among Filipinos.

The knife, in earlier periods of Philippine history was an integral part of a man’s daily wardrobe. Filipino martial arts (FMA) teacher and writer Krishna Godhania told of an article in his possession titled “The Father of Philippine Boxing,” the story, which was about a certain Eddie Tait reads, “…there has been a gradual discarding of the deadly knife without which the average Filipino once thought himself hardly dressed.”

A typical Filipino knife technique

Growing up near a slaughterhouse, I personally witnessed the bloody havoc that ensued from alcohol fuelled knife fights. Before and shortly after the declaration of martial law in 1972, the carrying of knives and handguns were quite a norm among urban Filipinos. One event that was ingrained in my mind as a young boy was when my mother’s compadre barged into our house one afternoon seeking refuge after his hand was hacked in a knife fight. I can still remember his blood spattering the floors of our living room. I myself started carrying a knife when I was 11-years old.

Blade culture was already flourishing in the Philippines when the Spaniards came.

The notes of Antonio de Morga Sánchez Garay (1559-1636), compiled in his book “Sucesos de las Islas Filipinas,” describes the “balaraw,” a bladed weapon of pre-Hispanic Filipinos, Morga wrote, "The weapons of these people are, in some provinces, bows and arrows. But those generally used throughout the islands are moderate-sized spears with well-made points; and certain shields of lightwood, with their armholes fastened on the inside. These cover from top to toe, and are called carasas [kalasag]. At the waist they carry a dagger four fingers in breadth, the blade pointed, and a third vara in length (about 11 inches), the hilt is of gold or ivory. The pommel is open and has two crossbars or projections, without any other guard. They are called bararaos [balaraw]. They have two cutting edges, and are kept in wooden scabbards, of those of buffalo horn, admirably wrought. With these they strike with the point but more generally with the edge. When they go in pursuit of their opponents, they show great dexterity in seizing his hair with one hand, while the other they cut off his head with one stroke of the bararao and carry it away. They afterwards keep the head suspended in their houses, where they may be seen; and of these they make a display, in order to be considered as valiant, and avengers of their enemies and of the injuries committed by them. . . "

Analyzing Morga’s account, the noticeable use of the natives of precious materials such as ivory and gold in the construction of fighting knives is a good indicator that a sophisticated blade culture already exists during that period. Praising the aesthetics of the balaraw, Morga described it as "admirably wrought."

Filipino fighters throughout history commonly expressed veneration to their blades through ornamentation. A portion of the book “Jungle Patrol: The Story of the Philippine Constabulary” by Vic Hurley tells of the weapons of the members of dreaded Pulahanes cult of Samar, the part reads, “The bush opened again after a while, and Captain Cary Crockett came back to the beach. His men were carrying trophies of the chase now; great crescent-shaped blades that were heavily weighted toward the point. The knives were without guards, and the handles were of carabao horn and heavily mounted with silver. The edges were as keen as razors. These were the talibongs of the hillmen – the great fighting bolos of the fanatical mountaineers.”

Another Philippine blade that the Spaniards and American colonizers found formidable is the Mindanao kris.

A 1969 movie poster of Eddie Fernandez

The Mindanao kris is said to equal the temper of the finest blades of Toledo and Damascus. The bladesmiths who forge these amazing blades also practice spiritual purification rituals similar to those observed by the katana makers of feudal Japan. The Mindanao kris is notorious for its ability to cut through the barrel of a Springfield rifle with one stroke.

The short knife is a favorite back-up weapon of a number of Filipino generals during the Philippine American War as indicated in the chronicles of Gen, Leon Villafuerte published in Orlino Ochosa’s book “Bandoleros: The Outlawed Guerillas of the Philippine-American War of 1903-1907,” it reads, “We arrive at 10 a.m. in Cavite in uniforms with our daggers and pistols, accompanied by Captains Winfield Scott Grove and Rafael Crame and Dr. Dominador Gomez.”

The carrying of a blade is still an enduring practice among Filipinos in some areas of the Philippines today. In one my visits to Batangas (the home of the balisong knife), I have met men who still carry this unique Filipino blade both as a tool and self-defense weapon.

By Perry Gil S. Mallari

Dukun, the master of black magic

2011-01-28T00:08:00.000-08:00

by uyungs

One aspect of the Indonesian culture that you’re not likely to get to see is the practice of ‘black magic’ or witchcraft. When you talk to regular Indonesian people they might tell you they believe in black magic, although they don’t practice it. Generally Indonesians do not like discussing black magic, especially their own experience with it, but its all around.

Today black magic, together with white magic such as fortune telling, love magic, healing massage and countless other forms, continues to play a dominant role within Javanese cosmology. Many local people believe in it wholeheartedly. All disasters, be they personal or communal, are attributed to black magic. Unusual or sudden death, crop failure, death of livestock, and marriage problems are all caused by a local dukun santet. Elsewhere in Indonesia, people will often consult a dukun to learn about the source of a relative’s illness.

Dukuns probably have more of a hold in Java than in Bali. Most Javanese are Muslim, so they are not supposed to dabble in other supernatural practices. When personal family crisis arrives, people will often consult a dukun, behind closed doors. In Bali the daily offerings placed at intersections and doorways to keep evil spirits at bay, are part of Balinese life. Apedanda (high priest) will have special powers himself to ritually cleanse and offer blessings.

Banyuwangi in East Java is a place associated with the practice of black magic.Banyuwangi has long been known as one of the most powerful centers of black magic in Indonesia, along with Banten in West Java and the island of Lombok. Banyuwangi’s fertile land has bred a farming culture with close links to the spiritual world. As a buffer zone between the islands of Java and Bali, Banyuwangi also has a long history of violent struggle which in the past often met with failure. This combination of fertility and failure led to an obsession with sorcery among the peoples of Banyuwangi.According to one history, black magic practiced today in Banyuwangi is a blend of animistic belief and Islamic mysticism which arose out of inter-religious conflict during the Mataram court from the 16th century onwards. Another account tracks the origins of Banyuwangi’s black magic to Tulung Agung, a region in the west of East Java.

Black magic in Banyuwangi takes on two major forms.

1. The first is sihir, black magic used to kill another person. This generally comes in the form of busung, where the victim’s stomach will grow grotesquely in size. It is believed various items such as knives, nails, broken glass, even small frying pans or animals can be found inside the stomach. Busung victims rarely escape death.

2. The second type of black magic in Banyuwangi is rapuh, sorcery designed to make the victim suffer throughout their lifetime. Symptoms include sudden blindness or deafness, paralysis or uncontrollable shaking and trembling.

Dukun santet are feared, and feelings of revenge often occurs in villagers. However, revenge killings of dukun santet were rare. Banyuwangi villagers have long kept black magic in check at the local village level. A code of ethics among Banyuwangi dukun santet forbids them from using their magic against people in the same village. If this occurs the accused dukun must undertake an oath of innocence in the local mosque. A dukun found guilty by fellow villagers was usually exiled from the village and perhaps his home and possessions torched.

Dukun are indistinguishable from everyday people. Some are reverent teachers of Islam, some are comical, and some are gentle parental figures. All are strong characters and inspire respect in their own ways. Dukun believe that their spiritual powers are a gift from God. If those powers are abused through personal gain or nethical intent, they will be lost or weakened.A person’s ability to become a dukun is generally passed down from their dukun ancestors. However, some form of preparation, at least initially, is necessary for dukun to receive their spiritual power. This usually consists of long periods of meditation and fasting for days or even months.

Once the dukun has received this spiritual power, he or she needs to learn the skills and knowledge of dukun practice. Some dukun learn these skills from another dukun or from books on ilmu Jawa that are readily available in bookshops. Others say their skills were taught to them by spirits whom they continue to consult for advice on the diagnosis and treatment of their clients.As the dukun practice is based on altruism, payment for their services is minimal. It is only a token of thanks, discreetly given to the dukun in a handshake at the end of the consultation.

Payment can be in the form of money, tobacco, or consumables used during the consultation such as flowers, herbs and incense. It usually is between the value of A$2 and A$5. As such, dukun live modestly and are neither rich nor poor but have enough with which to survive. A well-off dukun is often suspected of fakery.The dukun of Java have the wondrous ability to help people in all areas of their lives including the mind, body and soul through ancient practices. This intriguing and important aspect of Javanese culture provides hope, solace, healing and a sense of meaning for people in these uncertain and irrational times. It is no wonder the dukun trade is flourishing.

Pentjak Silat History

2011-01-27T23:58:00.000-08:00

IntroductionLong before the Christian era, according to Indonesian historians 1500 years BC, it was the inhabitants of Tongkin and Annan (modern day Vietnam) who, due to various reasons, explored and settled on the current Indonesian islands. These explorers were more highly developed culturally than the indigenous peoples of the island groups now known as Indonesia. To this day one still finds evidence of the Dongson-culture. The original inhabitants were very primitive and darker in skin color as can be found today on Madagascar, Irian Jaya (New Guinea) and other Melanesian islands. The small groups of Vietnamese immigrants who later established themselves on these islands formed alliances, intermarried and formed the first true and oldest recorded kingdom, Kutai in southeast Kalimantan, in 400 AD.
SriwijayaA little over two hundred years later a great empire arose: Sriwijaya which stretched out over all of Indonesia and into parts of Thailand. This was in the years 650 to 1300 AD A kingdom was established, having its cultural center on the banks of the Nusi River. During this period between 650 and 750 AD a mighty temple was built in central Java called the "Borobudur" the largest Buddhist temple ever built on earth, with an unknown technology and considered today, as one of the "7 wonders of the world". The most notable ruler of this empire was Ratu (king) Balaputradewa (856-860 AD) the son of Ratu Samaratungga of Mataram (eye of God) who was a practitioner of Buddhism. It would seem logical that the Visayans who traveled over to Indonesia from India through Burma were much better armed and trained in warfare than the immigrants of Vietnam or the peoples of Indonesia and therefore were able to effectively rule this empire for so long. Their contribution to Indonesian culture is still evident today in Bali and in the common usage of various terms such as "guru" from the two words "gu" (one who dispels) and "ru" (darkness) in other words a wiseone or teacher.
The Kingdoms of East JavaAlways at war with the Sriwijaya were the kingdoms of east Java. Under the leadership of Ratu Darmawangsa in east Java during the wars to repel invaders, one can find evidence of combat and self-defense techniques (980 AD - 1017 AD). An alliance was created by Darmawangsa with prince Airlangga, son of Udaya of Bali, when Airlangga married Darmawangsa's daughter. When Airlangga became Ratu (1019 AD - 1042 AD) the techniques of Pentjak Silat became clearly more formalized and refined. The fighting techniques of Pentjak Silat were further refined during the periods of the following Ratus:
Ratu Dhoho (Kediri)
Ratu Joyoboyo (1135 AD - 1157 AD)
Ratu Tunggul Ametung (1222 AD - 1292 AD): Ruler of the Singasari kingdom who's wife was the famous princess Ken Dedes. It was at this time that an exceptional personality suddenly entered into the area neighboring the Singasari kingdom named, Ken Arok. It turned out later that he was not Javanese. Ken Arok was interested in contacting powerful wizards and seers. He traveled with Empu Gandring a Hindu-wizard who taught him all sorts of crafts (black arts, witchcraft). On Ken Arok's orders Ratu Tunggul Ametung was assassinated with a "Kris" (the mystic blade of Indonesia) provided by wizard Empu Gandring, and given to the assassin. The assassin was then immediately put to death by Ken Arok, who then took Ken Dedes as his wife and ascended onto the throne becoming Ratu of Singasari. This then was the beginning of the most famous empire in east Java the Mojopahit.
Mojopahit (1293 AD - 1470 AD): Here we see the test of Pentjak Silat under the leadership of Ratu R. Wijaya with the help of Adipati Arya Wiraraja. These two men led their armies against the dreaded forces of Sih-Pe, Ike-M'se and Kau-Sing, Generals under the command of Emperor Kubilai-Khan and drove them back. This and other victories expanded the Mojopahit empire until, under the rule of Ratu Hayamwuruk it encompassed all of the Indonesian islands and Malaysia. It was Gajahmada who during this period created an elite army of specially trained warriors called the "Bayangkara". Mataram (1586 AD to 1755 AD) was the last recognized kingdom or government, with its capital city named Pasar Gede (Kotagede). Therefore we can see that Pentjak Silat had many influences in its evolution as a fighting art, from the intermarriages with Vietnamese and Visayans, in warfare, exposure to trade with other countries such as China, as well as to Hinduism, Buddhism and eventually Islam.

www.anakserak.com

Beach Training at Binmaley, Pangasinan

2011-01-24T21:16:00.000-08:00

TIPUNAN SA PANGASINAN BEACH TRAINING

Saturday noon and Sunday noon Feb 19-20 2011

Open invitation to Tipunan sa Pangasinan, a martial arts training camp
at a beach resort in Binmaley Beach, Binmaley, Pangasinan.

Training will be provided by Filipino Fighting Arts Int’l (FFAI) masters and other guest masters in arnis, silat, karate, kickboxing and self-defense.

Get a jump on summer with this fun event. It is beach blanket bingo meets Lapu-Lapu on the shores of Pangasinan.

Make your reservations now; space is limited.

Limahong

2011-01-15T20:43:00.000-08:00

Limahong
By Ambeth Ocampo
Philippine Daily Inquirer

OFTEN OVERLOOKED in the Lopez Museum collection of works by Felix Resurreccion Hidalgo are studies of a painting on the defeat of Limahong showing dead Chinese pirates on a beach. Limahong, many of us remember from Philippine history class, was a fierce pirate who tried to conquer the Philippines in the 16th century but was repelled by the combined efforts of the Spaniards and the natives.

What made the story marvelous was how he escaped using a secret tunnel from his lair in Pangasinan to the open sea and back to China. I read up a bit on Limahong recently and found out that the name we remember him by is an alias, it is Fukien for his real name, Lin Feng. This terrible name first appears in history in a report to the Chinese emperor on Oct. 3, 1572 placing the number of his pirate gang at not more than 500 to 600 men. Crushing Lin by force was recommended instead of the usual manner of buying a pirate chief’s surrender by offering him official rank.

Another reference to Lin is dated June 1574. He is reported to have escaped to Fukien with over 10,000 men. (Was this a pirate band? It seemed to be an army.)

In August 1574 he attacked and plundered Ching-lan, was pursued and engaged in Wang-kang (part of Taiwan). Then he disappears from the Chinese sources for a year.

The Spanish sources record a sighting of him and his group in Manila Bay on Nov. 29, 1574. In Juan Gonzalez de Mendoza’s “History of the Great Kingdom of China,” Lin is reported to have defeated Vintoquiam, a rival pirate, and to have a fleet of about 95 ships. Lin captured merchant vessels from Manila as he fled from the Chinese government and learned that Luzon was an easy target because the Spaniards could not put up a sufficient defense. Lin sailed to Manila with 62 ships and expected no resistance from a city that was allegedly populated by old people and invalids.

In Francisco de Sande’s report to Philip II dated June 7, 1576 Lin was sighted off Ilocos where he encountered and destroyed a Spanish ship with 22 men on board. An eyewitness reported this to Juan de Salcedo in Vigan, who went out to investigate and sighted the pirate fleet sailing southward to Manila. Salcedo sent word to Governor Lavesares and made haste to the capital with 54 soldiers. On the eve of Nov. 30, 1574 Lin dropped anchor in Corregidor and sent his trusted Japanese associate Sioco, with 700 men armed with pikes, arquebuses and battle axes on small boats to attack the harbor. An easterly wind (taken by the Spanish as divine intervention) delayed the Chinese who arrived northwest of Manila around 8 or 9 in the morning. Natives reported to Master of Camp Goiti (for whom Plaza Goiti in downtown Manila is named) that the city was under attack from the king of Brunei. Sick in bed Goiti dismissed the report since the southeast monsoon winds made an attack from Brunei improbable. Goiti was one of the casualties in the advance attack of the Chinese. When Sioco’s forces approached Manila, they were driven back by arquebus fire that killed about 80 Chinese pirates.

Sinsay, an influential Chinese in Manila, briefed Lavezares on the situation and assured him that the attack was by a pirate band and not from the forces of the Emperor of China. His advice on the defense of Manila included the removal of thatch roofs from houses to avoid fire from Lin’s slash and burn offensive. Sinsay warned that Lin usually mounted a major assault three days after his first attack.

On Dec. 2, 1574 the pirates landed near the ruins of Goiti’s house. There Lin divided his men into three groups: the first took the attack route taken three days earlier, the second went up to the streets of Manila, and the third attacked from the beach. They burned houses as they made their way to the city but were again repelled by Spanish defenses. Lin retreated to Cavite and after two days sailed to Pangasinan where he settled and began building a fortress.

Lavezares re-grouped his men, appointed Salcedo Master of Camp, ordered the execution of two native chiefs he suspected of aiding the Chinese, and planned an attack on Lin that took three months of preparation. On March 23, 1575 Salcedo sailed from Manila with 59 ships and arrived in Pangasinan on March 30 with 256 Spaniards and 2,500 natives (another source gives a smaller headcount: 250 Spaniards and 500 natives). Salcedo attacked Lin’s fort while his other ships captured pirate vessels and burned them. Then all his forces converged and lay siege on the fort where they took many prisoners, including women and children.

The Spanish retreated when the Chinese fort was reinforced. Salcedo was unhappy with the outcome and said so, demoralizing his men.

Both sides spent months waiting for the other’s next move. The Chinese rebuilt their fortress and ships while the Spaniards whiled away the days gambling and extorting tribute from the natives.

On Aug. 4, 1575 Lin with 37 vessels sailed through the blockade of the Spaniards, out of Pangasinan, and back to P’eng hu. There are sightings of Lin in the Chinese historical record, but on Feb. 28, 1576 it was reported that Lin abandoned his men. He then disappears from all records, and disappears from history.

What would our history be if Limahong succeeded and became ruler of the Philippines?

Silat: The Deadly Art of Indonesia and Malaysia

2010-12-22T22:27:00.000-08:00

By Terry H. Gibson http://www.blackbeltmag.com

Eddie Jafri was one of the first to teach pentjak silat in the United States, conducting clinics throughout the country in the 1970s and ’80s.
(Photo courtesy of David E. Steele)

You are minding your own business, buying a newspaper at your local convenience store, when a belligerent drunk decides to take a punch at you simply because you met his stare for a second too long. What the drunk doesn’t know is that you are trained in the Indonesian martial art silat, and you are therefore able to move easily into close range where your big guns—the knees, elbows and head—can be brought into play. This range is referred to as the “battleground” by Indonesians.

Now that you’ve entered the battleground and are literally in the drunk’s face, you can begin the “tranquilizing process”—a vicious combination of elbows, knees, finger jabs, head butts and kicks to his groin, shins, thighs, eyes or any other vulnerable target. If he is still a threat after your initial salvo of blows, your combinations must continue. Can you sweep him to the ground? Can you elbow his spine? Can you stomp on one of his feet and force him off-balance? These are just a few of the possibilities available to an accomplished silat stylist.

What Is Silat?

Roughly speaking, silat means “skill for fighting.” There are hundreds of different styles of silat, most of which are found in Indonesia, Malaysia, Singapore, southern Thailand and the southern Philippines. Common to all of these styles is a combat-oriented ideology and the use of weaponry.

In Indonesia, there exist hundreds of styles of pentjak silat, as well as many systems of kuntao, a form of Chinese boxing that bears many similarities to silat and is found primarily within the Chinese communities in Indonesia. There are also many systems that blend pentjak silat and kuntao. “Chinese fighting tactics have had positive influences on the development of pentjak silat,” says noted martial arts historian and author Donn Draeger.

Malaysia is home to a style known as bersilat, which can be divided into two forms: putat, a dancelike series of movements intended for public display, and buah, a realistic combat method never publicly displayed.

Bersilat is also found in the southern Philippines, as well as langkah silat, kuntao silat and kali silat.

Silat techniques vary greatly, from the low ground-fighting postures of harimau (tiger) silat to the high-flying throws of madi silat. One particularly vicious madi throw involves controlling your opponent’s head, leaping through the air, and using your body weight to yank him off his feet as your knee slams into his spinal column. A typical harimau takedown involves coming in low against an opponent’s punch, capturing his foot with your foot, and forcing his knee outward with a strike or grab to the inside knee to effect the takedown.

Rikeson silat focuses primarily on nerve strikes, while cipecut silat makes extensive use of the practitioner’s sarong for throwing and controlling the opponent. A rikeson silat stylist might take an opponent down with a finger-thrust attack to the nerves situated in the crease between the upper leg and torso. Cipecut practitioners will deflect an attack with their sarong, then wrap it around the opponent's head, utilizing the significantly improved leverage to yank him to the ground. Bukti negara pentjak silat, as developed by Paul de Thouars, relies on a sophisticated leverage system to achieve almost effortless throws.

In this self-defense sequence, silat stylist Terry H. Gibson (left) scoops (1) his opponent’s
jab and simultaneously traps (2) his foe’s other hand in place. Gibson is now free to
deliver (3) an elbow to his opponent’s face. Gibson then grabs (4) his adversary’s hair with
both hands and pulls (5) his head into a knee smash.
(Photos courtesy of Terry H. Gibson)

In Philippine silat, it is common to trap your opponent’s foot with your own foot while controlling his head and arm, then spin him in a circle. The opponent’s body rotates 360 degrees, but his knee and foot remain in place, causing severe injury.

The sheer number of silat styles allows practitioners a tremendous amount of variety, as well as a certain amount of freedom and self-expression. By researching a number of silat systems, you can add tremendous diversity to your combat arsenal.

Weaponry

Virtually all silat styles, particularly Philippine silat, emphasize weapons training. In the areas where silat originated, carrying a weapon, usually one of the bladed variety, was for generations a fact of life for the general male populace. A silat practitioner will normally be skilled with a knife, stick, sword, staff, spear, rope, chain, whip, projectile weapons or a combination thereof.

The kris sword, with its wavy blade, is one of the most common weapons in Indonesia and Malaysia. Another wicked weapon found in Indonesia is the karambit (tiger’s claw), a short, curved blade used to hook into an opponent’s vital points. According to Draeger, the karambit is used in an upward, ripping manner to tear into the bowels of the victim.

Most silat systems emphasize low, quick kicks, primarily because of the likelihood the practitioner will be confronting an opponent armed with a bladed weapon. A good rule of thumb is to never try a kick against a knife-wielding opponent, unless the kick is delivered at close range and is used as a support technique.

When facing an opponent who attempts (1) a roundhouse kick, silat stylist Terry H. Gibson uses his knee to jam the kick at the shin, then counters (2) with a hard kick to his opponent’s knee joint.
(Photos courtesy of Terry H. Gibson)

Silat Components

What comprises a good silat system?

The following are some of the key components:

• Efficient entry system. The style must have techniques that allow you to move quickly and efficiently into close range of your opponent. It must also include training methods that will hone your timing, precision and accuracy when employing those techniques.

• Effective follow-up techniques. The system must have effective punching and kicking techniques. Heavy-duty techniques such as head butts, knee smashes and elbow strikes must be highly developed. “Finishing” techniques are more effective if your opponent is properly “tranquilized.”

• Devastating finishing techniques. After you have entered into close range and applied a “tranquilizing” technique to your opponent, the next step is to apply a “finishing” technique, such as a throw, sweep, takedown, lock or choke, to end the confrontation. Locking maneuvers will break or render ineffective an opponent’s joint. Choking techniques will produce unconsciousness. Takedowns, throws or sweeps will slam the opponent into the ground or other objects with enough force to end a confrontation.

• Reatistic weapons training. Most silat systems emphasize weapons training at some point. This training will include realistic contact-oriented drills rather than forms practice and will greatly improve your reflexes, timing, accuracy, rhythm and precision. It’s amazing how quickly practitioners improve when facing a bladed weapon traveling at a high rate of speed.

Silat theory, then, is simple: Enter into close range of the opponent, apply a “tranquilizing” technique such as a punch or kick, and then “finish” the opponent off with a heavy-duty technique such as a lock, sweep, choke or throw.

Silat in the United States

Suryadi (Eddie) Jafri was one of the first to teach pentjak silat in the United States, conducting seminars throughout the country in the 1970s and ’80s before returning to Indonesia several years ago.

The well-respected de Thouars teaches silat publicly at his Academy of Bukti Negara in Arcadia, California, and also conducts seminars across the United States each year.

Defending against an opponent’s left jab, silat stylist Terry H. Gibson (left)
parries (1) the blow and simultaneously strikes the biceps. Gibson blocks a right cross, countering (2) with an elbow to the biceps. Gibson then applies (3) an armbar maneuver, finishing (4) with an elbow smash to the spine.
(Photos courtesy of Terry H. Gibson)

Another fine instructor is mande muda pentjak silat stylist Herman Suwanda, who divides his time between Los Angeles and his home in Indonesia. Mande muda is a composite of 18 different silat systems.

Dan Inosanto of Los Angeles uses his weekly seminars as a forum to spread silat, as well as other martial arts. Inosanto has studied with de Thouars, Jafri and Suwanda in Indonesian pentjak silat. He has also worked with John LaCoste, who taught Inosanto kuntao silat, bersilat, kali and langkah silat of the southern Philippines. Inosanto also trained under Nik Mustapha in Malaysian bersilat.

There are actually only a few qualified silat instructors in the United States, and most of them are not easy to find. If, however, you have the good fortune to undertake the study of silat under a competent instructor, prepare yourself because you are in for an exciting, invigorating exploration into one of the world’s richest and most effective martial disciplines.

About the author: Terry H. Gibson is a Tutsa, Oklahoma-based martiat arts instructor who teaches various styles of silat, muay Thai and jeet kune do.