THE ANALYSIS OF PHILOSOPHY PENCAK SILAT INDONESIA: A CASE STUDY IN PERSAUDARAAN SETIA HATI TERATE

Suryo Ediyono Faculty of Cultural Science, Universitas Sebelas Maret Surakarta E-mail:[email protected]

Abstract

Pencak silat is essentially the cultivation of Indonesia in the form of spiritual and physical education to form an agile man who is able to appreciate and practice the moral values of society are sublime. Pencak silat has four aspects as a unity that is mentally spiritual, martial, arts, and sports. The purpose of this study conducted an inventory of the values embodied in the philosophy of pencak silat culture, obtaining an understanding of pencak silat philosophy and meaning of the teachings of pencak silat for education noble character. This study consisted of literature and field research. Data analysis by the method of Hermeneutics Reflexive, with steps description, comparison, critical reflection. The results of this study are as follows: (1) The philosophy of the pencak silatare essentially looking for the real truth and wisdom which is a view of human life in relation to the values of cultural, social, moral, and religious upheld by the people of Indonesia. (2) The philosophy of pencak silat shows an attitude of piety, responsive, resilient, tanggon and trengginas. The philosophy of pencak silatcontains educational material for the formation of human beings who have the discipline and noble character.

Keywords: philosophy, cultural pencak silat, and education noble character

Introduction Pencak Silat as Indonesian authentic martial art is promoted and led by masters who establish perguruan, a pencak silat training house. Master as a house-leader is someone whose religiousness is reflected in his speech, attitude, behavior, wisdoms, knowledge, visions, and actions. Pencak Silat martial art is a cultural form to defend oneself from any threats coming from his inner self or any outer dangers.Inner threats can be in a form of vulnerability toward earthly temptation. Pencak silat is not only considered as a skill which can protect one-self from all sorts of physical dangers but also contains teachings which can give spiritual strength as a part of self-endurance (Djoemali, 1985). In Indonesian society, foreign cultures especially in form of martial arts have seemed to be more popular nowadays. Martial arts such as Japanese karate, Korean tae kwon do, and Chinese wushu, are some examples of sports that have been competed in the international level (Kompas, Januari 2000). Pencak Silat, as one of Indonesian heritages, can be used as self- defense, can be enjoyed in terms of its artistic beauty, and can develop sense of brotherhood and self- esteem.The natures of pencak silatas Indonesian heritage have been developed throughout generations so that it comes to its present form (Nalapraya, 1998). Those developments are intended to bring goodness and benefits for the societyin terms of physical and spiritual values. These values contain educational matters which are essential to shape well-mannered people. In Pencak silat, there are four elements which stand as a unity. Pencak silat is a piandel which means that it is something to be proud of. The four elements are the means to shape a master who will lead a pencak silat training-house. This paper discusses leadership model in pencak silat and masters who can be taken as role models. Pencak silat has habit and unwritten provisions. Each martial art skill has philosophy that should be understood and applied by one studying the martial art. The more one masters a martial art skill, the higher obligation in understanding and applying its philosophy. It is caused by two matters. (1) Martial art skill education has objective of shaping human being with highly good character that can do self control and apply good action giving positive benefit for self and society development. (2) Martial art skill will be danger if it is owned and mastered by irresponsibility persons. In Indonesia, there are many pencak silat schools that have many sameness and similarity in philosophical aspect. Place of various pencak silat school is Ikatan pencak Silat Indonesia (IPSI). IPSI has main task of unifying, developing, conserving, growing and disseminating pencak silat in Indonesia. Based on the description on characteristic of pencak silat, this research was intended to explore cultural value of pencak silat and to find out content of good characteristic thought.

Method This research analysis employs factual historical approach. Bakker (1994) explained methodological elements through description and interpretation which apply hermeneutics method. This method is applied in order to analyze the data and interpret meanings and nuances within them. By interpreting, it is expected to provide description of philosophy pencak silat Indonesia. Synthetic method is applied to derive conclusions from different opinions and perspectives about the meaning of philosophy pencak silat Indonesia with religious characteristics who can be a role model, so that comprehensive, integrated, and systemic results can be achieved in this research.

Discussion Pencak silat as part of Indonesia culture is the only national martial art for Indonesian nation that has been inherited since centuries ago that should be kept and developed. Pencak is attack- defense motion in form of dance having rhythm with certain rule on polite behavior and is usually performed for public entertainment. Silat is essence of pencak, to fight and cannot be showed in public. Pencak silat developed integratedly in people life that is part of traditional custom of ethnic group in Indonesia. In some regions, pencak silat still play important role in custom ceremonies and its continuation is kept by society figure. Although there are various pencak silat schools in Indonesia, in essence they have common characteristics. Pencak silat contain four inter-related elements: sports, art, martial art and spiritual. (1) Sport pencak silat means each physical activity lied by spirit against own self, other and natural element. When pencak silat is combated, it should be done gallantly. (2) Pencak silat as art means that it functions as entertainment and performance media in which each attitude and motion is shaped and regulated to reach art beauty. (3) Pencak silat as martial art has meaning as effort to self defense from attack or danger. (4) Pencak silat as spirituality means that mental spiritual value is obtained from regular exercises. A fighter (pesilat) is not only taught to know his physic and to develop his capability of increasing skill, but also understanding living nature. Element of pencak silat motion in each school has different emphasize depending on situation and condition of environment in which the pencak silat grow and develop. Pencak silat is taught with objective to build human being with spiritual and physical health. It is expected that individual taught with pencak silat can be example in attitude, behavior and action that other can imitate. Therefore, unity, friendship and responsibility will be manifested in society. Quality society is basic capital in effort to actualize welfare society meaning safe, order, advance, just and welfare society. The objective of pencak silat education is to manifest humanitarian dream and noble society dream according to values in society. Pencak silat school is education institution for people learning pencak silat. Learning is study intensively, in which its process is followed, advised and monitored directly by teacher so development of persons learning it can be known clearly particularly on self control aspect. The teacher will not continue the education, teaching and training to one having less moral for pencak silat skill.

Traditional of pencak silat

This group does not know official organization, monthly fee, or uniform because its shape is informal. Conservative pencak silat school is not spread broadly and their student was concentrated around the teacher’s house. Practice was done in hidden area or in close room and should not be watched by non member. In this way, the teacher has intention to protect motion or technique they have to not being stolen by other school. They hold tradition, are very close and hide his knowledge that is convinced being obtained by master through revelation.

A teacher does only open the secret and share his capability to people assigned as brother in the school with certain ceremony. The ritual is different in each school although its motive is same with providing offer carried from house by student to teacher as symbol of self surrender from biological family to school family. Mix of martial art with magical aspect can affect view of conservative school group over pencak silat as sport. In general they did not acknowledge this aspect and consider pencak silat as martial art. They did not follow competition activity with reason that techniques they have are too dangerous for competition because each steps and attach used inner power that may lead to death. In this matter, conservative school hold principle that its ancestor defines that pencak silat is only used for defense of necessity. Notosoejitno (1996) explain characteristic of traditional school as follow

1. The leader position is inherited from generation to generation, which mean the founder will teach his student to inherit the school 2. Admission of candidate student is limited through selection and thigh probation,. 3. Education, teaching and practice method is monologue and conservative. Student should follow what is taught by the teacher and the motions did not change 4. Provision, rule and code of ethic of the school are simple and unwritten. Usually code of ethic is recited together by student when they will start practice. 5. Violation against school discipline is given with sanction of termination as member 6. School did not know attribute or administration and written documents related to organization, education, teaching and practice 7. The school did not take feed or contribution from member 8. School activity is funded by school leader.

The school teaches life philosophy and body health and also teaches motion beauty by including art of pencak silat in traditional theater such as ludruk, lenong and ketoprak. In addition, the school is happy to perform art capability in public by doing martial art performance in open area in folk parties. In this modern life, human being should not only surrender to fate, but they always make efforts and apply improvement in the life. Final result of teaching pencak silat sport is capability in defending against danger from inside and outside and secure harmony with environment. Teaching of pencak silat philosophy in essence is to look for true truth. Human is expected to obey and do all society orders and religious orders. The teaching is implanted in human person that can develop good character. Good character in pencak silat is not innate quality but it is resulted from contact with outer world as environmental factor allowing entrance of positive value from family, school or religious environment into one’s mentality,through internalization of entering value. Mentality in daily life may be seen from how far or how great one’s level in comprehending, obeying, applying and developing valid order in answering era challenge and development and in using positive opportunity to build their selves and to work for society interest. Mental spiritual value in pencak silat has meaning of good character.

Budi Pekerti in pencak silat Eddi M. Nalapraya (1988) explains budi as spiritual power having mind, feel and desire element. Pekerti is form of budi that is visible and felt by other. Pekerti is character, while there is difference between budi pekerti and mentality in their characteristic. Budi pekerti has internal, individual and personal nature. Budi pekerti is not mental, because predicate attaching on in is only right and good and refer and orienting on moral dream of society. Right and good is result of evaluation and selection of mind and feeling based on desire. The most ideal budi pekerti is high value budi pekerti that refer and orient to high moral dream of society. Budi pekerti in pencak silat functions as self control. Fight method is not free for usage, but its usage is limited for self defense when peaceful ways is not successful. Participant of pencak silat school having good character is expected to be ideal human being that can create and keep world happiness and behave according to moral value containing highly good character. Value in pencak silat is something believed, held and understood rationally and comprehended affectively as valuable matter for life reference and motivation. The value should be held hightly and affect one’s action. One’s value is measured through their action. Pencak silat as art orients to beautiful factors but its implementation should contain logic element of pencak silat as martial art as its source. Creativity and improvisation in pencak silat as art to present beauty of pencak silat optimally should be in limit of pencak silat logic as martial art. Otherwise, pencak silat as art will miss art value. In addition, there is proposal and effort to enter pencak silat art into official curriculum of official school and higher education institution with following reason:

1. Pencak silat is part of national culture that should be conserved 2. Pencak silat is special martial art of Indonesia that is heritage of ancestor 3. Pencak silat can give physical and mental spiritual power required for national resistance 4. Pencak silat can shape steady and stable personality 5. Pencak silat can give contribution as media for guiding and developing youth and heighten cultural value

Philosophy of highly good character determines truth, obligation and goodness for pencak silat human in learning, doing and using pencak silat. In attitude, acting and behaving it is source of motivation and spirit in implementing using pencak silat. Content of good character philosophy is supported by cultural value of Malay culture and Indonesian culture. Formulation of live view of fighter is summarized from implementation of high good character teaching to it can be remembered and internalized by fighter. Notosejitno (1996), explained that a fighter should have good character that is god-fearing, consisting of taqwa, responsive, strong, tanggon and trengginas. 1. Taqwa. Fighter is demanded to have strong believe in God by doing his order and avoid his prohibitions. He should have good character, continuously improve quality and place, play and function himself as good citizen. As citizen, fighter should be obey and loyal, sincere, independent and consequent to norm, regulation, manner, procure and agreement in society. Fighter should participate actively in effort to develop and create society welfare based on togetherness, solidarity, social responsibility and responsibility to God 2. Tanggap. Fighter is demanded to be sensitive, care, anticipative, proactive, prepared over change and development. Fighter should be aware and increase his quality, overall tendency, demand and challenge. 3. Tangguh. Fighter should be preserving and having willingness to develop capability in facing and answering challenge. He should be able to deal with obstacle, disturbance, and threat to reach noble goal based on true fighter. 4. Tanggon. Fighter should have willingness to establish justice, honesty, truth, being firm, consistent and consequent. Fighter should to be able to keep principle, having self respect and good personality, calculation in thinking and acting, discipline, aware and resistant to temptation based on independent and self confidence attitude. 5. Trengginas. Fighter is demanded to have energetic, active, creative, invocative attitude, thinking to the future and hard working. He should pursue advance useful for himself and society and can pass challenge based on willingness to build him and attitude of responsible over society development.

The Attitude of Warriors Faithful Setia Hati Terate

Through the self-culture of pencak silat, humans expected to have five characteristics of good human beings in order to obtain salvation in life. Salvation is obtained by a loyal citizen attitude five hearts terate, Harsono (2003), describes five characteristics are: (1) the virtuous, that a virtuous know right and wrong as well as piety to God. Someone that has possess noble manners also reflected the attitude of being willing to sacrifice the interests of the people and always try to give precedence to the interests of the community, nation, and State rather than private interest or group. (2) the brave and not afraid to die, that is the courage which is based on the truth will bear a force. The attitude of adigang, adigung, adiguna showcasing the strength and pride for a less noble purposes will be crushed by the truth and justice. Humans PSHT must the underlying struggle of her life armor spirit, must dare to face the challenges of life with a vengeance and trying to ward off the challenge with full spirit. (3) select the yield attitude, that is the attitude of dare to yield likely to be closer to humble, not arrogant, and understand the existence of others. Human prosecuted wherever possible be wise and can sort out carefully, where that principle and which are not the principle then always try to put a human on human proportions. (4) simple, it means that being and acting with a value of earthy, natural, not contrived and not force myself (ngangsa). The character of this obligatory employee owned PSHT in order to attain inner happiness. (5) memayu hayuning bawana (maintain safety and peace of the world), I means that human should always bring peace and benefit for the environment. Human should always emit the rays of love, bring calmness, serenity and well-being for the people around him. On a deeper level again, the attitude of understanding the existence of others this will foster awareness of the environment and understand the universe. In fact, this awareness will bring someone toward tranquil life. Conclussion Philosophy Pencak silat culture as ancestor heritage should be explored, built and developed. Philosophy Pencak silat contains martial art, sport, art and mental spiritual element. Higher value of pencak silat will be useful for good character education. Essence of pencak silat is looking for true truth that play role in implanting good character values in position as God crater, personal, social and universe. Pencak silat education contain good character director to shape attitude with high moral of honest, responsible, independent, brave, and humble nature. The attitudes become taqwa, responsive, tangguh, tanggon and trengginas characters that function as self control for fighter.

Reference Bashori, Khoiruddin, 1996, Pengaruh Psikologi Pencak Silat pada Mental Spiritual Manusia, Yogyakarta. Djoemali, Ki Moh, 1985, Pencaksilat dan Seni Budaya, Kementerian P.P & K, Yogyakarta. Gautama, Candra, 1995, Bangkitnya Perguruan-Perguruan Di Jawa: Studi Kasus tentang Ajaran dan Organisasi Sosial Perguruan Pencak Silat Panca Daya, FISIPOL UGM, Yogyakarta. Harsono, Tarmadji Boedi, 2003, Menggapai Jiwa Terate Telaah Singkat Ilmu Setia Hati, Lawu Pos, Madiun. Maryono, O’ong, 1998, Pencak Silat Merentang Waktu, Pustaka Pelajar, Yogyakarta. Menebar Pencak Silat ke Berbagai Penjuru Dunia, 2000, SKH Kompas, 1 Januari, Jakarta. Mulyana, 2013, Pendidikan Pencak Silat Membangun Jati Diri Karakter Bangsa, PT.Remaja Rosdakarya, Bandung. Nalapraya, Eddie M., 1988, “Nilai-nilai Luhur Pencak Silat”, PB IPSI, Jakarta. Notosoejitno, 1996, Khasanah Pencak Silat, Indomedika, Jakarta. PB. IPSI, 1990, “Disiplin Pencak Silat” dan , “Nilai-nilai Luhur Pencak Silat”, Jakarta. PB. IPSI Pusat, Jakarta. CURRICULUM VITAE

1 Nama : Dr. Suryo Ediyono, M.Hum

2 Jenis Kelamin : Laki-Laki

3 Jabatan fungsional : Lektor Kepala

4 N I P : 196601201993031001

5 NIDN : 0020016604

6 Tempat, Tgl. Lahir : Jepara, 20 Januari 1966

7 E mail : [email protected].

8 HP : 08157950734

9 Pangkat/ golongan : Penata/ IV a

10 Alamat kantor : Fakultas Ilmu Budaya, UNS Kentingan Surakarta

11 Mata kuliah yang 1. Filsafat Ilmu (S3 & S2) diampu 2. Pend. Pancasila 3. Pend. Kewarganegaraan 4. Metode Penelitian Kebudayaan 5. Dasar-dasar Filsafat & Pemikiran Modern

12 Pendidikan S1, S2, S3 Alumni ILMU FILSAFAT UGM