| Description |
Although better known worldwide as a type of martial arts, Pencak Silat is actually an Indonesian tradition that has been transmitted over many generations. In addition to its sporting aspect, the Pencak Silat tradition also encompasses the aspects of mental-spiritual, self-defense, and art. The term Pencak Silat is formed from two words, which are pencak and silat. The term "pencak" is better known in Java, while the term "silat" or "silek" is better known in West Sumatra, to describe a group of martial arts which have many similarities. In addition to using local terms, each region has their own move, style, accompaniment music, and unique supporting equipment. The moves and styles in Pencak Silat are strongly influenced by various elements of art. These moves and styles are a unity of body movement (wiraga), movement feeling (wirasa), and movement fit to the accompaniment music (wirama). The supporting equipment for Pencak Silat includes costumes, music instruments, and traditional weapons.
Pencak Silat practitioners are taught to maintain their relationship with God, human beings, and nature. These practitioners are also trained in various techniques to deal with attacks or other dangerous situations based on principles to protect him or herself as well as others, avoid harming the offender, and build comradeships. Pencak Silat is often performed during various ritual ceremonies and celebrations. Men and women of all ages, as well as the disabled, can all practice Pencak Silat. They usually will learn in Pencak Silat schools or academic schools from kindergarten to college. |
| Social and cultural significance |
The social function of Pencak Silat is to strengthen comradeship among school members and among schools, maintain social order, and provide entertainment for ritual ceremonies. Another function is its use in healing muscle and bone problems.
In its function to strengthen comradeship while providing entertainment for ritual ceremonies, the role of Pencak Silat is showcased in the ceremonies of Jagongan Pencak in the Special Region of Yogyakarta and Central Java, and Manten Pegon in East Java. In its function to maintain social order, the role of Pencak Silat is portrayed in the Parik Pagar Nagari tradition, where the Pencak Silat expertise is used to protect the village.
The cultural meanings of Pencak Silat, which closely relates to the personal identity of each school and each of its members, varies among communities. The choice of accompaniment, including musical instruments, type of music, story, etc., as well as choice of costumes is essential in developing the aforementioned personal identity. Cultural meanings are also conveyed in the oral traditions and expressions of each school. Most phrases taught in schools convey moral messages in the local language based on their values. Certain ritual ceremonies present a series of cultural meanings, such as the Palang Pintu ceremony in the Betawi culture, where men have to fight for their love, protect their family, adapt to the family of their spouse, while showing their capability in providing for their family. Similar ceremonies like Parebut Seeng and Begalan can be found in West Java and Central Java, respectively. |
| Transmission method |
"Pencak Silat is commonly taught through non-formal education in Pencak Silat schools using methods and traits of transmission that are accustomed to each school. Pencak Silat is also taught through extracurricular activities or local content in schools starting from kindergarten to college. Methods used in teaching are adjusted to fit the age group.
Transmission of Pencak Silat knowledge and skills to disciples vary from the customs and traditions of the Pencak Silat schools. Knowledge and skills transmitted include the unique oral traditions and expressions of each school, such as greetings, philosophical phrases, rhymed poems, advice, etc., as well as the practice of performing accompaniments, such as list of songs and techniques to play the instruments. Skills particularly related to style and technique are taught to the disciples by example. Several schools also teach disciples on how to adjust styles and techniques according to the accompaniment.
Knowledge of Pencak Silat values and meanings are shared by coaches or masters. The mental-spiritual education process starts immediately once the disciple is accepted to the school. Education on the values and meanings of Pencak Silat styles and techniques are taught throughout practice sessions, from beginning to end.
As for the creation of costumes, accompaniment instruments, and traditional weapons, the required knowledge and skills have not yet been specifically transmitted by the Pencak Silat community. Especially for accompaniment instruments and traditional weapons, this is because most of these equipments are also used in other forms of arts. |
| Community |
"The Pencak Silat community consists of:
a.Practitioners. Included in this group are Pencak Silat individual practitioners (Pesilat, Pamenca), Pencak Silat schools (Paguron, Sasaran, Padepokan, Tapian), Pencak Silat organizations (Ikatan Pencak Silat Indonesia-IPSI, Masyarakat Pencak Silat Indonesia- MASPI), and Pencak Silat accompanists.
b.Supporters. Included in this group are costumes craftsmen (clothes, loose pants, sarong, and headwear (peci) or headband (destar, iket, udeng)), musical instruments craftsmen (kendang penca, suling, kecapi, talempong, gendang, bangsi, serunai, ketimpung, tambur, saronen, kempul, gong, jidor, kecrek, saron, demung, kenong telo', etc.), and traditional weapons craftsmen (kerambit, golok, celurit, trisula, etc.).
c.Observers. Included in this group are communities, groups, and individuals involved in Pencak Silat but are not considered to be practitioners or supporters, i.e. community leaders, spectators, etc.
The bearers and practitioners of Pencak Silat consist of:
a. Elders (Sesepuh/Tuo Silek/Pinisepuh/Rama), which are senior and respected individuals that nurture the Pencak Silat community.
b. Grand Masters (Guru Besar/Guru Gadang/Pandeka/Maha Guru), which are school founders or their successors with the highest rank in knowledge that are responsible for the growth and safeguarding of Pencak Silat at the school.
c. Masters (Guru/Guru Tuo), which are individuals that teach and guide disciples, both physically and mental-spiritually. The Master is responsible for perfecting the forms of styles and techniques (style application), as well as instill character into the disciples.
d. Coaches (Pelatih/Palampeh), which are individuals that have mastered the forms of styles and techniques directly related to the forms of styles and techniques taught to the disciples. The Coach is responsible for training and guiding disciples, as well as evaluating the progress of disciples. In addition to training disciples, the Coach will also train with the Master or Grand Master.
e. Disciples (Murid/Anak Sasian/Putra/Siswa), which are individuals that learn at the school and are responsible for obeying the school oath, maintaining discipline in training, and upholding the reputation of the school. Every level completed by the disciple will be evaluated by a Coach or a Master to determine eligibility for progression in ranks. |
| Type of UNESCO List |
Representative List of the Intangible Cultural Heritage of Humanity |
| Incribed year in UNESCO List |
2019 |
