Malay Bladed Weapons 101

Salam and greetings folks!

Today I'd like to talk about the three main characteristics of bladed Malay weapons in the setangan and selengan categories. Generally, Malay blades have three distinct profiles, which reflect greatly on their application. The three general profiles are: 

1. Wide base, tapering towards the tip

2. Parallel lines

3. Slender base, widening towards the tip

Each of these profiles have a different advantage in the usage of the blades. Blades with wide bases tend to be more balanced towards the hilt and have a light and agile tip. The venerable keris falls into this category. The keris is a deadly cut-and-thrust weapon in the hands of an expert. Every part of the keris is a weapon, from the tip, the edges, the aring and akut, and even the hilt. As such, it is imperative that the keris be very agile and quick in order for it to be an effective close to medium range weapon.

The second category includes the pedang or sword. Most Malay pedang have a parallel-sided blade, which means the blade has the same (or slightly bigger) width at the base and the tip. The blade of a sword would tend to look similar in width from the base to the tip, regardless of the blade being straight or curved, single or double-edged. Some swords have rounded or angular tips, while others have pointed ends, depending on their purpose. The keris sundang also actually falls into this category, if we discount the triangular base of the blade. Blades of this shape have varying points of balance depending on its intended use. Generally, infantry swords tend to be lighter towards the tip. Cavalry and anti-cavalry weapons tend to be heavier towards the end of the blade. But as a general rule, Malay swords are more predominantly cut-centric weapons, even though they have the ability to thrust. Shorter blades such as the golok also have parallel-sided blades, but their shorter blades means that they are deployed in a different manner compared to swords.

The third category includes a major group of Malay edged weapons, the parang. Contrary to previous western descriptions of Malay blades, weapons that flare towards the tip are not swords, regardless of their length. The parang is an exclusively chopping weapon. It is very effective against hard targets and affords a heavy blow to its target. Some parangs have a curved edge, which allows for a draw cut to be made effortlessly. Others, like the Kelantanese kelewang, have a pointed tip that can be used to stab the opponent. Some versions of the parang lading can be used with a reverse grip, making it a slashing weapon. Parang tend to be tip-heavy, and is a favourite go-to weapon due to it being readily available to most people. And unlike the previous two categories of weapons, most parang are agricultural tools that can be used as weapons when necessary.

What I have described above is a general classification of Malay blades. Some blades may not fall into these categories. The pedang buaya berenang or anak buaya, for example, is a sword with a blade that widens towards the tip, then terminates in a point. It does not have a parallel-sided blade. Smaller blades like the kerambit, badik, rencong, wali and tumbuk lada are not included in the classification because most of the time, the size and shape of the blade does not effect the control of the weapon.

Well, that's all for now. This is the Way.

The Physics of the Sword

When talking about swords, people tend to focus on the metallurgy behind the construction of the blade. What types of steel are used, how are they forged, what kind of damascened pattern will be produced, what quenching method is used, and so on. Metallurgy – although it may be important – is not the only scientific element behind the construction of a good sword. Another important component is physics. 

An important issue in sword making is how to make the sword as effective as possible without sacrificing other elements such as practicality and aesthetics. Making a sword requires the balance of all of these factors. But a beautiful blade may not be practical; and a practical blade may not be as pleasing to the eyes as one would like. The master bladesmith plays a role as a maestro who conducts their orchestra to play a most wonderful and breath-taking symphony.

F=ma is a very important equation in the construction of a good sword. This formula plays an important part in determining the effectiveness and functionality of a sword. Force is determined by mass and acceleration. A heavy blade with lower acceleration would produce the same force as a lighter blade with higher acceleration. Higher acceleration means more speed and agility for the sword. Nonetheless, a heavier, more sluggish blade has its own niche. A fast and agile sword is ideal as a sidearm or personal weapon, whereas a heavier blade could be used for executions and ceremonial purposes.

A sword is basically a lever. Malay swords fall into two categories, one-handed and two-handed weapons. The single-handed swords fall under the third class lever category, while two-handed swords fall under the first class lever category. The effectiveness of a sword relies on this lever action, coupled with a push- or pull-cut to deliver a deadly blow.  A survey of antique Malay swords shows that some of these weapons were used mainly for cutting and slashing. Others have sharp tips that can be used for thrusting. But none have thick, heavy blades that would have made them sluggish and slow in battle.

The Healing Sword

The sword has been with mankind for thousands of years. Although it is better known as a weapon of war, the sword plays other significant roles in human civilization as well. A sword is a status symbol held in high esteem by many cultures around the world. In some cultures, the sword is a religious icon, a sacred relic that is cherished and even worshipped. However, in this article I would like to look at the sword as a tool for healing the physical, mental and spiritual aspects of the human self.

To wield a sword is not simply swinging around a bar of sharpened steel. As the saying goes, a sword requires years of training and conditioning to master. Perhaps this is why the sword is in a class of its own in the armouries of many civilizations. But other than to save one's life in battle, and to "stick the pointy end into the other guy", what does swordsmanship offer in terms of healing?

To quote from experience, my spouse had numbness in her fingers and discomfort in her arms and shoulders before she picked up the sword. Now, according to her, her fingers are no longer numb and her arms and shoulders are better from practicing sword exercises and routines. A student of mine used to have severe back ache and could hardly walk before joining our swordsmanship class. Miraculously, he was able to walk just after attending the first class! Swordsmanship has a lot to offer in terms of physical fitness. We found out that the movements in the art of the sword actually helps the body to realign itself and gets the blood running properly.

Mentally, a swordsman needs to be sharp, stable and aware of their opponents and surroundings. The sword provides mental conditioning to those who practice it on a regular basis. Concentration is of the utmost importance in swordsmanship. If you get distracted for one moment, you will get into trouble. One also needs a sharp mind to handle such a sharp blade. A sword is practically a two and a half feet long razor blade. Someone with a dull mind will definitely cut themselves with it. Swordsmanship also trains your brain to make split-second decisions and "flex the grey muscle". 

The third element in the art of the sword is the spiritual component. Musashi wrote his treatise, The Book of Five Rings, based on five elements: fire, water, wind, earth and void. To him, the void is the nothingness in which nothing exists. A state of emptiness in the mind when the swordsman thinks of nothing but to make the perfect cut. In my interpretation, the void represents the state of denial. A state of affirming there is no God but Allah. In sufi traditions, this means to deny the existence of everything else but God. Everything is just an illusion, and that we need to see past this. Possessions, money, wealth, cars, power, partners are all illusions in that they are not eternal. One needs to get past all these to be in the presence of God.

It is this spiritual healing that is the cornerstone of swordsmanship. The ultimate aim of the swordsman. For when the spirit is healed, the mind and body follows. The sword teaches one to focus on balance and understand the interconnection between all things. That everything is energy, frequency, just quantum particles that exist in the endless wisdom of The One. This is the Way.

Anak Buaya: The Malay Katzbalger

The shape of edged weapons may vary from civilization to civilization, depending on their cultural inclinations and needs. However, there is bound to be similarities between civilizations. In the context of weaponry, we would be talking about the martial culture of a particular civilization. Even though the civilizations were halfway across the world from each other and perhaps even hundreds of years apart. This was how it was, and how it always will be.

Weapons were developed for a reason, usually to counter the other guy’s armaments and armour. As such, they are tailored to the requirements and techniques of the user. One such weapon is the katzbalger, a “short” sword that became the signature weapon of the Landsknechts during Renaissance Europe. The Landsknechts were mercenaries and were highly regarded soldiers of their time. This sword had a double-edged, straight blade averaging 24 inches in length. Weighing in at 0.8 to 1.5kg, this weapon had a broad blade optimised for cutting and slashing. It was often used as a secondary weapon, with the primary one being a polearm or even a montante (greatsword).

Armour was still extant during this time even though firearms were becoming more familiar. The katzbalger had to be short enough to be wielded in one hand during close-quarters combat, when the polearm or montante was impractical to use. Since most of the enemy would have been unarmoured, there was no need for a stiff, pointy tip. This sword was designed for cut and slash action, particularly towards unprotected areas of the body. In case of armoured opponents, it would have been logical to cut below their waist.

In the Malay World, there exists a parallel to the katzbalger. It is a short sword known as the “anak buaya” or little crocodile for the yelman or false edge that makes the sword look like a crocodile’s head. This was a relatively recent weapon, the first examples came into existence during the late 19th and early 20th centuries. It obviously evolved from its longer-bladed cousin known as the pedang buaya berenang or “swimming crocodile” sword.

This weapon was adapted for close quarters “hit-and-run” attacks against the enemy. Therefore, even though these swords were short and sturdy, they had the cutting and thrusting ability of a full-length sword. What they lacked in reach, they made up in speed and agility. Their blades were 21”-23” in length, and they had knucklebows to protect the hand of the wielder. Because of their size, these weapons can be easily concealed for clandestine missions. Scabbards were usually made using cheap, lightweight wood and seemed disposable. The scabbards were probably disposed of once the weapon was drawn, as there is a saying among the practitioners, “once drawn, they will draw blood.” These “little crocodiles” lived up to their name and fearsome reputation and are continued to be made to this day.

Ergonomics of Malay swords

Ergonomics (or human factors) is the scientific discipline concerned with the understanding of interactions among humans and other elements of a system, and the profession that applies theory, principles, data and methods to design in order to optimize human well-being and overall system performance. (ergo-plus.com)

The warrior and their weapons is a complex system of elements that interact with each other. It is often said that the weapon is the extension of the warrior's hand, or a part of their body. This is true not just in the Malay World, but in other civilisations as well.

For a weapon to be truly effective, it needs to be able to carry out the tasks it was designed to do in the most efficient way. A sword should be able to cut, thrust, slice and (in some cases) chop effectively for it to be considered as a good sword. In order for the sword to be able to achieve optimal performance, it needs to be suited to the swordsman. The Malays have a saying, "ukur baju di badan sendiri" or measure your clothes on your own body. While this may have other metaphorical connotations, it is literally true when we talk about weapons measurements.

There are basically two types of Malay swords, based on their typology, weight distribution and practical usage. It is established that Malay swords are of the "selengan" or arm's length category, which means that they have a minimum requirement in blade length. This typically translates to about 3 jengkal jari manis (the span between the thumb and the ring finger) or on average 25-27 inches on a typical Malay man. This measurement does not include the hilt or handle of the sword.

A forward-heavy blade is usually used for ceremonial and execution purposes. Forward-heavy blades were also employed by cavalry (and in the Malay world, this could also mean elephant-mounted troops). These swords lack the agility and speed of blades that were more balanced towards the handle. Nonetheless, they were very much suited for their intended purposes.

Swords that were lighter and balanced closer to the handle were more nimble, and were often used as personal weapons. Single- and two-handed versions of these swords were available to the Malays. The single-handed Malay swords can be found in all  areas of the Malay world, with the two-handed variants more commonly occuring in the central and northern regions of the Tanah Melayu, all the way up into Pattani, Champa and as far north as Hokkaido.

These swords were designed in such a way that they should not hinder the movements of the wielder or cause them discomfort, especially during battle. A typical Malay sword weighs around 1kg (more or less), which is about the same weight as an European saber. Some examples may be lighter, while others may have a significantly heavier blade.

The handle or grip of the sword should fit nicely into the palm of the hand in order for the sword to be held properly. The dimensions of the hilt would often be matched with the measurements of the wielder's hand. Nowadays we often find contemporary examples of Malay swords with oversized grips, which may reflect upon the lack of understanding by newer smiths on the usage of the sword. Up to about 100 years ago, single-handed sword grips were often small and fits snugly into one's palm. This is known as segenggam. It greatly improves the handling and control of the blade, as opposed to swords with oversized grips.

A Malay sword has all sorts of measurements on it that reflect the person of the wielder. It truly represents its master, and is ergonomically fitted to become part of it's master's anatomy. While measurements taken may vary from one smith to another according to their respective philosophies, these measurements made sure that the resulting sword fits the wearer like a glove.

The Malay Sword

In my past articles I've touched briefly about silat and the keris. However, there is another Malay weapon that has not been thoroughly discussed before. This weapon has been mentioned in various Malay manuscripts and proses in the past, and is considered one of three ancestral Malay weapons. This weapon is also frequently misunderstood and some even question its existence in the Malay cosmos. This weapon is the pedang - the sword.

It is believed that the sword existed long before the keris came into its current form. Malay legends and folklores mentioned a number of swords that belonged to kings and members of the royal family. The sword is mentioned in Hikayat Malim Deman, Hikayat Hang Tuah, Sejarah Melayu and also Syair Siti Zubaidah Perang Cina. Nonetheless, it did not enjoy as much publicity as the keris did. 

The typical Malay sword is a single-edged weapon with a slightly curved blade and may be wielded by using one or two hands. Some were also straight, double-edged weapons. Swords were placed in the "selengan" or "arms' length" category and normally have blades between 23 to 29 inches in length. In some cases, the swords were shorter, with blades of about 18 to 21 inches in length. These short swords were sometimes knows as the sundang (not to be confused with the keris sundang). Swords were known by a multitude of names in the Malay civilization: jenawi, chenangkas, chunderik, sikin, podang and klewang are amongst the more familiar ones.

The most famous sword in the Malay civilization would probably be the Cura Si Manjakini, now in the possession of the Sultan of Perak. This blade is reputedly inherited from the Melaka Sultanate, which in turn had its origins in the tale of Sang Sapurba. Sang Sapurba is said to be the progenitor of the Malay Kings. Cura Si Manjakini can be likened to King Arthur's Excalibur of the Malay world. 

Interesting enough, this sword is in the form of a jenawi, a two-handed sword with a long, single-edged blade. The same type of sword is the official weapon of Seni Sukma Kencana, a Malay swordfighting system that has been in my family for generations.

May Peace be with us all. This is the Way.

Silat and the Keris (part 2)

Metalworking is by no means an easy task. Bladesmiths in the olden days were given high status by Kings and honoured in their courts. These artists of iron and steel were often called "master" and were considered magicians of metal craft. They were able to turn iron ore into finely crafted works of art. In the olden days, as it is now, the master bladesmith works with several other artists to produce one fine blade. There are smelters who prepare the steel, the blank makers who craft the initial form of the weapon, the bladesmith who forms the blank into a serviceable blade, the hilt and scabbard makers and the artists making the fittings.

Traditionally before starting the forging work, the master bladesmith would recite prayers asking for the blade to be blessed, and for safety during the forging process. He would also include the wishes of the future owner of the blade. A bladesmith not only makes the blade, but give the blade "life". Every strike of the hammer would have been followed by a specific citation or incantation. A blade often takes time to complete, and some very special blades take years to come into existence. 

Forging a blade is not like rolling dough for roti canai or sewing clothes. The smith works with five elements: wind, water, air, earth and fire to produce a fine blade that represents the soul of its future owner. Sometimes, the smith selects specific days or times during which he will work on the blade. There were stories that only a single strike of the hammer was allowed on a specific night to work on a blade. One needs to understand that with every strike of the hammer, a part of the smith is lost in the blade. A smith will pour his heart and soul into his creation as the prospective owner's life may depend on it. It is a sacrifice that all master smiths have to make. This is not Forged In Fire. This is REAL.

From a quantum point of view, the smith sends out positive vibrations to the universe, and by controlling the vibes that he sends out, he will receive the required vibes in return. This is why a smith selects the best and most suitable time for them to work. Some work in the day, some work at night. Some work on certains days, or during certain periods of the selected day. What I am imparting is actually a closely guarded secret amongst smiths, but I feel that the public needs to know In order to clear the air on why some blades take longer to make than others.

Everything in the Universe happens when there is synchronicity and balance. A smith knows best how and when to forge the ideal blade. If something is off, they would often delay the work to wait for the opportune moment. Blades forged not according to this formula are often "soulless" and "empty" and may even be harmful to the user. As such, clients of the respective smiths - those who understand, anyway - will never ask a smith when his blade will be completed. Some even say it's a taboo. A blade will be done once it is done. This point is also to illustrate that both parties were to exercise patience. Patience is the key to everything. 

Let me illustrate a case example. This was an actual event that happened to me. I commissioned another smith to traditionally forge a parang lading according to the specifications that I provided. I told the smith that this blade was to be "weaponised". Initially, he suggested a combination of different types of steel for the blade and several different materials for the hilt. As time went, the smith kept updating me (sometimes I would just say hi to him as a polite reminder). The materials that he suggested for the blade and hilt were changed several times because the smith "did not feel right about it". This went on for about a year. I understood the smith's processes so I just let him work. He is an artist, after all. Praise be to God, the parang lading was completed on the day of Arafah, on the eve of Eidul Adha. Such an auspicious date! And the moment the blade was handed to me, it gave me goosebumps. It felt perfect. Just the right weight, just the right balance. Even though the final product did not match my initial design, the smith managed to make it even better. I love that blade so much!

The same goes for keris and sword blades. Whenever these blades are "weaponised", it would be improper for the client to badger the smith into pushing him to finish off the weapon as soon as possible. And further adding insult to injury when the smith was labelled as a scammer and a fraud because he took too long to deliver. In Islam, we refer to this as qada' and qadar, fate and destiny. And patience is another key ingredient. This concept ties in closely to the quantum theory in science. If you push it, it will not turn out the way you would have wanted it. Just go with the flow and you will receive what you wished for... God provides us with what we need, not what we want. 

May Peace be with us all. This is the Way.

Silat and the Keris (part 1)

When we talk about silat, the keris would be inevitably mentioned. What is the keris and why is it so important to silat practitioners? This can be a very long and complex topic. There are many theories and opinions on the matter. In my understanding, the keris is a symbol and pride of the Malay people. It is part of our culture and costume. Prior to the 1800s, every adult Malay male would have had a keris tucked into his sash. It was never regarded as a weapon but as part of our daily dress. A keris represented the identity of its wearer. Nonetheless, it was Raffle's intervention in the 19th century that caused the keris to be designated as a dangerous weapon. He banned the wearing of the keris. Thousands of keris were either confiscated, hidden or destroyed.

There is no reason to fear the keris. Like the Japanese katana, it is an exquisite work of art. Every keris is unique and no two blades are the same. As unique as a person's fingerprint or DNA. For this reason, the keris represented its wearer - it was a sign of where they came from,  their social standing and even their personality traits. In a way, the keris was it's wearer's twin. In modern times, a keris could be likened to an identification card or personal document. Everything about the owner could be found embedded in the likeness of a keris.

The keris has a deep spiritual connection with its wearer, and by spiritual connection, I did not simply mean a supernatural one! Every blade was custom made to cater to the needs of a specific person. Some keris were made as a companion, some were made for trade while others were made for war. It may seem that the keris was regarded as a talisman (which is not permitted in Islam), but in truth, the making of a keris had very close ties to the quantum theory.

The combination of steel, wood and other materials resonated with the spirit of the wearer. A good keris will give out positive vibes to its wearer. The pamor or damascene patterns resulting from the pattern welding process also resonated certain energies that promote certain qualities towards the wearer and their audience. This reaction occurs on an atomic level. Materials such as gold, silver and brass added into the blade is said to have specific effects. 

One may wonder, how does this work? Imagine how certain events or situations can effect the psychological state and well-being of the people involved. Every object send unseen signals that can be felt on a cellular level and this in turn affects the individual involved. A keris works in the same way. Each blade has a personality of its own, and as such it emanated different signals towards the wearer and the public. Upon looking at a keris, a person subconsciously received signals - or quantum waves - that will affect their course of action. Some keris instill fear in those who behold them, some awe, not to mention affection and majesty. 

This is only a small part of the "magic" of the keris as a cultural icon and identity of the Malays, and of silat in general. The keris is a cultural object that could be used as a weapon, only when it was truly necessary. It was a deterrent to conflict. The mere angle at which the keris hilt was pointing could decide between life or death, war or peace...

This is the Way. May peace be upon us all...

Silat and Healing

There is an old saying, "you don't choose silat, silat chooses you". It was once considered an honour to be chosen to learn the art of Silat. Silat is the art of the warrior, the art of war. But silat is also the art of Peace, and a means of self-healing as well.

An art of war that heals? Sounds pretty far-fetched? Well, not really! If you have been following my previous articles on silat, you may have noticed that I said, "silat is able to educate its practitioner to become a better person, be it physically, mentally and spiritually". It is this "education" that I wish to address in this article.

How does silat heal? We currently live in a stressful world. Our mind, body and spirit are constantly under pressure to keep up with the times. Financial problems, relationship matters, studies... All of these tax the body, mind and spirit. We need to "let off some steam" once in a while.

The practice of silat is not only physical exercise, but it is a spiritual one as well. As one trains the body, the mind and the spirit follows as well. This is not unlike the practice of solat, the daily prayer routine of Muslims. In solat, one needs to maintain the body, mind and soul or spirit in synch. The same is true for silat. To practice silat totally physically without involving the mind and spirit is like doing something without a purpose or goal. Like eating just for the sake of eating. 

By properly observing the Way of Silat, one should gain a healthy body, a sound mind and a healthy spirit. The physical act of performing the silat moves in the "tari silat" or silat dance act as a form of muscular stretching and conditioning to keep the muscles and joints flexible. The more combative form of silat moves help with agility, concentration and coordination. 

As we practice these moves with purpose, the mind will focus on what the body is trying to achieve - form, precision, power, etc. When the body and mind synchronize, the spirit will be recharged. This is how silat "heals" its practitioner. When all three elements are in a balance, automatically other ailments will disappear, leaving a healthy body, a sound mind and a strong spirit.

May Peace be with us all. This is the Way.

*Photo credit Prof Hasnul Jamal Saidon

Silat and Patience

In my previous articles, I've stated that silat is able to educate its practitioner to become a better person, be it physically, mentally and spiritually. Through physical training and understanding the art itself, one can cultivate noble values - honour, virtue, integrity, patience... The ability to remain calm and composed in times of danger. The capability to think straight and act accordingly on the fly. This is what silat training is about.

A silat warrior should never lose their patience, but do not take this as a sign of weakness or inactivity. A true warrior calculates every move before the move is made. They anticipate the reaction of the enemy, they "read" their opponent. This is where the 100-1 principle sets in. Nonetheless, there is still the "1". When faced with this alternative, the silat warrior will go all the way, no holds barred. To them, it is either victory or martyrdom. 

Of late, we have been presented with multiple accounts of racial and religious provocation in Malaysia. I'd hate to recount the events that took place half a decade ago on May 13th... This was when the Malays were pushed beyond the limits of their tolerance and patience. 100 ways have been exhausted, leaving but 1 option. Believe me, nobody wants that course of action, but if push comes to shove, the silat warrior will not stand by just watching things unfold.

Even during the time of the Prophet Muhammad PBUH, there was a time when it was necessary for a call to arms. It was when your honour, your families, your livelihood and your religion has been mocked and defiled. Your King dishonoured and spat at. No silat warrior would just let this be. The consequences will be very dire indeed. As such, I urge all parties to stop this nonsensical provocation of race and religion. It leads to nowhere but pain and suffering. Malaysia has been at peace for many years. Let's keep it that way.

Silat and Identity

Just a brief additional note... When we talk about silat, normally the subject of the keris will be mentioned. The keris is synonymous with the Malay. As a matter of fact, it is the identity of the Malays. No other cultural object has closer ties to the Malay people than the keris. 

To the general public, the keris is a stabbing weapon that was worn by the warriors of old, grooms in their wedding day and kings during official functions. It is rather strange for contemporary folk to see someone walking around in full traditional garb with a keris in their waist sash nowadays. However, thanks to various groups and individuals who fight to enlighten the people on matters of Malay culture, the keris is becoming increasingly accepted by the public as a part of the traditional Malay busana or attire.

I would like to add, however, that the keris is not just a weapon. It is a part of the traditional Malay dress and the traditional busana is not complete without a keris slit through the belt. It is a part of the Malay wardrobe, and it acted as the owner's identity card. The features of a keris can tell a lot about its owner. This is why the keris is often kept private and only shown to a precious few.

The "pakaian" or dress of a keris (i.e. its hilt, sheath and fittings) usually tell the beholder of the owner's origins and social standing. External (syariah) knowledge regarding the owner. Where he came from, what is his lineage and even his position in society. The bilah or blade reveals information of a more personal nature. As such, the keris is never drawn on a whim. A well-made keris contains crucial information about its owner, essentially his IDENTITY. 

It is also noteworthy that today is also Heroes' Day in Malaysia. A very fitting day to remember and  honour the SACRIFICE made by the men and women of our armed forces. They sacrificed everything to ensure that we are able to enjoy peace and harmony and keep our identity. This country has gone through her share of violence and oppression at the hands of foreigners and foreign ideals. We were faced with outright invasions, religious divergents, economic campaigns and yet the Malays have held on to their identity. 

A clear and present threat nowadays presents itself in the form of Communism. In the past, our heroes fought them in the jungles and mountains. Nowadays, they can be found in the streets. This is not a racist statement as Communism does not pertain to one particular race. It is an ideal that threatens the core of the Malay belief system. A threat to the Malay identity. A silat warrior stands against these ideals as they are in opposition to the principles of Islam and the Malay culture. Without a national identity promoted by cultural elements such as silat and the keris, a nation is bound to be doomed. This is the Way.

Silat and Sacrifice

As I've mentioned in my previous article, silat is a way of life. A true silat warrior practices silat virtues in their everyday lives. One of these virtues is sacrifice. And by sacrifice, I do not mean giving away one's life easily and foolishly. Sacrifice has a wide connotation. Any martial artist will tell you that they have spent a part of their lives in learning and practicing their Art. Some even dedicated their lives to their Art, not just practicing but perfecting it.

The term sacrifice covers a broad concept. In attaining any goal, some form of sacrifice is bound to be made. This is the natural balance in Life. For one to gain something, something else will be lost (but for a good cause). For an individual to be adept in silat, they will be sacrificing their time, energy and money - amongst other things - to attain that goal. But the biggest sacrifice is not that of material but spiritual nature. Nonetheless, I do not see this as a sacrifice but rather a hijrah or departure from one state of spiritual attainment to another.

One will sacrifice old habits and make new ones. The silat routine will also encourage its practitioners to have a better lifestyle, to use one's mind and intellect before acting upon a decision. My late master Almarhum Ustaz Haji Ishak Itam taught me that the word "Pendekar" (warrior) came from the phrase "pendek akal" (short of mind). This is not a negative connotation, but rather, a positive one. It means that a pendekar thinks on his feet and makes the ideal decisions on the fly. He is a decisive person and does not brood on his options before taking action effectively. This is part of the mental conditioning that a silat warrior or pendekar goes through in his training. A split second delay can be the difference between life and death.

More recently, I have heard that the word pendekar comes form the phrase "pandai akal", which, carries the same context. Pandai akal denotes a smart and wise person who uses his mind before his fists. He thinks through all of his actions before acting upon a situation. This mental conditioning is part of the Pendekar mindset and lifestyle, only attainable through certain sacrifices that he had decided to undertake.

It is this "sacrifice" - the sacrifice of one's EGO - that will bring about positive changes in his or her life. Believe it or not, through the proper learning and education one gets in silat, one will be transformed into a better person. I have witnessed positive changes in my colleagues and students who not only learned but lived the Silat life. In perfecting one's Art, one makes all the sacrifice worthwhile. The time and energy spent in perfecting the Art of Silat will open new doors to Enlightenment. This is the Way.

*Photo credit Prof Hasnul Jamal Saidon

Silat and the Malay World

Silat is as a part of the Malay culture as the Malay language. It is the traditional Malay form of martial art that has been developed for hundreds of years (and it is still evolving to this day). Nonetheless, there are certain aspects of silat that cannot be altered, and is the identifying quality of silat. Its principles, culture and ethics make silat unique to the Malay people. Even before the coming of Islam to the Nusantara, the Malays have been practicing the art of silat. The arrival of Islam made silat a more complete form of martial art, reinforcing its core values with the sacred tenets of the Islamic faith.

Silat was not merely an art of war, but it became a Way of Life long before the Bushido code of the samurai came into widespread application. A true silat practitioner was the ideal gentleman. Honest, intelligent, courteous, courageous and bound to a strict code of honour. Despite being armed, it is not easy for a silat warrior to draw their weapons. Their strict code of conduct prevented them from harming innocent lives, only to use force as a last option.

As mentioned in the Al Tarikh Salasilah Negeri Kedah (The Kedah Annals), a warrior should exercise the "100 to 1" principle. In short, try 100 ways to avert aggression before resorting to violence as a last effort to defend oneself. This verse in the Annals emphasized the importance of patience is a warrior. Patience is also a cornerstone of Islam. This is one of the ways silat educates its practitioners towards maintaining peace and harmony.

Nonetheless, some of the Malays nowadays no longer practice silat, and even shun it. Practitioners are often ridiculed and looked down upon as being "out of date" and "living in the past". Some even say that people use guns nowadays, but fall silent when asked to produce their firearms! These sentiments show how ignorant people can be of their own culture and heritage. Silat is not about becoming a thug and beating people up. Silat is about becoming a well-mannered, well-behaved individual who is beneficial to the society.