History of Silat

Origins in the Malay Archipelago

Maritime Kingdoms and Warrior Castes

Silat’s earliest traces emerge from the rich tapestry of maritime Southeast Asia—specifically within the interconnected realms of the Malay Archipelago, including present-day Indonesia, Malaysia, southern Thailand, Brunei, and parts of the Philippines. In these lands, seafaring kingdoms such as Srivijaya (7th–13th centuries) and Majapahit (13th–16th centuries) fostered dynamic court cultures and developed complex military systems to protect trade routes and assert dominance.

These kingdoms nurtured dedicated warrior castes and court bodyguards who preserved localized combat knowledge. Silat in this context was not a singular system but a constellation of methods passed down within royal courts and among warrior families. These early forms of Silat were influenced by the demands of naval warfare, raids, and inter-island skirmishes. The movements were adapted to confined ship decks and jungle ambushes—favoring close-quarters combat and low stances.

Key traits from this era included:

• Emphasis on bladed weapons such as the kris (ritual dagger), kerambit, and golok
• Techniques rooted in natural animal movements and mimetic gestures (e.g., tiger, eagle, snake)
• Integration of ritual dances that disguised martial content under cultural performances

Note: In many communities, Silat was transmitted as part of a warrior’s education (pendekar) and often intertwined with local myths and ancestral veneration.

Oral Lineages and Clan Preservation

Silat developed primarily within oral cultures. Villages and tribal groups maintained their own versions, preserved within clans and passed through generations via apprenticeship, storytelling, and dance-like forms (jurus). These lineages were typically non-literate and existed outside the formal state apparatus, making them hard to date or document.

Teachers, often elders or retired warriors, acted as keepers of the clan’s martial identity. Training would occur in secretive environments—sometimes in forests, rice fields at night, or within traditional homes (rumah adat). The focus was not solely martial: it also included meditation, healing, and spiritual preparation.

Cultural attributes of early clan-based Silat:

• Use of poetic language (pantun) and allegory to encode techniques
• Spiritual invocations before practice (zikir, doa)
• Association with animist and ancestral rituals, especially in island interiors

In this phase, Silat was not institutionalized—it was fiercely local and personal, preserved through trust and initiation.

Indigenous Belief Systems and Sacred Geography

Prior to widespread Islamization, the Malay Archipelago was shaped by a mix of animist, Hindu-Buddhist, and Austro-Melanesian traditions. Silat evolved in tandem with these belief systems, often imbuing martial techniques with cosmological significance.

For instance, some early forms oriented their movements according to cardinal directions, lunar phases, or sacred landmarks. Certain gestures mimicked animal totems or invoked protective spirits. In many highland areas of Sumatra and Borneo, the practice of Silat was inseparable from shamanic ritual and village rites of passage.

A few surviving examples include:

• The Tari Piring (Plate Dance) of West Sumatra, containing hidden self-defense principles
• Use of trance states or possession (kesurupan) in battle preparation
• Silat performed as part of adat (customary law) ceremonies such as weddings or healing rites

This deep spiritual embedment made early Silat more than a physical system—it was a sacred duty, a connection to ancestors, and a way to navigate the dangers of both man and spirit.

The Impact of Islam and Regional Exchange

Islamic Mysticism and the Birth of Sufi Silat

From the 13th century onward, Islamic traders and scholars introduced Sufism across the Malay world. This form of mystical Islam resonated deeply with local animist and shamanic beliefs, creating a fertile ground for the integration of spiritual practices into martial disciplines.

Silat began to absorb these influences. Martial techniques were now taught alongside Quranic recitation, breathing exercises, and Sufi zikr (remembrance). Many pesantren (Islamic boarding schools) in Java, Aceh, and the Malay Peninsula began including Silat as part of their curriculum, especially in rural areas.

Several Sufi orders such as the Shattariyya and Naqshbandiyya played key roles in promoting Silat as both a means of physical discipline and spiritual elevation.

Characteristics of early Islamic Silat:

• Use of silat batin (inner silat) focused on energy flow and divine intention
• Reframing of martial ethics through Islamic values (defense of the weak, humility)
• Replacement or fusion of animist rituals with Islamic invocations

This phase marked a transition: Silat moved from being clan-bound and animist to becoming part of a broader Islamic cultural identity, especially in Aceh and Minangkabau regions.

Trade Routes, Port Cities, and Cross-Cultural Influence

The role of trade in shaping Silat cannot be overstated. Port cities such as Malacca, Makassar, and Banten became melting pots of Malay, Arab, Indian, Chinese, and Bugis influences. As martial artists traveled with merchants and missionaries, they exchanged techniques, weapons, and philosophies.

This movement led to the hybridization of styles. Indian kalaripayattu, Chinese Southern kung fu, and even Arab stick fighting all left their marks. Silat adapted and integrated, producing a wide array of localized systems.

Notable port-linked developments:

• Blending of Minangkabau Silek with Indian striking and grappling concepts
• Introduction of chain weapons and iron fans from Chinese immigrants
• Formation of coastal schools emphasizing agility and evasive footwork for urban terrain

In this cosmopolitan period, Silat evolved from a forest-bound survival art to a sophisticated urban discipline.

Resistance Movements and the Role of Silat in Rebellion

By the 16th and 17th centuries, foreign colonial powers began asserting control over parts of the archipelago—first the Portuguese, then the Dutch and British. In this new political landscape, Silat often became a tool of resistance.

Local champions and Islamic scholars used Silat to organize guerilla units, train messengers, and protect religious sanctuaries. The panglima (war leaders) of Aceh, the Bugis warriors of Sulawesi, and the Minangkabau pendekars were at the forefront of armed resistance—combining religious fervor with martial precision.

Examples include:

• The 17th-century Acehnese resistance under Sultan Iskandar Muda, whose troops trained in Silat and mysticism
• Bugis maritime warbands using compact Silat forms for shipboard skirmishes
• Anti-colonial pesantren networks embedding Silat as covert training for youth

These struggles not only preserved Silat traditions under threat but also elevated their role from cultural artifact to symbol of national and religious identity.

From Oral Tradition to Structured Schools

The Rise of Formal Lineages and Named Styles

During the 18th and 19th centuries, Silat underwent a pivotal transformation. What was once a decentralized, clan-based practice began to evolve into named lineages (aliran or gayong), often associated with specific villages, noble families, or regional elites.

Several key factors contributed to this shift:

• Political fragmentation led local rulers to sponsor trusted martial traditions as symbols of identity.
• Islamic pesantren integrated Silat into their curriculum, allowing for the formal recording of techniques.
• Migration and intermarriage between ethnic groups encouraged stylistic fusion and differentiation.

Many of today’s prominent styles trace their origins to this period. Notable among them:

• Silat Cekak in Kedah, attributed to Ustaz Hanafi Haji Ahmad
• Silat Gayong, formalized in the 20th century by Meor Abdul Rahman but rooted in older Malay systems
• Silat Harimau of West Sumatra, known for its animalistic ground movement and Minangkabau warrior ethos

These lineages began developing identifiable uniforms, rank structures, and syllabi, helping to distinguish one tradition from another.

The Role of Religious Schools and Sufi Orders

Islamic boarding schools (pesantren) and surau played a critical role in preserving and organizing Silat throughout the colonial period. In these contexts, martial training was not merely physical—it was spiritual, ethical, and social.

Sufi orders such as Naqshbandiyya and Shattariyya formalized inner teachings (silat batin) that accompanied external drills (silat zahir). Practitioners often undertook spiritual initiation (bay’ah) before advancing to higher levels of practice.

Curricula were increasingly codified into stages:

• Basic movement forms (jurus or langkah)
• Weapon training (kris, toya, kerambit)
• Sparring and strategy (buah pukul, tapak)
• Spiritual conditioning, including fasting, invocation, and trance work

Many schools began using metaphorical language and cosmological models (e.g. five elements, four directions) to structure their systems, blending indigenous worldviews with Islamic theology.

Influence of Colonial Military and Resistance Networks

Colonial control—particularly under the Dutch and British—exerted paradoxical pressure. While colonial authorities often banned or restricted indigenous martial practices, the very act of repression drove many Silat lineages underground, where they became even more codified and systematized.

At the same time, indigenous resistance movements—such as the Paderi Wars in West Sumatra (early 19th century) and Dol Said’s rebellion in Naning—used Silat as both a tactical resource and cultural anchor.

Militarized Silat began emphasizing:

• Compact forms for guerrilla use
• Deceptive footwork to evade firearms
• Silent takedowns for ambushes and escapes

This era also saw the emergence of warrior clans who doubled as both spiritual leaders and tactical commanders. Their legacy influenced the dual path of Silat: as both battlefield art and moral education.

Standardization and Divergence in the 20th Century

Founding of Modern Silat Institutions

The early to mid-20th century marked a turning point as Silat began entering the public domain. This was driven by nationalist movements, rising literacy, and the end of direct colonial rule.

One of the most transformative events was the founding of Pertubuhan Silat Seni Gayong Malaysia (PSSGM) by Meor Abdul Rahman in 1945. Gayong became the first officially recognized Silat school in Malaysia and introduced:

• Formal student rankings and colored belts
• A structured curriculum with national certification
• Government-endorsed training in schools and universities

Similarly, in Indonesia, Perisai Diri, Tapak Suci, and Setia Hati Terate rose as major institutions promoting standardized Silat under the umbrella of the Indonesian Pencak Silat Association (IPSI), founded in 1948.

These institutions introduced:

• Unified terminology and technique lists
• National tournaments (non-sportive, but evaluative)
• Silat as part of civic education and physical culture

This was the beginning of Silat’s shift from personal inheritance to national identity tool.

The Tension Between Traditional and Reformist Silat

As institutionalization progressed, tensions arose between aliran tua (old schools) and modern reformers. Traditionalists valued secrecy, spiritual initiation, and oral transmission. Reformers emphasized accessibility, pedagogical structure, and national pride.

Points of contention included:

• The use of bela diri (self-defense) as a secular framing vs. traditional ilmu kebatinan (inner knowledge)
• Whether weaponry and trance should be taught openly
• Reinterpretation of movement patterns into standardized forms for ease of instruction

Some masters, like Pak Serak (a legendary Javanese figure tied to Setia Hati traditions), remained iconic symbols of the old ways, while others—such as Pendekar Ismail Haron in Singapore—advocated for reform.

The result was a branching of lineages into:

• Purist sects, preserving ritual and esoteric frameworks
• Educational lineages, adapted for state institutions
• Hybrid systems, blending performance, defense, and spiritual components

Naming Conventions and Terminological Shifts

Alongside institutionalization came the emergence of unified language. Previously, the arts were called pencak, silat, gayong, cekak, or even kuntau (Chinese influence). As national identities solidified, Malaysia adopted silat as its common term, while Indonesia used pencak silat.

Terminological developments included:

This standardization helped legitimize Silat in modern educational systems but also contributed to the marginalization of lesser-known village lineages, many of which lacked the means to institutionalize or register.

Cultural Expansion and Institutional Globalization

Post-Colonial Nation-Building and State-Endorsed Silat

The mid-20th century marked a new era for Silat as former colonies gained independence and redefined national identities. In both Indonesia and Malaysia, Silat was elevated from folk tradition to a symbol of national heritage. Governments began incorporating Silat into educational systems, military training, and cultural policy.

Notable developments:

• The Indonesian Pencak Silat Association (IPSI), established in 1948, coordinated tournaments, training, and curriculum across provinces.
• In Malaysia, Pertubuhan Silat Seni Gayong Malaysia (PSSGM) gained official support, with Meor Abdul Rahman awarded national honors for his role in promoting Silat as part of Malay identity.

Silat became embedded in:

• School curricula and civic education programs
• National military and police academies
• State-funded cultural festivals and diplomatic showcases

This governmental backing helped unify regional variations but also prioritized selected styles over others, reinforcing a standardized narrative of what Silat “should be.”

The Emergence of International Federations

As diaspora communities grew and interest from non-Southeast Asians increased, international federations emerged to structure and legitimize Silat abroad. The most significant milestone was the founding of the International Pencak Silat Federation (PERSILAT) in 1980, uniting Malaysia, Indonesia, Brunei, and Singapore under a shared framework.

PERSILAT’s impact included:

• Codification of competition rules and judging criteria
• Training of international referees and coaches
• Sanctioning of the World Pencak Silat Championship (first held in 1982)

Additionally, new federations emerged in Europe and the Americas:

• European Pencak Silat Federation (EPSF) helped unify clubs in the Netherlands, France, and the UK
• United States Pencak Silat Federation (USPSF) launched training seminars, competitions, and ambassadorial programs

The Dutch connection was especially strong, rooted in post-colonial migration from Indonesia. Many early Silat schools in Europe were founded by Indo-Dutch or Javanese teachers.

Migration, Diaspora, and Western Reception

Migration patterns played a critical role in bringing Silat to global audiences. Following decolonization and regional unrest, practitioners relocated to Europe, the Middle East, and North America. These expatriates established schools that combined martial training with cultural education.

Silat in the West often appealed to:

• Martial artists seeking lesser-known systems
• Indonesian and Malaysian expats maintaining heritage
• Spiritual seekers drawn to Silat’s esoteric aspects

Notable early ambassadors included:

• Pendekar Paul de Thoaurs (France), who founded Silat schools with French-Indonesian influences
• Herman Suwanda, founder of Mande Muda Silat, who taught extensively in the U.S. before his death in 2000
• Eddie Jafri, a key figure in introducing Silat Cekak Hanafi to European audiences

These teachers adapted instruction to local contexts—shortening curricula, translating materials, and clarifying spiritual content for secular audiences.

Modernization, Media, and Cultural Reclamation

The Impact of Mass Media and the Internet

Silat’s visibility increased significantly with the rise of film, television, and later online platforms. In the 2010s, action films like The Raid and Merantau, featuring Pencak Silat Harimau and Pencak Silat Cimande, gained international acclaim and brought a gritty, realistic portrayal of the art to global viewers.

YouTube and social media further amplified Silat:

• Instructional videos and fight demos reached millions
• Online schools and video-based certification began to appear
• Virtual tournaments during the COVID-19 pandemic maintained interest worldwide

This media exposure created new challenges:

• Pressure to conform to global expectations of cinematic martial arts
• Risk of oversimplification or misrepresentation of Silat’s cultural roots
• Increased commodification through branded programs, online merch, and franchised schools

Nevertheless, digital platforms helped democratize access and enabled connections between isolated practitioners and elder masters.

Hybridization and Cross-Disciplinary Integration

As Silat spread, it began to mix with other systems in the spirit of experimentation or necessity. Especially in Europe and the United States, hybrid programs emerged, blending Silat with:

• Filipino martial arts (FMA) for weapon transitions
• Jeet Kune Do and MMA for pragmatic striking/grappling
• Capoeira and Systema for flow and internal movement concepts

These integrations were not always viewed positively by traditionalists. However, they reflected an ongoing negotiation between Silat’s classical foundations and contemporary martial demands.

Some modern branches retain deep respect for origin while promoting evolution, such as:

• Satria Fighting Arts (Europe), emphasizing practical application while teaching traditional values
• Silat Suffian Bela Diri (Brunei/U.K.), known for conceptual adaptability and cross-style workshops

While these systems sometimes abandon rank structures, they often preserve the storytelling and movement principles that define Silat’s essence.

Cultural Revivalism and Heritage Protection

In response to modernization and commodification, a growing movement seeks to protect and revive traditional Silat forms. This revivalist trend emphasizes:

• Documentation of endangered lineages
• Reinstatement of ritual and spiritual elements
• Reconnection with rural teachers and oral sources

Government and academic institutions have supported these efforts:

• UNESCO inscribed Pencak Silat on the Representative List of the Intangible Cultural Heritage of Humanity in 2019
• Cultural ministries in Indonesia and Malaysia fund workshops, research, and training for master teachers

Initiatives such as the Silat Archives Project, Silat Nusantara Forums, and university-based ethnographic research aim to ensure that older, less visible systems are not lost in the shadow of sport and spectacle.

Together, these modern transformations demonstrate Silat’s extraordinary capacity for adaptation—preserving its ancestral wisdom while engaging with the demands of a globalized world.