How to Be a Good Disciple (to a Martial Arts Master): Critical Reflections on Participation and Apprenticeship in Indonesian Pencak Silat Schools

Keilbart, Patrick

doi:10.1007/978-3-030-20831-8_21

Cited by 3 publications

(3 citation statements)

References 10 publications

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“…Hal ini penting karena manusia sebagai makhluk ciptaan Tuhan memiliki unsur-unsur nafsu, akal, dan iman yang harus diatur dengan baik sesuai dengan tuntutan agama dan moral. Dalam konteks pencak silat, penekanan diberikan pada pengendalian mental, spiritual, emosional, dan nafsu guna mencapai tujuan menjadi manusia yang berguna dan bermanfaat dalam lingkungan masyarakat (Keilbart, 2019). Dengan melatih diri melalui pencak silat, individu dapat mengembangkan ketahanan mental, kestabilan emosional, dan kontrol diri yang kuat, sehingga mampu menjalin hubungan yang harmonis dengan masyarakat sekitar (Wilson, 2015).…”

Section: Nilai-nilai Karakter Pencak Silat Pagar Nusa: Religius Dan N...unclassified

Implementasi Nilai Religius Seni Pencak Silat Pagar Nusa Berbasis Pendidikan Karakter

Setiawan

2023

Al Mabhats

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Pagar Nusa martial arts is one of many Islamic martial arts institutions and organizations that operate independently under NU's affiliation. To increase devotion and faith, the Pagar Nusa martial arts community teaches moral education and Islamic religious values in addition to martial arts. Pagar Nusa warriors must always spread positive values in accordance with Ahlussunah wal jamaah's teachings, no matter where they are or what time it is. This type of research encompasses library research, which examines topics using library data sources such as documents, books, journals, books, magazines, and literacy information. Researchers only collect data from literature, where research findings are stored after reviewing various literature relevant to the problem. The findings revealed that the history of Pagar Nusa was motivated by ulama anxiety about not having enough space to accommodate a large number of martial arts activists. As a result, the scholars expressed regret that pencak silat in the NU environment at the time lacked its own forum to unite into one. The sociological approach to instilling religious values will be analyzed using Talcot Parson's structural functional theory, specifically adaptation, goal achievement, integration, and latency (pattern maintenance). Abstrak: Salah satu dari sekian banyak lembaga dan organisasi pencak silat yang bercorak Islam di bawah naungan NU sebagai badan otonom adalah pencak silat Pagar Nusa. Dalam pencak silat Pagar Nusa, masyarakat tidak hanya mengajarkan pencak silat, tetapi juga mengajarkan pendidikan akhlak dan nilai-nilai agama Islam untuk meningkatkan ketakwaan. Dimanapun berada dan kapan saja para pendekar Pagar Nusa harus selalu menebarkan nilai-nilai positif sesuai ajaran Ahlussunah wal jamaah. Jenis penelitian ini meliputi penelitian kepustakaan, subjek penelitian dengan menggunakan sumber data pustaka berupa dokumen, buku, jurnal, kitab, majalah maupun informasi literasi. Peneliti hanya mengumpulkan data melalui perpustakaan tempat menyimpan hasil penelitian dengan menelaah berbagai literatur yang relevan terhadap permasalahan. Hasil penelitian menunjukkan bahwa sejarah berdirinya Pagar Nusa dilatarbelakangi oleh rasa was-was di kalangan ulama karena tidak adanya tempat untuk menampung para penggiat pencak silat dalam jumlah besar. Oleh karena itu, para ulama menyayangkan pencak silat di lingkungan NU saat itu belum memiliki forum tersendiri untuk bersatu menjadi satu forum. Pendekatan sosiologis yang digunakan untuk menanamkan nilai-nilai religius akan dianalisis dengan teori fungsional struktural Talcot Parson menggunakan skema AGIL yaitu adaptasi, pencapaian tujuan, integrasi dan latensi (pemeliharaan pola).

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Section: Nilai-nilai Karakter Pencak Silat Pagar Nusa: Religius Dan N...unclassified

Implementasi Nilai Religius Seni Pencak Silat Pagar Nusa Berbasis Pendidikan Karakter

Setiawan

2023

Al Mabhats

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“…Or, doubt is regarded as an expression of the (young) fieldworker's professional uncertainty (e.g., Cook 2010; Pollard 2009). Recently, doubt has made it into the literature on the epistemic potential of affective field experiences, as in Kupier's (2019) description of how her own doubts about witchery attuned her to the ordinariness of both doubting and believing in witchcraft in Tanzania (see also Abdullah 2019; Cook 2010; Keilbart 2019). In fact, what the rising number of ethnographies discussing doubt highlights is exactly this point: that doubt is not a hindrance to spiritual or religious practices.…”

Section: Learning To Believe?mentioning

confidence: 99%

At the Edge of the Sensible: Cultivating Doubt in Radically Engaged Anthropology and Spirituality

Smith¹

2021

Ethos

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Transformative experiences have long been a central interest for anthropologists studying spiritual phenomena. During fieldwork, many ethnographers have themselves undergone such experiences, caused by and fueling their confidence in radical participation as the soundest approach to understanding spiritual phenomena. These anthropologists inadvertently find themselves faced with the question of the ontological status of such phenomena, responses to which range from embracing them as ontologically real to steering clear of judgment. Arguments pertaining to the authority of the anthropologist follow a similar path, belief either framed as a precondition for understanding such matters or as undermining analytical validity. This article outlines the third position. Based on radically engaged fieldwork conducted with people dedicated to spiritual and mindfulnessmeditation training in Denmark, I explore doubt as a transformative experience. Doubt, I hold, destabilizes both ontological certainty and the alleged analytical invalidity of engaged anthropology, making doubt, I argue, a valuable anthropological disposition. [Denmark mindfulness-meditation epistemologyand methodology] Danish abstract Transformerende oplevelser har laenge vaeret et centralt emne for antropologer, der studerer spirituelle faenomener. Som radikalt-deltagende oplever mange af disse antropologer selv at blive transformeret i løbet af feltarbejdet, hvilket forstaerker deres vurdering af radikal-deltagelse som den mest egnede måde at undersøge spirituelle faenomener på. Samtidig rejser oplevelserne spørgsmålet om spirituelle faenomeners ontologiske status, og her deler vandene sig mellem dem, der omfavner faenomenerne som ontologiske sandheder, og dem, der afviger fra at afgive vurdering. Denne splittelse forplantes ligeledes i diskussioner om antropologisk autoritet, hvor tro enten ses som afgørende for at forstå spirituelle faenomener eller som underminerende for analytisk validitet. Denne artikel skitserer en tredje position. Baseret på radikalt-deltagende feltarbejde blandt mennesker i Danmark, som er dedikerede til spirituel og mindfulness-meditations traening, udforsker jeg tvivl som en transformerende oplevelse, der destabiliserer både ontologisk vished og den angivelige analytiske invaliditet, og argumenterer for tvivl som vaerende en vaerdifuld antropologisk disposition."Spirituality. I have no sensory experience of it." The words were Karen's. We were in the car, Karen, Camille, and I, talking about meditation, mindfulness, and, yes, spirituality. It was September 2017, and this was the first of many long conversations, in this car, together, on our way to our mindfulness and meditation training. We were in it together, but rather differently: Camille with a Catholic upbringing and childhood experiences of sensing malevolent spirits; Karen with a mother who throughout Karen's childhood was engaged in meditative practices, and a sister who showed signs of possessing "special abilities" from an early age; and me with parents who were politic...

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“…The increase of interest growing by 47% yearly in line with the policy of the ministry of education which requires Pencak Silat as a compulsory Extracurricular Program. Similarly, the number of school competitions, juvenile, youth, and adults has shown an elevation to date (Keilbart, 2019).…”

Section: Introductionmentioning

confidence: 99%

Investigating the Causative Factor of Musculoskeletal Injury for Indonesian Traditional Martial Arts

Kusuma

Novita

2023

Teor. metod. fiz. vihov.

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Background. The interest in Pencak Silat is growing significantly, however, followed by the elevation of injury cases with 7.7% for females and 17.8% for males. Study purpose. The study explores the injuries profile of musculoskeletal, including type, form, location, mechanism, and risk factors, across genders. Materials and methods. Two hundred and twenty-nine athletes including 148 males and 81 females in 4 different Sports Schools and Clubs (age 21.3±3.7 years old, BMI 21.12±1.56 kg/m², normal resting heart rate), who had ever attended the national competition, voluntarily participated. The personal data was collected by a research assistant, the training load was recorded by coaches, while the injuries profile was legitimated with the OSTRC-Questionnaire by medical rehabilitation specialists, and Postural Investigation was confirmed by certified clinical staff with FMS-Score-test. Results. The Incidence Rate (IR) for males was higher with 48.5 (95% CI: 45.8–51.3) and was 35.2 injuries/1000 hours for females, males had 3.1 times higher severity level than females (2.3±1.2) and had longer injuries duration (4.8±2.6 weeks) than females. The contusion brought the most frequent incidence at 32.9/1000 hours (36.7%), hematoma at 19.9 injuries/1000 hours (95%CI:17.9-23.1), and muscle soreness (12.1/1000 hours). The lower limbs were the most damaged areas with 33/1000 hours and the upper limbs (26,5%) with 5-14 injuries/1000 hours. The previous injury has a risk effect with 3.0 times higher contributed to the on-set current injury, followed by Excessive training. A kick by the opponent (25%) and offensive kick (19%) were a frequent mechanism of injuries. Conclusions. The Injury Rate (IR) was significantly different between the genders. The findings strengthen the study of injuries, which are specially characteristic of Pencak Silat, that may contribute to delivering injuries profile.

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How to Be a Good Disciple (to a Martial Arts Master): Critical Reflections on Participation and Apprenticeship in Indonesian Pencak Silat Schools

Cited by 3 publications

References 10 publications

Implementasi Nilai Religius Seni Pencak Silat Pagar Nusa Berbasis Pendidikan Karakter

Implementasi Nilai Religius Seni Pencak Silat Pagar Nusa Berbasis Pendidikan Karakter

At the Edge of the Sensible: Cultivating Doubt in Radically Engaged Anthropology and Spirituality

Investigating the Causative Factor of Musculoskeletal Injury for Indonesian Traditional Martial Arts

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