Filosofi Nerimo

Nerimo (menerima) bukan berarti pasrah tanpa usaha, tapi sikap bijak untuk menerima hidup apa adanya dengan hati yang bersyukur. Bagi orang Jawa, kesempurnaan bukan sumber bahagia, karena hidup justru indah lewat kekurangan dan perubahan. Orang yang nerimo tahu bahwa segalanya punya waktunya sendiri contohnya, ada datang, ada pergi, ada tumbuh, ada layu  dan semua itu bagian dari keseimbangan alam. Dengan hati yang nerimo, manusia berhenti melawan kenyataan dan mulai berjalan seirama dengannya, menemukan damai dalam keterbatasan dan bahagia dalam kesederhanaan.

Pentingnya nerimo terletak pada kemampuannya menjaga ketenangan batin di tengah dunia yang serba cepat dan penuh tuntutan. Saat manusia tidak bisa menerima keadaan, pikirannya terus melawan realitas maka munculah keadaan hati yang gelisah, marah, iri, dan kecewa. Secara idealnya, ketika seseorang nerimo, ia tidak lagi terjebak dalam keinginan yang tak ada habisnya. Ia bisa melihat hidup dengan lebih jernih, memilih tindakan dengan tenang, dan tidak mudah dikendalikan oleh emosi. Dalam falsafah Jawa, nerimo bukan berarti menyerah, tapi cara untuk hidup selaras dengan alam dan diri sendiri, agar hati tetap ringan meski hidup tak selalu sempurna.

Nerimo adalah pelajaran yang tidak pernah selesai ia sebuah latihan batin yang terus berjalan seumur hidup. Saya pun masih manusia biasa, kadang bisa menerima, kadang masih melawan keadaan. Namun justru di situlah maknanya: setiap kali kita belajar nerimo, kita belajar sedikit lebih dalam tentang sabar, tentang ikhlas, dan tentang cara berdamai dengan hidup. Tidak ada yang langsung sempurna; yang penting adalah terus mengingat bahwa ketenangan tidak datang dari dunia luar, tapi dari hati yang mau belajar menerima dengan tulus.

Ketika usia muda, kita sering ingin mengubah dunia; ketika agak berumur, kita belajar bahwa kebijaksanaan sejati bukanlah pada menguasai keadaan, tapi pada menerima apa adanya dengan hati tenang. Penuaan membawa kesedaran bahawa tidak semua perkara perlu diperjuangkan.. ada yang cukup untuk diterima, difahami, dan dilepaskan.

Dengan bertambah usia (at the rate im feeling now), nerimo bukan lagi tanda kelemahan, tetapi tanda kedewasaan jiwa, hasil dari pengalaman panjang antara harapan, kehilangan, dan penemuan makna sebenar kehidupan.

Dalam hidup, nerimo adalah jalan yang mengajarkan kita lebih dari sekadar sabar. Ia melatih hati menjadi ikhlas, menerima hasil tanpa penyesalan berlebihan. Ia mengajarkan rasa syukur, menghargai apa yang dimiliki, dan menumbuhkan keteguhan saat menghadapi cobaan. Dari nerimo, lahir kebijaksanaan untuk melihat hikmah di balik kesulitan, kesederhanaan hidup yang menenangkan, dan kedamaian batin yang tidak mudah terguncang. Ia mengajarkan hadir sepenuhnya pada saat ini, menahan gelisah masa lalu dan takut masa depan, serta mengendalikan emosi agar hati tetap ringan. Seperti sungai yang tenang, nerimo mengalirkan kehidupan dengan damai, mengajarkan kita menari seirama dengan arus dunia, tanpa memaksakan kehendak, namun selalu selaras dengan rasa dan nurani.Hal ini adalah filosopi yang diterapkan sambil mempelajari meditasi untuk mendapatkan perubahan optimal.  

Tari Gambu - Tarian Perajurit

Ketika orang berbicara tentang Majapahit, sering yang disebut adalah Raden Wijaya, Gajah Mada, atau Hayam Wuruk. Namun di balik berdirinya kerajaan besar itu, ada sosok dari tanah Madura yang perannya sangat menentukan: Arya Wiraraja. Namanya mungkin tidak sepopuler tokoh-tokoh Majapahit lainnya, tetapi jejaknya begitu penting sehingga tanpa dia, Majapahit mungkin tidak pernah lahir.

Asal-Usul dan Kiprah di Singhasari

Arya Wiraraja berasal dari Sumenep, Madura Timur. Sejak muda ia dikenal sebagai bangsawan yang cerdas, berwibawa, dan memiliki jaringan luas dengan pelaut serta pedagang. Kemampuannya membuat Raja Kertanegara dari Singhasari mengangkatnya sebagai Patih di Sumenep. Dari Madura, ia tidak hanya menjaga wilayah, tetapi juga mengembangkan perdagangan dan hubungan diplomatik dengan daerah lain.

Penolong Raden Wijaya

Tahun 1292 menjadi titik balik. Singhasari digulingkan oleh Jayakatwang dari Kediri. Raden Wijaya, menantu Kertanegara, melarikan diri untuk menyelamatkan diri. Dalam pelariannya, ia menuju Madura dan bertemu Arya Wiraraja. Di sinilah kebesaran hati dan kecerdikan seorang Madura terlihat: Arya Wiraraja memberi perlindungan, pasukan, dan strategi kepada Wijaya. Ia tidak hanya sekadar menolong, tetapi juga merancang jalan agar Wijaya bisa bangkit kembali.

Strategi yang Melahirkan Majapahit

Dengan dukungan Arya Wiraraja, Raden Wijaya membuka hutan Tarik yang kemudian menjadi cikal bakal Majapahit. Saat pasukan Mongol tiba untuk menghukum Jawa, Wijaya dan Wiraraja dengan cerdik memanfaatkan mereka untuk menjatuhkan Jayakatwang. Setelah Kediri runtuh, pasukan Mongol pun diusir keluar dari Jawa. Dari kemenangan inilah, Majapahit berdiri pada tahun 1293. Dalam naskah Pararaton, Arya Wiraraja disebut sebagai “Patih Besar Madura” yang perannya tak terbantahkan.

Warisan Seorang Visioner

Sebagai imbalan, Arya Wiraraja diberi wilayah luas di Jawa Timur dan tetap memimpin Madura. Lebih dari sekadar pejabat, ia adalah arsitek politik yang menjembatani runtuhnya Singhasari dengan lahirnya Majapahit. Bagi masyarakat Madura, ia adalah simbol kebanggaan: bukti bahwa orang Madura bukan hanya keras di medan perang, tetapi juga cerdas dalam diplomasi dan berperan dalam sejarah besar Nusantara.

Madura dalam Cermin Majapahit

Kisah Arya Wiraraja adalah cermin watak Madura: berani, setia, dan visioner. Ia menunjukkan bahwa kekuatan bukan hanya pada pedang, tetapi juga pada kecerdikan strategi. Dari kampung pesisir di Sumenep, namanya kini terpatri dalam sejarah Nusantara sebagai tokoh kunci yang melahirkan salah satu kerajaan terbesar di Asia Tenggara. Ia menunjukkan bahwa kekuatan bukan hanya pada pedang, tetapi juga pada kecerdikan strategi. Dari kampung pesisir di Sumenep, namanya kini terpatri dalam sejarah Nusantara sebagai tokoh kunci yang melahirkan salah satu kerajaan terbesar di Asia Tenggara. Bagi orang Madura, ia bukan sekadar tokoh masa lalu, melainkan teladan bahwa harga diri dan kejayaan bisa diraih lewat keberanian mengambil sikap dan kebijaksanaan membaca zaman.

Sebagaimana pepatah Madura mengatakan:

“Mèngko’ bisa ta’ bisa, sèngko’ è Madura.”

(Apalagi bisa atau tidak bisa, aku tetap orang Madura.)

Pepatah ini menggambarkan jiwa pantang menyerah, berpegang pada kehormatan, dan setia pada asal-usul. Nilai itulah yang hidup dalam diri Arya Wiraraja, dan tetap mengalir dalam darah orang Madura hingga hari ini.

 

Tokoh Majapahit : Patih Gajah Mada

Gajah Mada was a powerful and famous leader from the Majapahit Empire in now Indonesia during the 14th century. He started his career as a soldier and was known for his bravery, discipline, and loyalty to the king. Because of his skills and leadership, he quickly gained respect and was promoted to higher positions in the royal court. His rise showed that talent and loyalty could take someone from humble beginnings to the highest offices in the empire.

He first became well known during the Kuti Rebellion in 1319. At that time, the Majapahit king was in danger, but Gajah Mada helped protect him and restore order. This event made the king trust him even more, and it became a turning point in his career. From then on, Gajah Mada was seen as a man who could be depended on in times of crisis. His bravery and clever thinking earned him higher titles and more responsibilities.

Eventually, Gajah Mada was appointed as the prime minister, or Mahapatih, of the Majapahit Empire. This was the most powerful position after the king. As prime minister, he was in charge of running the government, advising the king, and leading the army. His leadership brought stability and strength to Majapahit, making it one of the greatest empires in Southeast Asia. His famous "Sumpah Palapa" oath showed his determination to unite the entire archipelago under Majapahit rule.

Gajah Mada played a key role in expanding the empire’s influence. Through both diplomacy and military campaigns, he helped Majapahit gain control over many islands in the Indonesian archipelago. Under his leadership, Majapahit became rich, powerful, and respected by other kingdoms. He believed in unity and worked hard to bring different regions together under one rule.

In history, Gajah Mada is remembered as one of Indonesia’s greatest national heroes. His rise to power, his loyalty to the king, and his service as prime minister made him a symbol of unity and strength. Today, he is often celebrated as a figure who dreamed of a united archipelago, which later inspired the idea of Indonesia as one nation.

Silat and FMA

Filipino Martial Arts (FMA) and Silat both come from the maritime world of the Malay Archipelago and can be seen as related traditions. Some even describe them as sister arts. Influenced by trade, migration, and warfare, these martial arts developed in ways that are different but complementary. FMA focuses on smooth weapon movements, tactical flow, and precise blade control. Silat, on the other hand, emphasizes grounded body movement, deceptive footwork, and cultural philosophy. When studied together, they strengthen each other, helping practitioners improve their skills and gain a deeper understanding of Southeast Asia’s shared martial heritage.

Both Silat and FMA share roots in the culture of the Austronesian seafaring peoples. Long before modern nations existed, the ancestors of the Malay Archipelago carried blades, boats, and belief systems across islands and coasts. Their martial arts developed through this shared experience. Silat grew with ritualized movements, grounded stances, and clever entries, while FMA focused on weapon flow, angle awareness, and tactical techniques. These arts are not separate inventions but different expressions of the same ancient maritime warrior tradition.

At their core, Silat and FMA are both weapon-based systems. They were created from the use of knives, sticks, and swords. Empty-hand techniques are built on the principles of weapon movement, not the other way around. This makes the connection between Silat and FMA undeniable, and it shows why understanding weapons is essential to fully grasping either art.

The Srivijaya Empire, which flourished from the 7th to 13th centuries, was an important center of trade and culture in Southeast Asia. Evidence shows that Silat was practiced during this time, particularly in the Srivijaya kingdom in Sumatra and the Malay Peninsula. This early form of Silat laid the foundation for martial traditions that would develop later.

After the decline of Srivijaya, the Majapahit Empire rose in the 13th century, bringing much of the Indonesian archipelago under its rule. Silat reached its peak during this period. It was used not only for fighting but also to teach loyalty, discipline, and spiritual strength. Silat was part of military strategy and governance, showing its importance in shaping Southeast Asia’s culture and martial arts.

At the same time, the Philippine islands, connected through these same maritime networks, developed their own martial traditions that evolved into FMA. The movement of people and ideas across the seas allowed martial knowledge to spread, creating arts that, while different, share common principles rooted in the region’s maritime culture.

Silat and FMA are not separate traditions. They are deeply connected and reflect the shared heritage of Southeast Asia. Their common roots allow practitioners to improve their skills and understanding, linking culture, history, and martial arts in a meaningful way.

As for the question whether at that point of time their (the Filipinos) fighting art is already called silat or they go by another name?

My answer is that from what I’ve seen and know, the southern Philippines especially Mindanao silat exponent and masters (excluding eskrimadors), still use the term silat. They’re really part of the same cultural family as us if you look at the artifacts, history, and movement styles. In the northern and central Philippines, they use terms like kali, eskrima, and arnis for similar arts, likely because of Spanish influence and the knowledge that came with it. The Spanish added fencing elements to their weapons training, and later the Americans added boxing into the empty-hand techniques, which developed into panantukan basically boxing, kuntau, and silat without the flowery parts. 

In mainstream eskrima circles, silat is officially not seen as part of FMA (Filipino Martial Arts). This is clear in the views of many pro-colonial historians and practitioners. However, some Muslim practitioners in Mindanao were aware of this exclusion but still remained loyal to the Philippines, creating their own systems that combined FMA, kuntau, and silat.

Still, you can’t deny what Guro Dan Inosanto said: “We are all the same people; it’s just tribal ego that keeps us divided.” Senior silat practitioners who disagree with this can argue about it endlessly, but maybe they just haven’t seen the evidence yet.

Personally, I lean toward a unified Nusantara narrative and as a pesilat. (answers have been streamlined to observe grammar - slightly different from what I had typed in forum posting ) 

 

Nuances to consider:

  Silat as practiced in Mindanao is part of the “Malay world” martial system, sharing DNA with Malaysian Silat and Indonesian Pencak Silat, while adapting to local context.

  FMA’s claim of “ancient warrior arts” often does not acknowledge pre-colonial or Islamic influences in detail, partly due to nationalism and colonial narrative simplification.

 

In practice, FMA and Silat overlap significantly:

Stances, footwork (triangular), and weapon angles often align.

Kuntaw itself is a bridge art (Chinese Kuntao + Silat) that predates some organized FMA systems.

Personally in practice, It is not wise to say you can't put it together.    As long as its not a baseless knowledge.

Tokoh Majapahit dan hubungan dengan madura : Raden Wijaya

Rise of the Majapahit Empire

 The late 13th century in Java was a period of extraordinary upheaval and political intrigue. At the height of Singhasari’s power, King Kertanegara had extended his influence across East Java, waged campaigns in Sumatra, and even subjugated Bali, bringing its king back in chains as a display of conquest. In 1292, the Yuan Dynasty, under Kublai Khan, sent emissaries demanding submission from Java. Kertanegara responded with defiance: the envoys were humiliated, mutilated, and sent back to China—a bold act that invited retribution from one of the most powerful empires in the world.

Raden Wijaya, a nobleman trained from birth in warfare, strategy, and leadership, emerged during this volatile period. Renowned for his martial prowess, he quickly gained prominence in the Singhasari court and was granted command of military forces, as well as four of Kertanegara’s daughters as wives. His career as a warrior was marked by extraordinary feats: campaigns in Sumatra, confrontations with Bali, and a reputation for fearless leadership on the battlefield.

However, the political landscape shifted dramatically when Jayakatwang, a resentful and ambitious vassal, rebelled against Singhasari. He led a coalition of dissatisfied nobles and rebel forces, ultimately capturing the capital and killing Kertanegara and his ministers. Raden Wijaya, pursued by enemy forces and facing near-certain death, fled westward across Java. His escape coincided with the arrival of the Mongol fleet, bringing tens of thousands of troops intent on punishing Java for Kertanegara’s defiance.

Displaying remarkable strategic acumen, Raden Wijaya approached the Mongol commander and pledged nominal loyalty, offering tribute in exchange for assistance against the usurper Jayakatwang. The Mongols, confident in their superiority, agreed. Raden Wijaya provided precise intelligence and navigated them through the countryside, guiding them toward Jayakatwang’s stronghold while minimizing harm to local settlements. The Mongols crushed the rebel army, securing the palace, but in a decisive maneuver, Raden Wijaya later turned on the Mongols. In a coordinated assault with Javanese forces, he defeated the Mongols, inflicting heavy casualties and forcing the remainder to retreat. The Mongol commander returned to China disgraced, marking the last major expedition of Kublai Khan in the region.

Raden Wijaya’s subsequent coronation on 12 November 1293 established the Majapahit Kingdom. He consolidated power by suppressing dissent and rebellions, laying the foundations for an empire that would dominate Java, Bali, and Sumatra for more than two centuries. Under his rule, Majapahit oversaw a period of cultural, political, and economic flourishing, constructing monumental Hindu temples, forging trade relations across Southeast Asia, and cultivating a sophisticated court culture.

Raden Wijaya’s life exemplifies the fusion of martial skill, diplomatic cunning, and strategic vision. He successfully navigated internal rebellion, foreign invasion, and complex political alliances to establish one of the most influential kingdoms in Southeast Asian history. Today, he is remembered not only as a heroic figure in Indonesian history but also as a symbol of shrewd leadership and audacious strategy—a ruler whose tactical brilliance allowed him to survive and thrive amid extraordinary adversity.

Madura Links to Majapahit Empire

What was not so discussed oftenly enough is that, during the rise of Majapahit in the late 13th and early 14th centuries, Madura was a strategically important island northeast of Java. The island’s rulers, often known as Adipati Madura, maintained a semi-independent status but were tied to Java through alliances, tribute, and military cooperation. Madura provided manpower, ships, and strategic support for Majapahit campaigns, especially during periods of expansion into eastern Java and the nearby islands. After the fall of Singhasari and the rebellion of Jayakatwang, Raden Wijaya fled eastward across Java to escape the usurper’s forces. During this retreat, he sought refuge in Madura, an island northeast of Java, which at the time was governed by local rulers who maintained a semi-independent status but had ties to Javanese polities.

Madura provided Raden Wijaya with strategic sanctuary and logistical support. Its local leaders, recognizing his claim as heir of Singhasari and the potential benefits of aligning with him, offered shelter and troops. This alliance was critical: it allowed Raden Wijaya to regroup and consolidate forces before he approached the Mongol army. With the support from Madurese allies, he was able to negotiate with the Mongols, turning their forces against Jayakatwang and eventually reclaiming control over East Java.

Thus, Madura served as a safe base and strategic ally during one of the most pivotal periods in Raden Wijaya’s rise to power. The island’s resources, manpower, and local knowledge contributed indirectly to the success of his campaigns and the establishment of Majapahit.

To this day culturally, Madura shared linguistic, artistic, and religious influences with Java, particularly Javanese court culture. Although Madura had its own local elites and traditions, the Majapahit hegemony shaped governance structures, titles, and ceremonial practices on the island. For instance, many Madurese noble families adopted the Javanese-style court hierarchy, and the island became integrated into Majapahit’s network of vassal territories.

Politically, the alliance with Majapahit also allowed Madura to maintain a degree of autonomy. While local rulers pledged allegiance to the Majapahit king, they retained control over internal administration, local taxation, and maritime trade. This relationship endured for centuries, helping Madura become a conduit for Majapahit influence in eastern Java and the islands beyond.

In short, Madura was not fully incorporated into Majapahit as a directly governed province but functioned as a vassal ally, providing military, economic, and cultural support while retaining local autonomy. This link also helped the island absorb and transmit Javanese court culture, which would influence Madura’s later historical and artistic developments.