Once again this year, the National Pencak Silat Championship is held in conjunction with His Majesty the Sultan and Yang Di-Pertuan of Brunei Darussalam's 62nd birthday celebration.Persib Cawangan Belait had sent a strong contingent of 25 pesilats' representing the whole Daerah Belait that took place at the Hassanal Bolkiah Indoor stadium in Berakas. The one week event which started from 16th of July had attracted more than ten silat association from the country to compete and win in this prestige championship. The pesilats from Daerah Belait had won ten gold, four silver and twelve bronze medals from various categories. From the highest number collection of medals, Belait district would had easily won as the overall champion. However, ABDB (Royal Brunei Armed Force) who won seven gold, five silver and five bronze was crowned as the overall champion in the adult category Second place went to Belait District with four gold and six bronze. While The Royal Brunei Police Force took third spot with three gold, one silver and three bronze. In the Teenager category, Belait district became the overall champion with four gold, three silver and four bronze. Brunei-Muara District placed third place with two gold, one silver and four bronze. The award for best Female Pencak Silat athlete went to Rohana binti Md Razali of Belait District. The award for Best Male Pencak Silat athlete went to Ak Wafiuddin bin Pg Umar of MS ABDB. Belait's Norlyermah binti Hj Raya won against Siti Qadihaj Binti Jefery of MS ABDB to capture the women's Kuntau title. Rohana Binti Md Razali of Belait beat Nurizza Binti Hj Tasrif of MS ABDB in female category A. Belait's Siti shazareena Hanifah easily overcame Siti Qadijah binti Jefery of MS ABDB to win the female category B. In the men's category, Hj Julaihi bin Hj Junaidi of Belait won the Cekak category after defeating Hj Md Faiez Hj Salleh of Ms Penjara. In the Kuntau category, Sport School Council's Ak Md Khairul Azim Pg Mohammad won over Khairul Bahrin bin Hj Duraman of MS ABDB to take the title. The guest of honour who presented the prizes was Pengiran Jaya Indera Pg Hj Mohtar Puteh bin Pg Hj Rajid.
Sunday, July 27, 2008
Persib Cawangan Belait committee had organised the Silat Championship in conjunction with His Majesty 62nd birthday celebration on the 6th of July 2008 at the Kompleks Sukan Mumong in Kuala Belait.More than 30 pesilats from various silat associations in the Belait district competing in the championships. The winners from this championship will represent Belait district in the National Pencak Silat Championship in Bandar Seri Begawan. The Championships began with the Pembukaan Gelanggang by our senior honourary committee member, Tuan Guru Haji Ramli bin Hj Metali from the Nusantara Silat Association.
Wednesday, February 27, 2008
A three day Pencak Silat Championship was organised by the Universiti Putra Malaysia (UPM) Bintulu Campus in collaboration with Rumpun Silat Sarawak took place on the 22nd - 24th February 2008. It began on Friday evening with the weighing and registration session for all the pesilats at the Sri Rajang Multi Purpose Hall where the championship was held.
PERSIB Cawangan Belait was invited to participate in the championship and had sent a delegation of 8 people, consisting of three committee members and five pesilats including one female.
Sixty two pesilats from seven local silat associations in Bintulu taking part where the Universiti Putra Malaysia as a host had sent two teams A and B while other silat associations includes, Perguruan Helang Putih Perkasa, Perguruan Gerak Hidayah, Perguruan Jampaian 7, Perguruan Spring 12, Perguruan Langkah Pertiwi and PERSIB Cawangan Belait.
The championship was divided into two categories - Silat Olahraga and Silat Seni. Pesilats from Persib Cawangan Belait were all competing in the Silat Olahraga or Tanding categories in different classes with :-
1. Amirul Ahat in putra class C
2. Muhd. Salwa Faizal in putra class G
3. Yusof in putra class D
4. Daniel in putra class A
5. Rohana in putri class B
Both Daniel and Rohana had won gold medal in the final event. Amirul and Muhd. Salwa Faizal could had won either bronze or silver if not because that we have to leave Bintulu early to return back to Brunei since their respective fights were scheduled late in the evening.
It was a very eventful experience for our pesilats, by competing and exposing themselves to other away silat championship in the region.
Sunday, February 17, 2008
Thursday, February 14, 2008
The world's largest archipelago stretches from Malaysia to New Guinea comprised of more than 13,000 islands and is home to a deadly fighting art known as "Silat" or "Pencak Silat."
In Malaysia, there are approximately 500 styles. In Indonesia there are perhaps 200 styles with many styles preferring not to be recognized by their respective governments. Accordingly, there may be an incalculable number of styles being practiced today. Archaeological evidence reveals that by the sixth century A.D. formalized combative systems were being practiced in the area of Sumatra and the Malay peninsula. Two kingdoms, the Srivijaya in Sumatra from the 7th to the 14th century and the Majapahit in Java from the 13th to 16th centuries made good use of these fighting skills and were able to extend their rule across much of what is now Indonesia, Malaysia and Singapore. The Dutch arrived in the seventeenth century and controlled the spice trade up until the early 20th century, with brief periods of the English and Portuguese attempting unsuccessfully to gain a lasting foothold in Indonesia. During this period of Dutch rule. "Silat," or "Pencak Silat" (as it is known in Indonesia today) was practiced undergound until the country gained its independence in 1949.
With the crisscrossing of wars, trade and immigration of various cultures across this region since the 6th century, the effect on present day Pencak Silat is evident. These influences can be seen such as Nepalese music, Hindu weapons such as the trisula [forked truncheon], Indian grappling styles, Siamese costumes, Arabian weapons Chinese weapons and fighting methods. Pencak Silat still plays an important role in the lives of thousands of people across the Malay world with the rural village dwellers practicing and making it part of their daily routines.
The word "Pencak" means; the body movements used in the training method and the word "Silat" means; the application of those movements or the actual "fight." Each style of Pencak Silat has its own formal curriculum, history and traditions, some shrouded in secrecy and some open to the public. "Silat Pulut" is a method that is openly displayed to the public, seen at public ceremonies such as weddings. "Pulut" means glutinous rice, the sticky kind often eaten at Malay parties and wedding receptions. Thus, this "Rice Cake Silat" is characterized by flashy, aesthetically beautiful moves that have very little to do with real self-defense. Silat Buah is rarely shown in public. Buah means "fruit," implying that part of Silat which is useful. It is the applications or techniques for self-defense. Many systems inter-relate, function and integrate as a whole. Every move, physical or mental is consistent with a certain belief system and fighting rationale, making it a devastating self-defense system.
There is no overall standard for Pencak Silat. Each style has its own particular movement patterns, specially designed techniques and tactical rationale. However, although all styles use hand and foot motions, the percentage of use of either one depends on the style and the tactics being used. A quite remarkable tactic is the one used by the Harimau style from Sumatra. In this method, the practitioner's movement pattern resembles the antics of a tiger (the name of Harimau), with heavy emphasis on staying close to the ground using crouching, lying, sitting and semi-squat positions. The leg strength and flexibility required is impressive and the Harimau stylist can use his hands like extra feet or his feet like extra hands. He can start the fight from the ground position or will invite his opponent into a trap then take him to the ground. Other types of Sumatran Silat are MInangkabau, Podang, Sterlak, Lintau and Kumango. On the other hand, many Javanese styles use a percentage weighting that is more balanced between hand and legwork. Many Javanese styles require the practitioner to move in close against the enemy in an upright position, then use various hand and foot moves to express the techniques. Styles such as Cimande Serak, Cikalong and Cigrik, all demonstrate this fact.
The names of style can be traced to many diverse origins. Styles are named after a geographical area, city or district, after an animal, after a spiritual or combative principle, after a person, or after a physical action. For example, there is a style called "Undukaym Silat" which takes its name after the footwork actions that mimic those of a hen scratching the ground. Setia Hati meaning "faithful heart" is named to represent a spiritual principle. Mustika Kwitang is named after the Kwitang district in the city of Jakarta. Serak is named after the person who founded the style. Menangkebau Silat is named after an ethnic group, the Minankabau people. Sterlak Silat is name after a quality and means "to attack with strength." The variety and diverseness of names is not limited to any one style.
Finding good teachers that can pass on the knowledge is not easy. Traditional Pencak Silat is highly clandestine and secretive. Teachers never compete for students and usually keep to themselves with their small groups. To find a Silat master is usually always by introduction through a family member or friend. The acceptance process is often very selective and the probation period is strict. Each teacher has his own particular criteria he uses to evaluate a prospective student that is often based on the student's character; specifically his temperament and judgment, his demeanor (his outward behavior, his manner towards others) and his morality and ethics. The student's willingness to learn is also of great importance because the training will be severe. In many styles, the student, once accepted is required to take an oath to the style.
The probation period serves as a screening time so that the teacher may directly observe the behavior of the student and draw a conclusion of his sincerity. The instruction is almost always one on one, supervised directly by the master, so that the ability and morality of the student can be distinguished clearly. The teacher will reject anyone whose attitude or personality is deemed as unworthy. Discipline is harsh and violations often result in dismissal of the student. Learning the "old way" is not an easy thing to do and consequently the number of people practicing is very small. It is not meant to be open for everyone. Such a relationship and training regime is regarded as sanctified and is taken with the utmost seriousness by all involved.
Self-Defense Verses Sport & The Old verses the New
There is a movement today where the various governments in Southeast Asia are trying to organize Pencak Silat on national and regional levels as a sport; with competitions, tournaments and in the educational system with various standards in order to collectively regulate the great diversity of styles. However, according to the traditionalists, the goal of Pencak Silat is always self-defense and not physical education or sport. The development and transition of Silat, an art designed for self-defense to one for sporting and physical education applications is a favorite subject among the old veterans and masters of Silat. Many of these masters refuse to participate in the "modernizing" of their art, preferring to stay to themselves teaching in small groups in the traditional manner. They feel that if Silat is developed as a sport, its combative vitality and values will be compromised and eventually weaken the effectiveness of it as a fighting art. This view certainly has merit. With these combative aspects watering away, certain protective techniques deemed vital such as guarding the groin, throat, eyes, and joints are eliminated and considered unnecessary to practice, as the rules of the sport do not permit an attack to those targets. How you practice is how you will fight. Old style Silat develops reflex habits that allow the practitioner to automatically counterattack to the assailant's vital areas while remaining keenly aware of his own vulnerability.
In sport Silat, this awareness is lost, resulting on a dangerous dependency of a deficient fighting art no longer designed for real self-defense. The traditionalists also believe that sport Silat will be influenced by tournament success. Schools will develop and train with the objective of winning these tournaments and a "tournament style" of Silat will result, with special techniques designed only for the objective of winning according to the rules. These new creations have nothing to do with real self-defense.
Sportive combat also presents another problem of values. Traditional Silat is mostly defensive in attitude and physical expression. Rarely will the Silat man attack first. The practitioner prefers to wait for the attack before he moves into action. The values of sport are different because the student is training to attack to score points, so he develops the attitude of attack and not the attitude of counterattack from defensive posturing. Training to be a sportsman, develops sportsman-like thinking such as "fair play," and the "you can't win 'em all" idea of being a "good sport about losing." A Silat man has everything to lose because his personal safety, maybe even his life are on the line. He cannot be a good loser. The values of the old fashioned Silat is about protecting your life at all costs, doing whatever is necessary to survive because the only reason you are fighting is to protect your life or the lives of your loved ones. This is why the student is taught to think of his training partner as an "assailant" attempting to take his life. If the student were to think of the assailant as an opponent, then it would negate the meaning of the art, the spirit of combat of actual fighting. In Pencak Silat training, students are taught to also consider the climate, clothing being worn, time of day and night and the terrain, upon which they are fighting. These all combine to determine the tactics used and the emotional atmosphere of the fight.
The emphasis in physical education and sport on aesthetics and not function is also why in the newer sport versions of Silat, there is an increasing amount of "showmanship" and gymnastics. What looks flashy and pleasing to the eye may or may not have anything to do with combative function. These useless moves added for entertainment value eat away into the fabric of combative Pencak Silat and begin weakening its structure much like termites over time eating away at the frame of the house. The old folks believe that the practice of traditional Pencak Silat has all the personal skill and artistry needed without having to weaken it by making it into a sport or an exhibition art.
Fighting Multiple Opponents
All serious styles of Pencak Silat teach the student to consider multiple opponents. The student maintains the awareness of these multiple assailants while participating in solo training exercises or with a partner. Many styles consider a minimum of three enemies and build up to exercises involving five to seven enemies. A great deal of Silat technique is a mix of grappling and hitting. The grappling is a "loose" type of grappling where the moves are used for take downs, off-balancing sweeps, and tying the opponent up momentarily. Even in the intricate and deadly holds of the Buah Kunchi of Malaysian Bersilat, the trainee can still quickly dissolve the hold in order to engage another assailant. Being able to disengage from one person in order to move to another is essential in fighting multiple opponents. The trainee is not so committed to applying body pressure and leverage where he cannot make an immediate escape. Hitting is used to tenderize and soften up the assailant before going into these intricate and complex techniques. This grappling / hitting mix gives the trainee flexibility and adaptability to meet the changing situation, whatever it is, that he finds thrust upon him.
As the practitioner finishes off his assailant with a take down and follow-up, he immediately crouches, covers, and assumes the "on guard" stance and posture combinations of his particular style, because another attacker may be on his way in. The assailant that he just took down may not be finished after all. He may have been able to take all that punishment or as in many styles of Silat, he may be feigning his hurt condition, hoping the student drops his defenses and he can surprise re-attack. It is important to take the assailant seriously at all times; that he is always dangerous even when down and especially when practicing in order to build this attitude so it is a habit. This cautionary awareness has resulted in the overkill principle, which seems to be prevalent in all types of Southeast Asian self-defense. This being the repeated use of follow-up techniques after the assailant has been thought to already have been taken out. Experience tells Silat people that one or two strikes or breaks seldom finish the job at hand, therefore, for safety purposes, a variety of backups are built into the trainee's reflexes. Each backup technique has its own back up!
The Use of Weapons
Of course, the classical study of Pencak Silat demands that the trainee learn to wield the traditional weapons such as the knife, the stick, the staff, the tjabang (branch), the short sword, and the sarong (cloth) or rope.
As Draeger notes, "No Pencak Silat system is combatively idealistic, so foolish, or so naïve as to require this exclusive use of empty hand tactics for solving all combative situations."
The use of these weapons and objects are based on the same technical rationale as the empty hand curriculum of jurus (hand movement) and Langkah (footwork). In this way, objects from his daily surroundings such as pens, combs, drinking receptacles, shoes, belts and eating utensils, even a salt shaker can be brought into play to enhance a particular technique. In self-defense Silat, the environment is to be used when possible if time permits, because the assailant, even if empty-handed may be concealing a weapon of his own. His moves must be treated extra carefully.
With this unifying, coherent system firmly planted in place in the trainee's mind, he can substitute and transfer the use of weapons to the techniques he already knows empty-handed. His skill is already built in from his empty hand training. This is unlike Filipino methods that teach weapons use first and empty hand derivations second.
The unifying principles of Silat are used to help the trainee fight his fight without being confused about what he should do next. These unifying principles are based on the physics of efficiency of technique and economy of motion, and are kept as secrets of the systems. The unifying principles help the trainee to understand the endless variations of empty hand techniques. There are so many in fact that it is impossible to name them all. They all stem from the root techniques of the empty hand curriculum and are recognized by "insiders" as such. Silat practitioners make use of all parts of the body for locking, joint breaking or as striking weapons. Substituting a shoulder for an elbow, for example, one can produce the same joint / lock conceptually. The various hand formations similar to the crane beak, tiger claw, eagle claw, panther fist, like those used in Kung Fu can be adapted in the moment, to the various techniques. The trainee, at some point in his study designated by the master, learns the vulnerable points of the body to be exploited with the techniques he has already learned. Often times it is a matter of reviewing the techniques already known and adding this knowledge as a finishing touch. Like a road map, the routes are already known and in place, the teacher just makes the student aware of a few more stops and points can be hit, pinched, torn or squeezed and add a rich dimension to the techniques already mastered by the practitioner. They are especially useful against larger assailants who need prodding and convincing in order to make a technique work or escaping holds and locks that the practitioner has somehow found himself caught in.
The Esoteric Spiritual Core
No system of traditional Silat is complete without strong spiritual training. Known as "Kebatinan" or "ilmu," it is considered very important so that the student may be prepared for the violence and consequences of real combat. Some confuse the spiritual aspect of Silat with the common spectacle of street magicians as evidence of spiritual power and mastery. These spectacle include stunts such as eating razor blades and crushed glass, putting needles through different parts of the body, lying on beads of nails, etc., and are used to impress the uneducated and to justify the art's potency. However, true spiritual training is difficult work on the inner self, it is the search for those truths which lead to humility and a reverence for life. There is no room for mysterious tricks and mystical illusions in real Silat. If a student learns to depend on mysticism he doesn't understand, then he learns to depend on something outside himself, and to depend on something outside of himself is to weaken his own nature.
True spiritual Silat strengthens the individual will and knowledge so he can rely on himself. Emphasis on mystification usually indicates the absence of true knowledge and understanding. As Pendekar Paul Dethouars, of the Serak system says, "The truth of combat is hard enough to understand, so why mystify and create more obstacles to it?"
One aspect that is surrounded with the mystical is the use of amulets, prayers and rituals designed to induce invulnerability and protection for the student should he find himself in danger and be forced to use his skills. These methods are unique to each teacher and style of Silat, and are private and never exposed publicly. Amulets and prayers in all the styles have a common function of a physical reminder of the student's connection to the real mystery, the Creator, the Infinite, the Cosmos. This physical reminder can also help reinforce the particular belief system he has been taught. For example, if he is wearing an amulet of tiger's stone, or the tooth of a tiger, then that is a physical reminder that when he uses his Silat he becomes like a tiger in his attitude and takes on the fighting attributes of a tiger. Tenacity, great courage, daring ferocity becomes his mental state.
All methods of Silat involve the understanding of a particular belief system, particular to the style and the master teaching that style. The belief system may be based on the teacher's own religious background and he may use that as a basis for his philosophical teachings, morality and ethics, along with his personal experiences of life. If the teacher's religious background is Hindu, like many teachers on the island of Bali in Indonesia, then the philosophy and spirituality of his system will reflect that religious view. Many Silat teachers are Muslim, so their spiritual system reflects the tenets of Islam. More recently, with the arrival of Europeans in Southeast Asia, some teachers have embraced Christianity, so their philosophical and spiritual teaching reflect Christian ideals. This is very common among the Filipino Escrimadors of the central and northern Philippines where Catholicism is very strong. Some teachers will not accept a student into the higher echelons of their spiritual teachings unless the student embrace his teacher's religion. Other Silat masters are more tolerant and liberal using other criteria to judge a student's character. The end result of all systems regardless of religious orientation is a belief system for the student, that produces the heart of courage, confidence, and the will to fight on the side of truth and justice. This is a tremendous base and back up for the Fighting techniques he has learned.
Not all of the philosophical teachings of Silat systems is based on a particular religious point of view. The physical techniques of Silat also provide for the study of the esoteric philosophy of Silat. Much of the physical truth of traditional Silat leads to the development of a philosophy of life. The parallels between the physical concepts and the mental-spiritual concepts are important for the study of life.
Some examples of this would be that just as the student works hard to refine his physical technique, so he works hard to purify his character strengths and weaknesses, his relationships with others and his relationship to the Creator. Just as he devotes himself to the study of the locks, take downs, sweeps, and weapons, so he devotes himself to the review and examination of his own life,i.e.,in all areas; mental, spiritual, career, financial, social, family, physical and spiritual. The old timers say they can tell a lot about a person just by how he practices his Silat. If he hurries through his solo exercises all the time, then he is probably going to hurry through his work in life, leading to sloppiness and poor results. The teachers of traditional Silat are ever vigilant! Every detail is important! Every effort is a step forward! When a sufficient number of steps have been taken, success or achievement is the result. The student may have finished the curriculum and may have known it for a long time, but only when he begins to THINK, LIVE, and above all FEEL, that which is taught him, then and only then will he KNOW the real contents of the lessons he has been taught even though he may have physically and intellectually known the facts of the systems for years. The lessons and knowledge is of value only when it is actually applied. As progress and development proceed, the student reaches down within himself and gradually comes into consciousness of this understanding. Learning the traditional Silat, is never easy, if it was it couldn't be worthwhile. Just as in life, things that one had to work very hard for are valued and appreciated. Things that come easy are never valued for long.
There is an old saying among Silat people that goes, "You do not choose Silat, Silat chooses you!" By the nature of the difficult work necessary to master the art, the art itself selects its worthy initiates and ultimately transforms them.
Saturday, January 26, 2008
Pencak Silat or Silat is predominantly a Southeast Asian martial art with roots in the culture of the Malay World. This art is widely known in Indonesia, Malaysia, Brunei, and Singapore but can also be found in varying degrees among the Malay-affiliated countries of Thailand and the Philippines. The art has also reached Europe, and is especially popular in the Netherlands, where it is as popular as karate is in the United States. It is estimated that there are hundreds of aliran (styles) and thousands of schools.
There are four main aspects to pencak silat:
1. The "Mental-Spiritual" aspect:
Pencak silat aims to build and develop personality and noble character.
2. The "Bela Diri" (self-defence) aspect:
Self-confidence and perseverance are very important.
3. The "Seni Budaya" (culture, art) aspect:
Culture and performing the "art" of pencak silat is very important. This combines Pencak Silat with traditional music and costumes.
4. The "Olahraga" (sport) aspect:
This means that the physical aspect of pencak silat is important. We try to have a sound mind in a sound body. Competitions are part of this aspect. There are full-contact (Pertandingan=Competition) fights, as well as form demonstrations, for one (Tunggal), two (Ganda) or team (Regu) persons.
The styles and schools of pencak silat differ from each other with regard to which aspects are emphasised. It is thanks to the sport and self-defence aspects that this sport has become popular in Europe. However, many believe the essence of Pencak Silat is lost, or watered down, when converted to a sport and therefore still focus on traditional or spiritual forms of Silat, not strictly following the PERSILAT way.
Pencak Silat is a system that consists of sikap-sikap (positions) and gerak-geri (movements). When pesilat (silat practitioners) are moving (when fighting) these sikap and gerak-geri change continuously. As soon as one finds an opening in their opponent's defence, they will try to finish the opponent with a fast serangan (attack).
Pencak Silat has a wide variety of defence and attacking techniques. Practitioners may use hands, elbows, arms, legs, knees and feet in attacks. Common techniques include kicking, hitting, tripping, sweeps, locks, takedowns, throws, strangles, and joint breaking.
The pesilat, or silat practitioner, practices with jurus. A jurus is a series of meta-movements for the upper body used as a guide to learn the applications, or buah when done with a partner. The use of langkah (steps), or lower body meta movements teach the use of footwork. When combined, it is dasar pasang, or whole body flow.
Pencak Silat has developed rapidly during the 20th century and has become a competition sport under the PERSILAT rules and regulations. At the moment Pencak Silat is being promoted by PERSILAT in several countries on all five continents. The goal of PERSILAT is to make Pencak Silat an olympic sport. Apart from the official PERSILAT line of making Pencak Silat a competition sport, there are still many traditional styles practising old forms of Silek and Silat.
PERSILAT (Persekutuan Pencak Silat Antarabangsa, the International Pencak Silat Federation) is promoting Pencak Silat as an international competition sport. Only members recognised by PERSILAT are allowed to participate at international competitions.
At the moment some European national Pencak Silat federations together with PERSILAT have founded a European Pencak Silat Federation.
In 1986 the first Pencak Silat World Championship outside of Asia took place in Vienna, Austria.
In 2002 Pencak Silat was introduced as part of the exhibition programme at the Asian Games in Busan Korea for the first time.
The 13th World Silat Championships took place in Pahang, Malaysia in October 2007 where a total of 26 countries participated.
Thursday, January 17, 2008
Lawatan muhibbah PERSIB Cawangan Daerah Belait (CDB) ke Bintulu telah berlangsong pada 21hb dan 22hb December 2007 dan berjaya dilaksanakan sesuai dengan apa yang dihasratkan.
Tujuan lawatan adalah bagi memperkenalkan Seni Silat Cekak Asli Brunei dan Kuntau. Di samping itu, untuk mengeratkan lagi tali silaturrahim serta perpaduan di antara kedua belah pihak khususnya.
Rombongan PERSIB CDB seramai 25 orang telah bertolak dari Kompleks Sukan Mumung, Belait pada jam 9.30 pagi setelah semuanya berkumpul dan mendengar taklimat dari ketua rombongan iaitu Hj Zabidi bin Ali.
Rombongan PERSIB CDB yang menggunakan lima buah kenderaan selamat tiba di Imperial Mall Miri kira-kira pada jam 11 pagi untuk makan tengah hari dan rehat seketika. Pada jam 1.00 petang rombongan seterusnya bertolak menuju ke Daerah Bintulu.
Alhamdulillah rombongan telah selamat sampai ke Bandar Bintulu pada jam 4 petang, dimana kedatangan kami di sambut secara sederhana tapi dalam suasana meriah oleh Ketua Gabungan Pencak Silat (GPS) Bintulu iaitu Tuan Guru Nawawi. Kami juga telah di pelawa untuk menikmati jamuan ringan sambil bersalaman dengan ahli Gabungan Pencak Silat Bintulu yang lain. Sedikit taklimat telah di berikan olih ketua GPS mengenai atur cara majlis pada malam kemuncak dan di selajurkan dengan rehearsal secara ringkas.
Majlis pada malam kemuncak itu telah di mulakan dengan nyanyian lagu kebangsaan bagi kedua buah Negara, Brunei Darussalam dan Malaysia dan disusuli dengan bacaan doa bagi memberkati lagi majlis pada malam tersebut. Persembahan di mulakan dengan persembahan drill dari Gabungan Peguruan Langkah Pertiwi Bintulu sebagai tanda salam penghormatan dan perkenalan.
Seterusnya, kata alu-aluan dari Pengerusi Majlis Tuan Guru Nawawi yang mana telah merasa berbesar hati menerima kunjungan PERSIB CDB yang julung kalinya mengadakan lawatan ketempat mereka. Sehubungan dengan itu beliau juga mencadangkan untuk mengadakan pertemuan Ahli Pesilat dari 5 wilayah (Brunei, Sarawak, Kalimatan, Wilayah Persekutuan Labuan & Sabah)untuk tujuan mengeratkan tali silaturrahim sambil memperkenalkan seni silat dan budaya masing masing. Kemudiannya di ikuti dengan ucapan dari Pengerusi PERSIB CDB, Hj Zabidi bin Ali yang telah merakamkam ucapan setinggi terima kasih atas kesudian GPS Bintulu untuk menerima kunjungan PERSIB CDB dan juga mempelawa GPS Bintulu untuk membuat kunjungan ke Negara Brunei Darussalam semasa Perayaan Hari Keputeraan Kebawah DYMM di bulan Julai 2008.
Majlis seterusnya disambung dengan upacara pembukaan gelanggang dari Perguruan GPS Bintulu dan di ikuti olih persembahan pencak silat dari kedua belah pihak. Upacara di serikan lagi dengan persembahan seni silat dari ketua guru perguruan yang bergabung dengan GPS Bintulu yang terdiri dari :-
1. Perguruan Helang Putih
2. Kuntau Spring 12
3. Cempaka Putih
4. Langkah Pertiwi
5. Perguruan Setia Hati
6. Kuntau Betawi
7. Pesilat jemputan dari Indonesia
Majlis di akhiri dengan penutupan gelanggang dari perwakilan dari PERSIB CDB iaitu Pg. Ali bin Pg. Hj Apong dari Pertubuhan Gagak Hitam (PERGAH) dan Hj Ramli bin Hj Metali dari Ikatan Pencak Silat Nusantara (IPSN). Dan seterusnya pertukaran cenderahati sebagai tanda kenang-kenangan dari kedua belah pihak. Sebelum majlis bersurai kedua belah pihak berkesempatan untuk bergambar ramai dan bersalam salaman sebelum bersurai pada jam 11.00 malam.
Pada keesokkan harinya rombongan bertolak meninggalkan Bandar Bintulu pada 12.30 tengah hari dan tiba di Bandar Miri pada kira kira jam 3.30 petang untuk minum petang, rehat dan membeli belah. Rombongan seterusnya bertolak dari Bandar Miri pada kira kira jam 6.00 petang untuk menuju balik ke Brunei Darussalam.