Ki Ngabei Ageng Soerodiwirdjo nama kecilnya adalah Muhamad Masdan, yang lahir pada tahun 1876 di Surabaya putra sulung Ki Ngabei Soeromihardjo (mantri cacar di ngimbang kab: jombang Ki ngabei Soeromihardjo adalah saudara sepupu RAA Soeronegoro (bupati Kediri pada saat itu). Ki Ageng soerodiwirdjo mempunyai garis keterunan batoro katong di Ponorogo, beliau kawin dengan ibu sarijati umur 29 tahun di surabaya dari perkawinan itu dianugrahi 3 anak laki-2 dan 2 anak perempuan namun semuanya meninggal dunia sewaktu masih kecil.

Pada usia 14 tahun (th 1890) beliau lulus SR sekarang SD kemudian diambil putra oleh pamanya (wedono di wonokromo) dan tahun 1891 yaitu tepat berusia 15 tahun ikut seorang kontrolir belanda di pekerjakan sebagai juru tulis tetapi harus magang dahulu (sekarang capeg). Pada usia yang relatif masih muda Ki Ageng Soerodiwirdjo mengaji di pondok pesantren tibu ireng jombang, dan disini lah beliau belajar pencak silat pada tahun 1892 pindah ke bandung tepatnya di parahyangan di daerah ini beliau berksempatan menambah kepandaian ilmu pencak silat. Ki Ageng Soerodiwirdjo adalah seorang yang berbakat, berkemauan keras dan dapat berfikir cepat serta dapat menghimpun bermacam-macam gerak langkah permainan. Pencak silat yang di ikuti antar lain:
* Cimande
* Cikalong
* Cibaduyut
* Ciampea
* Sumedangan

Tahun 1893 beliau pindah ke jakarta, di kota betawi ini hanya satu tahun tetapi dapat mempergunakan waktunya untuk menambah pengetahuan dalam belajar pencak silat yaitu:
* Betawian
* Kwitangan
* Monyetan
* Toya

Pada tahun 1894 Ki Ageng Soerodiwirdjo pindah ke bengkulu karena pada saat itu orang yang di ikutinya (orang belanda) pindah kesana.di bengkulu permainanya sama dengan di jawa barat, enam bulan kemudian pindah ke padang. Di kedua daerah ini Ki Ageng Soerodiwirdjo juga memperdalam dan menambah pengetahuannya tentang dunia pencak silat. Permainan yang diperolehnya antara lain : minangkabau
* Permainan padang Pariaman
* Permainan padang Sidempoan
* Permainan padang Panjang
* Permainan padang Pesur / padang baru
* Permainan padang sikante
* Permainan padang alai
* Permainan padang partaikan

Permainan yang di dapat dari bukit tinggi yakni :
* Permainan Orang lawah
* Permainan lintang
* Permainan solok
* Permainan singkarak
* Permainan sipei
* Permainan paya punggung
* Permainan katak gadang
* Permainan air bangis
* Permainan tariakan

Dari daerah tersebut salah satu gurunya adalah Datuk Rajo Batuah. Beliau disamping mengajarkan ilmu kerohanian. Dimana ilmu kerohanian ini diberikan kepada murid-murid beliau di tingkat II.
Pada tahun 1898 beliau melanjutkan perantuanya ke banda aceh, di tempat ini Ki Ageng Soerodiwirdjo berguru kepada beberapa guru pencak silat, diantarnya :
* Tengku Achamd mulia Ibrahim
* Gusti kenongo mangga tengah
* Cik bedoyo

Dari sini diperoleh pelajaran – pelajaran, yakni:
* Permainan aceh pantai
* Permainan kucingan
* Permainan bengai lancam
* Permainan simpangan
* Permainan turutung

Pada tahun 1902 Ki Ageng Soerodiwirdjo kembali ke Surabaya dan bekerja sebagai anggota polisi dengan pangkat mayor polisi. Tahun 1903 di daerah tambak Gringsing untuk pertama kali Ki Ageng Soerodiwirdjo mendirikan perkumpulan mula-mula di beri nama ‘SEDULUR TUNGGAL KECER” dan permainan pencak silatnya bernama “ JOYO GENDELO” .

Pada tahun 1917 nama tersebut berubah, dan berdirilah pencak silat PERSAUDARAAN SETIA HATI, (SH) yang berpusat di madiun tujuan perkumpulan tersebut diantaranya, agar para anggota (warga) nya mempunyai rasa Persaudaraan dan kepribadian Nasional yang kuat karena pada saat itu Indonesia sedang di jajah oleh bangsa belanda. Ki Ageng Soerodiwirdjo wafat pada hari jum`at legi tanggal 10 nopember 1944 dan di makamkan di makam Winongo madiun dalam usia enam puluh delapan tahun (68).

What is it?

Pentjak Silat is the martial art of Indonesia. It is an effective form of self-defense, in which the user employs among others punches, chops, kicks, clamps, leg sweeps and scissors techniques. Pentjak Silat is characterized by graceful execution, distraction of the opponent with threatening moves and rapid surprise attacks.

But Pentjak Silat is more than just a form of self-defense or a fighting art. It is a complete system of personal development, with its own philosophy and code of ethics. As such, it can serve as a development path for those who wish to practice this fighting art.

In Indonesia, some 16 million people practice one of the approximately 800 styles of Pentjak Silat, a number of which have spread outside Indonesia in the second half of the 20th century.

Concepts

Opinions vary as to the exact meaning and origin of the terms “Pentjak” and “Silat”, most likely because of the large number of languages spoken in the Indonesian Archipelago.

“Pentjak” is usually explained as “skilful and specialized body movements”. In this sense, the term can refer to the exercise itself as a form of gymnastics, which is not by definition intended for self-defense.

“Silat” literally means “to hit” or “to defend”. This could be derived from “Bersilat’ which is formed from the components “Ber” (to do) and “Silat” (to fight). In short, Silat refers to the application of the Pentjak for self-defense.

All combined, “Pentjak Silat” can be translated as “to fight using specialized body movements”.

History

Origin

The exact source of the Eastern fighting arts is difficult to ascertain. Experts often point to priests and itinerant monks as the first to develop and spread the fighting arts in Asia.

Little is known about the origin of fighting arts in Indonesia, except what has come down to us in a limited number of government records and legends. According to cultural anthropologists, Pentjak Silat probably first developed among the Minangkabau on Sumatra and the surrounding islands, such as the Riau Archipelago. These islands are an important crossroads between India and China, and were settled by monks from both countries. From here, Pentjak Silat spread further into Indonesia. As a result of Indonesia’s wide geographical expanse and diverse local circumstances, many forms or “styles” of Pentjak Silat have developed.

Hindu-Buddhist period

Important elements in the early development of Pentjak Silat were the “keratons” (palaces) of the Indonesian sultans. As warlords, the sultans were responsible for the protection of their domains. The courts of the sultans were often visited by traveling monks who would subsequently exchange knowledge on a variety of subjects, including fighting arts. Martial arts were first and foremost a practical necessity for survival in times of war. Training in the art of fighting was survival training. In the so-called “pesantren”, a Hindu-Buddhist monastery, the aristocratic young students were trained in many things, including the fighting arts. These physical regimes were combined with basic spiritual teachings in religion and other mystical subjects. Over the course of time, the teachings of the pesantren also made their way into other areas of the community.

Islam

In the 15th century, Islam began to exert its influence in Indonesia. The Islamic conquerors fought many battles with the existing Hindu rulers. This inevitably provided new impulse to further refine the fighting techniques. In and following this time period, Pentjak Silat underwent considerable Arabian influence, such as the introduction of characteristic Muslim weapons.

Colonialism

The Dutch arrived in the Indonesian Archipelago in the 17th century and began colonization. The Indonesians sought various means to escape their domination, and the Dutch military occupiers put down many frequent uprisings and resistance movements. The practice of martial and fighting arts as well as the use of traditional weapons was forbidden. As a result, Pentjak Silat was practiced in secret and became a symbol of the underground resistance. In public, Pentjak Silat techniques were concealed and only demonstrated as a form of dance.

In the 19th century, the Dutch stimulated the migration of hundreds of thousands of Chinese merchants into the economy to stimulate growth. The Chinese brought Kuntao techniques with them from China. In all likelihood, these Chinese techniques also influenced Pentjak Silat.

Developments in the early 20th century

The 20th century brought a surge of nationalistic sentiment in Indonesia. Various emancipation movements surfaced. In Pentjak Silat, this period saw the rise of the “Setia Hati” style. Many of the movements were aimed at ending the Dutch rule. The conflict between Indonesia’s yearning for freedom and the Dutch colonialism further stimulated Pentjak Silat. Many of the Pentjak Silat styles were an expression of the craving for independence.

The Second World War

During World War II, the Japanese invaded the Dutch Indies in 1942. All political parties were driven underground as well as most Pentjak Silat styles. Although the Japanese occupation forces lifted the ban on fighting arts, the majority of training sessions remained in closed circles.

After the Second World War

The Dutch returned to Indonesia in 1945 after the Japanese capitulation. The cries for Indonesian independence were becoming increasingly loud, and resistance to the Dutch colonial power was growing. In 1947, the Dutch government opted for military action. The underground military movement and anti-Dutch sentiment combined to further stimulate development of the fighting arts. In both the inland guerrilla moments as well as the Dutch forces (The Royal Dutch Indonesian Army and the Queens Special Forces) the fighting arts were taught extensively. These were especially useful during close man-to-man combat in the jungle. After Indonesia received its independence in 1950, islanders (especially Moluccas), who had participated in these special forces, emigrated to the Netherlands, and together with the Dutch Indonesians, introduced Pentjak Silat.

After World War II in 18 May 1948, the IPSI (Ikatan Pencak Silat Indonesia), the Indonesian Pentjak Silat Federation, was established in Indonesia. In 1980, the PERSILAT, the International Pencak Silat Federation, was founded by IPSI (Indonesia), PERSISI (Singapore), (Malaysia) and PERSIB (Brunei Darussalam).

Organizations

IPSI

In 18 May 1948, members of the Pentjak Silat schools to emerge as inter-regional organizations, formed the National Indonesian Pentjak Silat Federation, and called the Ikatan Pentjak Silat Indonesia (IPSI). In the years to follow, numerous other schools also joined this federation. At last official count, some 823 separate schools were registered.

The PERSILAT

To promote Pentjak Silat on a broader scale, as well as international unity within the sport, the International Pentjak Silat Federation, called the Persekutuan Pentjak Silat Antarabangsa (PERSILAT), was formed on 11 March 1980 in Jakarta by representatives from Indonesia, Malaysia, Singapore and Brunei. As an international federation, the PERSILAT is based on the principles of fraternity, solidarity and mutual respect regardless of race, creed or color.

Persaudaraan Setia Hati “Terate” or PSHT

Style

Organization

The goal of the Persaudaraan Setia Hati Terate is to propagate a system of personal development for the mind and the body. This Pentjak Silat style is one of the largest and most widespread styles in Indonesia.

The physical and spiritual ‘epicenter” of the Persaudaraan Setia Hati Terate is the city of Madiun, in East Java, Indonesia. In this city of 600,000 inhabitants, some 15% of the population is actively involved in the PSHT.

The PSHT currently counts some 1.5 million members in Indonesia spread over 177 “Cabang” (Cities or Districts). The Head Office and the Central Board of PSHT organization is in Madiun located in East part of Java.

Madiun is also home to the central organizing board of the PSHT. The current chairman of the Central Board (Pengurus Pusat) is Mas Tarmadji Boedi Harsono.

The scope of the PSHT is broader than fighting arts alone. The PSHT is also a social-cultural organization, with its own educational programmed. It organizes educational and social-cultural activities for the local community. It maintains good contact with the government and other social-cultural organizations. And members of the PSHT maintain responsible positions in the community.

History

In 1903, Ki Ageng Soerodiwirjo laid the groundwork for a Pentjak Silat Setia Hati style. Previously he called the Physical / Movement of his Pentjak Silat “Djojo Gendilo Tjipto Muljo” and the Spiritual called “Sedulur Tunggal Ketjer” , in Kampoeng Tambak Gringsing, Surabaya. In 1917 Ki Ageng Soerodiwirjo moved to Madiun and establish his style named the Persaudaraan Setia Hati in Desa Winongo, Madiun. The Persaudaraan Setia Hati is not an organization, it just a brotherhood among the student (kadang), as at that time the Pencak Silat organization was not allowed by Dutch Colonialism. “Setia Hati” means “Faithful Heart”. Soerodiwirjo was born to an aristocratic family in Madiun, East Java, Indonesia, in the last quarter of the 19th Century. He was eventually dubbed a “Ngabei”, an exclusive aristocratic title extended by the Sultan only to those who have proven themselves spiritually worthy. He lived and worked in various locations on both Java and Sumatra, were he studied diverse styles of Pentjak Silat. On Sumatra, he also studied under a spiritual teacher. The combination of this spiritual teaching (kebatinan) and that which he had distilled from the diverse fighting arts styles formed the basis for Setia Hati. Ki Ageng Hadji Soerodiwirjo died on 10 November 1944 in Madiun.

In 1922, Hardjo Oetomo (1883-1952), a follower of the Setia Hati style, ask permission of Ki Ageng Soerodiwirjo to establish the Setia Hati School for younger generation and was permitted by Ki Ageng Soerodiwirjo, but has to be in different name. Mr. Hardjo Oetomo than establish “SH PSC” stand for Persaudaraan Setia Hati “Pemuda Sport Club”. This system was then called Persaudaraan Setia Hati Terate or PSHT in 1948 during the first congress in Madiun.

After World War II, the PSHT continued to spread throughout Indonesia. An important figure behind this growing popularity was Mr. Irsjad the first student of Ki Hadjar Hardjooetomo who created 90 Senam Dasar (Basic Exercise), Jurus Belati (Jurus with Knife), and Jurus Toya (Jurus with Long Stick). One of student of Mr. Irsjad is Mas Imam Koessoepangat (1939-1987), the spiritual leader of the PSHT at the time. His successor, Mas Tarmadji Boedi Harsono, is the current leader of the PSHT central board.

Philosophy

The Art of self-defense

Each eastern self-defense art is based on a philosophy with an associated code of ethics. This also applies to Pentjak Silat. The practice of a self-defense art has the objective of helping the student develop a forthright character by living according to the fundamental norms and values of the art. The student strives for harmony in body and spirit, in intellect and emotion.

Persaudaraan Setia Hati Terate is a way of living, a life’s path. The element of sport is just a small aspect, one of the many stones from which the path of the PSHT is paved. With this broader approach, the Persaudaraan Setia Hati Terate is not a fighting sport but a fighting art. A fighting sport is a struggle with another. A fighting art is a struggle with oneself.

Basic rules

Striving toward harmony in body and mind, the Persaudaraan Setia Hati Terate is founded on five basic principles:

1. Persaudaraan (Brotherhood or fraternity)
2. Olah Raga (Sport)
3. Bela Diri (Self-defense)
4. Seni Budaya (Art and culture)
5. Kerokhanian Ke SH an (Spiritual development)

The complete philosophy of the Persaudaraan Setia Hati Terate can be seen in the symbols of the PSHT emblem.

PSHT Emblem

The following describes the various concepts and symbols in the PSHT emblem. It embodies the part of the philosophy of the Persaudaraan Setia Hati Terate.

Persaudaraan

This concept, which can be translated as “brotherhood” or “fraternity”, expresses the vision that all people are brothers and sisters. “Saudara” is translated as both “brother” and “sister”: women are also a part of the “brotherhood”. This implies mutual respect, solidarity and co-operation. Brotherhood supersedes culture, race, creed and political affiliation.

Setia Hati

This can be translated as “faithful heart”. It implies that one should always be true to one’s heart (emotional feeling) in all of life’s decisions. These emotions, however, must be in harmony with one’s rational cognition. What the heart feels and what the intellect reasons should be in agreement. If the two elements are not in harmony, then any decision taken is wrong.

The heart

A heart is pictured in the emblem. The rays emanating from this heart are a symbolic representation of the concept of brotherhood: one sends out good thoughts or feelings to others. The red boarder around the heart is a symbol of self-defense: one aspires to brotherhood and that which one can offer others, but not at the expense of oneself. White symbolizes love and inner cleanliness.

Terate

The Terate is a water lily (lotus flower). It symbolizes resolve, resilience and the ability to adapt. This flower can thrive in all conditions. In the air. In the water. In dry and wet conditions. The PSHT student is equally able to adapt and overcome difficult circumstances. And like the Terate, despite negative influence from the surroundings, the PSHT student maintains his or her inner cleanliness. The Terate may bloom in the mud, but it maintains its beauty and purity.

The path

A vertical red line is found on the left-hand side of the emblem, flanked on each side be a white line. This is the “straight path”, symbolizing the mental and spiritual growth to which the PSHT student must aspire. During the initiation to the First Degree, the candidate makes an oath to follow this path and conform to certain rules of behavior.

Weapons

Finally, a number of yellow-colored weapons are pictured on the emblem. These symbolize the physical path that one must follow to ultimately achieve spiritual growth.

Degrees

The path of the Persaudaraan Setia Hati Terate is divided into three degrees.

The First Degree (Tingkat Satu):

The First Degree is primarily aimed at physical development. Through a system of skilful physical movements (Pentjak), students learn to use their body effectively.

The First Degree is subdivided into a number of steps, coupled to a graduated system of belts and slendangs (sashes). Each step concludes with an exam.

The Second Degree (Tingkat Dua):

The Second Degree focuses primarily on the Silat, the demobilization of an attacker using the physical techniques (Pentjak) learned for the First Degree. Students learn to make effective use of inner strengths through concentration, breathing techniques and meditation.

This form of self-defense can be highly lethal. It is therefore taught only to the PSHT holders of the First Degree White Slendang, and who, after years of training in discipline, willpower and character building are capable of mastering the “real” Silat. Training for the Second Degree White Slendang is essentially 50% physical development and 50% mental development.

The Third Degree (Tingkat Tiga):

The Third Degree is only intended for the selected few: for those who can bundle all the positive powers they have learned and apply them to the benefit of humanity. The Third Degree is 95% spiritual and 5% physical development.

In Indonesia, there are currently some 300,000 holders of the First Degree White Slendang and approximately 160 holders of the Second Degree White Slendang. Unfortunately there is only one person in Indonesia has Third Degree White Slendang, the chairman of the PSHT, Mas Tarmadji Boedi Harsono, as others was already past away.

Weapons

The weapons employed in Pentjak Silat are a combination of indigenous weapons and those brought to Indonesia from the entire Asian continent. A number of these weapons were originally tools used to worked the land. Virtually every traditional Pentjak Silat style employs the following weapons.

Pisau or belati

The pisau is a short knife with no specific form or length.

Golok and parang

The golok is a short, heavy machete with a single-sided blade. The parang is also a type of machete that is used extensively. Both were originally used as farming tools.

Trisula

The trisula is a three-pronged metal fork. It varies in length from 25 to 65 cm. The trisula is most likely of Indian origin.

Toya

The toya is a wooden staff, generally made of rattan. It varies in length from 1.5 to 2 meters, but in principle is slightly shorter than the person using it. The toya is between 3.5 and 5.0 cm in diameter.

In addition to the weapons mentioned above, most Pentjak Silat styles also employ their own specific weapons. In the PSHT, the following weapons are also used.

Celurit

Celurit is the Indonesian term for a sickle, a farming implement with a short, steel blade in the shape of a half-moon. The “ant” is a smaller sickle. The cutting edge is on the inside of the blade.

Krambit

The krambit is a fist-held punching brace with a double-sided blade in the shape of a half-moon. The krambit is originally a Moslem weapon. The PSHT is the only Pentjak Silat style to employ this weapon.

Manusia dapat dimatikan
akan tetapi manusia tidak dapat dikalahkan
selama manusia itu setia pada hatinya
atau ber-SH pada dirinya sendiri

Falsafah Persaudaraan Setia Hati Terate itu ternyata sampai sekarang tetap bergaung dan berhasil melambungkan PSHT sebagai sebuah organisasi yang berpangkal pada “persaudaraan” yang kekal dan abadi.

Adalah Ki Hadjar Hardjo Oetomo, lelaki kelahiran Madiun pada tahun 1890. Karena ketekunannya mengabdi pada gurunya, yakni Ki Ngabehi Soerodiwiryo, terakhir ia pun mendapatkan kasih berlebih dan berhasil menguasai hampir seluruh ilmu sang guru hingga ia berhak menyandang predikat pendekar tingkat III dalam tataran ilmu Setia Hati (SH). Itu terjadi di desa Winongo saat bangsa Belanda mencengkeramkan kuku jajahannya di Indonesia.

Sebagai seorang pendekar, Ki Hadjar Hardjo Oetomo pun berkeinginan luhur untuk mendarmakan ilmu yang dimilikinya kepada orang lain. Untuk kebaikan sesama. Untuk keselamatan sesama. Untuk keselamatan dunia. Tapi jalan yang dirintis ternyata tidak semulus harapannya. Jalan itu berkelok penuh dengan aral rintangan. Terlebih saat itu jaman penjajahan. Ya, sampai Ki Hadjar sendiri terpaksa harus magang menjadi guru pada sekolah dasar di benteng Madiun, sesuai beliau menamatkan bangku sekolahnya. Tidak betah menjadi guru, Ki Hadjar beralih profesi sebagai Leerling Reambate di SS (PJKA/Kereta Api Indonesia saat ini – red) Bondowoso, Panarukan, dan Tapen.

Memasuki tahun 1906 terdorong oleh semangat pemberontakannya terhadap Negara Belanda – karena atasan beliau saat itu banyak yang asli Belanda -, Ki Hadjar keluar lagi dan melamar jadi mantri di pasar Spoor Madiun. Empat bulan berikutnya ia ditempatkan di Mlilir dan berhasil diangkat menjadi Ajund Opsioner pasar Mlilir, Dolopo, Uteran dan Pagotan.

Tapi lagi-lagi Ki Hadjar didera oleh semangat berontakannya. Menginjak tahun 1916 ia beralih profesi lagi dan bekerja di Pabrik gula Rejo Agung Madiun. Disinipun Ki Hadjar hanya betah untuk sementara waktu. Tahun 1917 ia keluar lagi dan bekerja di rumah gadai, hingga beliau bertemu dengan seorang tetua dari Tuban yang kemudian memberi pekerjaan kepadanya di stasion Madiun sebagai pekerja harian.

Dalam catatan acak yang berhasil dihimpun, di tempat barunya ini Ki Hadjar berhasil mendirikan perkumpulan “Harta Jaya” semacam perkumpulan koperasi guna melindungi kaumnya dari tindasan lintah darat. Tidak lama kemudian ketika VSTP (Persatuan Pegawai Kereta Api) lahir, nasib membawanya ke arah keberuntungan dan beliau diangkat menjadi Hoof Komisaris Madiun.

Senada dengan kedudukan yang disandangnya, kehidupannya pun bertambah membaik. Waktunya tidak sesempit seperti dulu-dulu lagi, saat beliau belum mendapatkan kehidupan yang lebih layak. Dalam kesenggangan waktu yang dimiliki, Ki Hadjar berusaha menambah ilmunya dan nyantrik pada Ki Ngabehi Soerodiwiryo.

Data yang cukup bisa dipertanggungjawabkan menyebutkan dalam tahun-tahun inilah Setia Hati (SH) mulai disebut-sebut untuk mengganti nama dari sebuah perkumpulan silat yang semula bernama “Djojo Gendilo Cipto Mulyo”.

Masuk Sarikat Islam.

Memasuki tahun 1922, jiwa pemberontakan Ki Hadjar membara lagi dan beliau bergabung dengan Sarikat Islam (SI), untuk bersama-sama mengusir negara penjajah, malah beliau sendiri sempat ditunjuk sebagai pengurus. Sedangkan di waktu senggang, ia tetap mendarmakan ilmunya dan berhasil mendirikan perguruan silat yang diberi nama SH Pencak Spor Club. Tepatnya di desa Pilangbangau – Kodya Madiun Jawa Timur, kendati tidak berjalan lama karena tercium Belanda dan dibubarkan.

Namun demikian semangat Ki Hadjar bukannya nglokro (melemah), tapi malah semakin berkobar-kobar. Kebenciannya kepada negara penjajah kian hari kian bertambah. Tipu muslihatpun dijalankan. Untuk mengelabuhi Belanda, SH Pencak Sport Club yang dibubarkan Belanda, diam-diam dirintis kembali dengan siasat menghilangkan kata “Pencak” hingga tinggal “SH Sport Club”. Rupanya nasib baik berpihak kepada Ki Hadjar. Muslihat yang dijalankan berhasil, terbukti Belanda membiarkan kegiatannya itu berjalan sampai beliau berhasil melahirkan murid pertamanya yakni, Idris dari Dandang Jati Loceret Nganjuk, lalu Mujini, Jayapana dan masih banyak lagi yang tersebar sampai Kertosono, Jombang, Ngantang, Lamongan, Solo dan Yogyakarta.

Ditangkap Belanda.

Demikianlah, hingga bertambah hari, bulan dan tahun, murid-murid Ki Hadjar pun kian bertambah. Kesempatan ini digunakan oleh Ki Hadjar guna memperkokoh perlawanannya dalam menentang penjajah Belanda. Sayang, pada tahun 1925 Belanda mencium jejaknya dan Ki Hadjar Hardjo Oetomo ditangkap lalu dimasukkan dalam penjara Madiun.

Pupuskah semangat beliau ? Ternyata tidak. Bahkan semakin menggelegak. Dengan diam-diam beliau berusaha membujuk rekan senasib yang ditahan di penjara untuk mengadakan pemberontakan lagi. Sayangnya sebelum berhasil, lagi-lagi Belanda mencium gelagatnya. Untuk tindakan pengamanan, Ki Hadjar pun dipindah ke penjara Cipinang dan seterusnya dipindah di penjara Padang Panjang Sumatera. Ki Hadjar baru bisa menghirup udara kebebasan setelah lima tahun mendekam di penjara dan kembali lagi ke kampung halamannya, yakni Pilangbangau, Madiun.

Selang beberapa bulan, setelah beliau menghirup udara kebebasan dan kembali ke kampung halaman, kegiatan yang sempat macet, mulai digalakan lagi. Dengan tertatih beliau terus memacu semangat dan mengembangkan sayapnya. Memasuki tahun 1942 bertepatan dengan datangnya Jepang ke Indonesia SH Pemuda Sport Club diganti nama menjadi “SH Terate”. Konon nama ini diambil setelah Ki Hadjar mempertimbangkan inisiatif dari salah seorang muridnya Soeratno Soerengpati. Beliau merupakan salah seorang tokoh Indonesia Muda.

Selang enam tahun kemudian yaitu tahun 1948 SH Terate mulai berkembang merambah ke segenap penjuru. Ajaran SH Terate pun mulai dikenal oleh masyarakat luas. Dan jaman kesengsaraanpun sudah berganti. Proklamasi kemerdekaan RI yang dikumandangkan oleh Soekarno-Hatta dalam tempo singkat telah membawa perubahan besar dalam segala aspek kehidupan. Termasuk juga didalamnya, kebebasan untuk bertindak dan berpendapat. Atas prakarsa Soetomo Mangku Negoro, Darsono, serta saudara seperguruan lainnya diadakan konferensi di Pilangbangau (di rumah Alm Ki Hadjar Hardjo Oetomo). Dari konferensi itu lahirlah ide-ide yang cukup bagus, yakni SH Terate yang semenjak berdirinya berstatus “Perguruan Pencak Silat” dirubah menjadi organisasi “Persaudaraan Setia Hati Terate”. Selanjutnya Soetomo Mangkudjajo diangkat menjadi ketuanya dan Darsono menjadi wakil ketua.

Tahun 1950, karena Soetomo Mangkudjojo pindah ke Surabaya, maka ketuanya diambil alih oleh Irsad. Pada tahun ini pula Ki Hadjar Hardjo Oetomo adalah seorang tokoh pendiri PSHT, mendapatkan pengakuan dari pemerintah Pusat dan ditetapkan sebagai “Pahlawan Perintis Kemerdekaan” atas jasa-jasa beliau dalam perjuangan menentang penjajah Belanda.