Monday, February 2, 2009

Laikit, Dimembe, North Minahasa

Laikit, Dimembe, North Minahasa

History Laikit Dimembe
Mid-year 1770-an, opo Ngangi come from Kulembuai (Airmadidi), together with the opo Wagiu leave for the northern foot of the mountain Klabat to find a place to live / new land. 10 km have been found small rivers, which come with  Travel is a requirement to be a place / land bercocoktanam.

Across the river (lalana) they menderikan dena'u (huts) temporary shelter, and still there for some time before returning keKumelembuai. Kemudiaan few days, while in the afternoon, they arrived back at the hut is to bring some type of plant and invites They opo sanding, one of their colleagues in Kumelembuai who have the ability to hear the signs associated with the habit there, heard a voice like a bird manguni (doyot) and mengartikannya.

About voice manguni bird is a good sign is to open new land there. After getting a good sign of their return to Kumelembuai and invite family, relatives moved to settle in a place that is new. At the same time, they amounted to 9 families .. When they open a new area around the river and find the spring when the spring is always surrounded by trees Deikit (tree leaves resemble banana leaves) and they do not meet the residence before. So when they go to Kumelembuai, they always say that's Wanua Deikit (Village Laikit) Nine families are:

1.Opo Ngangi, Head (Teterusan)
2.Opo Wagiu, Advisor (Tonaas)
3.Opo sanding, Advisor (related to hearing)
4.Opo Tuegeh, Midwives
5.Opo Marentek, Pandai iron
6.Opo Wullur, seer
7.Opo Matindas, divide the task of working
8.Opo Kalesaran, Advisor (related to the vision)
9.Opo Wetik, security guards Until this is still visible in the village Laikit Dimembe

survival of 9 opo as clean village beginning years, see a pig hearts before parties, see or hear the signs that are associated with people's lives didesa Laikit Dimembe, and so forth. In 1981 the village Laikit dimekarkan into 2 villages, with the name Laikit I and II Laikit. Some years later, the village changed into Laikit II Dimembe village because there is didesa offices District Dimembe level.

Laikit meaning of the words have meaning (language TONSEA) DAI = = KI'IIT not niggardly, tight-fisted community that is not so stingy / pinchpenny or a generous people, this is easily visible from the entrance from the outside and settle diarea LAIKIT Data Laikit village head

No description Year Old Year
1 opo Ngangi 1775-1785 10
2 opo Wagiu 1785-1795 10
3 OpoTuegeh 1795-1805 10
4 opo Tuwaidan 1805-1825 20
5 opo Tuwaidan 1825-1845 20
6 opo Wagiu 1845-1871 26
7 opo Wantania 1871-1877 16
8 opo Manua 1887-1890 3
9 opo Ngangi 1890-1903 13
10 Sem Wagiu 1903-1904 1 definitive
11 Simon Sundalangi definitive 1904-1906 2
12 Koloay 1906-1918 12 definitive
13 Sigarlaki 1918-1922 4
14 JJ Rotty definitive 1922-1941 19
15 M Sundalangi 1941-1943 2
16 JJ Rotty 1943-1944 1
17 M Sundalangi 1944-1944 0
18 H manua definitive 1944-1950 6
19 P Wagiu 1950-1950
20 W Wantania 1950-1952 definitive 2
21 M Sundalangi 1952-1953 1
22 G Kaurow 1953-1959 6 definitive
23 A Tintingon 1959-1962 3
24 A definitive Sundalangi 1962-1965 3
25 A definitive Damopoli 1965-1969 4
26 H 7 definitive Wantania 1969-1976
27 E Wantania 1976-1976 definitive
28 I Karundeng 1976-1978 2
29 JJ Damopoli definitive 1978-1983 5
30 H Tuegeh 1983-1983
31 O 8 definitive Rarun 1983-1992
32 S Doodoh 1992-2001 9 definitive
33 A definitive Manua 2001-2007
34. Paul Sundalangi 2008 - now

Data Dimembe village head
1 G Kaurow 1981-1982 1
2 K Ngangi definitive 1982-1990 8
3 W Wagiu 1990-1992 2
4 W 9 definitive Wagiu 1992-2001
5 Johanis Tuwaidan 2001 - 2008
6. Johanis Tuwaidan 2008 - now

Laikit, Dimembe, North Minahasa

Laikit, Dimembe, North Minahasa

History Laikit Dimembe
Mid-year 1770-an, opo Ngangi come from Kulembuai (Airmadidi), together with the opo Wagiu leave for the northern foot of the mountain Klabat to find a place to live / new land. 10 km have been found small rivers, which come with  Travel is a requirement to be a place / land bercocoktanam.

Across the river (lalana) they menderikan dena'u (huts) temporary shelter, and still there for some time before returning keKumelembuai. Kemudiaan few days, while in the afternoon, they arrived back at the hut is to bring some type of plant and invites They opo sanding, one of their colleagues in Kumelembuai who have the ability to hear the signs associated with the habit there, heard a voice like a bird manguni (doyot) and mengartikannya.

About voice manguni bird is a good sign is to open new land there. After getting a good sign of their return to Kumelembuai and invite family, relatives moved to settle in a place that is new. At the same time, they amounted to 9 families .. When they open a new area around the river and find the spring when the spring is always surrounded by trees Deikit (tree leaves resemble banana leaves) and they do not meet the residence before. So when they go to Kumelembuai, they always say that's Wanua Deikit (Village Laikit) Nine families are:

1.Opo Ngangi, Head (Teterusan)
2.Opo Wagiu, Advisor (Tonaas)
3.Opo sanding, Advisor (related to hearing)
4.Opo Tuegeh, Midwives
5.Opo Marentek, Pandai iron
6.Opo Wullur, seer
7.Opo Matindas, divide the task of working
8.Opo Kalesaran, Advisor (related to the vision)
9.Opo Wetik, security guards Until this is still visible in the village Laikit Dimembe

survival of 9 opo as clean village beginning years, see a pig hearts before parties, see or hear the signs that are associated with people's lives didesa Laikit Dimembe, and so forth. In 1981 the village Laikit dimekarkan into 2 villages, with the name Laikit I and II Laikit. Some years later, the village changed into Laikit II Dimembe village because there is didesa offices District Dimembe level.

Laikit meaning of the words have meaning (language TONSEA) DAI = = KI'IIT not niggardly, tight-fisted community that is not so stingy / pinchpenny or a generous people, this is easily visible from the entrance from the outside and settle diarea LAIKIT Data Laikit village head

No description Year Old Year
1 opo Ngangi 1775-1785 10
2 opo Wagiu 1785-1795 10
3 OpoTuegeh 1795-1805 10
4 opo Tuwaidan 1805-1825 20
5 opo Tuwaidan 1825-1845 20
6 opo Wagiu 1845-1871 26
7 opo Wantania 1871-1877 16
8 opo Manua 1887-1890 3
9 opo Ngangi 1890-1903 13
10 Sem Wagiu 1903-1904 1 definitive
11 Simon Sundalangi definitive 1904-1906 2
12 Koloay 1906-1918 12 definitive
13 Sigarlaki 1918-1922 4
14 JJ Rotty definitive 1922-1941 19
15 M Sundalangi 1941-1943 2
16 JJ Rotty 1943-1944 1
17 M Sundalangi 1944-1944 0
18 H manua definitive 1944-1950 6
19 P Wagiu 1950-1950
20 W Wantania 1950-1952 definitive 2
21 M Sundalangi 1952-1953 1
22 G Kaurow 1953-1959 6 definitive
23 A Tintingon 1959-1962 3
24 A definitive Sundalangi 1962-1965 3
25 A definitive Damopoli 1965-1969 4
26 H 7 definitive Wantania 1969-1976
27 E Wantania 1976-1976 definitive
28 I Karundeng 1976-1978 2
29 JJ Damopoli definitive 1978-1983 5
30 H Tuegeh 1983-1983
31 O 8 definitive Rarun 1983-1992
32 S Doodoh 1992-2001 9 definitive
33 A definitive Manua 2001-2007
34. Paul Sundalangi 2008 - now

Data Dimembe village head
1 G Kaurow 1981-1982 1
2 K Ngangi definitive 1982-1990 8
3 W Wagiu 1990-1992 2
4 W 9 definitive Wagiu 1992-2001
5 Johanis Tuwaidan 2001 - 2008
6. Johanis Tuwaidan 2008 - now

Ebook History Permesta

Download now free ebook Permesta history. Here, you will know the kick lunge Permesta rebels spelled out by the central government, but in the end akui.

In fact this is only a ebook, but quite complete. So by reading this book you will get Permesta goal as a nation that does not want the central government. But above that ultimately granted by the central government.

Please note first Minahasa's never a head is always the head. Mangkannya never have Minahasa in the kingdom because of all the people is the head.



Please Download the following link is:

http://www.ziddu.com/download/2932412/sejarah_permestamanadominahasa.blogspot.com.pdf.html

The Minahasa

The Minahasa Asul Usul


Author: Ryker Marvyn




Indonesian, North Sulawesi, Manado. Native tribes there is Minahasa, and from which the original ancestor Minahasa tribe? according to the story of myth, the story is pure myth, sacred and not in any describe. Fathers tribe is Minahasa Dewi Dewa Earth and the sun finally delivered offspring Minahasa, the story is told in the local language and who know only the Walian which is appointed by opo generation - generations. Usually this story told in general at the time of the ceremony Rumages, a story Toar Lumimu'ut. Toar sun god who is always brighten and Minahasa Lumimu'ut Earth Goddess who gives fertility to the land and the descendants of Minahasa.


Following a short story about the myth Minahasa I can tell the story as more information is confidential and only describe the charge of heredity. Due to be told if there will be a lot of questions that will be difficult for example, described further on this Earth Goddess native language Astoreth in the Bible. Sayapun can only be told about any such myths.


Then the ancestors of Minahasa in the beginning of the beginning? if the story based on facts?. From opinion Tandean, an expert in language and letter Ancient China, in 1997 came examine Watu Pinawetengan. Through any posts "Min Nan tou" is there in the stone, he said, tou Minahasa King Ming is derived from the land of Mongolia came to berimigrasi Minahasa. Meaning of Min Nan tou are "the descendants of the Sun King of the island. But strange also known as Ming Dynasty Mongolia are not exactly the Ming Dynasty that the Yuan Dynasty, led the nation Mongols, by Kubilai Khan.


Based on the opinions of experts, among ALC Baekman and MB Van Der Jack is derived from the same race Mongolscheplooi tie with Japan and the Mongols is memiki lipit Mongolia. Indeed, the people familiar with the Mongols lifestyle, fight with the 1 / 2 when the world is led by Genghis Khan, Mongol and the nation does not spread except to go to Manado. Equality with the Mongols in the system of belief can be seen in the original religion Minahasa Shamanism as Mongols. And also led by Walian who directly entered by opo. Shamanism is the religion held firm on from generation to generation by Mongol tribes. Can be seen also in Kalimantan Dayak, and Korea.


However, the Minahasa people is not purely from the Mongols alone, but is a mixture of Spanish, Portuguese, Dutch, and known to be descendants of Jews, but more influenced by Christianity. The actual original Minahasa from the Mongols, the intensity of war, and with the famous Jewish kecerdasannya. Indeed, as a Dutch Jew who go to India only up 1 place of worship in Indonesia, please see the synagogues in Tondano




As we know Manado in Indonesia the process spelled out by foreign nations because very spoiled by the Netherlands and partners. And the very different characteristics with the Indonesian people in general.

Minahasa tribe divided into nine subsuku:

Babontehu

Bantik

Pasan Ratahan (Tounpakewa)

Ponosakan

Tonsea

Tontemboan

Toulour

Tonsawang

Tombulu



Minahasa contain the name of a noble from the ancestors through musyarawarah with the pledge that all Minahasa tou and his descendants will always be harmonious in the spirit of cultural Tumou tou Sitou Timou. In other words tou Minahasa will remain united (maesa) wherever he is based with the nature maesa-esaan (mutual united, harmonious), Maleo-leosan (mutual love and pity), magenang-pool (remember each other), malinga-lingaan ( hear each other), masawang-Sawangan (mutual help) and matombo-tomboloan (contradict each other). This is the foundation of unity tou Minahasa from which all values of cultural traditions native Minahasa (Richard Leirissa, Human Minahasa, 1995).


So even though people have Minahasa anywhere in the end will come back together and, at that time will occur at the end of the era, which no one who can. As opo Karema once the mandate for "the offspring of you will live separately by mountains and jungle. However, there will be a willingness to remain united and successful."

Source:

http://www.rykers.org/minahasa-manado

Tondano Place Tour

Regional Tondano in the province of North Sulawesi save natural tourism potential and rich history.

After a visit to Lake Tondano, forwarded to the square of the city. Large church, the monument to the city warning colossus War Tondano become its landmarks.
Called last quite unique, wujudnya two men with similar clothing Spanish or Portuguese in the past. Selutut black trousers, shoes, boots, white shirt, red jacket and maroon equipped cuff buttons and golden cowboy hat similar to the ribbon at the back.
In addition to the monument is written heroic story of the people against the Dutch colony Tondano. Began in October 1808 when they lift berkonsolidasi weapons, defeat in August 1809 because of lack of food, until 1812 when Tondano rebuilt in Minawanua.

Tondano still in the area, there are graves of Kyai Maja-or often written as Kyai Modjo, the name of the small Muslim Caliph Mochammad - which is located on the top of the hill. He is combative Muslim origin Delanggu, Surakarta Prince Diponegoro who help in the war against the Netherlands [1825 - 1830].

On 17 November 1828, Kyai Maja arrested in the Netherlands Hamlet Kembang Arum, Central Java, and taken to Batavia [Jakarta] before exiled to Tondano, Minahasa. Here, a founder of the Kyai Kampung Jawa Tondano and broadcast in Minahasa Islam and lower self-care knowledge Pencak silat.

Waruga Stone

Waruga, the House will be destroyed by the Agency


Compass / agus susanto

If your lover Asterix comics, you certainly recognize the very capable Obelix carry sebongkah large stone megalitik behind the back. You can terkikik see ulah incompetent Obelix fond of eating itu.Tawa terkikik you will be amazed narrowly click switch does not believe, when you hear the story of how sacred and perkasanya ancient people who lived in the Minahasa megalitik time of up to 150-years ago in a northern peninsula Sulawesi island. They can be trusted to know when their lives will end, and with respect to the lift they own large chunk of stone to their graves.
With the right hand holding the stone disunggi in the head while walking to the place they set as the location of graves, their left hand to catch the fish in the river, with empty hands. After reaching the place they choose, the rock will be the grave of the pembawanya.

Grave stone measuring 50 cm wide and one meter, the length of 50 cm to one meter, and about one meter high called the waruga. Hollow stone blocks, and in the cavity that is the ancient people buried in Minahasa jongkok position. As the top cover, which is used cungkup carved berpahat information or profession or the dead body before death.

Cungkup berpahat or carved animals indicates that corpses buried in the waruga that during his life was a hunter. Cungkup motivated women who are giving birth marks the corpses buried in the waruga was during his life was a midwife. Meanwhile, some cungkup the pattern indicates that people at once buried in the waruga is a whole family, and buried the dead one by one.

There is also a plain cungkup, carving and sculpture without any. Cungkup plain waruga indicates that age is much older than other waruga, more than 1200 years. At those times, culture and carve carve cungkup profession with the information or not "ngetrend".

In each waruga, the corpse buried in a position jongkok on the property stock tombs, which can be a big knife, bracelets, beads, plates, rice, money gang, bowls, spoons, kolintang, and a few other things. However, there is now no longer stock items that can be grave found in waruga, because the things that have been secured in the museum.

In the ancient language Minahasa, said waruga is a combination of two words, namely Wale and maruga. Wale means home, and maruga means that the body will be destroyed. Meanwhile, the position jongkok corpses buried in the waruga closely related to the position of the baby in the womb jongkok mother. Filosofinya, the human life with jongkok position, and should end with a live jongkok too. In the local language, this philosophy is called whom.

In all around 1,700 Minahasa waruga spread in some complex waruga, which are concentrated in the north Minahasa. Most of the soldiers waruga is a grave war (waraney) and community leaders (walian). Two complex waruga largest complex waruga Airmadidi Down and complex waruga Sawangan. Both are in Minahasa regency, North Sulawesi.

At the bottom there is a complex Airmadidi 153 waruga, with waruga died termuda dated 26 July 1947. As many as 152 waruga park in line with a distance of 10 inter-waruga about 2-3 meters. A waruga largest stand alone in the front, on a permanent pendopo. Waruga is grave opo Wagiu titled Timani Oeng Koemelemboeai, which means in the language Tonsea inventor of the village's water shed in the land-which was then called Airmadidi.

The local people believe, opo Wagiu was one of nine dotu (Toar Lumimuut envoy, the ancestor of the Minahasa). Watu in Pinawetengan, Toar Lumimuut ordered ninth dotu to spread to the region for nine each to lead a tribe. However, to date not a single official who is also a record ninth dotu just that.

According to Johan Mandagi, interpreter lock complex waruga Airmadidi found the bottom end of April, to 153-waruga is still in the initial position when waruga-waruga found that, without changes and move the location. Restoration in 1998 only to take stock of these graves, which are stored in the museum which is located on the complex waruga.

Now, the only waruga opo Wagiu the stock still has grave.

At the museum, which made the pickup (in the form of a wooden house), things have only historical kresek plastic wrapped black and digeletakkan on the floor. Among the items taken stock of the grave waruga that, Johan shows indicate the number of gang money year 1650.

There are no fences that encircle the museum, there is no glass shelves for memajang historic objects, and there is no electricity to illuminate the museum. "I believe there KKN (corruption, collusion and nepotism) in the restoration of 1998. Ngana Try to see yourself, the goods are not maintained. If the night darkness. Let alone, if people lost stolen, torang have a reason ... out the dark, what more? " said Johan, who has 23 years to become an interpreter in the key there.

In addition, to Johan, complex waruga not have latrines, as promised at the beginning of the restoration project. "Tourists come-tourist numpang should dispose of water in the house of a resident, loans de pe toilet. If so steadily, making it the toh?" sambungnya.

***
SEKITAR four kilometers from the complex waruga Airmadidi Down, there are complex waruga not maintained in Kelurahan Raprap. There stood 33 waruga, most of which have been closed ilalang and honeysuckle. From cow dung is still wet to dry berserak already here and there. A barbed wire fence waruga complex that is already inclined and disorganized. Among waruga-waruga that, there are waruga berukirkan name opo Mingki Koemekoko. That is the only one that has waruga name.

According to local youth named Kris Karamoy, local government and citizens Raprap not take waruga it. "Previously, there Opa Maxi Wenas that the waruga-waruga this. Sepeninggal Opa Maxi 2001, which does not have them. The devout worship here, so it does not take waruga-waruga this. Waruga considered to be related to things mystical," he said .

According to Kris, waruga-waruga in Kelurahan Raprap is waruga-waruga in Minahasa. Initially, waruga-waruga is in District Airmadidi. Just around the year 1970 waruga-waruga was collected in Keluarahan Raprap. "It was the initiative of Governor hv Worang, who have great concern to the ancient customs Minahasa," said Kris.

Although already devout worship and it is the reason local people neglect waruga complex that, to this day people still believe Kelurahan Raprap will savor parasite that grows on trees Dudi. Parasite can only grow on trees Dudi, who have exactly the waruga opo Mingki. Parasite that is not found on other trees around the tomb complex of stone, which is dominated by trees and duku-complexioned.
***

Unlike the complex Airmadidi Down, complex waruga Sawangan following museumnya is already well. If you think the name Sawangan are associated with a region that is also called Sawangan in Bogor (West Java), you are correct. Sawangan name in the Bogor is derived from the name Sawangan in Minahasa, which means living gotong royong. Local leaders who called Jusuf Mantiri who brought to Bogor Sawangan name, making it as the name of a region of rain in the city.

In the complex waruga Sawangan waruga there are 144, including waruga Jusuf Mantiri a glass wall. Interpreters key Sawangan waruga complex, a large well-named Olce Kambong explain, to the 144-waruga that come from places different. Waruga-waruga is collected and incorporated in the government complex in the year 1817.

With fluent Olce explain, starting from 1800 corpses in funeral waruga prohibited the government, because at that time began to spread typhoid and cholera. "Feared, the seedlings died transmit typhus and cholera, through which there is a rift between the agencies waruga and cungkup waruga. At the same time also, the Christian religion that requires a dead body buried in the ground began to spread in Minahasa," he said.
In Sawangan, there is still waruga bercungkup plain (no carving and sculpture), which is aged around 1200 years. Meanwhile, the cungkupnya motivated waruga aged 400-500 years. One of the waruga there have motives cungkup women are giving birth. "That does not mean the corpses died at birth, but throughout his life he was a midwife (midwife). Until now, mothers are often difficult to obtain offspring berziarah in waruga midwife, and given the ease of seeking to get the child.

Many terkabul application, "said Olce.
You can imagine how perkasanya midwives, a woman walking the cobblestone sebongkah to kuburnya own?

Waruga, tomb stones in the Minahasa

Airmadidi. Merunut name, 'Airmadidi' means boiling water. The name given a nutritious hot springs clean skin. A place near the legendary Tomohona - about one hour from Manado, the capital of North Sulawesi province - where there have been nine nymph bathing at full moon and one of them to lose their shirt can not be returned to heaven, I remind the legend Nawangwulan and Jaka Tarub Folklore in the treasury Java.

But my interest here is not bidadarinya, thus burying kunonya period. Precisely located in the area Airmadidi bottom. In this place, there are complex funeral pre-Christian or Christian period before entry to Manado, which is called waruga.
A box-box tomb made of stone and not planted in the ground, but placed on the terrain. Can be rectangular shapes or cubes, with a height of around 150 cm above the ground. On the roof be chiselled various decorative face that men, gods and the roof of the house.

According to local belief at that time, the person died must be 'returned' to the afterlife as its position in the womb. Until they do not lie recumbent, but made in conditions such as embryo, which is called the prison or foetal position.

Sort-order, and was purified clay charms and offerings. So diarak around the village three times symbolizing perpisahannya with the temporal world, and made its position as fetus and to include in its waruga goods kesehariannya assistants. Such as weapons or traditional peranti work. Also included gold jewelry and a variety of trusted he will remain in the new use later.

Society continues to use this area as a burial waruga relatives around them until the 17th century. Ended when the new Dutch government to ban the tomb when waruga with disease outbreaks, suspected of the colonists came from endeminya Jasad that is not buried in the ground.

Crocodile Stone, Stone and opo culture Bantik

Tourism Potentials The Ignored

Feel magical Stone Farming

By: Harold Rarumangkay Budi

Photo Stone Farming


Please click to enlarge picture.


Malalayang who inhabited community Bantik tou, the quiet that has a mystical legend about a rock called Batu Buaya. Trace the history of that era is suspected of BC and have not left this. Saving a strong attraction. "Cost of selling" the same as the Stone Pinabetengan. Even a number of stones that are considered Malalayang Bantik be lucky in this store a million magical stories nuanced history. Bantik magical stories or general tou Minahasa very day with no less terrible story pewayangan as in the story or legend Joko Tingkir.



For its own citizens Bantik tou known several historic stone; among Batu Buaya, Kuangang Stone, Stone opo. Farming is a stone shaped like a crocodile. This stone is located in the village Malalayang One, while Stone Kuangang in Kelurahan Malalayang One West and Stone opo in Kelurahan Malalayang.



Batu Buaya legend better known as the war between two tribes in Minahasa on the relic. Ie; Tonaas Tonsawang with Tonaas Bantik. Meanwhile, Stone and Stone Kuangang is opo be lucky stone. Many of the historical events strange stones are believed to have magical power of this. In fact, according to local village residents, not infrequently a number of important officials in the country have visited wangsit here.

Malalayang who inhabited community Bantik tou, the quiet that has a mystical legend about a rock called Batu Buaya. Trace the history of that era is suspected of BC and have not left this. Saving a strong attraction. "Cost of selling" the same as the Stone Pinabetengan. Even a number of stones that are considered Malalayang Bantik be lucky in this store a million magical stories nuanced history. Bantik magical stories or general tou Minahasa very day with no less terrible story pewayangan as in the story or legend Joko Tingkir.



For its own citizens Bantik tou known several historic stone; among Batu Buaya, Kuangang Stone, Stone opo. Farming is a stone shaped like a crocodile. This stone is located in the village Malalayang One, while Stone Kuangang in Kelurahan Malalayang One West and Stone opo in Kelurahan Malalayang.



Batu Buaya legend better known as the war between two tribes in Minahasa on the relic. Ie; Tonaas Tonsawang with Tonaas Bantik. Meanwhile, Stone and Stone Kuangang is opo be lucky stone. Many of the historical events strange stones are believed to have magical power of this. In fact, according to local village residents, not infrequently a number of important officials in the country have visited wangsit here.

Minahasa Kawanua customary in Jakarta

ADAT Minahasa & CULTURE
KAWANUA COMMUNITIES IN JAKARTA

Community Kawanua Jakarta became the spearhead of perkem-Cultural bangan Minahasa. Views and attitudes berseni culture between Minahasa Kawanua who was born in Minahasa Minahasa berayah-mother, (classification "A"), with different kawanua born outside Minahasa pro-father or mother, grandfather grandmother who is not the Minahasa, exogamy (classification " B ").

Kawanua classification "A" feel as the main heir berseni in Minahasa culture, they feel entitled to take advantage of the art and culture for personal Minahasa in various forms and names as leaders kawanua (Tonaas).

Kawanua classification of "B" feel as the heir number two in berseni Minahasa culture, but terjangnya kick in the art and cultural activities Minahasa their purpose without the dedication of a high, without mengexploitasi desire for personal interest, they only find a name for himself as a sanction "People manado "derivative Toar-Lumimuut.

Thought berseni culture Kawanua classification "A" beraliran Ortodox-classical still keep the actual elements in the long tradition reservoir heart. Only because of their high intelektualitas it will not appear and the influence of Christian Culture in Minahasa culture that replaces the original.

Minahasa Christian culture actually shaped European culture. When they see the Minahasa Traditional use areca nut and betel-Tawa'ang thought they would then blossomed to tridisi long period.

Kawanua classification of "B" classic-conventional beraliran the place of art and culture Minahasa as required in the knowledge that kuasai. When viewing offerings Traditional Minahasa, Tawa'ang and betel-areca nut, do not cause gejola contra bathin or Christian. They considered it as a traditional ceremony in the same all over Indonesia, as a tourist berposisi where betel-areca nut is part of the art pertujukan.

The author has been observing the behavior and the way some leaders thought Kawanua Jakarta since 1986 KKK organizations in the Foundation for Culture and Minahasa. Including the Kawanua Classification "B" is Alex Kawilarang (Alm), Dr. Paat Gerard (Alm), Julian Walandouw, Ps. Paat Alex (Alm), Benny. Mamoto J., and Alfred Sundah. Meanwhile, the incoming Kawanua Classification "A "Ventje is Sumual, Jessy Wenas, Bert Supit, Dr. HAR Tillar, Benny Tengker and Jappy Tambajong (Remi Silado).

At the seminar Supranatural opo-opo pemakalah with single Bos Mawikere Hotel Indonesia in 1989, Alex Kawilarang (Alm) does not give any comment and only as a listener, Ventje Sumual attempt to give a little feedback and analysis. As we know knowledge opo-opo among Military Kawanua very thick since the war for independence until Permesta upheaval.

Dr. Gerard Paat find Minahasa theory to develop the arts in Jakarta since before KKK stand, even if it does not have the ability but do it in practice. Jessy suggested Wenas develop dance kebasaran (Cakalele) in Jakarta that he is entitled to, or in this paper Jessy Wenaas enter classification "A".
1986 Julian Walandouw so the head of the executive seminar War Tondano in the meeting and deliver the money directly operational Rp. 500.000, - although diperingatkan by Bert Supit with advice in the seminar that the War Heroes Saranpung and Tondano Korengkeng can appear as a traitor. Finally, the results of seminars in all publish in the form of books with author Bert Supit Julian Walandouw but does not feel wronged.

Paper seminars on the Minahasa any posts Ps. Alex Paat very different from any posts DR. HAR Tilaar albeit on the same theme. Ps. Alex Paat (Alm) material difference to the people in Minahasa, elements of the original culture, Chinese culture, Spanish and Dutch culture and eating patterns, establish the characters Minahasa.

DR. HAR Tilaar a lead on the identity, quality and the religious for the future, do not need to say how the establishment of the Minahasa people in the past.

Benny Tengker considered important publish Ceritera Toar-Lumimuut any posts Engelin G. in 2007 on behalf of the KKK he said was written with guidance ancestor.

Benny Mamoto do pegelaran Maengkat with libretto Karema, Toar, and Lumimuut in Tompaso-Pinawe tengan in July 2007 as a performance art.

Alfred Sunda spent from their own pockets to raise and promote Kolintang Music Maengket through the studio and "Kadoodan".

Jappy Tambajong (Remi Silado) do business Pagelaran drama "Toar Lumimuut" almost every two years to do that in the last building in Jakarta Art in 2005.

Jessy Wenas lead Minahasa Traditional Events "Sumawut Tawaang, Rumiker U Roko 'and Suma U Santi" in the appointment of KKK on 2 February 2008 in Jakarta and in the event of Year 100 Warning Danowudu, 11 May 2008 at Danowudu, Bitung.

Megalit Minahasa Manado

Introduction

Minahasa, as one of the regencies (districts) of North Sulawesi Province, is one of the findings megalit warehouse in the eastern Indonesian region. The types of tinggalan megalit found in this area is a grave stone box (waruga), menhir (Watu-tumotowa), a stone mortar, and stone bergores. In addition, other megalit found objects such as sculpture menhir, dakon and stone altar stone. Megalit findings in North Sulawesi has been examined by some researchers, such as CT. Berthling writing "De Minahasische Waruga en Hockerbestattung" NION vol XVI in 1931, and the CIJ. Sluijk with the writings "Tekeningen op grafstenen uit de Minahasa." In 1976 Hadi Moeljono and colleagues examine waruga in several areas in Minahasa finding and writing in the News Archeology Research (bap) No.3 1984. Next, the researchers from the National Research Center of Central Jakarta and Manado Archeology has conducted a series of research objects megalit, since 1993 until now.

Megalit is tinggalan the form of objects or buildings (Monument) from the culture of the use of stone as big (material). This culture began to spread in Indonesia, together with the dissemination of culture through the migration of Austronesian tribes nations that use the language Austronesia. This area of culture, among others, Korea, Japan, Formosa, China, Southeast Asia, including Indonesia, and spread to the Pacific region. According to the experts there are two routes to the spread of megalit area in Indonesia, namely: through the western entrance to the west of Indonesia, and through the north of the entrance to the eastern Indonesian region. Megalit in Minahasa seems to go to this area through the north, and then spread to the eastern Indonesian region. Kebuayaan Megalit in Indonesia to leave the building or object in the form of menhir, dolmen, berundak terrace, chest tomb stone, stone sculpture, statue menhir, sarcophagus, a stone mortar, stone bergores, dakon stone, and stone altars, and others.

Source: www.petra.ac.id


Article 1: Megalit And Sebarannya in Minahasa

In general, the objects were found in megalit Minahasa can be divided into several types of megalit namely: chest tomb, menhir, mortar stones, stone bergores, altar stone, stone sculpture and stone dakon or statue menhir. Tomb stone at the box Minahasa called in the local language with the term waruga. Things tinggalan megalit this is a very dominant in Minahasa. Type megalit the other is menhir. Estimated menhir called in the local language with the term Watu tumotowa initially megalit is also an object that is dominant in Minahasa, and serves as a sign of an area or village. In general, menhir of this region is very simple and are not intensively, and even many that are not done at all its forms so that the same form with alamiahnya, the likelihood is that many menhir used and used for other purposes Lumpang stone megalit other type is found in Minahasa the south. as well as stone bergores, which although not finding much, but it is important that tinggalan. The types of megalit the other is a stone altar, and dakon stone statue or stone statue menhir is also found in the megalit Minahasa. The types of this kind megalit not many in number and area sebarannya is also very limited.
Article 2: Waruga


Waruga Airmadidi


Waruga Sawangan

Waruga is a local term for tinggalan megalit including the type of litter in the grave stones in Minahasa. This object consists of two parts, namely the body and part of this section tutup.Kedua each made from a piece of stone (monolith), segiempat generally shaped box (cube) for the body and only a few segidelapan shaped or rounded. In addition, part of the roof resembles tutupnya home.




Contents Waruga

Waruga this function as a venue for the graves of the dead in one family. Each is estimated to be waruga bury some of the family members who died. In waruga normally found in bone-human bones associated with other objects such as ceramic china, jewelry and metal tools and beads. Bone-bone is the remains of human bones that have been buried along with the stock kuburnya consisting of: plates, bowls, and the types of other ceramics, bronze bracelets, necklaces bronze, bronze knives, bronze parang, beads, and other so forth.

Most decorated waruga both the vessel and the tutupnya. The types of hiasannya of human motives, motives plant distilir (runner-suluran), motif geometry (lines, triangle and others), animal motifs, and so forth. Decorations that attract people from waruga is straddle and people who are giving birth. Among waruga have a large enough size that is: 1.5 m high container, place 1 m wide and 1.45 m high close, so that the overall level reached almost 3 meters. Chest tomb stone which is called the Minahasa waruga achieve overall number of 1335 units.


Waruga in the Village Kawangkoan

Waruga in Minahasa spread in almost all areas of the regencies Minahasa namely: Working Area Tonsea, Tomohon, Tolour, Kawengkoan, and Amurang. Working Area in Tonsea, waruga found in the village Kokoleh, Likupang, Wangurer, and all the stones to include in the District Likupang; Matungkas in the Village, Paniki Top, Bottom Paniki, and Tatelu in District Dimembe; Airmadidi Down in the Village, Sawangan, Kawengkoan, Kolongan, Tanggari, Kuwil, and in Maumbi in District Airmadidi; in the Village of Gross, Tumaluntung, and in District

Waruga Sawangan

Kauditan KEMA. Waruga also found in the Working Area

Waruga Sawangan
Kawangkoan namely: in
the Village Palamba, Winubetan, Nimawale, and Tompaso in District Langowan; and in the Village Kaneyan in District Tareran; also in the Village kiawa, Kayuuwi, Kanonang, Uner and Talikuran in District Kawangkoan; more than that in the Working Area is found waruga dim District Sonder.



Waruga in
Village Kawangkoan

Working Area in Tolour waruga found in the village and Nimawale in District Koya Tondano, and in the Village of Kakas in District kakas. Working Area in Waruga Tomohon found in the village Kakas kasen, Woloan, Tara-Tara, Kayawu, Matani, Kolongan and in Lansot Tomohon in District, and in the Village Lolah and Ranowangko in District Tombariri. Working Area in Amurang waruga found among others in the village Lelema, Popontolen, Popareng and tumpaan in District Tumpaan; and Rumoong Down in the village in District Tombasian, and in the village of Radey, in the District of Tenga.

Article 3: Watu Tumotowa


Waruga Airmadidi

In the local language, menhir called Watu tumotowa, upright stone that is used to mark the development of a village or group of members of the community or communities in a region in Minahasa. Menhir here is usually a vertical-shaped stone monument. Most of the menhir in this region does not manufacture the hands of man, that in accordance with the simple form of the original (natural) and not berhiasan. Watu tumotowa or menhir that found in most small Minahasa namely: high 20 - 50 cm, diameter 15 - 30 cm. However, there are also large enough menhir is found in the village Lelema in District Tumpaan, the size of about 200 cm high and the width between 20 -40 cm. Menhir or known as the Watu tumotowa in Minahasa found this a number of 61 units.



Waruga Airmadidi

Watu Tumotowa or menhir found in several places in Minahasa, namely in the Village Kiawa in District Kawangkoan; Tincep in the village and village in Leilem District Sonder; Motoling in the Village, Kumelembual, Mopolo, megalithuan Lama, Wakan, Raanan old, Lompad, and in Makasili kecamatan Motoling. Watu Tumotowa also found in the village Lelema, Popontolen, Sulu, Paslaten, Popareng, and the Village Tangkuney in District Tumpaan; Rumoong Down in the Village, Pondang, Pondos, and Tewasen in District Tombasian, and in the Village Radey, Tenga, and Pakuweru District in Tenga . In addition, the District Ratahan, namely in the Village Liwutung and Poniki, and in the Village Tinoor and Kayawu Tomohon in the District, and in District Tondaro has found that some menhir called Watu tumotowa is. Similarly in the case Kodya Manado on the site in the stone Sumanti Ares Tikala handed in the District, also found the Watu tumotowa.
Article 4: Lesung Stone


Lesung Stone
Village Malola

Lesung stone found in most of the southern part of Minahasa. This object made from a single stone (monolith), in some kind of shape. One of the stone mortar Minahasa's interesting is that like the cormorant (vessel to boil rice), has the physique and the size of the sunken 55 cm high, the base diameter 50 cm, diameter of the body (the basin) 40 cm, diameter 60 edge cm, diameter 20 cm mouth hole, and the depth of 30 cm hole.



Lesung in stone
New Village Tompaso

There is also a stone mortar Minahasa the shape of such, but the size of higher and slim, so that more resembles Tifa (drum from the eastern part of Indonesia). Lesung the other stone is a globe-shaped with a hole at the top of it. Lesung the shape of this kind are

Lesung Stone
Village Pontak

usually smaller size of the mortar

Lesung Stone
Village Pontak
shaped
boiler or Tifa. In addition, there is also a cylindrical mortar sized such as mortar-shaped boiler. Overall stone mortar were found in 32 pieces of Minahasa.

Lesung stone found in most Minahasa region in the south of the village Karimbow, New Ranaan, Pontak, Poopo, Motoling, Tonday, New megalithuan, Mopolo, Malola, and Ranaan Lama in District Motoling; and in the Village of Bitung and Lewet in District Tombasian, and in District Tenga, as well as in New Tompaso. All included in Working Area Amurang. Meanwhile, in the Working Area Ratahan found in a stone mortar Ratahan District and in District Tombatu.
Article 5: Watu Pinawetengan


Watu Pinawetengan

Megalit other type of interest, which is located in Minahasa bergores stones were found in the District Tompaso. By local stone is called the bergores Watu pinawetengan. Bongkahan stone is a large natural stone, so that the shape is not uniform. On bongkahan stone there are scratches, scratches various patterns made by human hands. Scratch-scratching that have formed a human image, like male genitalia, female genitalia describe, motifs and lines and patterns that are not clear meaning. Experts suspect that stroke-stroke is a symbol associated with the trust the community's support megalit culture, namely the belief in the spirit of ancestors (fathers) who have seen the strength of its magical set and define human life in the world. Therefore, people must do rites of worship to obtain a safety or to obtain what is expected (such as the success of the harvest, or reject marabahaya dispel disease) by using large stones as they worship.


Local people believe that the stone was the place where the leaders bermusyawarahnya community leaders and descendants of the original Minahasa Toar & Lumimuut (the ancestor of the Minahasa) in the past, in order to divide the region into six groups of ethnic tribes who belong to the people in groups ethnic Minahasa. To this bergores stones that have been found in Minahasa, a new pinawetengan Watu, there Kawangkoan work in the area but the findings can be considered as a quite important and can be included as historical monuments, especially the history of cultural community Minahasa
Article 6: Altar Stone, Stone Dakon And Arca Menhir


Portrait Stone / Menhir
Overlapping kecamatan

The types of megalit the altar consists of a stone, stone dakon, and the statue menhir in Minahasa role does not appear so prominent. This is evidenced by the number of finding that is not too big and sebarannya a limited area. Altar stone is a stone bongkahan quadrangular or rounded often does not even uniform, which has the flat, especially at the surface (the top) so that the shape resembles a table. Mengalit this type usually used as a means to perform the ceremony liturgy by the people who have faith in the spirits of ancestors.

Until now there are nine new altar stone that has been found in Minahasa. Similarly dakon like stone, is also a tool for the ceremony to the spirit of seeking the help of fathers in order to obtain good harvests and fertility of land expect. Dakon this stone made from stone bongkahan are holes as well as the plaything dakon. Minahasa dakon in stone only found as many as six only.


Flat stones Berdakon
Village Pontak

The findings of a statue megalit other menhir. Also usually made of stone shaped like a single upright stone (menhir), but at the top was like a human being, with the head and the face and body, while his leg is not described. Menhir statue is intended as a depiction of the ancestral dikultuskan. Things are usually also the means to perform the ceremony to worship the spirit of the ancestors. Menhir statue in Minahasa who has found is as much as two.


Types of Stone Altar megalit, dakon stone, sculpture and menhir such were found in some places it in Minahasa. Such as stone altars were found in some villages, which is in District Motoling, in District Tombasian and on the site in Batu Sumanti Kodya Manado; dakon rock found in several places in the District Motoling, Tompaso District, and in District Malalayang; while only a stone statue found Kiawa in the Village, District kawangkoan and Sendangan in the Village, in the District Tompaso.
Article 7: Closing

Minahasa region tinggalan megalit have a rather large and interesting to learn or further examined and developed world for the sake of science, education and tourism. Empowerment efforts need to be tinggalan-tinggalan megalit in Minahasa this through research, maintenance, and utilization for tinggalan-tinggalan it. In order to empower it would study this region megalit against Minahasa megalit is a need to implement the strategy. This study aimed to learn of (distribution) and the relationship (relationship) of tinggalan-tinggalan megalit that there is in Minahasa. To note in this study are of objects from these sites and megalit, and the relationship between objects with the objects, and between sites with the site, and the relationship between objects and sites with the physical environment. This study, learn the relationship artefacts in space (that is, sites or areas) and also the relationship between the various elements and the environment in space. For that effort as the empowerment of cultural heritage in the past, North Sulawesi, which is related to the empowerment of the world of science, education and culture, and tourism and the welfare of the people, then:
Need to be done in Minahasa cultural revitalization for the benefit of the wider community with the empowerment of cultural heritage megalit.

Minahasa Megalit need to be divided into five (5) of the region, and in each group can be selected a strategic location as a center for information megalit region.

At the center of the information that each needs to build a "Garden of ancients" which contains the information and the collection of replica objects megalit from each region, as the teaching-learning materials and cultural tourism object.


Groups in the Minahasa region megalit that include:
Megalit Tonsea with the center in Airmadidi
Megalit Tolour with the center in Tondano
Megalit Tomohon Kakas in the center-Kasen
Megalit Kawangkoan with the center on the Site Pinawetengan Watu
Magalit Amurang with the center in Amurang.

With the implementation of the strategy of the study group and the division of this region megalit, each expected maintenance and utilization of research objects in Minahasa megalit will be more effective, and clarify the pattern of the background and the existence of the objects in this region. This strategy is expected to support four key policy directions of the development of national culture, namely the Directorate General of Culture:
intensifying the role of culture as jatidiri nation,
cultivation of creativity,
information center of the Indonesian culture, and
increase achievement in the international forum (Sedyawati, 1993).

Besides, this strategy is the penjebaran of five major research themes which is a policy of archaeological research in Indonesia, namely:
process and the flow of migration,
the process of cultural contact,
the process of adaptation and growth of the local culture (local genius),
occurred during the process and cultural diversivikasi, and
the process of cultural integration in the national scope and perspective (Ambary, 1993).

Article 8: References

Ambary, Hasan muarif, 1993. Development of Resources, Evaluation Research Archeology, Yogyakarta, National Archeology Research Center.

Clark, David L, 1997. Spartial Information In Archeology, Spatial Archeology, Academic Press, London, pages 1-32.

Duff, Roger, 1970. Stone adzes of southeast Asia, Museum Bulletin no. 3, Chirstchurch, New Zealand.

Geldern, von Heine, 1945. Prehistoric Research in the Netherlands Indies, Science and scientists in the Netherlands Indies, New York, pages 129-167.

Heekeren, HR van, 1972. The Stone Age of Indonesia, VKI, 62, 2nd Revised Edition, The Hague, Netherlands.

Hodder, Ian & Clive Orton, 1976. Spatial Analysis in Archeology, Cambrige University Press, London.

Moendardjito, 1995. Study Area: The Strategic Research In Archeology in India Today, Man In Space: Area Studies in Archeology, periodic Archeology Th. XV, a special edition, Yogyakarta, pages 24-28.

Sedyawati, Edi, 1993. The National Cultural Policy Development and Future Research in Archeology, Evaluation Research Archeology, Yogyakarta, National Archeology Research Center.

Soejono, RP (Editor), 1976. Jaman prehistory in Indonesia, the Indonesian National History, Jilid I, Ministry of Education and Culture.

Sukendar, Haris, 1976. Objects archeological In Palu (Central Sulawesi), Kalpataru Archeology Magazine, National Archeology Research Center, Jakarta.

Yuniawati Umar, Dwi Yani, 1996. Waruga correlation and Lumpang Stone. Start a study and Case Studies in Minahasa. Indonesia prehistoric Seminar I.

The Church of Minahasa GMIM

Church Minahasa


Struggle and hope
Psalm 73

Worship Leader: Alex Papay PDM
Music suite: Mr. Vic de Vries
Assistant officers: The Mother Church of Minahasa
Coordinator: Sexy spirituality




Liturgy Sunday, February 4, 2007
14:00 hours to complete.
De Goede shepherd Kerk
Van Boshuizenstraat 420-422
1082 BA Amsterdam Buitenveldert
Congratulation DATANG
Officials: Happy day and happy to meet again Sunday in the worship of the Church Minahasa. Day of worship is led by Mr. Alex Young Priest Papay. Music suite: Mr. Vic de Vries. Assistant officers: The Mother Church of Minahasa. Coordinator: Sexy spirituality. As always, please phone is turned off temporarily, so that does not detract from the congregation. To start praying, I invite Mother, Father, and all rise and stand and we sing ballad Church 353: 1 & 2 Soft Truly the Lord Jesus Calling.

1. Surely the Lord Jesus called soft,
call me and you.
He was concerned about waiting Look,
waiting for me and you.
Ref.: O let go, you are tired,
let's go!
Surely the Lord Jesus called soft,
"You let that go astray!"

2. Do not hesitate, take your Lord,
and I invite you.
Do not be reluctant to accept the love,
against me and you. Ref.: .....

Ordination AND SALAM
Priest --- (Church sat)

Carol for the King 465B Indah RencanaMu
RencanaMu beautiful god, in my life
Even though I do not know and I do not understand all jalanMu
Previously I did not know God, heavy kurasakan.
Suffering from heart and not my face all powerless.
Ref.: But I understand s'karang. You can with me.
Now I see kumerasakan and beautiful rencanaMu;
But I understand s'karang. You can with me.
Now I see and I feel beautiful rencanaMu
NATS leader (Priest)
Hebrews 10:22-25
"Therefore let us face God with a sincere heart and a firm faith confidence. Because our hearts have been cleared from the evil conscience and our bodies have dibasuh with the pure water. Let us stand firm on the recognition of our expectations, because he, who promised, faithful. And let us consider each other so that we encourage each other in love and work in both. We do not flinch from the meetings we worship, as dibiasakan by some people, but let us exhort each other, and the more zealous to do the draw on the day of the Lord.
Confessor (Officer)
NEWS & gift PENYELAMATAN NEW LIFE (Officer)

Choir / VOCAL GROUP / SOLO

The Lord FIRMAN

DOA (Priest)

Scripture readings: Psalm 73 (The Bhs. Indonesia and the Netherlands)

Carol for the King 87 Let the Earth Berlalu
Let the earth will pass away,
biar months lusterless again.
Let the heavens will fluctuate,
no sun is shining again.
But God Yesusku
never broken a promise.
All the difirmankanNya
will surely fulfilled.

Sermon: Priest
Carol 973:1 for the King of Love

1. Way of life is not always without a dense fog.
But the real love of God in a timely manner.
Maybe the sky is not visible, by a thick cloud.
In atasnyalah membusur. P'langi y ang eternal love.

Ref:. Exhausted rain looks p'langi
What a firm promise.
Behind grief awaits.
Love P'langi Lord.

Confession (pronounced together)
--- (The church was founded)
Officials: "..... Jesus Christ, who even in the form of God, does not consider equality with God as the property that must be maintained, but was clear his own self, and take the form of a servant, and to be the same as men. And in the circumstances as a man, He was humble Himself and became obedient unto death, even death on a cross. That is very elevated God grant him and to him the name above all names, so that in the name of Jesus genuflect all that is in the heavens and the earth above and below the earth, and every tongue confess that Jesus Christ is Lord, "the glory of God the Father! "(Philippians 2: 5-11)
--- (The Church of sitting)
Two Old Friends sing 173:1 & 3 Do not You Scared.

1. Do not be afraid, I was.
That notwithstanding, remember God's promise
That was b'ri hibur if not happy.
More also give strong
When you enter the war.

Ref.: I did not
I never
Klak leave or give it
Not even once.

3. Although difficult to apply and blot
Although the storm with sukarnya;
But the promise of God stay fixed
Let sing
Although in the glap night. Ref. ...
Offering
Call offering
Officials: While remembering Psalm 50: 14, "Persembahkanlah gratitude to God as a sacrifice and bayarlah nazarmu to the Most High," we persembahkan acquisition that God gave to us, to help the development of the Church of Minahasa and help the poor fellow. And if we still have a vow, remember that God will keep watch and observe our hearts.

While the church collection bags distributed we ballad singing of the Church 387: 1, 2 and 3 'How I wonder God Memb'ri

1. 'I wonder, would God memb'ri with rahmatNya
and Christ will redeem the lowly bagaiku.

Ref.: The 'I know that kupercaya
and I believe 'is power
He maintain that kutaruhkan
until the day soon!

2. 'I wonder, by rahmatNya believe in my heart
and by the power of soul SabdaNya also tent'ram. Ref. ...

3. 'I wonder, by the Holy Spirit' I realize dosaku
and in whom the Word kukenal Redeemer. Ref.: ....

DOA offering
Officer: Thank you, thank God for karuniaMu and observations and penilikanMu up our hearts, so we can give what we've got from you also. Ajarilah us so that we can always provide the correct, real, and full of joy, both in excess and we lack. Strengthen memory, heart and soul we can to help alleviate the burden that they lack. Bless the efforts of the Church in Minahasa this, so that we can always glorify NamaMu. Amen.
Choir / VOCAL GROUP / SOLO
DOA SYAFAAT (Priest)
(Personal Prayer followed ended with Our Father Prayer)
CLOSING NYANYIAN --- (Church stand)

Opo Wananatas
Opo wananatas e, tembone semengalei-ngalei
Tembone semengalei-ngalei, pakatuan pakalawiren
Kuramo kalalei sky, tentumo kalalei untana
Kuramo kalalei untana, tentumo kalalei taintou
Nikita intou karia, veevee mapasusuat uman
Eni mapasusuat uman karia wia the opo wananatas
Si wananatas opo. Sia simatau ampeleng
Sia simatau ampeleng, mamoali wiam bawo untana.

Deputation and blessing
Priest

Church:
......... ............ Amen Amen Amen.

Worship of the Church again finished sit quietly to listen to the palakat / announcements.

PALAKAT / ANNOUNCEMENT
SALAM DAMAI & SEJAHTERA
Priest of the Church shake with Alex Papay and fellow with the Church.
Entertaining KASIH

Langowan inclusion of the Christian religion

1. Before the entry of people trust the Christian Religion
Before the entry of Christianity in Langowan, Minahasa people have adopted a trust or in other words already are.

For the matter of religious life that the population be set someone called Walian. In the northern Minahasa (Tombulu, Toulour, Tonsea) which is the most Walian is male, while in the south including Langowan (Tountemboan) wanitalah which the Walian.

In alifuru religion they believe in the power in the hands Khalik, where the arrival of Johann Gottlieb Schwarz Langowan, he witnessed their own ways of Langowan run Alifuru religious ceremonies, among other ways to give their offerings to God that they call Empung or Amang Kasuruan or the Andangka (OPE).

2. Pengkristenan Langowan is part of Pengkristenan Minahasa
Based on this case, it appeared that efforts by pengkristenan been a Pater-putter from the Portuguese and Spanish have not had time to spread Christianity in the Netherlands Langowan to come at the beginning of the century to 18. Since the arrival of the Netherlands followed by the spread of religion and that their spread is Protestant Christianity.

In efforts to the spread of Protestant Christian religion this is the final touch to the Langowan. This was more religious in the development of this starts from Ambon ago spread to include Langowan Minahasa. Events begin in the year 1605 with the arrival of troops Steven vd Hagen in Ambon where efforts stopped the spread of Catholic religion as the Pater have to go to the Philippines.

Priest who first visited the Minahasa (Manado) the Ds. Montanus in the year 1675, which states that in the report of this has been the Christian (Catholic). During the development of the VOC is not similar to Christianity, especially built it, because the pastor, the pastor who settled in South Minahasa.

With the service charge pastor-pastor is given in a short time and then abandoned for a long time. Baptism is done by the clergy-pastor is done in a number of lots (bulk), without the teaching is good.

The spread of Christianity in Langowan later occurred at the time of the Gospel deputation terbentuknya associations in the Netherlands. On 19 December 1797 by London Missionary Society and on the advice Dr. J. Th. van der Kemp didirikanlah body penginjilan Nederlandsche Zendeling Genootschap (NZG), which also established schools to train clergy, clergy who are located in the Eterdam, Netherlands.

Penginjilan first visit of the NZG is Minahasa J. Camp who came from Ambon, the famous with the nickname "The Apostle Maluku" in the year 1817. Pengkristenan next Minahasa in full swing in which the efforts J. Bring the two camps has been the pastor again, Muller and Lammers. Then the pastor Hellendoren placed in Manado and on the business that is very zealous in 1839 was to establish schools in the Kakas, Langowan, Paniki Down, Tateli, Kapataran, and Lota. He urged NZG order to make the field as the Minahasa Zending.

And top business so NZG send two penginjil, Johann Gottlieb Schwarz and Frederik Johann Riedel is placed in each Langowan and Tondano. With ditempatkannya one penginjil in Langowan, the development of Christianity in Langowan not be separated by Johann Gottlieb Schwarz as pioneering the first.



CVs Johann Gottlieb Schwarz
Johann Gottlieb Schwarz was born on 21 April 1800 in the city Konigsbergen, East German territory that is now entering Russian territory with the name Kaliningrat. His father, a shoemaker and the life of her parents are very religious. And this is affecting young Schwarz, the Bible is always the day-to-day bacaannya. Then he was interested in the news zendeling in the middle of the vast majority of other religions, but he was not interested terlintas in pikirannya likely to be zendeling. At the beginning of the year 1821 he read the news about penginjilan B & aumlrenburg in the middle of the vast majority of other religions. News this is a cause aspiration for Johann in the field of penginjilan. And pray that he be given the strength of the plan.

Coincides with the plan that, in the year 1821 that he also heard about the opening of a "Zendeling Intitut" to educate the clergy-penginjil pastor in the city of Berlin, arranged by the Ds. Jaeke. Desires to enter the Zendeling Institute is approved by their parents with the Lord's prayer it would presumably use their children. On 31 August 1821 he arrived in Berlin and while awaiting the opening of the Institute Zendeling later opened on 1 May 1822, he worked as a shoemaker. Disinilah he met with Johann Frederik Riedel will be the friend penginjilannya soon. They learn to year 1825.

Then Nederlandsche Zendeling Genootschap (NZG) through Berlijnse Zendeling Genootschap ask Johann Gottlieb Schwarz and Johann Frederik Riedel to become penginjil the middle of the vast majority of other religions, and this is approved by them.
On 12 January 1828 he set out to Rotterdam, and with JF Riedel increase their education up to year 1829. And in November 1830, he and Riedel shared with Douwes Dekker leave the Dutch in Indonesia and to Batavia (Jakarta), and then to Singapore and arrived in Ambon on 23 November 1830. In Ambon, he learn Malay language in a short time and continue the journey to arrive in Manado and Manado on 12 June 1931 (now diperingati evangelical Christian Church in Minahasa as HUT Pekabaran Gospel).

Months from June to October 1831 Schwarz Tombulu learn the language, Toulour, Tonsea, and Tountemboan. Up to the month of October 1831 he returned to Batavia and directly to Singapore mngambil for all purposes penginjilan, schools, and drugs. After that he go back and arrived in Langowan on 7 January 1832. In Langowan he does not get home, so he was temporarily living in the Kakas. The dwelling house in the Schwarz Langowan later completed in July 1834, and the house was built where it is located SMU Christian Schwarz Langowan. According to the N. Graafland in his book "The Minahasa Then and Now The" written in 1864, are that the residence of Johann Gottlieb Schwarz house is the most good in Minahasa at that time.
Penginjilan Johann Gottlieb Schwarz

As presented above, that the Christian faith before the entrance, residents are already Langowan. Schwarz at the time of arrival, place to hold a religious ceremony where the church building now stands GMIM Schwarz Langowan center. Previously there, there is a large tree in the language

Wates Tountemboan called the dense leaves on the stem and there are big holes in the language Toutemboan called rangowa. This tree is considered sacred because this is a place where pasoringan (origin of the word soringan which means the sound of instruments made of bamboo that if given the holes and closed with analog sound Wala / bird Manguni). So pasoringan means a place to call and listen to the sound of birds Wala by Walian and Tona'as (government leaders.

At that time the Langowan not have a specific name, and started from the Schwarz-lah name "Langowan" first in use. Because for Europe as Schwarz is difficult to say for the spoken word "rangow," and the letter "R" diucapkannya into the letter "L" so that "rangow" to "Langow". So that the "Langowan" passed into the name of Langowan until now.

About the ways and efforts are to be Schwarz mengkristenkan population Langowan and the surrounding areas including all crawled by Schwarz, many written by N. Graafland a book that is in the Schwarz's close and many times in menemaninya travel pekabaran gospel. Kerajinannya consecutive wataknya with a very good. By not stopping it from a horse in the country to the other country, from Langowan to South Minahasa, North Minahasa and to Likupang. The weight of body fat does not become a hindrance for him, as well as lunch and dinner, the same for him in the discharge of its duties as a penginjil. Is that a way can be unity and firmness of the church where top business organizations have formed the Church Assembly (Penatua and Syamas) and educate auxiliary helpers Gospel (hulpzendeling) as to develop a Christian and consider carefully the development of the church.

Disinggung that he has been placed in Langowan but the ministry is very knowledgeable, so Langowan is the center of all activities which are spread throughout the Minahasa.

Johann Gottlieb Schwarz Langowan own entry into the stock:

1. Bahasa Melayu dipelajarinya that time layover in Ambon but still very poor.

2. Some of the dialect of the language Minahasa Tombulu language, Toulour, Tonsea, and learned that Tountemboan in Manado for three months, when you arrive in the year 1831.

Of course, control of language is not how, but this is not the factors that thwart efforts to inculcate in the Christian religion. Especially in Langowan, Schwarz got obstruction of Walak head, especially his wife is a Walian. Walian role in religious matters is very strong and when Schwarz arrived, religion is still very strong run of the population. Head Walak at the time was Majoor Sigar.

The head of this Walak efforts Schwarz is a major difficulty, because dapatlah be Walak of the population especially to his wife who was a Walian Heartfelt. Schwarz lead to very difficult for people who are bound relationship with Walak and Walian especially against religion.

Schwarz more difficult to make contact with people because it is still rigid practice of languages. Known that the role of language is important in sexual contact, especially for the spread of religion. Schwarz's a way that always ditempuhnya in the face these difficulties, namely to provide medicines malaria, fever, medicines injured and others who can help people as sick outs mantra of walian-walian.

Banyaklah aware that over use of drugs that diberikannya that by Schwarz described it as a refuge from the Lord, but there were also recovered after the return alifuru religious worship. However Schwarz courageously face all this, and even apply for a long time home of the goal can be achieved mengkristenkan population.


Tomohon Church in 19th Century

Difficulties make contact with the residents soon, because in the year 1834 with F. Schwarz Constans, son of opziener coffee KEMA is already in the advanced use Malay language, Tombulu, Tonsea, and so the difficulty Tountemboan interact with the population can be resolved. With the help of his wife, they can talk to sick people, with a population of dikunjunginya, and they can understand the languages of walian.

Overcame the language barrier is he now faced the biggest obstacles faced Langowan, the head Walak because (the government) Majoor Sigar and his wife still alifuru is Walian Heartfelt (religious leaders), so that years from 1832 until 1833 (when the dismissal by the Governor walak De Struers ) people have been baptized new 6 (six) people. At the end of the year 1839 people who have become Christians to be baptized 212 people. Mayor Sigar and after entry into the Christians in 1841 with the name of Benjamin Tawalijn Thomas Sigar, immediately followed by the Langowan so since Christianity is growing rapidly in Langowan.

In September 1842 in Langowan who have already baptized about 300 people. The number of schools in the region's services are as follows:
:
• 14 schools directly by the government
• 14 schools are in tanggungannya
• The number of students more than 1200 people
At the end of the year 1848 which covers the area walak Langowan, Ratahan, Kakas, Remboken, Tompaso Kawangkoan and Sonder already there are 15 schools, the number of students more than 1300 people. Confirmation number of members of the church have approximately 1000 people and the number of baptism more than 3000 people.

Building a church in the first Langowan ditahbiskan on 18 April 1847, the church where he GMIM center Schwarz is now, the first is the center of religious alifuru. Ordination in the church congregation that, also constituted a Hulpzendeling called Adrianus Angkow who then placed in Sonder. On 12 June 1856 diadakanlah the 25 years Johan Gottlieb Schwarz Minahasa digedung enter the church first and the only one in Langowan at that time, in which the celebration was attended by Hulpzendeling Adrianus Angkow, the teachers who are in disekolah and vice-asuhannya representatives of the establishment of the church. Three years after the feast Johan Gottlieb Schwarz died in Manado, precisely date 1 February 1859 and dimakamkan in Langowan on 2 February 1859. Schwarz grave with his wife now have in the sports GMIM Langowan.


Tondano Church in 1884

As a substitute for Schwarz, Nederlandsche Zendeling Genootschaap (NZG) to send the pastor Schaafma AO memulaikan duty on 5 June 1860. Pandeta Schaafma still blind and Malay languages makatana / local languages, it was difficult for Schaafma to make contact with local people, especially many people who embrace religion alifuru. There are more than 10 years Rev.. Schaafma work in Langowan but he can not do much. Which add weight to the Rev.. Schaafma at that time is Schaafma can not cooperate with the Resident at the time of JC Bosch. Big mistake made by the Schaafma is when missionaris Roman Catholic priests De Vries came in Langowan in the year 1868 and the Rev. stay at home. Schaafma and then perform the first baptism also Rev. home. Schaafma. Therefore Nederlandsche Zendeling Genootschaap (NZG) Rev. interesting. Schaafma and replace with the Rev.. M. Brouwers duty, which began in 1870.

How Rev.. M. Brouwers same way he JG Schwarz jaunty, everywhere it was a good approach with a population that is Christian and still alifuru. He regardful spiritual life of the population that is Christian. Rev. up business. M. Brouwers building a church that was built by Schwarz (Ditahbiskan on 18-4-1847) first, dibaharui, created, styled much greater.

Church of the ditahbiskan in the year 1895, after the Rev. Brouwers served for 25 years, according to the story that the church is very big and majestic. Rev. M. Brouwers in church digereja use seat system, meaning that each member of a chair and can not be moved, this is meant to ease pengembalaan. He was the pastor who served longest in the Langowan, from 1870 until 1912, so 42 years. He died in 1912 and when he died at that time there will be no more people alifuru in Langowan. This is justified with the document baptism Roman Catholic church Langowan year since 1905 that no more people alifuru the dibapthiskan. Rev. grave. M. Brouwers also at the cemetery complex Schwarz in the sports GMIM Langowan.

Literature
1. Jan Victor Emor, Drs; "Thesis Log In History And in the development of the Christian Religion and ATM Langowan" Year 1972.
2. *) N. Graafland, "Then and Minahasa Period Period Now" written in 1864, translated by Yoost Skin in 1986.
Note: *) N. Graafland is Zendeling teacher and the Director of School Teachers for the indigenous Tanawangko. During the duty, he often shared with Johann Gottlieb Schwarz mengunjungji in schools.
Edited & Published byRebby Sumilat