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
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
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
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
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.
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?
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.
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.
Subscribe to:
Posts (Atom)
