Bolaang's Animism

The Bantik tribe is located southwest of Manado city in Malalayang and Kalasei. It is also found in Ratahan and the Mongondouw region. Those who go to the southern interior inhabit Bumbungon, Mahag, Tabagolinggot, Tabagomamag, Siniyow, Dumoga Mointok, Moloben, etc.

This migration event occurred around the 8th & 9th centuries. The belief system of the Bantik tribe began with animism as a tribal belief. The Mongondow tribe believes their ancestors came from the Gumalangit & Tendeduata couple and the Tumotoiboko and Tumotoibokat couple, who lived on Mount Komasan, now part of Bintauna.

The name Bolaang Mongondow cannot be separated from the mythology regarding the ancestors of the Bolaang Mongondow tribe which comes from the mythology of Gumalangit - Tendeduata & Tumotoi Bokol - Bokat above. The name Bolaang Mongondow is inseparable from the mythology of the ancestors of the Bolaang Mongondow people which comes from the mythology of Gumalangit - Tendeduata & Tumotoi Bokol - Bokat above. The results of this study indicate the components of the traditional culture of the Bolaang Mongondow people, namely past stories & certain traditional ceremonies that shape the concept of their worldview, including their beliefs that are based on animism - dynamism folk religion and the traditional social order in the form of a monarchy.

As a name for a tribe/community, it is important to study the concept of the worldview of the Bolaang Mongondow people which is formed by past culture, specifically their mythology & rituals, so that the concept of the worldview can be the basis for complete and contextual services to them. In this section, we will trace the traces of the mythology of the Bolaang Mongondow people as part of the cultural components that form their worldview. As the name of a tribe/community, it is important to study the concept of the worldview of the Bolaang Mongondow people formed by past culture, especially their mythology & rituals, so that the concept of the worldview can be the basis for a complete and contextual service to them.

In this section, we will trace the mythological trail of the Bolaang Mongondow people as part of the cultural components that form their worldview. In the mythology, it is said that 4 figures are considered the ancestors of the Bolaang Mongondow people, namely Budulangit / Gumalangit & his wife Tendeduata / Sango Sangondo and Tumotoi Bokol & his wife Tumotoi Bokat. In the mythology, it is said that 4 figures are considered the ancestors of the Bolaang Mongondow people, namely Budulangit / Gumalangit & his wife Tendeduata / Sangosangondo and Tumotoi Bokol & his wife Tumotoi Bokat.

As a society originating from a traditional society, the people of Bolaang Mongondow believe in the mythology that has developed from generation to generation regarding the origin of humans who inhabit the Bolaang Mongondow land, starting from the time of the flood, until almost all the land was submerged under water. As a society originating from a traditional society, the people of Bolaang Mongondow believe in the mythology that has developed from generation to generation regarding the origin of humans who inhabit the Bolaang Mongondow land, starting from the time of the flood, until almost all the land was submerged under water. From there he moved again to a place on the banks of a river called Limbuong, then moved again to the banks of the Tumpa River & finally to the banks of the Tapa Batang River.

Gumalangit named the woman Sango Sangondo / Tendeduata who later became his wife. Still, in the series of mythologies, it is said that once upon a full moon Gumalangit walked around the mountains while following the beach, suddenly he saw a figure of a man in the middle of the sea who was walking on the waves towards the beach. Because the woman arrived during the full moon, in addition to the name Tumotoi Bokat, the woman was given another name, Tindaho Bulan.

Still, in the series of mythology, it is said that once during the full moo,n Gumalangit walked around the mountain while walking along the beach, suddenly he saw a figure of a man in the middle of the sea who was walking on the waves towards the beach. Because of that, Gumalangit named the man Tumotoi Bokol, while the woman was named Tumotoi Bokat. Because the woman arrived during the full moon, in addition to the name Tumotoi Bokat, the woman was given another name, Tindaho Bulan.

Then Tumotoi Bokol & Bokat became husband and wife. Thus, according to mythology/legend, the ancestors of the Bolaang Mongondow community came from the husband and wife Gumalangit - Tendeduata & Tumotoi Bokol - Bokat. Sometime later, the couple Gumalangit & Tendeduata had a beautiful daughter who was named Dinondong.

Meanwhile, the couple Tumotoi Bokol & Bokat had a son named Sugeha. After Sugeha & Dinondong became adults, they became husband and wife & had a son named Sinudu. When he was an adult, Sinudu married a woman named Golingginan.

Sinudu & Golingginan had a daughter named Sampoto. Sampoto then married Daliyan. In addition to the mythology above, there are still other opinions regarding the origin of the Bolaang Mongondow community.

Thus, according to mythology/legend, the ancestors of the Bolaang Mongondow people came from the husband and wife Gumalangit - Tendeduata & Tumotoi Bokol - Bokat. Sometime later, the couple Gumalangit & Tendeduata had a beautiful daughter named Dinondong. Meanwhile, the couple Tumotoi Bokol & Bokat had a son named Sugeha.

After Sugeha & Dinondong became adults, they became husband and wife and had a son named Sinudu. When he was an adult, Sinudu married a woman named Golingginan. Sinudu & Golingginan had a daughter named Sampoto.

Sampoto then married Daliyan. In addition to the mythology above, there are still other opinions regarding the origin of the Bolaang Mongondow community. In the mythology of the Bolaang Mongondow community, there is a story about a marriage between siblings that caused a natural disaster, namely the marriage between Mokoapa & Pinomuku.

In the mythology of the Bolaang Mongondow community, there is a story about a marriage between siblings that caused a natural disaster, namely the marriage between Mokoapa & Pinomuku. Mokoapa & Pinomuku were the sons and daughters of Punu Yayubangkai with Bua Silagondo who lived on Mount Babo. It is said that Pinomuku accidentally touched & damaged Silagondo's mother's weaving tool, then his mother became very angry and hit Pinomuku's head until it was injured.

When Silagondo was looking for lice for his son-in-law Pinomuku, he saw a scar on Pinomuku's head. At that time Silagondo knew that Pinomuku was his biological son, Mokoapa's younger brother. It is said that Pinomuku accidentally touched & damaged Silagondo's mother's weaving tool, then his mother became very angry and hit Pinomuku's head until it was injured.

When Silagondo was looking for lice for his son-in-law Pinomuku, he saw a scar on Pinomuku's head. At that time Silagondo knew that Pinomuku was his biological son, Mokoapa's younger brother. On Friday night, while Mokosambe was guarding the well, suddenly he saw a heavenly princess heading to earth to bathe.

After bathing, the six princesses who had come earlier prepared to return to heaven, while the youngest named Poyondi was still busy bathing. Finally, Poyondi gave in & agreed to marry Prince Mokosambe. Kasimbaha & Utahagi then had a child named Tambaga who is believed to be the ancestor of the Bantik people, one of the sub-ethnic groups of the Minahasa community.

After bathing, the six princesses who had come earlier prepared to return to heaven, while the youngest named Poyondi was still busy bathing. Finally, Poyondi gave in and agreed to marry Prince Mokosambe. Kasimbaha & Utahagi then had a child named Tambaga who is believed to be the ancestor of the Bantik people, one of the sub-ethnic groups of the Minahasa people.

It turned out that King Mokoagow found the same person as the statue, namely Mogogunoi / Pingkan so the King intended to propose to her as one of his concubines. It turned out that King Mokoagow found the same person as the statue, namely Mogogunoi / Pingkan so the King intended to propose to her as one of his concubines. The object that was considered an egg turned out to be a baby sac that was born still wrapped from its mother's womb named Salamatiti.

The child was named Mokodoludut, which comes from the word nodoludut which means causing a noisy sound because many feet are walking. Mokodoludut's empress was named Baunia who was also born miraculously. The baby was raised by Kueno & Obayow and named Baunia, which means born from yellow bamboo.

The object that was considered an egg turned out to be a baby sac that was born still wrapped from the womb of its mother named Salamatiti. The child was named Mokodoludut, which comes from the word nodoludut which means causing a noisy sound because many feet are walking. Mokodoludut's queen was named Baunia who was also born miraculously.

The baby was raised by Kueno & Obayow and named Baunia, which means born from yellow bamboo. In the 13th century the bogani united & appointed Mokodoludut a bogani Molantud as King who at that time King in the local language was Punu. After revealing the various traces of the mythology of Intau Bolaang Mongondow above, we will trace the traces of their rituals.

If you know the mythology of Bolaang Mongondow above, then we will trace the traces of their rituals. The mopuluai I adi ceremony aims for Ompu Duata to always protect the baby from evil influences/disturbances from evil spirits when the baby is taken out of the house.

This ceremony is carried out after the mother has passed the fireplace period, which is the 40th day since the mother gave birth & is carried out at the doorstep of the baby's and mother's bedrooms. During the fireplace period, the baby & mother are considered by spirits to smell fragrant so they are always targeted by these spirits. Before cutting down the forest, the mopokaan kon dimukud / tengkiura menilenyang ceremony is first led by a tonawat / talenga, as a request for permission from the ancestral spirits, as the owners, protectors & guardians of the forest that is being cut down so as not to cause disaster.

According to Ginupit, in the mythology of the Bolaang Mongondow community, the treatment of sick people begins when Punu Mokodoludut is still a baby & is continued from generation to generation. During the funeral pyre, babies and their mothers are considered fragrant by spirits so they are always targeted by these spirits. Before cutting down the forest, the mopokaan kon dimukud / tengkiura menilen ceremony is carried out, led by tonawat / talenga, as a request for permission from the ancestral spirits, as the owners, protectors, and guardians of the forest that is being cut down so as not to cause disaster.

According to Ginupit, in the mythology of the Bolaang Mongondow community, the treatment of sick people begins when Punu Mokodoludut is still a baby and is continued from generation to generation. Around 10 mothers aged 50 years and over bring the dete - detetertua who usually sit behind the funeral bed. Since the deceased is buried until the 100-day commemoration, the house is called tonggoluan.

IntauBolaang Mongondow comes from the development of an ancient society that carries animist and dynamic values ​​as seen in their mythology and rituals. This is also what has been done by one of the researchers of this article in a study on the worldview of the Baliem ethnic group, Papua, where understanding the worldview of the ethnic group, can be utilized in spiritual services and contextual services with a comprehensive approach. The results of this study show the components of the traditional culture of the Bolaang Mongondow people, namely past stories & certain traditional ceremonies that shape the concept of their worldview, including their beliefs that are based on animistic folk religions - dynamism and traditional social order in the form of a monarchy.

The transition period of the government/leadership system from the bogani to the Kingdom government system occurred in the 14th century when the Nusantara region began to receive external influence through the arrival of traders from India, China, Spain & Portugal. Francis Xavier, who at that time traveled from Maluku to East Asia, stopped in Boroko, where he then baptized thousands of indigenous Boroko people before continuing his journey. During the time of King Salmon Manoppo, there was a fierce conflict with the Dutch & ended with King Salmon being captured and exiled to Tanjung Harapan.

Jakobus Manoppo was the 10th King who ruled from 1691 - 1720 and was appointed by the VOC, although his appointment as King was not approved by his father. Jakobus Manoppo was a Roman Catholic when he was inaugurated as King. In 1866 Wilken & Schwarz then came to Bolaang Mongondow to revive the gospel mission which was starting to fade when they arrived they found that most of the people had converted to Christianity, and the rest still adhered to animist beliefs.

A Tumewu then went to Mariri & Th Pangkey went to Poopo. Then after approximately 33 years of service, Pastor W Dunnebier was replaced by Pastor JM Langeveld. This trial was held in Kotamobagu and attended by pastors & congregation leaders.

The al Gaus clan is widely spread in Mecca & Thaif, the pronunciation/writing of this clan varies even though it has the same meaning and roots, namely al Ghaits, Ghauts, Ghout, Ghayth, Ghawht. From al Hasani it is proven by the existence of a family tree manuscript that uses Arabic Pegon writing that continues to Hasan & indeed not everyone is shown the manuscript. It's just that many of the descendants of this syarif hide themselves and mix & marry with other local people, and they don't want to be known/respected, let alone to make their ancestors proud, their grandfather conveyed & taught them that they were still sharif and should not speak carelessly, let alone swear, in their grandfather's message all humans are the same in the eyes of God, the only difference is piety & the will is passed down from their parents to their children and grandchildren, until now.

Syarif Alwi married the King's daughter named Bua Sarah that year & gave birth to a child named Syarif Hasan bin Alwi Algaus Kotabagon, the people of Kotabangon know him by the name of Tuan Syarif who was buried in Langgagon village. Tuan Syarif Hasan bin Alwi Algaus had 4 children who continued with his wife's surname, namely Bua Zaenab Makalalag. Above has been revealed about the mythology & rituals of the Bolaang Mongondow community which shows that in general, the community pays great attention to customs.

Old belief ceremonies that contain elements of animism & dynamism, such as belief in Ompu Duata and dimukud in mogoguyang & the practice of momolapag and metayak. In other words, the people of Bolaang Mongondow adhere to Islam as a behavior only, while their worldview at the deepest level is animism & dynamism.