Gomangga

Mountains as a symbol of the Kingdom were also common in the past, especially in Java and Sumatra. However, several writings from the 16th to 18th centuries suggest that not much has changed in the topography of this archipelago. On islands that can be said to be large, such as Halmahera, Morotai, Obi, Taliabu, Seram, Buru, Aru, and Tanimbar, there are also relatively large lowlands.

The types of forest products found in the Jailolo sub-district are rattan, resin, wood, sago, and copra. Ilolo is a food warehouse for them. This village is located quite far from the capital of the Ja sub-district.

Lolori Village is inhabited by 403 people, consisting of 60 families. In general, the population who live in the Sahu sub-district are indigenous people & immigrants who come there to work as traders, ABRI / other tasks. The majority of the population of Hoku village is Christian.

The village population consists of indigenous people & immigrants from outside, namely from Doyado and Gamtufkange villages. One of the samples chosen is the Sangadji sub-district. Tibobo village is located further from the sub-district capital, compared to Akelamo village.

Saparua sub-district is located on Saparua island. Village facilities & infrastructure look quite adequate compared to Ullath village, among others, electricity and drinking water/plumbing have reached the residents of this village. Jasirah Hatawano consists of the villages of Tuhaha, Mahu, Lhamahu, Lha, Noloth & Itawaka.

Thus, the origin of the village of Nolloth occurred. Tihulale village is located approximately 24 km east of Kairatu, the sub-district capital. Haruku village, in the Haruku sub-district area, consists of souls & families.

In Galela itself, several cultures/traditions have existed since ancient times & are hereditary. It is said that the fourth prime minister, led by Prime Minister Djamilu, had sent people to Japara to make a trade agreement with the prince of Japara named Nyai Bawang. This is as stated by Prof. EKM Masinambow that in several cities as centers of economic and trade activities, communication relations were established far beyond the borders of the archipelago.

This culture is spread along the coast of Indonesia, which is supported by the Malays. The Dutch used to be. During the Portuguese era & especially during the VOC era, the population of Negri Lama was sent down to the coast.

Resident Reidel in 1880 - 1883 tried hard to abolish the sasi babaliang without any clear reason. People's clove & nutmeg gardens were cut down / burned to avoid the accumulation of clove yields, which could result in a decrease in the price of this commodity in the European market. Below will be given an example of the Sasi regulation of the Paperu country in 1913 - 1922, which consists of 6 articles containing prohibited & mandatory actions.

The days provided to request permission are every Tuesday & Friday night. The method is that during the service on Sunday, the worship leader announces, while praying for the congregation, that a certain family, by mentioning the family name, has closed the church sasi. Around 1972 there was a woman who came home from the forest and found a dried coconut that had fallen while the church was still in sasi.

The second case of sasi violation was an incident that occurred around 1967 when the church was in sasi for sea fish. The grandfather remembered the incident & told the priest Kiriweno, who was on duty in Tuhulale at that time. This institution has a strong magical religious bond that binds its citizens, because of the bond of the agreement that has been made by the ancestors of the 2 villages / more.

This belief system consists of animism & dynamism. Animism is a belief system that assumes that the entire universe is inhabited by spirits/souls, there are good spirits and evil spirits. In Maluku, belief in this spirit is connected to the spirits of ancestors.

In North Maluku, for example, the worship of ancestral spirits in Ternate is called Gomangga. The rules of the ancestors are still held, and they are afraid to be violated because they can bring disaster. Various forms of evil spirits are also known, including hatemadubo, meki, gonda which each inhabit trees, mountains and caves.

In Temate, there is also 1 belief in the highest spirit called gikirimoi, meaning the highest invisible person who created the earth and all its contents. His power was handed over to the first human he created, and that human became the ancestor of the Temate community, who is always worshiped. In Tidore, the highest spirit is called jou wange, who passes his power to someone called momele, namely the person who carries out traditional ceremonies.

On the island of Ambon, until today, there are still remnants of this belief. In Southeast Maluku, especially in the Kei Islands, animist beliefs are called ngumat, while dynamism is called wadar metu. H adheres to animist & dynamism beliefs.

In Tutumaloleo village, before knowing religion, they adhered to animism & dynamism. Their arrival was associated with the political turmoil in Iraq, which resulted in the Shiite group being pursued by the rulers, both the Umayyad and Abbasid. In that year, namely 132 H / 750 AD, the Abbasid sovereignty was established, and then moved its center of government from Kufa to Baghdad.

These two figures taught Islam in Halmahera, in the Maba, Patani & surrounding areas. The group included the Tubo people who inhabited the peak of Mount Gamalama & the Tobana people who inhabited the coastal area. This figure was connected by his lineage to Ali bin Abi Thalib, namely as his grandson & was referred to as the sixth imam of the Shiite school.

Hadik had 4 sons & 4 daughters. Hamka's signal is in line with the Ternate folklore in the naidah that their ancestors came from Arabia in 470 & 502 H / 11th and 12th centuries AD, so approximately 150 years before the arrival of Jafar Shadiq. Ridjali & local oral tradition also mentions the name of Sheikh Maulana Abubakar Nasidik, who came from Tuban, became the first imam and ruler in Hitu.

One of them is the tradition/culture of grave pilgrimage, before Islam entered the tradition of grave pilgrimage was often done when going to do activities outside the area, people believed this could protect from unwanted things but after Islam entered, this grave pilgrimage tradition has changed/began to be not done because it is considered heretical, even though the tradition of grave pilgrimage before traveling/doing activities outside is considered a symbol to say goodbye and respect the captains with the belief that the spirit of this captain will protect while traveling outside the area.