Loloda's Animism

Loloda is linguistically the language of the Loloda people, ethnicity is the Loloda tribe, and mythology is the myth of the origin of the existence of the people & King who was once the highest ruler in the Loloda Kingdom which is inseparable from the local traditions of its people. Loloda is a word, name & concept that both etymologically and terminologically is identical to a language, ethnicity, culture, region, Kingdom, mythology, or history. Loloda is a word, concept & term that is identical to an ethnic group, language, Kingdom, history, geography, culture, mythology & competition that occurs in terms of agamization, which in this case is between Islam which is spread mainly by preachers from the Middle East and India, as well as Java and Malay, with Christianity which is spread by missionaries & foreign orientalists from Europe who entered through the West and the Netherlands with their Protestant Christianity through their missions & missions, including what happened in North Maluku.

Loloda is mythologically & geohistorically part of the presence/emergence of the King and the early Kingdom of the Maluku world. Loloda has an area that covers almost half of Halmahera. It can even be said that the entire island was once part of its possessions. The population of Alifuru is 60 people. In 1686, there were 5 villages occupied by Alifuru people; the 5 Alifuru villages were Lobo, Tobo, Kedi Togolami & Bakune, and they all numbered approximately 60 people.

This figure includes the Pocao village because, in the statistical data, only the Pocao population consists of Islam and Alifuru. At that time, on the islands of Dagasuli and Tuakara, there were a number of Sangir Talaud people. They were workers from a timber company that took black wood from the forest in this area. This practice was also prevalent in Asia, Africa, Latin America, and other regions in the Asia Pacific and Australia regions, such as Oceania.

Since the 15th century. This kingdom is considered lost without a trace around the 1900s, due to losing the competition with the colonialists. But in several foreign & local sources, whose existence is very rare, it says that after the 17th century this kingdom had disappeared and was rarely mentioned in many of their historical references.

The leader of the boat group told the Christians in Durume that when they returned from this search, they would stop by Durume to deal with the Christians there. In that place, a church was then built, initially built in a difak / sabua kind of house building for meetings & on 16 - 10 - 1898 in this place a baptism of 70 people was held. With the results of the baptism activities there, the burning of idols began again, which were previously considered animist religion & beliefs and dynamism, which believed in ancestral spirits & sacred objects in the natural environment where they lived, to serve the new Christians in Asimiro.

In mid-1899, King Loda visited the village to invite people not to convert to Christianity, but King Loda's efforts did not produce much result; there was enthusiasm from the community to embrace Christianity. The Christianization work in Loloda was continued by Dores Nuha, who then built a church in Duruma right on the land where the previous residents' animist & diarist idols were burned. This work encountered many obstacles. When he was on duty on Buru Island, he was appointed by the Ambon government to carry out his duties as a burgermeester in Ambon City.

Metz's arrival was accompanied by Van Essen to Morotai, then they left for Bubo village. Then Metz continued his journey to Dorume & the difficulties faced were still around housing problems; the planned pastor's house was not yet ready. In Galela & Tobelo, the emergence of young shoots of the Christianization mission seemed weak and slow, so that patience was demanded from the missionaries who served in the 2 areas.

The congregation who lived on Doi Island knew the pastor by the name of Puga. After arriving at Dowonggila & Cera, before they turned home, the priest raised his hands and prayed & said let time speak for those who reject God's invitation and those who welcome it with arrows. Previously, Sunday services were usually only attended by an average of 60 people, increasing to 100 people.

Historical records stated that apart from the Muslim village of Soasio, there are also inland villages that still adhere to tribal religions. The term Soa Sio is described to differentiate residents who are Muslim, where the term Soa Sio is used as the name of the country which is at the center of the Kingdom & district government. We also found several ancient tombs with Islamic characteristics in the form of jirats & menhir inscriptions as well as 1 large ancient tomb, which is thought to belong to a native figure who was adheres to animism.

The other Moti meeting participants considered that King Loloda was weak & inconsistent in spreading Islam widely among the primitive people of the interior who were still dominated by people who believed in animism and dynamism/polytheism, such as the Alifuru ethnic group. Sheikh Yakub spread Islam in Tidore & Makian, and when he died, he was buried on Mount Makian. The arrival of these 4 sheikhs was associated with the political upheaval in Iraq, when the Shiite group was killed by the rulers of the Umayyad & Abbassiyah.

In this century, Islam entered the political system in Ternate which is marked by the title of sultan for the King of Ternate. This situation is understandable because the war situation limited the influence of Islam by Japan. After the proclamation of Indonesian independence, the influence of Islam can be said to exist.