Waioli's Animism

In this case, the narrative does not only refer to history that is far in the past, but is also part of Indonesian history that seems inseparable from the reform era. In Tosger they live in a soa / village in the middle of the forest. In addition, there are also those who migrate to an island called Manjioli Island.

Meanwhile, between the south and east, the border is in the Ngofagarigari, Marilefo 1 and 2 areas, as shown in the following chart. At that time, the people living in Mount 9 did not yet adhere to a religion. However, what was absorbed was not so much because the Gamsungi people also still wanted to maintain their identity which was different from the Waioli Bataka, which in the 16th century was still animist / dynamism.

Dalil moro is a form of old literary poetry which in its discourse expresses a parable in the form of a proposition as an example to be imitated, which is a legacy of our ancestors. In the culture of Ternate society, the use and purpose are the same, namely mantras function for treatment, immunity with the aim of defending oneself from fights/wars to be loved by people, asking for help from supernatural spirits, expressing gratitude to supernatural spirits/repelling disasters, etc. According to L Rajiloen, mantras are used to ask for help from supernatural spirits/jinns to protect the community concerned from the dangers of disease attacks/asking for healing help for residents who are afflicted by disease.

By reading the mantra to ask for the presence of supernatural spirits/jinns, followed by the sound of tifa & gong and mantra-like verses, followed by dancing by certain people. The ceremony of jinns/spirits by certain communities in the Ternate Islands is still maintained and preserved as friends and can be used at certain times, namely when they are in critical condition, such as being sick for years, communities & villages attacked by plagues/when they are facing enemies. The existence of the salai jin ceremony is always connected to the myth that the salai jin / jin dance is an expression of gratitude to the jin & as an expression of enthusiasm like the mother of the four Kings of Kie Raha rocking a baby in a cradle, then they also connect it with the 7 heavenly princesses whose fathers came from jin, namely one of the 7 heavenly princesses was once edited by an earthly human named Djafar Noh & gave birth to 4 children who later became the Kings of Kie Raha and had children and grandchildren until now.

From a historical perspective, the Ternate community of North Maluku, used to adhere to the dynamism belief in addition to animism. In addition to these beliefs, there are also other beliefs that are still held by some residents, namely the wonge tradition. Semantically, wonge has the meaning of providing a kind of gathering place for the spirits of ancestors which is located on the wuwungan near the door of the house.

Wonge is a form of animism that is widespread not only in North Maluku, but also has been an original belief in pre-Islamic times on the islands of the South Philippines, North Sulawesi, Central Sulawesi, the Sula Islands and even to the islands around Papua. In addition, it is also one of the forms of animism in the form of a statue / wood of a man and a woman as a depiction of ancestors. That is why the house is given offerings, containing statues of ancestors called fala wonge.

Around the 14th - 17th centuries there was also a blending with Spanish, Portuguese & Dutch culture, but the impact of the blending was not as strong as the influence of Islam. For example, the village of Kastela, Laguna beach. Likewise, Japanese, although intensively disseminated to all levels of society by the Japanese military government for 31/2 years, it was clearly never popular.

The oral tradition of the Ternate Sultanate during that period had been greatly influenced by Islamic traditions, but ancestral customs were still maintained & lived side by side in an integrated manner as long as both needed each other and there was no conflict. In carrying out certain traditional ceremonies in the Ternate area, there is a combination of oral traditions inherited from ancestors with Islamic procedures. This old belief was so ingrained in people's lives that after they converted to Islam, they were still loyal to the traditions of their ancestors.

So it is not surprising that oral literature is also more or less influenced by local languages, Malay, Arabic and Javanese. In the opposite case, if the heritage language dies, for example due to change, revitalization is needed, as happened with the Maori language in New Zealand. Social dialects were initially started by a study conducted by Grumperz in Wardhaugh who looked at caste relations & language variations among language speakers in Khalapur, India.

Second, the basic vocabulary of all languages ​​has the same durability, namely 1000 years. In this article, the list of basic vocabulary that is compared is taken in2 stages of research, 2010 and 2011.