Doreri's Animism

Thus, Blench believes that there is no single ancestor of the Austronesian languages, meaning that there was no single Proto-Austronesian language that served as the precursor to today's Austronesian languages. They utilized a variety of sophisticated maritime technologies to navigate the islands of the Indo-Pacific. The simplest form of all ancestral Austronesian boats had five parts.

The Champa people of Vietnam also uniquely developed basket-shaped boats made of woven bamboo with resin bonding. They brought pottery technology to Tonga. Polished and ground adzes, chisels, and other tools, some made from stones such as jade, have also been found in Melanesia and are associated with the Lapita culture.

On Rapa Nui, carvings have distinctive motifs but still show similarities to Marquesas techniques and motifs. Red-painted dog paintings on cliffs and caves can also be found on Kauai and Maui. They cite various reasons, including the lack of rongorongo production before the 1860s and the lack of additional archaeological evidence since their discovery.

In Woleai and the surrounding islands, a writing system has been developed for the Woleai language since the early 20th century. In the 1990s, pictorial elements were adapted into a modern script called avoiuli by the indigenous Turaga movement on Pentecost Island. A recent study from 2021 found that Holocene hunter-gatherers from South Sulawesi had ancestors from different lineages related to Papuans and Indigenous Australians, as well as from East Eurasian lineages.

Another study on the ancestral composition of modern ethnic groups in the Philippines from 2021 also showed that Basal East Asian ancestors originated in mainland Southeast Asia around 50,000 BC and spread through several waves of migration southward and northward. The authors concluded that the Austronesian expansion into island Southeast Asia and Polynesia began in the Philippines rather than Taiwan, and that modern Austronesian-speaking peoples primarily have Basal East Asian ancestry, Austroasiatics from mainland Southeast Asia, and Austronesian from the Philippines. "Campak" in the Orang Laut language means "to kick," while "dalong" means "necklace."

Found in Tanjung village, Rubiah Bay area, Muntok city. This maras taun ceremony is closely related to shifting cultivation, which in the Belitong language is called ume. According to traditional elders, the story of the seven straws began with one of their ancestors having a dream that commanded him to sacrifice his two children.

This ceremony is celebrated by the Lom community in the Air Abik and Pejam hamlets. In the Gregorian calendar, it usually falls every April. Since then, the Lom people have held a ritual offering as an expression of gratitude, which they call sedekah gebong/desa.

Paksian clothing is a typical bridal attire from Pangkalpinang. The rudat art form originated with Lailatur Qadri, a daughter of the Sultan of Pontianak. Gubang is a traditional dance and music art form native to the people of Jemaja Island, Anambas Regency.

According to Ediruslan and Hasan Junus, the arrival of the group of Persian wayang artists on Penang Island was not from Persia, but from the Magi who fled to India to avoid being converted to Islam. The Persian wayang puppet, which had evolved into a noble form, is thought to have entered Penyengat in 1906. The tudung manto (manto veil) has existed since the reign of Sultan Abdullah Muayat Syah, who moved the capital of the Malay Kingdom of Johor-Riau to Lingga Island in 1618, seeking to distance himself from Acehnese influence.

It's called bejenjang (a tiered ritual) because the ritual is performed in stages over three days and three nights in the month of Muharram. It's usually held on Friday nights. Participants aged 30 and over sit in a circle.

Syarif means noble, while anam means creature. This event is a traditional Malay tradition passed down through generations in Karimun Regency that deserves to be preserved. Muayak is derived from the word waya, meaning happy or joyful.

Even today, some Liwa people still perform it during the cherry blossom show during the month of Shawwal, during Eid al-Fitr. Sambal seruit is a typical dish served with rice in Way Kanan Regency, in particular. The people of West Lampung believe that the worship of ancestral spirits, ancestors from prehistoric times, and gods during the Hindu era, existed.

Sulam usus (intestine embroidery) is one of the traditional embroideries/woven fabrics of the Lampung region, a legacy of their ancestors. According to local figures, this tradition began in the 1800s. Maduaro cloth in Lampung was originally brought by the ancestors of the Menggala people who performed the Hajj pilgrimage to Mecca in the 18th century.

Taun means devil. The Doomsday Dance is the closing dance of the Ruwah (celebration) ceremony, a 7-day, 7-night celebration of the marriage of the white-blooded queen, called nuhot. The Doomsday Dance is thought toIt was created in 1938.

Tyarka is an oral expression that has existed since the ancestors of the Babar people. The cuci negri ceremony is a long-standing tradition in the Soya people. Inasua is performed on the islands of Teon, Nila, and Serua, and is now performed in Waipia, as the Teon, Nila, and Serua people have settled there.

Belang (traditional boat) is a traditional means of transportation used before modern equipment arrived in Banda. This process honors the ancestors and seeks protection for both the belang and the people within it. The Tulukabessy troops fought to defend Kapapaha Fort from colonial attacks, although their struggle failed, and Kapapaha Fort fell anyway.

The Huaulu people of Mount Manusela call tahuri huauri. Sugar is called Saparua because it originates from Saparua Island, specifically the Tuhaha people. Etymologically, the word lenso comes from the Portuguese word for handkerchief.

According to Rizal Muhammad, the hibualamo has existed for 600 years. This means it can be estimated to have existed since the 1400s. The Tobelo, Modole, and Pagu people call their traditional houses halu, meaning "raised" or "elevated," with boat-shaped ornaments on the roof and woven motifs on the pillars.

Kukuhana signifies that the bride has passed the stage of becoming a housewife and, with her intelligence and skills, is expected to be able to manage her family life. The Galela people call their traditional houses bangsaha. Bangsaha itself comes from the word "bangi ma soha," meaning "base" or "foundation."

In this ritual, the people of Limau village rebuild and repair the bangsaha where the seri kodobha reside. Each family brings materials according to the division of duties carried out by their ancestors: the descendants of the marasamalukahi bring golingasu, the descendants of the nebete bring tora, and the descendants of the rahaguna bring pona. The Legu Sahu dance comes from the word "legu," meaning party. Therefore, "legu sahu" means a party for the Sahu people.

The ancestors of the Karang Taliwang people came from the Taliwang area of ​​West Sumbawa Regency, arriving in Lombok after the Selaparang Kingdom of Lombok was attacked by the Karangasem Kingdom of Bali. Gegerok tandak is a dance that first appeared in the Bayan region, without musical instruments. The Gegerok tandak dance comes from the words "burung" and "tandak."

Bird means "together," while "tandak" refers to a dance performed together. Etymologically, "gegeruk" means "joking around," while "tandak" means "dancing," or "cheering." Horse racing is a popular and popular pastime in Bima.

The word "kareku" means "to pound continuously," which later evolved into "karentu," meaning the rhythm of the pounding of rice. Kandei, on the other hand, means "mortar." Once the appointed time arrives, the etu ceremony begins, step by step, reaching its culmination at the etu time.

In terms of tradition and socio-cultural life, the people of Wae Rebo still maintain their traditions, not performing traditional rituals for the purpose of being shown to visitors. Pasola is a series of ceremonies that ask for blessings for the fertility of the agricultural land from the ancestors and marapu. Kure is a Latin term for praying while visiting family.

Leru weru, or the peanut festival, is held in September or early October. Etymologically and terminologically, the word "mate kio" comes from the Kemak language, from the words "mate" and "kio." Mate means death, dying, or passing away, and kio means carrying.

Repit is a Sumbanese cultural ritual believed to be an opportune time for the community to express gratitude to the Creator and reminisce about their ancestors' journey to Sumba through the haharu malai kataka lindi watu ritual. The people of Lailara village express their gratitude through this ritual, which coincides with the Sumbanese New Year, every March. Predictions of the future and ancestral messages are implied in symbols on ancient cloth used as a medium for clairvoyance, culminating in the renja pai, the final ritual, which the community calls repit. For the people of Lailara, repit is a ritual performed to commemorate the long history of their ancestors' journey to Sumba and a celebration marking the beginning of a new year.

Sei meat originates from the Rote language, meaning thinly sliced ​​meat. Initially, sei meat was made from deer meat, but due to its scarcity and government protection, the people of NTT have used pork and beef. Likurai in Tetun means to rule the earth.This traditional ceremony, which has been around since our ancestors, has been called "elama" (tree path) upon the death of a parent. The deceased's son and his entourage go to the family to ask for the funeral wrappings, sacrificial animals, and food used in the event of death, from the mother who gave birth to the deceased, who is considered a tree. The hole ritual is carried out according to the traditional calendar of the Sabu Raijua community, which has been passed down through generations by the ancestors of the Sabu Raijua people since ancient times. It is known that the ancestors of the Lamalera people originated from Luwuk, South Sulawesi.

It is also important to note that within the traditional community of Lamalera village, two unique traditions have survived and developed since the time of their ancestors and persist to this day: the leva and penete traditions. Leva applies to men who catch whales in the Sawu Sea using only simple tools, while penete applies to women who sell whale meat and other catches in barter for agricultural produce in the interior of Lembata to meet their family's food needs. We can also understand that the Lamalera people have relied on the sea for their livelihood since their ancestors.

This "kik," which places the weaver in a sitting position, was invented in 1864. According to UU Hamidy, the word "tumbai" comes from the word "tumbai," which means to lower or lower using a rope and basket. The "tumbai" tradition is still alive among the Petalangan people in Pelalawan.

Thousands of people filled the stands and banks of Narosa, Telukkuantan. "Bedewo bonai" is a term in the Petalangan community that means "to believe in a god," derived from the word "Dewa." In primitive times, with animist beliefs, in the present-day Kampar region, people made sound instruments made of wood and bamboo, called gambang.

From Singapore, instruments in the form of oguong (a musical instrument made of metal) were brought to what is now Pekanbaru. In the past, the art of debus was used to spread Islam in the Indragiri region, and today, debus is a form of entertainment at weddings, circumcisions, and other Islamic celebrations. Some associate its meaning with the word "andarai," which means to compare, to speak using metaphors, allusions, rhymes, proverbs, and sayings in a friendly atmosphere.

It then continues after the midday prayer (zuhr) and enters the afternoon prayer (asr). Tongkah means a plank for support or a bridge, usually installed in wet and muddy areas. Over time, onduo evolved into an art form, accompanied by musical instruments and sung by several people, as taught by Mr. Taslim in Pasirpengaraian.

The oldest surviving Zapin Api dancer is M. Nur, over 100 years old. His expertise as the caliph/leader of this Zapin Api dance was passed down to Husein's son, Abdullah. Ghatib Beghanyut comes from the word "ghatib," meaning dhikr, and "beghanyut," meaning drifting in a boat.

This tradition had been lost over time. After several years, the government attempted to revive this ancestral tradition in 2012. It has since become an annual event, aiming to introduce and preserve culture while promoting religious tourism in Siak Regency. Silat Pangean is a martial art that originated and developed in the Pangean region of Kuantan Singingi Regency. However, both types of outrigger boats were very slow to move, until around 1930, they created the sande outrigger boat, which uses a triangular sail.

Caq is the sound produced when the striker strikes the blade, and long comes from the word tillotillong, the sound element of a musical instrument that transmits the vibrations of the instrument's core beat. Therefore, mangaro can be interpreted as an activity involving removing a corpse from its grave to renew or replace the worn-out wrappings of the deceased. This ceremony is usually held after the harvest season, around August.

Massossor Manurung comes from the word "massossor," meaning purification/cleansing. Manurung can be interpreted as a royal object believed by the local community to possess special magical powers. Therefore, Massossor Manurung is understood as a ritual ceremony involving the washing/cleansing of a royal object. Their marriage resulted in the birth of a son, who turned out to be a twin and a keris.

This keris is called Manurung. The above definition is based on the imagination of a bygone era in Mandar, where the choice of spouse for each child, girl/widow, boy/widower was still determined absolutely by the parents and family. Salabose is an area above the pAt the summit of Majene Regency, a circular menhir stands, and the Salabose Mosque is a cultural heritage building, still functioning like other mosques.

One of the supernatural powers the Makassarese ancestors acquired from Mecca was the ability to tame the heat of fire. According to legend, the Bugis people believe that their weaving skills were inspired by a sarong left by the gods on the shores of Lake Tempe. Mappalili means "circling around."

The Mappalili ceremony involves carrying a woven cloth around the village until it reaches the rice fields to be plowed. This ceremony is a form of worship to the gods as a sign of gratitude for the gift of a rakkala (a kind of sacred object). The Maudu Lompoa tradition in Cikoang began with the arrival of Sayyid Djalaluddin bin Muhammad Wahid Al Aidid. This cake is more readily available during Ramadan, as it is a favorite dish for breaking the fast.

It is recorded in the Lontarak (Lontarak) that between 1636 and 1665, the Gowa Kingdom was struck by a plague, known as garring pua. Therefore, "anyorong lopi" means "pushing a boat," also known as launching a boat. This refers to the eldest son of the god Patotoe, who was sent down to earth as the first human inhabitant.

"Batti" itself is derived from the word "ambatti," meaning "to pluck." Kelong batti is a traditional art form typical of Selayar Regency. It consists of Selayar-language songs sung by men and women in spontaneous reciprocation, often reciprocating pantun, accompanied by traditional Selayar tambourine and gambus music. The maccera arajang ceremony is held in Gilireng Village in particular and Gilireng District in general in Wajo Regency.

The ceremony is very lively, attended by thousands of people, and centered in the Karampuang traditional area. This traditional "rambu solo" ceremony is unique because it is only found in Tana Toraja. "Padungku" actually comes from the Pamona language, meaning "everything is neat, orderly, and complete."

In the Kaili tribe in Palu, kakula is called kakula nuada, or tradition. This communal meal has existed since our ancestors and is maintained to this day as part of community life in Lemba Bada. "Modulu" means "eating a single rice leaf."

"Mo" means "doing something," and "sehe" means "holy/healthy." This kabela is served to guests visiting the Bolaang Mongondow area, the Sangihe region, the Manganitu sub-district, and Talaud.

According to local historical records, this activity was routinely performed in the 17th century. The pronunciation of the word "zangvere" as "masamper" originated from the congregation's difficulty pronouncing the word "zangvere" until it was pronounced "samper." This word later evolved into "masampere," meaning "singing together," due to the influence of the Manado dialect. "masampere" became "masamper."

Once upon a time, Bandaharo held a gathering to find a match for his daughter, Lenggo Geni's daughter. He remarried to Princess Linduang Bulan and had a son, Sutan Amrullah. By reciting verses from the Quran and praying for the help and assistance of spirits, while singing back and forth between the man and woman, the large, heavy log was lifted, establishing the first mosque in the Abai village. This tradition has since spread throughout the community.

The rabab is a musical instrument played on a violin that tells a story based on the rabab pasisie (traditional Javanese folk music). The rabab also contains mystical elements. Over time, the tanduak dance has become considered a crucial performance in traditional and cultural ceremonies in the Tarok village. Tobo tanduak is known as a reflection and embodiment of the spirit of mutual cooperation and togetherness in community life, fostering a village-based economy. Palembang songket has existed since the time of the Palembang Sultanate.

The word guritan comes from the regional language: gurit, meaning story, and guritan, meaning storyteller or shaman. This traditional art form is a legacy of the ancestors of the Besemah tribe, one of the tribes in South Sumatra's Lahat Regency and Pagar Alam City. The ingredients are a mixture of fish and sago, then formed into a flat plate.

The word "di lepekan" (a traditional word for "pempek"), which later became the name of the dish, pempek. Ulu houses are common in Ogan Komering Ulu Regency. At that time, patrol boats were called pancalang boats, derived from "pancal" and "lang" (ilang).

"Pancal" means to take off, take off, and "lang" means to disappear. In short, "pancalang" means a boat that quickly disappears. This custom has survived for hundreds of years, inherited from the ancestors of the Banyuasin natives.

The Karo traditional house is known as the "si waluh jabu" (house with eight families). In traditional Mandailing ceremonies, where the "uningan" (a traditional Chinese word for "uningan") is played, it is always accompanied by a "manortor" (a traditional Chinese word for "manortor"). Bola nafo (a traditional Indonesian word for "nafo" or "balls") are still made by women in every village in Nias, and in almost every household.Household items, for personal use and/or for sale as crafts in traditional markets and souvenir shops.

Reportedly, the village-wide celebration was so lively that the celebration lasted for six days, with each day having a different meaning. Laklak art is now a local craft and souvenir in Samosir. In the past, the Laklak Pustaha was a medium for storing information on black magic, shamanism, oracles, and mythology.

Erpangir comes from the word "pangir," which means "langir." Therefore, "erpangir" means "berlangir." This is because the gubang dance has several variations, and as its name suggests, it is derived from the word "gebeng," which means "boat."

Toge Panyabungan is the name of a typical snack native to the city of Panyabungan, but it is not made from bean sprouts. Gotong is a head covering accessory worn exclusively by Simalungun men as part of traditional attire. Many artists in Langkat Regency actively preserve the Dulang dance, but they focus solely on studying and developing the dance movements, without understanding its historical origins.

Calung art developed in the Banyumas region. Karungut comes from the word "karunya," taken from the ancient Sangiang and Sangen/Ngaju languages. Karunya means song.

This traditional/folk poetry, known in Central Kalimantan, was passed down from their ancestors in the form of songs and poems composed by their creators, as long as they do not deviate from the established rules. While the Tabot ceremony was originally performed by Shia people to commemorate the death of Husein ibn Ali ibn Abi Talib, since the Sipai people broke away from Shia influence, this ceremony has become simply a family obligation, fulfilling the will of their ancestors. Recently, over the past decade, in addition to carrying out ancestral wills, this ceremony has also been intended as a form of Sipai participation in the development and development of local Bengkulu culture.

However, the most important thing is to establish a tabot ritual to commemorate the historical event of the marriage of Muhammad Hasan's grandson and Husein to prevent future divisions among Muslims. The most fundamental point is not to confuse tabot with mere ritual aspects. The lotus flower is often used as a symbol in Hindu and Buddhist ceremonies. Tat twam asi means "it is me" or "you are me."

A temple is a sacred place to worship Ida Sang Hyang Widhi Wasa, the gods, and ancestral spirits through a series of continuous ceremonies. Originally, the term "pura" (Sanskrit: "city" or "fortress") meant a city or fortress, but now it has evolved into a place of worship for Hyang Widhi. Before the word "pura" was used to name a sacred place of worship, the word "kahyangan" or "hyang" was used.

Before the word "pura" was used to name a sacred place of worship, the word "kahyangan" or "hyang" was used. In Balinese Hindu mythology, the bird of paradise is considered the bird of the gods, also known as "manuk dewata." In Balinese Hindu mythology, the bird of paradise is considered the bird of the gods, also known as the manuk Dewata.

The bird of paradise dance was first performed in the early 1920s in the Sawan sub-district of Buleleng Regency. If the temple fund is sufficient, a communal celeng offering ceremony is held every Galungan holiday. Fourth, Adhisti, in his archaeological and architectural study of the Maospati Gerenceng temple, states that the temple complex was founded in the 13th century AD and continued in the 14th to 15th centuries AD, and is linked to and influenced by Majapahit, as seen in its buildings and remains.

In this regard, Supribawa & Ischak discuss the influence of urban socio-environmental characteristics on the construction concept of the Adhitya Jaya temple in Rawamangun, Jakarta. The word also appears in the Old Testament to refer to Jews exiled from Jerusalem. Etymologically, the word "kerukunann" originates from Arabic, meaning "pillar," "foundation," or "principle."

The 1965 tragedy was the greatest tragedy in the nation's dark history. "Gotong royong" comes from a Javanese word, and at least has Javanese nuances.

Triton Bay is a bay in Kaimana Regency. The Arfak Mountains are inhabited by the Arfak tribe, who still maintain their traditions, such as the "millipede house." According to the story, the Burdam clan decided to leave Warmambo Island to settle somewhere far away, until Warmambo Island disappeared from sight.

The name Numfor comes from the name of the island and the indigenous population of Numfor Island. The Yos Sudarso monument now stands in the park, providing residents with an afternoon rest. A small portion of the Nafiri community has begun running various small businesses, such as opening kiosks, selling betel nuts, and gambling.Vegetables are sold at the Youtefa market, as well as livestock such as pigs and chickens.

The residents of Tobati Enggros village consist of several clans (keret) that follow the paternal line. The Puy clan is called Cthargu in the native language. Besides fishing, some also rent out the Base G tourist beach.

A monthly routine activity is called arisan (social gathering), held every Saturday and Sunday. The people of Sarwa village have a tradition of catching fish by trapping them using piles of stones deliberately constructed by the community; these piles are called aker. Honai comes from the word "hun," meaning adult man, and "ai," meaning house.

Here, people sitting in the honai can see who comes and goes, and observe what people are doing in the yard (silimo). During traditional ceremonies held for the death of a community member, several animals are sacrificed for 40 days after the death. The term comes from the words "igya," meaning "we stand," "ser," meaning "pele," and "hanjop," meaning, more or less, to guard the boundary.

This term serves as a reminder to the community to maintain boundaries by not exceeding established limits when harvesting and utilizing forest products and hunting animals. Furthermore, the term "igya ser hanjop" broadly translates to "let's all protect the forest for the common good." The word "mbaham" means "something that has already happened" or "something that already exists." In the local language, "ponggo," it refers to the origin of the human race, "mbaham."

In the Patipi kinship tradition, the "mbaham matta" (a group of people) is unique and extraordinary, as they are able to live a peaceful and secure life philosophy called "idu, idu maninina." Around the end of 500 AD, the Chinese named them "Tungki." Then, other French ocean explorers arrived, namely Alvaro Memdana de Neyra and Antonio Martha.

They received recognition as regional heads under the Sultan of Tidore and his silver-headed scepter from the Dutch. At the same time, 28 subordinate regional heads were appointed. Based on the orders of the British governor based in Maluku, they began dividing the islands and establishing Fort Coronation in Doreri Bay. With its inclusion on the map, the area became increasingly well-known in European countries.

This was based on the Ternate resident's instructions to regularly explore the area. The criteria used to designate this protected area were based on Presidential Decree No. 32 of 1980. The community also flew the Morning Star flag in front of the Arts Council building from December 1999 to May 2000.

Fredrik Menufandu, Regent of Supiori from 2011 to 2014. Hans Wospakrik, lecturer at the Bandung Institute of Technology. Marianette Octovina Wospakrik, physics researcher at Fermilab in Batavia, Illinois, United States.

Nitya Krishanda Maheswari, badminton player and daughter of Panus Korwa. The pillar-supported building structure is believed to have originated from the design of elevated barns and warehouses, which were important symbols of social status among the ancestors of Austronesian rice farmers. The barns also functioned as shrines to house statues of ancestral spirits and gods.

Austronesian houses themselves often reflect various aspects of indigenous Austronesian cosmology and animism. In most cases, the attic is considered the abode of the gods and ancestral spirits. Austronesian religious traditions largely center on the worship of ancestral spirits, nature, and the gods.

These beliefs are essentially complex animistic religions. The details vary by culture and geographic location, but share fundamental similarities such as ancestor worship, animism, shamanism, and belief in the spirit world and gods. The peoples of the Indonesian archipelago possess local/indigenous belief systems in the form of animism and dynamism, or belief in the spirits of the deceased.

They also believe in the existence of spirits within certain objects, including large rocks, trees, mountains, and places that possess secret and frightening powers, from which supernatural powers can be derived. This belief, which views the origin of humanity as descending from ancestral gods, also influences the indigenous population of Jayapura, spread across five districts: Abepura, North and South Jayapura, and Muara Tami. The Biak people still maintain an ancient culture that draws on local animist beliefs before the arrival of the gospel in Papua.

The decisions and voices of the ondoafi are believed to be bound by ancestral spirits, both from the past and present. Such actions demonstrate human recognition of the presence and power of spirits. Papuans also believe that the spirits of the deceased receive power from the creator gods to control the living.

That is why the living must maintain good relations with those who areThe deceased are protected from various disasters caused by their spirits. The Langlang Buana tradition emerged around the end of the 19th century, combining dance and storytelling. The bodies of the Langlang Buana performers are possessed by the spirits of gods from heaven during the performance.

It is also associated with ancestor worship. Tapis cloth was originally created as a form of respect for ancestors, for example, with the ship motif depicted as a vehicle for spirits to travel to the afterlife. This ritual serves as a means of connecting humans with the spirit realm.

Kapata, or chants, contain words of respect for ancestors and the sacred places that always protect them. From the time of their ancestors until today, it has become a tradition passed down through generations. The art of carving in Asmat is an actualization of the belief in ancestral spirits, symbolized in the form of statues and carvings.

It is unknown exactly when this small community industry began, but according to informants and craftspeople, this custom has been practiced since the time of their ancestors and has been passed down to them. Khombow bark painting is a Sentani art form that has existed since their ancestors. It was originally worn as clothing by married Sentani women. The performance begins with a traditional ceremony and is ritualistic, based on ancestral teachings.

This dance has been performed by the Kayu Batu people since their ancestors' time, and is then passed down to their children. During the ritual, offerings are made at sacred sites to honor the spirits of their ancestors. The Kebar people have long used plants inherited from their ancestors.

The best harvests are offered to the ancestors, while asking for blessings for the new year. The Maybrat people's spirit of mutual cooperation has existed since ancient times, where the community works together to overcome various obstacles and challenges, such as clearing gardens or fields, educating children, paying dowries or customary fines according to local customs, and building permanent homes. Over time, the badondong culture has evolved based on a mindset based on agreements passed down from their ancestors.

Passuraq, derived from the root word suraq, is synonymous with the word surat, meaning news, writing, or depiction. It is suspected that this tradition emerged concurrently with the development of their ancestral beliefs, namely aluk todolo. This is said to be so because the teachings of their ancestral religion stipulate that each step of the death ceremony is always followed by the placement of a specific passuraq motif on a specific wall surface.

The Salonreng dance has no known written origins, only through mythical ancestral stories. Furthermore, this ritual is also performed as a way to remember one's ancestors. The mallangi arajang ri goarie ritual contains elements of pre-Islamic beliefs inherited from their ancestors.

The kite-flying of the Muna people has been practiced by their ancestors for 4,000 years. Punu Tahode is known as a leader who encouraged and facilitated various traditional healing practices in various sigi, including the implementation of monibi, a ceremony involving sacrifices, followed by worship and the expression of requests to ancestral spirits. The figura performance art form is similar to a carnival/parade, but focuses more on walking from house to house among residents, thus becoming a forum for community gatherings at the end of each January.

With the roles of men and women alternating, the laughter from these impersonations becomes the spirit of the figura performance art. The Gordang Sambilan (a traditional Javanese dance) was known in pre-Islamic times for its function in ceremonies to summon ancestral spirits when their assistance was needed. This ceremony is called paturuan sibaso, meaning "summoning spirits to possess or possess the medium sibaso."

The purpose of this summoning is to ask for the help of ancestral spirits to overcome difficulties facing the community. This sipaha lima tradition is performed by adherents of the Permalim faith as an expression of gratitude to the Creator and to honor their ancestors. Wayang comes from the word "bayang" (shadow), which originated in prehistoric times as a ritual to summon the spirits of the deceased.

However, according to several anrong guru pakarena and pasalonreng, this dance has existed since the time of animism. This traditional calendar calculation has served as a guideline for calculating time since their ancestors implemented it, and it is still practiced today. Therefore, it is necessary to educate the younger generation so that they understand the value of their ancestral heritage.reka.

However, some of them have embraced several officially recognized religions, namely Islam, Christianity, Catholicism, Hinduism, and Buddhism. As sacred places to worship Ida Sang Hyang Widhi Wasa in all His manifestations and the sacred spirits of ancestors, temples are now found not only in Bali but also throughout Indonesia, such as in the city of Jayapura. The tifa relief at the Agung Surya Bhuvana Temple is also found in the Praja Mandala wantilan hall, for example, on the front of the wantilan, the stage, and the ornaments on the wantilan's supporting pillars.