Hubula's Animism

The example of the solidarity movement in Poland suggests a model of opposition and regeneration that can be effectively used as a vehicle for fighting for change without needlessly clashing with the authorities, who are undoubtedly more powerful. Abdurahman divides the historical research process into several stages. The first is heuristic, derived from the Greek word "heuriskein," meaning "to find." Then, an American investigator named Richard Archbold, a member of his team, was the first foreigner to make contact with the indigenous population, who had never had contact with another country before.

European influence was brought to the missionaries who established a Protestant mission center in Hitigima around 1955. Then, after the Dutch established the city of Wamena, Catholics began to arrive. They explored the nearby forests until they reached the foot of Mount Trikora.

Meanwhile, Koentjaraningrat, in his writings on the Dani people in the Jayawijaya mountains of Irian Jaya, explains that the basis of the Dani religion is reverence for ancestral spirits. They established a base camp in the Pesegem village and stayed there for several days, both on their way to and from the summit of Wilhelmina. The investigation was conducted in the upper reaches of the Einlanden River.

The military expedition team met with local residents around the Somohai, Dekai, and Saradala areas. The second expedition successfully reached the area around Silimo. The expedition chose a route from the western part of the Dani tribe.

They successfully reached the Swart Valley. There, they discovered Lake Yuguima. The Balim Valley was first seen from the air by an expedition from the American Museum of Natural History led by Richard Archold in 1938-1939.

The porters were 72 Dayaks brought from Kalimantan, bringing the total number of expedition members to 195. Therefore, they planned to establish a first base camp in the upper reaches of the Mamberamo River before establishing a base camp at Lake Habema. He then sought a shorter air route to support and supply his troops at the Australian base.

He was the first white man to enter the Haga Valley, but he and his porters soon returned to Homeyo. They could not continue their journey further east because they could not guarantee the safety and security of their porters and guides. Therefore, they were forced to abandon Ilaga and return to Enarotali, Paniai.

The preparation of the MAF hangar and housing for pilots and missionaries was carried out in Sentani, Hollandia, by Pastor Lloyd vanStone, Jerry Rose, and then E. Mickelson. One of the donors for the purchase of the aircraft was a widow named Mrs. Suppes, who lived in California. When the missionaries landed in Minimo, the area was uninhabited by either the Ohena or the Aso Lokobal.

The establishment of this government post was intended to accelerate development at NNG. The Mukoko, Ohena, and Inai Erek people lived around Wesakaput. Controller Veldkamp departed with two police officers for Wolo.

Microb also stated that the Islamization process carried out by two preachers from Banda, Salahuddin and Jainun, involved circumcision. Seventh, the North Maluku theory. Despite the various forms of expression mentioned above, the indigenous people of the Central Papuan mountains, despite having converted to Islam, still largely adhere to and practice traditional rituals inherited from their ancestors.

One reason this feast is held in this month is to commemorate Indonesia's independence day. Before the corpse freezes for three hours, they tie it in a squatting position to a prepared piece of wood. This ceremony doesn't take place annually, but every four or five years, so it's not surprising that the Hubula tribe celebrates it with such fanfare.

If someone has been in a place for a long time, six months or more, they are considered to have lived there regularly and are considered de jure residents. Several experts have stayed in the area for seven weeks to conduct their research. Abdul Ghafar preached for 14 years in Rumbati and its surroundings, then died and was buried behind the Rumbati village mosque in 1374 AD.

This event is estimated to have occurred in the mid-16th century, based on evidence from the Tunasgain Mosque, which is approximately 400 years old and built around 1587. The expedition took place from late 1909 to early 1910. The expedition's experiences were published in National Geographic Magazine in March 1941 under the title "Unknown New Guinea" by expedition leader Richard Archbold.

The Dani people's religious foundation is respect for ancestral spirits and is also based on...The ceremony is centered on a pig feast. The most important religious concept is atou, the sacred power of ancestors passed down through the patrilineal system. According to mythology, the Dani people are descended from a married couple who lived in a lake near the village of Maina in the South Baliem Valley.

To honor their ancestors, the Dani create ancestral symbols called kaneka. Stories of life experiences are told, including the ancestors and the Baliem people's beliefs, how to wage war, start a family, obtain food, and relate to others. Thus, a person, with all their opinions and ideas, is heard, valued, and respected. Through deliberations in the honai (house), the Baliem people also express their respect and honor for the spirits of their ancestors. The Baliem people's worldview is shaped by animistic and dynamic beliefs.

Therefore, these beliefs are not only expressed through symbols but also manifested through beliefs in ancestors and spirits of the dead, as often found in the belief systems of ancient animistic and dynamic societies and various ceremonies and rituals. In the Baliem valley, since ancient times until now when religion has entered but there are still places of worship of the dead / spirits called wakunmo even though humans are the focus of the worldview of the Baliem & Papuan people regarding the universe, but humans are not alone but live in dependence on each other with the sun, plants especially sweet potatoes, animals especially pigs, stones, rivers and the spirits of ancestors & God who are abstract but manifested in symbols such as kaneke. Thus it can be concluded that since ancient times, the ancestors of the Baliem people longed for ideal, beautiful, peaceful, prosperous, harmonious situations & conditions within themselves and in relations with fellow humans and nature as long as in the early days the ancestors of the Baliem people lived in a safe, peaceful & united state between fellow humans and the natural environment semnaruekul which is also called Nakmarugi / Alabungi, Nalabungi, Limlangi & Yeli by the Yali people in Yalimo / also called Murumnah Nalaponge and Yelu by the Yali & Mek people in Yahukimo is the core, origin, figure and magical human in the internal structure of culture in the Baliem valley & its surroundings.

The Naruekul mythology depicts human sin, which has wounded the body and heart of Naruekul, the essence of human life, through violence. However, Naruekul does not retaliate. In other words, for the Baliem people, the principle of cargoism in the Nabelan Kabelan and Naruekul myths relates to the Baliem people's hopes and dreams of achieving something, whether it be a happy era like the Garden of Eden, recognition, status, wealth, peace, and a better standard of living. Therefore, the Baliem people are considered a traditional society that continues to practice dynamic animism even after adopting a formal religion. Adherents of dynamic animism understand that supernatural powers are a reality and influence their lives.

Therefore, dependence on and fascination with these supernatural powers for complete salvation, encompassing both the physical and spiritual, is crucial for traditional communities like the Baliem, who believe in Walhowak and kaneke, as well as the hope for an ideal future in the Nabelan Kabelan and Naruekul myths. In accordance with the Baliem people's belief in ancestral spirits and their power, known as atou, which are stored within the sacred kaneke stone, this demonstrates that the Baliem people perceive a continuity between the empirical world on earth and the spiritual, transcendent world that transcends the context of current life. The spirit world influences the empirical world, but not vice versa.

Even though a person has left the empirical world on earth, their spirit can still influence this empirical world from the spirit world. It is well known that studying all beliefs, both primitive beliefs such as animism and dynamism, as well as formal religions, needs to be an important consideration in spreading the gospel cross-culturally and contextually. Therefore, aspects of the Baliem people's beliefs regarding Walhowak, areagun nyopa nyapu, kaneke, and hopes for an ideal future in the Nabelan Kabelan and Naruekul mythology must be important considerations in formulating a contextual evangelism approach. Given this, the Baliem people are considered a traditional society that continues to practice animism and dynamism even after adopting formal religion.

Adherents of dynamic anism understand that supernatural forces are a reality & influence their lives. Therefore, dependence &This fascination with supernatural powers for complete salvation, encompassing both the physical and spiritual, is crucial for traditional communities such as the Baliem, who believe in Walhowak and Kaneke, as well as the hope for an ideal future in the Nabelan Kabelan and Naruekul mythologies. Consistent with the Baliem's ​​belief in ancestral spirits and their power, called atou, which is stored within the sacred Kaneke stone, this demonstrates that the Baliem see a continuity between the empirical world on earth and the spiritual world, a transcendent world that transcends the context of current life.

The spiritual world influences the empirical world, but not vice versa. Even after a person has left the empirical world on earth, their spirit can still influence this empirical world from the spirit world. It is well known that studying all beliefs, both primitive beliefs such as animism and dynamism, and formal religions, needs to be a crucial consideration in proclaiming the gospel cross-culturally and contextually.

Thus, the Baliem people's beliefs regarding Walhowak, areagun nyopa nyapu, kaneke, and hopes for an ideal future in the Nabelan Kabelan and Naruekul mythologies must be important considerations when formulating a contextual evangelism approach. Therefore, a contextual evangelism approach for the Baliem community offers a way to reinterpret the Nabelan Kabelan and Naruekul mythologies, reflecting the essence and meaning of the gospel according to the Bible. Regarding the concept of eternal life lived by the Baliem people in the Nabelan Kabelan mythology, this story can be used.

As explained above, the understanding of the concept of eternal life according to the Nabelan Kabelan and Naruekul mythologies is in crisis. Both legends contain animist, dynamism, spiritism, idolatry, and the power of darkness, which are strongly opposed by the Bible and the Bible. Furthermore, the belief in ancestral spirits, often practiced through kaneke and seeking supernatural guidance in daily life, requires a shift in worldview. In the Baliem community, it is important to explain that the so-called "wa laga meke areagun" (alawene oan kigidekma), which appears in beliefs about the rulers of the supernatural realm called kugi erimbo (kwewanakwe) and limbu (limbo), as well as the belief in kaneke (a ghost believed to be the remains of Naruekul), is actually an evil spirit, an enemy of Jesus Christ and humanity, and one that seeks only destruction. For present-day salvation, the Baliem also rely on kaneke, whose power, called atou, can provide protection and nurturing in daily life, in addition to the presence of ancestral spirits, whose presence is believed to provide assistance.

Through the mythology of Nabelan Kabelan and Naruekul, the Baliem people also have a hope for future salvation, but it is material. It is the Walhowak of Jesus Christ who performed the work of redemption through His death on the cross. This article shows that the Baliem people, like Papuans in general, have a messianic cargo cult hope for an ideal future through the mythology of Nabelan Kabelan / Nawulal Hawulal / Nabudlal Habudlal / Nabutal Habutal / Nanggonok Kanggonok. Through the mythology of Nabelan Kabelan and Naruekul, the Baliem people have a hope for future salvation that is b. This belief is more about the spirits of their ancestors and animistic beliefs.

The Baliem people of Papua, with a traditional background and animistic worldview, have a view of eternal life that is experienced as an ideal situation and condition in the myth/legend of Nabelan Kabelan and an ideal person/figure in the legend of Naurekul. Before the local population embraced monotheism, they already adhered to animist and dynamist beliefs. An important religious concept is atou, the sacred power of ancestors passed down through the patrilineal system.

Looking at the family tree, Kalawen is the ancestor of the Arfan family who was the first to convert to Islam. Although the inland community still adheres to animism, the coastal community has embraced Islam.