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Tuesday, March 3, 2009

The Procession of ”JOU KOLANO UCI SIBEA” & The Idul Fitri Prayer in the Sultanate Mosque

Narration by : Busranto Abdullatif Doa
Photography by : Maulana
Translated by : Bobato
Every 1st date of Syawal and the date 10th Zulhijjah month in the Hijriah year, all Muslim group a world carried out Sholat Idul Fitri religious duties and Idul Adha. In spite of that for the available Muslim community in
Ternate also had an obligation to carry out these religious duties after a month beforehand carried out the obligatory fast in the Ramadhan month.

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The Procession

Gotten by an unique habit that only was in the Ternate environment of the sultanate palace was the activity procession of Sultan who descended from the Palace to carry out id prayer religious duties in the Ternate sultanate mosque that be at a distance around 500 m. from the palace building.
Seen from the corner of this activity report, was a ceremonial habit on the departure of Sultan from the Palace headed towards the Mosque of Ternate Sultanate to carry out the Idul Fitri and Idul Adha holiday . This activity has taken place in the Ternate environment of the sultanate palace for hundreds of years. This procession was in the Ternate language mentioned with the term of “Jou Kolano Uci Sibea”.
Jou Uci Sibea was still continuing to be carried out by the Ternate community till at this time, with the note if at the time of the implementation of the Idul Fitri Holiday and Idul Adha Sultan of Ternate now was in the palace or in the Ternate city. However when Sri Sultan Haji Mudaffar Shah - II in the two public holidays had not been in the place, then this procession was not carried out. The core from the implementation of this procession was the presence Sultan in the middle of his people who was loyal and was ready always to accompany Sultan’s party headed towards the mosque. (the people was meant to be the Ternate community of the traditional environment, they are usually mentioned with the term of “Bala Kusu se Canoe-Kano”).
Usually, three or two days before the implementation of the Id Prayer, all equipment and all the requirements that were needed in this procession has been prepared fully by the Sadaha Kadato that was led by a person of Sowohi that also was helped by Morinyo (the Adjutant the Sultan) and Alfiris (the Task Force). The preparations activity that they were done take the form of:
1. Carried out the co-ordination with Mahimo (the Village Head) to make an announcement that Sultan at this time was in the palace and will carry out the id prayer in the Mosque of Ternate Sultanate including the community in the Hiri island and the Jailolo coast.
2. Ascertained the official that carry out tabuh the gamelan and the gong to accompany the party’s trip towards the mosque.
3. Chose the male child totalling 12 people to bring a set of equipment of “Kabasarang Kolano”.
4. The completeness that was imposed (greatness clothes) Sultan.
5. The greatness umbrella of the Sultanate (3).
6. The special seat that was used to carry Sultan (ditandu).
7. Gamelan equipment to accompany Sultan’s party towards the mosque.
8. The Khatib stick to be used when rising to the platform during delivered preached.
9. The tray to place the text book of the sermon.
10. The white tablecloth the cover of the Tray.
11. A set of equipment of “Kabasarang Kolano”, that consist of:
a). The Greatness stick of the Sultanate.
b). The Kesultanan flag, that was acknowledged as “Paji Goheba Ma-Dopolo Romdidi”.
c). The place of Sultan’s saliva.
d). Sultan’s Copper helmet.
e). The Greatness sword.
f). Bross Sultan.
g). The place washed Tangan from Copper.
h). The Penang place/Betel. I). Etc.
12. Carried out the co-ordination with the side of the palace chef to prepare ate adequate in accordance with the need to eat just sufficient after the implementation of the id prayer in the sultanate mosque.
The Procession to the Mosque
The determination of the attendance of the date 1 month syawal in the Hijriah year in Ternate was appointed with produced by Ruk’yat that was done since the evening. Traditionally, ruk’yat was monitored from the Ruwa village the Ternate island that appear before to the west, because of the Ternate city was in the east coast the Ternate island. The Ruk’yat implementation was carried out by the combination of several officials from the Ternate sultanate mosque, the official from the Heku mosque and several other mosques in Ternate.
The official who carried out the task of the observer ruk’yat this usually spent the night in the Ruwa village and came back after the sunrise prayer by the morning. The latest news from results ruk’yat this was sent in by the morning all through the village in order to be known by the community by using the symbol of the sign. If their observation brought results then the symbol language that was sent was “Kate-Kate” (= the date 1 Syawal month came), whereas the monitoring did not bring results, including because of the overcast weather, then they mentioned him “Moa” (= straight, his intention not there are those that could be seen).
The community that wants to carry out the id prayer in the sultanate mosque usually after the direct subuh prayer in a crowd departed from his house headed towards the palace. Pakain that is put on by the traditional community in Ternate usually coloured and plain without the motive or illustrated. The cover of the head that was used to carry out the id prayer in the sultanate mosque berfariasi, there were those who used the black cap, the pilgrim’s cap (white), Tuala Lipa Batik, but most that used Tuala Lipa Kuraci (was yellow, that was the identity of Ternate sultanate heroism that already eksis since hundreds last year).
Around struck 06,00 WIT, Bobato Akhirat (the Moslem Council) that was headed by a person of Kadhi or was often greeted by Jo’ Kalem as well as his subordinate that consisted of 5 great priests in the sultanate mosque (the Priest Jiko, Imam Java, Imam Sangadji, Imam Moti, and the Priest the Nation) by continuing to express the echo of Takbir, while rising to the ladder of the palace to appear before the Sultan while reporting that all readiness has for the implementation of the id prayer been prepared fully, was kept being waiting for the presence of Sri Sultan.
Now the other officials and the community that already since earlier gathered and waited in the yard of the page of the palace faced the palace balcony so that could with the party headed the mosque. As was explained above, after reporting they were given 1 stick that was used by the preacher when rising to the platform to send his sermon and a Tray that were covered white cloth contained the text of the sermon that will be sent in the mosque platform as well as three greatness umbrellas of the sultanate.
After accepting this equipment, the Sultan afterwards ordered them to precede and be waiting in the ladder. Whereas the stick and the Tray that were covered white cloth at once by the official was carried to the mosque before.
Instantly began to be able to be heard the voice dentingan the gamelan and the gong solved the quiet atmosphere of the community that since for some time was full of wisdom joined this procession. The gamelan that was used till at this time was the only legacy from Zainal Abidin Shah Sultan who governed from the year 1486–1500. The official of the gamelan hammer was the past inheritance, namely them who became the descendants from penabuh the generation beforehand.
Around five minutes after boys the preacher’s stick and the tray descended from the right-hand ladder of the palace balcony, several male children aged 8–12 the year, that dressed very white and the headband was black (lastar) one after the other menuruni the ladder of the palace by bringing Kabasarang Kolano equipment.
That led most front used coloured clothes oranye that led kepompok the bearer Kabasarang Kolano this. He carried the Kebesaran Stick of the Sultanate, along with behind carried the Flag of Kesultanan Ternate that is “Paji Goheba Ma-Dopolo Romdidi”. Afterwards following behind that carried the Place of Sultan’s Saliva, behind still put on the Helmet of Tembaga Sultan, following behind still brought the Place of Penang Betel, afterwards a Pedang Kebesaran et cetera lined up behind as many as 12 children, that symbolised 12 months in the calculation of the Hijriah year.
After the Kabasarang Kolano line of the group of the equipment bearer, just Sri Sultan left the palace, while slow investigated the ladder descended by being guarded by the palace senior figures, and the official who sheltered him for the trip. At the time of walking down the ladder of the palace, all the audience especially to the Kusu Army se canoes took the attitude gave the honour to the Sultan. The position gave the honour to the Sultan and the palace family according to the person’s Ternate tradition was by means of taking the sit position in a focusing manner on the end toes while lifting the two hands that were united in front of the face in a second manner the thumb or the two index fingers was stuck at the end the stick of the nose. The position gave respect like this almost the uniform to each kingdom that once exist in the Indonesian Archipelago. (see the picture in Indonesian posting, before).

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The meaning of philosophical tradition Saro-Saro and Joko Kaha dish and Food Ceremony Ternate


Saro Saro-is a form of prayer or a request that is the meaning of the ritual and philosophical traditions of a society in Ternate. Joko Kaha or "ground running" is one type of ssalah tradition of
Ternate people perform rituals to tread the ground first. While Eating Ceremony is an event with food according to the tradition and ceremony that is customary since hundreds of years ago.
Or request a prayer written in the form of food and bridegroom are on the second delivered by this mother-mother's brother and mother's brother's second bridegroom's father is in a language called
Ternate: Yaya se Goa (custom seatorang). Because Yaya se Goa mother's brother and the father of the bridegroom both; first consecutive responsible before and after the implementation of this marriage and the second is the early introduction and per.ialinan the bridegroom's family.
Food form (Saro-Saro), the ceremony of marriage.
The material in the form of food in a ceremony complete Saro Saro-a marriage consists of:
1. The pulp Sirikaya:
Made darii chicken eggs, sugar, coconut milk and pandan leaf extract. The filosofinya; Sirikaya the soft sweet taste and delicious taste manisnya like-minded nature of both the expected bridegroom.
2. Kobo (Ketupat Kerbau):
Amounted to three or four units. The filosofinya; Animals buffalo strong, diligent and faithful are expected to be the nature of the husband who assume responsibility for the boat house.
3. Nanasi (Ketupat pineapple):
Amounted to three or four units. Pineapple fruit which lekuknya inlaid neat and luxurious berartistik located on top of the crown, have a thick skin, have thorns, and its a very good nature is expected to be the faithful wife yan maintain the household, proof of temptations and faithful to the husband.
4. Jaha (Pali-Pali), which consists of ten pieces terpampang and neatly arranged on a plate that represents the strength of marine
Ternate in the past that is always ready to combat mode to maintain the sovereignty of his country.
5. Mung Bean porridge (Gule-gule Tamelo) presented the results of agricultural wealth of the community Ternate overflow.
6. Terong fish and placed in a dish and the head and stalk eggplant If the head table (penganten direction). Fish and eggplant is the life of men and women in indigenous
Ternate. Terong fish and is usually presented in the 4 types of spices that is usually called; Doda Bonci, Doda Rica, Malaysia and Doda-Style Doda.
7. Boboto (often also called the Boto-boto) contain as many as 4 units of meaning that at the beginning of the first people on the island of Ternate Momole under the power of four, so in a custom package of food is presented to four people, should not be allowed not more or less.
8. AGI, (Sop curry), which symbolizes the abundant riches of the sea.

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After Saro-Saro was conducted, followed by the next event is Joko Kaha or Tanal board also contains a distinctive philosophy, namely:
1. Rumput handful Fartago placed on a plate that represents the earth and the vegetation in this Moloku Kie Raha dijamah and crawled second bridegroom.
2. Water bottle disiramkan the bridegroom on the feet symbolizes water, rivers and sea in Moloku Kie Raha also be explored by the bridegroom.
3. Pupulak the color of the rice: white, yellow, red and green symbolize the various tribes in the Moloku Kie Raha, hopefully to become friends and acquaintances of both bride.
After the second event is finished for the second bridegroom. Mothers or Yaya se
Goa are traditional food that consists of the types of food mentioned above.

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Form and type of material Saro Saro-shaving event for Baby's hair, circumcision and Khatam

Qur'an.
Saro Saro-hair shaving ceremony for babies, children circumcision only are materials such as Saro-Saro below:
1. Sirikaya porridge.
2. Ketupat Kobo.
3. Ketupat Nanasi.
4. And along with materials for Joko Kaha, such as:
a. Fartago grass.
b. Bottle of Pure Water.
c. Pupulak rice.
5. The equipment to shave baby's hair:
a. Razor or hair clippers.
b.
Bath and Sisir.
c. Young coconut water is still in a young coconut that has been decorated colors. d. Perfume.

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While oeuvre hair shaver for the baby or child circumcision, after the invitations are comprised of family, neighbors, priests, and indigenous leaders have finished reading tahlil and prayers are then sukuran food atatau pastry tradition.
Goal held Saro-Saro on the baby and the child on vaktu shaver hair and circumcision, if the baby or the adult child is in the process after perkawinannya (because kawin flee or other), so do not be Saro-Saro is not a problem anymore (because the burden of tradition) because they have been through the process of Saro-Saro while still a baby or child.
Food in the Saro-Saro Qur'an Khatam for the event, consisting of:
1. One tree Umbi Ginger (from root to leaf stem) is placed in a cup containing sugar.
2. Sugar cane is carved and decorated the form of a bird, vessels flying terakit neat in some form of assembly.
3. Orange fruit is neatly organized in some form of assembly.
4. Buah Delima neatly arranged in some form of assembly
5. Tercanang Sirih Pinang and the assembly of a fruit in some assembly, and
6. Batangan Cigarettes are also organized in some form of assembly.

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After the child performed a new Khatam Qur'an reading ayat suci Al-Qur'an in front of the invitation to attend and after prayer ago along with the child concerned disaro with ginger overlooking the sand for bergula chewed concerned. Does; taste ginger spiciness is a sense of when the child be incused in learning to read Al-Qur'an, but after the last child is feeling, such as sugar cane. Citrus fruit and pomegranate fruit is also a description of the feelings of the child. While pinang, betel and smoking preferences are parents.

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Once the child is disaro with ginger and sugar, then the prayer dibacalah survived. And sugar cane, citrus, pomegranate, areca nut, betel and cigarette share by implementing the Quran is the final yan invitation to attend, including spectators who participated in the event witnessed the way. Then after it was implementing the invitation, and guests are traditional food in accordance with the final implementation.
Thus a description of the Saro-Saro among indigenous
Ternate, especially (in the clan Soa-sio, Sangaji, Heku and CIM)
Note: Four Kobo fruit and pineapple four Ketupat sio for Soa and Sangaji. Kobo and three and three for the fruit pineapple Heku and CIM.
Ternate, 15 September 1995.
Alaudin Haji Haji Abdullatif

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Gandong e mae gandong

Gandong e mae gandong,

mae gandong mae o

hawa le pana ale

ami loea isai gandong

hidop waoe walioe

e manisa lawang e

ale rasa hawa rasa

ami loea isai gandong

gandong é sioh gandong é

mae hawa inti ,hawa inti ale njia

ami loea gandong esa gandong é

soeo toean esa ,esa gandong é

ingezonden door noeraito

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Monday, March 2, 2009

BANDA NEIRA LANSCAPE

Banda Neira

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Festival Kie Raha


Kie Raha Festival event is a regional cultural arts attractions of
North Maluku is a holdover from the 4 (four) the Sultanate of Ternate, Tidore, Bacan and Jailolo. Every area, attempted to show the value of aesthetic value or the value of art in the area of each. Festival is a prestigious event in the cultural city of North Maluku because this competition is a vehicle search for identity that is not apart from the benefits of appearance clothes and a face so beautiful and interesting look is a beautiful and cultured berbudaya. This activity was conducted in mid-October at the Anniversary celebration of North Maluku Province.

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Doorstart Malra

De stichting en de bijbehorende website bestaan nu meer dan 10 jaar. Waar in eerste instantie een grote groep enthousiaste mensen aan het werk gingen, waren op het laatst maar zeer weinig mensen die daadwerkeklijk een bijdrage leverde.
Dit had tot gevolg:
a. dat er nog maar zeer weinig baten werden gegenereerd,(nodig voor de stichting doelstellingen)
b. de website niet meer geactualiseerd werd.
Voor ons was dit de reden om de stekker er uit te trekken.
Het stoppen met de activieteiten van de stichting , het te koop zetten van de site en daadwerkelijk van het internet af halen, heeft meerdere mensen aan het denken gezet.
Zoals het er nu naar uit ziet willen een aantal belangstellende helpen met een doorstart. Hoe een en ander in te vullen weten we nog niet. Hoe de website in relatie tot de stichting komt te staan( of misschien wel helemaal los hiervan) zijn nog allemaal zaken die overdacht moeten worden.
Kortom iedereen die ideeen en/of een aandeel wil leveren aan een eventuele doorstart nodig ik hierbij uit.
Hans van Hernen
Bestuurder St. Malra

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De Pelaschap in het kort

Door opsporingen naar de waarden, die gevat zijn in de Pancasila en die lang geleden zijn gemaakt en voortgang blijven vinden in de Molukse levenspatroon, proberen wij dit aan te tonen met volksverhalen, waarin de verborgen waarde van de molukse beschaving die erg hoog is en die in de molukse taal wordt genoemd "Pela".

De verhalen over het hoe en waarom de Pela laten we zien in enkele voorbeelden van Pela die voorkomen in de Molukken.

De betekenis van het woord Pela

Pela komt van het woord PILA, wat betekent: "samenwerken" en soms krijgt het woord PILA een achtervoegsel "TU" bij , zodat het PILATU wordt wat betekent 'versterken', 'beschermen', of 'bewerken' van een voorwerp dat niet gemakkelijk kapot of stuk gaat. Nu is het woord PILA veranderd in Pela.

Wat heel interessant is van de Pela-schap, is wat blijkt in Maluku Tengah de band van de Pela niet alleen tot stand komt tussen dorpen met hetzelfde geloof, maar ook tot stand komt tussen dorpen van verschillende geloven.

Bijvoorbeeld de Pela-band tussen dorpen:

· Titawai (Christelijk) op Nusalaut en Pelauw (Islamitisch) op het eiland Haruku

· Tuhaha (Christelijk) op Saparua en Rohomoni (Islamitisch) op eiland Haruku.

· Hutumury (Christelijk) in het gebied Leitimur en Tamilouw (Islamitisch) op Zuid- Ceram.

Hier zijn een paar voorbeelden die ik naar voren breng van de tientallen voorbeelden die één voor één genoemd worden.

Ook zegt men of is men van mening dat het woord Pela komt van het woord Pela welke betekent broer / vriend waaronder valt de categorie bezoekers/vreemdelingen uit Java, Bugis, Makasar, Mandar, Buton enz die naar de Molukken kwamen onderzoeken om hun koopwaar te verhandelen, dat uiteindelijk het woord Pela weer verandert tot "geliefde broeder/vriend" die gelijk is aan broer (familielid).

Nauwe banden tussen een christelijk en een islamitisch dorp, die voor mensen, die niet uit de Molukken afstammen, misschien ook voor de mensen, die niet de Pancasila nakomen als de enige principe voor het leven in Indonesie, die een struikelblok worden en als we kijken naar de wereldgeschiedenis dan weten we dat in het algemeen waar verschillende religien zijn, juist daar tegenstellingen ontstaan, maar op de Molukken zal dit niet gebeuren omdat de Pela-schap met al zijn dwangmaatregelen die misschien niet valt te ontkennen ook al wanneer er situaties en tegenstellingen ontstaan in het leven van de Molukkers die zo goed en harmonieus is, overeenstemmend met datgene wat hierboven vermeld staat en er altijd opgelet moet worden in het belang van het Indonesische volk die volgens de Pancasila principe leven.

Achtergronden van het ontstaan van de Pela

Volgens de geschiedenis en de werkelijke reden dat de Pela is onstaan, verschilt van het een en het ander, maar het doel blijft altijd hetzelfde: "Werk samen in elkaars belang"

Verschillende motieven waardoor de Pela is ontstaan:

· Verbondschap Pela als het beantwoorden van diensten/steun van de ene dorp ten aanzien van de andere dorp die al goed gesteund heeft op politiek vlak (oorlog) als op sociaal vlak (bij natuurramp, hulp op zee enz.).

· Verbondschap Pela omdat er een familie-band is tussen de dorpen volgens de verhalen van de dorpshoofden dat zij uit één schoot komen, dus familie-band hebben. Voorbeeld: Rumahkay en Rutong

· Verbondschap Pela opgezet, omdat er buiten-gewone gebeurtenissen hebben plaatsgevon-den: Latuhalat aan de baai Nusaniwe en Alang aan de baai van Alang, als gevolg van liefde.

Tussen de verbondschappen Pela op de Molukken wordt onderscheid gemaakt in verschillende situaties/gebeurtenis in het begin. Dus hoe groter de gebeurtenis in het begin hoe sterker de eigenschappen van die Pela .

Volgens dr Frank Leonard Cooley in zijn scriptie: "Altar and throne in Central Moluccan Societes" pagina 261 vertelt: "Pela as it is found at present in Moluccan societies is an institutionalized bond of friendship or brotherhood between all native residents of two or more villages, which bond was established by the ancestors under particular circumstances and carries specific and privileges for the parties thus bound together".

Volgens zijn mening zijn de Pelaschappen gevormd in de 16e eeuw in de Molukken.

Er zijn verschillende katechorien Pela:

1. Pela keras/ Pela lunak worden de Pela zuiver genoemd, omdat wat volgens beide zijden Pela-schap belangrijk is, omdat de eed van beide

kanten als basis heeft een belofte en vervolgens is het versterkt door een eed af te leggen. In deze belofte leggen beiden vast:

· De ene Pela steunt de andere Pela in alle moeilijkheden en narigheden

· De Pela moet zich houden aan de gelofte, die ooit uitgesproken is tegenover de Pela

· De ene Pela mag de andere niet huwen.

2. Pela tempat siri. In deze Pela-verbond is niet meegenomen de eed aflegging (angkat sumpah) maar wel zo genoemd, omdat dit soort Pela valt onder de lichte vorm van Pela, om hun erkentelijkheid te tonen (sociale steun, ekonomische steun enz). Tempat siri heeft als belangrijke rol de zorg van de ene dorp ten aanzien van de andere dorp. Doordat de Pela instelling-ceremonie met het eten van de siri plant wordt deze "Pela Tempat Sirih genoemd.

3. Pela Minum Darah is Pela in oorlogstijd.

4. Pela Darah

5. Pela Batu Karang

6. Pela Adik-kaka atau Pela Saudara

7. Pela Kawin

Dieter Bartels schreef in zijn scriptie om tot Dr te promoveren aan de Cornel University in de V.S. in het jaar 1977 nog meer over de onthulling van bovengenoemde Pelaschappen in de Molukken. Volgens de geleerde: ""Pela is one of the specialties Ambonese communities in other parts of Indonesia maintain with their homeland".

Er zijn verschillende dorpen, die een Pela-verbond hebben volgens de boven genoemde kategorien:

* Pela Keras / Pela Tuni: Ameth-Soahuku- Kariu-Booi-Aboru-Hualoi

* Pela Tempat Sirih / Angkat Sumpah Tihulale- Huku Anakotta,Kaibobo- 12desa

di gunung Seram

* Pela Perang / Pela Minum Darah Tuhaha-Rohomoni, Hatuhaha-Tuhaha

* Pela Batu Karang: Batumera- Passo, Oma Ullath

* Pela Adik-Kakak / Saudara Hutumuri-Sirisori-Tamilouw

* Pela Kawin: Alang-Latuhalat, Hitu -Latuhalat

Ook zijn er die verbonden zijn om Genelogical Bonds onder ander Pela Gandong.

Bijvoorbeeld: Kulur-Oma, Rumahkai-Rutong, Hukurila-Kilang, Ema-Naku.

Een van de Pela, die de christelijke en de islamitische gemeenschap het meest verbindt, is de Pela-schap tussen Ambelau en Nusalaut.

Er is nog veel te schrijven / te brengen in dit schrift wanneer er tijd voor is en de manuscripten waarop dit allemaal op is gebaseerd zijn:

a. "Sejarah ringkas Pela Pela"

door Drs Frans Hitipeuw

b. "Pela cerita rakyat Daerah Maluku"

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FORT TOLUCCO


This fortress built by the Serao Francisco, a Portuguese berkebangsaan, in the year 1540 and then renovated by Pieter Both, the Netherlands, in the year 1610. Fort is often called a stronghold Holandia or Lucas St., located in the northern city of Ternate. This fortress by the Government of the Netherlands Indies in the year 1661 to allow the Sultan Mandarsyah with menempatinya troop strength of 160 people. This fortress is located in the village Dufa - dufa a distance of ± 3 km from the center of Ternate and can be reached by land vehicles. The condition of the fort at this time either, because recently restored, although the process is still unsatisfactory as a historical object in time.



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FORT ORANYE

Benteng oranye

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FORT BERNAVELD

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THE MOLUCCAN MIRACLE

Lelisa Beach
clip_image002The beach that across to Namalatu Beach is has coral form till the beach. If see the beach when it has ebb, it will present a beautiful nature scenery that cannot enjoyed in other beach. This beach has become the icon for they who like to Snorkeling, diving, swimming and sunbathing.

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There is coral stone that has cap form in this tourism object. The interesting point is the beautiful scenery when it is sunrise.

Siwalima Museum
clip_image005This museum was built in 8 September 1973. The collections in this museum are the historic objects of Maluku. This location is often used to hold a Maluku culture attraction such as, arts, crafting, etc. If the tourists want to get Maluku souvenirs, they can get it, because there are many sellers who sell souvenirs.

Tanjung
clip_image007The location with 400 meters width has a lot of coconut trees and corals with beautiful scenery in front of the Banda Sea. This Beach has many corals and fast water flow.

Santai Beach
clip_image009This tourism object is located in Latulahat village. The panorama in this beach that has white sand is so beautiful and has been visited by many visitors. Usually, they have swimming, sunbathing or walking arround.

Felawatu Beach
Felawatu Beach is located in Airlouw village, or about 15 km from the downtown. The visitors will feel forbear to stay in this beach, because it has beautiful panorama and soft wind. It also has coconut tree that very green and fresh.

Pintu Kota
clip_image011Pintu Kota is a big coral that looks like a gate and stay at Banda Sea. This tourism object is located in Airlaow village and Seri Village. The uniquely of this is the specific coral form.

Gotong Royong Market in the harbor area is slowly being replaced by sanitized setting of a newly built Merdeka market. Shopping along Patty Street of the market, look for framed montages from shaped pieces of mother of pearl, 'ikat' cloth from Taimbar and miniature ships cleverly made from wire and cloves. At the end of Patty Street, there is the Al Fatah Mosque.

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The seeds of discontent in the beautiful Maluku islands

By Angelique L. Picaulima van Engelen and Harley Saimima

JAKARTA (JP): Macho and fierce are correct ways to describe natives of the Maluku islands. An intrepid race that sailed the oceans to the Pacific Islands about 2,000 years ago, the legends of some Polynesians say their remote ancestors came from the Maluku islands.

For hundreds of years the islands' produce kept kings and governments in power, or, due to a lack of produce, toppled them. Ships from all over the world sailed there; some of the visitors stayed and blended with the local population, leaving behind Asian, Arabian and European descendants.

Until some years ago, the most obvious fact of life in Maluku was the harmonious relationship between people of different faiths and lineage.

The plurality needed a system to keep mavericks, found in any race, in check. Traditional laws held these dauntless and militant people on a short leash. A system was created where kings were only appointed from a few families. Fear and restraint installed through custom or adat made people wary of committing violence against each other.

The various communities lived in either Christian or Muslim villages, but with good intervillage relations, until the Soeharto regime imposed the Javanese system of village heads, through local elections or by political appointment.

Since 1,300 a system of "blood brotherhood" between villages prone to disputes had covered all disagreements. Whenever a dispute reached a certain level of intensity and preparations for a full-scale war, either between Christian and Muslim, Muslim/Muslim or Christian/Christian villages, had been made, these local kings convened.

As soon as an understanding to bury the hatchet was reached, the villagers were ordered to attend a reconciliation ceremony. Witnessed by their kings, religious leaders and elders, both sides apologized. A peace agreement through apela gandong ceremony, often enhanced by mystic performances, was a sacred and binding agreement.

That was then, when every person knew his or her place in community and adhered to a system which kept their bellicosity and militancy at bay.

History shows that the traditional authorities have toppled -- through the absorption of Maluku into the United Republic of Indonesia in the 1950s, the victory of the Indonesian Military (TNI) over the Republic of South Maluku, and a systematized undermining of the Christian community since the early 1980s.

This has created an immense void. The fall of the untouchables led to the latent threat of aggression, which has exploded into communal clashes of unheard fierceness.

It is difficult to account for the ongoing violence but it may be at least partially explained by the marginalization of Christians in Maluku; politically, due to their involvement with the Dutch colonial powers and its armed forces, the KNIL; and economically, through the exploitation of exceptionally rich Eastern Indonesia. They also belong to a minority religion in the country. Ambonese in particular belong to a traditional purist sect of the Calvin Protestant Church, a sect too severe even for most Europeans.

During Dutch rule the Ambonese were either scholars, civil servants, soldiers, spice farmers or fishermen. Most thought trade was below their social status; approximately only 10 percent of them were engaged in small-scale trading.

As far back as the late 1970s things went well. Clove, nutmeg and other trades flourished and the people liked being in the new republic, their militancy dormant due to increased prosperity.

Then Akib Latuconsina was appointed as Maluku governor. It was reportedly him who started the rivalry between the two major religions.

Two days after his appointment, he forbade the ringing of church bells in the churches near his residence (in predominantly Christian Ambon!). Next came the waves of migrants from Java, sponsored by the local and the central government.

Within a couple of years, the population scales started to tip dangerously as these Javanese-oriented, government-sponsored transmigration projects, had by then transported thousands of families and their offspring to Maluku. Here they not only lived on land acquired through forced "land reform projects", but were also intentionally separated from the local population.

These migrants created predominantly Javanese oriented villages, which mostly flourished.

As the migrants and other settlers became stronger, the interaction between adat villages became weaker.

The governor in Ambon started to openly favor the Muslim community. Before Akib's appointment, Christians and Muslims built mosques and churches together. Greetings of Assalamu'alaikum on Christmas Day and Salam Sejahtera on Idul Fitri were a cherished local tradition; in many families some members were Muslim and some were Christian. Now people greet each other by cutting each others' throats!

In Jakarta people are raising charges about the Christianization of Indonesia. Churches and seminaries have been targeted by fanatical mobs, and many Christians live in constant fear of being accosted because of their religion.

Meanwhile, the policies and financing of the former government can be said to have played a role in the proselytizing of Christians in Eastern Indonesia.

This is because all migrants, except a few who have doctored their documents, adhere to the Muslim religion, an informal prerequisite for membership of the transmigration program. Used to hardship on Java, hard- working and seasoned in small-scale trade and other crafts, the newcomers, with the help of government officials who had their own plans, in time began to control the economy and local government, whereas the Chinese and the Makasarese from South Sulawesi controlled the outbound trade.

Ambon's new elite started to undermine the power of the church, Christians started to feel threatened and it did not need much before militancy raised its ugly head.

Slowly but surely much cherished Ambon was gradually strangled by fanatical and power-hungry men. Still, the rivalry had not yet reached its peak in the absence of religious overtones. However, Ambon had become a volcano, bubbling and boiling, preparing for a major eruption "when the time and the price was right".

Maluku Christians grappled with their unexpected fall from grace under Soeharto, increasing poverty through dabbling in the clove trade by Soeharto's son Tommy, invasion of migrants on customary lands confiscated through the land reform projects and systematic discrimination.

The elderly became apathetic and quarrelsome -- but the youngsters became unruly. The educated left to seek opportunities in the western part of the country, while the uneducated stayed and got into one mischief after another.

If the Ambonese had been belittled under Sukarno they would have adjusted to their inferior position. This did not happen; Sukarno knew well enough that the Maluku people would never have joined the Republic docilely if they had not been promised some sort of equality and, of course, freedom to practice their religion.

Over-populated Java needed the vastness and the riches of Irian Jaya, the international trade, sea thoroughfares, the fishing concessions, the gold on Haruku island and other natural resources of Maluku and the forests in the center of Kalimantan, all predominantly Christian regions.

In retrospect, the exploitation and marginalization of Eastern Indonesia and its peoples was a grand plan, cleverly designed and duly executed by unscrupulous politicians, and aided by the army and greedy businessmen.

Indonesia's "Armageddon" was created by its own people against its own people. Ludicrous or not, the monetary crisis, the fall of Soeharto and his handymen and the full-scale religious war in Ambon and the outer islands may end up saving Maluku people from something even more sinister and inimical; the gradual, institutionalized obliteration of a courageous and proud race.

Angelique L. Picaulima van Engelen is married to an Ambonese and has stayed a number of times in Ambon, most recently before the riots began. Harley Saimima is a student at Pattimura University in Ambon.

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Find Thousand Beauties In Maluku

Maluku is one of province in Indonesia that located on the east of Indonesia territory which the Capital town is Ambon. As the other provincee in Indonesia, Maluku also has unique culture that only can be find in this province. Like traditional song and dance.

Not only traditional culture, entertainment also can be gotten by visiting currently tourist destination. You can try to see many tourism places in this provinces. You will get nice holiday if you decide to visit one or all of tourist destination listed below:

Maitara Island

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Do you know that this island is drawn in piece of Thousand money in Indonesia. Historian sid that it was drawn in Florida. As the beauty of this island it has visit people attention. It has white sand on the beach and in front of this seashore there is beautiful scenery that can be found under sea water. They are fishes with many kinds and also sea stones.

This island is located between Tidore and Ternate island. We can reach this place in easy way. Just ride speed boot from Bastiong harbor in Ternate to this island for 10 minutes.

Tidore Island

This Island was known as an Island that rich of spice. That is why it was visited by people from the other country in past time. We also can see many clove field that become one of main commodity in this island. Kimatubo Mountain that rarely climbed by people also offer you who like challenge. If you like calm atmosphere, fresh and clean you can go to Topo village to enjoy the green of garden.

Gala Music

This is one of traditional art in North Maluku. To play this music we need some traditional music equipments such tifa, tambourine, maruas, gong, flute and fiol. You will see the perfect of this music when you listen to this music while see traditional dance that called Gala dance. This dance usually held to welcome special guest. It is replica of people for guest coming and you also can dance together with all of dancer there.

Soya-soya Dance

This dance was created by humanist to appreciate historical memory that happen in Baabullah period. At the time Baabullah king want to take his father copse that was killed by colonialist. It shows patriotism of Tidore people.

You will get the other beauty from Maluku if you spent someday there. Because it is not enough to see tourism object that has thousand of beauties in a day.

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