SAPARUA MY COUNTRY

SAPARUA

On going news

A list of news items from troubled Samaria
Christian leaders from the village of Sirisori Amalatu on Saparua island, the victim of several attacks by Islamic raiders, have told a terrible tale of Muslim warriors indulging in immoral sexual acts in the ruined shell of the local church, a building which they themselves had earlier destroyed. (7 November 2000)
The Christian villages of Ulath and Ouw on the island of Saparua were once more savagely attacked by mobs coming from the Muslim village of Sirisori Islam on Tuesday 24 October. Twelve of the villagers and two of their attackers were injured, five of them seriously. Most of the Christian villagers, particularly the women, children and elderly, fled from the violence. Two days later the villages were attacked again. Once more by thousands of raiders from Sirisori Islam. Tragically one resident and a policeman were killed in that assault. Local women and children hid in school buildings whilst their assailants shelled the villages, destroying five houses. Eventually the security forces drove back the attackers, but not before three soldiers had also been killed. (30 October 2000)
As the residents of the Christian village of Ulath prepared to go to church on Sunday 22 October their village was attacked by violent mobs coming from the Muslim village of Sirisori Islam. The raiders were eventually repelled by the Christian villagers and the security forces. However, their thirst for violence as yet unsated, they turned on another Christian village, Sirisori Kristen. Here a church, which had already been badly burnt in earlier attacks, was further damaged and several of the fifteen houses which were left undamaged from earlier raids were also set alight. (26 October 2000)
On Saparua island Islamic militants from Sirisori Islam continued to launch attacks against the surrounding Christian villages on Monday 9 October. At least four Christians have been killed, several others were wounded in the assaults, and hundreds of houses and a church have been burnt down. In one village little more than a dozen homes and two school buildings are left standing. Hundreds of locals have fled to other villages and the surrounding woods for safety. Eight bodies have been found amongst the rubble on the outskirts of the Christian village of Ulath. (12 October 2000)
The Islamic warriors who unleashed the horrific violence on Saparua were heavily armed with machine guns, bombs, mortars and grenades. Thousands of weapons were recently found when security forces in Ambon searched a ferry carrying large numbers of Muslim passengers, none at all when they searched a similar ferry with Christian passengers. Accusations have again been made that the military have not only armed Muslim extremists, but sided with them in the violence on Saparua. When security forces eventually did restore a semblance of order they began sweeping for weapons in the Christian villages, the victims of aggression, rather than in the Muslim village Sirisori Islam, the perpetrator. One Christian was shot and killed by soldiers during the weapons sweep. (12 October 2000)
Christian villages have come under attack once again on the island of Saparua. Armed Islamic extremists shelled the Christian village of Ulath with bombs and mortars on the morning of Saturday 7 October. Security forces managed to stop that assault but later in the day the same group launched an attack against the Christian village of Sirisori Kristen in which 15 homes were burnt down and one person was killed. Hundreds of innocent Christian villagers fled into the surrounding woods to hide. Further violence was unleashed the following day. Church services were suspended in two Christian villages on Sunday 8 October to prevent the launching of surprise attacks whilst the local population was at worship, a popular tactic of the Islamic militants. Elsewhere a soldier was shot and killed after a military raid to seize weapons turned into a bloody firefight. (9 October 2000)
The violence in Saparua began when the Muslim village of Sirisori Islam attacked its Christian neighbour Ulath on Monday 18 September. A police post situated between the two villages and designed to prevent them from clashing was burnt down. Four people were killed in the violence including a Christian man who was shot on the morning of Wednesday 20 September as he stood amidst the rubble of his home that had been destroyed the night before. (25 September 2000)
On Thursday 21 September villagers from Sirisori Islam unleashed another attack on a different Christian village, Sirisori Kristen. This time they were aided by Islamic extremists in speedboats who swept in from the sea. The raiders were heavily armed with machine guns, bombs and grenades. They killed three, wounded five others and burnt down over 40 homes. (25 September 2000)
The following day Sirisori Kristen was attacked again. This time the militants were supported by army and police units, and white clad warriors. Over 200 grenades were launched and more than 160 houses destroyed, almost the entire village. The devastated Christian villagers fled, hiding amongst the woods and streams. (25 September 2000)
The same day a similar number of homes were burnt to the ground and five people killed in the Christian village of Noloth after Muslims from the nearby village of Iha armed with mortars, grenades, spears, machetes and homemade bombs launched a vicious attack. Whilst Noloth was assaulted by land it was also bombarded by fire from a boat moored offshore. Muslims from Iha also rampaged through another Christian village, Ihamahu, the same day. Islamic militants clothed in white were again seen in this attack. (25 September 2000)
The following day angry Christian villagers from Noloth and Ihamahu united to launch a retaliatory attack on Iha. Eight people were killed, three injured and 80 homes destroyed in this tragic outbreak of violence. 470 people fled the island altogether finding shelter in the Islamic village of Tulehu on Ambon island. (25 September 2000)
On Saturday 23 September another Christian village, Pia, was the victim of an assault by Muslims from the village of Kulur and Islamic militants who arrived by boat. Five were wounded and a church and 74 homes were blown up as grenades and mortars tore up more than half the village. (25 September 2000)
This wave of appalling violence was triggered by the deaths of a man and a woman who were killed on Monday 18 September when gunmen in speedboats opened fire on a passenger ship which had earlier departed from Sirisori Islam on Saparua. (25 September 2000)
Similar retaliatory violence also occurred in Masohi on Ceram island, the intended destination of the unfortunate ship, where angry Muslims severely beat and injured three Christians when they heard of the speedboat attack. (25 September 2000)

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The Tanimbar Island Blue Tongued Skink

The Tanimbar has a beautiful array of color ranging from brilliant orange, to canary yellow, to pure white

The Tanimbar is an absolute stunning species, but is known for having very unusual irascible behavior. They're not a hefty species, rarely growing longer than 18 inches, and they grow very slowly into adulthood. They're not particularly hard to find and usually cost around $150 on up. This species is also known for turning a resplendent silvery color as seen below, especially with age. The more intensely 'argental' colored species are generally referred to as 'Silver Tanimbars'. This isn't an albino specimen however, as you can see the eyes are black. Albino's have a pink or blue iris, and usually a red pupil. A few other standout features of the Tanimbar is their incredibly glossy and fulgent skin. It's like glass. Have a look at pictures 2, 4 and 5—their skin just gleams and coruscates in the slightest sunlight. Occasionally, specimens will also display a shimmering 'sea green' colored side marking. Sometimes it's quite evident, other times not. You can see a tinge of it on picture #5. A few other unique traits are their faded/blurry gray temporal streaks, beady black eyes (Tanimbars for the most part have very dark brown eyes, and when looked at even a few feet away, they look black), and hard rock solid bodies. Most blue tongues have somewhat flaccid bodies, but Tanimbars are quite the opposite. They're really built, and very muscular. Combine that with their personality, and you've got one tough and rugged blue tongue. Hands down, the Tanimbar is indeed the most vicious species. It's full name is "Tiliqua scincoides chimaerea", and is named after the actual Chimera: a mythological fire breathing she-dragon which is said to be a mix between a lion, a goat, and a serpent. Click here for a picture. It's often wondered why the Tanimbar is both strong, and aggressive. Many believe that there must be something in the Tanimbar area that requires this animal to be both extremely powerful and merciless to anything it comes into contact with.

Distinguishing marks:

• Clean anterior legs
• Dark faded temporal streaks
• Dark coloration on top of the head; white lips and chin—picture #9 is a good example of a classic head
• Incredibly glossy scales resembling glass
• Very hard body
• Unusual aggressiveness

Here is a video of one of our beautiful, but aggressive juvenile Tanimbars. Notice the difference in hissing. You will hear a series of short hisses, followed by one long diminution hiss. WARNING: This is NOT normal blue tongue behavior. This behavior is literally unique only to the Tanimbar (unless you had some totally neglected, wild, or mistreated animal). Like all blue tongues though, a feisty juvenile or even an adult can be tamed down with regular interaction and a little patience, however, they will likely always retain a bit of their original pluckiness. Tanimbar can be pronounced both TAN-IM-BAR & TA-NIM-BAR.

Tanimbar babies

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TIDORE ISLAND.

TIDORE
Tidore Island is a bit larger than Ternate. Frequent boats leave Bastion to Rum, where there is a Sunday market. Tidore is dominated by Kiematubu volcano. A paved road goes around most of the island, but beyond the main tone of Soa Siu, the surface degenerates considerably. The best views of Ternate are from Tidore's north coast.

HISTORY
Tidore is an island in the eastern Indonesia of Maluku Island, just west of the larger island of Halmahera. In the pre-colonial era, Tidore was a major regional political and economic power, and a fierce rival of nearby Ternate, just to the north. The sultans of Tidore ruled most of southern Halmahera, and, at times, controlled Buru, Ambon and many of the islands off the coast of Papua. Tidore established a loose alliance with the Spanish in the sixteenth century, and Spain had several forts on the island. While there was much mutual distrust between the Tidorese and the Spaniards, for Tidore the Spanish presence was helpful in resisting incursions by their enemy Ternate, as well as the Dutch forces that had a base on that island.

As Spanish strength in the region diminished before their eventual withdrawal from the region in 1663, Tidore became one of the most independent kingdoms in the region, resisting direct control by Dutch East India Company (VOC). Particularly under Sultan Saifuddin (1657-1689), the Tidore court was skilled at using Dutch payment for spices for gifts to strengthen traditional ties with Tidore's traditional periphery. As a result he was widely respected by many local populations, and had little need to call on the Dutch for military help in governing the kingdom, as Ternate frequently did.

Tidore remained an independent kingdom, albeit with frequent Dutch interference, until the late eighteenth century. Like Ternate, Tidore allowed the Dutch spice eradication program (extirpative) to proceed in its territories. This program, indeed to strengthen the Dutch spice monopoly by limiting production to a few places, impoverished Tidore and weakened its control over its periphery.

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HALMAHERA ISLAND

This island lies to the east of Ternate, separated only by a narrow strait. It is a mountainous island, still largely covered with forests. The coastlines are white sand and coral reefs are found in its waters. Offering a beautiful spectacle, Mount Mamuya (930 m) spews burning lava from time to time, adding to the allure of this island.
Pearl oyster breeding farms on Mangaliho Island can be reach by motorboat.

North Halmahera
Geographically, North Halmahera regency is stay at 10,57'-20, 0' north latitude and 1280,17'-1280, 18' east longitude. North Halmahera regency declared on 31 May 2003 with its capital is Tobelo. It also has new districts and villages. Nine districts were developed to 22 districts and 174 villages become 260 villages. The wide this regency is 24.983,32 km2 that contains of 19.536,02 km2 (78%) sea area and 5.447,30 km2 (22%) land area. There are 76 islands, 19 islands have no named. Almost, every island has its beautiful panorama. The small islands with its white sand beach, the beautiful sea garden with its various fishes, various flora and fauna and its culture, can also find the historical sites in World War II in this region.

The number of North Halmahera regency in 2003 is 169.440 of men, 75 % is farmer and fisherman. North Halmahera is one of agarics with its nature potency that contains of field sector, gardening, plantation, fish, maritime, breeding, mining, small industry, and tourism.

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Mosleem and Christian in Maluku

ISLAM IN MALUKU

Islam came to Maluku in the 13th Century, after Gapi Baguna (reigned 1432 - 1465), the ruler of Ternate island, invited Muslim people (mostly merchants and traders from the Arabian Peninsula, Persia, China, Java and Sumatra) to live in his island. Baguna was very interested in their way of lives and wanted to learn more about them.

The arrival of those Muslims in Ternate brought the people of that island to the dawn of civilization. A beautiful Qur'anic recitation by a Javanese Muslim (one of the settlers) had left the ruler of Ternate and his entire palace highly impressed. When Gapi Baguna and the palace of Ternate adopted Islam and announced it to the people of Ternate, it marked the beginning of Islamization of the whole of Maluku.

Waves of immigration of Muslims from the above-mentioned countries also marked the beginning of racial mixing in Maluku. Soon, all the people of Ternate became Muslim. The tiny island of Ternate rose as a new power in Maluku and the eastern part of the Archipelago.

Also, their neighboring kingdoms in South and South-East Sulawesi (Celebes) embraced Islam and rose as prominent powers. These kingdoms from the three regions (South Sulawesi, Southeast Sulawesi and Maluku), soon formed a treaty. The treaty stabilized the social and political situation in the region, so more and more people were attracted to come to Maluku from various parts of the world. This contributed to further ethnic diversity in Maluku, with one thing in common, Islam.

CHRISTIANS IN MALUKU

In 1512, Ternate had become a Sultanate that controlled most of the western part of Maluku islands. Ternate's neighbor, Tidore island also became a great Sultanate that controlled most of the eastern part of Maluku islands including the western coast of Papua island (present Irian Jaya province of Indonesia and Papua New Guinea). Ternate and Tidore with their allies from Sulawesi also launched frequent expeditions to North Australia in search of eucalyptus and sea cucumbers.

In 1512, the Portuguese armada, led by Antonio d'Abreu anchored near the Lonthor Island, of the Banda group of islands, one of Maluku's many islands. A Malay merchant, Ismail, who was hired or captured by the Portuguese, helped D’Abreu. Soon, they reached another island, Neira, which was located only one mile away from Lonthor.

The Portuguese found high quality nutmegs on these islands. One of the Portuguese ships captained by Francisco Serrao was hit by a storm on its way home and was then stranded on an empty island, 150 miles from Banda. Local fishermen who then led them to another island, Ambon, where an important Muslim village, Hitu was located helped Serrao and his men.

Hitu was the center of Islamization in Central Maluku. The discovery of Hitu uncovered the other treasure of Maluku to the Portuguese, cloves. Cloves were the major crops of all the Sultanates in Maluku.

The Portuguese then sailed back to Goa, India, carrying back news about the Spice Islands. Alfonso d'Albuquerque immediately arranged large expeditions to secure these treasures in favor of the Portuguese crown. This was the beginning of the 93 years of Portuguese domination in Maluku, and also the beginning of never-ending trouble in Maluku. Competition to dominate spice trading among European powers, local resistance to the domination, and clash resulted from the spread of Christianity into the sultanates.

In 1605, the Dutch emerged as the dominant power in Maluku. The only difference between the Dutch and the Portuguese was their aggressiveness in spreading Christianity in Maluku. The Dutch almost did not care about religious matters, and their only goal was profitable spice trade. The Dutch were determined to make the biggest possible profit from the spice trade, and imposed harsh and strict rule to control the trade. They also used the Christianized native people of Maluku to help them fight local resistance.

Soon, the Dutch realized the fierce character of the people of Maluku. Therefore, the Dutch became very interested in using them to expand Dutch power throughout the Archipelago. Even, Aceh, the last strong Sultanate in the Indonesian Archipelago which resisted colonial power, was crushed by the Christianized Moluccan who were set loose in Aceh.

These Moluccans were then withdrawn from Aceh, not because they failed to do their job, but because their inhuman brutality was terrifying even to their masters and commanders.

The Dutch almost did not convert any more people to Christianity but they created a new class among native Moluccans - a class of Dutch servants who were mostly Christian Moluccans.

When Indonesia finally regained its independence in 1945, people belonging to that class refused to join the new nation. Instead, they chose to help the Dutch to return to the Archipelago. On April 25, 1950 those people declared their rebellion and proclaimed a separated nation, The Republic of South Maluku but the Indonesian government refused to compromise. The Indonesian army backed by Muslims in Maluku totally crushed the rebellion a few months later.

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Traditional Dance

· Langasa Dance
This dance came from Central Halmahera region especially in Tidore municipal. This dance at first functioned as the dance for traditional medical treatment ceremony, but then it was developed into the traditional dance which is used on greeting ceremony.

· Soya-Soya Dance
This dance came from the North Maluku region which at that time was famous with the Ternate sultanate. This dance at first was a kind of a war dance, functioned to rise and to keep the patriotism feeling, but now it is become the greeting dance to entertain and it has been inherited as the traditional culture for a thousand islands or the archipelago.

· Hitadi Music
Hitadi traditional music came from the north Maluku sub-culture region especially in Tidore municipal. Hitadi music is functioned as the accompaniment music on special occasion or on greeting ceremony for guests from outside that region.

· Nuaulu Tribe Life Cycle
The Nuaulu ethnic group is the native society of Seram island (central Maluku). They live on a few villages in Sepa, Amahai municipal.
According to the legend, Nuaulu people came from a place called Nunusaku, that was a mountain which stood between Manusela and Piru.
The first man existed in Nunusaku was born from a rock, tree, and other natural things. Then there was a division, and some of them went to the south of Nua river upstream. From this incident then came the name of Nua (the name of the river) and Ulu (upstream).
According to the birth origin of that place, the society group who live in Nua river upstream consists of 11 Soa/clan and every soa has a chief and a traditional house for traditional ceremonies.
The role of a tribe chief is very important in every day life and in the traditional ceremonies activity.
Their life activities are started from children activities until adult and then reaching the old phase and all of those activities are colored by life cycle ceremonies according to their tradition.

· Lenso Dance
Lenso dance describes about the happiness of Maluku society especially Central Maluku society.
This dance uses lenso (handkerchiefs) on both hands of the dancers. Lenso is danced by women and used as the greeting dance on traditional ceremonies or formal occasion.
This dance is interesting to see because it is accompanied by Tifa Totobuang music instrument and a dynamic movement.

· Tifa Dance
Tifa music instrument is not only used for dance or song accompaniment but it is also used for dancers to dance.
In this dance we can see the women dancers' energetic movement in using tifa in various color. There are also various interesting movements in this dance.
Therefore, Tifa is used as a dance tool by beating it with hands or feet. Tifa dance functions as the greeting dance in Maluku.

· Parissa Dance
Parissa dance is a war dance but is has developed to a greeting dance which is usually used on king crowning ceremony.

· Cakalele Dance
Cakalele dance is a war dance which shows men's strength. It is done on formal ceremonies. This dance comes from North Maluku.

· Terine Mamae Dance
Terine Mamae is a traditional public play which is usually shown or played by village boys and girls on special ceremonial days.
Nowadays, this public play is almost exterminated in Central Maluku area. The thing that still exists is only the movements of the dance which are developed into an energetic dance. The energetic movement is focussed on the feet while the hands of the dancers are used to hug the other dancer's hands.

· Timba Laor Dance
Laor is a kind of sea resource which exists in Maluku area. It is a product which is usually found on the seashore only once in a year.
The removal of this laor is done by men and it is a characteristic of this one thousand islands society.

· Panas Pela Dance
Once upon a time there was a physical fight between Hoku people and Tihulale people. The problem was about culture violation.
In this war, manyTihulale people were dead and losing their goods. Soon after the war was over, many Huku people were also dead, from adults until the new born babies. The Huku people population then was decreased and their family cycle was stopped. They tried to find the cause of this problem and they found out that it was because they used to kill the Tihulale.
Huku people then concluded that they had to apologize to Tihulale people, and they made a relationship which lasts up until now. Every 4 years, it is held the Panas Pela ceremony for the Tihulale and Huku in Tihulale or in Huku.

· Masohi Dance
This dance tells us about the togetherness of men and women in taking the sea resource. They harvest the sea resource happily.

· Seka Besar Dance
Seka Besar dance is one type of Maluku area artifacts, especially on the South East Maluku sub-culture.
This Seka Besar dance has 3 functions, those are: the patriotism, friendship, and respect or worship.

· Suling Bambu Music
Suling bambu music is one kind of traditional arts in Maluku area, and the Maluku people are very proud of it.
The Suling Bambu existence is still good enough now, and it is often used on the greeting ceremonies, to accompany the worshipping song on the religious places, and as a local lesson (local culture).

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MOROTAI ISLAND

Morotai Island was the site of a major battle during World War II. The landing strips built by the Allied forces in Morotai could handle today's jumbo jet, but serve only small Twin Otters. Although much of the relics from the war were carted off to the maws if the Krakatau steel mill, in Java, there are steill remnants of war machinery

Morotai Island, lying to the north of Halmahera, was an important air-base during world War II, first for the Allies and later for the Japanese until its recapture near the end of the war. The ghosts of war still linger in this area, where many wrecks of aircraft and rusting guns lie abandoned in the bushes. The coral reefs here are not easily forgotten. Wayabula, Berebere, Busus-busu, Sangowo and Daruba are villages on the beach.

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The Capital of Maluku Province

AMBON - The name of the island Ambon is believed to come from the word apon, meaning "plantation'. Indeed, Ambon was one of the firsts Moluccan islands to be occupied by the Portuguese and used as a plantation. Ambon City is the Main City and seaport of Ambon Island, and is the capital of Maluku Province. It is one of the largest cities in eastern Indonesia.

Ambon, the provincial capital of Maluku, which is built on a hillside overlooking the bay, has a number of interesting sites of historical and cultural interests. Among them are the remnants of some old forts built by the Dutch East Indies Company during the heydays of the spice trade and the Siwa Lima Museum with its local arts and crafts collection. More ruins of forts are found such as the Dutch one at Lima and those of the Portuguese at Hila, which are almost entirely hidden underneath the contorted roots of a giant Banyan tree.

The ANZAC War Cemetery near Ambon town is the site of services held every year to commemorate the Allied soldiers who died in the region during world War 11. Ambon is at Maluku end of the annual yacht race between Darwin, Australia and Ambon. The race usually takes place in August.

Ambon, as a beautiful city, has a lot of tourism objects that offer the tourist much beautiful scenery. On arrival in AMBON, you will be met at Pattimura airport, transfer to your hotel. After lunch, visit WAISELAKA POND in WAAI, its clear crystal water inhabited by holy eel, The Crazy Bamboo Performance. You can have dinner and overnight at your hotel.

BANDA ISLAND - The Banda group, about 160 kilometers southeast of Ambon, consists of three larger islands and seven smaller ones, perched on the rim of Indonesia's deepest sea, the Banda Sea. Near Manuk Island, the water reaches more than 6,500 meters depth. Of the three biggest islands Banda, Banda-Neira and Mount Api, the first two are covered with nutmeg trees and other vegetation. The third however, is entirely bare and highly volcanic. The last eruption of Mt. Api occurred only a few years ago. The seas around Banda are the sites of the famous Maluku sea gardens with their bright corals and colorful fish darting through the crystal-clear waters. Facilities for sightseeing, snorkeling and skin-diving are available, as well as clean, comfortable cottages.

Banda saw some of the bloodiest episodes of Maluku's past history during the 17th century. In 1609, the Dutch East Indies Company (VOC) dispatched Verhoeff to the islands to obtain the contested spice trade monopoly at any cost. Confronted by a superior power, people Banda were forced to allow the company to establish a fort, but in that same year Verhoeff was killed together with 45 of his men. The Company retaliated, but peace was not restored. In 1619, V.O.C. Governor-General Jan Pieterszoon Coen arrived at the head of a penal expedition and exterminated the entire population of Banda. The land was divided into lots, called "perken”, and given to former company employees, the "perkiniers", who were obliged to grow nutmeg and sell them at predetermined prices to the company. Slaves did the actual work in the fields. The old "perkenier houses", or what is left of them, and old churches still retain a peculiar colonial character to the port town of Bandaneira today. Two old forts Belgica and Nassau are inside the town limits. Others are found elsewhere on the islands. See also the former Dutch Governor's mansion, the History Museum in Neira, and the huge nutmeg plantation nearby.

Lelisa Beach - The 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.

Batu Capeo - 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 - This 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 - The 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 - This 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 - Pintu 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.

SERAM ISLAND - Seram, the largest and among the least known islands in Maluku, hovers over Ambon, Saparua and lots of sea. Many of Ambon's tradition are said to have originated from Seram, including the division into two sets of customs, patasiwa and patalima, as well as pela alliances between two villages often located far apart. Seram is also replete with magic, for the Amboneses anyway, with many anecdotes of men who can fly, kill at a distance and change their shape at will. While the western part of the island has lost its mystery, thanks to thriving lumber industry, the remote eastern mountains is where the magic is now concentrated.

MASOHI - Masohi the capital of the central Maluku district is on Seram's south-central beach. The plains around the town have received a population boost, with migrant from overcrowded Saparua and some of the isolated islands to the south, as well as resettled mountain dwellers from Seram itself. One group of mountain people, the Naulu with their familiar red headbands live fairly close to Masohi.

MOUNT API - Mount Api, active Volcano Island directly opposite Banda Neira last erupted in the late 1980s but fortunately almost all the lava and ash fell on the side away from the town. The view from the summit is spectacular. To climb, go with a guide and get start early to beat the heat of the day. Count on 20 - 30,000 for a guide, including the canoe ride to and from Banda Neira. A guide isn't really necessary since once you land on the dock on the East Side of Mount Api, there's only one way up and it's pretty obvious. If you're alone and safety conscious, you may wish to take a guide since the trail is quite treacherous.

TUAL - Tual is the capital of Southeast Maluku district and the transportation for an extensive network of roads and sea-lanes. A half an hour drive away is Dullah village, where Belaway Museum boasts a splendid ceremonial conoe, complete with carved decorations. From Tual, canoes depart daily to the mysterious island of Kei Besar. Occasionally, the boats from Tual also head for Dobo, the largest town of the Aru archipelago. This spread of some 25 islands, all mangrove swamp and low-lying palm forest, is the home of unusual butterflies and flocks of birds-of-paradise.

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PELA BATUKARANG SEI HALE HATU, HATU HESE PEI

Siapa bale batu, batu gepe dia. Itulah djandjian sumpah, jang berarti:
Barangsiapa diantara anak tjutju turun temurun bale batu ini (batu perdjandjian),
batu ini akan bale tindis dia. Anak tjutju siapa jang
langgar djandjian ini, akan dapat susah dan bisa binasa.
Wie de steen omwentelt, zal door de steen worden verdrukt.
Dit is nu de eedsbelofte en betekent:
Degene onder de nakomelingen de steen omwentelt (steen van belofte),
dan zal deze steen hem/haar verdrukken.
De nakomelingen die deze belofte verbreekt,
ondergaat in zijn/haar leven veel tegenspoed.
NJANJIAN PELA: LEPARISA - BEILOHY
Pada Oma - Ullath, Tete - Nene Mojang bri
Satu perdjandjian, mana Tuhan ta-akan gli,
Itu sudah djadi atas Batu Karanglah,
Jang wadjib diturut kami anak-tjutjunja
Refr. Oma - Ullath � ! Pela Oma - Ullath � :
Pela Batukarang, Pela Oma - Ullath �
Satu tjinta lain, djangan tjulas dan bentji
Pada jang tra punja, jang punja ada harus bri
Hidup bersaudara, hidup sutji dan bersih
Siapa jang melangkah, dapat hukum jang negri
Refr. Oma - Ullath � ! Pela Oma - Ullath � :
Pela Batukarang, Pela Oma - Ullath �
Sikap jang berdosa dan sengadja jang kedji
Nikah pun terlarang bagi kedua negri
Itulah djandjian: Tete Nene Mojangmu
Hai orang Oma - Ullaht, harus ingatlah teguh.
Refr. Oma - Ullath � ! Pela Oma - Ullath � :
Pela Batukarang, Pela Oma - Ullath �

Het pela-verbond kijkt niet (met de nadruk op niet) naar het geloof, zodat in het bijzonder
op de Midden Molukken het pela-verbond tussen christelijke en islamitische
dorpen te vinden is en het zinnebeeld van de identiteit, de eenheid en kracht van alle
Molukkers, wiens leven gebaseerd is op datgene wat de Molukse voorouders middels
beloften en raadgevingen hebben overgedragen aan hun nakomelingen in een kapata (spreuk in
de oude taal).
E�n van de kapatas zegt ons: de voorouders hebben ons een levensbeginsel gegeven als leidraad
en deze kapata herinnert ons hieraan. Daarom moeten we deze boodschap van onze voorouders
in ere houden.
Tot op heden heeft dit element van de adat een blijvende invloed op het sociaal-
maatschappelijk leven op de Molukken, zelfs tot aan buiten de Molukken toe, alhoewel
onderhevig aan de moderne levensopvattingen.
Pela is karakteristiek voor de Molukse cultuur, een illustratie van de sociale bewogenheid
tot de naaste, de saamhorigheid van de geloofsgemeenschap die eeuwenlang door Molukse voor-
ouders werd gegeven en tot op heden door hun nakomelingen werd onderhouden.
De schrijver doet een beroep op en attendeert de jonge generatie Molukkers voor
het naleven van de oproep van de Molukse voorouders, die voor iedereeen van belang is.
Pela Batukarang:
Negeri Ullath (christen), negeri Oma (christen) en negeri Buano (islam en christen)
Adik-kakak:
Negeri Ullath (christen), negeri Tuhaha (christen) en negeri Iha (islam)

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Malra - Maluku Tenggara

De vergeten Eilanden
Malra, oftewel Maluku Tenggara wordt ook wel eens de vergeten eilanden genoemd. Het is een van de onbekenste en meest geïsoleerde regio's van Indonesië. De dunbevolkte eilanden strekken zich uit over een lengte van bijna 1000 kilometer. Toerisme is een nog onbekend fenomeen. Sinds het eind van de koloniale tijd waren de wetenschappers en christelijke predikers vrijwel de enige westerlingen die het gebied bezochten. De daaraan voorafgaande periode van 350 jaar Nederlandse suprematie was van beslissende betekenis voor het isolement van de eilanden. Met het afsnijden van de traditionele handelsbetrekkingen beroofden de Nederlanders de bewoners van hun voornaamste contacten en inkomstenbronnen. Sindsdien leiden de Zuidoost-Molukkers een moeizaam bestaan in hun door de buitenwereld vrijwel vergeten eilanden rijk.
Vergeten Cultuur
De Nederlandse aanwezigheid had ook in cultureel opzicht ingrijpende gevolgen voor Maluku Tenggara. De koloniale overheid trof het begin van de vorige eeuw drastische maatregelen om de bevolking onder controle te houden: complete dorpsgemeenschappen werden gedwongen te verhuizen naar goed bereikbare plaatsen. Met de introductie van het christendom werd bovendien de vooroudercultus op hardhandige wijze onderdrukt. De schitterende vormgegeven voorouderbeelden werden op grote schaal vernietigd of als 'rariteit' naar Europa gestuurd. Kunstverzamelaars eigenden zich de resterende voorouderbeelden toe en later ook andere cultuuruitingen, zoals opvallende gouden sieraden en indrukwekkende ikatweefsels. In een eeuw tijd werd de bevolking van Maluku een belangrijk deel van haar cultuurgoed ontnomen.
Website
We hopen met het publiceren van zowel historische als recente artikelen, een waardevol en uniek beeld te geven van de traditonele culturen van de Zuidoost-Molukken. Een ode aan de culturele rijkdom van de 'vergeten eilanden'.

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LEGU-LEGU, Ternate palace Classical Dance

The main characteristic of the traditional art form of Ternate is the conventional art. Feature-based characteristics, traditional art in Ternate is divided into two groups, namely: Art Palace / palace (Hofkunst) and People's Art (Volkskunst).
Art Palace is a group of art created or built, developed by and for the royal palace. Generally, the completeness of the customs and rituals are seremonial. While the Art of the arts group that created, built and developed by and for the general public. Art palace has been there since pre-Islamic era, namely in the form of dance art and sound art. In Ternate, a mix of both forms of this art form in a classical dance of ritual, which is "Legu-Legu".

Pentas Legu-Legu di Halaman Pendopo,

Dance Legu-Legu only and there is only dipentaskan Ternate palace in the environment only. Dance is not a dance single that brought only by 1 but the dancers made by more than 5 0rang, even up to 25 people simultaneously. The dancers consist of young girls who still need perwan / not yet married. Terms of the value that this Legu-Legu have a sacred nature. The dancers are a medium that is still sacred. Sometimes there are one or more dancers who do this movement, not in a state of conscious / possessed the spirit of the ancestors. Dance legu-Legu only dipentaskan on time with a particular consideration should be the main rituals and customs have any relation with the sacred palace.
A unique classical dance from the royal palace Ternate property is that the dancers who membawakannya can only come from the descendants of Soa / Marga "Soangare" or "Soa Ngongare" only. Soangare is one of the clan of kinship groups even though the typical Ternate genalogis not descendants of the sultan, but this clan is very close in the palace as before Soangare clan is one of the clan to "Abdi Dalem" a very loyal royal palace in Ternate.
Dance Legu-Legu this is usually referred to as the "Legu Kadato", to distinguish with the term Lake Toba (The annual Pesta Adat / Country Party). Dance is brought to the orchestra while accompanied tabuh specific areas that consist of Maluku; Two small Tifa, a copper Gong and accompanied the two half-old songstress. Usually sung lyrics that come from old lyric-poetic language of Ternate cited Ternate oral literature, namely Dorobololo, Evidence and Evidence Tifa Moro. (see related article earlier)
The girl dancers Legu-dance movement Legu play this pattern with a circle (Round dance) with the composition of the dance movement is very complex. Temponya slow and usually takes more than 1 hour to complete. Legu-Legu that its function as a sacred ritual dance, and dance and composition in penarinya, reminds us at the Dance Bedoyo Ketawang from Surakarta palace Kasunan and Dance Bedoyo Semang royal palace in Yogyakarta which is well known in foreign countries.
Movement in dance Legu-Legu prefer the movement of the play that is usually red shawl-yellow (red = right, yellow = left) is bound at the waist and also the dancers movement heels. This dance also use a folding fan that is often used in dance movement. When not in use or to perform other movements, the fan-fold diselipkan earlier in the belt of the dancers. This dance is not using pinggul movement or head movement.
Girl dancers dance to use this sort of turban-shaped golden yellow crown / tiara on the front and such a small wing on the left-right above the ears and tail shape on the back of the head. This headband berhiaskan beads and jewel that digantungkan. Almost all of their bodies covered with a yellow clothes, plus a kind of scarf tied at the waist, complete with the belt color pattern decoration flowers small.
Clothes that they use shaped brackets that sleeved shirt and long skirt paired with heels up to the long leg with a folding fan that is inserted in the belt. On the wrists bound with a kind of frame red. Whereas in the neck brackets berhiaskan embroidery beads.
Legu-Legu dance is the only dance ritual in Ternate sultanate palace. According to the source of the royal palace Ternate, in fact there are 12 types or variations of this dance with 12 songs for each type. However, at this time that some type of dipentaskan only Legu-Legu for example only; Akilindo, Bombaka and Dansapele.
At the present time, dance Legu-Legu that this sacred dipertunjukan only in the framework of traditional ceremonial pomp Ternate palace, at the time of the ceremony Penobatan Sultan (called Sinonako Jou Kolano), validation / The wife of the Sultan as the "empress" (which is called Sinonako Jou ma Boki-), Birthday of Sultan, welcome guests at the majestic palace. Lately often dipertunjukan in 2 routines each on the annual Festival in the palace as the archipelago moved the implementation of the palace from every member of the Festival.

Legu-Legu Dancer (1870) Photo by Buwald

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Legend Vier luitenant

Nunusaku gebied, is een historisch centrum van Seram eiland, dat wordt ook wel Nusa Ina. Eilandbewoners begon te verspreiden naar andere plaatsen, geleid door vier luitenant. Zij zijn overeengekomen voor de beraadslaging van de vier doelstellingen pengembaraannya richting. Zij zullen richten op de stroomafwaarts langs de rivier tunen, omdat de rivier heeft veel goed.
Leveringen en reizen in voorbereiding bereid snel. Zoals gebruikelijk, de ceremonie adatpun gebeuren vóór het begin van de wandeling naar het land Watui.
Sesampai in het land Watui, ze begon te maken van een reeks (gusepa) die zijn gemaakt van de stengel en blad-strip bamboe. Met deze reeks wordt gebruikt voor het afstemmen van de rivier stroomafwaarts. Deze beroemde rivier met keganasannya, het water is erg snel en er zijn veel grote stenen langs de stroom.
Pelayaran ook begonnen en als een leider is Nunusaku luitenant, een luitenant van afgeleide vaders Patola. Dit is een grote-grootouder-grootouder grote ogen in het huis Wattimena Wael Mahariki. Makelaar luitenant bracht Nunusaku iedereen, vergeet niet ook een vogel of papegaai vogel kasturi koning. Ook bracht een witte Pinang getroffen op betelnoten Pinang.
Zitten achter het stuur wordt de kapitein van de vaders huis Wattimury. In het midden van de raft kapitein zal de vaders Nanlohy. Op de achterkant van het recht om te zitten kapitein zal de vaders Talakua. Om de eigendom zij benoemd tot luitenant Nanlohy. In het gewoonterecht, hij handelde als een Dati die zullen bepalend zijn voor de divisie, de divisie, die beide eigendom zijn van particuliere en publieke eigendommen. Daarom zijn alle eigendommen en pembekalan geplaatst in het midden dicht bij de raft kapitein Nanlohy.
Raft race vanwege de kracht van het water dat stroomt omlaag naar de tune. Echter, het moment van aankomst in een plaats genaamd Batu Pamali, raft, en ze vallen bijna beste. Luitenant Wattimena Wael verbaasd en riep naar de luitenant die buurt. "Talakuang!" Dat betekent "tikam resistente gusepa" En krijgt de kapitein, die heet "Talakua", die vervolgens werd de vaders van de Talakua huis in het land Portho tot nu.
Wanneer de reeks bijna bleek op dat moment luitenant Wattimena midden menbuka een betelnoten pinagnya vervolgkeuzelijst. Tegelijkertijd is een vogel vloog nurinya. Genesis is zeer teleurstellend luitenant die rechtstreeks terucap menikrarkan eed tot een verbod voor de huis Wattimena Wael. Beep ede, en dat erfelijke oog thuis Wattimena Wael en de dochter niet kon houden papegaai eet betelnoten en arecanoten moer. Toen die in de rivier heet Stone Pamali tot nu.

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"KIE SE GAM MA-GUGU MA-TITI RARA", Ternatenese Philosophy

Male and Female Philosophy
According to the view of the Ternate person the time previously, early of the beginning of the life was begun from two human nooses, that is the man and the woman, who were assembled in a household and produced the previous family next to the extended family that was mentioned “Marga” and continued to “Suku” and again bigger was concrete one ”Nation”. From the two men and this woman the birth of a community, then in the view of the Ternate person, the male noose and the very main woman was the beginning of a life so as the man and this woman became the main omen in the view of the traditional community in Ternate.
According to the local legend, early of the beginning of the formation of unity of the community in Ternate by two clan groups, that is; “Tobona” and “Tabanga”. Tobona was the accumulation from the existence of two clans that is Tubo and Tabanga personally, whereas Tabanga was the accumulation from the existence of the Toboleu clan and Tabanga personally. The Tobona clan was mentioned by the name of “Cim” (the woman), whereas the Tabanga clan was mentioned by the name of “Heku” (the man). The two clans afterwards developed became bigger and immediately give birth and had children pinak afterwards was formed by unity of the community that was wide with the ruler had the shape of the kingdom or in the local language was mentioned “Buldan”. Then as the sign for that, the symbol of the Ternate Royal took the form of eagle birds that two head, that was known with “Goheba Ma dopolo romdidi”.

Goheba ma Dopolo Romdidi

Birds of the land eagle, that in the Ternate language were mentioned “Wuru” was the symbol for the group Cim (the woman) whereas birds of the sea eagle, that in the Ternate language were mentioned “Goheba often also was pronounced by Kuheba” was the symbol for the Heku group (the man). Heku and Cim with the symbol of eagle birds that two head that was worn as “Symbolic of Ternate Royal”. The symbol that contained this philosophical meaning was poured in various life means of the tradition, that used the meaning of the man and the woman. For example real that still there till at this time, are those that was presented in life means of the tradition by using the meaning of the man and the woman was;
1. In building a house, will be gotten two long beams the part on the house that was acknowledged as “Dalul se Hate Gila” that is male wood and female wood.

Dalul se Hati Gila

2. To each boat that used the screen, will be gotten two ropes the screen that was acknowledged as “Gumi Nonau se Buheka” that is the male rope and the female rope. Gumi Nonau was the rope the upper part screen was with his position tied and continue to to his place whereas Gumi Buheka was the rope penahan the screen for low that was not tied and only was held to maintain the balance of the screen when being blown the wind.
3. In the performance of traditional food:
a. Jaha or Pali-pali, was a kind of rice that was cooked inside a part of bamboo or was wrapped in the sago palm leaves (the leaves of the sago tree) that was formed memanjang approximately 40 cm with the diameter 3 cm totalling ten pieces that were located and were assembled on a plate/the forum resembled the boat, the omen of sea (Heku/the man)

Jaha se Pali-Pali

b. The chest (the Steamer) was tumpeng rice that was despised on a plate and was formed resembled a mountain, the omen of the mainland (Cim/the woman).
c. The fish (the omen of the woman) and the eggplant (the omen of the man) that was given sauce was located in a white plate. The performance of Betel and Penang in the wedding ceremonial, omen betel of the man and omen betel nuts of the woman. During wedding ceremonial, when the second agreement happening the side then the performance of betel and betel nuts were accepted by means of digested with the white lime so as the main point of cud became red. This colour contained the meaning that the man and the woman joined in a household that was preceeded with the sign one “hymen” in the night.
d. In the expression from one of the forms of oral Ternate literature, namely “Bubaso se Rasai”. Bubaso meant the feeling expression of the man whereas Taste was the feeling expression of the woman.
Traditionally Phylosophy of Ternatenese (The Six Philosophy)
The life order with the binding oral rule the person’s Ternate community in the context of “Traditional community” originated in the six philosophy of Ternate people that was current. This traditional philosophy was the ancestors’s inheritance. The six philosophy of Ternate people was the implementation from the original cultural root the Ternate person personally, that is; “Adat Ma Toto Agama, Agama Ma Toto Toma Jou Rasulullah, Jou Rasulullah Manyeku Iye Diki Amoi Nga Kuasa se Kodrati”. (the Tradition originated in the religion, the religion originated in the Muhammad teaching, he was upper Muhammad only guidances and upper is the Lord”. The six philosophy of Ternate people was to be the inheritance from the ancestors that in the Ternate regional language were acknowledged as “Kie se Gam Magogugu Matiti Rara”, consist of:
1. ADT SE ATORANG, The basic law that must be obeyed and compiled conventional that could be received by all the social strata. Meaning that the tradition that was based on the rule.
2. ISTIADAT SE KABASARANG, customs The traditional agency with his authority according to the provisions of the current tradition was revered as guarded martabat the Ternate person.
3. GALIB SE LIKUDI, The long refractivity that became the ethnic group’s grip was arranged according to the foundation of the provisions that dilazimkan in the community and was adapted with the time without having the conflict.
4. NGALE SE the CARA/DUKU, The form of their respective culture the ethnic group could be used together in accordance with the wish for cohesiveness in the difference.
5. SERE SE DUNIRU, lemon grass The life order of art and the culture and the habit that emerged in the association of the community were accepted together.
6. CING SE CINGARE, The provisions of the regulation about the woman and his man. Meaning that each individual and the man’s couple and the woman was unity that was intact with the right and the obligation each must be built and guarded by his conservation because of the Ternate person always mean male philosophy and the woman Like that it was explained above.

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