Tradition and Culture Tumbilotohe Community in North Sulawesi

Journal of Environmental Treatment Techniques

2020, Volume 8, Issue 1, Pages: 247-249

J. Environ. Treat. Tech.

ISSN: 2309-1185

Journal web link: http://www.jett.dormaj.com

Tradition and Culture Tumbilotohe Community

in North Sulawesi

Rosdalina Bukido*, Adri Lundeto, Rukmina Gonibala

Institut Agama Islam Negeri (IAIN) Manado, Indonesia

Received: 10/08/2019

Accepted: 12/11/2019

Published: 20/02/2020

Abstract

This research does not have a specific focus in one area or a place, but correlate between the Tumbilotohe tradition in North

Sulawesi, as in Manado, Gorontalo and Kotamobagu which becomes interesting discussion in this article.It's just that in three areas

and this tradition places a slightly different name in Manado on the call with night Light, Plug in Monuntul and Kotamobagu in

Gorontalo Tumbilotohe, meaning the same, namely Night Lights pairs, each year the end of the month of Ramadan or its always

celebrated traditions lit the kerosene lamps at the end of Ramadan.The results of the Studies found in the Research Community are

enthusiastic in welcoming Idul Fitri which is very full with an atmosphere of worship and traditions that has become customary

attached to every passing year

Keywords: Tumbilotohe Culture, the tradition of Tombilotohe, North Sulawesi

tradition which should be known by the entire community as

Introduction

a whole is good history or Gorontalo purpose and meaning

contained in it so that it will be able to be maintained by all

walks of life Gorontalo and will not result in the presence of

Oprah or even become extinct over time. The research did

not mean researching on Oprah in the tradition of

Tumbilotohe, but the researchers realized that the occurrence

shift the value in a custom, culture or tradition it is not

because reason has to be the times offset especially the

difficulty of getting the kerosene and now is the time of

electric lights flicker, but because the community has yet to

find out the meaning of the actual Tumbilotohe tradition that

is part of the regional identity of Gorontalo. The glittering

lights of electric that match today is just another reason to

keep up with the times, and the reason of difficulty of

acquiring petroleum resulted in increasingly Tumbilotohe

extinct tradition and away from the true meaning and

definition.[2-8]

Then the philosophical tradition in Tumbilotohe by

researchers not just interviewed, then poured in a research

article or as a mean to resolve lecture, but it is realized by

researchers that in the implementation of each Customs and

culture and traditions in an area should be known so that its

meaning can be infused meaning of each action in each

tradition.[9]

The desire to want to know a different man with a

passion to want to know the stars and plants, because besides

humans have instinct as wholly owned plants, animals and

humans also have a mind that is capable of creating culture.

Tradition in certain communities is part of the culture as

creative, resourceful, budi, of the human mind, and works

created by the community. With the tradition, the public can

behave that apply within a group that are the moral values of

a certain ethnic group that eventually became the customs of

a particular ethnic group or tribe is also the culture and

customs.

Born from curiosity about the phenomenon of a tradition

of its own regions began to shift from its authenticity which

encourage research to obtain the answer. If viewed from the

understanding, tradition comes from another language i.e.

tradition which means forwarded or habit. In a simple sense

is something that has been done since a long time and

become part of the lives of a group of people. The most

fundamental of the tradition is the existence of information

that is passed on from generation to generation both written

and spoken often. Because of the absence of a generation

who carry on this tradition, then someday it will become

extinct. Means that for the sake of maintaining the presence

of the extinction of a tradition is defined by an adult human.

One of the areas that have the tradition or custom that

inherited the ancestral tradition of beauty is the area of

Gorontalo with the tradition of Tumbilotohe. This ancestral

Corresponding author: Rosdalina Bukido, Institut Agama

Islam Negeri (IAIN) Manado, Indonesia. Email:

rukmina.gonibala@iain-manado.ac.id.

247

Journal of Environmental Treatment Techniques

2020, Volume 8, Issue 1, Pages: 247-249

voluntarily provide the required purposes especially

kerosene. Society in General has sincerity in implementing

it, "Abu Hurairah R.A, Abdurrahman bin Sakhr said that

Rasulullah SAW said, Verily, Allah will not look at the body

and your face.However, he sees your heart." (HR. Muslim)

Methodology

Data collection methods that will be used in this research

was Depth Interviews or Intervie deep as we needed a

Speaker that instantly feel from this tradition. The approach

used in this study is a descriptive approach which we strive

to describe a symptom, events, event, which occurs when the

right now.

Research Descriptive research was carried out at the

Location of Manado by Interviewees was the public or

residents who felt directly by Tumbilotohe. The source of the

data used in this study come from the IAIN Students live in

Student Unsrat, Kotamobagu residing in Indonesia and some

residents who live in the surrounding and Banjer.[10-13]

[4]. In connection with the foundation above, the installation

of lights starting from Maghrib until dawn aims to illuminate

the road to the mosque because in those days lighting was

still lacking. The reason for the implementation of the

Tumbilotohe tradition also has moral values. In connection

with the above reasons, Tumbilotohe also intends to

encourage citizens to remain in crowds of mosques so that

the fasting will truly be perfect, complete so that the fasting

service truly reaches its totality, [3] performs tarwih and

tadarus worship throughout the night.

Tumbilotohe night celebration gives meaning as a

lighting for Muslims who want to worship at the mosque and

worship to get the night of Lailatul Qadar, people flock to

the mosque to listen peacefully in order to get lighting which

is identified with the lights installed for lighting. Installation

of the lamp reminds that the holy book of the Qur'an brings

a bright path for humanity to return to life in truth while

illuminating the people around them.

Tumbilotohe is a Gorontalo tribal tradition as a series of

activities in the month of Ramadan and in the Tumbilotohe

era, zakat fitrah began to be delivered by each personal self

to those who deserve it.

Tradition is an achievement of human creation which

means material in the form of psychological achievements

such as science, belief, art, and so on. This is evidenced by

the Tumbilotohe tradition being a tourism magnet and in

Results

Tradition is the tradition of Tumbilotohe Tumbilotohe in

marfologi comes from two words namely Tumbilo means

install or turn on. Tohe means lamp Tumbilotohe mean pairs

of lights. The lamp is at the time of the lamp is Tuhetutu or

lampai original (Tohe = lights, Tutu (Otutu) = the original)

[13]. Tumbilotohe tradition is a tradition that was already

widespread in Gorontalo area every year end of Ramadan or

its always celebrated traditions lit the kerosene lamps at the

end of Ramadan in Indonesia. (Faisol Regime: 2001 : 120)

History is a sequence of events that took place in the life

of human societies. The sequence of these events did not

happen by chance, but takes place in a deliberate action [5].

According to the history of this Tumbilotohe tradition since

XV century AD.In ancient times the lights used to

Tumbilotohe still made of wamuta or selundang that

sharpened then burned. This tool is known as the Wango-

wango which probably comes from the word Bango bango

which means it is ablaze [14].

The Tumbilotohe was made to build the solidarity of

mankind, where Muslims in Indonesia are taught about the

importance of helping others through charity. The triumph

of Islam in Indonesia in the past, the Tumbilotohe became an

activity is phenomenal because it coincided with the month

of Ramadan, the month of Ramadan are required to pay

2007, the night Tumbilotohe entered the Indonesian Record

museum (MURI) for successfully lighting 5,000,000,000

lights.[10]

The purpose and benefits of the Tumbilotohe Tradition

Facilitate the communities to come pay or

distribute zakat Fitrah at night. Because in the past there has

been no street lights as the lighting and at the same time this

gives gifts on people fast.(Kotamobagu),

as at the end of Ramadan because it will hasten in

“

zakat”. Where local wisdom in 3 (three) last night ahead of

Shawwaal and Ramadan will have been completed,

the Eid al-Fitr is the culmination of payments made through

zakat zakat administrators. Then the function of the lights

used in the Tumbilotohe tradition is to light up the streets that

bypassed the community to set up the charity.[17]

The concept of environmentally friendly ,

Users of waste plastic and glass as the lights from

the former meniral bottled water and energy drinks.

And in Manado, Gorontalo and Kotamobagu this

tradition is becoming a highly awaited by the community,

not least we see Community enthusiastically come with

family and take a moment with photo.And in this tradition of

Gorontalo is almost the same with a race that was created by

the Government.[18]

As time goes by, then used Tohe started having shifts

using Tohetutu or resin, which is a kind of solid SAP will

turn on for quite a while when it is burned. It grew again with

the lamp that uses axis of cotton and coconut oil by using

containers such as Clams, i.e. a type of scallops and papaya

cut two or sometimes also made from herbs or Hulapayang

all of it known by the term Padamala [6]. The tradition of

the early Tumbilotohe actually originated from Alikusu. That

is the hallmark of Tumbilotohe inherited ancestor of

Gorontalo. Alikusu is a framework that forms such as the

dome of the mosque was made from bamboo or Talilo and a

kind of tree called Wawohu, as well as a framework that uses

wood to resemble the dome of the mosque.

Conclusion

In the month of Ramadhan, the community was very

happy about this tradition, so that enthusiastic people flocked

to carry out this tradition in a way that was in accordance

with their region. And every community in an area must have

a way to welcome their feast, as well as those carried out by

these three regions, which carry out the Tumbilotohe

Tradition. The values we can take in the Tumbilotohe

tradition include the following:

The tradition of the lit kerosene lamps at the end of

Ramadan in Indonesia, is believed to be very thick with

religious values. In each of these traditions, the community

248

Journal of Environmental Treatment Techniques

2020, Volume 8, Issue 1, Pages: 247-249

a) Historical Value, is a part of the history of the

development of Islamic syiar in Gorontalo society.

b) Cultural Value, that is a tradition that is entrenched for

Muslim communities before Eid al-Fitr.

c) Social Value, that is starting from 27 Ramadan the

community carries out the submission/discovery of zakat

fitrah.

References

[

1] Daulima, Farha. 2007. Enchantment of Tumbilotohe Tourism

Every 27 Ramadan in the Gorontalo Province Region. Limboto:

Mbu’I Bungale NGO Cultural Gallery.

[

2] Hezim, Faisol. 2001. Preservation of the Tumbilotohe Tradition

as Cultural Wealth Gorontalo, Jakarta: Balai Pustaka.

3] Mobiliu, Ali. Motoyunuto. 2013 Gorontalo Ideas Publising.

4] Nawawi, Imam. 1999 Translation Riyadhus Shalihin Volume 1,

Jakarta: Pustaka Amani.

[

5] Suhartono, Suparlan. 2007 Educational Philosophy¸ Jogjakarta:

Ar-Ruzz Media.

6] Syani, Abdul. 1995 Sociology and Changes in Society, Jakarata:

World of Library Literature.

7] Jasin, J., & Mokodompit, G. (2019). Preserving Customary Title

Granting Ritual in Bolaang Mongondow Raya in Perspective of

945 Indonesian Constitution. Journal of Arts and

Humanities, 8(10), 28-36.

[

8] Sissons, J. (1993). The systematisation of tradition: Maori

culture as a strategic resource. Oceania, 64(2), 97-116.

9] Crotty, M. (1997). Tradition and culture in Heidegger's Being

and Time. Nursing inquiry, 4(2), 88-98.

10] Greenhill, P., & Tye, D. (Eds.). (1997). Undisciplined women:

Tradition and culture in Canada. McGill-Queen's Press-MQUP.

11] Healey, G. K. (2008). Tradition and culture: An important

determinant of Inuit women’s health. International Journal of

Indigenous Health, 4(1), 25-33.

[12] Jones, S. (1988). Black culture, white youth: the reggae

tradition from JA to UK. Palgrave MacMillan.

[

13] Oberoi, H. (1994). The construction of religious boundaries:

Culture, identity, and diversity in the Sikh tradition. University

of Chicago Press.

[

14] Glassie, H. (1995). Tradition. The Journal of American

Folklore, 108(430), 395-412.

15] Smuts, R. M. (1999). Court culture and the origins of a royalist

tradition in early Stuart England. University of Pennsylvania

Press.

[

16] Shively, D. H. (Ed.). (2015). Tradition and modernization in

Japanese culture. Princeton University Press.

[

17] Smith, R. J. (1989). Presidential Address: Something Old,

Something New—Tradition and Culture in the Study of

Japan. The Journal of Asian Studies, 48(4), 715-723.

18] Griffith, D. A. (1998). Cultural meaning of retail institutions: A

tradition-based culture examination. Journal of Global

Marketing, 12(1), 47-59.

[

249