Get to know the religion of To Lotang Sidrap
Manado (DreamLandLibrary) - In Sidenreng Rappang Regency (abbreviated as Sidrap Regency) South Sulawesi there is a community that adheres to Local Religion or what is called To Lotang religion. They actually already knew God from the religion of migrants who claimed that they introduced the concept of God to the Bugis Society in general, while these imported religions cornered the people of To Lotang Religion as Animism and Dynamism.
Dewata SeuwaE / DewataE (God Almighty) has the title PatotoE (which determines destiny). The essence of the sacred vocabulary is clearly an emphasis on the meaning of the All-Everything.
To Lotang or To Wani is the first term spoken by La Patiroi, Addatuang Sidenreng VII, to refer to migrants from the South, namely Wajo. Where To Lotang consists of 2 (two) words, namely the word To (in the Bugis language meaning people), and the word Lotang (in the Bugis Sidrap language, with the words Lautang, which means South - from the direction of the Ocean).
The people of To Lotang (To Lautang - from the direction of the Ocean) believe that the first human on earth was destroyed (the sinking of Atlantis). As for the humans who are living now are the second period humans (After the Sinking of Atlantis, Red),
According to the Lagaligo Book Version I the story includes:
One time, PatotoE was fast asleep, while three of his followers (Rukkelleng, Rumma Makkapong and Sangiang Jung) who were entrusted to look after him, instead took for an instant to wander away to another world.
When the three arrived on earth, they saw that the world was still empty, and when they returned from their wandering, the three followers told PatotoE, about their experiences, that there was a world that was still empty.
Then the three suggested that PatotoE could send someone to live in an empty world. It turned out that PatotoE agreed with the three followers, then PatotoE negotiated with his wife Datumoste, as well as all the leaders in the land of Kayangan.
After his wife agreed, he sent Batara Guru (now known as Tomanurung.) Down to earth first.
After staying for a while on earth, the Batara Guru felt lonely, he begged that another human could be sent to earth, to accompany him.
Therefore I Nyili Timo, daughter of Riseleang, was revealed, who was later married by Batara Guru. The results of the marriage, gave birth to a son, named Batara First Lieutenant.
From the results of his marriage gave birth to two twins, Putra and Putri. His son was named Sawerigading, while his daughter was named I Tenriabeng.
Sawerigading then married I Cudai, one of the king's daughters from China, and gave birth to a child, named Lagaligo.
During the Sawerigading era, a country created by the Weak Ripah Loh Jinawi, Toto Titi Tentrem Kerto Raharjo. Residents highly respect his orders. However, after Sawerigading died, the community became chaotic. There was turmoil everywhere, so many people died. The incident angered Dewata SeuwaE. Dewata SeuwaE then ordered all humans to return to their origin, then there was a world emptiness (Sinking of Atlantis) for the second time ..
After all this time the world is empty, PatotoE is again filling humans on this earth as a second generation. The human descended from PatotoE will continue the belief held by Sawerigading before the world is emptied by PatotoE.
In the faith of Tolotang followers, the teachings of the God of SeuwaE (God Almighty) were revealed as Revelations at La Panaungi.
The revelations revealed to La Panaungi are:
Stop working, accept this what I'm saying. I am the Gods, who rules everything. I will give confidence that humanity will be safe in the world and days later.
I am your Lord who created the world and its contents. But before I give this revelation to you, cleanse yourself first, and after you receive this revelation, you are obliged to pass it on to your children and grandchildren.
The voice went down three times in a row, to prove the belief that it was truly a revelation that came down from Kayangan.
Next DewataE brought La Panaungi to the seven-layer land, and to the seven-layer sky to witness DewataE's power in two places, namely Lipu Bonga, which is a place for people who follow DewataE's orders.
The teachings received by La Panaungi were then spread to the people of etempat, to many followers. In the teachings of Tolotang, followers are required to acknowledge that Molalaleng is an obligation that must be carried out by followers.
One of these obligations is, Mappianre Inanre, namely rice offerings / food offered in rituals, by handing betel leaves and rice complete with side dishes to the Uwa and Uwatta Houses.
Tudang Sipulung, which is sitting together to perform rituals at a certain time, in order to ask for safety from the Gods. Sipulung, gather once a year to carry out rituals at Pabbere I grave in Perrinyameng. Usually done after harvesting rain-fed rice fields.
Tolotang also knows the Four Elements of human events, namely land, water, fire and wind.
In the ritual, the four elements are symbolized on four types of food, better known as Sokko Patanrupa (four kinds of rice).
White Rice is likened to Water, Red Rice is compared to Fire, Yellow Rice is likened to Wind, and Black Rice is likened to Land. Therefore, every Mappeanre or Mappano Bulu ceremony, the offerings consist of Sokko Patanrupa.
Before La Panaungi died, he had a message to continue the teachings he received from DewataE, and asked that his followers make a pilgrimage to his grave once a year. That is why, many of La Panaungi's graves are visited by their followers, not only for annual rituals.
These Tolotang adherents had developed, but in the 16th century, when Islam was influential in several kingdoms in South Sulawesi, the number of Tolotang followers tended to decline because almost all of the Bugis kingdoms converted to Islam.
This is the first time Islamization has taken place in Tolotang. But thanks to the obedience of the people to the Religion adhered to by their ancestors, then they too, can still survive until now.
In 1609, Addatuang Sidenreng, La Patiroi and his ex-Pak La Pakallongi, officially accepted Islam as their religion, and made it a royal religion. In 1610 in Wajo the Batu kingdom converted to Islam so that all its people were required to convert to Islam.
This is the second time Islamization has occurred in the region, which has befallen the To Lotang Community.
Tudang Sipulung, which is sitting together to perform rituals at a certain time, in order to ask for safety from the Gods. Sipulung, gather once a year to carry out rituals at Pabbere I grave in Perrinyameng. Usually done after harvesting rain-fed rice fields.
Tolotang also knows the Four Elements of human events, namely land, water, fire and wind.
In the ritual, the four elements are symbolized on four types of food, better known as Sokko Patanrupa (four kinds of rice).
White Rice is likened to Water, Red Rice is compared to Fire, Yellow Rice is likened to Wind, and Black Rice is likened to Land. Therefore, every Mappeanre or Mappano Bulu ceremony, the offerings consist of Sokko Patanrupa.
Before La Panaungi died, he had a message to continue the teachings he received from DewataE, and asked that his followers make a pilgrimage to his grave once a year. That is why, many of La Panaungi's graves are visited by their followers, not only for annual rituals.
These Tolotang adherents had developed, but in the 16th century, when Islam was influential in several kingdoms in South Sulawesi, the number of Tolotang followers tended to decline because almost all of the Bugis kingdoms converted to Islam.
This is the first time Islamization has taken place in Tolotang. But thanks to the obedience of the people to the Religion adhered to by their ancestors, then they too, can still survive until now.
In 1609, Addatuang Sidenreng, La Patiroi and his ex-Pak La Pakallongi, officially accepted Islam as their religion, and made it a royal religion. In 1610 in Wajo the Batu kingdom converted to Islam so that all its people were required to convert to Islam.
This is the second time Islamization has occurred in the region, which has befallen the To Lotang Community.
The Wani (Brave) people all refused to convert to Islam, so they were expelled from their homes, and sought refuge in another place that accepted them.
Led by I Goliga and I Pabbere, they left their ancestral land, Wajo, and migrated to other Bugis lands. I Goliga finally arrived at Bacukiki, Parepare and I Pabbere arrived at Amparita, which then entered into an Adek Mappura Onrona Sidenreng Agreement with La Patiroi.
Finally I Pabbere was given permission to settle in Loka Popang (difficult and hungry), south of Amparita, on condition that:
Led by I Goliga and I Pabbere, they left their ancestral land, Wajo, and migrated to other Bugis lands. I Goliga finally arrived at Bacukiki, Parepare and I Pabbere arrived at Amparita, which then entered into an Adek Mappura Onrona Sidenreng Agreement with La Patiroi.
Finally I Pabbere was given permission to settle in Loka Popang (difficult and hungry), south of Amparita, on condition that:
- The Sidenreng tradition remains intact and must be obeyed
- Decisions must be maintained
- Promises must be kept
- A decision that has been applied must be preserved
- Islam must be glorified and practiced.
If in 1966 we were familiar with Hinduisasi, at the moment the Islamization was happening
After Pabbere's group I settled and farmed in Loka Popang, then the name was changed to the name Perrinyameng, which means after a hard time coming happy.
In this place, I Pabbere died and then was buried in Perrynyameng.
In Other Versions of Book I Lagaligo :
It is clearly stated that the founder of Toani Tolotang is La Panaungi. This Tolotang Toani knows God. They are more familiar with the name Dewata SeuwaE (God Almighty), whose title is PatotoE. (Which determines destiny)
So this To Lotang Local Religion, is not Animism or Dynamism as is often heralded by the Buginese themselves who already believe in Import Religion, who are no longer members of the To Lotang community.
Tolotang Religion is a religion that has known God since before the arrival of the Samawi Religions in the region.
Tolotang teaching rests on 5 (five) beliefs, namely:
After Pabbere's group I settled and farmed in Loka Popang, then the name was changed to the name Perrinyameng, which means after a hard time coming happy.
In this place, I Pabbere died and then was buried in Perrynyameng.
In Other Versions of Book I Lagaligo :
It is clearly stated that the founder of Toani Tolotang is La Panaungi. This Tolotang Toani knows God. They are more familiar with the name Dewata SeuwaE (God Almighty), whose title is PatotoE. (Which determines destiny)
So this To Lotang Local Religion, is not Animism or Dynamism as is often heralded by the Buginese themselves who already believe in Import Religion, who are no longer members of the To Lotang community.
Tolotang Religion is a religion that has known God since before the arrival of the Samawi Religions in the region.
Tolotang teaching rests on 5 (five) beliefs, namely:
- Believe in the Gods SeuwaE, namely the belief in the existence of God Almighty
- Believe the end of the world that marks the end of life in the world (Because maybe their ancestors experienced the sinking process of Atlantis Red.)
- Believe there is a day later, namely the second world after the doomsday (From their ancestors who survived the sinking of Atlantis, they got the news Red.)
- Believe in the existence of a recipient of revelation from God
- Believe in Lontara as the sacred book of worship of To Lotang to the God of SeuwaE in the form of worship of rocks, wells and ancestral graves.
Maybe it needs to be clarified, that Worship to the Rocks, Wells, and Graves of Ancestors, is a Form of Direction as a Means of Concentration. So this does not make us judge them is Animism Dynamism.
If I may ask, is there a religion in this world that does not have one form of direction as a means of concentration. Kaabah (a building) is also a form of direction as a means of concentration.
In Tolotang society there are 2 (two) groups, namely Benteng Community (Tolotang People who have converted to Islam), and To Wani To Lotang Community (Communities that Still Embrace Tolotang Religion).
Both groups have different traditions in several religious processions, for example in the procession of death and wedding parties.
For Benteng Community, the procedure of marriage and death processions is the same as the procedure done in Islam.
For the To Wani To Lotang Community, the procession of death, through the procession of bathing the body which then wraps and layers it using Sirih leaves.
As for the To Wani To Lotang Group wedding procession. They carried it out before Uwatta, or the Ritual Leader who was still a direct descendant of the founder of To Wani To Lotang.
For the To Wani To Lotang community, the Sipulung ritual which is held once a year takes place in Perrynyameng, which is the location of the grave of I Pabbere. The completeness of the To Wani To Lotang community ritual, they are required to bring offerings in the form of rice and side dishes, which are believed to be provisions in the later days. So that the more offerings brought, the more provisions will be enjoyed in the future.
For the Benteng Group, the Sipulung ritual is carried out at the PakkawaruE well, where in the afternoon the people gather at the Uwatta residence and then at night they carry out the Sipulung procession. The Sipulung procession was in the form of reading Lontara (the Holy Book of the people of To Lotang) by Uwatta, where the people present at the time gave Sirih and Pinang leaves to Uwatta.
If I may ask, is there a religion in this world that does not have one form of direction as a means of concentration. Kaabah (a building) is also a form of direction as a means of concentration.
In Tolotang society there are 2 (two) groups, namely Benteng Community (Tolotang People who have converted to Islam), and To Wani To Lotang Community (Communities that Still Embrace Tolotang Religion).
Both groups have different traditions in several religious processions, for example in the procession of death and wedding parties.
For Benteng Community, the procedure of marriage and death processions is the same as the procedure done in Islam.
For the To Wani To Lotang Community, the procession of death, through the procession of bathing the body which then wraps and layers it using Sirih leaves.
As for the To Wani To Lotang Group wedding procession. They carried it out before Uwatta, or the Ritual Leader who was still a direct descendant of the founder of To Wani To Lotang.
For the To Wani To Lotang community, the Sipulung ritual which is held once a year takes place in Perrynyameng, which is the location of the grave of I Pabbere. The completeness of the To Wani To Lotang community ritual, they are required to bring offerings in the form of rice and side dishes, which are believed to be provisions in the later days. So that the more offerings brought, the more provisions will be enjoyed in the future.
For the Benteng Group, the Sipulung ritual is carried out at the PakkawaruE well, where in the afternoon the people gather at the Uwatta residence and then at night they carry out the Sipulung procession. The Sipulung procession was in the form of reading Lontara (the Holy Book of the people of To Lotang) by Uwatta, where the people present at the time gave Sirih and Pinang leaves to Uwatta.
The To Lotang Traditional Ceremony is conducted by the To Lotang community which is held in Bulu (Gunung) Lowa, located in the axis of Pangakajene City and Soppeng City, and is located in Amparita in Tellu Limpoe District. This area is the location of Perrynyameng traditional ceremonies. The ritual is carried out once a year (January), with the implementation time must be discussed by Tolotang (Uwa) figures.
The adat ritual was carried out because of a message from I Pabbere. If he is gone, his children and grandchildren must visit him once a year. Watering the odor oil (smelling good) by Uwa, the attraction of Massempe (leg competition), which is now only done by children.
All the followers of different groups from various villages and cities, gathered in White and White Dress, Sarong and Headgear, for men, while for women wearing clothes like kebaya.
During the ritual, they sit cross-legged on a traditional mat with wisdom and silence, and concentration of concentration of body and soul to the Creator (Goddess of SeuwaE). Next is continued by worship by Uwatta, marked by the pouring of odor oil (fragrant oil) on the highly sacred Ancestral Stone, then proceed with Massempe activities.
Why stop working?
Because the archipelago at that time was rich in all plants, animals and anything that could be eaten.
Main Literacy
Source: http://tolotang.blogspot.com/2012/06/to-lotan-agama-lokal-yang-always-dicoba.html#more
Copied from: http://www.suarAtlantis.com
Photo: Special
The adat ritual was carried out because of a message from I Pabbere. If he is gone, his children and grandchildren must visit him once a year. Watering the odor oil (smelling good) by Uwa, the attraction of Massempe (leg competition), which is now only done by children.
All the followers of different groups from various villages and cities, gathered in White and White Dress, Sarong and Headgear, for men, while for women wearing clothes like kebaya.
During the ritual, they sit cross-legged on a traditional mat with wisdom and silence, and concentration of concentration of body and soul to the Creator (Goddess of SeuwaE). Next is continued by worship by Uwatta, marked by the pouring of odor oil (fragrant oil) on the highly sacred Ancestral Stone, then proceed with Massempe activities.
Why stop working?
Because the archipelago at that time was rich in all plants, animals and anything that could be eaten.
Main Literacy
Source: http://tolotang.blogspot.com/2012/06/to-lotan-agama-lokal-yang-always-dicoba.html#more
Copied from: http://www.suarAtlantis.com
Photo: Special
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