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A Study of Huwi Lo Yimelu and Mongolota Maluo

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A Study of Huwi Lo Yimelu and Mongolota Maluo East African Scholars Journal of Education, Humanities and Literature Abbreviated Key Title: East African Scholars J Edu Humanit Lit ISSN: 2617-443X (Print) & ISSN: 2617-7250 (Online) Published By East African Scholars Publisher, Kenya Volume-3 | Issue-8| Aug- 2020 | DOI: 10.36349/EASJEHL.2020.v03i08.011 Research Article Tradition of Welcoming Ramadan in Rural Gorontalo: A Study of Huwi lo Yimelu and Mongolota Maluo ٭Momy A. Hunowu¹, Hatim B. Pakuna², Muhammad Obie¹ ¹Department of Sociology, State Islamic University of Sultan Amai Gorontalo, Indonesia ²Department of Philosophy, State Islamic University of Sultan Amai Gorontalo, Indonesia Abstract: This study analyzed the values contained in the huwi lo yimelu and mongolota Article History maluo tradition in rural Gorontalo. These researches are descriptive qualitative research with Received: 01.08.2020 an ethnographic approach. Data collection was carried out through in-depth interviews and Accepted: 15.08.2020 participant observation and then analyzed qualitatively. The results showed that the huwi lo Published: 20.08.2020 yimelu tradition was still adopted by rural communities in Gorontalo, despite some changes. Journal homepage: The tradition of slaughtering chickens has rituals and myths that must be carried out to https://www.easpublisher.com/easjhcs create a sense of pleasure in the chicken slaughter. This tradition gives birth to distinctive patterns for obtaining slaughtered chickens in huwi lo yimelu; the models are mongohi Quick Response Code (sharing), mohile (asking), moluwalo (buying symbolically) and motali (buying cheaply). These traditions not only show the sharing of poverty among the poor of farm families but also show the sharing of wealth between social classes. This tradition gives birth to the value of solidarity and happiness, namely the satisfaction of gathering with family, the joy of eating a special menu, and the pleasure of welcoming the holy month of Ramadan. Keywords: Ramadan, Huwi lo Yimelu, Mongolota Maluo, Molamahu, Rural Gorontalo Copyright © 2020 The Author(s): This is an open-access article distributed under the terms of the Creative Commons Attribution 4.0 International License (CC BY-NC 4.0) which permits unrestricted use, distribution, and reproduction in any medium for non-commercial use provided the original author and source are credited. NTRODUCTION neatly in the packaging of local culture. All ethnic I groups in Indonesia, who are Muslim, have a unique It has become a tradition to say marhaban tradition in welcoming Ramadan. These traditions (welcome) Ramadan is a mandatory greeting in all usually have a lot in common but are more different in circles or social classes ahead of Ramadan. In writing, terms of naming. Some of them are pilgrimages, this expression is not only scattered in the streets cleaning the house and mosque environment, festivity, through banners and billboards of various sizes but also sharing food, and local specialties. All activities are distributed in the universe of social media with a variety carried out also by rural communities in Gorontalo. In of creativity. The phrase marhaban ya illustrates that this community, what is interesting is the tradition of guests (Ramadan) who come are greeted with grace, sharing chickens between family and close relatives excitement, and prepared an ample space to do anything before Ramadan. in it (Shihab, M. Q. 2007. In practice, rural communities in Gorontalo The expression of Muslims welcoming the call it mohimelu. The word "mohimelu" means greeting month of Ramadan has existed since the order came. or welcoming, derived from the word "yimelu" Previously, welcoming the month of Ramadan was (greeting). The tradition of greeting each other is done with the preparation of spirituality, but today, it is universal. Mohimelu for the Gorontalo people not only more dominant in various material preparations. This applies to fellow humans when meeting each other, but shift is a consequence of changing times and is a form it also applies to greet Islamic sharia. In this case, the of culture that actualizes religious texts. That from one tradition of greeting/welcoming Ramadan. To time to another or from one place to another, the greet/welcome the month of Ramadan, Gorontalo spiritual expression always transforms (Hamzani, Y. people more specifically say "huwi lo yimelu". Huwi 2020). means night. Huwi lo yimelu is identical to the first night eating suhoor. To liven up a meal at huwi lo In addition to written expressions, the joy of yimelu, the rural community presents a special menu welcoming Ramadan is expressed by Muslims in the made from chicken. form of activities. This religious activity is wrapped *Corresponding Author: Muhammad Obie 404 Muhammad Obie; East African Scholars J Edu Humanit Lit; Vol-3: Iss- 8 (Aug, 2020): 404-411 This tradition is still shared by most of the lizards and eagles, the main enemy of breeders is pests rural communities in Molamahu. Molamahu Village is a and diseases. Even though it comes seasonally, its village in the Pulubala subdistrict of Gorontalo effects can be massively deadly for domestic chickens. Regency. The village is far from urban areas. The Chicken raising is a survival strategy for rural farmers. distance between Molamahu village and the district They can sell their chickens to the market when they capital is around 25 kilometers, while the distance to the fail, or if there is an urgent need before the harvest provincial capital is 45 kilometers. Most of the arrives. population work as peasants, corn as its flagship product. Before the modernization of agriculture, corn Data from the population inhabiting commodities planted were local seeds (binte kiki, binte Molamahu in 2019 were 639 households. The majority daa, binte damahu). This type of corn is planted on land of the Molamahu community is Muslim, which is that has been plowed without using chemicals. Now around 99%. They have a wealth of local wisdom, both already using agricultural technology; superior seeds, in celebrating Islamic holidays, as well as traditional planted directly on the ground without being treated, by rituals in solving problems in their lives—an example in spraying chemicals. The results proved to be abundant, mopo’a huta ritual as a form of harmony between but the production cost was more expensive (Prayoga, humans and nature (Hunowu, M. A. et al., 2020). The K. et al., 2019), the corn was not as good as the local ceremony is undergoing acculturation with Islamic corn when consumed. values. Corn is a product of subsistence in the The acculturation of Islamic values with Molamahu community (Fadhilah, A. 2013) but began to previously values carried out by the community in local experience changes after the green revolution program. traditions of the past are still alive. It is unique because The choice for corn farming is very rational; corn can religious doctrine is colored with cultural trinkets be harvested from a young age, made a typical culinary without involving emotions or physical contact. It is of Gorontalo, binte biluhuta, and various other culinary. interesting to see how religious expressions are raised in The presence of rice as a staple food creates a new the form of tradition that is strongly rooted from social status in the Molamahu community. There are ancestors to the present. Therefore, this study answers three social classes in terms of the type of food the question of how the values contained in the huwi lo consumed, namely the class that eats rice, the class that yimelu and mongolota maluo traditions in welcoming eats rice mixed with corn, and the class that eats only Ramadan. corn, each representing the upper class, middle class, and lower class. This food classification gives birth to ITERATUR EVIEW three categories in paying Zakat al-Fitr at the end of L R Ramadan. Peasants prefer to eat corn, besides being There have been many research results that cheap and available, they are more durable. Also, it illustrate the traditions of Muslim communities in longer powered and so strong to work. Indonesia to welcome Ramadan fasting. This tradition is generally expressed by sharing, both food, and food In addition to corn farming, the people of ingredients. For rural communities in Gorontalo, when Molamahu raise native chickens; the treatment is entering Ramadan, there is a tradition of sharing native simple. Chickens are left roaming freely in the open. chickens to others. In other Muslim societies, the Occasionally fed corn, the rest find their food. There is concept of sharing ahead of Ramadan is expressed by no special treatment like broilers. When night falls, the sharing ready-to-eat foods and food ingredients such as pet chickens will naturally perch on a tree branch near beef, buffalo meat, and freshwater fish. the cottage or house. Also, to the hut under the roof, there are lined nests as a place to lay eggs and incubate Ridho's research (Ridho, A. 2019) in for hens. The nest is made of woven palm leaves. The welcoming the month of Ramadan, the Javanese held nests must be hung rather high so that predators do not the megengan tradition. In this, traditional food is eat the eggs. served to neighbors as a medium to strengthen the relationship. This tradition is an expression of gratitude The farmers' enemy in raising chickens that to God for giving various forms of favors, as a form of come to attack at any time are monitor lizards and prayer to the ancestors who have died and a form of eagles. Lizards eat chicken eggs to adult chickens, giving alms to others. while eagles individually catch small chickens that are negligent from their mother's supervision. Farmers who Megawati's research (Megawati, C. S. 2019) knew about the arrival of the eagle immediately illustrates the tradition of massuro ma'baca before exclaimed "yuuu kiii", hearing the call, the chickens Ramadan to the people of Bulukumba.
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