Mawangune mangune manguni
“Manguni” is a symbol of an animal favoured by Minahasan people since ancient days until now.
Why is that so? In the subsequent edition of “The Rulers of Han Dynasty: Minahasan Ancestors,” Weliam H. Boseke explains as follows: the name of “Manguni” was derived from Han language. In Han literature, Manguni bird was attributed with a condition of bright or brilliant. The words “WANG YUN = MA WANG YUN NE” meaning “be willing to give a sign of brilliant or bright.” In Minahasan language, called as “MAWANGUNE = MANGUNE = MANGUNI.”
When ceremony leader / Minahasan culture rite, “Walian” (“Hua li an”) calls Manguni, the bird will fulfill the call by giving sounds from afar, and then Walian will ask the bird to come near, while shouting: “Mangune.” When the bird comes near and answers by giving melodious sounds nine times, Walian shouts, “Siou pa siou wan,” which was derived from Han language, “Jiu pa jiu wan” = 9.890.000 as an expression of the highest rank of king (“Xian Wang” = “Sien Bong/Pung”).
There is another term to call the Manguni bird based of its sounds, “Totosik.” In truth, this sound was derived from Han language, “Ma tou ying si” = “Ma to tou ing sik.” It becomes “Ma to to sik,” which in Minahasa language has meaning of, “Manguni bird hisses.”
Owls give a sign of danger by doing that. The most recent Chinese Han language gives a name “Owl” for these birds from their activity of giving a negative signal, called as “Mao tou ying siik.”
Whereas Minahasan Han language gives the name “Owl” for these birds from their activity giving a positive signal. “Ma Wang Yun Ne” = “Mawangune” = “Mangune” = “Manguni.”
But Minahasan language also give the name “Owl” for these birds from their activity giving a negative signal. When the bird sounds are not melodious or giving sliding down sounds, then “Owls” are called “lo yot,” meaning there is a disaster or death.
It might be possible that the name of “Owl bird”was derived from the bird’s activity of giving a sign and a negative sign sounded and interpreted by general public.
Although Minahasan people (from the etymology of Han language!) in truth has already first giving official and positive name for the bird, without hiding another sides of semiotics and semantics that were adhered strongly in symbol and meaning interpretations of ancient Minahasan society.
So, it can be said that Minahasan ancestors were always trying to see reality as what it was and in the same time overcame it through their insights and also through the depth of their mind and soul. Minahasan ancestors were never letting themselves and their civilization be entrapped in outward appearance structure, but they always had courage to profile themselves as clearly and purely as possible, deriving meaning and acted in transformative ways in gradual and circular manner, by always realize about the past for the sake of the future!
In the book review seminar of “The Rulers of Han Dynasty: Minahasan Ancestors,” located in Kalbis Institute, a humanist named Dr. Beni Matindas explained a reflection of local genius of Minahasan ancestors that seemed to solidify of its content when it was documented in National Geographic, that the Manguni bird once occupied highest pyramide level in the structure of gods animals in early days of the kingdoms in China. After Manguni, Dragon and Hong followed, and then monkey, lion, tiger, etc. Spiritual cultural concept of the bird then disappeared there, while it is still survive in Minahasa until this postmodern era.
Understanding the text and context of Manguni will escort us to understand Minahasan “tou” civilization. In descripting and understanding the “text” and “hermeneutic” of Manguni bird presumably will escort us to civilized human beings in today’s age, in order to uncover and confirm one side of idealism and praxis of the live of Minahasan ancestors in the midst of the environment and universe, in the past and in the future from generation to generation…
In the context of eviction or relocation of ancient burial site of “Waruga” that is in mess, happening now, July 2018, in the land of Minahasa, is there any cultural awareness and cultural taste over the piece of this ancient heritage?
DLight Institute
www.house-of-dlight.com
Why is that so? In the subsequent edition of “The Rulers of Han Dynasty: Minahasan Ancestors,” Weliam H. Boseke explains as follows: the name of “Manguni” was derived from Han language. In Han literature, Manguni bird was attributed with a condition of bright or brilliant. The words “WANG YUN = MA WANG YUN NE” meaning “be willing to give a sign of brilliant or bright.” In Minahasan language, called as “MAWANGUNE = MANGUNE = MANGUNI.”
When ceremony leader / Minahasan culture rite, “Walian” (“Hua li an”) calls Manguni, the bird will fulfill the call by giving sounds from afar, and then Walian will ask the bird to come near, while shouting: “Mangune.” When the bird comes near and answers by giving melodious sounds nine times, Walian shouts, “Siou pa siou wan,” which was derived from Han language, “Jiu pa jiu wan” = 9.890.000 as an expression of the highest rank of king (“Xian Wang” = “Sien Bong/Pung”).
There is another term to call the Manguni bird based of its sounds, “Totosik.” In truth, this sound was derived from Han language, “Ma tou ying si” = “Ma to tou ing sik.” It becomes “Ma to to sik,” which in Minahasa language has meaning of, “Manguni bird hisses.”
Owls give a sign of danger by doing that. The most recent Chinese Han language gives a name “Owl” for these birds from their activity of giving a negative signal, called as “Mao tou ying siik.”
Whereas Minahasan Han language gives the name “Owl” for these birds from their activity giving a positive signal. “Ma Wang Yun Ne” = “Mawangune” = “Mangune” = “Manguni.”
But Minahasan language also give the name “Owl” for these birds from their activity giving a negative signal. When the bird sounds are not melodious or giving sliding down sounds, then “Owls” are called “lo yot,” meaning there is a disaster or death.
It might be possible that the name of “Owl bird”was derived from the bird’s activity of giving a sign and a negative sign sounded and interpreted by general public.
Although Minahasan people (from the etymology of Han language!) in truth has already first giving official and positive name for the bird, without hiding another sides of semiotics and semantics that were adhered strongly in symbol and meaning interpretations of ancient Minahasan society.
So, it can be said that Minahasan ancestors were always trying to see reality as what it was and in the same time overcame it through their insights and also through the depth of their mind and soul. Minahasan ancestors were never letting themselves and their civilization be entrapped in outward appearance structure, but they always had courage to profile themselves as clearly and purely as possible, deriving meaning and acted in transformative ways in gradual and circular manner, by always realize about the past for the sake of the future!
In the book review seminar of “The Rulers of Han Dynasty: Minahasan Ancestors,” located in Kalbis Institute, a humanist named Dr. Beni Matindas explained a reflection of local genius of Minahasan ancestors that seemed to solidify of its content when it was documented in National Geographic, that the Manguni bird once occupied highest pyramide level in the structure of gods animals in early days of the kingdoms in China. After Manguni, Dragon and Hong followed, and then monkey, lion, tiger, etc. Spiritual cultural concept of the bird then disappeared there, while it is still survive in Minahasa until this postmodern era.
Understanding the text and context of Manguni will escort us to understand Minahasan “tou” civilization. In descripting and understanding the “text” and “hermeneutic” of Manguni bird presumably will escort us to civilized human beings in today’s age, in order to uncover and confirm one side of idealism and praxis of the live of Minahasan ancestors in the midst of the environment and universe, in the past and in the future from generation to generation…
In the context of eviction or relocation of ancient burial site of “Waruga” that is in mess, happening now, July 2018, in the land of Minahasa, is there any cultural awareness and cultural taste over the piece of this ancient heritage?
DLight Institute
www.house-of-dlight.com
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