This study analyzed the concepts of nature and its inhabitants, as well as the actions of peasants creating harmony with nature. This study used a qualitative approach with ethnographic methods. The data collected was mostly primary data obtained through in-depth interviews and passive participation observation. To support primary data, the researchers also collected secondary data, such as publications and previous research reports. In analyzing the data, the researchers made interview transcripts, data reduction, analysis, data interpretation, and triangulation. The results found that the peasant community believed in supernatural beings as part of the forces of nature. It can do anything depending on the relationships built by the community. Mopo’a Huta ritual is the human action to create harmony with nature. The ritual begins with a procession of dance accompanied by drum beats for several nights. On the last day, offerings are prepared to entertain supernatural beings. With this banquet, the peasant community hopes that spirits no longer disturb them so that peace and prosperity can be created.

The mopo’a huta ritual is a ritual practiced by Gorontalo people when the dry season arrives. By carrying out this ritual, people believe that rain will fall and fertility and prosperity will come. This ritual has been carried out since hundreds of years ago, but nowadays it has begun to be opposed by several groups. This study aims to find out how the practice of the mopo'a Huta ritual, how the public view of the mopo'a huta ritual using Geertz's perspective. The study used a qualitative approach with case studies, conducted interviews with the organizers, made observations during the procession, and explored the results of previous research. The study found that the mopo'a huta ritual in practice held a dance (dayango) accompanied by the wasps of towohu (drums) for several nights. At the peak of the ritual, offerings were made consisting of certain ingredients to be presented to supernatural beings as the rulers of nature. For this practice, there are 3 community groups 1) the abangan group, namely the traditional farmers who still hold the tradition, 2) the santri group, namely the educated community as a group of modern farmers, some of whom still believe and some do not believe because there is already technology that can solve problems, 3) priyai groups, namely village heads. In the past, the village head was the main supporter of the mopo'a huta ritual, while at present, the village head secures himself in the middle position.  ABSTRAK Ritual mopo’a huta adalah ritual yang dipraktikkan masyarakat Gorontalo ketika musim kemarau tiba. Dengan melaksanakan ritual ini, masyarakat meyakini hujan akan turun serta kesuburan dan kemakmuran akan datang. Ritual ini dilaksanakan sejak ratusan tahun silam, namun dewasa ini mulai ditentang oleh beberapa kalangan. Penelitian ini bertujuan untuk mengetahui bagaimana praktik ritual mopo’a Huta, bagaimana pandangan masyarakat tentang ritual mopo’a huta dengan menggunakan perspektif Geertz. Penelitian menggunakan pendekatan kualitatif dengan studi kasus, melakukan wawancara dengan tokoh-tokoh penyelenggara, melakukan pengamatan selama prosesi itu dilaksanakan, serta menggali hasil-hasil penelitian terdahulu. Penelitian menemukan bahwa ritual mopo’a huta dalam praktiknya menggelar tarian (dayango) diiringi tabuhan towohu (gendang) selama beberapa malam. Pada puncak ritual digelar sesajian yang terdiri dari bahan-bahan tertentu untuk dipersembahkan kepada mahluk gaib sebagai penguasa alam. Terhadap praktik ini, terdapat 3 kelompok masyarakat 1) kelompok abangan, yaitu kalangan petani tradisional yang masih erat memegang tradisi, 2) kelompok santri, yaitu kalangan masyarakat terdidik sebagai kelompok petani modern, kalangan ini sebagian masih percaya dan sebagian lagi tidak percaya karena sudah ada teknologi yang dapat menyelseaikan masalah, 3) kelompok priyai, yaitu kepala desa. Pada masa lalu, kepala desa sebagai pendukung utama ritual mopo’a huta, sementara pada masa kini, kepala desa berada dipersimpangan.

There are three educational environments namely family, school and community environment. They can create a good generation or a bad generation. It depends on the role of educators. They can create a religious or non-religious environment. The educators are parents, teachers and community leaders. They can act as cultural brokers to protect the generation from the impact of globalization by means of creating religious culture.

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The Mohiyonga hulalo tradition on the night of Shawwal is a recurring social phenomenon every year in rural Gorontalo. This tradition encapsulates the deep meaning of releasing Ramadan while welcoming Eid. This tradition is slowly changing, as the presence of mass communication technology and transportation that accompany modernization. This study analyzed the meaning behind the Mohiyonga hulalo tradition in rural Gorontalo. Besides, this study also described how aspects of technology like music, loudspeakers, tape, VCD player, and android are part of the liveliness of the Mohiyonga hulalo tradition as well as being the cause of waning community traditions in rural Gorontalo. This study used a qualitative approach with ethnographic methods. Observations were carried out in a participatory manner, deepened by interviews with village elders and young activists of this tradition. Data analysis was carried out qualitatively. The study found that the Mohiyonga hulalo tradition contained psychological meaning and spiritual meaning. Psychologically it is as momentum channeling emotions of sadness and fear of God. Meanwhile, spirituality means a momentum of repentance by acknowledging mistakes. The presence of mass communication and transportation technology has changed the Mohiyonga hulalo tradition held in the mosque to move to the streets, then fade. Changes in this element affect patterns of behavior, especially in social interaction.