“What’s in a name?”
This expression by William Shakespeare, in one sense, is not suitable to be used in understanding names, especially in Minahasa. Because a “name” in Minahasa is one of the markers of identity. Just like the names of Tou Minahasa (Minahasan people) in the past which are now used as family names, basically a name becomes a marker of identity and the quality of the person who bears it. Likewise, the names attached to every wanua or village in Minahasa. Therefore, the effort to search for and find the meaning behind village names in Minahasa is an effort to discover Minahasan identity as well as the identity of the Tou Wanua.
Kanonang comes from the name of a tree, namely the Kanonang tree. According to the account of Opa Deki J. Pinatik, the history of Kanonang is related to the activities of the people of Tompaso (Talikuran) who farmed. In the past, the location of Kanonang village was still forest. Then people from Tompaso came to bakobong milu (plant corn). At first, they only went back and forth. Meaning, from morning until evening they worked, and in the afternoon they returned to their homes in Tompaso to rest. While farming, they brought provisions for food. These provisions were usually hung on Kanonang trees, because in that garden area there were many Kanonang trees. This was the initial interaction of the people with the Kanonang tree.
After the people saw that the farming results were abundant and the work activities increased, they decided to start staying overnight. Meaning, they no longer always returned to Tompaso, but chose to stay in the garden where they worked. In the garden, they built terung or simple huts under the Kanonang trees (ang tu’ura’).
Over time, the place began to be inhabited by several families whose purpose was to farm. Then they began to establish permanent dwellings in that location. Because the place already had many inhabitants, Tonaas Paendong, Kalangi, and Pinatik agreed to establish a village through the Tumani In Doong ceremony. The village founded by these Tonaas was named Kanonang.
At that time, Watu Tumotowa was established under the Kanonang tree as a marker of the founding of the village, which had received blessing from Amang Kasuruan Wangko. The Watu Tumotowa was named “Mewio” (Supporting a Child) from the 13th century (Wenas J & Warokka D., Minahasa, Origins/Meanings of Village Names in the Land of Toar Lumimuut, 2010:85). The location of Watu Tumotowa and the Kanonang tree was formerly around SDN INPRES Kanonang. However, the tree no longer exists in that location today.
The wanua weru (new village) named “Kanonang” at that time stretched from east to west. This was intended to align with the movement of the sun, because the sun had an important meaning for the life of the Tou Minahasa at that time. The process of establishing the village (Tumani In Doong) of Kanonang occurred around 1630/1640. This year was formulated in a seminar held by the Kanonang government regarding the formulation of Kanonang’s history. The exact month and date are not clearly known. However, Wenas and Warokka mention that Watu Tumotowa Kanonang has existed since the 13th century.
In a book published by the Institute of Arts and Culture of North Sulawesi, J. Wenas and D. Warokka also explained about Kanonang. “Kanonang” was an old settlement in the forest of Kanonang trees (Corbia myxalin). Its wood was used as firewood to melt bronze for making head sculptures for staffs called “Sekat.” An example of Kanonang bronze sculpture can now be found at the National Museum in Jakarta (Wenas J & Warokka D., 2010:85).
Opa Deki Pinatik (74 years old), as an elder of Kanonang village, also explained about the Kanonang tree. The Kanonang tree is a tree that has grown abundantly in Kanonang village since before the village was established. This tree was deliberately planted in people’s gardens because of its beneficial nature. Its large and shady form becomes a place for farmers to rest while working. Its leaves, when they fall, become humus for the crops in the garden. The soil around its base is often planted with crops such as rica (chili), which grow very well. The fruit of the Kanonang tree (kamondor) was once used as glue or adhesive. Another advantage is that Kanonang trees planted near other crops do not take away nutrients from the soil needed by crops such as corn and legumes. Instead, the Kanonang tree provides humus from its leaves and shade for the plants and farmers in the garden.
Kanonang trees are usually planted in barren land (karuncung) to make the soil fertile. Therefore, these trees are planted by residents in their gardens, and this practice has become a tradition in Kanonang village. The planting can be done through cuttings or seeds.
Yantri Paendong, a young cultural figure from Kanonang, provides an illustration of the philosophical meaning of the name “Kanonang.” According to an understanding passed down in his family, “Kanonang” means “what is around it becomes fertile.” This short phrase, for Yantri, holds a deep meaning regarding the condition of Kanonang from the past until now. Kanonang village was once one of the highest producers of university graduates in North Sulawesi. This can be understood as “fertility,” which can be interpreted as “blessing,” experienced by the people in terms of human resource quality—fertile in intellectual capacity. It is therefore not surprising that people from Kanonang have become Governor of North Sulawesi and Rector of a university in North Sulawesi. Not only that, many others from Kanonang have succeeded in bringing recognition to their village and to Minahasa. In other words, these efforts further “fertilize” the name Kanonang. In addition, Kanonang is also blessed with natural beauty that has now become one of Indonesia’s tourism attractions. Bukit Kasih is now known internationally, making Kanonang and Minahasa well-known. In relation to the population, Kanonang has now been expanded into five villages. This illustrates how Kanonang has been blessed by Amang Kasuruan Wangko, in accordance with the philosophy of its name: “that which provides fertility of life for other lives.”
Based on the meaning of the name and the history behind Kanonang village, there is a deep message about the blessings given by Amang Kasuruan Wangko to Kanonang and its descendants. Because everything has been given by God to our ancestors and to us. It is up to us to seek and rediscover the path of wisdom. That path of wisdom has been given by God and followed by the ancestors, and must also be lived by all their descendants. Therefore, every effort to understand the meaning of a name and to understand prayer becomes a path toward enlightenment, toward eternity, and toward achieving kinaeneyan.