Sejarah Bima perlu diluruskan

Sebagai Dou Mbojo, ketika membaca sebuah literatur dalam Bahasa Ingris yang diterbitkan sebagai disertasi ilmiah sebuah universitas ternama di USA oleh Kennedy 1943, ternyata sejarah Bima sangat perlu direvisi oleh kita sebagai Orang Bima, karena terdapat informasi-informasi yang relevansinya tidak terarah dan melenceng dari realita.
Dalam literatur tersebut dijumpai hal-hal yang janggal, antara lain yang membahas panggilan untuk bangsawan Bima yang mencampuradukkan dengan Suku Sasak (Lombok) yang tentu saja berbeda dengan apa yang selama ini diceritakan oleh nenek moyang secara turun temurun.
Kita sebagai generasi penerus leluhur, harus melakukan langkah pelurusan sejarah Bima agar tidak terkesan "sembarangan" dan kurang komprehensif, apalagi dalam bentuk disertasi ilmiah.
Yang perlu juga dikoreksi adalah Buku yang diterbitkan oleh Depdikbud 1977/1978, 1989; Lebar 1982. Untuk mengetahui ketidak sempurnaan tersebut, dalam postingan ini juga, kami kutip sejarah Bima dari sumber-sumber tersebut. Kami sangat berharap untuk dikoreksi dan dilengkapi oleh para pembaca. Kutipannya antara lain sebagai berikut :

Orang Bima berdiam di Kabupaten Bima yang terletak di pulau Sumbawa, sebagian lagi berdiam di Kabupaten Dompu dan di Pulau Sangiang di Propinsi Nusa Tenggara Barat.
Jumlah populasinya pada tahun pada tahun 1989 sekitar 350.000 jiwa.
Bahasa Bima terdiri atas beberapa dialek yaitu : Bima, Bima Donggo dan Sangiang. Dalam kehidupan sehari-hari digunakan bahasa halus dan kasar.
Mata pencaharian utama masyarakat Bima adalah bercocok tanam di sawah dan perladangan berpindah (Ngoho).
Sebagian lagi hidup dari meramu hasil huta (ngupa le'de) dan menangkap ikan.
Sistem kekerabatannya adalah patrilinear. Keluarga inti tinggal bersama dengan keluarga luas terbatasnya dalam sebuah rumah panggung yang besar yang disebut uma panggu.
Setiap desa yang disebut kampo dikepalai oleh seorang kepala desa yang disebut ncuhi, ompu, atau ghelarang.
Dalam tugasnya kepala desa didampingi oleh beberapa penasehat yang terdiri dari para pemimpin kelompok kelompok kekerabatan dalam desa yang disebut dou matua.
Kepala desa biasanya dipilih dari keturunan cikal bakal desa itu sendiri.
Masyarakat Bima juga terdiri atas lapisan sosial bangsawan, rakyat biasa, dan kaum hamba sahaya.
Golongan bangsawan biasanya adalah keeturunan raja-raja dan pemimpin adat zaman dulu, mereka biasanya bergelar Datu. Golongan bangsawan yang masih bujang dise
but Lalu, kalau sudah menikah dan mempunyai anak dipanggil Ruma.
Golongan bangsawan perempuan yang masih gadis dipanggil Lala dan kalau sudah menikah dipanggil Dae.
Orang Bima umumnya memeluk agama Islam. Sebagian kecil di antara mereka masih memuja roh nenek moyang dan sistem kepercayaan yang disebut pare no bongi.
Dalam kegiatan pertanian orang Bima mengenal kegiatan gotong royong yang disebut weha rima. Sedangkan gotong royong dalam kegiatan upacara daur hidup disebut hanboku.

Sumber, Depdikbud 1977/1978, 1989, Lebar 1982; Kennedy 1943.

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	Uma Lengge
	`` `` Uma Lengge Sambori is the peak area which is located in the city bima in this area is still thick with sambori native culture, where people over there still use the original language of society sambori without changes. Masyarakatan and kinship systems to the community, the community there are still close and still could not adapt to the immigrant population. But there also has been able to adapt to the immigrant population and only tetrtentu residents only. Community sambori using native language sambori used as the language of everyday conversation. The main livelihood of villagers sambori namely cultivation of rice, and other tuber crops, which are located directly on the mountain they were working on the mountain. The belief system that is embraced by the community sambori embrace and uphold the religious teachings of Islam, the belief is still also have a mystical belief of animism, but only certain people only. As the development of the era, all animistic belief was almost extinct and even totally absent. Sambori society should be entitled history of uma lengge namely a house and its unique nature that is in use sambori society as a storage of agricultural products as well as a place tingal once. Uma lengge consists of three parts, namely, the composition of which point to menyimmpan yields, the center is used as a residence and bottom composition is as a place to store cattle. Uma lengge made from natural wood each chamber and the pole using a rope uma lengge the root of the tree that is in use as a binder or amplifier pole pole uma lengge. Pole uma lengge made in using wood as a buffer. Mystical value inherent in these lengge uma. But the inherited value of mystical value on objects in the uma lengge, only one boy from Ompu and wa'i the same name. At the location of which is owned uma lengge Ompu bowel (yusuf) and wa `i obi, there are also areas that are not indiscriminate in passing bus, which is on the left side of the page uma lengge, prohibitions or restrictions apply to all, both for residents sambori itself well as the immigrant population. Uma lengge has a section which comprises a roof section uma, or butu uma leaf made of coarse grass, sky sky or taja uma made of palm wood and floor dwelling made of wood or palm nut tree. In the pole uma also used wood in use as a buffer, which functions as a booster every pole pole uma lengge. Uma lengge is a cultural object that still exists in sambori, despite being nearly extinct. As shown in the picture below is one of uma lengge still in sambori. In sambori also has a historical origin uma lengge are still thick with mystical values, namely uma lengge who inhabited by Ompu and wa `i, who is said to still keep uma lengge objects that stores the value of mystical, among other objects buja which has a name that is lalino respectively, and lajaro and la aji, in uma lengge juag there was a black dog (Lako me `e) which is said to often appear as a watchman in the uma lengge it. Ompu uma those who have been long dead and his `i wa still there and now living in the house Ompu and wa` I have three children namely first a daughter whose name is Mi, a, then the two together, and ketiha Hama, three children Ompu and wa `i is that still there is that one can inherit the value.

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