Architecture only surviving key to Nias origins

Architecture only surviving key to Nias origins

Text by Ibnu Basori
Photos by Arief Hidayat

NIAS (JP): The origins of the Nias people are uncertain. But
the elders of the island are convinced that one place, Gomo in
Central Nias, is the origin of their ancestry. From this place,
famous for its megalithic stones, the basic lines of Nias
traditional architecture spread. It underwent improvements until
the present form was clinched.

Gomo can be traced back to the verses of Hoho, the old rhymes
in Nias language. At the moment, there are no Hoho (Ere Hoho) who
know how to sing the verses which explain their group's history,
migration, people and houses.

Two studies, resulting in books on Nias architecture, are
regarded as the most reliable reference guides at the moment.
Urbanisme et Architecture Traditionnel Du Sud de l'ile de Nias, a
work by Alain Viaro and another book about large houses in South
Nias, was written by priest Johannes M Haemmerle.

The houses of South Nias are of great interest to most
researchers since some can still be found in good condition in
every village in South Nias.

There is a correlation between architectural style, family
names and place names, with Central Nias as the focal center of
culture and development of the Nias people itself. Their houses
come in four different styles of architecture. The traditional
house of Gomo is square, those found in the region of the rivers
Idanoe Gawo and Idano Mola north of Nias, are oval, and so are
those found in the villages of Teluk Dalam in South Nias.

Ruined

It is a pity that several large houses have been ruined,
either because of wear and tear, or, by being removed to other
areas. The oldest traditional homes of Orahili were destroyed by
the Dutch in 1863 and the houses of Hilinawalo Maenamolo
disintegrated more than 150 years ago. A house in
Hilimondregeraya was moved in 1925 to a Copenhagen museum.

Three words symbolize the historical journey of the Nias race:
Owo, Gomo, Omo -- boat,Gomo,house. This indicates that Nias'
founding fathers came over the sea by boat. They landed in Nias
and formed a community in Gomo. With a sacred ritual containing
blessings, the Moeloe (chief of a community) allowed a number of
children to go south to build villages which still exist in the
district of Teluk Dalam. Signs of cave life (Omo Silewe) have
also been found near Gunungsitoli.

From the Hoho, father Maemmerle quoted a story about the
children of the Moeloe -- Hondroe, Fau, Lawa and so on --
migrating to the south of Nias. Today these names are found as
family and village names of the traditional communities of
Bawomatoluo, Onohondo, Siwalawa, Hilinawalo-Fau and Botohilitano.

Structure

The structure of the villages is nearly always the same.
Villages have two gates in the form of stone stairs on both
sides. Stone is used for everything, in every imaginable form.

Houses are based around lengthy yards that separate the
villages, stone thrones (daro-daro); carved, square Ndriwa stone
that function as steps into the house; and other carved stones,
like Nitaru'oe, used at large ceremonies, and the tombs boys jump
in their ritual passage to manhood.

There are two types of traditional houses in South Nias. One
is square and resembles the stern of the 18th century Dutch
schooners which often passed by Nias. Numerous fleet wars were
recorded in the documents of the Dutch East India Company.

The second type are the houses of kings and princes. They are
much larger than other traditional homes. One very good example
in South Nias is the Omo Sebua (large house) in the village of
Bawomatoluo. It was built in 1878.

Bawomatoluo is the prima donna of traditional villages in
South Nias. It was built by villagers from Orahili after that
village was burned down by the Dutch who arrived on the ship
Reiner Claussen in 1863.

The Ndriwa pole is shape like a "V", while the 32 meter main
pole is of extraordinary size. The original measurements must
have been much larger, because from the floor one beautifully
carved pole emerges from another one. All of it is a single piece
of wood. The house is 30 meters long and 9.10 meters wide.

The power, affluence and influence of the first owner of the
house is mirrored in the beauty and grandness of the main room.
Fine carvings, like square cabinets to store gold and the jaws of
wild boars in neat rows, denote that the owner of the house used
to hold large festivities.

According to a villager, a village chief could acquire great
riches because the system allowed him to collect a tithe.
According to Dutch literature, slavery in the port of Teluk Dalam
also earned the village chief much money.

A large house also became the motivating center where valid
rules for the community were made. The tomb jumping ritual is
really a medium for the village chief to recruit village
fighters. These fighters enforced traditional law and also fought
invading enemies.

Disappearing traditions, and the power of village chiefs with
them, made it difficult to maintain the large houses. Large slabs
of hard wood became difficult to find, increasing the cost of
renovation. It became impossible for the heirs of large dwellings
to finance such costly tasks.