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.