This book has been translated from Indonesian into English

and published with financial support from UNESCO Office,

Jakarta under UN Joint Programming in Telukdalam, South

Nias within the framework of UNDP Aceh-Nias Emergency

Response and Transitional Recovery (ERTR) Programme.

The author is responsible for the choice and the presentation

of the facts contained in this book and for the opinions

expressed therein, which are not necessarily those of

UNESCO.

ISBN 979-98772-1-0

First printing in Indonesian 2005

First printing in English 2007

English translation by: Gaura Mancacaritadipura

For futher information, please contact:

Medan Archeological Office

Jalan Seroja Raya, Gang Arkeologi

Medan Tuntungan, Medan 20134

Indonesia

Tel. (061) 8224363, 8224365

Fax. (061) 8224365

© Medan Archeological Office, 2007

This book has been translated from Indonesian into English

and published with financial support from UNESCO Office,

Jakarta under UN Joint Programming in Telukdalam, South

Nias within the framework of UNDP Aceh-Nias Emergency

Response and Transitional Recovery (ERTR) Programme.

The author is responsible for the choice and the presentation

of the facts contained in this book and for the opinions

expressed therein, which are not necessarily those of

UNESCO.

ISBN 979-98772-1-0

First printing in Indonesian 2005

First printing in English 2007

English translation by: Gaura Mancacaritadipura

For futher information, please contact:

Medan Archeological Office

Jalan Seroja Raya, Gang Arkeologi

Medan Tuntungan, Medan 20134

Indonesia

Tel. (061) 8224363, 8224365

Fax. (061) 8224365

© Medan Archeological Office, 2007

North Sumatra Heritage Series No. 0105

MEGALITHIC TRADITIONS

IN NIAS ISLAND

Lucas Partanda Koestoro <& Ketut Wiradnyana L

I

i

OWedan Archeological Office ¡s a

Technical Work Unit of the Department of

Culture and Tourism. It is under the National

Centre for Research and Development of

Archelogy, and conducts archeological

research within its working region which

encompasses the provinces of Nanggroe

Aceh Damssalam, Riau Islands, Riau, West

Sumatra, and North Sumatra. In order to

cany out this task, the Medan Archeological

Office has the following functions:

a. to carry out collection, maintenance,

preservation and presentation of articles

having cultural and scientific value in

connection with archeological research;

b. documentation and scientific study

related to the results of research;

d. giving educative and cultural guidance

to the public regarding objects of

cultural and scientific value related

to archeology.

In this connection, it may be said

that the work field of Medan Archeological

Office is cultural relics and their sites

with the goal of history and historical

cultural values of our nation. To achieve

this, the working method or procedure is

research collection and analysis of

data as interpretation of history.

The expected output is in the form of

propositions on the cultural history of our

nation and service providing archeological

information which it is hoped can be used

for various interests.

c. providing information and dissemination

of the results of research; Cover: Gowe in Onowaembo, Nias.

'Edítoríaí(Board'North Sumatra Heritage Series

Chairman : Ery Soedewo

Secretary : Suriatanti Supriyadi

Committee : Den! Sutrisna

Repelita Wahyu Oetomo

""iPS

Ä ShörtWörd fröm'the Publisher

Ctiis time we are publishing the writings

of the research staff of Medan Archaeological

Office regarding an object of study which

falls within the working area of Medan

Archaeological Office. Part of the working

area of this body consists of the islands

which stretch in the waters along the western

coast of Sumatra - known as the Indian

Ocean - beginning from Simeulue Island in

Nanggroe Aceh Damssalam Province as far

as the Mentawai Islands in West Sumatra

Province. One among this chain of islands

is Nias Island in North Sumatra Province.

Some experts believe that the inhabitants of

this island, who call themselves Ono Niha

(Nias People), are one of the first waves of

Austronesian speaking peoples who came

to the Nusantara Archipelago from some

place in mainland Asia. Evidence of the most

ancient civilization of the Nias people is

related to the growth and development of

megalithic traditions (megalith literally means

large stone), which are still visible till the

present day. Although part of this tradition

(for example, the constmction of megalithic

monuments) has disappeared with the

coming and development of Christian religion,

yet parts of the tradition still exist till this day

(in the form of traditional ceremonies). The

existence of relics of the ancestors of the

people of Nias such as statues of forefathers,

ceremonial tables, stone pillars etc,

and houses built using traditional local

architecture, and also customary ceremonies,

along with Nias' natural beauty, are objects

which attract tourists to the island.

However, we greatly regret that the

preservation of these evidences of the culture

ofthe ancestors ofthe Nias people has now

begun to be threatened because ofirresponsible hands which have caused these

artefacts to be damaged and to disappear.

Vandalism and theft of a number of megalithic

artefacts of Nias will unconsciously but surely

influence the understanding ofthe people of

Nias regarding their very own identity.

Damage to the cultural heritage of Nias by

human beings has now been even more

aggravated by natural disasters which hit

parts ofthe westem coast of Sumatra Island,

including Nias Island. The earthquake and

tsunami which occurred at the end of

December 2004 (with its epicentre off the

west coast of Aceh) did not only claim the

lives of hundreds of thousands of people,

and destruction of property, but also

devastated a number of cultural relics in Nias

island. The situation became even more

serious when around 22.55 WIB at night in

the beginning of March 2005 a terrible

earthquake occurred, and this time the

epicentre was not far from Nias island. The

consequence of this earthquake was once

again the loss of many lives due to collapse

of buildings, total destruction of property, and

devastation of cultural relics of Nias island.

Considering the important significance ofthe

cultural heritage in Nias, not only for the Nias

people, but also for the entire Indonesian

nation, action should immediately be taken

to save and preserve the national cultural

heritage in this island. Efforts to save and

presen/e this heritage will not only be useful

merely in ideological interests, but will also

bring benefits for more practical human

needs, or in other words they will bring

benefits towards inaeasing the prosperity of

the people.

The publication of this book is one

manifestation of the main duty of the Medan

Archaeological Office; namely, dissemination

of archaeological information. We hope that

through this book, the general public will

come to know of the cultural wealth of their

country, which will lead to the development

of a better understanding ofthe meaning of

our cultural heritage, and from this condition,

we hope that real appreciation of its existence

may grow.

We would like to thank UNESCO Office,

Jakarta under UN Joint Programming in

Telukdalam, South Nias Within UNDP Aceh-

Nias ERTR Programme which has provided

financial support for the translation of this

book from Indonesian into English and for

the reproduction of the book first printed in

Indonesian in 2005 .

The Publisher.

I

I

Preface

I

1

CToias Island is located in the north¬

western corner of Nusantara, occupying a

small area of the vast Indonesian Ocean.

Nias Island holds a unique, attractive and

exotic cultural potential. Various publications

in the form of research reports, books,

documentary films and exposes in the mass

media have presented the exotic life of the

residents of this island. Icons such as orno

hada Nias (traditional Nias house), hombo

batu (jumping over stone hurdles), maena

baluse (war dance), and others often appear

in presentations regarding this island located

in the Indonesian Ocean.

It can be said for certain that until recently,

tourists came to Nias Island (along with its

sun'ounding islands) not just to surf or enjoy

the island's natural panorama, but also to

witness Nias' unique culture. The existence

and preservation of part of this unique culhjre

is now most regretably threatened.

We often hear munmured womes that various

physical forms which are remnants of the

culture of the people of Nias may at some

time become extinct. We know that just a

few years ago there were many thefts and

sales of megalithic statues and otiier objects

which are relics of the old culture of the

people of Nias, whilst recently there were

threats that more objects might disappear

as a consequence of the tsunami which

came at the end of 2004. This was followed

by a devastating earthquake which shook

the island at the beginning of 2005. So many

traditional houses, old villages and megalitiiic

sites along with their various attractive

componentswere damaged. These

occurences naturally magnified existing

fears.

More serious treatment is clearly needed to

presen/e the culture of Nias. We should also

begin to optimize the utilization and

development of this culture. Government

policy in this regard should actually involve

the whole community. The people of Nias as

the practitioners of this kind of culture need

policies which motivate efforts to preserve

the material culture of Nias, and at the same

time stimulate utilization which will be able

to encourage economic development for the

people. We should also not neglect

consen/ation ofthe environment which makes

it possible for cultural activities to remain

viable and healthy, providing employment

as a source of Income, education for

increasing intelligence, skill and policies

which proceed smoothly. The same applies

to local wisdom which has belonged to the

people since fonner times as the heritage of

their forefathers. This local wisdom surely

needs to be applied in responding to existing

opportunities in order to create a prosperous

life for the people.

In this connection, this simple book on cultural

sources which can be said to be closely

related to megalithic tradition found

strangely enough on a relatively small piece

of land in the midst of the vast waters of the

Indonesian Oceanis an effort to provide

an understanding of the values contained

therein. We must realize tiiat in any case, in

tills life, human beings need a min-or so that

at every moment they may regulate and

an'ange their daily living behaviour. Living in

a wortd which feels as if it is "shrinking",

human beings need an understanding of

their own culture, besides being acquainted

witii the culture of other societies. In a broader

context, we need to arrange so that "clashes'

and "friction" resulting in losses to all parties

may not easily occur.

This book also accomodates a desire to

contribute knowledge and understanding

regarding the cultural sources of Nias in

connection with efforts to utilize them for

various wider interests. This is all the more

so when we remember tiie desire of the local

people to achieve prosperity in their lives.

The development carried out by the

govemment along with segments of society

still require information on the island's

cultural wealth and power.

In this way we have completed this book.

Assistance from various parties has helped

to accelerate tine finishing of tiie manuscript

to that it could reach the hands ofthe readers.

It is proper that we express our deepest

gratitude to all those who have contributed

by playing their various roles, especially our

collleagues at the Medan Archeological

Office.

Furthennore, just as there is never a piece

of ivory entirely free from cracks, in tiie same

way, we are always ready to accept critique

and suggestions for the improvement of Unis

book in the future. Thus we complete our

preface, and happy reading. Ya'ahowu I

Medan, the end of November 2005.

The Authors.

\

I

TABLE OF CONTENTS

A Short Word from the PublisherPreface

Table of Contents

Introduction

First Part:Nature AND Environment

Chapter I. Natural Environment

Chapter II. Location and Social Environment

Part Two:History and Cultural Diversity

Chapter III. History and Culture

Chapter IV. Megaliths and the Prehistoric Era

Part Three:Environment and Ancient Relics

Chapter V. Megalithic Relics in Nias Island

Chapter VI. Ancient Relics and Environmental Connections

Chapter VII. Osas and Human Statues Smuggled Out of Nias Island

Part Four:Nias in 2005

Chapter VIII. Conclusion

Bibliography

Introduction

Cyi ias Island is known to possess many

relics in the megalithic tradition, in various

forms, Including traditional customs. The

existence of these objects is often related to

folklore which has developed among local

society mentioning that there had been a

submigration of people from the Naga

community of Assam to Nias Island.

Results of archeological activity in Nias Island

indicate that the existence of a community

there far precedes the megalithic age, and

is related to the paleolithic age, from which

have been discovered relic artefactsstone

tools in the area of the course of the Muzoi

River. The same may be said of artefacts

and ecofacts from the Tögi Ndrawa Cave

site. Carbon dating analysis on samples of

moluscs from this site taken at a depth of

two meters below the surface indicate that

there had been human activities here at

period of 7.890 + 120 BP, or around eight

thousand years ago; while samples from a

depth of 4 meters are known to have come

from an era of 12.170 ± 400 BP, or around

twelve thousand years ago.

In connection with megalithic objects which

will be the topic of our discussion here, from

the results of his research, Geldern (1932;

1945) considers typologically that Indonesia

received megalithic influences from South-

Easl Asia in two waves during different

periods of time. However, later on other

experts have mentioned that the forms of

megaliths in Indonesia do not support

Geldem's opinion (Soejono ei al, 1993). It is

mentioned that megalithic tradition inspired

by ancestor spirit worship had an important

position in Indonesia because it provided a

fimi living basis for subsequent development,

especially preceding the arrival of Hindu-

Buddhist influences in subsequent eras.

Examples of the importance of megalithic

tradition can be cleariy seen in certain places

such as Nias, Bali, Sumba and otiiers, which

even now have ongoing megalithic h'aditions

(Wales,1953; Heekeren,1958; Mulia,1981).

As is the case with other parts of Nusantara

(Indonesia, Ed.), Nias and its sunounding

islands have also experienced times of

interaction with other peoples and cultures.

Overall, this is related to the classical eras

in Indonesia, tiie era ofthe coming of Islam,

followed by the era of Western influence

along with its Christian religion. For the local

inhabitants, megalithic traditions remain a

basis for responding to contact, exchange,

absorbtion and changes of culture which

occur. Its dynamics still leave traces in the

remnants of its material culture.

During the period of the Dutch occupation

of Indonesia, Nias Island was an island which

experienced the same problem as other

1areas. Villages which had originally been

built on hilltops were later moved to roadsides

mostiy located on tiie sides or bases of hills.

The reason for this action was more related

to facilitating Dutch efforts to maintain

observation and surveilance ofthe activities

of tiie people of the island. As a result of tiiis

action, many archeological relics were not

brought along to the present village sites.

Until around Uie 1950s, megalithic tradition

in Nias Island could still be said to be a living

monument, wherein several big ceremonies

performed by groups among the people

would be carried on by the erection of a

megalitiiic building (owasa), albeit on a small

scale. The condition of megalithic relics

abandoned by tiie people w/ho had previously

supported them resulted in these relics

becoming easily succeptable to theft of

Protected Cultural Objects or Benda Cagar

Budaya (BCB). Some megalithic relics

which were no longer living monuments

shifted in function, which caused them

to be easily damaged or bought and

sold as souvenirs.

We hope that this small book can give an

illustration regarding the form and function

of tiie cultural heritage of tiie people of Nias,

as well as acquaint the readers with the

various aspects of life which go on in the

island, in the form of written information

regarding some of these objects.

There is also a beneflt for the people of

Indonesia in general and the people of Nias

in particular, especially in relation to the

technological', social and ideological

developments in efforts to fomi an identity.

As an effort to document objects of cultural

history, the result of this activity will also be

useful for informing and promoting various

objects and varieties, and at the same time

we will leam more about tiie present condition

of these objects. Thus we will be able to

know the potential of these objects in our

efforts to presen/e, utilize and develop them.

If we are able to know of all the aspects

sun-ounding these historical cultural objects,

then a stronger and growing potential for

tourism will develop in order to increase

foreign exchange income of our country as

well as original local income, which will at

the same time have an effect upon the

prosperity of the local people.

10

Part One:Nature and Environment

<V.**t"

%

¡i?--^''

<^: \i..

mñ'''.t^4^' > y »Pb8l> !

m

ü

-í»?^:*

Chapter i.Natural Environment

Geographical Condition

Cyo las Island is located in tiie south-west

of tiie Province of North Sumati'a, around 85

nautical miles from the port of Sibolga on

the mainland ofthe island of Sumatra. Nias

Island is Uie largest of the 1 32 islands which

make up the Nias region, with an area of

5,449.70 km^. Tfie distiicts of Nias and Soutii

Nias togeUier have an area of 5,625 km^, or

7.8 % of the area of the Province of North

Sumatra. (BPS Kabupaten Nias, 2003).

Geographically, Nias Island lies between 0°

12' - r 32' North Latitude and 97°- 98"

East Longitude. Nias Island shares borders

with Pulau Banyak in Nanggroe Aceh

Darussalam Province to the north; Pulau

Mursala in the district of Central Tapanuli to

the east; Pulau Mentawai in West Sumatra

Province to the south; and to the west it

directiy borders tiie Indonesian Ocean (SPS

Kabupaten Nias, 2003).

The Topography of Nias Island consists of

narrow sleep hills and mountains with an

elevation up to 800 meters above sea level.

Some 24% of the total area of the island

consists of low to undulating land, 28.8%

undulating to hilly land, and 51.2% hilly to

mountainous land {BPS Kabupaten

Nias, 2003). The lowlands found on the

edges of Nias Island are coral cliffs which

make access to the island from the sea

difficult. The mountainous area is in the

interior of the island.

12

According to sampling conducted by the Nias

District Statistics Centre (1 977}, Nias District

which is located in the Indonesian Ocean

has a high average rainfall of 3,145.1

millimeters per annum. It has an average of

273 days of heavy rain per year, or around

23 rainy days every month. The high rainfall

causes the natural condition of Nias to be

humid and wet. The temperature varies

between 14.3° - 30.4° Celdus with a relative

humidity of around 80-90%, and a wind speed

of 5-6 knots. The labile geographic stmcture

and high rainfall often cause mud slides

followed by shifting of river courses.

13

The Oyó and Eho rivers are two among the east direction. Anticlines and synclines do

few rivers which empty into the ocean on the * 'not join, and some incline straight down

west coast of Nias Island, The big surf which ^ towards the nortti-west or south-east TTiere

constantiy pounds the west coast along with Çu is an upward shift at a slope of 30°- 40°which

the scarcity of satisfactory natural landing *> Norms the junction between congkimerate and

places have resulted in no ports developing *^}^ older sedimentary rock. This rising shift is

on that side of the island. The reverse is ttie i^>-,'' ^ut by a flat and normal shift. The tectonic

case on the east coast of the island, where i process began during the Oligocène age

many rivers flow into the ocean. Some of which produced complex rising shifting,

ttiese rivers are ttie Muzoi, Gidö, kJanö Gawö, ^, - to the extent that ttie conglomerate rocks

Nalawo, 'Á, . i.:^ai¿, ... -^ . «ssn»..

Mezaya, and

Sungai Sa'ua.

The east coast

of Nias, which

faces the west

coast ofSumatra is

more

favourable for

the setting up

of ports, as we

may see today.

Stratographtc View of a Cliff on tfie Muzoi Rivef

Geographical Condition

Geographically speaking, Nias Island is in

an outer ring area which does not have any

volcanoes. We may present the following

information regarding the geographical

condition of Nias Island based on Uie report

of the Centre for Acheotogical Reseach in

Nias in 1997.

finished up on the surface. At around ttie

level of the conglomerate strata,

sedimentation occured forming Leiematua

and Gomo from the early Miocene till

Pliocene ages. During the Pliocene till

Pleistocene ages, lifting and twisting involving

all rock strata took place. (Driwantoro, 2003).

The geographical structure of Nias Island is

In the form of folds, shifted and straight,

generally oriented in a north-west - south-

Tectonic activity in the Nias Island area is

süli going on to ttie present day. Tîiis is shown

in layers with tertiary deposits from the

14

Gunung Sitoli formation. The existence of

Nias Island is delemiined by four coTelated

supporting factors, namely;

1. Aluvium sedimenting the rivers, swamps

and coast consisting of fragmented limestone,

sand, mud and clay. The aluvium is around

2-5 m. thick.

2. The Gunung Sitoli Formation comprising

well stratified and weakly folded reef

limestone, fine grain limestone, calcified

sandstone, fine silicate sandstone, red clay

and sandy clay. The age of this fomiation is

around Plio-Plelstocene and is sedimented

in the shallow marine area overiaying the

Gomo and Leiematua formations(Bemmelen, 1949). This fomiation is situated

in the northern part of Nias island, with a

thickness of 120m.

3. The Gomo Formation comprising clay,

red clay, sandstone, limestone, red clay tuff,

tuff and well stratifiedand strongly

folded peat. The ¡ntersedimentary

structure is generally parallel. This

fomnation contains fossils of Foraminifera

plankton consisting of Orbulinauniversa D'ORBIGNY, Globigerina

venezuelena HEDBERG, Globorotalla

manardii D'ORBIGNY, Sphaeroidinella

subdihiscens BLOW, Globoqudrina altispira

CUSHMAN & JARVIS, Sphaeroidinellopsis

seminulina PARKER & JONES,Hastigerina aequilateralis BRADY,

Foraminifera bentos Uvigerina sp., Gyrodina

sp., Panulina sp., Laticarinina sp., Pygro sp.,

and Nodosaria sp. (Pumamaningsih, 1988).

The age of this formation is around Middle

MioceneEariy Pleocene, sedimented in

subliloral - batial areas. Besides

Foraminifera, this formation also contains

various kinds of moluscs. The thickness of

this formation is around 1250-2500 m with

the deepest part parallel to the Leiematua

Formation and overiayed by the Gunung

Sitoli Formation. This formation is found in

the Gomo area in South Nias.

4. The Leiematua Formation, consisting of

sandstone, clay rock, silicate rock,

conglomerate and tuff interspersed with

tiiin fragments of coal. This fomiation is well

stratified and sti'ongly folded. The fomiation

contains fossils of Foraminifera plankton,

including; Hastigerina aequilateralis

BRADY, Globorotallia mayen CUSHMAN

& ELLISOR, Globigerinoides dimlnutus

BOLLI, Globigerinoides trilobus REUSS,

Praeofbulina glomerosa BLOW, Globorotalla

peripheroronda BLOW & BANNER,

Globogrinoides subquadratus BRONNIMAN,

Globigerinoide sicanus DE STEFANI,

Globogerinoides immaturus LEROY,

Globorotalla lenquaenesis BOLLI,

Globorotalla immaturus LEROY,

Globorotalla obesa BOLLI, Globorotalla

menardii D'ORBIGNY, Orbolina sp.,

Globigeropsis sp., Globigerinita sp.,

Globigerina sp. (Pumamaningsih, 1988).

I

15

Flora and Fauna of Nias

Nias ¡s a sufficiently large island in the

Indonesian Ocean which possesses a rich

biological diversity. Plants found in tiie island

consist of domestic crops cultivated by the

people, including rice {Oryza sativa) grown

in wet paddy fields or in dry fields, com (Zea

mays), yams {Convolvulus batatas), orange

{Shaddock Hindia B), durian {Durio

zibethinus), pineapple {Bromelia ananas),

langsat (Lansium donesticum), mango

{Mangifera indica), banana {Musa sp.),

rubber (Havea brassiliensis), coconut {Cocos

nucífera), coffee {Coffea spp.), cloves

{Eugenia aromática), cocoa (Theobroma

cacao) and patchouli {Pogostemon cablin),

as well as wild plants such as rattan, ferns

and gambir {Uncaria gambir).

In connection witii the flora in Nias, the Nias

people, both men and women, have the

habit of chewing betel nut (complete with

spices). The ingredients for betel chewing,

which also colour the flora of Nias, consist

of betel leaf, which come from a vine

with leaves having a rather hot taste

{Piper betle), which are chewed along

with ripe redish-yellow betel nut

{Areca catechu) the sediment obtained by

boiling down the steamed leaves of the

gambir plant {Uncaria gambit). Lime obtained

by processing limestone is also another

ingredient for betel chewing. Chewing betel

is habituating and people believe that it also

strengthens the teeth.

Various kinds of fauna are found on the

island, including varieties of fish {Pisces),

both in Uie sea, in ponds as well as in fresh

water, Chapteri {Sus sp.), buffaloe {Bovidae),

and goat {Capra sp.). Besides ttiis, in certain

areas, we may still find wild animals such as

deer {Cervidae), varieties of birds {Aves),

including tiie Nias mynah and forest Chapteri

{Sus scrofa). The Nias mynah {Gracula

religiosa) has shiny black feathers and can

be b-ained to imitate sounds. Such a special

bird has experienced misfortune strangely

enough because it is so special. At the

moment, the population of this bird which

was fomneriy considered a pest to crops has

reached such a low level that ttie species is

in danger of extinction. The govemment has

issued a regulation banning all hunting and

trading of this species of bird.

16

Kcp Hnoko

KjtJoionroya

Sotos ItatKfKitenitMkoto ttecomoton

H IbukotQ kabupaten

KEP. BATUTANAHêALA

17

Chapter II.Location and Social Environment

C^iere are two ways of reaching Nias

Island; namely, by air or sea transportation.

The flight from Polonia Airport, Medan to

Gunung Sitoli airport in Nias Island takes 45

minutes, and ttien ttie 120 km joumey from

Gunung Sitoli to Teluk Dalam by public

transport along a good sealed road takes 3

hours. TTiere is also sea ti'ansportation from

Sibolga to Gunung Sitoli, which takes 9

hours. One can also use sea transportation

directiy from Sibolga to Teluk Dalam, in which

case the voyage will take 12 hours.

The people of Nias are a patrilineal society,

wherein hertditary lines follow the male

members of the family or father only. This is

the same system as that of the Batak

community, and in contrast to the

Minangkabau community which has a

matrilineal system (lines of descent follow

the female side ofthe family only). In Nias

we also find mado (clans), exogamous and

unilinear family groups, ttie names of which

are always placed as a surname and which

indicate the family origins of every person.

Manufacture of means of water transportation In Nias

18

For example, we know of tiie mados named

Harefa, Hia,Telaumbanua, Hulu, Duha,

Zebua, etc.

The social behaviour of the people of Nias

is quite complex. Zaluchu (1993) mentions

that this is caused by a mixing of customs

and existing nonms. Among ttie Nias people,

the principle of working together is still

considered of prime importance. Family and

collaborative systems are quite prominent,

altiiough polarized between different religious

understandings. The majority of people in

Nias follow Christian Protestant religion,

followed in number by those who follow

Islam, and then Catholics.

In their daily lives, the people of Nias use

Nias language, albeit in different dialects in

each district. One very special feature of

Nias language is ttie use of dominant vowels

in every word or sentence, and tills is always

signified by a vowel ending.

Nias is not a very large island, surrounded

by the vast Indonesian Ocean. In short, we

may say that the people of Nias perform

almost all occupations. Their livelihood is

not limited to fanning wori<, but also includes

fishing, craftsmanship, mining and trading.

Although this is the case, we can feel that

the economic ability of those who carry on

these various occupations does not change,

and this is the result of the slovmess of the

process of development and modernization.

We may contrast ttie economic advancement

in Nias with that achieved by other

communities within the same province on

mainland Sumatra.

The general occupation ofthe inhabitants of

Nias is fanning and tending plantation aops.

The produce of this activity includes rice

{Oryza sativa), corn {Zea mays), yams

{Convolvulus batatas), patchouli{Pogostemon cablin), banana {Musa),

pineapple {Bromelia ananas), orange

{Shaddock-Hindia B), durian {Duiro

Zibethinus), langsat {Lansium donesticum),

mango {Mangifera indica, L), mbber (Hevea

brassiliensis), coconut {Cocos nucífera),

coffee {Coffea spp), cloves {Marsdenia

tinctoria), cocoa {Theobroma cacao) and

other crops.

Rice is cultivated botti in paddies {wetland)

and in fields {dryland), generally located in

low lying land, such as parts of valleys where

small rivers flow. Tree plantation crops such

as rubber and cloves are much cultivated in

hilly areas. Thus parts ofthe forest areas in

this island are utilized as plantations by the

people.

Rubber had once been a staple commodity

of this area. The same was the case with

copra (coconut dried to be used as a raw

material for making cooking oil), produced

from the coconuts harvested by the local

residents. Some time after that, patchouli

oil, distilled from the fragrant leaves of the

patchouli plant {Pogostemon cablin), which

has a high economic value, had also once

been the primadona produce of Nias. Now

V5

i

I

\

^=^3

19

people have begun to feel a decline in the

income obtained from these products.

Besides farming and plantation agriculture,

some of the people also raise domestic

livestock, fish and make fish ponds.

The livestock most frequentiy maintained

are pigs, cows, buffalos and goats,

fSevera I Varieties of wild animals live

in the forests of Nias, including boar (Sus

scrofa), deer (Cervus equimus), and several

varieties of birds such as mynah and ottiers.

In such a natural environment, sociologically

we can still feel that the society of Nias

was formerfy divided into three strata:

namely, siutu (the aristocracy), siiia (the

ministers), and banuasato (ordinary people).

In present daily life, these divisions are no

longer rigid, however, some people still

exhibit them in different ways. This is still

possible due to the existence of their

physical cultural manifestation.

Traditional houses of Nias usually

have high roofs made from sago

leaves witti the main body of ttie house made

from timber. The piles of the houses are

made from large round logs witti a diameter

of around one meter. These houses are

generally erected on the tops of hills, which

clearly requires considerable hard labour.

This indicates ttie sttong spirit of cooperation

among the people. °~~~"~^

A Village in So(jtí>+^nji u-.

Traditional House of Nortti Nias

It is only the house of the siulu (king)

which is referred to as a house for

traditional customs, whereas the homes of

the majority of people are not included.

There are two kinds of traditionalhouse {orno fiada) in Nias; namely,

ttiose of North Nias and those of Soutti Nias.

The main difference between the

two lies in the shape of the roof.

Traditional houses in North Nias have

roundish shaped roofs, while those

of South Nias are square shaped.

Examples of traditional homes of

North Nias may be found in Hitinaa

in the Gunung Sitoli subdistrict, white

examples of those of South Nias may be

found in Bawömataluo, Hilinawalö Fau

Hilinawalö MazinÖ (in Teluk Dalam

subdistrict).

Jn relation to regulation of the daily lives

of the people, long before the Dutch

introduced courts using a Western legal

system, Nias was a society having a district

legal system called banua. Local

governments were headed by a sanuhe or

siulu who managed everything related

to ttie regulation of ttie life of the people and

law carried out through an institution

called fondrakö. Matters were decided or

regulated through the fondrakö included

aspects of fondu or belief/religion; fangaso

(economy); fiao-hao/ele-ele (culture);

forara haofowanua (rights and duties); as

21

well as böwö or social justice.

In the interests of expanding itsjurisdiction, the sanuhe or salawambanua

would form alliances called öri/eri headed

by a chairman or influential person called

tuhenöri, assisted by a sanuhenöri. The öri

which was a collection of several banua also

utilized the institution of fondrakö for

regulating the valid laws. The place for

deciding and announcing a legal decision or

regulation was in the osali.

22

Traditional

House

of

South Nias

23

Traditional

House

of

South Nias

23

Part Two:History and Cultural Diversity

24 . «i

Chapter ííiVHistory and Culture

Historical Background

¿¿>ntil now there are many theories

regarding the origins of the Nias people,

including those which state ttiat the people

of Nias do not hail from just one etiinic group,

but rather have developed as a mixture of

several communities. Archeological sources

through evidence discovered from the Tögi

Ndrawa Cave site indicate ttiat at least 10,000

years ago there were inhabitants in Nias

Island. Habitation even far eariier than ttiis

is known from Paleolithic relics in the form

of stone tools discovered in the banks of ttie

Muzoi River. Written Arab sources mention

that in around the 9th Century, Nias was

inhabited by many different ethnic

F

groups. However, the results of

archeological research also indicate that the

Tögi Ndrawa Cave was still used as a

residence by a group of people until ttie 12th

Century.

Tögi Ndrawa Cave located in the Gunung

Sitoli subdistrict of Nias District is a cave

complex consisting of two caves and 3 rock

shelters. These three rock shelters

are situated between two caves which lie in

line, from south to north. The location ofthe

caves is around 1 75 meters above sea level.

in Nias languages, Tögi Ndrawa means a

hole for wanderers.

25

"^^ Historical sources indicate that at the

beginning of the 17th Century, Sultan

Iskandar Muda developed Aceh to become

a strong kingdom in western Nusantara. He

took control of Deli 1612, Aru in 1613 and

also Johore. Subsequentiy in 1624/1625 tiie

Sultan succeeded in bringing Nias under his

influence (Ricklefs,1 998).

In the Hinako and Batu groups of islands to

the south-east of Nias, we find many Bugis

people - referred to as Maoi people - from

Soutii Sulawesi, and according to tiie stories

of these people, those who reside in this

area are the 17th or 18th generation

descendants. There are also Acehnese

people in Nias, usually refered to as Polem

people, who are at least 13th or 14th

generation descendants. There is an

interesting story ttiat ttiese Acehnese people

were there because they were forced to

remain by the Nias people. When a boat

carrying Acehnese people sailed up the river

towards the Foa village, tiie local residents

closed the river downstream, and thus the

Acehnese could no longer go out and return

to Aceh. The Nias people took that action at

tiiat time because tiiey needed ttie presence

of the Achínese to teach them skills related

to magical powers and the art of warfare. In

the future, the presence of the Acehnese

would enrich the traditional warfaring arts of

the Nias people. People know of the

existence of three traditional warfaring arts

in Nias; namely, simataha from Aceh; staria

from West Sumatra; and irapedo which is

a mixture of the previous two warfare arts.

The Dutch expanded tiieir influence to include

Nias, which at the beginning of the 19th

Century was not an important area for British

ti'ade. In 1825, an agreement was made to

end the slave trade; however, this activity

continued, and most of ttie slaves were sold

to Padang and Singapore. A Dutch trading

post was opened in Gunung Sitoli in 1840,

followed by a military expedition in 1847.

The Dutch embari<ed on military expeditions

again in 1855 and 1863, in order to

strengthen their authority over Nias

(Rlcklefs,1998). By 1914 Nias was fully under

tiie contiül of tiie Dutch colonial govemment

The story of the Japanese occupation of

Nias which ended the Dutch rule is related

as follows. On 17tti April 1942, tiie Japanese

amiy landed in Gunung Sitoli, and on 21st

April 1942 at Teluk Dalam. Hilisimaetano

was the final landing place occupied by the

Japanese on 22nd April 1942 (Anwar, 2004).

Nias was formeriy a place where people

could easily get slaves. The slave traders

who operated in Nias came from Aceh, West

Sumatra, China and Europe. Especially in

the north, in several places slaves were

taken by attacking villages. The situation in

the north differed from that in the south,

where the villages were generally better

guarded and not easily defeated. At the

beginning of their control of Nias, tiie Dutch

colonial government supported this slave

trade.

Slavery and the slave trade were quite

26

prominent during their era. We may know

this from the report of one Dutch authority

who mentions that as a result of this trade,

the population of North Nias had decreased

considerably. The slaves were taken to

various destinations. Those taken to Padang

mostiy became slaves because of debts. As

debitors, they had to work for their creditors

for many years. In ttiis connection, in several

places in Padang we can still find groups in

tiie community who are descendants of ttiose

who had come from Nias. Other records

mention Penang, Malaysia as a destination

for slaves-including those who came on a

Chinese ship from Nias in 1820. Other

records mention ttiat a French ship came in

1832 carrying around 500 slaves.

from Europe against the slave trade at the

beginning ofthe 19th Century made areas

outside tiie sphere of European control such

as Nias, Bali and Sulu more important as

supply areas for slaves. (Reid,2004).

Slavery was a source of suffering for human

beings. It is recorded that during the period

between 1790-1830, Nias lost 800 to 1500

of its inhabitants, or 0.4% of its population

every year to the slave trade. (Reid, 2004).

Regarding the population of Nias in former

times, we may compare this with the

population of Nias according to the 1990

census which was 588,643 persons.

Cultural Diversity

Covert slavery went on, for example in Nias,

Toraja and other port areas dominated by

aristocrats/traders such as Malaka, Aceh,

and Banten. For the slaves, the most real

suffering was not the loss of their freedom,

but rather the possibility of being sold to

some place even further away. Sometimes

slaves were even sacrificed as part of certain

ritual needs such as for funeral ceremonies

of tribal chiefs, or for beginning the

constitiction of a large building. This practice

is known to have gone on in Philippines,

Burma, Sulawesi, Nias and other places.

(Reid, 2004).

At the beginning of the 18th Century, the

main supply area of slaves for Batavia was

South Sulawesi, followed by Nias and Ball.

However, increasing government pressure

Megalithic relics in Nias Island are generally

divided according to two culturalcharacteristics; namely, the culture of North

Nias and that of South Nias. Both

these cultural characteristics are clearly

visible in the artistic style of their megalitiiic

statues and also in their respective

traditional houses. The artistic style of the

statues of South Nias (generallyencompassing South Nias District) is more

naturalistic with the statues in various

positions. The traditional homes of South

Nias are square in shape, not round like

those of North Nias. Based upon the fomi

and decorative motifs of megalithic relics

found in South Nias District, people

often relate them to New Megalithic

relics which developed in Indonesia

around the beginning of the Christian era.

£

27

In certain instances, we will also see that

this cultural wealth is divided into three

cultural pattems according to administrative

divisions and the customs of the local

inhabitants. This is related to the existence

of the cultural pattems of North Nias, Centi^al

Nias and Soutii Nias. Each of ttiese pattems

has its own special features, however one

tiling which is quite interesting is tiiat based

on the form ofthe traditional houses which

are the special feature of tiieir existence, we

only find two styles and not three. In Nias

we only find traditional houses in the style

of North Nias and ttiose in tiie style of Soutti

Nias.

One nomn in the location of these wooden

buildings is that tiiey occupy elevated land

surfaces, meaning on the tops of hills facing

the east. The special feature of these

buildings is that they do not use nails. Pegs

and dowels strengthen and lock the

constmction of these houses.

Traditional houses in North Nias are round

in style. The height of the floor in these

platfomi houses is medium, lower ttian ttiose

in South Nias style. On the other hand,

traditional houses in South Nias are square

in style, with a prominent high roof. These

old buildings can now be found only in a few

places. In the Teluk Dalam Subdistrict, in

South Nias District, we find these buildings

in the villages of Bawömataluo and

Hilisimaetano.

The main material used in the constmction

of ti"aditional houses is wood. In fomier times,

large logs of timber were easily obtained,

because the forest areas were still relatively

vasL Now on the other hand, the obstacle

for construction or renovation of these

buildings is the increasing difficulty in

obtaining supplies of timber. Forests having

certain kinds of timber which traditionally

(and also in relation to technical requirements)

were selected to make components for

construction are becoming increasingly

scarce or may even be said to have become

rare.

There are many traces of megaliths in Nias.

In many comers of Nias we find relics of the

past, mostiy not being looked after. Natural

stones of large dimensions have been

arranged and made into various forms of

cultural works in the megalithic tradition. In

Gowe, for example, there is a relic having a

strong ritual historical background.

The relic is in the form of two very

large stones, one cylindrical in shape

(resembling Uie male symbol) and one round

and flat (a female symbol). The material used

has been earned a considerably long distance

from the river to the place where the ritual

was conducted. Hundreds of men must have

been involved in carrying these stones, and

a skilled mason has diligently carved the

stones. Gowe was established as a memorial

for ttie residents of eri (an area of authority

in the past which combined several villages

and hamlets). This object is evidence that

ancestors had once held owase, a large

scale traditional party sacrificing a large

28

number of animals. This activity aimed to

increase social status and at Uie same time

prove ttiat Uie family who organized tiie event

indeed possessed elevated social power

(Zaluchu,1993).

In the matter of efforts for the security of

villages against enemies, in former times,

battles often took place between

tiie residents in Nias. Therefore, every village

had to always be prepared to be on guard

and ready to oppose attacking enemies.

It is not surprising that now the war dance

{maena baluse) is famous as one kind of

dance of the people of South Nias. This

fascinating dance is performed by tens of

dancers using various weapons of war in

its celebration.

Baluse is a kind of rather long wooden

shield. Toho is a spear with a barbed

point, while belewa is a long sharp

machete, the hilt of which has been

given a mantra. Kalabubu is a kind of

necklace made from coconut shell.

On first impression the kalabubu may

seem to be merely a decorative accessory.

However, the necklace may also be

interpreted as being simultaneously an

accessory giving a macho or male

impression, while actually being worn to

protect tiie neck of its wearer against wounds

by the sharp weapons of enemies.

We may compare this necklace with the

chain mail armour worn in battle in ancient

times (in Europe).

In this connection, stone hurdle jumping

{hombo batu) was compulsory for

every male member of the village. The

purpose of young men jumping over

stone hurdles arranged in levels from

2-2.5 meters in height was to develop

martial skills (for community battles),

so that they could pass over obstacles

set up by the enemy. It is related to the

ability ofthe warriors in peneü"ating fences-

forts, both when attacking as well as

when escaping when surrounded.

The famous stone hurdle jumping is found

In ttie village of Bawömataluo in Teluk Dalam

subdistrict.

%

29

Chapter IV.Megaliths and the Prehistoric Era

Ohe life periods in prehistoric times are

divided into four ages from the archeological

point of view, based upon technological

terminology. These comprise the paleolittiic,

mesolittiic, neolittiic and paleometalic ages.

Indicators ofthe paleolithic, mesolittiic and

neolithic ages are the discoveries of objects

in the form of stone tools each having its

particular distringuishing characteristics

archeological activities along the course of

the Muzoi River conducted by the National

Archeological Research Centre and the

Medan Archeological Office 1982 and 1999

have discovered stone tools. All ttiese tools

indicate the existence of prehistoric man

possessing paleolittiic culture.

Evidence of later humans having

Stone Axe fou m rse of the Muzoi River

based upon ttie number of varieties of tools

as well as the technique used in their

manufacture.

Few paleolithic relics have been discovered

to date in North Sumatra. However,

mesolittiic culture was discovered in ttie Deli

Serdang, Langkat and Nias Island areas.

Relics of the mesolithic age in Nias Island

were found in the Tögi Ndrawa Cave. The

discovery found not only stone chips and

animal bones which were used as tools

30

in fulfilling daily needs, but also molusc shells

and the bones of animals being tiie remains

of what appeared to be ttie food of ttie people.

Ottier discoveries included hematite (a soft

red stone material which could be used as

a coloured outer layer on ten-a cotta pottery,

and was also used in the burial process in

prehistoric times). This indicates that during

those times there had already been efforts

to handle corpses by perfomiing ceremonies.

Signs of life with neolithic culture have not

yet been found in North Sumatra, however

quite a lot of evidence of this has been

discovered in otiier parts of Indonesia. These

discoveries include polished stone axes in

Uie form of square pickaxes, picks and long

axes. In neolithic times, humans resided in

fixed places of residence, and engaged in

agricultural activities as well as manufacturing

terra cotta pottery. Experts have determined

ttiat tiie development of neolittiic culture went

on in Indonesia from 2500-1500 BC.

Subsequently, during the paleometalic age,

the skill in utilizing iron and bronze was

sufficientiy mastered. The indicators of this

cultural era are discoveries of kettle dmms,

statues, axes, jugs and ornaments in the

form of brooches, bracelets, and rings,

all made from bronze. Following on from

the neolithic times, we may understand that

human life in paleometalic times was more

advanced, as signified by ttieir skill in casting

metal. Unfortunately evidence of human

existence in paleometalic times which

extended from 1000 BC till the beginning

centuries of AD have not yet been

discovered in the northern part of Sumatra.

Furthermore, there is the megalithic age,

which is easily connected with humans

having neolithic and paleometalic culture. In

Indonesia, there is so much evidence of the

existence of megalithic culture. It may be

said that megalithic tradition goes on even

down to the present day. This is not only

related to Uie relics found in Nias Island and

Samosir Island, or in Mahat, West Sumatra

or in Pagar alam, South Sumatra, but also

to those found in West Java, Central Java,

East Java and on to ttie islands of Sulawesi,

Sumba and others.

The physical forms of cultural works of that

time are quite numerous. Terraced tombs or

sacred places are one of their main special

characteristics. Many people say that efforts

to learn about the background of the

appearance of megalithic culture are very

interesting. The results of research conducted

reveal that belief in ttie existence of a power

controlling nature; belief in life after death;

belief in ongoing relationships between

ancestors/departed spirits and those still

alive, fonn the bases for the continuation of

megalithic culture.

In relation to their function and religious

connotations, megalithic objects would be

built tiirough mutual collaboration among ttie

community, ttiough there were certain parts

which had to be handled by persons having

special skills. This would begin from ttie time

of seeking and choosing ttie material (stone)

31

"^=£3;^^i

4

neariDy the residential area, which would be

accompanied by a ceremony to request

safety. Then tiie stone would be ti^ansported

to the location of the making of the

megalithic object, preceded by a prosess of

selection and decision based on the

particular concepts followed. Then the

artisans or craftsmen would do their work.

All Ulis would be made perfect by mandatory

ceremonies, also conducted communally.

An interesting aspect which clearly

differentiates between the life in megalithic

times in Nias and tiiat in other places is that

in Nias, archeological remnants in the form

of megalithic objects are not only related to

the souls of ancestors, but also with efforts

to elevate the prestige and social status of

individuals. This was done by organizing

a party and installing a certain megalithic

object for ttie initiation of ttie particular person.

32

Part Three:Environment and Ancient Relics

Chapter vMegalithic Relics on Nias Island

^

j

CZ5^ Nias, we find many objects in the

form of menhir (a large stone like a

pillar or column deliberately erected on a

plot of land in commemoration and

as a symbol of the soul of ancestors),

stone thrones, etc. Stone thrones are

important objects which have developed

with decorative motifs of human figures

and lizards, and are still used by

respected leaders on certain occasions

such as meetings or religious ceremonies.

This indicates that the megalithicti-adition continues to go on until now in Nias,

and in Indonesia it is considered an old

megalithic tradition (Mulia,1981). Megalithic

style statues in Bali and stone thrones in

Nias until now remain media for worship of

the souls of ancestors or leaders

(Sutaba,1994).

We will now take the opportunity to present

several megalithic objects found in Nias. To

facilitate this, we will make our presentation

along district lines. Along with the

development of the structure of the

govemment in Indonesia, Nias was divided

into two districts. This includes Nias District

with its capital at Gunung Sitoli in the north,

and South Nias District with its capital of

Teluk Dalam in the south. We will discuss

several relics from tiiese two distiicts in order,

based upon their location in their respective

districts. Of course there are many

more sites and ancient relics in Nias

which are fitting to presented; however,

we hope to do this at some lateropportunity.

NIAS DISTRICT

Sirombu Subdistrict

The area of this subdistrict is 205.7 Km^

comprising 36 villages with a total

population of 17,394, comprising 9,937

males and 7,457 females, witti a population

density of 84 persons per Knf. The subdistiid

has 3,645 Ha of protected forest and

4.412 Ha of productive forest, 1.527

Ha of wet rice paddies and 20,853 Ha. of

dry fields. The animals raised include pigs

and goats, and the principal crops include

greenpeal {Phaseolus radiatus), coconut

and mbber.

Sisobandrao

The village of Sisobandrao is around 8 Km^

in area with a population of 160 families

or 720 persons. Most of the inhabitants

are farmers (wet rice paddy) or tend

plantations (coconuts being tiie main crop).

There are also some of raise livestock, witti

pigs as the principal livestock.

34

Sisobandrao village was originally located

at Ehomogosali, in Lahemi subdistricL

It then relocated to the hilltop near its

present location. At that time, tiie siulu of Uie

village was named Lelaana'a. Two of his

descendants named Sechema and

Todolala still reside on the hill. Megalithic

relics from the hill have been broken up

and the stone used as building material.

After that, the people relocated again to the

site of the present village of Sisobandrao.

At the time of the relocation, the siulu was

named Laogacha. His descendant was

named Lofahulo, whose descendants were

Luhumawa, Rusudi, and Aliasa (now aged

52 years). Aliasa has a son called Rome

Kurniawan (now aged 21 years).

The remains of ttie culture of the past in this

area is in form of a megalithic site located

at N. 00° 57' 39', E. 97° 27' 57", namely

behind ttie home of Ina Ibek Daell (50 years).

The location is also used as a public cemetary

with around 1 hectare in area.

Notable relics at the site are as follows:

1 . A stone statue made with simple carving,

124 cm in height, 40 cm wide, and 30 cm

thick. The face is carved square in shape

with a headgear (takula). The ends ofthe

thick eyebrows curve upwards. The nose is

thin (and broken), witti shoulder lengtti hair.

The right hand is can/ed in front ofthe chest

holding a kind of cross symbol, while the left

hand is in front of the stomach. The phallus

is erect and is carved on an angle to ttie right

2. A round flat stone in front of the stone

statue, with a diameter of 125 cm and a

thickness of 20 cm. The flat surface of the

stone is ornamented with carvings of a pair

of hands, a pair of footprints, kalabubu

and a human face. The kalabubu has been

carved rather elongated, 19 cm long and

13 cm wide. The human face is round, 16

cm long and 14 cm wide, complete with

eyes, nose and mouth, and long hair

twisted to the left and right sides.

3. A menhir located around one kilometer

from ttie stone statue. It is situated in Lorong

2 of Sisobandrao village. The menhir is made

of andésite stone and has not been fomied

in any way. It lies in ttie middle of ttie coconut

plantation belonging to Wage Hia (Ama Lista,

29 years), The menhir is 120 cm long, 50

cm wide, and 35 cm thick, and occupies tiie

edge of a ditch of the former village, which

had been moved to the edge of the road

during the time of Uie Japanese occupation.

The old ditch is 150 cm wide and 1 meter

deep on the east and west sides, each of

which is around 70 meters long.

Mandrehe Subdistrict.

This subdistrict is 269.71 Km^ in area,

comprising 62 villages. Mandrehe Subdistrict

has 46,787 residents, of 22.676 are male

and 24,111 are female. The population

density is 173 persons per Km^ The

subdistrict has 8,804 Ha of protected forest.

I\

Ii

35

7,432 Ha. of limited productive forest,

635 Ha of conversion forest and 35 Ha of

forest belonging to the people. There is

3,596 Ha of wet rice paddies and 25,724 Ha

Sisarahili Village I

a. Hili Gowe / Tuheo Guio Megalithic Site

The site is located in Sisarahili I village.

of dry fields in the area. The plantations

tended by the residents generally grow

oibber, coconut and cloves, and ttie livestock

maintained are pigs and goats.

Mandrehe subdistrict, at 01° 03' 578" N

longitude, 097° 29' 198" E latitude.

The village is layed out along the

sides of the village road. The megalithic

36

site is located behind the village,

on a flat plot in hilly land. The area

of the site is almost 1 hectare, more

than 160 metres long and 40-60

metres wide. The land is oriented on

an east-west axis.

In this location, we find stone statues, an

inscription, a stone table, a stone ball and a

menhir. These objects are placed in two

lines, following Uie shape of Uie plot of land.

The largest stone statue is located at the

westernmost end. The statue is in a sitting

position with both its hands on its chest

holding a vessel. The statue has a long

beard, and a kalabubu necklace around its

neck. The front part of tiie statue (part of the

face and the belly) have been repaired and

filled with cement. The statue stands 300

cm high, and is 90 cm wide and 80 cm thick.

The statue has been carved wiUi headgear

having pointed decorations all around the

head, a square face, small eyes, a long nose,

and a beard, part of which is damaged. The

right ear has circular earrings and the neck

is decorated witii a kalabubu. The right hand

has bracelets, and both hands are holding

a vessel in front of the chest, with a kris

slipped in at tiie waist. In front of ttie statue,

we find a flat stone which may have been

used as an altar. The stone is 70 cm long,

40 cm wide, and 20 cm thick.

There are tiiree smaller stone statues (behu).

These statues are in a squatting position,

and are in line with the large stone statue.

One of these statues has been cut, and the

remains are 135 cm long, 40 cm wide and

40 cm thick. The statue is still in a standing

position.

Another statue, which was discovered fallen

over, is 240 cm long, 50 cm wide and 60 cm

thick. The statue has been carved with

headgear with pointed ornaments around

the head, square shaped face, small eyes,

a long nose, and a beard, part of which is

damaged. The right ear has circular shaped

earrings and the neck wears a kalabubu

necklace. The right hand wears a bangle,

and both hands are holding a vessel in front

of ttie chest, and a kris is worn at the waist.

The phallus which is always carved erect in

Nias statues is also carved complete with

the testicles in this statue. The damaged

parts of this statue are that the base is

missing, and parts of Uie amis are damaged,

as is the case with the phallus.

An inscription found at ttie site is located at

the side of the large statue. The inscription

is rectangular in shape, written in Nias

language using roman letters. The inscription

records the year 1778. Another interesting

aspect of this site is the two andésite balls

25 cm in diameter. On one side the remains

of their cutting is still visible. In front of this

balugu we find the tomb of Si Oku/ Si Ndm-

ndru Tanö (it is not clear which figure is

meant) marked by a tombstone oriented

west-east. Aflat slab of stone fomis Uie wall

of the tomb.

There are 7 smooth upright stones or behu

"=¿=3

^

37

^í:3

^;

which are square and flat in profile.

Some are pointed at the top, while others

are round at their apex. 24 flat stones

{daro-daro) of various dimensions have

also been discovered on tiie site. The largest

of these stones is 125 cm long, 60 cm

wide and 25 cm tiiick.

Excavations conducted at thissite have unearthed fragments of terra

cotta pottery and charcoal. Carbon

dating of the charcoal samplesindicated a period of 260 ± 120 years

BP, or around 380-140 years ago.

b. The Tehembowo Statue

In the area of the village of Sisarahili I

in the subdistrict of Mandrehe there is

a statue placed in a walless tomb.

The statue is 100 cm in height with a

diameter of around 30 cm, and is

carved wearing headgear pointed

upwards at the back of the head.

The feet are folded as if in sitting

position. The statue is carved in the

form of a person carrying a baby on his or

her back.

ÍI

38

SOUTH NIAS DISTRICT

This district was created as a result of

administrative development, and occupies

the southern part of Nias island along with

tiie islands and island groups (Telle and Batu)

to the south-east up to the border with North

Sumatra Province. At Ulis opportunity, we will

only describe relics from mainland Nias

Island.

Teluk Dalam Subdistrict

Teluk Dalam Subdistrict has an area not less

ttian 490 km^ comprising 52 villages and one

municipal ward. Parts of this subdistrict in

Soutti Nias District contain a high

concentration of archeological objects. Up

till now, 11 villages in this area have been

noted as having ancient relics of megalithic

tradition. The villages are:

a. Bawömataluo,

b. Orahili Fau,

c. Hilifalage,

d. Hill Slmaetanö,

e. Hili Nawalöfau,

f. Lahusa,

g. HiliAmaetaniha,

h. Boto Hilitanö,

i. Hili Hondegeraya,

j. Bawögosali, and

k. Hili Namözaua.

The following is a brief description of

archelogical objects found in two of these

village areas. The hills in these villages are

of limestone, which is usually ttie raw material

for making objects in megalithic tradition.

The residents of these two villages seek

Uielr livelihood by fanning/tending plantations

and making handicrafts. The crops

cultivated include rubber, patchouli and

coconut, whilst ttie aaftsmen make souvenirs

for tourists who visit the area.

BAWÖMATALUO

Bawömataluo village is a traditionalvillage situated on a hill some 400 meters

above sea level. The village is 4 km after

taking a left turn off tiie road to Pantai Sorake

and Teluk Dalam. This road leading to the

village is a 4*^ class road.

In the local language, Bawömataluo means

sun hill. This traditional village is located in

the area of the village of Bawömataluo,

Teluk Dalam Subdistrict, Soutti Nias Disti-ict,

with the following coordinates: N. 00° 36'

831" and E. 097° 46' 173". The elevation

is around 270 meters above sea level.

This traditional village is a touristasset of Nias island, wherein one can

witness the attraction of stone hurdle

jumping {hombo batu), which in former

times was part of a series of ceremonies

intended for youths who were approaching

adulthood. This village on the ridge

of a hill has around 2000 residents.

The houses of the residents are closely

spaced

in lines along the main road, which is

Ii

'^

I

39

oriented south-east - north-west. In front of

these houses, dances of Nias are often

perfonmed, including ttie war dance {maena

baluse) performed by tens of dancers with

a dynamic accompaniment which enchants

audiences.

Megalithic objects in this village include

carved stones placed both horizontally

(sleeping) as well as vertically (standing).

Horizontal stones are called daro-daro, while

those placed vertically are called naitaro.

The positions of these stones are related to

ttieir respective gender. Tfie motifs of humans

have been carved in anthroponwrphic style.

There are also canred fauna such as snakes,

lizards, monkeys, crocodiles, gekkos and

other animals. Each stone has been carved

eittier omamented or plain.

Other megalithic objects include decorated

and plain menhirs placed in front of the

houses. There are also geometric motife on

ttie walls of houses or on ttie floor of yards.

^iF^^mmmmn

The Situation in the Viltage

The Bawömataluo site is a semi-macro

residential area located on a flathilltop with a south-east north-west

orientation. The layout or form of this

residential area appears to have

been built according to the situation of the

site. This means that the system of

building residential homes along with

ceremonial (religious) facilities has been

regulated according to the form of the

existing site. Such a situation seems

to have been the basic principle in

megalithic type residential sites, not only in

Nias, but also in Central Sulawesi, Sumba,

Flores, and Timor.

The fonn of ceremonial yands, the orientation

of places for holding ceremonies, the

location of large houses (houses for b^ditional

customs) were always related to the

condition of hills. If the hill stretched from

west to east, then the building of the

residences as well as places of worship

would also follow the same direction.

Thus Uie houses would be built in a line from

east to west.

a horizontal position are referred to as

daro-daro, while those in a vertical

position are called naitaro.These two kinds of megaliths illustrate

male and female types. Hundreds of

daro-daro and í7a/íaro are found in ttie yards

ofthe residents of high, middle as well as

lower classes.

The largest daro-daro is found in the yard

of the house of traditional customs. This

statue is 3 meters long and 2.3 meters wide,

and Is full of carved omamentation depicting

fish, humans, creepers and rings (which

according to the local residents illustrate

the inside parts of oranges). Not far from

this large daro-daro we will find two

naitaro each 3.5 meters high. These two

varieties of megalitiiic relics are found directiy

in front of the house of traditional customs

of Bawömataluo.

Daro-daro, or stone sitting places in front of

houses are usually ornamented witii carvings.

The na;/aro in Bawömataluo are eittier plain

or ornamented with carvings.

I

Bawömataluo is sunx)unded by steep ravines

and valleys. There is a spring producing quite

a large fiow of water in a nearby valley.

The people fulfill their needs for water by

piping water from a hill located quite some

distance from the village.

The megaliths found in Bawömataluo are

divided into those in a horizontal position

and Uiose in a vertical position. Megalitiis in

The forms of the carvings are:

a. human figures {antropomorfic) stylized

with legs wide apart;

b. fauna including lasara, snakes, lizards,

monkeys, crocodiles, domestic lizards,

roosters, etc.;

c. flora/plants, creepers; and

41

d. geometric motifs such as rings, broken

lines, batik lines, falangles; and

e.other manmade objects such as

carpentry tools.

The material used in making megaliths

may be divided into two types ; namely,

a kind of grayish sedimentary stone usually

called batu buaya (crocodile stone) and

whitish coloured limestone. The greyish

Daro-daro in front of the orno hada

From the aspect of the type of material

culture found in Bawömataluo, the

fomis of relics here are very limited in their

variations, types and functions, and

only include stone artefacts which

may be broadly classified as male

symbols (such as menhir and phallus)

and female symbols. Other forms such as

stone tombs, dakon stones (flat stones

with a series of round bowl-shaped

depressions in the surface, used to play a

traditional game), lined stones etc.

have not yet been found.

sedimentary batu buaya is sufficientjy hard

and dense to be used for ttie walls, foundation

or base of pillars of a building.

In Nias, people also know of karasatio (from

tiie word kara which means stone, and satío

which means black), a kind of black stone

found abundantiy in Nias and usually used

as a medium for canning,

ORAHILI FAU

The viltage of Orahili Fau occupies part of a

42

valley towards the north-west, near

Bawömataluo village. The village appears

to be suiïounded by hills. To reach ttie village,

we must walk down steps for 0,5 km.

Orahili Fau is situated at an elevation of 170

meters above sea level, with coordinates of

N. 00° 36' 811' and E. 097° 45' 940". This

village was a residential area before its

residents moved to the location of the

residential area of Bawömataluo. There is

only one way in and out, located at the

southern end of the village. The in-out

entrance has been provided with a stone

stairway and is enclosed with carvings of

lasara head.

As is the case with the Bawömataluo site,

the Orahili Fau site is oriented in a south¬

eastnorth-west direction, with entrances

In Uie soutti-east and north-wesL Orahili Fau

stretches along wiUi the form of its hill. The

pattern of Uie layout of ttie residential houses,

various ceremonial facilities and yards is in

a long line, going along with ttie topography

of ttie long hill. Considering ttiat ttie enttances

to Orahili Fau village are located to tiie soutti-

east and north-west, it is clear ttiat ttiese are

the areas for defence, while the south-west

and north-east which are Uie long sides of

the village are protected by cliffs and steep

ravines.

The condition we find in the Orahili Fau site

does not differ from ttiat encountered in ottier

villages. The principal relics of Orahili Fau

consist merely of various flat stones {daro-

daro) and erect stones commemorating

persons who had passed away, especially

from among local leaders and their family

members. Besides ttiis, we also find special

elements of the megalithic tradition in the

fomi of stones arranged to be used for the

ceremony of stone hurdle jumping, which

are located not far from the large house for

traditional customs. Carvings on the

megalithic objects depict craftsmens' tools

(made of iron) such as pliers, chisels,

hammers, etc.

The pattern of placement of the residential

houses with the house of the leader in the

centre along with those of other important

figures, seems to be the general pattern.

We find this pattern in almost all

megalithic sites which carried on. The

pattern seems to be based on certain

considerations; namely, placing the

elements of leadership in a sti^tegic position

in order to protect the leader and his family,

as well as making it easier for Uie prominent

figure in organizing, leading and managing

various ceremonies conducted in the

ceremonial yard.

Judging from the area of the village and ttie

forms of its megaliths, is seems that Orahili

Fau was on a smaller level than the

Bawömataluo site. This consideration is also

based on the fact that the daro-daro and

naitaro discovered in Bawömataluo have

grander size and decorative patterns.

Bawömataluo indeed appears bigger and

'=:=3

is

i

43

more sophisticated. The daro-daro at the

Orahili Fau are on average 75175 cm high,

while the naitaro are between 60-150 cm.

« From an interview with an elder who was

^l also a former village head of Bawömatal uo

I we could learn Uiat the size, grandness or

-; simplicity of megalithic objects was closely

_^ related to the status of the person who

estabished the megalith. The statement of

this informant at the Bawömataluo site

appears to conform with the conclusion

reached by Von Heine Geldern, that

megaliths erected through a party ofsen/ice

were an effort to indicate the prestige and

social status of a leader.

Considering the geographical location

and proximity of these two sites, we may

estimate that there was active contact

between the people of Bawömataluo and

Orahili Fau, and that there was no conflict

of interest between the two communities.

Probably they respected regulations and

agreements in various aspects of life. It is

likely that no conflicts occun-ed between tiie

peoples of these two different places,

considering that the locations were nearby

and no ravines or hills presented obstacles

to their communication.

Based upon observation of their material

cultural relics, there seems to be very little

difference between the megaliths of the two

places. At the Orahili Fau site, we find

omamental pattems for botti wood and stone

based on man-made objects. The

appearance of this omamental pattern and

the fact Uiat it is not found at Bawömataluo

site seems to have occurred as a result of

some local developmenL The appearance

of this decorative pattern does not mean a

difference in basic principle, but rather is

merely tiie result of tiie Inspiration of a figure

who wished to show his skill in working wood

or iron (craftsmanship).

HILIFALAWU

This site is located in the area of Hilifalawu

village in Teluk Dalam subdistiicL In Uie local

language, the word hili means hill or

mountain, while the word falawu means

abundant. Thus the word hill falawu means

a hill having abundant natural produce.

The coordinates of this location are N.00°

40' 619' and E. 097° 44' 022". This village

is located on a long hill which stretches from

east to wesL The house of the community

chief is located in the middle. This village

moved four times in the course of its history.

It began from the first village called

Bawösalawa, which then relocated to the

second village called Bamsalawa, later again

to the third village named Hili Ofonadanö,

and finally to the present village named Hili

Falawu.

The village shifted from above to lower

ground as a result of fire, epidemic and the

drying up of water sources. In the present

village, the water source is from wells with

a deptii of around 5 meters behind Uie homes

44

of ttie residents.

There are not many relics in the megalithic

tradition here. The two menhirs and

one flat stone located in ttie central square

of the village are more used merely as

monuments. The history from the first

village down to the present village extends

over 7 generations (around 140 years).

Before embracing Christianity, the local

residents followed an animistic belief called

fesi. Fesi itself is the name of a tree.

During ttie time of ttie first village, ttie peof^e

were followers of fesi beliefs, while

by ttie time ttie second village was occupied.

ttie people had become Christians. Followers

of fesi asked for medicine, power and

extermination of agricultural pests from a

large fesi tree. The compulsory ceremony

conducted one in a year consists of donation

of 1/10 of the produce of the village. The

residents of ttie village state that they hail

from Gomo.

HILISIMAETANO

There is another traditional village besides

Bawömataluo, located in the village of

Some megalithic relics used as a locotion for nahagaralnua.

45

Hilisimaetano. The coordinates of tiie location

are N 00° 38' 742" and E 097° 44' 924",

and the orientation is east - west. The

entrance to the village (usually called

bawögali) is via a stairway with carvings of

monkeys ornamented with stone balls on

either side. There are also a menhir and a

stone table. Another interesting feature is

stone chairs arrayed in a circle. On one of

the long sides of the circle there are two

chairs which have backrests, and which have

been made differenUy to the other chairs.

These two square chairs have been made

for the head of the village and the head of

traditional customs. This place is used for

meetings, and is called nahagarahua. It is

located in tiie front of Uie house for Uaditional

customs.

At certain times, we can witnessperformances of traditional dances of Nias

in this place, as well as see traditional

handcrafts of Nias produced in this area.

ofthe lines of statues and menhirs consists

of 3 menhirs, while the group on the right

consists of 3 stone statues. In the midst

of the group of menhirs and stone statues

we find three levels of stone tables.

Some of these stone tables are square,

while others are round. It is possible that

these tables were used as altars.

All these stone statues have been carved

wiUi their genitals erect.

BAWÖ HESI

This place is part of Lölö Wau subdistrict,

wiUi coordinates of N 00° 58' 291", E 097°

36' 614", at an elevation of 320 meti"es above

sea level. Here we find a stone statue

situated in front of the house for traditional

customs. The statue has been carved with

headgear, a moustache, kalibubu, hands on

the chest, and phallus erect.

EHOSAKHOZI

^

fLölöWau Subdistrict

OLAYAMA

Olayama is located at an elevation of 400

metres above sea level in Lölö Wau

subdistrict. On the side of the village

road there are 10 stone statues and 5

menhirs. The statues and menhirs are placed

in lines. At the very back, there are 7

stone statues and two menhirs, while in the

line in front of this there are two groups

of relics. The group on the right hand side

Located in Lölö Wau village witti coordinates

N00°01' 106", E 097° 36' 676" atanelevation of 380 metres above sea level. A

stone statue has been placed in front of Uie

office of ttie village head. The statue belongs

to the Guio family/clan, one of whose

descendants lives across the road from the

village head's office.

This statue was relocated from anoUier place

by the Guio family, accompanied by a

traditional ceremony. In order to guarantee

tiiat ttiis statue would not only be tiie property

46

of one member of Uie Guio familybut rattier

as Uie heritage of ttie Gulo extended family-

it was agreed to place the statue in the yard

of the office of the village head, where it

remains to this day.

The statue has been carved in the form of a

male figure with large ears, a moustache,

hands in front of tiie chest, and erect phallus.

Gomo Subdistrict

This subdistrict is located in the south-east

of Nias Island, and has no access to ttie sea.

One special feature of ttiis area is connected

with the statement of custodians of culture

and customs of Nias that their culture and

customs come from Gomo. The Gomo River

flows through this area.

Tundrumbaho

The coordinates of this location are N. 00°

51' 765", E. 097° 49' 918" in the village of

Telegewo, Gomo Subdistrict. The site is in

the form of a megalithic complex oriented

north - south witii an area of 1 500 m^ on a

plot of land at an elevation of around 220

metres above sea level. The site is

around 8 km to the south of the main town

of Gomo Subdistrict. To reach the site,

we must cross two big rivers, Uie Susua and

the Janutae.

In this place we find relics of megalithic

tradition in the form of menhirs (plain and

omamented), tiered stone tables, stone altars

and osa-osa (stone tables with ornaments

in Uie form of mystic heads, carved to give

a fearsome impression).

Archeological activities conductedat this place in 2003 revealed several

fragments of terra cotta pottery. Based on

this indication discovered at the surface, a

test pit was dug in archeological interests.

Carbon dating analysis on the results of this

excavation indicated Uiat acti'vities had gone

on at the Tundrumbaho site around 340 ±

120 years BP, or around 460-220 years ago.

47

Chapter VI.Ancient Relics and

Thejr Relation

Nature, Human Beings and Culture

«

Ohere are three factors which play very

important roles in Uie development of human

history; namely, nature, man and culture

along with its forms. The continuation of

human life is directiy influenced by Uie natural

and physical environment where man

resides. Human beings try to utilize the

environment by managing it in a sustainable

way to fulfill ttieir needs in life. These include

boUi physical needs such as food and shelter

as well as spiritual needs such are religion,

from a simple level up to a more complex

one.

Human beings, as a part of Uie life system

also create characteristics and fomis in ttieir

environment. This is because human beings

are blessed with thinking power which has

made possible the development of

technology. Technology is one element of

culture (Koentjaraningrat, 1999) which can

detemnine the level of human culture. If we

examine the development of human life

tiirough archeological relics, it is evident that

human beings through their culture will try

to respond to tiieir environment wherein tiiey

themselves are one element of that

environment.

Culture developed slowly during ttie Pliocene

age. This reflected the difficulties mankind

faced at Uie time in facing the challenges of

nature. Later during the Holocene age, the

environment underwent drastic changes

making it increasingly stable and providing

more alternatives for fulfilling culture. With

such a phenomenon, culture in that age

advanced faster compared to its

advancement during the previous age. In

Indonesia, culture during the Holocene age

was signified by the appearance of new

cultural groups through innovations in

technology as well as in the social and

economic fields. Examples of this culture

include the Hoabinhian culture, groups

involved in stone flint industry and groups

involved in Sampung bone industry, as well

as cultural groups involved in cave painting.

(Heekeren, 1972).

The involvement of human beings with the

natural environment will be visible in the

utilization of Uie natural landscape and stone

resources, as well as animals and plants

(Simanjuntak, 1996). Choice of residential

location is indirectly influenced by several

considerations, among ttiem Uie ready supply

48

of natural resources, security, easy access

to resources, effectiveness and efficiency of

operational energy in managing resources.

At ttie eariy stage, ttie character of residences

was more influenced by environment than

by intelligence (Fewkes,1910). Caves as

residences were one stage before life

became more stationary. Life at this stage

was temporary or semi-permanent,

influenced by the existence of resources in

the surrounding environment. In the next

stage, man began to reside pemrianentiy in

one place witti more complex life and needs,

including needs in religious life. During this

age, monuments directed towards religious

interests (megaliths) began to appear.

The process of the journey of prehistoric

culture from age to age can be discovered

in Nias, because the potential of ancient

matters is spread almost all over the island.

Human life in Nias island is very interesting .

for study because of its location and because

of tiie Uaditional culture which goes on down

to this day.

Characteristics of ResidentialSettlement and the Environment

We can feel the existence of a connection

between environment and ttie characteristics

of residential settlements in relation to the

existence of old villages in Nias Island.

Residential settlement here is understood

as being in a semi-macro or macro sense.

Semi-macro involves the relation between

individual residences, while macro involves

the relation between groups of residences.

In tills matter, we see a connection between

ttie systems of placement of buildings among

residences, done in such a way that this

aiïangement guarantees easy and consistent

relations between one residence and anottier

and between the residences of the people

and that of their leader. In each site, the

situation of the environment and ecology

divides social groups from each other

because of the existence of ravines,

steep hills, mountains, rivers, etc. These

natural features give rise to social groups

which do not know each other, or which

even sometimes generate friction involving

various interests in matters of hunting,

fanning, animal husbandry, etc. These inter

group frictions are caused by baniers which

are difflcult to penetrate. Such friction may

cause conflict between groups or

communities, and this directly or indirecUy

causes thoughts and actions to adapt the

forms of residential settlements which can

provide guarantees of safely to their

residents.

It is not surprising that in later times, sites

would be chosen which facilitated easy safety

and defence against attacks by enemies.

Proper places to be chosen for tills purpose

would be high hills surrounded by steep

ravines or rivers which were difficult to cross.

Location of residential settlements in areas

with high elevation which were difficult to

reach was the main alternative in facing

49

enemies and the existing environment,

and the people who supported megalithic

culture made such choices in accord with

their needs.

Macro settlements are signified by relations

between one residence and another, both

between ttiose of the people In general and

those of their leaders, using close in-line

settlement patterns placing the leadership

elements in the centre. Such a settlement

pattern makes quick communication among

the residents easier as well as facilitating

efforts to build union and unity among the

citizens, so that in times when they have to

face undesirable situations they will quickly

come to each others' aid.

It seems that the original elements of

megalithic tradition, such as the existence

of a mountain as a holy place (the place of

residence of the ancestors) is no longer a

principal factor for the supporters of

megaliths. In the early beginnings of

megaliths, namely megaliths in prehistoric

times, the element of a mountain as a

holy place directly influenced the

facing orientation and location ofresidential settlements. Places of ceremonies

and worship played an important role.

In prehistoric times, mountains were used

as a religious concept. Residential

settlements were in the mountains, graves

faced mountains, and other functions were

pushed aside by one practical function,

50

namely the choosing the best place for

defence. Thus various megalithicresidential areas in hills in Nias were no

longer selected because of religious

factors, but rather more stress was given to

the security aspect. However, this was

not the only consideration, because in

selecting locations for residential settlements,

supporters of megalitiiic culture in Nias were

very much influenced by otiier factors based

upon life sources. Some of these factors or

considerations are as follows:

1 . There being a relatively flat piece of land

of sufficient area on the top of a hill making

it possible to lay out residential plots for the

inhabitants to build houses and/or to organize

the necessary ceremonies.

2. The contour of the area enabling the

settlement to be sun-ounded by ravines or a

deep river, difficult to be aossed by attacking

enemies.

3. An adequate and easily accessible

supply of clean water, either in the form of

a spring or water source, or a flowing river.

At least these Uiree factors were points of

consideration for supporters of megalithic

culture in choosing a site for a residential

settlement. Moving the location of a

settlement would become a possibility if ttiese

minimum requirements were no longer

fulfllled; for example, if the water flow from

the source of clean water was no longer

sufficient to fulfill daily needs.

Returning to the Bawömataluo site, located

at an altitude of 400 mefa-es above sea level,

the site obviously has very favorable natural

resources. The area has a supply of clean

water capable of fulfilling the needs of the

residents all year round. The water source

is located in a valley to ttie north of ttie village,

only 450 m in the direction of the foot of tiie

hill. There we find a water source and a river

ti-ibutary witii a flow of water over a rock bed.

Besides this, choosing the location for a

settlement was also connected with thé

supply of material needed for building.

Abiotic resources are most important in

building a village. Besides water, stone which

is usually found in abundance in rivers or in

hills is also important Sources of building

materials should ideally be located neartiy.

In the case of the Bawömataluo site,

the source of raw materials was

in a place called Batu Buaya River, about 3

km away.

Stone material used for daro-daro and naitaro

in Bawömataluo, which is known as batu

buaya (crocodile stone), is a sedimentary

rock with a grayish-black color. This fine

stone can be used for constiucting megaliUis.

Its fine grain easily lends itself to sculpture.

Especially for the foundation of a nenak yard

(ceremonial yard) a slab stone was usually

used from the stone hills not far from the

Bawömataluo site.

There are such close relations between the

environment and ttie life of ttiose who support

I

I

51

megalittifc tradition. The femiliarity with boats

in utilizing water resources is presented

flirough two and three dimensional stone

can/ings.

A boat made in three dimensions from

sedimentary rock is found in Bawömataluo,

in the fomi of a large daro-daro located near

ine .liage community hall. This is a female

sytnhoi.

This indicates the close relations betwen

megalittiic society and boats as a mode of

water ttansport. As is the case viWh ttie Dayak

Ngaju people in Kalimantan, the Nias people

also know of a sacred ceremony using a

boat (a small sampan) as paraphernalia.

This carving of the forni of a boat as a cfaro-

daro has cleariy been inspired by the habit

ofthe people to use boats in utilizing water

resources (both the sea and rivers). Besides

a daro-daro in tiie fonn of a boat, in megalittiic

sites we also find can/ings in the form of fish,

for example at Botohilitanö site.

Artistic Creativity and theEnvironment

Besides this, in connection withornamentation on ancient objects at Nias

Island, it appears ttiat the environment has

influenced ttie creativity of the art produced.

44;ol

k^._

ii^^fe

- - Sv' '

/

fe^y^-^"-^^^^Kk.^^

>

1?

t

^1

.\

f

1 '

^tm

Carvings of human activities In a boat found on the walltraditional customs belonging to a l<ing,

52

Creativity of works involving the aspect of

patterns of omamentation of megaliths is

one characteristic of megalittiic life, especially

in the making of sophisticated (more

advanced) objects as an endeavour to uplift

the status of their ancestors. Decorative

pattems are very important in making articles

related to ceremonies. In this matter, the

environment (ecology) also speaks and

determines inspiration for the craftsmen or

sculptors in carrying out their task of

omamentation ttie ceremonial objects. Thus

the objects they create are closely related

wiUi the day to day incidents which they see

and experience.

in the life of traditional houses in Nias, we

often find cultural works which exhibit a

high artistic taste. For example, the

nahanadu, a throne built in the wall of a

house for traditional customs of Nias was

used for placing statues of ancestors,

or the saita, a rack for clothes and special

tools in traditional houses of Nias, was

usually fully ornamented with carvings.

The decorative motifs used are of a

wide variety, such as birds, monkeys,

fmits, etc.

The saita is installed joined to the wall

of the house in the interior part in the

house of a siulu or salawa (king).

Saita are also often installed in cholo-

cholo or tuwu (supporing pillars inside

houses).

The motifs we find at tiie Bawömataluo and

Orahili Fau sites indicate a close connection

with the environment These motifs includ

e flora and fauna, and other objects used

as equipment for working. The flora motifs

in the form of creepers indicate a fertile

environment. The round motifs found

in various places in corners of the

Bawömataluo site indicate a connection

between tiie can/ings and ttie oranges which

they often encountered in their daily lives.

The people's utilization of plant motifs,

especially creepers, in their cultural works

is not surprising. It is related to ttieir knowing

of Uie existence of various fem fronds which

they would frequentiy come across when

they worked their fields or plantations.

The tips of fern fronds, besides their

beautiful forms which are often related as

a symbol of something growing, are also

a main ingredient of delicious food.

53

^ In discussing artistic creativity and the

environment in Nias, we enter the aspect of

sora-sora, or varieties of ornamentation in

Nias language. The varieties of traditional

ornamentation of Nias are generally in the

form of humans/demons, animals, plants

and geometric lines. These forms have

certain objectives and significance and are

symbols which they have agreed upon and

believe in. Thus it is not surprising that

although in Nias we can identify two kinds

of traditional houses, the fact is that there

are no significant differences between the

varieties of ornamentation between South

Nias and other places on Nias Island.

1. Ni'o'asu, or a dog. This kind of animal

symbolizes a protector of the king and a

seeker of food. Besides being a companion

on a journey, dogs are also useful to track

the location of enemies or animals being

hunted. This is why Ulis kind of ornament is

usually used at the back part of the kitchen

or omo hada.

2. Bae, or a monkey is a symbol of a naughty

or bad person. This kind of ornamentation

decorates Uie walls of homes, and also the

hilts of kris or swords.

3. Bawi, Pig. In daily life in Nias,

pigs are the main kind of animal

which must be there in every ceremony

and traditional party. The utilization

of pork as food at various parties

has resulted in people evaluating

the greatness or smallness of a person

by the number of pigs sacrificed.

Bawi motifs are also often placed as

ornamentation in parts of the kitchen

or omo hada.

Ni'o'asu ¡dog

Saw/ /Pig

4. Cia-cia, or gekko lizards. We find many

of these motifs on inner walls and the bolts

of doors, which symbolize ttiose who are

able to predict the future.

54

Oa-ci'a / gekko lizard

5. Fofo, birds. This kind of motif symbolizes

the openness of Nias people in receiving

guests.

It is not surprising that this decorative motif

is also placed on battie headgear on pillars

and walls of houses.

6. Gogowaya, or hombill bird. The hornbill

is the biggest and strongest bird and

considered noble in Nias. Thus a can/ing of

this bird symbolizes power.

Gogowaya I hornbill bird

55

7. Ni'o'í'a, or fish, is related to cleverness

and quickness. This kind of omamentation

is carved on walls in the omo hada.

Ni'o'i'a / fish

8. Lazara. This kind of ornamentation

illustrates ttie form of a giant's head with its

mouth opöi vflde, with long, fearsome fangs.

This ornamentation is usualjy placed in a

prominent place in the firont of the house,

facing ttie n'ont yard. As a symbol of a male

demigod, a guide and auttiority, this motif is

used in homes whose owner is a great or

powerful man. This motif is also used as an

omamentation on gari tologu (the hilt of a

kris) as well as statues at ttie tombs of siutu.

9. Ni'oafi-afi. Geometric forms ofomamentation are often used, and are also

found on the cloths worn by aristocratic

vramen. The omamentation is in the form of

a small circle surrounded by oval-shaped

leaves, which symbolize aristocracy.

fJ. 0 äff- aft

10, Ni'obuaya, which means resembling a

crocodile. This fomri symbolizes ttie authority

of a siulu king who is just and protective

towards his people. In ttie ttadidonal thought

of Nias, ttie crocodile is ttie king of ttie waters.

A king crocodile accepts offerings of food

brought by his people. Omamentation in the

form of a crocodile is usually used on baluse

(war shields), and crocodile skin is used to

make battle dress. We also find this motif in

houses (such as in Hilinawalöfau, Teluk

Dalam), or in daro-daro (stone sitting places)

in omo hada yards in Nias.

Ni'obuaya

56

11. Ni'obutelai, which means shoots or

pointed ttiings. The fonms are simple, just a

triangle round at the bottom (male) or a

pointed friangle (female), symbolizing nobility,

greatness or aristocracy. This motif is used

frequently in head ornaments made from

gold.

13. Ni'ohaluyo. The word ni'ohaluyo itself

means resembling the tip of a spear. This

kind of geomehic omamentation symbolizes

the quality or spirit of heroism. It is an

ornamentation found on the edges of

traditional houses, on measuring cups for

rice (/auru), on krises or swords, and on

womens' and mens' clothes.

Î^StÏOINi'ohaluyo

Ni'obutelai

12. Ni'ogama. This form is a symbol of unity

and firm resolve.

14. Ni'oTozasai, resembling the tail feathers

of a bird. This form symbolizes heroism, and

is drawn in red. This motif is often used in

head bands worn by men going into battie,

or by a balugu {siulu) heading a meeting.

Ni'ogamê Ni'oiozasai

57

15. Ni'omeme Roto. The form resembles a

pair of breasts (because it is made in pairs),

symbolizing fertility, and at the same time

hopes for a continuing generation.

17. Ni'otalinga Woli-woli. Its form

resembles ferns which symbolize

fertility. Before, people used thisvariety of ornamentation to symbolize

fertility.

Ni'omeme

1 6. Ni'osolafiga. This variety of omamentation

symbolizes unity and cooperation. It is an

ornament in the form of creepers..

Ni'ofalinga wali-wali

Ni'osolafiga

58

Chapter VII.Osa-osa and Human Statues.SMUGGLED FROM N

Smuggling in the waters of Sibolga

La\\s affair began fitim infbmiation received

from Central Tapanuli Subdistrict Police and

Pandan, Central Tapanuli Military Post

regarding ttie acti'vities of a group of persons

attempting to smuggle ancient cultural objects

from Nias via the waters around Sibolga.

Officers from the above two official units

organized surveillance, and came to know

that around the area of Uie village of Lubuk

Tukko, Pandan Subdistrict, Central Tapanuli

Distiict, Uie ti^nsportation of tiie said objects

was being carried ouL A raid was made on

29th May 2000, which succeeded in

confiscating evidence in the form of two

stone statues.

Later on 31st May 2000, officers of the

Central Tapanuli police returned to Uie field

and conducted another raid. Three pieces

of evidence in the fomn of objects of ancient

culture had to be brought up from Uie bottom

ofthe sea because the smuggling suspects

had jettisoned them from their boat. One

more statue, however, remained on the

bottom in the waters around the mouth of

tiie Sibuluan River in ttie area of Lubuk Tukko

village. Pandan Subdistrict, Centi^al Tapanuli

District, North Sumati'a.

News of Uie foiling ofthe smuggling attempt

was reported in the daily newspaper Sinar

Indonesia Bam on 2"'' June 2000, and in

Harían Waspada on 3"^ June 2000. Following

up on this news, the Provincial Office ofthe

Department of National Education of North

Sumatra sent its staff member from the

museums and antiquities section, Mr. Hulmán

Napitupulu, along wiUi Culture Section Head

of the Central Tapanuli office of the

Department of National Education, Mr.

Jonisar Nasution, to carry out preliminary

identification of Uie abovementioned objects

on 8"^ June 2000. The results obtained

confirmed suspicions that the pieces of

evidence stored at Central Tapanuli police

headquarters were indeed objects of

ancient culture originating from Nias.

Subsequentiy, through coordination by the

Provincial Office of the Department of

National Education of North Sumatra,

represented by Uie Head of Uie Museum and

Antiquities Section, Drs. Syaiful A Tanjung

M.M., the Medan Archeological Office made

a visit to Central Tapanuli Police

Headquarters. Together with the Section

Head of Museums and Antiquities of the

\

^iP3

59

il

Provincial Office of the Department of

Education of North Sumatra and staff,

and the Section Head of Culture of

Central Tapanuli District, they identified the

objects which had been kept at Central

Tapanuli Police Headquarters at Sibolga as

well as those still at tiie location where they

had been jettisoned in the waters at the

mouUi of Sibuluan River, Lubuk Tukko village.

Pandan Subdistnct, Central Tapanuli.

Good coordination witti the Central Tapanuli

Police Headquarters under its Chief Lt. Col.

Drs. Cosmas Lembang and Head of

Detective Section 2"^^ LL Effendi Situmorang

and staff and head of Pandan Subdistrict

Police Office 2"^ LL Zalnul Arifin Harahap

and staff made tiie collection of archeological

data on the evidence along with

photographing and drawing proceed

without impediment

60

Some of The Evidence of Smuggling.

Evidence of Smuggling

Some of the identification of the evidence-

now all kept in the State Museum of North

Sumatra, Medan is as described below.

1. Osa-osa (male)

The object is made of tufaceaous limestone.

It is cleariy a cultural object of the people of

Nias. The basic form resembles a table with

legs, of which the flat part is omamented

with three lasara heads (a mythological

animal) on the front, while on the back we

find three of a kind of square rest, all

appearing as ttie tails of ttie abovementioned

animals. The centt^il flat part usually has the

function of a table or a sitting place. This

osa-osa is 100 cm long, 93 cm wide and 12

cm ttiick. The height of the lasara head is

50 cm, and ttie rests are 38 cm high, Alttiough

ttie end is broken, ttie phallus carved on the

bottom ofthe flat part of ttie osa-osa is dearly

visible, as shown ttirough ttie carving of two

testicles.

The bottom of the flat part of the osa-osa

has been cut in a prism shape. Thus, if the

osa-osa is turned upside down, it resembles

the roof of a house. The legs have been

carved simple and rigid, however they still

exhibit ttie difference between ttie ttiighs and

the calves through thin protruding rings

can/ed in ttie knee parts. One leg of the osa-

61

^

osa is broken. The side parts on the left and

right are rectangular in shape, with

meandering ornamentation (triangles with

one of their points opposed).Between the rows of points of triangles, we

find a rectangular border without any

omamentation. On the back of the body, we

find a meandering omamentation in a larger

size than other similar pattems on the body.

The neck has a nifatall (necklace), while Uie

sides and front of ttie neck have meandering

ornamentation in layers. On the upper part

of the nifatall we find ornamentation of

triangles following the fomi ofthe necklace.

The back part of Uie neck also has large size

meandering omamentation containing leaf

ribbing. This ornamentation illustrates the

long hair of the lasara animal described

above. The ears have eamng omaments in

the form of two rings close together,

which are small compared the those

usually illustrated on cultural objects from

Nias. It may be said that the form of these

earringsusually called fondruru ana'aare proportional to the size of tiie face of the

lasara. Furthennore, the face of the lasara

is carved with a stiff expression and

the mouth wide open, complete with

teeth and a tongue hanging ouL The nose

is illustrated pointed through triangular

carvings which are straight and their base

ends at the back part of the head (so they

resemble ttie crest which grows on ttie heads

of chickens).

On the back part, the tail of the lasara has

a different size, while in the middle the

dimension is the largest. In the front, the tail

resembles a square area with the same

omamentation; namely, rings with diamond

shapes in the centre in the direction ofthe

four points of the compass. In Uie centre of

this ornamentation, which divides the tail

section, we find raised sculpture in a vertical

position like a tail bone. The ornamentation

on the reverse side is in the fonn of a gekko

lizard {Hemidactylus frenatus) carved in a

different size. The gekko on the middle part

has been carved bigger. This gekko has

been carved thinly with a seemingly

elongated anatomy.

2. Osa-osa (female)

The material and basic fonn of ttiis osa-osa

is the same as the one described above.

The length is 108 cm, width 106 cm, and

thickness 11 cm. The height of the legs is

47 cm, the height of the head of the lasara

(only as far as the neck) is 28 cm and the

height of the tail/rest is 36 cm. This object is

called a female osa-osa because it does not

have a phallus and on the front part we find

two protiusions which cleariy illustrate a pair

of breasts. The three lasara heads of this

osa-osa are broken at the neck. Two of the

broken heads have been found. The right

back leg is also damaged.

The legs of the osa-osa are folded, as if in

a position ready to attack. The legs have

been sculpted large and rigid, although the

ttiighs and calves are still differentiated. BoUi

the upper and lower flat parts ofthe body of

62

the osa-osa resemble the first (male) osa-

osa, only on the front part of the body we

find a pair of breasts carved. The upper part

of ttie front part of ttie body is decorated wiUi

meandering semicircular ornamentation,

while the part underneath is ornamented in

meandering triangles. Both frame the front

part of ttiis osa-osa, inside which we find the

inscription:

BALUGUSILABO : 0 :

: 9 : HULU . . .B

The neck part is carved with ornamentation

in the form of meandering triangles in a

random pattern. There is also Nifatall

(necklace) on the neck, and on the upper

partUiere is diamond shaped omamentation.

The Lasara is carved with diamond shaped

eyes, a long, stiff nose and the base of the

nose going as far as the back of the head

(like a cock's comb) and ear ornaments

fondruru ana'a (earrings). The front horns

found on the male osa-osa are not found on

the female one, and in their place we find

upper and lower fangs.

On tiie back of ttie head of ttie biggest lasara

there are osa-osa carvings with the upper

part omamented. The inner part of the tail

of this osa-osa has meandering

ornamentation with leaf ribbing placed on

bottom side, while on top we find circular

omamentation tiie edges of which are made

with meandering triangular ornamentation

resembling teeth. Inside we find diamond

shaped carvings facing Uie four points of ttie

compass. On the back of this part we find

an ornament in the form of a gekko lizard

carved deeply and sharply. On the body of

the biggest lizard (in the middle) we find

meandering ornamentation (reversed

triangles) and checked ornaments on the

tail. Generally speaking, it can be said that

this osa-osa has richer omamentation than

the male one described above.

3. Osa-osa (male)

This object has only one lasara, head and

tail, its dimensions are smaller ttian Uie oUier

two osa-osa; namely, 98 cm long and 7 cm

wide, with legs 28 cm high. The head is 46

cm high while the height ofthe rest/tail is 44

cm. The materials is tufaceaous limestone,

but harder ttian ttie tuff used in ttie previously

described osa-osa. The condition of this

piece is relatively complete, only a part of a

horn appears to have been repaired. The

rejoining ofthe hom has been earned out by

insertion of a nail as a pin or reinforcing. This

osa-osa has the same general form as the

oUiers, however, its phallus appears to have

been carved larger. The phallus on the

underside of the body has been carved in

an erect position, complete with testicles

behind it.

The legs have also been made large and

stiff, in a bent position, as is ready to attack.

The tiiigh and calf parts are still clearly visible.

The body of this osa-osa is round,

in contrast to the other osa-osa which are

squarish. The decorations on the right and

left sides of the body are the same.

63

The neck is decorated with large size

meandering triangular patterns with leaf

ribbing omamentation on ttie inside part. The

neck has a nifaiali (necklace) with

meandering pattems on both of its sides, so

it appears more regal. The character of the

face is the same as that of the previous

osa-osa, although the carving of the horns

is different. The previous osa-osa have been

made with one horn on the back of head,

while this one has two homs on the back of

head and two homs on Uie front ofthe head

on either side of Uie nose. On the front part

of the ears we find meandering triangular

ornamentation in a vertical position. On Uie

inner part of Uie tail has been can/ed a female

figure with large breasts and legs folded to

Uie side and hands extended, appearing to

be dancing. This figure has a round face.

The face also appears to have undergone

repairs, as evident from ttie difference in Uie

colour of the stone layer. The outside/rear

part of Uie tail has a carving of a gekko lizard

with diamond patterns on its body.

4. A Male Statue

Like the osa-osa, this statue has also been

made of tuff stone. The height is 180 cm

overall, the body is 44 cm wide and 28 cm

thick, and the head is 30 cm in diameter.

The base is 45 cm long and 10 cm thick.

The figure has been carved with thin hair,

and and ttie face has been carved complete

with diamond shaped eyes, small, thin

eyebrows, a wide moustache and ttiin, small

lips. The ears have been carved stiff, plain

and without any ornaments.The two hands have been carved stiff and

large, holding the genital, which has been

carved in an erect position, complete with

testicles. This statue has large, stiff legs,

while its two knees have been carved in

more detail witii prominent can/ing in circular

fonm.

5. A Female Statue

As is the case with the male statue, this

statue is made of tuff limestone. The overall

height is 165 cm, with a body 40 cm wide

and 25 cm thick. The base itself is 40 cm

long and 10 cm thick. The head is 29 cm in

diameter. This female character wears a

crown with meandering triangularomamentation. The face and its parts have

been can/ed more realistically. For example,

there are eyes, eyebrows, a long triangular

shaped nose, thin open lips with rows of

¡ntertocking teeth, large stiff ears with

earring ornaments. The neck is decorated

with a n/fafa// (necklace). The genitals and

breasts have been carved small.Below ttie genital there is a rattier long hole,

which from its position is cleariy the anus.

The hands are carved stiffly in a position

at the waisL The navel is round, and the

lines around the chest have been can/ed

faintly. The knees have been carved

the same as the male statue; namely,

having prominent rings. The toes are stiff.

The carving of the calves is not perfect,

leaving wide remnants where the stone

has not yet been carved.

64

6. Osa-osa

On the bottom of the mouth of the Sibulan

River at a depUi of around two meters, in tiie

village of Lubuk Tukko, Pandan Subdistrict,

Centi-al Tapanuli Disti-ict, there still remains

a submerged object waiting to be identifled.

A visit to the location and direct observation

only yielded the following results. In the

future, this object may be raised from the

bottom of the water. It is cleariy an osa-osa

120 cm long, 106 cm wide, with a body 12

cm thick. This square shaped osa-osa has

three /asara heads, all of which are broken,

leaving only the base of their necks.

Situlubagi/Sitelubagi

All the cultural objects stored as evidence at

Central Tapanuli police headquarters may

be divided into two groups. The first group

is osa-osa, four in number, while Uie second

is human statues, of which there are two.

One thing which can be said to be Uie same

among boüi groups, which also signifies tiiat

efforts have been made to carve these

objects anthropomorphically, is the carving

of genitals or other bodily parts such as

breasts which form a basis for sex

differentiation.

Based on the forms of the osa-osa as well

as the ornamentation found on them, we

may know that ttiese cultural objects come

from Nias Island. More specifically, all the

abovementioned osa-osa belong to the

category known as Osa-osa

Situlubagi/Sitelubagi. We come find many

examples of this cultural form in Uie centi^al

and south parts of Nias island. They are

usually placed alongside ottier cultural objects

which are a part of a megalithic tradition.

Examination of two of the osa-osa leads us

to suspect Uiat botti of ttiem are a pair which

may very well have come from the same

place or site. The osa-osa we are refening

to are ttie first osa-osa (male) and ttie second

osa-osa (female). These two osa-osa differ

from the third, which appears more simple

and not as regal as the first and second.

On the Uiird osa-osa, such omamentation in

the form of female carvings on the tail/rest

as well as ttie round shaped body are rarely

found in Nias. This indicates differences

which enable us to assume that this object

comes from a different place than the first

and second osa-osa. It means that these

ttiree objects come from at least two different

sites.

Carvings in the fom of humans on the back

of ttie Uiird osa-osa (male) remind us human

carvings found on an erect stone in Uie village

of Orahili Fau, in South Nias area.

Information obtained from research in this

village indicate a more recent era than that

of the culture found in Bawömataluo. We

may draw an analogy between Ulis ttiird osa-

osa and cultural objects found in the village

of Orahili Fau, wherein many of the

ornamentations found on megalittiic buildings

illustrate tools made of metal, which leads

X

VS

65

^

i<=>:*;

'v^^

us to suspect that these cultural objects

have been in existence since the end of

neolithic age, around the first century AD.

Of course in this village the third osa-osa is

far more recent Uian these cultural objects.

Furthennore, Uie two statues indicate a stiff

character with the bodily parts carved in a

way which is not proportional. The bases of

these two statues indicate Uiat both of them

had certain places wherein they had been

installed. This is because considering the

relatively small sizes of the bases of these

statues, they would have easily fallen over

if tiiey had been placed free standing witiiout

satisfactory places into which ttie bases were

inserted. Based upon the colour ofthe stone

from which these statues have been made,

we can know that these two objects are

relatively more recent compared to the osa-

osa. Examination of the can/ing technique

used reveals Uiat Uiese statues have not yet

undergone complete finishing. This is visible

on the work on the edge or point {Ungirán)

of the jaw which still looks sharp or square.

The same may be said of the other parts

which are square, which still appear sharp

and which reveal cracks.

Protected by Law

All the objects identified above are objects

wiUi considerable value for science, especially

involving Uie aspects of culture, religion and

manufacturing technology. This important

meaning is even more significant because

the data obtained during the process of

identification of these objects indicates that

the loss of this data would also have erased

the important infomnation contained therein.

Moreover, a large proportion of this

information is related closely witti the history

of the activities of the people of an island

known to have a megalithic tradition which

at the moment is a cultural asset of the

district that has long been proposed

to be made a part of the World Cultural

Heritage (?).

Examining the initial understanding of

Protected Cultural Objects according to Law

No. 5 of 1992, we may know that Protected

Cultural Objects are man-made objects,

tangible or intangible, as individual

units or in groups, or parts thereof, or their

remnants, which are more ttian 50 years old,

or having the style of an age more that 50

years in the past, and considered to

possess important values for history,

science and culture. Based upon this

understanding, the above mentioned

objects all constitute evidence of

smuggling of ancient cultural objects of

considerable size now kept in the State

Museum of North Sumatra in Medanwhich are more than 50 years old and

hence classified as Protected Cultural

Objects under the protection of the law.

They also belong to the cultural wealth

of the megalithic tradition of Nias.

66

.!ïÈi'7i*;'îv!,-

A

.a>,67

i^J-f

Chapter VIII.Conclusion

The Function ofthe Megaliths of Nias

ft^erry (1918), based on study of distribution,

function and association of megalithic

monuments in Indonesia, has stated that

among these monuments, some function as

places for conducting ceremonies such as

in the islands of Kei and Bada; some as

tombs such as the stone table tombs in

Sumba; or as commemorative signs and

thrones, such as is the case in Nias.

As we have stated in previous pages,

megaliths in Nias Island have undergone

deep changes. Megalithic tradition always

relates megalithic objects to the spirits of

ancestors. Megalitiis are built for ttie welfare

of departed spirits and for the safety of the

people they have left behind. Therefore,

the establishment of menhirs is oriented

towards the spirits of ancestors. A shifting in

function of megaliths is cleariy visible

in Uie megaliths of Nias. The forms of large

and small megaliths, both those placed

horizontally as well as vertically, are relics

or signs of there having been a leader,

his family, an aristocrat, etc. Here megaliths

are no longer established to guarantee

ttiat in deaUi souls will safely reach the spirit

worid, but more to stress the aspects of

prestige and honour as well as to safeguard

prosperity for the deceased as well as

their family (Geldern, 1945; Mulia, 1981).

Megalithic Sites and Their Utilization

in Botohilitanö

Megaliths are established so Uiat ttie people

may know of the prestige and honour of a

departed person. Therefore, in the method

of making as well as the fomis of megaliths,

efforts are made to make the megalith

beautiful, good, large, etc. in all respects.

The size of the stone used, ttie grandeur or

simplicity of the ornamental patterns used

very much depend on the person's status,

either as a feared and respected leader or

as a rich aristocrat whose family could afford

to hold a party (deatti ceremony) on a grand

scale.

Along with the ongoing development

of megaliths, changes in function have

taken place. The primary function of

megalitiis was oriented as a commemorative

sign for men and women which appeared

in the form of daro-daro and naitaro.

However, later on, a secondary function

appeared which was more oriented towards

practical functions. An informant said that

68

one of ttiese secondary functions is Uiat the

naitaro which is shaped like a lin hat' or ttie

tip ofthe male genital is used as a place for

keeping the hat of a leader while certain

ceremonies are being conducted.

One kind of relic which may be classified as

a megalittiic element is the stacks of stones

usually used for stone hurdle jumping

ceremonies. According to information

obtained from an elder at Uie Bawömataluo

site, the function of the custom of stone

hurdle jumping has two aspects; firstiy, for

sport and secondly as a means of initiation

for a person to be appointed as a warrior.

The reason behind this is in order that at

certain times the warrior would be able to

jump over the wall or fence of an enemy

village, so ttiat when he was being chased

he would not be caught inside a village having

a high fence. Stones used for stone hurdle

jumping have never been found at any otiier

prehistoric megalithic sites or as part of any

living megalithic tradition anywhere else in

Indonesia, and ttius those found in Nias are

cleariy very special megalithic elements.

We should also know tiiat in ttie can/ings on

megalithic works in Nias Island we find

illusb-ations of an animal refen-ed to as lazara

by the local people. This motif depicts an

ornament in the form of a giant, especially

for ti-aditional houses of kings In Nias. In ttie

Gomo area, this animal is considered a

protector who gives safety and prosperity to

human beings. The animal is a source of

supematural power beyond human thinking

power.

The lazara can/ings placed on the right and

left of Uie enti-ance doors of Uie front part of

the Bawömataluo complex and at the rear

enùBnce of ttie Orahili Fau complex appearto

be related to efforts to make ttie villages safe

from threats of danger. Supematural power

placed at Uie enUance door is considered to

repel forces. The lazara at Bawömataluo and

Orahili Fao sites have not been can/ed in

their complete fomis.

Utilization of Objects of MegalithicTradition

One kind of simple life closely related to

megalithic tradition which has been well

researched ttirough archeological as well as

anthropological study is that found in the

Nias area. Megalithic tradition on Ulis island

appears to still be strong, and therefore

experts consider Nias Island to be a place

having an advanced megalithic tradition.

We find at the moment that megalithic

creations such as gowe or behu (menhir)

batu nitaru (standing stones), harefa (stone

planks), daro-daro (altars) etc. are no

longer made. In several places in the

norUiem, eastem and westem parts of Nias

many of the megaliths are damaged.

In central Nias, although megaliths are not

damaged by human hands, dilapidation

frequently occurs by the power of nature

such as weather, mould etc.. We find

megalithic relics which are still relatively

^

69

Megalittiic Sites and Ttieir Utilization

well maintained in the villages of

Bawömataluo and Hilisimaetane, in the

area of Teluk Dalam Subdistiid, South Nias.

These megaliths are the products of

a party commemorating service called

owasa which very much resembles

the ceremonies called iriau held in

the highlands of Kelabit, Sarawak.

Such parties are preliminary ceremonies

involving burial of bones, improvement of

standard of life and economic distribution.

The megaliths existing in Bawömataluo

and other sites were used as signs or

commemorations of a figure who had

passed away, and at the same time

were proof of efforts to demonstrate

the status, honour, prestige and fame

of that figure.

In Nias, menhirs are related to ceremonies

or honour paid to fertility, whilst in Flores

they are related to worship of the moon, sun

and animals (Hoop,1932). In ttieir subsequent

development, menhirs became menhir

statues, such as we find in Tundrombaho

(Nias), in Gunung Kidul, Yogyakarta, or in

Toraja (Sulawesi). In Nias, as is the case in

Jabung, Central Lampung, there are also

menhirs in the shape of male genitals. Such

forms in Gunung Tampomas, West Java are

70

referred to as batu kontol (Koestoro,1987).

All these symbolize ancestors whose

protection is requested, and are also fertility

symbols.

Dolmen or tomb tables are often related to

a function of sen/ing as tombs for persons

respected by society. Often these dolmen

(lying stones) are discovered along with

menhir (standing stones). Such stones are

tiius considered to symbolize ttie female and

male, respectively. We find this not only in

Nias, but also in Pasemah, South Sumati'a,

Sumba and Flores in Eastem Lesser Sunda

Islands (Hoop, 1932).

In Nias we still find stone thrones having a

magical-symbolic function for the coming of

ttie spirits of ancestors of leaders considered

to have performed meritorious service,

and at the same time as symbols of the

presence of ancestors at certain times.

It is not surprising if these stone ttirones are

used as sitting places for community

leaders at tiie times of community meetings

and ttie performance of certain ceremonies

(Mulia,1981). They also reflect the social

status adhering to certain groups in society.

Stone thrones in Nias later developed to

become osa-osa made from timber,

and used as palanquins to carry a leader

and his wife in procession around a village.

Symbolically, this should also be

considered as religious action for giving

protection and prosperity to the citizens.

(Mulia,1981;Perry,1918).

One encouraging aspect is that until now,

the existence of sites of megalithic

tradition has been utilized as an attractive

feature for tourism. Such objects of

cultural tourism clearly require even

more attention so that their management

may maintain their existence which as time

goes by will naturally be threatened by

damage in many ways.

Efforts to make these sites a worid heritage

is an interesting idea which requires a wise

response. The motivation for this is cleariy

related to their presen/ation and utilization

for various interests of culture, economy and

peace.

Nias in 2005

When the tsunami hit on 26th December

2004, iTiany ancient relics in Nias

also became victims of the disaster.

Severe damage was sustained in

several coastal areas of Nias Island.

Data had not yet been compiled of the

tsunami damage when a second disaster

occurred. This time it was an earthquake

of a magnitude of 8.7 on the Richter

Scale, which took place at 23.10 on 28th

March 2005. This earthquake shook and

devastated even more objects which

had been the physical evidence of the

traditions of Nias. In addition, there

were still aftershocks which although

of smaller magnitude were stilleffective enough to add to the severity

of Uie damage.

71

One of tine Megalithic Sites Devastated as a Result of the Eofttiquoke

In response to the earthquake disaster,

the government initially declareda state of emergency. The activities

which went on gave more importance to

efforts to save lives, and to alleviate the

suffering of ttie people who were victims of

the disaster. After that followed periods of

reconstruction and rehabilitation. The

planning of these programmes focused on

reconstruction of public facilities such as

hospitals, schools, bridges and a small

number of residential homes. These all

constituted efforts by the government to

repair the condition of the people which-it

must beadmitted-was deteriorating more

and more.

Imperfection is a part of human life. That

there have been evaluations of things

lacking in the process of planning and

execution of the reconstruction and

rehabilitation of Nias after the disasters is a

very palpable fact. And this is related to

field of culture. It was as if culture was

considered something not very important

compared to the priority of meeting

basic needs (nine essential commodities),

hospitals and school buildings. The

existence of the remains of megalithic

tiradition, among them traditional houses-

omo hada Nias seems to have been

allowed to remain threatened with

desttuction. This has occurred in almost the i

entire area struck by the disaster.

There is a general fear that the destmction

of the omo hada Nias traditional houses will

also cause the disappearance of the

traditional villages. In any case, we still all

agree Uiat ttie existence of ti'aditional houses

and architecture of Nias is identical with

traditional Nias villages. Therefore, we can

imagine Uiat if Uiese objects no longer exist,

then Nias will lose its physical identity along

witti Uie implicit values contained Uierein, as

well as opinions and history in the process.

This would cause us to enter a condition of

vacuum with regard to the nobility, cultural

opulence, expertise and wisdom of ttie people

of Nias. Fears arise that the community of

Nias which is unique in the worid may lose

everyttiing, and we may only be able to know

of ttiese things as memories. Of course this

would be a great pity, and cleariy it does not

need to happen.

It is interesting to note several matters with

regard to ttie existence of megalittiic fradition

in Nias Island and its connection with the

natural disasters which struck some time

ago. When Uie tectonic earthquake hit, Uie

area which experienced ttie greatest damage

was the city of Gunung Sitoli. We know that

this densely populated city had multistorey

buildings, and it is buildings over two storeys

high which tended to collapse. Very few of

these buildings sun/ived the earthquake.

This is in sharp contrast to small wooden

houses, very few of which were damaged.

with the exception of those which were

already dilapidated or which were built on

unstable land. The same applied to the omo

hada b-aditional houses of Nias. The level of

damage to traditional houses was smaller

compared to that sustained by reinforced

concrete buildings. The wooden material and

diagonal pillars in the stmctures made the

omo hada possess the resilience and

flexibility to withstand the shaking

of the earthquake when it came.

This means we must admit that the basic

idea of traditional architecture as a design

based on research and discovery of our

ancestors cenhjries ago which lately we have

begun to give up is obviously more

environment friendly. The awareness of our

forefattiers ofthe existence of disasters and

natural phenomenawhich even until now

are uncontrollable by human scienceis

strangely no longer maintained by their

descendants, man of today.

Hopes

Perhaps it is not incorrect if we say that the

remoteness of Nias is one crucial factor

which has caused the speed of its

development to lag far behind that of other

districts, for example those in the island of

Java.. Optimism must be developed that

utilization of all the potency the island

possesses promises many economic

improvement. One of these potencies is In

connection witii tourism. In ttie tourist sector,

Nias cleariy has an advantage. This is related

''î:^

73

to two things, firstiy the natural beauty of the

island and its coast and sun^ounding ocean,

and secondly Uie cultural wealUi of its people.

The potency of nature tourism in Nias cleariy

differs from that of other places whose

fijnction has shifted greaUy as a result of ttie

pressure of economic interests. Nias' beach

witti its expanse of white sand and pounding

waves proclaims Its attractiveness to tourists

from all over the worid who wish to sunbath

on ttie beach or surf ttie waves. An example

is Lagundri beach which is so famous for its

ocean waves rolling high in Soutii Nias. This

is a dream place, a heaven for surfers.

There are beaches in other parts of Nias

which are full of rows of coconut trees. Calm

waves in these places present an extensive

and unique seascape. It is difficult to find a

natural marine wealth to match that of Nias.

In Lahewa Subdistrict in the north of Nias

Island, diving can be done safely from the

shore of the Indonesian ocean which is

othenA/ise known for its big rolling waves.

The same is the case in the waters of the

islands in the south and south-east.

Anottier attractive feature of Nias is its cultural

diversity. As we have presented above, all

this awaits assistance to be preserved,

utilized and developed for various interests

which would make it possible to increase ttie

prosperity of the island.

There is a need to develop and improve

cultural infomiation ttirough a guidebook on

Nias. This is related to efforts to increase

the flow of tourists who clearly need

information, facilities and means of

transportation, facilities for tourism, and

development of tourist destinations supported

by increases in peoples' income.

Based on existing data, we know that from

year to year the development of tourist

travel in Nusantara has been encouraging.

It is also known that tourist travel by

Indonesian tourists has a greater

financial value compared with what is

spent by foreign tourists. This is from the

economic point of view. There is also anottier

benefit obtained from the development of

local tourism in Indonesia besides the

economic aspect, and that is the significant

benefit in helping to develop the union and

unity of the nation. This benefit is brought

about by tourist travel which grows and

develops from cities, spreads to villages and

vice versa, intercity, interisland and

interprovincial.

We can also envisage that for the younger

generation, tourist travel will motivate

them to increase their love of their country,

nature and the environment, as well as

appreciate more the potency and wealth of

nature. A good appreciation of culture

on the part of the younger generation of

Indonesia can be said to be an asset for

carrying on a brighter life in the future. We

must be convinced of that. Ya'ahowu!

74

Bibliography

Anwar, Rosihan, 2004. Sejarah Kecil "Petite

Histoire" Indonesia. Jakarta:

Kompas

Badan Pusat Statistik Kabupaten Nias. Nias

Dalam Angka 2003

Bellwood, Peter, 2000. PrasejarahKepuiauan indo-Maiaysia.

Jakarta: Gramedia Pustaka

Utama

Feldman, Jerome, 1990. Nias and Its

traditional Sculptures, in Nias

Tribal Treasures Cosmic

reflections in stone, Wood

and Gold. Delft: Volkenkundig

Museum Nusantara, p. 21-38

Geldern, R von Heine, 1945. Prehistoric

Research In The Netheriands

Indies, in Science and

Scientiest in the Netherlands

Indies. New York

Hämmerte, Johannes Maria, 2001. Asa!

Usui Masyarakat Nias. Suatu

interpretas!. Gunung Sitoli:

Yayasan Pusaka Nias

Heekeren, H.R. van, 1931. Megalithische

overblijlselen In Besoeki, Java,

dalamDjawaVoLXI, p. 1-18

, 1958. The Bronze-Iron Age of

Indonesia, dalam KITLV Vol.

XXII. the Hague: Martinus

Nijhoff

Hoop, A.N.J. TH.A. Th. Van der, 1932.

Megalithic Remains in South

Sumatera. Trans by W.

Shiriaw. ZuUipen: W.J. Thieme

,1949, IndonesischeSiermotieven. Batavia:

Koninklijk BataviaaschGenootschap van Künsten en

Wetenschapen

Kempers, AJ Bernett, 1959. AncientIndonesian Art.Massachusetts: Harvard

University Press

Koestoro, Lucas Partanda, 1987. Sanghiang

Taraje, Tinggalan Tradisi

Megalitik Di GunungTampomas, dalam Berkala

Arkeologi Vlll(2). Yogyakarta:

Balai Arkeologi Yogyakarta,

p. 36-46

Mulia, Rumbi,1981. Nias, the Only Older

Megalithic Tradition in

Indonesia, dalam Bulletin of

Research Center of

I

I

^v:^

75

Archaeology of Indonesia

No. 16. Jakarta: National

Archeological Research

Centre

Perry, WJ, 1918. The Megalithic Culture

of Indonesia. London:

Longsman, Green & Co.

Megalithic Tradition ofIndonesia, in BerkalaArkeologi. Yogyakarta: Balai

Ari<eologi Yogyakarta

-, 1990. The Megalithics of Nias

Island-Indonesia in Majalah

llmu dan Budaya XII No. 7-8

Reid, Anthony, 1992. Asia Tenggara Dalam

Kurun Niaga 14501680(translated by Mochtar

Pabotinggi). Jakarta: Yayasan

Obor Indonesia

-, 2004. Sejarah Modern Awal

Asia Tenggara (b'anslated by

Sort Siregar et al.). Jakarta:

' Pustaka LP3ES

1

^j^ Ricklefs, MC, 1998. Sejarah Indonesia

Modern (translated by

Dharmono Hardjowidjono).

Yogyakarta: Gadjah Mada

University Press

Soejono, Raden Panji, 1953. Indonesia,

dalam Asian Perspective,

Bulletin of the Far Eastern

Prehistory AssociationIV/1-2

(ed), 1993. Sejarah Nasiona!

Indonesia I. Jakarta: Balai

Pustaka

Susanto, RM et al, 1995. Laporan

Penelitian ArkeologiPeneiitian Arkeometri di

Kabupaten Nias, Propinsi

Sumatera Utara. Medan:

Bagian Proyek Penelitian

Purbakala Sumatera Utara

(unpublished)

Sutaba, I Made, 1994. Preliminary Notes on

the Ancestor Statues in Bali,

dalam The 15"^ Congress ofthe Indo-Pacific Prehistory

Association, Chiang Mai,

Thailand

Tim Penelitian Medan Archeological Office,

1997. Laporan Hasil

Penelitian Arkeologi dan

Arkeometri Situs Gomo dan

Sekitarnya, Kecamatan

Gomo, Kabupaten Nias,

Provins! Sumatera Utara.

Medan: Medan Archeological

Office (unpublished)

Sukendar Haris, 1987. Description on the

-, 1993. Laporan Hasil Penelitian

Arkeologi Tradisi Megalitik

76

di Daerah Mandrehe dan

sekitarnya, Kab. Nias, Prov.

Sumatera Utara. Medan:

Medan Archeological Office

(unpublished)

Wagner, Frits A, 1983. Indonésie, l'Art d'un

Archipel. Paris: Editions Albin

Michel

Wales, HG Ouaritch, 1953. The Mountain

of God. London: Bernard

Ouaritch Ltd. Grafton Street,

New Bon Street

Wiradnyana, Ketut dan Lucas P Koestoro,

2000. Osa-Osa dan Arca

Manusia, Benda Cagar

Budaya dan Nias: Identifikasi

Barang Buktl Penyelundupan

diPerairan Sibolga, Sumatera

Utara, in Berkala Arkeologi

Sangkhakaia No. 8: Medan.

Balar Medan

Wiradnyana, Ketut, Nenggih Susilowati, dan

Lucas P Koestoro, 2002. Gua

Tögi Ndrawa, Hunian Mesolitik

di Nias Island, in Berita

Penelitian Arkeologi No. 8.

Medan: Balar Medan

Zaluchu, Sonny Eli, 1993. Nias Island: Butir

Zamrud Yang Tersembunyi,

dalam Hikmat Kurinia (ed.)

Nuansa Kampung Halaman.

Jakarta: Puspa Swara, p. 96-111

Zebua, FA Yana, 1987. Kebudayaan

Tradisional Ono Niha (Nias).

Gunung Sitoli: tp

I

77

Medan Are he a lógica I Offfee

alan Seroja Raya, Gang ArkeologiMedan Tuntungan, Medan 2013^Tel (061)8224363, 8224365Fax. (061)8224365

|[![|Jnltcd Nations

Educational. Sclentiflc andCyftural Organization

UNESCO Office, JakartaJl, GailJh (I!) No. 5. Kebayoran Baru,

Jakarta 12' -s

E-mail : jakf ^rg

Website : www. unesco. or. id