History of Nias Island (Nias Island)

"YAAHOWU" is one greetings word of Nias people.

Mother Siraso has a child named Ho or hia. Hia is a human group leader, the group that has the advantages of both ethnic civilizations such as customary law, agriculture, and others. 

Based on the information obtained from the results of in-depth interviews to one community leader Lagundri , Martin Wau, said that Nias people are from China or Indonesian people used to call the Chinese ethnic . This story comes from a folklore legend of a girl child in the form of a king who comes in the area between Assam and the foot of the Himalayas , in the northern part of India . But Martin said again, apart from their origin Assam also some say from Tibet or Dragon Land . Girls king was named Xin Xua , where the story begins his odyssey known as the girl was pregnant out of wedlock . Over this incident the king was angry and very furious . Then the king was collecting some sort of tribal councils at the time to prosecute and punish , because pregnant for their group , it is a violation and a big disgrace . The king wanted the girl to die, but not so with the customary council decision . They do not want the girl died , but the girl were driven out of their group .

Then they all make somethings like making a ship and his supply to be brought across the sea Xin Xua wide . Then Xin Xua is went accompanied by her beloved dog heading to the archipelago and eventually anchored in Nias Island now . Because of this legend Martin added , so the Nias also love dogs and are found in homes - homes of Nias until now .

Starting place is the land where Xin Xua Susua downstream . It is said that the etymology of the word comes from the word Susua, Xin Xua enshrined into the name of the river today. After landing on beaches and estuaries Susua , then Xin Xua settled in this place until she gave birth to her child she is carrying . When Xin Xua decided to stay there , the raising of the ship that brought him to the ground to be used as his house . Then to avoid dangers such as wild animals that became home made ​​foot stage as Nias home now .

Once the child is born , Xin Xua give his name Hian Hok . After Hian Hok adult , then one day her mother told her that her son had to leave her mother and go for a wander and recognize this island . Xin Xua just give him a ring and told : " if one day he found a girl and when it can be fixed to the ring on her finger then make him as your wife " .

Then Hian Hok go and according to Martin again , Hian Hok do his trip, when it begins with Susua the river and headed up towards the upper reaches of the river . The tip of the journey is in the region of Hok Hian in Gomo . This is where the majority of people of Nias until now referred to as the area from which they originated in Nias . Occupied territory Hian Hok in Gomo is one of the villages above Gomo within about eight Kilometers named Boronadu ( read : berenadu ) in the village of Gomo Sifalago .

When Hian Hok was sitting in a large tree ( Fosi wood ) arrived - suddenly appeared a woman , many arguments stating that the woman was her mother , there are also other women who expressed . When her mother was pinned 's ring on the finger of the woman and fit , and then they got married and had offspring we call Nias child until now .

(short story about Nias)

The Nias archipelago, a group of small islands on the west coast of West Sumatra. This group is consist of 11 islands along the coast with biggest are Nias and Siberut islands. Nias People has of Mongoloid physical characters, with bright yellow accented skin and straight hairs. They live in a simple way, and just currently they got the influence from Sumatra mainland. Their megalithic culture is still strong, which is become the main attraction for tourists beside their fine beaches and clear water. Most people lives on farming and fishing.

The famous tourist's attraction is the ceremony of initiation or war training. A high wall is installed on the front of the house. During the initiation ceremony a youth is required to be able to jump over the wall. When he is able to pass this ceremony than he is considered as entering the full right in the society. The ceremony is called "zawozawo" Not less interesting is their housing architecture and pattern. Traditional villages such as Bawomataluwo and Hilisimaetano are not unfamiliar among world adventures, and anthropological researchers.

Their language is Malay-Polynesian with 3 dialects, but they understand each other. Since they do not introduce writing, their words' vocabulary might changes throughout the decades have passed. On the west coast of Sumatra island there are many small islands inhabited by local people from unknown time such as Simalubek, Banyak, Nias, Batu, Siberut, Sipora, Pagai and Enggano.

The group of Nias island is the biggest among them and record was started that Nias people has been in trade relation with Aceh in 1669 which gave them an influence of Islam, While Christian just reached the island much later since 1874 especially in the town of gunung Sitoli, the Catholic came later in 1914 reached on the southern area of Nias islands. The development of population on Nias has been very fast, a record for 1914 was 130.000, in 1967 has been doubled to 300.000. According to the research by E.E.W.Gs Schroeder that before the arrival of Dutch trader in 1669 the Nias has been doing trade relation with Aceh, Chinese, Malay and the Bugis. The color of Nias people is more yellower then other people of Indonesia which origin is still not yet clear.

In general the language spoken by Nias people can be grouped as Malay-Polynesian stem, but the level of morphemic it is different from other Indonesian dialects. Their words do not introduce in the middle or at the end, which is called vocalist dialect. Also the use of O phoneme makes different from other dialects. Within the area of Nias itself there 2 dialects, one is used on northern area, and the other is on southern area. Nias island is the main island enclosed by other small islands such as Hinako, Senau, Safau and Batu islands. West beach of the islands is faced with strong wave of Indian Ocean and in the middle is mountainous with the highest peak of 886 m above sea level.

Most villages are in the difficult inner part of the island which is a clear technique for them in resistencing of the invader. The shape of it's village mostly u-shape and the house of the head on the bottom of U. While on the west area the pattern of the village parallel house rows. The original house of they are 2 Nias is made on stilt with oval outline or quadrangular shape of basement. This is the traditional house of Nias which size is bigger then other families houses. The traditional house is divided into 2 part, the front functioned as place for receiving guest including guest for overnight, and inner part for the family and owner. At the front of the houses are menhirs, a megalithic construction made of stone in anthropomorphic and huge penis. Also stone altar at the front of the house which was used to organized a big feast in the past from the status increase their social status. In southern Nias villages stone jump altars still can be seen today, especially at Teluk Dalam village. This high jump was a training to the villages to jump over enemi's wall or any high barriers during war.

Isolated yet worldly, the Nias Island chain has been trading since prehistory with other cultures, other islands, and even mainland Asia. Some historians and archaeologists have cited the local culture as one of the few remaining Megalithic cultures in existence today. While this point of view is hotly debated, there is no doubt that Nias' relative geographic isolation has created a unique culture. As a culture of traders, the people of Nias find tourists to be a welcome – and historically familiar – phenomenon.^{[citation needed]}

  Nias ceremonial stone jump.

Nias is best known for its diversity of festivals and celebration. The most well-known events are War Dances, performed regularly for tourists, and Stone Jumping, a manhood ritual that sees young men leaping over two meter stone towers to their fate. In the past the top of the stone board is covered with spikes and sharp pointed bamboo. The music of Nias, performed mostly by women, is noted worldwide for its haunting beauty.

Gunungsitoli is home to Nias's only museum, the Museum Pusaka Nias (Nias Heritage Foundation), which houses over 6000 objects related to Nias's cultural heritage. The museum had recently built a new building and had improved their storage and exhibitions when the 2004 earthquake and tsunami occurred. The museum suffered some damage to the grounds and collections, but museum staff are working to recover from this devastating event

The predominant religion is Protestant Christianity. Six out of seven Niasans are Protestant; the remainder are about evenly divided between Muslim (mostly immigrants from elsewhere in Indonesia) and Catholic. However adherence to either Christian or Muslim religions is still largely symbolic; Nias continues into current day celebrating its own indigenous culture and traditions as the primary form of spiritual expression.

The people of Nias build omo sebua houses on massive ironwood pillars with towering roofs. Not only were they almost impregnable to attack in former tribal warfare, their flexible nail-less construction provide proven earthquake durability.

Nias is home not only to a unique human culture but also endemic fauna which differ from other areas of North Sumatra because of the island's remote location separate from Sumatra.

Visitor see this tradition at the village called Bawomataluo and Hilisimaetano a village in Nias normally facilitated with water fountain which is used as public bathing place, while for water closed they built on their pig house. In the past they have many animistic constructions which have been change into churches and they still call it Osali. The main subsistence of Nias people is farmer both at highland and lowland. They use simple tools such as long knife, like sword, hues and stick. They don not know the use of plough sagged by cow or buffaloes as other parts of Indonesia. The Nias people use round knife like fingering to harvest by bare hands. They grow rice, tapioca, yam, beans, chili, corn, banana and other minor horticulture when go for hunting to protect their cultivation from wild animal such as wild pigs, squires, deer, fruit bats and others. They use net to trap the animal by driving them to their net using dogs. Other also sail to the sea for fishing or capture the fish using nets. Their most popular domesticated animal is pig, goats, and cow.

Nias was ever known as pig exporter in the recent decade, yet today their production has been really going down. Beside animal growing they also able to make tools in metal such as sword and long knife for arm with beautiful shape. Genealogy system of Nias is a big family called Sangambato which is consist of Senior family with families of their children. This Sangambato is a unit of economic life and based on patrilineal lineage. Bato is called Mado or Gana. Within a Mado or Gana member can not merry each other unless each of the couple can be proved that they genealogically already at least 10th generation, so Nias people has the marriage tradition of exogamy between Mado. The process of marriage in Nias tradition consist of many steps. First the parent of the youth will come to the family of the girl advising the intention of their son to marry their daughter, while bring girls' family 3 pao gold (1 pao around 10 gram). As a change the family of the girl gives a bag of boiled pig meat. Three week after the family of the youth return the bag with boiled pig meat second step is the discussion to set us the date of marriage ceremony and the amount of payment in gold to girl's parent. Third step is marriage ceremony, when a big number of pig are slaughtered for the invitees and big feast, which mean show up of wealthy. After finishing this ceremony then the bridge is brought to her husband house. The parent of the girl will 4 give this new couple one female pig and a sword as the first capital for them to build the family. When the couple has a child whom given a name for example "Hilo" then their relatives or neighbor will address they wife as Ama Hilo for the husband, and Ina Hilo for the wife.

Death ceremony is very important in Nias society, the same as Tiwah and Ngaben in Bali. This ceremony take a big vast. It can be a slaughating of 200-300 pigs during ceremony. But today, only certain person or family that still conduct this type of ceremony to show their Velethyness. In the past the people of Nias introduced social strata especially South Nias. Siulu or Nable, Ere or religious leaders, Ono Mbanera or Common people, and Sawuyu or Slave. Slaves that were capture of war or abduction were said to have been sacrificed during ancient ceremony. The Nias before they know foreign religion such as Christianity, Moslem and Buddhist they already have their original belief called Pelebegu. The Pelebegu is basically a worship of ancestor's worship, yet there are also myth about time after death, pantheon and the status of human life elements such as they body and the spirit. When one died the body back into dust, and the spirit continue to live in the heaven what they call Teteholi Ana'a.

NIAS HAS BEEN DEVASTATED BY TSUNAMI ON SUDAY 09.00 WIB 26 DECEMBER 2004 OF 8.9 RICHTER SCALE EARTH QUAKE WHICH KILLED 228.000 PERSON INCLUDING ACEH PROVINCE, AND NORTH WEST BEACHES OF NORTH SUMATRA AND THE WEH ISLAND. AS A RESULT NIAS COULD NOT BE VISITED UNTIL THE TIME IT IS RECOVERED. SECOND QUAKE ON 28 MARCH 2005 OF 7.5 RICHTER SCALE HAS KILLED AT LEAST 8.000 PEOPLE OF NIAS AND LEFT HUNDREDS HOMLESS AND INJURED.

House of Traditional Nias "Omo Hada",,

Preservation of Omo Hada Site

I. Background.
North Sumatera Heritage is one of NGO in North Sumatra that have concern on saving the cultural and natural heritage. It was founded at the beginning by NGO’s activists, historian, and antropologist from University of North Sumatra on 10 November 1998 in Medan, North Sumatera Province. One of the reasons in forming the institution is based on the reality in connection between heritage and development . There is unjustice condition when the development process tend to alienate the existence of natural and cultural heritage. So, it is important to give serious attention and advocacy the right of people in relation with their cultural and natural heritage..
The main issue that will be run by North Sumatra Heritage (NSH) is saving the natural and cultural heritage especially in North Sumatra region. For cultural heritage NSH’s concern on tangible and intangible heritage. Both of the type of heritage have important role in forming a culture concept in the community. For natural heritage our concern is how to preserve and save the environment through cultural approach. So, both of natural and cultural heritage are very important to keep and saved
North Sumatra Province is the one of province in Indonesia. This province is located in the West of Indonesia and covered by two coastal area, West Coast and East Coast; and also surrounding by many Palm Plantation Company from colonial era. In the last, when colonial era, North Sumatra also known as Eastern Sumatra. Many people from the different ethnic live in this region. They consist of Batak, Malay, Java, China, Nias, Minangkabau, Aceh, India, etc. All of them have important role in forming the culture in North Sumatra. There are more than 12 million peoples that live in this province that spread in 27 regency. Each of regency have an unique cultural and natural heritage.
Mostly the cultural heritage in North Sumatra influenced by colonial era and amalgamation process. Some of the cultural heritage is come from dutch and british colonial era, and amalgamation between the Malay ethnic with another ethnic like: Cina, Batak, Java, Aceh, Minagkabau, India /Tamil.
Medan is the Capital City of North Sumatra Province with total population around 2 million peoples. Medan is the third biggest city of Indonesia after Jakarta and Surabaya. Although many ethnic live in this town, but there is no dominant culture. Each of ethnic can live side by side with peaceful. This town has shown the symbol of multiculturalism. In this town, we also can find the heritage building from colonial era but not much. Most of the old building has been changed by the modern building, like mall and plaza. Although there is regulation that protect the old building but caused by economic factor many old building from colonial era has been lost.
Although our area of work cover in North Sumatra, but in this paper we will exposed our activities in Nias Island; one of regency in North Sumatra Province that have many rich cultural and natural heritage.

II. Nias Island: One of Cultural Heritage in North Sumatra
Nias Island is the part of North Sumatra Province that have many rich of cultural and natural heritage. Location of this regency is separated by the sea from other region in North Sumatra Province . It was located between 0 12’ – 1 32’ NL and 97 – 98’ EL. Geographically, Nias has boundary

[1]:
- In the North border on Pulau Banyak and Aceh Province
- In the South border on Southern Nias
- In the East border on Pulau Mursala, Middle Tapanuli
- In the West border on Indonesia Ocean
Base on the data from Statistical Bureaue 2006, total population in the whole of Nias are 729.966 people that separate in the area as wide as 532.050 Km2

 

[2]. It has been cover both of Main Nias with capital city Gunung Sitoli and Southern Nias with capital city Teluk Dalam. In the last ,Southern Nias still part of Nias regency or Main Nias. But since 2003 Southern Nias has become an otonomous region

[3]. When the big earthquake hit Nias on 28 March 2005 with the richter scale 8.7, many facilities and infrastructure like the building, bridge, road get serious damaged and could not be function. But we stilll find “Omo Hada”, the Traditional House of Nias people athat still stand up with sturdiness and become a silent witness when the big earthquake hit Nias.

III. Omo Hada: Traditional House of Nias People
There are many term of traditional house of Nias people. Some people was called as Omo Hada[4]; Omo Sebua[5] and Omo Nifolasara[6].. According to the type, Omo Hada can be divide in three model: oval, square and combine between square and oval size. In Southern Nias the type of Omo Hada is in Square size; in Gunung Sitoli is oval size. Combining of the oval and square size can be found in the North of Nias.
The significant meaning of Omo Hada is a symbol of properties from the owner and his power to the villagers. Omo Hada also become represent of cosmology of Nias people in relation with their live and environment. Nias people believe if the world has divide in three level: up world, middle world and low world. It can be seen from the structure of Omo Hada.
As traditional house, Omo Hada become a unique building because didn’t use nail in the structure and all of material consist of the hard wood. This is one of the reason why Omo Hada still hold out from earthquake disaster. It has been evident if Omo Hada still stand up and strong enough although hit by the big earthquake. The existence and sturdiness of Omo Hada has been inspired of many people to take lesson learnt from this building.
There is no much anymore traditional house “Omo Hada” in Nias Island. There are around 4 Omo Hada with the big size that still exist in Southern Nias. One of the house is located at Hilinawalo Mazingo village, Teluk Dalam subdistrict, Southern Nias. Total population in Hilinawalo Mazingo village are 2435 equal with 480 head of families, consist of 1146 females and 1249 males. Population is dominated by young man and children. Mostly people get married at twenty years old and seventeen years old.. many teenagers do not stay in the village and usually go to the town for study or work in plantation company. Hilinawalo Mazingo village the one of adat village that still exist in Southern Nias. As a custom village, usually, the village still use the custom ways in their live and Omo Hada site has become a center of custom activity in the village.

IV. Preservation Activities : Experience from North Sumatra Heritage
Some effort and activities that has been done by North Sumatra Heritage in relation with preservation of Omo Hada at Hilinawalo Mazingo village are below:

1. Technical Studies
Technical studies is the first step of our activity to preserve Omo Hada. There are two activities that has been done in this stage. First, measurement the wide of the village and height the village from the sea level. Then, we also documented and record all of houses in the village not only traditional houses but also Malay houses [7]. Second, run measuring the detail of Omo Hada that include the upper part, lower part and middle part. Out put of the technical studies is a Map about Omo Hada site and sketch of house’s compound in the village. Meanwhile the aim of this activity is to get detail information about Omo Hada site.

2. Mapping and Inventory
The aim of mapping activity is to get description about the village and its environment.and the result of mapping is a simple map about area that mapped with the villagers. Some activity that will be done in mapping activity consist of : walk around the village, inventorying the ornament in Omo hada, interior and exterior side including the meaning of symbol in the ornament.; identifying and inventorying the kind of trees or native wood ion the village forest. During run the mapping, we still can find the native “hard” wood “Afoa tree” in the village forest .
We also found correlation between symbol of ornament in the interior and exteri or of ornament at Omo Hada with the plant that growth around the village forest. The tree could found in the village like Afoa tree (red meranti). This is one of the material wood that used for Omo Hada.
Inventory activity conducted by noting some tools and ornament also interviewing the Chiefs of Omo hada, local leader, informal and formal leader in the village about the history and other relevant information.
Both of Technical Studies and Mapping/Inventory above are possible to be done through support from World Monument Fund. This is the part of emergency stabilisastion of Omo Hada before restoration. Output of the activity is provide the data and information about detail Omo Hada site, the village profile in social, cultural and natural aspect.


3. Carpentry Course
The sturdiness of Omo Hada, has been inspired any parties to take lesson from the building. All of material of the building consist of the hardwood and stand on the stone as foundation. It was evidence if the building able to endure the big earthquake that hit Nias in several times. So it is important to inheritance the knowledge and experience of Nias people in building the houses from wood material. Transfer of knowledge about the carpentry skill from the older generation to the younger generation of Nias is very important to be done, if not the local knowledge will be lost. This is the main reason why the carpentry course training is very important to be done in Nias after earthquake. The course training is lead by the master of carpenter from the village and followed by the youth generation of Nias people. There are 20 young generation of Nias that participate in this training. At the end of Carpentry Course, participant of training succed to create the miniatur and replica of Omo Hada site .The carpentry course has been done fore one month since November/December 2005.


4. Seedling of Afoa Trees
Recently, Nias people didn’t interest to build again the traditional house because the wood material is difficult to find. Although in some area we still found the wood but not much. So, this is important to save and plant the native hardwood, seed of Afoa trees in Nias, especially after earthquake. This is our main reason to run seedling Afoa wood.
Seedling activity was done during May and July 2006 along with the people through planting 1200 afoa trees (the red meranti) on the 5 villages. Planting of Afoa trees also done at the school through involving the student from the high school and run the workshop about the urgent of seedling activity. The workshop was attended by the elder, teacher and the student. Through the seedling activity and the workshop we want to raise awareness of the people about the urgent of natural heritage that they own. Both of Seedling of Afoa tree and Carpentry Course were possible to be implemented after there is collaboration and supporting from Turnstone Tsunami Fund.

5. Restoration
On 2007, we start to run the restoration work of Omo Hada at Hilinawalo Mazingo village. After run the assessment, there are some part of Omo Hada need to be repaired : Roof, Floor, Wall and Supporting beam of the roof and Sikholi.
NSH run the assesment in preparing the restoration since January 2007. During in the assesment, NSH run the inventories about the detail of part of Omo Hada that must be repaired, wood material that will be used and carpenter that will involve in the restoration. All process of the restoration work was started with any step below :

a. Assesment
Assesment has been done since Januari 2007. The aim of this activity is to get detail information about anything that have connected with preparation of Omo Hada’s restoration. Based on the assesment known if some of part of Omo Hada need serious attention like : the wall foundation (sikholi), the wall (laso), son of the wall (ono laso), roof on the top, right and left side; supporting beam of roof and floor on the kitchen room.



b. Measuring and Providing the Wood Material
On May 2007 the restoration work of Omo Hada was started with run the measuring the part of Omo Hada and other material that will be used on the restoration. Before starting the work of restoration, the carpenters and the Chiefs of Omo Hada run the Adat ceremony and Praying together .

c. Adat ceremony
Slaughtering the pig was done as indicate the important part of adat ceremony. After that, people will run feast together. The feast ceremony attended by head of the church, elder in the village, carpenter, and represent from other village. This ceremony is very important, first to inform to the public if there is working in the village; second, praying to the God for safety during in the work; third, as a symbol of prestige especially for the owner.

d. Praying together
The restoration work run after the adat ceremony done. The head of carpenter ask permission to the Chiefs of Omo Hada to pray together before start the work. The aim of activity is to get protect and safety from the God during run the restoration work.
The restoration work lead by the master carpenter from the village and assist by some carpenters in the village. Some parts of Omo Hada that will be repaired.: SIkholi (wall foundation) on the right and left side; Wall on the right and left side; Floor on the kitchen room; Roof on the right and the left side; Supporting Beam of the roof.
All of the restoration work use the expert from local carpenter in the village and involving the Chief of Omo Hada site. We realize if the Chiefs and people in the village still have knowledge and experience in building their traditional house

6. Current Condition of Omo Hada
Preservation activities that we have done in Nias has give us many experience in relation with saving and protecting the Omo Hada site and Hilinawalo Mazingo village in Southern Nias regency. Although we have work in Nias before earthquake, and become more intensive after earthquake. But it can not be done if there is no supporting from any parties, mainly from people in the site location.
There are many changing in Nias Island since many international aid agency develop this region. The changing process can be seen through building many facilities and infrastructure around in Southern Nias and Main Nias. The reconstruction and rehabilition process still going on and will be finishing on April 2009. Mostly the process of rehabilitation and reconstruction, especially building the houses still use the concrete material, meanwhile Nias Island is very sensitive with the earthquake. So, it would be wise if the rehabilitation and reconstruction process use the wood material. Because this material is very adaptable and more resist with the earthquake.
We should recognize that condition of Omo Hada site after restoration become more stronger and sturdiness then before. It can be seen when the carpenter still run the thatching process on the upstair side of Omo Hada at the same time the big earthquake hit Bengkulu also Nias with magnitude 7.9 on the richter scale. It was amazing, the carpenter that still can work on the roof but they didn’t feel any vibration caused by the earthquake.
Because the owner still live in the house, they should be take care and protect this house from any damage threatment, especially from the water threatment when they cook at the kitchen room. Beside the water, insect infestation to the wood also become serious threatment.
The restoration work process that has been done was recovery the important part of Omo Hada, like Sikholi (the wall foundation on the left, the right and the backside of Omo Hada), roof, floor and some of the wall and many supporting beam on the upstair side of Omo Hada.

7. Closing: Message for the 1st Conference of Asian National Trust
It was great that the 1st Conference of Asian National Trust can be implemented in Seoul since 22 – 23 May 2008. This is the important point for Heritage Organization in Asia to revive from the sleep. Since long time, Asian countries are very famous with the cultural heritage that have contributed to form the civilization in the world. There are many cultural heritage that spread around in Asian Countries. But the most important thing is all of heritage have important role in forming and enrich the cultural heritage in the world.
Through this conference, we hope there is understanding about the urgent of networking and partnership between heritage organization in Asian countries. We also hope the conference able to build alliance and solidarity between heritage organization in Asian countries. Sharing information and exchange the experience are very important between the heritage organization in Asian countries.
There is condition in developing countries that cultural heritage development. tend to marginalized from development as generally. Development always put economic approach as priority and didn’t give serious attention for the cultural aspect. Many old building has been changed by the new modern building. It was become worst when the policy and regulation tend to oriented and give opportunity for economic oriented.
The first conference of Asian National Trust in Seoul Korea have important role to put a basic platform for heritage organization in Asian countries to give respons any changing in the world especially that have relation with cultural heritage. Asian countries are a part of community in the world that have contribute in forming the civilization in the world.
Through these conference we hope there is a new paradigm that will be born regarding with developing of cultural and natural heritage in Asian Countries. We also hope there is a commitment and opportunity from all participant of the conference to develop a collaboration between heritage organization in preservation, conservation, training and education. It would be possible if there is a strong networking between heritage organizatioin in Asian Countries. Hopefuly.
[1] Bappeda Nias, 2004
[2] Center of Statstical Bureau of Southern Nias 2006 and Nias District 2006
[3] The otonomous status accepted on 25 February 2003 from the governemnt
[4] Omo Hada is Adat House or Traditional House
[5] Omo Sebua is Adat House with the big size
[6] Omo Nifolasara is Adat House with the big size and have Lasara “the head of animal/monster” in the front of the upper side. In the last, only a king can build this house.
[7]Traditional house is custom house that build from material wood. Malay houses is type of house that build from concrete and stone material 

 

 

 

sumber : http://northsumateraheritage.blogspot.com

Rumah Adat Nias "Omo hada", tahan Gempa!

Omo Hada tidak rubuh saat gempa besar menghempaskan Nias dua tahun lalu. Rumah tradisional terbuat dari kayu tanpa paku ini hanya bergeser sedikit, padahal usianya sudah mencapai ratusan tahun. Anehnya, rumah-rumah batu bersemen dengan rancangan masa kini malah banyak yang hancur.

RUMAH-rumah kayu beratap oval masih berdiri kokoh di desa tradisional Tumori, Gunungsitoli. Beberapa rumah sudah menggunakan pernis serta bercat masa kini meskipun bentuk aslinya tidak berubah, kecuali pintu masuk yang dialihkan dari samping melalui tangga kayu. “Aslinya, pintu masuk omo nhada dari bawah kolong, tapi sekarang hampir semua dari samping supaya tamu mudah untuk masuk ke dalam,” kata Ya’aro Zebua, 72 tahun.

Ya’aro Zebua adalah arsitek atau tukang yang memiliki keahlian membangun rumah adat Nias (omo hada) di Desa Tumori. Dia mendapatkan keahlian itu secara turun-temurun. “Desa ini sudah berusia lebih 200 tahun,” katanya, “semua rumah di sini dibangun oleh kakek dan orangtua saya.”

Omo hada asli tidak menggunakan paku, melainkan pena dan pasak kayu, sebagaimana rumah knock down atau bongkar pasang. Bahan kayu yang digunakan merupakan pilihan, diperoleh dari hutan-hutan di Nias. “Sekarang susah mencari kayu-kayu pilihan untuk membangun rumah adat, sudah habis dari hutan,” ungkap Zebua. Syukurlah, rumbia untuk atap rumah masih dapat dibuat dari nyiur sehingga bumbungannya tetap tampak unik. Bumbungan kelihatan jadi semakin unik dengan adanya satu hingga dua tuwu zago, yaitu jendela di bagian atap sebagai ventilasi dan sumber cahaya bagi rumah. Tuwu zago ini terdapat di atap bagian depan dan belakang bumbungan.

Tiang Kayu dan Simbol Omo Hada

Setiap omo hada memiliki enam tiang utama yang menyangga seluruh bangunan. Empat tiang tampak di ruang tengah rumah, sedang dua tiang lagi tertutup oleh papan dinding kamar utama. Dua tiang di tengah rumah itu disebut simalambuo berupa kayu bulat yang menjulang dari dasar hingga ke puncak rumah. Dua tiang lagi adalah manaba berasal dari pohon berkayu keras dipahat empatsegi, demikian pula dua tiang yang berada di dalam kamar utama. Setiap tiang mempunyai lebar dan panjang tertentu satu dengan lainnya. “Semakin lebar jarak antara tiang simalambuo dengan tiang manaba maka semakin berpengaruhlah si pemilik rumah,” ungkap Ya’aro Zebua lagi.

Rumah-rumah adat di Nias juga tidak memiliki jendela. Sekelilingnya hanya diberi teralis kayu tanpa dinding sehingga setiap orang di luar rumah dapat mengetahui siapa yang berada di dalamnya. Menurut Zebua, desain ini menandakan orang Nias bersikap terbuka, jadi siapapun di desa dapat mengetahui acara-acara di dalam rumah, terutama yang berkaitan dengan adat dan masalah masyarakat setempat. Biasanya pemilik rumah bersama ketua adat duduk di bangku memanjang di atas lantai yang lebih tinggi—disebut sanuhe—sambil bersandar ke kayu-kayu teralis, sedangkan yang lainnya duduk di lantai lebih rendah atau disebut sanari. Setiap acara adat akan berlangsung di dalam rumah, terlebih dulu seisi kampung diundang dengan membunyikan faritia (gong) yang tergantung di tengah rumah. Faritia di rumah adat Nias Selatan dilengkapi oleh fondrahi, yaitu tambur besar sebagaimana terlihat di omo sebua—rumah besar untuk raja dan bangsawan—di Desa Bawomatoluo, Teluk Dalam.

Segi artistik juga menjadi perhatian dalam pembangunan omo hada. Banyak kayu-kayu berukir menghias interior dan eksterior rumah. Ini menandakan orang Nias mempunyai rasa seni tinggi.

Kayu Elastis Menahan Gempa

Mengapa omo hada tak rubuh saat gempa? Ya’aro Zebua mengatakan kayu-kayu yang digunakan untuk rumah mereka bersifat elastis. " Jadi saat gempa rumah pun 'main' [ikut bergerak] sesuai guncangan bumi.” Tetapi, diakuinya, gerakan-gerakan itu telah membuat posisi tiang-tiang rumah bergeser sehingga tampak miring. Selain itu, dia mengungkapkan, umumnya atap di puncak bumbungan mengalami kerusakan walaupun tak begitu berarti.

Rumah-rumah di Nias bagian utara, seperti Desa Tumori, umumnya disangga oleh balok-balok kayu berbentuk letter X yang disebut diwa. Diwa menahan lantai rumah di bagian kolong, selain ada pula siloto yang berupa kayu panjang yang menempel di bagian bawah papan lantai rumah tersebut. Siloto langsung menahan lantai rumah, dan merupakan bagian kayu yang paling elastis. Ada juga gohomo, yaitu kayu-kayu yang tegak lurus menopang dan memagari seluruh kolong rumah sehingga omo hada semakin kokoh sekaligus elastis. Gohomo berada di bagian terluar pada kolong rumah, sedangkan siloto dan diwa berada di bagian dalamnya.

Rumah Empatsegi dan Lettter V di Bawomatoluo

Kalau balok penyangga omo hada di kawasan Nias utara berbentuk letter X, maka di Nias Selatan berbentuk letter V. Bentuk itu tampak di rumah-rumah desa tradisional, seperti Bawomatoluo, Hilinawalu Mazingo, Hilinawalu Fao dan sebagainya. Rumah adat di sini pun tidak oval, melainkan berbentuk empatsegi mulai dari atap hingga keseluruhan bagian bangunan.

Bawomatoluo adalah desa tradisional berusia ratusan tahun. Desa ini paling lengkap menyimpan ornamen tradisional Nias Selatan, berada sekitar 8 kilometer dari Teluk Dalam. Setiap orang yang ingin memasuki desa mesti menaiki 91 anak tangga terbuat dari batu hasil pahatan para ahli Bawomatoluo.

Ada satu rumah paling besar di sini, yaitu omo sebua sebagai tempat bermukim raja atau kepala suku. Di halaman sebelah kiri rumah tersusun batu empatsegi setinggi dua meter dengan pijakan sekira 45 centimeter di bawahnya. Batu ini menjadi tempat para prajurit Bawomatoluo untuk memperlihatkan kemampuan lompat mereka—kini merupakan ikon pariwisata Nias: lompat batu. Lalu persis di halaman depan rumah terdapat batu-batu besar yang terpahat rapi untuk duduk raja beserta tetua adat atau tamu-tamu desa.

Selain di Bawomatoluo, setiap desa tradisional di Nias Selatan juga memiliki omo sebua. Namun, kini atap omo hada di desa-desa itu, termasuk Bawomatoluo, rata-rata sudah tidak asli lagi dari rumbia. Semua diganti dengan seng. Demikian pula atap omo sebua sudah menggunakan seng. Perubahahan ini, menurut Pikiran Nehe dari Dinas Pariwisata dan Kebudayaan, terjadi setelah dilakukan pemugaran. Soalnya, katanya, rumbia untuk atap omo hada mulai jarang diproduksi di Nias, padahal kebutuhannya sangat besar. Misalnya, omo sebua saja membutuhkan sekitar dua ribu lembar atap rumbia, belum lagi rumah-rumah lainnya. Namun, tambahnya, perubahan atap dengan seng tidak mengubah desain asli omo sebua. “Selain Bawomatoluo, ada dua desa lagi memiliki omo sebua yang tetap akan dipertahankan, yaitu di Desa Hilinawalu Mazingo dan Hilinawalu Fao,” ungkap Nehe. Ini untuk menjaga dan melestarikan kekayaan budaya Nias Selatan.

Ciri asli juga masih tampak dari pintu masuk omo sebua di Bawomatoluo. Setiap orang mesti masuk melalui pintu dari bagian bawah kolong rumah. Interior rumah pun masih terjaga, dimana dapur terdapat di ruangan tengah dan satu lagi di bagian belakang. “Posisi dapur di ruangan tengah menandakan bahwa omo sebua adalah milik semua rakyat desa ini,” kata Pikiran Nehe.

Ornamen Nias di Omo Sebua

Ornamen-ornamen yang melambangkan kekayaan budaya terpasang di dinding omo sebua, seperti tambur besar fondrahi, rangkaian puluhan tengkorak babi, peralatan perang khas Nias, dan aneka hiasan lainnya. Bangunan omo sebua yang lebih besar, berlantai tinggi, dan berada di tengah desa, membuat raja atau kepala suku dapat mengamati seluruh desa tanpa keluar dari rumah. Tetapi kalau dia ingin mengumpulkan rakyatnya maka cukup dengan memukul fondrahi.

Hikayat Mana’o, seniman yang bermukim di Bawomatoluo, mengemukakan banyak orang sudah mengunjungi omo sebua pada desa-desa tradisional di Nias dan Nias Selatan. Namun, menurutnya, setelah mengunjungi Bawomatoluo mereka mendapatkan ternyata omo sebua di sini paling unik menggambarkan kekayaan budaya Nias. “Ornamen omo sebua dan seluruh desa Bawomatoluo dianggap paling lengkap serta menarik,” katanya. Salah satu ornamen itu terlihat pada seni pahat batu yang juga unik di desa ini, mulai dari tangga masuk, lompat batu hingga aneka perkakas bebatuan di halaman omo sebua.

Dulu, menurut Mana’o, untuk membangun omo sebua saja ada tujuh tahap yang mesti dilampaui oleh leluhur mereka, mulai dari pembangunan fondasi hingga ke atap. “Setiap tahap biasanya diselesaikan dengan mengadakan upacara yang mengorbankan puluhan ekor babi,” ungkapnya. Maka sampai tahap terakhir ada ratusan ekor hewan itu dikorbankan untuk membangun satu omo sebua. “Semua tengkorak kepala babi itu dipajangkan di bagian dalam rumah untuk menunjukkan kebesaran omo sebua,” jelas Mana’o.

Saat ini balok-balok berletter V berukuran besar yang menyangga omo sebua mulai terlihat lapuk. Namun rumah yang kini dihuni oleh generasi kelima raja Bawomatoluo masih kokoh berdiri, padahal bangunan utamanya sejak dari fondasi, lantai dan rangka rumah hingga dinding-dinding sama sekali tak menggunakan paku. “Omo hada—termasuk omo sebua—memang merupakan bangunan knock down, tanpa paku,” kata Solistis Dachi, kepala Dinas Pariwisata dan Kebudayaan Nias Selatan. Ini membuatnya menjadi unik dan tahan dari guncangan gempa. Saking uniknya, dia mengatakan, ratusan tahun lalu penjajah Belanda pernah membawa satu omo sebua ke negerinya beserta satu keluarga orang Nias yang ahli untuk merancang bangunnya kembali di sana. “Sampai kini omo sebua itu masih ada di Kopenhagen, Denmark,” ungkapnya.

Adat Nias II

Adat Nias – About NIAS (NB : Hanya Bahasa Nias) (Kalau mau download semua E-Booknya, klik disini) Passwordnya : http://alvianhia.co.cc FANIKA ERA – ERA MBÖWÖ TE’ERAI BA MBULU NOHI SAFUSI Boto, 2 balaki + 2 siwalu Ina, 1 balaki + 1 siwalu Awe, 1 balaki + 1 siwalu Niwa, 1 balaki + 1 siwalu Talifusö, 1 balaki Banua, 1 balaki + 1 siwalu Sisambua tua,1 balaki Sisambua ama, 1 balaki Ira alawe / fo’omo ba niolembai nia, 1 balaki Famunu lahe gana’a, 1 balaki Fasumangeta (nirahugö) Niröi ba dalinga mba’o, 1 siwalu Nidudu ba zogowi -gowi 1 siwalu Famatörö zalawa,1 siwalu Sanemali föna, 1 siwalu Si’o moroi tou, 1 siwalu Fakhe toho, 1 siwalu Böli gama-gama 1 siwalu Lau salawada tamane no taerai mbulu nihi andre, hiza masofu’i heza nihetada bada’ö ba oidania dali fehedemi sa andrö ligu ba….   UWU MOROI KHÖ ZOBOTO 1.Famaola / fogaoni nuwu 1 balaki, ma 2 wa sazilo bawi 2.Hi eso banadu / fo’ömö ndraono ba waide – ide1 siwalu,ma sazilo bawi 3.Howu – howu nuwu….1 siwalu, ma sazilo bawi 4.Howu - howu nawo fao 10 sagama, 3 alisi mbawi, ma sarigi firo 5.Tefe – tefe idano… Tambali ziwalu, ma 5 firo 6.Diwo nuwu ba walöwa Sageu auri, sageu mate,ba inono waha mbawi, ononota waha mbawi tambali siwalu, asio waha mbawi tambali siwalu ma 5 firo,boha mbawi ma bazinata mbawa 7.Tefe – tefe idano ba zatua nono nihalö.. 3firo…… Aya nuwu...1 balaki, ma 2 ziwalu, ma 2 wa 6 ngaso’e ulitö, ma 2 wa 20 rufia firö, 1 siwalu, ma 1 wa sazilo mbawi, ma 6 ngaso’e ulitö, 10 rufia firö Hao – hao tanöbö’ö... 1.Tawi – tawi nayanuwu 1 siwalu, sazilo mbawi 10 rufia firö. 2.Löwö-löwö naya nuwu 2 alisi, 3/5 firö 3.Howu–howu nuwu Tambali siwalu, 5 firö. 4.Hoho nawö fao = 2 alisi, 3/5 firö. 5.Tefe – tefe idanö = 2 alisi, 3/5 ma 3/3 ½ rufia firö.   FANGOMBAKHA TALINGAMBAWI SOWATÖ Meno sa’ae faböbö wa’iwasa no göi fakhai wa’atalifusöta, no göi mangoroi ndra aga ya’aga salawa zowatö, wano göi mi’ohe mbawi sumange mbulu golayama, ba da uhalö mbörö zoduma – duma ba da’ube’e mbörö zomaedo – maedo “Hulö lafailo nue böna zotöra” nata balugu luo mewöna, raya ba mboto mazingö, khö gözö sanema böwö, sisiwa ndrohu niha göwa – göwa, tebai isawö ono matua sabölö töla, tebai isaöwö ono alawe sanau talinga. Lamane aboto tebagi dua isöbi sitou göfa badalu nasi, lamane aboto zui amagu salawa dome isöbi nasa nomo sifelendrua ngaröfa, aboto nasa isöbi nora sisiwa bosi, yahaloi yahalokha khönia meno aekhu badanga nono matua silösökhi fombaya– mbaya, oi la’amualaigö ba dome sikoli, oi labe’e niasa doho, oi labe’e niasa mbalatu, oi labe’e fanou zagö, oi labe’e famöbö zondro. Atö wöi dania wute – wute dalinga, andrö wöi dania aya khömi waebolo dödö. Andrö ligu ba’andrö da’ö. TOME Tamane amagu salawa zowatö. Baduhu ia wano ö’zuno – zuno, mbawi niohe numönö solemba ba döla nora, ba dagöi uhalö börö zoduma – duma ba ube mbörö zomaedo – maedo “ Zihulö eu sambö ngalito zihulö ue sitöra lalu’a ” mela’anau’ö gosali lamane hewisa ine da’önö mesamuza ngaluo badete holi ana’a, nosa awai atoru raya khö gözö sanema böwö raya ba mazingö ue sambö ba ngalito ue sitöra balalu’a, no aekhu ba mba’a sörömi 1 . Fondrakö ba Gomo sihaya – haya lamane siwa mbosi nono zalawa helanö, siwa mbosi nono zalawa hadi, siwa nga’eu gamatela mbawai, walu – fitu gamatela mbawi, löfakhai danömö zisökhi löfakhai danömö zi’öna – o’na 2. Lafa’ese……………… 3. Safuria dania meno laheta ira ba Mbogalit siyöu ba mbanua ö Zaombö, andrö lalau mondrakö ba Mbonio Ni’Owulu – wulu yaia da’ö Mado ZEBUA, MadoTELAUMBANUA Mado HAREFA, ba da’ö fahöli ira lamane Höli le Höli siwa atö mbosi non zalawa helanö, siwa atö mbosi nono zalawa hadi, siwa lö amatela mbawi, walu – fitu mbosi nono zalawa helanö walu – fitu lö amatela mbawi, so’i zilö tola lö’ö yaia siai HOHO MBONGI tandrawa waiki – iki ba wa’afandarada ma’ökhö. Oi dali ami salawada, namisuagö mbulu lehu sisagörö, ha limi mafondro – ndrongo Andrö ligu bandrö daö. TOME Tamane salawada ba zowatö, yaia ni elegömö lamane löfatimba ba dödöma lömasuagö mbulu geu sisagörö meno talau golu wahasara dodo, so’i maifu zinofuma hadia ba salawada lömisasakö ndra aga ba mbalö ndrasa, ba mbalö zima’ö-ma’ökhö. Andrö ligu ba andrö da’ö. SOWATÖ Tafatohu maifutö salawa dome, ba dauhalö börö zoduma – duma ba daube’e mbörö zomaedo maedo, meno awai nowo lasara sitou badelau lahusa, nogöi manabina ndronga nia, andrö iwa’ö khö wo’omo nia Ae lö olohi ndra ugö woloyo lasara ! ba hewisa dania natumbu nono da andre moroi furiu, imane lasara börö dania wafa faböi dania tokea – tokea. Da’e salawa dome amaedola wamörö fafa, faböi dania toke – tokea numönö andre solemba ba döla nora, naso lala wangai baginötö nia, siso fönada. Andrö ligu ba andrö da’ö. SOWATÖ : Haogö wanguhugö sangetu olola He…..!!!!   HENDRI – HENDRI AFO SOWATÖ Bahasa leu – leu dawuo sini, Moroi badanga zowatö, Bahangosi-ngosi dawou lano, Banalö khöu fa’abua gölö Batema ia basö-basö dodo TOME Badatatema nafo Moroi badanga zowatö Badata tema nifidi nihao nia’azökhi Börö zangehowu öri SOWATÖ Andrö sibai walö sumange andrö sibai lö afomi Bohou siaikö fönami noafatö dalu madulai noaetu dalu gasi-gasi mbara atö dawuo sini furi zatua zisagötö mondröi TOME Öwa’ö wa’ö walö sumange Balugu yomo bazowatö Ba’ö wa’ö-wa’ö walö böwö Madema-dema bamahalö Nafoma sobulurai wa’ausö SOWATÖ Öwaö-waö waso zumange Öwaö-waö waso mböwö Nomoroi khöu faoböwö No’öbe zilö muandrö Faböi aila mbambatömö Bazifasui banua mbö’ö TOME Andrö sibai waso zumange Yomo ba mbanua bazowatö Andrö sibai waso mböwö nomi haya mitanögö mbara ata dawuo lane afo niwau talifusö SOWATÖ Andrö sibai walö sumange andrö sibai walö böwö bohou siaikö fönami meno tebua no ahani nayama bola afasi TOME Andrö sibai waso zumange andrö sibai waso mböwö dörö-dörö badanga mö naya zatua ziumögö SOWATÖ Andrö sibai walö sumange andrö sibai lö afomi bohou siai me ahani mbawaulu dalinga mbatö TOME Andrö sibai waso zumange andrö sibai waso mböwö meso zehao sananögö mbara ata dawuo lano yomo andre bazowatö SOWATÖ Andrö sibai walö sumange andrö sibai walö afomi metenga haturia khömi meno aleu raya wösi anöita dawuo sini bami bologö dödömi melöhadöi sumangemi TOME Andrö sibai waso zumange Andrö sibai waso mböwö meso zehao sananögö mbara ata dawuo lano hulö-hulö dema-dema nafakhamö nafalukha SOWATÖ Andrö sibai walö sumange andrö sibai walö afomi metenga haturia khömi wano aruru atofi danö sanaha gosali tanö naha mböröwösi nofao ngenge dawuo sini bami bologö dödömi melö hadöi sumange mi furi zatua tendroma li TOME Ae bano mananö dawuo sini hiza föna bazowatö nomananö dawuo lara irugi nasi dadaunga irugi luo mbara’ata ösi mbelu ösi mbola bazowatö bazonuza   HENDI2x BA WAME’E / WANEMA TAHÖ SOWATÖ Andrö sibai walö sumange yomo ba mbanua bazowatö andrö sibai walöböwö Nobohou memofanö mbawaulu daling mbatö TOME Falö’ö lö’ö zowanua falö’ö lö’ö zowatö anönö tou mbatö lö lala gahe zanörö turiami höngöhöngö furi zatua zisagötö SOWATÖ Namo sa meföna yomo mbanu bazowatö bahatö huhuo sifadölö isawö manuö faföfö TOME Alöta molö zusua yomo mbanua ba zowatö bahedöfi zimatu lökhö lö ogo’ö lö mamalö SOWATÖ Teowai guaza bateowai böhö baha ono-on o gaotalö tandrawa wokökö-kökö bambanua talifusö irugi zitenga bö’ö TOME Andrö sibai magamö-gamö ya’aga moroitou banua dome n oteturia tefaholi wa siwa nga’ötö dua mi löirai afeto li banumönö simöi khömi SOWATÖ Homombo löu ana’a homombo löu firö ilili-lili mazingö I’olembai duho tawö silage yawa ba mbalö ihagaini tou mbatö nomöi nönö wa’ausuö nomo niwau talifusö TOME Ono geu numana moroi tou mbanua dome ba ono geu ko’o bamöiga matendro’ö raya bageu falas danö lumöma na’ilau lökhö SOWATÖ Hana wa’ö lili-lili mbörö waono zalawa wa öfasui mbörö lali gafoa bazanaere hili zamenu nailau angi TOME Andrö sibai magamö-gamö ya’aga moroi tou mbanua dome noteturia tefao höli gafoa bagalo’oa hili mafohu mbulu ladari mesökhi aya gosali tendroma zalawa hadi   HENDRI – HENDRI BA WAME’E / FANEMA’Ö MBAWI MBÖWÖ SOWATÖ : 1. Ae ba böisamini – mini ono matua ba zowatö, ba böi samirara ba hiza moroi tou dome, momöi mame’e sumange sizai hili ndrawa Ace 2. Ae ba böi samini – mini, ono matua bazowatö, ba böi ua mirara – rara notohare mbawi mböwö sageu ya’ai kindrö – kindrö, bawi sifalali ifö, tokhai nifö ba mbagolö, no möi saita ba zowaötö, ba ae tuturu umönö hezo ziya’a ba da’ö, me dua nofagölö – gölö, ba ya’ahowu sa’atö, meturiau höngö – höngö, ba zilazi banua bö’ö 3. Ae oya siai numönö föna, ba awena numönda, zi hulö luo metohare, zamohohou samolala, zamohohou era – era zamaoso yawa yaita, ba mbalö duhe si döfa, ba mbalö ndrao ni’ehala, furi zatua tendromali 4. Oya si’ai numönö föna, ba awena numönöda, zolohe lauru ana’a, fanu’a gömö nia böwö, falö humede mbabatö, falö moli dalifusö 5. Namö sa meföna mbanua andre ba zowatö, hiza irugi ma’ökhö hatö hohou si fadölö, isawö manu faföfö me tohare’ö umönö. 6. Ae hadia ziugu – ugu, hadia zirara – rara, ae ba’umönöda I’da’ö, möi ia wame bawi böwö, sumange zitenga bö’ö ba zowatö ba zahadi TOME 1 . Hiza ba notohare dome, ae badalu newali, mo möi mame ono mbawi, bawi sihulö zandrari, anuzu dödö zamaigi, bahatö dali sa ami bana ebolo dödö mi, melö hadöi sumange mi, ba turiau höngö – höngö ba zilazi mbanua bö’ö 2 . Ae andrö sibai magamö – gamö, andrö sibai ma’ondrasi, meso bazinga nomo mi gumbu nidanö sörömi, basö – basö dödö zimöi, owifa dome sikoli 3 . Ae oya si’ai numönö föna, umönö simöi molemba, bahada’a numönö mö zimöi mame bawi mböwö, bawi zihulö zandrari zaila wamaigi zowatö, anuzu dödö dalifusö, bahatö dali sa’ami bana’ebolo dödö mi 4 . Ae hiza ono geu Manawa danö, oida numönö solemba, andrö wamöi mulumö’ö, raya balaligeu böwö, raya ba mboto mazingö, lumöma na’ilau angi, lumöma naso nemali 5 . Ae andrö si’ai alawa luo, andrö tedou wa’abongi no matöröi wo ewali ba wamalali ana’a, balösame nifalali, ana’a sisambua uli, andrö walö sumange mi 6 . Ae ue sisambua bu’u – bu’u umönö simöi molemba, andrö wamöiga wa maböbö, ba gu’ö samasui tanö 7. Ae hulö humombo luo ana’a, hulö humombo löu firö, mö’ia sa mu olembai mbua nohi siotu bagahe 8. Hulö alua nowo hagori, hulö alua nowo mali, bahadia si’ai yawa nösi hawo’a – wo’a zi’öli, ba mibologö dödö mi melö hadöi sumange mi 9. Oya si’ai mbanua matörö, oya mbanua ma ondrasi, ba awena mbanua andre, zilö tebulö afore, zilö tebua lauru fakhe 10 . Ae andrö sibai magamö – gamö, andrö sibai ma’olembai gawöni sebolo lali, lumöma naso nemali, lumöma na ilau angi