Konferensi Linguistik Tahunan Atma Jaya 14

LINGUISTIC ANALYSIS ON THE NAMES OF NIAS ANCESTORS

Ingatan Gulö
STBA Teknokrat
atan@teknokrat.ac.id

ABSTRACT
This is a cultural-linguistic analysis on the names of Nias ancestors. Anthroponomastics on Nias ancient
proper names contains some worthy cultural accounts about the tribe. Looking at most of Nias names
nowadays triggers a question as to why are the names so ‘funny’ or amusing to other people with Indonesian
linguistic background. Such a question was the reason that motivated the present researcher to conduct a
research on this notion. The purpose was to obtain an insight on the thoughts as well as cultural and
philosophical values held by Nias people in the past and encompassed in how they named their descendants.
In order to get the data, senior villagers were interviewed by the researcher. The data gathered were
classified according to the meanings and messages contained in those meanings. After analysing the data, it
was revealed that it is not only the present-day Nias people who have such linguistically amusing names but
also the generations who lived before them. The research shows that the names vary in meanings and aspects
of life. What makes it interesting is that not only the names are semantically amusing but they also tell
important cultural values held by those ancestors living in the past. Written in Li Niha or Nias language, there
were names in imperative forms, names related to dowry, names expressing hope, and names describing what
the parents felt about daily lives. Some of the people were even named after animals' names and their body
parts. Among other negative meanings, those ancestors were also named after waste materials and using
linguistic items expressing indignity.
Keyword: anthroponomastics, culture, Li Niha, Nias, proper name

INTRODUCTION
To Indonesian speakers, the name of the present researcher sounds ‘funny’ or amusing. Taking a look at the
list of his Facebook friends would provide more of such amusing examples in Indonesian. A step back to the
previous generation, such characteristics also appear but most of the names are in Nias language or Li Niha.
Those names carry positive meanings and purposes.
These facts led the present researcher to questions related to the names of the people back to the third
generation and those coming before them. In addition to digging out what the names looked like linguistically,
exploring cultural and philosophical values they held have also underlined the objectives of conducting this
research.
This study focused on a branch of onomastics, that is anthroponomastics, which deals with names of
people. Studies on onomastics or proper names have developed quite far recently; starting from the meanings
they carry, how they relate to their referents, their morphological and syntactic aspects, to the issues of
computerizing them for modern usages in information technology (Obeng, 1998; Monroy, 1999; Jamil, 2010;
Inokuma, 2011; Ewie, 2014; Islam and Das, 2014). Previous studies on anthroponomastics also vary on
purposes and findings. This study thus contributes the notion of Nias ancestors’ proper names to those
available pieces of work on onomastics.

THEORY AND METHOD

Apart from the long debate between Fregean and Kripkean views on onomastics (Monroy, 1999; Maier, 2007),
this research places its ground mostly on the direct reference theory, without any intention to completely deny
the possibility of names carrying certain characteristcs that describe them. Recanati’s effort to reconcile the
two theories (Monroy, 1999) is thus taken into account so strongly but with emphasis, for this preliminary
study, on one of his two-mode representation namely the linguistic mode.
The data were collected by interviewing five senior villagers from the middle part of Nias island in
2014. Thus, the result does not represent those from northern and southern parts of the island. Those chosen
were considered knowledgeable about history and local wisdom by the other villagers. These respondents
were separately asked names of Nias ancestors that they had ever met or heard from their parents. The
researcher also asked other questions related to meanings of and reasons for giving those names. While the
interview was in progress, the researcher took notes on important information obtained from the respondents.
From one hundred nineteen data collected, one hundred were processed. The rest were miscellaneous.
The chosen data were sorted and examined one by one in order to be able to clasify them into groups. The

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classification was not made according to certain theory or existing methods of grouping names but according
to semantic characteristics they had. The clusters and data were then analysed in reference to the theory used
to draw conclusion.

DATA AND DISCUSSION

The data are presented based on the highest level of occurence to the least ones. Most of those provided in this
article are only representations of the data processed. They were numbered continuously in order a datum can
be referred by a precise number.
Names in Imperative Forms
Twenty five percent of the proper names analyzed are in imperative forms. Examples are given below. Seen
from the translations, these names are giving orders to their bearers.
No. Nias Name Literal Meaning Idiomatic Translation
1 Atulö’ö Adjust Make it right
2 Fagohi Run -
3 Lulugö Push -
4 Sofumbörö Ask reason Ask what is the starting point/reason
5 Tahali Hold words Don’t say a word
6 Tohusökhi Continue good Continue to be good
These names employ either verbs alone (number 1 through 3) or with nouns (number 4 through 6)
functioning as the objects of the verbs. When they are in the latter form, however, the two words are combined
as one. Philosophically, such names express the ‘instruction’ of the parents to be followed by the children.
Names Related to Dowry
The commanding tone discussed above is also found in data 11 and 12 in the following group. However, they
were put under this point as the word böŵö ‘dowry’ at the end of each name drew the attention of the present
researcher to separate them. There are 20 names found with this characteristics. That makes it 20% of the
whole data analyzed.
No. Nias Name Literal Meaning Idiomatic Translation
7 Fukamböŵö Dowry net Trap of dowry
8 Hinomböŵö Season of dowry Era of dowry
9 Naeremböŵö Slope of dowry -
10 Rucumböŵö Dowry peak The highest level of dowry
11 Sekhemböŵö Ask dowry Make bargain on dowry
12 Tehemböŵö Accept dowry Agree on the dowry
The presence of the word böŵö in these names really tells something about the culture in Nias. Dowry
given by the bridegroom’s family to the bride’s family is a very striking feature of Nias culture. It is not
impossible for the bride’s family to ask fifty million rupiahs as böŵö in order to agree on conducting the
wedding and thus be families. This amount of money can be made less or more. As made explicit by datum 11,
the dowry can be bargained. This is usually done by the spokesman of the groom’s family.
To many Nias people, especially those who are still philosophically bound to this cultural system,
getting married is a big burden. This can be seen from data number 7 and 9 that consider böŵö as a trap and
slope.
Hope or Prayer of the Parents
Similarly to names in imperative forms, the names in this group describe the hope of the parents. These proper
names, however, are not wrapped in ‘commands’ but in statements.
No. Nias Name Literal Meaning Idiomatic Translation
13 Fanohu Continuity The one that continues
14 Roudödö Motivation of the heart The one that encourages
15 Sarali One word To have agreement on something
15 Sarotödö Whose heart is firm The one with faith
17 Sodania There will be -
18 Tali’aculö Should be right -
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Fifteen names show this characteristic. That represents 15% of the data analyzed. As they bear the
prayers of the parents, they are all in positive tones. Nowadays, it is still possible to find Nias names like these
both in Li Niha and in Bahasa.
Circumstancial Names
Previous research findings on anthroponomastics indicate the fact that names in other countries or certain
tribes were also made based on what happened during pregnancy or birth process (Olenyo, 2011; Okyere,
2015).
No. Nias Name Literal Meaning Idiomatic Translation
19 Huŵalö’ö No grey hair Without any grey hair
20 Kefelö’ö No money Having no money
21 Löbörö No reason (Also: no financial capital)
22 Marase Tired Exhausted
23 Rimilö’ö No money (Rimi refers to money or a coin)
24 Taligölö Depend on power/energy Depend on ability
Twelve percent of the data processed when conducting this research portrays this occurence of giving
names based on circumstance. Data 20 and 23, for example, refer to bad economical condition of the parents
when the children were born. Number 22 explains how the parents lived their daily lives. This indicates
defenselessness of the parents and generally shows how they felt about the situation they were in at that time.
Animal’s Names
The names presented in this group and the rest are quite shocking as people might think it is not appropriate to
have names like these. The names are in negative senses but vary in levels.
No. Nias Name Literal Meaning Idiomatic Translation
25 Kalaosi Mouse deer The one named mouse deer
26 Kanago Antelope The one named antelope
27 Kanasu Dog The one named dog
28 Ka’ulö Snake The one named snake
29 Talaho Frog -
30 Teatea Cockroach -
Although the linguistic items in 25 and 26 refer to animals, for instance, they seem neutral when
compared to the others like in 29 and 30. According to the respondents interviewed, these names came about
because of three possible reasons. First, it could be because the parents loved or admired animals like deers
and antelopes. Second, it could be because they hated certain animals like in the case of snake or cockroach.
Third, it could be because they saw or met these animals during pregnancy. The second and the third
possibilities really have something to do with circumstancial names but they were put in a different group as
the names with this characteristic showed up quite often.
Animal’s Body Parts
Still in relation to the previous point, Nias ancestors were also named after animal’s body parts. There are 7
proper names found. This represents 7% of the whole data.
No. Nias Name Literal Meaning Idiomatic Translation
31 Ahemanu Chicken’s foot -
32 Atemanu Chicken’s liver -
33 I’ode’u Rat’s tail -
34 I’omao Cat’s tail -
35 Kahekahe Foot Unimportant parts of the foot
36 Sa’azökha Wild boar’s nail The nail of a wild boar
Seen from the translations, the names cover different body parts of the animals like the outer ones (foot
or tail), the inside body part, useful part like the nail, and unimportant ones. Combined with the previous
group, 15% of the proper names is related to animals.
Expression of Indignity
There are only five names grouped into this characteristic, four of which are presented below. The first three
are not as offensive as the last one.
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No. Nias Name Literal Meaning Idiomatic Translation
37 Löbadödö Not in the heart No one cares
38 Lösangila No one knows -
39 Silöguna With no function The one who is worthless
40 Toudai Under shit Beneath feces
No information was obtained as to why such a name in 40 was given. One thing assured by the
informasion source is that these were real names, not nick names nor epithets.
Reflection of Feelings
Names put under this point are those representing the feelings of the name givers. Seen from the last part of
the names, this naming practice has something to do with the ‘heart’ of the parent or the one who gave the
name.
No. Nias Name Literal Meaning Idiomatic Translation
41 Lazidödö Heart’s squeezer One that makes life bitter
42 Söndrudödö Heart’s sorrow One that puts (others) in misery
43 Susadödö Heart is bothersome Being woeful
44 Uzudödö Heart’s enemy Enemy of the heart
The ones presented are the only data found related to this reflection of feelings. One might find it
possible to put them in one of the other groups but the meanings and philosophical values they bear will stay
the same.
Waste Materials
This last group of the proper names also carry negative senses as they refer to things that are thrown away
because they are no longer needed. These four are all the data found with similar characteristics.
No. Nias Name Literal Meaning Idiomatic Translation
45 Lölönafo Waste of chewed betel -
46 Sasao Rubbish -
47 Taide’u Rat’s feces -
48 Uliŵino The peel of areca nut -
Afo or betel is an important part of Nias culture. Even to the present days the adults, especially, chew
betels and mineral lime wrapped in betel leaves with other ingredients such as areca nut and gambier as a
stimulant masticatory. After being chewed, what left is the waste called lölönafo in the language. Although all
those names refer to unwanted things, those in 46 and 47 are the worst in nature.

CONCLUSION
Apart from the fact that circumstancial names and some other kinds of names explained above are commonly
found in other languages, there are unusual practices related to name giving among Nias ancestors. Some of
them, such as those proper names with extremely negative senses, should be examined in more details in order
to have comprehensive understanding on the reasons for giving or having such names. The data found the
most, however, really portrays Nias cultural and philosophical values held by those ancestors.

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Note:
The names are written in this article according to the newest Nias dictionary and the elaboration on the writing
issue of Nias (Lase, 2011; Gulö, 2014).

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KOLITA 14
Konferensi Linguistik Tahunan Atma Jaya Keempat Belas
Koordinator: Yanti, Ph. D.
ISBN: 978-602-8474-36-8
Pusat Kajian Bahasa dan Budaya Universitas Katolik Indonesia Atma Jaya
Jakarta
2016
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