Hombo Batu (Fahombo)

Definition, social function, and structure

Narrative nonfiction is a story based on real events ([A] indicator 6.7.1). The student guide says it presents a story or events from facts, experience, tradition, or real information ([S] 40). In this unit the topic is the stone-jumping tradition of Nias.

Its social function here is to inform readers about that tradition: the background, the practice, and the cultural values. Historical and cultural information should come from a source you can account for ([S] 40). The teacher guide asks the teacher to explain the definition, social function, generic structure, and language features before students read ([G] 52).

Indicator 6.7.2 names the nonfiction structure as orientation, event sequence, and reorientation. The practice chart in the textbook still prints orientation, complication, sequence of events, and resolution, and it still says “the story about Laowomaru” ([A] 41–42). Both templates stay available (Q2).

Language features

The guide asks the teacher to explain ciri kebahasaan, but the four source books do not list grammar items such as a tense table. This page only names what the sources themselves name.

Narrative texts use direct speech, or dialogue. The Laowomaru reflection asks whether you know the impact of a dialog or direct speech in a story ([A] 34). In the legend, speech shows the ritual rule, Haria’s request, and the secret of the nine hairs.

The reading texts tell events as something that already happened. Time phrases in the Buku Ajar include “Long ago”, “One day”, “Later in life”, and “Today”. A fuller grammar list still needs the partner’s materials.

Reading text

Long ago, in the villages of South Nias, young men were expected to develop courage, strength, and physical skills to protect their communities. Conflicts sometimes occurred between villages, and some villages were surrounded by stone walls. To prepare, young men practised jumping over obstacles that resembled those walls. This practice became Hombo Batu, also called Fahombo, which means stone jumping.

The tradition is especially well known in South Nias, including Bawömataluo Village. Young men show their strength, agility, courage, and ability to jump a tall stone. The stone is approximately two metres high, though the size can vary. The jump needs practice, strength, coordination, and technique. The jumper must pass over the stone without touching it. If the stone is touched, the attempt is unsuccessful.

In the past, a successful jump was associated with physical maturity and with the ability to defend one’s village. It also brought pride to the jumper, his family, and the community. Boys practised from an early age.

Over time, the role of Fahombo changed. Today the tradition is preserved as Nias cultural heritage and is performed for visitors at cultural events. People can learn about the history, courage, and skills of the Nias people. Bawömataluo Village, in South Nias Regency, North Sumatra, is one place where the tradition remains well known. The village is also known for its traditional houses and distinctive cultural heritage.

The stone-jumping tradition reminds us of courage, discipline, perseverance, and respect for cultural heritage. By preserving Fahombo, the people of Nias introduce their tradition to younger generations and to visitors.

Comprehension questions

These questions are printed after the text in the Buku Ajar ([A] 40). Answer them from the reading, not from memory alone.

1. Where is the stone-jumping tradition of Fahombo especially well known? 2. Why did young men in Nias practice jumping over stone walls in the past? 3. How high is the stone structure that young men have to jump over? 4. What skills are needed to successfully jump over the stone structure? 5. What moral values can we learn from the Fahombo tradition?