{ "type": "FeatureCollection", "features": [ { "type": "Feature", "id": 14609, "geometry": { "type": "Point", "coordinates": [ 126.4535611, -8.46246944 ] }, "properties": { "entryId": 14609, "label": "Ai-Akadiru - ko'a tua", "Naran": "Ai-Akadiru - ko'a tua", "Imagen": "https://timor.essolutions.com.au/getimage?AID=23381&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Foto ai-akadiru (“kakala” ho lian Fataluku) sira-ne’e hasai iha munisípiu Lautem iha tinan 2015. \n__________________\n\nThese photos of lontar palms (“kakala” in Fataluku language) were taken in the municipality of Lautem in 2015.\n" } }, { "type": "Feature", "id": 14346, "geometry": { "type": "Point", "coordinates": [ 126.3870889, -8.60085278 ] }, "properties": { "entryId": 14346, "label": "Ai-han lulik iha seremonia sau batar", "Naran": "Ai-han lulik iha seremonia sau batar", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22421&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Na'an karau, batar no bua malus. Prepara hodi fó han ba bei'ala sira durante serimónia sau batar iha Foho Liurai, Babulo. Sau Batar ho lian Naueti dehan 'Nasi ekarae'. \n__________\nBuffalo meat, corn, Areca nut and betel leaves. These items have been prepared as offerings to the ancestors in the course of a corn harvest ceremony on Liurai Mountain, Babulo. The word for corn harvest in Naueti language is \"nasi ekarae.\"" } }, { "type": "Feature", "id": 14800, "geometry": { "type": "Point", "coordinates": [ 126.3318778, -8.48813333 ] }, "properties": { "entryId": 14800, "label": "Ai-han tradisionál iha Fadabloku, Remexio hamutuk ho RAEBIA", "Naran": "Ai-han tradisionál iha Fadabloku, Remexio hamutuk ho RAEBIA", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24327&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Fonte sira: RAEBIA, David Webster, CAVR\n\nAldeia Fadabloko uluk sai sentru importante ida ba rezisténsia hasoru invazaun Indonéziu iha tinan 1970-an. Momentu ne’ebá operasaun militár sira rezulta períodu hamlaha naruk. Funu no hamlaha provoka ema na’in rihun atus ida resin mate iha nasaun ida ne’ebé antes ne’e iha populasaun ema na’in 680.000 de’it.\n\nTuir Komisaun ba Akollimentu, Verdade no Rekonsiliasaun (CAVR), pelumenus ema na’in 84.200 mate hanesan konsekuénsia husi hamlaha iha tinan dahuluk okupasaun Indonézia nian. Husi tinan 1975 to’o 1978, aldeia Fadabloko, Remexio, mak lokaliza iha sentru zona hamlaha nian. Hamlaha ne’e akontese hanesan konsekuénsia diretu husi bombardeamentu sira, destruisaun to’os no dezlokasaun obrigatóriu ne’ebé povu sira hasoru. Enkuantu militár Indonéziu sira konsolida sira-nia kontrole iha territóriu tomak, hamlaha sai aat liután tanba militár Indonéziu bandu ema atu halo to’os iha sira-nia rai no autoridade sira la fó hahán ba populasaun lokál. Sira mós la autoriza organizasaun umanitáriu internasionál sira atu fornese hahán ba populasaun ne’ebé hamlaha tebes. Diplomata kanadianu ida ne’ebé halo vizita ba Remexio iha tinan 1978 bolu hahalok ne’e husi autoridade militár hanesan “polítika lakohi fó hahán” Iha loron ida ema entre na’in 10 no 15 mate tanba hamlaha, moras tee-been, tee-ran no TBC iha momentu ne’ebá. Konsekuénsia tempu naruk husi tempu hamlaha ne’e kontinua to’o agora iha dezafiu hahán lokál sira. \n\nOrganizasaun lokál sira hanesan RAEBIA servisu hamutuk ho komunidade sira hodi prezerva koñesimentu kona-ba ai-han “fuik” sira (porezemplu hanesan kumbili no koto ne’ebé moris iha ai-laran) ne’ebé besik atu lakon foin daudauk ne’e. RAEBIA ajuda komunidade sira atu halo dokumentasaun kona-ba ai-horis sira ne’ebé kuda no la kuda, hamoris filafali matenek tradisionál no hasa’e biodiversidade ba ai-horis sira ne’ebé kuda iha to’os. \n_____________________________________________ \n\nThe village of Fadabloko was the centre of Timorese resistance to the Indonesian invasion in the early 1970s. At the time, those military operations led to an enormous famine. War and famine cost more than 100,000 lives in a country that previously had a population of only 680,000. According to the Commission for Reception, Truth and Reconciliation a minimum of 84,200 people died as a result of famine during the early years of the occupation. From 1975 to 1978 the village of Fadabloko, Remexio, was at the heart of the famine zone. Famine was the direct result of heavy bombardment, destruction of crops and forcible displacement of the population. As the Indonesian military consolidated their control over the territory, famine grew worse because people were barred from farming in traditional locations and the authorities failed to provide food to the local population, denying requests from international aid organisations to provide food to those who were starving. One Canadian diplomat, visiting Remexio in 1978, called this a “food denial policy” on the part of the Indonesian army. Some 10 to 15 people died daily from starvation and diarrhea, dysentery and tuberculosis at this time. The long-term effects of that famine linger in today’s local food challenges. Local organisations such as RAEBIA are working with communities to safeguard knowledge of “wild crops” — plants such as yams and beans that grow in forested areas – much of which has been lost in recent years. RAEBIA is assisting the community to catalogue cultivated and uncultivated crops, reviving traditional knowledge and boosting the low biodiversity of many farmed crops.\n\nhttps://www.facebook.com/raebiatl/\n\n" } }, { "type": "Feature", "id": 14608, "geometry": { "type": "Point", "coordinates": [ 126.3415472, -8.61249167 ] }, "properties": { "entryId": 14608, "label": "Ai-Tua Metan - ko'a tua", "Naran": "Ai-Tua Metan - ko'a tua", "Imagen": "https://timor.essolutions.com.au/getimage?AID=23380&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Foto tua-metan (“tua-ma’arau” iha lian Fataluku) sira-ne’e hasai iha komunidade Fataluku nian iha munisípiu Lautem hodi hatudu prosesu ko’a no tein Tua-Metan hanesan fonte ai-been midar no tua-metan lokál ne’ebé kontribui ho forma oioin ba vida sosiál, rendimentu tuir tempu/estasaun no prátika kulturál sira. Haree dokumentu: “Te’in tua-metan hodi apoia vida moris iha Timor-Leste.”\n\nThese photos of black sugar palms (“tua-ma’arau” in Fataluku language) were taken in the Fataluku-speaking communities of Lautem municipality with a view to highlighting the process of tapping and distilling of the local “tua-metan” sugar palms which contribute in a variety of ways to the social life, seasonal income and traditional cultural practices of the people. See associated paper: “Distilling Fataluku Livelihoods.”" } }, { "type": "Feature", "id": 14607, "geometry": { "type": "Point", "coordinates": [ 126.3879056, -8.60009722 ] }, "properties": { "entryId": 14607, "label": "Ai-Tua Metan - tein", "Naran": "Ai-Tua Metan - tein", "Imagen": "https://timor.essolutions.com.au/getimage?AID=23379&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Foto tua-metan (“tua-ma’arau” iha lian Fataluku) sira-ne’e hasai iha komunidade Fataluku nian iha munisípiu Lautem hodi hatudu prosesu ko’a no tein Tua-Metan hanesan fonte ai-been midar no tua-metan lokál ne’ebé kontribui ho forma oioin ba vida sosiál, rendimentu tuir tempu/estasaun no prátika kulturál sira. Haree dokumentu: “Te’in tua-metan hodi apoia vida moris iha Timor-Leste.”\n\nThese photos of black sugar palms (“tua-ma’arau” in Fataluku language) were taken in the Fataluku-speaking communities of Lautem municipality with a view to highlighting the process of tapping and distilling of the local “tua-metan” sugar palms which contribute in a variety of ways to the social life, seasonal income and traditional cultural practices of the people. See associated paper: “Distilling Fataluku Livelihoods.”" } }, { "type": "Feature", "id": 14885, "geometry": { "type": "Point", "coordinates": [ 125.257762, -9.296156 ] }, "properties": { "entryId": 14885, "label": "Akar", "Naran": "Akar", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24499&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Hahán sai hanesan nesesidade primária ba ita ema no mós kriatura seluk iha mundu ne’e. Dala ruma hahán iha ba ita atu han no mós dala ruma susar atu hetan hahán ruma atu han iha loron ida nia laran. Uluk iha tempu ita-nia bei'ala sira nian bainhira batar ka foos laiha ou tempu hamlaha, akar hanesan ai-han ida ne’ebé mak bei'ala sira uza hodi han. Akar ne’e hanesan hahán tradisionál husi komunidade Suai, Covalima no hanesan mós ai-han orijen Timor nian ne'ebé mak eziste dezde tempu bei'ala sira nian to’o agora.\r\nProsesu prepara akar ne’e naruk tebetebes no kolen maka foin bele hetan akar ida ne'ebé ho sabór no midar. Etapa dahuluk nian ita sei ba taa akar huun ne’ebé mak isin nakonu ona, depois dé ida ne’e akar refere ita sei taa halo ki'ik no habai to’o maran. Bainhira maran ona sei fai uza nesun to’o uut didi'ak, depois dé fai ita sei kode/pineira fali hodi hetan akar nia uut, tuir mai ita sei lele fali (hoban akar uut iha bee durante kalan ida hodi hetan akar isin), depois lele durante kalan ida iha bee laran akar isin sei haketak malu ho bee no ita sei fakar sai bee no hela de'it akar isin. Depois ida ne’e akar isin ne’e sei kumu fali halo kabuar, ho nune’e balu ita bele kadaka no balu ita bele rai. \r\nProsesu kadaka ne’e mak hanesan kahur akar ho nuu, masmidar, no bele mós uza ho fore mungu, depois tau iha kadaka fatin (tasu ki'ik oan halo husi rai) hafoin ida ne’e ingredientes sira ne'ebé mak ohin halo sei tau liman isin ida iha kadaka fatin no hahú tau iha ahi leten no hein to tasak (mais ou menus 5 minutus tasak ona), depois dé tasak akar refere bele han ona. Akar ne’e famozu liu iha komunidade Covalima no iha tempu agora dala barak ema konsumu iha dadersan no lokraik ho kafé ou xá.\r\nUluk, bainhira tempu rai hamlaha ema barak mak konsumu de’it akar tanba sira fiar katak bainhira ita han akar ita sei bosu ba durasaun naruk oituan kompara han etu ho batar. Aleinde ne’e akar ne'ebé matak bele mós fó han ba fahi no karau sira no animál sira ne'ebé mak han akar ne’e sira nia isin boot no di'ak kompara ho animál sira seluk ne'ebé mak han hahán baibain.\r\n--------------------------------------------------------------------------------------------------------------------------------------\r\nFood is a primary need for humans and other living things in the world. Food is sometimes a difficult thing to get and eat daily. In the past when our ancestors ran out of corn and rice or there was a famine, Akar was the food they used to consume. Akar is a traditional food of the Suai people of Covalima and Timor Leste that dates back to the time of our ancestors.\r\nThe process of making it is very long and laborious to be able to get Akar with a sweet taste. In the first stage, we will cut down the sago tree with full flesh, then cut it into small pieces and dry it. After drying, we will mash with a mashing tool until smooth, then filter it to get a smooth powder of sago. Then the powder of sago will be soaked overnight. In this soaking process the sago powder will settle down and this settling is what becomes the raw Akar. After the precipitation, separate the precipitation water from the finished raw Akar. Then the raw Akar will be kneaded into a round ball, so that some of the Akar can be cooked and some can be stored. \r\nThe process of cooking the Akar is as follows: mix theAkar with coconut and sugar (it can also be mixed with green beans), and then the mixture ingredients is taken in small handfuls and cooked in a special pot made of clay for about 5 minutes. Once cooked, it can be eaten. The Akar is very well known in the Covalima community and today is often consumed in the morning and evening with coffee or tea.\r\nIn the past, when there was a famine, many people consumed the root because they believed that by eating the Akar, they felt full longer than eating rice and corn. In addition, Akar can also be fed to pigs and cows, and the animals that eat it are bigger and better than other animals that eat normal diets.\r\n" } }, { "type": "Feature", "id": 14918, "geometry": { "type": "Point", "coordinates": [ 126.25891, -8.92926 ] }, "properties": { "entryId": 14918, "label": "Hakmik", "Naran": "Hakmik", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24612&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Hahán hakmik ne’e koñesidu tebes iha Munisipio Viqueque husi uluk iha tempu bei'ala sira nian to’o mai agora. Dala barak komunidade Viqueque Luka han Hakmik ne’e ho tua mutin bainhira sira iha serimónia selebrasaun kulturál ruma ka halibur malu iha fatin ruma.\r\nAtu halo Hakmik ne’e ita presiza prepara nia ingrediente barak, mak hanesan; fehuk tahan, ai-fariña tahan, fehuk midar tahan, fore talin tahan nia dikin, brinjela nurak, hudi dubun, batar uut, kamii, ai-manas, masin,liis mutin, liis mean. Bainhira ingredientes hirak ne’e prepara hotu ona, sei koá hotu modo tahan sira ne’e halo ki’ikoan, depois habokon batar uut ho bee. Hafoin ida ne’e kahur batar uut ho modo tahan sira ne’ebé mak ohin koá ona, no hahú kukus to’o tasak. Depois dé tasak ita bele konsumu hakmik ne’e ona.\r\nIha tempu uluk ema balun moris to’o tinan 100 mak foin mate, ho ida ne’e bei'ala sira fiar katak bainhira ita han hakmik loron-loron ita-nia vida sei naruk no saúde di'ak no forsa.\r\n============================================================================\r\nA Hakmik food is very popular in Viqueque Municipality, especially in Luka since ancient times until now. The people of Luka often eat this Hakmik with white wine when they hold cultural celebrations or gather together in certain places.\r\nTo make this hakmik we need to prepare some ingredients, such as sweet potato leaves, cassava leaves, long bean shoots, banana bud, eggplant, cornmeal, candlenuts, chilies, salt, garlic, and shallots. After the ingredients are prepared, the vegetables are cut into small pieces and then mix water with cornmeal. After that, mix the ingredients evenly and then steam until cooked. Once the hakmik is cooked we can consume it.\r\nIn ancient times there were people who lived up to 100 years, so our ancestors believed that if we eat hakmik our lives will be long, healthy and strong." } }, { "type": "Feature", "id": 12823, "geometry": { "type": "Point", "coordinates": [ 126.3417833, -8.61245 ] }, "properties": { "entryId": 12823, "label": "Kinur", "Naran": "Kinur", "Imagen": "https://timor.essolutions.com.au/getimage?AID=19166&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Halo maran kinur iha Ossuala.\n_____________\nDrying turmeric in Ossuala." } }, { "type": "Feature", "id": 12822, "geometry": { "type": "Point", "coordinates": [ 126.6548861, -8.62810833 ] }, "properties": { "entryId": 12822, "label": "Kontas", "Naran": "Kontas", "Imagen": "https://timor.essolutions.com.au/getimage?AID=19164&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Kontas mak hahán isin rai okos kór mutin ho forma naruk ne’ebé parese moris fuik iha foho Matebian. Mana Leopoldina Guterres, nu’udar Diretora Programa “Ho Musan Ida” (With One Seed) esplika katak isin rai okos ne’e ajuda tebes atu sustenta ema ne’ebé subar an iha ai-laran iha faze inisiál hafoin invazaun indonéziu. “Ne’e hahán di’ak. Ami presiza kontinua atu uza,” nia dehan. Hafoin invazaun, Leopoldina sei labarik ki’ik no iha esperiénsia durante tinan barak moris iha area foho, dook husi aldeia sira. Durante tinan aat sira-ne’e nia no família barak husi rejiaun ida-ne’e halai ba foho no aprende atu moris husi ai-laran. Maski ema sira-ne’e tenke halai beibeik husi inimigu nia kilat no operasaun militár sira, sira konsege prepara no kuida toos iha ai-laran. Nune’e mós, sira aprende atu sobrevive liuhosi kuda arbiru hahán isin rai okos no ai-funan fuik sira. Sira mós aprende kona-ba uza ai-hun balu nia kulit hodi halo roupa no ai-tahan sira hodi halo kama no mahon. Haree ba difikuldade ne’ebé sira hasoru iha ai-laran, sira mós dezenvolve tan matenek kona-ba ai-moruk tradisionál ne’ebé hatutan husi bei’ala sira. Ema balu sai kuradór espesialista no komesa koko ai-moruk naturál sira hahú husi sira-nia família rasik no habelar koñesimentu kona-ba ai-horis sira ba ema seluk. Bainhira komunidade sira iha biban, sira kuda duni ai-horis sira, nune’e liuhosi sira-nia kuidadu no prosesu sira ne’ebé dalaruma segredu, ai-horis sira ne’e komesa buras iha fatin foun. To’o ohin loron uma-kain rurál sira kontinua atu kaer metin no fó folin ba matenek tradisionál ne’e ne’ebé ajuda ema atu moris iha susar nia laran. \n__________________\n‘Kontas’ is a red lily like plant with a long white tuber and which grows seemingly wild in the Matebian range. Mana Leopodina Guterres, Country Program Director for Ho Musan Ida/With One Seed explained that the tuber was ‘something that kept us alive when we were hiding out in the jungle during the early years of the invasion. It is good food. We need to keep using it’. During the early years of the Indonesian occupation, Leopoldina who was still a child had sheltered for years in these remote mountain terrains. It was during these terrible years that her family and much of the regional population who had fled to the mountains, learnt how to live from the forest. Even as people were continually on the run from Indonesian guns and encirclement, they also somehow managed to clear and tend to remote forest gardens. Likewise, they learnt to survive by encouraging the more random cultivation of wild tubers and fruits. They learnt too about using the bark of particular trees for clothing and to rely on forest foliage for bedding and shelter. Given the hardships of their new forest lives, they built too on the medicinal knowledge handed down from their forebears. Many became medical specialists, trialling and testing a range of forest medicines on themselves and their families and then spreading these plants and knowledge to others. When it was possible these plants were cultivated, expanding their ecological range through careful, if deliberately opaque, processes of human attention. This knowledge, which kept people alive in desperate circumstances, remains deeply embedded and valued in rural Timorese households into the present." } }, { "type": "Feature", "id": 13533, "geometry": { "type": "Point", "coordinates": [ 126.3927028, -8.60580833 ] }, "properties": { "entryId": 13533, "label": "Kua Haree Wai Daba", "Naran": "Kua Haree Wai Daba", "Imagen": "https://timor.essolutions.com.au/getimage?AID=20693&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iha natar Wai Daba/ Oca Bai sira kuda haree tinan ida dala ida. Tempu kuda Decembru to'o Fevreru. Tempu kua mak Maiu to'o Julhu. Sira usa bee udan mos bee matan. Sira faan balu mais han mak barak liu." } }, { "type": "Feature", "id": 14924, "geometry": { "type": "Point", "coordinates": [ 127.14217, -8.47282 ] }, "properties": { "entryId": 14924, "label": "Macha-Macha", "Naran": "Macha-Macha", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24632&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Hahan lokal Timor nian ida ne’e uluk ami nia inan halo fó mai ami han, aleinde ne’e sira mos hanorin ami halo hahan ne’e no to’o agora ami sei hatene tein hahan ne’e. Dalaruma iha munisipiu seluk mos iha no parese sira halo ho maneira seluk no nia naran mos parese seluk, maibe to’o agora ami seidauk haree ka rona katak iha rai ka munisipiu seluk mos halo Macha-Macha ida ne’e. \r\n\r\nMacha-macha ne’e halo bainhira iha tempu batar nurak de’it. Iha tempu uluk avó sira tein batar nurak ho maneira daan no tunu de’it, entaun iha tempu ne’eba sira koko atu tein batar nurak ho maneira seluk ho ida ne’e mak hodi hamosu ideia ida hodi halo Macha-macha.\r\n\r\nNia prosesu halo Macha-Macha ne’e mak hanesan: primeiru ita sei ba kolleta batar ne’ebé nurak iha to’os, depois batar nurak refere sei behu no tau iha luhu laran hodi nune’e bele fai to’o dodok no uut, depois sei tahek ho lafatik hodi foti ninia uut ida ne’ebe ikus liu, hafoin ida ne’e ita sei kahur ho ai-lia no nu’u maran nia ben no falun fali ho batar kulit. Bainhira prosesu falun macha-macha ne’e, ita mos sei nono bee too nakali didiak hafoin ida ne’e hahu hatama macha-macha ne’e ba bee manas laran no daan to’o tasak. Macha-Macha-macha ne’e iha sabor di'ak, nutritivu no morin los ne’ebé halo ita gosta atu han bebeik.\r\n\r\nEma hotu bele han no laiha lulik ka bandu ba ema hotu atu han, tantu ema estranjeiru ka timor oan rasik, maibé ba ema sira ne’ebé hein uma lisan ou lia nain iha lian Lospalos dehan “O’o mimiraka “ labele han se karik seidauk halo seremonia sau batar.\r\n=========================================================================\r\nMacha-macha is one of Timor Leste's specialities that is usually made by our mothers. Our parents generally teach us how to make it and until now we still know how. Maybe other municipalities also make it, but the process might be different, and the name might be different too. Until now we have never seen or heard of any other place or municipality that makes this particular macha-macha.\r\n\r\nMacha-macha is made during the young corn season. In the past, our ancestors cooked young corn by boiling and roasting, so at one time they tried to cook young corn in another manner, which is by making this macha-macha.\r\n\r\nThe process of making macha-macha is as follows: first we will go to the field to collect the young corn, then the young corn will be peeled and put into a wicker basket so that the young corn can be pounded until it is crushed and smooth, then winnowed with a shallow basket so that the last powder can be taken, and then we will mix it with ginger and coconut milk, then wrap it in corn husk. After wrapping the macha-macha, boil water until it boils and then put the macha-macha into the boiling water until it is cooked. After cooking, we can eat it. Macha-macha has a delicious and nutritious flavor that makes you want to keep eating it.\r\n\r\nEveryone can eat it, and no one is sacred or forbidden to eat it, neither foreigner or the Timorese themselves, but the customary chief or the traditional house keepers, in Fataluku language \"O'o mimiraka\" they are forbidden to eat the corn until the corn harvesting ceremony is conducted." } }, { "type": "Feature", "id": 14782, "geometry": { "type": "Point", "coordinates": [ 126.4534611, -8.46314444 ] }, "properties": { "entryId": 14782, "label": "Maik", "Naran": "Maik", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24263&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Ai-isin \"maik\" ne'e ema fó hanesan hahan ba fahi no mós hamaran hodi faan ba ema iha sidade. Baibain ema uza hodi halo kosmétiku. Uluk iha tempu rezisténsia ema balu han hodi sobrevive iha ai-laran. \n_____________\nPeople dig these wild tubers from the ground. They cut them into chips and dry them on palm leaf matting. The dried chips are sold to merchants in the towns, eventually they end up in cosmetics. The flowering plants of the tubers stick out of the ground like red hot pokers. Sometimes these tubers were relied on as food for people during the war." } }, { "type": "Feature", "id": 14793, "geometry": { "type": "Point", "coordinates": [ 126.4535611, -8.46246944 ] }, "properties": { "entryId": 14793, "label": "Matenek tradisionál no ekipamentu ho relasaun ba peska iha suku Makili, Illa Atauro", "Naran": "Matenek tradisionál no ekipamentu ho relasaun ba peska iha suku Makili, Illa Atauro", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24321&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Husi \"Métodu Peska: Hamoris Fali Komunidade nia Matenek Tradisionál ba Moris ne’ebé Sustentável\", UNESCO/Roman Luan, Set 2013 / Autör sira: Avelino Pereira Fernandes no Marcelo Belo Soares\n\nIha tempu pasadu, bei’ala sira uza materiál tradisionál sira hodi kail-ikan porezemplu: tali hakail ne’ebé halo husi ai-fuka, karau-kulit, opa ne’ebé halo husi au no materiál naturál seluk tan. \n\nLuku \nPeskadór sira uza kilat tradisionál hodi tiru ikan no kurita. Métodu ne’e maka luku livre (la uza tanke ár) iha área ahu-ruin nian.\n\nHale’u \nGrupu peskadór ho kilat no uza ókulu hale’u no duni ikan ba klaran hafoin tiru ikan hirak-ne’e.\n\u2028\nBaku manu fulun \nKesi manu-fulun iha kail-isin no kesi tan tali ne’e ho fatuk. Hatun tiha ba tasi okos no baku sa’e tiha fatuk ne’e hela maka manu fulun hodi habosok ikan (ikan sei hanoin katak ida ne’e suntu ka kurita). \n\nOpa ngita \nEma Atauro uza “opa” oioin, boot no ki’ik, hodi ajuda sira kaer ikan no animál sira seluk. Opa ngita nia sasukat ki’ik. Opa ne’e uza hodi\u2028kaer ikan iha área hale’u hela ahu-ruin (iha tasi kle’an maizumenus métru 1-2) no taka netik ho ahu-ruin ka fatuk. Opa sira halo ho au ki’ik, au boot no tali. \n\u2028\nLutuk \nLutuk hada ho fatuk husi tasi ninin to’o ahu-ruin. Bainhira tasi nakonu ikan sira sei mai iha tasi ninin maibé bainhira tasi tun ka maran ikan labele filafali ba tasi kle’an, ho nune’e peskadór sira sei uza kilat hodi tiru ka uza keur hodi sona ikan hirak ne’e.\u2028Lutuk ida-ida iha nia na’in: molok atu halo lutuk sira halo serimónia boot ne’ebé na’in Umane ne’e sei konvida Fetosaa sira mai tulun. Lutuk ne’e lulik.\u2028\n\nLutuk ne’e bele uza de’it iha\u2028tempu tasi di’ak ka tempu kuda\u2028koto-nurak maizumenus durante\u2028fulan Novembru to’o Janeiru no Marsu to’o Maiu.\u2028\n\nDada ró\n\nEma hatún ona ai-hun boot hodi halo ró iha ai-laran. Halo hotu tiha ró ne’e sira determina tempu hodi dada tun ba tasi. \n\nKarik Lisan Itara maka halo ró, sei konvida Lisan Sa’et hodi mai dada ró husi ai-hun to’o tasi ne’ebé ró ne’e sei ba para iha parte Harat. Maibé ida ne’e ba ró ne’ebé halo ho ai- saria, bainhira ró ne’e maka halo ho ai lele, sei ba para iha Tua Sa’et. \n\nBainhira Lisan Sa’et maka halo fali ró, sei bolu Lisan Itara hodi ba partisipa iha serimónia dada ró. Ró ne’e sei dada husi ai-hun ba to’o parte Timuk ka Tua Sa’et. Ba ró ne’ebé halo husi ai-lele, sei lori diretamente ba tasi-laran hodi ba hoban. Karik ró ne’e halo husi ai- saria bele dada tun ba fatin ne’ebé de’it tuir sira-nia hakarak. \n\nBainhira lisan sira halo konvite ba malu, fetosaa sira hahú halo maksadik ba Umane sira, atu nune’e Umane bele rekoñese katak iha tempu dada ró, fetosaa bele sa’e tuir ró ne’e. Fetosaa ne’ebé maka maksadik ona, Umane tenki simu hotu.\n_________________\n\nTraditional fishing practices and equipment in the village of Makili, Atauro\n\nIn the past, the ancestors used traditional methods of catching fish, for example: fishing rods made from the milkweed (ai-fuka) tree and cowskin and fishing baskets/traps woven from bamboo and other natural fibres. \n\nDiving\n\nFishermen use traditional weapons to shoot fish and octopus. They use a free diving technique without the aid of oxygen tanks and mainly work in the coral reefs. \n\nEncirclement\n\nA group of divers with weapons and goggle surround and chase the fish into the middle of an area before shooting them. \n\nShaking the feather\n\nA feather is tied to the fishing rod and a rock or stone attached to the line. The line is lowered to the bottom of the sea and then the rock is dislodged by shaking the line so that only the feather remains in the depths to act as a lure for fish which mistake it for squid or octopus. \n\nOpa ngita – bamboo trap\n\nThe people of Atauro use a range of different traps, large and small, to catch fish and other sea creatures. The Opa ngita is a small trap and is used to trap fish in the shallow water (1-2 metres) of the coral reef. It is anchored with rocks and coral and is made of small and large strips of bamboo thatched with fibre or string. \n\nFence\n\nA semi-circular barrier of rocks is constructed running from the water’s edge out to where the coral reef begins. At high tide the fish can cross the barrier into the shallows but cannot return to the sea when the water level drops, allowing the fishermen and fisherwomen to either spear or stun the fish. Each rock barrier has an owner or custodian and a ritual must be conducted before a new one is built. The ceremony involves the family of the wife inviting the husband’s family to come and assist with the building. These fence structures are “lulik” (sacred) and can only be used during the prime bean-growing season from November to January and March to May. \n\nLaunching the boats\n\nPeople fell large trees in the forest to build their boats. Once one is completed, it is determined when is the most propitious moment to launch it into the sea. In the case of someone from the Itara clan building a boat from red cedar wood (“ai-saria”), they will invite members of the Sa’et clan to drag the boat from the tree it was cut from, bringing it to rest at Harat. However, if the boat is made from the cottonwood (kapok) tree, it will come to be moored at Tua Sa’et. In the case of someone from the Sa’et clan building a boat, they will call the Itara clan to participate in the boat launching ceremony. The boat will be dragged from the place where its tree was felled down to Timuk or Tua Sa’et. In the case of boats made from the cottonwood tree, they will be taken and launched directly into the sea. If it is made from red cedar wood, however, it can be moored anywhere the owner desires. \n\nAt the moment when the people from one clan invite the other to partake in the rituals associated with their boats, the womenfolk will begin to provoke or challenge the men to allow them to ride in the boat as it is dragged to its final destination. Once the challenge has been made, the menfolk are powerless to refuse. \n" } }, { "type": "Feature", "id": 12821, "geometry": { "type": "Point", "coordinates": [ 126.38735, -8.60477222 ] }, "properties": { "entryId": 12821, "label": "Mercado Maubisse", "Naran": "Mercado Maubisse", "Imagen": "https://timor.essolutions.com.au/getimage?AID=19162&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Ai-han oin oin iha mercado iha Maubisse." } }, { "type": "Feature", "id": 14932, "geometry": { "type": "Point", "coordinates": [ 126.25886, -8.92918 ] }, "properties": { "entryId": 14932, "label": "Rotok", "Naran": "Rotok", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24659&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iha tempu uluk, antes dé tempu koloniál portugés, hahán rotok ne’e sai hanesan hahán favoritu ba ema hotu iha Viqueque no to’o agora mós sei sai hanesan hahán favoritu. Iha Viqueque, bainhira atu halo serimónia simu ema boot ruma hanesan lider nasionál,amu sira no amu Bispu, komunidade sira sempre halo Rotok.\r\n\r\nProsesu atu halo Rotok ne’e ita presiza prepara nia ingrediente barak mak hanesan; foos rai mean, ai-dila tahan, ai-dila Funan, modo bunak/bayam, ai-fariña tahan, fahi matak (brinjela Timor), fore tali tahan, lakeru tasak, fore mungu, fore tali, masin.\r\n\r\nBainhira ingrediente hirak ne’e kompletu hotu ona mak ita komesa koá/tetak modo hirak ne’e to’o rahun didi'ak, depois dé ida ne’e mak sei daan hamutuk to’o tasak. Bainhira rotok ne’e tasak ona ita bele suru no han. Ba ema ne’ebé mak gosta han ho ai-manas bele tau mós ho ai-manas oituan.\r\n\r\nRotok ne’e ita ita bele dehan hahán nutritivu no halo ita forsa no nia sabór gostu tebes.\r\n===========================================================================\r\nIn the past, before Portuguese colonisation, Rotok was a favourite food for everyone in Viqueque and it continues to be a favourite today. In Viqueque, when there are visits from national figures, priests and bishops, the people of Viqueque always make Rotok to welcome them.\r\nThe process of making Rotok requires preparing many ingredients, such as: Brown rice, papaya leaf, papaya flower, spinach vegetable, cassava leaf, eggplant, long bean leaf, pumpkin, green bean, long bean, salt.\r\n\r\nWhen all these ingredients are complete, then we will start cutting and chopping the ingredients until they are crushed, then mix all the ingredients and start cooking them by boiling with water until the water recedes and thickens until cooked. After cooking, we can taste it and eat it. For those who like some spice, they can mix a little with chili.\r\n\r\nRotok can be said to be a nutritious food that makes us really strong and tastes good also." } }, { "type": "Feature", "id": 14938, "geometry": { "type": "Point", "coordinates": [ 127.14285, -8.47358 ] }, "properties": { "entryId": 14938, "label": "Umu-umu", "Naran": "Umu-umu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24683&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Hahán tradisionál ho naran “Umu-Umu” ida ne’e hahán orijinál Timor husi Munisipiu Lautem, dala ruma iha munisípiu sira seluk mós halo ho naran ne'ebé diferente. Uluk iha tempu bei'ala sira nian, umu-umu ne’e sei halo bainhira batar komesa tasak no tempu Sau batar.\r\nProsesu halo Umu-Umu ida ne’e mak hanesan: primeiru ita sei ba kolleita batar nurak iha to’os no hamoos batar refere hodi hasai nia kulit sira, depois dé ida ne’e ita sei behu hotu no tau natoon ba iha luhu laran hodi fai fali batar ne’e to’o rahun didi'ak. Tuir mai batar ne'ebé mak ita halo rahun ona sei halo belar, depois dé ida ne’e ita nono be iha sanan rai ka sanan alumíniu mós di'ak to’o bee nakali hafoin ida ne’e ita tau Umu-Umu ba iha bee ne'ebé nakali no daan to’o tasak. Bainhira tasak ona ita bele hasai no bele konsumu ona. Hahán ne’e morin no nia iha sabór di'ak, bainhira ita han ita sei sente bosu ho durasaun ne’ebé mak kleur oituan.\r\nIha tempu batar nurak no seidauk halo serimónia sau-batar ema sira ne'ebé lia na'in ka sira ne’ebé tuur iha uma lisan, iha lian fataluluku dehan “o’omimiraka” labele han, bainhira serimónia sau-batar halo ona sira foin bele han.\r\n=======================================================================\r\nThe traditional food called \"umu-umu\" is an indigenous food of Timor Leste originating from Lautem Municipality, sometimes in some other municipalities also make it but maybe the name is different. In the old days, umu-umu would be made during the corn harvesting season.\r\nThe process of making this umu-umu are: Firstly, we will take the young corn in the field and clean the corn by peeling the skins, then we will shell the corn and put the corn grains into a woven basket to be pounded until crushed. Then we will flatten the corn that has been crushed, then proceed to boil water with a pot made of clay or aluminum pot until the water boils. After the water boils, we put the umu-umu into the boiling water and cook until cooked. After cooking, we can pick it up and eat it immediately. This food is fragrant and has a good flavor, when we eat it, we will feel full for a very long time.\r\nDuring the corn season, if the corn harvesting ceremony has not been conducted then the customary chief or the traditional house keepers, in Fataluku language \"O'o mimiraka\" they are forbidden to eat the corn until the corn harvesting ceremony is conducted." } } ] }