[
  {
    "EntryId": 78,
    "Label": "Au Baka",
    "Naran": "Au Baka",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12171&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik: Kai Leki\r\n\r\nIha rai -hae (rai-tetuk) Baucau nian iha bee-matan ida naran Au Baka (Aubaca). Bee-matan ne’e iha relasaun ho uma lulik ida naran Kai Leki (liafuan Waima’a nian ba “ai-laran Leki nian”). Husi bee-matan no uma ne’e mosu mai ai-knanoik ida ne’ebé ko'alia kona-ba ema ne’ebé mosu mai husi rai. Iha tempu ne’ebá, maun-alin nain tolu ne’ebé kaer metin karau ida nia kotuk mosu mai husi rai okos. Maun ida tuur besik liu karau nia ulun maibé alin sira kaer metin karaun nia dikur tanba ne’e sira mak sa'e uluk husi rai okos. Maun aseita katak alin sira sa'e uluk, nune’e nia fó dalan ba sira atu sa'e ba naroman no nia fila fali ba rai okos hamutuk ho karau. Molok nia fila ba rai okos, nia fó/entrega lisan ba nia alin sira atu tuir hodi moris di'ak iha rai naroman. Ikus mai nia haruka sira atu fila fali mai fatin hanesan iha loron tuirmai. Bainhira sira fila fali ba fatin hanesan iha loron tuirmai, sira hetan bee-matan ida mosu mai no iha bee laran, sira hetan oan feto ida namlele iha falun ne’ebé halo ho bili ida. Bebe ne’e nia naran Bui Bili. Bainhira oan feto ne’e boot, nia kaben ho maun boot (husi maun alin na'in rua ne’ebé hela iha rai naroman) ne’ebé naran Baka (Au Baka). Iha tempu ne’ebé hanesan alin tun husi rai -hae (rai-tetuk) to’o tasi ibun no kaben ho oan feto husi uma (kuda hare) Weu Ho’o iha knua Boile ne’ebé ohin loron iha Baucau klaran (sentral). \r\n\r\nAt the edge of the savanna on the Baucau plateau at a spring called Au Baka (Aubaca) and its associated origin house Kai Leki (W: 'Leki's forest') comes a story of people emerging through water out of the ground. It is said that at a time in the distant past, three brothers emerged from the earth clinging to the back of a buffalo. The oldest brother was sitting closest to the head of the buffalo, but his younger siblings then scrambled to grab onto the buffalo's horns and hence they emerged first. The old brother conceded defeat, allowing his brothers to clamber into the light, he returned back underground into the darkness with his buffalo charge. Before doing so, however, he relayed to his younger siblings a range of strict prohibitions (lisan) with which they must abide to be able to live in the light earth. Lastly he told them to be sure to return to this same location the next morning. When they did so the next day, they found a spring had emerged from out of the ground and floating on the water asleep inside the leaves of a rootless lily (bili) was a baby girl who came to be known as Bui Bili. When this girl grew up, she married the older of the two brothers, whose name was Baka [Au Baka]. Meanwhile the youngest brother descended from the savanna to the marine terrace zone and married the daughter of the (rice growing) house of Weu Ho'o in the village of Boile, which today forms a part of central Baucau."
  },
  {
    "EntryId": 13026,
    "Label": "Bee dalan Wai Lia husi leten to'o fatuk boot iha tasi",
    "Naran": "Bee dalan Wai Lia husi leten to'o fatuk boot iha tasi",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=19598&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee dalan ida ne'e lori bee husi Wai Lia ba natar iha tasi. Bee dalan liu husi abut laran ho Wani Uma to'o tasi ninin besik fatuk boot. Foho kiik ida naran Wai Mata Me mak tunu fatin besik tasi.\n__________\nThis water channel carries water from Wai Lia to the coastal ricefields. It passes through the spring groves and Wani Uma until it reaches the seaside close to a large rock. The small mountain called Mata Me is a popular beachside site for frying seafood. "
  },
  {
    "EntryId": 8489,
    "Label": "Bui Leme",
    "Naran": "Bui Leme",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12207&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Ema husi Mua Imi iha Wailili konta istória tuirmai:\n\nIha tasi ibun Seisal iha bee-matan ida naran Bui Leme ne’ebé nia hun fila fali ba Larantuka, Flores. Liurai Larantuka ida nakfila ba baleia no loron ida mane ida husi Seisal kail nia sala. Bainhira baleia fila fali ba Larantuka (iha fatin ne’ebé nia ukun hanesan Liurai mane) nia moras. Nia haruka nia manu-ain (estafeta) lafaek atu buka solusaun ba moras ne’e. Manu-ain hasoru kail-ikan na'in no nia haruka kail-ikan na'in atu halo kail ida ho talin no nia lori nia atu hasoru nia família ne’ebé moras, Liurai Larantuka. Hafoin nia haruka ema hotu sai husi uma fatin, kail ikan na'in foti kail besi nian husi Liurai nia ibun. Nia subar lalais kail besi no hatudu fali kail tali ba liurai. Tanba liurai haksolok katak sasán ne’e foti husi nia ibun, nia husu ba kail ikan na'in saida mak nia hakarak hanesan oferta fila fali. Kail ikan na'in husu fila ba nia rai. Liu tiha tempu balun, mosu akontesimentu ida katak maun fakar alin nia tua. Tanba ne’e bee-matan permanente ida mosu fali iha rai maran ne’ebé sira hela. Bee-matan ne’e oferta fó fila fali husi rai okos. \n_____________________\n\nThe people of Mua Imi tell the following story: \n\nIn the coastal plain of Seisal there is a spring, Bui Leme (W: Cat Coral), which traces its ancestral origins to Larantuka on Flores. The ruler of Larantuka took the form of a whale and one day a man from Seisal hooked it by mistake. When the whale returned to Larantuka (where he ruled in the form of a person) he became sick. His messenger the crocodile was dispatched to find a solution, wherein he met up with the owner of the hook. Advising the man to fashion a hook out of palm fibre he took the man to see the sick kin, the ruler of Larantuka. After first asking everyone to leave the room, the owner of the hook quickly extracted the metal hook from the rulers mouth. He quickly hid the metal object, and showed the ruler instead a hook fashioned out of palm fibre. The ruler, relieved to have the object out of his mouth, asked what the man wanted in return. He asked only for passage to return home. Sometime after returning home, an incident occurred whereby the man's older brother spilt his younger brother's palm wine. As this happened a permanent spring emerged in the previously dry place where they lived. The spring was a return gift from the underworld.\n\n\nVideo Transcript\nMy name is Bete Rai. My father’s name is Rai Wai. I am Adriano’s sister [Adriano Amaral Freitas - Anu Rai - is the Lia na'in of the Mua Imi house and seated next to her with Lia na'in from two related houses]. My origin house is Mua Imi. Mua Imi Tufu Lesa (Makasae) (T: Rai Mean Alin Feto, E: Red Earth Younger Sister). We came originally from Larantuka Rai Mean. Our ancestors settled at Seisal down there.\n\nWhen the family in Larantuka were building their origin house the soil around the male pole was not yet filled in completely [not yet strong]. Suddenly some red soil came and filled in the space. A matan dook (T:‘to see far’) was consulted and discovered that the arrival of this soil was from some of the siblings now living in Timor, Seisal. \n\nWhen these siblings travelled to Seisal they brought with them many riches. The brothers sat down on the land, but the horses and the buffalo and other riches they had brought wouldn’t enter. So the two brothers said ‘don’t worry we will stay, you can return’. So the brothers settled in Seisal where they ate and drank together. One day the younger brother asked the older brother for his hook (T: kail) so he could go fishing. When he began to fish a whale came, pulled on the line and took the hook. The younger brother returned home empty handed.\n\nTwo days later his older brother asked ‘Where is my hook I want to go fishing?’. The younger brother was silent. The older kept asking and asking and then the younger began to cry. He ran off to the edge of the sea and searched and searched but could not find it. Morning arrived and a crocodile appeared.\nAvo Lafaek (T: Grandparent Crocodile) asked ‘What are you searching for here and why are you crying?’ He said ‘Oh Avo, I was fishing and a whale came and took the hook and swam off. My brother is angry with me and wants it back’. Avo asked ‘Have you got a small dog and a small chicken? You bring them here for me to eat and then I will take you to look for the hook. Your hook is in the mouth of the King in Larantuka’.\n\nThe younger brother went and got the animals and the Avo ate them. Then he said ‘Ok I have eaten now. You sit on top of my back. As I swim you will be sitting above the sea. When you feel the sun too hot on your back then you put your hand over my eyes and I will sink down under water. When you feel you can’t breathe any longer then you put your hand over my eyes again and I will rise again to the surface’.\n\nThey finally arrived at the shore and Avo carried him to the spring near the house. He told the man to wait there till about 3 am when people from the house would come to draw water to boil in order to wash the mouth of the King. He said:\n\n “When they first arrive you needn’t ask them anything. Don’t ask them anything the second time either. On the third time they come ask ‘Why are you people always coming to draw water?’ The people will say they are coming because their Liurai has something in his mouth and even though they wash and wash it, his mouth is smelling fouler than ever. When he spits on the ground inside the house it is also foul smelling. You offer to go and have a look. You take with you a piece of palm frond (T: aka diru nia tahan). You shape it like a hook and hide it. Then you go and pull out the hook from the Liurai’s mouth and hide it in your waistband. Switch it with the hidden palm leaf and pretend to pull that out of his mouth. Hold it up and say ‘This was the cause of the sickness’. You then ask them to squeeze lemon and mix it with hot water for him to rinse his mouth each day. Within two or three days he will be better. They will try to repay you with gold, with belak (gold discs), with morten (coral bead necklaces) but you must refuse. Say all I want is for you to arrange a boat to take me back to where I live. Do you hear me?”.\n“Yes Avo, I hear you.”\nSo he did all this and after curing the Liurai after three days his mouth was better. The younger brother said now it is time for me to return. The people brought to him so many riches. But he declined them. He said, ‘Please just organise my transport so I can return to Timor’.\n\nAfter this they took him back and dropped him off at Seisal. When his older brother saw him, he said ‘Where have you been all these days? If you have my hook, give it back so I can go fishing’. The younger brother said ‘Here it is’.\n\nThe older brother washed the hook and examined it. He saw it had a number on it and said yes this is the number of my old hook. I am lucky. Now I can eat fish again.\n\nAfter this all was good again between the brothers. They began to eat and drink together again. A day or so later the older brother went to irrigate the rice fields. The younger brother stayed behind to tap palm wine. Sometime after he had set the tap, a buffalo appeared and rubbed up against the tree. The tree fell over and the tua spilt on the ground.\n\nWhen the older brother came back the younger said ‘I have been out searching for days for your hook and I found it. Now I want to drink palm wine but it is spilt. You need to dig it out for me. It spilt here’.\n\nThe older brother dug and dug until he hit water. The younger brother returned, ‘Have you got my tua?’ he asked. The older replied ‘I dug and dug. I didn’t find tua but I found water’. The older drew some water and gave it to the younger to drink. He spat it out. ‘Draw it again’ he said. He got his brother to draw water 4 or 5 times more. Then he said,  ‘Stop that’s enough. At least now we have water. We don’t have to go to the river anymore’. [this spring is called Bui Leme (Waima’a: Cat Coral)] The two made peace again and lived together eating and drinking. After a long time, an Avo from Fatumaka came to speak with my Avo. ‘You come and make your uma adat over here. Bring your women and children and this is where we will store the weapons (T: alat) for war’. Together they went to fight a war in Kairiri with the people of Venilale. Daime and Medai from Fatumaka fought off the Avo from Venilale and he returned to his land. Our Avo from Fatumaka had won. They are still ruling here today.\n\n[After Bete Rai finished this story her older brother Adriano, the Lia Nain for Mua Imi, added the following:]\n\nThe people from Venilale had wanted to move the town of Baucau to their area. The people of Fatumaka had disagreed maintaining the town must stay by the sea. Venilale is in the mountains. That is why they fought. Bete Rai added ‘That is why they invited my Avo to come here and help them in the war’.\n\nNotes: \nVenilale was subordinate to Luca until the late 1700s when it sided with the Portuguese during the ‘War of the Mad’ and then was separated from Luca by the Portuguese becoming a Posto. Baucau/Fatumaka were in a ritual alliance and ritually aligned at one time with Luca.\n\nFor the house of Mua Imi the crocodile is lulik, as are all wild animals. The fishing hook is lulik and is painted on the under beams of the origin house which was rebuilt in the independence era. The people of the house now speak Makasae and the house name is Makasae. The spring  Bui Leme (Cat Water) is a Waima’a name (most springs in the region have Waima’a names although the custodian house now speaks Makasae –the house will often have a Waima’a name).\n\nKantigu: Lafaek bee-na'in, leten o nian, kraik mos o nian (Poem: Crocodile custodian of the water, above belongs to you, below also belongs to you)\n"
  },
  {
    "EntryId": 61,
    "Label": "Buruwai",
    "Naran": "Buruwai",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12156&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A"
  },
  {
    "EntryId": 8392,
    "Label": "Dato Walai",
    "Naran": "Dato Walai",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12185&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan rua besik natar iha Boile no Bahu.\r\n____________\r\n\r\nTwo springs associated with the rice fields of Boile and Bahu."
  },
  {
    "EntryId": 8532,
    "Label": "Debu Bere (Luca)",
    "Naran": "Debu Bere (Luca)",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12222&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Tuir Xavio Gomes Guterres, Debu Bere harii husi bei'ala na'in-rua, Leki Ko no Me Kai. Sira moris iha área ne’e. Loron ida sira nia asu seran balada rusa fuik no fahi. Fahi sira halai fila fali ba uma besik fatuk sira. Iha loron tuirmai, tuku hitu dadersaan sira lori fahi no etu atu tein besik fatuk sira. Anin boot mosu mai. Fatuk nakfera no karau hahú sa'e mai husi rai. Ikusmai, karau boot ida sa'e mai husi rai kuak no nia isin boot taka fali kuak. \n\nAccordng to Xavio Gomes Guterres, Debu Bere was founded by two ancestors, Leki Ko and Me Kai. They lived in this area. One day their dog was attacking deer and pigs. The pigs ran back to the front of the house by the rocks. The next moring at seven o'clock they took the pig and rice to cook by the rocks. A big wind blew up. The rocks shattered and buffalo began flooding out of the ground. Finally a large male buffalo appeared out of the hole and his huge body blocked the exit."
  },
  {
    "EntryId": 8462,
    "Label": "Ermatu",
    "Naran": "Ermatu",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12203&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "In the Maubise village of Tartehi, each year in March or April traditional 'new year' rituals are carried out to honour and recreate relationships and alliances across time and space. This annual agricultural ceremony continues over three days and includes a harvest festival, a new year celebration and a ceremony carried out at sacred springs Ermata and Ertama to ritually 'cool' the community. Honouring ancestral connections, it begins with people across the valley gathering at Tartehi sacred house complex where ritual drumming and sacred narrative accounts are told by elders to those present well into the night. Over the subsequent days as the number of people gathered continues to swell, the group set off on a circular procession through the landscape meeting up with the custodians of particular sacred sites along the way. In total they carry out celebratory rituals and offerings at seven sites, culminating in a ceremony at two ritually paired male and female springs (understood as the origins or sources of the community).\r\n________________________\r\n\r\nIha bee matan Ermatu, iha Tartehi, Maubisi, tinan-tinan komunidade sira halo rituál \"aihuka\". Ne'e rituál ida ne'ebé atu kompleta rituál sau to'os ka mambiuka ne'e. Rituál ida ne'e rasik nu'udar prosesu ida atu komunidade hotu la'o tuir fali bee-matan hotu ne'ebé iha knua laran hodi husu agradesimentu ba bei'ala sira nomós espíritu sira ne'ebé hein bee ne'e. Rituál aihuka ne'e mak rohan husi rituál sau to'os no piut besi. Iha Suco Maubisi, liu-liu ba knua Tartehi, Lekitehi no Goulala hala'o rituál aihuka ne'e iha bee-matan Ermatu no Ertama. Komunidade sira sei la'o husi knua laran no ba dahuluk sei bá bee-matan Ermatu ne'ebé iha fatin lulik ida naran 'Helumau Aitir Ermata nor Usnei'. Kondisaun uniku ida husi bee-matan hotu iha Sub distrito Maubisi ne'e mak bee-matan hotu-hotu iha bee-matan feto no bee-matan mane [1]. Klasifikasaun bee-matan feto no bee-matan mane hodi halo tuir tradisaun fase matan nian. Bainhira labarik mane ida moris mai mak iha loron hitu tuirmai sei fase bebé nia matan ho bee ne'ebé kuru iha bee-matan mane ne'e. Nune'e mós ba labarik feto ida, mak bee ne'ebé uza ba fase matan sei kuru husi bee-matan feto (Tetum text by by Demetrio do Amaral Carvalho)\r\n\r\n\r\n[1] Bee-matan feto no bee-matan mane fisikamente konstrui husi bei'ala sira ho hada fatuk hanesan tanki ka posu ki'ik ne'ebé ikusmai sira temi ida nu'udar bee-matan feto no ida seluk nu'udar bee-matan mane."
  },
  {
    "EntryId": 8397,
    "Label": "Hare Bai",
    "Naran": "Hare Bai",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12190&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Halo parte husi kompleksu bee-matan (bee-matan hamutuk) no natar Wai Daba nian.\r\n____________\r\n\r\nPart of Wai Daba spring complex and irrigated rice fields"
  },
  {
    "EntryId": 8528,
    "Label": "Ira Luca",
    "Naran": "Ira Luca",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12221&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Konforme Xavio Gomes Guterres, uluk ema husi fatin oin-oin iha parte Lorosa'e to'o mai hodi simu matak-malirin husi Luca. Delegasaun husi Ossu, Baucau, Fatumaka, sira to'o mai hodi foti bee atu lori fila fali ba sira nia fatin. Uluk sira lori bibi mai hanesan liman etun, kalan sira fila ba sira nia rai ho bee iha au ida ne'ebé sira taka ho hena. Bee fo matak-malirin no matenek ba sira ne'ebé simu. \n\nAccordng to Xavio Gomes Guterres, in the past this is where people from all over the east would come to receive the blessings of Luca (matak-malirin). Delegations from Ossu, Baucau, Fatumaka. They would come for holy water to take back to their own places. They would bring goats as offerings and at night they would return with the water in bamboo covered in a cloth. The water gives both coolness (matak-malirin) and intelligence to those who receive it."
  },
  {
    "EntryId": 8534,
    "Label": "Ira Mer",
    "Naran": "Ira Mer",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12223&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan iha Luca ne'ebé bele kura balada sira-nia kanek ho nia bee masin.\n_________________\n\nA medicinal spring in Luca which can heal wounds on animals with its salty water."
  },
  {
    "EntryId": 8468,
    "Label": "Irabi",
    "Naran": "Irabi",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12205&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Istória komunidade no uma lulik ukun na'in sira husi knua Irabi (Makasae: bee lulik) Uatocarabau, Viqueque iha relasaun ho sasán lulik ne’ebé mosu mai husi bee-matan. Tuir istória bee-na'in sira nian, iha tempu bei'ala sira (tempu uluk liubá), feto ida husi uma ukun na'in sira tama fali ba bee-matan no kaben ho liurai lafaek ida iha rai okos. Hamutuk sira kous oan-mane na'in-rua ne’ebé moris iha bee-matan nafatin. Ida nakfila an ba ikan no ida seluk ba lafaek. Tanba forsa ka lulik husi bee-matan no sasán lulik uma ukun nian, ema kaer bee husi Irabi no haleu rai hodi kria relasaun fetosae/umane no fó dalan ba ukun iha komunidade seluk (istória sira ne’e to’o iha Laga iha tasi feto). Uluk, oan-mane ida husi Luca, husi rai We Soru (Vessoru) to’o iha Irabi no kaben ho oan feto bee-na'in nian hodi harii relasaun (rituál no polítiku) entre Irabi no We Soru. \r\n\r\nIstória seluk husi bee-matan ne’e konta kona ba tempu ida ne’ebé karau sa'e mai husi bee-matan. Povo sira tauk katak akontesimentu ne’e halo bee sa'e (mota boot) maibé karau boot ida mak taka fali bee matan (odamatan ba karau). Karau sira ne’e mak eransa jerasaun Irabi sira no loke dalan ba halo natar iha area ne’e (1). Hanesan iha fatin ka area seluk, ema konta katak ema halo natar iha area ne’e molok tempu Portugés (ka prezensa Portugés nian iha area ne’e). Iha area ne’e sei kuda nafatin foos lokál balun, hanesan ‘foos mean’ ne’ebé naran ‘fuu gaa’. Bee husi bee-matan Irabi no nia mota fahe ba natar na'in sira tuir prosesu tradisiona2l naran ‘ fiar malu’. Iha tempu ikus, tanba mudansa demográfiku no migrasaun husi Makasae no Naueti sira, mosu nesesidade atu hili bee-kabu ida (M: ira kabu) ne’ebé tau matan ba prosesu fahe bee ba natar.\r\n\r\nMolok tempu halo natar, natar na'in sira hato’o liman etun ba bee-na'in sira husi bee-matan Irabi. Rezultadu husi natar nian determina tipe liman etun no balada/anima2l hira sira tusan ba bee-nain. Bainhira hetan rezultadu di'ak entaun tenke lori animál haat (manu, asu, fahi no karau) ba ritua2l ida naran ‘diki’ ho lian Makasae. Hafoin hetan rezultadu natar, tempu udan mai hatudu (ka fó sinál) katak tempu atu kuda sasán seluk hanesan batar, ai-farina no kumbili.  \r\n\r\n1.\tKarau ikus husi eransa ida ne’e mate iha tempu Indonéziu\r\n2.\tRitual ki’ik ida seluk ida ne’ebé envolve de'it asu, manu no fahi ida naran ‘saba lesa’ \r\n\r\nIn the remote south coast village of Irabi (M: sacred water) in Watu Carabao, Viqueque the creation of the origin community and ruling house is linked to ancestral sacra emerging from the spring. According to the spring custodian, Armindo da Silva, in the distant past a woman of this house entered the underground world hidden beneath the spring and married with its crocodile king. The pair had two sons who continue to live in the spring, one who transformed into a fish and the other into a crocodile. As a result of the power of this spring and its associated sacra, waters from Irabi were carried across the region enabling marriage and creating the right to rule in other communities (these stories stretch as far away as Laga on the north coast). At some point a son of Luca, from the south coast sub-kingdom of We Soru (Vessoru), arrived in Irabi and married a daughter of the spring's custodian creating a long term ritual and political alliance between Irabi and We Soru. \r\nAnother story relating to this spring tells of the time when it began gushing forth buffalo. While the population feared this would create catastrophic flooding eventually a large male buffalo emerged and its body blocked the exit path. These buffalo became a central part of the ancestral inheritance of the people of Irabi and a critical enabler of the wet-rice production associated with the spring. As with other areas in the zone, irrigated rice production is said to precede the Portuguese presence and some indigenous wet-rice varieties, such as a red rice known as 'fuu ga', are still planted there. The waters from the Irabi spring and the river into which it runs are shared by local rice farmers through a traditional process known as fiar malu (trusting in each other/respect). In more recent times, demographic changes and the in-migration of Makasae and Naueti speakers from the surrounding areas has also led to the need for a 'water controller' (M: ira kabu) to oversee the process of water distribution between fields. \r\n\r\n\r\nFarmers carry out sacrificial offerings each rice growing season to the custodians of the spring water. The yield from each harvest determines the type and quantity of animals sacrificed. A highly successful harvest requires the sacrifice of a four animals (a chicken, a dog, a pig and a buffalo) in a ritual known in Makasae as 'diki'. After the annual rice harvest, the arrival of the monsoon signals the time to plant other crops such as maize, potatoes, cassava and yam (kumbili).\r\n\r\n\r\n[i] The last remaining descendents of this herd were lost during the Indonesian occupation.\r\n\r\n[ii] A lesser ritual involving the sacrifice of a dog, a chicken and a pig is known as \"saba lesa\"."
  },
  {
    "EntryId": 6552,
    "Label": "Kai Hunu",
    "Naran": "Kai Hunu",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12182&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik: Ocu Bai, Baha Kai Lale\r\n\r\nIstória kona-ba fatuk kuak Kai Hunu no nia bee-matan iha relasaun ho istória João Lere, espesialista ritual (makaer lulik) no liurai Wani Uma nian, ne’ebé soru-malu ho Igreja Katólika no administrasaun koloniál Portugés. Nia hahalok halo katak ema barak buka hatún nia, maibé to’o ikus nia mate tana de’it nia entrega nia an ba autoridade no haruka sira oho nia tuir dalan ida ne’ebé nia hatudu ba sira. \r\n\r\nIha 1930, administrador do posto Baucau nian, Armando Pinto Correia (1935: 108-110, 132-136), hakerek istória João Lere nian. Mézmuke buat barak kona ba João Lere nia relasaun sosiál no polítiku sira lakon husi deskrisaun Pinto Correia nian, ita bele haree katak nia istória importante tebes ba rejiaun Baucau nian. Sinal ida kona ba importánsia istória mak João Lere nia relasaun ho fatuk kuak tasi ibun nian no bee-matan Kai Hunu besik Bundura (Ponte Bondura). Iha Pinto Correia nia versaun istória, fatuk kuak Kai Hunu iha relasaun ho uma lulik boot iha rejiaun Baucau naran Oca Ba’I (Fatuk kuak lulik ho lia Waima’a) ne’ebé hela iha knua naran Baha Kai Lale (knua iha ailaran ho lia Waima’a). Uluk fatuk kuak ida ne’e sai fatin hakdalan-lulik (peregrinasaun) ne’ebé envolve bee lulik no seremonia hodi halo udan tun mai. Tuir Pinto Correia, komunidade sub-distritu Baucau nian sira hotu husi rai-hae (savannah) no natar fatin tuir hakdalan-lulik ne’e.\r\n\r\nIha tempu ne’e, iha versaun istória ne’ebé fatuk kuak na’in sira no lideransa ritual no politika Wani Uma nian konta mai ha’u iha 2012, istória relasaun sosio-polítika João Lere nian no partisipasaun komunidade sira nian ba hakdalan lulik ba bee-lulik dada to’o ema husi parte loro as’e to’o rai Luca iha Tasi Mane. Ema Wani Uma sira konta katak molok tempu Portugés uma lisan husi area Bundura ukun to’o Fatu Ahi (foho oan ida besik Dili) iha loro monu no mos iha parte lorosa’e to’o Los Palos no illa (rai-kotun) balun. Ne’e mosu iha tempu nakukun bainhira ema sei fiar fatuk no bee. \r\n\r\nIstória João Lere nian konta kona ba periodu koloniál, atividade misionáriu sira, fila liman no ukun iha parte lorosa’e. João Lere nia ema bolu nia ‘matenek liu’ ho kbiit (ka lulik) oin-oin hanesan halo bee tasi sa’e, no rai monu ba tasi laran. Iha momentu ida iha nia istória, nia koko nakfera illa Timor ba parte rua ho parte sorin ne’ebé inklui rai Bundura to’o Ponta Leste iha nia liman no parte seluk ba Portugés sira nia liman. \r\n\r\nIstória ne’ebé tuir mai hanesan rezumu badak kona ba istória João Lere nian ne’ebé lulik nain no kukun nain Wani Uma nian naran Moses Nai Usu konta mai ha’u:\r\n\r\nNia (João Lere) nia aman mai, ami hanoin, husi Luca. Nia (João Lere nia aman) naran mak No Mori. Iha momentu ne’ebá nia halo kasa ba manu ho au-hu’uk. Bainhira nia rama-oan osan mean sona manu ida, manu semo to’o Mundo Perdido nia tutun. Nia tuir manu to’o iha ne’ebá maibé manu tun fali ba Leki Loi Watu (iha rai tetuk Baucau), dala ida tan nia tuir manu maibé nia semo fali liu husi Hare Ite molok nia to’o iha Baha Kai Lale (iha Kaisidu no Wani Uma nia klaran). Nia tuir nia dala ida tan to’o Baha Kai Lale iha ne’ebé nia hasoru feto soru tais ida naran Maria. \r\n\r\nNo Mori husu feto karik nia haree hetan manu ida ne’ebé sona husi rama-oan osan mean ida. Foufoun nia hatán nia la haree manu ne’e maibé No Mori dehan ‘Noi, O bosok ha’u. Karik ko’alia lia los mai ha’u, ha’u rai de’it rama osan mean, O bele rai manu hodi han. Tuirmai, Maria hateten katak nia hetan manu ne’e duni no rai nia iha uma laran.\r\n\r\nNia foti manu ne’e no rama osan mean, No Mori fó manu fila fali ba nia hodi te’in. Liu tiha ida ne’e No Mori husu ba Maria bee hemu. Hafoin No Mori subar hela sigaru ida iha au kabas laran.\r\n\r\nHafoin nia hemu bee, No Mori hatán katak nia atu la’o ona. Nia fila liu husi Leki Loi Watu (Leki Loi Fatuk) ne’ebé nia hateke ba kotuk no haree katak Maria hahú soru tais fali. Bainhira nia hahú soru tais fali sigarru monu husi au kabas nia laran. \r\n\r\nNia dehan ‘Ha’u hetan buat ruma morin’. Nia halakan sigarru ho ahi-besi ida derrepente mosu rai lakan iha lalehan.\r\n\r\nLiu tiha semana ida ka rua nia hatene katak nia sei isin rua ona. Buat ne’ebé ami hatene katak nia fuma sigarru ida no hetan isin-rua.\r\n\r\nBainhira nia oan moris mai, nia tau naran Kai Ho’o Wau Bubo Leki Loi Wau Bubo ba nia. Labarik nurak ne’e gosta han barak. Bainhira nia moris mai, nia tanis e depois nia han tiha sana etu na’in sanulu. Beibeik bainhira nia tanis, nia han tan sana na’in sanulu. Ne’e mosu ba beibeik.\r\n\r\nTo’o ikus nia avo mane (husi parte inan nian) Kai Dau Naha Dau ajuda Maria hodi fó han ba labarik nurak, maibé ai-han la to’o atu fó han ba nia. \r\n\r\nNia han tiha nia tiu nia ai-han hotu maibé nia aman rasik la toma konta ba nia. Bainhira nia boot nia dehan ba nia tiun sira ‘Hanesan agradesimentu ba família tomak, oras ne’e ha’u tenke fó han ba imi’. Nia hahú prepara ai-han, tau manu ida iha sana ida, liu tiha ida ne’e nia fahe sana ne’e ba sana barak. Bainhira nia rai ai-han iha sana seluk na’an manu ne’e nakfila ba na’an fahi, na’an bibi no na’an karau nian. \r\n\r\nHafoin ne’e nia bá eskola iha Larantuka (Flores). Dadeer-saan nia sai uma no loro-kraik nia fila uma. Nia sai uma ho lafaek. Bainhira eskola hotu, nia hamutuk ho nia tiun sira ba halo to’os no halo lutu. \r\n\r\nIha momentu ne’ebá nia inan dehan ba nia tiun sira katak sira tenke oho nia tanba nia han barak demais. Nia tiun sira konkorda no koko oho nia, tesi ai-hun boot ida hodi monu ba nia maibé nia kaer de’it ai-hun ne’e ba nia kabaas. \r\n\r\nBainhira sira fila fali ba uma iha loro-kraik nia inan husu ‘Imi oho tiha oan-mane ne’e?’. Nia tiun sira hatán ‘Ami oho nia, maibé nia la mate’. Liu tiha loron ida sira koko oho nia dala ida tan ho fatuk boboot, maibé labarik ne’e nia lulik maka’as liu, foti fatuk ho nia liman. Labarik ne’e mos bolu Degu Tina (te’in nakukun) labele mate. Tanba ne’e sira deside haruka nia ba eskola fali, dala ida ne’e ba India. Nia ba eskola (semo ho makikit ida ba India), maibé nia fila lalais tanba hatene hotu ona. Labarik ne’e bolu João Lere. \r\n\r\nBainhira João Lere nia kbiit no matenek maka’as duni, Portugés sira to’o mai iha Timor. Sira ho João Lere hasoru malu. Atu hatudu nia kbiit no oinsá nia domina rai no tasi, João Lere hili fahe rai ba rua tanba ne’e nia bolu bee tasi sa’e. Nia inan kein (fó atensaun ba) nia hodi labele halo hanesan ne’e tanba nia tenke loke odamatan lulik loromonu ba tasi iha fatuk kuak Kai Hunu ne’ebé mos bolu Odamata Losi-Tasi. Tanba ne’e nia hili loke odamatan lorosa’e nian. Bainhira nia halo nune’e nia hetan kaixumba ida (ne’e mosu tan hanesan samea ida kór osan mean) nia tiu matan-dook ida ne’ebé hela iha lorosa’e besik Tutuala nian. Hodi BELLOWS (instrumentu ida hodi huu anin, halo ahi lakan) João Lere lakan kaixumba no hahú fuma, bainhira nia halo hanesan ne’e ahi ne’ebé lakan husi BELLOWS halai sai iha area ne’ebá. Nia tiu haree hetan ahi suar husi Tutuala sa’e husi Mamau-Tuha (fatin-BELLOWS) besik fatuk kuak Kai Hunu. Nia haksoit sai husi Tutuala to’o Laga to’o Dasu Buinau (foho oan ida halo urat lulik ba lia loos iha Seisal), ikus mai nia tun ba Bundura ne’ebé ahi halai fuik. Nia hapara ahi, maibé tanba hahalok João Lere nian, nia Tiu hola desizaun atu lori nia ba Tutuala.\r\n\r\nIha Tutuala, amu lulik (padre) ida ne’ebé atu fila ba Dili, hasoru João Lere no haruka nia kaer nia sasán ba ponte-kais. Amululik sa’e kuda, maibé bainhira nia to’o ona iha ponte-kais, nia haree katak João Lere no nia sasán to’o ona uluk. João Lere uza nia masonik hodi halo sasán semo ba maibé nia subar nia masonik husi amu lulik no dehan ba nia katak ema karregadór sira mak kaer sasán mai. Tuir mai amu lulik sai ba Vemasse, dala ida tan João Lere no nia sasán to’o ona uluk nia. Ne’e mosu fali dala ida tan iha dalan to’o Fatu Ahi (iha Dili no Hera nia klaran). Bainhira nia to’o iha Fatu Ahi, amu lulik foin hatene João Lere nia matenek. Bainhira nia fila ba Portugal, nia fó hatene buat ne’ebé mosu ho João Lere no ko’alia kona-ba perigu João Lere nian ba Portugés sira nia poder. Tuir mai amu lulik fila ba Timor hanesan Amu Bispu no nia iha planu ida atu oho João Lere. Autoridade koloniál sira kaer João Lere, kesi nia liman no soe nia ba tasi klaran. Maibé molok sira fila ba tasi ibun, João Lere hamriik hela iha ne’ebá no moris nafatin. Hafoin ne’e sira koko dala barak atu oho nia maibé nia nunka mate. \r\n\r\nIkus mai João Lere fó hatene ba autoridade sira katak karik sira hakarak oho nia sira presiza lori tali-metan, hare no masin husi Wai Wono (besik Bundura) to’o Manatuto. Tuir ne’e nia haruka sira tau sasán ne’e iha fatuk leten. Hafoin ida ne’e tuku haat loro-kraik nia tuur iha fatuk toka kafu’i ida. Nia haruka sira sunu tali metan, bainhira tali metan sunu nia toka nia kafu’i nafatin (bolu nia ‘dai’ ka bei’ala sira nia klamar mai). Nia toka to’o kalan bainhira molok hakfodak ahi suar sa’e ba leten no nia lakon. Iha fatuk leten rai hela de’it bibi teen boot ida. Tuir nia mate, anin lori Joao Lere nia luhu (masonik) husi Manatutu to’o Kai Hunu ne’ebe2 nia nakfila ba fatuk ida naran Watu Tege besik rai oan ida iha tasi ibun (haree foto 5.2 iha kraik). Anin fó hatene ba nia inan katak nia (luhu) atu to’o ona, nia halai ba tasi ibun no simu nia ho hananuk ida ne’e. \r\n\r\nLoi Kere Kuru Lale Loi Kere Kuru Lale \r\n\r\nHe Watu Tege, Bali Watu TegeI Watu Tege Bunini \r\n\r\nKii-Leki Kuru-An-Leki-Kuru.Kii-Leki Kuru-An-Leki-Kuru.\r\n\r\nTuir ema husi Wani Uma, João Lere nia tiun sira rasik mak fó hatene ba Portugés sira katak sira tenke oho nia. Sira ta’uk nia hanoin la naruk no nia kbiit ka forsa maka’as tanba ne’e sira hateten ba Portuge2s sira katak, karik sira la oho nia, nia sei ukun fali rai no duni Portugés sira sai. Sira konta katak istória ne’e akontese iha tempu Padre Antonio Taveiro (Tavares) ne’ebé sira dehan to’o iha Timor iha 1512 (tuir dokumentasaun istórika, nian misionáriu ba dala uluk ne’e to’o iha Timor husi Solor iha tinan 1556, hateke ba McWilliam 2007: 225, 233). Maibé sira nia istória kona ba João Lere akontese iha tempu naruk ne’ebé inklui ema Belanda sira no tempu ‘guerra civil’. Iha dalan, João Lere (ne’ebé mos bolu ho naran seluk oin-oin) hasoru amu lulik (padre) ida, bispu ida no ikus mai governu Portugal. Mézmuke malae sira hotu mos mosu iha Correia nia versaun kona ba istória João Lere nian, maibé iha Correia nia versaun João Lere mak ameasa ida ba liurai seluk iha Vemasse ne’ebé haruka Governador Portugés atu oho João Lere. Ohin loron ema Wani Uma sira hamenus fali konflitu entre liurai sira, tuir sira nia hanoin ‘agama’ (relijiaun) mak oho João Lere atu relijiaun ne’e bele ukun fali iha Timor. Ohin loron duni, iha foho oan nia tutun ne’ebé João Lere mate oras ne’e ema halo kapela ida ba Santu António (fatin lulik barak iha relijiaun agora mos dedika ba Santu Katóliku sira). Maske transformasaun Katólika durante tempu koloniál, bainhira ema husi Baucau ne’ebé hatene João Lere nia istória liu tiha nia oho fatin sira hato’o sira nia respeitu ba nia hodi tau fatuk ka sigarru ida iha sira nia ibun no soe nia besik nia oho fatin. \r\n\r\nIha tempu ne’ebé hanesan, fatin besik Bundura ne’ebé João Lere nia tiu to’o bainhira nia mai husi Tutuala hodi hapara ahi, naran Dai Kele Fatin (malae nia ain fatin). Bainhira, tuir Correia (1935), João Lere mak jerasaun husi Timoroan no malae, katuas sira husi Wani Uma hatán katak fatin ida ne’e naran ‘malae nia ain-fatin’ hodi subar nia arti no kbiit. Hanesan João Lere, nia tiu mak ‘matan dook’ husi uma Wani Uma nian naran Wata Hu’u Ana, nia influensia to’o iha Tutuala ne’ebé nia ain-fatin mos ita bele hetan. Sira mos konta katak ain-fatin seluk João Lere nia ita bele hetan iha Lifau (kapitál ba dala uluk iha tempu koloniál iha Oecusse).\r\n___________________\r\n\r\nUma Lulik: Ocu Bai, Baha Kai Lale\r\n\r\nThe story of the Kai Hunu cave and water source is connected to the story of João Lere, a famous ritual specialist and local ruler (liurai) of Wani Uma who railed against the Catholic Church and the Portuguese administration. His actions led many to seek his downfall, but try as they may his death was only possible when he surrendered his own body to the authorities and gave them specific instructions detailing how to kill him. In the 1930's Baucau's colonial administrator, Armando Pinto Correia (1935: 108-110, 132-136, see below for the English translation), transcribed a story of João Lere. While the details of João Lere's socio-political connections and life are only partially recorded in this version, it is clear that this is a regionally significant story. One clue to this is João Lere's connection to the coastal cave and subterranean water source of Kai Hunu near Bundura [Ponte Bondura]. Associated in Correia's account with the most sacred house in the Baucau region, Oca Ba'i (W: 'sacred cave') in Baha-Kai-Lale (W: 'the hamlet in the forest'), this cave was the site of a regionally important pilgrimage involving the collection of holy water and a rainmaking ceremony. In Correia's account all of the Baucau sub-district savanna and wet rice growing communities are said to have participated in the pilgrimage.\r\n\r\nMeanwhile, in the version of this story told to me in 2012 by the cave custodians and senior ritual and political leaders of Wani Uma, both the socio-political genealogy of João Lere and the extent of the community participation in this pilgrimage of holy water stretches to include people from the far east of Timor and the southern kingdom of Luca. The people of Wani Uma state that in the pre-colonial era the clans of Bundura region had jurisdiction to the west as far as Fatu Ahi (the hills above Dili) and to the east as far as Los Palos, as well as to the islands beyond. This, they say, was the time of the dark earth, when the people worshipped rocks and water. \r\n\r\nThe story of João Lere in contrast traces the period of colonial encounter, missionary activity, trade and rule in the east. Joao Lere is characterized by his own people as matenek liu (too clever/wise/powerful) with extraordinary powers, including the capacity to make the sea waters rise up and the earth crumble into the sea. At one point in his story, he even attempts to split the island in two leaving the area from Bundura to the far east under his control and the other half of the island to the Portuguese occupiers. \r\n\r\nBelow is a summary of the version of João Lere's story told to me by the Wani Uma ritual leader and 'historian of the dark earth', Moses Nai Usu:\r\n\r\nHis father came we think from Luca. His name was No Mori. He was in Luca hunting birds with a blowpipe. When his golden arrow pierced a bird it flew off with the arrow to the peaks of Mundo Perdido. He followed it to there but it flew down to Leki Loi Watu [on the Baucau plateau]. Again he followed it, but it flew off through Hare Ite before arriving in Baha Kai Lale [between Caisidu and Wani Uma]. He followed it once more and in Baha Kai Lale he encountered a woman called Maria weaving cloth (tais). \r\n\r\nNo Mori asked the woman if she had seen a bird pierced by an arrow. At first she said she had not, but No Mori said to her 'Noi, you must lie to me. If you tell me the truth, I will only keep the arrow, you can keep the bird to cook.' Then Maria admitted she had found a bird pierced by a golden arrow and had put it in the house.\r\n\r\nShe fetched the bird and arrow and No Mori gave her the bird to cook. Later No Mori asked Maria to go inside to fetch him a drink of water. Then No Mori secretly placed a cigarette inside the bamboo hollow of Maria's cotton reel. \r\n\r\nAfter he had drunk the water, No Mori announced he must leave. He returned back through Leki Loi Watu [W: 'Leki Loi's rock'] where he looked back and saw that Maria had begun to weave the cloth again. When she did this the cigarette fell from the bamboo hollow.\r\n\r\nShe said, 'I have found something sweet smelling'. She decided to light it with her fire flint and as she did so lightening suddenly struck in the sky.\r\n\r\nA week or so after this she realized she was pregnant. All we know was she smoked a cigarette and became pregnant.\r\n\r\nWhen the baby was born she gave him the name Kai Ho'o Wau Bubo Leki Loi Wau Bubo. The child was a huge eater. When he was born he cried and straight away ate ten pots of rice. Whenever he cried, he would eat ten pots of rice. It was always like this.\r\n\r\nEventually his [maternal] grandfather Kai Dau Naha Dau also assisted Maria in the task of feeding the child, but the food supplies were still not enough. \r\n\r\nHe grew up eating all of his uncle's food, yet his real father took no responsibility for the child. When he was grown he said to his uncles, 'In gratitude to all my family, now I must feed you'. He began to cook and placed a chicken in a pot and later divided this into many pots. But when it was placed in the other pots the chicken meat transformed into the meat of pigs, goats and buffalo.\r\n\r\nAfter this he went off to school in Larantuka [Flores]. In the morning he would leave the house for school and return in the afternoon. He would travel to school by crocodile. When he had finished his schooling, he and his uncles went to the fields to make swidden and fencing.\r\n\r\nAt this point his mother said to his uncles that they must kill him because he eats too much. His uncles agreed and tried to kill him by felling trees on him but he simply carried them off on his shoulders. \r\n\r\nWhen they returned home that afternoon his mother asked 'Did you kill that child?' His uncles replied 'we killed him but he didn't die'. Next they tried to kill him with a large rock but the child, whose magic was so strong, simply caught the rock. The child who was also known as Degu Tina (W: 'dark cooking') was unable to be killed. Because of this they decided to send him off to school again, this time to India. He set off to school (travelling by eagle to India) but was quickly home again already knowing everything. This child was also known as Joao Lere.\r\n\r\nBy the time Joao Lere had reached the peak of his revealed and acquired knowledge and power (matenek), the Portuguese had arrived in Timor. They and Joao Lere were set to oppose each other. In order to demonstrate his prowess and control over the land and the sea, the young Joao Lere decided to divide the land by calling forth the waters from the sea. His mother warned him against these actions, which involved the forbidden act of opening a sacred western door to the sea in the Kai Hunu cave (known as Odamata Losi-Tasi). So instead, he decided to open the door to the east. When he did this, he found a tobacco pipe (which was also manifest as a golden snake) belonging to his 'magician' uncle who was away in the far east in Tutuala. With the assistance of a pair of giant bellows (W: tuha), Joao Lere light the pipe and began to smoke it, as he did so fire from the force of the bellows began to spread across the area. His uncle in Tutuala saw the smoke rising from Mamau-Tuha (the 'place of the bellows') close to the Kai Hunu cave. He leaped across the land from Tutuala to Laga to Dasu Buinau [a hill and 'place of divining justice' in Seisal] finally alighting near Bundura where the fire was raging out of control. He quelled the fires, but given the proven recklessness of the young Joao Lere, his uncle returned to Tutuala with him under his care. It was in Tutuala that Joao Lere was discovered by a priest who was returning to Dili and ordered the young man to carry his many possessions to a nearby port. While the priest set out first on horseback, by the time he had arrived at the port Joao Lere and the bags were already there. Joao Lere had used his magic to move the items through the air, but he hid these powers from the priest telling him a team of porters had carried them. Next the priest set off for Vemasse but again when he arrived there, Joao Lere and his possessions had again arrived ahead of him. This happened as well on the next stage of the journey to Fatu Ahi (between the ports of Hera and Dili). By the time he reached Fatu Ahi the priest realized the extent of Joao Lere's magical powers (matenek). Returning to Portugal, he relayed this story and discussed Joao Lere's threat to Portuguese power. The priest then returned to Timor as a Bishop and a plan was made to kill Joao Lere. The colonial authorities seized him, tied him up and threw him from a boat into the middle of the sea. But before they got back to shore, Joao Lere was there still alive. After this they tried many times to kill him, but he would never die. \r\n\r\nIn the end Joao Lere told the authorities that if they wanted to kill him they needed to bring some black palm fiber, rice stalks and a salt basket from Wai Wono (near Bundura) to the port town of Manatuto. He then instructed them to put these together on top of a flat rock. Following this, at four o'clock in the afternoon he sat atop the rock playing a bamboo flute. He instructed them to set him alight the fibers and as the fire burned he continued to play the flute (calling forth his dai or ancestral spirit). He played until the evening and then suddenly the smoke of the fire rose in a single column and he disappeared. All that was left on the rock was one large goat dropping. After his death Joao Lere's (magic) basket was carried by the wind from Manatuto all the way to Kai Hunu, where it turned into a rock known as Watu Tege on a nearby coastal shelf platform (see Figure 5.2). The wind signaled its imminent arrival to his mother who ran to the shore and began to sing a song: \r\n\r\nLoi Kere Kuru LaleLoi Kere Kuru Lale \r\n\r\nHe Watu Tege, Bali Watu TegeI am waiting for the basket, waiting for the basket\r\n\r\nWatu Tege BuniniThe owner of the basket\r\n\r\nKii-Leki Kuru-An-Leki-Kuru.Kii-Leki Kuru-An-Leki-Kuru.\r\n\r\nAccording to the people of Wani Uma it was Joao Lere's own uncles who had told the Portuguese that they must kill him. They feared his reckless and excessive powers and told the colonial authorities that if they did not kill him he would come to rule the land and drive out the Portuguese. They locate these events in the time of Padre Antonio Taveiro (Tavares) who they say arrived in 1512 (as noted above, the historical record tells us that he was the first missionary who arrived in Timor from Solor in 1556. See McWilliam 2007: 225, 233). But in their telling of Joao Lere's life story these events span a long historical period which includes the time of the Dutch and a time of 'civil war'. Along the way Joao Lere and his various namesakes were firstly pitted against a priest, then a bishop and then the Portuguese government. While all of these outsiders are also present in the version of the story told to Correia in the 1930s, in this telling Joao Lere is characterized as a threat to the power of the rival king of the port of Vemasse and it is he who urges the Portuguese Governor to kill Joao Lere. Downplaying such power dynamics between local rulers, today the people of Wani Uma assert that it was the coming of agama (I: religion) that killed Joao Lere in order that this religion could rule Timor. Indeed the hilltop site in Manatuto where Joao Lere was killed now contains a chapel dedicated to Santu Antonio (many other lulik sites in the region are also now dedicated to a Catholic saint). Despite this colonial Catholic transformation, when people from Baucau familiar with the Joao Lere story pass by the site of his death near the main road in Manatuto they still pay their respects by placing an object (a rock or a cigarette) in their mouth and throwing it on the ground in the direction of the site. \r\n\r\nMeanwhile the site near remote Bundura where Joao Lere's uncle alighted as he leaped back from Tutuala to put out the fires is known as Dai Kele Fatin (W: 'the foreigner's footprint'). While Joao Lere was said by Pinto Correia (1935) to be descended from Timorese and foreign parentage, the elders of Wani Uma state that this site is known as the foreigner's footprint to disguise its real meaning and power. Like Joao Lere, his uncle was a powerful 'magician' from Wani Uma house of Wata Huu Ana and his influence stretched as far as Tutuala where his footprints are also found. Meanwhile they say another footprint connected to Joao Lere can be found in Lifao (the first colonial capital in Oecusse)."
  },
  {
    "EntryId": 65,
    "Label": "Kaibulori",
    "Naran": "Kaibulori",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12160&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan ida iha Fatumaka no Bercoli nia dalan klaran. Oras ne'e sei dada bee kanu husi bee-matan ne'e. \r\n____________\r\n\r\nSpring between Fatumaka and Bercoli. Now a major piped water source."
  },
  {
    "EntryId": 8401,
    "Label": "Kama Nau",
    "Naran": "Kama Nau",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12193&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan besik Wai Daba.\r\n__________\r\n\r\nSpring close to Wai Daba"
  },
  {
    "EntryId": 14779,
    "Label": "Konservasaun Bee-Matan (Permatil)",
    "Naran": "Konservasaun Bee-Matan (Permatil)",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=24058&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Konservasaun bee ne’e liu-liu iha area hirak ne’ebé iha foho, bee-matan sira ne’ebé mak uluk kedas tempu avo sira nunka maran, maibé agora hahú menus no balun maran tiha tanba mudansa klimátika no razaun seluk.\n\nPermatil servisu hamutuk ho komunidade hodi kuda ai besik iha bee-matan liu-liu ai sira ne’ebé kaer udan been no mós kee kolam boot hodi bele kaer hela udan been iha tempu udan, atu bele fó han fali ba bee-matan ne’e sira.\n\nDalan úniku atu rekupera hikas udan -been iha tempu udan mak rehabilita debus naturál sira ne’ebé iha ona, kria debus foun, kriasaun saluran bee ba debus no halo travasaun ba kadalak ka mota oan ne’ebé besik bee-matan sira no kuda ai halo barak nune’e bele rekolla hikas udan-been iha tempu udan hodi infiltra ba rai nune’e bele suporta fali bee-matan sira ne’ebé menus no balun maran e kontinui redús inundasaun no erozaun  ne’ebé afeta komunidade sira(ai-teka labele). Asaun simples tebes laiha kustu ne’ebé boot no fasil ita bele halo.\n\nSusesu boot ida ba Permatil mak iha Ermera suku Mertutu. Uluk komunidade susar tebes atu asesu ba bee maibé agora husi intervensaun ne’ebé mak Permatil halo, sira bele asesu ona ba bee moos.\n____________\n\nPermatil works with communities, particularly those in mountainous areas, to plant trees in close proximity to springs and to create water catchments systems to redress the impacts of climate change which is affecting springs which in the past were never dry. The planting of trees and building of channels helps to reduce the amount of rain water absorbing into the earth to feed the natural springs. This also helps to reduce the risk of erosion and flooding. \n\nPermatil has worked with hundreds of communities on spring rehabilitation and school garden projects. One success story is that of the community of Mertutu in Ermera where local people now enjoy access to clean water thanks to Permatil's interventions. \n\nPhoto credit: https://www.facebook.com/Movimentu-Konservasaun-Bee-Ermera-109141534314944\n"
  },
  {
    "EntryId": 13010,
    "Label": "Logo Bere",
    "Naran": "Logo Bere",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=19557&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan ida iha dalan ba Ossu husi Larigutu. Iha tinan 2017 bee-matan ne'e lakon tanba rai monu.\n____________\nA spring located on the way to Ossue from Larigutu. In 2017 this spring disappeared after a landslide."
  },
  {
    "EntryId": 6505,
    "Label": "Loi Hunu",
    "Naran": "Loi Hunu",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12180&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Iha foho Mundo Perdido nia huun iha parte tasi mane (sul) nian iha knua ida naran Loi Hunu ne’ebé ai-knanoik kona-ba bee-matan sira iha relasaun ho istória natar nian. Liurai tuan Loi Hunu nian naran Francisco da Costa Guterres konta hanesan tuirmai ne'e:\r\n\r\nLoron ida katuas ida naran Loi Hunu no nia asu naran Bui Lua la'o iha ai-laran foho nian, fatin ne’ebé katuas halo to’os. Nia ho nia asu tama iha fatuk kuak ida hodi buka niki sira hodi kaer no han. Katuas ne’e konsege kaer niki barak to’o nia luhu nakukun. Maibé bainhira nia buka atu fila fali husi fatuk kuak, nia labele sai tamba bee suli taka dalan. Durante loron hitu nia laran nia la bele sai husi fatuk kuak, nia han niki hotu no mós nia roupa hotu. Hafoin foho-rai ida mai. Foho-rai dehan ba katuas, ‘Loi Hunu mai ho ha'u, ha'u sei tula ó ba tasi, hau sei lori ó sai husi fatin ida ne’e.’ Maibé tuirmai tuna metan ida mai no hateten ba Loi Hunu ‘Nia sei han ó iha dalan.’ Nia koalia kona-ba foho-rai. Liu tiha ne’e foho-rai husik tiha fatin. Tuirmai tuna mutin boot ida mai no husu Loi Hunu ba hamutuk ho nia. Tuna metan hasee nia ‘Nia sei soe ó iha dalan’, nia koalia kona ba tuna mutin boot. Hafoin, tuna metan dehan ba katuas, ‘Karik ó sa'e iha ha'u nia kabaas, ha'u se lori ó ba rai leten.’ Sira hahú tuir dalan naruk ida. Sira hetan kuak oan ida ne’ebé lori sa'e ba rai leten. Loi Hunu tebe nia to’o tuna nia ulun bele sa'e. Sira tau naran ba kuak ida ne’e Bui Lua (Loi Hunu nia asu nia naran). Katuas ho nia asu la'o tuir dalan rai okos nian to’o sira haree hetan naroman tan. Katuas ne’e tebe tiha nia fali no bee suli sa'e ba rai leten.\r\n\r\nTamba nia hela kleur iha rai okos, Loi Hunu nia familia iha knua iha foho hanoin katak nia mate tiha ona no halo tuir lisan ba isin mate. Iha tempu hanesan ne’e iha fatin ne’be nia sae mai husi rai okos, feto ida husi knua naran Ira Daba mai kuru bee. Ni hateke katuas no asu no nia tauk. Nia halai fila ba uma atu fo hatene ba nia familia. Molok Loi Hunu sae husi bee-matan ne’e, been mak sulit ouituan deit, agora bee sae maka’as liu. Ema Ira Daba sira mai lori Loi Hunu fila fali ba sira nia knua. Sira fo han hemu ba nia, tuir mai nia konta nia istoria ba sira. \r\n\r\n\r\nAt the southern base of the Mundo Perdido range is the village of Loi Hunu where the creation narratives of local springs are linked to the development of irrigated rice production. A past Liurai of Loi Hunu, Fransisco da Costa Guterres relays the following story: \r\n\r\nOne day an old man called Loi Hunu and his dog called Bui Lua were roaming the forest uplands where the man had been tending to his swidden. He and his dog entered a cave looking for bats to hunt and eat. The old man managed to kill many bats and filled his bag. But his return out of the cave was then blocked by a sudden flow of water. During the next seven days he could not exit and he ate all of the bats and even his clothes. Then a python came along. The python said to the old man: 'Loi Hunu come with me and I will take you to the sea, I will take you out of here'. But a black eel came along and told Loi Hunu not to do this: 'It will eat you on the way,' the eel said of the python. With that the python continued on its way. Then a huge white eel came along and asked Loi Hunu to go with him. The black eel again warned against it, 'It will cast you off on the way' it said of the huge white eel. Then the black eel said 'If you get on my back I will take you back above ground'. They set off on a long journey. They found a small hole leading to the surface and Loi Hunu kicked at it, enough so that the eel's head could emerge. They gave this small hole in the ground the name Bui Lua (the name of Loi Hunu's dog). The man and his dog continued on down through the underground channels until they saw more light. The old man gave a big kick and the water poured forth onto the ground above.\r\n\r\nGiven the length of time he had spent underground, Loi Hunu's family in the upland area presumed him to be dead and had already carried out his burial proceedings. Meanwhile in the place where he emerged from the ground, a woman from the nearby hamlet of Ira Daba had come to draw water. She saw the man and his dog and became scared. She ran home to tell her family. Prior to Loi Hunu's emergence at this spring, the waters had been only meagre, now it had become a large water source. The people of Ira Daba came and took Loi Hunu home with them. They fed him and gave him something to drink and he recounted his story."
  },
  {
    "EntryId": 8407,
    "Label": "Mau Lau",
    "Naran": "Mau Lau",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12198&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Iha Mundo Perdido nia huun parte tasi mane (sul) nian, iha fatin ida naran Seu Baru (‘na’an tasak’ ho lia Makassae), ema Kairui no Makassae sira husi área ne’e konta sira nia ai-knanoik kona-ba bee-matan ida naran Mau Lau (‘laku nia fatin’ ho lia Makassae) ne’ebé kleur ona lakon tiha. Mau Lau nia na'in, tuna ida husi Luca, baruk tamba populasaun sira mai book nia beibeik (sira mai beibeik hodi kaer tuna husi bee-matan) tanba ne’e loron ida nia nakfila ba familia ida nia ulun na'in mane ida naran Wai Leki (ne’ebé nakfila husi tuna). Katuas, ferik, labarik sira ho balada sira foti sira nia lafatik lulik no sasán seluk no la’o dalan liu tiha foho sira ne’ebé iha parte tasi feto. Bainhira sira to’o ona baliza tasi feto Baucau nian iha knua ida ne’ebé ohin loron bolu Wailili sira hasoru malu ho katuas ida no husu ba nia fatin ida atu deskansa. Katuas ne’e hatudu ba sira ai-huun boot ida nia mahon, sira tau sira nian sasán iha ne’ebá no halo fatin deskansa. Bainhira katuas fila iha fatin hanesan loron tuirmai, familia ho sira nia sasán hotu lakon tiha. Iha tempu hanesan, bee-matan ida mosu iha rai ai-hun okos iha ne’ebé sira deskansa. Mau Lau ho nia ema nunka fila ba Deu Baru no to’o ohin loron ema Seu Baru sira mak ta'uk hariis iha bee-matan Wailili nian. \r\n\r\nOn the high southern slopes of Mundo Perdido at a place called Seu Baru (M: 'the cooked meat'), the Kairui and Makasae peoples of the area recount their story of a spring called Mau Lau (M: ' the place of the civet cat') which in distant times simply disappeared. The custodian of Mau Lau, an eel from Luca, was tired of being abused by the local residents (who were capturing and eating eels from the spring) so one day it morphed into a family, led by a man called Wai Leki (who had transformed from an eel). This group of old men, women, children and their animals gathered up their magic basket and other belongings and walked off across mountains to the north. When they reached the northern eastern edge of the Baucau escarpment in a village known today as Wailili they met an old man and asked him for a place to rest. The old man kindly pointed them to a shady tree and they set down their belongings and made camp. When the old man returned the next day the entire family and their belongings had disappeared. Meanwhile a spring had now appeared in the ground beneath the tree where they had made camp. Mau Lau and his people never returned to Seu Baru and to this day the people of the Seu Baru region are fearful of the repercussions of bathing in the potentially hostile springs of Wailili."
  },
  {
    "EntryId": 8404,
    "Label": "Mau Pula",
    "Naran": "Mau Pula",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12196&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan importante ida ba natar iha Seu Baru. Iha relasaun ho istória Mau Lau no Wau Gau sira nian. \r\n______________\r\n\r\nAn important spring for rice irrigation at Seu Baru. Connected to the stories of Mau Lau and Wau Gau."
  },
  {
    "EntryId": 8399,
    "Label": "Oca Bai",
    "Naran": "Oca Bai",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12191&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Halo parte husi kompleksu bee-matan hamutuk Wai Daba nian.\r\n_______________\r\n\r\nAn ancestral spring connected to the Ocabai house and a part of the Wai Daba spring complex\r\n"
  },
  {
    "EntryId": 8400,
    "Label": "Tua Nau Baa",
    "Naran": "Tua Nau Baa",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12192&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A"
  },
  {
    "EntryId": 77,
    "Label": "Wai Bucoli",
    "Naran": "Wai Bucoli",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12170&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan importante ida iha aldeia Bucoli. Ema balu hatete katak bee-matan ne'e liga ba bee ne'ebé suli iha rai okos husi Wai Lia Bere.\n_____________________\n\nAn important spring in the village of Bucoli. Asserted by some to be connected to the water flowing underground from Wai Lia Bere."
  },
  {
    "EntryId": 8408,
    "Label": "Wai Bui Lawa (Wai Oli)",
    "Naran": "Wai Bui Lawa (Wai Oli)",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12199&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik Loime:\r\nIstória bee-matan Wai Bui Lawa iha Wai Oli mak konta kona-ba maun-alin na'in-rua ne’ebé kasa (soro) niki iha fatuk kuak sira besik uma lulik/lisan naran Loime. Maun-alin mak ema, maibé sira nakfila ba laku hodi ba kasa. Alin, naran Bibi Leki, mai husi Uda Lolo. Maun, Loi Leki, mai husi Ossu. Bainhira sira kasa niki sira, Bibi Leki monu ba fatuk kuak. Liu tiha tinan ida nia tebe rai to’o nia halo kuak ida hodi halo bee sai. Fatin ne’e mosu naran Wai Bui Lawa. Bainhira oan-feto ida husi uma Loime hetan Bibi Leki, nia hanesan isin mate. Feto-oan falun nia isin molik ho tais ida no lori nia ba ahi-matan iha uma lulik Loime. Bainhira nia toba besik ahi-matan lulik nia moris fali no ikus mai nia kaben ho oan feto Uma Loime. Uma Loime koko atu hasoru malu ho Bibi Leki nia família maibé la bele, tan ne'e Bibi Leki kaben tama ba Uma Loime. Maski nune’e, Uma Loime fó liman-etun bua-malus ba ema Uda Lolo (Bibi Leki nian). Bainhira Bibi Leki mate sira hakoi nia besik hakoi fatin Loime nian. Oras ne’e bainhira sira silu batar no koa hare, lider Loime nian bolu bei'ala sira nian hotu (Loime no Uda Lolo nian). Iha tempu hanesan sira tenke lori liman-etun ‘mean’ no sira simu filafali matak malirin husi bee no bua malus. \r\n____________________\r\n\r\nUma Lulik: Loime\r\nThe story of the spring called Wai Bui Lawa at Wai Oli involves two brothers who were hunting bats in the caves above the sacred house of Loime. The brothers were people but had turned themselves into civet cats to go hunting. The younger brother, called Bibi Leki, was from Uda Lolo. The older brother, Loi Leki, was from Ossu. Whilst hunting the bats, Bibi Leki lost his balance and plunged into the cave. After a year or so, he emerged from the ground kicking out a hole for the water to emerge. This place came to be known as Wai Bui Lawa. Bibi Leki appeared to be dead when he was found by a daughter of the Loime house. The girl wrapped his naked body in a tais (woven cloth) and took him to the hearth of the Loime sacred house. Lying by the sacred hearth he was revived and eventually married the daughter of the house. The Loime house unsuccessfully tried to contact Bibi Leki's own family and in the end Bibi Leki married into (kaben tama) the house of Loime. Despite this, the house of Loime continues to give gifts of betel nut to the people of Uda Lolo (where Bibi Leki was from). When Bibi Leki died, he was buried next to the grave of Loime. Now when they harvest the first corn and rice, Loime ritual leaders call the names of both ancestors. At this time they must make 'red coloured' offerings and in return they receive the cooling blessings of the water and betel nut."
  },
  {
    "EntryId": 8491,
    "Label": "Wai Bu'u Wai Daba",
    "Naran": "Wai Bu'u Wai Daba",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12209&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Istória bee-matan Wai Bu'u, Wai Daba iha suku Gariuai envolve feto-oan na'in-rua ne’ebé hariis iha bee-matan bainhira ida mak dada iis katak bee ladún kle'an. Derrepente bee sa'e to'o nia lakon iha bee laran. Feto-oan ida seluk halai buka feto ne’ebé lakon nia família. Bainhira sira fila to’o bee-matan fatin sira haree katak feto ne’e nakfila ba fatuk boot ida iha bee klaran. Lian ida husi bee-matan haruka família atu mai iha loron tuirmai. Sira fila loron tuirmai no haree hetan katak karau Timor hahú sa'e mai husi bee-matan ba rai tetuk Wai Rana nian. Karau Timor mane ida mosu ho surik, morten no dikur (osan) mean. Ta'uk katak karau atu nakonu area ida ne’e oan feto nia família hakilar ‘Karau to’o ona!’. Liman-etun ne’ebé karau mane lori mai mak sasán lulik família nia uma lisan nian. Mézmuke na'in mak mate one, sasán ne’e sei importante tebes ba uma Bahamori no Gariwai sira nian. \n___________________\n\nThe story of Wai Bu'u, Wai Daba spring in the village of Gariuai involves two girls who were bathing at the spring when one complained that the water was not deep enough. Suddenly the waters rose and she was lost beneath them. The other girl went to fetch the family of the lost girl and, on their return, they found the lost girl had transformed into a stone in the middle of the spring. A voice from the spring advised the families to return the following day. They did so and found a great herd of buffalo had begun emerging from the spring onto the surrounding plain at Wai Rana. A male buffalo appeared with swords, coral necklaces and gold on his horns. Worried that the buffalo herd would overflow the area, the dead girl's family called out that that was enough bufalo. The gifts brought by the male buffalo become the sacra of this family's sacred house and while the true owners are now all dead, these objects are still important today in the houses of Bahamori and Gariuai."
  },
  {
    "EntryId": 6508,
    "Label": "Wai Daba",
    "Naran": "Wai Daba",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12181&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik: Wai Daba\r\n\r\nBee-matan boot no lagoa iha kompleksu bee-matan hamutuk Wai Daba nian iha Bercoli. Bee husi bee-matan ne’e fó bee ba natar bar-barak. Bei'ala ida naran Ono Daba hetan fatin ida ne’e bainhira nia hamulak no bee foin mosu derrepente  husi bee-matan.\r\n\r\nBee-na'in mak konta tanba saida mak Wai Daba importante tebes ba istória mudansa iha Baucau iha tempu koloniál:\r\nBuat ne’ebé importante loos iha ne’e mak bee. Ami-nia bei'ala sira konsege halo to’os, natar no kuda plantasaun oi-oin tanba bee ida ne’e. Ami nia natar mak tuan. Iha tempu monarkia molok Portugés sira mai ami sei iha natar. Ami la iha karau, la iha kuda, ami dulas rai ho fatuk bo-boot. Ami halo fatin ida, kesi tiha talin ida ba fatuk-ahu no dada nia to’o halo rai tahu. La iha balada mos natar fatin sei uituan de'it. Natar fatin orijinál (uluk liu) ida-idak iha nia naran. Bainhira Portugés sira mai (foin hahú sekulu XX) sira rai naran iha livru impostu nian, maibé baihira ami nia uma ahi han tiha (durante tempu Indonézia) livru oan ne’e lakon(1). \r\n\r\nPortugés sira haruka de'it liurai sira nia oan ba eskola – ne’e hanesan polítika ida. Se karik ne’e la mosu, entaun karik ami hotu hotu sai matenek. \r\n\r\nBercoli iha rai Waima’a nia klaran ne’ebé uluk dada husi Matebian nia tutun to’o Vemasse. Agora rai ne’e mak Makassae sira domina fali, maibé Portugés sira fahe rai ida ne’e. \r\n\r\n(1) Livru oan ne’e mak importante tebes iha kontestu konflitu kona-ba natar ne'ebé mosu entre rai no bee-na'in sira no jerasaun husi Quelicai. Iha sekulu XX, ema bolu sira (husi Quelicai) tuir juramentu ho liurai Quelicai ida hodi mai halo to’os/natar iha rai ne’e (rai Waima’a nian). \r\n_______________\r\n\r\nUma Lulik: Wai Daba\r\nMajor spring and lake in the Wai Daba spring complex, Bercoli. Its water channels fed many rice fields. The ancestor named Ono Daba found this place and when he recited a prayer the water began to gush forth from the spring.\r\n\r\nThe spring's custodian tells the story of the ongoing significance of Wai Daba and the history of colonial change in the Baucau district: \r\n\"What is important here is water. Our forebears were able to produce fields, rice and plantations because of this water. Our rice fields are old. In monarchical times before the Portuguese arrived we already had them. We had no buffalo or horses, we would prepare the fields by dragging rocks through them. We would make a place and tie a rope to a piece of limestone and drag it around to make the soil muddy. There were no animals. And there were only a small amount of rice fields. These original rice fields were all named. When the Portuguese arrived [in the early twentieth century] they were recorded in a book of tax records, but when our sacred house was burnt down [in the Indonesian era] that book was lost.[i] \r\n\r\nThe Portuguese sent only the children of the rulers to school—this was their policy. If this hadn't been the case, we would all be smart by now. \r\n\r\nBercoli is the heart of the Waima'a lands which stretched from here to the top of Matebian and across to Vemasse. While now these lands are largely dominated by the Makassae, it was the Portuguese that carved up the land. \r\n\r\n[i] This book of records is important in the context of a current dispute over rights to particular rice fields between the custodians of the land and waters and the descendents of others from Quelicai. In the early twentieth century, the latter were 'invited' in (through sacred agreement with a liurai from Quelicai) to farm in the area."
  },
  {
    "EntryId": 8388,
    "Label": "Wai Dai Me",
    "Naran": "Wai Dai Me",
    "Deskrisaun": "Bee-matan ida ne'ebé liga ba Uma Ocabai no halo parte kompleksu bee-matan Wai Daba nian.\r\n_____________________\r\n\r\nAn ancestral spring connected to the Ocabai house and a part of the Wai Daba spring complex."
  },
  {
    "EntryId": 66,
    "Label": "Wai Dao",
    "Naran": "Wai Dao",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12161&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A"
  },
  {
    "EntryId": 69,
    "Label": "Wai De",
    "Naran": "Wai De",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12164&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Besik baliza entre suku Bahu no Caibada.\r\n___________________\r\nNear to border of suco Bahu and Caibada"
  },
  {
    "EntryId": 79,
    "Label": "Wai Hama",
    "Naran": "Wai Hama",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12172&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan iha suku Triloca.\r\n______________\r\n\r\nA spring located in the village of Triloca."
  },
  {
    "EntryId": 6450,
    "Label": "Wai Hura Wai Naha",
    "Naran": "Wai Hura Wai Naha",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12176&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Wai Hura mak bee-matan ida ne'ebé mos fó bee no bee irrigasaun ba suku Wani Uma. Nia mos iha ligasaun ho bee-matan seluk iha foho kraik naran Wai Naha. Bee-nain fundador sira mai husi Luca liu husi Ilu Manu. Istória ne'e iha relasaun ho istória Wai Luca nian. \r\n______________\r\n\r\nWai Hura is a spring, village water supply and irrigation source in the village of  Wani Uma. Connected to a spring further downhill called Wai Naha. The  spring founders came from Luca by way of Ilu Manu. It is connected to the story of Wai Luca."
  },
  {
    "EntryId": 72,
    "Label": "Wai Husu",
    "Naran": "Wai Husu",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12167&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik: Kotalale\r\n\r\nBee-matan importante ne’ebé fó bee ba bee-dalan prinsipál tolu iha natar Baucau nian.\r\n\r\nBee-na'in Waima’a sira husi Wai Husu konta katak sira nia bei'ala sira mai husi Luca dala ida ne’e la'os hanesan ema maibé hanesan tuna ida ne’ebé mosu mai husi bee-dalan no nakfila ba feto ida. Sai husi Teolale no muda mai Caisidu jerasaun lima liubá, tinan ba tinan bee-na'in sira husi bee-matan ne’e fila husi Caisidu ba Baucau hodi halo rituál no fó han ba na'in bee-matan nian. Lia na'in naran João Graciano Simões (Tetu Noko) konta istória kona-ba tanba saida sira sai husi Baucau(?) no sira nia ligasaun ho Wai Husu:\r\n\r\n\"Uma Caime mai husi Teolale hela iha Caisidu. Alin mane husi uma Loime iha Tirilolo hein iha Baucau (no kaben ho ema Makassae sira). Dala uluk sira la'o dalan ba loromonu to’o Vemasse, Lenau, Wai Wono hafoin sira muda fila fali ba Ossu Wu (besik Caisidu). Rai na'in sira (Wai Luo no Wai Hau) simu sira no dehan ba sira ‘Imi labele fila ba Teolale, imi tenke hela iha ne'e’. Sira halo juramento no oho balada barak. Fó hatene ba sira katak sira tenke resepita bee lulik, fatuk ai-laran, fehuk, talas no ai. Ami hakruuk an ba sira nia kbi’it hodi kaer sasán ida ne’e to’o ohin loron. Sira mak inan-aman. Ami nia uma mak Kotalale.\r\n\r\nBee arraska iha ne’e ami tenke la'o to’o bee-matan Wai Haulale, Tuo Ho’o Oli, Aubaca, Caibada no Wani Uma. Bainhira ami foti bee, ami uza au-oan ida no tau matan ba oinsá ami uza bee ne’e. Rai ne’e maran.\r\n\r\nIha ami-nia knua fatin Teolale iha bee-matan ida naran Wai Husu (bee-na'in mai husi Luca). Maske Makassae sira hela iha ne’ebá oras ne’e, bee-matan ne’e la'os sira nian. Iha bee-matan ne’e ami lori liman-etun (fahi) ba bee-na'in husi Luca. Ema husi Kotalale ne’ebé oras ne’e dadaun hela iha ne’ebá labele halo rituál sira ne’e. Ami sei ba fó han. Bainhira tempu to’o ona ami sempre lori fahi hodi fó han ba bee-na'in. \r\n_________________\r\n\r\nUma Lulik: Kotalale\r\n\r\nA major spring in Teolale feeding three major irrigation channels to Baucau's rice fields. \r\n\r\nThe Waima'a speaking custodians of Wai Husu record that their ancestors arrived from Luca, but in this case in the form of an eel which emerged from the spring and transformed into a woman. Exiled from Teolale and moving to Caisidu five generations ago, the custodians of this spring return each year from Caisidu to Baucau to carry out ancestral rituals and feed the spirits of that spring. The story of this exodus and their ongoing connection to Wai Husu was told to me by one of the area's lia na'in (keeper of the word), João Graciano Simões (Tetu Noko):\r\n\r\nThe house of Caime went from Teolale to live at Caisidu. The younger brother house of Loime in Tirilolo stayed in Baucau [and intermarried with the Makasae]. First they travelled west to Vemasse, Lenau, Wai Wono and then back to Ossu-Wa [near Caisidu]. The owners of the land (Wai Luo and Wai Hau) received them and said you can not return to Teolale you must stay here. They had a ceremony and killed many animals. They were told that they must respect the sacred water, rocks, forest, potatoes, yams and trees. We respect their custodial jurisdiction over these things until this day. They are the mother-father clans. Our main house is Kotalale.\r\n\r\nWater is scarce here. We must travel to the springs of Wai Haulale, Tuo Ho'o Oli, Aubaca, Caibada and Wani Uma. When we fetch water we use bamboo and measure its use carefully. This is a dry land. \r\n\r\nWhere we came from in Teolale there is a spring called Wai Husu [whose spirit guardian originates from Luca]. This does not belong to the Makasae, although they live in that area now. At this spring we always offer pigs to the water spirit from Luca. The people from Kotalale, Caisidu return each year to carry out these ritual offerings at Wai Husu. The Makasae people living there now can not carry out these rituals. We carry out the ritual feeding. When it is time for the ceremonies we will always take pigs for the sacrifices."
  },
  {
    "EntryId": 70,
    "Label": "Wai Kinari",
    "Naran": "Wai Kinari",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12165&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik: Defa Nawa\r\nWai Kinari iha Caibada (área ema lian Maksassae sira nian) oras ne’e hela iha uma Makassae ida naran Defa Nawa. Baihira atu hala'o rituál balu sira bolu ema Waima’a sira ne’ebé uluk lui mak bee-na'in ne’ebé oras ne’e hela iha Caisidu atu fila hodi hamulak. Bee-matan lima forma parte rede bee-matan ida ne’e:\r\n1. Wai Kinari (ema bee sira)\r\n2. Alamutu (bee ai-laran fuik)\r\n3. Wai Lakulo\r\n4. Wai Da'a Buti (bee fu’uk mutin) \r\n5. Sala Ira (bee funu)\r\n____________________\r\n\r\nUma Lulik: Defa Nawa\r\nWai Kinari in Caibada (Makasae) is now the custodial domain of the Makasae speaking house Defa Nawa.  At certain ritual events the original Waima'a custodians of the spring who now live in Caisidu will be asked to return and carry out the ritual prayers. It is a five spring complex:\r\n1. Wai Kinari ('original people water')\r\n2. Alamutu ('Jungle water')\r\n3. Wai Lakulo\r\n4. Wai Da'a Buti ('white hair water') \r\n5. Sala Ira ('war water')"
  },
  {
    "EntryId": 6490,
    "Label": "Wai Kusilale",
    "Naran": "Wai Kusilale",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12177&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Husi foho iha Ossu mosu istória ida kona-ba Wai Kusilale ne’ebé konta tuirmai husi Rai Olo: \r\n\r\nIha tempu uluk liu, mosu konflitu ida entre bee-matan ida ne’e ho (ema husi) be’e matan ida seluk tanba ne’e bee-matan nakfila ba família ida no sai husi área ida ne’e la'o dalan to'o rai maran iha tasi ibun tasi feto nian. Tanba ne’e Wai Kusilale nia bee maran hela.\r\n\r\nLiu tiha ida ne’e katuas ida husi Ossu sai dalan atu ba Manatuto hodi fila liman fa’an tali (atu nune’e nia bele selu impostu ba Liurai Ossu). Iha dalan ba Manatutu, iha rai maran nia hasoru malu ho familia ida husi Vemasse. ‘Ba ne’ebé?’ katuas husu ba laen, fen no oan sira. ‘Ami haloot ami nia sasán no buka fatin ida atu hela iha rai maran ne’e’ ', sira hatan ‘Iha ami nia rai ema trata ami la di'ak’. Bainhira katuas rona buat ne’e nia haruka sira hein no fila ba Ossu hodi organiza serimónia ida iha bee-matan Wai Kusisala. \r\n\r\nIha serimónia ida-ne’e komunidade ‘fó han’ karau mean ida ba bee na'in sira no husu sira liu hamulak ida atu fila. Tuir ‘fó han’ ne’e been suli mai husi rai hodi nakonu Wai Kusilale. Bee mosu ho forsa boot ne’ebé halo katuas monu. \r\n\r\nLiu tiha ida ne’e, bainhira dala ida tan katuas la'o dalan tuir rai maran Vemassae buat ne’ebé de'it hela iha fatin ne’ebé família uluk hamriik mak bee-matan oan ida. \r\n_________________\r\n\r\nFrom the mountains of Ossu comes the story of Wai Kusilale (told by Rai Olo) . In the distant past this spring came into conflict with [the people of] another spring and as a result morphed into a family and left the region heading for the drylands of the north coastal zone. Wai Kusilale was left bereft of water.\r\n\r\nLater an elder from Ossu set out for the trading port of Manatuto in order to trade rope (and therefore be able to pay his taxes to the Liurai of Ossu). As he travelled through the drylands to Manatuto he came across the family in Vemasse. 'Where are you going?' asked the old man of the husband, wife and children. 'We have packed up our belongings and are looking for a home in the drylands' they said. 'We have not been treated well at home'. Hearing this, the old man asked them to wait where they were and returned to Ossu to organize a major ceremony at the spring of Wai Kusilale. \r\n\r\nAt this community ceremony the spring's custodians were 'fed' a red buffalo and implored to return in ritual prayer. Following this 'feeding', the water gushed back up out of the ground refilling the spring of Wai Kusilale. It did this with such force that the old man was knocked off his feet. \r\n\r\nLater, when he once more passed through the drylands of Vemasse all that remained where the family once stood was a tiny spring of water."
  },
  {
    "EntryId": 8581,
    "Label": "Wai Laha",
    "Naran": "Wai Laha",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12228&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A"
  },
  {
    "EntryId": 8518,
    "Label": "Wai Lakulo",
    "Naran": "Wai Lakulo",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12220&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Wai Lili maka naran ba rede bee-matan sira iha suku Wai Lili. Wai Lakulo, ne’ebé rede nia bee-matan nia ulun, uluk mos sentru rituál ida (ne’ebé iha mós relasaun ho rede ka kompleksu Wai Lia iha Baucau. Hamutuk ema bolu sira Wai Husu-Wai Lewa, Wai Lili-Wai Wa). Durante sekulu XX Igreja Katólika mai no harii gruta ida iha fatin naran Bo’o Dai (lulik ho lia waima’a) ne’ebé ema lori liman etun ba Wai Lakulo. Liu tiha ida ne’e durante tempu Indonéziu sasán lulik ne’ebé iha relasaun ho bee-matan lakon. Sasan lulik ne’e, ne’ebé naran ‘Baha Kura Mesa Baha Dala Hitu (inklui morteen, surik, tala no diman ida) presiza hodi hala’o rituál loos iha bee-matan Wai Lakulo. Iha tempu bei'ala sira, tinan ba tinan bee-na'in sira mak kaer sasán lulik ne’e, sira sai mai husi bee-matan dalan ne’ebé iha rai okos no bolu bee mai buka nia hun. Sira la'o dalan loron hitu no kalan hitu, mézmuke sira nunka to’o iha bee nia hun, liu tiha serimónia ne’e bee Wai Lakulo suli didiak. Liu tiha tempu ne’e bee-na'in sira hala'o rituál ne’e besik bee-matan maibé la tama ba bee-matan klaran, sira sempre lori bei'ala sira nia sasan lulik. \n____________________\n\nWai Lili is the name for a spring complex in the Wai Lili village. Wai Lakulo, is the head spring in the spring water complex, which was once an important ritual centre (also connected to Baucau's Wai Lia spring-together they were known as Wai Husu-Wai Lewa Wai Lili-Wai Wa. In the twentieth century the Catholic Church arrived and erected a grotto at the site  known as Bo'o Dai (W: sacred) where ritual offerings were made to the Wai Lakulo. Then during the Indonesian occupation sacred objects associated with the  spring were said to have become lost. These sacred objects, collectively named Baha Kura Mesa Baha Dala Hitu (comprising a coral necklace, a sword, a gong and a spear) are needed to properly carry out the rituals at the spring of Wai Lakulo. In the ancestral past, these sacra were carried every year by the custodians of the waters who would enter the spring and travel up its underground chasms calling the waters forth and searching for its origins. They would travel for seven days and seven nights and while they never reached the waters source, after this yearly ritual the waters of Wai Lakulo would always flow well. While subsequent generations of custodians carried out their rituals beside rather than entering the spring, they would always have with them the ritual sacra carried by the ancestors."
  },
  {
    "EntryId": 6496,
    "Label": "Wai Lesu",
    "Naran": "Wai Lesu",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12179&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Iha foho Mundo Perdidu nia sorin tasi mane, ema konta katak loron ida bee-matan naran Wai Lesu fila ba nia hun iha Luca. Bee-matan nia naran mai husi ‘lesu’ – besi hodi dulas hare. Iha istória ne’e bee-matan mosu dahuluk husi rai ne’ebé lesu ida monu iha uma lulik nia okos, besik rai naruk ida. Ema husi uma Wai Lesu ne’ebé foti lesu husi bee-matan ne’ebé mosu iha rai naruk kraik hahú fó han ba na'in bee-matan sira. Maibé iha momentu ida rituál sira ne’e para tiha, tanba ne’e bee-matan fila ba nia hun iha Luca (lesu mós iha ligasaun ho kbiit Luca nian). Bainhira fila ba Luca, nia nakfila ba ema ida no fó hatene ba liurai Luca katak ema Wai Lesu la tau matan (ka toma konta) ba bee-matan ona. Iha tempu hanesan, ema Wai Lesu, triste tanba sira nia bee lakon, haruka estafeta (ai-liman?) ida ba Luca atu husu bee-matan fila. Liurai Luca fó estafeta malus tahan lulik no haruka nia fila ba Wai Lesi no prepara liman etun atu lori ba bee-matan. Bainhira buat hotu-hotu prontu ona, ai-han no balada sira, uma nia estafeta ‘bolu’ liurai Luca ho malus tahan ne’ebé tau besik nia tilun. Imi (bee) mai ka lae? Nia husu, ‘Ami mai ona’ sira hatán. Bainhira estafeta hamulak karau ida mak monu ba rai mate tiha) ne’e hanesan hatudu katak hamulak mak loos. Derrepente, bee mosu mai husi rai no tolan ai-han hotu ne’ebé sira prepara. \r\n__________________________\r\n\r\nOn the southern high slopes of Mundo Perdido the water of the spring Wai Lesu are said to have once drained back to its origins in Luca. The spring takes its name from a lesu (K: a wooden rice husking implement). In its origin story the waters emerged from the ground following the fall of the lesu which was being pounded beneath the pillars of a sacred house located on a high precipice. Recovering the lesu from a newly emerged spring at the bottom of the precipice, the house of Wai Lesu began making ritual offerings to feed the custodians of the spring. But at some point in time these rituals ceased and as a result the spring water simply drained back down the mountain to its rightful home in Luca (indicating that the rice husking implement was also connected to the ritual power of Luca). By the time the water arrived back in Luca it had metamorphosed into human form and had told the ruler of Luca that the people of Wai Lesu no longer respected the spring. Meanwhile the house of Wai Lesu, bereft at losing their water, sent out a messenger to Luca to negotiate the return of the spring water. The ruler of Luca gave this messenger sacralised betel leaves and told him to return to Wai Lesu and prepare sacrifices for a ritual at the spring. There when all the necessary sacrificial objects and animals had been readied, the messenger of the house 'called' the ruler of Luca using betel leaves which he placed to his ear. 'Are you [the water] coming yet or not he asks?' 'We are coming', was the reply. As the messenger recited a prayer the sacrificial buffalo fell to the ground dead (a sure indication of the power and correctness of the prayer). Suddenly the spring water re-emerged, gushing from the ground to swallow up all the things prepared as an offering.\r\n\r\nImagen: Block Print by Reni, Afalyca Arts Centre, Baucau"
  },
  {
    "EntryId": 6415,
    "Label": "Wai Lewa",
    "Naran": "Wai Lewa",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12175&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik: bee jerál suku Bahu\r\n\r\nTuir Major Ko’o Raku (lia na'in suku Bahu), iha tempu uluk liu hafoin foho tutun sira sai mai husi bee-laran,  ema Baucau tun husi Mundo Perdido (tuir istória ne’e, iha momentu ne’ebá grupu haat tun husi foho ema seluk sira bá hela iha fatin seluk iha parte tasi mane no lorosa'e). Ema na'in-rua ne’ebé to’o iha Baucau mak kaben na'in, fen ho laen, sira hetan rai ida ne’ebé maran no bee laiha. Atu sira bele moris iha fatin ne’e, laen mak la'o loron hitu, kalan hitu no fila fali ba nia fen ho au-boot ida nakonu ho bee lulik husi Luca. Nia fakar be’e ne’e iha nia fen nia ain klaran no bee-matan ida mosu husi rai. Mane mak tau naran Wai Lewa nia mak fundador Baucau nian, ne’ebé mós naran Wai Lewa. \r\n__________________\r\n\r\nUma Lulik: village water source of Bahu\r\n\r\nAccording to Major Ko'o Raku (lia na'in suku Bahu), at some undefined point after the emergence of mountain peaks and dry land from a world of water, the first people of what is now Baucau descended from the central peaks of the Mundo Perdido range (according to this account they descended at the same time as four other parties who founded settlements elsewhere in the north east region). The two people who arrived in Baucau were a husband and a wife and they found themselves in a stony dry land bereft of water. So that they might eke out a living in this place, the husband set off for seven days and seven nights and returned to his wife with a bamboo cylinder full of sacred water from the southern kingdom of Luca. He threw down the water between the gap in his wife legs and a spring spewed forth out of the ground. This man took on the name of Wai Lewa and he became the founding father of Baucau, which was known then by the name of its spring, Wai Lewa."
  },
  {
    "EntryId": 74,
    "Label": "Wai Lia",
    "Naran": "Wai Lia",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12169&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma lulik: Wai Mata Bu \r\n\r\nTuir ema Baucau Kota sira, bee-matan Wai Lia nia hun mak iha rai tetuk Baucau iha Wai Lia Bere besik fatin ida naran Darasula. Haktuir mai maka istória ida ne’ebé Major Ko’o Raku, lia na'in Bahu, mak konta:\r\n\r\n\"Uluk iha maun-alin na'in rua ne’ebé hein karau. Loron ida sira hamlaha tan ne’e sira kee, tein no han kumbili balun. Hafoin sira hamrook. Bainhira sira tuur hanoin iha ne’ebé sira bele bá foti bee sira hanoin hetan katak loron ida sira nia asu lakon. Bainhira asu sira fila mai sira nia fulun bokon. Sira hakarak hatene iha ne’ebé asu sira hetan bee ne’e. Nune’e sira halo planu ida. Sira tein kumbili hodi fó han ba asu, maibé molok sira fó han ba asu sira tara gola ida ho talin ba asu ida nia kakorok. Iha au nia laran sira tau ahi kdesan no halo kuak kiik ida. Hafoin sira fó han kumbili ba asu. Asu sira hamrook no la'o sai. Liu tiha oras ida, sira fila bokon. Agora maun sira bele hatene dalan. Sira tuir ahi kdesan ne’ebé monu husi gola to’o sira to’o iha fatuk kuak ida ho bee iha laran. Na'in rua tun ba fatuk kuak no kuru be’e ne’ebé sira lori sa'e husi fatuk kuak hodi hemu. \r\n\r\nHafoin sira hamrook nafatin tanba ne’e alin mak tun fila fali hodi kuru bee. Iha fatuk kuak laran iha fatin rua ne’ebé kuru bee. Iha parte sorin ida mosu fatuk kuak boot ida iha sorin seluk fatuk kuak kiik ida. Husi fatuk kuak boot alin rona bee suli ho lian boot. Nia bá haree to'ok saida make halo lian boot. Derrepente nia monu ba bee laran. Nia iha bee laran kleur to'o ikus nia sa'e mai iha bee fatin hakmatek iha fatuk kuak seluk – Wai Lia iha Baucau. Durante tempu ne’e nia iha bee laran alin han tiha nia roupa. Bainhira nia to’o ona iha bee Wai Lia nia isin molik, tan ne’e nia deside hein iha bee laran.\r\n\r\nHafoin feto na'in rua to’o iha bee-matan, oan feto husi feto Bahu. Biin tama iha fatuk kuak no kuru be’e husi matan mos. Mane husi Darasula nia haree oan feto husi bee laran maibé nia la halo buat ida. Tuir mai alin feto tama hodi kuru bee maibé bainhira nia sa'e husi fatuk kuak nia haree katak nia bee la moos. Nia tama hodi kuru bee dala rua tan maibé bee la moos nafatin. ‘Saida mak halo katak ha'u nia bee la moos?’ nia hanoin. Nia hateke ba bee laran no nia haree hetan mane ida isin molik iha bee okos. Mane isin molik hateten ba nia ‘Ha'u ema rai-hae (rai tetuk Baucau nian); hau hein karau bainhira hau hamrook tanba ne’e hau tama ba fatuk kuak hodi kuru bee. Hafoin ha'u hakfodak mosu iha ne’e.’ ‘Saida mak ó hakarak?’, husi feto na'in rua. ‘Imi bele ba husu imi-nia irmaun sira atu lori roupa atu ha'u bele hatais?’, husu mane. Nune’e feto na'in-rua ba husu sira nia maun sira atu lori tais ba mane. Sira halo duni no nia hatais roupa iha bee laran.\r\n\r\nBainhira nia sa'e husi bee, feto na'in rua ho sira nia maun sira mós iha ne’ebá. Sira deside katak alin feto kaben ho mane. Sira kaben no hela iha feto nia uma no hetan oan ida. Hafoin ne’e feto hateten ba nia laen ‘Agora tempu to’o ona atu buka o nia rai. Família sei iha ne’ebá ka lae?’. Sira la'o tuir buka nia rai. Iha dalan sira konta mane nia istória no husu ema karik sira koñese nia maun no karik nia sei moris. To’o ikus sira hetan nia sasán balu ne’ebé tara iha ai ida, nia lohe, nia ai ledu hadulas kabas, diman no kro'at. ‘Iha ne’e mak fatin ne’ebé ha'u hein karau loron ne'ebé ha'u lakon’ nia hateten. Nia foti nia sasán no kontinua la'o dalan.\r\n\r\nSira husu nafatin kona-ba nia maun, to’o ikus mane ida hatán ‘Loos, ne’e mak ha'u. Ha'u mak ó-nia maun rasik. Ha'u hanoin ó lakon rohan laek’. Mane na'in-rua hakoak malu no tanis hamutuk. Maun mak esplika katak agora nia alin fila ona ba nia hun (Makasse ‘fuu’), sira tenke harii sira nia uma lulik iha fatin besik fatuk kuak ho bee. Uma mak tenke halo atu ema la bele haluha istória no ema bele fó han nafatin ba bee. ‘Bainhira tempu to’o ona atu lori liman etun ba bee ne’ebé ami hetan hamutuk ema husi Bahu. Caibada, Buruma, Tirilolo (suku haat ne’ebé simu bee husi Wai Lia) tenke mai hamutuk ho bibi, karau, fahi no manu no lori balun mai to’o iha ne’e atu ami bele lori liman etun ba Darasulu. ’Ita tenke halo uma lulik (Wai Mata Bu) iha Wai Lia’ dehan nia maun. Hanesan ne’e suku haat mós bele lori liman etun ba bee-matak Wai Lia iha Baucau.\r\n\r\nHafoin ne’e sira harii sira nia uma lulik iha fatin rua atu sira bele hanoin hetan istória no agradese bee-na'in. Tinan ba tinan komunidade sira halo tuir serimónia atu nune’e bee labele maran. Ida ne’e halo katak sira bele halo natar no han barak. \r\n\r\nMaibé too ikus, ema husi suku haat ne’ebé fahe bee husi Wai Lia haluha halo sira nia sakrifísiu. Bee taka tiha no balada, ai-han no ai-horis barak komesa mate ona. Ema husi Baucau mai husu bee-na'in sira tanba saida: ‘Tanba imi la halo tuir sakrifísiu (la fó han ba bee) imi tenke halo fla fali.’ Entaun, ema Baucau hahú fali fó han ba bee, hafoin ne’e sira nia natar buras. \r\n____________________\r\n\r\nUma lulik: Wai Mata Bu  \r\n\r\nAccording to Baucau townspeople, Wai Lia spring has its origin and source on the Baucau plateau at Wai Lia Bere near a place called Darasula. This is a summary of this story told by Major Ko'o Raku, lia na'in of Bahu. \r\n\r\nIn the beginning there were two brothers there tending buffaloes. One day they were hungry so they decided to dig, cook and eat some yams. But then they were very thirsty. While they were sitting down wondering where they could get water they remembered the day when their dogs went missing and came back all wet. They wanted to know where the dogs got this water. So they made a plan. They cooked some more yams to give to the dogs, but before they gave them to the dogs they made a bamboo collar—tied with string—for one of the dog's neck. Inside the hollow piece of bamboo they placed ash from the fire and made a small hole in the bamboo. Then they gave the yams to the dogs to eat. The dogs were thirsty and headed off. In about one hour they returned all wet. Now the brothers had a way to find the water. They followed the ash that had trickled from the bamboo collar until they came to a big cave with water inside. They both went down into the cave and drew water, which they carried back out of the cave to drink. \r\n\r\nAfter this they were still thirsty so the younger brother then went down again to fetch water. Inside the cave there were two places to draw water. On one side was a big cave; on the other side was a small cave. From the large opening the younger brother could hear the water flowing very loudly. He went in to have a look at what was making such a loud noise and suddenly he fell down into the water. He was under water a long time and eventually he emerged in the still water of another cave—Wai Lia in Baucau. During his long journey he had eaten his clothes. Arriving in the spring waters of Wai Lia he was now naked, and so he decided to stay there beneath the surface and wait. \r\n\r\nThen to the spring came two women, the daughters of a woman from Bahu. The older sister entered the cave and drew water from a very clean source. The man from Darasula was crouching beneath the surface and saw this woman drawing water but decided not to do anything. Then the younger sister came in to draw water, but when she exited the spring she saw that in contrast to her older sister the water she had drawn was dirty. She drew water two more times and each time it was dirty. 'What is making my water dirty'?, she thought with frustration. She looked down into the water and beneath it she made out a naked man. The naked man explained: 'I am from the savanna; I was tending buffalo there when I was thirsty and went down into a cave to draw water. Then I somehow ended up here.' 'But what do you want?' asked the women. 'Could you go and ask your brothers to bring me some clothes to wear?' asked the man. So the women went to ask their older brothers to take the man a tais [woven cloth] to wear. They did this and he got dressed in the water. \r\n\r\nWhen he came out of the water the two sisters and their older brother who had brought the tais were still there. It was decided that the younger sister would now marry this man. So they got married and lived together at the woman's home and they had a child together. And then the woman said, 'Now it is time for us to go to try to find your place so I can see where you come from. Do you still have family there, I wonder?' So they set off to look for this place, telling his story along the way and asking people if they knew of his brother and if he was still alive. Eventually they found some of his possessions hanging in a tree: his carry basket, cotton spinning stick, spear and digging stick. 'This is the place where I was tending buffaloes the day I became lost', he said. He got down his possessions and they kept walking. \r\n\r\n They kept asking people they met about his brother and finally one man responded: 'Yes, it is me, I am your older brother. I thought you were lost forever.' The two hugged each other and cried together. The older brother explained that now as the younger brother had returned to his fuu [M: trunk/origin], they would now make a sacred house here at this place by the cave with water. The house was needed so that offerings could be made to the water and the story would not be forgotten. 'When the time comes for us to make offerings to give thanks to the water which we both found together, the people from Bahu, Caibada, Buruma, Tirilolo [the four villages in Baucau that receive water from Wai Lia] must also come together to kill goats, buffalo, pigs and chickens and then also bring some of them here for us to make our offerings at Darasula.' 'You must also make a sacred house [Wai Mata Bu] at Wai Lia,' said the older brother. This was so the four villages could also make the same collective offerings at Wai Lia spring in Baucau. \r\n\r\nAfter this they made their sacred houses in both places so they could remember this story and give thanks to the water. Each year the local population would carry out ceremonies so that the two springs would never be dry. This meant that they could make fields and plant rice and have plenty to eat. \r\n\r\nHowever, eventually the people from the four villages sharing the water from Wai Lia forgot to make their sacrifices. The water stopped flowing and many animals, crops and trees began to die. The people from Baucau went to the custodians of the water on the plateau and asked, 'Why is our water dry?' The custodians of the water explained the reason: 'You have not been making the sacrifices and you need to start doing this again.' So the people in Baucau started to make the required sacrifices again and after this their rice could grow again.\r\n\r\nImajen/Illustration: Wai Lia Block Print by Celia Mira, Afalyca Arts Centre, Baucau"
  },
  {
    "EntryId": 63,
    "Label": "Wai Lia Bere",
    "Naran": "Wai Lia Bere",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12158&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik: Ledatame Ikun\r\n\r\nIstória bee-matan Wai Lia Bere iha ligasaun ho Wai Lia iha Baucau Kota. Wai Lia nia huun mak iha rai tetuk Baucau iha Wai Lia Bere besik fatin ida naran Darasula. Uluk iha maun-alin na’in rua ne’ebé hein karau. Loron ida sira hamlaha tan ne’e sira kee, te’in no han kumbili balun. Hafoin sira hamrook. Bainhira sira tuur hanoin iha ne’ebé sira bele bá foti bee sira hanoin hetan katak loron ida sira nia asu lakon. Bainhira asu sira fila mai sira nia fulun bokon. Sira hakarak hatene iha ne’ebé asu sira hetan bee ne’e. Nune’e sira halo planu ida. Sira tein kumbili hodi fó han ba asu, maibé molok sira fó han ba asu sira tara gola ida ho talin ba asu ida nia kakorok. Iha au nia laran sira tau ahi kdesan no halo kuak kiik ida. Hafoin sira fó han kumbili ba asu. Asu sira hamrook no la'o sai. Liu tiha oras ida, sira fila bokon. Agora maun sira bele hatene dalan. Sira tuir ahi kdesan ne’ebé monu husi gola to’o sira to’o iha fatuk kuak ida ho bee iha laran. Na'in rua tun ba fatuk kuak no kuru bee ne’ebé sira lori sa'e husi fatuk kuak hodi hemu. \r\n\r\nHafoin sira hamrook nafatin tanba ne’e alin mak tun fila fali hodi kuru bee. Iha fatuk kuak laran iha fatin rua ne’ebé kuru bee. Iha parte sorin ida mosu fatuk kuak boot ida iha sorin seluk fatuk kuak kiik ida. Husi fatuk kuak boot alin rona bee suli ho lian boot. Nia bá haree to'ok saida mak halo lian boot. Derrepente nia monu ba bee laran. Nia iha bee laran kleur to'o ikus nia sa'e mai iha bee fatin hakmatek iha fatuk kuak seluk – Wai Lia iha Baucau. Durante tempu ne’e nia iha bee laran alin han tiha nia roupa. Bainhira nia to’o ona iha bee Wai Lia nia isin molik, tan ne’e nia deside hein iha bee laran.\r\n\r\nHafoin feto na'in rua to’o iha bee-matan, oan feto husi feto Bahu. Biin tama iha fatuk kuak no kuru be’e husi matan mos. Mane husi Darasula nia haree oan feto husi bee laran maibé nia la halo buat ida. Tuir mai alin feto tama hodi kuru bee maibé bainhira nia sa'e husi fatuk kuak nia haree katak nia bee la moos. Nia tama hodi kuru bee dala rua tan maibé bee la moos nafatin. ‘Saida mak halo katak ha'u nia bee la moos?’ nia hanoin. Nia hateke ba bee laran no nia haree hetan mane ida isin molik iha bee okos. Mane isin molik hateten ba nia ‘Ha'u ema rai-hae (rai tetuk Baucau nian); hau hein karau bainhira hau hamrook tanba ne’e hau tama ba fatuk kuak hodi kuru bee. Hafoin ha'u hakfodak mosu iha ne’e.’ ‘Saida mak ó hakarak?’, husi feto na'in rua. ‘Imi bele ba husu imi-nia irmaun sira atu lori roupa atu ha'u bele hatais?’, husu mane. Nune’e feto na'in-rua ba husu sira nia maun sira atu lori tais ba mane. Sira halo duni no nia hatais roupa iha bee laran.\r\n\r\nBainhira nia sa'e husi bee, feto na'in rua ho sira nia maun sira mós iha ne’ebá. Sira deside katak alin feto kaben ho mane. Sira kaben no hela iha feto nia uma no hetan oan ida. Hafoin ne’e feto hateten ba nia laen ‘Agora tempu to’o ona atu buka o nia rai. Família sei iha ne’ebá ka lae?’. Sira la'o tuir buka nia rai. Iha dalan sira konta mane nia istória no husu ema karik sira koñese nia maun no karik nia sei moris. To’o ikus sira hetan nia sasán balu ne’ebé tara iha ai ida, nia lohe, nia ai ledu hadulas kabas, diman no kro'at. ‘Iha ne’e mak fatin ne’ebé ha'u hein karau loron ne'ebé ha'u lakon’ nia hateten. Nia foti nia sasán no kontinua la'o dalan.\r\n\r\nSira husu nafatin kona-ba nia maun, to’o ikus mane ida hatán ‘Loos, ne’e mak ha'u. Ha'u mak ó-nia maun rasik. Ha'u hanoin ó lakon rohan laek’. Mane na'in-rua hakoak malu no tanis hamutuk. Maun mak esplika katak agora nia alin fila ona ba nia hun (Makasse ‘fuu’), sira tenke harii sira nia uma lulik iha fatin besik fatuk kuak ho bee. Uma mak tenke halo atu ema la bele haluha istória no ema bele fó han nafatin ba bee. ‘Bainhira tempu to’o ona atu lori liman etun ba bee ne’ebé ami hetan hamutuk ema husi Bahu. Caibada, Buruma, Tirilolo (suku haat ne’ebé simu bee husi Wai Lia) tenke mai hamutuk ho bibi, karau, fahi no manu no lori balun mai to’o iha ne’e atu ami bele lori liman etun ba Darasulu. ’Ita tenke halo uma lulik (Wai Mata Bu) iha Wai Lia’ dehan nia maun. Hanesan ne’e suku haat mós bele lori liman etun ba bee-matak Wai Lia iha Baucau.\r\n\r\nHafoin ne’e sira harii sira nia uma lulik iha fatin rua atu sira bele hanoin hetan istória no agradese bee-na'in. Tinan ba tinan komunidade sira halo tuir serimónia atu nune’e bee labele maran. Ida ne’e halo katak sira bele halo natar no han barak. \r\n\r\nMaibé too ikus, ema husi suku haat ne’ebé fahe bee husi Wai Lia haluha halo sira nia sakrifísiu. Bee taka tiha no balada, ai-han no ai-horis barak komesa mate ona. Ema husi Baucau mai husu bee-na'in sira tanba saida: ‘Tanba imi la halo tuir sakrifísiu (la fó han ba bee) imi tenke halo fla fali.’ Entaun, ema Baucau hahú fali fó han ba bee, hafoin ne’e sira nia natar buras. \r\n\r\nHanesan sentru ba serimónia bee iha tempu uluk no agora, Wai Lia Bere no Wai Lia Mata mak importante tebes ba ekolojia rituál iha rejiaun Baucau. Maibé aldeia Darasula (ne’ebé nia naran ho lia Makassae signifika ‘iha rai-hae ninin) no Darasula nia uma lulik Ledatame Ikun iha ektare natar uituan de’it hodi kultiva. Natar ne’ebé naran ‘bikan’ (M: ra’u) mak fó han ba bei’ala no matebian uma Ledatame nian, simu bee husi bee-matan sazonal ida naran Wai Lobi. Tanba sira nia bee mak subterrâneo, ema Waima’a no Makassae sira husi Darasula barak liu mak halo toos (forai no modo sira seluk oin-oin) no natar rai maran nian. Sira mos kultiva ai-kamii no hein sira nia karau iha rai-hae. Tuir bee-na’in sira husi Ledatame, tuir juramentu ne’ebé sira nia bei’ala halo ho komunidade sira ne’ebé hela iha bee-dalan kraik, komunidade sira ne’e bele de’it kultiva rai iha ‘escarpment zone’ and ‘marine terraces’. Bainhira bee husi rai tetuk tun hodi fó bokur ba rai iha marine terrace zone, juramentu ne’e halo katak komunidade sira la lori sira nia karau ba rai hae. Rai hae ne’e mak rai toos na’in rai maran sira husi Darasula no fatin seluk. \r\n________________________\r\n\r\nUma Lulik: Ledatame Ikun\r\n\r\nThe story of the Wai Lia Bere cave water source is connected to Wai Lia in Baucau town. Wai Lia spring has origin or source on the Baucau plateau at Wai Lia Bere (near a place called Darasula). In the beginning there were two brothers there tending buffaloes. One day they were hungry so they decided to dig, cook and eat some yams. But then they were very thirsty. While they were sitting down wondering where they could get water they remembered the day when their dogs went missing and came back all wet. They wanted to know where the dogs got this water. So they made a plan. They cooked some more yams to give to the dogs, but before they gave them to the dogs they made a bamboo collar—tied with string—for one of the dog's neck. Inside the hollow piece of bamboo they placed ash from the fire and made a small hole in the bamboo. Then they gave the yams to the dogs to eat. The dogs were thirsty and headed off. In about one hour they returned all wet. Now the brothers had a way to find the water. They followed the ash that had trickled from the bamboo collar until they came to a big cave with water inside. They both went down into the cave and drew water, which they carried back out of the cave to drink. \r\n\r\nAfter this they were still thirsty so the younger brother then went down again to fetch water. Inside the cave there were two places to draw water. On one side was a big cave; on the other side was a small cave. From the large opening the younger brother could hear the water flowing very loudly. He went in to have a look at what was making such a loud noise and suddenly he fell down into the water. He was under water for a period of seven days and seven nights during which time he encountered two eels, one white and one black/yellow. Both offered to help him find his way out. He chose to go with the white eel and eventually he emerged in the still water of another cave—Wai Lia in Baucau [if he had chosen the black eel he would have followed the waters underground path to the sea (the 'other world') and never re-emerged in this world again]. During his long journey he had eaten his clothes as the white eel had warned him that if he had eaten the fruits of the gardens he encountered under the water he would never have emerged from that world. Arriving in the spring waters of Wai Lia he was now naked, and so he decided to stay there beneath the surface and wait.\r\n\r\nThen to the spring came two women, the daughters of a woman from Bahu. The older sister entered the cave and drew water from a very clean source. The man from Darasula was crouching beneath the surface and saw this woman drawing water but decided not to do anything. Then the younger sister came in to draw water, but when she exited the spring she saw that in contrast to her older sister the water she had drawn was dirty. She drew water two more times and each time it was dirty. 'What is making my water dirty'?, she thought with frustration. She looked down into the water and beneath it she made out a naked man. The naked man explained: 'I am from the savanna; I was tending buffalo there when I was thirsty and went down into a cave to draw water. Then I somehow ended up here.' 'But what do you want?' asked the women. 'Could you go and ask your brothers to bring me some clothes to wear?' asked the man. So the women went to ask their older brothers to take the man a tais [woven cloth] to wear. They did this and he got dressed in the water. \r\n\r\nWhen he came out of the water the two sisters and their older brother who had brought the tais were still there. It was decided that the younger sister would now marry this man. So they got married and lived together at the woman's home and they had a child together. And then the woman said, 'Now it is time for us to go to try to find your place so I can see where you come from. Do you still have family there, I wonder?' So they set off to look for this place, telling his story along the way and asking people if they knew of his brother and if he was still alive. Eventually they found some of his possessions hanging in a tree: his carry basket, cotton spinning stick, spear and digging stick. 'This is the place where I was tending buffaloes the day I became lost', he said. He got down his possessions and they kept walking. \r\n\r\nThey kept asking people they met about his brother and finally one man responded: 'Yes, it is me, I am your older brother. I thought you were lost forever.' The two hugged each other and cried together. The older brother explained that now as the younger brother had returned to his fuu [M: trunk/origin], they would now make a sacred house here at this place by the cave with water. The house was needed so that offerings could be made to the water and the story would not be forgotten. 'When the time comes for us to make offerings to give thanks to the water which we both found together, the people from Bahu, Caibada, Buruma, Tirilolo [the four villages in Baucau that receive water from Wai Lia] must also come together to kill goats, buffalo, pigs and chickens and then also bring some of them here for us to make our offerings at Darasula.' 'You must also make a sacred house at Wai Lia,' said the older brother. This was so the four villages could also make the same collective offerings at Wai Lia spring in Baucau.\r\n\r\nAfter this they made their sacred houses in both places so they could remember this story and give thanks to the water. Each year the local population would carry out ceremonies so that the two springs would never be dry. This meant that they could make fields and plant rice and have plenty to eat. \r\n\r\nHowever, eventually the people from the four villages sharing the water from Wai Lia forgot to make their sacrifices. The water stopped flowing and many animals, crops and trees began to die. The people from Baucau went to the custodians of the water on the plateau and asked, 'Why is our water dry?' The custodians of the water explained the reason: 'You have not been making the sacrifices and you need to start doing this again.' So the people in Baucau started to make the required sacrifices again and after this their rice could grow again.\r\n\r\nBackground:\r\n\r\nAs a past and present focal point for the coastal region water increase ceremonies, the Wai Lia Bere and Wai Lia Mata cave springs are critical to the organization of Baucau's regional water ritual ecology. Yet thesub-villageof Darasula (M: 'the edge of the savanna') in general and Darasula's Ledatame Ikun sacred house have only a few hectares of wet-rice cultivation themselves. Irrigated by a small seasonal spring called Wai Lobi these rice fields are known as the 'plate' (M: ra'u) which feeds the ancestors of the Ledatame sacred house. With their water predominantly subterranean, the Waima'a and Makasae speaking peoples of Darasula are largely dryland agriculturalists of rice, peanuts and other vegetables. In addition to tending candlenut plantations they also graze many livestock across their unfenced lands. According to the Ledatame ritual custodians of the water, one of the conditions of the sacred oath between the Ledatame ancestors and those from other communities connected through 'downstream' subterranean water flows, is that these latter communities can only farm the very edges of escarpment zone and the marine terraces below it. As the underground water from the plateau descends to feed and make fertile the lush spring groves of the marine terrace zone, this sacred agreement ensures that the coastal populations refrain from grazing their livestock on the savanna proper. The savanna is the domain of dryland agriculturalists of Darasula and surrounds.\r\n"
  },
  {
    "EntryId": 64,
    "Label": "Wai Lia Mata",
    "Naran": "Wai Lia Mata",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12159&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik: Ledatame Ikun\r\n\r\nBainhira halo serimónia hodi aumenta bee iha Wai Lia Bere, sakrifísiu balada boot hanesan karau no bibi sei halo iha odamatan Wai Lia Bere, maibé sakrifísiu animal ka balada ki’ik sei halo iha Wai Lia Bere wii, ka fen, bee-matan fatuk kuak ida naran Wai Lia Mata (mata=ki’ik) ne’ebé hela dook kilometru rua. Rituál prinsipál sei hala'o iha rai leten maibé hahán lulik, na’an no etu, kaer iha au-bikan naruk ida ne’ebé lia na’in no kukun na’in sira lori iha bee-matan fatuk koak nia laran hodi fó han ba ‘ira gauhaa’ (lian makassae ba bee-na'in) ne'ebé mosu hanesan foho-rai. \r\n__________________\r\n\r\nUma Lulik: Ledatame Ikun\r\n\r\nDuring water increase rituals carried out at Wai Lia Bere the sacrifices of larger animals (buffalo, goats) will take place outside the entrance to Wai Lia Bere, while the sacrifice of additional smaller animals takes place at Wai Lia Bere's wii, or wife, a cave water source known as Wai Lia Mata (M: mata=small) which is located two kilometres away. While the main ceremony and sacrifice is carried out above ground, a portion of the cooked meat and rice will be placed on plates fashioned out of bamboo lengths and carried by ritual leaders down into the water cave where it is left on a ledge as an offering to the ira gauhaa (Makasae: 'custodians of the water') who are manifest as pythons."
  },
  {
    "EntryId": 68,
    "Label": "Wai Lili",
    "Naran": "Wai Lili",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12163&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Wai Lili maka naran ba rede bee-matan sira iha suku Wai Lili. Wai Lakulo, ne’ebé rede nia bee-matan nia ulun, uluk mos sentru rituál ida (ne’ebé iha mós relasaun ho rede ka kompleksu Wai Lia iha Baucau. Hamutuk ema bolu sira Wai Husu-Wai Lewa, Wai Lili-Wai Wa). Durante sekulu XX Igreja Katólika mai no harii gruta ida iha fatin naran Bo’o Dai (lulik ho lia waima’a) ne’ebé ema lori liman etun ba Wai Lakulo. Liu tiha ida ne’e durante tempu Indonéziu sasán lulik ne’ebé iha relasaun ho bee-matan lakon. Sasan lulik ne’e, ne’ebé naran ‘Baha Kura Mesa Baha Dala Hitu (inklui morteen, surik, tala no diman ida) presiza hodi hala’o rituál loos iha bee-matan Wai Lakulo. Iha tempu bei'ala sira, tinan ba tinan bee-na'in sira mak kaer sasán lulik ne’e, sira sai mai husi bee-matan dalan ne’ebé iha rai okos no bolu bee mai buka nia hun. Sira la'o dalan loron hitu no kalan hitu, mézmuke sira nunka to’o iha bee nia hun, liu tiha serimónia ne’e bee Wai Lakulo suli didiak. Liu tiha tempu ne’e bee-na'in sira hala'o rituál ne’e besik bee-matan maibé la tama ba bee-matan klaran, sira sempre lori bei'ala sira nia sasan lulik. \r\n____________________\r\n\r\nWai Lili is the name for a spring complex in the Wai Lili village. Wai Lakulo, is the head spring in the spring water complex, which was once an important ritual centre (also connected to Baucau's Wai Lia spring-together they were kniwn as Wai Husu-Wai Lewa Wai Lili-Wai Wa. In the twentieth century the Catholic Church arrived and erected a grotto at the site known as Bo'o Dai (W: sacred) where ritual offerings were made to the Wai Lakulo. Then during the Indonesian occupation sacred objects associated with the  spring were said to have become lost. These sacred objects, collectively named Baha Kura Mesa Baha Dala Hitu (comprising a coral necklace, a sword, a gong and a spear) areneeded to properly carry out the rituals at the spring of Wai Lakulo. In the ancestral past, these sacra were carried every year by the custodians of the waters who would enter the spring and travel up its underground chasms calling the waters forth and searching for its origins. They would travel for seven days and seven nights and while they never reached the waters source, after this yearly ritual the waters of Wai Lakulo would always flow well. While subsequent generations of custodians carried out their rituals beside rather than entering the spring, they would always have with them the ritual sacra carried by the ancestors.\r\n"
  },
  {
    "EntryId": 8393,
    "Label": "Wai Liu",
    "Naran": "Wai Liu",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12186&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan iha natar laran, Caibada.\r\n_________________\r\n\r\nSpring in the rice fields of Caibada."
  },
  {
    "EntryId": 8562,
    "Label": "Wai Lotu",
    "Naran": "Wai Lotu",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12227&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Haktuir prosesu haketak rai-kotun (illa) Timor entre Portugal no Belanda iha 1859, iha tinan 1862 Governadór Alfonso da Castro fahe Timor Portugés ba distritu 11. Mézmuke kaketak-rai posto administrativu buat ida foun, tuir Soares, ulun-na'in politiku no rituál sira husi parte rai-kotun lorosa'e (Timor Lorosa'e) partisipa hotu iha prosesu haketak rai ne’e no kaketak rai mak tuir juramentu lulik sira ne’ebe2 iha entre rai-na'in sira ne’e. Juramentu ida ne’ebé mosu iha tempu koloniál entre uma Loi Leki iha Wailili no rai ida ‘autónomu’ ne’ebe2 mosu iha Vemasse. Istória ida ne’e envolve bee-matan ida naran Wai Lotu (ne’ebé ohin loron iha relasaun no uma sanak lima uma Loi Leki nian) no mos istória husi perspetiva Timor oan sira nian kona-ba bainhira ukun Portugés mak mosu mai (mosu ho rota ne’ebé sira simu husi Vemasse iha 1512). Mézmuke Wailili no Vemasse uluk liu simu sasán lulik husi Luca, ema Vemasse sira iha momentu ne’ebá mós simu sasán lulik (rota) husi Portugés sira iha Lifao. Tanba situasaun polítika, sira bolu ukun na'in Wailili husi Loi Leki atu halo juramentu kona-ba fó ukun polítiku (simboliku) ba Portugés sira. Tuir rituál ida ne’ebé hatudu ‘beik’ ema Loi Leki sira (no ukun na'in Vemasse sira nia matenek politiku), uma Loi Leki sira kaer rota husi Vemasse ba rai sira seluk iha parte lorosa'e to’o Baguia. Juramentu lulik ne’e halo mosu mai uma rua foun – Uma Meti (uma ukun tasi nian) iha Vemasse no mós Uma Lari (uma sanak foho nian) iha Wailili. Hanesan ho juramentu entre bee-matan Wai Husu-Wai Lewa no Wai-Lili-Wai Wa (hateke ba bee-matan sira ne’e iha arkivu), tanba juramentu ida ne’e ema bee-masin Vemasse sira (Tetun we-masin) no ema bee-matan Wai Lotu (Bee ki’ik) nian iha Wailili troka naran lulik. To’o ohin loron ulun na'in no katuas sira dehan katak uma balun husi Vemasse iha direitu ba rai-teen rai Wai Lotu nian no uluk sira lori liman etun ba bei'ala sira iha bee-matan. \n________________________\n\nFollowing the formal divisioning of island Timor between the Dutch and the Portuguese in 1859, in 1862 Governer Alfonso da Castro divided Portuguese Timor into 11 districts. While the formal administrative boundaries were new, according to Soares, the boundaries were drawn up in consultation with political and ritual leaders across the east of the island and largely followed the existing sacred border agreements between the kingdoms and sub-kingdoms. One such agreement was said to have occurred early in the colonial period between the houses of Loi Leki in Wailili and the emerging 'autonomous' kingdom of Vemasse. This story centers on a spring called Wai Lotu (which is today connected to the five branch houses of Loi Leki) and provides a local account of the arrival of Portuguese rule (in the form of a sceptre (rota) which they say they received from Vemasse in 1512). While both Wailili and Vemasse had received ruling sacra in the past from Luca, the people of Vemasse were now in possession of sacra (rota) given to them directly by the Portuguese in Lifao. As a result of these changing political dynamics, the Wailili rulers from the houses of Loi Leki house were called to the coast to make an agreement about the division of political authority under (symbolic) Portuguese rule. Following a ritual which proved the 'stupidity' of the indigenes of Loi Leki (and hence the political superiority of the rulers of Vemasse) the houses of Loi Leki carried the rota from Vemasse east to other kingdoms as far away as Baguia. This sacred oath created two new houses—Uma Meti (the ruling house of the sea) in Vemasse and Uma Lari (the secondary house of the mountains) in Wailili. As with the sacred oath made between the springs of Wai Husu-Wai Lewa and Wa Lili-Wai Wa (see entries in the archive), from this sacred agreement the people of the salty waters of Vemasse (ET: we masi(n)=salty water) and the spring of Wai Lotu (W: 'small water') in Wailili exchanged ritual names. Until this day certain houses from Vemasse are said by the elders of Loi Leki to have the rights to the fruits of the land around Wai Lotu and in the past to have come to offer annual sacrifices to the ancestors of the spring.\n"
  },
  {
    "EntryId": 8409,
    "Label": "Wai Lua",
    "Naran": "Wai Lua",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12200&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Wai Lua mak bee-matan Baucau Vila nian ne'ebé kamioneta bee hakonu tanke sira. Iha 2014 bee-na'in sira mak husu selu $1 ba tanke ida (tanke ida sira fa'an fali ba $12-15).\r\n___________________\r\n\r\nWai Lua is a spring in Baucau town where the water trucks now fill their tanks. In 2014 the bee-na'in (water custodian) was charging truck owners a levy of $1 per tank (a tank of water sold for US$12-$15)."
  },
  {
    "EntryId": 8502,
    "Label": "Wai Luca",
    "Naran": "Wai Luca",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12213&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Parte kompleksu bee-matan hamutuk  Wai Mata Oli, Wai Masi, Wai Luca nian besik uma lulik Wani Uma sira nian. Istória iha relasaun ho Wai Hura no Wai Naha.\n________________\n\nPart of the Wai Mata Oli, Wai Masi, Wai Luca spring complex surrounding the Wani Uma sacred house complex. The story is connected to that of Wai Hura and Wai Naha."
  },
  {
    "EntryId": 71,
    "Label": "Wai Manu Kle",
    "Naran": "Wai Manu Kle",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12166&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik: Boilekomu"
  },
  {
    "EntryId": 8402,
    "Label": "Wai Mata Eli Aha Lale",
    "Naran": "Wai Mata Eli Aha Lale",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12194&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan ne'ebé iha relasaun ho Wai Daba iha ne'ebé hamosu serimónia sira. Uma lulik: Wai Daba.\r\n_________________\r\nA spring connected to the Wai Daba lake where rituals are carried out. Uma Lulik: Wai Daba. "
  },
  {
    "EntryId": 8410,
    "Label": "Wai Mata Me/Wai Mata Oli",
    "Naran": "Wai Mata Me/Wai Mata Oli",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12201&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma Lulik Wai Mata Me\r\n\r\nBee-matan ne’e iha tasi ibun Mau Ba’ia iha Buruma nia okos. Iha tasi ibun ida ne’e mós mosu fatuk ida ho naran hanesan ne’ebé lulik. Ema dehan katak fatuk ne’e mak bei'ala lafaek ida ne’ebé kaer ema Wai Mata Me husi Roma mai Timor.\r\n\r\nEma sira ne’ebé uluk mai Wai Mata Me mak maun no feton no sira hahú sira-nia knua fatin hodi natar fatin rua iha Wani Uma kraik ne’ebé naran Bui Laku no Bui Liri. Sira mós lori au boot nakonu ho bee no bainhira sira muda ba hela fatin ikus liu iha Mau Ba’I iha tasi ibun Buruma sira halo (M: \"saun\") bee-matan rua ho naran Wai Mata Oli (bee-matan boot) no Wai Mata Me (bee-matan ki’ik).\r\n\r\nIha tempu hanesan, Major Ko’o Raku, lia na'in Bahu, konta katak bei'ala na'in rua ne'ebé naran Leki Roma no Loi Roma lori karau Timor mai Wai Mata Me. Karau sira hoku ba tahu laran no nakfera rai ho karau dikur. Husi hahalok ne’e bee-matan sira mosu no bee suli. Iha Wai Mata Me sira halo uma lulik ida. Husi Wai Mata Oli kaer bee kanu to’o natar fatin iha área tasi ibun nian naran Mau Ba’I (iha fatin ne’ebé ema tuku besi ba dahuluk). Natar fatin sira ne’e bolu Da Holo, Ra Buti, Ria Siaka, Aha Isi, Manu Waru, Ra Gia no Wai Sara. Bainhira bee to’o on aba Mau Ba’I, karau na'in sira foin oho karau iha bee-matan sira. \r\n_________________\r\nUma Lulik: Wai Mata Me\r\n\r\nThis spring is located by the beach of Mau Ba'i below Buruma. At this beach there is a natural rock pillar of the same name which is sacred (lulik) and said to be the metamorphosed body of the crocodile ancestor on whose back the returning people of Wai Mata Me arrived from Roma.\r\n\r\nThese first people to settle at Wai Mata Me were a brother and a sister and they commenced their settlement below Wani Uma by creating two rice paddies which were named Bui Laku Bui Liri. They also brought with them bamboo lengths filled with water and when they moved to their final settlement site at Mau Ba'i on the coast below Buruma they created (M. saun=planted) there two springs known as Wai Mata Oli [W: large spring] and Wai Mata Me [W: small spring]. \r\n\r\nMeanwhile Major Ko'o Raku, the lia na'in of Bahu, recounts that it was two ancestors whose names were Leki Roma and Loi Roma who brought with them to Wai Mata Me buffaloes of the same name. The buffalo wallowed in the mud and broke up the earth below with their horns. From this act the springs were created and the water began to emerge. At Wai Mata Me a sacred house was built. From the spring at Wai Mata Oli the water was channeled to feed the rice fields below in the coastal area of Mau Ba'i (where the practice of metalwork or tuku besi was first introduced). These fields were named Da Holo, Ra Buti, Ria Siaka, Aha Isi, Manu Waru, Ra Gia and Wai Sara. Once the water had been canalised all the way to Mau Ba'i, the owners of the buffalo sacrificed the buffalo by the springs."
  },
  {
    "EntryId": 8403,
    "Label": "Wai Mata Oli (Wani Uma)",
    "Naran": "Wai Mata Oli (Wani Uma)",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12195&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan ida ne'e iha relasaun ho kompleksu bee-matan ne'ebé inklui Wai Luca, Wai Mata Oli no Wai Masi. Bee-matan ne'e hela besik uma lulik Wani Uma sira no fó bee ba natar iha kraik. La hanesan Wai Luca, Wai Masi no Wai Mata Oli la lori husi fatin ida. Sira mosu mai husi rai.\r\n________________________\r\nThis spring is a major spring in the Wani Uma spring complex comprising Wai Luca, Wai Mata Oli and Wai Masi. It is close to the Wani Uma sacred house complex and irrigates ricefields below. In contrast to Wai Luca, Wai Masi and Wai Mata Oli were not brought from anywhere. They emerged from the ground."
  },
  {
    "EntryId": 62,
    "Label": "Wai Mata Tai",
    "Naran": "Wai Mata Tai",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12157&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A"
  },
  {
    "EntryId": 83,
    "Label": "Wai Mori Bere",
    "Naran": "Wai Mori Bere",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12174&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma lulik: Lakudarabaha, Alawa’a, Lalabu, Lebalaku Fofa\r\n\r\nBee-matan iha relasaun ho Wai Lia Bere. Uma Lakudarabaha, uma inan-aman ida husi komplesku uma Wai Husu Lewa, no bee-na'in ba bee-matan Wai Mori Bere. Iha istória kona-ba bee-matan Wai Mori Bere Buibau nian, uma bee-nain Makassae sira rekoñese katak bee mak Lakudarabaha nian. Iha uma Alawa’a sira nia ai-knanoik, uluk liu Lakudarabaha mak husu sira no sira-nia uma maun-alin Lalabu atu halo ‘guarda’ ba ema Makassae sira ne’ebé mai Baucau husi Matebian. Iha ai-knanoik husi uma Makassae Lebaluku Fofa sira nia bei'ala mai husi Utabailema iha Fatumaka no kaben ho feto ida husi uma Lakudarabaha hodi loke dalan ba relasaun feto sa’e / umane. Mézmuke uma kompleksu bee-matan oras ne’e iha sira nia relasaun rituál ho Wai Lia Bere (no uma Ledatame Ikun) liuhusi dalan Lakdarabaha, ne'ebé na'in loos ba bee-matan. Iha 2010, hamosu serimónia boot ida iha bee-matan Wai Mori Bere hodi hadi'a relasaun ho Wai Lia Bere no haboot bee suli mai. \r\n\r\nIha 2009/10, komunidade bee-matan Wai Mori Bere nian iha Buibau halo foun fali sira nia relasaun ho bee-matan Wai Lia Bere no nia na'in sira iha rai tetuk. Durante okupasaun Indonéziu komunidade sira ne’ebé hela besik Wai Mori Bere halai ba ai-laran ka okupasaun halo katak  sira nia moris loron-loron sai difisil. Tanba ne’e rituál sira la halo iha bee-matan durante tempu ne’e no ema konta katak bee-matan maran hela durante tinan ruanulu. Iha 2009 mosu serimónia ida hodi halo moos tiha situasaun ida ne’e. Ema lori liman-etun manu ida no bibi ida ba Wai Lia Bere no halo serimónia ida iha hali hun besik fatuk kuak. Liutiha ida ne’e ema tun ba fatuk kuak ne’ebé sira kuru bee inan. Bee ida ne’e (naran ira falun ho lian makassae) sira kaer iha au boot ida hamutuk ho bua malus falun hitu ba bee-matan Wai Mori Bere. Iha ne’ebá sira rai hela au taka metin iha bee-matan klaran. Hafoin ida ne’e bee na'in sira hamulak no tafui malus been husi Wai Lia Bere ba bee laran. Prosesu ida ne’e hamos fali ema nia sala tanba kleur la halo rituál sira ne’ebé presiza no husu ba bei'ala sira hodi halo bee halai fila fali. Liutiha loron hitu bee halai fila fali. Liutiha tempu balu bee ne’ebé lori mai husi Wai Lia Bere ba Wai Mori Bere lori fila fali ba bee-matan hun iha rai tetuk hamutuk ho fahi oan ida no bibi ida ba uma Ledatame Ikun. Tanba atu hadia relasaun rituaa2l presiza halo serimónia rua tan hodi hametin liu relasaun ba aban bainrua. Serimónia ida uluk mak halo iha Wai Lia Bere iha 2010 bainhira ema lori karau-Timor ida ba Ledatame Ikun husi komunidade bee-matan Wai Mori Bere nian hodi selu hotu sira nian sala. Serimónia daruak envolve komunidade Wai Mori Bere ne’ebé halibur malu halo serimónia boot ida iha sira nia bee-matan hodi ‘ira gi gini’ (Tetun hametin tan) relasaun bee-matan sira. Iha serimónia ida ne’e ema sira oho tiha karau Timor ida iha bee-matan.\r\n___________________\r\nUma Lulik: Lakudarabaha, Alawa'a, Lalabu, Lebalaku Fofa\r\n\r\nThis spring has an asserted connection with Wai Lia Bere (see below). The house of Lakudarabaha, a parent house of the Wai Husu-Wai Lewa complex, is the original custodian of the spring of Wai Mori Bere. In the accounts from the spring of Wai Mori Bere in Buibau, the various present day Makasae speaking custodian houses of the spring recognize that these waters as the domain of Lakudarabaha. In the account of the house of Alawa'a they, and their sibling house Lalabu, were requested by Lakudarabaha to settle at the spring many generations ago and establish a 'guarda' or staging post for Makasae speakers visiting Baucau from Matebian. In the account of the neighbouring Makasae speaking Lebalaku Fofa house their ancestors came to the area from Utabailema in Fatumaka and married with a woman from the house of Lakudarabaha establishing an ongoing fertility-giver and fertility-taker relationship. While the houses of this spring community now have their own ritual relationship with Wai Lia Bere (and the house of Ledatame Ikun) the pathway to this relationship was through Lakudarabaha, the true 'owners' of the spring. In 2010 a large collective ceremony was held at the Wai Mori Bere spring to re-establish the relationship with Wai Lia Bere and ensure that the post-independence flow of water would be strong. \r\n\r\nIn 2009/2010 the spring community of Wai Mori Bere in Buibau reinvigorated their connection to the Wai Lia Bere spring and its custodians on the plateau. During the Indonesian occupation the resident communities around the spring of Wai Mori Bere fled to the jungle, or had their lives otherwise disrupted by military occupation. As a result these spring rituals were severely disrupted and it is said the spring became dry for nearly two decades. In 2009 a ceremony was organized to make amends for this breach of ritual obligation. An offering of a chicken and a goat was taken to Wai Lia Bere and a sacrificial ceremony was carried out at the sacred banyan tree by the cave followed by a descent into the cave where 'mother water' was collected. This water (M: ira falun) was carried in a bamboo container along with seven bundles of betel chew to the Wai Mori Bere spring. There the sealed bamboo container of water was immersed in the centre of the spring. Following this a ritual invocation by the custodians of the water was carried out and the betel chew from the ceremony at Wai Lia Bere was spat into the water. Through this process the sins of the ritual obligation breach were cleansed and the ancestors were asked to accept the request that waters flow once more. After seven days the water began to flow. Later the water carried from Wai Lia Bere to Wai Mori Bere was ritually returned to its source on the plateau along with an offering of a pig and a goat for the sacred house of Ledatame Ikun. With the ancestral connection thus ritually reestablished a further two ceremonies were required to cement this relationship into the future. The first was a ceremony at Wai Lia Bere in 2010 when a buffalo was taken to Ledatame Ikun by the Wai Mori Bere water sharing community as a final payment for the past breach. The second required the water sharing community of Wai Mori Bere to gather together for a large ceremony at their spring to 'ira gi gini' (M: 'bang firm' or strengthen) the re-established relationship. At this latter ceremony a buffalo was slaughtered at the spring."
  },
  {
    "EntryId": 8490,
    "Label": "Wai Mori Mata",
    "Naran": "Wai Mori Mata",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12208&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Iha Buibau, besik Wailili, iha bee-matan ida naran Wai Mori Mata. Istória bee-matan nian envolve feto ida, Liurai rejiaun Wai Mori nia oan, ne’ebé muda mai hodi kaben tama iha uma lokál ida. Nia lakohi husik nia Aman nia uma, maibé nia Aman bolu ‘alin’ ida atu akompaña hela nia to’o nia uma foun hodi ajuda nia no hakbesik nia. ‘Alin’ ne’e mak hanesan au boot ida ne’ebé nakonu ho bee husi bee-matan Wai Mori nian. Bainhira feto ne’e to’o ona ba nia uma foun, bee ne’e fakar ba rai no nakfila ba bee matan Wai Mori Mata (Wai Mori nia oan). Bee-matan nia knaar mak hanesan ‘alin’ nian, ajuda feto hodi daan bee manas, halo etu no fase roupa. \n_______________\n\nIn Buibau close to Wailili there is a spring known as Wai Mori Mata. The story of the spring revolves around a woman, the daughter of a ruler from the Wai Mori region, who moved to the area to marry into a local house. As she was reluctant to leave her birth home, her father arranged that her 'alin' (younger sibling) to travel with her and live with her in her new home to help with her needs and keep her company. This 'alin' took the form of a bamboo length of water drawn from the spring of Wai Mori. When the woman arrived in her new home, this water was thrown on the ground and transformed into the spring of Wai Mori Mata ('the child of Wai Mori'). The role of the spring, like that of a youngest sibling, was to assist the woman in her tasks of boiling water, making rice soup and washing clothes."
  },
  {
    "EntryId": 67,
    "Label": "Wai Noe",
    "Naran": "Wai Noe",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12162&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Oan mane ida haree bibi sira besik Wai Noe. Bainhira nia to’o ona ba Wai Noe nia deside hasai nia roupa no tama ba bee matan laran. Haktuir nia lakon loron tolu, nia roupa mesak de'it hela besik bee matan. Haktuir loron tolu nia fila ba nia knua ho isin molik no konta istória katak bainhira nia tama ba bee matan nia rona feto ida nia lian ne’ebé bolu nia tuir dalan. Feto nia lian bolu nia liutiha fatuk kuak naruk iha rai okos, derrepente nia to’o ona ba fatuk kuak boot ida no bee-matan ida (Wai Lia iha Baucau) ne’be nia haree feto hein nia. Feto ne’e haksolok hasoru nia no fó ai-han no buat seluk ba nia. Maibé tanba nia isin molik nia moe no bainhira nia hetan oportunidade nia halai sai to’o Gariuai. \r\n______________________\r\n\r\nA young boy is looking after the goats in a field near Wai Noe. He comes upon Wai Noe and decides to take his clothes off and descend down into the well. After that he is missing for three days, only his clothes remain beside the spring. After three days he returns to the village naked and tells the story that he had descended into the spring as he had heard a woman calling him telling him which way to go. She guided him through narrow caves under ground until suddenly he arrived at a big cave and water source (Wai Lia in Baucau) where he saw this woman waiting. She was very happy to see him and offered him food and other things. But he was naked and embarrassed so as soon as he could he escaped running all the way back to Gariuai."
  },
  {
    "EntryId": 8394,
    "Label": "Wai Ode",
    "Naran": "Wai Ode",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12187&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma lulik: Macadai\r\n\r\nHafoin serimónia hodi fahe b'e husi bee-dalan ne'ebé liga Wai Lia ba tasi iha Caibada Wani Uma kraik, ema halo festa (serimónia ida) iha natar laran no bee-matan Wai Ode. \r\n__________________\r\n\r\nUma Lulik: Macadai\r\n\r\nFollowing the water dividing ceremony to share the water from the main irrigation channel connecting Wai Lia to the sea below Caibada Wani Uma, a ritual feast will be held at the rice fields and spring of Wai Ode."
  },
  {
    "EntryId": 82,
    "Label": "Wai Ragi",
    "Naran": "Wai Ragi",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12173&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan iha Buasere, Baucau. Bee-matan ne'e fó bee ba bee-dalan (irrigasaun).\r\n______________\r\n\r\nSpring in Buasere, Baucua. Small feeder for irrigation channels."
  },
  {
    "EntryId": 73,
    "Label": "Wai Suma",
    "Naran": "Wai Suma",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12168&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Halo parte kompleksu bee-matan Wai Husu nian. \r\n___________________\r\n\r\nPart of the Wai Husu complex in Baucau"
  },
  {
    "EntryId": 8555,
    "Label": "Wai Taka ho Mundo Perdido",
    "Naran": "Wai Taka ho Mundo Perdido",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12226&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Iha parte Timor-Leste sentrál, fatuk no rai husi foho Mundo Perdido nian ne’ebé mós bolu Wai Nete Ba’i (bee sa'e, fatuk lulik), ema konta mak hanesan kulit ida ne’ebé iha bee iha nia okos, bee ne’e sae mai liu rai husi tasi. Bainhira bee sai mai, bee masin mak nakfila ba bee morin. Mézmuke bee fó moris nia la iha forsa hodi nakfila ba moris. Moris ne’e presiza buat ruma seluk hanesan loro matan ka nia forsa loro matan nian - ahi -  hodi nakfila ba moris. Bainhira bee sai mai husi rai okos nakukun to’o rai naroman, potensiál moris nian ne’ebé bee kaer nakfila ba moris liu husi forsa ahi nian.\n\nFatin ida ne’ebé importante liu iha foho Mundo Perdido nia tutun mak fatin ida, ne’ebé uluk bee-matan ida naran Wai Taka (Bee Taka). Fatin ne’e hanesan odamatan ba mundo seluk. Liu tiha odamatan ne’e komandante forsa armada Portugés nian haruka sira nia elementu tenente Timoroan sira hetan treinamentu iha Maucau.  Liu tiha odamatan ba mundo seluk ne’e balun fila mai hanesan balada (animál) fuik (hodi balada sira nia kulit) no estraga ema nia to’os. Maibé iha momentu ida Portugés sira taka odamatan ne’e ho fatuk sementi nian.\n\nPortugés sira mak bolu foho ne’e Mundo Perdido (ne’ebé ho lian Portugés mak  hanesan Rai Lakon) hafoin iha sékulu XX, ho lian inan povu nian bolu ho naran bar-barak depende uma lulik, lia inan no parte foho ne’ebé ita refere. Ohin loron Timoroan barak mos bolu foho ne’e Mundo Perdido. Nia naran seluk ema uza de'it iha kontestu serimoniál bainhira ema uza naran barak ne’ebé refere ba nia fatuk tutun sira no bee-matan tuir-tuir malu. \n____________________\n\nIn east central Timor the rocks and soil of the Mundo Perdido[i] mountain range (also sometimes known as K: Wai Nete Watu Ba'i='rising water, sacred rock') are conceptualized as the skin beneath which water pools after rising up through the earth from the sea. As it rises, this salty water is transformed into fresh water. Whilst life giving, it does not yet have the necessary force to transform into life itself. Rather, life requires its activation by another element—the sun, or its associative force, fire. Emerging forth from the subterranean darkness into the light of the surface world, the life potential inherent in water is transformed into life itself by the power of fire. \n\nThe most important site atop Mundo Perdido is a place, once a spring, called Wai Taka ('closed water') a powerful portal to the 'other world'. It was through this transitional space that Timorese lieutenants of the colonial Portuguese army were said to have been sent by their superiors to train in Macau. Entering this 'door' to the other world, some would later return to roam the peaks as men in animal costume, causing havoc for the gardens of the local population. Yet at some point the Portuguese closed 'the door', placing on the site a cemented mountain cairn. \n\n[i] Referred to as Mundo Perdido (literally 'lost world' in Portuguese) by the Portuguese in the early twentieth century, this mountain range is known by many local language names depending on your origin house, your language, and what part of the mountainous landscape you are referring to and why. In everyday conversation Timorese now also refer to this mountain as Mundo Perdido. Its other names are generally reserved for ritual use when many names referring to particular rocky peaks, features and springs are called out in succession."
  },
  {
    "EntryId": 8396,
    "Label": "Wai Te",
    "Naran": "Wai Te",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12189&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan besik Wai Daba.\r\n_______________\r\n\r\nSpring close to Wai Daba"
  },
  {
    "EntryId": 6494,
    "Label": "Wai Ulau",
    "Naran": "Wai Ulau",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12178&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Istória Wai Ulau nian ne’ebé konta husi Salvador Monteiro (Rai Olo)\r\n\r\nOan mane ida husi bee-matan Daragia (besik Irabere iha Watukarabau) husu lisena hodi kaben ho feto ida husi Ossu. Feto no feto nia inan-aman sira lakohi. Nia (oan mane) lori bee husi Daragia to’o Ossu iha kanu hitu. Nia fakar bee ba rai iha ai-riin iha feto nia uma. Mosu boatu boot ida iha uma okos rai nakloke no tolan uma, knua no povo sira. Bee-matan Wai Ulau mosu mai. Manu ida semu ba Lalabu besik Ossu Rua no bee-matan foun mós mosu iha ne’ebá.  \r\n_______________________\r\n\r\nThe story of Wai Ulau told by Salvador Monteiro (Rai Olo)\r\n\r\nA young man from Daragia Spring (near Irabere in Watu Carabao) requests permission to marry a young woman from Ossu. The woman and her parents refuse. He carries water from Daragia to Ossu in 7 blowpipes. He spills them on the ground by the pillars of the woman's house. There is a huge crashing sound as the ground beneath the house opens up and the hamlet and its occupants are swallowed up. A spring called Wai Ulau emerges.  A bird flies off to  Lalabu near Ossu Rua and a new spring emerges there as well."
  },
  {
    "EntryId": 60,
    "Label": "Wai Waucau",
    "Naran": "Wai Waucau",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12155&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A"
  },
  {
    "EntryId": 8411,
    "Label": "Watabo",
    "Naran": "Watabo",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12202&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Watabo mak bee-matan tasi ibun nian. Tuir hanoin lokál, bee halai mai husi fatuk kuak Wai Lia Bere ne'ebé iha Baucau leten liuhusi dalan rai okos nian. Bee dalan seluk mos halai besik rai leten no sa'e iha bee-matan Wai Lia iha Baucau Vila. \r\n____________________\r\n\r\nWatabo is a freshwater tidal spring. In local understandings, its water flows from the cave of Wai Lia Bere on the Baucau plateau via a deep underground channel. A high level parallel  channel from Wai Lia Bere flows closer to the surface and ends when it emerges in spring of Wai Lia in Baucau town."
  },
  {
    "EntryId": 8395,
    "Label": "Watu Bok",
    "Naran": "Watu Bok",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12188&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan lulik ne'e fó bee ba natar besik tasi ibun iha Wani Uma nia kraik - dala ruma mós bee ne'e substitui ka aumenta bee ne'ebé halai mai husi Wai Lia iha Baucau. \r\n______________________\r\n\r\nA sacred spring used to feed the rice fields by the sea below Wani Uma (may replace or supplement the water channelling down from from Wai Lia in Baucau)."
  },
  {
    "EntryId": 8390,
    "Label": "Watu Mea",
    "Naran": "Watu Mea",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12184&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan iha Baucau kraik besik tasi ibun.\r\n______________\r\n\r\nSpring below Baucau on the coast."
  },
  {
    "EntryId": 8406,
    "Label": "Wau Gau",
    "Naran": "Wau Gau",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12197&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Istória Wau Gau (Kairui: fahi ulun) iha relasaun ho istória kona-ba Mau Lau ne'ebé sa'e husi Seu Baru iha Ossu no nakfila ba família ida molok nia rai hela iha Wailili no nakfila fali ba bee-matan. Wau Gau mós sa'e husi Seu Baru no la'o rai buka hela fatin foun ida. Ikus mai nia mós nakfila ba bee-matan no fila ba rai no fó naran ba área ne'ebé ohin loron bolu Wau Kau (Waima'a ba Wau Gau).\r\n_________________\r\n\r\nThe story of Wau Gau (Kairui: 'pig's head') is connected to the story of Mau Lau which left Seu Baru in Ossu, morphed into a family before settling in the Wailili area and morphing back into a spring. Similarly Wau Gau left Seu Baru and travelled across country in search of a new home. Eventually the spring morphed back into the ground giving its name to the area of Wau Kau (the Waima'a rendering of Wau Gau)."
  },
  {
    "EntryId": 8501,
    "Label": "We Biku (Fatumea)",
    "Naran": "We Biku (Fatumea)",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12212&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Iha Fatumea iha bee-matan ida naran We Biku (biku = la sulit ka bou)\n\nWe Biku\nNee ita hotu hotu niakan\nIta hotu hotu\nBiku iha nia\n\nHusi bee-matan inan ida ne’e, inan fó moris, inan kaer moris, ami hetan bee-matan rua tan. We Sei, iha ne’ebé bee halai sulit liu husi au no fakar ba rai (mane); no We Hali, been iha ne’ebé feto mak tuur hanesan ai-hali hun (feto).\n\nWe Hali, lihun neefeto \nWe Sei, sei nee mane\nWe Hali na mamar we sei \n\nWe lihun mesan dei la dadi\nWe Sei-We Hali, foin dadi\nWe Biku sai We Hali-We Sei\n____________________\n\nIn Fatumea there is a spring called We Biku (biku=does not flow or spread or piling up).\n\nWe Biku \nBelongs to us all \nAll of us\nAre piled up there. \n\nFrom this origin spring as the eternal mother, the eternal life-generating and life-bearing mother, we get two more springs: We Sei, where the water flows through bamboo (au) and falls to the ground (male) and We Hali, the water where the woman sits like the banyan (hali) roots (female). \n\nWe Hali, the pool is female\nWe Sei, the flowing down water (like from the waterfall) is male\nThe female entices the male \n\nWater pools alone cannot generate life\nThe encounter between We Sei-We Hali generates life \nFrom We Biku comes We Hali-We Sei\nfoin nia ha'ak wa'i mata) or consciousness.\n"
  },
  {
    "EntryId": 8500,
    "Label": "We Bukurak (Fatumea)",
    "Naran": "We Bukurak (Fatumea)",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12211&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "We Bukurak\n\nWe Bukurak (buku=nakukun, rak=raan), bee-matan lulik ida iha Fatumea ne’ebé mate klamar no ema moris tama sai husi rai klaran. Bee-matan hela iha ai-laran fuik naran Alas Bei Laran (Ai-laran, iha bei'ala sira nia laran-fuan) iha rai lolon foho Bei Ulun Molik. Buat ne’ebé mosu iha bee-matan ne’e mak hanesan troka raan oan foin moris (liuhusi raan moris nian) no raan ne’ebé husik isin mate liu tiha loron balun hafoin mate (raan mate nian). Tanba ne’e iha bee fatin hamosu transferénsia husi moris ba mate, mate klamar sira liu tiha fatin ne’e transfere sira nia raan liuhusi bee hanesan inter-kambiu (troka malu, exchange) kosmolójiku ida (iha rai okos mane no feto hamutuk). Mézmuke bee We Bukurak ita la bele hemu, bee ne’e lulik. Nia kór make kinur no mean hanesan raan. Istória ne’ebé konta mai ami hanesan tuirmai:\n\nWe Bukurak\nIta moris husi nia\nItakan ina niakan raan\nRaan iha mak ita iha\n\nMoris tuir We Bukurak\nMoris mos tuir nia \nIta hotu hotu sai \nno lakon mos tuir nia\n\nHosi We Bukurak ne\nSai ema hotu hotu\nMetan, mutin, makerek\n____________________\n\nWe Bukurak (buku=a dark colour, rak=blood), is another sacred spring at Fatumea, where the spirits of the dead and the living enter and exit from this world (raiklaran). It is in the rainforest called Alas Bei Laran (lit. 'the forest of the heart of the ancestors') on the slope of the Bei Ulun Molik mountain. What happens in the spring water is an exchange of blood between the newly born (through the blood of life) and the blood which leaves the bodies of the dead several days after death (the blood of death). Hence this water is the place of transfer between life and death, the souls pass in and out transferring their blood in the water, the ultimate cosmic exchange (in the underworld male and female intermingle). Although the water of We Bukurak is not drinkable, it is sacred water. It has a yellow and red colour that looks like blood. The story was told (with respect mixed with fear) to us thus:\n\nWe Bukurak\nWe are born from her\nShe is our mother's blood\nWhere there is blood there is life\n\nBirth follows We Bukurak\nDeath also follows her path\nWe all emerge and die following her path\n\nFrom We Bukurak\nEveryone emerges\nBlack, white, coloured.\n"
  },
  {
    "EntryId": 8508,
    "Label": "We Feto Fouk",
    "Naran": "We Feto Fouk",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12218&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uluk Oe Alas (ai-laran rotan nian) mak hanesan territóriu rai Lookeu (Koba Lima) nian. Oras ne’e dadaun rai ne’e tama fali ba rai Dafala (feto-sae ba Lookeu). Iha Oe Alas iha bee-matan ida naran We Feto Fouk (Bee Feto Foun). Iha fatin ne’e hamosu dala balun serimónia ida ne’ebé ema kuru bee lulik husi bee-matan hodi lori fali ba uma lulik Uma Mahawar. Iha ne’ebá ema na'in sira kari (hisik) bee no hamuluak ba feto-foun foun (ne’ebé mos bolu feto uma na'in), liu tiha serimónia ida ne’e nia (feto foun) simu matak malirin no tama ba Uma Mahawar nu'udar membru uma ida (lee mos Vroklage 1952a: 353-357; Neonbasu 2005:322). Hanesan iha serimónia seluk ne’ebé kari ka hisik ema ho bee-lulik, ai-tahan matak ne’ebé nai sira uza hodi kari ka hisik bee foti husi ai-du’ut ida naran kalirin (halo malirin).\r\n________________________\r\n\r\nOe Alas (forest of rattans) was traditionally a territory of the Kingdom of Lookeu (Koba Lima). It is now in West Timor and a part of the Kingdom of Dafala (wife-takers to Lookeu). In Oe Alas there is a spring called We Feto Fouk (feto fouk=daughter-in-law). Here on occasions a ceremony will be held and holy water will be taken from the spring back to the sacred house of Uma Mahawar where it will be sprinkled over a new daughter-in-law (who is also called feto uma nain = the custodian of the house), during a special prayer,who will be blessed with matak malirin and welcomed as a new member of Uma Mahawar (see also Vroklage 1952a: 353-357; Neonbasu 2005:322). As in other water sprinkling ceremonies the green leaves used to sprinkle the holy water over the new daughter-in-law is taken from the kalirin bush (kalirin=making cool)."
  },
  {
    "EntryId": 8509,
    "Label": "We Feto/We Lalosuk",
    "Naran": "We Feto/We Lalosuk",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12219&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Iha Belu, NTT iha suku naran Taek Soruk iha kompleksu bee-matan ida naran We Feto. Naran We Feto refere mós ba bee-matan ida iha mota ninin ne’ebé ema konta katak loron ida ferik sa'e kuru bee iha loron manas no derrepente nia lakon. Bainhira nia katuas-oan ba buka nia fen, nia hetan de'it sanan ida no au-toka ida. Ema iha Taek Soruk (1) no Koba Lima hanoin katak feto, liu liu feto isin-rua sira, di'ak liu labele ba bee-matan bainhira loron manas tanba rai-na'in sira mak halimar no bele halo buat aat ba nia. Iha mota leten liuhusi We Feto iha bee-matan seluk besik mota ninin ne’ebé naran We Lalosuk (lalosuk=sa'e mai husi rai) no mos ai-fatuk boot ida. Tinan balun liubá ema husi uma ne’ebé iha relasaun ho bee-matan ne’e muda ai-fatuk ba Manuleten besik Oe Alas. Sira hala'o serimónia boot iha We Lalosuk ho manu limanulu no fahi ida molok ida ne’e sira tau bee kahur ho fahi nia raan iha au-toka ida no kaer iha falun ida hanesan oan ida to’o fatin foun iha Manuleten. Iha ne’e We-Lalosuk nia ‘oan’ mak soe/fakar ba rai hodi hamosu bee-matan foun ida naran We Katimun (katimun hanesan ai ida ne’ebé moris besik bee-matan) iha Manuleten. Hafoin ida ne’e bee ‘inan’ iha We Lalosuk komesa menus ona. \n\n(1)\tTaek Soruk mak parte territóriu rai tuan Lookeu nian no ema Taek Sorik mak ema Lookeu no mós konsidera sira an rasik hanesan ema Lookeu no mós Koba Lima. Ohin loron tanba funu, ema halai/muda ba mai no lalaok polítiku ema Taek Soruk mak tama ba administrasaun rai Fatu Baa nian. Sira nia xefe mak oan ida husi liurai antigu Lookeu nian. \n_________________________\n\nIn Belu, West Timor in the village of Taek Soruk are a set of springs known collectively as We Feto (feto=woman). We Feto refers in particular to one spring on the edge of a river bank where a story tells of an old woman who went missing when she went to fetch water at midday. When her husband went to find her all he found by the spring was her earthen cooking pot (sanan) and a dried bamboo cylinder called au toka. It is a common belief in Taek Soruk[1] as well as in Koba Lima that is dangerous for a woman, especially a pregnant woman, to go to spring at midday because this is the time that malevolent spirits are believed to be most active and they may harm her. Further upstream from We Feto is another bank edge spring known as We Lalosuk (lalosuk=stirring up from the ground) with a large stone altar on the river's edge. Some years ago the people from the house connected to this spring moved it to Manuleten (manu=bird, leten=above the ground) near Oe Alas. A large collective ceremony was held at We Lalosuk and fifty chickens were sacrificed along with a pig before water infused with the blood of the pig was placed in a green bamboo cylinder and carried in a baby sling to the new location in Manuleten. Here the 'child' (oan) of We Lalosuk was thrown to the ground to create a new spring We Katimun (katimun=a type of tree that grows near water spring) in Manuleten. The mother water (we inan) at We Lalosuk has been diminished since. \n\n\n[1] Taek Soruk is a part of the territory of the ancient kingdom of Lookeu and the majority of the people in Taek Soruk belong to the kingdom of Lookeu and identify themselves as people of Lookeu and as such as the people of Koba Lima. Today, due to wars and displacements and changes to political territories, administratively they belong to the kingdom of Fatu Baa. Their elected leader is currently a son of the traditional ruler of Lookeu."
  },
  {
    "EntryId": 8507,
    "Label": "We Fulan",
    "Naran": "We Fulan",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12217&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uluk Oe Alas (ai-laran rotan nian) forma parte rai ka reinu antigu Lookeu (Koba Lima) nian. Oras ne'e nia hela iha territóriu Timor Loromonu nian no forma parte reinu Dafala (ne'ebé feto-sae ba Lookeu), iha kompleksu bee-matan ida naran We Fulan. Bee-matan We Fulan nia na'in mak Uma Mahawar maibé nia naran liurai na'in rua husi Lookeu, Tita Lorok no Daka Lorok mak fó. Loron ida sira liu tiha bee-matan hodi bá hadau (halo funu ba) ema seluk nia rai sira 'hafulan' (haree hetan lalais) área ne'e hodi buka hatene karik iha bee-matan tan iha ne'ebá. Entaun naran We Fulan mai husi istória katak sira hafula malu iha fatin ida ne'e. \n__________________\n\nOe Alas (forest of rattans) was traditionally a territory of the Kingdom of Lookeu (Koba Lima). It is now in West Timor and a part of the Kingdom of Dafala (wife-takers to Lookeu). One spring in the complex is known as We Fulan. While the spring belongs to Uma Mahawar, the name for the spring was given by two kings from Lookeu, Tita Lorok and Daka Lorok. Passing by the spring on their way to conquer the lands of others they 'hafulan' (furtively survey) the area in order to ascertain if others were in the vicinity. So We Fulan refers to the water where they hafula malu (where they furtively survey)."
  },
  {
    "EntryId": 8469,
    "Label": "We Lolo",
    "Naran": "We Lolo",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12206&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Istória We Lolo konta husi David Amaral lia na'in husi Uma Kan Lor iha Luca. Istória ne’e konta kona-ba maun alin na'in hitu ne’ebé moris mai husi rai. Maun alin na'in hitu ne’e mak loke dalan ba fila rai iha área Luca. Iha tempu uluk la iha to’os no mos bee la iha. Tanba ne’e alin ikun sira baku ba bebeik no haruka kuru be’e husi lorosae to’o loromonu.  Loron ida, alin ikun kolen tuur iha ai-hali hun no tanis katak di'ak liu nia oho tiha nia an rasik. Maibé bainhira nia foin ko'alia lia fuan hirak ne’e, bee suli sai mai husi rai iha nia ain-liman. Liu tiha ida ne’e asu ida bá buka maun alin sira. Bainhira sira to’o iha fatin sira haree hetan sira nia alin ikun, husi hirus matan ba kraik nia nakfila ba bee. Alin ikun ne’ebé naran Nai Leki hatán ba nia maun sira  katak nia nakfila ba bee-matan We Lolo. Nia ulun nakfila ba bee lolon ida no tama ba ai-hali nia hun. Ai-hali ne’e oras ne’e naran Nai Leki. Bee suli mai husi bee-matan We Lolo to’o tasi liu tiha lagoa ka bee lulik reinu (rai)  Luca nian naran We Liurai (bee liurai). Luca nu'udar reinu ho knua hitu no kbiit boot. Agora bee-matan lulik hirak ne’e ema bolu ‘we ai balun’ (bee ai) tanba husi bee ne’e mak kbiit Luca nian sai la'o rai. \r\n__________________\r\n\r\nThe story of We Lolo as told by David Amaral the lia na'in ('custodian of the words') of the apical house of Uma Kan Lor in Luca concerns seven siblings who emerged from the earth. These seven siblings commenced tilling the land (ET: fila rai) around Luca which had until then neither fields nor water. As a consequence the youngest of the siblings was continually beaten and sent to fetch water from the far west and the far east of the island. One day as the youngest sibling sat exhausted under a banyan tree he sobbed out loud that it would be best if he took his own life. Yet as he spoke these words, water started to gush out from beneath his feet. Later after a dog ran off to find the older brothers, they arrived to see that their youngest brother had morphed into water from the chest down. The boy, whose name was Nai Leki, told his older siblings that he had now transformed into the sacred spring of We Lolo. His head then transformed into a water bowl (we lolo) and lodged in the banyan tree now called Nai Leki. The spring water then flowed from We Lolo to sea passing through the sacred tidal lagoon of Luca called We Liurai (ET: 'ruler's water') at the coast. Luca became a kingdom of seven villages and a centre of power. Meanwhile these sacred origin waters of Luca are known metaphorically as we ai balun ('wooden safe water') as it is from these waters that the wealth of Luca has been distributed across the land."
  },
  {
    "EntryId": 8499,
    "Label": "We Lulik (Fatumea)",
    "Naran": "We Lulik (Fatumea)",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12210&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Iha Fatumean iha bee-matan ida naran We Lulik iha foho Bei Ulu Molik nia tutun (besik 1800 metru liu nivel tasi nian). Ema fiar katak bee-matan liga ba tasi tanba nia bee mak tun bainhira tasi tun no sa'e bainhira tasi sa'e. Bee-matan mosu iha tempu uluk liu bainhira mundu tomak bee tasi de'it. Bee-matan ida ne’e bee lulik liu ba ema Koba Lima sira. Nia iha naran lulik maibé tanba ne’e no tanba ema ta'uk nia lulik no nia manas nia naran ita bele  ko'alia de'it iha serimónia lulik bainhira lori liman-etun mai. \n__________________\n\nIn Fatumea there is one spring called We Lulik at the top of the Bei Ulu Molik ('the bald head of the grand ancestor') mountain (around 1800 feet above sea level). The spring is believed to be connected with the sea as its waters decrease during the low tide of the ocean, and are full during the high tide. It emerged first when all else was sea. This is the most sacred spring for the people of Koba Lima. It has a particular sacred name, but because of its sacredness and because the respect for and fear of its great sacredness and great heat, its name can only be mentioned at those rare times when community sacred offerings are made."
  },
  {
    "EntryId": 8506,
    "Label": "We Nea/We Kalabuin",
    "Naran": "We Nea/We Kalabuin",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12216&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Iha tempu uluk Oe Alas (ai-laran rotan nian) iha territóriu reinu (rai) Lookeu (Koba Lima). Oras ne’e tama fali ba Timor Loro Monu no reinu (rai) Dafala (ne’ebé feto-sae ba Lookeu). Iha ai-laran iha bee-matan ida naran We Nea (mai husi haknea ka knea hanesan ain-tuur). Naran ne’e mai husi tempu ne’ebé bee-na'in (we na'in) sira Leki Mauk no La Mera Mauk hetan bee-matan bainhira ida ka na'in rua hotu inimigu deskoñesidu mak tiru iha sira nia ain-tuur. Bee-na'in na'in rua sira dolar besik kilometru ida iha ai-laran au-luli to’o bee-matan We Kalabuin (kalabuin = buat ida ne’ebé nakdulas. Iha bee-matan ne’e sira fase sira nia kanek no di'ak fali lalais. Husi tempu ne’ebá asuwain sira husi uma lisan sira ne’ebé iha relasaun ho Oe Alas ba kura sira nia kanek iha We Kalabuin. \n\nBee husi We Kalanuin hela iha mout ida. Been tama sai husi mout-kuak ida. Tanba bee bele kura, ema fiar katak bee We Kalabuin mak lulik duni no liga ba tasi (we sa’I to’o tasi lulik). Atu hatudu katak bee liga ba tasi sira soe nesun (lesun) ho lesu (mane nian) ba bee. Liu tiha tempu balun lesun mosu iha tasi feto besik Atapupu. Iha hananoik ida husi uma Mahawar (ne’ebé nia hun iha Fatumean), We Kalabuin nia na'in, kona-ba ligasaun entre We Kalabuin no tasi, ligasaun ne’ebé bee mota sira la iha:\n\nFatu Baa Dafala rarin besi\nDadolin murak rarin besi\nMota hotu-hotu la lao sai tasi \nUluk lubuk Dafala lao sai tasi\n\nOhin loron, bee-na'in sira hein (daka) bee matan na'in rua – bee na'in sira ne’e inklui ema, balada no ai-horis. Hamutuk ho jerasaun husi Leki Mauk no La Mera Mauk (Uma Mahawar, Dafala), tuna lulik sira tau matan ba bee We Nea no lafaek no foho-rai (likusaen) ba We Kalabuin. Bee-matan mós hetan protesaun husi abut no ai-tahan ai-au, hali no beko. Bainhira ema halo serimónia ruma iha bee-matan sira lori liman etun ne’ebé balada no ai-horis sira ne’e simu no lori ba rai na'in iha rai nakukun lulik, rai na'in sira fó fila fali matak-malirin ba komunidade (haree mós Traube 1986: 194).\n_________________________\n\nOe Alas (forest of rattans) was traditionally a territory of the Kingdom Lookeu (Koba Lima). It is now in West Timor and a part of the Kingdom of Dafala (wife-takers to Lookeu). In this rainforest there is a spring known as We Nea (originally haknea=kneeling or knea=knee). The place was so named when the ancestral 'owners or custodians of the water'(we nain) Leki Mauk and La Mera Mauk came across the spring where one or both of them were shot in the knees by a traditional weapon of a hidden enemy. The pair crawled on their knees one kilometre through a forest of sacred bamboo to the spring of We Kalabuin (kalabuin=spinning top), where they washed their wounds and were immediately healed. Since this time warriors from the houses connected to Oe Alas have always gone to We Kalabiun to be healed. The healing waters of We Kalabiun are held in a self-contained pool with the water entering and exiting through a sinkhole. Given its healing properties, the people suspected that the waters of We Kalabiun must be truly sacred and hence connected to the sea (we sai t'oo tasi lulik tebes=water that flows to the sea is really sacred). To establish this fact the people threw into it a rice threshing implement (nesun) tied with a male head scarf (lesu). Sometime later the rice threshing implement appeared in the female north sea off the coast of Atapupu. There is a poem from the Uma Mahawar (the sacred house of Mahawar which originated from Fatumea), the owner of We Kalabiun, about the connection between We Kalabiun and the sea, a direct connection that waters of the area's rivers do not have: \n\nFatu Baa Dafala rarin besi / Fatu Baa Dafala is of the iron pillar\n\nDadolin murak rarin besi / Of silver block, of the iron pillar\n\nMota hotu-hotu la lao sai tasi / All rivers are not connected to the sea\n\nUluk lubuk Dafala la'o sai tasi / The headless Dafala (the Kalabiun spring) is connected to the sea.\n\nToday both springs continue to be guarded (daka) by 'the owners or custodians of the water' (we nain), a complement of people, animals and vegetation. As well as the living descendents of Leki Mauk and La Mera Mauk (Uma Mahawar, Dafala), the springs are guarded by sacred eels (tuna) at We Nea and sacred eels (tuna), crocodiles (lafaek or nai bei='great ancestors') and pythons (likusaen) at We Kalabiun. The water supply at both springs is said to be protected by the roots and shading tips of the au (bamboo), hali (banyan) and beko (water tree). When the community related rituals take place at the springs the sacrifices made to the ancestral spirits and deities will be received by these animals and passed on to the invisible sacred world who in return bless the community with good health, productive life energy and fertility (fó matak malirin) (see also Traube 1986:194)."
  },
  {
    "EntryId": 8536,
    "Label": "We Surik Lulik (Wai Beu Ba'a)",
    "Naran": "We Surik Lulik (Wai Beu Ba'a)",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12224&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Bee-matan ne'bé mós fó bee ba suku Dilo, Lacluta. Komunidade sira tenke hala'o serimónia iha ne'ebá hodi fornese bee ba suku. Bee-matan mosu mai husi karau-Timor feto ida molok nia fila ba rai okos, no karau-Timor mane nia dikur hela metin iha bee-matan.\r\n______________________\r\n \r\nA spring and town water supply in Dilor, Lacluta. Particular rituals must be carried out to ensure the town supply. The spring emerged from a  female buffalo's nose before she returned underground. The male buffalo got his horn stuck at the spring."
  },
  {
    "EntryId": 8539,
    "Label": "We Tasi",
    "Naran": "We Tasi",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12225&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "We Tai mak bee-lagoa ida ne'ebé iha foho Lacluta. Nia iha relasaun ho Vemasse.\n____________________\n\nWe Tasi is a large lake in the mountains above old Lacluta. It has a story connecting it to Vemasse."
  },
  {
    "EntryId": 8505,
    "Label": "We Uas",
    "Naran": "We Uas",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12215&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Iha reinu Fatumea no Lookeu hanesan mós iha reinu sira seluk Fatumean nian, ema lori liman-etun boot ba bee-matan lulik sira tinan ruanulu resin lima ba ruanulu resin lima, sira halo buat ne’e hamutuk ho selebrasaun ba sira nia uma lulik iha fatin ida naran ‘dahur uma lulik’. Serimónia ida ne’e hala’o durante semana tolu. Selebrasaun ikus liu ba uma Lookeu, komunidade hala’o iha Lookeu (Timor Loromonu) iha fulan Novembru 1992. Molok serimónia ida ne’e komunidade lori liman etun no halo serimónia ida iha Lookeu nia bee-matan lulik naran We Lulik ka We Uas (bee-matan hun) iha Foho Lor Lookeu iha Timor Leste. Dahur uma lulik Fatumean hala’o iha 2010, iha momentu ne’ebá ema lori karau Timor no karau vaca 40, fahi 100 no manu barak liu tan hodi oho iha serimónia ida ne’e. Molok serimónia ne’e mós ema lori liman-etun ba bee-matan lulik boot, bee-matan lulik seluk, rai lulik, ai-laran, fatuk, foho, ai-horis no rate bei’ala sira nian. Só iha serimónia ida ne’e bei’ala sira nia sasán lulik (bei siakan lulik) bele lori sai mai hodi komunidade bele haree. Sasán lulik hirak ne’e komunidade uma lulik sira nian, ema moris no bei’ala sira hamutuk ho rai, bee no foho (haree mos iha Vroklage 1953: 415, 478). Iha ne’e ami sei ko’alia kona ba liman-etun no serimónia komunidade sira halo iha bee-matan lulik, no bee lulik ne’ebé sira lori ho au-basa (au-bonun) ne’ebé taka ho tais [1]. \n\nIha ne’e ami fó ezemplu ida hosi liman etun no serimónia ne’ebé mosu iha Lookeu iha 1992, semana ida molok sira hala’o serimónia uma lulik nian no semana rua molok sira fahe matak malirin ba komunidade hodi taka festa uma lulik nian. Semana ida molok sira loke serimónia uma lulik iha Lookeu, Timor Loromonu, ema besik atus rua, mane, feto, foinsae, ferik no katuas sira husi reino Lookeu husi parte Timor Loromonu no Timorlorosae halibur malu iha Lookeu nia bee-matan lulik We Uas iha Foho Lori Lookeu, Timor-Leste hodi lori liman-etun no hala’o serimónia bee-lulik nian. Ema halibur malu iha ne’ebá kalan rua no loron rua. Komunidade sira lori fahi 30 hanesan liman-etun ba serimónia iha bee-matan, ne’ebé mos hela fatin uma lulik no rate fatin uluk nian. Atividade sira ne’ebé halo molok hahú serimónia inklui hamoos rai iha bee-matan ninin, konta hananoik, hamulak, kanta no dansa, prepara na’an no ai-han seluk. Liu tiha kalan boot (meianoite) ‘fitun nai feto' ka 'fitun nain’ mosu mai, ai-han tasak no bua malus rai hela iha lafatik naran ‘hane matan’ no lian na’in sira hamulak no oferese ba na’in bee-matan, na’in rai lulik no bei’ala sira. Liu tiha ida ne’e ai-han, na’an no mós ema sira hetan bensaun ho bee lulik (we lulik). Lian nain sira foti bee husi bee-matan nia leten no tau iha au-basa (au-bonun) ne’ebé mos taka ho tais no tau iha fatuk-bosok. Rituál ida ne’e naran ‘kuru be fohon’ (kuru be husi leten). Molok lia na’in sira kuru bee husi bee-matan sira hamulak husu matak-malirin ba bebeik (Vroklage 1953a: 521-525) [2]. Hafoin loron ida ne’e joven mane na’in rua ne’ebé hatais sasán lulik lori bee-lulik iha au-basa (au-bonun) to’o bee-matan We Onu (we=bee, onu= ai-horis ida ne’ebé jeitu hanesan au ki’ik ida ne’ebé ita hetan iha bee-moris (pantano) besik hela fatin uma lulik Lookeu iha Timor Loromonu. Au-basa ne’ebé nakonu ho bee lulik rai hela iha ai-bosok fatuk ida ne’ebé iha bee-matan nia ulun besik ai-toos mane no feto. Ema balun hela iha ne’ebá hodi hein bee to'o kalan serimónia uma lulik nian. Liu tiha semana ida hahú serimónia uma lulik Lookeu nian. Reinu sira ne’ebé hela iha territóriu reinu nian mai to’o uma lulik no lori sasán hanesan fahi, karau-Timor, karau-Vaca, foos, bua malus, tais, tambor ka babadok no sasán seluk tan ba serimónia ne’ebé hala’o durante semana tolu. Iha loron ikus serimónia uma lulik nian besik ema atus haat la’o husi uma lulik Lookeu to’o bee-matan We Onu (besik kilometru ida) ne’ebé au-basa sira nakonu ho bee lulik sei jaga hela. Dala ida tan joven na’in rua la’o dalan hamutuk ho ema lubun boot, feto babadok sira la’o uluk haktuir mane sira ne’ebé toka tala, hananu no hakilar. Bainhira sira to’o ona iha bee-matan We Onu, ema sira haleu bee-matan dansa no hananu akompaña husi tambor no tala sira. Liu tiha hamulak espesiál ida, ema sira la’o tuir joven na’in rua lori au-basa bee-lulik. [3]\n\nIha uma lulik ema lubun sira hein bee-lulik lori mai, sira hananu, dansa no baku tambor no tala sira. Au-basa na’in rua tama ba uma lulik nia laran no rai hela iha ai-bosok prinsipál, ai-riin prinsipál. Fahi mean boot ida no fahi lima tan oho tiha no raan husi fahi sira ne’e fakar ba fatuk lulik belar ne’ebé hela besik ai-riin ne’ebé bee-lulik rai hela. Lafatik balun naran ‘koba’ ho bua malus mos tau nu’udar oferta besik ai-riin no bee-lulik. Iha li’ur ema dansa no hananu. Besik tuku ualu kalan mak oan (lia na’in ba lia lulik) hananu lia lulik kona ba mundu mosu mai to’o tuku tolu kalan boot bainhira fitun na’in (ka fitun nai feto) mosu no liu tiha ida ne’e hananu hotu tiha. Haktuir hananu lia na’in sira hamulak matak malirin (haree mós Vroklage, 1953b:15-16, 18-19)[4] no kari bee ba ema, uma lulik, musan no ahi-matan sira (ahi-matan no mos uma kain) no uma fukun iha territóriu Lookeu no Koba Lima sira no mos uma lulik Lookeu no Koba Lima no uma lulik ne’ebé iha relasaun ho sira. La’os katuas no lian na’in sira husi Lookeu ne’ebé kari matak malirin bee-lulik ba ema maibé katuas ho lia na’in sira husi uma umane ba Lookeu (bolu malu). Iha lorosa’e hamosu espetákulu ida naran ‘ta karau’ (bainhira oho karau ho surik boot ida). Hafoin oferese na’an tasak no etun iha lafatik espesiál naran ‘hane matan’ ba bei’ala no rai na’in sira no rai hela ba ai-riin prinsipál, ema han hamutuk ba dala ikus iha sadan (uma lulik nia oin). Etu, na’an tasak, tua tau (ka hatuur) iha biti boot ida no ema tuur han hamutuk. Liu tiha ida ne’e ema fila ba sira nia uma iha Timor Loromonu ka Lorosae, lori matak malirin no ksolok halo festa hamutuk no rona lia lulik kona ba relasaun bei’ala no rai na’in sira nian, halo foun sira nia komunidade no relasaun sosiál. \n\nWe Uas (bee-hun) ema mós bolu We Lulik (Bee lulik). Bee-matan ida ne’e mosu mai husi bee-matan lulik iha Foho Dei Ulun Molik nia tutun iha Fatumea ne’ebé nia naran lulik liu katak ema bele temi de’it iha kontestu serimoniál. Bee husi We Lulik orijinál mak lori iha au-matak au-basa ida taka ho tais to’o Foho Lor Lookeu no fakar tiha ba rai iha serimónia ida  iha ne’ebá. Bee-matan foun sa’e mai no ema bolu Lulik Lookeu. Buat ida ne’e akontese uluk liu Belanda no Portugés sira mai fahe Timor iha 1859. Liu tiha divizaun koloniál, bee husi We Lulik Lookeu tau hela iha au-basa ida no lori ba Fatu Katouk, iha parte Timor Belanda nian, la dook husi Lookeu iha parte Timor Portugés nian, fakar ba rai iha kaimutin nia mahon. Bee-matan lulik foun mós mosu mai iha ne’ebá naran We Katimun (We kaimutin?).\n\n[1] Agama Tirtha Bali nian (Relijaun bee) mós foka liu ba simu no fahe bee ne’ebé kaer iha au-basa (ne’ebé bolu “sujung”) husi fatin ba fatin.\n\n[2] Vroklage halo dokumentasaun ba rituál naran 'hamulak ba oras kuru we fohon' husi Lassiolat ne’ebé kuaze hanesan Lookeu no reinu Koba Lima nian. \n\n[3] Tuir loloos au-basa sira ne’e ema baibain mós bele kaer maibé tanba kontestu rituál ne’ebé lulik maka’as halo katak sira todan liu tanba ne’e joven forte sira tenke kaer.\n\n[4] Ezemplu hamulak rua husi Diruma no Bekotaruik.\n\n__________________________\n\nIn the kingdoms of Fatumea and Lookeu, as in the three other kingdoms of Koba Lima, the largest offering at the most sacred springs takes place only once every twenty five years along with the community celebration of their sacred house called dahur uma lulik that lasts for three weeks. The last community celebration of the sacred house of Lookeu took place in Lookeu of West Timor in November 1992 and was preceded by the biggest offering and celebration at Lookeu's most sacred spring, We Lulik or We Uas (uas=the original spring), in Foho Lor Lookeu, in East Timor. Dahuruma lulik Fatumea took place in 2010 and around 40 cattle and buffalos, more than 100 pigs, and countless chickens were slaughtered, during this celebration, preceded by the offerings and celebration at the most sacred spring, other sacred springs, sacred lands, forests, stones, hills as well as trees, and ancestral graves. It is only during this celebration that the sacred objects of the ancestors (bei siakan lulik) ordinarily kept inside the sacred house, are displayed to the wider community. They belong to the whole sacred house community, the dead and living as well as the lands, waters and mountains (see also Vroklage, 1953a: 415, 478). Here we focus on the offerings and celebrations made around the most sacred spring, and the holy water which is carried in two green bamboo cylinders (au bonun) covered with a special hand woven textile (tais).[1]\n\nWe take as an example, the offering and celebration at Lookeu's sacred spring in 1992, one week prior to the sacred house celebration and two weeks prior to the community blessing with holy water to mark the end of the sacred house celebration or feast. One week before the opening of the sacred house celebration in Lookeu, West Timor, at least two hundred people, men and women, young and old, of the Lookeu kingdom in East Timor and West Timor, gathered together at Lookeu's most sacred spring called We Uas in Foho Lor Lookeu, East Timor, for a sacred water ritual and offerings. They were there for two nights and two days. Thirty pigs and more than one hundred chickens were killed for the offering and celebrations around the spring, the site of the first sacred house of Lookeu, and site of the first ancestral graves. The activities prior to and after the offerings were made included cleaning up the areas around the sacred spring, storytelling, prayers, singing and dancing, preparation of meat and other foods for the offerings. After midnight around 3am when the 'queen of the stars' (fitun nain) appeared, the cooked food along with betel-nut offerings were placed on baskets called hane matan and were offered to the invisible owners of the sacred spring, the invisible owners of the sacred land and the ancestors by the lia nain ('custodian of the words') coupled with prayers. Following this the food and meat as well as the people were sprinkled with holy water (we lulik). Water was taken by the lia nain from the surface of the sacred spring and put into two bamboo cylinders (au bonun) and covered with woven cloth (tais), and placed on the altar made from stone at the head of the spring. This rite is called 'taking the top of sacred water' (kuru we fohon). Before the water was taken from the spring a poetic prayer was chanted by the lia nain in which matak malirin is repeatedly asked for (Vroklage, 1953a:521-525).[2] The following day the sacred water in the two bamboo cylinders were carried by two young and strong men dressed in sacred heirloom ornaments to the spring called We Onu (we=water, onu=plants that look like small bamboo which grow only in swamps) near the site of the current sacred house of Lookeu in West Timor. The bamboo cylinders filled with sacred water were then placed at the small altar made of rocks at the head of the spring next to two wooden statues of male and female deities (ai tos). Several people stayed there to guard the water until the last night of the sacred house celebration. A week later the celebration at the sacred house of Lookeu started. All people from the kingdom of Lookeu who live anywhere within or outside the territory of the kingdom came to the sacred house bringing with them pigs, buffalos, cattle, rice, betel nuts, cloth, drums and other things for the celebration which lasted for three weeks.\n\nIn the afternoon of the last day of the celebration of the sacred house, around four hundred people went from the sacred house of Lookeu to We Onu (one kilometre away) where the bamboo cylinders filled with holy water were still being guarded. Again two young and strong men walked in a procession with the crowd led by women beating their drums and men beating the gongs and singing and shouting. On the arrival at the We Onu spring, people danced and sang accompanied by the beating of drums and gongs around the spring. After a special prayer, the two young men carried the holy water in the bamboo cylinders, followed by the people in procession.[3] At the sacred house more people were waiting for the arrival of the sacred water, singing poems, dancing and beating of drums and gongs. The two bamboo cylinders were taken inside the sacred house and placed in front of the main pillar, the sacred pillar. A large red male pig and other five other pigs were killed by skilful individuals and the blood of these pigs was poured on the top of the sacred flat stone near the pillar next to the holy water. Several special baskets called koba with betel leaves and freshly sliced areca nuts were also placed as offerings next to the holy water in front of the pillar. Outside people were dancing and singing. Around eight o'clock at night the sacred prayer and history of creation(lia lulik) were sung by the makoan ('master of the sacred stories') reaching its peak at three o'clock in the morning when the 'queen of the stars' appeared and ending shortly after that. This was then followed by the matak malirin prayer (see also Vroklage, 1953b:15-16, 18-19)[4] and the sprinkling of the holy water over the people, the sacred house, the seeds, and the hai matan (lit. 'eye of the fire') referring to hearth and also symbolically to families (uma kain) and clans (uma fukun) within Lookeu and within Koba Lima as well as the sacred houses of Lookeu and Koba Lima and of other related kingdoms. The sprinkling of matak malirin in the form of holy water was made not by the elders of Lookeu but by the elders of the wife-giving houses of Lookeu (these elders are referred to here as malun). In the morning after the sunrise the spectacular event of the so-called ta karau (the sword sacrifice of large male buffalos) took place. After the deities and ancestors were offered the best parts of cooked meat and rice in special baskets (hane matan) placed in front of the sacred pillar, people ate their last meal together at the sadan—the gathering space in front of the sacred house. Cooked rice and meat and drinks (locally produced alcohol) were placed on top of large newly made mats (biti) and the people ate together. After that people in groups returned to their homes in different parts of East Timor and West Timor bringing with them the matak malirin for prosperity and well-being, and also the memorable joy of the community feast and of listening together to sacred story of creation, of the communions with their ancestors and deities, of renewing and strengthening their community ties.\n\nWe Uas ('original spring') is also known as We Lulik (Sacred Spring). This spring originated from the most sacred spring, We Lulik, at the top of the Bei Ulun Molik mountain in Fatumea, whose name is so sacred that it cannot be mentioned without a proper ceremony. The water from this original We Lulik was put into a green bamboo tube or container covered with woven cloth and carried to Foho Lor Lookeu and poured, with a ritual, on the ground there. A new spring emerged and was called We Lulik Lookeu. This was long before the Dutch and Portuguese colonial division of Timor in 1859. After the division of Timor, the water from We Lulik Lookeu was put into a bamboo container and was carried to Fatu Katouk, a part of Lookeu in Dutch Timor, a short distance from Lookeu in Portuguese Timor, and poured on the ground there under the shadow of a katimun tree. A new sacred water spring emerged there and was called We Katimun\n\n[1] Likewise the Balinese Agama Tirtha or 'Religion of Water' centres on the acquisition and dispersal of sacred water carried in sacred bamboo cylinders (known as sujung),\n\n[2] Vroklage recorded a rite 'hamulak ba oras kuru we fohon' from Lassiolat which is very similar to that of Lookeu and other Koba Lima kingdoms. \n\n[3] Ordinarily such bamboo water cylinders can be carried by anyone, but in this ritual context the overwhelming power of their sacredness creates a great heaviness necessitating that they be carried by young strong men.\n\n[4] Two examples of prayer to ask for matak malirin from Diruma and Bekotaruik."
  },
  {
    "EntryId": 8467,
    "Label": "We Wiku We Hali",
    "Naran": "We Wiku We Hali",
    "Imagen": "https://timor.essolutions.com.au/getimage?AID=12204&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A",
    "Deskrisaun": "Uma lulik Fatumea\r\n\r\nIstória bee-matan We hali iha Fatumean iha relasaun ho antigu reinu Wehali iha rai tetuk Betun, Besikama no Kaminasa iha Timor Loromonu no Suai Loro no Suai Kamanasa iha Timor Leste. Tuir lia na'in Fatumea nian Suri Burak Dato Alin Fatumea no lia na'in no katuas seluk tan husi Fatumean no Lookeu, antigu reinu We Hali nia huun iha Fatumean. \r\n\r\nWe Sei We Hali sira husi Fatumea. Ema husi Fatumea lori bee husi We Sei We Hali iha Fatumean kaer hodi au-toka ida hamutuk ho sanak ida husi hali huun Fatumea nian, lori tun ba rai tetuk. Bainhira sira fakar bee ba rai no kuda sanak hali nian ba rai sira dehan ‘We Sei…ee… We Hali…ee…ee bee-tasi, bee-sa'e la bele kona ona rai ne’e’. Sira hela iha ne’ebá iha fatin ida naran We Sei We Hali.\r\n_________________\r\n\r\nUma Lulik: Fatumea\r\n\r\nThe story of the spring of We Hali in highland Fatumean is connected to that of the great Timorese kingdom of Wehali on the southern plains of Betun, Besikama and Kaminasa in West Timor and Suai Loro and Suai Kamanasa in East Timor. According to the master of the sacred story of Fatumea, Suri Burak Dato Alin Fatumea and other elders of Fatumean and Lookeu, the great Timorese kingdom of We Hali originated from Fatumean:\r\n\r\nWe Sei We Hali are originally in Fatumea. Later people from Fatumea took water from We Sei We Hali in Fatumea in a bamboo cylinder with a branch of the banyan (hali) tree in Fatumea, and brought them to the flat land. While pouring the water into the ground and planting the banyan branch, they said:'We Sei...ee...ee.....We Hali...ee...eee.... These lands will no longer be covered by the tide and the flood.' And they remained there and named the place We Sei We Hali."
  }
]