[ { "EntryId": 6436, "Label": "Alawa'a", "UmaNiaNaran": "Alawa'a", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16013&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Alawa’a liga metin ho uma seluk inklui Lalabu ho Lebalaku Fofa. Uma Alawa’a hamutuk ho sira seluk mos na’in ba Wai Mori Bere. Uma Alawa’a sira nia lingua mak Makasae. Sira rekoñese na'in reinu Lakudarabaha nian hanesan na'in ba uma ne'e uluk. Tuir istória uma Alawa'a nian, horiuluk Lakudarabaha husu ba uma ne'e hamutuk ho nia uma maun-alin Lalabu atu harii iha fatin besik bee-matan hodi estabelese \"guarda\" ida ba ema lian Makasasae ne'ebé vizita Baucau husi Matebian. Tuir istória uma viziñu lian Makasae Lebalaku Fofa nian, sira-nia bei'ala ida mai fatin ida-ne'e Utabailema iha Fatumaka no kaben ho feto ida husi uma \r\nLakudarabaha ho nune'e estabelese ona relasaun kontínua fetosaa-umane nian. \r\n_________\r\nAlawa’a \r\n\r\nAlawa’a is connected to the houses of Lalabu, Lebalaku Fofa and the spring of Wai Mori Bere. Alawa'a is one of the Makasae speaking custodian houses of the Wai Mori Bere spring. They recognize the prior custodianship of 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.", "KoordenadaGeografika": { "XMin": 126.460297, "YMin": -8.498392, "XMax": 126.460297, "YMax": -8.498392 } }, { "EntryId": 15106, "Label": "ALAWALI MAEIRI-ISI", "UmaNiaNaran": "ALAWALI MAEIRI-ISI", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25169&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Lisan naran Alawali Maeiri-isi, uma lisan ne’e nia jerasaun mai husi Titimori Kuda-Misa, Tau naran Alawali Maeiri-isi tanba fatin ka uma lisan hari’i ketak iha ninin. Nune’e Alawali katak “ninin ka mesak” Maeiri-isi katak “iha Au ki’ik” signifika uma lisan ne’ebé hari’i liu iha parte ninin no iha fatin ne’e au ki’ik barak mak moris iha ne’ebá. Uma Lisan Maeiri-Isi ne’e eziste bainhira avo na’in rua husi Titimori mai hela iha Alawali Maulua-isi. Iha uma lisan Maulua, avo maun alin iha uma laran hola malu fali ho nune’e mak ida maun desidi hodi ba hari’i fali uma lisan Alawali Maeiri-Isi, to’o mai agora jerasaun hamutuk na’in lima ona. \nUma Lisan Maeiri-Isi nia laran iha sasan lulik ne’ebé rai iha ne’ebá mak hanesan : Osan Mean “lulik”, haktuir husi avô ne’e katak osan mean ne’e iha rua, osan mean mak bo’ot no osan mutin mak ki’ik, no tuir historia ne’ebé iha katak uluk ita nia fiar ba liu adora lulik no natureza sira. Momentu ne’e avô sira halo hela serimonia Sauhare no Saubatar mak osan mean ne’e mosu no tempu ne’ebá sira han batar mak sira rai “lesu” ( hena mean ne’ebé tau ba ulun) lesu ida tau ulun ne’e sira tau iha “beli” (fatin baibain halo rituais iha leten) nia leten hafoin derepenti osan ne’e monu iha lesu ne’e nia laran. Istorikamente sasan lulik ne’e husi Titimori mak mai tamba, uluk avo Sau-Hare nia mak iha Titimori no nia servisu badinas lós tamba ne’e mak bizavo, avo sira husi Titimori fó sasan lulik ba nia, hanesan apresiasaun ka prezenti ba avo Sau-Hare. To’o tempu sauhare no saubatar sei mai han hamutuk ho sasan lulik ( osan mean ) ne’e.\nUluk Uma Lisan Alawali Maeiri-Isi nafatin iha ninia originalidade maibé agora dau-daun sira halo mudansa ba modernu ho razaun tanba uma lisan originalidade kada tinan presiza halo rehabilitasaun entaun ida ne’e gastu osan barak, no fó impaktu ba ekonomia familia nian ho nune’e sira halo mudansa uma lisan ba modernu hodi hamenus gastus osan atu nune’e fó oportunidade ba oan sira atu eskola maibé prosesu no rituais sira ne’e mantein nafatin ninia original sei la muda. \nAgora daudaun ema ne’ebé hein uma lisan Alawali Maeiri-Isi ho naran Valente Ximenes.\n===============================================================\nThe Alawali Maeiri-isi Traditional House is a lineage that originated from Titimori Kuda-Misa. It is named Alawali Maeiri-isi because the traditional house was built separately on the edge. \"Alawali\" means \"edge\" or \"alone,\" while \"Mairi-Isi\" means \"on the edge, or alone\" indicating that it is a traditional house built at the periphery, in a place where many small trees grow. The Mairi-Isi traditional house came into existence when two ancestors from Titimori settled in Alawali Maulua-isi. In the Maulua traditional house, the siblings married one another, prompting one brother to decide to build the Alawali Mairi-Isi traditional house. Since then, five generations have passed.\nInside the Mairi-Isi traditional house, there are sacred objects kept, such as gold \"lulik.\" According to the grandmother, there are two types of gold: one is large and the other is small silver. Historically, this reflects our faith in worshipping the sacred and nature. During the ceremonies of Sauhare and Saubatar, the gold was revealed while the grandmothers were conducting rituals. At that time, they ate rice and placed \"lesu\" (a yellow cloth worn on the head) on their heads, which was then placed on the \"beli\" (the place where rituals are usually conducted). \nHistorically, this sacred object came from Titimori because grandfather Sau-Hare once lived there and worked diligently. As a result, the ancestors from Titimori gifted sacred objects to him as a sign of appreciation. During the Sauhare and Saubatar ceremonies, it is customary to eat together with the sacred object (gold).\nUma Lisan Alawali Mairi-Isi once had its originality, but now it is being modernized. The reason for this change is that maintaining the original traditional house requires rehabilitation every year, which incurs significant costs and impacts the family economy. Consequently, they are transitioning to a modern structure while retaining as much of the original design as possible.\nCurrently, the person who guards the Alawali Mairi-isi traditional house is Valente Ximenes.", "KoordenadaGeografika": { "XMin": 126.671741, "YMin": -8.689075, "XMax": 126.671741, "YMax": -8.689075 } }, { "EntryId": 10992, "Label": "Ana Iku", "UmaNiaNaran": "Ana Iku", "Imagen": "https://timor.essolutions.com.au/getimage?AID=14724&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Ana Iku iha foho leten iha suku Uma Ana Ico iha Bercoli. Sira umane ho uma Oca Bai.\r\n__________________\r\n\r\nThe house of Ana Iku is in the uplands of the village of Uma Ana Ico in the kingdom of Bercoli. It is a fertility giving house for the house of Oca Bai in the lowlands of the village.\r\n\r\n", "KoordenadaGeografika": { "XMin": 126.3697, "YMin": -8.6031, "XMax": 126.3697, "YMax": -8.6031 } }, { "EntryId": 15066, "Label": "Ana Waru", "UmaNiaNaran": "Ana Waru", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25073&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "KoordenadaGeografika": { "XMin": 126.3866722, "YMin": -8.45159722, "XMax": 126.3866722, "YMax": -8.45159722 } }, { "EntryId": 15091, "Label": "Ari Kalo", "UmaNiaNaran": "Ari Kalo", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25105&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Ari Kalo iha suco wai Laha, Venilale, Baucua.", "KoordenadaGeografika": { "XMin": 126.3949583, "YMin": -8.64229722, "XMax": 126.3949583, "YMax": -8.64229722 } }, { "EntryId": 8764, "Label": "Asurate Liurai", "UmaNiaNaran": "Asurate Liurai", "Deskrisaun": "Bei’ala Uma Asurate Liurai / Uma Asurate Renu sira simu rota ida husi Uma Buta/Uma Ita. Uma Asurate Liurai bele konsidera hanesan uma kain ida husi uma boot Liurai rai na’in (N: Rea Netana) Uma Buta/Uma Ita. Uma Asurate Renu maka 'alin' ba Uma Asurate Liurai ne’ebé 'maun'. Iha kontestu rituál Uma Asurate LIurai nia knaar maka ain-liman ba Uma Kaburai nian. Membru husi Uma Asurate Liurai tau matan ba seguransa no logístika, sira mós envolve iha preparasaun hahán lulik nian no bua ho malus.\r\n________________________\r\n\r\nThe ancestors of the Asurate Liurai / Renu origin house received a sceptre from the Buta/Ita house. This house can be considered as one household in the larger house of the land owning king (N: Rea Netana) of Buta/Ita. The Asurate Renu house is a younger sibling to the Asurate Liurai house. In terms of ritual, the Asurate Liurai house serves as an assistant to the Kaburai house. Members of the Asurate Liurai house have responsibility for security and logistics and they are also involved in preparing sacred foods and betel nut and leaf. \r\n", "KoordenadaGeografika": { "XMin": 126.577306, "YMin": -8.804454, "XMax": 126.577306, "YMax": -8.804454 } }, { "EntryId": 8732, "Label": "Asurate Renu", "UmaNiaNaran": "Asurate Renu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=12384&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Bei’ala Uma Asurate Liurai / Uma Asurate Renu sira simu rota ida husi Uma Buta/Uma Ita. Uma Asurate Liurai bele konsidera hanesan uma kain ida husi uma boot Liurai rai na’in (N: Rea Netana) Uma Buta/Uma Ita. Uma Asurate Renu maka 'alin' ba Uma Asurate Liurai ne’ebé 'maun'. Iha kontestu rituál Uma Asurate LIurai nia knaar maka ain-liman ba Uma Kaburai nian. Membru husi Uma Asurate Liurai tau matan ba seguransa no logístika, sira mós envolve iha preparasaun hahán lulik nian no bua ho malus.\r\n___________\r\n\r\nThe ancestors of the Asurate Liurai / Renu origin house received a sceptre from the Buta/Ita house. This house can be considered as one household in the larger house of the land owning king (N: Rea Netana) of Buta/Ita. The Asurate Renu house is a younger sibling to the Asurate Liurai house. In terms of ritual, the Asurate Liurai house serves as an assistant to the Kaburai house. Members of the Asurate Liurai house have responsibility for security and logistics and they are also involved in preparing sacred foods and betel nut and leaf. \r\n", "KoordenadaGeografika": { "XMin": 126.572146, "YMin": -8.804246, "XMax": 126.572146, "YMax": -8.804246 } }, { "EntryId": 8915, "Label": "Baha Kadi", "UmaNiaNaran": "Baha Kadi", "Deskrisaun": "Uma Baha Kadi (Nuku) Borubuti hanesan uma ne’ebé rai hela sasán no rikusoin Uma Kebo Lari nian. Sira mós jerasun husi Burmeta. \r\n\r\nThe Baha Kadi (Nuku) Borubuti house is the place which houses the goods and riches of the Kebo Lari house. Its inhabitants are descended from Burmeta. \r\n" }, { "EntryId": 8982, "Label": "Bau Ubun", "UmaNiaNaran": "Bau Ubun", "Deskrisaun": "Jerasaun husi Avó Baubere-Mau Baubu. Iha tempu Portugés nian autoridade koloniál sira hili reprezentante ida husi uma Bau Ubu hodi kaer ukun nu'udar liurai. Hafoin invazaun Indonéziu, sira kaer pozisaun xefe suku Ritabou. Desde tempu Portugés nian mosu konflitu ida entre uma Bau Ubu no uma seluk husi Uat-Sepulu Nera, liu liu Bili Ubu no Manephat tanba 'bandiera' ka prosesu hili xefe suku no liurai iha área Maliana. Tuir informasun husi uma ulun Manephat nian (juñu 2007) uluk (la hatene loos, karik ne'e desde tempu ikus Portugés nian) uma Uat-Sepulu Nera seluk mak haruka uma Bau Ubu husik sira nia komunidade tanba nia uma ulun nia hahalok aat (imorál). \r\n\r\nDuring the Portuguese colonial period, the colonial authorities selected a representative of the Bau Ubu ancestral house to rule as “liurai” (petty king). After the Indonesian invasion, they became the suku chief of Ritabou. Since Portuguese times there has been a conflict between the Bau Ubu origin house and other houses from Uat-Sepulu-Nera, in particular Bili Ubu and Manephat due to “bandiera” or the process of electing village chiefs and liurai in the Maliana area. According to accounts from the Manephat origin house heard in June 2007, in the past (unsure of precisely when but likely since the final period of Portuguese colonial rule), other houses from Uat-Sepulu Nera ordered the Bau Ubu house community to leave due to the immoral acts of their chief (?). ", "KoordenadaGeografika": { "XMin": 125.317361, "YMin": -9.016019, "XMax": 125.317361, "YMax": -9.016019 } }, { "EntryId": 8925, "Label": "Beli Lolo / Bobokasa", "UmaNiaNaran": "Beli Lolo / Bobokasa", "Deskrisaun": "Uma ida-ne'e nia jerasaun Mau Ga'e (aldeia Aha Bu'u) nian. Mau Ga'e uluk kaer knaar nu’udar liurai Babulo. Naran Beli Lolo refere ba uma nia pozisaun bainhira uma hamriik iha Borulaisoba besik Uma Liurai Hebana no Uma Daphuru. Ema husi aldeia Aha Bu'u no Kota Nisi hanesan maun/alin. Nia hun Burmeta maibé fahe ba jerasaun rua, Aha bu'u mak jerasaun Mau Ga'e, Kota Nisi maka jerasaun Leki Sika. Iha Uma Bobokasa rai hela tambor husi jerasaun Mau Ga'e nian (Naueti bobokasa).\r\n__________\r\n\r\nThis house has been handed down from Mau Ga’e (Aha Bu’u village). In the past Mau Ga’e held the post of king of Babulo. The name “Beli Loro” refers to the house’s position at the time of its building in Borulaisaoba, close to the Liurai’s Hebana house and the Daphuru house. The community from the villages of Aha Bu’u and Kota Nisi are considered siblings. The house’s trunk house is Burmeta, however with two branches - Aha Bu’u is a descendant of Mau Ga’e whilst Kota isi is descended from Leki Sika. Within the Bobokasa house there is stored a drum (Naueti: “Bobokasa”) handed down from Mau Ga’e. \r\n", "KoordenadaGeografika": { "XMin": 126.582788, "YMin": -8.76467, "XMax": 126.582788, "YMax": -8.76467 } }, { "EntryId": 8924, "Label": "Beli Lolo / Itilai Wailai", "UmaNiaNaran": "Beli Lolo / Itilai Wailai", "Deskrisaun": "Uma ida ne'e nia jerasaun Mau Ga'e (aldeia Aha Bu'u) nian. Mau Ga'e uluk kaer knaar nu’udar liurai Babulo. Naran Beli Lolo refere ba uma nia pozisaun bainhira uma hamriik iha Borulaisoba besik Uma Liurai Hebana no Uma Daphuru. Ema husi aldeia Aha Bu'u no Kota Nisi hanesan maun/alin. Nia hun Burmeta maibé fahe ba jerasaun rua, Aha bu'u mak jerasaun Mau Ga'e, Kota Nisi maka jerasaun Leki Sika.\r\n____________\r\n\r\nThis house is descended from Mau Ga’e (Aha Bu’u village). In the past Ma’u Gae was the king of Babulo. The name “Beli Lolo” refers to the house’s positition at the time its building in Borulaisoba, close to Liurai Hebana and Uma Daphuru. The people of the villages of Aha Bu’u and Kota Nisi are siblings. Its trunk house is Burmeta, but with two lines of descendancy: Aha Bu’u from Mau Gae; and Kota Nisi from Leki Sika. ", "KoordenadaGeografika": { "XMin": 126.582788, "YMin": -8.76467, "XMax": 126.582788, "YMax": -8.76467 } }, { "EntryId": 8981, "Label": "Bili Ubun Nera", "UmaNiaNaran": "Bili Ubun Nera", "Deskrisaun": "Jerasaun husi avó Bilibere-Bili Bili Ubu, Umane ba Duas Mali, Mane Telu (Usi), Goudo (Kailako) no Bere Ubun (Marobo). Uma Bili Ubu Nera (iha mos uma Bili Ubu seluk iha Usi) sira mak 'uma xefe suku' ne'ebé 'ukun ema'. Tuir tradisaun xefe suku sira tenke hili husi uma ida ne'e. Hamutuk ho uma Liko Loko bolu 'Lesu no Bane'. Tuir informasaun husi komunidade Uat, liu liu Abel Pereira no uma ulun Bili Ubu, iha tempu Portugues nian, autoridade kolonial sira mak fo bandeira (nudar simbolo ukun nian) ba Bili Ubu nudar xefe suku no uma Bau Ubun nudar Liurai. Tuir tradisaun karik la iha ema ida ne'be bele kaer ukun nudar xefe suku husi ima Bili Ubu entaun komunidade bele hili ida husi uma Manephat ne'ebé mós uma dato. Uma BIli Ubu mos bolu 'uma ai' tamba uluk membru uma sira hatene 'halo ukir uma' (kemak: sui txua to'o ba txua) (uma seluk tan nebe mos bele mak Dias Mali no Bau Ubun). ", "KoordenadaGeografika": { "XMin": 125.317361, "YMin": -9.016019, "XMax": 125.317361, "YMax": -9.016019 } }, { "EntryId": 8413, "Label": "Boilekomu", "UmaNiaNaran": "Boilekomu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16015&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Boilekomu mak uma lulik ida iha suku Bahu, Munisípiu Baucau, no hetan renovasaun iha fulan Janeiru tinan 2012. Boilekomu is a sacred house in Bahu village (suku), Baucau municipality. It was renovated in January 2012. \r\n", "KoordenadaGeografika": { "XMin": 126.450754, "YMin": -8.459532, "XMax": 126.450754, "YMax": -8.459532 } }, { "EntryId": 8766, "Label": "Burlalu", "UmaNiaNaran": "Burlalu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=13020&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Burlalu nia hanesan uma lulik ida ne’ebé Makaerlulik tur hein. Tuir ai-knanoik Daralari nian uluk iha tempu bei’ala sira Liurai Mane Hitu sira fó sasan lulik (hatais liurai nian) ba Uma Burlalu hodi Makaerlulik hein no haree. Uma lulik Burlalu iha relasaun ho Uma Kaburai. Uluk Liurai Mane Hitu fó kbiit ba Uma Kaburai atu tau matan ba rai no rikusoin natureza nian. Uma ulun Kaburai husu liurai Mane Hitu atu fó buat ruma ba nia hodi ema bele fiar nia, nune'e liurai Mane Hitu haruka harii uma lulik Burlalu nian hodi rai hela sasan lulik. Iha pasadu Makaerlulik husi Uma Burlalu nia knaar atu haleu rai hamutuk ho Kaburai iha tempu rekolla hodi simu rai-teen husi ema ne’ebé moris husi rai. Ohin loron mos Makaerlulik nia knaar maka espesialista rituál ida ne’ebé envolve iha seremónia oin-oin ne’ebé hala’o iha Foho Liurai (iha Uma Buta no Uma Ita). \r\n_________________\r\n\r\nThe Burlalu ancestral house is the place that Keeper of the Lulik or “Makaerlulik” sits and watches over. According to the folk-lore of Daralari, in the time of the ancestors the Liurai of Mane Hitu gifted sacred objects (regal clothing) to the Burlalu house so that Makaerlulik would watch over them. The Burlalu house is linked to the Kaburai house. In the past the Liurai of Mane Hitu gave the power to the Kaburai house community to take care of the land and natural resources. The head of the house of Kaburai asked the Liurai of Mane Hitu to give him something in order that people would believe him. Thus the Liurai of Mane Hitu ordered the building of the Burlalu house to store the sacred objects. In the past Makaerlulik from the Burlalu house had the role of, together with Kaburai house, ensuring that those who worked on the land contributed their share of the crop during harvest time. Today Makaerlulik’s role is as a ritual specialist involved in a range of ceremonial occasion carried out on Liurai Mountain (at Uma Buta and Uma Ita). ", "KoordenadaGeografika": { "XMin": 126.572992, "YMin": -8.791369, "XMax": 126.572992, "YMax": -8.791369 } }, { "EntryId": 8629, "Label": "Buta", "UmaNiaNaran": "Buta", "Imagen": "https://timor.essolutions.com.au/getimage?AID=12979&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Buta maka uma hun husi rai lulik Ina Ama Beli Daralari nian. Uma Buta maka uma lulik no Uma Ita maka uma rota. Uma na’in Uma Buta nian tenke hili husi maun/alin Daralari nian. Na’in sira mak tuur hein uma maibé na’in sira toba iha hela-fatin sorin ketak no Uma Buta mamuk hela. Nu’udar Uma Boot rai na’in (N: rea netana) rai lulik Ina Ama Beli Daralari nian tinan-tinan uma Daralari sira no uma seluk ne’ebé hela iha rai lulik halibur malu iha Uma Buta no Uma Ita hodi 'sau batar' (N: masi eka rae) no 'sau haree’ (masi haree). Tanba sasan lulik ne’ebé rai hela iha Uma Buta, ema barak iha área Babulo fiar katak bua malus Uma Buta nian hanetik ema husi susar ruma no bele fó isin-diak ba sira ne’ebé hetan moras ka kanek ruma. \r\n____________\r\n\r\nThe “Buta” house is the trunk house from the sacred land of Ama Beli Daralari. Uma Buta is an ancestral house whilst Ita house is a house of the sceptre/ruling staff. The house chief of Uma Buta must be selected from amongst the siblings of Daralari. Whilst the chiefs stand watch over the house, they sleep in a separate adjacent abode and Uma Buta remains vacat. As a large ancestral house of the spirits of the land (Naueti: “rea netana”) annually on the sacred lands of Ina Ama Beli Daralari, the Daralari house clans and others gather together at the Uma Buta and the Uma Ita for the corn harvest ceremony (Naueti: masi eka rae) and the rice harvest ritual (Naueti: masi haree). Due to the sacred objects stored inside the Buta house, many people in the Babulo area believe that the betel nut and leaf from the Buta house prevent people falling prey to ill fortune and also confer good health on those who may be sick or injured. ", "KoordenadaGeografika": { "XMin": 126.574426, "YMin": -8.76911, "XMax": 126.574426, "YMax": -8.76911 } }, { "EntryId": 8923, "Label": "Daphuru", "UmaNiaNaran": "Daphuru", "Imagen": "https://timor.essolutions.com.au/getimage?AID=13371&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma dapur (daphuru) nia na’in nia knaar atu tau matan ba uma lulik (uma Liurai Hebana) Burmeta nian. Tuir istória balun husi Babulo jerasaun uma ida ne'e nian mai husi ema ne’ebé dahuluk mai hela iha rai ida ne'e. \r\n___________\r\n\r\nIt is the job of the owners of the Daphuru (“Dapur” = kitchen) house to watch over the sacred house (Hebana Liurai’s house) of Burmeta. According to stories from Babulo, the forebears of this origin house were the first people to settle on this land. ", "KoordenadaGeografika": { "XMin": 126.583929, "YMin": -8.773562, "XMax": 126.583929, "YMax": -8.773562 } }, { "EntryId": 12130, "Label": "Dato Alin", "UmaNiaNaran": "Dato Alin", "Imagen": "https://timor.essolutions.com.au/getimage?AID=17733&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Dato Alin halo parte kompleksu Uma Fatumea nian. Dato Alin mak \"custodian house\" Uma Metan nian iha kompleksu Uma Lisan Fatumea (Sadan We Sei Molin We Sei Sadan We Hali Molin We Hali). Iha tinan 2012 uma-na'in seniór mak Mau Suri (matebian). \n\nDato Alin is a part of the Fatumea house complex. Dato Alin is the custodian house of the Uma Metan in the Fatumea sacred house complex (Sadan We Sei Molin We Sei Sadan We Hali Molin We Hali). In 2012 the Dato Alin senior custodian was Mau Suri (now deceased).", "KoordenadaGeografika": { "XMin": 125.0511556, "YMin": -9.23396667, "XMax": 125.0511556, "YMax": -9.23396667 } }, { "EntryId": 15053, "Label": "Dei Laha Tau Bere", "UmaNiaNaran": "Dei Laha Tau Bere", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24976&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Dei Laha Tau Bere iha suco Samalari, Baguia.\nThe house of Dei Laha Tau Bere is in the village of Samalari in Baguia.", "KoordenadaGeografika": { "XMin": 127.1643972, "YMin": -8.46078611, "XMax": 127.1643972, "YMax": -8.46078611 } }, { "EntryId": 12932, "Label": "Diri Falu", "UmaNiaNaran": "Diri Falu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=19392&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma lulik iha suku Uai Oli, Venilale, Baucau. Diri Falu is a sacred house located in the village of Uai Oli, Venilale, Baucau municipality. ", "KoordenadaGeografika": { "XMin": 126.3827, "YMin": -8.62426111, "XMax": 126.3827, "YMax": -8.62426111 } }, { "EntryId": 9428, "Label": "Duas Mali", "UmaNiaNaran": "Duas Mali", "Imagen": "https://timor.essolutions.com.au/getimage?AID=13652&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Duas Mali nia jerasaun mai husi Avo ida naran Mali Mau - Mali Duas Mali. Uma Duas Mali uma maun/alin ho uma Lua Laben. Hamutuk ho Lua Laben uma na’in rua mós bolu 'asi no tzua' (Kemak), 'rai no tua' tamba sira loke rai iha rai fehan ba ema Uat sira. \r\n\r\nThe “Duas Mali” ancestral house has its origins in the generation of an elder called Mali Mau - Mali Duas Mali. This house is related to the “Lua Laben” house. The owners of the two houses are known as “asi no tzua” in the Kemak language or “land and wine” because they opened up the plains to new settlers.\r\n", "KoordenadaGeografika": { "XMin": 125.317361, "YMin": -9.016019, "XMax": 125.317361, "YMax": -9.016019 } }, { "EntryId": 9434, "Label": "Elobatu", "UmaNiaNaran": "Elobatu", "Deskrisaun": "Jerasaun husi Avo Loko Batu - Loko Elabatu (Atulaun). La’os uma prinsipál Sepulu Nera nian maibé karik uma sanak ka uma muda mai harii fali iha rai Uat (knua foun) nian.\r\n\r\nThe ancestral home of the descendants of Avo (grandfather) Loko Batu - Loko Elabatu (Atulaun). This is not the main house of Sepulu Nera, but perhaps an offshoot of the main house or it was moved and rebuilt within the new village. " }, { "EntryId": 14246, "Label": "Fad Liurai", "UmaNiaNaran": "Fad Liurai", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22511&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Fad Liurai iha Tartehi nia foho sorin. Uma ida ne'e Hatiliu Liurai (Tartehi) nia oan boot. Koi Lasu ho Boi Wasu tuur iha Hatiliu Liurai, iha oan nain haat. Alin hela. ida ba Fad Liurai, ida ba leten (Liu Ba iha Kolala), ida ba kraik (Huitlele iha Lekitehi).\n\nFad Liurai is located adjacent to the Tartehi mountain. This house is the eldest child of the Hatiliu Liurai (Tartehi). Koi Lasu and Boi Wasu from Hatiliu Liurai had four children. The youngest remained, whilst one went to Fad Liurai, one to the highlands (Kolala) and the other down to Huitlele in Lekitehi. \n", "KoordenadaGeografika": { "XMin": 125.5854556, "YMin": -8.84626111, "XMax": 125.5854556, "YMax": -8.84626111 } }, { "EntryId": 14808, "Label": "Fatuklaran", "UmaNiaNaran": "Fatuklaran", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24359&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Lulik Fatuklaran, Balibo (Bobonaro Municipality). Foto sira-ne’e hatudu uma lulik tuan husi molok tempu okupasaun Indonéziu no uma lulik foun rua husi 2004-2005. ", "KoordenadaGeografika": { "XMin": 126.4535611, "YMin": -8.46246944, "XMax": 126.4535611, "YMax": -8.46246944 } }, { "EntryId": 11776, "Label": "Fatumea", "UmaNiaNaran": "Fatumea", "Imagen": "https://timor.essolutions.com.au/getimage?AID=17021&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Fatumea lokaliza iha Koba Lima. Simbólikamente no istórikamente, Koba Lima refere ba fatin lulik ida ne’ebé envolve koligasaun reinu lian Tetun sira mak lokaliza iha area foho besik fronteira entre Timor-Leste no Timor Loromonu (Indonézia). Reinu sira ne’e mak Fatumea, Dakolo, Lookeu, Sisi no Mau Demu (haree mapa). Fo-foun iha de’it reinu Fatmeta no tuirmai maun-alin na’in tolu forma koligasaun ho naran Uma Tolu ne’ebé inklui Fatumea, Lookeu no Dakolo. Fatumea, Lookeu no Dakolo mak uma mane ba uma fetosaa Sisi no Mau Demu. Koligasaun polítiku ida Koba Lima (Koba = raga) nian forma bazeia ba kazamentu entre uma sira-ne’e (testu nia hakerek-na’in mak Balthasar Kehi). \n\nThe house of Fatumea is a part of Koba Lima. Symbolically and historically, Koba Lima refers to a sacred geography involving a coalition of five Tetun-speaking mountain kingdoms in the areas along the borders of Timor Leste and Indonesian West Timor. These kingdoms are Fatumea, Dakolo, Lookeu, Sisi and Mau Demu (see map). Initially there was only the kingdom of Fatumea, then a coalition was formed by three brothers called Uma Tolu (uma = house, tolu = three) and consisting of Fatumea, Lookeu and Dakolo. Fatumea, Lookeu and Dakolo are fertility-giving sacred houses (uma mane) for fertility-taking sacred houses (feto sawa) Sisi and Mau Demu. A political coalition of Koba Lima (koba = basket, lima = five) was formed based on these inter-marriage relationships (text written by Balthasar Kehi).", "KoordenadaGeografika": { "XMin": 125.0513167, "YMin": -9.23434722, "XMax": 125.0513167, "YMax": -9.23434722 } }, { "EntryId": 13167, "Label": "Fuka", "UmaNiaNaran": "Fuka", "Imagen": "https://timor.essolutions.com.au/getimage?AID=19888&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma liurai Oecusse lokaliza iha Pante Makassar besik igreja Santo Antonio, igreja ida ne'ebé harii uluk liu iha illa Timor. Liurai nia uma simples harii ho piku ho estilu ida naran \"ume xinas\" no oin seluk loos kompara ho estilu uma lulik kabuar (uma suba) sira ne'ebé bele hetan iha foho sira. Uma xina sira harii ho fatuk ka sementi ho piku no nia kakuluk naruk. Uma ne'e hanesan sentru ba vida rituál iha rejiaun ne'e. To'o ohin Oecusse nia uma lisan 18 hafoin kolleita lori sira-nia produtu hodi oferese ba Liurai. \n\n_____________\nThe house of the liurai (king) of Oecusse is situated in Pante Makassar near the the church of Santa Antonio, one of the first churches to be built on the island. The king’s simple thatched house is built in a style known as ume xinas (Chinese house) and is very different from the style of conical thatched origin houses we had seen in the hills (ume suba). Ume xinas are built out of rock (or concrete) and piku (palm stem panelling) and have a long, narrow thatched roof. The house is a centre for ritual life in the region. Even today, all 18 of Oecusse’s villages and associated clan lineages bring their post-harvest offerings here as tribute to the king.\n\nThe Fuku House is an ume suba in the Oecusse foothills. Each year the house members (and the rest of their village) take a portion of their rice and corn harvest to the king each year to ensure the annual rains will arrive. If they did not, people fear their springs would dry up, the crops would fail and the people would become ill. Along with each ume suba’s own household rituals, it is the king’s divine connection to the entire nature spirit world that enables them to properly communicate with and honour the localised spirits who inhabit their lands and waters. The king is, in effect, the living human embodiment of these custodian spirits.", "KoordenadaGeografika": { "XMin": 124.35615, "YMin": -9.30248056, "XMax": 124.35615, "YMax": -9.30248056 } }, { "EntryId": 15056, "Label": "Gugulai", "UmaNiaNaran": "Gugulai", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25084&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Gugulai naran boot ba umalisan 12 iha Uaitame, Kelikai.\nGugulai is the bif name for a complex of 12 houses in the sub-village of Uaitame, Kelikai.", "KoordenadaGeografika": { "XMin": 126.5903556, "YMin": -8.58130556, "XMax": 126.5903556, "YMax": -8.58130556 } }, { "EntryId": 14952, "Label": "Horufatu", "UmaNiaNaran": "Horufatu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24728&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Le Zavalu, Moro", "KoordenadaGeografika": { "XMin": 126.3886083, "YMin": -8.60352778, "XMax": 126.3886083, "YMax": -8.60352778 } }, { "EntryId": 15057, "Label": "Iabere", "UmaNiaNaran": "Iabere", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25013&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iabere naran boot ba uma lisan sira iha aldeia Sialimu, suco Uaitame.\nIabere is the big name for a house complex in the sub-village of Sialimu in the village of Uaitame.", "KoordenadaGeografika": { "XMin": 126.5901333, "YMin": -8.58118611, "XMax": 126.5901333, "YMax": -8.58118611 } }, { "EntryId": 8630, "Label": "Ita", "UmaNiaNaran": "Ita", "Imagen": "https://timor.essolutions.com.au/getimage?AID=12375&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Ita maka uma ukun rai lulik Ina Ama Beli Daralari nian. Iha tempu beiala sira liurai sira fahe rota ba uma kain sira husi uma ida ne'e. Uma Ita nia na’in mós tenke hili husi maun/alin Daralari nian. Tinan-tinan uma Daralari sira halibur malu iha Uma Ita no Uma Buta atu 'sau batar' (N: masi eka rae) no 'sau haree'(N: masi haree). \r\n_______________\r\n\r\nThe Ita house is the head house of the sacred Ina Ama Beli Daralari lands. in the time of the ancestors the liurai distributed the right to rule to local households from this house. The house chief must be selected from the siblings of Daralari. Each year the Daralari house families gather together at the Ita and Buta houses for the corn and rice harvest ceremonies (Naueti: “masi eka rae” and “masi haree” respectively.)\r\n", "KoordenadaGeografika": { "XMin": 126.574186, "YMin": -8.76892, "XMax": 126.574186, "YMax": -8.76892 } }, { "EntryId": 8769, "Label": "Kaburai", "UmaNiaNaran": "Kaburai", "Deskrisaun": "Uma Kaburai maka Kaburai nia uma kain. Uluk Liurai Mane Hitu fó kbiit ba Uma Kaburai atu tau matan ba rai no rikusoin natureza nian. Uma ulun Kaburai husu liurai Mane Hitu atu fó buat ruma ba nia hodi ema bele fiar nia, nune'e liurai Mane Hitu haruka harii uma lulik Burlalu nian hodi rai hela sasan lulik. Iha pasadu Makaerlulik husi Uma Burlalu hamutuk ho Kaburai nia knaar atu haleu rai iha tempu rekolhla hodi simu rai-teen husi ema ne'be moris husi rai. Ohin loron iha kontextu rituál Kaburai nia knaar atu tau matan ba orden rituál nian no seguransa. \r\n___________\r\n\r\nIn the past the Liurai of Mane Hitu gave the power to the Kaburai house community to take care of the land and natural resources. The head of the house of Kaburai asked the Liurai of Mane Hitu to give him something in order that people would believe him. Thus the Liurai of Mane Hitu ordered the building of the Burlalu house to store the sacred objects. In the past the guardian of the lulik from the Burlalu house had the role of, together with Kaburai house, ensuring that those who worked on the land contributed their share of the crop during harvest time. Today in terms of rituals, the Kaburai house has responsibility for the order of rituals and security." }, { "EntryId": 14308, "Label": "Kai Kassa", "UmaNiaNaran": "Kai Kassa", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22329&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Kai Kassa uma lisan ida iha Baguia.\n\nKai Kassa is an ancestral house in Baguia.", "KoordenadaGeografika": { "XMin": 126.6448611, "YMin": -8.64061667, "XMax": 126.6448611, "YMax": -8.64061667 } }, { "EntryId": 6449, "Label": "Kai Leki", "UmaNiaNaran": "Kai Leki", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16017&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iha rai-hae (iha rai-tetuk) Baucau nian iha uma lulik naran Kai Leki ho bee-matan ida naran Au Baka (Aubaca). 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 na'in-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 tuir mai. 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. Bebé 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’ebá 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 (sentrál). \r\n\r\n___________________\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 buffalos 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.\r\n", "KoordenadaGeografika": { "XMin": 126.36862, "YMin": -8.49829, "XMax": 126.36862, "YMax": -8.49829 } }, { "EntryId": 8631, "Label": "Kaibela", "UmaNiaNaran": "Kaibela", "Imagen": "https://timor.essolutions.com.au/getimage?AID=12984&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Kaibela harii ho ai-kabelak. Uluk liu beiala Daralari sira rai hela riku soin, surik no kilat Daralari nian iha uma ida ne'e. Oras ne'e dadaun na’in Uma Kaibela nian maka liurai rai na’in Daralari nian (rea netana). Durante invazaun Indonéziu nia estrutura uma kaibela nian lakon (tanba funu). Iha 2000 maun/alin Daralari nian harii fila fali Uma Kaibela hamutuk ho Uma Buta no Uma Ita. Iha 2012 sira harii Uma Kaibela foun ida. \r\n______________\r\n\r\nThe Kaibela house is built using wooden planks. In the past the Daralari ancestors stored the riches including swords and weapons in this house. At the present time the owner of the Kaibela house is the spiritual head of Daralari (rea netana). During the Indonesian invasion the wooden plank structure was lost in the war. In 2000 the Daralari descendants rebuilt the Kaibela house along with the Buta and Ita houses. In 2012 they constructed a new Kaibela house. \r\n", "KoordenadaGeografika": { "XMin": 126.573781, "YMin": -8.769745, "XMax": 126.573781, "YMax": -8.769745 } }, { "EntryId": 8914, "Label": "Kebo Lari", "UmaNiaNaran": "Kebo Lari", "Deskrisaun": "Uma Kebo Lari inklui sanak ka uma-kain na’in tolu naran Bai Meta, Bai Meta Kele Bete no Laku Meta. Jerasaun uma Kebo Lari mai husi grupu ida naran Burmeta (bei’ala Aha Bu'u no Kota Nisi nian). Tuir kostume Beli nian xefe aldeia (ukun na’in ka liurai) tenke hili husi uma Kebo Lari tanba sira hetan knaar husi bei’ala sira hodi 'la’o rai'. Uma Bai Meta no Uma Bai Meta Kele bele tau matan ba rekursu rai nian, Laku Meta nia knaar mak kaer lia mate/moris uma nian. \r\n____________\r\n\r\nThe Kebo Lari house is comprised of three branches, namely Bai Meta, Bai Meta Kele Bete and Laku Meta. The clans of the Kebo Lari house are descended from a group called Burmeta (liked to the Aha Bu’u and Kota Nisi ancestors). According to Beli traditio, the chief of the village must be selected from the Kebo Lari clan as they were given the role by the ancestors of outsiders/foreigners. The Bai Meta and Bai Meta Kele houses watch over the resources of the land whilst the Laku Meta are in charge of the death and life-related ceremonies of the house. \r\n" }, { "EntryId": 6532, "Label": "Kotalale", "UmaNiaNaran": "Kotalale", "Imagen": "https://timor.essolutions.com.au/getimage?AID=23863&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Kotalale iha Caisidu maibé liga ho bee-metan Wai Husu iha Baucau laran. Bee-matan importante ne’ebé fó bee ba bee-dalan prinsipál na'in-tolu iha natar Baucau nian. Bee-na'in Waima’a sira husi Wai Husu konta katak sira nia bei'ala sira mai husi Luca dala ida maibé 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 liuba2, 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\nUma 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 juramentu no oho balada barak. Fó hatene ba sira katak sira tenke respeita 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. Bee araska 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 oinsa ami uza bee ne’e. Rai ne’e maran. Iha 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 bá fó han. Bainhira tempu to’o ona ami sempre lori fahi hodi fó han ba bee-na'in. \r\n__________________________\r\n\r\nThe house of Kotalale is in Caisidu but it connected to an important spring in Baucau called Wai Husu. A major spring in Teolale feeding three major irrigation channels to Baucau's rice fields. The 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'inJoao Graciano Simoes (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. Where 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.\r\n", "KoordenadaGeografika": { "XMin": 126.38736, "YMin": -8.43935, "XMax": 126.38736, "YMax": -8.43935 } }, { "EntryId": 11130, "Label": "Kubo-Buu Wai Dasu", "UmaNiaNaran": "Kubo-Buu Wai Dasu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=23819&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iha tinan 2018 lia-na’in Uma Kubo-Buu Wai Dasu nian iha Bercoli konta istória kona-ba uma ne’e nia ligasaun ho uma Kai Leki iha norte. Uma Kubo-buu Wai Dasu mak halo parte grupu uma tolu hanesan uma hun prinsipál iha Bercoli: Kubo-buu Wai Dasu, Wai Teki no Wai-Daba Ocabai). Maski uma Kubo-Buu Wai Dasu no uma maun-alin sira iha knaar hodi tau matan ba bee-matan 38 iha rejiaun Baucau, lia-na’in nia istória kona-ba tempu pasadu bainhira bee seidauk deskobre:\n\n“Iha pasadu, ami-nia bei’ala sira la hatene. kona-ba bee. Sira hatene de’it kona-ba ahi. Sira hatais de’it hena husi tali metan. Sira halo ahi kose au. Loron ida ami-nia bei’ala Kubo-Buu tuur hamutuk iha ai-bubur laran ho mane ida husi Au Baca. Sira na’in-rua kaer kumbili hodi han. Sira fahe sira-nia kumbili ba malu. Au Baca han Kubo-Buu nia kumbili no hakilar: “Tanbasá mak midar loos?”. “Tanba ahi” Kubo-Buu hatán. \n\nAu Baca nia kumbili matak hela. Nia ema hatene kona-ba bee, maibé sira han sira-nia ai-han matak de’it. Kubo-Buu koko Au Baca nia kumbili. Kumbili ne’e tasak no la gostu liu. Au Baca hanorin Kubo-Buu kona-ba bee hemu, halo Au Baca sente di’ak, malirin no kontente. Sira halo kontratu hodi fahe bee no ahi. \n\nIha loron tuirmai, Kubo-Buu ba Au Baca nia uma. Au Baca fó bee ba Kubo-Buu. Au Baca hatudu raga ida ho kabas-fini no tali-metan iha laran. Kubo-Buu halo ahi uza au no Au Baca tau iha raga laran iha uma nia kakuluk. \n\nKubo-Buu fila ba uma no, enkuantu nia la’o hela, bee suli sai husi rai fatin no hamosu bee-matan iha fatin barak. Iha dalan fila ba uma, nia hateke ba kotuk ho haree ahi han hela Au Baca nia uma. Aban bainrua Au Baca halo vingansa ba akontesimentu aat ne’e. Nia bá vizita Kubo-Buu. Sira na’in-rua tuur hamutuk hemu tua to’o lanu todan. Tekitekir Au Baca hasai ai kroat ida no sona mate Kubo-Buu ne’ebé mate kedas.\n\n Belun na’in-rua ne’e sai inimigu. Maibé ami la bele hirus malu” (husi komunikasaun pesoál autór nia - 1 Sept 2018).\n\nIha tinan 2018 uma Kubo-Buu Wai Dasu iha Bercoli hahú harii fila fali nia uma lulik neen. Uma sira-ne’e hetan moris husi bee-matan sira ne’ebé besik (Wai Dasu - bee asu), Naa Lale iha sul no bee-mata maizoumenus 30 tan. Na’in Kubo-Buu Wai Dasu nian hetan konfirmasaun kona-ba sira-nia reinu boot bainhira sira konsege hasai dima ida husi rai. Maski ema seluk barak koko, sira la konsege hasai dima refere. Maibé Kubo-Buu bele hasai ho lima-fuan rua de’it. \n\nUma Kubo-Buu halo parte husi kompleksu uma maun-alin tolu iha reinu Bercoli (Kubo-Buu, Ocabai-Buu, Wai Teki-Buu.) Uma ne’e nia lia-na’in hateten katak sira-nia bei’ala sira uluk forma grupu kompleksu uma hitu ne’ebé liga ba malu. Fronteira importante iha reinu ida-ne’e fahe ho Vemasse (We Masi = Bee Masin). Iha fronteira ne’e uma Loi Lobo iha riin 16: 8 Bercoli nian no 8 Vemasse nian. \n\nUma lisan hotu-hotu iha zona Bercoli liga ba malu liuhusi bee-matan. Bee-matan Wai Dasu nian deskobre husi Kubo-Buu nia asu no husi ne’ebá maki uma Kubo-Buu Wai Dasi harii. Iha área ida-ne’e iha istória orál barak ne’ebé liga asu ho sira-nia na’in ba bee-matan sira. \n\n________________\n\nIn 2018 the lia-na’in of Kubo-Buu Wai Dasu house in Bercoli related his house’s oral history of the connection shared between this house and the house of Kai Leki further north along the Baucau plateau corridor. The house of Kubo-buu Wai Dasu is a part of the tripartite sibling house arrangement (comprised of relationships between the founding houses of the Bercoli region: Kubo-buu Wai Dasu, Wai Teki, Wai-Daba Ocabai). While Kubo-Buu Wai Dasu and its sibling houses have custodial responsibility for 38 springs spread across the drylands and escarpment edge of the Bercoli region of Baucau, he provided an account of life in the drylands before the discovery of water:\n\n“In the past our ancestors didn’t know about water. They only knew about fire. They wore only black sugar palm fibres (tali metan). They would make fire by rubbing together two pieces of bamboo over palm fibre.\nOne day our ancestor Kubo-Buu sat together in the savanna with a man from Au Baca (the northern edge of the plateau). They both had wild yams (kumbili) to eat. They exchanged pieces of their yams. Au Baca ate Kubo-Buu’s and exclaimed out loud ‘why is it so sweet?’ ‘Because of fire,’ replied Kubo-Buu.\nAu Baca’s yam was raw. His people knew about water, but they ate their food raw. Their mouths were all hairy inside. Kubo-Buu tasted Au Baca’s yam. It was not cooked and tasted terrible.\nBut Au Baca taught Kubo-Buu about drinking water and it made him feel good, cool and content. They made a contract to exchange water and fire.\nThe next day Kubo-Buu went to Au Baca’s house. Au Baca gave Kubo-Buu water. Au Baca brought out a basket with cotton seed and palm fibre inside. Kubo-Buu made fire with the bamboo sticks and Au Baca placed the fire in the basket in the roof of his house.\nKubo-Buu set off home and as he walked water spilled from its bamboo container, creating springs in his wake. Along the way, he looked back and he saw in the distance that Au Baca’s house was burning down.\nMuch later the old man from Au Baca sought his vengeance. He went to visit Kubo-Buu. They sat together and talked and got very drunk. Then Au Baca got out a sharpened stick he had hidden in his waistband and stabbed Kubo-Buu in the head. Kubo-Buu died straight away.\nThese friends across the zone became enemies. But we are not allowed to be angry with each other” (pers comm. 1/9/18).\n\nIn 2018 the house of Kubo-Buu Wai Dasu in Bercoli began reconstruction of its six umo luli. These houses draw their vitality from the nearby springs of Wai Dasu (Dog Water), the spring of Naa Lale to the south and another 30 or so smaller springs across its drylands and escarpment edge zone. The custodians of the Kubo-Buu Wai Dasu confirmed their large dryland domain when they successfully extracted a spear (dima) out of the ground. While many others had tried they were unsuccessful, but Kubo-Buu had simply pulled it out with two fingers.\n\nThe house is part of the tripartite sibling complex which comprises the Bercoli domain (Kabo-Buu, Ocabai-Buu, Wai Teki-Buu). Its senior lia na’in states that their ancestors originally formed a group of seven interconnected house complexes. An important border of this domain is shared with the coastal kingdom Vemasse (We Masi=Salty Water). At this inland border, the house of Loi Lobu has 16 pillars: eight belonging to Bercoli, eight belonging to Vemasse.\n\nAll of the houses in the Bercoli domain are connected with and through springs. The Wai Dasu spring was discovered when the ancestor Kabo-Buu’s dog led his owner to the water source, enabling the founding of the Kubo-Buu Wai Dasu house. Similar oral histories connecting dogs and their owners to water sources are refracted across the zone.", "KoordenadaGeografika": { "XMin": 126.38735, "YMin": -8.60477222, "XMax": 126.38735, "YMax": -8.60477222 } }, { "EntryId": 15058, "Label": "Kulu Mutu", "UmaNiaNaran": "Kulu Mutu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25019&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Kulu Mutu iha aldeia Karano, suco Uaitame, Kelikai.\nThe house of Kuku Mutu is in the sub-village of Karano in the village of Uaitame in Kelikai.", "KoordenadaGeografika": { "XMin": 126.3879056, "YMin": -8.60009722, "XMax": 126.3879056, "YMax": -8.60009722 } }, { "EntryId": 14247, "Label": "Laek Odamata", "UmaNiaNaran": "Laek Odamata", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22199&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Laek Odamata (Tetun: Loke Odamatan) liga ho uma lulik hitu iha Tartehi. Uma ida-ne’e feton, Fad Koi Leki mak naan. Serimónia inaugurasaun uma mean (Mambai: “fad mera”) ne’e hala’o iha Setembru 2019. Bainhira serimónia hotu, uma mean sai uma been (fad erang). Fetosan umane sira hotu halibur hamutuk. Felafu ho Mau'osk mak fetosan primeiru. Sira mak tama uluk serimónia ida ne'e. Koi Leki harii fali iha tinan 2004.\n\n———————\n\nThe “Laek Odamata” house (Tetun: “Loke Odamatan”) is connected to seven other ancestral houses in Tartehi. This house is the sister house, whilst Fad Koi Leki is the brother house. The ceremony to inaugurate the newly rebuilt house (Mambae: “fad mera”) took place in September 2019. When the ceremony is finished the house has transitioned from a newly rebuilt house (uma mean/fad mera) to a fully consecrated and inaugurated house (uma been/fad erang). The fertility givers and takers all come together. Felafu and Mau’osk are the principal wife takers and they are the first to enter the ceremony. Koi Leki was rebuilt in 2004. \n", "KoordenadaGeografika": { "XMin": 126.38655, "YMin": -8.59946389, "XMax": 126.38655, "YMax": -8.59946389 } }, { "EntryId": 15099, "Label": "Lai-Risa", "UmaNiaNaran": "Lai-Risa", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25134&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": " Histori husi uma Lisan Lai-Risa. \r\n\r\nUma lisan Lai-Risa hanesan uma lisan ida ne’ebé hatu’ur iha fatin ida naran Afaloicai hafoin avô ida naran Boru Sawa hodi mai husi uma lisan Lai-Risa Afaloikai no ba hakiak kuda iha knua Buibela hafoin avô Boru Sawa hari’i tiha uma lisan Lili-Oma, depois de avo ne’e hari’i tiha uma lisan ne’e, jerasaun husi avô Boru Sawa nia mai hari’i tan uma lisan Maubessi no Sokolai, hodi rai sasan lulik sira no mós fatin ba prepara hahan sira, depois de avo sira ne’e hari’i tiha uma lisan hirak ne’e, avo boru sawa ho nia jerasaun sira hare katak fatin iha Buibela ne’e kapas no uma sira mós hari’i hotu ona iha Buibela, nune’e avo sira desidi hodi lori tiha uma lisan Lai-Risa husi Afaloicai no mai hari’i fila fali iha rai ou knua Buibela no uma lisan Lai-Risa ne’e rasik laiha sasan lulik iha laran no agora sai hanesan uma mahon ida ba gerasaun sira.\r\nNaran husi uma lisan Lai-Risa ne’e rasik mai husi avo feto ida iha tempu beiala sira nia avo feto ne’e mak hein uma lisan Lai-Risa nune’e mak avo sira desidi hodi tau naran ba uma lisan refere ho naran Lai-Risa.\r\n=========================================================================== \r\nThe Lai-Risa traditional house was established in a place called Afaloicai, after a grandfather named Boru Sawa came from the Lai-Risa Afaloikai tribe to raise horses in Buibela village. After grandfather Boru Sawa built the Lili-Oma traditional house, he continued the tradition by constructing the Maubessi and Sokolai traditional houses, which were used to store sacred objects and served as places for food preparation. After these traditional houses were built, grandfather Boru Sawa and his descendants recognized that the area in Buibela was fertile, and additional houses were constructed there. Consequently, the ancestors decided to bring the traditional houses from Laibela and Afica to rebuild them in Buibela. The Lai-Risa traditional house itself does not contain any sacred objects and has now become a residence for generations.\r\nThe name “Lai-Risa” comes from a grandmother during the time of the ancestors' grandmother, who was waiting for the Lai-Risa traditional house to be built. As a result, the ancestors decided to name the house Lai-Risa.\r\n", "KoordenadaGeografika": { "XMin": 126.575281, "YMin": -8.675837, "XMax": 126.575281, "YMax": -8.675837 } }, { "EntryId": 15055, "Label": "Lamei Maudikis", "UmaNiaNaran": "Lamei Maudikis", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24999&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Lamei Maudikis iha suco Hae Coni iha Baguia\nThe house of Lamei Maudikis is in the village of Hae Coni in Baguia.", "KoordenadaGeografika": { "XMin": 126.6538389, "YMin": -8.62884444, "XMax": 126.6538389, "YMax": -8.62884444 } }, { "EntryId": 15036, "Label": "Larisula Luaboro", "UmaNiaNaran": "Larisula Luaboro", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24910&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Larisula Luaboro iha aldeia Larisula, suco Haekoni iha Baguia.\nThe house of Larisula Luaboro is in the sub-village of Larisula, village of Haekoni in Baguia.", "KoordenadaGeografika": { "XMin": 126.6321611, "YMin": -8.61596111, "XMax": 126.6321611, "YMax": -8.61596111 } }, { "EntryId": 14961, "Label": "Le Zaval Ipairira", "UmaNiaNaran": "Le Zaval Ipairira", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24754&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Le Zaval Ipairira", "KoordenadaGeografika": { "XMin": 126.9407806, "YMin": -8.35399444, "XMax": 126.9407806, "YMax": -8.35399444 } }, { "EntryId": 6437, "Label": "Ledatame Ikun", "UmaNiaNaran": "Ledatame Ikun", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16018&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "KoordenadaGeografika": { "XMin": 126.350504, "YMin": -8.52317, "XMax": 126.350504, "YMax": -8.52317 } }, { "EntryId": 8414, "Label": "Leki Loi (Wai Lili)", "UmaNiaNaran": "Leki Loi (Wai Lili)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16022&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Neineik husi tempu ba tempu, komunidade uma lulik orijinál barak iha área lian Waima’a iha Baucau husik sira-nia fatin ka kaben ho membru komunidade lian Makasae. Mudansa istóriku idd-ne’e reflete iha istória uma Loi Leki nian hanesan uma lulik lian Waima’a ida ne’ebé importante liu iha área bee-matan no aldeia Wailili (kilometru sanulu ba diresaun oeste husi Baucau). Istória sira ne’e konta kona-ba tempu bei’ala sira nia bainhira ema sira mosu husi bee’matan no ukun rasik sira-nia rai to’o ikus hetan ukun husi reinu Luca nian no kaben ho ema lian Makasae sira. \r\n\r\nKatuas ida konta kona-ba oinsá hori uluk bei’ala feto ida husi uma Loi Leki mosu husi rai okos no fila an ba bibi rusa kapás ida. Tuirmai, mane ida tun husi lalelan no kaben ho bibi rusa ne’ebé fila an fali ba feto. Hanesan konsekuénsia husi relasaun sira-ne’e, jerasaun foun uma Loi Leki nian kontinua hahii balada sira. Katuas ida husi uma seluk ne’ebé liga ho Loi Leki kona kona-ba oinsá, iha períodu rai nakukun nian, kalan kalan tuna sira mosu mai husi bee-matan ida naran Wai Lakulo no fila an ba laku ne’ebé han ai-fuan rai nian to’o bosu. Dadeersan sedu laku sira fila ba bee-matan hanesan tuna. Ikusliu bainhira ema dahuluk ama Loi Leki nian mós sai husi bee Wai Lakulo nia, sira-nia bei’ala ka “dai” maka tuna no samea boot, forma seluk husi tuna. Hori uluk, ema konta katak tuna sira mosu husi bee-matan no fila an ba ema ho tilun hanesan laku nian, ka bele mós sira fila an ba samea.\r\n\r\nIstória seluk husi jerasaun uma lulik Loi Leki nian konta kona-ba tempu dahuluk reinu Luca nian. Hori uluk uma lulik oioin iha Wailili (ne’ebé iha periodu tuirmai halibur hamutuk ho sira seluk iha ukun Uma Medai husi Luca nia okos) mak ida de’it: Loi Leki. Uma sanak sira ne’e konsidera to’o ohin loron hanesan uma lisan inan-aman iha área ne’e (Makasae: ina-bobo) ho importánsia boot hanesan na’in ba bee-matan, rai no bee Wailili nian. Maski nune’e sira-nia uku remata iha momentu mane ida husi reinu Luca to’o mai. Tanba la bele kaben ho feto lokál, mane refere fila ba Luca hodi foti au oan nakonu ho bee. Fila fali ba Wailili, nia soe bee ne’e ba rai iha feto nia uma sorin. Asaun ne’e halo bee barak husi rai okos tolan knua ne’e tomak to’o ema hotu mate no hamosu bee-matan foun naran “Ira Luca.” Istória no rituál sira deskreve mane ida-ne’e, Dukai husi Luca, hanesan mane ho ambisaun boot atu kontrola buat hotu-hotu husi foho to’o tasi. \r\n_____________\r\n\r\nOvertime many of the original Waima’a speaking houses of Baucau either departed the area or inter-married with Makasae speakers. This historical shift is also evident in the narratives associated with the house of Loi Leki, a once prominent Waima’a speaking house in the spring grove and village of Wailili (ten kilometers east of Baucau). Taken as a whole these stories recount how in ancestral times people emerged out of springs ruling themselves, until later coming under the rule of Luca and finally intermarry with incoming Makasae speakers\r\n\r\nOne elder recounts how in the beginning a woman ancestor of the house of Loi Leki emerged from the earth below and turned herself into a beautiful deer. Later, a man descended from the sky and married this deer which then transformed back into a woman. As a result of such connections the descendents of the house of Loi Leki continue to worship wild animals. An elder from another connected house tells how, in the dark earth period, each night eels would emerge from a spring called Wai Lakulo and turn themselves into civet cats feasting on the fruits of the land. By morning they would return to the spring as eels. Eventually when the first people of the house of Loi Leki also emerged from the waters of Wai Lakulo, their preeminent ancestral spirit or dai was both the eel and the great snake, another manifestation of the eel. In past times, it is said these eels would emerge from the spring and change into people, with ears like civet cats, or else they might change into snakes.\r\n\r\nOther stories told by the descendents of the origin house of Loi Leki tell about the coming of Luca. In the beginning the various origin houses of Wailili5 (which would later come together with others under the rule of Uma Medai from Luca) comprised only one house, Loi Leki. These descendent houses are still considered the mother-father clans of the area (M: ina-bobo) and have ritual preeminence as custodians of Wailili’s spring groves, land and waters. However, their political pre-eminence was overthrown at some point by the arrival of a man from the kingdom of Luca. Denied marriage with a local woman, this man returned to Luca to collect a bamboo length of water. On his arrival back to Wailili he threw this water on the ground by the woman’s family home. This triggered an eruption of subterranean waters which swallowed the hamlet in its entirety, drowning the people and creating a new spring known as Ira Luca. This man, Dukai from Luca, is characterized in ritual verse as seeking to control everything from the mountains to the sea.\r\n", "KoordenadaGeografika": { "XMin": 126.437021, "YMin": -8.524972, "XMax": 126.437021, "YMax": -8.524972 } }, { "EntryId": 12681, "Label": "Leki Rai Sala Hare Kla Klemi", "UmaNiaNaran": "Leki Rai Sala Hare Kla Klemi", "Imagen": "https://timor.essolutions.com.au/getimage?AID=18853&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma lisan ida ne’e liga ho fatuk kuak ida iha Foho Ariana. Tinan-tinan dala rua sira kumpri iha foho leten. \n\nThis ancestral house is linked to a crevice on the top Mount Ariana. Twice per year the custodians of the house fulfil their ritual obligations to the ancestors at this site. \n", "KoordenadaGeografika": { "XMin": 126.4185083, "YMin": -8.63519444, "XMax": 126.4185083, "YMax": -8.63519444 } }, { "EntryId": 14508, "Label": "Leo Malis", "UmaNiaNaran": "Leo Malis", "Imagen": "https://timor.essolutions.com.au/getimage?AID=23010&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Leo Malis mak uma sanak husi uma Loe Ues. Durante seremónia ka ritual sira membru husi uma Leo Malis halibur malu ho Leo Ues. Iha foto Martinha Udu Mau mak hein uma iha 2007.\n\nLeo Malis house is an offshoot of Loe Ues house. During ceremonies and rituals members of the Leo Malis house gather with those from Leo Ues. The photo shows Martinha Udu Mau in front of the house in 2007.\n", "KoordenadaGeografika": { "XMin": 126.38655, "YMin": -8.59946389, "XMax": 126.38655, "YMax": -8.59946389 } }, { "EntryId": 14507, "Label": "Leo Ues", "UmaNiaNaran": "Leo Ues", "Imagen": "https://timor.essolutions.com.au/getimage?AID=23001&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Leo Ues mak uma fukun Saburai nian. Iha 2007, Jorgina Hi Ati hein uma lulik no Deolindo Mali Tae mak uma ulun (?).\n\nLeo Ues is the principal house in the Saburai area. The photo shows Jorgina Hi Ati standing by the house together with the head (?) of the house, Deolino Mali Tae. \n", "KoordenadaGeografika": { "XMin": 126.38655, "YMin": -8.59946389, "XMax": 126.38655, "YMax": -8.59946389 } }, { "EntryId": 9431, "Label": "Lika Ubun", "UmaNiaNaran": "Lika Ubun", "Deskrisaun": "Uma Lika Ubun jerasaun husi avo Maubau Mau Likamau. Uma Lika Ubun mak 'uma kabo' ida ne’ebé hamutuk ho uma Lori Ubun nia knaar atu tau matan ba ai-fuan hanesan haas, sabraka no kamii. Sira mos fó hatene ba komunidade bainhira mosu ona tempu atu kuda rai. Tuir istoria Uat nian, uma na’in rua Lori Ubun no Lika Ubun mos iha kbiit atu kontrola railakan. Bainhira mosu railakan, ema bolu sira atu hamulak ba railakan.\r\n\r\nThe Lika Ubun house was built by the forebears of elder Avo Maubau Mau Likamau. The Lika Ubun house is an assistant to the head house which, together with the Lori Ubun house, has the role of protecting the fruits such as mango, citrus fruits and candlenut. They also inform the community when harvest time has arrived. According to the stories of the new settlers, the owners of the Lori Ubun and Lika Ubun houses have the power to control lightening. When lightening appears, people will call them to pray to the lightening. " }, { "EntryId": 8978, "Label": "Liko Loko", "UmaNiaNaran": "Liko Loko", "Deskrisaun": "Uma Liko Loko bolu uma 'Loro' nian. Membru uma ida ne'e jerasaun husi Avo ida naran Leki Leto. Uma Liko Loko maun/alin ho uma Duas Mali no umane ba uma Manephat (Uat) no Mane Telu (Usi). Hamutuk ho uma Bili Ubun no Lika Uban uma Liko Loko mak uma prinsipál Sepulu Nera nian. Uma na’in nia knaar atu tesi-lia no mos bele dehan katak sira rai na'in. Liko Loko no Bili Ubun mós bolu 'Lesu no Bane'. Lesu no bane refere ba ai-horis rua, ida mak ai-lele no ida seluk mak ai-bane. Ai-bane mos ema balun mosu 'ai-hanek' ka 'ai-dotik'. Kulit husi ai-hanek bele usa hodi prepara ai-moruk tradisional. Uluk ai-hanek ne'e kuda iha fatin lulik. Tuir informasaun ne’ebé hetan husi komunidade Uat uma Liko Loko no Bili Ubun, Lesu no Bane mós kaer ukun ba rai no rekursu naturál sira seluk. \r\n\r\nThe Liko Loko house is considered a “Loro” (sun) house. The members of this house are the descendants of an elder called Leki Leto. The Liko Loko house is a sibling to the Duas Mali house and brother to the Manephat (new settlement) and Mane Telu houses. Together with the Bili Ubun and the Lika Uban house, Liko Loko is the principal Sepulu Nera house. The role of the house owners is to resolve conflicts and they are also considered the land owners. Liko Loko and Bili Ubun are also known as “Lesu and Bane.” “Lesu” and “Bane” refers to two types of trees, one the Kapok and the other White Cheesewood. The bark of the Cheesewood (bane) tree is used to prepare traditional remedies. In the past the cheesewood tree was planted in sacred places. According to information from those currently dwelling in the community, the Liko Loko and Bili Ubun also control the land and other natural resources. \r\n\r\n\r\n\r\n", "KoordenadaGeografika": { "XMin": 125.317361, "YMin": -9.016019, "XMax": 125.317361, "YMax": -9.016019 } }, { "EntryId": 15096, "Label": "Lili-Oma", "UmaNiaNaran": "Lili-Oma", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25115&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Historia Husi Uma Lulik “LILI-OMA”.\r\n\r\nUma Lulik Lili-Oma hanesan Uma Lulik da-huluk ne’ebé hari’i husi avô ida ho naran “Avô Boru Sawa”. Iha momentu ne’ebá avô Boru Sawa mai husi AFALOICAI KRAIK hodi mai haki’ak kuda iha knua Buibela, iha ne’e maka avô Boru Sawa haree katak fatin Buibela furak, kapas no rai mós luan, ho nune’e Avô Boru Sawa hanoin katak presiza halo uma iha fatin ne’e, ho nune’e avô Boru Sawa ba fali iha fatin ne’e komesa hamós no lere fatin refere hodi hari’i uluk Uma Lulik LILI-OMA , no iha Uma Lulik refere rai sasan lulik sira hanesan; Morten no Surik Loriku iha laran.\r\nSignifka husi naran Lili-Oma ne’e rasik haktuir husi Avô Abilio Aparicio katak iha tempu uluk depois de avô sira hari’i tiha uma lulik refere avô sira ba hili fatuk naroman sira iha tasi hodi mai prega iha Uma Lulik nia lolon sira no tau mós iha ai-laka soru Uma Lulik nian, nune’e mak ikus mai avô sira tau uma lisan refere ho naran “ LILI-OMA”.\r\n=======================================================\r\nThe Lili oma traditional house is the first traditional house built by a grandfather named Boru Sawa. At that time, Boru Sawa came from Afaloicai to raise horses in Buibela village. Upon arriving, he saw that Buibela was a beautiful place, with wide fields of cotton and land. Therefore, Boru Sawa thought it necessary to build a house. He returned to the site, began to clear the area, and prepared the land to construct the Lili oma traditional house. Inside this traditional house, sacred objects are stored, such as the Morten and the Loriku sword.\r\nThe meaning of the name \"Lili oma,\" according to Grandfather Abilio Aparicio, stems from the fact that after the ancestors built the traditional house, they went to collect light stones from the sea to attach to the walls of the house and placed them on the wooden structure.\r\n", "KoordenadaGeografika": { "XMin": 126.57599, "YMin": -8.676187, "XMax": 126.57599, "YMax": -8.676187 } }, { "EntryId": 13749, "Label": "Liurai Oecusse", "UmaNiaNaran": "Liurai Oecusse", "Imagen": "https://timor.essolutions.com.au/getimage?AID=21136&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Liurai Costa besik tasi ibun nomós Igreja Santu Antonio iha Pante Macassar. Uluk uma fatuk. Agora mak \"ume Xinas\". Liurai nia uma simples ida-ne'e harii ho estilu naran \"ume xinas\" no oinseluk tebes kompara ho uma lisan nia estilu kabuar iha foho naran \"ume suba.\" \"Ume xinas\" sira harii ho simente/fatuk no piku. Liurai konta katak uma ne'e sai sentru ba vida rituál iha rejiaun ida-ne'e. To'o ohin Oecusse nia uma lisan 18 hafoin kolleita lori sira-nia produtu hodi oferese ba Liurai. \n______________\n\nThe king’s simple thatched house is built in a style known as \"ume xinas\" (Chinese house) and is very different from the style of conical thatched origin houses we had seen in the hills (ume suba). Ume xinas are built out of rock (or concrete) and piku (palm stem panelling) and have a long, narrow thatched roof. The king told us that the house is a centre for ritual life in the region. Even today, all 18 of Oecusse’s villages and associated clan lineages bring their post- harvest offerings here as tribute to the king.", "KoordenadaGeografika": { "XMin": 124.3762556, "YMin": -9.19610556, "XMax": 124.3762556, "YMax": -9.19610556 } }, { "EntryId": 8927, "Label": "Lo Nai", "UmaNiaNaran": "Lo Nai", "Imagen": "https://timor.essolutions.com.au/getimage?AID=13385&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Lo Nai mak uma hun ida ba uma fukun Saburai nian. Uma ulun Lo Nai mak 'liurai feto' ba komunidade Saburai nian. Iha foto ida ne'e Justina da Conceição hein uma lulik nian, hamriik ho Carolino Loe Bere (xefe aldeia in 2006-7).\r\n\r\nThe “Lo Nai” house is the principal house for the Saburai clans. The “Lo Nai” house is the “queen” of the Saburai communities. Pictured in this photo is Justina da Conceição, protector of the house and, next to her, Carolino Loe Bere (Village Chief 2006-2007). ", "KoordenadaGeografika": { "XMin": 125.227982, "YMin": -9.050606, "XMax": 125.227982, "YMax": -9.050606 } }, { "EntryId": 9429, "Label": "Loe Boe", "UmaNiaNaran": "Loe Boe", "Deskrisaun": "Uma Leo Boe sira nia knaar maka 'moradores' (leva bandiera). Sira mak gerasaun husi avo naran Leumau-Lioboi Makarai. Ema mos bolu Loe Boe 'uma kusi', tanba iha relasaun ho uma liurai (Bau Ubun) nian. Uluk nia kaer responsabilidade ba Liurai nia kuda nia 'kusi' (sela).\r\n\r\nThe “Leo Boe” house clan are flag bearers. They are the descendants of an elder name Leumau-Lioboi Makarai. People refer to the “Loe Boe” as the saddle house as it is related to the royal house of Bau Ubun. In the past it had responsibility for the Liurai’s saddles. ", "KoordenadaGeografika": { "XMin": 125.317361, "YMin": -9.016019, "XMax": 125.317361, "YMax": -9.016019 } }, { "EntryId": 14505, "Label": "Loko Gatal", "UmaNiaNaran": "Loko Gatal", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22988&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Loko Gatal iha knua simples Saburai. Sabrina Paru Mau bei-oan Dau Loko nian hein uma lulik iha 2007.\n\nThe Loko Gatal house is located in a simple Saburai hamlet. Grand-daughter of Dau Loko, Sabrina Paru Mau watches over the house in 2007. \n", "KoordenadaGeografika": { "XMin": 126.38655, "YMin": -8.59946389, "XMax": 126.38655, "YMax": -8.59946389 } }, { "EntryId": 11206, "Label": "Lookeu", "UmaNiaNaran": "Lookeu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16027&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Metan Lookeu lokaliza iha Atambua, Timor Loromonu no inklui iha reinu antigu Koba Lima nian. Uma liurai Lookeu orijinál lokaliza iha foho Fatumean nian iha Timor-Leste. Simbólikamente no istórikamente, Koba Lima refere ba fatin lulik ida ne’ebé envolve koligasaun reinu lian Tetun sira mak lokaliza iha area foho besik fronteira entre Timor-Leste no Timor Loromonu (Indonézia). Reinu sira ne’e mak Fatumea, Dakolo, Lookeu, Sisi no Mau Demu (haree mapa). \n\nFo-foun iha de’it reinu Fatumea no tuirmai maun-alin na’in tolu forma koligasaun ho naran Uma Tolu ne’ebé inklui Fatumea, Lookeu no Dakolo. Fatumea, Lookeu no Dakolo mak uma mane ba uma fetosaa Sisi no Mau Demu. Koligasaun polítiku ida Koba Lima (Koba = raga) nian forma bazeia ba kazamentu entre uma sira-ne’e (testu ne’e hakerek-na’in mak Balthasar Kehi). \n______________________\n\nThe ‘black house’ or palace of Lookeu is situated in Atambua district of West Timor and is a part of the five traditional kingdoms of Koba Lima. The original Lookeu palace site is in Fatumean in the mountains of Timor-Leste. Symbolically and historically, Koba Lima refers to a sacred geography involving a coalition of five Tetun-speaking mountain kingdoms in the areas along the borders of Timor Leste and Indonesian West Timor. These kingdoms are Fatumea, Dakolo, Lookeu, Sisi and Mau Demu (see map). Initially there was only the kingdom of Fatumea, then a coalition was formed by three brothers called Uma Tolu (uma = house, tolu = three) and consisting of Fatumea, Lookeu and Dakolo. Fatumea, Lookeu and Dakolo are fertility-giving sacred houses (uma mane) for fertility-taking sacred houses (feto sawa) Sisi and Mau Demu. A political coalition of Koba Lima (koba = basket, lima = five) was formed based on these inter-marriage relationships (text written by Balthasar Kehi).\n\n", "KoordenadaGeografika": { "XMin": 124.9506, "YMin": -9.20604444, "XMax": 124.9506, "YMax": -9.20604444 } }, { "EntryId": 8926, "Label": "Lo'os Chu'u (Cu'u)", "UmaNiaNaran": "Lo'os Chu'u (Cu'u)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=13381&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Los Chu (ka Cu'u) mak uma fukun ida ne'be tama iha grupu uma naran 'Ratu' ka 'Datu Mil'/Gamal Datu. Iha foto Carlos dos Santos no Cesaltina Olo Laca (hein uma lulik).\r\n\r\nLos Chu (or Cu’u) is an ancestral house which forms part of a group known as “Ratu” or “Datu Mil”/“Gamal Datu.” The photo shows Carlos dos Santos and Cesaltina Olo Laca, guardians of the house. \r\n", "KoordenadaGeografika": { "XMin": 125.227982, "YMin": -9.050606, "XMax": 125.227982, "YMax": -9.050606 } }, { "EntryId": 14504, "Label": "Lo'os Lokar", "UmaNiaNaran": "Lo'os Lokar", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22978&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Lo'os Lokar mak uma prinsipal komunidade Saburai nian. Kukun-na’in husi uma Lo'os Lokar mos kaer kbi'it hodi 'loke odamatan' ba liur no laran. Iha foto Deolindo Mali Tae, uma ulun Lo'os Lokar nian iha 2007.\n\n“Lo’os Lokar” is the main house of the Saburai community. The spirits of the darkness of the Lo’os Lokar house have the power to “open the doors” to the inside and outside. The photo shows Deolindo Mali Tae, head of the Lo’os Lokar house in 2007. \n", "KoordenadaGeografika": { "XMin": 126.38655, "YMin": -8.59946389, "XMax": 126.38655, "YMax": -8.59946389 } }, { "EntryId": 9430, "Label": "Lori Ubun", "UmaNiaNaran": "Lori Ubun", "Deskrisaun": "Uma Lori Ubun jerasaun husi Avo Beremau - Bere Lori Ubun. Uma Lori Ubun mak 'uma kabo' ida ne'be hamutuk ho uma Lika Ubun nia knaar atu tau matan ba ai-fuan hanesan ha'as, sabraka no kamii. Sira mós fó hatene ba komunidade bainhira mosu ona tempu atu kuda rai. Bili Ubun 'ai mea', Duas Mali, Guru Lelo (sanak ida husi uma Leo Boe), Liko Mau (sanak ida husi Duas Mali, Usi), Asi Gatal (Odomau). Tuir istoria Uat nian, Lori Ubun no Lika Ubun nia uma na’in mós iha kbiit atu kontrola railakan. Bainhira mosu railakan ema bolu sira atu hamulak ba railakan.\r\n\r\nThe “Lori Ubun” house has been handed down from the elder Beremau-Bere Lori Ubun. This house is an assistant to the head house which, together with the Lika Ubun house, plays the role of taking care of fruits such as mango, oranges and candlenut. They also inform the community when it is planting season. Bili Ubun, Duas Mali, Guru Lelo (a branch of the Leo Boe house), Liko Mau (a branch of the Duas Mali, Usi, house), Asi Gatal (Odomau). According to the current residents, the owners of the Lori Ubun and Lika Ubun houses have the power to control lightning. When there is lightning, the community calls them to pray to the lightning. \r\n", "KoordenadaGeografika": { "XMin": 125.317361, "YMin": -9.016019, "XMax": 125.317361, "YMax": -9.016019 } }, { "EntryId": 8928, "Label": "Los Siri Katal (Gatal) no Beno", "UmaNiaNaran": "Los Siri Katal (Gatal) no Beno", "Imagen": "https://timor.essolutions.com.au/getimage?AID=13389&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Siri Gatal mak uma fukun ida husi grupu 'Ratu' ka 'Datu Mil'/ Gamal Dato. Lal Gomo (tetun: lia-na’in) husi uma Siri Gatal maka lia-na’in ida husi na’in lima ne’ebé importante liu iha komunidade Saburai. Iha foto Alita Moniz Estrela no Marcos Mali Siga (matebian).\r\n\r\nThe Siri Gatal house is an ancestral house forming part of the “Ratu” or “Datu Mil”/Gamal Dato group. The “Lal Gomo” (Tetun: custodian of the word) of the Siri Gatal house is one of five of the most important custodians of the word in the Saburai community. The photo shows Alita Moniz Estrela and the late Marcos Mali Siga. ", "KoordenadaGeografika": { "XMin": 125.227982, "YMin": -9.050606, "XMax": 125.227982, "YMax": -9.050606 } }, { "EntryId": 11126, "Label": "Lua Laben", "UmaNiaNaran": "Lua Laben", "Deskrisaun": "Uma Lua Laben uma maun/alin ho Duas Mali. Hamutuk ho Duas Mali uma na’in rua mós bolu 'asi no tzua' (Kemak), 'rai no tua' tanba sira loke rai iha rai fehan ba ema Uat sira. \r\n\r\nThe “Lua Laben” house is related to the “Duas Mali” house. The owners of the two houses refer to them as “asi no tzua” (meaning “earth and palm wine” in the Kemak language) as they opened land on the plains to new settlers. \r\n", "KoordenadaGeografika": { "XMin": 125.317361, "YMin": -9.016019, "XMax": 125.317361, "YMax": -9.016019 } }, { "EntryId": 9432, "Label": "Lugu Luli", "UmaNiaNaran": "Lugu Luli", "Deskrisaun": "Lugu = kumbili, Luli = lulik. Jerasaun husi Avó ida ne’ebé kee nia raan. Uluk uma ida ne'e inkorpora fali ba Manapa, Kailako. Ohin loron mós mosu fali aldeia ida iha Manapa naran Lugu Luli.\r\n\r\nThe name of this house comes from “Kumbili” (lesser yam) + “Lulik” (sacred). It was handed down from an elder who made a blood sacrifice for the first harvest. In the past this house was part of Manapa, Kailako. Today there is a village in Manapa named “Lugu Luli.” \r\n" }, { "EntryId": 8918, "Label": "Luli Karabou Ama Oli / Liurai Hebana", "UmaNiaNaran": "Luli Karabou Ama Oli / Liurai Hebana", "Imagen": "https://timor.essolutions.com.au/getimage?AID=13360&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma ida ne'e maka Liurai Babulo nian. Uma hamriik iha knua ida naran Borulaisoba. Iha uma laran rai hela sasan lulik ne’ebé bei’ala Beli Daralari sira nian mak fó ba grupu ida naran Burmeta hodi ukun. Bei’ala Beli Daralari nian fó naran 'ana bo'ona, ana tadana' ba Burmeta sira no haruka sira la’o rai no ukun ema.\r\n______________\r\n\r\nThis is the house of the king of Babulo. It stands in a hamlet called Borulaisoba. Inside the house are stored sacred objects gifted by the ancestors of Beli Daralari to a group called Burmeta. The Beli Daralari ancestors gave the name “ana bo’ona, ana tadana” to the people of Burmeta and ordered them to travel to and rule over distant lands.", "KoordenadaGeografika": { "XMin": 126.583864, "YMin": -8.773724, "XMax": 126.583864, "YMax": -8.773724 } }, { "EntryId": 14519, "Label": "Mabelis", "UmaNiaNaran": "Mabelis", "Imagen": "https://timor.essolutions.com.au/getimage?AID=23097&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Mabelis. Iha foto Angela Moniz Soi (hein uma) no Tomas Mau Bere (uma ulun).\n\nThe Mabelis ancestral house. In the photo are Angela Moniz Soi (caretaker/guardian of the house) and house head, Tomas Mau Bere. ", "KoordenadaGeografika": { "XMin": 126.38655, "YMin": -8.59946389, "XMax": 126.38655, "YMax": -8.59946389 } }, { "EntryId": 15060, "Label": "Macadai Uma Basa", "UmaNiaNaran": "Macadai Uma Basa", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25030&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Macadai Uma Basa iha aldeia Nunu Doko, suco Ana Ulu iha Venilale (Bercoli).\nThe house of Macadai Uma Basa is in the sub-village of Nunu Doko in the village of Ana Ulu, Venilael (Bercoli).", "KoordenadaGeografika": { "XMin": 126.3879056, "YMin": -8.60009722, "XMax": 126.3879056, "YMax": -8.60009722 } }, { "EntryId": 8772, "Label": "Maioro", "UmaNiaNaran": "Maioro", "Deskrisaun": "Uma nia naran kompletu maka Uma Maioro / Dabu Kai, Wai Lai. Maioro nia knaar atu sai manu-ain (mensajeru) entre liurai rai na’in sira (Uma Buta no Uma Ita) ho liurai Burmeta sira no uma kain sira-seluk. Iha kontestu rituál Maioro nia knaar maka atu tein ai-han, liu liu na'an lulik. \r\n_______________\r\n\r\nThe full name of this house is “Uma Maioro / Dabu Kai, Wai Lai. The Maioro’s role was to serve as messengers between the native rulers (of Uma Buta and Uma Ita), the ruler of Burmeta and the other households. In terms of ritual obligations, the role of the Maioro was food preparation and cooking, in particular the preparation of sacred meat. \r\n", "KoordenadaGeografika": { "XMin": 126.561094, "YMin": -8.796486, "XMax": 126.561094, "YMax": -8.796486 } }, { "EntryId": 13381, "Label": "Mala Ho'o", "UmaNiaNaran": "Mala Ho'o", "Imagen": "https://timor.essolutions.com.au/getimage?AID=20359&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "“Mala Ho’o” mak uma lisan ida iha Bercoli. Iha uma rua, ida feto, ida mane. Uma harii fali 2013.\n\n“Mala Ho’o” is an ancestral house in Bercoli. There are two houses, one female and one male. The house was rebuilt in 2013.", "KoordenadaGeografika": { "XMin": 126.3870278, "YMin": -8.60544167, "XMax": 126.3870278, "YMax": -8.60544167 } }, { "EntryId": 8917, "Label": "Malae Kai Bira / Kara Soro", "UmaNiaNaran": "Malae Kai Bira / Kara Soro", "Deskrisaun": "Uma ida-ne'e nia naran kompletu maka \"Kai Bira / Kara Soro Uma Malae\". Uluk uma ne'e 'kusu selu' no fatin deskansa ba reprezentante Luca nian. \r\nThe full name of this house is \"Kai Bira/Kara Soro Uma Malae,\" In the past this house was the saddle house and resting place for representatives from Luca." }, { "EntryId": 14365, "Label": "Mali Kusa", "UmaNiaNaran": "Mali Kusa", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22469&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Fad Mali Kusa hein bee matan Ermatu.\n\nThe “Mali Kusa” house takes care of the Ermatu spring. ", "KoordenadaGeografika": { "XMin": 125.5823972, "YMin": -8.84906667, "XMax": 125.5823972, "YMax": -8.84906667 } }, { "EntryId": 14134, "Label": "Mane Neen", "UmaNiaNaran": "Mane Neen", "Imagen": "https://timor.essolutions.com.au/getimage?AID=21939&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Mane Neen iha desa Lookeu, Atambua.\n\nThe “Mane Neen” (six men) house is located in Lookeu village, Atambua. ", "KoordenadaGeografika": { "XMin": 124.9500639, "YMin": -9.20589722, "XMax": 124.9500639, "YMax": -9.20589722 } }, { "EntryId": 9433, "Label": "Mane Telu", "UmaNiaNaran": "Mane Telu", "Deskrisaun": "Uma nia Avó maka Bokobala - Boko Mane Telu. Uma Mane Telu la’os uma prinsipál Sepulu Nera nian maibé sanak ida. \r\n\r\nThe elder of this house is Bokobala - Boko Mane Telu. The “Mane Telu” house is not the main house of Sepulu Nera but a branch. ", "KoordenadaGeografika": { "XMin": 125.317361, "YMin": -9.016019, "XMax": 125.317361, "YMax": -9.016019 } }, { "EntryId": 9418, "Label": "Manephat", "UmaNiaNaran": "Manephat", "Imagen": "https://timor.essolutions.com.au/getimage?AID=13626&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Manephat mós bolu 'uma Dato' tanba istórikamente komunidade hili xefe aldeia husi uma ida-ne'e. Uma Manephat mak jerasaun husi Avó ida naran Maliboe-Mali Manephat. 'Dato' Manephat mak mós ai-liman ba uma Liko Loko. Bainhira la iha kandidatu ida atu sai xefe suku husi uma Bili Ubun, komunidade mós bele hili ema ida husi uma Manephat. Bandeira portugés ida ne’ebé iha tempu Portugal nian entrega ba uma Bili Uban oras ne'e dadaun rai hela iha uma Manephat. 'Manephat ka Manepat' maka naran ida ne’ebé mosu ba beibeik iha área munisípio Bobonaro no territóriu seluk. Tuir xefe aldeia Uat nian iha tinan 2007/8, uma Manephat Uat maka ‘jerasaun ba dala ha'at' nia hun mai husi uma Obutxi-Lolo Ubun-Liko Loko mai Manephat. \r\n\r\nThe Manephat house is also referred to as “Uma Dato” because historically the community chose a village head from this house. The house was passed down by an elder named Maliboe-Mali Manephat. “Dato” Manephat is also an assistant to the Liko Loko house. When no candidate for village head emerges from amongst the Bili Ubun house community, the community can also chose someone from the Manephat house. The Portuguese flag which was surrendered in Portuguese times to the Bili Uban house is now stored within the Manephat house. The names “Manephat” or “Manepat” appear regularly in the Bobonaro municipality and in other areas. According to the village chief, a new settler, in 2007/2008, the Manephat house that today stands is a fourth generation house originating from Obutxi-Lolo Ubun-Liko Loko. ", "KoordenadaGeografika": { "XMin": 125.317361, "YMin": -9.016019, "XMax": 125.317361, "YMax": -9.016019 } }, { "EntryId": 13521, "Label": "Ma'osk", "UmaNiaNaran": "Ma'osk", "Imagen": "https://timor.essolutions.com.au/getimage?AID=20665&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Ma'osk liga ho uma lulik Tartehi. Ma’osk nia na'in mak asu ida.\n____________\n\nThe “Ma’osk” house is connected to the Tartehi ancestral house. Ma’osk's ancestral spirit is a dog. ", "KoordenadaGeografika": { "XMin": 125.5887972, "YMin": -8.84915556, "XMax": 125.5887972, "YMax": -8.84915556 } }, { "EntryId": 14245, "Label": "Mau Bisi Mauloko Sidau Lakoda (Tartehi)", "UmaNiaNaran": "Mau Bisi Mauloko Sidau Lakoda (Tartehi)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22185&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Mau Bisi Mauloko Sidau Lakoda (Tartehi) iha uma lulik hitu (Mambae: fad luli hitu) iha suku Maubisse. Knua naran Tartehi maibé naran boot Mau Bisi Mau Loko Sidau Lakoda. Uma lisan hitu naran Tauit, Hatiliu Liurai, Gorfu, Felafu, Asmeta no Hatudosa.\n\nMau Bisi Mauloko Sidau Lakoda ukun uma lisan haat-nulu, balu hanesan oan, sira balu ketak. Sira hotu iha relasaun fetosaa umane (hanesan sanak). Rai ida ne'e inklui aldeia tolu: Telituku, Lekitehi, Rileku no liga mós ho aldeia Kolala ho Fatulili.\n\nMaubisi-Mauloko mak naran tradisionál ba reinu ida ne’ebé inklui vila Maubisi hanesan kapitál sub-distritu. Husi Maubisi vila ba oeste ita bele hetan kompleksu rituál importante liu iha area ida-ne’e ne’ebé foka ba uma fukun hitu (Mambae: Fad Lulin) ho naran Tartehi (ka formál liu “Tartehi-Telituku.”) Uma hun seniór iha kompleksu ida-ne’e mak Felafu ne’ebé ema koñese ho naran “fad hun” hanesan uma hun feto ne’ebé maluk ho uma hun mane Tau’it. Hamutuk ho grupu uma sanak lima (Asumeta, Hatudosa, Gorfu, Hatiliu ho Liurai), grupu ne’e reprezenta aliansa polítiku no kulturál tempu naruk ne’ebé ukun iha reinu ida-ne’e (rai ida). Tartehi mak rai husar ba reinu ida-ne’e no uma lulik (fad lisan) sira. Iha reinu tomak iha uma grupu haatnulu ne’ebé liga ba malu hanesan oan husi uma hun Tartehi ka hanesan uma-feton / uma-naan. \n\nIha istória kona-ba reinu ne’e nia orijen, ema konta katak moris fo-foun mosu iha foho fatuk metan nia rai-lolon iha fatin ida naran Slata Fu’u. Iha ne’e mak kriatura moris dahuluk mosu ho forma samea. Tuirmai mosu ahi no to’o ikus maun-alin na’in rua. Sira na’in-rua hahú halo viajen hodi buka fatin di’ak atu hela ne’ebé indika ho naroman iha nakukun laran. Uluk sira hakat ba diresaun sul liuhosi Hatubuilico no foho Ramelau nia tutun. Durante viajen ne’e alin husik hela nia maun iha nakukun no fila ba Slata Fu’u no iha foho ki’ik hateke ba Tartehi, alin ne’e nia isin kona naroman nabilan husi fulan. Akontesimentu ida-ne’e hatudu alin ne’e nia kbiit atu buka no hetan matenek/naroman no liuhosi meius ida-ne’e Tartehi mosu hanesan sentru rituál ne’ebé importante liu iha reinu ne’e. \n\nHoriuluk ema sira arraska kuda to’os iha sira-nia kintál no momentu ne’ebá ema konta katak iha juramentu ida entre ema no laho boot atu ke’e bee dalan naruk ida liuhosi foho-leet Lefa-Dai hodi nune’e bee udan bele suli to’o tasi mane. Ema sira hatán atu selu osan-mean no osan-mutin ba laho sira ba sira-nia serbisu. Laho sira ke’e duni bee-dalan ne’e maibé sira hili atu la simu osan-mean ka osan-mean no hili atu han modo husi ema sira-nia to’os. Ema sira konkorda no hahú momentu ne’ebá laho boot sira bele han de’it batar nia ibun no parte boot liu ema sira mak han. Husi kolaborasaun ho benefísiu ba parte rua ne’e mosu mai foho sira mosu hodi fó protesaun ba bee-matan, fatuk no uma lulik sira iha Tartehi (tuir Joaquim Mendonsa, 24/8/19).\n\nUma “Laek Odamata” (Tetun: “Loke Odamatan”) liga ba Maubisi-Mauloko no uma lisan hitu Tartehi nian. Uma ne’e mak uma-feton ne’ebé maluk ho uma-naan “Fad Koi Leki.” Uma ai no piku orijinál hetan sunu bainhira Indonézia tama fo-foun to’o ikus harii fila fali durante fulan haat iiha tinan 2017. Serimónia ikus hodi inaugura uma foun Laek Odamata (Mambae: “fad mera”) hala’o iha fulan Setembru tinan 2019. Serimónia inaugurasaun hotu tiha, uma ne’e muda husi uma-mean (Mambae: “fad mera”) ba uma-been (Mambae: “fad erang”). Fetosaa umane hotu partisipa iha serimónia ida-ne’e. Felafu ho Mau’osk nu’udar fetosaa mak tama uluk iha serimónia. Uma Koi Leki harii fila fali iha tinan 2004.\n\nIha reinu Maubisi-Mauloko iha etapa 11 iha uma ida nia prosesu tranzisaun husi uma “la kompletu” ba uma moris ne’ebé hetan ona autorizasaun (Mambae: Fad Erang / Tetun: Uma Been). Sumáriu husi etapa sira-ne’e mak hanesan tuirmai ne’e:\n\n1.\tTesi ai: Komunidade oho animál iha fatin tesi ai no raan rega ba ai-tuuk sira. Loloos ai ne’e tenke lori ho liman ba fatin konstrusaun. \n2.\tKe kuak no harii ai-riin feto ho mane\n3.\tFokit du’ut, lalin du’ut\n4.\tSuku uma\n5.\tFetosaa umane sira tama hotu\n6.\tKuku Saen ba kakuluk hatún fahi larus ho manu. Kuku Saen baku manu nia ulun ba kakuluk nia tutun no soe tun manu ho fahi larus. Iha momentu ne’e \n uma muda husi “Fad Mera” ba “Fad Erang.” Fetosaa sira koko atu kaer fahi larus ne’ebé soe ona husi leten.\n7.\tHaree manu nia ain ho ulun ba ne’ebé: ema hotu-hotu hateke ba manu hodi haree nia ulun ba diresaun saida. Ho ida-ne’e sira bele hatene uma ne’e sei \n presiza harii fila fali bainhira. Manu ne’e fó ba uma umane ida. \n8.\tHotu simu bua malus: partisipante hotu iha serimónia ne’e simu bua malus ne’ebé hetan bensa ona. Agora daudaun bua malus ne’e hetan iha Besilau, \n Aileu (uluk bua hetan iha Viqueque no malus iha Likisá). \n9.\tFahi larus fahe ba fetosaa.\n10. Karau kuda ba Tiun sira (umane).\n11. Selu badain sira (ho osan ka sasán).\n___________________\n\nMau Bisi Mauloko Sidau Lakoda (Tartehi) is comprised of seven ancestral houses (Mambae: “fad luli hitu”) within the suku of Maubisse. The hamlet is called Tartehi but its full name is Mau Bisi Mauloko Sidau Lakoda. The seven ancestral houses are: Tauit, Hatiliu Liurai, Gorfu, Felafu, Asmeta and Hatudosa. \n\nMau Bisi Mauloko Sidau Lakoda controls forty ancestral houses, some offshoots of the main house and other separate. They are all either fertility-givers or -takers. This land includes the villages of Telituku, Lekitehi and Rileku and is also connected to the villages of Kolala and Fatulili. \n\nMaubisi-Mauloko is the traditional name for the domain that includes the named regional capital, Maubisi, within its boundaries. To the west of Maubisi town centre is the central ritual complex of the domain, organised around seven founding ritual houses (M: fad lulin – sacred houses) and known by the name, Tartehi (or more formally, Tartehi-Telituku). The senior founding house of this complex, Felafu is referred to as the fad hun – the symbolic ‘female’ source or root house, which is paired with the symbolically ‘male’ source house of Tau’it. Together with the other five subsidiary house groups, Asumeta, Hatudosa, Gorfu, Hatiliu and Liurai, the cluster constitutes an enduring ritual and political alliance providing the collective authority over the domain (one land - rai ida). Tartehi is the umbilical centre (rai husar) of the domain and its constituent fad lisan (M) [T: Uma lulik] sacred houses. Across the domain up to 40 distinctive subsidiary groups relate to one another as ‘child houses’ or progeny of the Tartehi centre and/or feton no naan (sister-older brother) houses.\n\nIn recounting the origins of the domain – it is recalled that that life came into being in the black stone scree slope on the adjacent hillside known as Slata Fu’u.2 It is at Slata Fu’u that the first living beings emerged in snake form, followed by fire and eventually two human brothers. The brothers set off on a journey to find a suitable settlement which would be signaled by a shining light in the perpetual darkness. They first headed south visiting Hatubuilico and the high mountain peak of Ramélau. At one point, the younger brother left his older sibling in darkness and the muted light of stars, returning to Slata Fuu where, on the adjacent hill of Tartehi the younger brother became bathed in the shining light of moon. This revelatory event signaled the primacy of the younger brother in his quest for ‘enlightenment’ and in this way Tartehi became the potent ritual centre of the domain overlooking a broad mountain valley where floodwaters covered most of the arable land.3\n\nIn these early mythic times, the people struggled to make food gardens and at this point a sacred agreement (juramentu) was struck between the human settlers and two large ancestral rats (laho boot) to dig a channel through the deep valley of Lefa Dai and permit the great banked up floodwaters to flow out and drain to the south coast. The people agreed to pay them the gold and silver stored in their houses for this service. The rats dug a deep channel to the south where the floodwaters drained away, but then they refused payment of gold and silver, opting instead to eat from the ripening crops of the people as they worked. The people agreed and from that time on, the rats eat the ‘mouth’ (batar ibun) of the maize, while the people gain the larger portion of the cob. From this mutually beneficial act of cooperation, the great mountains emerged ‘to guard the sacred waters, the sacred rocks and origin houses’ of Tartehi (pers comm. Joaquim Mendonsa 24/8/19).\n\nReconstructing Laek Odamata\n\nThe “Laek Odamata” house (Tetun: “Loke Odamatan” / English: “Open Door”) is connected to Maubisi-Mauloko, the seven ancestral houses of Tartehi. This house is the sister house paired with its brother house Fad Koi Leki. The timber and thatch house had been burnt down in 1975 during the early period of occupation and then after a long hiatus, it was rebuilt over four months in 2017. The final ceremony to inaugurate the reconstructed house of Laek Odamata house (Mambae: “fad mera”) took place in September 2019. When the ceremony was finished the house had transitioned from a newly rebuilt house (uma mean/fad mera) to a fully consecrated and inaugurated house (uma been/fad erang). The fertility givers and takers all come together at this ceremony. Felafu and Mau’osk are the principal wife takers and they are the first to enter the ceremony. Koi Leki was rebuilt in 2004.\n\nIn the Maubisi-Mauloko domain there are 11 stages for completing the house transitions from its incomplete status to a fully finished and ‘authorized’ living house (Fad Erang, T: Uma Been): A summary of these steps is listed below.\n\n1. Tesi ai: Animals are sacrificed at the site of the timber felling and their blood is sprinkled on the stumps. These trees should be manually carried to the house.\n\n2. Ke kuak mós harii ai riin feto ho mane: Digging the holes and erecting the main pillars\n\n3. Fokit du’ut, lalin du’ut: Cutting and manually transporting the grasses for the thatch\n\n4. Suku uma: Thatching the roof\n\n5. Fetosaa umane sira tama hotu: Gathering together the fertility givers and fertility takers.\n\n6. Kuku Saen ba kakuluk hatún fahi larus ho manu: The Kuku Saen ascends to the top of the roof with cuts of pork (fahi larus) and a live chicken. The chicken is killed by banging its head on the apex of the roof and both the pork and the chicken are thrown to the ground. At this point the house transitions from Fad Mera to Fad Erang. The fertility takers below scramble to catch the pork.\n\n7. Haree manu nia ain ho ulun ba ne’ebé: Everyone stops to examine the direction in which the chicken’s head is now facing on the ground. This indicates how long the house will last and when they will need to gather again to rebuild it. The chicken is given to one of the fertility giving houses.\n\n8. Hotu simu bua malus: All Fad Mera ceremony participants receive ritually blessed betel nut. The betel nut is now sourced from f Besilau, Aileu (in the past the bua (areca nut) was sourced from Viqueque and the malus(betel vine) from Liquica).\n\n9. Fahi larus fahe ba fetosaa: Other cuts of pork (fahi larus) are shared among all the fertility takers.\n\n10. Karau kuda ba Tiun sira (umane): Buffalo, horses and goats are given to the fertility givers.\n\n11. Selu badain sira: The master builders of the house are paid (through goods or cash).\n", "KoordenadaGeografika": { "XMin": 125.5865111, "YMin": -8.84666944, "XMax": 125.5865111, "YMax": -8.84666944 } }, { "EntryId": 15097, "Label": "Maubisse", "UmaNiaNaran": "Maubisse", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25121&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Historia Uma Lulik “MAUBISSE”.\r\nHistoria Uma Lulik Maubisse haktuir husi Avô Abiliu Aparicio katak depois de avô Boru Sawa, hari’i tiha Uma Lulik LILI-OMA, Oan mane husi Avô Boru Sawa ne’ebé ho naran Loi Boru no Wai Boru, mai hodi hari’i tan Uma Lulik ida ho naran MAUBISSE hodi rai sasan Lulik sira uma lisan nia hanesan; Loro, Rota, Resiti Korone’ele, Kilat, Bandeira monarkia no estatua lulik Uma Lulik nian.\r\nUma Lulik Maubessi ne’e rasik mós hanesan uma ba mane’e sira katak so mane’e sira deit mak bele tama iha uma refere nia laran no bandu ba Feto sira labele tama, maibé iha Avô feto nain rua ne’ebé nia identidade lulik no labele temi deit maka bele tama hodi lori hahan sira ne’ebé Feto sira prepara ona iha uma lisan Sokolai nia Laran.\r\nSentidu husi naran Maubisse ne’e rasik maka sasan lulik besi osan-mean bo’ot ida ne’ebé todan no ema labele hi’it nune’e mak avô sira hasai Uma Lulik ne’e ho naran MAUBESSI.\r\nUma Lulik Maubessi ne’e rasik hahu husi ninia ejistensia to’o ohin loron konstrui ba dala rua (2) ona, no halo ona trasformasaun ba Modernu mak hanesan ai-rin, Si no Bata, maibé instrumentu sira seluk nafatin utiliza sasan tradisional.\r\n===============================================================\r\nHistory of Uma Lulik “MAUBISSE”\r\n\r\nThe history of Uma Lulik Maubisse is told by Grandfather Abiliu Aparicio. After Boru Sawa built Uma Lulik LILI-OMA, his son, Loi Boru, along with Wai Boru, came to build another Uma Lulik called MAUBISSE to preserve traditional objects such as Lulik, Loro, Route, Resiti Korone’ele, Lightning, the Monarchy Flag, and the statue of Uma Lulik. \r\nUma Lulik Maubisse is a house for men, where only men are allowed to enter; women are prohibited from entering, with the exception of two women whose identities are sacred and cannot be mentioned. These women are permitted to enter only to bring food that they have prepared in the traditional house Sokolai.\r\nThe meaning of the name Maubisse itself is a large golden iron object that is heavy and cannot be lifted. Therefore, the ancestors removed the temple with the name MAUBESSI.\r\nSince its existence, Uma Lulik Maubisse has been built twice and has been transformed into modern styles such as poles, Si, and Bata; however, other instruments still use traditional items.", "KoordenadaGeografika": { "XMin": 126.575281, "YMin": -8.675837, "XMax": 126.575281, "YMax": -8.675837 } }, { "EntryId": 15044, "Label": "Meluro", "UmaNiaNaran": "Meluro", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24951&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Meluro iha aldeia Tirifalu, suco Larisula, Baguia.\nThe house of Meluro is in the sub-village of Tirifalu in the village of Larisula in Baguia.", "KoordenadaGeografika": { "XMin": 126.7223889, "YMin": -8.65435833, "XMax": 126.7223889, "YMax": -8.65435833 } }, { "EntryId": 8929, "Label": "Mone Ichu (Hitu)", "UmaNiaNaran": "Mone Ichu (Hitu)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=13393&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Mone Ichu mak uma fukun ida ne’ebé tama iha grupu uma Mone Ichu Mil ka Gamal Ichu. Lal Gomo (lia-na’in) husi Mone Ichu mós lia-na’in ida husi lima ne’ebé importante liu iha komunuidade Saburai. Iha foto Joaquina de Carvalho no Ilda Dau, (labarik) Joaquina?. Ilda mak hein uma lulik.\r\n\r\nThe “Mone Ichu” ancestral house is part of the “Mone Ichu Mil” or “Gamal Ichu” group. The “Lal Gomo” (custodian of the word) from Mone Ichu is also one of the five most important custodians of the word in the Saburai community. The photo shows Joaquina de Carvalho and Ilda Dau. Ilda is the caretaker of the house. \r\n\r\n", "KoordenadaGeografika": { "XMin": 125.227982, "YMin": -9.050606, "XMax": 125.227982, "YMax": -9.050606 } }, { "EntryId": 8418, "Label": "Mua Imi", "UmaNiaNaran": "Mua Imi", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16019&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Agora, uma Mua Imi iha Wailili, Baucua. Ema husi Mua Imi konta istória tuirmai:\r\n\r\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 familia ne’ebé moras, Liurai Larantuka. Hafoin nia haruka ema hotu sa'e 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 husui fila ba nia rai. Liutiha tempu balun, mosu akontesimentu ida katak maun fakar alin nia tua. Tanba ne’e bee-matan permanente ida mosu falu iha rai maran ne’ebé sira hela. Bee-matan ne’e oferta fó fila fali husi rai okos. \r\n\r\nThe people of Mua Imi tell the following story: \r\n\r\nThe Makassae-speaking house of Mua Imi is now situated in Wailili, Baucua. In 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 hide 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.\r\n", "KoordenadaGeografika": { "XMin": 126.444821, "YMin": -8.512827, "XMax": 126.444821, "YMax": -8.512827 } }, { "EntryId": 8416, "Label": "Neligia", "UmaNiaNaran": "Neligia", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16016&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Neligia iha Wailili, Baucau. Uma ida ne’e liga ho Wai Mori Mata ho Wai Lotu.\r\n_________\r\nThe house of Neligia is in Wailili, Baucau. It is connected to the springs of Wai Mori Mata ho Wai Lotu. \r\n", "KoordenadaGeografika": { "XMin": 126.45379, "YMin": -8.496101, "XMax": 126.45379, "YMax": -8.496101 } }, { "EntryId": 8412, "Label": "Ocabai (Wai Daba)", "UmaNiaNaran": "Ocabai (Wai Daba)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24268&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Ocabai harii fali iha 2021. Uma Ocabai liga ho bee matan Ocabai ho Wai Daba. Bee-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\n\r\n“Buat ne’ebé importante loos iha ne’e mak bee. Ami nia bei'ala sira konsege halo to’os, natar no kuda plantasaun oioin 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 boboot. Ami halo fatin ida, kesi tiha talin ida ba fatuk-ahu no dada nia to’o halo rai tahu. La iha balada mós natar fatin sei uituan de'it. Natar fatin orijinál (uluk liu) ida-idak iha nia naran. Bainhira Portugés sira mai (foin hahú sékulu XX) sira rai naran iha livru impostu nian, maibé bainhira ami-nia uma ahi han tiha (durante tempu Indonéziu) livru oan ne’e lakon (1). Uluk ha'u nia Tia ne’ebé kaben ho ema Xina iha Baucau selu impostu ba rai ne’e. Nia kaben servisu hamutuk ho administrasaun Portugeza, nia foti impostu ba sira. Portugés 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, Bercoli 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 sékulu 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\n\r\nThe house of Ocabai is connected to the major spring of Ocabai and the Wai Daba lake in the Wai Daba spring complex, Bercoli. Its water channels feed 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\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]. In the past my aunt who married a Chinese in Baucau would pay the tax for this land. Her husband worked with the Portuguese administrators, and he would collect the tax for them. The 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. Bercoli is the heart of the Waima'a lands which stretch from here to the top of Matebian and across to Vemasse. While now these lands are largely dominated by the Makasae, it was the Portuguese that carved up the land.” \r\n\r\n•\t[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 descendants 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.", "KoordenadaGeografika": { "XMin": 126.386762, "YMin": -8.604886, "XMax": 126.386762, "YMax": -8.604886 } }, { "EntryId": 14781, "Label": "Ossu", "UmaNiaNaran": "Ossu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24261&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma lulik foun iha Larigutu, Ossu.\n__________\nNew origin house in Larigutu, Ossu. ", "KoordenadaGeografika": { "XMin": 126.3879056, "YMin": -8.60009722, "XMax": 126.3879056, "YMax": -8.60009722 } }, { "EntryId": 6488, "Label": "Samalari", "UmaNiaNaran": "Samalari", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16020&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Samalari iha Buruma iha Baucau. Uma ida-ne' liga ho knua Boile. \n___________\n\nThe house of Samalari is in the village of Buruma, Baucau. It is connected to the hamlet of Boile in Baucau.\n", "KoordenadaGeografika": { "XMin": 126.4732083, "YMin": -8.450875, "XMax": 126.4732083, "YMax": -8.450875 } }, { "EntryId": 15037, "Label": "Ser Timor Balido", "UmaNiaNaran": "Ser Timor Balido", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24911&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Ser Timor Balido iha aldeia Alawaa, suco Alawaa Craik, Baguia.\nThe house of Ser Timor Balido is in the sub-village of Alawaa, the village of Alawaa Craik in Bagiua.", "KoordenadaGeografika": { "XMin": 126.3966972, "YMin": -8.59701667, "XMax": 126.3966972, "YMax": -8.59701667 } }, { "EntryId": 15098, "Label": "Soko-Lai", "UmaNiaNaran": "Soko-Lai", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25127&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Historia Uma Lisan Soko Lai.\r\n\r\nHistoria husi uma lisan “Soko Lai” nafatin haktur husi avô Abilio Aparicio katak, depois de avô Loi Boru no Wai Boru hari’i tiha uma lisan Maubessi, maibé tanba uma lisan Maubessi ne’e rasik hanesan uma ba mane’e sira de’it maka bele tama no feto sira labele tama nune’e mak Oan mane’e ida tan husi Avô Boru Sawa ho naran Avô Loisawa maka hari’i tan uma ida ho naran Sokolai katak uma ba feto sira hodi hamós no prepara ai-han sira iha laran hafoin avô feto nain rua seluk lori ba iha uma lisan Maubessi nia laran no uma lisan Sokolai la iha sasan lulik ruma ne’ebé rai iha laran maibé hanesan uma ba rai hahan sira.\r\nSignifika husi naran Sokolai ne’e rasik katak uma ba feto sira ka bolu ho lia makasa’e dehan “Oma Tufu rae”.\r\n===============================================\r\nHistory of the Soko Lai Traditional House\r\n\r\nThe history of the traditional house \"Soko Lai\" is still recounted by Grandfather Abilio Aparicio. According to him, after Grandfather Loi Boru and Wai Boru built the traditional house Maubessi, they created the Soko Lai for a specific purpose; the Maubessi is a house that only men can enter, while the Soko Lai means \"a house for women\" where they can clean and prepare food. The other two grandmothers would bring food to the Maubessi from the Soko Lai. Notably, the Soko Lai does not contain any sacred objects but serves as a place for food storage.\r\nThe meaning of the name \"Soko Lai\" itself translates to \"the house of women,\" which in Makasae is referred to as \"Oma Tufu rae.\"\r\n", "KoordenadaGeografika": { "XMin": 126.575281, "YMin": -8.675837, "XMax": 126.575281, "YMax": -8.675837 } }, { "EntryId": 14043, "Label": "Tam Kesi", "UmaNiaNaran": "Tam Kesi", "Imagen": "https://timor.essolutions.com.au/getimage?AID=21751&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma lulik boot iha reinu Biboki, Timor Loromonu (Timor Barat). Naran \"Tam Kesi\" mai husi liafuan \"tama\" no \"kesi.\" \n\n“Tam Kesi” is the name of a large ancestral house in the Biboki kingdom of West Timor. \n\nThe name Tam Kesi is derived from Tetum Terik words meaning “to enter” and “become tied/bound” to place (tama=to enter, kesi=to tie). \n", "KoordenadaGeografika": { "XMin": 124.7501472, "YMin": -9.32491111, "XMax": 124.7501472, "YMax": -9.32491111 } }, { "EntryId": 15104, "Label": "Tati’isi", "UmaNiaNaran": "Tati’isi", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25160&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Lulik Tati’isi mai husi uma lulik Titimori-Kuda Misa. Tuir istória katak iha tempu uluk avó na’in rua ne’e mai husi rai ida naran Watu-Lete Kaila-Lete depois mai hela iha Afalari mak tun mai hela hamutuk iha Titimori, avó na’in rua ne’e maun alin. Maun naran Kilidoe, no alin naran Saldoe mak tun mai iha kraik “Lena” hodi harii Uma Lulik ida naran Tati’isi. Tau naran Tati’isi, ne’e mai husi lian makasa’e, Tati’isi, signifika “husi leten mak tun mai” no signifikadu seluk mak ai-tati mak iha fatin ne’e. Uma Lulik Tati’isi mak uma lulik ida ne’ebé bo’ot no sai hanesan uma ba Liurai sira hodi hela. No iha momentu ne’ebá avó Saldoe ba foti rota lulik iha rai Bercoli-Vemasse hodi lori mai fó ba jerasaun foun sira maka hari’i tan uma ida naran Tati’isi Capitan. \nUma Lulik Tati’isi nafatin mantein ho ninia originalidade no lembransa husi avo Saldoe nian, tanba lakohi atu halo lakon heransa avo Saldoe nian, razaun seluk mak atu nune’e kada tinan-tina nafatin bolu fila fali oan, beioan sira hotu atu bele halibur hamutuk hodi kuñese malu nafatin.\nUniku husi Uma Lulik Tati’isi ne’e mak sira nafatin rona malu maske jerasaun wain liu ona, no avo Saldoe organiza hela kedan no forma hela estrutura hanesan iha Juiz atu bele rezolve problema sira entre maun alin nian, Kapitan katak nia mak liurai no atu lidera. Nune’e to’o agora sira mantein nafatin estrutura hirak ne’e nune’e mós prosesu kultura hotu. Agora dau-daun ema ne’ebé hein Uma Lulik Tati’isi mak avo Alberto\n===============================================\nThe Tati’isi traditional house originates from the Titimori-Kuda Misa traditional house. According to history, in the past, the two grandfathers came from a place called Watu-Lete Kaila-Lete and then settled in Afalari, living together in Titimori. The two grandfathers were brothers: one named Kilidoe and the other named Saldoe. They went down to Lena to build a traditional house called Tati'isi. The name Tati’isi comes from the Makasa'e language, meaning \"from above that comes down,\" and it also refers to the tree that is in this place. Uma Lulik Tati’isi is a large traditional house that serves as a home for the kings. At that time, grandfather Saldoe took the sacred route in the land of Bercoli-Vemasse to bring knowledge to the new generation to build another house called Tati'isi Capitan.\nThe traditional house of Tati’isi still maintains its originality and honors the memory of grandfather Saldoe because the community does not want to lose the heritage he represents. Another reason is that every year, children and grandchildren are called back to gather together and recognize one another.\nOne significant aspect of Uma Lulik Tati’isi is that its members continue to listen to one another, even after many generations. Grandfather Saldoe organized and formed a structure similar to a judicial system to resolve problems between brothers, with the captain acting as the king to lead. Even today, they have maintained these structures and all cultural processes. Currently, the person who guards the Lulik Tati’isi house is grandfather Alberto.\n", "KoordenadaGeografika": { "XMin": 126.671741, "YMin": -8.689075, "XMax": 126.671741, "YMax": -8.689075 } }, { "EntryId": 15105, "Label": "Telibobo", "UmaNiaNaran": "Telibobo", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25164&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma lisan Telibolo mak uma ida ne’ebé nia jerasaun husi Tati’isi. Iha tempu uluk, Avô ida, ho naran Saldoe nia iha jerasaun wain ona iha Lena, entaun nia hanoin atu forma estrutura no fahe knaar ba jerasaun sira atu nune’e labele halo arbiru. Tan ne’e nia fó knaar ida hanesan Dambua Manulai hodi sai hanesan lia nain ka Juiz atu nune’e bele sai juiz ba uma lisan sira hotu. Ho nune’e mak sira hari’i uma lisan ida hanaran Telibolo iha lian Maksa’e “Leba na Tame Nisi ” katak Hamri’ik iha klaran ka sentru. Atu nune’e nia hamri’ik iha klaran no bele rona ema hotu-hotu nia ideia. Avô ida ne’ebé mai hela uluk iha Telibolo mak ho naran Lubukili, depois mak avô na’in neen, seluk mai hela tan mak ho naran Lobukiti, Loilobo, Laklobo, Rai Ko Dorko, Kaitae, Leiktae , Dirgaleki Darleki, Keileki. To’o mai jerasaun agora Telibolo nafatin Juiz ba uma lisan sira hotu ne’ebé iha aldeia Lena nia laran.\nIha uma lisan Telibolo iha buat lulik sira mak hanesan “irabelu malu asa” iha lian Tetum katak bua no malus hodi fó matak malirin ba oan no bei-oan sira hotu, no uma lisan ida ne’e nia lulik mak hanesan feto foun ida mai iha uma lisan ne’e maibé seidauk halo barlakeadu mak nia seidauk bele tama ba uma lisan ne’e nia laran no wainhira tama uma lisan Telibolo nia laran tenki ho respeitu. \nUma lisan Telibolo bandu ba nia oan, bei-oan, no jerasaun foun sira atu la-bele halo hahalok sira hanesan la-bele bosok, jerasaun Telibolo tenki sai netraliza, la bele naok, la hola feto rua. Hahalok hirak ne’e mak bandu ba jerasaun Telibolo nian, tanba Telibolo hanesan Juiz ida, no sai Juiz ida tenki iha hahalok ida ne’ebé di’ak. No agora daun-daun ema ne’ebé hein uma lisan ne’e mak naran avó Domingos.\n============================================================\nThe Telibolo traditional house is a lineage whose descendants come from Tati’isi. Once upon a time, a grandfather named Saldoe had many generations in Lena, and he thought it wise to form a structure and divide the tasks among the generations to prevent arbitrary actions. Therefore, he designated a task to Dambua Manulai, who became a lia na'in, or judge, so he could serve as a judge for all the tribes. They built a traditional house called Telibolo, which in the Makasa'e language is “Leba na Tame Nisi,” meaning \"standing in the middle\" or \"center.\" This house stands in the middle so that it can hear everyone's ideas. \nThe first grandmother to live in Telibolo was named Lubukili, followed by six other grandmothers who came to reside there: Lobukiti, Loilobo, Laklobo, Rai Ko Dorko, Kaitae, Leiktae, and Dirgaleki Darleki. To this day, Telibolo remains the judge for all the traditional houses in Lena village.\nIn the Telibolo traditional house, there are sacred items such as \"irabelu malu asa\" in Tetum, which means bua and malus, believed to give cool spirits to all children and grandchildren. The lulik of this traditional house pertains to the arrival of a new woman into the family, who has not yet made barlakiadu.\nThe Telibolo clan forbids its children, grandchildren, and new generations from engaging in certain behaviors, such as lying. The Telibolo generation must remain neutral, not steal, and not marry two women. These behaviors are prohibited for the Telibolo generation because a judge must uphold good behavior. Currently, the person who guards the house is called grandfather Domingos.\n", "KoordenadaGeografika": { "XMin": 126.671741, "YMin": -8.689075, "XMax": 126.671741, "YMax": -8.689075 } }, { "EntryId": 8916, "Label": "Timor, Mou Kai / Uani Kai (Uatu-lari, Viqueque)", "UmaNiaNaran": "Timor, Mou Kai / Uani Kai (Uatu-lari, Viqueque)", "Deskrisaun": "Uma Timor nia naran kompletu maka Uma Timor, Mou Kai/Uani Kai. Uma ne'e lokaliza iha aldeia Beli, Suku Babulo, Uatu-lari, Munisípiu Viqueque. Uluk uma ida ne'e simu reprezentante sira husi Luca bainhira sira mai hodi foti 'tributu' (rai te'en).\r\n-----------\r\nThe Uma Timor's complete name is \"Uma Timor, Mou Kai/Uani Kai.\" This house is located in Beli hamlet, Babulo village, Uatu-lari, Viqueque municipality. In the past this house received representatives from Luca when they came to collect tribute. " }, { "EntryId": 14909, "Label": "Uma Fatuk Belar Makfahik Welakun", "UmaNiaNaran": "Uma Fatuk Belar Makfahik Welakun", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24582&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Lulik Kornel ida ne’e iha tempu uluk Malae Mutin seidauk tama Timor, lulik ne’e iha ona, no ami nia bei'ala sira sempre adora no lulik ne’e eziste iha ami nia uma lisan ne’ebé bolu dehan uma fatuk belar (fatuk katak to’os no Belar katak haku'ak ema hotu). Iha tempu ne'ebá iha tinan 1612 ami nia liurai Kornel Don Hipolitu finaliza nia estudu iha Makau no mai iha ami-nia rai, nia lori mós ho katana, bikan no sasán sira seluk. Iha tinan 1615, bainhira nia mai ukun Manatutu nia lori nia povu Barique tomak ba hakfolik nia ferik oan iha Fatuberliu. Nia ferik oan nia naran mak Usinak no nia naran sarani mak Carlota. Usinak nia asesoris balun hanesan Mamolik ne'ebé iha momentu ne'ebá nia folin hanesan ho kuda hitu no bikan han nian. Bainhira iha kampaña kona ba konstrusaun estrada ba dezenvolvimentu nasionál nian mak tama mai iha suku ida ne’e karik, ami sei lori katana ne’e ho sasán lulik sira ne’e hodi halo rituál no hamulak ba rai hodi fó lisensa. Aleinde ne’e iha tempu halo tos ka natar ema sempre mai husu ami hodi lori katana ne’e no sasán lulik sira ne’e ba ko'alia no hamulak ba rai hodi fó buras ba plantasaun sira ne'ebé iha toos no natar laran.\r\nKatana no lulik Kornel ida ne’e sai hanesan lulik no rikusoin tuan ba uma lisan fatuk belar husi tempu uluk to’o agora. Sasán lulik sira ne’e ami rai iha ami nia uma lisan ida ne’e to’o iha tempu ruma atu halo rituál ka halo adat ruma karik ami sei hatuun no kesi hena mean no sunu lilin mak ami ko'alia. Antes atu hatuun sasán lulik hirak ne’e hodi ba ko'alia adat, ita presiza oho fahi ida mak foin hatuun hodi lori ba halo rituál, bainhira atu lori fila mai hodi hasa'e fali iha uma lisan mós presiza oho tan fahi ida mak foin hasa'e fali ba nia fatin. Atividade kulturál saida de'it mak iha suku Umaboku ne’e lia na'in husi uma lisan Fatuk Belar ne’e mak sempre ba ko'alia tantu halo rituál, inaugurasaun no seluk tan. “Uluk ha'u la hatene buat ida kona ba lulik adat no rituál sira ne’e, maibé bainhira ha'u-nia aman sira mate hotu ha'u-nia tiun sira sunu lilin no fó malus mai ha'u mama, ho nune’e espontaniamente ha'u bele hatene rasik halo rituál no lulik koronél ne’e to’o ohin loron”.\r\n\r\nBandu kona ba Uma fatuk belar ne’e mak bainhira feto foun ne'ebé mak seidauk halo nia barlaki, sira labele tama ou sa'e uma lisan ida ne’e, no ba feto foun sira ne'ebé halo ona sira nia barlaki bele tama ba uma lisan ne’e, maibé só mai te'in de'it. Ba oan feto raan sira ne’e bandu tebes atu sa'e ou tama ba uma lisan ne’e, tanba bainhira sira sa'e, sira nia futar/menstruasaun sei para ou maran (menopauza), tan ne’e bandu tebes feto klosan sira atu tama ba uma lisan ida ne’e.\r\n===================================================================================\r\nThis Lulik Kornel existed before the colonization of Timor Leste by the white people, and our ancestors always worshipped this lulik. This lulik is found in our traditional house called \"Fatuk Belar\" (Fatuk/stone means hard and belar/flat which means hugging everyone). In 1612, our king, Kornel Don Hipolitu, completed his studies in Macau and came to our place with swords, plates, and other items. In 1615, when he governed Manatuto, he brought the entire Barique people to present his wife's dowry in Fatuberliu. His wife's name was usinak and her baptismal name was carlota. Usinak's accessories were Mamolik which at the time cost the same as seven horses and plates of food.\r\n\r\nWhen there is national road construction coming into this village, we will bring the machetes and sacred objects to the ritual place to ask for permission. In addition, during the gardening season or working in rice fields, people always ask us to bring swords and sacred objects to go and pray to the ground to give fertility to the plantations in the fields and rice fields.\r\n\r\nThese swords and Lulik Kornel are sacred and old objects that have become the tradition of the Fatuk Belar traditional house from the past until now. We keep these sacred objects in our traditional house and when we want to perform a ritual or make a custom we take them down from their place and tie them with a red cloth by lighting a candle and then praying. Before taking down the sacred objects to perform a ritual or custom, we need to slaughter a pig as well as if we want to put the sacred objects back in place we must slaughter a pig again. As for what cultural activities there are in Umaboku village, the customary leader of the Fatuk Belar traditional house will speak about them, including rituals, inaugurations, and so on. \"I didn't know anything about customs and rituals before, but when my father died my uncle burned a candle and let me chew betel and spontaneously I was able to find out for myself how to do rituals and lulik Koronel until now.\"\r\n\r\nThe prohibition found in the Fatuk Belar house is when a daughter-in-law who has not been given a dowry is not allowed to enter the traditional house, and a daughter-in-law who has been given a dowry, can enter the traditional house, but only to do the cooking. For young girls, it is strictly forbidden to enter this traditional house, because if they enter it, their period blood will stop or dry up (menopause).", "KoordenadaGeografika": { "XMin": 126.057933, "YMin": -8.982724, "XMax": 126.057933, "YMax": -8.982724 } }, { "EntryId": 8907, "Label": "Uma Lulik Beli", "UmaNiaNaran": "Uma Lulik Beli", "Imagen": "https://timor.essolutions.com.au/getimage?AID=13328&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma ida ne'e mak ema Beli nia uma lulik prinsipál ne’ebé rai hela sasán lulik Beli nian.\r\n___________\r\n\r\nThis house is the main sacred house of the people of Beli. It guards sacred objects from the Beli area. ", "KoordenadaGeografika": { "XMin": 126.593935, "YMin": -8.774546, "XMax": 126.593935, "YMax": -8.774546 } }, { "EntryId": 14967, "Label": "Uma Mamulak", "UmaNiaNaran": "Uma Mamulak", "Deskrisaun": "Uma Mamulak iha Matai, Suai.\r\nUma Mamulak is a house in the domain of Matai, Suai." }, { "EntryId": 14949, "Label": "Uma Maneheuk", "UmaNiaNaran": "Uma Maneheuk", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24723&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Jerasaun husi uma-lisan ida ne’e mai husi rai ida naran Lalimar iha Fatuahi ne'ebá, iha ne'ebé tuir istória dehan akontese konflitu entre maun alin, entaun avoo sira muda fali tun mai hela iha Kamea foho leten, maibé iha ne'ebá bainhira avoo sira harii tia uma lisan ne’e lakleur ahi han fali uma ne’e, entaun avoo sira muda fali mai iha Kamea, no iha tempu okupasaun Indonezia Uma lisan Maneheuk hetan fali sunu husi forsa Indonezia sira, entaun husi momentu ne’ebá ami laiha uma lisan ida ne'ebé mak bele hamahon an ba. \r\nNu'udar Timor oan ne'ebé moris hamutuk ho kultura ami hare katak ami nia moris ne’e la la'o ho di'ak ka ami sempre hetan sorte aat tanba ami laiha Umalisan ida hodi sadere an ba, ho ida ne’e ami nia família mós ladún buras no ami nia aman katuas sira mós husik hela ami (mate). Ho ida ne’e ami konsiente katak dala ruma ami la harii fali ami nia uma lisan ne’e mak afeta ba ami nia moris. Ho nune’e ami komesa bolu malu hodi halo planu harii Uma lisan ida ne’e, atu nune’e bele halibur família sira hanesan fetosaan umane no família maun alin sira hotu, no to’o ikus mai ami harii duni uma lisan ne’e to’o remata.\r\nUma-lisan ida ne’e nia lulik mak ai-sahe no laumer ne’e labele lori tama no ami nia ahi matan ne’e mós nunka sunu ahi, ami só bele sunu ahi iha tempu sau-batar de'it. Sasán lulik ne'ebé husi uluk ami nia avoo sira rai to’o mai agora mak hanesan; Fatuk, katana, dima, bikan. Na'in ba Uma lisan ida ne’e mak jerasaun husi Lisan Manheuok no daudauk ne’e Lia-nain ka ema ne'ebé hein Uma lisan ida ne’e mak Sr. Mario Borges de Arauju.\r\n=========================================================================\r\n\r\nEnglish Version:\r\nThe generation of this traditional house comes from an area called Lalimar in Fatu-ahi, according to the story says that there was a family conflict so our ancestors moved to Kamea up the mountain, there they lived for some time but had to move again because their house was burned down. They moved and lived in Kamea (in the flat area), but again it was burnt down when Timor Leste was colonised by Indonesia so we no longer have a traditional house to shelter in.\r\nAs Timorese who have always lived with culture and tradition from that day on our lives didn't go well and we often experienced bad luck in life because we have no traditional house to lean on. After our elders left us one by one and we began to think that maybe it was because the Maneheuk traditional house was not built that our lives were always in trouble and bad luck. For this reason, we began to gather all family members to make plans to build this traditional house so that we could gather together with families from the \"fetosaan\" and \"Umane\" families, and finally this traditional house was built to completion.\r\n\r\nIt is prohibited to bring \"ai-sahe\" and \"Laumer\" into the house and the fireplace in the house is not allowed to be lit, only during ceremonies (sau batar). The sacred objects in this traditional house that our ancestors brought with them to this day and that we still keep are stones, spears, plates. The guardian of this traditional house is the Maneheuk generation and currently Mr Mario Borges de Araujo is the one who looks after this traditional house and if there are any traditional things or rituals, everything will be done by him.", "KoordenadaGeografika": { "XMin": 125.61122, "YMin": -8.55958, "XMax": 125.61122, "YMax": -8.55958 } }, { "EntryId": 14947, "Label": "Uma Naeheku", "UmaNiaNaran": "Uma Naeheku", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24716&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma lisan Naeheku ne’e harii husi Mane ida ho naran Loi-Leki. Loi-Leki ne’e la'ós orijen Viqueque nian, maibé nia ne’e mai husi rai ida naran Liabala. Istória kona ba oinsá Loi-Leki mai iha fatin ne’e, iha tempu ne'ebá Loi-Leki hetan Talas tahan nia kain ida ne'ebé mota lori husi mundu perdidu ba iha Laibala, bainhira nia hare talas kain ne’e nia kuriozu tebes tanba nia nunka hetan buat ne’e no nia foin mak primeira vez hetan talas kain ida ne’e, entaun nia komesa la'o tuir mota ninin hodi buka tuir buat ne'ebé nia hetan ne’e mai husi ne'ebé ? no hakarak hatene nia huun ne’e mak ida oinsá ne’e ?. Bainhira nia la'o dook ona nia hetan ema ida tuur besik mota ninin iha fatin ida naran Waibusilai, nia hakbesik ba ema ne’e no komesa husu no sei hela talas kain ne’e ba ema ne’e no husu dehan :\r\n“ida ne’e saida? ita koñese buat ne’e ka?”\r\nEma ne’e hatán dehan “ita hakarak koñese buat ne’e ka?”\r\nNia hatán dehan “loos ha'u hakarak hatene buat ne’e nia naran no ida ne’e saida?”,\r\nEntaun ema ne’e konvida ona Loi-Leki ba iha nia fatin no sira komesa dada-lia no introdús an ba malu, no Loi-Leki ne’e sei klosan.\r\nSira komesa dada-lia naruk no tuir mai talas na'in ne’e ba kee talas ho nia tahan tomak mai hatudu ba nia no dehan:\r\n“buat ne’e mak ita boot hetan iha mota ne’e, buat ne’e nia naran mak talas, ami mak han no soe hela nia kain ba mota mak mota lori ba hodi ita boot hetan ne’e”.\r\nDepois talas na'in ne’e husu: “ita boot hakarak han koko ka?”\r\nNo nia hatán hodi dehan: “sim ha'u hakarak koko han to'ok talas ne’e keta midar karik”, ikus mai talas na'in ne’e ba fokit halo barak tan no lori ba tunu, depois dé talas ne’e tasak talas na'in ne’e foti mai hamoos hotu nia metan ne'e halo mós tia mak tau ba iha luhu hodi fó ba Loe-leki han, maibé toos na'in nian la hamoos maibé nia hikis de'it mak rai rahun no basa liu de'it, entaun Loe-leki haree ida ne’e no nia husu:\r\n“tanba saida imi nian la hamoos hanesan ha'u nian, maibé imi hikis no basa de'it imi han ona ? nu'usá mak ida fó ha'u ne’e imi hamoos halo mutin tia tau ba luhu mak foin fó ha'u? ha'u hakarak han mós hanesan imi nian ne’e, tanba saida mak la fó hanesan ida maun sira han ne’e mai ita han hamutuk hanesan de'it”.\r\nIkus mai talas na'in dehan, “di'ak, ita boot hakarak ida ne’e ha'u fó ba ita han”, talas na'in fó fali talas ida la hamoos ne’e ba Loi-leki no nia halo tuir hanesan talas na'in sira halo ne’e, nia hahú hikis no basa liu tia talas ne’e no hahú han, no nia sente ida ne’e mak midar liu.\r\nEntaun Loi-leki hateten dehan: “afinál buat ne’e midar ha'u mós hakarak kuda buat ne’e, ha'u hakarak lori ba kuda iha ha'u-nia rain”, entaun talas na'in ne’e hatán, “di'ak, ita boot husi ne'ebé?”, Loi leki hatán dehan “ha'u mai husi rai ida naran Liabala”, talas na'in ne’e dehan “di'ak, agora ita ba hotu ó-nia rain”.\r\nSira komesa lori malu ba ona Liabala iha suku Hagala, bainhira to’o iha ne’eba, Loi-Leki mós ba ku’u Kulu hodi tunu ba sira han, depois Kulu ne’e tasak Loi-leki hamoos tia kulu ne’e halo mós tia tau iha Luhu no oferese ba talas na'in sira, maibé ninian nia hikis de'it, basa liu , no hahú han ona, talas na'in sira hare ida ne’e no hateten nune’e, “uluk ó ba iha ami nia fatin ami fó talas tunu ida ami hamoos ne’e ó lakohi han maibé ó hakarak han mak ida ami basa liu no huu de'it han ona ne’e, nu'usá mak ami mai iha ne’e ita boot hamoos fali mak fó mai ami han?”, Loi-Leki dehan “se ita boot sira hakarak mak ida ha'u han ne’e entaun di'ak, mai ita han hotu ida ne’e”, Loi-Leki fó fali ida la hamoos ne’e ba talas na'in sira no bainhira sira han sira sente katak kulu ne’e midar. Entaun talas na'in ne’e dehan “oooh buat ne’e midar, ami mós hakarak lori ba kuda iha ami nia rain”, Loi-Leki dehan, “di'ak, se hakarak ba kuda iha imi-nia rai, imi bele lori mós kulu ne’e”.\r\nIkus mai sira sai belun no Loi-Leki muda mai hela fali iha Waibusilai hamutuk ho talas na’in, no sira lori malu ba lere to’os iha rai ida naran Waisuli, halo to’os iha ne'ebá no nia hela metin ona iha Waisuli. Iha Waibusilai talas na'in ne’e nia iha oan feto klosan na'in tolu sira nia naran; Naemeta, Kasameta, no Lalumeta. Kasameta hela iha rai ida naran Bahadatu nia hola mane ema Venilale nian iha Bahadatu, sira nia uma lulik mak naran Bahadatu, Naemeta ne’e Loi-Leki mak hola, no Lalumeta hola mane ema Don Luka nian. Entaun bainhira sira hatene katak Lalumeta ba hola mane ema Don Luka, sira hanoin ona atu ba husu Rota (ukun), maibé iha sorin seluk nia biin ida ba hola mane Bahadatu ne’e mós hakarak ba husu rota (ukun) hotu. Tanba biin primeiru ne’e lori ema barak entaun sira ba ne'ebá ema Don sira simu ba hela iha salaek halo nakonu mak foin fó, maibé Kasameta ne’e lae, nia ho nia la'en Loi-Leki ne’e ba husu ona nia alin Lalumeta dehan “ha'u nian ne’e fó de'it ona, ha'u-nia rota ne’e fó mai ha'u de'it ona” bainhira sira simu tia rota husi Don sira, sira ida-idak fila ona ba sira nia fatin.\r\nDepois dé sira fila, sira moris hamutuk durante tinan barak nia laran maibé Loi-Leki nia ferik oan Naemeta ne’e la ko'us oan ida ka sira na'in rua la hetan jerasaun ruma, entaun Loi-Leki ne’e ba hola fali feto ida husi Kaiwati iha rai ida nia naran lulik, rai ne’e mak Surulari Watulaku. Nia hola feto ida ho naran Hou-Hari husi Surulari Watulaku no Loi-Leki ne’e hela iha ne'ebá halo to’os halo natar loron-loron nia sempre ba to’os hodi halo to’os no nia ferik-oan Hou-Hari ne’e loron-loron nia servisu maka hein uma, te'in ba nia Laen Loi-Leki, no soru tais iha uma. Iha tempu ida Loi-Leki sai ba To’os no nia ferik oan Houhari iha uma nia dulas hela kabas hodi halo tais, bainhira nia hakarak foti fatuk ida halo dulas kabas ne’e, maibé antes nia hamriik atu foti fatuk ne’e monu uluk ona, entaun nia hakfodak hodi temi sai liafuan bandu ida ne'ebé lulik no ema labele temi, liafuan ne’e mak “Boi”. Bainhira nia temi sai liafuan ne’e nia hakfodak dehan “aiiiiih ha'u temi sala ona, ha'u temi ona liafuan bandu ne’e”. Hou-Hari komesa la hakmatek ona, nia la'o ba la'o mai ho laran taridu no ta'uk, nia hatete dehan “aiiih... ne'e ha'u atu halo oinsá loos, ha'u hatete ona liafuan lulik ne’e ha'u atu halo saida loos?”.\r\nIha lokraik nia la'en Loi-Leki fila husi to’os no hare ba nia ferik oan kaer servisu maibé nia la hanesan baibain no hare hanesan la hakmatek loos, entaun Loi-Leki ne’e husu ona ba nia feen dehan “saida mak akontese?” Nia feen dehan; “ó nonook tia, ha'u halo sala ona no ha'u temi liafuan ne'e ona”, Loi-Leki la komprende no husu dala ida tan, dehan “ó hatete mai maka ita rezolve ka”, Hou-Hari hatete dehan “ó hakarak duni atu rona? Ó prontu duni ona?” Loi lei hatán dehan, “hatete mai ba maka ita hare”, nia feen dehan; “ó prontu duni, ó mane duni hakarak rona? Se ha'u hatete sai aban ó la ba toos ona ó tenke iha ne'e prontu para halo buat ida”, Loi-Leki hatete dehan “ko'alia ha'u mane mak mane ona ne’e”, entaun nia feen Hou-hari hatete ona dehan “ohin ha'u temi ona liafuan lulik ne’e ha'u temi ona no ha'u temi sala ona aban ó tenke ba halo ona uma”, Loi-Leki hateten dehan “di'ak aban ha'u sei la ba to’os no komesa halo ona uma ida”.\r\nIha loron tuir mai Loi-Leki ne’e hadeer mai komesa prepara nia materiál sira no depois dé matabisu nia sai ona ba buka materiál uma nian iha ai-laran hodi tesi ai-riin uma nian no materiál sira seluk, bainhira kompletu ona nia komesa halo prosesu harii uma, iha prosesu hirak ne’e nia laran sira halo rituál no serimónia bar-barak hodi harii uma lisan ne’e, husi momentu ne'ebá mak Uma lisan Naeheku ne’e hamriik no kontinua to’o agora.\r\n Modelu uma-lisan ne’e hanesan mós ho kuaze uma-lisan sira seluk ne'ebé iha ai-riin haat(4) iha okos no iha mós ai-riin haat husi leten, ne’e nia signifika iha inan aman husi parte feto no mane (fetosaan no umane) hahoris mane no feto ida mak hodi sira hola malu no hamosu uma ne’e no iha mós odamatan rua, janela haat(4),\r\nAntes atu konta istória kona ba uma-lisan ida ne’e tenke iha han hemu no mama bua ho malus maka foin bele konta istória uma lisan nian, se lae mak ema sira ne’ebé mak mai husu istória ne’e sei hetan nia konsekuénsia. Uma-lulik ne’e iha odamatan rua, no odamatan rua ne’e ida iha parte loro-sa'e nian, ida iha parte loromonu nian, sira iha diferente funsaun no iha lulik mós. Ida ba loro-monu ne’e ema hotu bele liu husi ne’e maibé ida ba loro-sa'e ne’e ema la tama arbiru só ami nia uma laran ka ema ne'ebé na'in duni ba uma lisan ne’e mak bele asesu odamatan ida ne’e, no odamatan ida ba loro-sa'e ne’e só loke de'it bainhira tempu hare foun no batar foun maibé ne’e mós laiha ema ida mak bele loke arbiru, só ami na'in de'it mak bele loke tanba lulik, bainhira ita hakarak oho ema ita soe de'it ema ne’e nia bua ho malus liu husi odamatan husi loro-sa'e ne’e de'it nia bele mate ona.\r\nSasán lulik ne'ebé rai hela iha uma-lisan ida ne’e husi uluk to mai agora ne’e mak hanesan iha Dima no Surik lulik husi Lalehan ne'ebé rai hela iha laran, Rota husi Don Mateus husi Viqueque, Surik Laidara, Dima Lakuna, Belak, Mortel, Sasan Bidu nian, Sanan, no Be lulik, sasán hirak ne’e ema la kaer ka hare arbiru, ami rai iha uma lisan laran no hamulak de'it hodi husu buat ruma ne'ebé ami hakarak. Uma-lisan ne’e bainhira ema sira ne'ebé la'ós husi jerasaun uma lisan ida ne’e nian ne’e labele tama, feto sira mós labele tama maski sira mós jerasaun husi uma lisan ne’e nian só mane de'it mak bele tama, se fetosaan sira mai sira só tuur de'it iha liur no labele tama.\r\nLisan Waimatabu mak na'in ba Umalisan ida ne’e no ema ne'ebé daudauk ne’e hein hela uma lisan ida ne’e mak Lia na'in Lisan Waimatabu Sr. Domingos da Silva Freitas, ema ne'ebé atu hein uma-lisan ne’e tenke jerasaun orijinál raan Lisan Waimatabu mak bele hein uma-lisan ne’e, karik jerasaun sira ne’e laiha hotu ona ka mate hotu, tenke ba buka ida ne'ebé jerasaun lolos husi Lisan Waimatabu mak bele hein.\r\n\r\n====================================================================================\r\nEnglish Version:\r\nThe existence of this traditional house is from a young man named Loi-Leki, he did not come from Viqueque but he came from Liabala. The history of how Loi-leki came to this village begins with Loi-leki finding a taro stem carried by the river from Mundo Perdido to Lialaba, he was very curious about the taro stem because he had never seen it before, so he followed the taro stem carried by the river to find out where it came from and what the plant looked like? After he walked a long distance and he arrived at Waibusilai Village, he saw a man sitting near the river and he approached and asked and showed him a taro stick and then he asked:\r\n\"do you know what this is and what it's called?\".\r\nThe man said: \"do you really want to know?\" And he said \"yes, I want to know what this is and what it looks like\". \r\nThen the man invited him to his place and they started talking and introducing themselves to each other, the conversation became deeper, after that the owner of the taro went to get the taro from the garden and showed Loi-leki that it was a taro and this is what it looked like and said \"this is the taro that you found the stem in the river, we ate it and we threw the stem into the river so you found the it\".\r\nAfter that the owner asked him, \"do you want to taste it?\" And he said \"yes, I would like to taste it, it looks good\", then the owner went to get more taro and started roasting it. After everything was cooked, they cleaned the black coals from the taro then they served it to Loi-leki, but the man didn't clean his own he just waved it and ate directly with the black coals, when Loi-leki saw it he said \"why don't you clean it and eat directly? but mine you cleaned it well then you served it to me, I want to eat like you did why don't you give the same thing you ate to me? so that we can eat the same way together\", the man said \"well, if you really want to eat the same way as I do then I will give it to you\", then the man gave the taro roasted with black charcoal to Loi-leki and he ate it immediately and he felt it was very delicious.\r\nLoi-leki said \"it turns out that this food is very delicious, I want to plant it in my village too\" the taro owner said, \"well, if you really want to plant this taro in your village, let's go to your place together\", after that they started to go to Lialaba in a small town called Hagala. When they arrived in Hagala, Loi-leki went straight to his garden and took some jackfruit and grilled it, after it was all cooked, he took it and cleaned the coals before serving it to the taro owner, but he didn't clean the grilled jackfruit for himself, he just shook it off and ate it. When the taro owner saw what Loe-leki was doing, he said, \"when you came to our place and we served you clean grilled taro but you didn't want to eat it and you wanted the one we ate with black coals and now you want to serve us clean grilled jackfruit but you ate the grilled jackfruit with black coals, just give us the one you ate so we can eat together\". Loi-leki said \"if you want to eat the same way as me please take it and we can eat together\". While they were eating, the owner of the taro said \"this is very tasty, we also want to plant it in our village\", and Loe-leki replied to them \"well if you want to plant this jackfruit in your village, you can bring it too\".\r\nLater they had a good relationship and finally, Loi-leki came and lived in Waibusilai with the taro owner and made a garden in Waisuli and Loe-leki also stayed there. In Waibusilai the taro owner had three daughters, namely; Naemeta, Kasameta, Lalumeta. Kasameta lived in Bahadatu, she married a man from Venilale who came from the Bahadatu traditional house, and Naemeta married Loi-leki and lived in Waibusila with her father, then Lalumeta married a man from the kingdom of (D Luka and lived in Luka. Because they knew that their sister was married to a king, they planned to ask for Rota (authority) from their sister but on the other hand the older sister in Bahadatu also wanted to ask for Rota (authority). Because their sister brought many people, the Don (king) invited them into the room until it was full and then gave Rota (authority) to them, but in contrast to Kasameta and her husband Loi-leki went only to ask directly to Lalumeta and said \"just give me my Rota (authority)\", after getting Rota (authority) they all returned to their village\".\r\nAfter their return, they lived together for many years but Loi-leki's wife Naemeta did not have a child nor, so Loi-leki left and married a woman from Kaiwati in Surulari Watulaku, whose name was Hou-hari. Every day Loi-leki gardened and worked the fields and his wife Hou-hari worked as a housewife, cooking for her husband and weaving tais. One day Loi-Leki went to the garden and his wife Hou-hari was at home weaving tais, and when he wanted to pick up a stone to spin the thread, but before he stood up to pick it up, the stone first fell, he was surprised and accidentally mentioned the forbidden word \"Boi\" which according to belief is forbidden to say, so she said \"ouch I have mentioned the wrong word\". She became agitated, and paced around uneasily and was so scared that she said, \"what will I do now?\". \r\nIn the afternoon, Loi-leki returned from gardening and tilling the fields, his wife was doing the work, but she was not as usual and she looked very agitated, so Loi-Leki asked his wife \"what happened?\". His wife said: \"you keep quiet, I've made a mistake\", Loi-leki didn't understand and asked again \"tell me maybe we can solve it together\". Hou-hari said \"you really want to hear it? Are you ready to hear it?\". Loileki replied: \"just say it and let's see what we can do\", his wife said: \"Are you ready? do you really want to hear it? If I say it, tomorrow you will not go to the garden you have to be here ready to do something\", Loi-Leki said \"I am a man and I am ready for anything\", then his wife Hou-hari said that \"today I have made a mistake and mentioned the sacred word, tomorrow you have to go to build a house\", Loi-leki said \"well tomorrow I will not go to the garden and I will be ready to build a house\".\r\nThe next morning Loileki woke up early and prepared everything and after breakfast he went to the forest to look for materials to build the traditional house, after everything he needed was ready, they started building the traditional house. In the process of building the traditional house, they performed rituals and many ceremonies, since then our ancestors established this traditional house and until now, we still continue it. \r\nThis traditional house is almost the same as other traditional houses in Timor Leste, it has four pillars from the bottom and four pillars from the top, which means that there are male and female parents (fetosaan and umane) who gave birth to men and women, and they got married and became the founders of this traditional house. \r\nBefore telling the story of this traditional house, there must be food and drink and must chew areca nuts and betel leaves before telling the story of the traditional house, otherwise the person who asks about the story will get consequences. This traditional house has two doors, one facing the sunrise and another facing the sunset. The functions and sacredness are different, the one facing the sunset everyone can pass through but the one facing the sunrise cannot be entered by other people, only the customary leader or the owner of the traditional house can access the door. In this traditional house, if you want to kill someone, you just need to say their name and throw areca nut and betel leaves through the door facing the direction of the rising sun, then the person will naturally die.\r\nThe sacred objects kept in the traditional house come from our ancestors and have been preserved until now, such as the sacred spears and swords from heaven, the Ratan (authority) of Don Mateus of Viqueque, the Laidara spear, the Lakuna spear, the Belak, the Mortel, the tools for dancing, the Pot, and the holy water. These secret objects are not to be touched or seen by anyone, we keep them in a traditional house and worship them. The house cannot be entered by people who are not from the generation of the house, including women from the generation of this house and only men can enter this traditional house. If the wife-taking clan comes they can only sit outside the house. \r\nThe Waimatabu custom is the owner of this traditional house and the person currently waiting and caring for this traditional house is Domingos da Silva Freitas. The person who looks after the house must be an original Waimatabu descendant who can look after the house.", "KoordenadaGeografika": { "XMin": 126.37939, "YMin": -8.73751, "XMax": 126.37939, "YMax": -8.73751 } }, { "EntryId": 13266, "Label": "Uma oi-oin iha Laga-Baguia", "UmaNiaNaran": "Uma oi-oin iha Laga-Baguia", "Imagen": "https://timor.essolutions.com.au/getimage?AID=20103&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "KoordenadaGeografika": { "XMin": 126.6205583, "YMin": -8.48498611, "XMax": 126.6205583, "YMax": -8.48498611 } }, { "EntryId": 14973, "Label": "Uma Taiben", "UmaNiaNaran": "Uma Taiben", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24786&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Jerasaun Uma lisan Taiben ne’e nia huun lolos mai husi Bobonaru, iha momentu ne'ebá bei'ala sira muda mai husi Bobonaru mai iha Fatuloro mak muda tun fali mai iha Tilomar. Bainhira avoo sira mai husi Bobonaru ne’e sira lori ho bee lulik ida ho au oan mai kuda iha Tilomar to’o agora bee ne’e sai be matan lulik ida iha ne'ebá no au oan ne’e mós buras besik bee matan lulik ne’e. Durante tinan naruk nia laran jerasaun Taiben moris hakmatek no harmonia, maibé depois dé Timor ukun an husi okupasaun Indonezia, jerasaun mane sira husi Taiben sempre hetan susar hanesan moras, sorte ladi'ak, no mane sira sempre mate tu-tuir malu. Entaun iha momentu ne'ebá ami hahú buka tuir no ba halo konsultasaun ho matan-dook ida, no matan dook ne’e hateten dehan “se imi la harii imi-nia uma lisan, maka imi jerasaun mane sira sei mohu hotu”. Entaun ami fila hanoin ona no halo planu oinsá para ami bele harii ami nia uma lisan rasik, tanba iha tinan barak nia laran ona ami jerasaun Taiben la halo Umalisan no katuas sira mós la konsege konta lala'ok no kultura Taiben nia hotu ba ami jerasaun foun sira, entaun susar tebes ba ami atu hatene prosesu hodi harii Umalisan, entaun ikus mai ami deside hodi ba husu tuir informasaun kona ba uma lisan ne’e iha Bobonaro no Fatuloro.\r\nBainhira kolleita hotu informasaun, ami hahú bolu malu no halibur hotu ami nia uma maun alin sira, fetosaan, no umane sira hodi tuur hamutuk no deside tempu atu harii ami nia uma lisan ne’e. Bainhira deside ona tempu, prosesu harii uma lisan Taiben mós ha'u halo ona.\r\nIha prosesu harii uma lisan ne’e, uluk nanain sei bolu fetosaan sira hodi tuur hamutuk no ba taa ai. Iha etapa hirak ida ne’ebé mak persiza atu harii uma lisan ne’e, mak hanesan ba dala uluk sei taa uluk uma nia riin haat, hafoin ida ne’e kontinua taa fali ai-riin rua ne’ebé mak hanaran bei feto no bei mane, depois dé ida ne’e mak foin taa fali riin tatuur sanulu resin rua, no kontinua taa fali ai hodi nahe iha laran ne'ebé ema bolu dehan labis mane no labis feto. Durasaun ba taa ai ne’e han to'o tinan ida mak foin remata, tanba ida ne'e lulik no la bele taa ai ba etapa hirak ne’e dala ida de’it no nia prosesu harii uma lisan ida ne’e mós bele han tempu to'o tinan sanulu mak foin remata, maibé ida ne’e mós seidauk inklui ho inaugurasaun ba uma lisan refere. Antes atu inaugura uma lisan ne’e, sei halo serimónia kore metan, depois sei ba hamoos bee matan lulik ho fahi ida hodi fati fahi nia raan nune’e horsida bele hodi hisik uma lisan, no jerasaun hotu-hotu husi uma lisan Taiben nian, depois sei hamulak fali iha Uma laran, hafoin ida ne’e maka bele halo inaugurasaun.\r\nHafoin inaugura hotu tiha uma lisan Taiben ne’e mak foin ami sente laran hakmatek tanba buat hotu la’o ho di’ak, karik iha buat balun sei sala durante prosesu harii uma lisan ne’e entaun nia konsekuénsia mak liu semana ida ka rua hafoin uma lisan ne’e inaugura ami mane sira husi uma lisan ne’e sei mate tu-tuir malu, maibé ikus mai hatudu katak buat hotu la'o di'ak no ami mós isin di'ak no saúde di'ak nafatin to agora.\r\n Uma-lisan ida ne’e nia lulik mak na’an Manu Tafui no na’an Fahi fuik labele lori tama ba uma lisan, hirak ne’e bandu tebes. Karik manu tafui ho fahi fuik moris bele lori tama, maibé bainhira animál rua ne’e mate ona no nia na’an ne’e bandu tebes, se bainhira lori tama ami nia isin sei katar no liman fuan sira ne’e sei dodok sai badak no kotu hotu.\r\nIha uma lisan ida ne’e mós husi uluk kedas avoo sira rai sasán sira hanesan ai-abut, kakaluk ho Suri lulik ne'ebé bei'ala sira rai hela mai ami to’o agora ami sei rai hela hodi hamulak. Aleinde sasán lulik sira ne’e ami iha sasán lulik barak maibé iha tempu okupasaun Portugues no Indonezia ema foti hotu. Uma Lisan ida ne’e sei iha ligasaun forte ho Umalisan husi Bobonaro no Fatuloro tanba avoo sira mai husi Bobonaro mak mai hela iha Fatuloro, depois mak muda fali mai iha Tilomar iha tempu Portugues.\r\n================================================================\r\nThe origin of the Taiben traditional house comes from Bobonaro, when our ancestors moved from Bobonaro to Fatuloro and then moved again to Tilomar. When they moved from Bobonaro they brought with them holy water and bamboo trees and planted them in Tilomar, until now the water has become holy water and the bamboo has also grown big near the holy water. For many years the Taiben generation lived peacefully and happily, but after Timor Leste separated from Indonesian colonisation, the Taiben male generation always experienced difficulties such as illness, bad luck, and the men of this generation of the traditional house died in succession. So, at that time we started looking for the cause and consulted a shaman and he said that \"if you don't build your traditional house then the male generation of your family will die in succession\". \r\nSo, we went home and started thinking how we could build our own traditional house, because for many years our Taiben generation had never built a traditional house and our elders did not tell us in detail the history of Taiben behavior and culture, so it was very difficult for us to know how to build this traditional house, and we asked our traditional house colleagues from Bobonaru, and Fatuloro.\r\nAfter gathering all the information, we started to gather together the relatives of the traditional house, the family of the fetosan, and the umane to discuss and decide the date to build the traditional house, after deciding the date the process of building the Taiben traditional house began. \r\nIn the process of building the traditional house, the Fetosaan family will first be invited to gather and cut the wood. There are several steps that must be taken in the process of cutting wood to build this house, namely the first step will cut wood for the four pillars of the house, then proceed to cut two logs for the pillars which are named \"Bei Feto\" and \"Bei mane\", after that we cut wood for twelve pillars which we call \"ai-riin tatuur\", and then proceed to the next stage which is cutting wood to be spread inside the house called \"Labis mane\" and \"Labis feto\". The time to cut down the wood to build the house takes one year because it is a sacred thing and the wood to make the traditional house cannot be cut down at once the process of building the house also takes about ten years, but even this does not include the inauguration.\r\nBefore inaugurating this traditional house, there must first be a \"kore metan\" ceremony, then clean the sacred spring by slaughtering a pig and, the pig's blood will be taken, and the pig's blood will be applied to the entire house and all Taiben generations, then continued with prayers in the house, after which the traditional house can only be inaugurated.\r\nIf something goes wrong during the process of building this house then the consequences are more than a week or two after the house is built, the male generation of this house could die one by one, but in the end, everything went well and the male generation is fine and we are still healthy until today we rest.\r\n\r\nThings that are forbidden in this traditional house are not allowed to bring wild boar meat and red partridge, if we do disobey the prohibition, our bodies will itch and hurt and then will rot.\r\nWe also have relics of our ancestors such as talisman charms, tree roots, and swords that were sacred to our ancestors which we still protect and worship today. We have many sacred objects, but during the Portuguese and Indonesian colonisation, everything was taken away by the colonisers. This traditional house still has a strong connection with traditional houses from Bobonaro and Fatuloro because our ancestors came from Bobonaro who lived in Fatuloro, and then moved to Tilomar during the Portuguese colonisation. The owner of this traditional house is Lisan Taiben, and now our uncle, Hilario Cardoso, is our traditional leader.", "KoordenadaGeografika": { "XMin": 125.1475, "YMin": -9.40215, "XMax": 125.1475, "YMax": -9.40215 } }, { "EntryId": 14976, "Label": "Uma Waki", "UmaNiaNaran": "Uma Waki", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24796&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma lisan ida ne’e harii atu fornese hahán ba komunidade sira liu husi tau matan ba kanalizasaun bee ba natar no husi mota mai iha natar laran. Bainhira atu halo irrigasaun bee ba natar karik, komunidade sira ba “Uma Waki” hodi husu lisensa no husu protesaun ba sira nia natar too hare isin no prontu atu han, maibé ba ema ida ne’ebé hein uma lisan Waki labele han to'o tempu Sau hare nian. Iha tempu Sau hare ema hotu sei prepara manu ida hodi aprezenta ba uma lisan Waki ne’ebé mak durante ne’e tau matan ba natar sira. Bainhira seidauk halo Sau Hare ema ne’ebé hein uma lisan Waki ne’e labele han foos rai lai, se lae bele halo moras maski nia horon de'it. \r\nIha tempu kuda hare komunidade tenke lori fini hare nian ba jerasaun uma lisan Waki kaer liu lai mak foin bele ba kuda, maski hare ne’e ita nian maibé ita tenke halo tuir, atu nune’e hare ne'ebé ita kuda bele buras no fó isin di’ak, se lae hare ne'ebé ita kuda sei la buras ou sei la fó isin di’ak no bele mós mate. Nune’e mós bainhira hare tasak, komunidade tenke fó hatene ba uma lisan Waki kona ba planu halo serimónia Sau Hare hodi nune’e ema hotu bele han foos rai.\r\nUma-lisan ne’e nia modelu kuaze hanesan ho uma lisan baibain, maibé bainhira harii uma lisan ne’e tenke halo uma ne’e fó sorin ba loro-sa'e, atu nune’e loron matan sa'e karik labele leno tama ba laran. Bainhira atu halo planu no harii uma lisan foun ka halo reabilitasaun ba uma-lisan ne’e, tenke halo iha tempu Sau Hare ka serimónia Ritual ka Kultural ruma hodi nune’e jerasaun husi uma-lisan ida ne’e bele tuur hamutuk hodi halo kontribuisaun no halo planu ba prosesu harii uma-lisan ne’e.\r\nKarik iha ema ruma husi jerasaun uma lisan refere mak iha osan barak mós nia labele halo mesak, uma lisan ne’e harii tenke hetan kontribuisaun husi jerasaun hotu-hotu husi uma lisan refere mezmu kontribuisaun ne’e barak ka oituan hotu-hotu tenke halo kontribuisaun tuir desizaun husi lia na'in sira. Bainhira atu halo uma lisan ne’e mós labele uza materiál fábrika, materiál hotu tenke foti husi natureza. Materiál prinsipál ne'ebé sei prepara hodi halo uma lisan ne’e mak hanesan ai-riin haat sei halo husi Ai-Lara, bebak, no tali tahan. Antes harii ai-riin, ba dala uluk sei oho fahi ida hodi hamulak atu nune’e uma lisan refere bele hamriik metin, hafoin ida ne’e foin bele hatuur Ai-rin uma nian no kontinua halo to remata.\r\nLulik ka bandu iha uma lisan ida ne’e mak ema ne'ebé hein uma lisan Waki ne’e labele han Ai-Hale, marungi, no uma lisan ida ne’e bandu ema se de'it labele hasai nia foto.\r\nLisan Waki mak na'in ba uma lisan ida ne’e, iha uma lisan ne’e jerasaun feto mak hein uma tanba tuir sira nia fiar katak feto mak sunu ahi no tau matan mós ba ahi matan uma lisan nian. Oras ne’e dadaun ema ne’ebé mak hein uma lisan Waki ne’e mak avoo Maria da Silva.\r\nIha suku Ma’abata ne’e iha uma-lisan haat maibé mai husi huun ida de'it, uma-lisan haat ne’e mak Uma Waki ne'ebé toma konta ba hahán suku Ma’abata nian, Uma Lisan Lamsana ne’e nia Responsabilidade mak tau matan ba odamatan Lorosae nian, bainhira buat aat ruma mai husi Loro sa'e karik nia mak sei satán netik, seluk fali mak Uma Biru Boun ne’e nia responsabilidade mak atu satán netik moras ne'ebé mai husi Foho, ikus mak Uma Ikun ne’e nia responsabilidade mak tau matan ba moras ruma ne'ebé mai husi tasi karik nia mak sei satán netik moras ne’e labele tama.\r\n=======================================================================\r\nEnglish Version:\r\nThis traditional house was established to provide food to the community by maintaining the canalization of water from the stream to the rice fields. When it is time to irrigate water from the stream to the rice fields, the community will come to the traditional house \"Uma Waki\" to ask permission and protection for their rice fields when they are ready to be harvested. When the rice is ripe we can harvest it and then be eaten, but the person who guards or waits for the traditional house must not eat before we do \"Sau Hare\". When doing \"sau hare\" we will prepare one rooster to be offered to \"Uma Waki\" who has taken care of the rice fields, and after that, the \"Uma Waki\" waiter can only be allowed to eat rice from the rice fields, if before \"sau hare\" is carried out and if we eat the rice from rice field near her, it will make her sick even if she only smells it.\r\nThe model of this traditional house is the same as other traditional houses, but when we build it, we must set the house aside from the direction of sunrise to avoid sunlight entering the house. If we want to build a new traditional house or rehabilitate it, we should only do it during the \"sau hare\" season or during a traditional ritual or ceremony so that the generation of the house can have a family reunion to make contributions and discuss plans to build the house.\r\nIf someone in the family has a lot of money and the capacity to build the traditional house, they are not allowed to build it themselves. The traditional house must be built from contributions from everyone from the \"Uma Waki\" generation, even if the amount of contribution is little or a lot, everyone must contribute based on the decision of the cultural leader. To build the traditional house it is not allowed to use materials from factories and all materials must be taken from nature. The main materials to build the house are the four pillars that use wood from \"Ai-Lara\" and other materials such as bebak (stalks of palm leaves used to build house walls), and palm leaf. Before the four pillars are erected, a pig will be slaughtered and then prayed so that the traditional house will stand strong, after that it will be continued by erecting the four pillars of the house and then will continue to make the house until it is finished.\r\nThe prohibition that exists in this traditional house is that people who wait for the traditional house are prohibited from eating \"ai-hale\", and moringa, and this traditional house prohibits anyone from taking pictures of their traditional house.\r\nThe rule in the \"Waki\" traditional house is that only women wait for the traditional house, because they believe that it is women who are responsible for guarding and waiting for the house, and currently the caretaker of this traditional house is Maria da Silva.\r\nIn the village of \"Ma'abata\" there are four traditional houses originating from one origin, the four traditional houses are \"Uma Waki\" itself which is responsible for providing food for the community, the traditional house \"Lamsana\" is responsible for guarding the gate from the direction of the rising sun, if there is a disease that comes from the direction of the rising sun then the traditional house is responsible for containing it, the other is \"Uma Biru Bou\" which is responsible for protecting the community from diseases coming from the mountain, and the last is \"Uma Biru Bou\" Uma Ikun\" which is responsible for protecting the community from diseases that come from the sea.", "KoordenadaGeografika": { "XMin": 126.02387, "YMin": -8.51283, "XMax": 126.02387, "YMax": -8.51283 } }, { "EntryId": 13021, "Label": "Wabubu", "UmaNiaNaran": "Wabubu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=19589&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Wabubu Baucau nia hun. Liga ho istória kona-ba Kai Bada, Tiri Lolo ho Wabubu (Wabubu fila ba Bahu). Wabubu kaer rota iha Bahu.\n\nWabubu is the ruling house of Bahu, Baucau. The house is connected with the story of Kai Bada, Tiri Lolo ho Wabubu and the story of the three founding brothers of Baucau. Wabubu is connected to the village of Bahu and is its ruling house. ", "KoordenadaGeografika": { "XMin": 126.4538111, "YMin": -8.46305833, "XMax": 126.4538111, "YMax": -8.46305833 } }, { "EntryId": 13759, "Label": "Wai Dao", "UmaNiaNaran": "Wai Dao", "Imagen": "https://timor.essolutions.com.au/getimage?AID=21159&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma lisan Wai Dao liga ho bee-matan Wai Dao.\n\nThe ancestral house of Wai Dao is connected to the Wai Dao spring. \n", "KoordenadaGeografika": { "XMin": 126.3835778, "YMin": -8.58858333, "XMax": 126.3835778, "YMax": -8.58858333 } }, { "EntryId": 10993, "Label": "Wai Laha", "UmaNiaNaran": "Wai Laha", "Imagen": "https://timor.essolutions.com.au/getimage?AID=14727&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Wai Laha iha Boile, Baucau. Nia hun iha Wai Laha, Venilale. Istória kona-ba uma ho bee-matan bele rona husi José da Costa iha video (klik Wai Laha iha kraik).\n\nWai Lawa ancestral house is located in Boile, Baucau. Its trunk is in Wai Laha, Venilale. You can listen to the story of this house and the spring as told by José da Costa by clicking on the “Wai Laha” video link below. ", "KoordenadaGeografika": { "XMin": 126.4596833, "YMin": -8.46354167, "XMax": 126.4596833, "YMax": -8.46354167 } }, { "EntryId": 6421, "Label": "Wai Mata Bu", "UmaNiaNaran": "Wai Mata Bu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16025&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Na’in ba bee-matan prinsipál Wai Lia nian iha Baucau mak uma lisan Wai Mata Bu (Waima’a: “Bee-matan na’in”) iha aldeia Bahu. Bei’ala husi na’in Wai Mata Bu lian Makasae nian ohin loron mak sai husi bee-matan jerasaun hitu liubá no kaben ho feto ida husi Macadai. Uma lisan Wai Mata Bu lokaliza iha knua ida ne’ebé naran kompletu maka Macadai Wai Mata Bu. \r\n__________________\r\n\r\nThe present day custodian of the Wai Lia headspring in Baucau is the house of Wai Mata Bu (a Waima’a rendering of ‘the Custodian of the Spring’) in the village of Bahu. It was the ancestor of the present day (Makasae speaking) custodian of Wai Mata Bu who emerged out of the spring seven generations ago and married a woman from Macadai. The full name of the hamlet where the house of Wai Mata Bu is located is Macadai Wai Mata Bu. ", "KoordenadaGeografika": { "XMin": 126.452991, "YMin": -8.454774, "XMax": 126.452991, "YMax": -8.454774 } }, { "EntryId": 13428, "Label": "Wai Mata Me", "UmaNiaNaran": "Wai Mata Me", "Imagen": "https://timor.essolutions.com.au/getimage?AID=20457&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Wai Mata Me besik tasi ibun iha Baucua. Uma liga ho bee matan Wai Mata Me. Bainhira bee matan Wai Mata Me mosu sira halo natar iha área ida-ne’e. Iha área ida ne’e, naran Mau Ba'i, sira uluk tuku besi.\n\nThe Wai Mata Me house is located close to the beach in Baucau. The house is connected to the Wai Mata spring. When the Wai Mata Me spring appeared, people began cultivating rice in this area. This area, known as Mau Ba’i, was previously well-known for blacksmithing. \n", "KoordenadaGeografika": { "XMin": 126.4789833, "YMin": -8.445875, "XMax": 126.4789833, "YMax": -8.445875 } }, { "EntryId": 15059, "Label": "Wai Teki Larla", "UmaNiaNaran": "Wai Teki Larla", "Imagen": "https://timor.essolutions.com.au/getimage?AID=25024&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Wai Teki Larla iha aldeia Aubaca, suco Triloca, Baucau.\nThe house of Wai Teki Larla is in the sub-village of Aubaca in the village of Triloca, Baucau.", "KoordenadaGeografika": { "XMin": 126.4538111, "YMin": -8.46305833, "XMax": 126.4538111, "YMax": -8.46305833 } }, { "EntryId": 8608, "Label": "Wani Uma", "UmaNiaNaran": "Wani Uma", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16024&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Istória kona-ba oinsá ema lian Makasae no lian Waima’a mai hela iha área tasi-ibun Bacau nian mak istória kona-ba ema, baibain maun-alin sira, ne’ebé hakat mai husi foho tutun Matebian no Mundo Perdido nian. Ema husi aldeia Wani Uma (Waima’a: “uma bani nian”) konta istória ida kona-ba maun-alin na’in tolu tun husi foho “iha nakukun laran” liuhusi mota ba tasi ibun. Maun ida mak ikusliu halo uma iha kompleksu uma lisan Wani Uma nian besik tasi ibun. \n_________________\n\nBoth the Waima’a and Makasae settlement histories of coastal Baucau area record the arrival of people, usually brothers, from the Peaks of Matebian and Mundo Perdido. In the myth recounted by the people of the Waima’a village of Wani Uma [W: ‘house of the bees’] to the north east of central Baucau, three named brothers descended from the mountains ‘in darkness’ down the river valleys toward the coast. One of them eventually settled at the coastal origin house complex of Wani Uma.", "KoordenadaGeografika": { "XMin": 126.4296361, "YMin": -8.44051389, "XMax": 126.4296361, "YMax": -8.44051389 } }, { "EntryId": 13454, "Label": "Watu Ho'o", "UmaNiaNaran": "Watu Ho'o", "Imagen": "https://timor.essolutions.com.au/getimage?AID=20515&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Watu Ho'o iha Boile, suco Bahu, Baucau. Fatin bolu Watu Ridi maibé uma bolu Watu Ho'o. Boile iha fatin tolu: Weu Ho'o iha tasi; Watu Ho'o iha abut laran; ida fali iha leten besik aeroportu. Iha leten uluk avo mane sai ba kaben ho Au Baka/Kai Leki. Nia sai Xefe Liurai iha leten. Boile mos uluk kaben ho feto ida husi Wabubu. Relasasaun ida-ne’e mós liga ho istória Kai Bada, Tiri Lolo no Wabubu. \n\nKona-ba Uma Watu Ho’o iha Boile nia “layout”:\n\nKuartu laran uma nian fahe ba seksaun ne’ebé suporta husi riin prinsipál haat no riin ki’ik liu rua. Seksaun sira-ne’e fahe ba fatin rituál mane no feto nian ho oadamatan ketak. Seksaun sira liga ba malu liuhusi odamatan iha uma laran. Dalan tama ba seksaun ida-idak mak liuhsi eskada ai. Eskada ai ne’ebé ema sa’e hodi tama ba seksaun mane nian iha dezeñu kompleksu. Seksaun mane iha ahi-fatin rua ne’ebé uza hodi prepara hahán rituál (na’an, etu no batar). Riin mane no feto nian nian iha uma laran mak fatin ba karan/sakrifísiu no hamulak. Durante serimónia sira, objetu rituál sira (hanesan surik, diman, tais no ornamentu sira) rai iha riin sorin. Funsaun prinsipál husi uma ida-ne’e mak atu halibur komunidade uma nian hodi partisipa iha rituál sau hare no sau batar. \n\nEma sei oho no oferese manu-aman balu ba bei’ala sira durante serimónia sau batar hodi garante katak uma-na’in no nia família sira sei hetan matak malirin iha tempu futuru. Hafoin rituál ida-ne’e ema hotu-hotu sei halibur malu iha uma laran no iha li’iur hodi han ai-han ne’ebé prepara tiha ona iha dapur iha li’iur. \n\nUma Watu Ho’o heta estragu tanba ahi han iha tinan 1964. Feto ne’ebé hein uma ne’e mate iha momentu nia koko atu salva uma nia sasán lulik sira iha laran. Iha tinan 1991 de’it mak harii fali. Molok ida-ne’e uma ne’e nia kakuluk halo uluk, hafoin mak harii nia fundasaun. Uluk mós harii uza pregu. Iha loron inaugurasaun uma na’in nia alin feto mate derrepente de’it. Tinan hirak tuirmai, uma-na’in jerasaun foun mehi katak anin huu uma ne’e to’o lakon. Sira deside atu sobu uma ne’e no harii fila fali, hasai pregu no kesi fali ho tali metan. \n\n___________________\n\nWatu Ho’o is located in Boile in the suku of Bahu. The place is known as Watu Ridi but the house is called Watu Ho’o. Boile spreads across three sites: Weu Ho’o by the sea; Watu Ho’o in the spring groves and up near the airport. Up there it is said that a male ancestor wed with a woman from Au Baka/Kai Leki. He became the leader of that area. The house of Boile is also intermarried with the ruling house of Bahu, Wabubu. This relationship is also connected with the story of Kai Bada, Tiri Lolo and Wabubu. \n\nThe layout of the house of Watu Ho’o in Boile, Baucau:\n\nThe inner chambers of the house feature raised compartments supported by four main pillars and two subsidiary pillars set over compacted soil. These compartments are ritually separated male and female spaces with separate entrance doors. The compartments are connected by a shared inner door. The main entrances to each compartment are accessed via wooden ladders, which in the case of the male compartment is ornately carved. The entrances to the house and the raised inner chambers are north facing. The male space contains a fireplace with hearths set for two fires. These are used for the preparation of ritual food (meat and rice or corn). The male and female pillars which rise from the ground through the compartments are the main sites for offerings and prayer. During ceremonies, ritual objects (swords/spears/ jewellery/woven cloth) and offerings of betel nut, food and water are placed by both poles. Most of these ritual objects are kept in cases/baskets by the male pole side of the house. A large earthen water pot is kept by the female pole by the inner connecting door. A major function of the house is to bring house members together for the annual harvest rituals of rice and corn.\n\nA number of roosters are offered to the ancestors during the saur batar (corn harvest) ceremony. These rituals ensure all house members and their families received the blessing of matak malirin (greening coolness) for their own wellbeing and the agricultural year ahead. Following this ritual, everyone gathered below the compartments inside and outside of the house to share in the consumption of the ritually blessed food and other foods which had been prepared in outside kitchens.\n\nThe Watu Ho’o house was burnt down in a fire in 1964. The female keeper of the house died in the fire whilst trying to save the house’s sacra. It was not rebuilt until 1991. At that time the thatched roof had been completed prior to the completion of the base of the house. The house had also been constructed with the use of nails. The day the house was inaugurated the senior house custodian’s sister had suddenly died. Years later the next generation custodian of the houses dreamt that the house had been blown away. They decided it was time to pull down and rebuild the entire house, removing the nails and retying it with black sugar palm rope (tali metan). The roof was then rethatched.\n", "KoordenadaGeografika": { "XMin": 126.450325, "YMin": -8.45848611, "XMax": 126.450325, "YMax": -8.45848611 } }, { "EntryId": 15054, "Label": "Watu Oli", "UmaNiaNaran": "Watu Oli", "Deskrisaun": "Uma Watu Oli iha suco Afaloicai, Baguia.\r\nThe house of Watu Oli is in Afaloicai in Baguia." }, { "EntryId": 15046, "Label": "Watuhoba", "UmaNiaNaran": "Watuhoba", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24957&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Watuhoba iha aldeia Bibi Rai, suco Larisula iha Baguia.\nThe house of Watuhoba is in the sub-village of Bibi Rai in the village of Larisula in Baguia.", "KoordenadaGeografika": { "XMin": 126.7242861, "YMin": -8.654925, "XMax": 126.7242861, "YMax": -8.654925 } }, { "EntryId": 15047, "Label": "Watuwa", "UmaNiaNaran": "Watuwa", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24958&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Watuwa iha aldeia Bibi Rai iha suco Larisula iha Baguia.\nThe house of Watuwa in in the sub-village of Bibi Rai in the suco of Larisula in Baguia.", "KoordenadaGeografika": { "XMin": 126.7236444, "YMin": -8.65502222, "XMax": 126.7236444, "YMax": -8.65502222 } } ]