[
  {
    "EntryId": 8570,
    "Label": "A Conquista de Baucau",
    "Titulu": "A Conquista de Baucau",
    "Deskrisaun": "Rezumu badak ho lian Tetun: Administradór Armando Pinto Correia (1935) no istoriadór Peter Spillet (1999)  rona no halo dokumentasaun ba istória kona-ba fundasaun Baucau. Iha arkivu laran Ita bele lee Armando Pinto Correia nia verzaun (loke dokumentu 'a conquista de Baucau') no mós rona António Vicente Marques Soares lee verzaun istória ida (video ka audio 'a conquista de Baucau'). Iha kraik peskizadora Lisa Palmer halo komparasaun entre Pinto Correia no Spillet sira nia verzaun. Nia dehan katak mezmuke protagonista (maun alin na'in tolu) istória mak hanesan, diferensa ne'ebé ita bele observa iha verszaun Pinto Correia, Spillet no mos verzaun seluk tan ne'ebé nia rasik rona iha Baucau ne'e mosu tanba mudansa iha área Baucau husi tinan 1930s (tempu Pinto Correia nian) no 1980s (bainhira Spillet halo peskiza kona-ba Baucau). Diferensa iha verzaun sira ne'e hanesan reflesaun ba dinamika sosiál, politiku no ekonómiku entre populasaun sira ne'ebé mai hela iha area Baucau.\r\n_____________________\r\n\r\nIn the early twentieth century Armando Pinto Correia (1935: 126-128), the famous Portuguese administrator of Baucau district, recorded an origin story for Baucau linked to three sons of the local patriarch. In this narrative, the patriarch divides the area between his three sons named Wono Loi, Tai Loi and Leki Loi and the sons found the town's present day villages of Bahu (Wabubo), Caibada and Tirilolo respectively (see Map 4.1). Yet by the 1980s when the historian Peter Spillett visited Baucau, in the accounts he heard these same three brothers had transformed into invaders from the south (Spillett 1999: 275).  Meanwhile in the nearby village of Buruma, these same three brothers were characterised as founding ancestors of the coastal region who had subsequently set out across the north sea to the island of Roma. One of them, Loi Leki, later returned to Buruma on the back of a crocodile (Spillett 1999: 275; see also chapter 3). In the course of my own research, I have been told versions of all of these stories. While confusing for an ethnographer in search of historical insight, what became clear to me over time was that the trope of these three named brothers, the one constant in all of these stories, enabled all tellers to connect people, differentiate groups and shift hierarchical relations across great distances and time periods. What was being prioritised was the forging of dynamic relationships.\r\n\r\nLike Peter Spillett, Correia (1935: 129-133) was also told a story of the conquest of Baucau. However, his story features three un-named brothers from Makadiki in Viqueque on the southern side of the central ranges. These brothers, who lived by a spring, came into dispute and two of them migrated away in search of a new home and spring. As they travelled north across the landscape others joined their party. They arrived in the north and found Baucau's (now) six villages at war with each other (two against four). These southern newcomers were fierce warriors and because of this they were asked to join one of warring parties. The southern warriors joined the battle as requested and the war was won. While the southerner's ferocious battle tactics shocked their new allies, the locals were pleased with the victory and asked the newcomers what they sought in return. Their reply was that they only sought the rights to drink the waters of the region. The right was granted and a victory party was held. However, during these festivities the local (presumably Waima'a speaking) inhabitants were tricked by the southerners into participating in a ritual during which iron spikes (brought from the south) were plunged into their heads. With the local leadership now dead, the southern newcomers settled in to rule the region. \r\n\r\nThe similarities and differences between the stories told firstly to Correia (1935) and later to Spillett (1999) are perhaps best explained by the fact that by the 1980s much had changed in Baucau. The in-migration of many Makasae speakers (discussed below) meant that many of the original Waima'a speaking houses of the area had either left the region or had, by then, long inter-married with Makasae speakers. In one of these origin narratives relayed to Spillett (1999: 270), the first king of Baucau was said to be a Makasae man named We Lewa who had three sons Tirilolo, Bahu and Caibada (although a fourth brother Buruma is also mentioned). This king was killed by a warrior from Viqueque whose own sons then divided up the area between themselves. In another conquest narrative told to Spillett, a party of 600 invaders attacked the area led by three brothers from Luca whose names were Tai Loi, Leki Loi and Wono Loi (Spillet 1999: 270-272). To try to repel these attacks the local (presumably in this version Makasae) inhabitants of Baucau sought the assistance of a group of 80 neighbouring newcomers who hailed from the Waima'a speaking area of Vemasse (and whose leader's names were Bahu, Caibada and Tirilolo). These southern invaders defeat the Waima'a newcomers, killing their leaders and driving them out. After this the brothers from Luca took control of the water supply (from the extant Makasae rulers), married with local women and acquired livestock. \r\n\r\nWhile all these trans-generational accounts of origin and conquest have a stable core of three brothers, they vary according to the situatedness of the teller and the time period of the telling."
  },
  {
    "EntryId": 6603,
    "Label": "Adat kona-ba natar (Baucau) / Rice and irrigation rituals",
    "Titulu": "Adat kona-ba natar (Baucau) / Rice and irrigation rituals",
    "Deskrisaun": "Rezumu badak ho lian Tetun: iha ne'e peskizadora Lisa Palmer hakerek kona-ba adat natar nian iha área Baucau. Nia hakerek kona-ba knaar kabu bee nian no oinsá nia servisu hamutuk ho komunidade hodi tau matan ba bee-dalan no fahe bee ba natar. Nia mós esplika serimónia sira ne'ebé komunidade halo hodi loke bee no agradese bee ba bee-na'in no bei'ala sira. Ita bele rona rasik informasaun iha video ne'ebé liga ho 'adat kona-ba natar'.\r\n______________________\r\n\r\nTo enable their cultivation of the terraced fields around Baucau town, water-sharing farmers come together in cross village co-operatives to appoint irrigated rice water controllers known as \"kabu bee\" (or wai kabu in Waima'a and ira kabu in Makasae). These people enforce and police the annual allocation of water between sections of a particular water channel and between the rice farmers themselves. Each land owning village will have several kabu bee appointed at a meeting of the community of rice farmers connected to one particular channel. As Bahu is the older brother in the sibling relationship between the villages these irrigation co-operative will meet to appoint the various kabu bee at the Bahu village head's office. The water allocation for the annual rice growing season rotates each year between the various channels and villages and is determined by meeting of the village and sub-village heads in consultation with kabu bee and the rice farmers.\r\n\r\nThe position of the kabu bee is held until retirement or ousting due to a failure to properly fulfill their responsibilities. Payment for their services is made up by the collective contribution of a small portion of the rice harvest from each of the farmers in that area. The kabu bee is responsible for organizing the irrigation cooperative to painstakingly clear and clean the several kilometers of water channels which feed into the shared named blocks of rice fields[i][i]. These water channels are fashioned from mud, clay, rock, lime and in some places reinforced with concrete. Annual repairs include cleaning away grasses, tree and vegetation roots and rehabilitating channel wash outs with mud, rocks, and whatever other materials are at hand. At the same time the work team will close off the many smaller water diversions to non-rice growing areas. \r\n\r\nThe kabu bee also co-ordinates the rituals for water dividing and sharing. Meanwhile water 'opening' ceremonies are carried out by particular ritual leaders at springs and these rituals ensure the ancestral spirits will send the waters down the channels to the rice fields. Immediately or shortly after this ceremony to send the waters, a water sharing/dividing ceremony will take place at the fork in the main water channel above where the rice fields are to be irrigated in that year. During this ceremony, which involves ritual leaders, village and sub-village heads the kabu bee and the male and female community of rice farmers, a goat will be sacrificed.[ii][ii] The ritual leader will invoke the ancestral names of Wono Loi, Tai Loi and Leki Loi, amongst others, in order to receive and give thanks for the water. The names of other ancestors connected to the named blocks of rice fields below the water division will also be invoked so that they in turn will receive the water. The water in the channel is divided by the placement of rocks in the middle of the water channel. The measuring of this division will be done by the kabu bee with the village heads and subheads witnessing that the placement reflects the pre-agreed division. Next to the rock division will be placed a wooden stake hung with small branches, the public signal that water sharing arrangements are in place and that from now on no-one other than the kabu bee is authorized to make changes affecting the water irrigation. Anyone that does will be penalized with the fine of a goat or in extreme cases will have the water supply to their fields shut off.[iii][iii] Following the water sharing ceremony a communal feast is held in the rice fields nearby. \r\n\r\nDemocratically elected, the office of the kabu bee is essentially secular. While he is directly accountable to the rice co-operative members he is also in some respects an agent of the village or sub-village head. However, it is also clear from the process outlined above that his own and the irrigation co-operatives' work cannot be carried out without the active support, participation and religious knowledge of local ritual leaders, as well as the living human custodians of the springs. In some communities with less extensive irrigation channels the spring custodian will carry out these tasks of water allocation and dispute resolution. \r\n\r\nOnce irrigation waters are received by each individual rice farmer they too will carry out rituals in their own rice fields. The most important of these are those carried out when the 'body' of the rice first forms and again after harvest when the 'first rice' is transported back to the farmer's sacred house. This rice must be transported back to the sacred house by a female member of the lineage[iv][iv]. This ritual, known in Makasae as rau wai ('good blood'), culminates at the house in the ritual washing of house members bodies with water collected at the spring associated with the house. After this ritual, water from any of springs which has fed the fields will be collected and sprinkled over the remainder of the rice before it too is carried home. \r\n\r\nAll of these planting, harvest and water sharing practices and rituals are believed to be critical to the growth and fertility of rice crops and individual lineages. As we saw in chapter four, these ritual practices and relationships also extend upwards from the marine terrace zone to the custodians of the underground water on the Baucau plateau. A further component of the relationship between the ria p'obo (W: wet ground) and ria mhare (W: dry ground) communities is said to be the contribution to the house of Ledatame Ikun of one lata[v][v] of unmilled rice per rice farmer. The kabu bee is charged with collecting and delivering this 'tribute'. The gifted rice is then consumed by Ledatame Ikun in the ritual feasts for their twice annual ceremonies alternatively celebrating the harvest of dry rice and maize. Ritual leaders from Bahu are also invited to attend these feasts. The Ledatame ritual custodians of the water say that they do not demand this tribute, stressing rather that these are gifts which the coastal rice farmers choose to make. While it is unclear for how long this particular practice has been carried out it seems that the process has always been done under the auspices of the village of Bahu. The elders of Wani Uma state that: \r\n\r\nRecently the Liurai of Bahu asked us to take 50 lata (tins) of rice to Darasula. But we at Wani Uma have never gone there to do this. The smart people go. We ignorant and stupid people just follow what they say. \r\n\r\n\r\n[i][i] Failure to participate incurs a fine, usually a goat, although if a farmer or landowner (with labourers) is unable to participate a representative can be sent or alternatively a contribution can be made to feed the working team of men.\r\n\r\n[ii][ii] Depending on size of rice fields each rice farmer contributes a small sum of money ($1-2) for this sacrifice. \r\n\r\n[iii][iii] Non-participation of rice farmers in the water dividing ceremony may also attract the fine of a goat.\r\n\r\n[iv][iv] A similar set of harvest rituals is described in detail by Correia (1935: 92-98, cf. 64).\r\n\r\n[v][v] Timorese use bulk not weight measures 'Lata =20 litre oil tin equiv 12.8 kg of unmilled rice' (Metzner 1977: 129)."
  },
  {
    "EntryId": 6443,
    "Label": "Ai kebo sai osan dada Malae mai (Baucau)",
    "Titulu": "Ai kebo sai osan dada Malae mai (Baucau)",
    "Deskrisaun": "Rezumu badak ho lian Tetun: Istória kona-ba Nai Leki ka Major Carlos da Costa, ex-xefe posto Quelicai, ne’ebé administrasaun Portugeza haruka ba Macau. Nai Leki ka Major Carlos da Costa responsavel ba juramentu ne’ebé halo entre komunidade Bahu (aldeia Ro’ulu) no administrasaun Portugeza nian (liuliu Macau-Portugés). Mézmuke Nai Leki ka Major Carlos da Costa hili tuir lalaok Portugés nian, ema konta katak nia sempre kaer biru lulik ida: ne’ebé lulik na'in João Lere nian. \r\n_______________\r\n\r\nIn Baucau in the early twentieth century a son of one of the ruling houses of Bahu, Nai Leki (later to become Major Carlos da Costa Ximenes), was drafted into Portuguese administrative ranks. During his career he served in several administrative roles across the district, including the prestigious post of Administrator of the mountainous posto or sub-district of Quelicai in the 1930s. In 1934 it is recorded that he accompanied the Baucau Administrator Armando Pinto Correia on an official visit to Portugal (Correia 1935: 256; Belo 2011: 134). He died in 1948, a few years after much of Baucau town had been destroyed by World War Two aerial bombing. It was Nai Leki, along with other indigenous leaders of early twentieth century Baucau, who was said to have enticed the Portuguese in to establish a town by the ancestral spring of Wai Lewa. By the time of Nai Leki's death in 1948, Baucau was a 'Portuguese town' with stately buildings and promenades, an emergent culture of its own, and a lively economy driven largely by the activities of the resident Chinese traders who had set up shop around Wai Lewa.\r\n\r\nIn 1930 the district of Baucau is recorded to have had 76, 482 inhabitants of which 16 were from Portugal, 3 from other colonies, 21 from 'other localities', while 148 were 'foreigners' (Figueiredo 2004). 'Foreigners' refers to the Chinese residents, mostly from Macau, some of whom, according to their descendents, had arrived in the Baucau region in the nineteenth century. Correia (1944) records that there was in the town a class of women called 'nonnas' who were either of Chinese descent or somehow associated with the Portuguese administration. Other girls who would come in from outlying areas to be educated and would also be initiated into this 'town culture' which included highly coveted skills of Portuguese cookery, cake decorating and needlework. It was in this refined milieu that Nai Leki announced on his death bed that his people, from Bahu's Ro'ulu hamlet, should now adopt Portuguese ways and leave behind them the traditions of the past. \r\n\r\nAt some point during these early twentieth century counter-rebellion campaigns, the malae mutin (Portuguese) in Baucau were so low in morale that they retreated back to Portugal to regroup. When they did so they took with them Nai Leki or Major Carlos da Costa. On their return to Baucau, these officials and Major Carlos visited the Portuguese outpost of Macau. In Macau, Major Carlos made a sacred agreement between himself as the ruler of Bahu and the Portuguese he had met in Macau. Introducing himself as a native of a place called Posto Wai Lewa (the sub-district of Wai Lewa), he explained to them that, 'At my spring I have a fruit tree (ai-tobal) whose fruit falls to the ground as silver and gold'. This tale was intended to entice these malae to visit the region and augment the Portuguese settlement of the town. The story worked and they too made the long journey from Macau to become a part of the permanent and by now significant malae population. \r\n\r\nThe sacred agreement made during this visit to Macau had also been a way of cementing the relations between Nai Leki and his hosts. As in other intra-local contexts such oath-making was formalized through an exchange of names. Likewise in this instance, Posto Wai Lewa exchanged names with Macau and became Waukau. A Waima'a poem recording this exchange is called 'Kulu ana de ana Waukau' (A little breadfruit born to the land of Waukau):\r\n\r\nKulu ana de ana Waukau-Makau\t\tThe little breadfruit is born of Waukau-Makau\r\nKulu ana de ana Makau-Waukau\t\tThe little breadfruit is born of Makau-Wakau\r\n\r\nThe metaphor is one of a single breadfruit tree with grafted branches producing two separate lineages. The relation between Portuguese Macau and Waukau was now one of siblings and the Portuguese were said to have later changed the name of Waukau to Baucau . By the 1930s Major Carlos or Nai Leki had become the most important indigene in the Portuguese administration of the Baucau district and, as we saw above, in his role as Chefe de Posto in Quelicai he is credited with pacifying the district. Yet despite joining the ranks of the local Lusophone elite he was known to carry with him wherever he went a particular lulik (sacred) object: a torn piece of cloth which had belonged to the great magician João Lere (Correia 1935: 136)."
  },
  {
    "EntryId": 6485,
    "Label": "Au Baka han matak han tasak",
    "Titulu": "Au Baka han matak han tasak",
    "Deskrisaun": "Aubaca-Han tasak han matak (Loi Osa 29/1/12)\r\n\r\nIha tempu antes bee mai husi natar laran iha feto ida naran Bui-Bili. Bee ne’e suli sa'e mosu ho nia. Feto sai ba buka hahán iha “kubo-baha” (T: aibubur-laran). Bainhira nia bá kubo-baha nia hetan nia belun. Nia bolu nia mai bee-matan Aubaca. Maibé nia belun la koñese bee. Bee [wai] oinsá, nia la hatene. Bainhira nia bá bee-matan nia kolega hatete ‘bee nee hanesan samea’. Entaun ninia kolega husi Aubaca \"Entaun, bainhira no saida mak ita sei han no hemu?\" Depois nia hatán ‘ha'u loke ibun depois ha'u simu anin de'it. Kuando anin huu, hau loke ibun hodi simu anin.  Depois ida husi kubo-baha nia husik tuur hela iha veranda. Nia kolega Aubaca tama ba uma laran. Nia kua kumbili [W:bie] atu fó ba nia kolega han. Maibé nia kolega la han. Tanba nia fó ne’e matak, la halo tasak. Entaun nia kolega hasai fali nia kumbili tasak atu sira na'in-rua han. Depois tau ba bikan laran. Sira rua han tiha. Kolega husi Aubaca husu ‘Ó nia uza saida mak bele halo tasak?’ Kolega husi Kubo-baha hatete ‘uza ahi’. Depois nia kolega husu fali ‘ahi [daha] ne’e oinsá?’ Depois nia kolega husi kubo-baha husu fail ‘ó nia kabas maran iha ka lae?’ Nia kolega hatán, dehan ‘iha’. Entaun sira na'in-rua han hotu ona. Ida husi Kubo-baha atu fó ahi ba ida husi Aubaca. Ida husi Aubaca fó kabas musan ba nia. Bainhira nia fó tiha kabas musan, ida husi kubo-baha hanorin nia atu halo ahi. Entaun nia lori ai-kaiku sanak-rua, depois nia kose ba malu, depois ahi lakan tiha. Ida seluk lori kabas mai tau ba ahi. Ahi lakan hela. Depois nia fó fali talas fuik tahan rua ba nia kolega husi kubo-baha. Nia uza talas tahan hodi kuru ho bee. Nia lori bee ba kuda iha korewai [Wai Kore]. To’o iha Wai Kore nia hateke fila ba Aubaca, ahi han uma. Ahi han uma maibé nia na'in bá ona ke’e kumbili iha Ae-Nauoli. Nia mós la hatene buat ida.\r\n\r\nBainhira nia to’o fali mai uma, uma ahi han hotu ona. Iha momentu ne’e akontese ahi han to’o loromonu to’o lorosa’e. Akontese buat ne’e. Tanba ohin ahi han to’o loromonu ho lorosa’e, agora hela ai-laran fatin haat naran Baha-Ba’i ho Di Boe [besik hotu aeroportu, fronteira ho suku Bahu], ho Baha-Lekiwau ho Kai-Loime ho Kai-Nahalaku. Ruru [Tetum: ?] moris iha fatin ida naran Leku-Kai-Lale-Oli. Iha Leku-Kai-Lale-Oli sira hetan karau depois sira bá fatin ida Ae-Lale, Badu-Kairui.\r\n\r\nBee-matan ne’e [Aubaca] uza fahi mean, bibi mean, manu mean, foos mean to’o agora. Hodi bainrua fahe bee kanu mai iha ne’e, sira lori fahi mean ho bibi mean ba. Husi Caisidu bibi mean ida, fahi mean ida. Ne'e mak hodi fahe bee.\r\n______________\r\n\r\nAu Baka – eating raw and cooked\r\n\r\nBefore the water came from the rice fields, there was a woman called Bui Bili. The water rose up with her. The woman went to look for food in Kubo Baha (in the eucalypt forest). In the forest she met her friend. She called her to come to the Au Baka spring. But her friend didn’t know water. ‘What is water?’ she asked.\r\n\r\nWhen they reached the spring her friend said, ‘Water is like a snake’. Then her friend from Au Baka said ‘When and what shall we drink and eat?’\r\nShe answered, ‘When I open my mouth, I receive the wind. When the breath of wind goes down and back up I open my mouth to receive the wind’.\r\nLater the one from Kubo Baha sat on the veranda and her friend from Au Baka went inside the house. She cut some yam and gave it to her friend to eat. But her friend did not eat because it was raw not cooked. Instead she took out some cooked yams. She placed them on a plate and they ate it. The friend from Au Baka asked, ‘How did you cook the yams?’ The friend from Kubo-Buu replied ‘I used fire’. Her friend then asked ‘Fire? What is that?’. Then the friend from Kubo Buu asked ‘Do you have any dry cotton?’ ‘I do’ she replied. When they had finished eating, the one from Kubo-Buu was to give fire to the one from Au Baka. The one from Au Baka gave her friend some cotton seed. When she gave the cotton seeds, the one from Kubo-Buu taught her friend how to make fire. She took two sticks (ai kaiku) and rubbed them together to make fire. The other brought some cotton and but it in the fire so the fire burned.  Then she gave her friend from Kubo-Baha two wild taro leaves. She (the woman from Kubo-Nuu) used the taro leaves to fetch water. She took the water to plant in Kore Wai (Wai Kore). \r\n\r\nWhen she reached Wai Kore she looked back and saw that the fire had burned the house down. The house burnt down but her friend had already left to harvest yams in Ae-Nauoli. She didn’t know it had burned down. When she returned, her house was burnt to the ground. At that time the fire had burnt everything from east to west. Because of this today there are four forests left Baha Bau’I and Di Boe (near the airport on the border with suku Bahu) and Baha Lekiwau, Kai Loime and Kai-Nahalaku.\r\n\r\nRuru (?) lives in a place called Leku-Kai-Lale-Oli. In Leku-Kai-Lale-Oli they found buffalo when they went to Ae-Lale, Badu-Kairui. At the Au Baka spring they sue (sacrifice) red pigs, red goats, red chickens, red rice to this day. Some days ago, when they directed a water channel over here they brought a red pig and a red goat. From Caisidu, a red goat and a red pig. That is what they brought to share the water. \r\n"
  },
  {
    "EntryId": 8589,
    "Label": "Baucau (tuir Abel Belo)",
    "Titulu": "Baucau (tuir Abel Belo)",
    "Deskrisaun": "Istória Baucau nian tuir Abel Belo.\r\n________________\r\nThe founding story of Baucau, as told by Abel Belo."
  },
  {
    "EntryId": 6469,
    "Label": "Bee ho ahi",
    "Titulu": "Bee ho ahi",
    "Deskrisaun": "Iha video ne'e, Major Ko'o Raku (António da Costa Gusmão) konta istória ho lian Makassae kona-ba bee no ahi.\r\n____________\r\n\r\nIn this video in the Makassae language, Major Ko'o Raku (António da Costa Gusmão) tells the story of water and fire. "
  },
  {
    "EntryId": 6461,
    "Label": "Boile ho ahi",
    "Titulu": "Boile ho ahi",
    "Deskrisaun": "Iha video ne'e Major Ko'o Raku (António da Costa Gusmão) konta istória \"Boile ho ahi\" iha lian Makassae. \r\n________________\r\n\r\nIn this video, Major Ko'o Raku (António da Costa Gusmão) tells the story of \"Boile ho ahi\" in the Makassae language."
  },
  {
    "EntryId": 6457,
    "Label": "Butu",
    "Titulu": "Butu",
    "Deskrisaun": "Rezumu badak iha lian Tetun: Istória ne'ebé ema konta kona-ba ema ne'ebé mosu mai liuhusi bee kuak iha foho tutun sira ka husi bee-matan sira. Balun tun husi foho hodi hela iha rai fehan no halo natar balun fila ba foho. Major Ko'o Raku bolu ema sira ne'ebé fila ba foho 'Butu'. Butu husi futu (ular). Nia hateten katak sira mak jerasaun husi Tirilolo/Aubaca (Au Baka). Tuir istória ne'ebé ema konta, Butu sira nia isin no ibun fulun barak, sira hela iha foho no halo to'os no hare maran. Mézmuke sira hasoru natar na'in rai fehan sira, sira hela keta-ketak. Major Ko'o Raku konta hananu rituál ho lian Makassae tuirmai:\r\n'Butu usa, nasa nasa loi casa \r\nGel bobo, bobo casa gel\r\nLoi Lau Kati Lau mu'a gasi\r\nRim liu gas rini'\r\n---------------------------------\r\nIn some stories from north-central Timor, people emerge together with water out of caves on mountain peaks. In other stories they emerge out of springs closer to the coast. What is also interesting is that in many of these stories, those that emerged from the mountain peaks are said to have spread out from there to populate the world beyond, some even travelling across the seas, returning later with the heightened knowledge of fire and metals, water and wet rice production. While some of these 'explorers' returned to their original mountain and dry land rocky abodes, others are said to have returned to settle by the springs which are scattered across Baucau's coastal marine terrace zone. From this point the stories tell us they began producing wet rice. Meanwhile another group is said to have arrived into the region from Luang (Leti) by way of Laga and travelled up to (re)settle in the mountains of Matebian. Major Ko'o Raku refers to these people as the Butu generation (other named groups with a similar migration pattern are called Luang), Dala Hitu (see below) and Makasar). Overtime these Butu people began to descend from the high rocky outcrops of mountains and settled in the savanna plain to the south of Baucau. As they were largely dry land farmers, these Butu people are counterposed with the wet rice farming people from the coast[i]. They are also characterized as 'hairy people' with extremely long facial and armpit hair, even hairy mouths. While the Butu people eventually established relations with the coastal zone growers of irrigated rice, the division between largely dry land peoples and those living around the rice paddies and lush spring groves of the marine terrace zone was for a long time a jealously guarded boundary. A Makasae ritual poem (masa) recounts:\r\n\r\n'I Loilau Katilau [ancestors of a founding house of Boile Komu in Baucau] \r\nmake my rice fields and swidden here\r\nI ban you from descending\r\nYou live in your place in the rocks up above'. \r\n\r\nOvertime Butu men, some of whom descended through underground water sources, married into the families of these coastal irrigated rice growers and the cultures intermingled resulting in complicated ritual governance relations (see Chapter 4 and 6). According to Major Ko'o Raku, Butu people have a sacred or lulik connection to futu, a Makassae word meaning subterranean termites. \r\n\r\n[i]Butu in this context can also mean growers of dry land cereals."
  },
  {
    "EntryId": 14791,
    "Label": "Dom Boa Ventura",
    "Titulu": "Dom Boa Ventura",
    "Deskrisaun": "Dom Boa Ventura\r\n\r\nFunu kontra male mutin Portugal ne’ebé koñesidu liu mak Funu Manufahi. Funu ne’e ne’ebé komesa hanesan asaun revolta balu iha tinan 1880 remata iha 1912 ho liurai Manufahi, Dom Boa Ventura, nia derrota. Ohin iha nasaun foun Timor-Leste, ema barak konsidera Dom Boa Ventura hanesan asuwain nacionalista dahuluk ba nia revolta kontra impostu sira husi ukun-na’in Portugés. Maibé iha Baucau ema lokál sira konta istória kona-ba Dom Boa Ventura nia asaun sira kontra kolonializmu ne’ebé la liga ho revolta kontra impostu ka motivu nacionalista sira. Tuir Major Ko’o Raku, Boa Ventura nia funu ikus liu hetan impulsu tanba violasaun ba aliansa kazamentu ida (hanesan ho funu sira seluk barak iha Timor). Tuir istória Major Ko’o Raku nian, la ko’alia kona-ba impostu ka nasionalizmu maibé refere ba vizita ida husi Administradór Dili ba Dom Boa Ventura nia uma. Dom Boa Ventura halo akordu barak ho malae Portugés sira hodi kontrata ema lokál atu halo to’os algodaun no produsaun agríkola seluk. Momentu ne’ebá Administradór Dili halo vizita ba Manufahi hodi halo inspesaun iha rejiaun ne’e. Maibé bainhira Dom Boa Ventura sai ba to’os sira hodi halo supervizaun, Administradór refere halo relasaun seksuál ho Dom Boa Ventura nia feen. Hafoin simu informasaun kona-ba akontesimentu ida-ne’e Dom Boa Ventura organiza mane lubun ida atu hale’u Administradór iha momentu nia sai husi nia kuartu. Sira ko’a mane ne’e nia pénis, tau iha bikan ida no lori entrega ba Administradór nia feen iha Dili. Tanba hakfodak loos, nia feen husu ajuda ba Administradór Baucau ne’ebé mobiliza kedas no haruka moradores sira husi ezérsitu liña daruak ba Manufahi. Forsa sira hanoin katak sira-nia misaun mak atu apoia malae mutin Portugal atu hetan Dom Boa Ventura ne’ebé, tuir informasaun ne’ebé sira simu, lakon. To’o iha Manufahi, forsa sira foin hatene katak malae mutin sira bosok sira, maibé tarde liu ona atu dada-an no batalla komesa ona. \r\n___________________\r\n\r\nThe most famous of the many indigenous insurrections against Portuguese colonial rule is known as the Manufahi rebellions. Taking place in a series of uprisings from 1880, the insurrections ended in 1912 after the defeat of the local Manufahi ruler Dom Boa Ventura. Today in the new nation of Timor Leste, Dom Boa Ventura is officially regarded as Timor’s first nationalist hero and is often linked to the issue of head tax rebellion. In contrast to stories of tax rebellions or incipient nationalism, in Baucau more localized indigenous tellings the Dom Boa Ventura series of rebellions is expressed somewhat differently. According to Major Ko’o Raku, the Boa Ventura insurrection was finally triggered, as with many Timorese wars, by the betrayal of a marital alliance. Taxation and nationalism do not figure in this account, which occurred after a visit to the house of Dom Boa Ventura by the Administrator from Dili. A faithful party to local compacts with the Portuguese colonists, Dom Boa Ventura had organized his subjects to grow cotton and other crops. At this time he was hosting a visit by the Administrator who had come to inspect the region. However, while Dom Boa Ventura was out during daylight hours overseeing the fields, this man repeatedly entered the private rooms of the house and engaged in sexual relations with Dom Boa Ventura’s wife. Alerted to the happenings, on the Dom’s return the Administrator was encircled by a large party of men as he emerged from the bedroom. The Administrator’s penis was cut off and put on a plate, after which it was delivered by a messenger to Dili and presented to his wife. Alarmed, the Dili Administrator’s wife sent immediately for support from the Administrator of Baucau who rallied together the moradores of Baucau’s second line regiment. While these troops went willingly to support the Portuguese in Manufahi, the expedition had set out on the premise of assisting the Portuguese to locate the Dom who had somehow become lost. It was not until they arrived in Manufahi that they realized they had been lied to by their Portuguese masters. By then it was too late to withdraw, and the battle had begun.\r\n"
  },
  {
    "EntryId": 6462,
    "Label": "Ferik ho bee (maun alin Makasae Waima'a)",
    "Titulu": "Ferik ho bee (maun alin Makasae Waima'a)",
    "Deskrisaun": "Istória kona-ba Ferik ho bee - maun alin Makassae no Waima'a sira ne'ebé konta husi Major Ko'o Raku. Maun-alin ida hamrook liu depois bá buka bee hetan fali deto ferik ida tuur iha ne’ebá. Husu ba feto ferik bee iha karik fó ba sira hemu.  Maibé ferik hatete ‘Ha'u-nia oan sira, ha'u mos hamrook maibé bee la iha.\" Maibé la kleur avo husu ba sira na'in rua taka tiha matan. Sira taka matan. Ferik lakon. Bee-matan mosu. Loke video 'Ferik ho bee' hodi rona istória ho lian Makassae. \r\n______________\r\nThe story of the old woman and the water is told by Major Ko'o Raku in this Makassae-language video. The story tells of how two siblings are thirsty and seek out water. At their destination they find an old woman sitting. When they ask her for water, the old woman responds that she and her children are also thirsty but there is no water. The ancestor spirits then ask the two siblings to close their eyes. When they open them again, they find the old woman gone and a spring has appeared. "
  },
  {
    "EntryId": 8578,
    "Label": "Fundasaun Reinu Vemasse nian / The Founding of the Kingdom of Vemasse",
    "Titulu": "Fundasaun Reinu Vemasse nian / The Founding of the Kingdom of Vemasse",
    "Deskrisaun": "Loke dokumentu kona ba 'Fundasaun reinu Vemassse nian' iha Livru 'Kanoik: Mitos e Lendas de Timor' husi Dos Santos, E (1967)\r\n------------------------------\r\nLink to extract from Dos Santos, E. (1967) Kanoik: Mitos e Lendas de Timor, Lisboa: Ultramar. (\"Folktale: Myths and Legends of Tiimor\").\r\n\r\nTradusaun ba lian Inglés husi Kirsty Sword Gusmão (Nov, 2021):\r\n\r\nThe war between Behale and Liquiça and the founding of the kingdom of Vemasse\r\n\r\nThere exist two linked legends: the war between Behale and Liquiça and the resulting founding of the kingdom of Vemasse. \r\n\r\nAccording to the first, a long time ago the island belonged to two rulers: those of Liquiça and Behale. The war which erupted between the two which was the result of an unfulfilled barlaki (bride price) contract led eventually to the founding of the kingdom of Vemasse. \r\n\r\nLater, other kingdoms emerged and in 1868 they had reached 47. The plot of both legends is motivated by lulik superstitions and the unsavoury tendency of the Timorese towards mystical practices.\r\n\r\nA sacred grass was the only weapon capable of killing Behale, once captured by the enemy. No sword could behead him nor spears penetrate his body. Only this one sacred grass could defeat him. \r\n\r\nA most sacred golden snake was the only power capable of protecting the people of Liquiçá, of freeing them from the persecution of their enemies and of leading them, safe and sound, to shelter. This same sacred creature, once transformed into a man, impregnated the sister of the ruler in order to guarantee the continuation of the dynasty. \r\n\r\nThe propensity of the Timorese for belief in mystical practices resulted in the people of Liquiçá being deceived by certain individuals of Behale and consequently murdered. The treacherous ones went into the forest and caught as many snakes as they could. They then presented them before the second line troops of Liquiçá and promised them that, if they held them tightly in their hands and stayed completely still and silent, they would have a year of abundant crops of the kind henceforth never seen. \r\n\r\nIn 1929 a man of Manatuto was arrested selling grains of corn and convincing the people of that area and others from Dili that one grain was enough to grow an entire cornfield.\r\n\r\nAt around the same time, a “fortune teller” from Aileu who called himself the  ‘black governor’ foretold the imminent departure of the White men …\r\n\r\nIn 1931 a religious sect was established around a magic man who was thought to be able to perform miracles with the help of a crystal ball. A throng of his supporters, under the command of the magic man himself, was said to have once raised a blue and white flag, encircled the catholic church and entered inside as far as the altar.\r\n\r\nSuch are the superstitions of the Timorese. Distressed by the fact that their religious beliefs locate their “Maromak” (God) far distant from humankind and leave them to fall prey to the malpractice of their demi-gods, to the “lulik” and the souls of the dead, they are prone to believe in all sorts of superstitions. \r\n\r\nThe sovereign of Liquiçá was not content with the death of the Liurai of Behale. The vanquished were forced to pay various penalties and to surrender five of their most valiant warriors to serve in the Liquiçá army. \r\n\r\nBut this wasn’t the gravest of humiliations for those from Behale. On the contrary, they saw in it an opportunity to avenge themselves for the indignities suffered. They chose the most brave and accomplished warriors from amongst the men of their army and sent them to the court of the sovereign of Liquiçá. \r\n\r\nTrained in the art of war and of subterfuge and trickery which commonly characterised the wars between the Timorese, the five men wasted no time. They immersed themselves in the work of closely studying the customs of the kingdom, the superstitions of the people and their tendencies. \r\n\r\nThey went into the forests and caught as many snakes as they could. They then presented them before the second line troops of Liquiçá and promised them that, if they held them tightly in their hands and stayed completely still and silent, they would have a year of abundant crops of the kind henceforth never seen. \r\n\r\nThey fell into the trap, so susceptible to superstition were their mentalities. \r\n\r\nThe king and his generals fled and, reaching the beach, took to the sea in small boats, travelling along the coast in an easterly direction in search of a safe refuge. The people ran after the monarch, but arriving at the beach and not having access to boats, they followed at a distance along the road overlooking the coast. \r\n\r\nThe king and the people met up close to a saltwater spring called Ué Massim which is the origin of the name Vemasse. Here a new kingdom was born which extended to the east and south, covering the regions known today as Baucau, Lautem, Ossu and Ussuroa. \r\n\r\nThe monarch had taken with him the decapitated head of the liurai of Behale and the most sacred object of the kingdom, the golden snake, carefully stored in a precious coffer of sandalwood. The monarch attributed the good fortune of having arrived safely to the golden snake. \r\n\r\nThe years passed without the king having found a wife. He got old and the people were devastated by the lack of an heir. \r\n\r\nAnd it was the sacred object of the kingdom which yet again saved the people of Liquiçá. On a calm and dark night, it slithered out of the sandalwood box, took the form of a muscular and handsome man and he went to the sister of the monach, the widow of the king of Behale, who was sleeping peacefully in her bamboo bunk. 9 months after this supernatural encounter, three twins were born.\r\n\r\nThe young lads grew up, curious to know their father. Every time they enquired about him of their mother, she would change the subject.\r\n\r\nAnd so they became men. And the mother took them to the sacred coffer and, opening it, showed them the “lulik”, indicating to her sons that this was their father.\r\n\r\nThe sons were astonished. One of them believed the mother and greeted the news of his sacred paternity with reverence. The other two scoffed. Right then the lulik object took human form and, directing itself at the first son, said:\r\n\r\n“Because you respect me who created you, you will be the king of Vemasse and your descendants will inherit the royal title. Your brothers and their descendants will be nothing but ordinary citizens and condemned to poverty and servitude as punishment for their sacrilege.” \r\n\r\nHaving spoken thus, he once again assumed the form of a reptile and slithered back into the box. \r\n\r\nThe prophecy was fulfilled just as an irrevocable commandment of an omnipotent god. One of the sons of the widow of the king of Behale, specifically the one who had recognised his father, inherited the kingdom. His brothers were expelled from the court and they lived forever more in poverty and in service to the nobles. And even today their descendants continue to suffer this divine curse. \r\n\r\n_______________\r\nIstória seluk kona-ba fundasaun reinu Vemasse husi povu Wai Lia (ho interpretasaun husi peritu istória timoroan Antonio Vicente Marques Soares) mak hanesan tuirmai ne'e:\r\n\r\nThe founding of the kingdom of Vemasse\r\n\r\nFollowing the formal divisioning of island Timor between the Dutch and the Portuguese in 1859, in 1862 Governer Alfonso da Castro divided Portuguese Timor into 11 districts. While the formal administrative boundaries were new, according to Soares, the boundaries were drawn up in consultation with political and ritual leaders across the east of the island and largely followed the existing sacred border agreements between the kingdoms and sub-kingdoms. One such agreement was said to have occurred early in the colonial period between the houses of Loi Leki in Wailili and the emerging ‘autonomous’ kingdom of Vemasse. This story centers on a spring called Wai Lotu (which is today connected to the five branch houses of Loi Leki) and provides a local account of the arrival of Portuguese rule (in the form of a sceptre (rota) which they say they received from Vemasse in 1512). While both Wailili and Vemasse had received ruling sacra in the past from Luca, the people of Vemasse were now in possession of sacra (rota) given to them directly by the Portuguese in Lifao. As a result of these changing political dynamics, the Wailili rulers from the houses of Loi Leki house were called to the coast to make an agreement about the division of political authority under (symbolic) Portuguese rule. Following a ritual which proved the ‘stupidity’ of the indigenes of Loi Leki (and hence the political superiority of the rulers of Vemasse) the houses of Loi Leki carried the rota from Vemasse east to other kingdoms as far away as Baguia.iv This sacred oath created two new houses—Uma Meti (the ruling house of the sea) in Vemasse and Uma Lari (the secondary house of the mountains) in Wailili. As with the sacred oath made between the springs of Wai Husu-Wai Lewa and Wa Lili-Wai Wa (see chapter four), from this sacred agreement the people of the salty waters of Vemasse (ET: we masi(n)=salty water) and the spring of Wai Lotu (W: ‘small water’) in Wailili exchanged ritual names. Until this day certain houses from Vemasse are said by the elders of Loi Leki to have the rights to the fruits of the land around Wai Lotu and in the past to have come to offer annual sacrifices to the ancestors of the spring.\r\n"
  },
  {
    "EntryId": 6465,
    "Label": "Hamulak kona-ba foho no tasi.",
    "Titulu": "Hamulak kona-ba foho no tasi."
  },
  {
    "EntryId": 6458,
    "Label": "Ira Benu Maukia (Wani Uma)",
    "Titulu": "Ira Benu Maukia (Wani Uma)",
    "Deskrisaun": ""
  },
  {
    "EntryId": 8607,
    "Label": "Istória Bee Baucau / The story of Baucau Water",
    "Titulu": "Istória Bee Baucau / The story of Baucau Water"
  },
  {
    "EntryId": 14970,
    "Label": "ISTÓRIA KONA BA LIHUWAI WETALAS/FESAWA",
    "Titulu": "ISTÓRIA KONA BA LIHUWAI WETALAS/FESAWA",
    "Deskrisaun": "Lihuwai Wetalas, uluk la'os be lihun. Uluk knua ki’ik ida mak naran Benabuwen, dook husi suku Kamanasa aldeia Fatisin, iha área suku Beko nia laran besik tasi ibun i baliza ho Loro Raimea, Postu Zumalai.\r\nKnua Benabuwen ne’e moris Na’in feto rua, ida naran Rika Lihuwai no ida fali naran Dahu Lihuwai.\r\nRika Lihuwai no Dahu Lihuwai sira nia aman  naran Lihuwai no inan naran Wetalas. Na’in feto rua ne’e sira nia servisu loroloron mak soru tais no hare renu.\r\nBainhira sira soru, sira nia autatak sei lian ba to’o  foho tutun hotu no ba fatin barak mós rona. Iha loron ida, na’in mane rua Sera Sumaen no Laka Sumaen, hakfodak ho autatak nia lian. Autatak mak hanesan au ida ne’ebé iha soru fatin ema fera nia tutun halo tarutu.\r\nNa’in mane rua ne’e hahú bolu malu no tuur hamutuk hodi ba buka tuir autatak ne’e lian iha ne’ebé.\r\nIha loron ida sira na’in rua tene malu (fó-hatene malu), atu hodi asu ba la’o hodi buka tuir atutatak lian ne’e iha loos ne’ebé?\r\nSira na’in rua hahú la’o, hodi buka tuir to’o hetan, Na’in feto rua ne’e soru hela tais. Na’in mane rua hahú hakbesik ba hodi hare lolos na’in feto rua ne’e oin furak no ilas tebes, no fuuk mós naruk dada rai. Na’in mane rua matan monu kedas, hodi kebit malu hakbesik ba atu tama husu. Tuir mai na’in mane rua ne’e tama husu duni, maibé na’in feto rua la hatán atu simu sira na'in rua ba sira nia la'en. Sira na'in rua hatán katak “imi foho ain-tanen ma’al (mahar) ami la hola”. Ho liafuan “foho ain-tanen ma’al” ida ne’e mak halo Na’in mane na'in rua moe hodi fila fali ba sira nia fatin no tuur hodi hanoin no hodi dale/ko'alia ba malu “ita mós ema, ita mós na’in i ita mós liurai, di’ak liu ita koko to'ok sira na'in rua ne’e sira Na’in duni ka lae ?\r\nNa’in mane rua koko duni na’in feto rua ne’e. Sira na'in rua tuku tuur ba rai, hateke sa’e ba leten hodi hamulak no husu tulun ba ama no bei (bei'ala) sira, atu halo udan boot no mota boot ba sobu kari sira nia knua ne’e. Na’in mane rua hamulak hotu, udan boot komesa mai no la para halo mota hotu-hotu suli ba kona na’in feto rua nia knua, halo animal no ema nia sasan hotu mota lori tun to’o tasi. Maibé na’in feto rua wé lubur (be hoban) sira na’in rua sei soru nafatin no autatak mós sei lian nafatin halo na’in mane rua ne’e rona no hatene.\r\nNa’in mane rua hakfodak tanba sei rona nafatin autatak nia lian, sira na’in rua sente laran moras tanba ema na’in rua ne’e be bele lubur maibé sira la mate.\r\nHo ida ne’e na’in mane rua tuur hamutuk hodi ko'alia ba malu “ tansá uma hotu rahun, ema no animál hotu mate maibé sira na’in rua labele mate? Ita labele koko tan ona sira na’in rua mós ema na’in oan duni”\r\nNa’in feto rua mós hare ba wé lubur ona, sira na’in rua tuur hamutuk hodi ko'alia ba malu dehan, “Ita na’in rua mesak de’it ona, knua rahun ona, ema no balada sira mós la iha ona, di’ak liu ita na’in rua nakfilak an ba lafaek de’it ona”. Molok atu nakfilak an ba lafaek, sira na’in rua sei koko mós na’in mane rua hodi haruka tasi nakali liu husi rai okos ho nune’e fera no sobu kari (sobu namkari) na’in mane Sera Sumaen no Laka Sumaen sira nia uma halo sira na’in rua mate ho ema no reinu barak mós mate no balu halai namkari ba iha Lolotoe no balu ba iha Raimea no fatin sel-seluk tan.\r\nSera Sumaen no Laka Sumaen sira nia knua mós sai rahun dadi ba be kolan ki’ik ida hanesan tasi nawan (tasi iis) no bee ne’e mós meer hanesan tasi been.\r\nIkus mai na’i Fatisin iha kalan ida mehi dehan mota sa’e rai, meti luku rai.  Ho mehi ida ne’e na’i Fatisin bolu dato oan Ailasaen Bei Rai Ulun, atu haruka nia ema asu na’in ida atu ba hare leo/knua Benabuwen ne’e sei iha ka lae? Katuas Bei Rai Ulun haruka duni nia ema ida naran Bisi Rafatu atu ba haree leo/knua ne’e.\r\nBainhira Bisi Rafatu to’o  ba iha knua ne’e nia hakfodak no hare katak knua ne’e laiha ona no iha de'it bee no tahu de'it. Bisi Rafatu nia asu halai uluk, lakleur nia asu hatenu hodi hateke ba tahu laran. Bisi Rafatu hakbesik ba nia asu, tekiteki rona ema ko'alia hodi husu ba nia, “ó ne’e se ? ó mai husi ne'ebé? Hakahik o nia asu tanba ami la'ós bibi fuik no karau fuik, ami Rika Lihuwai no Dahu Lihuwai”\r\nAsu na’in rona tiha ema ko'alia ne’e, nia hateke loos tun ba tahu laran haree lafaek oan rua mak toba hela. Asu na’in Bisi Rafatu ta'uk atu tun ba foti no nia fila fali ba uma hodi hato’o ba Bei Rai Ulun, atu hato’o liu ba Na’i Fatisin katak knua Benabuwen la iha ona, na’in feto rua nakfilak an ba lafaek ona.\r\nTuir mai Na’i Fatisin bolu nia dato oan na'in haat ho nia fukun hotu atu ba foti na’in feto rua ne’e lori mai uma. Maibé dato oan na'in haat no fukun sira hotu husu ba na’i Fatisin atu na’in feto rua ne’e lori mai karik atu ba hasa’e/tau loos iha ne’ebé ? Na’i Fatisin hatán ba dato oan sira katak na’in feto rua ne’e sei ba hasa’e/tau iha Klokas Lalor. Dato oan Ailasaen husu nafatin ba na’i Fatisin katak “lalor iha ne’ebé?” Na’i Fatisin hatán “Bei fahik Bei Kalau, nia mak ikis na’in lawen na’in, nia mak nahikis nia mak nalawe nodi fó han ba sira na'in rua”.\r\nTuir mai ema dato oan na'in haat, fukun no reinu tomak sai ba foti na’in feto rua hodi mai. Bainhira hodi mai bei Bisi Rafatu mak ko'us duni hodi hasa'e /tau iha Bei Fahik Bei Kalau Klokas Lalor hodi taa ahok rua tau sira ba hodi hakiak.\r\nLoron ba loron, fulan ba fulan no tinan ba tinan lafaek oan rua boot ba beibeik sira nia oin no isin lolon tomak mós fila an ona hanesan ema, maibé sira nia ikun mak la iha mudansa, sira na’in rua mós feto-raan ona loron sira la sai ba mai kalan de’it mak sira sai tanba sira sente moe tanba sira iha ikun, maibé bainhira rona ema mate iha knua laran ne’e, kala sira sai tanba sira mós ber/hakarak atu ba hadeer ai-funan atu hedi/tato no suku ai-tahan hodi taru ho kadeli. Iha kalan ida sira tene malu ba mate uma, bainhira to'o iha ne'ebá sira tama liu ba uma laran, na'in ida hodi fudik (halo finje) loke hadak kuak hodi hamonu fo'er ruma tun ba rai para ema labele hatene katak sira na’in rua iha ikun, nune’e sira tuur  tenke loke hadak kuak nune’e bele hamonu sira nia ikun.\r\nNa’in feto rua ne’e halo sira nia feto maluk sira hotu hirus no laran moras tanba sira nia di'ak no ilas (oin bonita) halo mane klosan sira hotu-hotu matan monu ba sira hodi hateke loos de’it ba sira na’in rua. Ho laran moras ida ne’e, feto klosan balu komesa futu lia hamutuk ho mane klosan sira balu buka tuir, tanba sá mak bainhira sira tuur sira tenke loke hadak kuak?\r\n“Aban kalan sira mai, ita mós hamonu ti oan/mama fatin tun ba rai iha ohak laran/uma okos atu nune’e ema ida lori ahi oan tun ba buka no hodi hatene tuir saida mak iha ohak laran ne'ebá?”\r\nHafoin ida ne’e, iha kalan sira ba hadeer ai-funan fali, sira komesa halo buat ne’ebé mak sira planu ona no bainhira ema ne’ebé ba foti ti oan iha ohak laran nia hare na’in feto rua ne’e nia ikun tabele hela iha ohak laran, nune’e ema ne’e sa’e mai fali uma laran hodi fó hatene nia maluk sira no ema hotu-hotu komesa nau-naun/murmura ba malu, ho ida ne’e halo na’in feto rua ne’e moe hodi la ba tan mate uma.\r\nIha loron ida, katuas husi uma Bei Fahik na'in atu ba fó han sira na'in rua, sira ko'alia ba katuas ne’e dehan “imi ba fó hatene ba na’i Fatisin, hodi ami ba iha ami nia fatin Lihuwai Wetalas tanba ami moris la hanesan ho imi iha rai klaran ne’e tanba ami ho ikun”. Katuas husi Bei Fahik Bei Kalau Klokas Lalor, ba fó hatene ba dato oan hotu hodi tuur hamutuk, atu fó hatene liu ba na'i Fatisin hodi nune’e lori fali na’in feto rua ne’e ba fila fali sira nia fatin iha Lihuwai Wetalas/Fesawa.\r\nTo'o ikus dato oan na’in haat no fukun hotu no reinu tomak, hodi fali sira ba sira nia fatin. To iha fatin ne'ebá reinu sira sei taka klobor/tenda ba ema dato oan haat no fukun sira hotu atu hela ba. Klobor/tenda haat ne’ebé mak atu harii mak hanesan: klobor Ailasaen Ailatoban, klobor Lalor Bei Fahik Bei Kalau, Klobor Liurai Klaran Haemolin, no klobor Lawalu Falus Linain.\r\nDepois dé harii klobor/tenda ba dato oan haat no fukun sira, sira sei tuur hamutuk iha klobor liurai ba aban atu hatuun ona na’i nurak oan rua/lafaek oan rua ba bee laran. Bainhira iha dadeer ema dato oan haat, fukun sira, no reinu tomak ko'us na’i nurak oan rua hatuun ba bee laran. Bainhira hatuun ba bee laran sira seidauk mout no sira sei hameno lia ba dato oan na'in haat ne’e, fukun sira, no reinu tomak hanesan tuir mai ne’e:\r\n“Bainhira imi atu mai, labele temi Rika no Dahu, se imi temi tasi no bee sei nakali no tatian sei taa imi, se loron liu resik (bailoron naruk) imi mai husu udan, se udan liu resik (udan la para) imi mai husu loron, Se fini ainaruk no fini malae laiha, imi mai husu fini iha ne’e, tinan to’o imi mai karik, hodi ho fahi ida no manu mutin ida. Saida mak imi husu ami sei fó no bainhira imi mai ami sei kesi karau timor ida hodi hein imi no liafuan sel-seluk tan imi atu ko'alia no temi mak hanesan tuir mai ne’e:\r\n•\tEma mane boot – besi nain boot\r\n•\tEma mane kiik – besi nain kiik\r\n•\tEma feto boot - ahi nain boot\r\n•\tEma feto kiik – ahi nain kiik\r\n•\tEma nia hatais – asu neras\r\n•\tEma nia sintu kesi kabun – futu kabun\r\n•\tLao mai\t- hais mai\r\n•\tLao ba – hais ba\r\n•\tUma – knuuk\r\n•\tLaen toos (uma tos) – batane\r\n•\tTama ba – hais tama\r\n•\tSai mai – hais sai\r\n•\tTasi – meti\r\n•\tWe – kramas\r\n•\tTa’u/tahu – kratas\r\n•\tTaha/katana – aukbaluk\r\n•\tTali tahan – taha tomak\r\n•\tKuda – aiktomak\r\n•\tKakibat – kuda leut\r\n•\tSusu – kidukme’ik\r\n•\tNiki – fetora\r\n•\tDai/rede – labadain\r\n•\tLahat – asu lotu\r\n•\tIkan no boek – seka\r\n•\tDiu/kadiuk – kukuwa’ik\r\n•\tLafaek – bei na’i\r\n•\tSamea no samodok – heti knotak\r\n•\tBei na’i lun – kakaluk talin\r\n•\tSakunar – kakeit\r\n•\tAhi – matameak\r\n•\tSanan no bikan – asu han fatin\r\n•\tHan etu – kari fos”\r\nTuir mai iha tempu ikus liu forsa Japones atu invade Timor, sira na’in rua kesi de'it ona bibi fuik hodi hein dato oan, fukun sira, no reinu sira bainhira ba sira nia fatin. Ho ida ne’e katuas lia na'in sira uluk hanoin katak ida ne’e hanesan sinál ida hodi hatudu hela mai ita katak bainhira forsa Japones sira tama ita sei kotu malu (relasaun entre parte rua sei kotu) no sei fuik malu.\r\nIda ne’e mak istória kona ba knua Benabuwen ne’ebé mak ikus mai hanaran Fesawa, tanba na’in mane na'in rua atu hola na’in feto rua halo ba fetosaan umane maibé sira lakohi.\r\n"
  },
  {
    "EntryId": 8503,
    "Label": "Joao Lere",
    "Titulu": "Joao Lere",
    "Deskrisaun": "Istória kona-ba fatuk kuak Kai Hunu no nia bee-matan iha relasaun ho istória João Lere, espesialista rituál (makaer lulik) no liurai Wani Uma nian, ne’ebé soru-malu ho Igreja Katólika no administrasaun koloniál Portugés. Nia hahalok halo katak ema barak buka hatún nia, maibé to’o ikus nia mate tanba de’it nia entrega nia an ba autoridade no haruka sira oho nia tuir dalan ida ne’ebé nia hatudu ba sira. \r\n\r\nIha 1930, administradór do posto Baucau nian, Armando Pinto Correia (1935: 108-110, 132-136), hakerek istória João Lere nian. Mézmuke buat barak kona-ba João Lere nia relasaun sosiál no polítiku sira lakon husi deskrisaun Pinto Correia nian, ita bele hare’e katak nia istória importante tebes ba rejiaun Baucau nian. Sinal ida kona-ba importánsia istória mak João Lere nia relasaun ho fatuk kuak tasi ibun nian no bee-matan Kai Hunu besik Bundura (Ponte Bondura). Iha Pinto Correia nia versaun istória, fatuk kuak Kai Hunu iha relasaun ho uma lulik boot iha rejiaun Baucau naran Oca Ba’I (Fatuk kuak lulik ho lia Waima’a) ne’ebé hela iha knua naran Baha Kai Lale (knua iha ai-laran ho lia Waima’a). Uluk fatuk kuak ida ne’e sai fatin hakdalan-lulik (peregrinasaun) ne’ebé envolve bee lulik no serimónia hodi halo udan tun mai. Tuir Pinto Correia, komunidade sub-distritu Baucau nian sira hotu husi rai-hae (savannah) no natar fatin tuir peregrinasaun lulik ne’e.\r\n\r\nIha tempu ne’e, iha versaun istória ne’ebé fatuk kuak na’in sira no lideransa ritual no polítika Wani Uma nian konta mai ha’u iha 2012, istória relasaun sosio-polítiku João Lere nian no partisipasaun komunidade sira nian ba hakdalan-lulik ba bee-lulik dada to’o ema husi parte loro sa’e to’o rai Luca iha Tasi Mane. Ema Wani Uma sira konta katak molok tempu Portugés uma lisan husi area Bundura ukun to’o Fatu Ahi (foho oan ida besik Dili) iha loro monu no mos iha parte loro sa’e to’o Los Palos no illa (rai-kotun) balun. Ne’e mosu iha tempu nakukun bainhira ema sei fiar fatuk no bee. \r\n\r\nIstória João Lere nian konta kona-ba periodu colonial, atividade misionáriu sira, fila liman no ukun iha parte lorosa’e. João Lere nia ema bolu nia ‘matenek liu’ ho kbiit (ka lulik) oin-oin hanesan halo bee tasi sa’e, no rai monu ba tasi laran. Iha momentu ida iha nia istória, nia koko nakfera illa Timor ba parte rua ho parte sorin ne’ebé inklui rai Bundura to’o Ponta Leste iha nia liman no parte seluk ba Portugés sira nia liman. \r\n\r\nIstória ne’ebé tuir mai hanesan rezumu badak kona-ba istória João Lere nian ne’ebé lulik na’in no kukun bain Wani Uma nian naran Moses Nai Usu konta mai ha’u:\r\n\r\nNia (João Lere) nia aman mai, ami hanoin, husi Luca. Nia (João Lere nia aman) naran mak No Mori. Iha momentu ne’ebá nia halo kasa ba manu ho au-hu’uk. Bainhira nia rama-oan osan mean sona manu ida, manu semo to’o Mundo Perdido nia tutun. Nia tuir manu to’o iha ne’ebá maibé manu tun fali ba Leki Loi Watu (iha rai tetuk Baucau), dala ida tan nia tuir manu maibé nia semo fali liu husi Hare Ite molok nia to’o iha Baha Kai Lale (iha Kaisidu no Wani Uma nia klaran). Nia tuir nia dala ida tan to’o Baha Kai Lale iha ne’ebé nia hasoru feto soru tais ida naran Maria. \r\n\r\nNo Mori husu feto karik nia haree hetan manu ida ne’ebé sona husi rama-oan osan mean ida. Fóu-fóun nia hatán nia la haree manu ne’e maibé No Mori dehan ‘Noi, Ó bosok ha’u. Karik ko’alia lia los mai ha’u, ha’u rai de’it rama osan mean, O bele rai manu hodi han. Tuir mai, Maria hateten katak nia hetan manu ne’e duni no rai nia iha uma laran.\r\n\r\nNia fóti manu ne’e no rama osan mean, No Mori fó manu fila fali ba nia hodi te’in. Liu tiha ida ne’e No Mori husu ba Maria bee hemu. Hafoin No Mori subar hela sigarru ida iha au kabas laran.\r\n\r\nHafoin nia hemu bee, No Mori hatán katak nia atu lao ona. Nia fila liu husi Leki Loi Watu (Leki Loi Fatuk) ne’ebé nia hateke ba kotuk no hare’e katak Maria hahú soru tais fali. Bainhira nia hahú soru tais fali sigarru monu husi au kabas nia laran. \r\n\r\nNia dehan ‘Ha’u hetan buat ruma morin’. Nia halakan sigarru ho ahi-besi ida derrepente mosu rai lakan iha lalehan.\r\n\r\nLiu tiha semana ida ka rua nia hatene katak nia sei isin rua ona. Buat ne’ebé ami hatene katak nia fuma sigarru ida no hetan isin rua.\r\n\r\nBainhira nia oan moris mai, nia tau naran Kai Ho’o Wau Bubo Leki Loi Wau Bubo ba nia. Labarik nurak ne’e gosta han barak. Bainhira nia moris mai, nia tanis e depois nia han tiha sana etu na’in sanulu. Beibeik bainhira nia tanis, nia han tan sanan sanulu. Ne’e mosu ba beibeik.\r\n\r\nTo’o ikus nia avo mane (husi parte inan nian) Kai Dau Naha Dau ajuda Maria hodi fó han ba labarik nurak, maibé ai-han la to’o atu fó han ba nia. \r\n\r\nNia han tiha nia tiu nia ai-han hotu maibé nia aman rasik la toma konta ba nia. Bainhira nia boot nia dehan ba nia tiun sira ‘Hanesan agradesimentu ba família tomak, oras ne’e ha’u tenke fó han ba imi’. Nia hahú prepara ai-han, tau manu ida iha sana ida, liu tiha ida ne’e nia fahe sana ne’e ba sana barak. Bainhira nia rai ai-han iha sana seluk na’an manu ne’e nakfila ba na’an fahi, na’an bibi no na’an karau nian. \r\n\r\nHafóin ne’e nia ba eskola iha Larantuka (Flores). Dadersan nia sae uma no loro-kraik nia fila uma. Nia sai uma ho lafaek. Bainhira eskola hotu, nia hamutuk ho nia tiun sira ba halo to’os no halo lutu. \r\n\r\nIha momentu ne’ebá nia inan dehan ba nia tiun sira katak sira tenke oho nia tanba nia han barak demais. Nia tiun sira konkorda no koko oho nia, tesi ai-hun boot ida hodi monu ba nia maibé nia kaer de’it ai-hun ne’e ba nia kabaas. \r\n\r\nBainhira sira fila fali ba uma iha lorokraik nia inan husu ‘Imi oho tiha oan-mane ne’e?’. Nia tiun sira hatán ‘Ami oho nia, maibé nia la mate’. Liu tiha loron ida sira koko oho nia dala ida tan ho fatuk boboot, maibé labarik ne’e nia lulik maka’as liu, foti fatuk ho nia liman. Labarik ne’e mos bolu Degu Tina (te’in nakukun) labele mate. Tanba ne’e sira deside haruka nia ba eskola fali, dala ida ne’e ba India. Nia ba eskola (semo ho makikit ida ba India), maibé nia fila lalais tanba hatene hotu ona. Labarik ne’e bolu João Lere. \r\n\r\nBainhira João Lere nia kbiit no matenek maka’as duni, Portugés sira to’o mai iha Timor. Sira ho João Lere hasoru malu. Atu hatudu nia kbiit no oinsá nia domina rai no tasi, João Lere hili fahe rai ba rua tanba ne’e nia bolu bee tasi sa’e. Nia inan kein (fó atensaun ba) nia hodi labele halo hanesan ne’e tanba nia tenke loke odamatan lulik loromonu ba tasi iha fatuk kuak Kai Hunu ne’ebé mos bolu Odamata Losi-Tasi. Tanba ne’e nia hili loke odamatan lorosa’e nian. Bainhira nia halo nune’e nia hetan kaixumba ida (ne’e mosu tan hanesan samea ida kór osan mean) nia tiu matan-dook ida ne’ebé hela iha lorosa’e besik Tutuala nian. Hodi BELLOWS João Leere lakan kaixumba no hahú fuma, bainhira nia halo hanesan ne’e ahi ne’ebé lakan husi BELLOWS halai sai iha area ne’ebá. Nia tiu haree hetan ahi suar husi Tutuala sa’e husi Mamau-Tuha (fatin-BELLOWS) besik fatuk kuak Kai Hunu. Nia haksoit sa’e husi Tutuala to’o Laga to’o Dasu Buinau (foho oan ida halo urat lulik ba lia loos iha Seisal), ikus mai nia tun ba Bundura ne’ebé ahi halai fuik. Nia hapara ahi, maibé tanba hahalok João Lere nian, nia Tiu hola desizaun atu lori nia ba Tutuala.\r\n\r\nIha Tutuala, amu lulik (padre) ida ne’ebé atu fila ba Dili, hasoru João Lere no haruka nia kaer nia sasán ba ponte-kais. Amu lulik sa’e kuda, maibé bainhira nia to’o ona iha ponte-kais, nia haree katak João Lere no nia sasán to’o ona uluk. João Lere uza nia masonik hodi halo sasán semo ba maibé nia subar nia masonik husi amu lulik no dehan ba nia katak ema karregadór sira mak kaer sasán mai. Tuir mai amu lulik sai ba Vemasse, dala ida tan João Lere no nia sasán to’o ona uluk nia. Ne’e mosu fali dala ida tan iha dalan to’o Fatu Ahi (iha Dili no Hera nia klaran). Bainhira nia to’o iha Fatu Ahi, amu lulik foin hatene João Lere nia matenek. Bainhira nia fila ba Portugal, nia fó hatene buat ne’ebé mosu ho João Lere no ko’alia kona-ba perigu João Lere nian ba Portugés sira nia poder. Tuir mai amu lulik fila ba Timor hanesan Amu Bispu no nia iha planu ida atu oho João Lere. Autoridade koloniál sira kaer João Lere, kesi nia liman no soe nia ba tasi klaran. Maibé molok sira fila ba tasi ibun, João Lere hamrik hela iha ne’ebá no moris nafatin. Hafoin ne’e sira koko dala barak atu oho nia maibé nia nunka mate. \r\n\r\nIkus mai João Lere fó hatene ba autoridade sira katak karik sira hakarak oho nia sira presiza lori tali-metan, hare no masin husi Wai Wono (besik Bundura) to’o Manatuto. Tuir ne’e nia haruka sira tau sasán ne’e iha fatuk leten. Hafoin ida ne’e tuku haat loro-kraik nia tur iha fatuk toka kafu’i ida. Nia haruka sira sunu tali metan, bainhira tali metan sunu nia toka nia kafu’i nafatin (bolu nia ‘dai’ ka bei’ala sira nia klamar mai). Nia toka to’o kalan bainhira molok hakfodak ahi suar sa’e ba leten no nia lakon. Iha fatuk leten rai hela de’it bibi teen boot ida. Tuir nia mate, anin lori João Lere nia luhu (masonik) husi Manatutu to’o Kai Hunu ne’ebé nia nakfila ba fatuk ida naran Watu Tege besik rai oan ida iha tasi ibun (haree foto 5.2). Anin fó hatene ba nia inan katak nia (luhu) atu to’o ona, nia halai ba tasi ibun no simu nia ho hananuk ida ne’e \r\n\r\nLoi Kere Kuru Lale Loi Kere Kuru Lale \r\n\r\nHe Watu Tege, Bali Watu TegeI Watu Tege Bunini \r\n\r\nKii-Leki Kuru-An-Leki-Kuru.Kii-Leki Kuru-An-Leki-Kuru.\r\n\r\nTuir ema husi Wani Uma, João Lere nia tiun sira rasik mak fó hatene ba Portugés sira katak sira tenke oho nia. Sira ta’uk nia hanoin la naruk no nia kbiit ka forsa maka’as tanba ne’e sira hateten ba Portugés sira katak karik sira la oho nia nia sei ukun fali rai no duni Portugés sira sai. Sira konta katak istória ne’e akontese iha tempu Padre António Taveiro (Tavares) ne’ebé sira dehan to’o iha Timor iha 1512 (tuir dokumentasaun istóriku, nian misionáriu ba dala uluk ne’e to’o iha Timor husi Solor iha tinan 1556, hateke ba McWilliam 2007: 225, 233). Maibé sira nia istória kona-ba João Lere akontese iha tempu naruk ne’ebé inklui ema Belanda sira no tempu ‘guerra civil’. Iha dalan, João Lere (ne’ebé mos bolu ho naran seluk oin-oin) hasoru amu lulik (padre) ida, bispu ida no ikus mai governu Portugal. Mézmuke malae sira hotu mos mosu iha Correia nia versaun kona-ba istória João Lere nian, maibé iha Correia nia versaun João Lere mak ameasa ida ba liurai seluk iha Vemasse ne’ebé haruka Governador Portugés atu oho João Lere. Ohin loron ema Wani Uma sira hamenus fali konflitu entre liurai sira, tuir sira nia hanoin ‘agama’ (relijiaun) mak oho João Lere atu relijiaun ne’e bele ukun fali iha Timor. Ohin loron duni, iha fóho oan nia tutun ne’ebé João Lere mate oras ne’e ema halo kapela ida ba Santu Antonio (fatin lulik barak iha rejiaun agora mos dedika ba Santu Katóliku sira). Maske transformasaun Katólika durante tempu colonial, bainhira ema husi Baucau ne’ebé hatene João Lere nia istória liu tiha nia oho fatin sira hato’o sira nia respeitu ba nia hodi tau fatuk ka sigarru ida iha sira nia ibun no soe nia besik nia oho fatin. \r\n\r\nIha tempu ne’ebé hanesan, fatin besik Bundura ne’ebé João Lere nia tiu to’o bainhira nia mai husi Tutuala hodi hapara ahi, naran Dai Kele Fatin (malae nia ain fatin). Bainhira, tuir Correia (1935), João Lere mak jerasaun husi Timoroan no malae, katuas sira husi Wani Uma hatan katak fatin ida ne’e naran ‘malae nia ain-fatin’ hodi subar nia arti no kbiit. Hanesan João Lere, nia tiu mak ‘matan dook’ husi uma Wani Uma nian naran Wata Hu’u Ana, nia influensia to’o iha Tutuala ne’ebé nia ain-fatin mos ita bele hetan. Sira mos konta katak ain-fatin seluk João Lere nia ita bele hetan iha Lifau (kapitál ba dala uluk iha tempu koloniál iha Oecusse).\r\n--------------------------\r\nJoão Lere was a famous ritual specialist and local ruler (liurai) of Wani Uma who railed against the Catholic Church and the Portuguese administration. His actions led many to seek his downfall but try as they may his death was only possible when he surrendered his own body to the authorities and gave them specific instructions detailing how to kill him. In the 1930's Baucau's colonial administrator, Armando Pinto Correia (1935: 108-110, 132-136, see below for the English translation), transcribed a story of João Lere. While the details of João Lere's socio-political connections and life are only partially recorded in this version, it is clear that this is a regionally significant story. One clue to this is João Lere's connection to the coastal cave and subterranean water source of Kai Hunu near Bundura [Ponte Bondura]. Associated in Correia's account with the most sacred house in the Baucau region, Oca Ba'i (W: 'sacred cave') in Baha-Kai-Lale (W: 'the hamlet in the forest'), this cave was the site of a regionally important pilgrimage involving the collection of holy water and a rainmaking ceremony. In Correia's account all of the Baucau sub-district savanna and wet rice growing communities are said to have participated in the pilgrimage.\r\n\r\nMeanwhile, in the version of this story told to me in 2012 by the cave custodians and senior ritual and political leaders of Wani Uma, both the socio-political genealogy of João Lere and the extent of the community participation in this pilgrimage of holy water stretches to include people from the far east of Timor and the southern kingdom of Luca. The people of Wani Uma state that in the pre-colonial era the clans of Bundura region had jurisdiction to the west as far as Fatu Ahi (the hills above Dili) and to the east as far as Los Palos, as well as to the islands beyond. This, they say, was the time of the dark earth, when the people worshipped rocks and water. \r\n\r\nThe story of João Lere in contrast traces the period of colonial encounter, missionary activity, trade and rule in the east. João Lere is characterized by his own people as matenek liu (too clever/wise/powerful) with extraordinary powers, including the capacity to make the sea waters rise up and the earth crumble into the sea. At one point in his story, he even attempts to split the island in two leaving the area from Bundura to the far east under his control and the other half of the island to the Portuguese occupiers. \r\n\r\nBelow is a summary of the version of João Lere's story told to me by the Wani Uma ritual leader and 'historian of the dark earth', Moses Nai Usu:\r\n\r\nHis father came we think from Luca. His name was No Mori. He was in Luca hunting birds with a blowpipe. When his golden arrow pierced a bird it flew off with the arrow to the peaks of Mundo Perdido. He fóllowed it to there but it flew down to Leki Loi Watu [on the Baucau plateau]. Again he followed it, but it flew off through Hare Ite before arriving in Baha Kai Lale [between Caisidu and Wani Uma]. He followed it once more and in Baha Kai Lale he encountered a woman called Maria weaving cloth (tais). \r\n\r\nNo Mori asked the woman if she had seen a bird pierced by an arrow. At first she said she had not, but No Mori said to her 'Noi, you must lie to me. If you tell me the truth, I will only keep the arrow, you can keep the bird to cook.' Then Maria admitted she had found a bird pierced by a golden arrow and had put it in the house.\r\n\r\nShe fetched the bird and arrow and No Mori gave her the bird to cook. Later No Mori asked Maria to go inside to fetch him a drink of water. Then No Mori secretly placed a cigarette inside the bamboo hollow of Maria's cotton reel. \r\n\r\nAfter he had drunk the water, No Mori announced he must leave. He returned back through Leki Loi Watu [W: 'Leki Loi's rock'] where he looked back and saw that Maria had begun to weave the cloth again. When she did this the cigarette fell from the bamboo hollow.\r\n\r\nShe said, 'I have fóund something sweet smelling'. She decided to light it with her fire flint and as she did so lightning suddenly struck in the sky.\r\n\r\nA week or so after this she realized she was pregnant. All we know was she smoked a cigarette and became pregnant.\r\n\r\nWhen the baby was born, she gave him the name Kai Ho'o Wau Bubo Leki Loi Wau Bubo. The child was a huge eater. When he was born, he cried and straight away ate ten pots of rice. Whenever he cried, he would eat ten pots of rice. It was always like this.\r\n\r\nEventually his [maternal] grandfather Kai Dau Naha Dau also assisted Maria in the task of feeding the child, but the food supplies were still not enough. \r\n\r\nHe grew up eating all of his uncle's fóod, yet his real father took no responsibility fór the child. When he was grown, he said to his uncles, 'In gratitude to all my family, now I must feed you'. He began to cook and placed a chicken in a pot and later divided this into many pots. But when it was placed in the other pots the chicken meat transformed into the meat of pigs, goats and buffalo.\r\n\r\nAfter this he went off to school in Larantuka [Flores]. In the morning he would leave the house for school and return in the afternoon. He would travel to school by crocodile. When he had finished his schooling, he and his uncles went to the fields to make swidden and fencing.\r\n\r\nAt this point his mother said to his uncles that they must kill him because he eats too much. His uncles agreed and tried to kill him by felling trees on him, but he simply carried them off on his shoulders. \r\n\r\nWhen they returned home that afternoon his mother asked 'Did you kill that child?' His uncles replied, 'we killed him but he didn't die'. Next they tried to kill him with a large rock but the child, whose magic was so strong, simply caught the rock. The child who was also known as Degu Tina (W: 'dark cooking') was unable to be killed. Because of this they decided to send him off to school again, this time to India. He set off to school (travelling by eagle to India) but was quickly home again already knowing everything. This child was also known as João Lere.\r\n\r\nBy the time João Lere had reached the peak of his revealed and acquired knowledge and power (matenek), the Portuguese had arrived in Timor. They and João Lere were set to oppose each other. In order to demonstrate his prowess and control over the land and the sea, the young João Lere decided to divide the land by calling forth the waters from the sea. His mother warned him against these actions, which involved the forbidden act of opening a sacred western door to the sea in the Kai Hunu cave (known as Odamata Losi-Tasi). So instead, he decided to open the door to the east. When he did this, he fóund a tobacco pipe (which was also manifest as a golden snake) belonging to his 'magician' uncle who was away in the far east in Tutuala. With the assistance of a pair of giant bellows (W: tuha), João Lere light the pipe and began to smoke it, as he did so fire from the force of the bellows began to spread across the area. His uncle in Tutuala saw the smoke rising from Mamau-Tuha (the 'place of the bellows') close to the Kai Hunu cave. He leaped across the land from Tutuala to Laga to Dasu Buinau [a hill and 'place of divining justice' in Seisal] finally alighting near Bundura where the fire was raging out of control. He quelled the fires but given the proven recklessness of the young João Lere, his uncle returned to Tutuala with him under his care. It was in Tutuala that João Lere was discovered by a priest who was returning to Dili and ordered the young man to carry his many possessions to a nearby port. While the priest set out first on horseback, by the time he had arrived at the port João Lere and the bags were already there. João Lere had used his magic to move the items through the air, but he hid these powers from the priest telling him a team of porters had carried them. Next the priest set off fór Vemasse but again when he arrived there, João Lere and his possessions had again arrived ahead of him. This happened as well on the next stage of the journey to Fatu Ahi (between the ports of Hera and Dili). By the time he reached Fatu Ahi the priest realized the extent of João Lere's magical powers (matenek). Returning to Portugal, he relayed this story and discussed João Lere's threat to Portuguese power. The priest then returned to Timor as a Bishop and a plan was made to kill João Lere. The colonial authorities seized him, tied him up and threw him from a boat into the middle of the sea. But before they got back to shore, João Lere was there still alive. After this they tried many times to kill him, but he would never die. \r\n\r\nIn the end João Lere told the authorities that if they wanted to kill him, they needed to bring some black palm fibre, rice stalks and a salt basket from Wai Wono (near Bundura) to the port town of Manatuto. He then instructed them to put these together on top of a flat rock. Following this, at four o'clock in the afternoon he sat atop the rock playing a bamboo flute. He instructed them to set him alight the fibres and as the fire burned he continued to play the flute (calling forth his dai or ancestral spirit). He played until the evening and then suddenly the smoke of the fire rose in a single column, and he disappeared. All that was left on the rock was one large goat dropping. After his death João Lere's (magic) basket was carried by the wind from Manatuto all the way to Kai Hunu, where it turned into a rock known as Watu Tege on a nearby coastal shelf platform (see Figure 5.2). The wind signalled its imminent arrival to his mother who ran to the shore and began to sing a song: \r\n\r\nLoi Kere Kuru LaleLoi Kere Kuru Lale \r\n\r\nHe Watu Tege, Bali Watu TegeI am waiting for the basket, waiting for the basket\r\n\r\nWatu Tege Bunini, The owner of the basket\r\n\r\nKii-Leki Kuru-An-Leki-Kuru. Kii-Leki Kuru-An-Leki-Kuru.\r\n\r\nAccording to the people of Wani Uma it was João Lere's own uncles who had told the Portuguese that they must kill him. They feared his reckless and excessive powers and told the colonial authorities that if they did not kill him, he would come to rule the land and drive out the Portuguese. They locate these events in the time of Padre Antonio Taveiro (Tavares) who they say arrived in 1512 (as noted above, the historical record tells us that he was the first missionary who arrived in Timor from Solor in 1556. See McWilliam 2007: 225, 233). But in their telling of João Lere's life story these events span a long historical period which includes the time of the Dutch and a time of 'civil war'. Along the way João Lere and his various namesakes were firstly pitted against a priest, then a bishop and then the Portuguese government. While all of these outsiders are also present in the version of the story told to Correia in the 1930s, in this telling João Lere is characterized as a threat to the power of the rival king of the port of Vemasse and it is he who urges the Portuguese Governor to kill João Lere. Downplaying such power dynamics between local rulers, today the people of Wani Uma assert that it was the coming of agama (I: religion) that killed João Lere in order that this religion could rule Timor. Indeed, the hilltop site in Manatuto where João Lere was killed now contains a chapel dedicated to Santu Antonio (many other lulik sites in the region are also now dedicated to a Catholic saint). Despite this colonial Catholic transformation, when people from Baucau familiar with the João Lere story pass by the site of his death near the main road in Manatuto they still pay their respects by placing an object (a rock or a cigarette) in their mouth and throwing it on the ground in the direction of the site. \r\n\r\nMeanwhile the site near remote Bundura where João Lere's uncle alighted as he leaped back from Tutuala to put out the fires is known as Dai Kele Fatin (W: 'the foreigner’s footprint'). While João Lere was said by Pinto Correia (1935) to be descended from Timorese and foreign parentage, the elders of Wani Uma state that this site is known as the foreigner’s footprint to disguise its real meaning and power. Like João Lere, his uncle was a powerful 'magician' from Wani Uma house of Wata Huu Ana and his influence stretched as far as Tutuala where his footprints are also fóund. Meanwhile they say another footprint connected to João Lere can be found in Lifao (the first colonial capital in Oecusse)."
  },
  {
    "EntryId": 6463,
    "Label": "Kabu Bee, hare ho batar (biin-alin)",
    "Titulu": "Kabu Bee, hare ho batar (biin-alin)",
    "Deskrisaun": "Story of the water controller or \"Kabu Bee\" (M: ira kabu / someone who oversees the process of water distribution between fields), the rice and the corn. "
  },
  {
    "EntryId": 6460,
    "Label": "Kisar Dalahitu",
    "Titulu": "Kisar Dalahitu",
    "Deskrisaun": "Istória kona-ba transformasaun kulturál iha Baucau ne’ebé Major Ko’o Raku konta mai husi relasaun kaben ho Kisar. Istória sira ne’e mosu mai iha tempu uluk, ita la hatene loos, envolve feto ida naran Ono Loko (oan feto ida ne’ebé dala balun mai husi Wai Lewa, bei’ala fundadór Baucau nian, ka dala seluk oan feto Dom João Vicente Paulo husi Boile nian ne’ebé kaer ukun iha sékulu XIX). Ono Loko kaben ho liurai ida husi Kisar naran Coronel Dala Hitu (Dala Hitu mós reinu boot liu iha Ambon iha sékulu XII). Ono Loko la’o dalan ba Kisar hamutuk ho parteira (daia, liman badain) ida husi Baucau. Feto sira na’in rua iha matenek ne’ebé seidauk to’o iha Kisar, matenek kona ba hahoris (tuur ahi). Ema konta katak molok tempu ida ne’e, iha Kisar sira hatene de’it ko’a inan nia kabun no foti bebé-oan husi oan fatin. Maibé ho nia daia nia ajuda, Ono Loko partu ba oan na’in ualu, nia subar-subar hela bainhira nia atu tuur ahi. Liurai oan sira husi Kisar hakfodak no husu oinsá nia konsege halo buat ne’e. Sira kontrola Ono Loko nia tilun, inus, ibun buka oan nia sa’e fatin iha ne’ebé? Ikus mai, liu tiha partu ba dala ualu, Ono Loko no nia daia fahe segredu tuur ahi no moris nian ho ema Kisar sira. Baucau simu fila fali oan mane no feto na’in ualu ne’ebé fila hodi hahú harii sira nia uma lulik. Oan sira ne’e lori sasán ne’ebé to'o ohin loron importante tebes ba relasaun iha rejiaun Baucau. \r\n\r\nIha istória kona-ba oan sira fila, oan feto ho mane Coronel Dala Hotu no Ono Loko nina to’o iha tasi ibun naran Hare Lai Duro iha knua Boile, Baucau nia kraik. Sira lori mai belak osan mean no kilat. Liu tiha ida ne’e sira loke dalan ba relasaun sosiál liu husi dalan kaben ho grupu sira seluk, sasán ne’ebé sira lori mai husi Kisar mós tama ba sasán ne’ebé sira troka hodi loke dalan ba kaben ho uma feto-saa no umane. Liu tiha ida ne’e roo ahi tan mai husi Kisar ne’ebé lori mai surik husi Makassar, surik sira ne’e mos tanba sasán troka hodi loke dalan ba kaben. Roo ahi sira ne’e uluk to’o mai Laleia no Vemasse iha Ren’bo no Wai Wono. Bainhira sira mai tan husi Kisar sira lori tan mor teen (Makassae bolu gaba) no umane fó mor teen ne’e ba feto-foinsa’e ne’ebé troka fali surik husi Makassar sira. Ita bele dehan katak kaben ba dala uluk Ono Loko nian ho Coronel Dala Hitu loke dalan ba relasaun kaben entre feto no mane ba mai tasi sorin ne’ebé akontese beibeik to’o foin hahú sékulu XX (haree Correia 1935). Hafoin dala uluk sira troka sasán (ne’ebé mai husi Kisar, Makassar no Ambon) jerasaun ba jerasaun iha Timor sira dezenvolve sistema hafolin kaben no harii relasaun sosiál ne’ebé metin. Surik Makassar sira, karau no kuda ne’ebé ema troka ho mor teen, tais, haree no fahi nafatin forma parte hafolin kaben iha area Baucau.\r\n\r\n-------------------------------\r\nFoundational cultural transformations in the Baucau region are recorded in stories of Major Ko'o Raku as being the result of local marriage relations and exchanges with island Kisar. These stories, emanating from confusingly unspecified time periods centre on a woman called Ono Loko (a daughter alternatively of Wai Lewa the founding ancestor of Baucau, or of the infamous nineteenth century ruler of Baucau Dom Joao Vicente Paulo from Boile). Ono Loko married with a ruler from Kisar known as Coronel Dala Hitu (Dala Hitu or 'seven times' was also the principal kingdom of the Ambonese in the 12th century).  Ono Loko travelled to Kisar with a local midwife from Baucau. The pair possessed knowledge which was until then unknown on Kisar, the knowledge of birth. Prior to this time, it is said that every birth on Kisar was a result of the cutting open of the mother's stomach (a procedure leading inevitably to the death of the woman). Yet with the assistance of her midwife, Ono Loko is able to give birth to eight healthy children, although each time this happens in secret. The nobility of Kisar were astounded and wondered how this could be possible. They checked Ono Loko's ears, nose and mouth looking for clues as to where the baby had emerged. Finally after the birth of her eighth child, the secret of birth was shared by Ono Loko and her midwife and the gift of life was given to the people of Kisar. In return, the Baucau region received back its eight sons and daughters who returned to found their own sacred houses. These children brought with them various objects which are, even today, central to marriage exchange relations in the region. \r\n\r\nIn these stories of the return, the sons and daughters of Coronel Dala Hitu and Ono Loko arrive at a beach called Hare Lai Duro below the village of Boile in Baucau. They bring with them gold disks and weapons. After this they form relations through marriage with other groups and eventually these objects brought with them from Kisar become objects of marriage exchange, creating and cementing respectful exchange relations between fertility-giver and fertility-taker groups across the region. Later, more boats arrive from Kisar and they bring with them the much coveted Makassan swords which also become central to a respectful fertility-giver and fertility-taker exchanges and relationships . These boats landed first to the west in Laleia and near Vemasse at Ren'bo and Wai Wono. Following this further arrivals from Kisar brought coral necklaces [M:gaba] and these were given by fertility-givers to fertility-takers in exchange for Macassan swords. It can be seen that the original marriage of Ono Loko with Coronel Dala Hitu formed a pattern of marriage exchange whereby men and women moved across the water in both directions until the early twentieth century (see Correia 1935). From this original exchange of goods (sourced from Kisar, Makassar and Ambon) subsequent generations in Timor have developed their own etiquette of marriage exchanges and respectful relations. Macassan swords, buffalo and horses given in exchange for coral necklaces (gaba), woven cloth (tais), rice and pigs remain central to marriage exchange practices in this area of Baucau."
  },
  {
    "EntryId": 11131,
    "Label": "Kubo-Buu - Han tasak han matak",
    "Titulu": "Kubo-Buu - Han tasak han matak",
    "Deskrisaun": "Sumáriu istória Han Tasak Han Matak husi Kubo-Baha\r\n\r\n‘Kubo-Buu Han Tasak, Aubaca han matak’\r\n\r\nRekam 1/9/18 iha Uma Kubo-Buu Wai Dasu\r\n\r\nIha tempu uluk, bei'ala sira la hatene kona-ba bee. Sira hatene de'it ahi. Sira hatais de'it tali-metan. Sira halo ahi ho ai-au no tali metan. Loron ida ami nia bei'ala naran Kubo-Buu tuur iha ai-bubur laran ho mane ida husi Au Baka. Sira na'in-rua han kumbili. Sira troka hahán ba malu. Au Baka han Kubo Buu nian no dehan katak ai-han ne’e midar loos. Tanba ahi, Kubo Buu hatán.\r\n\r\nAu Baka nia ai-han matak. Sira hatene kona-ba bee maibé sira han matak. Sira-nia ibun laran fulun hotu. Kubo-Buu han tiha Au Baka nian. Ai-han ne’e aat loos, la tasak. Maibé Au Baka hato'o nia kona-ba bee no halo nia sente malirin kapás. Sira halo juramentu ida hodi troka bee no ahi. \r\n\r\nLoron tuirmai Kubo-Buu ba to’o Au Baka nia uma. Au Baka fó bee ba nia. Au Baka foti luhu ida ho kabas fini no tali (metan) iha laran. Kubo-Buu halo ahi ho ai-sanak no Au Baka tau ahi iha luhu laran iha uma kakuluk. Kubo-Buu fila ba uma. Bainhira nia hateke ba kotuk nia haree katak Au Baka nia uma ahi han hotu. Liu tiha ida ne’e katuas husi Au Baka buka nia vingansa. Nia ba vizita Kubo-Buu. Sira na'in-rua tuur hamutuk ko'alia ba malu no hemu tua to’o lanu. Hafoin Au Baka foti ai-sanak ne’ebé nia afia (kadi) no sona nia ulun. Kubo-Buu mate kedas.\r\n\r\nTanba ne’e uluk ami maluk agora ami haree malu la di'ak. Maibé agora ami labele hirus malu.\r\n________________________\r\n\r\nEnglish summary of Paired Han Tasak Han Matak story from the Kubo-Baha\r\n\r\nIn the past our ancestors didn’t know about water. They only knew about fire. They wore only tali metan (palm fibres). They would make fire by rubbing two pieces of bamboo and palm fibre. \r\n\r\nOne day our ancestor Kubo-Buu sat together in the eucalypt forest with a man from Aubaca. They both had kumbili to eat. They exchanged pieces. Aubaca ate Kubo-Buu’s and exclaimed \"Why is it so sweet?!\". \"Because of fire,\" answered Kubo-Buu.  Aubaca’s was raw. They know about water but they ate food raw. Their mouths were all hairy inside. Kubo-Buu tasted Aubaca’s and it was terrible. It was not cooked. But Aubaca taught him about water and it made him feel good, cool and content. They made a contract to exchange water and fire.\r\n\r\nThe next day Kubo-buu went to  Aubaca’s house. Aubaca gaive Kubo-Buu water. Aubaca brought out a basket with cotton seed and palm fibre inside. Kubo-buu made fire with the sticks and Aubaca placed the fire in the basket in the roof of his house. Kubo-Buu set off home. When he looked back he saw that the Aubaca house was burning down.\r\n\r\nLater the old man from Aubaca sought his vengeance. He went to visit Kubo-Buu. They sat together and chatted and got very drunk. Then Aubaca got out a stick he had sharpened and stabbed Kubo-Buu in the head. Kabo-Buu died straight away.\r\n\r\nSo, before we were friends but then we became enemies. But we are now not allowed to be angry with each other. \r\n"
  },
  {
    "EntryId": 12683,
    "Label": "Kultura ho Bee: Baucau to'o Luca",
    "Titulu": "Kultura ho Bee: Baucau to'o Luca",
    "Deskrisaun": "Livru kona-ba kultura no bee iha Baucau no Viqueque."
  },
  {
    "EntryId": 8542,
    "Label": "Kulu Kai ho Kulu Roma",
    "Titulu": "Kulu Kai ho Kulu Roma",
    "Deskrisaun": "Istória kona ba ema Waima’a no Makassae sira ne’ebé mai harii sira nia knua (ka hela fatin) iha area tasi ibun Baucau, dala barak involve maun alin ne’ebé tun mai husi foho tutun Matebian no Mundo Perdido nian. Iha ai-knanoik ema Waima’a sira husi knua Wani Uma (uma bani), iha area nord-oeste Baucau nian, sira mak konta katak maun alin na’in tolu tun husi foho iha nakukun tuir mota dalan to’o tasi ibun. Bainhira sira to’o iha tasi ibun alin ikun nia ain kanek no labele lao tan. Ema konta katak bainhira atu naroman alin ikun la iha forsa hodi lao tan. Iha fatin ida naran Buruma (iha lian Waima’a Buruma mak ‘Uma lekirauk’) nia rona samea manu metan ho liras ida bolu nia hatan karak nia hela fatin mak ne’e ona. Liu tiha ne’e alin ikun nia haruka nia maun na’in rua la’o ba. \r\n\r\nIha lian ritual Waima’a nian (naran loli iha Waima’a) husi knua Wani Uma sira konta (iha Makassae):\r\n\r\nAmi manu mai husi foho\r\nRai naroman ona\r\nImi na’in rua lao ba\r\nHau sei hela iha ne’e\r\n\r\nIkus mai, jerasaun husi mane ne’e, istória balun konta katak envolve maun alin na’in tolu, sa’e ba tasi to’o illa (pulau) Roma. Maibé buat importante katak liu tiha tempu ida maun alin na’in rua fila mai Timor. Maun ida hela iha rai liu tiha Wani Uma parte lorosa’e besik Laga iha Matebian nia mahon. Maun ida ne’e lori to’o uma ida naran Boleha ai-kulu ida naran (kulu kai: kulu ida ne’ebé fini la iha). Maun seluk falu ba hela iha rai liu tiha iha Wani Uma nia parte loromonu besik tasi ibun besik Bundura iha fatin ida naran Wai Wono. Mane ne’e lori ai-kulu oin seluk ne’ebé bolu ‘kulu roma’ (kulu ne’ebé fini iha). Entaun mezmuke maun alin na’in rua mai husi hun ida sira nia fuan moris iha sanak rua. \r\n\r\nIha ai-knanoik konta katak sanak ne’ebé hela uluk iha uma Boleha liu tiha ida ne’e lao sae ba foho Matebian to’o fatin ida naran Baguia iha ne’ebé sira kaben ho ema rai na’in (ema konta katak Afaloikai mak knua hun husi ne’ebé bei’ala Wai Uma sira tun ba tasi ibun Baucau). Istória atu hanesan ho istória Butu sira, jerasaun husi Kulu Kai (ne’ebé ema husi Wani Uma mós deskreve hanesan ema ho fulun naruk) tun fali husi Matebian ba beibeik. Liu tiha ida ne’e ema seluk ne’ebé tun husi foho mai hela iha tasi ibun to’o Baucau. Uluk sira hela iha tasi ibun naran Mau Ba’i iha Buruma nia kraik. Iha tasi ibun ne’e iha fatuk boot lulik ida ho naran hanesan ne’ebé ema fiar katak bei’ala lafaek ida ne’ebé tula ema Wai Mata Me husi Roma (ema seluk ne’ebé fila mai Timor sa’e mai baleia (ho lian Makassae naran “afibere”) no kurita ida (makassae naran “tala dau”).\r\n\r\nIha lian rituál Waima’a nian (naran loli iha Waima’a) sira konta:\r\nManu kokorek\r\nManu kokorek\r\nRoo mai\r\nManu kokorek\r\nManu kokorek\r\nRoo mai husi Roma\r\nRoo mai\r\nRoo seluk tan mai husi Malaku\r\nOan mane sira lori hakiak iha tasi sorin\r\nSira mai hodi kuda kulu no halo natar\r\nKnua no uma ida-idak\r\n\r\nEma ne’ebé dahuluk bá hela iha Wai Mata me mak feto ho naan ne’ebé harii sira nia knua iha Wani Uma nia kraik hodi natar fatin rua ne’ebé sira bolu Bui Laku, Bui Liri. Sira lori mai au-doran nakonu ho bee no bainhira sira to’o ona ba hela fatin ikus liu iha Mau Ba’I iha tasi ibun besik Buruma sira halo ka kuda (Makassae bolu saun – kuda) bee-matan rua, ida naran Wai Mata Oli (bee-matan boot) ida seluk naran Wai Mata Me (bee-matan ki’ik).\r\n-------------------------------------------\r\nBoth the Waima'a and Makassae 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 northwest of central Baucau, three named brothers descended from the mountains 'in darkness' down the river valleys toward the coast. When they reach the coast the youngest brother had an injured leg and could no longer continue. It is recounted that as it 'was getting light', he had neither the necessary strength nor speed to continue this journey. At a place called Buruma [W: 'house of monkeys'] he heard the winged serpent crow, signaling to him this was the place he should settle. He did so and sent his elder brothers on their way. \r\n\r\nWaima'a ritual verse (loli) from the village of Wani Uma records this event, although unusually it does so in Makassae:\r\n\r\nAsa bui bere du'u / We male birds have come from the mountains\r\nKokoroe dana kokoroe /But the earth is already light \r\nNadani la'a do / You two go on to the rocks beyond\r\nAfasika na Wasika na isi la'a / I am going to stay here.\r\n\r\nEventually the descendents of this man, in some accounts comprising a party of another three brothers, headed across the sea to settle on the island of Roma. Importantly, however, at unspecified intervals two of these brothers later made their way back to island Timor. One brother settled to the east of Wani Uma inland on the Laga coast beneath the Matebian range. This brother, who arrived at the house of Boleha, brought with him a particular breadfruit tree (kulu kai: 'the seedless Kai breadfruit'). The other settled to the west of Wani Uma in a coastal zone near Bundura called Wai Wono. This man brought with him another kind of breadfruit tree (known as kulu roma: 'the seeded Roma breadfruit'). Hence while both brothers symbolically shared the same trunk, the fruit of their respective branches was distinct. Oral histories recount that the branch which first settled with the Boleha house headed south up into the mountains of Matebian to a place called Baguia where they intermarried with the local clans (the nearby Afalokai is said to be the origin settlement from where first peoples of Wani Uma descended to the coast). In a story reminiscent of the Butu, the descendents of these kulu kai people (who are also said by the people of Wani Uma to have been hairy) then descended from Matebian in waves. Meanwhile the other group of returnees who arrived to settle at Wai Wono continued to move slowly east along the coast to Baucau. They first settled on the spring fed plain by a hillock called Wai Mata Me below Wani Uma. Later these people moved to the beach of Mau Ba'i below Buruma. At this beach there is a natural rock pillar of the same name which is sacred (lulik) and said to be the metamorphosed body of the crocodile ancestor on whose back the returning people of Wai Mata Me arrived from Roma (later arrivals are said to have come on the back of a whale (M: afibere) and octopus (M: tala dau). \r\n\r\nA Waima'a ritual poem (loli) records the arrival of these two waves of migration, referred to as the brothers of Kulu Roma and Kulu Kai:\r\n\r\nKokoroe Koe e / The male bird crows\r\nKokoroe koe la / The male bird crows\r\nRo mai-e – la dopa mai-e / The boats are coming \r\nKokoroe koe e / The male bird crows\r\nKokoroe koe la / The male bird crows\r\nRoma mai-e la / The boat is coming from Roma\r\nRo mai e / The boat is coming\r\nLa ro mai la teu Rai Malaku / Another boat comes from Malaku\r\nTasi tuku tasi tena / These sons have been brought up across the sea\r\nIti ana watu rai tena / They come to plant breadfruit and level the land (make paddy)\r\nKaiwetu kei aku resa keiIn / separate hamlets and houses.\r\n\r\nThese first people to settle at Wai Mata Me were a brother and a sister and they commenced their settlement below Wani Uma by creating two rice paddies which were named Bui Laku Bui Liri. They also brought with them bamboo lengths filled with water and when they moved to their final settlement site at Mau Ba'i on the coast below Buruma they created (M. saun=planted) there two springs known as Wai Mata Oli [W: large spring] and Wai Mata Me [W: small spring]."
  },
  {
    "EntryId": 8522,
    "Label": "Luca",
    "Titulu": "Luca",
    "Deskrisaun": "Povu Luca hanesan reinu boot uluk nian konta istória kona-ba sira-nia relasaun ho tuna, bee no tasi iha poezia narrativu sira. Poezia tuirmai ne’e konta ho lian Tetun Lorosa’e nian kona-ba liafuan ukun-na’in Luca nian:\r\n\r\nHau naran Lu Leki \r\nmeti oan hau\r\nHau naran Lu Leki \r\ntasi oan hau\r\nHau katak ba tasi\r\ntasi sei nakduka nuu lor ba\r\nKatak fali ba meti\r\nmeti sei nakduka nuu lor.\r\n\r\nTuirmai Luca nia ukun ba tasi kompara ho We Hali hanesan reinu boot loromonu nian. Ema konta katak ukun-na’in We Hali nian mak oan no komandante loron no fulan nian. \r\n\r\nReinu Luca fahe tuir isin lolon karau nian: \r\n\r\nIsin lolon Rai Luka\r\n\r\nDere too Wai Bobo[i]\r\n\r\nDikur balu We Masi, \r\nbalu We Soru.[ii]\r\n_________________\r\n\r\nThe people of Luca, the once great kingdom of the east, also record their relations to eels, water and the sea in narrative verse. The verse below recounts in Eastern Tetum the words of a long ago ruler of Luca who says:\r\n\r\nHau naran Lu Leki meti oan hauI am Lu Leki / My name is Lu Leki, the son of the tides\r\nHau naran Lu Leki tasi oan hauI am Lu Leki / the son of the sea\r\nHau katak ba tasi, tasi sei nakduka nuu lor ba / I command the sea to recede, it obeys me \r\nKatak fali ba meti, meti sei nakduka nuu lor ba / I command the tide to recede, it obeys me.\r\n\r\nLuca's rule of the sea is then juxtaposed with that of We Hali, the once great kingdom of western Timor, whose ruler is said to be both the son of and the commander of the sun and the moon. Meanwhile the eastern kingdom of Luca is divided according to the parts of a buffalo:\r\n\r\nIsin lolon Rai Luka / The main body is in the land of Luca\r\n\r\nDere too Wai Bobo / Its head extends to Wai Bobo[i]\r\n\r\nDikur balu We Masi, balu We Soru. / Its one horn is to We Masi, another is to We Soru.[ii]\r\n\r\nAcross the eastern part of Timor Leste, Luca's central political and ritual power is continually encoded in myth and narrative, many of which are connected to springs. Yet as with its paired ritual counterpart We Biku We Hali, it is important to stress the fact that this domain is as much a ritual-political concept or symbol as it is an actual political realm (Francillon 1967: 113). It was the ritual connections of the immobile centre of Luca to surrounding emissary sub-kingdoms which held the domain together. While, as with We Hali (ET: 'banyan tree water'), the political importance of Luca has long since declined, its symbolic meanings and its encoding in ritual form remain central to many mythic narratives across the region. In many of these narratives it is Luca's power to communicate with the sea (and through this its capacity to access the wealth of the underworld) which remains a recurring theme. As well as a once expansionary and pre-eminent political presence in the region, by virtue of its power to tame the sea, Luca is the preeminent communicator with 'rai seluk' (the other world). \r\n\r\nWhile there is much in the oral history record which links Luca to the expansion of the kingdom of We Biku We Hali, David Amaral the lia na'in ('custodian of the words') of the apical house of Uma Kan Lor in Luca relayed to me a narrative concerning seven siblings who emerged from the earth. These seven siblings commenced tilling the land (ET: fila rai) around Luca which had until then neither fields nor water. As a consequence the youngest of the siblings was continually beaten and sent to fetch water from the far west and the far east of the island. One day as the youngest sibling sat exhausted under a banyan tree he sobbed out loud that it would be best if he took his own life. Yet as he spoke these words, water started to gush out from beneath his feet. Later after a dog ran off to find the older brothers, they arrived to see that their youngest brother had morphed into water from the chest down. The boy, whose name was Nai Leki, told his older siblings that he had now transformed into the sacred spring of We Lolo. His head then transformed into a water bowl (we lolo) and lodged in the banyan tree now called Nai Leki. The spring water then flowed from We Lolo to sea passing through the sacred tidal lagoon of Luca called We Liurai (ET: 'ruler's water') at the coast. Luca became a kingdom of seven villages and a centre of power. Meanwhile these sacred origin waters of Luca are known metaphorically as we ai balun ('wooden safe water') as it is from these waters that the wealth of Luca has been distributed across the land.\r\n\r\nIn mythic narratives found across the region it is to Luca that people have long travelled to receive, or emerged from to decree, the power to rule. Following a ritual ceremony at the springs of Luca, emissaries would leave as the kingdom's 'arms and legs' (ain liman) and execute the authority of the ritual centre across the east. As a part of this process, as we have seen above, Luca's sacred waters would be carried across the region.\r\n\r\n[i] A neighbouring kingdom to Ossu and east of Mundo Perdido.\r\n\r\n[ii] The buffalo is being used here to explain, amongst other things, the territorial power of Luca as the main kingdom, whose head reaches (dere) Wai Bobo (symbolizing the East here), whose two horns symbolising the North and South. We Soru [ET: 'woven water'] is Vessoru and We Masi [ET: 'salty water'] is Vemasse."
  },
  {
    "EntryId": 8474,
    "Label": "Luca Wehali Dadoli",
    "Titulu": "Luca Wehali Dadoli",
    "Deskrisaun": "(Narradór/ Narrator: David Amaral (lia-na'in), Uma Kan Lor, Luca)\r\n\r\nLoro tolu babulu[1] tolu ba Loro Saen / Three dominions, three kingdoms are to the East \r\n\r\nLoro tolu babulu tolu ba Loro Toban / Three dominions, three kingdoms are to the West\r\n\r\nLoro tolu babulu tolu Loro Saen / Three dominions, three kingdoms of the East\r\n\r\nToo Tututala / Extends to Tutuala\r\n\r\nLoro tolu babulu tolu Loro Toban / Three dominions, three kingdoms of the West\r\n\r\nToo Loro Suai ba sai Kupang / Extends to Suai dominion down to Kupang\r\n\r\nLoro tolu babulu tolu Loro Saen / Three dominions, three kingdoms of the East\r\n\r\nLoro tolu babulu tolu Loro Toban / Three dominions, three kingdoms of the West.\r\n\r\nLoron ida ferik ida ema uma kain Omain. Ferik nee katak: \"Emi dadoko liurai oan ne’e hau mak katak. Katak kantiga. Ne’ebé sia dadoki, ferik katak / One day an old lady from the house of Omain said: You rock the king's child, I sing the lullaby:\r\n\r\nDadoko ta beik la nonok / Rocking fails to stop the royal child crying \r\n\r\nDadeta ta beik la nano / Swinging fails to stop royal child crying\r\n\r\nLa na no kaer / The child cannot be comforted (does not want to be held) \r\n\r\nO Nain We Hali / O the Guardian of We Hali\r\n\r\nLa na no kaer / The child cannot be comforted (does not want to be held)\r\n\r\nNain We Biku / O the Guardian of We Biku\r\n\r\nLoron tolu fuik atu fuik liu liu / During three days the child turned wild, wild and wild.\r\n\r\nNeebe ferik katak liurai oan nee para ona tanis, ferik katak fali ida / After the royal child stopped crying, the old lady said:\r\n\r\nBone Bauk sa Bone Bauk modi ami oin ee lae Bone Bauk / oh you, Bone Bauk, do you uplift us or not\r\n\r\nBone Bauk sa Bone Bauk tias ami oin ee lae Bone Bauk / oh you, Bone Bauk, do you protect us or not.\r\n\r\nLiurai Bone Bauk nee dudu taha ba fatuk leten nee, nia rona netik dei. Neebe ferik nee katak / While the king Bone Bauk was sharpening his machete on the stone, he was listening to the lullaby sung by the old lady: \r\n\r\nBone Bauk sa Bone Bauk ee modi ami oin ee lae Bone Bauk / Oh you, Bone Bauk, do you uplift us or not\r\n\r\nBone Bauk sa Bone Bauk tias ami oin ee lae Bone Bauk / Oh you, Bone Bauk, do you protect us or not.\r\n\r\nLiurai Bone Bauk dehan / King Bone Bauk then spoke: \r\n\r\nSe nalo sa kaer sa nodi emi oin ba sa? / Who did what, held what, uplift you for what?\r\n\r\nNalo sa kaer sa tias emi oin ba sa? / Who did what, held what, protect you for what?\r\n\r\nAnin lor tabasar, Loro Sae tabasar / The south scatters, the east scatters\r\n\r\nMurak hau la kodi, karau hau la kodi / I brought neither silver nor buffaloes.\r\n\r\nKodi ba ko'i We Hali, ba hotu We Biku / I brought them to We Hali, I took them all to We Biku.\r\n\r\nMurak liu rai murak / Silver goes to the land of silver\r\n\r\nmamuk liu rai mamuk / Emptiness goes to the land of emptiness\r\n\r\nTahan emin nadiki rai la lian / While your leaves shoot, the land turns noiseless. \r\n\r\nFerik aa katak tan / The old lady further said:\r\n\r\nHanesan tur iha Labunar We We Biku / Like residing in Labunar of We We Biku\r\n\r\nTur iha Labunar We We Hali / Like residing in Labunar of We We Hali \r\n\r\nNare We Hali rai Kakoli / Seeing We Hali the land of Kakoli\r\n\r\nNare We Biku rai Nakduka / Seeing We Biku the land of Nakduka\r\n\r\nKakoli atu ba koli tan netik / Kakoli is going for a walk\r\n\r\nNakduka atu ba duka tan netik / Naduka is going for a stroll\r\n\r\nKoli tia lor uma kain nen tolu / Walking around three of the six houses\r\n\r\nDuka tia lor uma kain nen tolu / Strolling around three of the six houses\r\n\r\nLoro uma kain nen niit ain hat / The lords of the six houses raise their four feet\r\n\r\nDato uma kain nen daet ain hat.[2] / The guardians of the six houses move their four feet.\r\n\r\nMiit ain ba makur liu We Haban / Raising their feet to cross We Haban\r\n\r\nNiit ain ba makur liu We Haban / Lifting their feet to cross We Haban\r\n\r\nMakur liu We Haban Bone Bauk fohon / Crossing over We Haban above Bone Bauk\r\n\r\nDaet liu We HabanBone Bauk fohon / Trespassing We Haban above Bone Bauk.\r\n\r\nBiti nain liu Resi, Resi Bai Afani / The owner of mat Liu Resi, Resi Bai Afani\r\n\r\nNaak atu tau lakon, naak atu fo lakon / Said to be hidden away, said to be given away\r\n\r\nLa tau ba balu, la fo ba balu / It was hidden from others, not being given to others\r\n\r\nFo fali fo basu liu ba Makasar fuik nia rain / It was given instead to Makasar, the land of the wild.\r\n\r\nMota Masin Babulu nia ain sai ba Tasi Mane / The River Masin Babulu flows down to the South Sea\r\n\r\nNeebe ba Don ida Lu Leki too ba, ba Don Taek Aman tiha ona we iha Salele, iha namon Hahuduk / When Don Lu Leki arrived there, Don Taek Aman had already fetched the water in Salele, in Hahuduk beach.\r\n\r\nNeeba Don Lu Leki nee koa lia husu ona ida Taek Aman tan ba Taek Aman tiha we nee tiha uluk / Arriving there Don Lu Leki asked first Taek Aman because Taek Aman had been the first one to fetch this water\r\n\r\nNeebe Don Lu Leki ba koalia dadolin / Therefore Don Lu Leki said the following poetic verse):\r\n\r\nBe se hakari rai nee rai nee / But he who breaks up this land, this land becomes his land\r\n\r\nSe hatir rai nee rai nee / He who divides this land, this land becomes his land \r\n\r\nNee nia alin maun Taek Ama koalia / Then his brother Taek Aman responded in a well-versed form):\r\n\r\nBe o ida musu hau o se los? / But who are you to ask about me?\r\n\r\nO ida seti hau o se los? / Who are you to ask for my name?\r\n\r\nNeebe Lu Leki koalia fila fali / Lu Leki then replied also in a poetical verse):\r\n\r\nHau naran Lu Leki meti oan hau / I am Lu Leki, the son of the tides\r\n\r\nHau naran Lu Leki tasi oan hau / I am Lu Leki, the son of the sea\r\n\r\nHau katak ba tasi, tasi sei nakduka nuu lor ba / I command the sea to recede, it obeys me \r\n\r\nKatak fali ba meti, meti sei nakduka nuu lor ba. / I command the tide to recede, it obeys me.\r\n\r\nNeebe Don Lu Leki nusu fali ba Taek Ama / Don Lu Leki asked Taek Aman:\r\n\r\nBe o ida seti hau o se los? / But who are you to ask for my name?.\r\n\r\nO ida musu hau o se los? / Who are you to ask about me?\r\n\r\nNee ida be We Hali nee koalia fali / The one from We Hali, that is Taek Aman, then spoke in similar poetic tones):\r\n\r\nHau naran Taek Aman fulan oan hau / I am Taek Aman, the son of the moon\r\n\r\nHau naran Taek Aman loro oan hau / I am Taek Aman, the son of the sun\r\n\r\nHau katak ba loro, loro sei nakduka nuu rae ba / I command the sun to rise, it obeys me, \r\n\r\nHau katak ba fulan, fulan sei nakduka nuu rae ba / I command the moon to rise, it obeys me. \r\n\r\nNeebe ida be Lu Leki lian naaka We Biku nian nee koa lia fali / Then Lu Leki, the king of We Biku[3], said the following stanza):\r\n\r\nBiit tolu biit, biit nanesa / The strength of three is equal \r\n\r\nBeran tolu beran, beran nanesa / The power of the three is equal.[4]\r\n\r\nHotu tia Don Kupang nee, We Hali nee koalia fali / Then Don Kupang, the king of We Hali, responded:\r\n\r\nIta rua sei keta rai ba malu / We both have to border this land\r\n\r\nIta rua sei taka rai ba malu / We both have to divide this land\r\n\r\nLu Leki koalia fali / Lu Leki, the king of We Biku, responded:\r\n\r\nOok tuka ba mota, Mota Masin Babulu / Yours extends to River Masin Babulu\r\n\r\nToo hodi ba loro e toban los ona / From the other side of the river to the west.\r\n\r\nHauk tuka ba mota, Mota Masin Babulu / Mine extends to River Masin Babulu\r\n\r\nToo hodi ba loro e saen los ona / From the other side of the river to the east. \r\n\r\n\r\n[1]Babulu = rai = kingdom\r\n\r\n[2] The six lords have six sacred houses called uma mane nen (uma manen). These uma mane nen were then divided into two, each of which called uma kain nen tolu. The first nen tolu are called We Hali=Rai Kakoli, the second nen tolu are called We Biku=Rai Nakduka.\r\n\r\n[3]We Biku is paired with and here refers to Luca.\r\n\r\n[4]Loro tolu, babulu tolu, Loro Saen, and Loro tolu, babulu tolu, Loro Toban. Six lords (mane nen) with their six sacred houses (uma mane nen) which was then divided into two (uma kain nen tolu). Three in Loro Saen (We Biku) and three in Loro Toban (We Hali)."
  },
  {
    "EntryId": 6466,
    "Label": "Manu ketu tebe tasi",
    "Titulu": "Manu ketu tebe tasi",
    "Deskrisaun": "Tuir istória ida-ne’e, rai Timor harii husi manu (Makassae: ketu) maun-alin feto no mane ne’ebé tebe malu to’o tasi dada na hodi hamosu foho tolu (Ramelau, Kablaki no Matebian). La kleur “Cristu” (liafuan ida ne’ebé uza ba Maromak no Maromak fulan no loron nian (Makassae: Uru-Watu / Waima’a: La’ara Wulo) tun no halo figura umanu husi tahu. Tuirmai, Cristu huu iis ba figura ne’e hodi nia bele moris no husi ema ne’e nia kanosen, nia halo ema daruak. Nia fó hatene sira na’in-rua katak liutiha loron 7 nia sei mosu fali no nia hamenu ba sira atu la bele han ai-fuan probidu sira. Maibé ema na’in-rua ne’e la rona. Sira gosta liu rona fohorai (Makassae: talibere) no sira han duni ai-fuan. Husi sala ida-ne’e sira hatene kona-ba moe no sira taka sira-nia isin lolon ho ai-kulit. Iha tempu tuirmai, ema seluk to’o husi tasi balu no hadudu ba sira oinsá soru tais. Hanesan kastigu ba sira tanba han ona ai-fuan proibidu, sira-nia destinu no jerasaun tuirmai nian atu servisu maka’as halo toos no natar hodi moris. \r\n\r\nOhin ami, hanesan oan husi ema dahuluk sira ne’e, ami kontinua atu fó han ba bei’ala sira iha bee-matan sira (hanesan odamatan ba reinu lulik no reinu Maromak nian) hodi husu atu bee kontinua suli nafatin no haburas ami-nia natar no toos sira. \r\n________________________\r\n\r\nIn the beginning Timor was created by a foot sparring pair of brother and sister birds (M: ketu). Their sparring kicked back the sea and so created the first dry land in the form of three mountains: Ramelau, Cabalaki and Matebian [see Map 5.1]. Sometime later Christu [a term (along with Maromak or God) which is now used interchangeably with the term for the preeminent indigenous Moon-Sun deity (M:Uru-Watu; W: L'ara Wulo)] descends and creates from the mud a human figurine. Christu then [like the wind] breathes life into the figure and fashions another figure from its rib. He then announces he will return in 7 days and orders the two people not to eat the forbidden fruit. Yet these two people listened instead to the python (M: talibere) and disobeyed the order. From this act they knew shame and hide their bodies under bark clothing. Later other people came from across the sea (Makasar) and showed them how to make tais (woven cloth). As their penance for eating the forbidden fruit, in order that they could have food to eat, they and their descendents were now destined to labor in fields growing rice and other crops. In order that he could help his older brother carry rice back from the fields, the younger brother of the first people secretly began transforming back and forth from person to horse. This act is known as kuda resa [M:'rice horse'] and it is from such [transformative] acts by the first ancestors that we came to know 'culture'. Today as descendents of these first people we continue to make offerings at large springs [the portals to the other world of deities and ancestors] in order to feed the spirits of the ancestors, imploring them to make the springs flow freely so that the people can live and grow their rice and other crops."
  },
  {
    "EntryId": 14815,
    "Label": "Mau Leki Hetán Majiku Husi Tuna / Mau Leki Meets an Eel",
    "Titulu": "Mau Leki Hetán Majiku Husi Tuna / Mau Leki Meets an Eel",
    "Deskrisaun": "Istória ho lian Tetun no Inglés (tradusaun husi Francesca Forrest) husi Fernando da Costa Pires, Ainaro.\r\n\r\nSr. Mau Leki nia ferik naran Bui Mali no sira iha oan mane na’in rua no oan feto na’in ida. Sira hadomi tebes sira nia oan. Iha loron ida Sr. Mau Leki planu atu halo to’os, nia halo konsultasaun ho nia ferik oan, atu halo to’os ai-laran fuik ida, ne’ebé mak ema hanaran Aimalilu.\r\n\r\nIha loron dahuluk Sr. Mau Leki ho nia ferik oan atu ba lere to’os, iha fatin ne’ebá, sira na’in rua husik hela sira nia oan ho sira nia familia balun ne’ebé mak hela iha sira nia bairu viziñu. Sira na’in rua prepara material no han hodi lori ba lere to’os ni’an mak, katana, baliu no ai-han balun mak ai-farina, fehuk no be’e. Sr. Mau Leki mak lori sasán ne’ebé hodi lere to’os nian. Nia ferik oan mak lori hahán no be’e. Bainhira sira to iha fatin ne’ebé, mak sira atu lere toos. Sira la’o ba fatin hodi tau fatuk kiik hodi haleu fatin ne’ebé mak sira atu lere to’os ba. Maizumenus fatin ne’ebé mak sira atu lere mak hektare ida.\r\n\r\nIha tempu meudia Sr. Mau Leki nia ferik bolu nia ba han hahán meudia nian. Wainhira han hotu Sr. Mau Leki dehan ba nia ferik, “Moris ne’e la fasil atu hetán ai- hahán sira,” no nia ferik oan hatán no hamnasa, “Ne’e los, maibé ita tenki hakas a’an atu hodi hetan ai-hahán sira, tenki presiza servisu makas liu tan.” Nia katuas rona nia ferik oan ko’alia hanesan ne’e nia nonok deit, no depois nia ferik oan foti be’e fó ba nia katuas oan hemu no iha tempu hanesan nia ferik oan dehan tan ba nia katuas oan, “Maski ita na’in rua hasoru terus no susar ha’u sempre iha ba ó iha kualker kondisaun saida de’it mak ita hasoru.” Nia katuas hatán ba nia ferik oan ho hamnasa, “Liafaun furak ida ne’e mak ha’u hein hela husi ó atu hateten sai liafuan ne’e mai ha’u.” Nia ferik oan hatán ho hamnasa deit ba nia katuas oan. No nia katuas oan aumenta tan, “Maski ita hasoru saida de’it ne’ebé sei akontese mai ita nain rua iha future; ha’u promete ba ha’u nia aan sempre iha ba ó no oan sira iha kondisaun saida de’it.” Sira na’in rua komesa kontinua fali sira nia servisu to’o lokraik no sira fila ba uma.\r\n\r\nIha loron daruak iha dadersaan madrugada sira na’in rua komesa prepara sasán sira atu lori ba to’os. Bainhira sira na’in rua to’o ona iha fatin ne’ebá. Nia katuas mak ba tesi ai-sira no tesi duut sira. Nia ferik oan ba kuru be’e iha mota ne’ebé mak besik iha fatin ne’ebá. No mota ne’e sira bolu ho naran Sarai. Depois fila husi kuru be’e, nia prepara ai-han balun ba sira na’in rua atu han iha tempu meiu-dia. Iha tempu meiu-dia nia bolu nia katuas oan ba sira na’in rua atu han hahán meiu-dia nian, ne’ebé mak prepara tiha ona ba sira na’in rua atu han. Han hotu nia ferik oan ajuda tan nia katuas oan hodi lere to’os ne’e to lokraik. Iha lokraik sira na’in rua ba hariis iha mota ne’ebé mak besik ba sira nia toos. Bainhira sira hariis hotu sira fila ba uma. To’o iha uma Sra. Bui Mali prepara ai-han kalan nian ba sira hotu hodi han.\r\n\r\nLor-loron sira na’in rua nafatin ba to’os hodi halo servisu hanesan bainbain iha to’os laran. Iha tempu lokraik molok sira fila ba uma sira sempre ba hariis iha mota Sarai ne’e. Bainhira sira iha uma nia ferik sempre servisu hanesan bainbain prepara han ba sira han kalan no haree sira nia oan.\r\n\r\nIha loron balun tuir mai sira hein ba ai-sira ne’ebé mak sira tesi no duut sira ne’ebé mak sira lere to nia maran hodi sira sunu iha toos laran. Bainhira sira sunu hotu ai sira no duut sira no sein ba loron balun hodi udan mai. Iha tempu udan mai nia katuas oan ho nia ba sosa fini iha sira merkadu hodi nune’e sira bele ba kuda iha to’os laran ne’ebé mak sira na’in rua lere iha tempu hirak liu ba. Iha tempu udan mai loro-loron ona. Sira na’in rua halo konsultasaun ba malu hodi ba kuda fini sira iha to’os laran.\r\n\r\nIha dadersaan ida sira hader mai no sira lori fini sira ba to’os laran. Bainhira sira na’in rua to iha to’os nia ferik oan nafatin ba kuru be’e no prepara hahán ba sira na’in rua. Sr. Mau Leki lori fini sira ba kuda haleu to’os laran. Iha meiudia nia Sra. Bui Mali bolu nia katuas oan ba sira han hahán meiudia nia. Bainhira sira haan hotu Sra. Bui Mali sempre ajuda mos nia la’en hodi hodi kuda lisuk fini sir aba toos laran. Molok lokraik sira na’in rua ba hariis iha mota Sarai ne’e. Bainhira sira hariis iha be’e lihun ne’ebé mak naruk Sr Mau Leki nani ba be’e laran no derepente nia hetan TUNA ida ne’ebé boot los iha be’e laran, depois nia sai mai liur no nia tur nonok deit.\r\n\r\nSra. Bui Mali mos sai husi be’e lihun ne’e, no husu nia, “Oinsa mak tuur nonok deit ne’e?”\r\n\r\nNia hatán, “La iha buat ida, ha’u mak hakarak tur hanesan ne’e.”\r\n\r\nDepois nia ferik nani ba be’e laran nia la hetan TUNA ida. Sira hare loromatan mos atu tun ona, entaun sira na’in rua komesa fila ba uma. Sira to’o iha uma kalan boot, no sira deskansa kedas.\r\n\r\nIha dadersaan tuir mai sira na’in rua prepara tiha ai-han balun ba sira nia oan hodi han. Sira nain rua komesa prepara sasán atu lori ba to’os nian. Bainhira sira iha to’os laran ona, sira na’in rua halo servisu hanesan bainbain. Iha tempu lokraik sira sempre ba hariis iha mota sarai ne’e. Bainhira nia Sr. Mau Leki nani ba be’e laran nia, nia hetan TUNA ne’e mosu no hatudu an ba nia, maibé TUNA ne’e nunka hatudu an ba nia Sra. Bui Mali. Bainhira Sra. Bui Mali nani ba be’e laran nia nunka hetan TUNA ne’e. Depois hariis hotu sira na’in rua komesa fila ba uma, maibé to’o dalan klaran nia husu ba nia ferik oan, “Ohin ó hetan buat ruma iha be’e laran ne’e ka la’e?”\r\n\r\nNo nia ferik oan hatán ba nia, “Ha’u la hetan buat ida iha be’e laran ne’e”; no nia ferik oan husi fila fali ba nia katuas oan, “Tuir ó nia hanoin ohin ó hetan saida mak iha be’e laran ne’e?”\r\n\r\nNia katuas hatán ba nia, “Ohin ha’u nani iha be’e laran ne’e ha’u hetan TUNA ida iha be’e laran ne’e boot tebes.” Nia ferik oan mos hatutan tan ba nia, “Ha’u nani iha be’e laran maibé ha’u la hetan TUNA ida iha be’e laran ne’e.” Nia katuas rona nonok deit iha laran. Sira na’in rua la’o no ko’alia nafatin la sente katak sira na’in rua to tiha uma ona. Iha uma sira nafatin halo servisu hanesan bainbain. Wainhira iha dadersaan sira na’in rua hader mai no sente kolen no sira la ba to’os ba loron ida ne’e. Iha loron ne’e mos sira hamoos uma laran no tau matan ba sira nia oan.\r\n\r\nIha tempu kalan nia katuas oan toba no hetan mehi ida husi TUNA ne’ebé mak iha mota laran no dehan ba nia, “Ha’u mak nia abo mane.”\r\n\r\nNia hakfodak husi toba fatin no foti be’e ba hemu. Nia fanu nia ferik oan no nia dehan ba nia ferik oan, “Ha’u foin mehi kona-ba TUNA ne’ebé ha’u hetan iha be’e laran,” no nia ferik husu nafatin ba nia, “Ó nia mehi oinsa?”\r\n\r\nNia hatán, “Ha’u mehi TUNA ne’e mak ha’u nia abo mane ne’ebé mate iha tempu invazaun Portugal nian, no nia nakfila aan sai TUNA ne’e.” Sra. Bui Mali rona no nook de’it no nia la ko’alia bu’at ida maibé Sr. Mau Leki aumenta tan, “TUNA ne’e mak fó mehi ba ha’u hanesan ne’e. No sira nain rua halo konversasaun ba malu to sente matan dukur no idak-idak ba deskansa.\r\n\r\nIha tempu dader Sr. Mau Leki no ferik nafatin ba halo servisu iha to’os laran hanesan bainbain. Iha tempu lokraik sira nafatin ba hariis iha mota ne’e, no Sr. Mau Leki nani ba be’e laran no nia hetan nafatin TUNA ne’e nani ba mai iha be’e laran, maibé Sra. Bui Mali la hetan TUNA ne’e mezmu sira sira hariis hamutuk iha be’e lihun ne’e. TUNA ne’e so hatudu nia aan ba de’it mak Sr. Mau Leki. Sira hariis hotu sira fila ba uma.\r\n\r\nSira la ba tiha toos durante semana rua nia laran. No depois sira foin ba fali to’os hodi haree ba ai-han sira ne’ebé mak sira na’in rua kuda iha tempu hirak liu ba. Sira na’in rua nafatin halo servisu iha to’os laran hanesan bainbain, to’o loromatan monu mak sira fila ba uma.\r\n\r\nDepois iha loron tuir mai Sra. Bui Mali sente kolen los, nia la ba to’os maibé Sr. Mau Leki mesak ba to’os. Wainhira nia halo servisu mesak iha to’os laran nia la hatene saida mak atu akontese ba nia. TUNA ne’ebé bainbain Sr. Mau Leki hetan nani iha mota laran ne’e, nakfila an sai feto ida hanesan Sr. Mau leki nia ferik oan. TUNA ne’e halo miligre ba fatuk balun nakfila sai ai-farina no fatuk balun nakfila sai fehuk no lori ba Sr. Mau Leki nia to’os laran, no bolu Sr Mau leki ba han ai-han meiudia nian. Sr. Mau Leki hanoin katak nia ferik oan mak lori hahán husi uma mai; afinal TUNA ne’ebé nani iha be’e laran ne’e mak nakfila aan ba feto ida oin hanesan nia ferik oan.\r\n\r\nBainhira han hotu Sr. Mau Leki ba kontinua halo servisu iha to’os laran nafatin no TUNA ne’ebé nakfila aan ba feto ida hanesan nia ferik oan dehan ba Sr. Mau Leki, “Ha’u fila uma ona,” no Sr. Mau Leki mos hatán ba nia, “Di’ak ba haree dalan, ha’u sei lokraik mak fila ba uma.” No feto ne’e hatán ba nia, “Servisu lai ba.”\r\n\r\nBainhira feto ne’e to’o iha mota laran nia tama be’e laran hodi nakfila sai fali ba TUNA hodi nani iha be’e laran. Loromatan atu tun ona, Sr. Mau Leki mos mai hariis iha mota sarai ne’e, no nia haree nafatin TUNA ne’e nani ba mai hela iha mota laran ne’e. Hariis hotu nia mos fila ba uma. To’o iha uma, Sr. Mau Leki la husu ba nia ferik, katak ohin nia mak lori hahán ba nia ne’e ka lae. Nia sente kolen no nia deskansa tiha.\r\n\r\nIha loron tuir mai nia nafatin mesak ba to’os, hodi halo servisu mesak iha to’os laran; no iha tempu meu-dia TUNA ne’e sai husi be’e laran mai liur hodi nakfila sai feto ida ho oin hanesan nia ferik oan, hodi halo nakfila fatuk balun sai ba ai-han hodi nia lori ba fó Sr. Mau Leki. Bainhira feto ne’e to’o iha to’os laran nia bolu Sr. Mau Leki hodi han hahán meiu-dia. Nia hanoin katak nia ferik oan mak lori hahán mai fo nia han afinal TUNA ne’e mak nakfila ba feto ifa oin hanesan nia ferik oan. Nia han hotu nia nafatin ba halo servisu iha to’os laran.\r\n\r\nFeto dehan ba Sr. Mau Leki, “Ha’u ba uluk ona depois mak o tuir,” no Sr. Mau Leki hatán ba feto ne’e, “Ba uluk ba depois mak ha’u tuir ba iha teumpu lokraik.”\r\n\r\nFeto ne’e nonook de’it no nia la’o ba oin nafatin. Feto ne’e la’o to iha mota laran nia nia tama ba be’e laran hodi nakfila nia aan ba TUNA hodi nani iha be’e laran.\r\n\r\nLoromatan komesa tun ona nia ba hariis iha mota laran, nia hetan nafatin TUNA ne’e nani ba mai, maibé Sr. Mau Leki la preokupa ho TUNA ne’e, maibé nia hariis nafatin. Wainhira hariis hotu nia fila ba uma. Too iha uma nia ferik oan prepara tiha ai-han kalan nian ba sira hotu. Nia ferik lahatene ida kona-ba se mak lori hahán ba nia haan iha tempu meiudia.\r\n\r\nLor-loron nia ba to’os mesak. TUNA ne’e komesa hatene. Entaun TUNA ne’e kontinua nakfila an ba feto ida oin hanesan nia ferik oan hodi lori hahán ba nia han iha tempu meiudia. Maibé Sr. Mau Leki la hatene se’e mak lori hahán ba nia han kada lor-loron iha tempu meiudia; nia ferik mos la hatene kona-ba ida ne’e. Nia hanoin katak nia ferik oan mak lori hahán ba nia han kada lor-loron afinal laos nia ferik oan.\r\n\r\nIha tempu kalan ida Sr. Mau Leki toba no TUNA ne’e fo mehi ba nia, “Lor-loron ó mesak iha to’os laran ha’u hanoin los ó mak hau nakfila an ba feto ida oin hanesan ho nia ferik oan, hodi prepara ai-han ba ó han iha tempu meu-dia ne’e.” Nia hakfodak husi toba fatin no nia bolu ferik oan.\r\n\r\nNia ferik oan hatán ba nia, “Tanbasa ó bolu ha’u iha tempu kalan ho lian makaas ne’e?”\r\n\r\nNia hatán ba nia ferik oan, “Lor-loron ó mak lori hahán tuir ha’u ba toos laran ne ka laos ó?”\r\n\r\nNia ferik oan hatán ba nia, “Lae, durante ne’e ha’u la lori hahán ba ó han iha tempu meu-dia.” Entaun Sr. Mau Leki tur nonok tiha no la ko’alia buat ida.\r\n\r\nIha dadersaan sira ba to’os hodi haree sira niaai-oan sira ne’ebé mak sira na’in rua kuda iha to’os laran. No sira nia ai-oan ou fini ne’ebé sira na’in rua kuda komesa fo fuan ona. Bainhira sira na’in rua fila ba uma iha tempu kalan Sr. Mau Leki nafatin hanoin hela deit ba nia mehi nee.\r\n\r\nIha loron hirak tuir mai Sr. Mau Leki mesak ba to’os, no nia halo servisu nafatin iha to’os laran hanesan bainbain. Iha tempu meu-dia, TUNA ne’e komesa nakfila an ba feto ida oin hanesan nia ferik oan hodi lori hahán ba nia han. Bainhira nia hahán ne’ebe mak feto ne’e lori ba nia, nia komesa deskonfia ona feto ne’e. Sr. Mau Leki han hotu nia la ba servisu tan iha to’os laran tanba nia deskonfia tiha ona feto ne’e.\r\n\r\nFeto ne’e husu nia, “Ó la ba servisu iha to’os laran ka?”\r\n\r\nNia hatán, “Ha’u la ba servisu ona iha to’os laran tanba ha’u sente kolen los.” Bainhira nia fila kotuk hela, feto ne’e la’o uluk no la hase’e tan nia katak nia ba ona. Sr. Mau Leki fila oin mai nia la hetan tan feto ne’e ba iha ne’ebe los? No nia bolu ferik oan nia naran ho lian makas, “Bui Mali, Bui Mali, Bui Mali, Bui Mali …” Maibé la iha ema ida mak hatán ba nian bolu ne’e. Nia sente ta’uk no nia fila husi to’os ba iha mota nia hetan TUNA nee nani ba mai iha be laran ne’e hela.\r\n\r\nNia hariis hotu no nia fila kedas ba uma maske loromatan seidauk tun. Sr. Mau Leki to iha uma nia ferik husu ba nia, “Ohin loron ó fila sedu deit ne’e?” no nia hatán, “Ha’u sente kolen mak ha’u fila sedu nee.” Nia la konta saida mak ohin akontese ba nia iha to’os laran ne’e ba nia ferik oan.\r\n\r\nIha tempu kalan nia toba, no TUNA ne’e mai fo mehi ba nia: “Ha’u mai atu hatudu buat ruma ba ó.” No mos iha mehi TUNA ne’e dehan tan, “Aban dader ó ba mai foti kelu mean ida iha mota sarai, besik iha be lihun ne’ebé mak ó hetan ha’u nani ba mai ne’e.” Depois Sr. Mau Leki hakfodak husi toba fatin, nia tur nonok los hodi hanoin hela ba nia mehi.\r\n\r\nIha dadersaan de’it Sr. Mau Leki hader sedu no nia foti nia katana no nia ba mesak to’os. Bainhira nia to’o iha mota sarai ne’e no nia la’o besik ba be’e lihun ne’e no nia haree TUNA nee nani ba mai hela iha be’e laran ne’e. Nia nani tun ba be lihun laran, nia hetan duni kelu mean, ne’ebé mak fó mehi ba nia. Nia admira tebes no nia foti kelu ne’e no derepente TUNA ne’e nani iha be’e laran lakon tiha husi nia haree. Maibé nia la preokupa kona-ba TUNA ne’ebé lakon husi nia hare’e nia nafatin foti kelu ne’e no tau iha karteira laran. Depois nia ba to’os laran hodi halo servisu hanesan bainbain. Iha tempu lokraik fila ba uma. Bainhira nia iha uma nunka konta tuir saida mak nia foti husi be’e laran ne’eba nia familia sira la konta ba ema ida.\r\n\r\nIha tempu kalan nia toba nia nafatin mehi, “TUNA ne’e mai no hatete ba nia katak la bele dehan ema ida kona-ba saida mak ó foti husi bee laran ne’e; no mos kelu ne sei lori sorte di’ak ba ó nia moris, no loron ida ó sei sai hanesan ema matan dok hodi kura ema nia moras.” Nia hakfodak husi toba fatin nia foti kedan nia karteira hodi hare ba kelu ne’ebé mak ohin nia foti nee.\r\n\r\nLiu tiha fulan ida sira ba koileta ai-fuan sira ne’ebé mak sira kuda ba iha sira nia to’os. Liu tiha tan loron balun, iha tempu kalan Sr. Mau Leki toba no TUNA ne’e mai fó mehi ba nia, “Aban ó mai hasoru iha oras jam duabelas kalan, ha’u atu ko’alia bu’at balun ba ó?” Lakluer nia hakfodak tiha, no nia toba fila fali. Iha dadersan nia hader mai no hateten ba nia ferik oan, “Orsida kalan ha’u sei ba fatin ida no ha’u sei fila tarde,” no nia ferik oan mos hatán ba nia, “Bele ba maibé kuidadu an didiak ba tanba tempu kalan ne la hanesan loron.”\r\n\r\nRai atu besik kalan ona, nia foti nia katana no kelu ne’ebé uluk nia foti iha mota laran ne’e. Nia komesa ba ona toos. Wainhira nia to’o iha toos seidauk kalan boot, entaun nia ba tuur iha nia toos laran, no nia hein oras balun hodi paz oras sanulu resin rua, nia foin la’o ba mota laran. Oras paz sanulu resin rua nia hamriik oha mota laran besik ba lihun ne’ebé mak nia hetan TUNA ne’e. Nia hare TUNA nani ba mai iha be lihun ne’e. TUNA ne’e sai mai be’e ninin, nia nakfila an sai abo mane ida ho fuuk mutin no hasrahun naruk los, nia hakfodas tanba foin mak nia haree ho nia matan rasik. TUNA ne’ebé nakfila ba abo mane ne’e dehan ba nia, “Ha’u mak fó hatene ba ó liuhusi mehi ne’e,” no Sr. Mau Leki nonok deit no rona saida mak abo mane ko’alia ba nia.\r\n\r\nNo TUNA ne’ebé nakfila an ba abo mane koa’lia buat barak ba nia. No fó instrusaun ba nia katak “bainhira ema ruma hetan moras mai hato ba ó, no husu sira lori lilin kaisa ida no be’e agua ida; ó mak sunu no halo orasaun no foti be’e ne’e fó nia hemu no dehan ba nia; be’e ne’e hanesan miligre ida ba ita boot atu hetan saúde di’ak.”\r\n\r\nAbo mane dehan tan, “Ha’u bandu ba ó katak fo hatene ba ó-nia jerasaun sira tuir mai la bele han na’an TUNA, se bainhira o nia jerasaun balun han TUNA sira sei isin to mate.” Nia hatán ba abo mane katak “hodi ohin ba oin hau ho nia jeresaun sei la han tan naan TUNA.” Depois konversasaun hotu abo mane ne’e tama ba be’e laran hodi nakfila an ba TUNA hodi nani iha be’e laran ne’e. Nia mos sai husi be’e laran no fila ba uma, maibé nia iha uma rai atu besik naroman ona.\r\n\r\nLiu tiha tinan ida, iha balun moras iha nia bairu laran no nia ba haree no nia husu moras ne’e atu sosa lilin ida hodi fó ba nia atu hasae orasaun husi sunu lilin. Depois nia hasae orasaun hotu no nia foti be’e ne’e fó ema moras ne’e atu be’e ne’e. Ema moras ne’e hemu tiha be’e ne’e liu tiha semana ida ema moras ne’e hetan saúde di’ak fali.\r\n\r\nIha tempu balun tuir mai, feto klosan ida hetan moras fuan, iha sira nia nia bairu vizinu. Labarik feto nia apa rona katak Sr. Mau Leki bele kura ema moras. Iha dadersan ida, labarik feto nia apa mai buka Sr. Mau Leki no dehan ba nia, “Ita bele ajuda kura ha’u nia oan feto ne’ebé hetan moras fuan?” No Sr. Mau Leki hatán ba tiu ne’e, “Ha’u bele kura ita nia oan ne’ebé hetan moras fuan ne’e, maibé ha’u husu ba ita atu lori lilin kaisa kiik ida, be’e aqua ida no lori mai ha’u halo orasaun.” Tiu ne’e halo tuir saida mak nia ko’alia, hodi ba sosa be’e no lilin kaisa kiik ida, hodi fó ba nia. Depois nia halo orasaun hotu no foti be’e ne’e fó ba tiu ne’e hodi lori ba fó ba nia feto ne’e hemu. Depois nia oan feto ne’e hemu tiha be’e nee. Liu loron balun hanesan nia oan feto komesa hetan fali saúde di’ak.\r\n\r\nEntaun iha momentu ne’ebé ema barak komesa hatene ona katak nia bele kura ema moras liu husi nia orasaun no fó be’e ba ema hemu, liu loron balun ema ne’ebé hemu be’e ne’e bele hetan isin di’ak fali. Iha momentu ne’e kedan kada lor-loron ema moras sempre mai vizita hodi bele kura sira nia moras.\r\n\r\nIha momentu ne’ebá nia la halo tan to’os tanba kada lor-loron ema moras husi fatin hotu hotu mai vizita nia atu nune’e nia bele halo orasaun ba ema hirak ne’ebé hetan moras ne’e bele rekopera sira nia saúde.\r\n___________________________\r\nMr. Mau Leki Meets an Eel\r\n(translated by Francesca Forrest)\r\n\r\nMr. Mau Leki lived with his wife Bui Mali and their two sons and one daughter. The couple loved their children very much. One day Mr. Mau Leki planned to clear new land to farm. He consulted with his wife, and they decided they would clear a patch in a part of the forest that people called Aimalilu.\r\n\r\nOn the first day, Mr. Mau Leki and his wife left their children behind with relatives who lived in the area. The two parents prepared what they would need for opening up the land: a machete, an axe, and food and drink: cassava, sweet potatoes, and water. Mr. Mau Leki carried the tools to the spot they were going to clear, and his wife carried the food and water. When they arrived, they got down to business. They put small stones all around the spot they were going to clear—the place was more or less one hectare.\r\n\r\nAt noon, Mr. Mau Leki’s wife called him to come eat their midday meal. When they had eaten it all, Mr. Mau Leki said, “In this life it’s not easy to get food.”\r\n\r\nHis wife replied, smiling, “Very true, but we have to strive to get it. We need to work really hard.” The husband listened to his wife talking like this and remained silent, and after that the wife brought her husband some water to drink, and in time she spoke again to her husband:\r\n\r\n“Even if the two of us meet with hard times and difficulties, I’ll always be here for you, in whatever condition we find ourselves.”\r\n\r\nAnd then the husband answered the wife, smiling, “These beautiful words are what I’ve been waiting to hear from you so that I could confess something to you.” His wife answered him only with a smile, and he continued, “No matter what we confront, no matter what happens to us in the future, I’ve promised myself that I will always be here for you and our children, in whatever condition.” The two of them returned to work, and they worked until late in the afternoon and then they went home.\r\n\r\nOn the second day, the two began preparing things at the break of dawn to bring to their clearing site. When they arrived, the husband began cutting away weeds, grasses, and other plants. The wife fetched water from a little river near to where they were working. The little river was called the Sarai. Once she had gotten the water, the wife prepared food for them to have at noon. When they finished eating, the wife once again helped the husband clear the land until late in the afternoon, at which time they bathed in the river there beside their new field. When they were finished bathing, they returned home, and Mrs. Bui Mali prepared an evening meal for everyone to eat.\r\n\r\nEvery day, the couple always went to the new field like this. In the afternoon, before returning home, they would always bathe in the Sarai river. At home, the wife always worked preparing the evening meal and watching over their children.\r\n\r\nA few days later, the couple were waiting for the cut grasses and other plants to dry so that they could burn them on the future field. When they had burned all the grasses and all the weeds and all the other plants, they weren’t able to come for a few days due to rain. With the coming of the rainy season, the husband and wife went to buy seeds at the market to sow in their newly cleared field. Because it was the rainy season, it rained day after day, and the husband and wife consulted with each other about planting their seeds in the new field.\r\n\r\nEarly one morning, they woke up and took their seeds to the field. When they got there, the wife went as always to fetch water from the river to prepare food for the two of them. Mr. Mau Leki brought the seeds to plant all around the inside of the field. At noon, his wife called him to eat a midday meal, and after they had eaten, she helped her husband, as she always did, this time with the planting. In the afternoon, they went to bathe in the Sarai river, and while they were bathing in a deep pool of water, Mr. Mau Leki went swimming, when suddenly he discovered a giant EEL in the water. After this encounter, he got out of the water and just sat in silence.\r\n\r\nMrs. Bui Mali also got out of the pool and asked him, “Why are you just sitting there, silent?”\r\n\r\nHe replied, “It’s nothing. I just want to sit like this, that’s all.”\r\n\r\nAfter that his wife went swimming in the deep pool, but she didn’t encounter the EEL. The couple noticed the sun had already set, so they started for home. They arrived in the middle of the night and went right to bed.\r\n\r\nEarly the following morning, they prepared some food for their children to eat, and then they began getting everything ready to go to their field. When they got to the field, they worked as usual, and in the late afternoon, they bathed in the Sarai river as always. When Mr. Mau Leki swam in the pool, he came across the EEL, which rose up and revealed itself to him, but the EEL never showed itself to Mrs. Bui Mali. When she went swimming in the pool, she never encountered this EEL. After they finished bathing, they started for home, but when they reached the middle of the road, the husband asked, “Did you find anything in the water today?”\r\n\r\nThe wife answered, “I didn’t find anything in the water,” and then she asked in return, “Do you think you found something in the water today?”\r\n\r\nHer husband replied to her, “Today when I was swimming in the water, I came across an EEL, a giant one.”\r\n\r\nThe wife added by way of a response, “I swam in the water, but I didn’t come across any EEL in that water.” The husband was quiet, hearing this. The two of them walked and continued to talk, so that they didn’t even notice when they reached home. At home they continued to work as usual. The next morning when they woke up, they felt tired, so they didn’t go to the field that day. That day they stayed home, cleaning the house and taking care of their children.\r\n\r\nDuring the night, while he was sleeping, the husband dreamed of the EEL that was in the river, who said to him, “I am your grandfather.”\r\n\r\nStartled awake, he got himself some water to drink. He woke his wife and said to her, “I just dreamed about the EEL that I found in the water,” and his wife kept on saying, “Your dream—what kind of a dream was it?”\r\n\r\nAnd he responded, “I dreamed this EEL was my grandfather, who died in the time of the Portuguese invasion—he transformed himself into this EEL!” Mrs. Bui Mali listened silently without saying a word, but Mr. Mau Leki continued, “The EEL must have given me this dream.” And the two of them conversed with each other until their eyes were closing and each one had to rest.\r\n\r\nIn the morning, Mr. Mau Leki and his wife went to work in their field as usual. In the afternoon, they bathed as always in the river, and Mr. Mau Leki swam in the water and met again the EEL, swimming round and round in the water, but Mrs. Bui Mali didn’t meet the EEL, even though she too bathed in the pool. The EEL only showed itself to Mr. Mau Leki. After they bathed, the two went home.\r\n\r\nThey didn’t go to the field for two weeks, and then they went back to the field just to check on how the crops they had planted earlier were doing. The two of them continued to work in the field as usual until the sun went down and they returned home.\r\n\r\nThe following day, Mrs. Bui Mali felt very tired and didn’t go to the field, so Mr. Mau Leki went alone. When he was working by himself in the field, he didn’t know that something was about to happen to him. The EEL whom Mr. Mau Leki always met swimming in the pool transformed itself into a woman like Mr. Mau Leki’s own wife. The EEL then performed miracles, transforming some rocks into cassava and other rocks into sweet potatoes, and took them to Mr. Mau Leki’s field, calling Mr. Mau Leki to come eat his midday meal. Mr. Mau Leki thought that his wife had come from the house with the food, but really it was the EEL, transformed into a woman whose face looked just like his wife’s.\r\n\r\nWhen he had finished eating, Mr. Mau Leki went back to his work in the field, and the EEL who had turned into a woman looking like his wife said to him, “I’m going home now.”\r\nMr. Mau Leki replied, “All right, safe travels; I’ll follow, later in the afternoon.” And the woman answered, “Do your work first.”\r\n\r\nWhen the woman reached the river, she entered the water in order to transform back into an EEL and swim away. When the sun was beginning to set, Mr. Mau Leki went to bathe in the Sarai river, where he encountered the EEL as always, swimming round and round. Mr. Mau Leki finished bathing and returned home. When he arrived at the house, he didn’t ask his wife if she had brought him food that day or not. He felt tired and just went to bed.\r\n\r\nThe following day, Mr. Mau Leki still went to the field alone. At noon, the EEL came from the water and transformed into a woman who looked just like his wife in order to transform stones into food to bring to him. When this woman arrived at the field, she called Mr. Mau Leki to eat a noonday meal. He thought that his wife was bringing him food to give him, but really it was the EEL, transformed to look like his wife. He ate everything and then went back to work in the field.\r\n\r\nThe woman said, “I’ll go home first, and you follow later,” and Mr. Mau Leki said to her, “Yes, you go first, and I’ll follow later in the afternoon.”\r\n\r\nThe woman was silent and continued walking ahead. When she reached the river, she entered the water so as to transform back into an EEL and swim away.\r\n\r\nThe sun had begun to set when Mr. Mau Leki went to bathe in the river. He met the EEL as always, swimming round and round, but he wasn’t worried about this. He bathed as usual. When he was finished bathing, he returned home. When he arrived, his wife had already prepared an evening meal for everyone. His wife knew nothing about who had brough him food at noon.\r\n\r\nEvery day Mr. Mau Leki went to the field alone. By now the EEL understood Mr. Mau Leki’s situation well. It continued to transform itself into a woman with a face like Mr. Mau Leki’s wife in order to bring him food to eat. Mr. Mau Leki didn’t know who was bringing him this food each day at noon, and his wife had no idea about this either. He thought she was bringing him food each day, but actually it was not her at all.\r\n\r\nOne night, when Mr. Mau Leki was sleeping, the EEL sent a dream to him: “Every day you go alone to the field. For your sake, I turn into a woman like your wife to make you food to eat at noon.” He was startled awake and called out to his wife.\r\n\r\nHis wife asked, “Why are you calling me in the middle of the night with such a loud voice?”\r\n\r\nHe replied, “Every day, it’s you who follows me out to the field and brings me food, isn’t it?”\r\n\r\nHis wife answered him, “No, during these days I haven’t brought you food at midday.” At that Mr. Mau Leki just sat in silence and didn’t say a thing.\r\n\r\nEarly in the morning, the two of them went to the field to see how the seedlings which they had planted were doing, and they saw that they were beginning to bear fruit. When they returned home that evening, Mr. Mau Leki was still thinking about his dream.\r\n\r\nThe next day he went alone to the field, where he worked as usual. At noon, the EEL turned into a woman who looked like his wife so as to prepare him food for a midday meal. He ate the food that she brought him, but he had begun to distrust her. When he finished eating, he didn’t go back to work because of this distrust.\r\n\r\nThe woman asked him, “Aren’t you going to work in the field?”\r\n\r\nHe replied, “I’m not going to work anymore because I feel very tired.” When turned his back on her, the woman walked away and no longer spoke him as she had before. When Mr. Mau Leki turned back to face her, he could no longer find her. Had she truly been there? He called out his wife’s name in a loud voice: “Bui Mali! Bui Mali! Bui Mali!” But no one answered his call. He felt afraid and left the field to go to the river, where he met the EEL swimming round and round in the water.\r\n\r\nHe finished bathing and returned home right away, even though the sun had not yet set. When he arrived at home, his wife asked him, “Why did you come home so early today?” and he answered, “I felt tired, so I came home early.” He didn’t tell her what had happened to him that day at the field.\r\n\r\nAt night he slept, and the EEL sent him a dream: “I have come to show you something.” And also in the dream, the EEL said, “Tomorrow morning you will come and get a golden bracelet from the Sarai river, near the pool where you found me swimming round and round.” Mr. Mau Leki was startled awake and sat very silent, thinking about his dream.\r\n\r\nIn the early morning, he got dressed quickly, picked up his machete, and went alone to the field. When he arrived at the Sarai river, he walked beside the pool and saw the EEL swimming round and round there. Mr. Mau Leki swam down into the pool and did indeed discover a golden bracelet, which the dream had promised him. He admired it greatly and picked it up, when suddenly the EEL swimming in the water disappeared from his sight. But he wasn’t worried about the EEL’s disappearance because he still had the golden bracelet, which he put into his bag. Then he went to the field to work as usual. In the afternoon, he returned home. At home, he said not a word to his family about what he had retrieved from the water. He didn’t tell the story to anyone.\r\n\r\nAt night, he slept and dreamed again about the EEL, who came to him and said, “You must tell no one about what you took from the water. The bracelet will bring you good luck for your health, and one day you will become a shaman, curing people’s illnesses.” Startled awake, Mr. Mau Leki immediately fetched his bag so he could look at the bracelet he had picked up that day.\r\n\r\nA month later, the husband and wife went to harvest the fruit that they had planted in their field. Some days after that, at night while Mr. Mau Leki was sleeping, the EEL sent him a dream asking, “Tomorrow will you come meet me at 12 midnight so I can tell you something else?” He was startled, but not for long and soon went back to sleep again. Early in the morning he got dressed and said to his wife, “Tonight I’m going somewhere, and I will return late,” and his wife replied, “You can go, but be careful because nighttime isn’t like daytime.”\r\n\r\nWhen it was almost night, he picked up his machete and the bracelet that he had taken from the river. He started off for the field. When he arrived at the field, it was not yet midnight, so he sat down in the field and waited several hours until midnight arrived, and only then did he walk to the river. At midnight he stood beside the river pool where he had discovered the EEL. He saw the EEL swimming round and round in the pool. The EEL came out of the water and transformed into his grandfather, with white hair and a very long beard. Mr. Mau Leki was very surprised to suddenly see him with his own eyes. The EEL who had transformed into his grandfather said to him, “I am the one who has been speaking to you through dreams,” and Mr. Mau Leki just sat silently, listening to what his grandfather was saying to him.\r\n\r\nAnd this eel who had transformed into his grandfather had many things to talk about with him. He instructed Mr. Mau Leki, saying, “When someone gets sick and comes to you, ask them to bring a box of candles and a bottle of water. You will light the candle and say a prayer and fetch the water and give it to them to drink, saying to them, ‘This water is like a miracle for you; you are going to gain good health.”\r\n\r\nHis grandfather also said, “I have a taboo for you that you must pass on to your descendants: you cannot eat EEL meat. If any of your descendants eat EEL, they will die.” Mr. Mau Leki replied to his grandfather that from that day on, his descendants would not eat EEL meat. After the conversation ended, his grandfather went into the water in order to transform back into an EEL and swim there. Mr. Mau Leki also left and went home, but when he arrived it was already nearly light.\r\n\r\nA month later, there were several illnesses in his neighborhood, and he went to see and ask about them. He bought a candle for his prayer, and he lit the candle. When he had finished saying the prayer, he fetched water to give to the sick people. They drank the water, and after a week passed, they returned to good health.\r\n\r\nIn the time that followed, a young woman became ill with a heart ailment. The girl’s father had heard that Mr. Mau Leki could cure sick people. Early one morning, the father went to find Mr. Mau Leki and asked, “Can you help cure my daughter, who has a heart ailment?\r\n\r\nAnd Mr. Mau Leki answered, “I can cure your daughter of her heart ailment, but I must request that you bring a small box of candles and a bottle of water so I can pray.” The man did what he had been told and bought a bottle of water and a small box of candle to give to Mr. Mau Leki. After Mr. Mau Leki had said a prayer, he fetched the water and gave it to the girl’s father to give to her to drink. The girl drank the water. After several days, the girl began to return to good health.\r\n\r\nFrom that moment on, many people started to understand that Mr. Mau Leki could cure sick people by praying and giving them water to drink, and that after several days, people who drank the water would get well. Straightaway from then on, every day sick people came to visit him in order to be cured of their illness.\r\n\r\nFrom then on, Mr. Mau Leki no longer worked in his field because every day sick people came from everywhere to visit him so he could pray for them and they could recover their health.\r\n\r\nEntrevista ho autór / Interview with the author:\r\n\r\nhttps://asakiyume.dreamwidth.org/994952.html\r\n"
  },
  {
    "EntryId": 14823,
    "Label": "Mese no Sufa",
    "Titulu": "Mese no Sufa",
    "Deskrisaun": "Iha tempu uluk liu bá, iha labarik nain rua, ida naran Mese no ida seluk naran Sufa, hakarak atu bá hasoru sira nia avó mane ida iha foho, ne'ebé foin mai hosi sidade. Iha dadersan nakukun de'it sira nain rua sai ona hosi uma atu bá hasoru sira nia avó ne'e. Bainhira to'o foho tutun, sira haree hetan borboleta barak loos ne'ebé hobur hela ai\u0002funan sira ne'ebé mesak furak no morin de'it.\r\nHo natureza ne'ebé furak loos, halo sira nain rua haree no haksolok tebes. Entaun lakleur Mese dehan ona bá Sufa “Ita halimar no duni borboleta hodi hein avó mane iha fatin ne'e bele ka lae?”. Sufa hatan “Bele, ha'u hakarak”. Hotu Mese dehan tan bá Sufa “Ita duni borboleta no kaer hafoin sura, se nian mak barak liu entaun ita fekit tilun bá malu”.\r\nNune'e sira nain rua hahú halimar, duni no kaer borboleta hahú hosi dader to'o meiudia. Lakleur, Sufa dehan bá Mese “Ha'u baruk ona”, Mese mós hatan “Lae, mai ita halimar nafatin to'o avó mai mak ita nain rua bá ho nia”. Nune'e sira nain rua mós kontinua halimar to'o loronkraik. Lakleur sira nain rua hahú sura borboleta ne'ebé sira kaer, iha ne'ebá Mese hetan atus lima no Sufa hetan de'it atus rua, nune'e Mese mak fekit ona Sufa nia tilun tanba nia mak hetan barak liu. Komu sira nain rua kontente loos ho sura borboleta no fekit tilun bá malu, entaun sira la haree avó atu mosu mai, afinal avó liu fali hosi dalan seluk ona. Hotu sira nain rua ko'alia bá malu no Mese dehan, “Sufa, ita fila ona bá uma tanba avó la mai ne'e”, Sufa mós hatan “Loos ona, ita nain rua fila de'it ona”. Nune'e sira nain rua mós fila ona bá uma. Bainhira sira to'o iha uma, sira hakfodak haree fali avó mane ne'e iha uma ona, Nune'e sira To'o kalan, sira mós toba ona. Teki-teki Mese mehi kona fali borboleta ne'ebé dansa, bidu no tebe-tebe hale'u nia ho nia alin Sufa. Iha mehi ne'e, borboleta halo oin a'at ba sira nain rua, nune'e halo Mese hakfodak no tauk loos, hafoin nia hakilar hadeer hakuak Sufa. Nune'e sira nia avó mós hadeer no husu ona bá sira, saida mak akontese daudaun ne'e. Hotu Mese haktuir ona nia mehi ne'e bá nia avó. Entaun nia avó husu bá sira “Ohin tuir dalan imi halo saida?”, Mese hatan “Ami la halo buat ida”. Afinal nia ko'alia bosok dei't, tamba iha loron ne'e, sira kaer no hamate borboleta barak loos. Bainhira sira toba fila-fali, lakleur Sufa mós mehi. Nia mehi hanesan saida mak Mese mehi ona, katak borboleta dansa no bidu ho tebe-tebe hale'u Mese ho Sufa no Borboleta halo oin a'at bá sira nain rua, halo Sufa ta'uk hodi hakfodak, hakilar no hader hakuak Mese. Entaun sira nia avó husu tan bá sira dehan “Ohin tuir dalan imi halo saida?”, komu Sufa ta'uk nia lahatan entaun Mese mak hatan ona dehan \" Ohin ami halimar iha foho, duni borboleta hodi kaer no hamate barak loos, ha'u kaer atus lima no Sufa kaer atus rua. Ho mehi ida hanesan ne'e, halo avó ne'e hanoin loos Mese no Sufa, nune'e nia bá buka ona matan dook ida hodi mai kura nia bei-oan nain rua ne'e. \r\nHafoin matan dook ne'e hateten bá sira katak “Imi nia sala mak duni no kaer borboleta iha foho, nune'e borboleta nain ne'e husu atu imi selu nia povu ne'ebé imi estraga tiha ona”. Hotu avó ne'e hatan “Ha'u prontu atu selu tanba ha'u hatene katak ne'e ha'u nia bei-oan sira nia sala”. Tanba ne'e, sira oho karau vaka ida hodi selu no husu perdaun bá sala ne'ebé Mese ho Sufa halo tiha ona. \r\nHafoin liu tiha loron ida, borboleta sira nia nain dehan bá Mese ho Sufa nia avó liu hosi mehi ida katak “Ami bá ona maibé ohin bá oin labele estraga tan ha'u nia povu no ó nia oan sira mós sei la moras tan”. Hotu avó dehan no hameno kedas bá Mese ho Sufa atu labele estraga insetu sira maibé tenke proteje no hadomi insetu sira nune'e bele hafurak rai. \r\nEntaun hahú hosi ne'e kedas Mese ho Sufa la duni no kaer tan borboleta. Ikus mai sira mós la moras tan."
  },
  {
    "EntryId": 6467,
    "Label": "Natar Baucau",
    "Titulu": "Natar Baucau",
    "Deskrisaun": "(The rice fields of Baucau)"
  },
  {
    "EntryId": 6581,
    "Label": "Natar no bee dalan (Baucau)",
    "Titulu": "Natar no bee dalan (Baucau)"
  },
  {
    "EntryId": 6464,
    "Label": "Relasaun Talibere ho Weu Ho'o ho Ro'ulu",
    "Titulu": "Relasaun Talibere ho Weu Ho'o ho Ro'ulu"
  },
  {
    "EntryId": 6459,
    "Label": "Rota hodi ukun Baucau",
    "Titulu": "Rota hodi ukun Baucau",
    "Deskrisaun": "(Eng: The right to rule Baucau)"
  },
  {
    "EntryId": 6526,
    "Label": "Rubi Lai",
    "Titulu": "Rubi Lai",
    "Deskrisaun": "The great flood"
  },
  {
    "EntryId": 8498,
    "Label": "Sadan Fatu Mea no Koba Lima",
    "Titulu": "Sadan Fatu Mea no Koba Lima",
    "Deskrisaun": "Koba Lima harii hanesan koligasaun reinu limu, inklui Fatumea nu'udar reinu ne'ebé tuan no sagradu liu. Reinu haat seluk konsidera Fatumea hanesan fatin orijinál no fatin ne'ebé hamosu rai oan dahuluk. Ema Koba Lima (Fatumea, Lookeu, Dakolo, Sisi no Mau Demu) mós fiar katak Fatumea la'os de'it fatin rai oan dahuluk iha Koba Lima maibé iha mundu rai klaran. \r\n_____________________\r\nKoba Lima was formed as the coalition of five kingdoms with Fatumea as the oldest and the most sacred kingdom. The four kingdoms regard Fatumea as the origin, the place of the first people (rai oan: lit. 'the first children of the land'). People of Koba Lima (Fatumea, Lookeu, Dakolo, Sisi and Mau Demu) also believe that Fatumea is the origin place of the first human being, not only of Koba Lima but also of the whole world. There is a familiar lyric among people in Koba Lima about Fatumea as the origin of Uma Tolu and Koba Lima and of humanity of various colours. The lyric goes like this: 'the yellow bird was laying an egg on the slope of Fatumea (red rock), frightened by the thunder she cracked her egg.' Symbolically, it has a twofold meaning.The first is the birth of the Uma Tolu, and then of Koba Lima from the same mother, Fatumea. The second meaning is the mythical meaning, that is, the birth of human race that spreads to different parts of the world in different colours and features. As the world was being transformed by the creation of these features, there was still much to be worked out, many things that needed to be negotiated and settled among human beings and animal beings. While space does not allow us to describe this process of negotiation and settlement here in detail, three critical events are sketched below.\r\n\r\nFirstly, as the waters retracted and We Biku and the mountain peaks emerged there was an ongoing tension between the beings of this emerging world (rai klaran) and the beings already inhabiting a world of water. At first the 'custodians or owners of the sea'(tasi nain), the Nai Bei ('great ancestors') and 'custodians or owners of the water'(we nain) manifest here as people with crocodile tails, refused to make space (sia la fo fatin ida). But in order that the sea would give way and provide pathways for the spread of human beings an exchange was 'negotiated' and the leaders of tasi nain, Lim Berek and Mali Berek, were decapitated and their heads brought to Fatumea for a celebration at the ritual centre known as Sadan Wehali Molin We Hali, Sadan We Sei Molin We Sei. The 'custodians or owners of the sea' then made space, the waters began to recede, pathways and places were created for the first people to populate. In exchange, the first human beings promised to forever praise and respect the 'custodians of the sea' through a web of complicated ritual practices and perpetual offerings stretching from the mountains to the sea. Nai Bei is the respected name for crocodiles(lafaek) as they are the 'great ancestors'. \r\n\r\nSecondly, these origin waters faced an additional obstacle in the form of an impenetrable rock face to the north. While the waters could flow south via three rivers to the south male sea (tasi mane), the pathway to the north sea (tasi feto) was blocked by a rock face. A small rice bird (manu hare called lamin ) appeared and pecked a hole in the rock face allowing the waters to flow north via three rivers to the sea, Mota Hali Boe or Mota Talau, Mota We Merak, and Mota Bauk Ama, decreasing the water flow to the south and enabling the appearance of the plains (rai fehan) on the south coast which is, after the imposed division of Timor, in East Timor (Suai and We Keke) and in West Timor (Laran, Besikama, Betun, We Bria Mata, We Oe or We Biku, and Haitimuk). The rock face at the entrance to the female north sea is called Fatuk Lamin Toti (lit. 'rice-bird pecked rock face') (Grijzen, 1904:8-10) which is beautifully visible from the top of the mount Fatumea called Bei Ulu Molik (lit. 'the bald head of the grand ancestor').\r\n\r\nThirdly, the 'custodian of the tracks' (inuk nain) and the 'custodian of the path' (dalan nain), named Bei Leki Nai and Bei Nai Berek, are entreated by 'the deity of the great sacred, the deity of the great heat' (nai lulik waik, nai manas waik) through the previously mentioned first king of Fatumea, Bau Nahak (Bau Halek)[1], to plant two fast growing species of tree called ai donu and ai kala across the emerging lands, thereby stabilising the earth, providing fodder and enabling fire. In these understandings water is female, the purveyor of life and unity, it gives life to vascular land plants and these plants make fire possible. It is fire that ultimately transforms life. On the other hand, vascular land plants such as au (bamboo) and other spring associated trees and plants, such as the banyan(ai hali), water tree(beko and ai-we), pandanus (hedan),preserve water drawing it to the surface and/or preventing erosion.\r\n\r\nFourthly, the first human beings also had to negotiate their ecological niches with other animal beings especially goats (bibi) and buffalo (karau metan or karau Timor). At one time people ate grass, goats and buffalo ate corn. Yet this made no sense to the first people as buffalo and goats had big strong stomachs and there was little corn. People meanwhile had delicate small stomachs and there was so much grass. A meeting between the people and the animals was called and the problem was discussed. The people suggested that if they swapped food sources each could be better satisfied and in addition the rampant growth of grass could be controlled by the healthy appetites of the animals. The animals sounded their approval and the exchange was completed. \r\n\r\n\r\n[1] In prayers asking for rain in the kingdoms of Wilaen and Dafala (wife-takers of Lookeu) the name of Bau Nahak is mentioned many times as the king of the wind—anin (wind) Bau Nahak that brings rain (Vroklage 1952a 56, 89, 93)."
  },
  {
    "EntryId": 6600,
    "Label": "Sadubai bolu udan",
    "Titulu": "Sadubai bolu udan"
  },
  {
    "EntryId": 8524,
    "Label": "Tara Bandu (tuir lia na'in husi Luca)",
    "Titulu": "Tara Bandu (tuir lia na'in husi Luca)",
    "Deskrisaun": "Loro tolu  babulu   tolu ba Loro Saen \t      Three dominions, three kingdoms are to the East \r\nLoro tolu babulu tolu ba Loro Toban\t      Three dominions, three kingdoms are to the West\r\nLoro tolu babulu tolu Loro Saen \t\t      Three dominions, three kingdoms of the East\t\r\nToo Tututala\t\t\t\t                              extends to Tutuala\r\nLoro tolu babulu tolu Loro Toban\t              Three dominions, three kingdoms of the West\r\nToo Loro Suai ba sai Kupang \t\t              extends to Suai dominion down to Kupang\r\n\r\nLoro tolu babulu tolu Loro Saen\t\t      Three dominions, three kingdoms of   the East\r\nLoro totu babulu tolu Loro Toban\t              Three dominions, three kingdoms of   the West\r\n\r\nWe Daer Kan Lor Dato hat Loro hat\t              The realm of We Daer Kan Lor has four kingdoms, four dominions\r\nNoda Asu Ikun Nain Namoro nain                  They include four  guardians  of Asu Ikun, four guardians of Namoro\r\nNoda katuas uma kain lima:\t\t              They include ancestors of  five communities:\r\nBei Olo, Bei Leki, Bei Lu, Bei Toi, Bei Kai.\t      Bei Olo, Bei Leki, Bei Lu, Bei Toi, Bei Kai\r\nNoda nia oan, noda nia alin:\t\t              They include their children and siblings:\r\nFafulu, We Mali\t\t\t\t                      Fafulu, We Mali\t\t\r\nKesi Kilat, Sama Lari, Fatu Loi Hunu. \t      Kesi Kilat, Sama Lari, Fatu Loi Hunu\r\nNoda Posto seluk, kabupaten seluk\t              They include another posto (district), another kabupaten (district) \r\n\r\nKoalia Ossu osan rua\t\t\t                       Talking about Ossu having two realms\r\nWai Liu Wai Badu\t\t\t                               Wai Liu Wai Badu \r\nBui Lale Kai Wai Heo \t\t\t                       Bui Lale Kai Wai Heo\r\n\r\n\r\nBa Kapupaten seluk fali, Baucau koalia katak (In other districts, eg. Baucau, it is said):\r\n\r\nBoru Uma Kai Bada. Boru Uma Kai Bada. \tBoru Uma Kai Bada. Boru Uma Kai Bada\r\nSor We Laku Liu. Lolehe Lalobo. \t\t\tSor We Laku Liu. Lolehe Lalobo\r\nBua Tekain Liu. \t\t\t\t\t                Bua Tekain Liu.\t\t\t\r\nDerok Hun Uma Klaran. \t\t\t\t        Derok Hun Uma Klaran. \r\nIsin lolon Rai Luka.\t\t\t\t                The main body is in the land of Luka\r\nDere too Rai Bobo.\t\t\t\t                Its  head extends to Waibobo\r\nDikur balu We Masi, balu Wesoru. \t\t        Its one horn is to We Masi, another is to We Soru. \t\t\r\n\r\nLia fuan Tetun Terik nee la hos bandu. Nee:\r\n\r\n“Ukun atu tun, bandu atu natiha.”                    The laws are coming down, the forbidden rules are being given from the above. \r\n\r\nKona ba bua, kona ba nu, kona ba we, kona ba namon. / Concerning bua etc……..\r\nNee koalia naaka: “Buat ida temi too ona. Ohin hau koalia naake: \r\n\r\n“We Daer Kan Lor. \t\t                                The realm of We Daer Kan Lor has \r\nDato Hat. \t\t\t                                        four kingdoms\r\nLoro Hat.\t\t\t                                        four dominions\r\nNoda Asu Ikun Nain.\t\t                                They include the Guardian of Asu Ikun\r\nNamoro Nain.\t\t\t                                The Guardian of Namoro. \r\nNoda katuas uma kain lima:\t                        They include the ancestors of five communities: \r\nBei Olo, Bei Leki, Bei Lu, \t                                Bei Olo, Bei Leki, Bei Lu, \r\nBei Toi, Bei Kai. \t\t\t                                Bei Toi, Bei Kai.\t\t\r\nNoda nia oan, noda nia alin. \t                        They include their children and siblings\r\nSuku Luka nia naran. \t\t                                The names of the clan of Luka:\r\nFafulu We Mali. \t\t                                        Fafulu We Mali. \r\nKesi Kilat Sama Lari \t\t                                Kesi Kilat Sama Lari \r\nFatua Loi Hunu.\t\t\t                                Fatua Loi Hunu.\r\n\r\n\r\nNoda ba Postu seluk koalia katak / They include another district, as it is told:\r\n\r\nOssu Osan Rua.\t\t\t                                Ossu Osan Rua.\t\t\t\r\nBui Lale Kai Wai Heo.\t\t                                Bui Lale Kai Wai Heo.\r\n\r\nE…ba fali Baucau:\t\t                                        And…going to Baucau: \r\nBoru Uma Kai Bada.\t\t                                Boru Uma Kai Bada.\r\n\r\n\r\nBa Laga: Soba\t\t\t                                To Laga: Soba\r\nBa Kele Kai: Laku Liu.\t\t                                To Kele Kai: Laku Liu\r\nBa Los Palos: Lohele Lalobo. \t                        To Los Palos: Lohele Lalobo\r\nBa Tekain Liu:\t\t\t                                To Tekain Liu: \r\nDerok Hun Uma Klaran \t\t                        Derok Hun Uma Klaran\r\niha Watu Kerbau.\t\t                                        in Watu Kerbau.\r\n\t\t\r\nNeeba renu antigun Luka la barak                   The subjects of the ancient kingdom of Luka were not many,\r\nmais ukun too Suai,\t\t                                but they ruled to Suai.\r\nUkun too Tutuala neeba,\t                                They ruled to Tutuala\r\ntoo Loro We Masi. \t\t                                To Loro We Masi.\r\nNeeba ema koalia naaka:                                   Therefore there is a metaphorical saying: \r\nIsin lolon rai Luka\t\t                                        The buffalo’s main body is  the land of Luka\r\nreii too rai Bobo. \t\t                                        Its nose touches the land of Bobo.\r\nDikur balu We Masi, balu We Soru.                  Its one horn is  to We Masi, another is  to We Soru.  \r\n\r\n\r\nWe Daer Kan Lor Dato hat Loro hat\t                The realm of We Daer Kan Lor has four kingdoms, four dominions\r\nNoda…e… Asu Ikun Nain Namoro nain            They include the king of Asu Ikun, the  king of Namoro\r\nNoda katuas uma kain lima:\t\t                They include ancestors of  communities:\r\nBei Olo, Bei Leki, Bei Lu, Bei Toi, Bei Kai.\t        Bei Olo, Bei Leki, Bei Lu, Bei Toi, Bei Kai\r\nNoda nia oan, noda nia alin:\t\t                They include their children and siblings:\r\nFafulu, We Mali\t\t\t\t                        Fafulu, We Mali\t\t\r\nKesi Kilat, Sama Lari, Fatu Loi Hunu. \t        Kesi Kilat, Sama Lari, Fatu Loi Hunu\r\nNoda Posto seluk, kabupaten seluk\t                They include another posto (district), another kabupaten (district) \r\n\r\nKoalia Ossu osan rua.\t\t\t                        Talking about Ossu having two realms\r\nWai Liu Wai Badu. \t\t\t                        Wai Liu Wai Badu. \r\nBui Lale Kai Wai Heo. \t\t\t                        Bui Lale Kai Wai Heo. \r\n\r\n\r\n\r\nBa Kapupaten seluk fali, Baucau koalia katak  /. In other districts, eg. Baucau, it is said:\r\n\r\nBoru Uma Kai Bada. Boru Uma Kai Bada.      Boru Uma Kai Bada. Boru Uma Kai Bada\r\nSor We Laku Liu. Lolehe Lalobo. \t\t       Sor We Laku Liu. Lolehe Lalobo\r\nBua Tekain Liu. \t\t\t\t\t               Bua Tekain Liu.\t\t\t\r\nDerok Hun Uma Klaran. \t\t\t\t       Derok Hun Uma Klaran. \r\nIsin lolon rai Luka.\t\t\t\t               The buffalo’s main body is the land of Luka\r\nDere too Rai Bobo.\t\t\t\t               Its head reaches the land of Bobo\r\nDikur balu We Masi, balu Wesoru. \t\t       Its one horn is to We Masi, another is to We Soru."
  },
  {
    "EntryId": 6456,
    "Label": "Tempu Luca bee boot",
    "Titulu": "Tempu Luca bee boot"
  },
  {
    "EntryId": 8496,
    "Label": "The custodian of the Tais / Tais-Na'in",
    "Titulu": "The custodian of the Tais / Tais-Na'in",
    "Deskrisaun": "Tais-na’in\r\n\r\nHori uluk iha tempu avó sira sei hatais bibi-kulit no ai-kulit de’it, iha kasadór ida ne’ebé loroloron ba ai-laran hodi kasa manu ho nia kilat husi au. Iha loron ida bainhira nia atu fila ba uma, derrepente nia lakon. Iha fatin dook nia haree samea boot ida hanesan fohorai, maibé bainhira nia hakbesik-an ba animál ne’e, nia la haree fohorai ida maibé feto bonita ida ne’ebé hatais hena furak ho kór oioin no soru hela tais. Feto ne’e bolu ba mane kasadór: “Ó hakarak hola ha’u hanesan ó-nia feen ka lae?” Kasadór hatán ba nia: “Ha’u iha ona feen no oan iha uma.” Maibé nia gosta duni feto bonita ne’e. Feto mós gosta nia no nia repete fali: “Ó hakarak hola ha’u hanesan ó-nia feen ka lae?” Kasadór hatán fali: “Ha’u iha ona feen no oan iha uma,” no nia kontinua la’o. \r\n\r\nIha loron tuirmai, kasadór ba fali ai-laran no, dala ida tan, bainhira nia iha dala atu fila ba uma nia haree fali samea ida ne’ebé nakfila ba feto ne’ebé soru hela tais. Feto ne’e husu: “Ó hakarak hola ha’u hanesan ó-nia feen ka lae?” Kasadór hatán hanesan: “Ha’u iha ona feen no oan iha uma,” no nia kontinua la’o. \r\n\r\nDurante loron hitu, buat hanesan akontese beibeik ba kasadór ne’e. Kada vés nia haree “feto-samea” ne’e no nia husu pergunta hanesan ba nia. Iha loron dahituk, feto-samea ne’e tuir mane sai husi ai-laran. Bainhira sira to’o iha baliza entre ai-laran no toos, kasadór para no fila-an ba feto hodi dehan: “Se ó hakat liu baliza ne’e no tama ba toos ho ha’u, ó hatene ka lae ó sei la bele fila no la bele ona nakfila ba samea.” Feto-samea ne’e rona didi’ak no deside atu husik duni ai-laran no tama iha toos. Nia sai kasadór nia feen no hahú momentu ne’ebá nunka mais fila an ba samea. Nia pasa nia tempu loroloron hodi soru tais no hanorin feto seluk iha aldeia atu soru tais. Dezeñu sira ne’ebé sira uza iha sira-nia tais hanesan de’it ho samea nia kulit. \r\n\r\n(Ai-knanoik husi Boleha, konta husi Louisa Freitas). \r\n___________________\r\n\r\nThe custodian of the Tais\r\n\r\nOnce long ago when people had only goat skin and tree bark to wear as clothes there was a hunter who would go to the forest each day to hunt birds with his bamboo hunting pipe. One day when he was returning home he became lost. In the distance he saw a big snake which looked like a python but as he got closer to the snake it turned into a beautiful woman wearing exquisitely coloured cloth and weaving tais (woven cloth). She called out to the hunter 'do you want to take me as your wife?' The hunter replied, 'I already have a home with a wife and children'. However, he did like this beautiful woman. The woman liked him too and asked again, 'do you want to take me as your wife?' The man replied again 'No, I already have a wife and children', and with that he continued on his way.\r\n\r\nThe next day the hunter went to the forest again and once more when he was returning home he saw the snake which again became a woman weaving tais. The woman asked again, 'do you want to take me as your wife? Again he replied 'No, I already have a wife and children' and went on his way. \r\n\r\nThe same thing happened to the hunter for seven days. Each day he saw the 'snakewoman' and each day she asked the same question. On the seventh day the woman followed the hunter out of the forest. He stopped and turned around to her when they reached the boundary between the forest and the fields. He said to the snakewoman, 'if you cross this boundary and come with me into the fields, do you realize you can never return and never again can you become a snake'. The snakewoman listened carefully and accepted the bargain. She crossed the boundary from the forest to the fields and went with the hunter to become his wife. From that day, she never became a snake again, rather she spent her days weaving tais and teaching the other women how to do likewise. The weaving patterns they followed were the same as those of a python's skin.\r\n\r\n(A 'plain tale' from Boleha, retold by Louisa Freitas)"
  },
  {
    "EntryId": 6426,
    "Label": "Wai Lewa",
    "Titulu": "Wai Lewa",
    "Deskrisaun": "Mythical ancestor and founder of Baucau (formerly known as Wai Lewa)."
  },
  {
    "EntryId": 8551,
    "Label": "Wai Lili Wai Wa Wai Husu Wai Lewa",
    "Titulu": "Wai Lili Wai Wa Wai Husu Wai Lewa",
    "Deskrisaun": "Naran Wailili Wai Wa Wai Husu Wai Lewa liga sentru rituál Baucau no Wailili nian iha relasaun feto saan - umane. Buat ne’ebé hamosu relasaun ida-ne’e mak asidente ida ne’ebé envolve Wailili oan ida (husi uma Loi Leki). Hafoin monu ba fatuk-kuak ida nakonu ho bee, mane ne’e la’o tuir bee dalan rai okos nian to’o sai iha bee-matan Wai Lia. Tuir istória ne’e kona-ba Wailili Wai Wa Wai Husu Wai Lewa, ligasaun no relasaun sira ne’ebé mosu husi eventu ne’e boot no kle’an liu duké uma lulik Ledatame Ikun iha Darasula (haree istória Wai Lia no Wai Lia Bere) de’it. Tuir loloos Ledatame ne’e mak uma sanak ida husi uma Loi Leki no istória ne’e liga ba tempu uluk bainhira uma Loi Leki mak kaer hela podér polítiku no rituál iha aldeia Wailili.\r\n\r\nTuir ai-knanoik ida-ne’e, hafoin sakramentu kaben envolve Wailili oan ida no feto ida husi Bahu, oan feto Bahu sira seluk mós komesa atu kaben ho mane sira iha Wailili. Kompleksu bee-matan no sentru rituál rua ne’ebé ema hanaran Wai Lili-Wai Wa no Wai Husu-Wai Lewa sai fatin importante ba rituál sau haree, ho espetativa katak komunidade husi fatin rua ne’e sei envolve ativu iha rituál sira-ne’e hotu. Husi tempu ba tempu, relasaun sira sai metin liután no sentru rituál rua ne’e halo serimónia hodi troka malu naran kompleksu bee-matan. Prosesu troka naran ne’e fó direitu ba komunidade rua ne’e atu aproveita naran bei’ala ida-idak nian hodi fó kbiit no matak-malirin (protesaun) iha rituál sira. Tuir tempu, relasaun ne’e envolve komunidade rua ne’e iha rejiaun ne’e nia sistema regula rai no rekursu sira no komunidade iha sentru rua ne’e hahú halibur malu iha kompleksu bee-matan ida-idak nian hodi partisipa iha rituál boot ne’ebé hala’o kada tinan hitu dala ida. Iha serimónia sira-ne’e Baucau nu’udar “umane” mak iha responsabilidade atu kontribui foos no fahi no Wailili nu’udar “fetosaa” mak kontribui karau no bibi. Objetivu husi serimónia sira-ne’e mak atu hametin tan relasaun no dame entre sentru rua ne’e, respeitu ba ida-idak nia baliza, toos, produsaun no animál sira. Ohin loron ema balu simplifika serimónia sira-ne’e bainhira sira hanaran “tara bandu.” \r\n\r\nLakleur depois de mane ida uluk sai husi rai okos iha Wai Lili, komunidade uma Loi Leki haksesuk malu (laiha ema ida hatene tanba sá ka karik sira la bele fó sai informasaun ne’e), no disputa ne’e kontinua to’o ohin loron. Iha tempu tuirmai, uma rota sira iha Loi Leki hetan ukun husi reinu Luca, maibé sira mós fahe malu tuir zona norte (Fatumaka Leten) no sul (Fatumaka Kraik) no divizaun ne’e korresponde ba baliza administrativu iha reinu antigu Wailili nian iha tempu koloniál portugés iha sékulu 19. To’o momentu ne’ebá uma lian Makassae balu komesa atu to’o iha Wailili husi foho Matebian nia ain. Komunidade lian Makassae sira mai ho sira-nia matenek kona-ba ahi no osan mean no hahú momentu ne’ebé lian Makassae komesa buras iha rejiaun Fatumaka. To’o sékulu 20 bainhira administrasaun koloniál portugés nia ukun metin ona no Igreja Katólika halo gruta besik bee-matan Wai Lakulo, Wailili nia póder nu’udar sentru rituál ida menus ona. To’o okupasaun Japonés nia rohan, relasaun entre komunidade natar-na’in sira iha Baucau no komunidade Wailili rahun ona.  \r\n\r\nMaski nune’e, tuir tempu ne’e uma sanak Loi Leki nian barak tebes buras no estabelese iha fatin barak inklui iha rai-tetuk Baucau nian. Iha momentu ida durante migrasaun husi abut laran Wailili nian ba rai maran Baucau, verzaun foun husi ligasaun entre Wai Husu-Wai Lewa no Wai Lili-Wai Wa mosu: agora nia konfigurasaun mak liuhosi ligasaun entre Wai Lia no Wai Lia Bere. \r\n\r\n________________________\r\n\r\nThe name of Wailili Wai Wa Wai Husu Wai Lewa binds together ritual centres of Baucau and Wailili in a fertility-giver and fertility-taker relationship. The catalyst for this relationship was the accidental fall of a son of Wailili (from the house of Loi Leki) into a cave containing water. Following this he travelled through the underground waters emerging at Wai Lia spring. In this account of Wailili Wai Wa Wai Husu Wai Lewa the connections forged by this event extended into networks much denser than simply the Ledatame Ikun sacred house in Darasula (see Story of Wai Lia and Wai Lia Bere). Ledatame is in fact a branch house of Loi Leki and this earlier story relates to a time when the origin house of Loi Leki was still at the peak of its ritual and political power in the village of Wailili. \r\n\r\nIn this story, after the marriage of a son of Wailili to a daughter of Bahu, other daughters of Bahu also began marrying into the houses of Wailili. The two spring complexes and ritual centres known respectively as Wai Lili-Wai Wa and Wai Husu-Wai Lewa became focal points for collective post-harvest rice rituals with each centre expected to actively participate in the rituals of the other. Over time as these relations entrenched themselves, the two ritual centres held a ceremony in which they exchanged the respective ancestral names of their spring complexes. This exchange gave each spring community the right to invoke each other's ancestral names to harness their power and protective blessing in community rituals. This relationship then transformed into a shared approach to the regional ritual regulation of land and resources and the two centres began gathering at each other's spring complexes for major seven yearly ceremonies. At these ceremonies it was the Baucau villages' responsibility as fertility-givers to contribute rice and pigs. Buffalo and goats were expected as the contribution from the fertility-takers of Wailili. The purpose of these ceremonies was to cement the ties between the centres, maintain peaceful relations, and respect each other's boundaries, fields, produce and livestock. Today this type of ritual relationship is glossed as tara bandu. \r\n\r\nYet it was not long after their ancestor had travelled through the water to Wai Lia, that a now unknown (or undisclosed) dispute divided the house of Loi Leki, a division that continues to this day. While subsequently the political power of the various houses of Loi Leki became subservient to the dominion of Luca, in later periods these houses divided again between northern and southern zones known as Fatumaka Leten and Fatumaka Kraik (this was also to become the key colonial administrative division of the former Wailili kingdom in the nineteenth century). By this period, the houses of Wailili had also become places for the in-migration of Makasae speaking houses from the Matebian foothills. Bringing with them 'knowledge of fire' and stores of gold, from these early beginnings the Makasae language spread throughout the region of Fatumaka. By the twentieth century as Portuguese colonial control increased and the Catholic Church installed a grotto by the spring of Wai Lakulo, Wailili had diminished as a centre of ritual power. By the end of the World War Two Japanese occupation, the ritual relationship between the rice growing villages of Baucau and Wailili was in disrepair. \r\n\r\nYet throughout this time the number of branch houses derivative of Loi Leki had grown and they had spread throughout the region to establish sacred houses elsewhere, including on the savanna of the Baucau plateau. Sometime during this migration from the spring groves of Wailili to the drylands of the plateau, the most recent version of the connection between Wai Husu-Wai Lewa and Wai Lili-Wai Wa emerged: this time configured through the connection between Wai Lia and Wai Lia Bere."
  },
  {
    "EntryId": 6503,
    "Label": "Wai Riu ho Wai Lia (Mundo Perdido)",
    "Titulu": "Wai Riu ho Wai Lia (Mundo Perdido)",
    "Deskrisaun": "Rai-na'in Wai Nete Watu Baha (Mundu Perdido) naran Wai Riu uluk han matak.\r\n----------------\r\nThe ancestral custodian of the Wai Nete Watu Baha lands (Mundu Perdido) called Wai Riu ate uncooked food in the past. "
  },
  {
    "EntryId": 6468,
    "Label": "Waimatame",
    "Titulu": "Waimatame"
  },
  {
    "EntryId": 6583,
    "Label": "Wani Uma",
    "Titulu": "Wani Uma"
  },
  {
    "EntryId": 8596,
    "Label": "We Hali ho Liquica",
    "Titulu": "We Hali ho Liquica",
    "Deskrisaun": "Selesaun husi Dos Santos, E. (1967) Kanoik: Mitos e Lendas de Timor, Lisboa: Ultramar.\r\n____________________\r\n\r\nExtract from Dos Santos, E. (1967) Kanoik: Mitos e Lendas de Timor, Lisboa: Ultramar.\r\n"
  },
  {
    "EntryId": 8568,
    "Label": "Wono Loi, Tai Loi ho Leki Loi",
    "Titulu": "Wono Loi, Tai Loi ho Leki Loi",
    "Deskrisaun": "Ai-knanoik kona-ba Baucau nia orijen/huun\r\n\r\nIha lenda ka ai-knanoik ida liga ba Baucau nia naran ne’ebé folin tebes iha komunidade Baucau. Horiuluk iha katuas timoroan ida ne’ebé faluk no idade ona. Nia iha ona-mane na’in-tolu. Oan primeiru mak naran Uono Loi, ida daruak mak naran Tai Loi no ida ikun mak Lequi Loi. Oan mane dahuluk gosta tebes kasa. Kalan-kalan nia sai ho nia alin-mane na’in-rua no asu sira hodi kasa laku ka animál seluk ne’ebé sira-nia aman gosta han. Iha kalan ida katuas nia oan ikun sente kole tebes tanba servisu barak. Nia toba iha kama husi au (bolu “hadak” iha lian Tetun). Iha dadeer saan, Katuas han di’ak hafoin la’o ain ba Cai Huno (fatin ema baibain halibur malu hodi hemu tua), dook metru 300 husi fatin ne’ebé vila Baucau harii no tuirmai sai boot liután. \r\n\r\nIha fatin ne’ebá, tuir ai-knanoik, nia hasoru malu ho nia oan mane sira no hein atu sira bele han meiu-dia hamutuk. Dadeer saan sedu, oan mane boot, Lequi Loi, bá ai tua-metan ida hodi foti tua. Nia sa’e ai ne’e hanesan lekirauk halo, hakat ba ai tutun hodi ko’a tua. \r\n\r\nKatuas han bua malus no ko’alia ho nia oan-mane na’in rua. Nia lamenta katak nia la iha naan pedasuk ki’ik oan atu natar. \r\n\r\n“No agora, saida mak ita tenke halo?” katuas husu. \r\n\r\nUono Loi hatán: “Ha’u iha fahi ida, maibé infelizmente fahi ne’e ki’ik no krekas de’it no ha’u sente pena boot se ita atu oho fahi ne’e ohin ....”\r\n\r\nTai Loi dehan ba nia aman, ho laran dodok uitutan, katak nia iha bibi ida. Nia bá lalais to’o bibi ne’ebé han hela du’ut no kesi ho tali naruk ida. \r\n\r\nTuirmai la akontese tan buat ida. Katuas ne’e hakmatek de’it maski hamlaha tebes. Lequi Loi tun husi ai-tua metan no dehan ba nia aman: “Apá, di’ak liu ita la lika han fahi no bibi. Ha’u iha asu ne’e ne’ebé la forsa no la bele kasa ona, nune’e di’ak liu ita han de’it asu ne’e.”\r\n\r\nSira hotu ba foti ai-sanak boot husi ai leten no baku asu to’o mate. Hafoin hasai asu nia kulit, sira tunu nia naan iha ahi leten. Han hotu tiha no hemu tiha tua, katuas ne’e fó orden ba nia oan-mane na’in tolu:\r\n\r\n“Ba oin, ó Uono Loi sei simu naran “Ua Bubo” ne’ebé signifika “kidun fahi nian”. \r\n\r\nNo ó, Tai Lequi, ó-nia naran sei muda ba “Cai-Uada” (ne’ebé signifika ”), no ba ó, Lequi Loi, ha’u fó naran “Tiri-Lolo” ne’ebé signifika “ema laran moos no hamriik metin.\" Hahú husi momentu ne’ebá Tiri-Lolo sai naran koñesidu tebes. \r\n\r\nLa kleur, aman ne’e mate. Nia oan mane na’in-tolu namkari no harii sira-nia uma iha fatin seluseluk. Oan mane dahuluk halo uma iha parte oeste, kaben no forma família iha ne’ebá no fatin ne’e mak sai vila Baucau. Mane daruak halo uma iha fatin dook uituan ba oeste iha fatin ne’ebé ohin ita bele hetan aldeia Cai-Bada. No oan ikuk halo uma iha fatuk leten iha parte sul-oeste husi Baucau no sai xefe aldeia Tiri Lolo. \r\n\r\nNaran “Ua-Bubo” mai husi dialetu ida ne’ebé lakon kleur ona no neineik transforma ba naran “Uau-C’au” iha lian Uai-maa hanesan lian ne’ebé ema iha área ne’e ko’alia. Naran “Uau-C’au” ne’e sai fali “Baucau”, fatin ida ne’ebé furak tebes iha momentu malae mutin sira to’o iha Timor tinan atus tolu liubá (konta husi tinan 1933.)\r\n\r\n[1] Husi Armando Pinto Correa, Gentio de Timor, Lisboa, 1935, pp. 126-8. \r\n(tradús ba lian Inglés husi Balthasar Kehi no Salustiano Freitas)\r\n_________________________________\r\n\r\nThe Legend of the Origin of Baucau [1]\r\n\r\nThere is a legend connected with the name of Baucau that has entered the popular imagination of the people of Baucau. Once upon a time there was an old Timorese man. He was a widower and advanced in age. He had three sons. The eldest son was called Uono Loi, the second Tai Loi, and the youngest Lequi Loi. The eldest was a passionate hunter. Every night he left home and went out with his two brothers and dogs to hunt civets (laku in Tetun) or other animals whose meat was very much appreciated by the father. One lucky night the youngest son was ill or tired from work. He lay down on a bed made from bamboo (in Tetun called hadak) and fell asleep. The following day, after eating the tasty food, the father walked to the site of Cai Huno (a place where people drink arrack or palm wine---local alcohol taken from the palm tree) which was some 300 metres away from the place where the town of Baucau was built and expanded. \r\n\r\nThere according to the legend, he met with his offspring and waited for them to have lunch together. Early in the morning the oldest brother Lequi Loi went to a palm tree to take tua from that palm tree. He climbed the tree like a monkey does, holding the trunk and putting his feet on the trunk until he reached the peak of the tree and sapped tua out of the branch where the fruits are. The way he climbed and took tua is like the way the monkey does.\r\n\r\nThe old man ate and talked with the other two sons and ate betel nut with them. He complained that there was not even a piece of meat for him to bite. \r\n\r\n\"And now, what should we do?\", the father said. \r\n\r\n\"Well, I have got a pig\", replied Uono Loi, \"but unfortunately this pig is still small and skinny and I feel sad if we have to kill the pig today.....\" \r\n\r\nTai Loi, hesitating a little, said to his father with a heavy heart that he had a goat. He quickly went to get the goat which was still eating grass and was tied to a tree with a long cord which allowed it to move around to graze on the grass.\r\n\r\nAnd nothing happened after this. The old man was already at ease with himself. He was full of appetite and of crazy ideas, when Lequi Loi came down from the palm tree and intervened: \r\n\r\n\"Hey dad, the best thing for us to do is to save the pig and the goat. I have here a dog which is no longer steady on its feet or good for hunting. Therefore, we just eat the dog!\"\r\n\r\nAnd without further ado, they armed themselves with small branches of wood that had fallen down from the trees and hit the dog on the head. The dog was dead. Having ripped off its skin, they cut the meat of the dog into pieces and then prepared and roasted the meat on a fire. Indeed, they had a delicious lunch---eating dog meat and washing their lips with tua (palm wine), so to speak.... \r\n\r\nFinally, the old and venerable person went to his sons telling them with authority: \r\n\r\n\"From now on, you, Uono Loi, will be become one with the suckling pig, and you will be called Ua Bubo (which means “bum of the pig”). And you, Tai Lequi, your name will be changed to Cai-Uada (which means “indifferent”), and you, Lequi Loi, will get the new name of Tiri-Lolo which means “an honest, resolute person.\" From that time onwards, Tiri-Lolo became a famous name.\r\n\r\nShortly after that, the father died. Having survived their father, the three sons dispersed. Each one of them built his own house in different places. The eldest son established himself to the east and formed a family there and this was the origin of the village of Baucau. The second one established himself in the land of the most eastern part which has today become the village of Cai-Bada. And the youngest son set himself up on the rocks raising up to the southeast of Baucau and therefore he became the head of the village of Tiri Lolo. \r\n\r\nThe designation of Ua-Bubo originates from a dialect which has long disappeared from memory and gradually became Uau-C'au in the Uai-maa language, the language spoken by the inhabitants of the zone. Uau-C'au, the name from which “Baucau” was derived, was a picturesque place when the white men arrived and ventured into the hillside nearly three hundred years ago (as of 1933).\r\n\r\n[1] Armando Pinto Correa, Gentio de Timor, Lisboa, 1935, pp. 126-8. \r\n(translated by Balthasar Kehi and Salustiano Freitas)\r\n\r\n"
  },
  {
    "EntryId": 6595,
    "Label": "Wono Loi, Tai Loi, Leki Loi (tuir Ro'ulu)",
    "Titulu": "Wono Loi, Tai Loi, Leki Loi (tuir Ro'ulu)",
    "Deskrisaun": ""
  }
]