[ { "EntryId": 11373, "Label": "Ai Hulun Tartehi", "NaranRitual": "Ai Hulun Tartehi", "Imagen": "https://timor.essolutions.com.au/getimage?AID=16491&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iha bee matan Ermatu, iha Tartehi, Maubisi, tinan-tinan komunidade sira halo rituál ai-hulun. Rituál la'o loron tolu mos parte tolu-saur to'os, piut besi ho aihuka. Aihuka ritual ida ne'ebé atu kompleta rituál saur to'os ka mambiuka ne'e. Rituál ida ne'e rasik nu'udar prosesu ida atu komunidade hotu la'o tuir fali bee matan hotu ne'ebé iha knua laran hodi husu agradesimentu ba bei-ala sira nomós espíritu sira ne'ebé hein bee ne'e. Rituál aihuka ne'e mak rohan husi rituál saur to'os no piut besi. Iha Suco Maubisi, liu-liu ba knua Tartehi, Lekitehi no Kalala halao ritua2l aihuka ne'e iha bee matan Ermatu no Ertama. Komunidade sira sei la'o husi knua laran no ba dahuluk sei bá bee matan Ermatu ne'ebé iha fatin lulik ida naran 'Helumau Aitir Ermata nor Usnei'. Kondisaun úniku ida husi bee-matan hotu iha Sub distrito Maubisi ne'e mak bee-matan hotu-hotu iha bee matan feto no bee matan mane. Klasifikasaun bee-matan feto no bee-matan mane hodi halo tuir tradisaun fase matan nian. Bainhira labarik mane ida moris mai mak iha loron hitu tuirmai sei fase matan husi bee ne'ebé ba kuru iha bee-matan mane ne'e. Nune'e mós ba labarik feto ida, mak bee ne'ebé sei uza ba fase matan sei ba kuru husi bee-matan feto (Tetum text drawn from Demetrio do Amaral Carvalho).\n_____________________________________\n\nIn the Maubisi village of Tartehi each year in March or April, traditional 'new year' rituals (Mambai: Ai Hulun) are carried out to honour and recreate relationships and alliances across time and space. This annual agricultural ceremony continues over three days and includes a harvest festival (saur to'os), a new year celebration and honouring of the ancestors (piut besi), and a ceremony carried out at sacred springs Ermata and Ertama to ritually 'cool' the community (aihuka). Honouring ancestral connections, it begins with people across the valley gathering at Tartehi sacred house complex where ritual drumming and sacred narrative accounts are told by elders well into the night. Over the subsequent days, as the number of people gathered continues to swell, the group set off on a circular procession through the landscape meeting up with the custodians of particular sacred sites along the way. In total they carry out celebratory rituals and offerings at seven sites, culminating in a ceremony at two ritually paired male and female springs (understood as the origins or sources of the community).\n\nA unique feature of all the natural springs in the Maubisi sub-district is the presence of a male and a female spring in order to facilitate a tradition of eye-washing (Tetun: \"fase matan\"). For seven days after a boy child is born, his eyes will be washed with water collected from the male spring. Similarly a girl child's eyes will be washed with water from the female spring. \n" }, { "EntryId": 8774, "Label": "An ini", "NaranRitual": "An ini", "Imagen": "https://timor.essolutions.com.au/getimage?AID=23131&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Serimónia 'An ini' (Bunak: “sunu du'ut”) sei hala’o iha tempu bai-loron (fulan Agostu/Setembru) durante loron 3 ka 5 nia laran. Durante tempu ida ne'e komunidade tomak (feto, mane no labarik sira) bá sunu du'ut no lere rai hodi prepara rai ba halo to'os. Só uma lulik (Bunak: “deu po') ida-idak nia 'eme' (Bunak: “inan”) hanesan feto ne’ebé hein uma lulik 'deu hima po bali' no uma ulun (mane) hein iha uma durante tempu ida ne'e. Iha loron balun nia laran komunidade tomak duni balada fuik hanesan fahi fuik, laku no lekirauk no lori balada ne’ebé sira kaer ba fatin ida naran 'La Ta'. Iha fatin ne’ebá sira tara balada fuik ne’ebé sira oho iha ai-hun boot hodi hein lori bá halo serimónia boot iha knua tuan. Balada balun hanesan bibi rusa bele duni maibé tanba lulik la lori ba serimónia.\r\n\r\nThe “An ini” (Bunak: burning the grass) ceremony takes place during the dry season (Aug-Sept) over 3 to 5 days. During this time, the entire community (men, women and children) goes to the fields to burn the grass and slash the ground to prepare it for cultivation. Only each sacred houses “eme” or mother along with the head of the house (a male) remain to watch over the house at this time. Over a period of some days, the whole community will round up wild animals like wild pigs, civet cats and monkeys and take them to a place known as “La Ta.” At this site they will suspend the animals they have killed in a large tree before taking them to form part of a big ceremony in the old village. Certain animals like deer are used, however because they are sacred, are not taken to the ceremony. \r\n", "Video": "https://timor.essolutions.com.au/uploads/sbarnes/sunuduutritualmalitoli_2.mp4?APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A" }, { "EntryId": 8775, "Label": "An Ini (La' Ta')", "NaranRitual": "An Ini (La' Ta')", "Imagen": "https://timor.essolutions.com.au/getimage?AID=23135&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Liu tiha loron ne’ebé komunidade Saburai sunu du'ut, duni no kaer balada sira iha territoriu, komunidade tomak halibur malu iha fatin ida naran ‘La' Ta'. Iha La' Ta' membru ida-idak husi uma lisan Saburai nian tenke lori buat ruma ba serimónia (liman etun) hanesan animál, foos, batar ka bua no malus entrega ba 'Ukon Gomo' ne’ebé responsavel ba prepara ai-hán seremónia nian. Lolo Gomo sira tau matan ba saida de’it ema ida-idak lori no nia iha knaar atu tau matan katak sira lori aihán lulik fila fali ba sira-nia uma. Lokar Gomo (kukun-na’in) hamutuk ho Lal Gomo (Lia-na’in), Lolo Gomo (Kabu) no Ukon Gono (Lia Nain) hamulak iha ai fatuk na’in tolu ne’ebé reprezenta grupu tolu ne’ebé uma lisan sira hotu tama ba hanesan: Loi Nai (hamriik mesak), Mone Ichu Mil / Gamal Ichu, Ratu ka Datu Mil / Gamal Datu. Bainhira serimónia remata membru uma lisan sira hotu nian lori hahán lulik no bua malus fila fali ba sira-nia uma. Serimónia ida ne'e nia objetivu maka haburas rai. Hafoin ema hotu hotu fila ba uma, kukun na’in sira hamutuk ho uma ulun no inan feto sira ne’ebé hein uma lori ai-han no hamulak ba bei’ala sira iha knua tuan. \r\n\r\n——————————\r\n\r\nFollowing the day on which the Saburai community burns the grass and rounds up and catches animals in the local vicinity, the community gathers together in a place known as “La’ Ta.” At “La’Ta” individual members of the Saburai house community are obliged to bring something to the ceremony, for example animals, rice, corn or betel nut and leaf, to surrender to “Ukon Gomo” (custodian of the word) who is responsible for preparation of the ceremonial food. The “Lolo Gomo” are in charge of paying attention to what each person contributes to the ceremony and of ensuring that they take home again any “lulik” foods. The Lokar Gomo (spirits of darkness) together with the Lalo Gomo (custodian of the word), the Lolo Gomo (head) and the Ukon Gono (custodian of the word) pray at the three pillars representing the three groups that all the spirit houses are part of, namely: Loi Nai (Stands Alone), Mone Ichu Mil / Gamal Ichu, Ratu or Ddaatu Mil / Gamal Datu. When the ceremony concludes, all the house members take home the “lulik” foods and betel nut and leaf. The objective of this ceremony is to enrich and make fertile the earth. After everyone has returned home, the spirits of darkness together with the house chief and the women house guardians take the food and pray to the ancestors in the old hamlet.", "Video": "https://timor.essolutions.com.au/uploads/sbarnes/sunuduutrituallata_3.mp4?APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A" }, { "EntryId": 8673, "Label": "Babulo Mane Hitu (2003)", "NaranRitual": "Babulo Mane Hitu (2003)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=14755&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Serimónia Babulo Mane Hitu nian ne’ebé hala’o iha Foho Liurai mosu kada tinan 10 ka 15. Serimónia nia objetivu tolu: 1) Halo vizita ba bei’ala sira nia rate fatin; 2) Hana'i no agradese ba bei’ala sira ne'ebé tau matan ba ema sira ne’ebé hela iha sira nia rai lulik; 3) hamulak ba bei’ala sira no husu sira atu hanetik ema sira nafatin. Hahú husi Uma Buta no Uma Ita Daralari nian, lia na’in no kukun na’in sira husi Daralari mak kaer responsabilidade ba serimónia ida ne'e. \n\n—————\nThe Babulo Mane Hitu ceremony is conducted on Liurai mountain every ten to fiteen years. This ceremony has three objectives: 1) To pay a visit to the graves of the ancestors; 2) To honour and thank those ancestors who watch over people’s living in their sacred lands; 3) Pray to the ancestors and ask for their ongoing protection. From Uma Buta to Uma Ita Daralari, the custodians of the word and the spirits of the darkness from Daralari are the ones with responsibility for this ceremony. " }, { "EntryId": 15043, "Label": "Barlakiado tuir Larisula, Baguia", "NaranRitual": "Barlakiado tuir Larisula, Baguia", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24942&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Processu barlakiado iha aldeia Larisula, suco Haekoni, Baguia. \nTraditional marriage exchange rituals in Larisula, Haekoni, Baguia." }, { "EntryId": 14162, "Label": "Bensa Uma iha Bercoli", "NaranRitual": "Bensa Uma iha Bercoli", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22011&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Bensa uma (wasi umo) iha Bercoli para rai na'in sira hela dook mos fó agradese ba bei’ala sira iha bee matan Oca Ba'i. Bee ba uma ida-ne’e dada husi Oca Ba’i.\n________________\nThe objective of the blessing of the house at the Oca Bai spring in Bercoli is to ensure that all those connected with the house join in giving thanks to the ancestors. Water used in this house is drawn from the Oca Ba’i spring. " }, { "EntryId": 14877, "Label": "Bolu Udan", "NaranRitual": "Bolu Udan", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24471&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Timor-Leste hanesan nasaun ho klima tropiku ne'ebé mak iha klima rua de’it: tempu udan no tempu bailoron. Iha tempu udan ita sei haree ai tahan no foho sira matak no iha tempu bailoron ita sei haree rai maran. Bei'ala sira iha tempu uluk ho sira nia matenek tradisionál bainhira sira haree udan ben menus/bailoron naruk sira hahú halo rituál “bolu udan”. Matenek ida ne’e mak sira fahe ba sira nia oan no bei-oan sira to’o agora mós sei kontinua nafatin halo rituál ne’e hanesan akontese iha aldeia Kaitaranau, suku Loelubu, postu administrativu Vemasse, Munisipiu Baucau.\r\nObjetivu hosi rituál bolu udan ne’e mak atu bolu udan ben bainhira tempu bailoron naruk, dala ruma tempu udan maibé udan la mai no iha tempu ida ne’ebé mak komunidade sia presiza udan ben maibé la'ós iha tempu udan nian.\r\nIha momentu atu halo rituál ne’e komunidade sira liuliu autoridade sira, lia na'in ka katuas sira sei tuur hamutuk hodi deside para komunidade sira hotu-hotu kontribui osan hamutuk hodi sosa materiál prinsipál ba rituál ne’e, hanesan: Surik Lulik, Bua, Malus, Fahi aman mean, Manu aman mean, no bee iha talas tahan, no ema ne'ebé iha kompeténsia no kapasidade atu halo Ritual ne'e mak sira husi Umalisan “Nunume”.\r\nRituál ne’e halo iha fatuk boot ida ne’ebé mak fahe ba estasaun tolu hanesan: ain fatin, sanan rai iha fatuk leten, no fatuk belar katuas sira nia tuur fatin. Aleinde ne’e fatin rituál ne’e mós utiliza hodi halo tara bandu ba sasán no animál komunidade sira nian atu nune’e ema labele na'ok.\r\nBainhira materiál sira ba rituál preparadu hotu ona, lia na'in sira sei marka tempu hodi halo prosesu rituál.\r\nPrimeiru atu hahú halo rituál ne’e, ba dala uluk nian sei hasai kohe mama nian iha uma lisan “Nunume”. Depois dé ida ne’e iha ema na'in rua sei lori Bua matak ho Nu’u. Maski oituan mós sira na'in rua mak sei hulan hamutuk hodi sa'e ba fatin rituál, depois ema ida sei tuir tan sira hodi kuru bee iha talas tahan mak lori sa'e ba tan sira na'in rua. Sa'e ba iha estasaun sanan rai iha fatuk leten ne’e sira sei tau kohe mama ne’e no hahú hamulak, hafoin ida ne’e sei oho fahi mean ho manu mean hodi haree nia aten atu hatene nia aten ne’e di'ak ka lae, no manu ne’e sei lori tun ba iha estasaun fatuk ain fatin hodi tukir no han. Maibé na'an ne’e só katuas sira de'it mak bele han no na’an fahi ne’e sei lori balun ba tau estasaun sanan rai iha fatuk leten no sei tau iha sanan rai laran. Na'an fahi nia restu sei han hamutuk. Bainhira han na’an sira ne’e tenke han halo hotu no labele lori ba uma. Depois dé han hotu, katuas lia na'in sei hisik bee ne'ebé iha talas tahan ne’e ba ema sira ne’ebé mak partisipa iha rituál ne’e no sei lori rota baku ema hotu nia kotuk nune’e ema hotu sei tanis no tuir fiar katak matan been ne’ebé tun ne’e mak sei sai udan no udan sei mai iha momentu ne'ebá.\r\nRituál refere sei han tempu durante loron ida tomak no bainhira halo rituál ne’e só mane de'it mak bele sa'e ba fatin rituál no tuir rituál ne’e no bandu uza faru metan durante prosesu halo rituál refere.\r\n-------------------------------------------------------------------------------------------------------------------------------------\r\nTimor-Leste is a tropical country with only two climates: the rainy season and the dry season. In the rainy season we will see green trees and green mountains and in the dry season we will see dry and arid land. In the past, when our ancestors saw the rainfall decreasing / the dry season was too long, they used their traditional knowledge to perform rituals to call for rain. This knowledge they passed down to their children and grandchildren until now and their children and grandchildren continue to perform this ritual in Kaitaranau, Loelubu village, Vemasse sub-district, Baucau Municipality.\r\nThe purpose of this rain calling ritual is to call for rain when there is a prolonged dry season. Sometimes the rainy season arrives, but the rains do not come and also often the community desperately needs rain in the middle of the dry season.\r\n\r\nWhen the ritual is to be performed, the community, especially the rulers, Lia Nain, or the elders will hold a meeting together to decide that all the community can contribute to buying the main materials for the ritual, such as sacred swords, areca nuts, betel leaves, red rooster pigs, red roosters and water in taro leaves. The people who have the competence and capacity to perform this ritual are those from the traditional house \"Nunume\".\r\n\r\nThe ritual is made on a large rock divided into three places, namely \"ain fatin\", \"sanan rai iha fatuk leten\" and \"fatuk belar\" for the elders to sit to perform the ritual. In addition, the ritual place is also used for \"Tara bandu\" (hanging up items via a public ceremony to show that it is now forbidden to do certain things in that area (e.g. chop down trees, harvest a crop, fish, or commit violence) to prevent the robbery of people's belongings and animals. When the materials are complete, the Lia Nain will mark the time for the ritual process.\r\n\r\nTo begin the ritual, the Kohe (woven basket) will first be taken out of the traditional house, \"Nunume,\" and then two people will carry the betel nut with the coconut. Although it is light, they both have to carry it together to the ritual place, then someone will follow them to collect water on taro leaves and carry it up to the ritual place. At the \"Sanan rai iha fatuk leten\" spot will be placed kohe (woven palm leaf bag) along with betel nut and the Lia Nain starts to pray. Then they will stab the Red pig and red chicken to see whether this ceremony is good or not through the intestines of the chicken and pig. After that, the chicken will be taken to \"Fatuk ain fatin\" to be roasted and eaten but only for the Lia-Nain and the pork will be taken to \"Sanan rai iha fatuk leten\" and will be put in the clay pot. The remainder of the pork will be eaten together. The pork must be eaten and cannot be taken home. After the meal, the elders will sprinkle the water on the taro leaves and on those who participated in the ritual and will hit everyone's back with a cane. This is to make them cry. Traditional belief has it that the tears they shed will become rain and rain will fall at that time.\r\n\r\nThe ritual takes a whole day and only men are allowed to go up to the ritual site. During the ritual process, it is forbidden to wear black clothes.\r\n" }, { "EntryId": 14268, "Label": "Dada Ai Boleha", "NaranRitual": "Dada Ai Boleha", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22246&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Lulik Boleha iha Gariuai, Baucau. Iha tinan 2013 sira halo foun sira nia uma lulik. Ida ne'e serimónia dada ai. Fetosaan-umane sira mai hotu. \n—————————- \nThe Boleha spirit house in Gariuai, Baucau. In 2013 the community rebuilt their sacred house. This photo shows the ceremony involving dragging in the logs which will form the main pillars of the house. Fertility-takers and -givers all participate. " }, { "EntryId": 14896, "Label": "Ete-Uruha'a", "NaranRitual": "Ete-Uruha'a", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24544&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iha tempu uluk antes Relijiaun tama iha ita-nia nasaun no ema hotu seidauk koñese no hatene maromak, iha tempu ne'ebá ita-nia bei'ala sira hatene no rekoñese katak iha kriatura ida ne'ebé kria buat hotu-hotu iha mundu no ita ema, maibé sira hatudu sira-nia fiar no husu matak malirin ka moris di’ak no protesaun liu husi Ete-uruha’a. Ete-uruha’a ne’e husi tempu bei'ala sira ita-nia avoo sira fiar no hanoin katak sira nia moris ida-ne’e tenke iha buat ruma ne’ebé bele proteje sira-nia an, sira-nia sasán no rikusoin, ho nune’e mak sira harii/kria Ete-uruha’a ida ne’e. Bainhira Ete-uruha’a ne’e iha ona, entaun sira foin sente seguru tanba iha ona buat ruma ne'ebé proteje sira, tanba ida ne’e Ete-uruha’a ne’e ita-nia avó sira konsidera hanesan sira nia Maromak antes sira koñese Relijiao no hatene Maromak.\r\n\r\nAtu halo Ete-uruha’a ne’e ita la uza Ai arbiru tanba Ai balun nia durasaun la to’o tinan barak, ho nune’e dala barak avoo sira halo Ete-uruha’a ne’e husi Ai ho tipu 3 mak hodi prodús, Ai hirak ne’e mak hanesan; ho lian fataluku Ai ho tipu Fara Uruha’a, Tara Uruha’a, Sik Uruha’a, sira uza mak Ai ho tipu 3 ne’e tanba ai ne’e bele dura ba tinan 7 ba leten. Prosesu prodús Ete-uruha’a ne’e nia prosesu prodús husi kada uma lisan nian la hanesan ka sira nia maneira ka métodu prodús ne’e diferente, tanba ida ne’e mak kada uma-lisan nia métodu no ida-ne’e mós sai hanesan segredu ida ne'ebé ba sira nia uma-lisan laran de'it mak bele hatene, komunidade Lautem tomak fiar katak segredu kada lisan sira nian ne’e ema seluk labele hatene, tanba bainhira ema seluk hatene ona, ida ne’e bele sai hanesan ameasa no perigozu boot ida ba sira nia vida. Tanba Ete-uruha’a ne’e avoo sira utiliza ka hamulak ba hodi bele proteje sira iha situasaun saida de'it, atu la'o dook ka ba rai li'ur karik hamulak hodi akompaña sira(ne’e mak iha fataluku bolu dehan “Nuarai”) tanba ida ne’e segredu sira ne’e sai hanesan asuntu konfidensiál tebes iha sira nia uma lisan laran.\r\n\r\nEte-uruha’a ne’e uluk ita-nia avoo sira no to agora ema Lautem sira konsidera hanesan lulik ida hodi proteje sira nia an, sira nia Ai-han, no sira nia sasán ka rikusoin, no mós konsidera hanesan sira nia avó ka sira nia maromak segundu ne'ebé sira fiar no sadere an ba. Tanba ida ne’e iha kada tinan ema sira ne'ebé nia lisan hanesan ka hamahon an iha Lisan ida de'it ne’e sira sira sempre mai hamutuk no halo kontribuisaun hodi prepara materiál ba halo rituál nian atu hamulak ba kada tinan hodi husu matak malirin, husu para proteje no akompaña sira nafatin hodi ajuda sira iha kualkér tempu ka kondisaun no iha ne'ebé de'it. Dala barak husu akompaña ne’e iha tempu funu, tempu bainhira ema ruma moras, no tempu sira nia jerasaun ruma atu sai ba dook ka rai li'ur, tanba avoo sira fiar no konsidera ida ne’e hanesan mós lutu ida ba sira.\r\n\r\nIha mós ninia bandu bainhira halo rituál hamulak mak bainhira atu hamulak, jerasaun feto no fetosaan sira labele ba tuir serimónia hamulak ida ne’e, maibé iha lisan baluk sira nia feton no fetosaan sira bele tuir maibé sira tenke tuur dook, bainhira han mós sira la han hamutuk ho mane sira no sira só han na’an ne'ebé ema Lautem oan sira hanaran (“Leura Velika” ka na’an liman karuk) no na'an lulik ne'ebé mak han la hotu bele lori fila ba uma maibé feto sira labele han inklui mós ema seluk ne'ebé la'ós pertense iha uma-lisan ne’e mós labele han.\r\n=======================================================================================\r\nIn ancient times before religion came into our country and everyone did not know and recognise God, our ancestors knew and recognised that there was a being who created everything in the world and human beings, but they showed their faith and asked for blessings, or a good life and protection through Ete-uruha. The Ete-uruha from the time of our grandparents believed and thought that their lives should have something to protect themselves, their possessions, and their wealth for which they established Ete-uruha. It was only when Ete-uruha was established that our ancestors felt safe because they believed that there was something that had protected them and consider the source of security for our ancestors and they believed in it as God before they recognise religion and God. \r\n\r\nEte-uruha is made of wood and to make it do not use any wood because some wood does not last for a long time, therefore our ancestors made Ete-uruha from three types of trees, namely in fataluku language: Fara Uruha'a, Tara Uruha'a, Sik Uruha'a. They used these three types of trees because they can last more than seven years. The production process of Ete-uruhah has different production methods from each traditional house. It is also a secret that should only be known by their households, the entire Lautem community believes that the secrets of each traditional house should not be known by others, because if others know, it can be a significant threat and danger to their lives. As Ete-Urahah was used by our ancestors to protect them in any situation, to travel far or abroad they would pray to Ete-Urahah to accompany them on their journey (this is called \"Nuarai\" in Fataluku), so the secrets became very secret in their traditional houses.\r\n\r\nFrom the time of our ancestors until now the Lautem people have regarded Ete-Uruhah as sacred to protect themselves, their food, and their property, and our ancestors also believed that Ete-Uruhah was their second God, whom they trusted and relied on. Therefore, every year people with the same tradition or under the same tradition always gather and contribute to the preparation of materials every year for rituals to pray and ask for blessings, and protection, and to be with and help them whenever or in any condition and wherever. Mostly people ask for protection in war, when someone is sick, and when a generation is going far away or abroad because our ancestors believed and considered it a help to them.\r\nWomen and fetosaan (family of the husband) are also prohibited from attending the ceremony, but in some traditions, women and fetosaan may attend but must be seated away from the ceremony site. When they eat, they are prohibited from eating with the men and they can only eat meat called \"Leeura Velika\" or left-hand meat. Left over sacred meats can be taken home, but women are not allowed to eat them, including others who are not family members." }, { "EntryId": 8745, "Label": "Ezemplu konsulta ho matenek-na'in tradisionál sira husi Venilale", "NaranRitual": "Ezemplu konsulta ho matenek-na'in tradisionál sira husi Venilale", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22830&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iha video ida-ne'e matenek-na’in tradisionál (liman urat no matan dook) husi Venilale halo demonstrasaun ba partisipantes iha workshop kona-ba 'Dalan ba servisu saúde mentál integradu iha Timor-Leste' ne’ebé hala’o iha Dili, fulan Jullu 2015. \n\n____________\n\nIn this video, the traditional healers (massage therapists and spiritual healers/fortune tellers) of Venilale demonstrate to participants in a workshop held in Dili in July 2015 on “The Road to Integrated Mental Health in Timor-Leste.”\n", "Video": "https://timor.essolutions.com.au/uploads/sbarnes/VenilaleHealers.mp4?APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A" }, { "EntryId": 11078, "Label": "Halo diagnóstiku ba moras", "NaranRitual": "Halo diagnóstiku ba moras", "Imagen": "https://timor.essolutions.com.au/getimage?AID=15050&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Kura-na’in, Jose da Costa, halo diagnóstiku atu buka hatene ema nia moras. Nia bolu prosesu ne'e 'halo raiu xis'.\n_________________\n\nTraditional healer, José da Costa, carries out a diagnostic test to identify a patient’s illness. He calls this process “the x-ray.” ", "Video": "https://timor.essolutions.com.au/uploads/sbarnes/DaCostaDiagnostiku.mp4?APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A" }, { "EntryId": 13790, "Label": "Haloot Hare Kaibolori", "NaranRitual": "Haloot Hare Kaibolori", "Imagen": "https://timor.essolutions.com.au/getimage?AID=21231&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Bainhira haree koa hotu ona, tenke halo serimónia haloot haree, depois lori ba uma. Serimónia ida-ne'e fó seguransa ba natar-na'in sira. \n________\nWhen the rice has been harvested, it is necessary to perform a rice-packing/storing ceremony. The ceremony is performed in order to guarantee the safety of the rice farmers. \n" }, { "EntryId": 12360, "Label": "Haloot Ruin Leki Rai Sala Hare Kla Klemi", "NaranRitual": "Haloot Ruin Leki Rai Sala Hare Kla Klemi", "Imagen": "https://timor.essolutions.com.au/getimage?AID=18194&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iha hena (sarong) ruanulu-resin-tolu (23) ne’e nia laran iha ruin husi membru família sira ne’ebé foin deskobre. Ruin sira ne’e husi uma lisan Leki Rai Sala Hare Kla Klemi iha suku Uato Haca iha sub-distritu Venilale, Munisípiu Baucau. Iha hena laran iha ruin (ka/no fatuk ka malus tahan ne’ebé reprezenta ruin) husi mane, feto no labarik sira ne’ebé mate iha momentu halai husi militár Indonézia bainhira Indonézia tama fo-foun. Sira halai ba fatin ne’ebé sira hanoin bele seguru ba sira iha foho Matebian, la dook husi Ariana. Sira nia ruin la hetan. Hafoin halo konsultasaun foin daudauk ho rai-na’in sira, matebian sira-nia membru família organiza operasaun boot durante fulan rua hodi buka ruin tuir dalan ne’ebé lori sira tama ba ai-laran foho Matebian nian. Hakoi ruin ne’e la’os jornada nia rohan, maibé loke dalan ba futuru tanba fó biban ba membru família sira atu moris hakmatek no matebian sira bele asume sira nia papél loloos atu fó protesaun ba sira ne’ebé sei moris. Rituál troka sasán ne’ebé hala’o entre uma lulik sira iha momentu ema mate ne’e importante hodi bele selu tusan no rezolve problema pasadu nian no loke dalan no biban foun. Prosesu lutu ne’e presiza mate-isin ka ruin, nune’e durante tempu ne’e la posivel ba família sira. To’o agora. \n__________\n\nThese 23 sarongs contain the remains of recently recovered family members—the war dead from one uma lisan Leki Rai Sala Hare Kla Klemi in suco Uato Haca in the Venilale sub-district of Baucau. Each contain bones (and/or rocks or betel leaves which represented bones) of men, women and children who had died while fleeing the advancing Indonesian troops in the early years of the war. They had fled to what they had hoped was the safety of the Matebian mountain range across the valley from Ariana. Their bodies had never been recovered. After recent consultation with the nature spirits, family members of the deceased had organised a bone-recovery party and, over a concerted two-month period, the party had followed a path down across the valley and into the forests of the Matebian range. The burial of these physical remains is not the end of the journey. Rather, it opens a path forward into the future. It gives the living a way to continue with their own lives and it allows the deceased to take up their rightful places as the protectors of the living. The exchanges between origin houses that surround a death ritual act to settle outstanding debts and to bring past events to a close at the same time as they create new paths and openings. All of this requires a body to collectively grieve over and lay to rest. This process had not been possible. Until now.\n" }, { "EntryId": 13977, "Label": "Harii Uma Kubo-buu Wai Dasu Kele Boru Wai", "NaranRitual": "Harii Uma Kubo-buu Wai Dasu Kele Boru Wai", "Imagen": "https://timor.essolutions.com.au/getimage?AID=21614&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iha Tinan 2018 komunidade harii fali uma lisan neen iha Wai Dasu Kele Boru Wai.\n_______________\n\nIn 2018 the community rebuilt 6 traditional / sacred houses in Wai Dasu Kele Boru Wai. " }, { "EntryId": 14466, "Label": "Harohan Kbi’it Hadook COVID-19 iha Foho Laumera", "NaranRitual": "Harohan Kbi’it Hadook COVID-19 iha Foho Laumera", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22742&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Harohan Kbi’it Hadook Corona Covid19 iha Foho Laumera \nHusi Uma Lisan Asulun no Lisan Sacarai iha Odamatan boot Lauhoe antes atu halo prosesaun Lori Lulik la’o ain ba Foho Laumera. Serimónia Cultural ne’e ho objetivu hodi satan no dudu sees Covid19 husi ita nia Rain Timor-Leste. Iha fatin (Laohoe) hanesan fatin ne’ebé iha Funu Laran funu-nain sira simu lulik hodi ba funu hasoru inimigu sira. tersa (31/03) (Timor Post)\n___________\nPraying on Laumera Mountain for the Elimination of Covid-19\n\nThe people of the Asulun & Sacarai ancestral houses at Lauhoe make a procession to carry sacred objects on foot to Laumere Mountain. The objective of this cultural ceremony is to ward off and expel Covid-19 from Timor-Leste. Laohoe is the place which, during the war years, the guerrilla fighters received sacred powers to fight the enemy. Tue (31/03) Timor Post" }, { "EntryId": 12782, "Label": "Hola Wani Lookeu", "NaranRitual": "Hola Wani Lookeu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=19071&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Liu tiha tinan atus ida ona, fronteira ka baliza koloniál ida hafahe (illa) Timor ba rua. Fronteira ne’e hadook no hafahe povu Lookeu, haketak sira nia rai, sira nia lian no sira nia ai-knanoik. Timor nia bani (wani) ba bani-been fuik dezafia divizaun ne’e. Sira nia dalan ba mai (migrasaun) mak esensiál ba agrikultura no moris di’ak espiritual ba ema no fatin ne’ebé depende ba sira. Iha ritual kolleita bani been nian, mane sira ne’ebé sai ba ai-leten hananu ho lian domin ba bani liurai-feto sira. Hananu sira husu ba bani sira atu fó sira nia been midar no fila fali mai dala ruma, tinan ba tinan. Filme “Wild Honey: Caring for Bees in a Divided Land” mak rezultadu husi kolaborasaun ba tempu naruk entre peskizadór Balthazar Kehi, Lisa Palmer no povu husi Balthazar nia rai Lookeu. Peskiza ne’e demonstra oinsá komunidade ida ne’ebé enfrenta situasaun ne’ebé nia agro-diversidade (ai-han oinoin ba bani) tun, no integrasaun ba ekonomia merkadu nian sa’e, hakarak hamahan bani sira nia dalan ba mai hodi konserva sira-nia identidade. \n________________\n\nFor more than a century, the island of Timor has been divided by a colonial border. This border has displaced and separated the people of Lookeu, dividing their land, water and history. Timor’s migratory wild honey bees challenge this division. Their migrations are essential to the agricultural and spiritual wellbeing of the people and places who depend upon them. In community honey harvest rituals, queen bees are courted in ceremony by men who climb high into the canopy to sing nocturnal forest love songs. These songs express gratitude to the bees, enticing and imploring them to give up their sweetness and maintain their seasonal visits. This film Wild Honey: Caring for Bees in a Divided Land is the outcome of a long-term collaboration between researchers Balthasar Kehi and Lisa Palmer and the people of Balthasar’s homeland of Lookeu. It portrays a border community who, despite changing farming practices and increasing commodification, are determined to maintain the bees’ movement across the region and preserve their shared identity. \n" }, { "EntryId": 12620, "Label": "Kasu Moras Ledatame Ikun", "NaranRitual": "Kasu Moras Ledatame Ikun", "Imagen": "https://timor.essolutions.com.au/getimage?AID=18723&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Kasu Moras Ledatame Ikun\n\nSerimónia ida ne’e serimónia ikus kasu moras nian. Tuir uma lisan Ledatame Ikun, bainhira kura tiha sira nia-moras, sira fó agradese ba bei’ala sira iha bee-matan Wai Lia Bere no mós iha uma lisan Ledatame Ikun. Serimónia ida ne'e mós fó agradese ba sau hare.\n\nIha Timor-Leste bee-matan sira mak elementu xave ida ne’ebé liga ema ba ema seluk no mós ba reinu bei’ala sira. Bee ne’ebé suli iha rai okos lori klamar no fornese moris no bein-estár ba komunidade sira. Iha kazu ida kona-ba estudante universitáriu ida naran Simião ne’ebé moras todan no besik atu mate tanba hetan atake. Na’in ida na’ok nia klamar maibé ho bee nia tulun, nia família konsege halo nia rekupera. Serimónia ne’e selu tusan ba bei’ala no bee-matan nia na’in ba sira-nia kbiit atu kura moras no envolve fó liman-etun iha rai kuak no bosok ai-laran nian. Iha serimónia ne’e mós ema sira husu matak-malirin husi bei’ala sira no hahí sira-nia ligasaun ho bee ne’ebé suli ba bee-matan zona tasi ibun nian iha rejiaun Baucau. \n\nAliansa antigu entre komunidade sira ne’ebé fahe bee liga aldeia no uma sira husi área rai-maran to’o rai-bokon tasi ibun nian. Nia abut mak akordu antigu ida ho bei’ala sira kona-ba ukun ne’ebé garante dame no promete fahe bee iha rejiaun tomak. Ledatame mak uma ida ne’ebé fó moris, rai, feen no la’en no asesu ba bee rai okos nian ba uma seluk ne’ebé partisipa iha serimónia ne’e. Karik uma sira seluk hetan moras ka problema ruma iha uma laran, sira bele hetan solusaun liuhosi kbiit bee nian husi uma Ledatame Ikun.\n______________________\n\nLedatame Ikun – Restoring the spirit\n\nThis is a final ceremony to restore the spirit of a recently ill person. In the customary practices of the people of the Ledatame Ikun ancestral house, thanks is given to the ancestors at the Wai Lia Bere spring and also at the Ledatame Ikun sacred house when a member of the community recovers from an illness. The ceremony also gives thanks for the rice harvest. \n\nIn Timor-Leste spring water is central to people’s connections to each other and the ancestral spirit world. Underground flows are the carriers of spirits and the providers of life and well-being to the living. In this instance Simião, a university student, had been very ill and had almost died, something had attacked him and taken his spirit. But with the water’s help, the family had recovered it, and his spirit had been restored to his body. The ceremony repaid the debt to the ancestral spirits of these healing and life-giving waters. The ceremony involved offerings in the cave and at the forest altar. It also asked for continued blessings from the spirits and honoured their connection with the water flowing to more lush and distant coastal springs of the Baucau region.\nThis ancient alliance of water sharing communities brings together villages and houses from across the dryland and wetland coastal regions. It grounds an ancestral governance pact which is intended to ensure peace, harmony and water sharing across the region. Ledatame is the life-giving house who provides marriage partners, land and access to underground waters to the other houses represented at the ceremony. Whenever these other houses have a problem or a sickness in the family, the solution is always through recourse to the power of the healing waters of the life-giving house. \n" }, { "EntryId": 14903, "Label": "Lakat", "NaranRitual": "Lakat", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24566&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uluk lalehan ho rai ne’e iha ligasaun di’ak no distansia entre lalehan no rai ne’e mos besik malu, nune’e bei'ala sira husi Uma Dato Babulu sempre halo viajen ba lalehan, liu-liu ba simu orden ukun nian husi lalehan hodi ukun povu sira iha rai. Bainhira tempu to’o bei'ala sira husi Uma Dato Babulu sempre sa'e ba lalehan hodi simu orden husi Maromak mak tun fali mai rai no bainhira atu sa'e ba lalehan sei uza “Lakat”, tanba Lakat ne’e nia talin liga entre lalehan no rai, entaun bainhira bei'ala sira atu sa'e ba lalehan sira sei tuur iha lakat ne’e nia leten mak foin dada-an sa'e ba lalehan. Maibé, oras ne’e distánsia entre lalehan no rai do’ok malu ona entaun jerasaun Uma Dato Babulu tara de'it Lakat ne’e iha Uma lisan nia Kakuluk. Nune’e Lakat ne’e nia funsaun mak sai hanesan transporte ida ba bei'ala sira husi Uma Lisan Babulu hodi uza halo viajen ba lalehan hodi simu orden husi Maromak, maibé oras ne’e daudaun nia funsaun nakfilak ona ba fali fatin rai matebian sira nia hahan no fatin hodi harohan ba bei'ala sira no Maromak.\r\n\r\nLakat ne’e labele halo uza ai arbiru maibé sei halo husi Ai ida naran “Ai-tui”, tanba Ai-tui ne’e hanesan Ai ida ne’ebé kaman, forsa no dura ba tempu naruk. Atu produs Lakat ne’e mós la'os jerasaun Uma Dato Babulu mak halo, maibé sei halo husi uma lisan Dato Babulu nia sanak ida ne’ebé sira bolu Uma Liman Badain Makerek. Uma lisan Liman Badain Makerek mak produs Lakat ne’e mak foin lori mai tara iha Kakuluk Uma Dato Babulu nian no iha tempu halo lulik ruma ema seluk ne’ebé la'os husi jerasaun Uma Lisan Dato Babulu labele besik.\r\n\r\nUluk jerasaun Uma Dato Babulu lahatene sira nia istória no funsaun kona ba Lakat ne’e rasik, maibé iha tinan 2003 Sr. Eugenio (Mali Iku) hetan milagre bo’ot ida liu husi nia mehi hodi hasoru nia Bei'ala sira. Iha sira nia hasoru malu ne’e Bei'ala sira konta istória kona-ba Uma lisan Dato Babulu no funsaun husi Lakat ne’e, ho nune’e Sr. Mali Iku haktuir ninia mehi ne’e ba nia Maun Alin no Bei-oan sira no ikus mai sira desidi halo fali Lakat no konvida uma lisan sanak sira hotu hodi tara fali Lakat ne’e iha Uma Lisan Dato Babulu.\r\n\r\nIha tempu agora bainhira halo ritual, lulik ka hamulak ruma hodi husu matak malirin ba Maromak, jerasaun husi Uma Lisan Dato Babulu sira sempre hamulak liu husi Lakat, tanba sira fiar katak bainhira sira harohan liu husi Lakat ne’e, sira nia harohan no hamulak hirak ne’e sei sae direta ba Lalehan no baihira sira husu Matak Malirin liu husi lakat ne’e Maromak no bei'ala sira sei fó bensaun direta ba sira.\r\n==============================================================================\r\nIn ancient times heaven and earth had a good relationship and the distance between heaven and earth was very close, so the ancestors of the Dato Babulu family always traveled to heaven, especially to receive orders from heaven to rule the nations on earth. When the time came the ancestors of the Dato Babulu family would ascend to heaven to receive orders from God and then descend back to earth to carry out those orders and as they would ascend to heaven they would use the \"Lakat\", because the Lakat has a rope that connects heaven and earth. So when the ancestors would ascend to heaven they would sit on the Lakat then pull the rope from the Lakat to ascend to heaven. However, the distance between heaven and earth is now far, so the descendants of the Dato Babulu House only hang it on the roof of the traditional house. Thus, the Lakat served as transport for the ancestors of the Dato Babulu traditional house to travel to heaven to receive God's command, but now it serves as a place to put food for the souls and a place to pray to the ancestors and to God.\r\n\r\nLakat cannot be made from just any tree but must be made of a tree called \"Ai-tui\", as this tree is light, strong, and durable. Lakat will also not be produced by Uma Dato Babulu but produced by a branch of Uma Dato Babulu, which they call Uma Liman Badain Makerek. The Uma Liman Badain Makerek would produce the Lakat. Then it would be brought and hung in the Dato Babulu house and during the sacred ceremony, other people outside the Dato Babulu house generation would not be allowed to approach the Lakat.\r\n\r\nThe previous descendants of the Uma Dato Babulu did not know the history and role of the Lakat, but in 2003 Mr. Eugenio (Mali Iku) received a great miracle through his dream, meeting with their ancestors. During the meeting, the ancestors told him the history of Uma Dato Babulu and the function of the Lakat, so Mr. Mali Iku told his brothers, sisters, and grandchildren about his dream. They decided to rebuild the Lakat and invited all the branches of the traditional house to put the Lakat back in Dato Babulu's traditional house.\r\n\r\nNow when they pray for a ritual, or ask for blessings, the descendants of Uma Dato Babulu always pray through the Lakat, because they believe that when they pray through the Lakat their prayers and requests will be taken to heaven and will be directly heard by God and the ancestors." }, { "EntryId": 14462, "Label": "Lian nain Aldeia Hatusau, Suku Horakik, Posto Maubisse halo seremonia hodi satan COVID-19", "NaranRitual": "Lian nain Aldeia Hatusau, Suku Horakik, Posto Maubisse halo seremonia hodi satan COVID-19", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22728&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Maubisse, 4/4/2020 - Lia-na’in husi Aldeia Hatusao Suco Horaquic Posto Maubisse, kompostu husi uma lisan 17(sanulu resin hitu) halao serimonia kultural ho objektivu hodi husu ba uma ho ahi natureza inklui lulik sira, hodi satan netik COVID_19, atu virus refere labele invade Timor Leste partikularmente, Posto Maubisse Municipiu Ainaro. \n_______________\n\nMaubisse, 4/4/20 - Keepers of the word from the village of Hatusao, Horaquic, Maubisse comprising 17 ancestral houses carried out a ceremony with the aim of appealing to the house and nature spirits to repel Covid-19 and prevent it from dominating Timor-Leste, particularly the people of Maubisse, Ainaro Municipality. " }, { "EntryId": 13357, "Label": "Loron Matebian", "NaranRitual": "Loron Matebian", "Imagen": "https://timor.essolutions.com.au/getimage?AID=20307&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Loron Matebian ne'e sei realiza iha tinan ida dala ida iha Naueti.\n____________\nThis Day of the Dead ceremony is still performed once per year in Naueti. " }, { "EntryId": 10850, "Label": "Matak Malirin (Malae-Timor)", "NaranRitual": "Matak Malirin (Malae-Timor)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22831&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Serimónia 'Malae-Timor' (turista/estudante sira husi Universidade Melbourne) iha uma lulik Tartehi, Fatin Hakmatek, Maubisse. \n__________________\n\n“Timorese Foreigners” ceremony involving students and visitors from the University of Melbourne at the Tartehi ancestral house, Maubisse. \n", "Video": "https://timor.essolutions.com.au/uploads/lrpalmer/UoM_Maubissi_visit_2017_v2.mp4?APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A" }, { "EntryId": 10924, "Label": "Matara", "NaranRitual": "Matara", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22832&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Rituál ‘matara’ (T: matarae) tuir Señor Maurício Manuel, Kura Kii (T: Kura Ema), Wai Daba, Berecoli. \n\nSeñor Maurício la’os matan-dook, nia ema baibain maibé uza kostume tradisionál hanesan ema mate, ema oho, ema baku mate. Waima’a bolu mate hanesan ne’e ‘matara’. Ba ema mate [ho ema mate nia família sira] hanesan ne’e, nia fó ai-moruk. Depois nia promete tempu saur batar ka hare foun nia mak mai kumpre ida ne’e. Kumpre ho manu.\n\nNia foti ai-moruk husi ai-hun ida (W: nunu me, T: hali mean). Depois iha nia na’in uma lisan, nia tau hamutuk ai lia, au, bua, malus ho ai moruk (ai nia kulit ka abut) iha lok fatin, hamuluk ba matebian . Depois nia mamar hamutuk ai-moruk. Depois nia tafui ba ema moras ka ema ne’ebé atu kura. \n\nAi-moruk nia foti depende moras. Nia uza deit rua: kuli ho abut:\n\nAbut: kona ba ema halo sala, ema fekit, ema tau buat ruma iha dal, nia la’o depois kona. Ida ne’e uza abut.\nKulit: kona-ba lulik ruma, hanesan selu, taka tiha. Demone aat ruma estraga. Mós se uma lisan kona, fo moras ba nia. Uza kulit. \n\nKona-ba ema matebian, ema baku mate, ka ema oho tiha, ema sona mate, kareta soke hanesan derrepente, monu ho motor ka kareta derrepente. Ema seluk hanesan matan dook buka tuir, halo urat. Ida ne’e make hatete tanbasa ema mate (ema halo ka rai-na’in sira halo). Foufoun nia bá fatin ida ne’e akontese/ema mate, bolu nia klamar mai. Foti buat ruma husi fatin ida ne’e. Hanesan rai ka fatuk, lori ba. Depois ita hanesan deside fatin ruma atu foti ai-moruk. Tenke ai hun boot-hali mean (W: nun me). Ita kuda tiha símboli ruma (fatuk ka rai) iha hun nia okos, depois mak foti ai-moruk kura. Kuda kedas iha ai hun, se ema mak halo (fekit) nia foti abut atu kura fali nia. Depois bá hamulak iha uma lulik. Se lulik ruma mak halo nia foti kulit atu kura fali nia. Depois bá hamuluk iha uma lulik hamutuk ho ai lia, au, bua, malus. Mamar tafui ba ema.\n\nNia la kua manu. Sira seluk kua manu kuandu kona, bolu Señor Maurico atu kura. Ema mate nia família bá buka urat ba fatin seluk, depois nia mak lori mai kasu iha ne’e. Señor Mauricio buka rasik lae. Sira mai hatene tiha ona. Tanba ida-ne’e, ida ne’e, tenke foti ona ida ne’e ba kura. Sempre hali mean, depende kulit ka abut, ho ai lia. \n\nMoras seluk bele maibé uza ai lia nafatin. Kona-ba moras seluk, bele uza ai seluk maibé tenke hamuluk nafatin. Se ain bubur bele uza ai kura maibé depende hamuluk. La hamuluk, forsa lae. Kuandu hamuluk ai -moruk vale ona. Forsa ne’e iha. Ai lia nafatin. Forsa husi uma lisan mós depende hamuluk. \n_______________\n\n[English - transcript of original interview]\n\nMatara Ritual (Mauricio Manuel, Berecoli)\n\nThe ritual of Matara (responding to a ‘bad death’) \n\n“I am not a matan dook [literally one whose ‘eyes see far’ and someone associated with the dark world of divination via animal auguries]. I am an ordinary person but I assist in healing in cases of bad [accidental or unexplained] death and/or murder. When people have died like this I am the one who provides the medicine [to the family of the deceased].When I source and provide these medicines I must also promise to make a return offering to the ancestral spirits at the new rice of corn consecration ceremonies. For each case, I must repay the debt later by making an offering of a chicken. \n\nI take my medicine from one type of tree, we call it nunu me (a type of ficcus). Depending on the cause of the death this will be either a piece of the root or of the bark of the tree. Then I take this medicine to my sacred house. I bring as well ginger, lime powder, areca nut, betel leaves. I place them all in an offering basket and carry out a prayer to the ancestors of the house. Then I chew together these medicinal ingredients and spit the chew over the person in need of curing [a family member of the dead person]. \n\nThe medicine I take from the tree depends on the cause of the death. If the cause of death is sorcery or murder then I take the roots. If the cause of death is ancestral displeasure [which needs to be addressed] then I take the bark. \n\nSo the range of things I cure include the effects of the displeasure of the ancestors, violent death and murder, and accidental deaths involving motor vehicles. People other than me, like matan dook, determine the cause of death, they carry out the augury. It is they who tell the family the cause of death. Then after they have come to me, I must go to the site of death and call the dead person’s spirit. Then I pick up a piece of soil, rock or another object from the site of death and take it with me to the base of the nunu me tree. This must be a big nunu me tree, either the one here connected to my sacred house or another close to the site of death. I bury the object at the base of the tree, then I collect the medicine from it. Then I go to my sacred house and carry out the prayers, chew the medicines and spit the chew on the person. \nI don’t sacrifice and read the internal organs of animals. Other people do that, then the family will come to me to do the curing. They find out the cause elsewhere and they come to me to overcome it and re-balance the situation. \nI can also cure other illnesses using other plants but I always use ginger as well. I always have to pray to the ancestors of the house. For example, a serious leg infection can be cured with other plants but it requires as well prayer. It is only with prayer that the medicine obtains its power. Without prayer it has no force. The force comes from the ancestors of the scared house”. ", "Video": "https://timor.essolutions.com.au/uploads/sbarnes/matara.mp4?APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A" }, { "EntryId": 14788, "Label": "Prosesu rekonsiliasaun iha komunidade CAVR nian", "NaranRitual": "Prosesu rekonsiliasaun iha komunidade CAVR nian", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24300&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Comissão de Acolhimento, Verdade e Reconciliação harii programa ida naran ‘Prosesu Rekonsiliasaun Komunidade’ (PRK). Objetivu PRK nian atu fasilita reintegrasaun iha komunidade ba ema ne’ebé durante periodu 1999 halo krime iha kontextu violénsia politika ne’ebé la'os grave. \n\nPRK prosesu ida ne’ebé bazeia ba mekanizmu rezolusaun konflitu lokál sira tuir lisan ida-idak nian.\n\nFoto sira ne’e mai husi prosesu rekonsiliasaun komunidade ida ne’ebé hala’o iha Bebonuk, Dili, iha tinan 2004.\n\n______________________\n\nCommunity Reconciliation Process\n\nThe Commission for Reception, Truth and Reconciliation (CAVR) established a program called \"Community Reconciliation Process\" (PRK). The objective of the program was to facilitate the community reintegration of individuals who committed non-serious crimes in the context of the political violence of the 1999 period.\n\nThe PRK process is based on local conflict resolution mechanisms according to the customs of individual communities. These photos show a community reconciliation process which took place in Bebonuk, Dili in 2004. " }, { "EntryId": 13344, "Label": "Rituál Babulo Manehitu (2015)", "NaranRitual": "Rituál Babulo Manehitu (2015)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=20273&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Rituál Babulo Manehitu (Bahaliurai). Rituál ne’e hala’o iha loron 15 de Setembru, 2015. \n___________\n\nBabulo Manehitu Ritual (Bahaliurai). This ritual was conducted on 15 September, 2015. \n" }, { "EntryId": 8733, "Label": "Sae Uma - Asurate Renu", "NaranRitual": "Sae Uma - Asurate Renu", "Deskrisaun": "Iha 2006 membru Uma Asurate Renu sira harii fila fali sira-nia uma lulik iha fatin ida naran Uato Kele Tobu, suku Babulo. Iha loron 17 Dezembru 2006, membru Uma Asurate Renu no uma kain sira seluk Daralari nian halibur hamutuk hodi 'sae uma' (halo inaugurasaun ba uma). Durante serimónia ida-ne'e uma ulun Uma Asurate Renu nian simu sira-nia rota fila fali husi liurai rai-na’in sira (Rea Netana). \r\n_____________\r\n\r\nIn 2006, members of the Asurate Renu ancestral house rebuilt their house in a place called Uato Kele Tobu in Babulo village. On 17 December 2006, members of the Uma Asurate Renu and other Daralari households gathered together to inaugurate the new house. During the ceremony, the head of the Asurate Renu house were re-gifted their ceremonial sceptre from the Source of the Land / Rea Netana. ", "Video": "https://timor.essolutions.com.au/uploads/sbarnes/2006-12-17-Uma Asurate Renu Inauguration_1.mp4?APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A" }, { "EntryId": 14136, "Label": "São Tiago, Hera", "NaranRitual": "São Tiago, Hera", "Imagen": "https://timor.essolutions.com.au/getimage?AID=21953&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Serimónia São Tiago iha Hera. \nThe ceremony of Saint Tiago in Hera. " }, { "EntryId": 12408, "Label": "Sau Hare, Wai Daba", "NaranRitual": "Sau Hare, Wai Daba", "Imagen": "https://timor.essolutions.com.au/getimage?AID=18294&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Serimónia sau hare ikus, Wai Daba. Iha natar Wai Daba nian, área natar ida-idak - ema bolu “ulu” (ulun) - iha nia istória rasik liga ba bei’ala no rituál sira. Maski serimónia hotu-hotu iha buat balu ne’ebé hanesan, forma hamulak ba bei’ala sira iha área ida-idak oin-seluk. Serimónia dahuluk mak serimónia ne’ebé hala’o molok sau hare. Iha Bercoli, serimónia ne’e envolve fó han manu, mantolun no hare lubuk ida tinan kotuk nian ne’ebé oferese iha au fatin ba na’in no bei’ala natar no bee-matan sira. Serimónia ida tan presiza hala’o molok lori natar fila ba uma. Serimónia ikus husi tempu kolleita mak serimónia sau hare ne’ebé envolve fó han hare ba bei’ala sira iha uma lulik hodi asegura matak-malirin no saúde di’ak ba sira hotu ne’ebé kontribui ba servisu kolleita nian no mós garante toos buras loos iha tempu kolleita tuirmai. To’o serimónia (sau hare) ne’e hala'o, membru seniór sira husi uma ida-idak la bele han hare/foos foun ne’e. \n____________\nFinal new rice harvest ceremony, Wai Daba. In the Wai Daba spring-fed rice fields, every rice field area—referred to as an ulu (head)—has its own history associated with ancestors and ceremonies. While the repertoire of ceremonies is broadly similar, the ancestral invocations attached to each area vary. The first ceremony required is the pre-harvest ceremony. In the Bercoli valley, this involves a chicken, eggs and a portion of the previous year’s rice offered in bamboo lengths to the custodians, the ancestors of the fields and the springs that water the fields. Another ceremony must be carried out prior to the rice being carried home. The final ceremony of the harvest period is the sau hare (new rice consecration ceremony), in which rice is first offered to the ancestors at the origin house site in exchange for blessings on the health of all those involved in the harvest and for prosperity in the coming agricultural year. This is the sau hare (new rice) ceremony. Until this ceremony is complete, the senior representatives of each house may not consume the new rice. " }, { "EntryId": 11195, "Label": "Serimónia Funeráriu Naueti Nian", "NaranRitual": "Serimónia Funeráriu Naueti Nian", "Imagen": "https://timor.essolutions.com.au/getimage?AID=15950&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Ida ne’e serimónia funeráriu husi grupu lian Naueti nian husi Suku Babulu, Uatolari, Munisípiu Viqueque. Buat importante liu husi serimónia ida-ne’e maka troka sasán entre fetosaan no umane ho naran “rai-hlu rai-taka” (rai=entrega, hlu=sanan, take=luhu) iha Naueti. Sasán sira ne’e simboliza bensa ka valor femininu husi umane ba fetosaan ne’ebé troka ho sasan maskulinu nian reprezenta ideia seguransa ka protesaun. \n\n___________\n\nThis is a funeral ceremony of the Naueti speaking community in the village of Babulu, Uatolari, Viqueque. The most important elements of this ceremony are the ritual exchange of goods between the fertility-takers and receivers known in Naueti as “rai-hlu rai-taka” (handing over the goods, handing over the woven basket). These good symbolise blessing or the exchange of feminine goods from the wife-giving clan with masculine items representing the notion of security and protection. " }, { "EntryId": 14465, "Label": "Serimónia satan COVID-19 husi Timor-Leste (Atsabe)", "NaranRitual": "Serimónia satan COVID-19 husi Timor-Leste (Atsabe)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22734&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "\"22 Marsu 2020. Komunidade no Lia Na'in Postu Administrativu ATSABE. Hahú realiza serimónia husu ba Aman Maromak ho natureza Timor-Leste hamrik no satan netik Moras PESTE VIRUS CORONA 19. Nune'e moras Virus Corona la bele daet ba ema barak. Husu ba Lia Na'in husi teritóriu Timor Leste, hotu-hotu banati tuir rituál ne'e. Tuir lia na’in sira katak, iha tempu Bei’ala Timor nian iha peste rai boot ne'ebe mosu. Halo Bei’ala barak mate. Maibé ho fiar ne’ebé Beiala sira iha, bei’ala sira ba halulik fatin sagrada no husu ba Maromak no natureza halakon moras peste ne’e. Ohin loron ATSABE kontinua hahú realiza fali serimónia refere hodi husu ba Aman Maromak no Natureza ho Bei’ala sira atu satan netik moras Peste Corona Virus iha Timor -Leste. Ne'e informasaun husu ba maluk Timor Leste oan sira. Apoiu ideia ne’e atu halo tuir iha ida-idak nia fatin lulik. Ohin Lisan Rai Klaran Hamriik kaer liman ho Lisan Lorosae no Lisan Loromonu atu halakon moras peste aat ne’e. Obrigado, Nai Maromak no Rai Lulik Timor sempre hamriik satan netik moras refere\". (Baucau Timor, posting ba pagina Timor Post)\n\n______________\n\n22 March, 2020. The community and Custodians of the Word of the Administrative Post of Atsabe conduct a ceremony asking God and the nature spirits of Timor-Leste to expel the Corona virus from Timor-Leste and to prevent the infection of more people. According to the custodians of the word, in the time of the ancestors a terrible plague arrived, killing many people. However, the people drew on their faith to implore God and Nature to defeat the plague. And today the people of Atsabe have begun to conduct a similar ceremony to protect Timor-Leste from Covid-19, entreating others across the island to do the same. " }, { "EntryId": 14460, "Label": "Serimónia satán COVID-19 husi Timor-Leste (Metinaro)", "NaranRitual": "Serimónia satán COVID-19 husi Timor-Leste (Metinaro)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22769&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Serimónia satan COVID-19 husi Timor-Leste halo husi uma lisan Wenunuk iha Metinaro, Dili. Hodi lee tan notisia kona-ba serimónia ne'e bele liga ba:\n_____________\nA ceremony to ward off Covid-19 from Timor-Leste was conducted at the Wenunuk ancestral house in Metinaro, Dili. Click on the links below to find out more about this ceremony (Tetun):\n\nhttp://www.tatoli.tl/2020/03/29/sinal-iha-manu-aten-hatudu-covid-19-la-atake-timor-leste/\nhttp://www.tatoli.tl/en/2020/03/31/playing-chicken-with-coronavirus/?fbclid=IwAR2p7XoU5Ce_AU4M9gdCRpWouv1pOkoBusdT2UUZrAhZ9_-N-isR1roz8vU \nno\nhttps://gmntv.tl/en/sosiedade/2020/03/satan-netik-covid-19-lia-nain-metinaro-halo-ritual/" }, { "EntryId": 14496, "Label": "Serimónia satan COVID-19 iha Bobonaro, suku Lourba", "NaranRitual": "Serimónia satan COVID-19 iha Bobonaro, suku Lourba", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22916&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Serimónia satan COVID-19 iha Bobonaro, suku Lourba.\n____________\nCeremony to ward off Covid-19 in Lourba village, Bobonaro Municipality. " }, { "EntryId": 14471, "Label": "Serimónia satan COVID-19 iha Kadunan Hohulu, Aileu", "NaranRitual": "Serimónia satan COVID-19 iha Kadunan Hohulu, Aileu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22757&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Serimónia satan COVID-19 iha Kadunan Hohulu, Aileu. \n_____________\nCeremony to ward off Covid-19 in Kadunan Hohulu, Aileu. " }, { "EntryId": 14477, "Label": "Serimónia satan COVID-19 iha Muapitine, Lautem", "NaranRitual": "Serimónia satan COVID-19 iha Muapitine, Lautem", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22779&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Serimónia satan COVID-19 iha Muapitine, Lautem. \n_____________\nCeremony to ward off Covid-19 in Muapitine, Lautem. \n" }, { "EntryId": 14469, "Label": "Serimónia satan COVID-19 iha Timor-Leste (Suku Fatudere)", "NaranRitual": "Serimónia satan COVID-19 iha Timor-Leste (Suku Fatudere)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22750&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Lia-na'in sira halo tuir serimónia kultura satan COVID-19 iha suku Fatudere, tasi ibun Nikhi (4 abril, 2020).\n______________\nCustodians of the word conducting a traditional ceremony to ward off Covid-19 at the village of Fatudere, Nikhi coastal area (4 April, 2020). " }, { "EntryId": 14480, "Label": "Serimónia satan COVID-19 iha Timor-Leste (Wai Daba, Bercoli, Baucau)", "NaranRitual": "Serimónia satan COVID-19 iha Timor-Leste (Wai Daba, Bercoli, Baucau)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22790&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Serimónia satan COVID-19 iha Timor-Leste (Wai Daba, Bercoli, Baucau).\n__________________\nTraditional ceremony to ward off Covid-19 from Timor-Leste (Wai Daba, Bercoli, Baucau). " }, { "EntryId": 14473, "Label": "Serimónia satan COVID-19 iha uma fukun 47, suku Daisua, Manufahi", "NaranRitual": "Serimónia satan COVID-19 iha uma fukun 47, suku Daisua, Manufahi", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22763&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma fukun 47 Iha Suku Daisua Hala'o Serimónia Rituál Hodi Satan COVID-19 (notisia loro 29 Marsu husi RTTL Live iha Facebook)\n____________\n47 ancestral houses in the village of Daisua conduct a ceremony to ward off Covid-19 (source is RTTL Live on Facebook, 29 March) " }, { "EntryId": 14475, "Label": "Serimónia satan COVID-19 Timor-Leste (Balibar, Dili)", "NaranRitual": "Serimónia satan COVID-19 Timor-Leste (Balibar, Dili)", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22772&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Lia-na'in sira iha Kaikoli Lakoto, suku Balibar, Munisipiu Dili halo serimónia rituál hodi satan propagasaun COVID-19 tama mai Timor-Leste.\n_____________\nThe custodians of the word of Lakoto, Balibar (Dili) conduct a ritual ceremony to ward off the spread of Covid-19 in Timor-Leste. \n" }, { "EntryId": 14478, "Label": "Serimónia satan COVID-19 Timor-Leste, Suku Lourba", "NaranRitual": "Serimónia satan COVID-19 Timor-Leste, Suku Lourba", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22785&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Video iha YouTube ne'be hatudu filmajen ba serimónia satan COVID-19 iha Timor-Leste. Fatin la iha informasaun. Karik Munisipiu Bobonaro? " }, { "EntryId": 13301, "Label": "Shambaya Baucau", "NaranRitual": "Shambaya Baucau", "Imagen": "https://timor.essolutions.com.au/getimage?AID=20178&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Tempu tinan foun, tuir tradisaun Xina Timor, sira halo “shambaya” iha uma. Rituál hana'i ho harohan sira halo dala haat. Ida ba maromak, ida ba bei’ala sira, ida ba rai-na’in ho ida ba tinan foun. Rituál ida ne’e fó agradese no harohan husu matak malirin ba família tomak bele isin-diak nafatin. \n_____________________\nAccording to the traditions of the Chinese-Timorese community, at New Year a “Shambaya” ritual is performed at home. The ritual is performed four times to honour and pray to God, the ancestors, the spirits of the land and for the New Year. Those participating in the ritual give thanks and ask for blessings for good health for their family members. \n" }, { "EntryId": 14780, "Label": "Tara Bandu", "NaranRitual": "Tara Bandu", "Imagen": "https://timor.essolutions.com.au/getimage?AID=24079&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Tara Bandu \n\nDesde Timor-Leste nia deklarasaun independénsia, iha nasaun tomak, lisan no lei tradisionál sira kona-ba rekursu naturál sira komesa buras fila fali. Komunidade sira goza tebes sira-nia liberdade foun atu pratika fali kostume tradisionál sira ne’ebé ukun-na’in Indonézia sira la enkoraja durante dékada rua ho balun. Maski durante okupasaun Indonéziu prátika sira hanesan tara bandu la ilegál, konsekuénsia hala’o atividade boboot iha komunidade laran ho partisipasaun ema barak sériu tebes, nune’e ema ladún barani atu halibur malu hodi halo serimónia sira. Maibé iha periodu independénsia, tara bandu no pratika kulturál sira seluk komesa mosu fali iha fatin barak iha rai tomak. Ema balu relata katak komunidade nia interesse atu pratika fali tara bandu ne’e hanesan rezultadu husi nesesidade atu rezolve problema esplorasaun rekursu naturál hamutuk ho prosesu harii fila fali uma sira depois de violénsia ne’ebé akontese iha tinan 1999. Situasaun ekonómiku ne’ebé la di’ak no númeru kazu na’ok produtu sira husi to’os, karau, bibi no rekursu naturál husi ai-laran mós kontribui ba tara bandu sai relevante no importante fila fali. Kazu disputa sosiál no violénsia iha komunidade iha periodu pos-konflitu no ema sira nia hakarak atu harii dame iha sira-nia moris loroloron mak fatór importante seluk. Em jerál governu apoia tebes komunidade sira nia esforsu hodi ativa fila-fali tara bandu no, ho apoiu husi autoridade lokál servisu floresta nian, organizasaun sosiedade sivíl no indivíduu balu ho edukasaun nivel aas, komunidade balu komesa atu halo dokumentasaun kona-ba sira-nia pratika tara bandu nian ho forma akordu no dokumentu formál sira. \n\nIha tinan 2002, Lauhata sai suku dahuluk iha Timor-Leste tomak atu hala’o serimónia tara bandu ida. Avaliasaun ne’ebé halo hafoin tinan lima hatudu hatudu katak suku sira seluk besik Lauhata mós komesa atu adota pratika sira-ne’e iha tinan tuirmai. Fatór importante iha kazu ne’e nia susesu mak Haburas nia kontribuisaun rekursu finanseiru ba hala’o serimónia nomós suporte tempu naruk ne’ebé sira fó ba prosesu halo planu ba hadi’ak vida-moris komunidade nian (livelihood) hodi reforsa bandu sira inklui fó apoiu ba badain sira ne’ebé prodús meza-kadeira au hanesan insentivu atu proteje ai-laran nia produtu sira. Komunidade Lauhata simu ho di’ak tebes aspetu protesaun ambiente iha prosesu tara bandu ho rezultadu pozitivu tebes: ai sira komesa buras fali iha foho oan sira ne’ebé uluk ema hamoos no sunu hodi halo to’os no hili ai ba te'in. Tuir lider lokál sira no fonte sira seluk, desde implementasaun programa tara bandu, númeru kazu violénsia doméstika, na’ok no disputa kona-ba rai menus. Lauhata lokaliza iha sub-distritu Bazartete no iha sub-distritu ne’e tomak komunidade sira komesa pratika tara bandu ho rezultadu ema hotu-hotu respeita bandu sira tuir baliza suku sira nian. \n______________\nAcross the nation there has been, since independence, a resurgence of traditional laws and customs relating to resource use. People are reveling in their freedom to re-instigate many practices which were repressed during two and a half decades of violent Indonesian rule. While practices such as tara bandu were not technically banned during the Indonesian occupation, they were effectively suppressed due to the consequences, potentially fatal, of congregating in large numbers to conduct unauthorized ceremonies. Since independence, however, tara bandu and other such practices have reappeared in many communities across the country. In some cases it has been reported that local community interest in the resurgence of tara bandu has stemmed from the need to address problems relating to resource exploitation and housing reconstruction in the wake of the 1999 violence (Meitzner Yoder 2007b) or more recently as a result of a depressed post-independence economic environment which has led to increased stealing of crops, livestock and forest products. An increase in social unrest or ‘post conflict’ community violence and a desire for peace-making is another reason why some communities are returning to this practice. The government is generally supportive of this renewed community interest and with the assistance of district forestry departments, civil society organizations and individuals from the Timorese educated classes, some communities have even begun to document their tara bandu practices in the form of written documents and agreements. \n\nIn 2002 Lauhata was one of the first sucos in Timor Leste to carry out a post independence tara bandu ceremony and the evaluation five years later found that neighbouring sucos had also adopted the practice in subsequent years. A critical factor in the success of this case was that while the Haburas organization had contributed some of the financial resources necessary for the conduct of the ceremony, they had also invested long term in the process of local livelihood planning which would complement the prohibitions, including support for local bamboo furniture making businesses as an incentive toward sustainable forest protection. The Lauhata community embraced the environmental aspects of the tara bandu resulting in significant regrowth in the village foothills once denuded by burning and clearing for fields and firewood. According to local village leaders and other respondents domestic violence, stealing and land disputes have also decreased since the implementation of the tara bandu. In the Bazartete subdistrict, of which the suco of Lauhata is a part, there has been a sub-district wide resurgence of the tara bandu process and this has aided intercommunity adherence to prohibitions along village boundaries. \n____________\n\nPrátika bandu atividade no hahalok balu liuhusi rituál mak bolu “tara bandu” iha lian Tetun. Lian hotu-hotu iha ninian liafuan rasik (Makassae: “lubu Badu” / Waima’a: “luhbu badu.”) Maski dala barak Tara Bandu ne’e ema konsidera hanesan maneira atu regula no limita to'os-na’in sira-nia kolleita ka esplorasaun rekursu naturál sira, bele mós ita interpreta luan liután hanesan regula relasaun entre ema no ambiente iha komunidade sira. Iha inísiu sékulu 20, autoridade koloniál portugés sira aproveita konseitu “tara bandu” ne’e hodi proteje ai-laran sira no iha dékada hirak tuirmai estadu mós adopta no suporta “ideolojia rai-na’in” (indíjenu) ne’e. Iha era pós-independénsia ne’e tara bandu kontinua simu apoiu no atensaun husi komunidade, estadu no organizasaaun naun-governmentál sira hanesan prátika tradisionál no indíjenu kona-ba protesaun ambiente no jestaun sustentável ba rekursu naturál sira.\n_____________________\n\nLocally enacted customary practices of ritualised prohibitions, glossed as tara bandu in the national language of Tetum, are known differently in each local language. In Makasae the term is lubu badu[i] and similarly in Waima'a as luhbu badu (literally 'the prohibition pole'). While the practice is often referred to as 'seasonal or periodic resource harvesting restrictions', it can also be more broadly interpreted as a practice which regulates a range of place-based social and environmental relationships. Elevated as a tool for forest protection by the Portuguese at the turn of the twentieth century, over several decades the practice of tara bandu became the favoured 'indigenist ideology' supported by the state (McWilliam et al 2014). This officially favoured status afforded to it as an indigenous 'environmental protection practice' has to some extent been reinvigorated in the independence era. Alongside a significant amount of community and non-governmental organization level embrace of the process (McWilliam et al 2014), tara bandu has developed a profile as a 'traditional' mechanism which is garnering significant attention and traction in the development of formal resource management laws, many of which are been drafted by 'expert' foreign advisors. In 2013 the Secretariat of State of the Environment was also supporting such rituals through small allocations of funding and in some cases the attendance of senior government members. Tara bandu it seems is increasingly valued by the state as a local mechanism 'to conserve and promote the environment and the preservation and sustainable use of natural resources'. \n\nWhat is understood today as the bandu process is usually conducted at the sub-village or village level at locally specified intervals (ranging from months to years). While the ceremony is announced and co-ordinated by the local political leader (usually the village head), the law making power emanates from the ancestral and ritual power of the sacred house or houses of one or more of the area's autochthonous or origin groups (in this case connected to a spring). Ceremonies are public events which announce the pre-agreed suite of prohibitions to the community and others present to witness the ceremony from outside. In the period preceding the event, outside guests will be formally invited and these may include political and ritual leaders from neighboring communities, members of the clergy, government, police and civil society. The ceremony itself will be a multi-day event involving much preparation for the law making practices, specifically ritual speech, celebratory ritual dancing, drumming and singing, betel nut exchange, animal sacrifice (which animals and how many depend on the traditions and capacity of the village and the subject of the bandu itself), divinatory techniques including an augury based on these animal's internal organs and communal feasting. Prior to the feasting, the relevant ritual elders must also come together to share in the consumption of specially prepared foods, which are also symbolically shared with the relevant ancestral spirits of the 'houses', lands and waters. In most areas, following the ceremony large ritual 'mother' posts and smaller 'child' posts will be placed around the locale and hung (tara) with relevant symbols (usually skulls of the sacrificed animals, forest foliage and crop items) of the prohibitions (bandu) now in place. \n\n\n[i] Also known as lubu etena (see da Costa et al 2006: 94)." }, { "EntryId": 10994, "Label": "Tara Bandu iha Bercoli", "NaranRitual": "Tara Bandu iha Bercoli", "Imagen": "https://timor.essolutions.com.au/getimage?AID=14756&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Tara Bandu iha Bercoli hahú iha tinan 2016.\n_______________\nIha tinan 2016, lian-na’in sira husi aldeia viziñu rua iha reinu Bercoli (munisipalidade Baucau) hasoru malu ho membru komunidade hodi deside kona-ba no renova sira-nia serimónia regulamentu tara bandu nian. Liu tiha tinan ualu desde sira-nia serimónia tara bandu dahuluk iha períodu pos-independénsia nasionál no komunidade komesa prosesu sosializasaun durante fulan sia hodi negosia kona-ba termu no kondisaun ba tara bandu foun ne’e. Maski aldeia sira fahe tuir baliza administrativu, sira liga ba malu iha reinu rituál-polítiku ida de’it. Populasaun nia movimentu ba mai tanba invazaun Indonéziu no programa obriga ema atu husik sira-nia rai mak provoka konflitu oioin. Okupa rai husi ema balu durante periodu ida-ne’e hamosu konflitu no disputa violentu balu iha komunidade no família balu nia laran no kontinua atu halo komunidade sira balu laran la metin. \n\nHo asisténsia finanseiru no material husi organizasaun nasionál no internasionál balu, akordu formál ida asina no serimónia boot hala’o no envolve komunidade tomak iha fulan Outubru tinan 2016. Akordu tara bandu ne’e regula kona-ba hahalok violentu hasoru ema no sasán, na’ok no disputa sira ne’ebé envolve rai, uza rai no propriedade (por ezemplu relasiona ho kuda rai, fahe bee, animál sira hanesan karau ka bibi estraga ema nia toos no hili produtu ai-laran lahó autorizasaun). Komité ida estabelese (ho reprezentante feto no foin-sa’e sira) hodi supervisiona lala’ok tara bandu nian inklui prosesu mediasaun/fó multa. \n\nTuir akordu ne’e, tara bandu ne’e sei kontinua durante tinan hitu. Iha tinan 2018, komunidade foti konkluzaun katak inisiativa susesu boot ida tanba hametin sira-nia koezaun nu’udar komunidade ida, konsege rezolve disputa balu envolve rai no rekursu naturál sira seluk no kontribui ba sistema jestaun rekursu naturál ne’ebé ema barak aseita no suporta. Ema barak deklara sira-nia preferénsia boot ba sistema rezolusaun konflitu tradisionál duké sistema judisiáriu formál. \n_______________________________\nIn 2016 ritual leaders from two contiguous villages in Bercoli domain of the Baucau municipality met with their community and decided to renew their tara bandu ceremony and regulations. It was eight years since their first post-independence tara bandu, and the community embarked on a nine-month socialisation process to negotiate the new terms. While the villages are administratively divided, they are joined together as the one named politico-ritual domain. Population movements due to the Indonesian invasion and subsequent forced resettlement patterns in the villages have left their own legacy of conflict. Opportunistic land occupation by some during this period and associated violent altercations within families and communities in the post-conflict period are a significant and ongoing source of community unease.\n\nWith the financial and material assistance a national/international NGOs, a formal document was produced and a community-wide tara bandu ceremony was conducted in October 2016. Among others, it set prohibitions on matters of violence against persons and property and theft as well as disputes over land, land use and property (for instance related to the cultivation of fields, water sharing, crop destruction by livestock and unauthorised harvesting of forest products). A committee (including representatives of youth and women’s groups) overseeing the prohibitions as well as mediation processes and fines were outlined as well. \n\nThe tara bandu was to be in place for a total of seven years. In 2018 it was viewed generally in the community as a successful initiative that had strengthened community cohesion, successfully resolved various disputes over land and other natural resources, and contributed to widely accepted natural resource management. People said they explicitly preferred customary conflict resolution over formal judicial processes. \n\n\n" }, { "EntryId": 14459, "Label": "Uma Lisan husi Malilait Fanun Lulik Satan COVID-19", "NaranRitual": "Uma Lisan husi Malilait Fanun Lulik Satan COVID-19", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22719&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Uma Lisan husi Malilait Fanun Lulik Satan COVID-19. Loke notisia kompleta tuir mai: http://www.tatoli.tl/2020/04/01/uma-lisan-haat-hosi-malilait-fanun-lulik-satan-covid-19/ \n___________\nFour ancestral houses from Malilait \"awaken\" the ancestral spirits in order to ward off Covid-19. See the complete story here (Tetun): http://www.tatoli.tl/2020/04/01/uma-lisan-haat-hosi-malilait-fanun-lulik-satan-covid-19/\n\n\n" }, { "EntryId": 14328, "Label": "Uma Mean Laek Odamata", "NaranRitual": "Uma Mean Laek Odamata", "Imagen": "https://timor.essolutions.com.au/getimage?AID=22375&APIKEY=C0F44EB3-ABA0-4BE1-9897-67673C16242A", "Deskrisaun": "Iha tinan 2019 uma Laek Odamata halo serimónia uma mean (Mambai: fad mera). Fetosaan-umane sira mai hotu halo uma sa’e fali uma been (Mambai: fad erang). Iha 1975 ema sunu uma ida ne’e. Uma harii foun iha tinan 2017. Sei uza duut maibé rin sira halo ho besi no semente. Jorge Lopes mak halo foto sira iha kraik.\n_____________\n\nIn 2019 the Laek Odamata house conducted a house rebuilding ceremony. Fertility-giver and -taker members of the community all participated in the consecration of the new house. The house had been burnt to the ground in 1975 and was rebuilt in 2017 from grass but with beams and supports from steel and concrete. Photo credit: Jorge Lopes" } ]