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                  <text>TETUM&#13;
Istória ka ai-knanoik tradisionál, ka ho lingua Fataluku bolu rata lolo, dala barak konta iha uma laran no inan-aman mak konta ba sira-nia oan. Rata lolo konta kona-ba família ka suku ida nia orijen, nia lisan no kostume, nia istória, valór, nomós kona-ba mundu naturais inklui ai-moris, animál no buat seluk iha ambiente hanesan foho, mota no bee-matan.&#13;
&#13;
ENGLISH&#13;
Traditional creation stories, rata lolo, are often told in the home, from parent to child. Rata lolo tell about the origins of their clan, its rules and practices, history, and values, as well as about the natural world, including plants, animals and natural features such as mountains, rivers and well springs.</text>
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                <text>Rata Lolo 'Acanaltou ho Teterentau' (istória 'Acanaltou ho Teterentau'; creation story 'Acanaltou ho Teterentau') - Paijahara</text>
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                <text>Miguel da Dosta no nia feen konta istória Acanaltou ho Teterentau &#13;
&#13;
Miguel da Dosta and his wife tell the story of Acanaltou and Teterenta.</text>
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                <text>TETUM&#13;
Ekipa peskiza dokumenta istória Acanaltou ho Teterentau iha aldeia rua, aldeia Paijahara iha sub-distritu Lautem no aldeia Malahara iha sub-distritu Lospalos. Istória ida-ne'e kona-ba feto na'in rua ne'ebé hola mane ida. Feen boot la bele isin rua. Feen ki'ik bele isin rua no nia hetan oan-kaduak. Feen boot sente laran moras. Bainhira feen ki'ik sei deskansa iha toba fatin tanba foin partu, feen boot foti nia oan-kaduak no troka ho bibi nia oan rua. Nia tau bibi oan rua ne'e toba iha feen ki'ik nia sorin no lori bebé kaduak ba ai-laran. Buat ne'e halo família ne'e triste boot.&#13;
&#13;
Tuir versaun istória ne'ebé konta iha aldeia Paijahara, feen ne'e promete ba nia la'en katak nia sei fó labarik mane ho fitun iha nia ulun no fulan iha nia hirus-matan.&#13;
&#13;
ENGLISH&#13;
The story of Acanaltou and Teterentau was documented in two villages, in aldeia Paijahara, in  sub-district Lautem, and aldeia Malahara, in sub-district Lospalos. The story is about two women, married to the same man. The first wife wasn't able to have children because she was infertile. The second wife was able to become pregnant and gave birth to twins. The first wife was jealous. When the young wife was still in bed, tired from giving birth, the older wife took the twin babies away and swapped them with twin kid goats, laying them beside the young wife. She took the twin babies away into the jungle. This made for great sorrow with the family in the story. &#13;
&#13;
The story in aldeia Paijahara, the women promise to her husband that she will give him a boy with the star in his head and the moon in his chest.</text>
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                <text>Many Hands International</text>
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                <text>Recorded 18.04.2013</text>
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                <text>Aldeia Paijahara, sub-district Lautem.</text>
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                <text>Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project</text>
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                  <text>TETUM&#13;
Istória ka ai-knanoik tradisionál, ka ho lingua Fataluku bolu rata lolo, dala barak konta iha uma laran no inan-aman mak konta ba sira-nia oan. Rata lolo konta kona-ba família ka suku ida nia orijen, nia lisan no kostume, nia istória, valór, nomós kona-ba mundu naturais inklui ai-moris, animál no buat seluk iha ambiente hanesan foho, mota no bee-matan.&#13;
&#13;
ENGLISH&#13;
Traditional creation stories, rata lolo, are often told in the home, from parent to child. Rata lolo tell about the origins of their clan, its rules and practices, history, and values, as well as about the natural world, including plants, animals and natural features such as mountains, rivers and well springs.</text>
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                <text>Rata Lolo 'Rata tu Zenlai i Moco Hini' (istória ida kona-ba bebé husi ratu Zenlai ; creation story about a baby of the Zenlai tribe) - Aldeia Pitileti</text>
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                <text>Rosinda Martins konta rata lolo Rata tu Zenlai i Moco Hini.&#13;
&#13;
Rosinda Martins tells the creation story about a baby of the Zenlai tribe.</text>
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                <text>TETUM&#13;
Ai-knanoik ida kona-ba bebé ida-ne'ebé mate kedas bainhira nia moris mai. Sira hakoi bebé ho nuu-nurak, entaun tuir tradisaun, nia bele hemu bainhira sente hamrook. Tanba nia sei bebé ki'ik loos, nia labele hemu entaun nia tanis iha Makua ka Lovaji Ward (lingua ne'ebé la iha tiha ona) atu mate klamar seluk bele ajuda nia. Mate klamar bei-ala sira fó nia susu hodi nia la bele tanis ona. &#13;
&#13;
ENGLISH&#13;
'Rata tu Zenlai i Moco Hini' is fable about a baby that died the day he was born. The baby was buried with a young coconut, so that according to tradition, he can drink when he feels thirsty. As he was so young, he could not drink so be cried in Makua or Lovaji Ward (languages that no long exist) so that other ghosts would help him. His ancestor ghost gave him milk, to stop him crying.</text>
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                <text>Aldeia Pitileti, Sub-district Tutuala</text>
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                <text>Many Hands International</text>
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Istória ka ai-knanoik tradisionál, ka ho lingua Fataluku bolu rata lolo, dala barak konta iha uma laran no inan-aman mak konta ba sira-nia oan. Rata lolo konta kona-ba família ka suku ida nia orijen, nia lisan no kostume, nia istória, valór, nomós kona-ba mundu naturais inklui ai-moris, animál no buat seluk iha ambiente hanesan foho, mota no bee-matan.&#13;
&#13;
ENGLISH&#13;
Traditional creation stories, rata lolo, are often told in the home, from parent to child. Rata lolo tell about the origins of their clan, its rules and practices, history, and values, as well as about the natural world, including plants, animals and natural features such as mountains, rivers and well springs.</text>
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                <text>Rata Lolo 'Iharala Mocoru' ( konta istória 'oan-kiak'; creation story 'orphan's story') -  Aldeia Loho Matu</text>
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                <text>Vincente da Goma konta rata lolo konaba Ilarala Mocoru.&#13;
&#13;
Vincente da Goma tells the story of Ilarala Mocoru.</text>
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                <text>TETUM&#13;
Vincente da Goma iha Aldeia Loho Matu, Sub-Distritu Lautem konta rata lolo ida kona-ba labarik oan-kiak, alin mane ida naran Puiletemaa no nia biin, Levepuimaa. Sira moris ho terus no susar, sira bele tahan tanba han ai-dila tahan bainhira sente hamlaha. Loron-loron sira te'in ai-dila tahan no fore (fofon). Bainhira alin mane hakarak han de'it fofon, nia biin bandu. Loron ida, bainhira nia biin sai hela, alin mane ne'e han fofon. Abiin hatene tuir tiha, nia baku maka'as alin mane ne'e. Alin mane halai sai hodi buka tuir nia inan-aman nia mate klamar, no depois de buka tempu naruk, nia hetan duni sira. &#13;
&#13;
ENGLISH&#13;
Vincente da Goma in aldeia Loho Matu, Lautem sub-district tells a rata lolo about young orphan children, a brother named Puiletemaa and sister, Levepuimaa. Their life was one of suffering and trouble, they survived eating papaya leaf when they were hungry. Each day they cooked papaya leaf and pieces of bean (fofon). When her young brother wanted to eat only fofon his sister forbade him. One day when his sister went out the brother ate fofon. When the sister found out she hit her brother badly. The young boy ran away to find his parent's ghost, which after a long journey, he found.</text>
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Istória ka ai-knanoik tradisionál, ka ho lingua Fataluku bolu rata lolo, dala barak konta iha uma laran no inan-aman mak konta ba sira-nia oan. Rata lolo konta kona-ba família ka suku ida nia orijen, nia lisan no kostume, nia istória, valór, nomós kona-ba mundu naturais inklui ai-moris, animál no buat seluk iha ambiente hanesan foho, mota no bee-matan.&#13;
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Traditional creation stories, rata lolo, are often told in the home, from parent to child. Rata lolo tell about the origins of their clan, its rules and practices, history, and values, as well as about the natural world, including plants, animals and natural features such as mountains, rivers and well springs.</text>
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Santos Viegas tells the story of Serelau spring</text>
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&#13;
Istória ida-ne'e deskreve bee-matan ida ho naran Tei Ratu Pana Ratu iha Aldeia Serelau iha Sub-Distritu Lautem. Santos Viegas konta istória ne'e tanba nia mak tau matan ba bee-matan ida-nia. Nia konta katak iha tempu uluk liu ba, iha ema barak hela iha Serelau ne'ebé la iha asesu ba bee moos no loron-loron sira tenke lao dook hodi ba kuru bee. Iha uma ida, inan-aman ba servisu halo toos no husik hela sira-nia oan feto mesak iha uma. Sira-nia asu lao sai, no bainhira asu ne'e fila mai uma nia isin bokon loos. Labarik feto nota katak nia asu bokon no koko buka hatene tanbasá nia asu ne'e bele nune'e. Nia buka hetan katak asu ne'e lao sai ba bee-matan foun ida no nia sai bokon tanba halimar iha bee laran. Bainhira labarik feto to'o iha bee-matan, bee-matan nia na'in ko'alia ho nia, dehan "se o hakarak fatin ne'e seguru, la hetan susar, no se o hakarak o-nia família mai foti bee ne'e hodi hemu, rega natar, no fó animál sira, entaun o tenke sai ha'u-nia feen'. Labarik feto fila ba nia inan-aman no konta saida mak bee-matan na'in dehan. Nia inan-aman presiza loos bee-matan, entaun sira simu no sira fó sira-nia oan feto nudár sakrifisiu ba bee-matan. Povu halo dansa tradisionál no toka múzika tradisionál, to'o ikus labarik feto lakon kedas tanba bee-matan nia forsa lulik mak lori nia ba. To'o agora povu sira sei halo dansa ne'e iha Serelau, dansa ho naran Bidu no múzika ho naran Tebedai. &#13;
&#13;
ENGLISH&#13;
This story describes the origins of a spring named Tei Ratu Pana Ratu in aldeia Serelau in the Lautem sub-district. This story is told by Santos Viegas, the traditional owner of the spring. The story he tells is that a long time ago there were many people in Serelau who couldn't access clean water and each day had to travel long distances to find water. The father and mother of the house were away in the fields, farming, leaving their girl was in the house. Their dog went off, and came back to the house wet. The girl noticed this and went to find how the dog had become wet. She found that the dog had found a new spring and had played in it. When she found the spring the spirit owner spoke to her, saying: 'if you want this place to be safe from difficulties, and if you want your people to have water for drinking, for watering animals and for rice fields, then you must become my wife'. The girl returned to her parents to discuss this. The parents, desparate for a water source, accepted the rules of the spring and sacrificed their daughter as an offering to the spring. A traditional line dance accompanied by instrumental music was performed, until this girl was swept sway by the power of the magic spring. This dance is called Bidu, with hand drum accompaniment, Tebedai, is now performed in Serelau.</text>
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Istória ka ai-knanoik tradisionál, ka ho lingua Fataluku bolu rata lolo, dala barak konta iha uma laran no inan-aman mak konta ba sira-nia oan. Rata lolo konta kona-ba família ka suku ida nia orijen, nia lisan no kostume, nia istória, valór, nomós kona-ba mundu naturais inklui ai-moris, animál no buat seluk iha ambiente hanesan foho, mota no bee-matan.&#13;
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ENGLISH&#13;
Traditional creation stories, rata lolo, are often told in the home, from parent to child. Rata lolo tell about the origins of their clan, its rules and practices, history, and values, as well as about the natural world, including plants, animals and natural features such as mountains, rivers and well springs.</text>
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                <text>Rata Lolo 'Tupur Un I Tu Lesu Me Vale' (istoria 'feto ne'ebe hahoris lensu'; creation story 'woman who gave birth to a handkerchief') - Aldeia Pitileti</text>
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Gracinda dos Anjos da Assuncāo tells the story of the woman who gave birth to a handkerchief.&#13;
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Gracinda dos Anjos da Assuncāo iha aldeia Pitileti, sub-distritu Tutuala konta istória ida naran Tupur Un I Tu Lesu Me Valeabout, kona-ba feto ida-ne'ebé isin rua no bainhira partu lensu ida mak moris fali. Lensu ne'e tau ba luhu ida naran 'Poko' ne'ebé halo husi ai-tali tahan. Fulan ba fulan lensu sai boot no inan halo poko foun. Loron-loron bainhira inan-aman ba toos lensu sai husi nia poko no transforma ba feto joven ida bonita loos ne'ebé te'in etu, modo no fehuk ba nia inan-aman no hamoos sira-nia uma. Loron-loron bainhira inan-aman fila-fali mai sira-nia uma, sira hetan uma moos no hahán prontu iha meza, maibé sira la hatene sé mak tau matan ba sira. Loron ida nia inan sai ba toos maibé nia aman hela iha uma, subar iha toba-fatin okos. Labarik feto tun husi nia luhu (poko) no komesa te'in, no nia aman hakfodak loos. Bainhira nia te'in hotu tiha nia hakarak fila ba nia luhu, maibé inan-aman sira hakarak nia nafatin hatudu nia an nudár ema umanu no hela ho sira, no nia aseita. Ikus liu sira buka hetan mane ida no sira-nia oan feto kaben no sai inan ida. &#13;
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ENGLISH&#13;
'Tupur Un I Tu Lesu Me Vale' is a creation story about a woman that was pregnant and gave birth to a handkerchief. The handkerchief was put into a traditional flat basket called 'Poko' made of palm leaf. As the handkerchief grew up month by month the mother made a new basket to fit. Each day when the parents were in the field the handkerchief came out of the basket and transformed into a beautiful young woman and cooked rice, vegetables and yam for her parents, and cleaned the house for them. Each day the parents returned home to find their house clean and food ready for them on the table, but they didn't know who was looking after them. One day her mother left for the field but her father stayed behind, hiding under his sleeping mat. The girl climbed down from the basket and began cooking, to her father's surprise. Once she was finished cooking she wanted to go back to the box, but the parents wanted them to show herself and stay with them as a human, and she accepted. They found her a suitor and she was married and had children of her own.</text>
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