1
10
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Nian Fa'i (naha no kohe; products from woven palm leaves)
Description
An account of the resource
TETUM
Iha Lautem nia laran iha maneira oi-oin atu homan naha ka kohe, no ema homan buat sira-ne'e baibain iha komunidade ne'ebé iha asesu ba ai-tahan ne'ebé presiza hodi homan. Bele hetan naha barak liu iha area besik tasi ibun iha ne'ebé ai-tali moris. Atu prepara ai-tali tahan hodi homan, tenke tesi ai-tali tahan no rai iha loron-matan hodi sai maran hafoin uza atu homan naha ka kohe. Naha uza ba buat oi-oin, inklui rai naan no ai-han seluk ba serimónia tradisionál, no bainhira la'o dook ka atu foti modo husi toos ka ai-laran.
ENGLISH
There are a number of different types of nian fa’i, products woven from palm leaves, found in Lautem. Woven products include leu hina (storage baskets); pari pari hina (woven fans); neru moko hina and leu hina (baskets for tossing grain); meci leu moko hina (baskets for catching sea worms); likas hina (a wide shallow basket); rai soko hina, (woven basket for carrying food while travelling); and ulu halivan hina (small woven palm leaf container for the umbilical cord).
Moving Image
A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vili-Vili Fa'i (reti husar-talin; basket for umbillical chord) - Aldeia Titilari
Subject
The topic of the resource
Gilermina dos Santos koalia konaba no hatudo oinsa atu homan vili-vili.
Gilermina dos Santos talks about and demonstrates how to weave a vili-vili.
Description
An account of the resource
TETUM
Reti husar-talin, ka ho lian Fataluku bolu vili vili, uza atu rai kosok-oan nia husar-talin. Bainhira kosok-oan moris semana ida ona, ema ida hasai nia husar-talin no rai iha vili vili. Se kosok-oan feto, entaun vili vili tara iha ai-kabas atu nune'e bainhira bebé ne'e sai boot nia hatene soru. Se kosok-oan mane, vila vila tara iha ai-nuu atu nune'e bainhira bebé sai boot nia matenek sai ai-nuu no halo tua mutin. Ekipa peskiza identifika ema na'in rua ne'ebé hatene homan reti vili vili, Gracinda da Assuncâo, iha aldeia Lora, sub-distritu Tutuala, no Gilermina dos Santos iha aldeia Titilari, sub-distritu Lospalos. Rua-rua dehan sira-nia inan mak hanorin sira homan reti.
ENGLISH
Umbilical chord baskets, vili vili, are used to store the umbilical chord of new-born children. When a baby is around one week old its dry umbilical cord is removed and placed in a vili vili. If the baby is female, the vili vili is hung in a cotton tree so that when she grows up she will know how to weave. If the baby is a boy, it is hung in a coconut tree, so that when he grows up he will be good at climbing coconut trees and making palm wine. Two weavers of vili vili, Gracinda da Assuncâo, in aledia Iora, Tutuala sub-district, and Gilermina dos Santos in aledia Titilari, Lospalos sub-district, said they were taught to weave by their mothers.
BAHASA INDONESIA
Keranjang tali pusat, vili vili, digunakan untuk menyimpan tali pusat dari bayi yang baru lahir. Saat bayi berusia sekitar seminggu, tali pusat yang mengering akan diputus dan diletakan di sebuah vili vili. Untuk bayi perempuan, vili vili digantung di pohon kapas sehingga saat tumbuh dia akan mengetahui cara memintal. Untuk bayi laki-laki, vili vili digantungkan di pohon kelapa sehingga saat tumbuh ia mengetahui cara memanjat pohon kelapa dan mengetahu cara membuat arak palem. Dua penganyam vili vili yang teridentifikasi, Gracinda da Assuncâo, di Desa Iora, sub-distrik Tutuala, and Gilermina dos Santos di Desa Titilari, sub-distrik Lospalos. Keduanya mengaku diajari cara menganyam oleh ibu mereka.
Date
A point or period of time associated with an event in the lifecycle of the resource
Recorded 20.06.2013
Language
A language of the resource
Fataluku
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Aldeia Titilari, Suku Fuiloro II, Sub-distritu Lospalos
Creator
An entity primarily responsible for making the resource
Many Hands International
Source
A related resource from which the described resource is derived
Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project
Rights
Information about rights held in and over the resource
Video, photo and text rights: Many Hands International
artezanatu tradisional
basket
craft
Gilermina dos Santos
husar-talin
practica social
reti
ritual
rituals and festive events
social practices
Titilari
traditional craftsmanship
umbillical chord
vili-vili fa'i
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Nian Fa'i (naha no kohe; products from woven palm leaves)
Description
An account of the resource
TETUM
Iha Lautem nia laran iha maneira oi-oin atu homan naha ka kohe, no ema homan buat sira-ne'e baibain iha komunidade ne'ebé iha asesu ba ai-tahan ne'ebé presiza hodi homan. Bele hetan naha barak liu iha area besik tasi ibun iha ne'ebé ai-tali moris. Atu prepara ai-tali tahan hodi homan, tenke tesi ai-tali tahan no rai iha loron-matan hodi sai maran hafoin uza atu homan naha ka kohe. Naha uza ba buat oi-oin, inklui rai naan no ai-han seluk ba serimónia tradisionál, no bainhira la'o dook ka atu foti modo husi toos ka ai-laran.
ENGLISH
There are a number of different types of nian fa’i, products woven from palm leaves, found in Lautem. Woven products include leu hina (storage baskets); pari pari hina (woven fans); neru moko hina and leu hina (baskets for tossing grain); meci leu moko hina (baskets for catching sea worms); likas hina (a wide shallow basket); rai soko hina, (woven basket for carrying food while travelling); and ulu halivan hina (small woven palm leaf container for the umbilical cord).
Moving Image
A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vili-Vili Fa'i (reti husar-talin; basket for umbillical chord) - Aldeia Iora
Subject
The topic of the resource
Gracinda da Assuncâo koalia konaba no hatudo oinsa atu homan vili-vili.
Gracinda da Assuncâo talks about and demonstrates how to weave a vili-vili.
Description
An account of the resource
TETUM
Reti husar-talin, ka ho lian Fataluku bolu vili vili, uza atu rai kosok-oan nia husar-talin. Bainhira kosok-oan moris semana ida ona, ema ida hasai nia husar-talin no rai iha vili vili. Se kosok-oan feto, entaun vili vili tara iha ai-kabas atu nune'e bainhira bebé ne'e sai boot nia hatene soru. Se kosok-oan mane, vila vila tara iha ai-nuu atu nune'e bainhira bebé sai boot nia matenek sai ai-nuu no halo tua mutin. Ekipa peskiza identifika ema na'in rua ne'ebé hatene homan reti vili vili, Gracinda da Assuncâo, iha aldeia Lora, sub-distritu Tutuala, no Gilermina dos Santos iha aldeia Titilari, sub-distritu Lospalos. Rua-rua dehan sira-nia inan mak hanorin sira homan reti.
ENGLISH
Umbilical chord baskets, vili vili, are used to store the umbilical chord of new-born children. When a baby is around one week old its dry umbilical cord is removed and placed in a vili vili. If the baby is female, the vili vili is hung in a cotton tree so that when she grows up she will know how to weave. If the baby is a boy, it is hung in a coconut tree, so that when he grows up he will be good at climbing coconut trees and making palm wine. Two weavers of vili vili, Gracinda da Assuncâo, in aledia Iora, Tutuala sub-district, and Gilermina dos Santos in aledia Titilari, Lospalos sub-district, said they were taught to weave by their mothers.
BAHASA INDONESIA
Keranjang tali pusat, vili vili, digunakan untuk menyimpan tali pusat dari bayi yang baru lahir. Saat bayi berusia sekitar seminggu, tali pusat yang mengering akan diputus dan diletakan di sebuah vili vili. Untuk bayi perempuan, vili vili digantung di pohon kapas sehingga saat tumbuh dia akan mengetahui cara memintal. Untuk bayi laki-laki, vili vili digantungkan di pohon kelapa sehingga saat tumbuh ia mengetahui cara memanjat pohon kelapa dan mengetahu cara membuat arak palem. Dua penganyam vili vili yang teridentifikasi, Gracinda da Assuncâo, di Desa Iora, sub-distrik Tutuala, and Gilermina dos Santos di Desa Titilari, sub-distrik Lospalos. Keduanya mengaku diajari cara menganyam oleh ibu mereka.
Date
A point or period of time associated with an event in the lifecycle of the resource
Recorded 24.04.2013
Language
A language of the resource
Fataluku
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Aldeia Iora, Sucu Tutuala, Sub-district Tutuala, Lautem.
Creator
An entity primarily responsible for making the resource
Many Hands International
Source
A related resource from which the described resource is derived
Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project
Rights
Information about rights held in and over the resource
Video, photo and text rights: Many Hands International
artezanatu tradisional
basket
craft
Gracinda da Assuncao
husar-talin
Iora
Lautem
practica social
reti
ritual
social practices rituals and festive events
traditional craftsmanship
Tutuala
umbilical chord
vili-vili
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vaihoho (dadolin kanta; sung poetry)
Subject
The topic of the resource
Oral Traditions And Expressions
Description
An account of the resource
TETUM
Istória orál Fataluku nian maioria mak dadolin kanta ne'ebé ema koñese ho naran vaihoho. Vaihoho uza metáfora atu konta kona-ba akontesimentu istóriku. Uluk vaihoho sira barak liu haree ba tema domin no sentimentu terus tanba domin, maibé agora sira konta barak kona-ba konflitu, funu no triste. Tema seluk mak kona-ba ko'a hare no silu batar.
Vaihoho mak dadolin tradisionál ne'ebé bele ko'alia ka kanta, dala barak tuir formatu bolu-hatán no koru boot ka ki'ik mak kanta. Vaihoho ne'ebé kanta ho parte rua baibain kanta atu simu bainaka, ka iha kazamentu, tempu ko'a hare, serimónia hakoi mate no servisu todan (hanesan hamoos foos, dada ai boot sai husi ai-laran, monta ai-riin ba uma foun, foti meci, la'o dook no halimar). Ema Fataluku uza simbolizmu no imajen bainhira sira konta vaihoho, ne'ebé bele badak ka bele naruk loos. Dadolin vaihoho bele konta ka kanta uza lingua loron-loron nian, maibé dala barak ema uza lingua Fataluku aas ne'ebé inklui liafuan ne'ebé baibain la uza. Atu bele kanta vaihoho presiza kompriende didi'ak nia regulamentu komplikadu nomós kompriende liafuan aas barak. Tanba nune'e, oportunidade atu aprende vaihoho agora menus ona no ema uitoan de'it ne'ebé moris depois de 1980 hatene kanta vaihoho.
Peskiza ida-ne'e dokumenta vaihoho oi-oin, inklui kantiga barlake nian, lipal vaihoho nu, ne'ebé uza bainhira halo negosiasaun kona-ba barlake; kantiga fahe hare (orontafa) ne'ebé kanta bainhira prepara foos ba serimónia; kantiga kona-ba domin, iha-rala vaihoho, no kantaiga kona-ba hasoru susar durante hala'o rezisténsia iha tempu okupasaun Indonézia, halu vaihoho, ne'ebé uza metáfora kona-ba ai boot ne'ebé monu ba rai; no vaihoho iharala, kantiga kona-ba oan-kiak iha tempu funu. Kanta iha serimónia hakoi-mate, sa’u, mak uza bainhira avó ruma mate no iha ninia rituál espesífiku inklui oferta animál no tais. Tanba rituál sa'u lulik, ekipa peskiza labele dokumenta ida-ne'e, maske akontese beibeik iha área Lautem.
ENGLISH
Much of Fataluku oral literature is held and told through the vast body of sung poetry known as vaihoho. Vaihoho engage metaphor to tell historical events. Vaihoho were once predominantly themed around the melancholia of love, but are now more about recent tragedies of conflict, war and loss. Others themes pertain to harvest.
Vaihoho are traditional poems either spoken or sung, often in call-and-response format performed a capella by choirs of varying sizes. Vaihoho two-part singing is performed for welcoming guests, weddings, harvests, funerals and heavy work (threshing rice, hauling a tree from the forest, planting the post of a house, harvesting sea worms, walking, passing the time). Symbolism and imagery is engaged in the telling of vaihoho, which range in length from one to many stanzas. Vaihoho poems may be told in the ordinary daily language, but often use a high literature language with rare or archaic words. To be able to sing vaihoho requires understanding its complicated and intricate rules and archaic words. For this reason opportunities to learn vaihoho are diminished today, and few people born after 1980 are able to sing vaihoho.
A range of vaihoho were documented in this study, including a bride price song, lipal vaihoho nu, used in negotiating a wedding contract; rice husking songs (orontafa) used when preparing rice for ceremonies; songs about love, iha-rala vaihoho, and songs about the hardships of the period of resistance to the Indonesian occupation, halu vaihoho, which uses a metaphor of a large tree that falls on the land; and vaihoho iharala, songs about the orphans left after war. Funeral singing, sa’u, is used at the funerals of elders, and has its own rituals involving making offerings of gifts of animals and textiles. As sa'u rituals are sacred, these were not able to be documented by researchers, despite their frequent occurrence in the Lautem region.
Moving Image
A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vaihoho Orontafa (rice husking sung poem)- Aldeia Ililapa
Description
An account of the resource
TETUM
Istória orál Fataluku nian maioria mak dadolin kanta ne'ebé ema koñese ho naran vaihoho. Vaihoho uza metáfora atu konta kona-ba akontesimentu istóriku. Uluk vaihoho sira barak liu haree ba tema domin no sentimentu terus tanba domin, maibé agora sira konta barak kona-ba konflitu, funu no triste. Tema seluk mak kona-ba ko'a hare no silu batar.
Vaihoho mak dadolin tradisionál ne'ebé bele ko'alia ka kanta, dala barak tuir formatu bolu-hatán no koru boot ka ki'ik mak kanta. Vaihoho ne'ebé kanta ho parte rua baibain kanta atu simu bainaka, ka iha kazamentu, tempu ko'a hare, serimónia hakoi mate no servisu todan (hanesan hamoos foos, dada ai boot sai husi ai-laran, monta ai-riin ba uma foun, foti meci, la'o dook no halimar). Ema Fataluku uza simbolizmu no imajen bainhira sira konta vaihoho, ne'ebé bele badak ka bele naruk loos. Dadolin vaihoho bele konta ka kanta uza lingua loron-loron nian, maibé dala barak ema uza lingua Fataluku aas ne'ebé inklui liafuan ne'ebé baibain la uza. Atu bele kanta vaihoho presiza kompriende didi'ak nia regulamentu komplikadu nomós kompriende liafuan aas barak. Tanba nune'e, oportunidade atu aprende vaihoho agora menus ona no ema uitoan de'it ne'ebé moris depois de 1980 hatene kanta vaihoho.
Peskiza ida-ne'e dokumenta vaihoho oi-oin, inklui kantiga barlake nian, lipal vaihoho nu, ne'ebé uza bainhira halo negosiasaun kona-ba barlake; kantiga fahe hare (orontafa) ne'ebé kanta bainhira prepara foos ba serimónia; kantiga kona-ba domin, iha-rala vaihoho, no kantaiga kona-ba hasoru susar durante hala'o rezisténsia iha tempu okupasaun Indonézia, halu vaihoho, ne'ebé uza metáfora kona-ba ai boot ne'ebé monu ba rai; no vaihoho iharala, kantiga kona-ba oan-kiak iha tempu funu. Kanta iha serimónia hakoi-mate, sa’u, mak uza bainhira avó ruma mate no iha ninia rituál espesífiku inklui oferta animál no tais. Tanba rituál sa'u lulik, ekipa peskiza labele dokumenta ida-ne'e, maske akontese beibeik iha área Lautem.
ENGLISH
Much of Fataluku oral literature is held and told through the vast body of sung poetry known as vaihoho. Vaihoho engage metaphor to tell historical events. Vaihoho were once predominantly themed around the melancholia of love, but are now more about recent tragedies of conflict, war and loss. Others themes pertain to harvest.
Vaihoho are traditional poems either spoken or sung, often in call-and-response format performed a capella by choirs of varying sizes. Vaihoho two-part singing is performed for welcoming guests, weddings, harvests, funerals and heavy work (threshing rice, hauling a tree from the forest, planting the post of a house, harvesting sea worms, walking, passing the time). Symbolism and imagery is engaged in the telling of vaihoho, which range in length from one to many stanzas. Vaihoho poems may be told in the ordinary daily language, but often use a high literature language with rare or archaic words. To be able to sing vaihoho requires understanding its complicated and intricate rules and archaic words. For this reason opportunities to learn vaihoho are diminished today, and few people born after 1980 are able to sing vaihoho.
A range of vaihoho were documented in this study, including a bride price song, lipal vaihoho nu, used in negotiating a wedding contract; rice husking songs (orontafa) used when preparing rice for ceremonies; songs about love, iha-rala vaihoho, and songs about the hardships of the period of resistance to the Indonesian occupation, halu vaihoho, which uses a metaphor of a large tree that falls on the land; and vaihoho iharala, songs about the orphans left after war. Funeral singing, sa’u, is used at the funerals of elders, and has its own rituals involving making offerings of gifts of animals and textiles. As sa'u rituals are sacred, these were not able to be documented by researchers, despite their frequent occurrence in the Lautem region.
Date
A point or period of time associated with an event in the lifecycle of the resource
Recorded 27.11.2012
Language
A language of the resource
Fataluku
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Aldeia Ililapa, Suku Lore II Postu Administrativu Lospalos ,Munisipiu Lautem
Subject
The topic of the resource
Rice husking song sung by community members in aldeia (hamlet) Ililapa.
Creator
An entity primarily responsible for making the resource
Many Hands International
Source
A related resource from which the described resource is derived
Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project
Rights
Information about rights held in and over the resource
Video, photo and text rights: Many Hands International
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vaihoho (dadolin kanta; sung poetry)
Subject
The topic of the resource
Oral Traditions And Expressions
Description
An account of the resource
TETUM
Istória orál Fataluku nian maioria mak dadolin kanta ne'ebé ema koñese ho naran vaihoho. Vaihoho uza metáfora atu konta kona-ba akontesimentu istóriku. Uluk vaihoho sira barak liu haree ba tema domin no sentimentu terus tanba domin, maibé agora sira konta barak kona-ba konflitu, funu no triste. Tema seluk mak kona-ba ko'a hare no silu batar.
Vaihoho mak dadolin tradisionál ne'ebé bele ko'alia ka kanta, dala barak tuir formatu bolu-hatán no koru boot ka ki'ik mak kanta. Vaihoho ne'ebé kanta ho parte rua baibain kanta atu simu bainaka, ka iha kazamentu, tempu ko'a hare, serimónia hakoi mate no servisu todan (hanesan hamoos foos, dada ai boot sai husi ai-laran, monta ai-riin ba uma foun, foti meci, la'o dook no halimar). Ema Fataluku uza simbolizmu no imajen bainhira sira konta vaihoho, ne'ebé bele badak ka bele naruk loos. Dadolin vaihoho bele konta ka kanta uza lingua loron-loron nian, maibé dala barak ema uza lingua Fataluku aas ne'ebé inklui liafuan ne'ebé baibain la uza. Atu bele kanta vaihoho presiza kompriende didi'ak nia regulamentu komplikadu nomós kompriende liafuan aas barak. Tanba nune'e, oportunidade atu aprende vaihoho agora menus ona no ema uitoan de'it ne'ebé moris depois de 1980 hatene kanta vaihoho.
Peskiza ida-ne'e dokumenta vaihoho oi-oin, inklui kantiga barlake nian, lipal vaihoho nu, ne'ebé uza bainhira halo negosiasaun kona-ba barlake; kantiga fahe hare (orontafa) ne'ebé kanta bainhira prepara foos ba serimónia; kantiga kona-ba domin, iha-rala vaihoho, no kantaiga kona-ba hasoru susar durante hala'o rezisténsia iha tempu okupasaun Indonézia, halu vaihoho, ne'ebé uza metáfora kona-ba ai boot ne'ebé monu ba rai; no vaihoho iharala, kantiga kona-ba oan-kiak iha tempu funu. Kanta iha serimónia hakoi-mate, sa’u, mak uza bainhira avó ruma mate no iha ninia rituál espesífiku inklui oferta animál no tais. Tanba rituál sa'u lulik, ekipa peskiza labele dokumenta ida-ne'e, maske akontese beibeik iha área Lautem.
ENGLISH
Much of Fataluku oral literature is held and told through the vast body of sung poetry known as vaihoho. Vaihoho engage metaphor to tell historical events. Vaihoho were once predominantly themed around the melancholia of love, but are now more about recent tragedies of conflict, war and loss. Others themes pertain to harvest.
Vaihoho are traditional poems either spoken or sung, often in call-and-response format performed a capella by choirs of varying sizes. Vaihoho two-part singing is performed for welcoming guests, weddings, harvests, funerals and heavy work (threshing rice, hauling a tree from the forest, planting the post of a house, harvesting sea worms, walking, passing the time). Symbolism and imagery is engaged in the telling of vaihoho, which range in length from one to many stanzas. Vaihoho poems may be told in the ordinary daily language, but often use a high literature language with rare or archaic words. To be able to sing vaihoho requires understanding its complicated and intricate rules and archaic words. For this reason opportunities to learn vaihoho are diminished today, and few people born after 1980 are able to sing vaihoho.
A range of vaihoho were documented in this study, including a bride price song, lipal vaihoho nu, used in negotiating a wedding contract; rice husking songs (orontafa) used when preparing rice for ceremonies; songs about love, iha-rala vaihoho, and songs about the hardships of the period of resistance to the Indonesian occupation, halu vaihoho, which uses a metaphor of a large tree that falls on the land; and vaihoho iharala, songs about the orphans left after war. Funeral singing, sa’u, is used at the funerals of elders, and has its own rituals involving making offerings of gifts of animals and textiles. As sa'u rituals are sacred, these were not able to be documented by researchers, despite their frequent occurrence in the Lautem region.
Moving Image
A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vaihoho Orontafa (rice husking sung poem) - Aldeia Codu
Subject
The topic of the resource
Rice husking song sung by community members in aldeia (hamlet) Codu.
Description
An account of the resource
ENGLISH
Much of Fataluku oral literature is held and told through the vast body of sung poetry known as vaihoho. Vaihoho engage metaphor to tell historical events. Vaihoho were once predominantly themed around the melancholia of love, but are now more about recent tragedies of conflict, war and loss. Others themes pertain to harvest.
Vaihoho are traditional poems either spoken or sung, often in call-and-response format performed a capella by choirs of varying sizes. Vaihoho two-part singing is performed for welcoming guests, weddings, harvests, funerals and heavy work (threshing rice, hauling a tree from the forest, planting the post of a house, harvesting sea worms, walking, passing the time). Symbolism and imagery is engaged in the telling of vaihoho, which range in length from one to many stanzas. Vaihoho poems may be told in the ordinary daily language, but often use a high literature language with rare or archaic words. To be able to sing vaihoho requires understanding its complicated and intricate rules and archaic words. For this reason opportunities to learn vaihoho are diminished today, and few people born after 1980 are able to sing vaihoho.
A range of vaihoho were documented in this study, including a bride price song, lipal vaihoho nu, used in negotiating a wedding contract; rice husking songs (orontafa) used when preparing rice for ceremonies; songs about love, iha-rala vaihoho, and songs about the hardships of the period of resistance to the Indonesian occupation, halu vaihoho, which uses a metaphor of a large tree that falls on the land; and vaihoho iharala, songs about the orphans left after war. Funeral singing, sa’u, is used at the funerals of elders, and has its own rituals involving making offerings of gifts of animals and textiles. As sa'u rituals are sacred, these were not able to be documented by researchers, despite their frequent occurrence in the Lautem region.
Creator
An entity primarily responsible for making the resource
Many Hands International
Source
A related resource from which the described resource is derived
Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project
Date
A point or period of time associated with an event in the lifecycle of the resource
27 - November - 2012
Rights
Information about rights held in and over the resource
Video, photo and text rights: Many Hands International
Language
A language of the resource
Fataluku
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Aldeia Codu , Suku maina II , Postu Administrativu Lautem/Moro
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Instrumentu kasa animál no kail ikan (animal hunting and trapping and fishing tools)
Subject
The topic of the resource
TETUM: Halo instrumentu atu kasa animál no kail ikan
ENGLISH: Making traditional hunting, trapping and fishing tools
Description
An account of the resource
TETUM
Ema Fataluku mantén ligasaun forte ho sira-nia rai foho no rai tasi ibun. Rai sira-ne'e iha funsaun ekolojia no bio-diversidade ne'ebé ema Fataluku sira uza atu soru tais, halo kabas, halo serámika no halo artezanatu, no mos ba kasa animál no kail ikan iha ne'ebá. Instrumentu tradisionál ba kasa animál no kail ikan inklui diman, pipa hodi huu rama, rama-inan no rama, no lasu.
ENGLISH
The Fataluku people maintain a strong connection to their rugged forested mountain and coastal landscapes. These landscapes provide important ecological and biodiversity functions that are used by the Fataluku people to hunt and fish to meet livelihood needs. Hunting tools traditionally used by the Fataluku people include include spears, blow pipes and bow and arrows and traps.
Moving Image
A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Tutufa (fafulu; blow pipe) Orlando Marques
Nuha Lata
Subject
The topic of the resource
Orlando marques koalia konaba uza tutufa (fafulu; blow pipe)
Tutufa user talks about the tutufa.
Description
An account of the resource
TETUM
Tutufa, ho lian Fataluku, mak fafulu ne'ebé halo husi au mihis no uza atu kasa animál, inklui manu-fuik, meda, laku, fahi ki'ik no niki. Iha rama-isin besi mihis ida, ho ulun triángulu, ne'ebé tau ba fafulu laran. Bainhira huu iis boot rama-isin semo sai no fafulu-na'in bele kona sasán ne'ebé dook to'o 5m ka 10m. Ema ida iha Aldeia Nuha Lata, Sub-Distritu Lospalos hato'o katak presiza treinamentu espesiál atu bele dezenvolve kapasidade iis boot no abilidade atu uza alat ne'e. Baibain aman mak hanorin sira-nia oan mane atu uza tutufa.
Ema Fataluku mantén ligasaun forte ho sira-nia rai foho no rai tasi ibun. Rai sira-ne'e iha funsaun ekolojia no bio-diversidade ne'ebé ema Fataluku sira uza atu soru tais, halo kabas, halo serámika no halo artezanatu, no mos ba kasa animál no kail ikan iha ne'ebá. Instrumentu tradisionál ba kasa animál no kail ikan inklui diman, pipa hodi huu rama, rama-inan no rama, no lasu.
ENGLISH
Tutufa in Fataluku (Fafulu in Tetum), are blow pipes made from varying lengths of slim bamboo used as hunting weapons for food, including bush fowl, birds, cuscus, civets, small pigs and bats. A thin metal arrow with a triangular shaped point, and a butt is wrapped in chicken feathers. Slim metal arrows are fitted at the mouth of the blow pipe. Blowing pressures the arrow to be released, and blow pipe users are able to hit targets at a distance of around 5m to 10 m. Tutufa in Aldeia Nuha Lata, in the Sub-District Lospalos reported that special training is required to develop the lung capacity and skill to use the weapon. Fathers taught their sons to use tutufa.
The Fataluku people maintain a strong connection to their rugged forested mountain and coastal landscapes. These landscapes provide important ecological and biodiversity functions that are used by the Fataluku people to hunt and fish to meet livelihood needs. Hunting tools traditionally used by the Fataluku people include include spears, blow pipes and bow and arrows and traps.
BAHASA INDONESIA
Tutufa dalam Bahasa Fataluku (Fafulu dalam Bahasa Tetum), adalah pipa tiup yang terbuat dari bambu tipis dengan berbagai ukuran yang digunakan untuk berburu makanan, termasuk unggas semak, burung, kuskus, musang, babi kecil, dan kelelawar. Sebuah logam panah tipis dengan ujung berbentuk segitiga dan ujung lain yang dibungkus bulu ayam. Panah logam tipis dipasang pada mulut pipa tiup. Tiupan akan meluncurkan mata panah, pengguna pipa tiup dapat mencapai target pada jarak 5 m hingga 10 m. Tutufa di Desa Nuha Lata, Sub-Distrik Lospalos melaporkan bahwa pelatihan khusus dibutuhkan untuk mengembangkan kapasitas paru-paru dan keterampilan untuk menggunakan senjata. Ayah mengajari anak-anak mereka untuk menggunakan tutufa.
Date
A point or period of time associated with an event in the lifecycle of the resource
Recorded 13.11.2012
Language
A language of the resource
Fataluku
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Aldeia Iliapa, Suku Lore II, Lautem
Creator
An entity primarily responsible for making the resource
Many Hands International
Source
A related resource from which the described resource is derived
Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project
Rights
Information about rights held in and over the resource
Video, photo and text rights: Many Hands International
artezanatu tradisional
bamboo
blow pipe
craft
fafulu
Iliapa
Lautem
Lore II
traditional craftsmanship
tutufa
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Instrumentu kasa animál no kail ikan (animal hunting and trapping and fishing tools)
Subject
The topic of the resource
TETUM: Halo instrumentu atu kasa animál no kail ikan
ENGLISH: Making traditional hunting, trapping and fishing tools
Description
An account of the resource
TETUM
Ema Fataluku mantén ligasaun forte ho sira-nia rai foho no rai tasi ibun. Rai sira-ne'e iha funsaun ekolojia no bio-diversidade ne'ebé ema Fataluku sira uza atu soru tais, halo kabas, halo serámika no halo artezanatu, no mos ba kasa animál no kail ikan iha ne'ebá. Instrumentu tradisionál ba kasa animál no kail ikan inklui diman, pipa hodi huu rama, rama-inan no rama, no lasu.
ENGLISH
The Fataluku people maintain a strong connection to their rugged forested mountain and coastal landscapes. These landscapes provide important ecological and biodiversity functions that are used by the Fataluku people to hunt and fish to meet livelihood needs. Hunting tools traditionally used by the Fataluku people include include spears, blow pipes and bow and arrows and traps.
Moving Image
A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Tutufa ( fafulu; blow pipe) - Aldeia Pai Ira
Subject
The topic of the resource
Ema ida-ne'ebé halo no uza tutufa koalia konaba no hatudu oinsá mak uza tutufa.
Tutufa maker talks about and demonstrates using the tutufa.
Description
An account of the resource
TETUM
Tutufa, ho lian Fataluku, mak fafulu ne'ebé halo husi au mihis no uza atu kasa animál, inklui manu-fuik, meda, laku, fahi ki'ik no niki. Iha rama-isin besi mihis ida, ho ulun triángulu, ne'ebé tau ba fafulu laran. Bainhira huu iis boot rama-isin semo sai no fafulu-na'in bele kona sasán ne'ebé dook to'o 5m ka 10m. Ema ida iha Aldeia Pai Ira, Sub-Distritu Lospalos hato'o katak presiza treinamentu espesiál atu bele dezenvolve kapasidade iis boot no abilidade atu uza alat ne'e. Baibain aman mak hanorin sira-nia oan mane atu uza tutufa.
Ema Fataluku mantén ligasaun forte ho sira-nia rai foho no rai tasi ibun. Rai sira-ne'e iha funsaun ekolojia no bio-diversidade ne'ebé ema Fataluku sira uza atu soru tais, halo kabas, halo serámika no halo artezanatu, no mos ba kasa animál no kail ikan iha ne'ebá. Instrumentu tradisionál ba kasa animál no kail ikan inklui diman, pipa hodi huu rama, rama-inan no rama, no lasu.
ENGLISH
Tutufa in Fataluku (Fafulu in Tetum), are blow pipes made from varying lengths of slim bamboo used as hunting weapons for food, including bush fowl, birds, cuscus, civets, small pigs and bats. A thin metal arrow with a triangular shaped point, and a butt is wrapped in chicken feathers. Slim metal arrows are fitted at the mouth of the blow pipe. Blowing pressures the arrow to be released, and blow pipe users are able to hit targets at a distance of around 5m to 10 m. Tutufa in Aldeia Pai Ira, in Sub-Distritu Lospalos reported that special training is required to develop the lung capacity and skill to use the weapon. Fathers taught their sons to use tutufa.
The Fataluku people maintain a strong connection to their rugged forested mountain and coastal landscapes. These landscapes provide important ecological and biodiversity functions that are used by the Fataluku people to hunt and fish to meet livelihood needs. Hunting tools traditionally used by the Fataluku people include include spears, blow pipes and bow and arrows and traps.
BAHASA INDONESIA
Tutufa dalam Bahasa Fataluku (Fafulu dalam Bahasa Tetum), adalah pipa tiup yang terbuat dari bambu tipis dengan berbagai ukuran yang digunakan untuk berburu makanan, termasuk unggas semak, burung, kuskus, musang, babi kecil, dan kelelawar. Sebuah logam panah tipis dengan ujung berbentuk segitiga dan ujung lain yang dibungkus bulu ayam. Panah logam tipis dipasang pada mulut pipa tiup. Tiupan akan meluncurkan mata panah, pengguna pipa tiup dapat mencapai target pada jarak 5 m hingga 10 m. Tutufa di Desa Aldeia Pai Ira, Sub-Distritu Lospalos melaporkan bahwa pelatihan khusus dibutuhkan untuk mengembangkan kapasitas paru-paru dan keterampilan untuk menggunakan senjata. Ayah mengajari anak-anak mereka untuk menggunakan tutufa.
Date
A point or period of time associated with an event in the lifecycle of the resource
Recorded 29-30-2013
Language
A language of the resource
Fataluku
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Aldeia Pai Ira, Suku Cacavei
Creator
An entity primarily responsible for making the resource
Many Hands International
Source
A related resource from which the described resource is derived
Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project
Rights
Information about rights held in and over the resource
Video, photo and text rights: Many Hands International
artezanatu tradisional
bamboo
blow pipe
Cacavei
craft
fafulu
Lautem
Pai Ira
traditional craftsmanship
tutufa
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Rata Lolo (konta istória; creation story)
Description
An account of the resource
TETUM
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.
ENGLISH
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.
Moving Image
A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Rata Lolo Serelau Ira-ina I Rata (istória kona-ba bee-matan Serelau; creation story of Serelau spring) - Aldeia Serelau
Date
A point or period of time associated with an event in the lifecycle of the resource
Recorded 16.11.2012
Subject
The topic of the resource
Santos Viegas konta istória kona-ba bee-matan Serelau.
Santos Viegas tells the story of Serelau spring
Description
An account of the resource
TETUM
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.
ENGLISH
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.
Language
A language of the resource
Fataluku
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Aldeia Serelau, Sub-district Lautem.
Creator
An entity primarily responsible for making the resource
Many Hands International
Source
A related resource from which the described resource is derived
Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project
Rights
Information about rights held in and over the resource
Video, photo and text rights: Many Hands International
bee-matan
creation story
istória
Lautem
matenek no practica konaba natureza no universa
rata lolo
Santos Viegas
Serelau
Serelau ira-ina i rata
spring
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Rata Lolo (konta istória; creation story)
Description
An account of the resource
TETUM
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.
ENGLISH
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.
Moving Image
A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
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
Date
A point or period of time associated with an event in the lifecycle of the resource
Recorded 27-02-2013
Subject
The topic of the resource
Gracinda dos Anjos da Assuncāo konta rata lolo 'Tupur Un I Tu Lesu Me Valeabout'.
Gracinda dos Anjos da Assuncāo tells the story of the woman who gave birth to a handkerchief.
Description
An account of the resource
TETUM
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.
ENGLISH
'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.
Language
A language of the resource
Fataluku
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Aldeia Pitileti, Sub-district Tutuala
Creator
An entity primarily responsible for making the resource
Many Hands International
Source
A related resource from which the described resource is derived
Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project
Rights
Information about rights held in and over the resource
Video, photo and text rights: Many Hands International
birth
creation story
Gracinda dos Anjos da Assuncāo
hahoris
handkerchief
istória
Knowledge and practices concerning nature and the universe
lensu
matenek no practica konaba natureza no universa
Pitileti
rata lolo
tupur un i tu lesu me vale
woman
-
https://omeka.cloud.unimelb.edu.au/kulturalautem/files/original/cd95c1fdc760abf2e799fef51ec5bd82.jpg
0f8fd3ad3b755b5662aeb6b8e82b1ddf
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Rosinda Martins
https://omeka.cloud.unimelb.edu.au/kulturalautem/files/original/ca9f740888921b24a17ccf4c90d4fbcd.mp4
5d73f10bb66eacb5a2a8db8ace13c625
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Rata Lolo (konta istória; creation story)
Description
An account of the resource
TETUM
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.
ENGLISH
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.
Moving Image
A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
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
Subject
The topic of the resource
Rosinda Martins konta rata lolo Rata tu Zenlai i Moco Hini.
Rosinda Martins tells the creation story about a baby of the Zenlai tribe.
Description
An account of the resource
TETUM
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.
ENGLISH
'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.
Date
A point or period of time associated with an event in the lifecycle of the resource
Recorded 27-02-2013
Language
A language of the resource
Fataluku
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Aldeia Pitileti, Sub-district Tutuala
Creator
An entity primarily responsible for making the resource
Many Hands International
Source
A related resource from which the described resource is derived
Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project
Rights
Information about rights held in and over the resource
Video, photo and text rights: Many Hands International.
baby
bebé
creation story
istória
Knowledge and practices concerming nature and the universe
moco hini
Pitileti
rata lolo
Rosinda Martins
Zenlai
-
https://omeka.cloud.unimelb.edu.au/kulturalautem/files/original/d0b1e5028de8d6708ff7c9e675e223d7.jpg
fa96996888629d6a07a948c8721ef55d
https://omeka.cloud.unimelb.edu.au/kulturalautem/files/original/b07e046baa6b3bf7de6e92c89d3f2b89.mp4
8d4d8271f4ae21aa8720b1427a30e738
https://omeka.cloud.unimelb.edu.au/kulturalautem/files/original/d85c327b55c996b4684b83cfd8d02c1d.mp4
259780dada3245d9352665701ecca1f2
https://omeka.cloud.unimelb.edu.au/kulturalautem/files/original/35a6b2510808771e201dfd7d9622c07b.mp4
05248e4d0f2c8c07a4c92e19e18239d7
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Rata Lolo (konta istória; creation story)
Description
An account of the resource
TETUM
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.
ENGLISH
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.
Moving Image
A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Rata Lolo 'Iharala Mocoru' ( konta istória 'oan-kiak'; creation story 'orphan's story') - Aldeia Loho Matu
Date
A point or period of time associated with an event in the lifecycle of the resource
Recorded 12.02.2013
Subject
The topic of the resource
Vincente da Goma konta rata lolo konaba Ilarala Mocoru.
Vincente da Goma tells the story of Ilarala Mocoru.
Description
An account of the resource
TETUM
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.
ENGLISH
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.
Language
A language of the resource
Fataluku
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Aldeia Loho Matu, Suco Com, Sub-district Lautem
Creator
An entity primarily responsible for making the resource
Many Hands International
Source
A related resource from which the described resource is derived
Preservation of Endangered Forms of Intangible Fataluku Cultural Expression Project
Rights
Information about rights held in and over the resource
Video, photo and text rights: Many Hands International
Com
creation story
Iharala mocoru
Knowledge and practices concerning nature and the universe
konta istória
Lautem
Loho Matu
matenek no practica konaba natureza no universa
oan-kiak
orphan's story
rata lolo
Vincente da Goma