Influence from the Indonesian Military Regime

2. Influence from the Indonesian Military Regime

During the Indonesian colonial occupation Timor-Leste (Timor-Timur) was declared as the 27 th province with a structure and system the same as the other provinces except for

the special provinces of Yogyakarata and Aceh.

The Government of Indonesia officially banned the practice of Tara bandu, but did so through policies that were militaristic and centralized giving rise to cultural influences (see: Palmer, L.R. and de Carvalho, D.A., 2008).

• They imposed a system of political homogenization according to the laws in vigor in Indonesia. • They terrorized communities and authorities had better physical conditions when compared with area that were not yet conducting the Tara bandu or areas where that already had the tara bandu. This positive change correlates strongly indicating that there is a need to strengthen the traditional law of tara bandu in some places. This practice also correlates with positive changes in the situation of the environment in those areas that were already conducting Tara bandu and had better functioning of the structure of the traditional institution of tara bandu.

The public administration system from the Indonesian period was strongly influences by the military also influenced and generated social confusion at the grassroots.

The Kepala Desa 1 (village chief) who was head of a sub-district or

suco undertook his role together with the BABINSA (badan bimbingan desa – ‘community police’) who were part of ABRI (Angkatan bersenjata Republik Indonesia) – the Indonesian military. The intervention of the police and military at the grassroots level prevented and totally paralyzed the traditional functions and structure for conducting the Tara bandu. The concept of kableha or maksabar (these words

unknown to

translator), who had broad functions within the structure of traditional law, were reduced and

Photo: Haburas Foundation

exchanged with polisi hutan –

forest police. During the Indonesian period the traditions that were chosen or passed on by the kableha or maksabar from one generation to the next were already no longer practiced. The kepala desa often guided the polisi hutan. Because of this mutual guidance, often some of the kepala desa would conduct the Tara bandu but according to the community they were weakened. According the traditional ‘ruler’ of Suco Ulmera Sr Mautasi (79 years old) who is the keeper of the uma lisan Maulalu who provided his

1 The kepala desa is the person with the position of today’s Xefe do Suco ¬ Suco Chief.

ideas during the Tara bandu ceremony in Suco Ulmera (21 st June, 2008), during the Indonesian period the process of weakening the ritual of Tara bandu (deconsecration)

took place because the kepala desa didn’t know the proper conduct of the Tara bandu nor the proper invocations.

According to Sr. Mautasi these were prohibited behaviors, in the culture and tradition of Timor-Leste, there are two ways to punish people who went against the prohibitions. The first way is to ‘arrest’ that person and conduct proceedings before the assembly of community leaders, composed of the principal and lower kableha from all aldeias and sometimes also the lia-na’in. The second way is when the person contravening the prohibition is not taken by the kableha but according to traditional beliefs because the

person has contravened customary law they will suffer a curse - malisan 2 . According to the customs of Ulmera, that person make suffer a minor curse such as pests attacking

the crops in their fields, becoming sick or the death of their large animals (horse, cow, goat or pig). A more serious curse involves greater difficulties, such as the death of the person who has broken the prohibition. However, according to Mautasi, because they chose a person (to perform the rites) who did not know the proper conduct of the Tara bandu the processes actually weakened the prohibition (and its effects). In Ulmera the person who traditionally has the role as the principal kableha comes from the uma lisan of Boro. This decision was made because according to the oral culture tradition of conducting the Tara bandu: 1) the people from one generation of uma lisan have had frequent contact over a long period of time to learn together, 2) the aspect of belief from within the house that the role of kableha brings awareness from the ancestors (the kableha continues the work of the ancestors), 3) the uma lisan undertaking this role have an agreement to share the work with those who govern the administration of the Suco (formerly called the liurai, today known as the Xefe do Suco – village chief – editor’s note).