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. 
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These 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.