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.
Objetivu 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.
Iha 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”.
Rituál 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.
Bainhira materiál sira ba rituál preparadu hotu ona, lia na'in sira sei marka tempu hodi halo prosesu rituál.
Primeiru 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.
Rituál 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.
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Timor-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.
The 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.

When 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".

The 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.

To 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.

The 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.