Uma lisan ida ne’e harii atu fornese hahán ba komunidade sira liu husi tau matan ba kanalizasaun bee ba natar no husi mota mai iha natar laran. Bainhira atu halo irrigasaun bee ba natar karik, komunidade sira ba “Uma Waki” hodi husu lisensa no husu protesaun ba sira nia natar too hare isin no prontu atu han, maibé ba ema ida ne’ebé hein uma lisan Waki labele han to'o tempu Sau hare nian. Iha tempu Sau hare ema hotu sei prepara manu ida hodi aprezenta ba uma lisan Waki ne’ebé mak durante ne’e tau matan ba natar sira. Bainhira seidauk halo Sau Hare ema ne’ebé hein uma lisan Waki ne’e labele han foos rai lai, se lae bele halo moras maski nia horon de'it.  
Iha tempu kuda hare komunidade tenke lori fini hare nian ba jerasaun uma lisan Waki kaer liu lai mak foin bele ba kuda, maski hare ne’e ita nian maibé ita tenke halo tuir, atu nune’e hare ne'ebé ita kuda bele buras no fó isin di’ak, se lae hare ne'ebé ita kuda sei la buras ou sei la fó isin di’ak no bele mós mate. Nune’e mós bainhira hare tasak, komunidade tenke fó hatene ba uma lisan Waki kona ba planu halo serimónia Sau Hare hodi nune’e ema hotu bele han foos rai.
Uma-lisan ne’e nia modelu kuaze hanesan ho uma lisan baibain, maibé bainhira harii uma lisan ne’e tenke halo uma ne’e fó sorin ba loro-sa'e, atu nune’e loron matan sa'e karik labele leno tama ba laran. Bainhira atu halo planu no harii uma lisan foun ka halo reabilitasaun ba uma-lisan ne’e, tenke halo iha tempu Sau Hare ka serimónia Ritual ka Kultural ruma hodi nune’e jerasaun husi uma-lisan ida ne’e bele tuur hamutuk hodi halo kontribuisaun no halo planu ba prosesu harii uma-lisan ne’e.
Karik iha ema ruma husi jerasaun uma lisan refere mak iha osan barak mós nia labele halo mesak, uma lisan ne’e harii tenke hetan kontribuisaun husi jerasaun hotu-hotu husi uma lisan refere mezmu kontribuisaun ne’e barak ka oituan hotu-hotu tenke halo kontribuisaun tuir desizaun husi lia na'in sira. Bainhira atu halo uma lisan ne’e mós labele uza materiál fábrika, materiál hotu tenke foti husi natureza. Materiál prinsipál ne'ebé sei prepara hodi halo uma lisan ne’e mak hanesan ai-riin haat sei halo husi Ai-Lara, bebak, no tali tahan. Antes harii ai-riin, ba dala uluk sei oho fahi ida hodi hamulak atu nune’e uma lisan refere bele hamriik metin, hafoin ida ne’e foin bele hatuur  Ai-rin uma nian no kontinua halo to remata.
Lulik ka bandu iha uma lisan ida ne’e mak ema ne'ebé hein uma lisan Waki ne’e labele han Ai-Hale, marungi, no uma lisan ida ne’e bandu ema se de'it labele hasai nia foto.
Lisan Waki mak na'in ba uma lisan ida ne’e, iha uma lisan ne’e jerasaun feto mak hein uma tanba tuir sira nia fiar katak feto mak sunu ahi no tau matan mós ba ahi matan uma lisan nian. Oras ne’e dadaun ema ne’ebé mak hein uma lisan Waki ne’e mak  avoo Maria da Silva.
Iha suku Ma’abata ne’e iha uma-lisan haat maibé mai husi huun ida de'it, uma-lisan haat ne’e mak Uma Waki ne'ebé toma konta ba hahán suku Ma’abata nian, Uma Lisan Lamsana ne’e nia Responsabilidade mak tau matan ba odamatan Lorosae nian, bainhira buat aat ruma mai husi Loro sa'e karik nia mak sei satán netik, seluk fali mak Uma Biru Boun ne’e nia responsabilidade mak atu satán netik  moras ne'ebé mai husi Foho, ikus mak Uma Ikun ne’e nia responsabilidade mak tau matan ba moras ruma ne'ebé mai husi tasi karik nia mak sei satán netik moras ne’e labele tama.
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English Version:
This traditional house was established to provide food to the community by maintaining the canalization of water from the stream to the rice fields. When it is time to irrigate water from the stream to the rice fields, the community will come to the traditional house "Uma Waki" to ask permission and protection for their rice fields when they are ready to be harvested. When the rice is ripe we can harvest it and then be eaten, but the person who guards or waits for the traditional house must not eat before we do "Sau Hare". When doing "sau hare" we will prepare one rooster to be offered to "Uma Waki" who has taken care of the rice fields, and after that, the "Uma Waki" waiter can only be allowed to eat rice from the rice fields, if before "sau hare" is carried out and if we eat the rice from rice field near her, it will make her sick even if she only smells it.
The model of this traditional house is the same as other traditional houses, but when we build it, we must set the house aside from the direction of sunrise to avoid sunlight entering the house. If we want to build a new traditional house or rehabilitate it, we should only do it during the "sau hare" season or during a traditional ritual or ceremony so that the generation of the house can have a family reunion to make contributions and discuss plans to build the house.
If someone in the family has a lot of money and the capacity to build the traditional house, they are not allowed to build it themselves. The traditional house must be built from contributions from everyone from the "Uma Waki" generation, even if the amount of contribution is little or a lot, everyone must contribute based on the decision of the cultural leader. To build the traditional house it is not allowed to use materials from factories and all materials must be taken from nature. The main materials to build the house are the four pillars that use wood from "Ai-Lara" and other materials such as bebak (stalks of palm leaves used to build house walls), and palm leaf. Before the four pillars are erected, a pig will be slaughtered and then prayed so that the traditional house will stand strong, after that it will be continued by erecting the four pillars of the house and then will continue to make the house until it is finished.
The prohibition that exists in this traditional house is that people who wait for the traditional house are prohibited from eating "ai-hale", and moringa, and this traditional house prohibits anyone from taking pictures of their traditional house.
The rule in the "Waki" traditional house is that only women wait for the traditional house, because they believe that it is women who are responsible for guarding and waiting for the house, and currently the caretaker of this traditional house is Maria da Silva.
In the village of "Ma'abata" there are four traditional houses originating from one origin, the four traditional houses are "Uma Waki" itself which is responsible for providing food for the community, the traditional house "Lamsana" is responsible for guarding the gate from the direction of the rising sun, if there is a disease that comes from the direction of the rising sun then the traditional house is responsible for containing it, the other is "Uma Biru Bou" which is responsible for protecting the community from diseases coming from the mountain, and the last is "Uma Biru Bou" Uma Ikun" which is responsible for protecting the community from diseases that come from the sea.