Uma Lulik: Kotalale

Bee-matan importante ne’ebé fó bee ba bee-dalan prinsipál tolu iha natar Baucau nian.

Bee-na'in Waima’a sira husi Wai Husu konta katak sira nia bei'ala sira mai husi Luca dala ida ne’e la'os hanesan ema maibé hanesan tuna ida ne’ebé mosu mai husi bee-dalan no nakfila ba feto ida. Sai husi Teolale no muda mai Caisidu jerasaun lima liubá, tinan ba tinan bee-na'in sira husi bee-matan ne’e fila husi Caisidu ba Baucau hodi halo rituál no fó han ba na'in bee-matan nian. Lia na'in naran João Graciano Simões (Tetu Noko) konta istória kona-ba tanba saida sira sai husi Baucau(?) no sira nia ligasaun ho Wai Husu:

"Uma Caime mai husi Teolale hela iha Caisidu. Alin mane husi uma Loime iha Tirilolo hein iha Baucau (no kaben ho ema Makassae sira). Dala uluk sira la'o dalan ba loromonu to’o Vemasse, Lenau, Wai Wono hafoin sira muda fila fali ba Ossu Wu (besik Caisidu). Rai na'in sira (Wai Luo no Wai Hau) simu sira no dehan ba sira ‘Imi labele fila ba Teolale, imi tenke hela iha ne'e’. Sira halo juramento no oho balada barak. Fó hatene ba sira katak sira tenke resepita bee lulik, fatuk ai-laran, fehuk, talas no ai. Ami hakruuk an ba sira nia kbi’it hodi kaer sasán ida ne’e to’o ohin loron. Sira mak inan-aman. Ami nia uma mak Kotalale.

Bee arraska iha ne’e ami tenke la'o to’o bee-matan Wai Haulale, Tuo Ho’o Oli, Aubaca, Caibada no Wani Uma. Bainhira ami foti bee, ami uza au-oan ida no tau matan ba oinsá ami uza bee ne’e. Rai ne’e maran.

Iha ami-nia knua fatin Teolale iha bee-matan ida naran Wai Husu (bee-na'in mai husi Luca). Maske Makassae sira hela iha ne’ebá oras ne’e, bee-matan ne’e la'os sira nian. Iha bee-matan ne’e ami lori liman-etun (fahi) ba bee-na'in husi Luca. Ema husi Kotalale ne’ebé oras ne’e dadaun hela iha ne’ebá labele halo rituál sira ne’e. Ami sei ba fó han. Bainhira tempu to’o ona ami sempre lori fahi hodi fó han ba bee-na'in. 
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Uma Lulik: Kotalale

A major spring in Teolale feeding three major irrigation channels to Baucau's rice fields. 

The Waima'a speaking custodians of Wai Husu record that their ancestors arrived from Luca, but in this case in the form of an eel which emerged from the spring and transformed into a woman. Exiled from Teolale and moving to Caisidu five generations ago, the custodians of this spring return each year from Caisidu to Baucau to carry out ancestral rituals and feed the spirits of that spring. The story of this exodus and their ongoing connection to Wai Husu was told to me by one of the area's lia na'in (keeper of the word), João Graciano Simões (Tetu Noko):

The house of Caime went from Teolale to live at Caisidu. The younger brother house of Loime in Tirilolo stayed in Baucau [and intermarried with the Makasae]. First they travelled west to Vemasse, Lenau, Wai Wono and then back to Ossu-Wa [near Caisidu]. The owners of the land (Wai Luo and Wai Hau) received them and said you can not return to Teolale you must stay here. They had a ceremony and killed many animals. They were told that they must respect the sacred water, rocks, forest, potatoes, yams and trees. We respect their custodial jurisdiction over these things until this day. They are the mother-father clans. Our main house is Kotalale.

Water is scarce here. We must travel to the springs of Wai Haulale, Tuo Ho'o Oli, Aubaca, Caibada and Wani Uma. When we fetch water we use bamboo and measure its use carefully. This is a dry land. 

Where we came from in Teolale there is a spring called Wai Husu [whose spirit guardian originates from Luca]. This does not belong to the Makasae, although they live in that area now. At this spring we always offer pigs to the water spirit from Luca. The people from Kotalale, Caisidu return each year to carry out these ritual offerings at Wai Husu. The Makasae people living there now can not carry out these rituals. We carry out the ritual feeding. When it is time for the ceremonies we will always take pigs for the sacrifices.