Istória kona-ba fatuk kuak Kai Hunu no nia bee-matan iha relasaun ho istória João Lere, espesialista rituál (makaer lulik) no liurai Wani Uma nian, ne’ebé soru-malu ho Igreja Katólika no administrasaun koloniál Portugés. Nia hahalok halo katak ema barak buka hatún nia, maibé to’o ikus nia mate tanba de’it nia entrega nia an ba autoridade no haruka sira oho nia tuir dalan ida ne’ebé nia hatudu ba sira. 

Iha 1930, administradór do posto Baucau nian, Armando Pinto Correia (1935: 108-110, 132-136), hakerek istória João Lere nian. Mézmuke buat barak kona-ba João Lere nia relasaun sosiál no polítiku sira lakon husi deskrisaun Pinto Correia nian, ita bele hare’e katak nia istória importante tebes ba rejiaun Baucau nian. Sinal ida kona-ba importánsia istória mak João Lere nia relasaun ho fatuk kuak tasi ibun nian no bee-matan Kai Hunu besik Bundura (Ponte Bondura). Iha Pinto Correia nia versaun istória, fatuk kuak Kai Hunu iha relasaun ho uma lulik boot iha rejiaun Baucau naran Oca Ba’I (Fatuk kuak lulik ho lia Waima’a) ne’ebé hela iha knua naran Baha Kai Lale (knua iha ai-laran ho lia Waima’a). Uluk fatuk kuak ida ne’e sai fatin hakdalan-lulik (peregrinasaun) ne’ebé envolve bee lulik no serimónia hodi halo udan tun mai. Tuir Pinto Correia, komunidade sub-distritu Baucau nian sira hotu husi rai-hae (savannah) no natar fatin tuir peregrinasaun lulik ne’e.

Iha tempu ne’e, iha versaun istória ne’ebé fatuk kuak na’in sira no lideransa ritual no polítika Wani Uma nian konta mai ha’u iha 2012, istória relasaun sosio-polítiku João Lere nian no partisipasaun komunidade sira nian ba hakdalan-lulik ba bee-lulik dada to’o ema husi parte loro sa’e to’o rai Luca iha Tasi Mane. Ema Wani Uma sira konta katak molok tempu Portugés uma lisan husi area Bundura ukun to’o Fatu Ahi (foho oan ida besik Dili) iha loro monu no mos iha parte loro sa’e to’o Los Palos no illa (rai-kotun) balun. Ne’e mosu iha tempu nakukun bainhira ema sei fiar fatuk no bee. 

Istória João Lere nian konta kona-ba periodu colonial, atividade misionáriu sira, fila liman no ukun iha parte lorosa’e. João Lere nia ema bolu nia ‘matenek liu’ ho kbiit (ka lulik) oin-oin hanesan halo bee tasi sa’e, no rai monu ba tasi laran. Iha momentu ida iha nia istória, nia koko nakfera illa Timor ba parte rua ho parte sorin ne’ebé inklui rai Bundura to’o Ponta Leste iha nia liman no parte seluk ba Portugés sira nia liman. 

Istória ne’ebé tuir mai hanesan rezumu badak kona-ba istória João Lere nian ne’ebé lulik na’in no kukun bain Wani Uma nian naran Moses Nai Usu konta mai ha’u:

Nia (João Lere) nia aman mai, ami hanoin, husi Luca. Nia (João Lere nia aman) naran mak No Mori. Iha momentu ne’ebá nia halo kasa ba manu ho au-hu’uk. Bainhira nia rama-oan osan mean sona manu ida, manu semo to’o Mundo Perdido nia tutun. Nia tuir manu to’o iha ne’ebá maibé manu tun fali ba Leki Loi Watu (iha rai tetuk Baucau), dala ida tan nia tuir manu maibé nia semo fali liu husi Hare Ite molok nia to’o iha Baha Kai Lale (iha Kaisidu no Wani Uma nia klaran). Nia tuir nia dala ida tan to’o Baha Kai Lale iha ne’ebé nia hasoru feto soru tais ida naran Maria. 

No Mori husu feto karik nia haree hetan manu ida ne’ebé sona husi rama-oan osan mean ida. Fóu-fóun nia hatán nia la haree manu ne’e maibé No Mori dehan ‘Noi, Ó bosok ha’u. Karik ko’alia lia los mai ha’u, ha’u rai de’it rama osan mean, O bele rai manu hodi han. Tuir mai, Maria hateten katak nia hetan manu ne’e duni no rai nia iha uma laran.

Nia fóti manu ne’e no rama osan mean, No Mori fó manu fila fali ba nia hodi te’in. Liu tiha ida ne’e No Mori husu ba Maria bee hemu. Hafoin No Mori subar hela sigarru ida iha au kabas laran.

Hafoin nia hemu bee, No Mori hatán katak nia atu lao ona. Nia fila liu husi Leki Loi Watu (Leki Loi Fatuk) ne’ebé nia hateke ba kotuk no hare’e katak Maria hahú soru tais fali. Bainhira nia hahú soru tais fali sigarru monu husi au kabas nia laran. 

Nia dehan ‘Ha’u hetan buat ruma morin’. Nia halakan sigarru ho ahi-besi ida derrepente mosu rai lakan iha lalehan.

Liu tiha semana ida ka rua nia hatene katak nia sei isin rua ona. Buat ne’ebé ami hatene katak nia fuma sigarru ida no hetan isin rua.

Bainhira nia oan moris mai, nia tau naran Kai Ho’o Wau Bubo Leki Loi Wau Bubo ba nia. Labarik nurak ne’e gosta han barak. Bainhira nia moris mai, nia tanis e depois nia han tiha sana etu na’in sanulu. Beibeik bainhira nia tanis, nia han tan sanan sanulu. Ne’e mosu ba beibeik.

To’o ikus nia avo mane (husi parte inan nian) Kai Dau Naha Dau ajuda Maria hodi fó han ba labarik nurak, maibé ai-han la to’o atu fó han ba nia. 

Nia han tiha nia tiu nia ai-han hotu maibé nia aman rasik la toma konta ba nia. Bainhira nia boot nia dehan ba nia tiun sira ‘Hanesan agradesimentu ba família tomak, oras ne’e ha’u tenke fó han ba imi’. Nia hahú prepara ai-han, tau manu ida iha sana ida, liu tiha ida ne’e nia fahe sana ne’e ba sana barak. Bainhira nia rai ai-han iha sana seluk na’an manu ne’e nakfila ba na’an fahi, na’an bibi no na’an karau nian. 

Hafóin ne’e nia ba eskola iha Larantuka (Flores). Dadersan nia sae uma no loro-kraik nia fila uma. Nia sai uma ho lafaek. Bainhira eskola hotu, nia hamutuk ho nia tiun sira ba halo to’os no halo lutu. 

Iha momentu ne’ebá nia inan dehan ba nia tiun sira katak sira tenke oho nia tanba nia han barak demais. Nia tiun sira konkorda no koko oho nia, tesi ai-hun boot ida hodi monu ba nia maibé nia kaer de’it ai-hun ne’e ba nia kabaas. 

Bainhira sira fila fali ba uma iha lorokraik nia inan husu ‘Imi oho tiha oan-mane ne’e?’. Nia tiun sira hatán ‘Ami oho nia, maibé nia la mate’. Liu tiha loron ida sira koko oho nia dala ida tan ho fatuk boboot, maibé labarik ne’e nia lulik maka’as liu, foti fatuk ho nia liman. Labarik ne’e mos bolu Degu Tina (te’in nakukun) labele mate. Tanba ne’e sira deside haruka nia ba eskola fali, dala ida ne’e ba India. Nia ba eskola (semo ho makikit ida ba India), maibé nia fila lalais tanba hatene hotu ona. Labarik ne’e bolu João Lere. 

Bainhira João Lere nia kbiit no matenek maka’as duni, Portugés sira to’o mai iha Timor. Sira ho João Lere hasoru malu. Atu hatudu nia kbiit no oinsá nia domina rai no tasi, João Lere hili fahe rai ba rua tanba ne’e nia bolu bee tasi sa’e. Nia inan kein (fó atensaun ba) nia hodi labele halo hanesan ne’e tanba nia tenke loke odamatan lulik loromonu ba tasi iha fatuk kuak Kai Hunu ne’ebé mos bolu Odamata Losi-Tasi. Tanba ne’e nia hili loke odamatan lorosa’e nian. Bainhira nia halo nune’e nia hetan kaixumba ida (ne’e mosu tan hanesan samea ida kór osan mean) nia tiu matan-dook ida ne’ebé hela iha lorosa’e besik Tutuala nian. Hodi BELLOWS João Leere lakan kaixumba no hahú fuma, bainhira nia halo hanesan ne’e ahi ne’ebé lakan husi BELLOWS halai sai iha area ne’ebá. Nia tiu haree hetan ahi suar husi Tutuala sa’e husi Mamau-Tuha (fatin-BELLOWS) besik fatuk kuak Kai Hunu. Nia haksoit sa’e husi Tutuala to’o Laga to’o Dasu Buinau (foho oan ida halo urat lulik ba lia loos iha Seisal), ikus mai nia tun ba Bundura ne’ebé ahi halai fuik. Nia hapara ahi, maibé tanba hahalok João Lere nian, nia Tiu hola desizaun atu lori nia ba Tutuala.

Iha Tutuala, amu lulik (padre) ida ne’ebé atu fila ba Dili, hasoru João Lere no haruka nia kaer nia sasán ba ponte-kais. Amu lulik sa’e kuda, maibé bainhira nia to’o ona iha ponte-kais, nia haree katak João Lere no nia sasán to’o ona uluk. João Lere uza nia masonik hodi halo sasán semo ba maibé nia subar nia masonik husi amu lulik no dehan ba nia katak ema karregadór sira mak kaer sasán mai. Tuir mai amu lulik sai ba Vemasse, dala ida tan João Lere no nia sasán to’o ona uluk nia. Ne’e mosu fali dala ida tan iha dalan to’o Fatu Ahi (iha Dili no Hera nia klaran). Bainhira nia to’o iha Fatu Ahi, amu lulik foin hatene João Lere nia matenek. Bainhira nia fila ba Portugal, nia fó hatene buat ne’ebé mosu ho João Lere no ko’alia kona-ba perigu João Lere nian ba Portugés sira nia poder. Tuir mai amu lulik fila ba Timor hanesan Amu Bispu no nia iha planu ida atu oho João Lere. Autoridade koloniál sira kaer João Lere, kesi nia liman no soe nia ba tasi klaran. Maibé molok sira fila ba tasi ibun, João Lere hamrik hela iha ne’ebá no moris nafatin. Hafoin ne’e sira koko dala barak atu oho nia maibé nia nunka mate. 

Ikus mai João Lere fó hatene ba autoridade sira katak karik sira hakarak oho nia sira presiza lori tali-metan, hare no masin husi Wai Wono (besik Bundura) to’o Manatuto. Tuir ne’e nia haruka sira tau sasán ne’e iha fatuk leten. Hafoin ida ne’e tuku haat loro-kraik nia tur iha fatuk toka kafu’i ida. Nia haruka sira sunu tali metan, bainhira tali metan sunu nia toka nia kafu’i nafatin (bolu nia ‘dai’ ka bei’ala sira nia klamar mai). Nia toka to’o kalan bainhira molok hakfodak ahi suar sa’e ba leten no nia lakon. Iha fatuk leten rai hela de’it bibi teen boot ida. Tuir nia mate, anin lori João Lere nia luhu (masonik) husi Manatutu to’o Kai Hunu ne’ebé nia nakfila ba fatuk ida naran Watu Tege besik rai oan ida iha tasi ibun (haree foto 5.2). Anin fó hatene ba nia inan katak nia (luhu) atu to’o ona, nia halai ba tasi ibun no simu nia ho hananuk ida ne’e 

Loi Kere Kuru Lale Loi Kere Kuru Lale 

He Watu Tege, Bali Watu TegeI Watu Tege Bunini 

Kii-Leki Kuru-An-Leki-Kuru.Kii-Leki Kuru-An-Leki-Kuru.

Tuir ema husi Wani Uma, João Lere nia tiun sira rasik mak fó hatene ba Portugés sira katak sira tenke oho nia. Sira ta’uk nia hanoin la naruk no nia kbiit ka forsa maka’as tanba ne’e sira hateten ba Portugés sira katak karik sira la oho nia nia sei ukun fali rai no duni Portugés sira sai. Sira konta katak istória ne’e akontese iha tempu Padre António Taveiro (Tavares) ne’ebé sira dehan to’o iha Timor iha 1512 (tuir dokumentasaun istóriku, nian misionáriu ba dala uluk ne’e to’o iha Timor husi Solor iha tinan 1556, hateke ba McWilliam 2007: 225, 233). Maibé sira nia istória kona-ba João Lere akontese iha tempu naruk ne’ebé inklui ema Belanda sira no tempu ‘guerra civil’. Iha dalan, João Lere (ne’ebé mos bolu ho naran seluk oin-oin) hasoru amu lulik (padre) ida, bispu ida no ikus mai governu Portugal. Mézmuke malae sira hotu mos mosu iha Correia nia versaun kona-ba istória João Lere nian, maibé iha Correia nia versaun João Lere mak ameasa ida ba liurai seluk iha Vemasse ne’ebé haruka Governador Portugés atu oho João Lere. Ohin loron ema Wani Uma sira hamenus fali konflitu entre liurai sira, tuir sira nia hanoin ‘agama’ (relijiaun) mak oho João Lere atu relijiaun ne’e bele ukun fali iha Timor. Ohin loron duni, iha fóho oan nia tutun ne’ebé João Lere mate oras ne’e ema halo kapela ida ba Santu Antonio (fatin lulik barak iha rejiaun agora mos dedika ba Santu Katóliku sira). Maske transformasaun Katólika durante tempu colonial, bainhira ema husi Baucau ne’ebé hatene João Lere nia istória liu tiha nia oho fatin sira hato’o sira nia respeitu ba nia hodi tau fatuk ka sigarru ida iha sira nia ibun no soe nia besik nia oho fatin. 

Iha tempu ne’ebé hanesan, fatin besik Bundura ne’ebé João Lere nia tiu to’o bainhira nia mai husi Tutuala hodi hapara ahi, naran Dai Kele Fatin (malae nia ain fatin). Bainhira, tuir Correia (1935), João Lere mak jerasaun husi Timoroan no malae, katuas sira husi Wani Uma hatan katak fatin ida ne’e naran ‘malae nia ain-fatin’ hodi subar nia arti no kbiit. Hanesan João Lere, nia tiu mak ‘matan dook’ husi uma Wani Uma nian naran Wata Hu’u Ana, nia influensia to’o iha Tutuala ne’ebé nia ain-fatin mos ita bele hetan. Sira mos konta katak ain-fatin seluk João Lere nia ita bele hetan iha Lifau (kapitál ba dala uluk iha tempu koloniál iha Oecusse).
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João Lere was a famous ritual specialist and local ruler (liurai) of Wani Uma who railed against the Catholic Church and the Portuguese administration. His actions led many to seek his downfall but try as they may his death was only possible when he surrendered his own body to the authorities and gave them specific instructions detailing how to kill him. In the 1930's Baucau's colonial administrator, Armando Pinto Correia (1935: 108-110, 132-136, see below for the English translation), transcribed a story of João Lere. While the details of João Lere's socio-political connections and life are only partially recorded in this version, it is clear that this is a regionally significant story. One clue to this is João Lere's connection to the coastal cave and subterranean water source of Kai Hunu near Bundura [Ponte Bondura]. Associated in Correia's account with the most sacred house in the Baucau region, Oca Ba'i (W: 'sacred cave') in Baha-Kai-Lale (W: 'the hamlet in the forest'), this cave was the site of a regionally important pilgrimage involving the collection of holy water and a rainmaking ceremony. In Correia's account all of the Baucau sub-district savanna and wet rice growing communities are said to have participated in the pilgrimage.

Meanwhile, in the version of this story told to me in 2012 by the cave custodians and senior ritual and political leaders of Wani Uma, both the socio-political genealogy of João Lere and the extent of the community participation in this pilgrimage of holy water stretches to include people from the far east of Timor and the southern kingdom of Luca. The people of Wani Uma state that in the pre-colonial era the clans of Bundura region had jurisdiction to the west as far as Fatu Ahi (the hills above Dili) and to the east as far as Los Palos, as well as to the islands beyond. This, they say, was the time of the dark earth, when the people worshipped rocks and water. 

The story of João Lere in contrast traces the period of colonial encounter, missionary activity, trade and rule in the east. João Lere is characterized by his own people as matenek liu (too clever/wise/powerful) with extraordinary powers, including the capacity to make the sea waters rise up and the earth crumble into the sea. At one point in his story, he even attempts to split the island in two leaving the area from Bundura to the far east under his control and the other half of the island to the Portuguese occupiers. 

Below is a summary of the version of João Lere's story told to me by the Wani Uma ritual leader and 'historian of the dark earth', Moses Nai Usu:

His father came we think from Luca. His name was No Mori. He was in Luca hunting birds with a blowpipe. When his golden arrow pierced a bird it flew off with the arrow to the peaks of Mundo Perdido. He fóllowed it to there but it flew down to Leki Loi Watu [on the Baucau plateau]. Again he followed it, but it flew off through Hare Ite before arriving in Baha Kai Lale [between Caisidu and Wani Uma]. He followed it once more and in Baha Kai Lale he encountered a woman called Maria weaving cloth (tais). 

No Mori asked the woman if she had seen a bird pierced by an arrow. At first she said she had not, but No Mori said to her 'Noi, you must lie to me. If you tell me the truth, I will only keep the arrow, you can keep the bird to cook.' Then Maria admitted she had found a bird pierced by a golden arrow and had put it in the house.

She fetched the bird and arrow and No Mori gave her the bird to cook. Later No Mori asked Maria to go inside to fetch him a drink of water. Then No Mori secretly placed a cigarette inside the bamboo hollow of Maria's cotton reel. 

After he had drunk the water, No Mori announced he must leave. He returned back through Leki Loi Watu [W: 'Leki Loi's rock'] where he looked back and saw that Maria had begun to weave the cloth again. When she did this the cigarette fell from the bamboo hollow.

She said, 'I have fóund something sweet smelling'. She decided to light it with her fire flint and as she did so lightning suddenly struck in the sky.

A week or so after this she realized she was pregnant. All we know was she smoked a cigarette and became pregnant.

When the baby was born, she gave him the name Kai Ho'o Wau Bubo Leki Loi Wau Bubo. The child was a huge eater. When he was born, he cried and straight away ate ten pots of rice. Whenever he cried, he would eat ten pots of rice. It was always like this.

Eventually his [maternal] grandfather Kai Dau Naha Dau also assisted Maria in the task of feeding the child, but the food supplies were still not enough. 

He grew up eating all of his uncle's fóod, yet his real father took no responsibility fór the child. When he was grown, he said to his uncles, 'In gratitude to all my family, now I must feed you'. He began to cook and placed a chicken in a pot and later divided this into many pots. But when it was placed in the other pots the chicken meat transformed into the meat of pigs, goats and buffalo.

After this he went off to school in Larantuka [Flores]. In the morning he would leave the house for school and return in the afternoon. He would travel to school by crocodile. When he had finished his schooling, he and his uncles went to the fields to make swidden and fencing.

At this point his mother said to his uncles that they must kill him because he eats too much. His uncles agreed and tried to kill him by felling trees on him, but he simply carried them off on his shoulders. 

When they returned home that afternoon his mother asked 'Did you kill that child?' His uncles replied, 'we killed him but he didn't die'. Next they tried to kill him with a large rock but the child, whose magic was so strong, simply caught the rock. The child who was also known as Degu Tina (W: 'dark cooking') was unable to be killed. Because of this they decided to send him off to school again, this time to India. He set off to school (travelling by eagle to India) but was quickly home again already knowing everything. This child was also known as João Lere.

By the time João Lere had reached the peak of his revealed and acquired knowledge and power (matenek), the Portuguese had arrived in Timor. They and João Lere were set to oppose each other. In order to demonstrate his prowess and control over the land and the sea, the young João Lere decided to divide the land by calling forth the waters from the sea. His mother warned him against these actions, which involved the forbidden act of opening a sacred western door to the sea in the Kai Hunu cave (known as Odamata Losi-Tasi). So instead, he decided to open the door to the east. When he did this, he fóund a tobacco pipe (which was also manifest as a golden snake) belonging to his 'magician' uncle who was away in the far east in Tutuala. With the assistance of a pair of giant bellows (W: tuha), João Lere light the pipe and began to smoke it, as he did so fire from the force of the bellows began to spread across the area. His uncle in Tutuala saw the smoke rising from Mamau-Tuha (the 'place of the bellows') close to the Kai Hunu cave. He leaped across the land from Tutuala to Laga to Dasu Buinau [a hill and 'place of divining justice' in Seisal] finally alighting near Bundura where the fire was raging out of control. He quelled the fires but given the proven recklessness of the young João Lere, his uncle returned to Tutuala with him under his care. It was in Tutuala that João Lere was discovered by a priest who was returning to Dili and ordered the young man to carry his many possessions to a nearby port. While the priest set out first on horseback, by the time he had arrived at the port João Lere and the bags were already there. João Lere had used his magic to move the items through the air, but he hid these powers from the priest telling him a team of porters had carried them. Next the priest set off fór Vemasse but again when he arrived there, João Lere and his possessions had again arrived ahead of him. This happened as well on the next stage of the journey to Fatu Ahi (between the ports of Hera and Dili). By the time he reached Fatu Ahi the priest realized the extent of João Lere's magical powers (matenek). Returning to Portugal, he relayed this story and discussed João Lere's threat to Portuguese power. The priest then returned to Timor as a Bishop and a plan was made to kill João Lere. The colonial authorities seized him, tied him up and threw him from a boat into the middle of the sea. But before they got back to shore, João Lere was there still alive. After this they tried many times to kill him, but he would never die. 

In the end João Lere told the authorities that if they wanted to kill him, they needed to bring some black palm fibre, rice stalks and a salt basket from Wai Wono (near Bundura) to the port town of Manatuto. He then instructed them to put these together on top of a flat rock. Following this, at four o'clock in the afternoon he sat atop the rock playing a bamboo flute. He instructed them to set him alight the fibres and as the fire burned he continued to play the flute (calling forth his dai or ancestral spirit). He played until the evening and then suddenly the smoke of the fire rose in a single column, and he disappeared. All that was left on the rock was one large goat dropping. After his death João Lere's (magic) basket was carried by the wind from Manatuto all the way to Kai Hunu, where it turned into a rock known as Watu Tege on a nearby coastal shelf platform (see Figure 5.2). The wind signalled its imminent arrival to his mother who ran to the shore and began to sing a song: 

Loi Kere Kuru LaleLoi Kere Kuru Lale 

He Watu Tege, Bali Watu TegeI am waiting for the basket, waiting for the basket

Watu Tege Bunini, The owner of the basket

Kii-Leki Kuru-An-Leki-Kuru. Kii-Leki Kuru-An-Leki-Kuru.

According to the people of Wani Uma it was João Lere's own uncles who had told the Portuguese that they must kill him. They feared his reckless and excessive powers and told the colonial authorities that if they did not kill him, he would come to rule the land and drive out the Portuguese. They locate these events in the time of Padre Antonio Taveiro (Tavares) who they say arrived in 1512 (as noted above, the historical record tells us that he was the first missionary who arrived in Timor from Solor in 1556. See McWilliam 2007: 225, 233). But in their telling of João Lere's life story these events span a long historical period which includes the time of the Dutch and a time of 'civil war'. Along the way João Lere and his various namesakes were firstly pitted against a priest, then a bishop and then the Portuguese government. While all of these outsiders are also present in the version of the story told to Correia in the 1930s, in this telling João Lere is characterized as a threat to the power of the rival king of the port of Vemasse and it is he who urges the Portuguese Governor to kill João Lere. Downplaying such power dynamics between local rulers, today the people of Wani Uma assert that it was the coming of agama (I: religion) that killed João Lere in order that this religion could rule Timor. Indeed, the hilltop site in Manatuto where João Lere was killed now contains a chapel dedicated to Santu Antonio (many other lulik sites in the region are also now dedicated to a Catholic saint). Despite this colonial Catholic transformation, when people from Baucau familiar with the João Lere story pass by the site of his death near the main road in Manatuto they still pay their respects by placing an object (a rock or a cigarette) in their mouth and throwing it on the ground in the direction of the site. 

Meanwhile the site near remote Bundura where João Lere's uncle alighted as he leaped back from Tutuala to put out the fires is known as Dai Kele Fatin (W: 'the foreigner’s footprint'). While João Lere was said by Pinto Correia (1935) to be descended from Timorese and foreign parentage, the elders of Wani Uma state that this site is known as the foreigner’s footprint to disguise its real meaning and power. Like João Lere, his uncle was a powerful 'magician' from Wani Uma house of Wata Huu Ana and his influence stretched as far as Tutuala where his footprints are also fóund. Meanwhile they say another footprint connected to João Lere can be found in Lifao (the first colonial capital in Oecusse).