Istória kona ba ema Waima’a no Makassae sira ne’ebé mai harii sira nia knua (ka hela fatin) iha area tasi ibun Baucau, dala barak involve maun alin ne’ebé tun mai husi foho tutun Matebian no Mundo Perdido nian. Iha ai-knanoik ema Waima’a sira husi knua Wani Uma (uma bani), iha area nord-oeste Baucau nian, sira mak konta katak maun alin na’in tolu tun husi foho iha nakukun tuir mota dalan to’o tasi ibun. Bainhira sira to’o iha tasi ibun alin ikun nia ain kanek no labele lao tan. Ema konta katak bainhira atu naroman alin ikun la iha forsa hodi lao tan. Iha fatin ida naran Buruma (iha lian Waima’a Buruma mak ‘Uma lekirauk’) nia rona samea manu metan ho liras ida bolu nia hatan karak nia hela fatin mak ne’e ona. Liu tiha ne’e alin ikun nia haruka nia maun na’in rua la’o ba. 

Iha lian ritual Waima’a nian (naran loli iha Waima’a) husi knua Wani Uma sira konta (iha Makassae):

Ami manu mai husi foho
Rai naroman ona
Imi na’in rua lao ba
Hau sei hela iha ne’e

Ikus mai, jerasaun husi mane ne’e, istória balun konta katak envolve maun alin na’in tolu, sa’e ba tasi to’o illa (pulau) Roma. Maibé buat importante katak liu tiha tempu ida maun alin na’in rua fila mai Timor. Maun ida hela iha rai liu tiha Wani Uma parte lorosa’e besik Laga iha Matebian nia mahon. Maun ida ne’e lori to’o uma ida naran Boleha ai-kulu ida naran (kulu kai: kulu ida ne’ebé fini la iha). Maun seluk falu ba hela iha rai liu tiha iha Wani Uma nia parte loromonu besik tasi ibun besik Bundura iha fatin ida naran Wai Wono. Mane ne’e lori ai-kulu oin seluk ne’ebé bolu ‘kulu roma’ (kulu ne’ebé fini iha). Entaun mezmuke maun alin na’in rua mai husi hun ida sira nia fuan moris iha sanak rua. 

Iha ai-knanoik konta katak sanak ne’ebé hela uluk iha uma Boleha liu tiha ida ne’e lao sae ba foho Matebian to’o fatin ida naran Baguia iha ne’ebé sira kaben ho ema rai na’in (ema konta katak Afaloikai mak knua hun husi ne’ebé bei’ala Wai Uma sira tun ba tasi ibun Baucau). Istória atu hanesan ho istória Butu sira, jerasaun husi Kulu Kai (ne’ebé ema husi Wani Uma mós deskreve hanesan ema ho fulun naruk) tun fali husi Matebian ba beibeik. Liu tiha ida ne’e ema seluk ne’ebé tun husi foho mai hela iha tasi ibun to’o Baucau. Uluk sira hela iha tasi ibun naran Mau Ba’i iha Buruma nia kraik. Iha tasi ibun ne’e iha fatuk boot lulik ida ho naran hanesan ne’ebé ema fiar katak bei’ala lafaek ida ne’ebé tula ema Wai Mata Me husi Roma (ema seluk ne’ebé fila mai Timor sa’e mai baleia (ho lian Makassae naran “afibere”) no kurita ida (makassae naran “tala dau”).

Iha lian rituál Waima’a nian (naran loli iha Waima’a) sira konta:
Manu kokorek
Manu kokorek
Roo mai
Manu kokorek
Manu kokorek
Roo mai husi Roma
Roo mai
Roo seluk tan mai husi Malaku
Oan mane sira lori hakiak iha tasi sorin
Sira mai hodi kuda kulu no halo natar
Knua no uma ida-idak

Ema ne’ebé dahuluk bá hela iha Wai Mata me mak feto ho naan ne’ebé harii sira nia knua iha Wani Uma nia kraik hodi natar fatin rua ne’ebé sira bolu Bui Laku, Bui Liri. Sira lori mai au-doran nakonu ho bee no bainhira sira to’o ona ba hela fatin ikus liu iha Mau Ba’I iha tasi ibun besik Buruma sira halo ka kuda (Makassae bolu saun – kuda) bee-matan rua, ida naran Wai Mata Oli (bee-matan boot) ida seluk naran Wai Mata Me (bee-matan ki’ik).
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Both the Waima'a and Makassae settlement histories of coastal Baucau area record the arrival of people, usually brothers, from the Peaks of Matebian and Mundo Perdido. In the myth recounted by the people of the Waima'a village of Wani Uma [W: 'house of the bees'] to the northwest of central Baucau, three named brothers descended from the mountains 'in darkness' down the river valleys toward the coast. When they reach the coast the youngest brother had an injured leg and could no longer continue. It is recounted that as it 'was getting light', he had neither the necessary strength nor speed to continue this journey. At a place called Buruma [W: 'house of monkeys'] he heard the winged serpent crow, signaling to him this was the place he should settle. He did so and sent his elder brothers on their way. 

Waima'a ritual verse (loli) from the village of Wani Uma records this event, although unusually it does so in Makassae:

Asa bui bere du'u / We male birds have come from the mountains
Kokoroe dana kokoroe /But the earth is already light 
Nadani la'a do / You two go on to the rocks beyond
Afasika na Wasika na isi la'a / I am going to stay here.

Eventually the descendents of this man, in some accounts comprising a party of another three brothers, headed across the sea to settle on the island of Roma. Importantly, however, at unspecified intervals two of these brothers later made their way back to island Timor. One brother settled to the east of Wani Uma inland on the Laga coast beneath the Matebian range. This brother, who arrived at the house of Boleha, brought with him a particular breadfruit tree (kulu kai: 'the seedless Kai breadfruit'). The other settled to the west of Wani Uma in a coastal zone near Bundura called Wai Wono. This man brought with him another kind of breadfruit tree (known as kulu roma: 'the seeded Roma breadfruit'). Hence while both brothers symbolically shared the same trunk, the fruit of their respective branches was distinct. Oral histories recount that the branch which first settled with the Boleha house headed south up into the mountains of Matebian to a place called Baguia where they intermarried with the local clans (the nearby Afalokai is said to be the origin settlement from where first peoples of Wani Uma descended to the coast). In a story reminiscent of the Butu, the descendents of these kulu kai people (who are also said by the people of Wani Uma to have been hairy) then descended from Matebian in waves. Meanwhile the other group of returnees who arrived to settle at Wai Wono continued to move slowly east along the coast to Baucau. They first settled on the spring fed plain by a hillock called Wai Mata Me below Wani Uma. Later these people moved to the beach of Mau Ba'i below Buruma. At this beach there is a natural rock pillar of the same name which is sacred (lulik) and said to be the metamorphosed body of the crocodile ancestor on whose back the returning people of Wai Mata Me arrived from Roma (later arrivals are said to have come on the back of a whale (M: afibere) and octopus (M: tala dau). 

A Waima'a ritual poem (loli) records the arrival of these two waves of migration, referred to as the brothers of Kulu Roma and Kulu Kai:

Kokoroe Koe e / The male bird crows
Kokoroe koe la / The male bird crows
Ro mai-e – la dopa mai-e / The boats are coming 
Kokoroe koe e / The male bird crows
Kokoroe koe la / The male bird crows
Roma mai-e la / The boat is coming from Roma
Ro mai e / The boat is coming
La ro mai la teu Rai Malaku / Another boat comes from Malaku
Tasi tuku tasi tena / These sons have been brought up across the sea
Iti ana watu rai tena / They come to plant breadfruit and level the land (make paddy)
Kaiwetu kei aku resa keiIn / separate hamlets and houses.

These first people to settle at Wai Mata Me were a brother and a sister and they commenced their settlement below Wani Uma by creating two rice paddies which were named Bui Laku Bui Liri. They also brought with them bamboo lengths filled with water and when they moved to their final settlement site at Mau Ba'i on the coast below Buruma they created (M. saun=planted) there two springs known as Wai Mata Oli [W: large spring] and Wai Mata Me [W: small spring].