Naran Wailili Wai Wa Wai Husu Wai Lewa liga sentru rituál Baucau no Wailili nian iha relasaun feto saan - umane. Buat ne’ebé hamosu relasaun ida-ne’e mak asidente ida ne’ebé envolve Wailili oan ida (husi uma Loi Leki). Hafoin monu ba fatuk-kuak ida nakonu ho bee, mane ne’e la’o tuir bee dalan rai okos nian to’o sai iha bee-matan Wai Lia. Tuir istória ne’e kona-ba Wailili Wai Wa Wai Husu Wai Lewa, ligasaun no relasaun sira ne’ebé mosu husi eventu ne’e boot no kle’an liu duké uma lulik Ledatame Ikun iha Darasula (haree istória Wai Lia no Wai Lia Bere) de’it. Tuir loloos Ledatame ne’e mak uma sanak ida husi uma Loi Leki no istória ne’e liga ba tempu uluk bainhira uma Loi Leki mak kaer hela podér polítiku no rituál iha aldeia Wailili.

Tuir ai-knanoik ida-ne’e, hafoin sakramentu kaben envolve Wailili oan ida no feto ida husi Bahu, oan feto Bahu sira seluk mós komesa atu kaben ho mane sira iha Wailili. Kompleksu bee-matan no sentru rituál rua ne’ebé ema hanaran Wai Lili-Wai Wa no Wai Husu-Wai Lewa sai fatin importante ba rituál sau haree, ho espetativa katak komunidade husi fatin rua ne’e sei envolve ativu iha rituál sira-ne’e hotu. Husi tempu ba tempu, relasaun sira sai metin liután no sentru rituál rua ne’e halo serimónia hodi troka malu naran kompleksu bee-matan. Prosesu troka naran ne’e fó direitu ba komunidade rua ne’e atu aproveita naran bei’ala ida-idak nian hodi fó kbiit no matak-malirin (protesaun) iha rituál sira. Tuir tempu, relasaun ne’e envolve komunidade rua ne’e iha rejiaun ne’e nia sistema regula rai no rekursu sira no komunidade iha sentru rua ne’e hahú halibur malu iha kompleksu bee-matan ida-idak nian hodi partisipa iha rituál boot ne’ebé hala’o kada tinan hitu dala ida. Iha serimónia sira-ne’e Baucau nu’udar “umane” mak iha responsabilidade atu kontribui foos no fahi no Wailili nu’udar “fetosaa” mak kontribui karau no bibi. Objetivu husi serimónia sira-ne’e mak atu hametin tan relasaun no dame entre sentru rua ne’e, respeitu ba ida-idak nia baliza, toos, produsaun no animál sira. Ohin loron ema balu simplifika serimónia sira-ne’e bainhira sira hanaran “tara bandu.” 

Lakleur depois de mane ida uluk sai husi rai okos iha Wai Lili, komunidade uma Loi Leki haksesuk malu (laiha ema ida hatene tanba sá ka karik sira la bele fó sai informasaun ne’e), no disputa ne’e kontinua to’o ohin loron. Iha tempu tuirmai, uma rota sira iha Loi Leki hetan ukun husi reinu Luca, maibé sira mós fahe malu tuir zona norte (Fatumaka Leten) no sul (Fatumaka Kraik) no divizaun ne’e korresponde ba baliza administrativu iha reinu antigu Wailili nian iha tempu koloniál portugés iha sékulu 19. To’o momentu ne’ebá uma lian Makassae balu komesa atu to’o iha Wailili husi foho Matebian nia ain. Komunidade lian Makassae sira mai ho sira-nia matenek kona-ba ahi no osan mean no hahú momentu ne’ebé lian Makassae komesa buras iha rejiaun Fatumaka. To’o sékulu 20 bainhira administrasaun koloniál portugés nia ukun metin ona no Igreja Katólika halo gruta besik bee-matan Wai Lakulo, Wailili nia póder nu’udar sentru rituál ida menus ona. To’o okupasaun Japonés nia rohan, relasaun entre komunidade natar-na’in sira iha Baucau no komunidade Wailili rahun ona.  

Maski nune’e, tuir tempu ne’e uma sanak Loi Leki nian barak tebes buras no estabelese iha fatin barak inklui iha rai-tetuk Baucau nian. Iha momentu ida durante migrasaun husi abut laran Wailili nian ba rai maran Baucau, verzaun foun husi ligasaun entre Wai Husu-Wai Lewa no Wai Lili-Wai Wa mosu: agora nia konfigurasaun mak liuhosi ligasaun entre Wai Lia no Wai Lia Bere. 

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The name of Wailili Wai Wa Wai Husu Wai Lewa binds together ritual centres of Baucau and Wailili in a fertility-giver and fertility-taker relationship. The catalyst for this relationship was the accidental fall of a son of Wailili (from the house of Loi Leki) into a cave containing water. Following this he travelled through the underground waters emerging at Wai Lia spring. In this account of Wailili Wai Wa Wai Husu Wai Lewa the connections forged by this event extended into networks much denser than simply the Ledatame Ikun sacred house in Darasula (see Story of Wai Lia and Wai Lia Bere). Ledatame is in fact a branch house of Loi Leki and this earlier story relates to a time when the origin house of Loi Leki was still at the peak of its ritual and political power in the village of Wailili. 

In this story, after the marriage of a son of Wailili to a daughter of Bahu, other daughters of Bahu also began marrying into the houses of Wailili. The two spring complexes and ritual centres known respectively as Wai Lili-Wai Wa and Wai Husu-Wai Lewa became focal points for collective post-harvest rice rituals with each centre expected to actively participate in the rituals of the other. Over time as these relations entrenched themselves, the two ritual centres held a ceremony in which they exchanged the respective ancestral names of their spring complexes. This exchange gave each spring community the right to invoke each other's ancestral names to harness their power and protective blessing in community rituals. This relationship then transformed into a shared approach to the regional ritual regulation of land and resources and the two centres began gathering at each other's spring complexes for major seven yearly ceremonies. At these ceremonies it was the Baucau villages' responsibility as fertility-givers to contribute rice and pigs. Buffalo and goats were expected as the contribution from the fertility-takers of Wailili. The purpose of these ceremonies was to cement the ties between the centres, maintain peaceful relations, and respect each other's boundaries, fields, produce and livestock. Today this type of ritual relationship is glossed as tara bandu. 

Yet it was not long after their ancestor had travelled through the water to Wai Lia, that a now unknown (or undisclosed) dispute divided the house of Loi Leki, a division that continues to this day. While subsequently the political power of the various houses of Loi Leki became subservient to the dominion of Luca, in later periods these houses divided again between northern and southern zones known as Fatumaka Leten and Fatumaka Kraik (this was also to become the key colonial administrative division of the former Wailili kingdom in the nineteenth century). By this period, the houses of Wailili had also become places for the in-migration of Makasae speaking houses from the Matebian foothills. Bringing with them 'knowledge of fire' and stores of gold, from these early beginnings the Makasae language spread throughout the region of Fatumaka. By the twentieth century as Portuguese colonial control increased and the Catholic Church installed a grotto by the spring of Wai Lakulo, Wailili had diminished as a centre of ritual power. By the end of the World War Two Japanese occupation, the ritual relationship between the rice growing villages of Baucau and Wailili was in disrepair. 

Yet throughout this time the number of branch houses derivative of Loi Leki had grown and they had spread throughout the region to establish sacred houses elsewhere, including on the savanna of the Baucau plateau. Sometime during this migration from the spring groves of Wailili to the drylands of the plateau, the most recent version of the connection between Wai Husu-Wai Lewa and Wai Lili-Wai Wa emerged: this time configured through the connection between Wai Lia and Wai Lia Bere.