Lucia Martins Pereira, Etervina Mendonsa no Rufina Martins Mendonsa esplika kona-ba papel feto nian iha rituál no vida sosiál komunidade, inklui kona-ba sistema relasaun fetosaa-umane. Jorge Mendonsa mos kontribui ho perspetiva balun.

Iha Timor-Leste iha terminolojia oin-oin, tuir dalen no grupu etniku ida-idak nian, ba sistema relasaun fetosaa-umane. Iha komunidade patrilineal sira antropólogu sira baibain uza liafuan Inglés ‘wife-takers/wife-givers’ (feto sae/hola feto). Alternativa ida maka ‘fertility-givers/fertility takers’ (fo buras/simu buras). Iha sistema lokál ida-idak liafuan sira ne’e refere ba relasaun entre mane ida nia feton (alin ka bin feto) nia uma (no nia oan sira) no mane nia jerasaun mane (patrilineage) nia uma (no nia oan sira). Iha kultura Mambai sira, relasaun ida ne’e bolu Fetosa-Mane ka Feton-Naan. Iha sistema patrilineal bainhira barlake hotu tiha, oan sira tama ona ba sira nia aman nia uma (ne’be simu fertilidade husi feto foun nia aman nia uma).

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Fetosaa - umane alliance systems vary in their detail and terminology across the country. In patrilineal systems, these relationships have been referred to by anthropologists in English as wife-takers - wife-givers. An alternative terminology is fertility-takers – fertility-givers.  In these systems the local language terms refer, in general, to the relationship formed between the marriage house of a man’s sister (and her children) and the house of the man’s patriline (and his children). In Mambai this relationship is referred to as Fetosa-Mane or Feton-Naan. In a patrilineal system once the barlake process is completed, children belong to the house of their father (who are in effect fertility-takers from the wife’s natal house).