Uma lulik: Lakudarabaha, Alawa’a, Lalabu, Lebalaku Fofa

Bee-matan iha relasaun ho Wai Lia Bere. Uma Lakudarabaha, uma inan-aman ida husi komplesku uma Wai Husu Lewa, no bee-na'in ba bee-matan Wai Mori Bere. Iha istória kona-ba bee-matan Wai Mori Bere Buibau nian, uma bee-nain Makassae sira rekoñese katak bee mak Lakudarabaha nian. Iha uma Alawa’a sira nia ai-knanoik, uluk liu Lakudarabaha mak husu sira no sira-nia uma maun-alin Lalabu atu halo ‘guarda’ ba ema Makassae sira ne’ebé mai Baucau husi Matebian. Iha ai-knanoik husi uma Makassae Lebaluku Fofa sira nia bei'ala mai husi Utabailema iha Fatumaka no kaben ho feto ida husi uma Lakudarabaha hodi loke dalan ba relasaun feto sa’e / umane. Mézmuke uma kompleksu bee-matan oras ne’e iha sira nia relasaun rituál ho Wai Lia Bere (no uma Ledatame Ikun) liuhusi dalan Lakdarabaha, ne'ebé na'in loos ba bee-matan. Iha 2010, hamosu serimónia boot ida iha bee-matan Wai Mori Bere hodi hadi'a relasaun ho Wai Lia Bere no haboot bee suli mai. 

Iha 2009/10, komunidade bee-matan Wai Mori Bere nian iha Buibau halo foun fali sira nia relasaun ho bee-matan Wai Lia Bere no nia na'in sira iha rai tetuk. Durante okupasaun Indonéziu komunidade sira ne’ebé hela besik Wai Mori Bere halai ba ai-laran ka okupasaun halo katak  sira nia moris loron-loron sai difisil. Tanba ne’e rituál sira la halo iha bee-matan durante tempu ne’e no ema konta katak bee-matan maran hela durante tinan ruanulu. Iha 2009 mosu serimónia ida hodi halo moos tiha situasaun ida ne’e. Ema lori liman-etun manu ida no bibi ida ba Wai Lia Bere no halo serimónia ida iha hali hun besik fatuk kuak. Liutiha ida ne’e ema tun ba fatuk kuak ne’ebé sira kuru bee inan. Bee ida ne’e (naran ira falun ho lian makassae) sira kaer iha au boot ida hamutuk ho bua malus falun hitu ba bee-matan Wai Mori Bere. Iha ne’ebá sira rai hela au taka metin iha bee-matan klaran. Hafoin ida ne’e bee na'in sira hamulak no tafui malus been husi Wai Lia Bere ba bee laran. Prosesu ida ne’e hamos fali ema nia sala tanba kleur la halo rituál sira ne’ebé presiza no husu ba bei'ala sira hodi halo bee halai fila fali. Liutiha loron hitu bee halai fila fali. Liutiha tempu balu bee ne’ebé lori mai husi Wai Lia Bere ba Wai Mori Bere lori fila fali ba bee-matan hun iha rai tetuk hamutuk ho fahi oan ida no bibi ida ba uma Ledatame Ikun. Tanba atu hadia relasaun rituaa2l presiza halo serimónia rua tan hodi hametin liu relasaun ba aban bainrua. Serimónia ida uluk mak halo iha Wai Lia Bere iha 2010 bainhira ema lori karau-Timor ida ba Ledatame Ikun husi komunidade bee-matan Wai Mori Bere nian hodi selu hotu sira nian sala. Serimónia daruak envolve komunidade Wai Mori Bere ne’ebé halibur malu halo serimónia boot ida iha sira nia bee-matan hodi ‘ira gi gini’ (Tetun hametin tan) relasaun bee-matan sira. Iha serimónia ida ne’e ema sira oho tiha karau Timor ida iha bee-matan.
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Uma Lulik: Lakudarabaha, Alawa'a, Lalabu, Lebalaku Fofa

This spring has an asserted connection with Wai Lia Bere (see below). The house of Lakudarabaha, a parent house of the Wai Husu-Wai Lewa complex, is the original custodian of the spring of Wai Mori Bere. In the accounts from the spring of Wai Mori Bere in Buibau, the various present day Makasae speaking custodian houses of the spring recognize that these waters as the domain of Lakudarabaha. In the account of the house of Alawa'a they, and their sibling house Lalabu, were requested by Lakudarabaha to settle at the spring many generations ago and establish a 'guarda' or staging post for Makasae speakers visiting Baucau from Matebian. In the account of the neighbouring Makasae speaking Lebalaku Fofa house their ancestors came to the area from Utabailema in Fatumaka and married with a woman from the house of Lakudarabaha establishing an ongoing fertility-giver and fertility-taker relationship. While the houses of this spring community now have their own ritual relationship with Wai Lia Bere (and the house of Ledatame Ikun) the pathway to this relationship was through Lakudarabaha, the true 'owners' of the spring. In 2010 a large collective ceremony was held at the Wai Mori Bere spring to re-establish the relationship with Wai Lia Bere and ensure that the post-independence flow of water would be strong. 

In 2009/2010 the spring community of Wai Mori Bere in Buibau reinvigorated their connection to the Wai Lia Bere spring and its custodians on the plateau. During the Indonesian occupation the resident communities around the spring of Wai Mori Bere fled to the jungle, or had their lives otherwise disrupted by military occupation. As a result these spring rituals were severely disrupted and it is said the spring became dry for nearly two decades. In 2009 a ceremony was organized to make amends for this breach of ritual obligation. An offering of a chicken and a goat was taken to Wai Lia Bere and a sacrificial ceremony was carried out at the sacred banyan tree by the cave followed by a descent into the cave where 'mother water' was collected. This water (M: ira falun) was carried in a bamboo container along with seven bundles of betel chew to the Wai Mori Bere spring. There the sealed bamboo container of water was immersed in the centre of the spring. Following this a ritual invocation by the custodians of the water was carried out and the betel chew from the ceremony at Wai Lia Bere was spat into the water. Through this process the sins of the ritual obligation breach were cleansed and the ancestors were asked to accept the request that waters flow once more. After seven days the water began to flow. Later the water carried from Wai Lia Bere to Wai Mori Bere was ritually returned to its source on the plateau along with an offering of a pig and a goat for the sacred house of Ledatame Ikun. With the ancestral connection thus ritually reestablished a further two ceremonies were required to cement this relationship into the future. The first was a ceremony at Wai Lia Bere in 2010 when a buffalo was taken to Ledatame Ikun by the Wai Mori Bere water sharing community as a final payment for the past breach. The second required the water sharing community of Wai Mori Bere to gather together for a large ceremony at their spring to 'ira gi gini' (M: 'bang firm' or strengthen) the re-established relationship. At this latter ceremony a buffalo was slaughtered at the spring.