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Wehali defines itself as the ritual centre of the island of Timor. As a ritual centre, Wehali continues to be the residence of a figure of traditional authority on whom, in the 18th century, the Dutch conferred the title of Kaiser (Keizer) and to whom the Portuguese gave the title of Emperor (Imperador). At one time, Wehali was the centre of a network of tributary states, which both the Dutch and Portuguese regarded as paramount to the political organisation of the island. This book is a study of Wehali in its contemporary setting as it continues to maintain its rituals and traditions. Significantly, Wehali is a ‘Female’ centre and its ‘Great Lord’ is considered to be a ‘Female’ lord. Whereas other Timorese societies are organised along male lines, in Wehali, all land, all property, all houses belong to women. Men are exchanged as husbands in marriage. Wehali is thus considered to be the ‘husband-giver’ to the surrounding realms on the island that look to its inner power as their source of life.
This book presents a wide-ranging overview of the position of women in Timor-Leste, 15 years after the country secured its independence. It considers the role of women in Timor-Leste’s history, explores their role in the present day economy and politics, and discusses their contribution to culture and society. The contested meaning of gender itself is investigated in the contemporary culture of this new society. It applies a wide range of different feminist theories and approaches, and concludes with a discussion of what new directions gender studies in Timor-Leste might take.
In the village of Funar, located in the central highlands of Timor-Leste, the disturbing events of the twenty-four-year-long Indonesian occupation are rarely articulated in narratives of suffering. Instead, the highlanders emphasize the significance of their return to the sacred land of the ancestors, a place where "gold" is abundant and life is thought to originate. On one hand, this collective amnesia is due to villagers' exclusion from contemporary nation-building processes, which bestow recognition only on those who actively participated in the resistance struggle against Indonesia. On the other hand, the cultural revival and the privileging of the ancestral landscape and traditions over narratives of suffering derive from a particular understanding of how human subjects are constituted. Before life and after death, humans and the land are composed of the same substance; only during life are they separated. To recover from the forced dislocation the highlanders experienced under the Indonesian occupation, they thus seek to reestablish a mythical, primordial unity with the land by reinvigorating ancestral practices. Never leaving out of sight the intense political and emotional dilemmas imposed by the past on people’s daily lives, The Land of Gold seeks to go beyond prevailing theories of postconflict reconstruction that prioritize human relationships. Instead, it explores the significance of people’s affective and ritual engagement with the environment and with their ancestors as survivors come to terms with the disruptive events of the past.
Following the historic 1999 popular referendum, East Timor emerged as the first independent sovereign nation of the 21st Century. The years since these momentous events have seen an efflorescence of social research across the country drawn by shared interests in the aftermath of the resistance struggle, the processes of social recovery and the historic opportunity to pursue field-based ethnography following the hiatus of research during 24 years of Indonesian rule (1975-99). This volume brings together a collection of papers from a diverse field of international scholars exploring the multiple ways that East Timorese communities are making and remaking their connections to land and places of ancestral significance. The work is explicitly comparative and highlights the different ways Timorese language communities negotiate access and transactions in land, disputes and inheritance especially in areas subject to historical displacement and resettlement. Consideration is extended to the role of ritual performance and social alliance for inscribing connection and entitlement. Emerging through analysis is an appreciation of how relations to land, articulated in origin discourses, are implicated in the construction of national culture and differential contributions to the struggle for independence. The volume is informed by a range of Austronesian cultural themes and highlights the continuing vitality of customary governance and landed attachment in Timor-Leste.
The key question for many anthropologists and historians today is not whether to cross the boundary between their disciplines, but whether the idea of a disciplinary boundary should be sustained. Reinterpreting the dynamic interplay between archive and field, these essays propose a method for mutually productive crossings between historical and ethnographic research. It engages critically with the colonial pasts of indigenous societies and examines how fieldwork and archival studies together lead to fruitful insights into the making of different colonial historicities. Timor-Leste’s unusually long and in some ways unique colonial history is explored as a compelling case for these crossings.
European traders and soldiers established a foothold on Timor in the course of the seventeenth century, motivated by the quest for the commercially vital sandalwood and the intense competition between the Dutch and the Portuguese. Lords of the Land, Lords of the Sea focuses on two centuries of contacts between the indigenous polities on Timor and the early colonials, and covers the period 1600-1800. In contrast with most previous studies, the book treats Timor as a historical region in its own right, using a wide array of Dutch, Portuguese and other original sources, which are compared with the comprehensive corpus of oral tradition recorded on the island. From this rich material, a lively picture emerges of life and death in early Timorese society, the forms of trade, slavery, warfare, alliances, social life, and so forth. The investigation demonstrates that the European groups, although having a role as ordering political forces, were only part of the political landscape of Timor. They relied on alliances where the distinction between ally and vassal was moot, and led to frequent conflicts and uprisings. During a slow and complicated process, the often turbulent political conditions involving Europeans, Eurasians, and Timorese polities, paved the way for the later division of Timor into two spheres of roughly equal size.
An essential source of reference for this linguistic community, as well as for linguists working on typology and syntax.
One of the most troubling but least studied features of mass political violence is why violence often recurs in the same place over long periods of time. Douglas Kammen explores this pattern in Three Centuries of Conflict in East Timor, studying that region’s tragic past, focusing on the small district of Maubara. Once a small but powerful kingdom embedded in long-distance networks of trade, over the course of three centuries the people of Maubara experienced benevolent but precarious Dutch suzerainty, Portuguese colonialism punctuated by multiple uprisings and destructive campaigns of pacification, Japanese military rule, and years of brutal Indonesian occupation. In 1999 Maubara was the site of particularly severe violence before and after the UN-sponsored referendum that finally led to the restoration of East Timor’s independence. Beginning with the mystery of paired murders during East Timor’s failed decolonization in 1975 and the final flurry of state-sponsored violence in 1999, Kammen combines an archival trail and rich oral interviews to reconstruct the history of the leading families of Maubara from 1712 until 2012. Kammen illuminates how recurrent episodes of mass violence shaped alliances and enmities within Maubara as well as with supra-local actors, and how those legacies have influenced efforts to address human rights violations, post-conflict reconstruction, and the relationship between local experience and the identification with the East Timorese nation. The questions posed in Three Centuries of Conflict in East Timor about recurring violence and local narratives apply to many other places besides East Timor—from the Caucasus to central Africa, and from the Balkans to China—where mass violence keeps recurring.
Drawing on extensive ethnographic fieldwork, this study explores the ideas of belonging and citizenship among former pro-autonomy East Timorese who have elected to settle indefinitely in West Timor. The study follows different East Timorese groups and examines various ways they construct and negotiate their socio-political identities following the violent and destructive separation from their homeland. The East Timorese might have had Indonesia as their destination when they left the eastern half of the island in the aftermath of the referendum, but they have not relinquished their cultural identities as East Timorese. The study highlights the significance of the notions of origin, ancestry and alliance in our understanding of East Timorese place-making and belonging to a particular locality. Another feature of belonging that informs East Timorese identity is their narrative of sacrifice to maintain connections with their homeland and move on with their lives in Indonesia. These sacrificial narratives elaborate an East Timorese spirit of struggle and resilience, a feature further exemplified in the transformation of their political activities within the Indonesian political system.
Indonesia comprises more than 17,000 islands stretching on either side of the equator for nearly 4,000 miles and hundreds of ethnic groups with almost 300 languages spoken. This book reveals the remarkable social, religious, and geographical differences that exist from island to island. Because of such variety, Indonesia defies simple categorizations. Europeans have produced most of the written histories of this region, although Indonesians have contributed much. Culture and Customs of Indonesia reveals something of local people's ideas of their identities and pasts as well. Indonesian cultures covered include those of forest-dwelling hunters, rice growers, fisherfolk, village artisans, urban office and factory workers, intellectuals, artists, wealthy industrialists, street vendors, and homeless people. Readers will learn about the amazing range of belief systems, material culture, and arts that enliven Indonesia. Forshee describes the majestic temples, complex poetry and literature, lavish theatrical performances, and splendid visual arts and more that have distinguished Indonesia for centuries and continue into the present. Indonesians are shown to be constantly reinterpreting and refining their cultures in the modern world.