Strength through culture

Despite these overwhelming odds, the Timorese people have a remarkable story of survival.  Their success in resisting far more powerful nations provides their strongest base of shared identity (Trindade & Castro, 2007). Timorese culture offers an abiding source of identity and stability throughout their turbulent history and into the present day (Brandao, 2011). This includes the flourishing of “many different language groups, fiercely independent family units, complex marital and commercial exchange systems, animist religious practices and effective health treatment and cures” (Connelly, 2003, p. 2). At least 20 local languages are still in use, which most children speak at home (Lewis, 2009). Culture and traditional practices still provide the primary means of conflict resolution and peace building in most Timorese communities (Brandao, 2011). Since independence, communities across East Timor have been engaged in what scholars have described as a ‘resurgence of custom’ (Hicks 2007).  ‘This resurgence is most vividly associated with the rebuilding of sacred ancestral houses (Tetun: uma lulik), which were destroyed, abandoned or fell into disrepair during the course of the Indonesian military invasion and occupation’ (Barnes, 2011 p.23 in McWilliam & Traube 2011).

Cultural expression is evident in artefacts still produced by hand around the country (Tatoli ba Kultura, 2012). The most prolific of these are hand woven fabrics tais that form the basis of traditional clothing and costume. Tais designs and colours illustrate the environmental, cultural and linguistic differences between communities. These are considered very valuable because of their cultural associations, such that one set could be worth as much as six cows (Oxfam, n.d.). Other cultural artefacts still in local production include carvings, ceramics and basketry. Traditional music played on a range of locally made percussion instruments and cultural dance forms continue to play a strong role in Timorese ceremonial life (King, 1963; Dunlop, 2012).

Barnes discusses issues with transmission of knowledge, which is held by elders and passed on only at the last minute. Elders are then the historians, with knowledge of migration, conflict, negotiations and treaties between communities, etc. (2011, pp. 37-40). For example, in Babulo, in the Uatolari subdistrict, Viqueque district, only elders may speak and pass judgement on what is lulik (Barnes, 2011, p. 38).

At the same time, there is also concern for the survival of traditional culture, given the very significant negative impacts of colonisation and oppression during Indonesian and Portuguese occupation. Loss of connection to traditional structures, particularly the anchorage of extended family is a growing problem, as young people increasingly move to Dili in search of scarce education and employment opportunities (Scambary, 2012). The current experience of globalisation continues to impact culture and values. Given the nascent stage of Timor’s media industry and public cultural production, influences from overseas, particularly Indonesia, are very significant (Sloman, 2009). 

National and international frameworks for cultural preservation
In recognition of the need to support and preserve its unique cultural heritage, Timor-Leste is moving towards ratifying the international Convention for the Safeguarding of Intangible Cultural Heritage 2003. In support of this, the State Secretariat of Tourism, Art and Culture (SETAC) is establishing a register of intangible cultural heritage (ICH) as required by the Convention. SETAC is collaborating with UNESCO to assist its staff, other professionals and community members to develop skills related to the safeguarding of ICH.

This project contributes to these efforts to safeguard the nation’s intangible cultural heritage by documenting the elements of the endangered cultural heritage of the Fataluku people.