Lian Nain
The Lian Nain ( Lia Na'ain , Lia Na'in , Na'Lia , Nai'lia ) is a traditional figure of authority in East Timor . Using traditional rules ( Tara Bandu ) and behavioral norms, he mediates in conflicts within the community.
background
Since the Timorese peoples originally had no script, there is a rich tradition of oral transmission. A distinction is made between folk tales, original myths and stories of true events. The Lian Nain, as the keeper of the legends of the clan, can recite them for hours in recurring rhymes and alliterations . Most often, two-line verses are used, with each line consisting of two sentences. The first sentence of the second line repeats the content of the last sentence of the first line in other words. The language is rich in metaphors and symbols from the animistic culture of Timor. Since this ritual language is viewed as ancestral words, it is believed that mistakes in rendering it can cause death and misfortune for the community. The more formal the recitation, the worse the consequences of mistakes. So many Timorese do not dare to tell stories that do not “belong” to them.
During the Indonesian occupation (1975-1999), many Lian Nain were also killed. The violent death led to a loss of cultural knowledge, because the Lian Nain usually only passes on his secrets when he dies. Even when people know parts of the knowledge, the superstition often prevents them from telling the stories for fear of making a mistake. Numerous stories and knowledge about the meaning of rites and dances have been lost. After East Timor regained independence in 2002, village elders and other dignitaries from the south coast of the island on both sides of the border tried to gather the fragments together.
The Lian Nain also plays an important role in the modern state administration of East Timor. He is now an elected member of the Council of Sucos , the smallest administrative unit in the country.
tasks
The Lian Nain is the spokesman for the tribe and the Holy House. He must decide fairly and independently, otherwise, according to superstition, he is threatened with death. Traditionally, he decided between war or peace and was generally not subordinate to the Liurai , the political ruler of the region.
The Lian Nain is knowledgeable about the history of the region and familiar with the ancestors who play a major role in traditional Timorian beliefs . They must also be familiar with the family relationships, as this plays a role in the settlement of damage caused by criminal offenses. But also determining the goods that are exchanged at a wedding falls under the tasks of Lian Nain. As a rule, the Lian Nain come from certain families, sometimes from noble houses. The Lian Nain is not chosen but is appointed by the “Holy House” (Uma Lisan) when the current Lian Nain recognizes a sign that a new Lian Nain has been born. After the official inauguration, the child or adolescent has to chew betel nuts given to them by old Lian Nain. If at this point in time no lizard is uttering a sound and no one is sneezing, it is the sign that the souls of the ancestors recognize the new Lian Nain.
In the event of a conflict, it is first up to the head of the family to find a solution. If it fails, it is the task of the community head (Chefe de Aldeia ) and then the village head (Chefe de Suco ) to settle the dispute. The chief judge is the Liurai. Only when he cannot bring about peace does the Lian Nain serve as a kind of appeal body. In some communities, however, the decision of the Lian Nain must be approved by the Liurai, in others the former has the last word. Nowadays it can also happen that the Lian Nain sends the disputing parties to the authorities to have the case decided by a state court. On the other hand, after the liberation from the Indonesian occupation, the state also used the traditional Nahe biti procedure to pacify the torn country again. In addition, the judicial system still suffers from a shortage of judges and lawyers, so that not all cases can be dealt with by state courts.
The Lian Nain among the different ethnic groups of East Timor
The name, which comes from Tetum , means owner or master of words in German . The same name is also used in Mambai . In Fataluku his name is Nololonocaw . In Makasae he is called ano soobo , the "man of the voice" or "the one who speaks". In Kemak it is called gase ubun and in Bunak it is called or himagomon . The Baikeno from Oe-Cusse Ambeno use the term naizuf .
Among the Naueti in the east of the municipality of Viqueque , women can also become Lian Nain. Here they are called Nain Feto (roughly "mistress"). A term that is used today in Tetum for the holy mother Mary .
In most communities the Lian Nain helpers are set aside, as with the Bunak the gongiri or datas gi matas and the Mambai the morador . He accepts reports of crimes or conflicts and delivers them to the Lian Nain.
See also
- Lulik (the traditional belief principle in Timor)
- Nahe biti - roll out a mat for peace
Individual evidence
- ↑ a b Approaches to Domestic Violence against Women in Timor-Leste: A Review and Critique, Justice System Program, UNDP Timor-Leste, January 2011 (English; PDF; 368 kB). Retrieved December 8, 2017 .
- ↑ Cliff Morris: A Traveller's Dictionary in Tetun-English and English-Tetun, The people of East Timor
- ↑ a b c Matthew Libbis BA (Hons) Anthropology: Rituals, Sacrifice & Symbolism in Timor-Leste , accessed February 18, 2015.
- ^ Secretariado Técnico de Administração Eleitoral STAE: Eleições do Conselho de Suco 2004/2005 ( Memento of August 4, 2010 in the Internet Archive ) (Portuguese).
- ↑ a b c d “The Timorese are the ones who will choose whether or not they want to use Traditional Justice” from SCIT Info: UNMIT / Serious Crimes Investigation Team (SCIT) newsletter • issue 5 • December 2009 ( Memento of the original from 24 November 2011 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (PDF; 321 kB)
- ↑ a b c Tanja Hohe and Rod Nixon: Reconciling Justice - 'Traditional' Law and State Judiciary in East Timor , Prepared for the United States Institute of Peace, January 2003
- ↑ Andrew McWilliam: Austronesians in linguistic disguise: Fataluku cultural fusion in East Timor ( Memento of the original from November 7, 2014 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (PDF; 171 kB)
