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Negar um estatuto periférico e reivindicar um papel na Nação: palavras sagradas e práticas rituais na identidade de Timor-Leste
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Abstract(s)
O objetivo deste artigo é discutir o papel do adat - um termo do bahasa indonésio, que continua a ser usado em Timor-Leste após o período de ocupação indonésia - e a sua contribuição para a construção da nação a partir do ponto de vista nas comunidades locais em Timor-Leste (perspetiva émica). Neste contexto, adat refere-se ao termo recorrente utilizado por timorenses para designar a crença e a prática do culto religioso relativamente aos seus antepassados, às suas casas e rituais sagrados, bem como às pessoas que realizam ou têm uma tarefa neste sistema. Em certos contextos, adat é equiparado a tradisaun e costume; o velho termo português estilu ou cultura também é usado, sendo aludido por muitos em relação às suas práticas: “ita nia kultura, ita nia tradisaun” – a nossa cultura, a nossa tradição. As dimensões de adat selecionadas para trabalhar neste artigo dizem respeito a práticas rituais comunitárias e narrativas orais. As práticas rituais comunitárias são uma oportunidade excecional para analisar como a ideologia e a prática de identidade são trabalhadas pelos atores locais, nomeadamente os lia na’in - senhores da palavra, designadamente através de narrativas de origem que servem de paradigma de identidade e negação da posição periférica que lhes é frequentemente atribuída na perspetiva de um centro hegemónico, que destitui de processo histórico as entidades locais. As práticas rituais comunitárias são importantes como herança cultural, mas também como marcadores sociais e rituais de distinção e identidade. Todavia, afigura-se que o seu valor como ferramenta de “construção nacional” é relegado à esfera do folclore e usado em tempos específicos da agenda do Estado ou da Igreja, legitimando, acima de tudo, essas duas entidades. No entanto, para as comunidades locais, as práticas rituais são vistas como recursos não apenas em contextos locais, mas também para a nação.
The purpose of this article is to discuss the role of adat – an Indonesian term, that is still widely used in Timor-Leste after the Indonesian occupation period – and its contribution to nation building in local communities of Timor-Leste from their point of view (emic perspective). In this context adat refers to the recurrent term used by Timorese people to designate the belief and practice of religious cult concerning their ancestors, their sacred houses and rituals, as well as people who perform or have a task in this system. In certain contexts, adat is equivalent to tradisaun or costume, tradition and custom; the old Portuguese term estilu or cultura is also used as others say that their practices are “ita nia kultura, ita nia tradisaun” – our culture, our tradition. The dimensions of adatselected to work in this article concern community ritual practices and oral narratives. Community ritual practices are an exceptional opportunity to analyze how ideology and the practice of identity are worked out by local actors, namely the lia nain – lords of the words, specifically through origin narratives that serve as paradigm of identity and denial of the peripheral position which is often attributed to them in the perspective of a hegemonic center, which deprives local entities of the historical process. Community ritual practices are important as cultural heritage but also as social and ritual markers of distinction and identity. It seems that their value as “national building” tools are relegated to the sphere of folklore and used in specific times of State or Church agenda, legitimating, above all, these two entities. Nevertheless, for local communities’ ritual practices are seen as resources not only in local contexts but also for the nation.
The purpose of this article is to discuss the role of adat – an Indonesian term, that is still widely used in Timor-Leste after the Indonesian occupation period – and its contribution to nation building in local communities of Timor-Leste from their point of view (emic perspective). In this context adat refers to the recurrent term used by Timorese people to designate the belief and practice of religious cult concerning their ancestors, their sacred houses and rituals, as well as people who perform or have a task in this system. In certain contexts, adat is equivalent to tradisaun or costume, tradition and custom; the old Portuguese term estilu or cultura is also used as others say that their practices are “ita nia kultura, ita nia tradisaun” – our culture, our tradition. The dimensions of adatselected to work in this article concern community ritual practices and oral narratives. Community ritual practices are an exceptional opportunity to analyze how ideology and the practice of identity are worked out by local actors, namely the lia nain – lords of the words, specifically through origin narratives that serve as paradigm of identity and denial of the peripheral position which is often attributed to them in the perspective of a hegemonic center, which deprives local entities of the historical process. Community ritual practices are important as cultural heritage but also as social and ritual markers of distinction and identity. It seems that their value as “national building” tools are relegated to the sphere of folklore and used in specific times of State or Church agenda, legitimating, above all, these two entities. Nevertheless, for local communities’ ritual practices are seen as resources not only in local contexts but also for the nation.
Description
Keywords
Palavras sagradas Rituais Legitimidade Comunidade Identidade Sacred words Rituals Legitimacy Community Identity
Citation
Publisher
Centro de Estudos Interculturais (CEI) do Instituto Superior de Contabilidade e Administração do Politécnico do Porto