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E-book Wehali: The Female Land : Traditions of a Timorese Ritual Centre
he earlier perception of isolation of south Tetun was further strengthened by its location between two ‘unfriendly’ groups of people—Halikelen and Mande’u. Travellers who went to Betun or came from Betun to Atambua had to pass through these two places. Halikelen was well known as a place where travellers (on horseback or even by car) would be stopped and forcibly robbed. Mande’u was well known as a place where skilful head-hunters lived.2For the most part, the geographical isolation of south Tetun as described by Father Jansen in 1892, by Father Mathijsen in 1904 and even by Francillon in 1962 to 1964 fitted with my past experience. But to my surprise, by the time of my field research the situation had changed dramatically. Now commuters can use public transport to travel conveniently between Atambua and Betun. It took only two to three hours (because of frequent stops) for me to travel between these two capitals. Electricity is no longer strange for the villagers, although only a small number of people have the privilege of enjoying this luxury. In accordance with the spirit of development stressed by the Indonesian government, a TV relay station has been built in Betun. A few weeks after I left the region, this TV station was officially to begin operating. Whether these new developments, promoted to reach isolated areas, will have any impact on so-called ‘cultural isolationism’ remains a topic that will need further study.In its present form, this study reflects my own experience in the field coupled with my endeavour to capture issues that are central to south Tetun social life. These issues range from politics to marriage and kinship to ritual obligations.A number of ethnographic writings focus on political systems in this region, reflecting the importance of this theme. For the people themselves, the important thing is not so much the system, but the people who exercise its power.
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