Indigenous spirits and global aspirations in a southeast Asian borderland : Timor-Leste's Oecussi enclave
Indigenous peoples Timor-Leste Anthropology, narrative ethnography, Timor-Leste, Indonesian, borderlines
Amsterdam University Press
2020
EISBN 9048550343
Frontiers imagined, frontiers observed.
Body and belief in Timor-Leste.
The ruin and return of Markus Sulu.
Angry spirits in the special economic zone.
Stones, saints and the 'sacred family'.
Meto kingship and environmental governance.
Ritual speech and education in Kutete.
Over the past 40 years, life in Timor-Leste has changed radically. Before 1975 most of the population lived in highland villages, spoke local languages, and rarely used money. Today many have moved to peri-urban lowland settlements, and even those whose lives remain dominated by customary ways understand that those of their children will not. For the Atoni Pah Meto of Timor-Leste's remote Oecussi Enclave, the world was neatly divided into two distinct categories: the meto (indigenous), and the kase (foreign). Now matters are less clear; the good things of the globalised world are pursued not through rejecting the meto ways of the village, or collapsing them into the kase, but through continual crossing between them. In this way, the people of Oecussi are able to identify in the struggles of lowland life, the comforting and often decisive presence of familiar highland spirits.
Body and belief in Timor-Leste.
The ruin and return of Markus Sulu.
Angry spirits in the special economic zone.
Stones, saints and the 'sacred family'.
Meto kingship and environmental governance.
Ritual speech and education in Kutete.
Over the past 40 years, life in Timor-Leste has changed radically. Before 1975 most of the population lived in highland villages, spoke local languages, and rarely used money. Today many have moved to peri-urban lowland settlements, and even those whose lives remain dominated by customary ways understand that those of their children will not. For the Atoni Pah Meto of Timor-Leste's remote Oecussi Enclave, the world was neatly divided into two distinct categories: the meto (indigenous), and the kase (foreign). Now matters are less clear; the good things of the globalised world are pursued not through rejecting the meto ways of the village, or collapsing them into the kase, but through continual crossing between them. In this way, the people of Oecussi are able to identify in the struggles of lowland life, the comforting and often decisive presence of familiar highland spirits.
