Origins, Precedence and Social Order in the Domain of Ina Ama Beli Darlari (by Barnes, Susana)

Introduction

• 文化の復興 resurgence of custom ( Kultura) の一例
• Viqueque district の Naueti 話者
• suco Babulo

• precedence

• インドネシア侵攻 Indonesian Invasion の前には 山に散らばって住んでいた

• インドネシアによって集住させられた

Precedence describes a concatenation of relationships where the relative status of a person or group is conceptualised and defined by reference to their proximity to a common point of derivation or ‘origin’ (Fox 1994; Lewis 1996; Vischer 2009).

かつては山に住んでいた

Prior to the Indonesian invasion, the people of Babulo lived in dispersed upland settlements or baha.3 I

近年山に戻る傾向がある

Since independence, however, there has been a gradual trend towards re-establishing pre-1975 upland settlements. In particular, the older members of the community have chosen to return to these settlements while a younger generation continues to live in Indonesian-period villages

かつての社会構造

In Babulo, each hamlet continues to correspond broadly to a descent group along with their affines and dependants, sharing common ancestors and centred on a common uma luli (sacred house). Each descent group is subdivided into a number of lineages and sub-lineages (uma kain), each of which has its own ‘branch’ or subsidiary cult house. In the past, these subgroups formed the core ofbaha settlements and each subsidiary cult house was associated with a specific function and role within the ritual and social organisation of the broader descent group.

The senior male members of the ‘eldest’ house of each descent group are often referred to as Na’i (Tetun: master) or Bu Dato (Grandfather Lord), and are considered to be the direct descendants of the groups’ ancestors.

隣のアファロイカイからの移民

As a consequence, approximately 50 per cent of the population currently residing in Babulo is originally from the neighbouring suco of Afaloicai and remains under the jurisdiction of their own hamlet and village chiefs.

彼らは移民であり、権利はもっていないとバブロの 人に思われている。

The Darlari Domain

ダルライには eldest と見なされている家がある。 かつての王国の直系の子孫であるとされている。

二人の兄弟がいた。兄がベリ、弟がダルライである。 兄の儀礼的怠慢から兄は祖先の土地を離れ WG (uma ana) の土地に住まなくてはならなくなった。

ベリの子孫ではなくダルライの子孫が権利を持って いるのだ。

現在も兄弟で、弟が権利を持つ

他のメンバーたちは兄弟の子孫たちを同じ言葉で呼ぶ。

Members of the senior Beli and Darlari houses continue to acknowledge their sibling status through the use of the terms kaka and wari (elder and younger), while other groups living on their ancestral lands related through marriage or long-term alliance refer to them collectively asIna Ama Beli Darlari (Mother Father, Beli Darlari).16

In recognition of its senior status, the liurai lineage of Darlari is accorded the title of rea bu’u or ‘lord of the land’.

ダルライの範囲は現在の村や郡を越えて広がってい た、と村人はいう。それを公に主張しない。紛争の たねとなるからだ。

権利は歴史に支えられ、歴史は土地・風景に支えら れる。

Many of these sites are considered to be luli (sacred) and access is restricted, or must be mediated through communication with the ancestors and bu’u (spirits) that guard them.

ダルライはじょじょにさまざまな仕事を他の家に譲っ てゆく。「暗闇へと引き籠もった」。そうすること によって、植民者や教会から土地の秘密を守った。

土地

現在余っている土地はない。

かつて土地は５つに分割され、5つの家に分けられた。

権利を持っている家は儀礼を続けなければならない。

Darlari elders also state that their ancestors delegated the task to monitor the use of land and natural resources --- lai bosa, lai wai(Naueti: guard the fields, guard the water) --- to one of the sub-lineage houses (um kain) of Darlari called the uma kabo. Later, according to local histories, the main representative of the uma kabo, the Kabo Rai, asked the Bu Datoto grant his house a token of office so that those under its jurisdiction would have something to ‘believe in’ or ‘fear’.25 As a result, the Darlari elders state that a Makaer Luli (keeper of the sacra), a ritual specialist, was appointed to assist the Kabo Rai in his task.

カボライの仕事は実際的である。マカエル・ルリの仕事は儀礼的である。

重要な移民に Burmeta がいる。

To the Burmeta, the Darlari ancestors gave the title of ana bo’ona, ana tadana (the eldest and wisest son). This group was designated the task to lai reinu, lai rea (guard the people, guard the land), to rule over the people and protect the borders of the domain. More specifically, this group became known as the gatekeepers (ita mata, kai hene: door and gate) between the traditional ‘inner’ community and ‘outsiders’—in particular, the colonial authorities.

ポルトガルはブルテマに Tenente Coronel のタイ トルを与えた。村長はこの家から出ている。

Often described as the right and left hands of the Bu Dato, the descendants of the Burmeta and the offices of the  Kabo Rai  and  Makaer Luli  have come to represent jural and ritual power respectively within the Darlari domain.30 The delegation of authority to these groups and dualistic structures of authority created in the process reflect common patterns and themes observed throughout Austronesian societies (Fox and Sather 1996). Darlari elders are keen to point out that the power of these groups is always subordinate to the authority of the  rea mumu, rea uato  (lord of the land).

もう一つ重要な移民グループがある。彼らは奴隷の 子孫と呼ばれている。

Another in-migrant group closely associated with the Burmeta lineages now makes up the majority of people of the aldeia of Roma. Many Darlari and Aha Bu’u informants refer to this group as ‘the aldeia without land’. The  aldeia of Roma was established after independence. The members of the Roma group—locally known as Laka Roma—represent a group of ata_ (slaves) originally from Quelicai who traditionally served the  liurai  lineages of Aha Bu’u and Kotanisi.