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Taboos in Rituals in Makasae Speech Community of Timor-Leste

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Taboos in Rituals in Makasae Speech Community of Timor-Leste Cultural Identity: Taboos in Rituals in Makasae Speech Community of Timor-Leste Prudencio da Silva A thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Communication Faculty of Arts and Design University of Canberra Australia 2017 ABSTRACT Cultural Identity: Taboos in Rituals in Makasae Speech Community of Timor-Leste Prudencio da Silva The purpose of the study is to understand and document the belief system and ritual practices of the Makasae people. In order to understand the Makasae belief system, the study explores taboos in traditional ritual practices. The thesis documents the purpose of taboo in rituals, the cultural and linguistic resources within Makasae that form part of taboo observance, and it describes the ways these resources are used to express taboo, and strengthen the cultural identity of the Makasae speech community. The study employs ethnographic qualitative methodology using participant observation and semi-structured interview methods for data collection. Hymes’s (1972) ethnographic concept of S-P-E-A-K-I-N-G is used to describe and analyze data as a means of understanding the belief system and ritual practices. This is a first attempt to study this particular subject in this speech community. The findings of the study show that taboo rests not only with behaviour, but also sacred houses and sacred places, sacred objects and food and also language. Taboo observances are at the heart of ritual practices in Makasae. Ritual practices reflect the seasons, harvest times and natural life cycle in the Makasae speech community. Ritual practices are a central element of cultural life as community members show respect for the ancestors and reaffirm the clan’s and community’s cultural identity. i TABLE OF CONTENTS CHAPTER ONE: INTRODUCTION 1.1. Introduction………………………………………………………………………………..1 1.2. Rationale for the study…………………………………………………………………….3 1.3. Research questions………………………………………………………………………...5 1.4. Outline of the Chapters……………………………………………………………………6 CHAPTER TWO: CULTURAL BACKGROUND 2.1. Introduction………………………………………………………………………………..9 2.2. Timor-Leste’s history…………...…………………………………………………………9 2.2.1. Historical background….………………………………………………………………..9 2.3. Ethnographic setting……………………………………………………………………..12 2.4. The speech community…………………………………………………………………..14 2.5. Makasae social organization……………………………………………………………..16 2.5.1. Clans…………………………………………………………………………………...16 2.5.2. Kinship system…………………………………………………………………………18 2.5.3. Marriage system………………………………………………………………………..20 2.5.4. Naming practices………………………………………………………………………22 2.6. Ritual practices…………………………………………………………………………..23 2.7. Taboo in Makasae context……………………………………………………………….27 2.7.1. Sacred house and hill and mountain…………………………………………………...28 2.7.1.1. Sacred house…………………………………………………………………………28 2.7.1.2. Sacred places…………………………………………………………………………30 2.7.2. Sacred objects………………………………………………………………………….31 v 2.7.3. Sacred and taboo food………………………………………………………………….32 2.7.4. Taboo behaviour……………………………………………………………………….33 2.7.4.1. Females and taboo……………………………………………………………………34 2.8. Makasae - The Language………………………………………………………………...35 2.9. Conclusion………………………………………………………………….…….……...37 CHAPTER THREE: LITERATURE REVIEW: TABOO ACROSS CULTURES 3.1. Introduction………………………………………………………………………………39 3.2. The concept of cultural identity………………………………………………………….39 3.2.1. Culture………………………………………………………………………………….40 3.2.2. Identity…………………………………………………………………………………41 3.2.3. Cultural identity………………………………………………………………………..42 3.3. Ethnography……………………………………………………………………………...43 3.3.1. Ethnography is a method………………………………………………………………43 3.3.2. Ethnography of communication…………………………………………………..……45 3.3.3. Ethnographic framework of S-P-E-A-K-I-N-G…………………………………..……46 3.4. The speech community……………………………………………………………..……47 3.5. The concept of taboo…………………………………………………………..…………49 3.5.1. Taboo and sacredness………………………………………………………….………50 3.6. Types of taboo……………………………………………………………………………52 3.6.1. Spaces as sacred…………………………………………………………………….….52 3.6.1.1. Residences of ancestors…………………………………………………………………………………………….53 3.6.1.2. Places to find god………………………………………………………………………………………………………53 3.6.1.3. Places in which people trace their ancestry………………………………………….55 3.6.1.4. Taboo and sacred spaces………………………………………………….………….56 vi 3.6.2. Objects as sacred………………………………………………………………….……59 3.6.2.1. Objects as part of religious belief……………………………………………………59 3.6.2.2. Objects as inheritance of ancestors…………………………………………………..60 3.6.2.3. Objects as means of communication…………………………………………………61 3.6.2.4. Objects as symbol of protection……………………...………………………………61 3.6.2.5. Taboo and sacred objects…………………………………………………….………62 3.6.3. Food as sacred and taboo………………..……………………………………..………64 3.6.4. Behaviour and language as taboo………………………………………..…………….65 3.6.5. Conclusion…………………………………………………………………..…………69 CHAPTER FOUR: RESEARCH METHODOLOGY 4.1. Introduction………………………………………………………………………………71 4.2. Ethnography………………………………………………………………………...……71 4.2.1. Participant observation…………………………………………………………………73 4.2.2. Semi-structured interview………………………………………………………...……76 4.2.3. Data recording and transcription instruments……………………………………….…79 4.2.3.1. Video and audio recordings……………………………………………………….…80 4.2.3.2. Fieldnotes and photographs…………………………………………………….……81 4.2.3.3. ELAN……………………………………………………………………………...…82 4.3. Ethnography of Communication…………………………………………………………82 4.3.1. Hymes’s S-P-E-A-K-I-N-G model………………………………………………….…84 4.4. Research ethics………………………………………………………………………..…89 4.4.1. Initial survey and ethics……………………………………………………………..…89 4.4.2. Ethics application………………………………………………………………….…...89 4.4.3. Meeting local authorities………………………………………………………….……90 vii 4.4.3. Key consultants identified and introduced…………………………………………..…90 4.5. Conclusion……………………………………………………………………….………92 CHAPTER FIVE: DESCRIPTION OF RITUAL EVENTS USING S-P-E-A-K-I-N-G FRAMEWORK 5.1. Introduction………………………………………………………………………………93 5.2. Descriptions of the ritual events…………………………………………………………94 5.2.1. Kaisou-sauku ‘corn-eating’ ritual……………………………………………………...95 5.2.1.1. Kaisou-sauku ‘corn-eating’ ritual (Muta-asa-palu)………………………………….97 5.2.1.2. Kaisou-sauku ‘corn-eating’ ritual (Leki-kabora)………………………………...…105 5.2.1.3. Kaisou-sauku ‘corn-eating’ ritual (Tuda-naha-buti)…………………………..……108 5.2.1.4. Kaisou-sauku ‘corn-eating’ ritual (Latu-mutu)……………………………………..113 5.2.2. Koi-sauku ‘rice-eating’ ritual………………....………………………………………118 5.2.2.1. Koi-sauku ‘rice-eating’ ritual (Muta-asa-palu)……………………………………..119 5.2.2.2. Koi-sauku ‘rice-eating’ ritual (Lia-luku)…………………………………………...124 5.2.3. Keta-Base ‘rice-field cultivation’ ritual (Muta-asa-palu)…………………………….128 5.2.4. Arabau-bane ‘washing buffaloes’ (Muta-asa-palu)…………………………………..133 5.2.5. Dai-rai-waara ‘Initiation ritual’ (Ula-buti)…………………………………………..137 5.2.6. Sisi(ri)-kura ‘Healing ritual’ (Ara-diga)……………………………………………...141 5.3. Conclusion……………………………………………………………………………...143 CHAPTER SIX: FINDINGS AND RESPONSE TO RESEARCH QUESTIONS 6.1. Introduction……………………………………………………………………………..145 6.1.1. The purpose of taboos in rituals………………………………………………………146 6.1.2. The resources within the culture and language to express taboos in Makasae……….150 6.1.3. The way taboo behaviour is expressed in rituals……………………………………..154 viii 6.1.4. Taboo in rituals strengthen the identity of the speech community…………………...167 6.2. Conclusion……………………………………………………………………………...173 CHAPTER SEVEN: DISCUSSION: UNDERSTANDING TABOO AS A RESPONSE TO SACREDNESS 7.1. Introduction……………………………………………………………………………..175 7.2. The purpose of taboo…………………………………………………………………...176 7.2.1. Taboo as respect and fear of the ancestors…………………………..………………..176 7.2.2. Conclusion………………………………………………………………...……….…178 7.3. Expressing taboo………………………………………………………………………..179 7.3.1. Sacred Setting………………………………………………………………………...179 7.3.1.1. Sacred houses……………………………………………………………………….179 7.3.1.1.1. Oma-ló ‘house-sky’………………………………………………………………179 7.3.1.1.2. Lolika ‘attics’……………………………………………………………………..183 7.3.1.2. Sacred landscapes…………………………………………………………………..184 7.3.1.3. Sacred settings and taboos………………………………………………………….185 7.3.1.4. Conclusion………………………………………………………………………….188 7.3.2. Transforming the ordinary into the sacred……………………………………………189 7.3.2.1. An overview………………………………………………………………………...189 7.3.2.2. Objects……………………………………………………………………………...189 7.3.2.2.1. Besi ‘metal’ as sacred symbol…………………………………………………….191 7.3.2.2.2. Mau-besi ‘warrior-metal’ as a protector………………………………………….192 7.3.2.2.3. Malu ‘betel leaf’…………………..……………………………………………...193 7.3.2.2.4. Sacred stones……………………………………………………………………...197 7.3.2.2.5. Na’a ‘bag’………………………………………………………………………...197 7.3.2.2.6. Teru ‘ritual plate’……………………….………………………………………...199 ix 7.3.2.2.7. Boubakasa ‘drum’………………………………………………………………...199 7.3.2.2.8. Conclusion………………………………………………………………………..200 7.3.2.3. Food………………………………………………………………………………...201 7.3.2.3.1. Data ‘custom’…………………………………………………………………….201 7.3.2.3.1.1. Muta’u-asa-palu ‘taro-leaf-taboo’………………………………………….…..202 7.3.2.3.1.2. Lia-palu ‘wild-taro-taboo’……………………………………………………...203 7.3.2.3.1.3. Depa-palu ‘dog-taboo’……………………………………………………….…203 7.3.2.3.1.4. Seu-meti-palu ‘meat-sea-taboo’………………………………………………...204 7.3.2.3.1.5. Lairisa-palu ‘parrot-taboo’……………………………………………………..204 7.3.2.3.2. Seka ‘ritual food’………………………………………………………………….205 7.3.2.3.3. Conclusion………………………………………………………………………..206 7.3.2.4. Behaviour…………………………………………………………………………...206 7.3.2.4.1. Verbal Behaviour…………………………………………………………………206 7.3.2.4.1.1. Names as taboo…………………………………………………………………207
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