part of Timor-Leste’s struggle for national sovereignty, since Australia refused to settle on permanent maritime boun–daries and pushed Timor-Leste into a resource-sharing agreement. When Timor-Leste regained independence in 2002, the anthropological
Visions of prosperity and conspiracy in Timor-Leste
Fates Worse Than Death
Destruction and Social Attachment in Timor-Leste
In the recurrent episodes of violence that have plagued the Democratic Republic of Timor-Leste since its troubled independence from Indonesia in 1999 and the ‘crisis’ of 2006, 1 journalists, policy makers, and scholars alike have privileged the
Democratization of Perpetration
Human Rights, Transitional Justice, and Memories of Resistance in Post-Conflict Timor-Leste
This article examines the effects of human rights and transitional justice on memories of Timor-Leste’s resistance to the Indonesian occupation, which lasted from 1975 to 1999. Data comes from ethnographic fieldwork in Timor, centered around remembrance of two major acts of resistance: an armed uprising in 1983 and a peaceful demonstration in 1991. The article argues that in Timor, an “apolitical” human rights has caused a post-conflict “democratization of perpetration”, in that similar culpability is assigned to all those who caused suffering in the conflict with Indonesia through physical violence, irrespective of context. Transitional justice has thus expanded the category of perpetrator in Timor, to include some who legally used armed resistance against Indonesian rule. Studies of violence have belatedly turned toward examining perpetrators of state terror; this article examines how discourses of human rights and transitional justice shape perceptions of those who resist state terror with violence.
Roque, Ricardo and Elizabeth G. Traube (eds.) 2019. Crossing histories and ethnographies: following colonial historicities in Timor‐Leste. New York: Berghahn, Books. 362 pp. Hb.: US$135.00. ISBN: 9781789202717.
Dario Di Rosa
Glimpses of Alternatives—The Uma Lulik of East Timor
A ritual artifact found throughout East Timor in the Southeast Asian Archipelago is a sacred house, ritual house, or cult house, known locally as the uma lulik. This artifact illuminates certain of the different perspectives on the term 'belief' offered by a number of contributors to this issue. By identifying four categories of Timorese 'believer' and 'nonbeliever', the present article attempts to support recent findings in the field of material culture that suggest artifacts may not be passive recipients of values invested in them by their creators. Instead, they might be more usefully regarded as objects engaged in continuous, dialectic interconnections with the human beings whom they serve.
Books and Resources for Review
( 2017 ), Fieldwork in Timor-Leste: Understanding Social Change through Practice ( Copenhagen : NIAS Press ). Porath , N. (ed.) ( 2019 ), Hearing Southeast Asia: Sounds of Hierarchy and Power in Context ( Copenhagen : NIAS Press ). Shepherd
List of Books for Review
), Roger Sandall's Films and Contemporary Anthropology: Explorations in the Aesthetic, the Existential, and the Possible ( Bloomington : Indiana University Press ). Nygaard-Christensen , M. and A. Bexley ( 2017 ), Fieldwork in Timor-Leste
in 2014–2015. Lianain Films 3 is an independent Hong-Kong- and Singapore-based film company headed by Lynn Lee and James Leong. ( Lianain means “storyteller” in Tetum, the language of East Timor, and comes from Lee and Leong’s experience in Timor-Leste
Analyzing Resistance to Transitional Justice
What Can We Learn from Hybridity?
-à-vis different forms of local ownership, and in the work of Joanne Wallis on Timor-Leste (2012) regarding the importance of making space for cultural agency and thus a hybrid peace that is meaningful for people on the ground. Resistance, however, is not always a
Plan International's Digital Empowerment Campaign
Unlocking Healthy Futures for Girls?
Jacqueline Potvin and Laura Cayen
Teens Avoid Pregnancy,” and describes the app as “helping combat teenage pregnancy in Timor-Leste by providing teenagers access to sexual and reproductive health services and information” (Plan International n.d.d: para. 1). This framework situates the