sábado, 2 de fevereiro de 2013

timor lorosae notícias 02/02/13


TIMOR LOROSAE NAÇÃO - diário

Posted: 01 Feb 2013 03:50 PM PST



PNE – PJA - Lusa

Macau, China, 01 fev (Lusa) - O chefe do Executivo de Macau, Fernando Chui Sai On, afirmou hoje que pretende reforçar, a partir deste mês, a "cooperação com o exterior" para promover o desenvolvimento da região.

Numa receção ao Gabinete de Ligação do Governo Central chinês no âmbito da celebração do Ano Novo Lunar, que tem início a 10 de fevereiro, Chui Sai On disse que o executivo iria "dedicar esforços na intensificação do intercâmbio e da cooperação com o exterior no sentido de um maior desenvolvimento conjunto.

Reconhecendo "dedicação e máxima eficiência" do Gabinete de Ligação na sua "missão de apoio" a Macau, o governante prometeu "manter o constante e cordial diálogo e colaboração" com aquele organismo em prol do sucesso do princípio "um país, dois sistemas".

Em nota oficial, o governante de Macau comprometeu-se também a melhorar a "coordenação dos níveis de decisão", com um "reforço contínuo" da "auscultação da opinião pública".

Além disso, propôs a "implementação de ações governativas, visando o impulsionamento do desenvolvimento equilibrado das áreas socioeconómica, política, cultural e ecológica".

Em paralelo, o executivo da Região Administrativa Especial chinesa continuará empenhado na "otimização contínua das estruturas económicas, promoção de novos projetos catalisadores do crescimento económico, salvaguarda e na construção acelerada de Macau como cidade de lazer", acrescentou.

Chui Sai On apontou ainda que a construção de uma economia do conhecimento e de uma sociedade baseada na aprendizagem, a elevação da competitividade de Macau, a transformação do território num centro mundial de turismo e lazer e numa plataforma de serviços de cooperação económica e comercial entre a China e os países lusófonos continuarão a estar no centro das políticas do Governo.

Chui Sai On observou que a China garantiu no último ano um "progresso socioeconómico estável", apesar das "situações adversas da conjuntura económica", tendo o Governo central estado "empenhado na melhoria progressiva da qualidade de vida do seu povo".

"O aprofundamento do Acordo de Estreitamento das Relações Económicas e Comerciais entre o interior da China e Macau e a implementação do Acordo-Quadro de Cooperação Guangdong-Macau permitiram a Macau congregar potencialidades e desenvolver as suas vantagens específicas de localização, no sentido de alcançar um novo patamar de desenvolvimento socioeconómico", realçou.

O líder do Governo de Macau disse também que no último ano o território "registou êxitos relevantes", ao indicar que foi dada "prioridade ao aperfeiçoamento dos projetos visando a melhoria da qualidade de vida da população" e estabelecidos mecanismos "eficazes de longo prazo com vista à promoção da partilha dos frutos do desenvolvimento com os cidadãos".
Posted: 01 Feb 2013 12:44 PM PST



SBR – VM - Lusa

Lisboa, 01 fev (Lusa) -- A Guiné Equatorial vai abrir uma embaixada em Lisboa "dentro de um mês", disse hoje à Lusa o secretário-executivo da Comunidade dos Países de Língua Portuguesa (CPLP), que se encontra naquele país africano.

Murade Murargy chegou a Malabo, capital da Guiné Equatorial, na quinta-feira, a convite do Presidente equato-guineense, Teodoro Obiang, com quem tem encontro marcado na segunda-feira.

"[Nos encontros com as autoridades locais] foi-nos reafirmada a abertura da embaixada em Lisboa", indicou o secretário-executivo da CPLP, realçando que o embaixador equato-guineense proposto a Portugal, no ano passado, já teve a concordância de Lisboa ('agrément').

A Guiné Equatorial tem o estatuto de país observador na CPLP desde 2006, mas o processo de adesão tem sido adiado, devendo voltar a ser discutido na próxima cimeira da organização lusófona, em Díli, capital de Timor-Leste, em 2014.

Na última cimeira de chefes de Estado e de governo da CPLP, a 20 de julho de 2012, a adesão plena da Guiné Equatorial foi de novo adiada e, ao contrário do que tinha acontecido dois anos antes, não foi fixado qualquer prazo para voltar a debater o assunto.
Posted: 01 Feb 2013 10:38 AM PST


People & Power investigates one of the world's most forgotten conflicts - the West Papuan struggle for independence

People and Power Last Modified: 31 Jan 2013 

When the Dutch decolonised their East Indies empire after the Second World War they handed it all to the emergent country of Indonesia - all except the territory of West Papua, which forms one half of New Guinea, the second largest island on Earth. This remarkable landmass - split neatly by colonial powers into West Papua and Papua New Guinea - is like few other places in the world.

Its mountainous terrain and dense rainforests have spawned extraordinary linguistic diversity among its indigenous population, some of whom are still in uncontacted tribes. Five decades ago few, if any of these tribes, showed any desire for their land to become an extension of Indonesia, a new nation state with which they shared neither history, culture, religion nor ethnicity, but which wanted resource-rich West Papua within its borders.  

The Dutch resisted Indonesia's demands for a while, beginning to invest in West Papuan education and encouraging nationalism. But eventually global realpolitik intervened in the shape of US President Kennedy. Concerned about the possibility of communism spreading across South and Southeast Asia, the Kennedy administration saw Indonesia as a useful regional ally that should be kept happy.

In 1963, with American backing, the United Nations gave Indonesia caretaker rights over the territory, on condition that a referendum on independence should follow. But when the poll - named, without apparent irony, as the 'Act Of Free Choice' - took place in 1969 it was widely perceived as a sham.

From a population of around of 800,000, just over 1,000 tribal elders were selected by the Indonesians to represent the nation. Allegedly threatened, intimidated and held in seclusion, they voted as they were told. Ignoring well-founded international protests that the referendum had been rigged, the UN accepted the result and West Papua moved from being a Dutch colony to an Indonesian province. 

But a West Papuan resistance movement, the Free Papua Organisation (OPM), soon started fighting back - in the first instance using bows and arrows to capture the guns of the Indonesian military. A sporadic, low level conflict has continued ever since.

It has never been an even fight (a few thousand unfunded guerrillas against the well-equipped modern army of the world's fourth most populous nation) and Amnesty International and other human rights groups estimate that the Papuan death toll has reached in excess of 100,000 over the years. Some believe it might be even higher, although it is hard to know for sure because the Indonesian authorities have never welcomed independent monitors and foreign reporting is banned.

Even today, 15 years after a democracy replaced Indonesia's dictatorial President Suharto, West Papua is still one of the most policed places on the planet - with approximately 30,000 security personnel dealing with an indigenous population of around two million.

According to Jennifer Robinson, from International Lawyers for West Papua, it has also become one of the most brutal places on the planet. "West Papuans have suffered all forms of human rights abuse, whether it be torture, enforced disappearances, killings, extreme restrictions upon freedom of expression," she says. 

Amnesty International is equally critical. In August 2012 it said it continued to receive "credible reports of human rights violations committed by the security forces … including torture and other ill-treatment, unnecessary and excessive use of force and firearms by the security forces and possible unlawful killings. Investigations into reports of human rights violations by the security forces are rare and only a few perpetrators have been brought to justice."

For its part, the Indonesian government routinely denies such charges and claims the actions of its security forces in West Papua are simply a necessary counterpoint to a criminal insurgency that threatens law and order, the safety of the population and the legitimacy of the state. 

Over the last decade, however, the dynamics of this struggle have begun to change, with the emergence - alongside the armed struggle - of a new civic non-violent independence movement, the West Papuan National Committee (KNPB). Its membership has grown exponentially and it has bred a new generation of activists focused on both organising non-violent mass protest and making the outside world more aware of their plight. And that, says Robinson, has provoked the Indonesians into a predictably harsh response.

"In the past few years we've seen a change in the security situation in West Papua - I think in response to the growing momentum behind their campaign for a referendum on self-determination which has got widespread popular support, but which is also gaining momentum internationally. [It has] resulted in a greater security crackdown on all peaceful activists who are in any way affiliated with the independence movement," Robinson says. 

So what lies behind this five-decade-old struggle and why, in the face of Indonesia's heavy handed intransigence, are activists so determined to continue with their campaigns and protests? 

People & Power sent filmmaker Dom Rotheroe and fixer Sally Collister to find out. Because it is virtually impossible for foreign journalists to obtain official permission to visit the territory they travelled in the guise of tourists. Filming discreetly, keeping a low profile and evading the attention of the security police they managed to meet up with KNPB supporters and activists and hear a remarkable story of a people committed to doing whatever it takes to gain control of their own destiny.
   
People & Power can be seen each week at the following times GMT: Wednesday: 2230; Thursday: 0930; Friday: 0330; Saturday: 1630; Sunday: 2230; Monday: 0930.

Click here for more People & Power

Source: Al Jazeera
Posted: 01 Feb 2013 09:39 AM PST



Andre Omer Siregar, Jakarta | Opinion | Thu, January 31 2013, 1:10 PM

Early in February, President Susilo Bambang Yudhoyono will join UK Prime Minister David Cameron and Liberian President Ellen Johnson-Sirleaf in Monrovia, Liberia, in leading the third UN High-Level Panel Meeting for the Post 2015 Development Agenda discussions.

The discussions will continue in Bali in March, before a report is produced for the UN Secretary General in May, to serve as a basis for a new development agenda. Following the meeting in Africa, the President is expected to join the Organization of Islamic Cooperation (OIC) Summit in Cairo to address the needs of the Ummah. 

Later in 2013, he will join G20 leaders in St Petersburg to discuss economic inclusiveness and development at the premier forum for international economic cooperation. 

At the regional level, Indonesia will host Asia-Pacific Economic Cooperation (APEC) in Bali, where leaders of the Asia Pacific will be encouraged to promote deeper and more inclusive cooperation to continue its role as the engine of world economic growth. 

Also in 2013, Indonesia will continue its active role at the ASEAN Summit in Brunei Darussalam, in preparation for the ASEAN Economic Community in 2015, as well as a peace dialogue at the East Asia Summit (EAS). 

Of course there are other events like the Bali Democracy forum and state visits where leaders hold tête–à–tête meetings not only to enhance bilateral relations, but to also address international issues.

In 2011 and 2012, Indonesia summitry was just as active: Chairing ASEAN in 2011, facilitating dialogue for Thai-Cambodian border disputes, voicing Timor Leste’s ASEAN membership, convincing the US 
of Myanmar’s democratic process and finalizing the guidelines of the  Declaration of Conduct (DoC) for South China Sea (SCS) discourse at the EAS.

In 2012, Indonesia facilitated dialogue regarding the Muslims Rohingya case; the ASEAN six point principle for the SCS and a three point solution for Syria at the D8 Summit. 

All of these activities indicate the trust and expectation of world leaders and the international community toward Indonesia’s role in fostering peace, justice and prosperity. A trust based not only on Indonesian diplomacy, but also President Yudhoyono’s chemistry with other world leaders. 

The players have indeed changed since the summits began to proliferate after 1945. And although some international relations analysts suggest its effectiveness had waned by 2000 (due to meeting fatigue, lower risks of regional wars, higher costs and the demand for greater grassr oots benefits), the global environment continues to change for the worst, both economically and in terms of security. 

The Euro crisis and the stagnant US economy (still) have made affect the world economy; pockets of tension in East Asia and the continuing political dynamics in North Africa and the Middle East has led world leaders to a deadlock when producing solutions. 

New emerging countries since the G20 Summit in 2008 have been tasked with new responsibilities, taking away the dominance of G7/8 forums. Indonesia, along with China, India, Brazil and South Africa are those new players at the global level. With business meetings at the sidelines of meetings, Summit diplomacy is now also quite attractive for private sector.

For Indonesia, this is a big leap after all it has been through since 1998. Back then Indonesia’s economy collapsed, there were the May riots in Jakarta and violence in Sambas and Timor Leste colored the international media and the minds of other world leaders and observers. 

Today however, after the hard work by all Indonesians, the country is viewed by the world with greater esteem, after producing a peace deal in Aceh, reconciling with Timor Leste and its active role in the G20, ASEAN, APEC and EAS. Other factors such as a thriving democracy, the fourth largest population, a growing middle class, 6 percent economic growth and a US$36 trillion expected market growth for the next five years means the country is quite attractive. 

Of course this doesn’t mean all problems are solved. As a developing country, Indonesia still suffers daunting development challenges and the recurring challenge of managing 250 million people from various ethnicities, spread over islands with test-case regional autonomy governance. 

Although these challenges are real, the world still looks to Indonesia to address international problems, such as plotting a new global development agenda, preserving regional stability in Asia and especially producing a solution for Palestine. 

With many new world leaders arising in Greater East Asia, some leaders are returning to the West and are some retiring, it is encouraging to see that Indonesia’s leadership has ensured its own reemergence in the history books of international affairs. 

Whether we believe it or not, Indonesia is now one of those countries expected to bridge dialogue between leaders in the new Asia Pacific century. 

That is one of Indonesia’s leadership legacies we can all be proud to admit to and call our own.

The writer is an assistant to presidential special staff. The views expressed are personal.
Posted: 01 Feb 2013 09:36 AM PST



Jon Afrizal, The Jakarta Post, Jambi | Archipelago | Fri, February 01 2013, 10:49 PM

Hadi, a 48-year-old teacher, is alleged to have tortured one of his students, six-year-old Arjuna Reiky Tamba, claiming that the boy was late in watering flowers at the school. The incident took place in the school located at Perumahan Vidya Indah No.63 in Lingkar Selatan, Jambi Selatan sub-district, Jambi.

Considering the punishment unacceptable, Hotman Pantja Indra Tamba, 46, Arjuna’s father, reported the abuse to police on Thursday. He brought the result of an X-ray examination which showed a bone fracture to his son’s left elbow as evidence of the torture. He also provided the police with evidence showing bruises on Arjuna’s left wrist caused by beating.

“My son’s left elbow is still swollen until now. There is also bruising on his left wrist,” said Pantja, who reported the case to the Jambi police office (Polres).

Arjuna, also known as Kiki, said his teacher had hit him several times using a piece of wood simply because he was late to water flowers at his school.

Pantja hoped that the police would immediately investigate the case.

Speaking separately, the principal of the Yayasan Vidya Indah School, Miske Moza, rejected the allegation, saying that Arjuna had been entrusted to her institution since he was little. “How do you think that we could have the heart to mistreat him?” asked Miske. (ebf)
Posted: 01 Feb 2013 09:06 AM PST



ETLJB

ETLJB 01 February 2013 Guest Poster: Matthew Libbis BA (Hons) Anthropology* - Stories, songs, dances and tais (woven fabric) patterns each belong to regional extended family groupings, and the knowledge of and responsibility for them are passed down a determined lineage. People are reluctant to and fear telling stories that do not belong to them: some say it is not theirs to tell; others said that if they get it wrong they might die: at the very least, suffering or sickness will befall their family.

Ritual language is important as it is considered to be the words of the ancestors (Therik 1995:3). As such, to deliberately retell falsely risks death or misfortune for the community. They are concerned they will ‘”die a bad death’” (Francillon 1967:vi). Therik (1995:38) attributed a distinction between folk tales, origin myths and true stories to the person who and occasion at which they were recited. The more formal the situation, the more serious the consequences of getting it wrong (Therik 1995:39). Legitimacy of all things is imbued in the past (McWilliam 1989:59-60).

Traube recounts how the keeper of ‘trunk’ words passes the words on when death is imminent (Traube 1989:338). Where the person due to inherit those words is overly eager in attaining them, the keeper accuses them of trying to kill them by extracting the words. With the death of so many people under Indonesia, some stories, rituals and myths, and the meaning of dances have been lost; others are known, but the lineage has been truncated: people may know the stories, but are not allowed to tell them.

There was a move among the local elite to gather the remaining elders along the southern coast each side of the border between Indonesian West Timor and the newly independent Democratic Republic of Timor-Leste to piece together the narratives, to restore the trunk. The chasm of who would be custodian of the words (lianain) was resolve by creating a position of lianain as an elected official at suco (local government) level. 

Autocratic societies have little discrepancy in mythology, but in competitive ones where there are conflicting versions, a specialised role of story teller emerges (Kirsch 1973:17). While Timor was by no means democratic, there wasan array of dynasties, each with varying degrees of despotism, which is reflected now in whether their hereditary title is dignified and validated by being voted into their hereditary office.

There a few variations on the story of the Giant of Manufahi. One involves the giant being cut into seven bits, one of being eaten by a serpent, one of being eaten by a serpent and the serpent being cut into seven bits and pieced back together in such a way that the giant came back to life, and one in which the giant’s widow returns every thousand years on the night of a full moon and calls out, beiala (ancestor), which only the birds can here. There is a landfall in Manufahi known as the Giant’s Footprint, where the giant is supposedly buried. Other versions have him buried on the Quiras plains, a distance south east from the landfall that not even a giant could straddle. 

People rely on knowledge of the past in social reconstruction (McWilliam 1989:136). On the other hand, there are some people ‘whose potential to tell the past is greater than they let on’ (Traube 1989:340). 

The Ablai militia terrorised the people of Manufahi district in 1999. People had been moved down from their ancestral village in the mountains by Indonesia. It is a five kilometre climb inland from the new village, on a broken, rocky track cut through the teak and sandalwood. I first went to the old village with a young man who cuts down the teak there to provide building material and scaffolding for the church being built in the new village. He told me how the liberation army, Falintil (Forças Armadas de Libertação Nacional de Timor-Leste), had been based here in 1999, and when the people fled the violence, pursued by the Ablai militia, Falintil protected the people in the jungle, and in a confrontation between Ablai and Falintil, one militia three guerrillas were killed. He showed me the stones that were monuments to the people buried there, and sign, ‘Villa Human Zorro’ hung from a tree. People had told the militia that Falintil were in the hills behind the village, but my ‘informant’ had been in Dili at the time, and had made the story up.* 

There is a legend of warriors turning into dogs to escape detection. The word for hero, asuwain, means as or when a dog. With resistance leader Xanana Gusmão evading Indonesian capture, the myth was applied to him, saying that he transformed into a white dog, and roamed freely around a village while Indonesian soldiers searched for him. 

Two rivers that cascade south from the mountain range converge at Mota Karau Ulun (Buffalo Head River) which has the appearance of buffalo horns. The local story is that two boys were thirsty and went looking for water. A dog led them to a buffalo head in the ground. When they pulled it out, a spring emerged and increased in flow until it became the river that now runs to the sea. 

Van Wouden recounts a story of two brothers, one thrusting a spear that caused a spring to gush forth from the ground. In this version, the two brothers represent a division between earth and sky, and with the older brother belonging in the mountains (1968:110). Less dramatically, marriage alliance is symbolised in the convergence of rivers (Schulte Nordholt 1971:119). 

To celebrate Timorese independence, Portugal sent the statue of our Lady of Fatima to tour East Timor. It was taken from district to district, and processions followed the statue from suco to suco. A buffalo horn was blown to herald the departure of the Figurina from one suco and its arrival in the next. The katuas (elders), wearing manufulun (feathers worn on the head), kebauk, belak (breastlplate), and tais woven with regional colours, sang and chanted between decades of the rosary. Women banged the dadili (gong) and beat the bakadudu(small drum), with rhythms specific to their respective regions. 

A threshold woven from folded banana leaves marked the suco boundary. The procession stopped at the threshold, and the katuas from each suco faced each other. Those who were giving the statue performed theirbidu (dance) and said their words. People knelt in the mud for the Christian prayers. The katuas from the receiving village performed a brief ceremony. The buffalo horn was played on a hilltop, facing the giving suco, to signal that the statue has been handed over, and a new procession began. In the next suco, young people played modern instruments and sang modern songs as the statue reached the church. 

The buffalo’s importance in Timorese culture accords it sacral status. The buffalo horn is a recurring motif in Timorese and eastern Indonesian myth and ritual. The blood of a sacrificed animal restores the nourishment that crops have taken from the earth (Forth 1998:301). Nourishing the land in this way enhances claim to that land: the buffalo horns are the tangible evidence of that claim (Forth 1998:309). 

Cunningham (1973:212) notes that houses are built according to a specific pattern that conforms to the Atoni numeric ritual. People who build the houses may be aware of the pattern, if not the ritual significance, which is consistent with Traube’s observations of Mambai knowledge of tip only. 

A Kemak sacred house is built by all men associated with that particular lineage. One weekend a month for 11 months they will come, and a small ritual feast will be held at the conclusion of that month’s work. The sacred house will have seven levels, with four steps leading to each, and people of varying degrees of familiarity and intimacy are allowed at each level (visitors on the lower level, friends on the second, in-laws on the third, grades of neighbours, who are relatives, on the fourth, fifth and, in particular, a person marrying into the village, the sixth; with only the luliknain, the keeper of the sacred house and sacred goods, allowed on the seventh level. At the inauguration of the sacred house, a buffalo will be sacrificed, and a major feast takes place. 

In the centre of a plateau of a Mambai village, bordered by twelve very solemn sacred houses, and on which it is forbidden to walk, is a sacrificial altar, with a pillar that holds the horns of buffalo that records who has sacrificed buffalo for which occasion. 

Just as knowledge of the ritual word is passed down along a lineage, a healer will pass knowledge onto his descendants. Illness is a consequence of forgetting or failing to adequately or correctly perform these rituals (Lewis 1989:490-2). Disregard for these conventions carries serious social and metaphysical ramifications, and may be cited as the cause for conflict, sickness or death (McWilliam 1989:57). Pressure against departing from convention is therefore strong. 

Failing to perform rituals to the ancestors properly, or not looking after the sacred objects, invokes retribution from the ancestors’ spirits which may take the form of barrenness, illness, famine and death (Forth 1998:246). Drought and crop failure are blamed on errors in ritual performance, rather than sin which would attract misfortune individually (Schulte Nordholt 1971:71). Healing is not a process of treating the symptoms, but of redressing the spiritual cause of the ailment (Lewis 1989:499). 

Each year, after the rains have finished, the salt water is drained from Mota Masin Matan (Lake Salt Eye) into the sea. A big festival is held, and all the fish that are left are cooked and eaten. The crocodile is a sacred in East Timor and should not be harmed. However, if it has eaten livestock or attacked people, then it is fair game and may itself be killed and eaten by humans. 

Schulte Nordholt (1971:322-3) cites an account of a young female virgin being sacrificed to a crocodile in Kupang, and Capell quotes Veth: 

Princes

”believed they were descended from crocodiles, and whenever a new ruler ascended the throne, he gathered the populace with the nobles on the beach at the spot where the king was to be installed with a solemn offering to these features ... a young woman, beautifully dressed and decorated with flowers and rubbed with sweet-smelling oil, would be set right on the bank on a rock, and tied to a stone set there for that purpose. The crocodiles would then be summoned by the warriors present, and usually one of the monsters appeared quickly, and carried the girl back into the water, but according to popular belief, really married the girl” (Capell 1944:212) 

When a young girl was taken by a crocodile from a river on the southern coast, the people had a precedent by which they could rationalise, make sense and explain. Accordingly, they claimed that the girl having being taken had cleansed the village of it sins. 

Spirits of fertility and malevolence reside at once in the buffalo, which can represent fertility, or, in the case of sacrifice, malevolent spirits (Forth 1998:163). A buffalo is the supreme sacrificial animal, but is only used ‘in connection with funerals and the afterlife’ (Josselin de Jong 1965:284). The sacrificial blood of a buffalo given in exchange as bridewealth represents reproduction in the form of the wives’ menses (Forth 1998:308). Their potential as blood offering to the earth portends reproduction (Forth 1998:168). 

Fertility rites are performed to ensure buffalos will reproduce. Buffalos are sacrificed at the most auspicious occasions, such as weddings, funerals and the inauguration of a sacred house. An offering of the buffalo’s heart and head is made to the uma lulik (sacred house). The kukuluk is a representation of buffalo horns fixed to the roof of the uma lulik; the sacred objects – tais, breastplate and headdress used in rituals - are kept in a raised chamber, kakuluk laran, in the ceiling of the uma lulik. Men wear a kebauk, metal headpiece representing buffalo horns. A fertility ritual known as Kesi karau ikun (to tie up the buffalo’s tail) is held each year. When the people want the buffalo to reproduce, they call all the buffalo that live on their lands to one place. The men call their buffalo with the fui dais (whistle). Women kill pigs and chickens and cook them in the forest with rice. They place the feathers in the trees. They cut the meat into pieces, and put each piece with some rice. 

The women, wearing tais and with their hair out, play a keo, a gentle melody on the dadili, a soft beat on thebakadudu. The men wear manufulu and kebauk and dance the bidu. The ferik (female elder) enters the buffalo enclosure and throws coconut milk mixed with chicken blood around using a small black banana as a scoop. She places the cooked meat and rice around the enclosure. 

The katuas (male elder) begins to chant. Seven children are called to sit outside the fence. They are covered with tais. Food is placed under the tais, and the children begin to eat using their hands. When the children have finished eating, they come out from under the tais, and people beat them with sticks. The ferik in the enclosure now slaps the buffalo on the buttocks so that they will stay on this land and produce calves every year. The people celebrate and dance the dahur.

An anchor is enshrined some 30 kilometres from the southern coast. People who live there cannot tell the tair mos (sacred story) as they are not the keepers of those words. They do not want outsiders to know about it, as this may attract tourists and visitors, and because the object is sacred, it has powers that could cause strange things to happen if too many people know about it, and it is forbidden to touch it. 

The person who owns the words lives in a village 20 kilometres away. According to him, the anchor once hung from the Portuguese fort. It was used chime the hour. When the Portuguese left, the liurai decided that it had rung the time for so long it was an important part of the community so he had it moved to his house. It assumed the status of lulik (sacred) and is called Karau Dikur (Buffalo horn). It was hidden from the Japanese when they invaded; people were afraid that they would discover and take the sacred object. It now lies on a bed of rocks inside a structure built to house it.

I subsequently heard that the first priest to have arrived in the region trying to proselytise the population was ignored, shunned and spurned, and called for the anchor to be brought from the ship and placed in a well, and told the population that he was going to tow the island of Timor to Portugal, where they would have to become Catholics. At that moment, an earthquake occurred, and the people, in fear of the priest’s power, immediately submitted and converted.

Ritual speech identifies the buffalo owners’ position in society (Forth 1989:509). Ritual language restores the correct order of things (Lewis 1989:499). Ritual speech determines the success of the process (Renard-Clamagirand 1996:201). 

‘naran ema la bele loke'; (not just anyone can say it;

'soinnia nain maka bele loke’ only the possessor may say it)

(Liman Badain)

Rituals begin with the invocation in ritual language and conclude in offerings (Lewis 1996:111). This can take place over a period of minutes, hours - such as this fertility ritual - or months, such as the construction of the sacred house. Despite all the omens and ill winds that a mis-telling of a story portends, it seems to be acceptable to change the rules in order to send an inquisitive interloper off the scent!

*That is not to say that Falintil were not active in the area. In 1998, the chefe do Suco of a nearby village wanted the Indonesian military, ABRI, Angkatan Bersenjata Republik Indonesia, to kill 200 of the local youths as they were ‘out of control’, providing overt assistance to Falintil. This may have been in response to killings of ABRI spies who had been recognised at meeting in the area earlier that year. ABRI was reportedly stockpiling weapons at their barracks in preparation for the arrival of troops to launch an assault on the local population. Falintil staged a pre-emptive raid to prevent such a carnage. They seized what weapons were there, killed three soldiers and took about a dozen hostage. 

This has given rise to its own myth in the making: a man who claimed to have been the second in command of the ABRI division said that he had met with the Falintil commander who had told him of the impending raid. This man claimed to be a witness to murder that was in reprisal for the Falintil raid, but he said that he was taken hostage by Falintil as part of the ruse so as not to betray his collusion with Falintil; but those hostages were not released until four or five on the afternoon when the murder had occurred earlier that day: he was lying about being at least one of those events and locations. He is more likely to have been a Babinsa, a liaison person in each village who was trained by the Indonesians military for this purpose. The fact that he was not trusted by the community is revealing, and the story illustrates how events may be reconstructed. 

Photos courtesy of Dave Manning

References 

Capell, A (1944), ‘People and languages of East Timor’, Oceania, 14:191-219
Cunningham, C (1973), ‘Order in the Atoni House’, Right and Left: Essays on Dual Symbolic Classification, (R Needham ed), Chicago: University of Chicago Press, pp. 204-238
Forth, G (1998), Beneath the Volcano: Religion, cosmology and spirit classification among the Nage of eastern Indonesia, Leiden: KITLV Press
Francillon, G (1967) Some matriarch aspects of the social structure of the southern Tetun of middle Timor, unpublished PhD thesis, Canberra:ANU 
Josselin de Jong, P (1965), ‘An Interpretation of Agricultural Rites in Southeast Asia, with a Demonstration of Use of Data from both Continental and Insular Areas’, Journal of Asian Studies, 24:283-91
Kirsch, T (1973), Feasting and Social Oscillation: Religion and Society in Upland Southeast Asia, NY: Cornell University Southeast Asia Program
Lewis, E (1989), ‘Word and Act in the Curing Rituals of the Ata Tana’ai of Flores’, Bijdragen tot de taal-, land- en volkenkunde, v. 145, pp. 490-501
Lewis, E (1996) ‘Invocation, Sacrifice, and Precedence in the Gren Mahe Rites of Tana Wai Brama, Flores’, in Howell, S (ed), For the Sake of Our Future: Sacrificing in Eastern Indonesia, Leiden: Research School CNWS, pp. 111-131
Martinkus, J (2001), A dirty little war, Milsons Point, NSW:Random House
McWilliam, A (1989), Narrating the Gate and the Path: Place and Precedence in South West Timor, Canberra: ANU
Renard-Clamagirand, B (1996), ‘Sacrificing Among the Wewea of West Sumba: Dialogue with the Ancestors, Relations Between the Living’, in Howell, S (ed), For the Sake of Our Future: Sacrificing in Eastern Indonesia, Leiden: Research School CNWS, pp. 195-212
Schulte Nordholt, H (1971), The Political System of the Atoni of Timor, The Hague: Martinus Nijhoff Therik, G (1995), Wehali: the Four Corner Land: The Cosmology and Traditions of a Timorese Ritual Centre, unpublished PhD thesis, ANU, Canberra
Traube, E (1989), ‘Obligations to the Source: Complementarity and Hierarchy in an Eastern Indonesian Society’, The Attraction of Opposites: Thought and Society in the Dualistic Mode, D Maybury-Lewis & U Almagor, eds), Ann Arbor: Uni Michigan Press, pp 321-344
Wouden, FAE van (1968), Types of social structure in eastern Indonesia, The Hague:Nijhoff Endnotes 

*Matthew Libbis conducted anthropological fieldwork from 2000 to 2002 in East Timor, focusing on how the population was making the transition from occupation into independence. In addition to exploring socially sustaining institutions such as marriage, ritual and customs, his research was guided by prevailing issues that most concerned and affected the community, such as tensions between food production and participation in the formal economy, as well as more pressing issues of housing and reconciliation. He returned to East Timor from 2006 to 2008 following the Crisis that ripped the country apart to work in rebuilding the shattered civil society and governance structures. He has more recently been working in community resilience, social inclusion policy implementation, and humanitarian and disaster management, mitigation and recovery. He may be contacted at malibbis-at-gmail.com 


See also the following articles by Matthew Libbis on East Timor Law and Justice Bulletin

Posted: 01 Feb 2013 06:17 AM PST



Province Express

The first class has begun its lessons at the Colégio Santo Inácio de Loiola, Kasait, in East Timor, following the new Jesuit school’s grand opening on 15 January.

Australian Jesuit schools and parishes are major supporters of the Instituto de Educação Jesuíta project, which will eventually consist of the the Colégio Santo Inácio de Loiola high school and a teacher training college, the Colégio de São João de Brito. The Province hopes to make a total contribution of $5 million over the next five years to complete the project and establish a bursary fund.

Through Jesuit Mission, Australian donors provided funds to purchase the land for the institute, as well as funds for the construction of the first buildings, which opened this month just in time for the start of the school year.

Writing from East Timor, Br Noel Oliver SJ says the inaugural Year 7 class are excited about the opportunities the new school will give them.
After years of discussions and discernment, the construction process for the Colégio Santo Inácio de Loiola was set in motion with the ground-breaking ceremony on 14 July 2012.

At every meeting with the architect, constructors and consultants, Australian Jesuit Fr Quyen Vu was there pressing the point: ‘We need the building by 7 January, 2013!’ He pointed out to them the planned opening on 15 January, which was one week after all the other schools had opened their doors.

There were the usual hiccups, but with great hopes we went, early in the morning on 14 January, to take delivery of the first building. The workers had been working in late-night shifts in order to meet our deadlines. We needed to set up the furniture in the classrooms and the furniture in the temporary staff room. To our surprise the workers were still busy with the finishing touches, but finally, at about 5 pm that day, we were able to start moving the students’ desks to the classrooms.

The Jesuits and the teachers living at Cardoner in Kasait arrived early on 15 January. Some of us left early from Dili to be there before 8am, as the Mass was scheduled for 8.30am that morning. Many of the students were there at 7.30am.

Fr João Felgueiras, a Portuguese Jesuit who has been in Timor-Leste since the early 1970s, was there for the celebration. He does not look his age (93) and he is loved by the people for all that he has done for them over the years.
The parents and the students have great hopes in what the students can achieve because of the Jesuit education that they will receive here in Colégio Santo Inácio de Loiola.

S. Maria Filomena de Jesus is one of the teachers. She told us, ‘This school can become one that will show children the way. This is what parents want. It is with the collaboration of the parents, teachers and the Jesuits that this school is going to become well known in the whole of Timor-Leste. My great hope is that this school will become a second Ateneo’ (Referring to Ateneo de Manila University in the Philippines).

We can never say it loud enough, but what has been achieved till now and what is to be achieved in the years to come is only possible because of the generous support that we have received from so many of our supporters from all over the world.

On behalf of the Jesuits and staff of Colégio Santo Inácio de Loiola I want to say: THANK YOU VERY MUCH.

Donations to this major initiative of the Australian Jesuit Province can be made via Jesuit Mission, at www.jesuitmission.org.au.

For more on the East Timor education project, go to www.jceao.net/jesuit-education-timor-leste.
Posted: 01 Feb 2013 05:06 AM PST



Suara Timor Lorosae - Posting Husi: Josefa Parada

DILI - Bankada Fretilin iha uma fukun Parlamentu Nasional (PN), konsidera, hahalok ema involve aan vida prostitusaun nee depende ba eduksaun husi familia no hahalok moris ema nia. 
  
Kestaun ne’e hato’o husi deputada Maria Angelica husi bankada Fretilin katak atu hado’ok an husi prostitusaun fila fali ba ema ida-idak nia a’an rasik, ema balun involve iha vida prostitusi tamba deit ekonomia no seluk tan.

“Prostitusaun ida ne’e fila fali ba ema nia a’an rasik maibe iha mos ema balun dehan katak, tanba faktor ekonomia maka obriga ema involve a’an ba iha vida prostitusaun ida ne’e informasaun ne’ebe fo sai iha media mas ba hau rasik hau bele dehan katak, ida ne’e depende ba ema nia eduksaun familia no lalaok moris ema ne’e oin nusa maibe hau rasik hare’e iha media sira hatete ida ne’e moras a’at entaun ita hotu tenta para atu bele hadia buat sira ne’e,” dehan Deputada Maria ba STL iha uma Fukun PN Sesta (01/02).

Nia haktuir liu tan katak, ho prezensa prostitusaun ida nee sai haneasn amesa boot liu-liu ba vida joventide sira, tanba sira bele hetan moras oi-oin. Informasaun kompletu iha STL Jornal no STL Web, edisaun Sabado (2/2). Natalia Moniz/ Jasinta Sequeira 
Posted: 01 Feb 2013 05:00 AM PST



Suara Timor Lorosae - Posting Husi : Josefa Parada

DILI - Bankada Fretilin iha uma fukun Parlamentu Nasional (PN), konsidera, hahalok ema involve aan vida prostitusaun nee depende ba eduksaun husi familia no hahalok moris ema nia.   

Kestaun ne’e hato’o husi deputada Maria Angelica husi bankada Fretilin katak atu hado’ok an husi prostitusaun fila fali ba ema ida-idak nia a’an rasik, ema balun involve iha vida prostitusi tamba deit ekonomia no seluk tan.

“Prostitusaun ida ne’e fila fali ba ema nia a’an rasik maibe iha mos ema balun dehan katak, tanba faktor ekonomia maka obriga ema involve a’an ba iha vida prostitusaun ida ne’e informasaun ne’ebe fo sai iha media mas ba hau rasik hau bele dehan katak, ida ne’e depende ba ema nia eduksaun familia no lalaok moris ema ne’e oin nusa maibe hau rasik hare’e iha media sira hatete ida ne’e moras a’at entaun ita hotu tenta para atu bele hadia buat sira ne’e,” dehan Deputada Maria ba STL iha uma Fukun PN Sesta (01/02).

Nia haktuir liu tan katak, ho prezensa prostitusaun ida nee sai haneasn amesa boot liu-liu ba vida joventide sira, tanba sira bele hetan moras oi-oin. Informasaun kompletu iha STL Jornal no STL Web, edisaun Sabado (2/2). Natalia Moniz/ Jasinta Sequeira 
Posted: 01 Feb 2013 04:42 AM PST



Sónia Nunes - Ponto Final - Macau

O Governo admite a hipótese de recuar na intenção de dar à Polícia Judiciária poder para impor aos arguidos o Termo de Identidade e Residência, até agora nas mãos dos magistrados. A confirmar-se a “abertura” revelada ontem aos deputados, a revisão do Código de Processo Penal pode não trazer mudanças ao actual regime das medidas de coacção.


A secretária para a Administração e Justiça, Florinda Chan, pode ceder na tentativa de dar à Polícia Judiciária poder para sujeitar arguidos ao Termo de Identidade e Residência (TIR) – a medida de coacção mais leve que há e que, até agora, tem de ser decidida por um juiz ou pelo Ministério Público (MP). A extensão das competências é feita na proposta de lei que revê do Código de Processo Penal (CPP), em debate na Assembleia Legislativa, e encontra oposição entre advogados e juristas. Ontem, o Governo mostrou “abertura” para deixar tudo como está no (controverso) capítulo das medidas de coacção.

“Depois de ouvir as opiniões, se não for conveniente que seja a polícia [criminal] a aplicar esta medida [TIR], o Governo está disponível para retirar esta regra” da proposta de lei, afirmou aos jornalistas Cheang Chi Keong, presidente da 3º Comissão Permanente da Assembleia Legislativa (AL), no final da reunião com o Governo para discutir os resultados das consultas públicas sobre a revisão do CPP. A Administração ouviu o sector ainda em 2011, mas já com a proposta de lei aprovada na generalidade, o Conselho dos Magistrados do MP enviou um novo parecer aos deputados a reiterar as propostas que foram rejeitadas pelo Governo – como o fim da fase de instrução e a extensão das medidas de coacção (ver texto secundário).

A iniciativa do conselho presidido pelo Procurador da RAEM, Ho Chio Meng, fez com que a AL quisesse também ouvir o Conselho dos Magistrados Judiciais e a Associação dos Advogados. “Muitas opiniões mereceram consideração por parte do Governo, outras não”, constatou Cheang Chi Keong, ao explicar que a reunião de ontem serviu para a Administração explicar por que aceitou umas propostas e rejeitou outras. E para dizer também aos deputados que, em alguns casos, pode reconsiderar.

Cheang Chi Keong deu um exemplo: “De acordo com algumas das opiniões recolhidas, a aplicação de TIR não deve ser da competência da polícia, mas sim do Ministério Público. A atitude do Governo é de abertura”. A Associação dos Advogados destacou-se entre os operadores de Direito que entendem que a medida de coacção deve continuar a ser decidida pelas autoridades judiciárias. O TIR obriga o arguido a comunicar a morada e a informar o MP ou o tribunal sempre que se ausente do território por mais de cinco dias. Ainda que seja leve, os advogados defendem que a medida condiciona a liberdade do arguido, devendo por isso ser decidia pelo juiz de instrução – uma posição que é também subscrita por juristas e deputados.

Processo simplificado complica

O Governo, ainda segundo Cheang Chi Keong, pode ainda admitir um “aperfeiçoamento” do processo simplificado, uma das novidades na revisão do CPP e que vai permitir um julgamento mais rápido, dos casos mais simples e menos graves, em que a justiça não pode fazer uso do processo sumário.

Esta nova forma processual, na proposta do Governo, tem como âmbito de aplicação os crimes puníveis com pena de prisão não superior a três anos, desde que haja provas evidentes e simples, que mostrem indícios suficientes de crime e do agente que o praticou. “Mas quando e como deve ser aplicado? A assessoria da Assembleia também coloca esta questão”, disse Cheang.

Aos deputados, o Governo também explicou que por que rejeitou algumas propostas: “Muitas das opiniões não estão no âmbito desta proposta de lei”. É o caso, ilustrou o porta-voz da Comissão, da proposta do MP de ser criado um regime geral de agentes provocadores e infiltrados através do CPP e que não está no parecer que Ho Chio Meng entregou na primeira fase de consulta pública, feita pelo Governo.

Os magistrados do Ministério Público propõem que sejam consideradas nulas as provas que sejam recolhidas por agentes provocadores (figuras controversas que instigam à prática de um crime com o objectivo de encontrar provas contra um criminoso) e por agentes infiltrados (mais consensuais e que podem, por exemplo, introduzir-se em organizações criminosas). “Estas figuras já existem no nosso sistema jurídico em leis avulsas” e são usadas em “casos mais graves, mediante autorização de um juiz”, observa Cheang Chi Keong, referindo-se às investigações contra a corrupção e tráfico humano. “Criar um regime geral é um pouco precipitado”, rematou.

A comissão volta a reunir-se no a 19 de Fevereiro para iniciar, por fim, a discussão artigo a artigo da proposta de lei que altera o Código de Processo Penal. São 75.
Posted: 01 Feb 2013 04:34 AM PST



PNE – VM - Lusa

Macau, China, 01 fev (Lusa) - As autoridades de aviação civil de Macau e do Chile assinaram esta semana um acordo que permite o estabelecimento de ligações aéreas entre os dois territórios, apesar de não estarem previstos voos diretos a curto prazo.

O acordo foi assinado no dia 30 de janeiro em Santiago do Chile, capital chilena, "apesar de ambas as partes não preverem o início de voos diretos entre Macau e o Chile num futuro imediato", refere uma nota da Autoridade de Aviação Civil da Região Administrativa Especial chinesa divulgada na quinta-feira.

Com este acordo, qualquer companhia aérea poderá lançar voos entre o Chile e Macau sem qualquer limitação, nomeadamente no que se refere à capacidade, número de companhias e de pontos a serem abrangidos pelas operações.

O Chile é o segundo país da América do Sul, depois do Brasil, a estabelecer um acordo de serviços aéreos com Macau.

A Autoridade de Aviação Civil de Macau justifica a importância deste acordo com o facto de as relações comerciais do Chile com a Ásia Pacífico estarem a desenvolver-se rapidamente, especialmente com a China continental.
Posted: 01 Feb 2013 04:29 AM PST



FPA – HB - Lusa

Pequim, 01 fev (Lusa) - A agência Standard & Poors (S&P) alertou hoje para o excessivo protagonismo do investimento no crescimento económico da China e advertiu que, a continuar assim, o gigante asiático "poderá sofrer uma grave contração económica" no futuro.

Num relatório que compara a proporção do investimento no Produto Interno Bruto (PIB) de 32 países, a agência de notação financeira conclui que a economia do gigante asiático é a que tem "maior risco de contração devido à baixa produtividade do investimento nos últimos anos".

O documento sublinha que o crescimento da China é "vulnerável" e adverte que, caso diminuísse, "afetaria o resto do mundo, cujo ritmo de recuperação depende em grande medida da procura da China".

Segundo a agência, o excesso de investimento na economia de um país "parece preceder" uma crise económica e exemplifica com a crise financeira asiática de 1997-1998 e a de 2008-2009 em todo o mundo.

O relatório estabelece que outros países, como a Austrália, o Brasil, o Canadá, a Índia, a Indonésia, a África do Sul, a França e o Vietname têm "risco intermédio", enquanto o resto das economias analisadas têm "risco baixo" ou "muito baixo".

Em 2012, o gigante asiático registou um crescimento económico de 7,8%, a taxa mais baixa desde 1999, e o investimento contribuiu praticamente para metade desse crescimento.

Vários analistas pedem às autoridades chinesas que reduzam os níveis de investimento e deem mais peso ao consumo interno, algo comum no resto das economias mundiais.

No entanto, os desequilíbrios da China intensificaram-se desde que o governo introduziu, no final de 2008, um pacote de estímulo ao investimento para aliviar os efeitos da crise económica global.
Posted: 01 Feb 2013 04:23 AM PST



FV – FV - Lusa

Sydney, Austrália, 01 fev (Lusa) -- Um sismo de magnitude 5,9 abalou hoje a região central da Papua Nova Guiné, sem que as autoridades tenham reportado vítimas ou declarado alerta de tsunami.

O tremor de terra ocorreu às 12:17 (02:17 em Lisboa), com epicentro localizado a dez quilómetros de profundidade e a 77 quilómetros a leste da localidade de Lae, informou o Serviço Geofísico dos Estados Unidos.

A ilha da Nova Guiné, cuja metade ocidental pertence à Indonésia, está localizada sobre o chamado "Anel de Fogo do Pacífico", uma zona de grande atividade sísmica e vulcânica que é abalada anualmente por cerca de 7.000 terramotos, a maioria moderados.

Em julho de 1998, um sismo de magnitude 7 no Mar de Bismark formou uma onda gigante que arrasou dezenas de aldeias e causou mais de 2.200 mortos, a maior catástrofe conhecida na história do país.
Posted: 01 Feb 2013 04:19 AM PST



FV – FV - Lusa

Sydney, Austrália, 01 fev (Lusa) -- O governo australiano, que é contra a caça à baleia, protestou hoje oficialmente junto do executivo de Tóquio depois de um baleeiro japonês ter entrado na sua zona económica exclusiva no Pacífico sul.

Segundo a Austrália, o navio japonês entrou na zona económica exclusiva ao largo da ilha Macquire, um pequeno território australiano entre a Nova Zelândia e a Antártida.

"O governo opõe-se firmemente à passagem de baleeiros nas águas territoriais australianas ou na nossa zona económica exclusiva", declarou o ministro do Ambiente australiano, Tony Burke.

"A nossa embaixada em Tóquio fez chegar a nossa posição sobre o assunto ao governo japonês", acrescentou.
Posted: 01 Feb 2013 03:15 AM PST



MSE – FV - Lusa

Díli, 01 fev (Lusa) - Os governos de Timor-Leste e da Tailândia assinaram hoje um memorando de entendimento para reforçar a cooperação entre os dois países na exploração e desenvolvimento do setor petrolífero timorense.

O memorando de entendimento foi assinado no Ministério dos Negócios Estrangeiros de Timor-Leste, com a presença do chefe da diplomacia, José Luís Guterres, e do vice-primeiro-ministro, Fernando La Sama de Araújo.

O documento, rubricado pelo ministro do Petróleo e Recursos Naturais de Timor-Leste, Alfredo Pires, e pelo ministro da Energia da Tailândia, Pongsak Ruktapongpsial, visa o reforço da cooperação no desenvolvimento do setor energético timorense, na construção de infraestruturas e formação para a exploração, produção e comércio de petróleo.

"O memorando de entendimento reforça a cooperação entre a Tailândia e Timor-Leste no desenvolvimento do setor energético, o que inclui troca de informação e capacitação de recursos humanos na produção e exploração de petróleo", afirmou o ministro tailandês.

Segundo Pongsak Ruktapongpsial, o memorando pretende também a criação de infraestruturas para o desenvolvimento do negócio das petroquímicas no país.

"O objetivo dos acordos que assinamos hoje é dar mais um passo em frente no desenvolvimento da refinaria em Betano e para cooperarmos entre as nossas empresas nacionais petrolíferas para a venda do produto timorense", afirmou Alfredo Pires.

Além do memorando de entendimento, as empresas petrolíferas dos dois países também assinaram acordos de cooperação no setor da formação e negócios.

Timor-Leste e a Tailândia iniciaram a sua cooperação no setor petrolífero em 2009 com a assinatura de um acordo para a criação do plano timorense para os hidrocarbonetos e estudos relacionados.

A cooperação com as autoridades tailandesas vai beneficiar o projeto Tasi Mane do governo timorense, que tem como principal objetivo desenvolver a costa sul do país através da indústria petrolífera e inclui a construção de três grupos industriais, que serão a espinha dorsal daquele setor empresarial do país.

O Tasi Mane inclui a base de fornecimento do Suai, a refinaria e um grupo de indústria petroquímica em Betano e uma exploração de gás (através do gasoduto que as autoridades timorenses pretendem ver construído a partir do Greater Sunrise) em Viqueque/Beasu.
Posted: 01 Feb 2013 03:09 AM PST



Suara Timor Lorosae - Posting Husi: Josefa Parada

DILI - Atu Dezemvolve Area Energia iha Rai Laran Governu Timor Leste no Tailandia halao asina Akordu, Asian Akordu nebe Governu rua nee’e halao no inlkiu mos asina akordu atu ajuda Timor Leste b faan mina timor  rasik liu husi  timor Gap.ep.

Asina Akordu entre Governu Timor Leste ho Governu Tailandia ne’e halao iha Salaun Ministeriu Negosiu Estranjeiru Pantai Kelapa, Dili nebe hetan partisipasaun husi Presidente Interinu Parlament Nasional Adriano do Nacimento, Vice primieru Ministru Farnando Lasama De Araujo, Ministru Negosiu Estrajeiru Jose Luis Guterres korpo diplomatika nasional no Internasional. 

Antes halao Asina Akordu Ministru Energia Tailandia Pongsak Ruktapongpisal ho nia delegasaun halao vizita kortezia ho Vice Primeiru Ministru Fernando Lasama de Araujo iha Palasio Governu, remata Inkotru Ministru ho nia Delegasaun ba Iha Ministeriu Negosiu Estrajeiru hodi halao asina akordo.

Akordu nebe mak governu rua nee’e hasina nee’e hanesan kontinuasaun husi nota intendementu nebe asina tiha ona entre Sekretariu estado ba Asuntu Rekursu Naturais Timor Leste ninian no PTT public Company Limited (PTT) iha fulan janeiru 2009. Informasaun kompletu iha STL Jornal no STL Web, edisaun Sabado (2/2). Timotio Gusmão/Madalena Horta 
Posted: 01 Feb 2013 03:00 AM PST



Suara Timor Lorosae - Posting Husi: Josefa Parada

DILI- Kompania internasional Conocophilips nebe durante ne’e mak faan mina Timor Leste, maibe tama iha Fulan Abril Tinan 2013, Kompania internasional ne’e sei la faan ona mina Timor, tamba governu Timor Leste liu husi Timor Gap halao ona asina akordu ho PTT atu nune Timor Leste faan nia mina rasik.

Tuir ministru Petroliu no Rekursu Minarais Alredo Pires katak, asida akoru nebe mak halo atu ajuda Timor Leste atu faan ninia mina rasik tamba durante nee’e ema seluk mak faan mina Timor leste ninian maibe tinan nee’e Timor Leste sei faan nia mina rasik.

“Tinan nee’e Fulan abril, Timor Leste sei faan nia mina rasik liu husi Timor Gap, mais ita mos rekoinese sei presija ajuda husi ema rai seluk ho esperensia lubuk ida, mina nee’e agora dadaun kompania conocophilips mak faan ita nia parte mina ninian,” dehan Alfredo liu husi Konfrensia imprensa afoin Asina akordu ho Ministru Energia Tailandia Ponngsak Ruktapongpisal.

Nia hatutan akordu nebe halao mos kona ba dezemvolvimentu rekursu umanu,no mos Timor leste atu tama iha refinarias, ba oin Timor Leste sei diskuti detail no tailandia atu desidi persentezan ba nasaun Timor Leste no Tailandia iha future. Informasaun kompletu iha STL Jornal no STL Web, edisaun Sabado (2/2). Timotio Gusmão 
Posted: 01 Feb 2013 02:54 AM PST



Suara Timor Lorosae - Posting Husi: Josefa Parada

DILI - Menistru Negosiu Estranjeiru no Koperasaun (MNEK), Jose Luis Guterres informa katak, seidadaun estudante Timor oan ho naran inisial MDC, husi Distritu Suai, koko halo violasaun seksual iha Filipina, oras ne’e dadauk halo ona prosesu tuir lei Filipina.

“Asuntu ida ladiak ba iha ita nia imajen, ba ita nia an rasik no ba familia. Ema mos iha familia, ne’eduni hau ladun gosta koalia asuntu ida ne’e iha publiku, ita husik deit ba justisa iha rai Filipina,” hatete MNEK, Jose Luis Guteres ba Jurnalista, Kinta (31/1), iha Palacio Governu, Dili.

Kona ba hahalok ne’ebe estudante halo iha Filipina, MNEK, husu ona ba iha Embaixador Timor Leste ba Filipina halo ona aprosimasaun ho Autoridade iha fatin ne’ebe refere  atu hare mos ba direitu sira ne’e.

Estudante no inisial MDC husi Distritu Suai, ne’ebe hetan bolsu estudu ba lisiensatura ba iha Filipina iha tinan 2009. Total bolseirus timor oan ne’ebe estuda iha Filipina hamutuk 100 resin. Informasaun kompletu iha STL Jornal no STL Web, edisaun Sabado (2/2). Oscar Salsinha 
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