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ne’e nia laran, peskadór sira ne’ebe ba tau<br />
redi ka kail ikan, sira mós fó atensaun hela<br />
iha sor-sorin. Kuandu haree boek mosu ho<br />
volume bo’ot no hobur mahar-ne’e signifika<br />
boek sa’e. Sira balun halai lalais ba tasi ninin<br />
fó hatene ba sira nia kaben ka familia sira,<br />
nune’e inan no oan sira ne’ebe he’in hela tun<br />
ba tasi ho sira nia nere kompletu ho pasta ka<br />
sakola. Ema Manatuto sira toman uza nere<br />
bo’ot ne’ebe ka’er husi ema nain rua-feto ho<br />
feto no mane ho mane, dala ruma mós sira<br />
hili pár tuir ema nia aas hanesan para iha<br />
balansu wainhira ka’er nere no suru boek.<br />
La’os de’it uza ekipamentus tradisionál<br />
tékniku ne’ebe mak sei eziste nafatin husi<br />
avó sira nian ba suru boek, maibé sei nafatin<br />
fiar ba kustume ka ritual ne’ebe mak avó sira<br />
uluk halo antes bá suru boek. Kada tinan to’o<br />
tempu suru boek, sei raut boek iha liman isin<br />
ida lori ba uma lulik hodi halo tuir hanesan<br />
simbólu ida katak lulik bele ka’er metin boek<br />
para bele sa’e nafatin to’o iha fulan Abril. Se<br />
wainhira la halo tuir kustume ida ne’e maka<br />
dala ruma boek sa’e dala ida ka dala rua de’it<br />
depois lakon filafali no la tuir tempu. Albina<br />
no Francisca konta istória foin daudaun:<br />
wainhira boek sa’e dahuluk no joven sira<br />
hotu tun haklalak hasai foto, maibé haluha<br />
tiha atu lori ba halo tuir lisan, no depois iha<br />
tempu ne’eba kedas boek la mosu tan ona.<br />
Ba inan-feton barak iha Obrata, hanesan<br />
Albina ho Francisca, suru boek no ikan oan<br />
hodi halo balixaun no fa’an ipu fó moris ba<br />
sira, tanba hetan osan lalais. Nune’e mezmu<br />
suru boek iha tempu kalan mak dezafiu no<br />
iha risku bo’ot hanesan ataka husi lafaek,<br />
maibé la hamate sira nia vontade atu<br />
kontinua sira nia aktividade negósiu, tanba<br />
iha ona ligasaun ne’ebe di’ak ho sosa na’in<br />
sira husi Dili no fatin seluk.<br />
for the telltale signs whenever they are out<br />
setting their nets or lines. When thick schools<br />
of shrimp are observed, the fishers will<br />
quickly return to shore to inform their wives<br />
and families so everyone can go down to the<br />
beach with their scoop nets. These nets are<br />
handled by two people of around the same<br />
height, usually women paired with women,<br />
and men with men.<br />
Not only are traditional equipment and<br />
techniques still used, but customary rituals<br />
and beliefs continue to be an important<br />
part of shrimp harvesting in Obrata. Each<br />
year, when the first shrimp of the season<br />
are caught, a handful are scooped up and<br />
taken to the sacred house of the family that<br />
has cultural custodianship of the natural<br />
resource. This ritual is important to ensure<br />
a long harvesting season; when it is not<br />
followed, sometimes the shrimp appear<br />
only once or twice before disappearing for<br />
the season. Albina and Francisca recounted<br />
a recent example: when the shrimp first<br />
appeared, a crowd of young people excitedly<br />
ran down taking photos but forgot to follow<br />
the custom and the shrimp did not appear<br />
again that season.<br />
For many women in Obrata, like Albina and<br />
Francisca, catching shrimp and tiny fish to<br />
make and sell balixaun and ipu provides<br />
a good livelihood. Even though catching<br />
shrimp at night is challenging and there is a<br />
risk of attack from crocodiles, the women are<br />
motivated to continue their small businesses<br />
and have established good connections with<br />
regular customers from Dili and elsewhere.<br />
74<br />
Te’in ikan no hahán tasi iha Timor - <strong>Leste</strong>
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