A LOOK AT THE TIMORESE WORLD
AND POLITICAL TREND
AND POLITICAL TREND
(by Fr. Cancio, sdb)
Introduction
In this article I just want to highlight the
characteristics of the Timorese anthropology and society. I try to identify the
real Timorese core, the enchanted world, the ontological conflict, and the
political trend. The main challenge in the society is how to unveil the
enchantment that reigns the mental attitude of the people. Another challenge is
to reconcile the ontological conflict within the society. In order to become
fully a rational society we have to struggle to disenchant the world of
traditional society.
The Timorese core
To know the foundation of the Timorese mental
orientation is fundamental in order to grasp the meaning of their world. For
they are oriented by the way they see things and themselves. The philosophy of
life, which characterizes the people, is deeply rooted in the collective
convictions and beliefs that lead them to union with Nature. It is clearly seen
in the traditional society. There we could encounter the real Timorese core. We
cannot find this in the city or towns as usual for all other peoples. The
collective convictions and beliefs are center of people`s behavioral expressions.
They are oriented by these collective values moving towards cosmic union. However,
the traditional society still has remarkable influence over the Timorese people
even in this modern age. For the people is still living partly in an enchanted
world. They are dominated by fearful motivation in most traditional religious
and cultural activities. Joining in the traditional huts to pray or hamulak and tunu is not just an obligation, however, more than that it´s moved
by the feelings of afraid of getting any harmful experience. Members of the
clan or tribe that belong to the same uma
lisan are obliged to join in this ceremony otherwise they will get sick or
misfortune. This is what Charles Taylor called as enchanted world. Tribal or
traditional leaders, together with their beliefs and perceptions, still have
influence over the people. We need to grasp the meaning of the cultural
expressions all over the country.
The enchanted world
This enchanted world is englobing tribal unity. Family
spirit is deeply rooted in this mental orientation. Life is a celebration,
though poor they might be. The term crisis is not in their vocabulary. In this
point our people is sharing with the Asian pacific peoples, most especially the
Melanesian mental attitude as well as the Malayan people. Mutual help among the
relatives is mostly required in order to avoid any harmful experience or
disaster even natural calamity. Therefore, they keep closed to one another.
Another sign of enchantment is matandok
(seer) and lulik or the sacred (objects
and places). Commitment towards community is highly observed, however, less
rationally motivated. Even the dowry, or whatever is related to the traditional
customs, is considered as endorsed by the lulik
(sacred) and matebian (the spirit of
dead relatives). Thus people are forced to follow the requirements although it´s
open to negotiation. Everybody is linked to the larger life either by natum or
by integration.
The ontological conflict
Another point that I want to highlight here is the
ontological conflict among the people. This ontological conflict is natural for
any human being. Conflict begins within the individual person then expanded to
the larger life or community. The basic ontological conflict is body and soul
inclinations based on each own contrasted characteristics. Our natural
tendencies and impulses are against our rational orientation towards higher
values as social and spiritual being. National interest is in conflict with
tribal interest. Democracy promotes freedom that gives more space for this
conflict. This freedom is sometimes against the enchanted world created by the cosmic
vision of the traditional world. To be free from the enchantment is the
tendency of democracy with its rationalization, which tends to disenchant the
society. Today tribal orientation is sometime changed by political trend of regional
mental oriented. However, this trend could never eliminate tribal affinities of
uma-lisan and fetosan-umane. These
traditions of uma-lisan and fetosan-umane link together all tribes
all over the country even beyond. There are some major tribal affinities that
need a deep investigation. The interactions among the tribes are interesting to
highlight their characteristics in terms of affinities and distinctions. Tribal cohesion is strong. They are Fatuluku tribal, Makasae tribal, Mambae
tribal, Terik tribal, Baikeno tribal, Waima´a tribal, Midiki tribal, Galolen
Tribal, Bunak tribal, Tokodede tribal and Nau-ety tribal and other smallest
tribes. Each of them remains very strong in their own stands and very difficult
to assimilate any another strange cultural elements. Even some of them find
hard to mingle with others from different tribes, hard in using common language
like Tetun. These are part of natural conflict within a plural society.
However, this tribal cohesion does not isolate each
tribe from the others because they are also strongly linked by the traditions
of Uma-lisan and Fetosan-umane. They never cut off their relationship from their
origins, either maternal or paternal. Though they belong to the Fataluku tribe they never cut themselves
off from the Makasae tribe or
whatever tribe they came from. If there would be a traditional ceremony that
obliges them to be present among the Mambae tribe they should do so in order to
gain blessing and strength. By doing this they keep united with their relatives
of other tribes. This is the great thing the Timorese people have.
There remain two worlds in contrast. Traditional values
are threatened by foreign invasions thru the process of globalization. Customs
and cultural perceptions are against modernization, even the Catholic
orientation regarding certain moral and ethical questions like dowry demands
and polygamy in certain traditional community. Hurts and deep wounds are in a
permanent tension with the Catholic faith and moral demand of forgiveness and
reconciliation. Dignity of a wounded people is tending against political
clemency. Thus there is an urgent need for the development of reason in order
to reconcile these ontological conflicts. The existence of the country remains
vulnerable if there is no concrete effort to channel and to integrate these
contrasted mental orientations. It does not mean that there should be a fusion
of these all. However, it just needs an orientation in order to create an
environment to promote justice and peace from within. Justice should be done in
order to heal these wounds.
All ethical views are based on the collective
convictions. An act is justified by such convictions, not based on the morally
right as Kant taught. Common good prevails all personal interests. A
communitarian sense is very strong in the traditional society. Catholic moral
teaching has a great influence in the shift of moral and ethical life of the
people. However, since the invasion of the western democracy, which brought
about freedom, there is building a new horizon too. Many have opted the
individual desires and personal impulses as the object of moral decision. Even
today the politicians and the academics do not really assimilate what the
democracy offers. Anthropologically the Timorese are still living in two
contrasted worlds.
Political trend
It is really amazing if we look at the Timorese view
of man and society. They are more communitarians with a wide social outlook. In
my opinion, the Timorese political orientation is naturally moving towards communitarianism,
not communism. It´s wrong to adopt the leftist ideology with its radical view
of man and society. We can consider the Indonesian democracy of Pancasila, or the democracy based on the
five principles that unite all the Indonesian ethnics, as more or less relevant
to the Timorese reality or to any other Asian country. The people of Timor
Leste share with this paternalistic orientation. The only thing we should empower
is the people including all political agents.
In the new era as an independent country, the Timorese
people are struggling to build up democracy. However, what kind democracy we
should adopt? Social democracy or pure democracy is not matter. I think we need
to build up a democracy of our own, based on the mutual respect and
collectivity. Above all sense of humanity, based on love and solidarity, is
needed although democracy does not speak about love in the service for the
common good. It is not right or left party that would solve social problems,
nor even center party. All political parties should bow to the collective
values and convictions of the people, not to any ideology either right or left.
In reality what happen in the world is that those parties who won the elections
to govern are defending their ideology rather than their peoples. This
political trend is not communitarian but sectarian nor even democratic as well.
Communitarianism is closed to what we should opt for.
It was formulated by Dorothy Day in the 20th century as a philosophy
based on the connection between the individual and the community. It is not
even as defined by John Rawls “A Theory of Justice”, who presents the image of man
as atomistic individual. However, the dependence of the individual upon the
community is typically meant as descriptive. It does not mean that individual
should accept majority belief, such as historical belief of slavery is acceptable,
he will do so for reasons that make sense within the community itself, example
based on the man as the image of God. It does not mean a collective ownership
of all properties as claimed by the communists according to the logical
interpretation of Marx´s theory. I think communism in some cases is incompatible
to the Timorese mental orientation. The notion of private property is the major
challenge for this doctrine that tends to eliminate it. Unity does not mean
fusion. Marx´s concept of socialism is more relevant than communism itself.
Paul Tillich described socialism of Marx as a resistance movement against the
destruction of love in social reality (Protestantische
Vision, Ring Verlag, Stuttgart, 1952, p. 6.), this can be adopted.
What Marx intended to show was just a struggle of
classes in the society. He meant that Capitalism will collapse by itself as
consequence of what it created. As the result of this tension he concluded that
there will appear a new society without class. In order to understand his ideas
we can fallow Raymond Aron´s description on infra-structure
and superstructure of Marxism. The
powers of production not only depend on the technical instruments for
production but they also depend on the organization of the common work, which in
its part, depends on the laws of property as juridical dominion. Here he described the individual right of
property and the development of the technics of production as contradictory.
The amplitude of the powers of production is becoming impossible for the
maintenance of the individual right of property. He even shows factories of
Renault do not belong to anyone else but to the state (abstract because of no
one); Péchiney not belongs to anyone else but it belongs to the thousands of
stakeholders; General Motors belong to the hundreds of thousands of
stakeholders who maintain juridical fiction of the property. It is from this
context that Marx wanted to reveal that private property was in the way of
disappearing and typical capitalism was transforming itself. However, the
communist founder “Lenin” interpreted Marxism differently according to his
political propaganda as revealed in the “Manifesto”. He and his followers
(communists) opted in the radical way through a violent revolution moving
towards a classless society. At the end they covered up the misery of majority
of people.
Short conclusion
The only thing we have to do is to liberate the people
from all kinds of enchantment that weaken our reasons as rational being, or in
the Catholic belief as the image of God. Thus we also need to assimilate all
positive aspects of any ideology that could bring change for better in the
Timorese society. What
we should consider in the national development is the spirit that unites us
all, reconciles all existing conflicts, liberates us from the enchanted world.
We cannot give up such a spirit that binds us together. We are compatible to
one another because of this spirit, forming a larger life from many contradictions
within us and among us.
The author is living in Portugal
FEIRA, 29 of June 2013
-------------------------
-------------------------
Titulu A look at the Timorese World and Political Trend
Sem comentários:
Enviar um comentário
Nota: só um membro deste blogue pode publicar um comentário.