KNLHS Sinkroniza Atividade HIV/SIDA

Dili-komisaun Nasionál Luta Hasoru HIV/SIDA (KNLHS)tersa feira horseik (11/12),ofisialmente halo workshop hamutuk ho parseiru,ho objetivu atu Sinkroniza Atividade HIV/SIDA  ne’ebe’mak durante ne’e parseiru sira hala’o iha timor laran. “workshop ida ohin (horseik)ne’e primeiru halai liu ba oinsa atu bolu ONG ka parseiru sira para bele mai hato sira ida-idak nia programa kona ba HIV/SIDA durante ne’e sira hala’o iha distritu, “infórma Vice Presidente KNLHS Aguia Belo Ximenes,iha Hotel Vila Verde Dili.

Liu husi workshop ne’e mós hanesan dala ida oinsa atu bele halo kompleta no apoiu malu hodi hala’o programa HIV/SIDA ho di’ak liu tan iha futuru. “Tanba ne’e maka komisaun hola inisiativa ida para bolu sira hotu mai halo diskusaun kona ba saida mak ONG balun halo ona atu nune’e ONG seluk labele Publika fali.Nune’e ONG sir abele kompriende kona-ba ida-idak nia aktividade iha Distrito “nia haklaken. 

  

Nia dehan,problema HIV/SIDA hanesan problema multisectoral ne’ebe’ Presija ema hotu nia kontribuisaun,e problema ne’e laos problema Ministerio saúde nian de’it maibe problema rai ida ne’e nian.Iha fatin hanesan ofisiais Programa STI/SIDA Ministeriu Saúde Anaclito Pinto da Silva,Konsidera workshop ne’e Positivu tebes tanba bele halibur ideia husi Parseiru sira hotu hodi kompleta diak liu tan Programa no aktividade HIV/SIDA iha rai ne’e  “workshop ne’e positivu tebes tanba bele akumula Parseiru hotu,kona-ba programa no aktividade ne’ebe’ mak durante ne”e parseira sira hala’o “apresia ofisiais ne’e.(cos)   

Konstrusaun Hospital Referal Baucau Paradu

KOMISAUN F, Parlamentu Nasional,trata asuntu saúde,Edukasaun,Kultura,Veteranus no Igualdade Jeneiro,deskobre katak Hospital Referal Distrito Baucau paradu tanba material konstrusaun nian tama ba tarde.

Kestaun ne’e Komisaun F hetan tanba iha kinta (06/12) halo fisikalizasaun hodi observa deretamente Hospital Referal Baucau ne’ebe to’o oras ne’e sei iha faze konstrusaun.Konstrusaun hospital referal ne’e,nia konstrusaun kleur tebes hahú husi tinan 2010,maibe to agora seidauk bele Atinji to’o 50%.

Hafoin observa,menbru komisaun F inklui mos presidenti komisaun,Virgilio Hornai,dada lia ho representante kompanhia ENSUL,Luis Modesto,katak,Lolos ne’e hospital ne’e hotu tiha ona maibe material mak tama tarde mais ou menus fulan tolu ka hat nune’e halo impede itoan.

Representante kompanhia ENSUL,Luis modesto,mos la fo garantia katak,konstrusaun ne’e atu hotu lalais basá laiha konpetensia maximu ba assuntu ne’e .Bazeia ba ida ne,e membru komisaun F,deputada llda Maria da Conceição,direitamente telefonia ba konpanhia nian promote sei esforsu maka’as iha tinan oin 2013  remata Konstrusaun.Iha fatin hanesan,trabalhadores Timor oan ne’ebe lakohi fo sai nia identidade ba jornal ne’e  katak,loron hira ona sira servisu halimar deit tanba material hanesan semente no mas seluk tan.

Trabalhadores sira ne’e mos kestiona kona ba sevisu husi Governo nian liu-liu husi Ministerio Saude ne’ebe halo monitoriza ba obra ne’e tanba ekipa refere nunka atu ba monitoriza kada semana-semana maibe kada fulan mak tun ba hare liu deit.Trabalhador ne’ebe’ konpanhia ENSUL kontrato hodi servsu ba obras refere,hamutuk nain 33.Kona ba salariu ne’ebe trabalhador sira simu husi konpanhia ne’e kada loron ida US$5.Tuir obserbasaun Jornalista JN-Diario iha hospital Refere nota katak,konstrusaun ne’e tarde liu no   trabalhador sira senti preokupadu tanba material tarde tama atu sira bele finalize lalais obras ne’e.

Tuir  kontratu ne’ebe’ estabelise,iha fulan janeiro 2013 atu entrega ona projekto refere ba estadu,maibe realidade mosu katak,moru hospital nian deit seidauk halo hotu8j inklui sira seluk.Laiha Ambulancia No Aimoruk Director jeral hospital Referal Baucau (HRB),Liborio da Costa Alves,hateten katak,kuaze fulan tolu tiha ona sira laiha kareta Ambulancia no Aimoruk.Antes ne’e nia dehan,iha deit kareta Ambulancia rua mak tula moras,maibe nia kondisaun a’at hotu tiha ona.Ambulancia rua ne’e,ejiste durante tinan 10 ona hodi tula moras iha Hospital Baucau nian. “To’o oras ne’e ami nia kareta Ambulancia laiha,iha duni rua maibe a’at ne’ebe, tama hela iha ofisina,agora ami uza deit ambulancia UNMT nian mak lori tula moras,se lae ami husu fali ba iha sub-Distrito sira nebe diak ne’e mak ami hodi tula fali moras,”informa Director jeral ne’e ba komisaun  F,Parlamentu Nasional ne’ebe tun dereitamente ba halo fiskalizasaun ba hospital refere iha kinta (06/12).Director ne’e mos esplika,difikuldades nebe sira hasoru dala barak  mak iha medikamentus hanesan laiha Oksijeniu,entaun iha operasaun sira labele halo tanba ekipamentus operasaun nian. “Kona ba atu halo Kompras emergensia ba aimoruk no ekipamentus sira ne’e labele tanba laiha orsamentu emergensia.Ami lahusu osan naran katak aimoruk no ekipamentus medikus ne’e iha atu nune’e ami bele halo servisu,”dehan Liborio.Hospital Referal Baucau atende pasiente husi Distrito tolu hanesan,Distrito Viqueque,Lautem,no Baucau rasik.Lolos ne’e Distrito manatuto hotu maibe tanba dook husi Baucau entaun sira ba hotu deit ona iha Hospital Nasional Guido Valadares,maibeSsub-Distrito Laleia mak ba tratamentu iha Baucau.Total enfermeiros hamutuk nain 77,parteira 21,Medikus husi Internasional hamutuk nain 4,nain tolu husi Filipina nain ida husi Kenya.sira halo ona atendementu husi tinan 2004 to’o agora,Medikus Nasional iha nain 4.

Oras ne’e dadaun,Derektor Geral HRB ne’e ejiji ba Ministeriu Saude atu haruka Lalais Ambulancia ida ba iha Hospital Refere tanba sira agora laiha Ambulancia ida para lori tula moras.Entretanto kondisaun HRB mos grave tebe-tebes karik udan mai pasiente inklui mos enfermeiros sira labele salva sira an, tanba iha uma kakuluk at hotu tiha ona,no fatin ba pasiente hodi deskansa a’at hotu ona. Iha fatin hanesan hafoin rona tiha esplikasaun husi Direktur HRB ne’e,presidenti Komisaun F,Deputado Vigilio Hornai,hateten katak,komisaun Fmai iha ne’e,atu halo fiskalizasaun hodi hare Dereitamente kondisaun real nebe akontese iha HRB ne’e no ba oin sira sei informa assuntu inportante ne’e ba Governu atu tau matan. “Ami mai dereitamente iha ne’e, atu hare kondisaun ho saude nian no mos atu buka hatene difikuldades saida mak hospital ne’e hasoru atu nune’e ami ba iha PN hodi deskuti kona ba difikuldades sira ne’e i no mos tanba besik atu debate ona OJE 2013 nebe mai tenke tun mai baze hodi hare hikas difikuldades sira atu nune’e iha debate Orsamentu ne’e ami bele tau osan iha neba,”dehan presidenti F ne’e.May

Suku Ostico falta Bee moos

Ostico 05/11/2012, Koperasaun entre Governu Lokal ho NGO world Vision Konsege kanaliza bee mos ba komunidade suku Ostico iha fulan hirak liu ba Maibe agora mehi nee sai naben, Realidade hatudu no nota katak agora dadaun komunidade tenki buka no kuru mais aumenus kilometru ida nunee difikulta tebes akvidades komunidade nian hanesan bain-bain. wee matan nebe fo moris ba komunidade rihun ida ba leten iha Suku ostico agora dadaun komesa kbiit laek. 

Bee nebe komunidade hetan agora dadaun menus nunee, halo bee merak no tenki hein oras ba oras atu hetan bee nebe mos no kualidade diak ba saude ema nian. Observasaun Jornalista Viva iha terenu nota katak bee nebe agora dadaun komunidade konsume la duun diak nunee provoka moras oin-oin ijemplu hanesan Ispa, Mear, Isin katar no sel-seluktan.

Oinsa komunidade bele kontenti kuandu bee nebe uluk World Vision halo no kanaliza ba komunidade agora dadaun hetan estragus no seidauk iha hanoin ida atu halo fila fali sasan nebe aat.

Entre tantu Felisiano dos Santos Marques Komunidade suku Ostico ba Jornal Viva konfesa katak, " Agora dadaun iha suku ostico falta tebes bee mos no presija hetan tulun husi governu no autoridades kompetentes atu bele tau matan mos ba kestaun ida nee.

Sorin Seluk Xefe Aldeia Ostico Hernanio realsa katak " Loos duni kanalizasaun bee mos nee aat desde fulan hirak liu ba no komunidade susar tebes hetan bee mos no husu ba Secretaria de Estado Agua e Saneamento atu toman responsabilidade ba kestaun ida nee JVCar

Simu Tiha Subsidiu; “PR Taur: Veteranus No Idozus Sai Baruk Ten”

Jornal Nacional Diario, 29 Outubru 2012 

Xefi Estadu Taur Matan Ruak hateten katak, benefisiarius hanesan veteranus no idozus (Ferik no katuas sira), depois simu tiha subsidiu husi governu, sira sai baruk ten fali, tanba la halo ona servisu. 

“Imi toba, garantida hein estadu fo imi la servisu, i hau hateten ba sira, dala ruma hau hateten fali ho governu para labele fo osan, fo osan ba imi halo imi sai baruk ten hotu,” dehan xefi Estadu Taur Matan Ruak, iha nia diskursu, wainhira partisipa iha Forum Governasaun Demokratiku ne’ebe maka realiza husi United Nations Missiona Integred Timor (UNMIT), iha Palasiu Presidensial Prezidenti Nicolau Lobatu, Aitarak-Laran, Dili, Kinta-feira, foin lalais ne’e. 

Ho ida ne’e, Taur Matan Ruak esplika, Estadu iha ona hanoin ida atu fo hatene ba governu para halakon tiha programa fo subsidiu ne’e. “Dala ruma hau koalia fali ho Governu para labele fo osan,” dehan Taur Matan Ruak. 

Taur Matan Ruak afirma katak, benefisariu sira ne’ebe hetan subsidiu husi estadu, toba tiha ona garantia subsidiu maibe lakohi ona halo to’os, lakohi ona halo natar, loron kalan maka joga hodi hein de’it estadu.

 “Hau horibainhira ba Distritu sira, i veteranus antigus kombatnete sira simu osan, katuas sira simu osan, to’os la halo, natar la halo, loron kalan joga, hau dehan ba sira ita mate hotu ona,” Taur Matan Ruak haktuir. 

Xefi Estadu ne’e esplika, “Uluk iha funu larana, buat hotu fasil ba ita atu hala’o, maibe agora buat hotu difisil ba ita, tamba uluk ita nian hotu maibe agora ita mesak nian fali, tam saida mak agora difisil liu, uluk iha funu it abele halo buat hotu i agora difisil liu, difisil liu tamba uluk ne’e ita koalia ita, agora ne’e ita koalia hau, hau nian,” hateten Taur Matan Ruak.

Ho ida ne’e, Taur Matan Ruak husu ba benefisariu sira no ema hotu-hotu tenki servisu maka’as. Xefi Estadu ne’e mos hatutan tan katak, oras ne’e dadaun xefe Suku sira mos komesa ona ejiji salariu.

 “Xefi Suku sira ne’ebe mak baruk ten, labele aumenta sira nia subsidiu,” hateten Taur. Nia hatutan, agora ba oin tempo ona atu servisu maka’as para que povu bele senti katak, liderans alokal, estadu no governu preokupa duni ba sira nia moris ne’ebe mak ohin loron sei mukit no kiak. 

Nicolao Lobato Airport in Timor Leste

LANSAMENTU IMUNIZASAUN PENTAVALENT IHA TIMOR LESTE

MoH 25/10/2012. Ministeriu Saúde lansa vasina foun Pentavalent nebe sei proteje labarik tinan lima mai kraik, Marka prejensa iha serimonia ne’e mak, Ministru Saúde Dr. Sergio Lobo, Sekretariu Estadu Pekuaria, Senior country officer GAVI. Jackeline Tong, Reprejentante UNICEF iha Timor Leste Hong Wei Gao, Reprejentante WHO iha Timor Leste Dr. Mario Luna, Agensia Nasional, International, Parseirus Dezinvolvimentus staff Ministerio Saúde no sel-seluktan.

Ministru Saúde iha ninia diskursu hateten Vasinasaun foun nebe agora dadaun atu lansa ne’e importante teb-tebes atu bele proteje labarik sira husi Moras hanesan, Difteria, Pertusis, Tetanus, Hepatitis B no Haemophilus influenza B (HiB).

Iha okaziaun ne’e Lobo mos apela ba povu Timor leste tomak atu bele lori sira nia oan idade tinan ida mai kraik ba klinika Saúde, atu nune’e oan sira bele hetan imunizasaun kompletu “La iha rajaun ba inan aman dehan la iha tempu ba ida ne’e”. Labarik ida sei hetan protesaun kompletu wainhira labarik ne’e lori ba klinika dala lima ba hetan assistensia imunizasaun. Hanesan inan aman tenki iha responsabilidade masimu ba ida ne’e “Sergio hatutan”.

Iha biban ida ne’e Dr. Sergio mos hatoo ninia agradese wain ba UNICEF, WHO, no GAVI nebe tulun ona povu timor leste espesialmente labarik sira nebe tinan lima mai kraik. Fiar katak labarik sira bele hetan imunizasaun kompletu. Nune’e sira bele livre husi moras sira nebe bele fo perigu ba sira nia vida.

Iha parte seluk Reprejentante UNICEF iha Timor Leste Hong wei Gao hateten Programa ida ne’e positive teb-tebes nune’e Unicef sei pronto nafatin tulun timor leste liu-liu iha parte imunizasaun nian hodi nune’e bele fo proteje ba labarik sira nebe tinan lima mai kraik.

MInisteriu Saúde mos sei lidera habelar programa imunizasaun grupu traballu atu hadi’a imunizasaun. Membru grupu traballu mak hanesan UNICEF, WHO, World Vision, Institu Nasional Saúde no organizasaun sel-seluk. MOH

Cavaco Silva Portugal President in first Visit to Timor Leste (Foto Carinton)

KONABA MORAS NEBE MOSU IHA TEMPU UDAN

Relasiona ho moras nebe sempre mosu iha tempo udan hanesan Malaria, Dengue, Diarea no isin katar, hodi afeta ba saude publiko, moras sira ne’e mosu tanba ita nian ambiente nebe foer. Ho ida ne’e, Ministerio da saude hakarak fo hatene ba comunidade tomak atu:

Labele soe foer arbiru, foer tenke tau hamutuk ba soe iha fatin lisu nebe perpara ona.

Wainhira toba tenke uja Moskateru

Hames be’e dalan, labele husik be’e nalihun no hamos uma ninin.

Fase liman molok atu han no depois de sintina.

Ba imi nian atensaun obrigado.

Prezidenti Republika Taur Matan Ruak preokupa tebes tanba iha kareta estadu balun tula feto prostituta iha tempu for a servisu. Xefe Estadu preokupa tanba informasaun barak nia hetan katak, prostituisaun ne’ebe buras iha kareta estadu balun mos tula.

 “Hau foin dadauk iha Aileu, Komandante PNTL Aileu, nia hateten, prostituisaun iha kareta estadu nian balun tula,” dehan Xefe Estadu iha Palacio Prezidenti Nicolao Lobato (22/10). 

Taur dehan, nia parte haruka ona ema sira ne’ebe mak informa ba nia atu halo relatoriu kompletu inklui komandante PNTL Distritu Aileu. 

 “Hau preokupa, hau hatete ba nia (komandante Polisia Aileu) ita presiza relatoriu eskrita ba hau,” dehan Taur Matan Ruak. Xefe Estadu mos husu ba PNTL atu tau atensaun ba atviidade sira hanesan no hamate tiha atividade protistuisaun ne’ebe buras iha rai laran. 

Ba kestaun ne’e, Deputadu husi Bancada FRETILIN Francisco Miranda Branco hatete, PNTL ho autoridade kompotente tenki investiga hodi husu responsablidade ba funsionariu ne’ebe uza kareta tula prostituta ne’e. 

community house in Salao Soibada Manatuto Timor Leste

Devotion in Aitara Soibada Foto carinton

Parliament house Dili Timor Leste

Aitara Chapel (Foto Carinton)

Community house in Salao Soibada (Manatuto 2012)

Pixina Baucau Kota lama

Bua Rahun River MANATUTO SOIBADA

Mamy Merry Aitara ( Soibada )

Sentru Saude Riamare Baucau "Baha huu"

JIWA KSATRIA IKS.PI KERA SAKTI SEJATI

Jing So Saudaraku.....!

Sesudah kita menerima dan paham Jurus-jurus Qontak dan disyahkan sebagai Warga dan Pendekar Perguruan IKS.PI Kera Sakti, serta dibuka kekuatan bathin kita, baik secara Jarak Dekat maupun Jarak Jauh melalui PENGESAHAN, maka semua Ilmu qontak yang telah disampaikan kepada kita dapat kita amalkan sesuai dengan petunjuk.

Kunci dari keberhasilan Ilmu Qontak yang kita miliki adalah keyakinan dan kemantapan dihati. Apabila kita ragu-ragu, merasa tidak yakin dan jarang mengamalkan do’a-do’a yang telah diterima. Dengan kata lain, bahwa berhasil tidaknya kita dalam mempraktekan ilmu adalah tergantung dari KEYAKINAN (IMAN) kita masing-masing terhadap ALLAH SWT. Sebab ilimu itu letaknya dihati, dan ampuh tidaknya tergantung bagaimana hati kita masing-masing. Kalau kita merasa WAS-WAS, TAKUT, RAGU-RAGU, BANYAK atau TIDAK PERCAYA maka hasilnya nanti akan mengecewakan kita waktu dipraktekkan, sebab kekuatan yang keluar dari hati kita hanya setengah-setengah.

Demikianlah pesan singkat yang dapat disampaikan mengenai olah ilmu yang kita miliki, dan apabila kita benar-benar yakin dan rajin mengamalkan sesuai dengan petunjuknya, Insya Allah kita akan berhasil, sebab sesungguhnya tidak ada yang mustahil bagi ALLAH SWT, Dialah Yang Maha Atas Segala Sesuatunya…LAHAULA WALA QUWWATA ILLA BILLAHI…bila kita sungguh-sungguh memohon kepada-Nya. 

BAGAIMANAKAH SEHARUSNYA KSATRIA IKS?

1. Siapa yang memiliki jiwa IKS, dialah yang memiliki IKS beserta ajarannya. Dan dia jugalah yang selalu dipayungi do’a restu leluhur-leluhur ajaran IKS.
2. Jiwa IKS akan kita miliki apabila :
   1. Kita merasa memiliki IKS (rumongso handarbeni), karena memang IKS itu timbul dari Warga/Pendekarnya dan untuk Warga/Pendekarnya.
   2. Kita merasa bahwa Bendera IKS itu bukan hanya lambing Kehormatan dan Kebanggan Perguruan, tetapi juga merupakan Lambang Kehormatan dan Kebanggan Pribadi kita sebagai Warga / Pendekar IKS.
   3. Kita bersedia menghormati Guru dan sesama Warga dan menolong mereka bila ditimpa kesusahan.
   4. Kita yakin terhadap silat dan Ilmu IKS yang telah kita terima.
   5. Kita berani membela dan memperjuangkan IKS dimanapun, kapanpun sesuai dengan kemampuan kita masing-masing, apapun profesi kita.
   6. kita pegang teguh Sumpah IKS kita.

Semoga Allah SWT berkenan melimpahkan ‘Inayah, Rahmat dan Hidayah-Nya kepada kita semua, sehingga selain maksud kita berhasil, maka ilmu yang kita miliki akan membawa manfaat/berkah yang besar dalam kehidupan kita di dunia dan di akhirat kelak. Amiin Yaa Rabbal ‘Alamiin.

PESAN ALMARHUM R. TOTONG KIEMDARTO( GURU BESAR PERGURUAN IKS.PI KERA SAKTI )SEWAKTU BELIAU MASIH HIDUP

Jing So Para Warga dan Pendekar IKS.PI Kera Sakti!

Setelah adik disyahkan menjadi seorang Warga / pendekar baik itu Jarak Jauh maupun Jarak Dekat, didalam mempelajari Ilmu IKS.PI Kera Sakti selain cara-cara umum dalam melatih ilmu seperti : Sering diamalkan do’a-do’anya, sekali waktu diamalkan do’a-do’anya sambil bertirakat/puasa serta sering dipraktekkan, misalnya untuk pengobatan orang sakit dan lain sebagainya, ada pesan khusu yang perlu adik ketahui agar sukses dalam mempelajari Ilmu IKS.PI seperti yang telah diajarkan oleh perguruan sebagai berikut :

Ilmu itu pusatnya di HATI adik sendiri (pada Bathin – Rohani), karena itu disebut Ilmu Kebathinan/Kerohanian. Jadi ampuh tidaknya Ilmu IKS.PI adik tergantung pada HATI adik sendiri. Kalau HATI adik mantep maka Ilmu itu akan kuat, tetapi kalau hati adik tidak percaya, ragu-ragu atau takut maka Ilmu itu juga akan melemah.

Karena itu, bila adik ingin Ilmu IKS.PInya lebih ampuh, lebih meningkat dan lebih mudah menyatu (lebur) didalam jiwa adik, maka HATI adik harus benar-benar MADEP MANTEP PADA IKS.PI, baik pada Perguruannya maupun pada Ilmu yang diajarkan, agar wahyu Ilmu IKS.PI dapat menyatu didalam jiwa adik. Sebab kalau adik hanya sekedar belajar Ilmu IKS.PI tetapi tidak mempunyai semangat dan Jiwa IKS.PI, maka adik akan mengalami kesulitan dalam mempelajari ajaran-ajaran IKS.PI. selain itu adik sebagai Warga/Pendekar IKS.PI harus yakin pada ajaran-ajaran IKS.PI, juga wajib setia dan memperjuangkan IKS.PI dimanapun dan kapan saja adik berada. Sebab yang namanya IKS.PI bukanlah hanya Bapak R. TOTONG KIEMDARTO selaku Guru Besar, bukan pula Pengurus Pusat, Pengurus Cabang atau Pelatih adik, tetapi kita semua termasuk adik yang merasa dirinya Warga / Pendekar IKS.PI KERA SAKTI. Jadi karena IKS.PI itu merupakan kebanggan kita bersama maka kita semua wajib membela dan memperjuangkan agar selain Ilmu IKS.PI kita bertambah ampuh, maka kita semua juga akan mendapat Do’a Restunya Para wali atau Guru-guru didalam sarsilah yang dahulu menjadi Pengamal Ilmu yang sekarang diajarkan di Perguruan IKS.PI Kera Sakti, sehingga kita semua mendapatkan keberuntungan dan ketentraman didalam hidup dengan berkah dari ALLAH SWT.

Amiin Yaa Robbul ‘Alamin.

Semoga Adik Sukses.

An. Pengurus PusatPengurus Cabang Mukomuko

PURASTI BAPURBA JAYADHISA

PURASTI BAPURBA JAYADHISA adalah merupakan serangkaian penggalan-penggalan kata, yang menggambarkan bagaimana seharusnya jiwa seorang Warga/Pendekar IKS yang sejati. Karena dalam kenyataannya, masih banyak sekali Warga/pendekar IKS yang belum mengerti dan memahami betul tentang isi ke-IKS-an, sehingga banyak Warga/pendekar yang terkadang hatinya ragu-ragu, goncang dan tidak meyakini tentang IKS.

Kata PURASTI BAPURBA JAYADHISA adalah merupakan slogan bagi Warga/pendekar IKS di Wilayah Cabang Mukomuko. Jadi, misalkan ada Warga/Pendekar yang tidak pengesahan di Cabang Mukomuko ditanya tentang ini, pasti mereka tidak mengetahuinya.

Makna kata PURASTI BAPURBA JAYADHISA adalah sebagai berikut :

PURASTI = PUTERA KERA SEJATI, artinya jita setiap Warga/Pendekar IKS yang memahami, mendalami, menghayati, mengerti dan menjalankan ajaran-ajaran ke-IKS-an.

BAPURBA = Baik, Pandai, Jujur dan Bijaksana, artinya :    

• Baik, bahwa Putera Kera Sejati harus berlaku baik kepada siapapun juga tanpa memandang miskin – kaya, perbedaan status, profesi, agama, dan lain-lain. Dan kebaikannya adalah kebaikan yang tidak dibuat-buat serta tidak mengharapkan imbalan atau pamrih.

• Pandai, bahwa Putera Kera Sejati harus bisa dan pandai memilah-milah masalah, sehingga tidak pernah membawa-bawa nama perguruan sendiri maupun perguruan orang lain. Dengan kata lain, bahwa PURASTI harus bisa berjiwa besar dalam menghadapi setiap permasalahan dan bisa membedakan mana yang masalah pribadi dan mana yang masalah perguruan.

• Jujur, bahwa Putera Kera Sejati harus selalu bertindak jujur dan bisa mempertanggungjawabkan setiap tindakannya, baik kepada dirinya sendiri, terhadap orang lain (masyarakat) dan terhadap tuhan Yang Maha Esa. Karena kejujuran adalah modal utama apabila diri kita ingin dihargai, dihormati dan disegani orang lain (masyarakat).

• Bijaksana, bahwa Putera Kera Sejati harus bisa arif dalam setiap memutuskan dan mengambil sikap. Disini lebih ditekankan bagaimana cara kita, Warga/Pendekar IKS, dalam menyelesaikan setiap permasalahan yang ada, baik itu permaslahan pribadi, keluarga ataupun perguruan.

JAYADHISA = Jaya, Abadhi, Sepanjang Masa, artinya :

• Jaya, memiliki makna bila BAPURBA telah dapat kita pahami dan jalankan dalam langkah kita sehari-hari, dan diselaraskan dengan nilai ke-IKS-an, maka kita akan jaya. Kejayaan disini bukan saja kejayaan perguruan, tetapi lebih dari itu, yaitu kejayaan hati kita. Warga/Pendekar IKS yang BAPURBA akan damai hatinya, sabar dalam segala hal dan selalu tawakal terhadap semua ketentuan Tuhan Yang Maha Agung.

• Abadhi, adalah menggambarkan kekekalan. Sebagai Warga/Pendekar IKS yang BAPURBA, bila nanti kita telah meninggal dunia, maka nama kita akan dikenang baik oleh orang lain (saudara seperguruan dan masyarakat). Perlu diingat, bahwa hidup ini adalah sarana untuk mencari bekal dikehidupan yang akan datang. Dan juga keabadian itu sendiri mengacu kepada keabadian akan ilmu yang kita miliki, selama kita tetap madep – manteb (setia) kepada perguruan yang kita cinta dengan menjalankan ajaran-ajaran IKS.
• SepanjangMasa, artinya bahwa kejayaan dan keabadian itu akan berlaku sampai kapan pun juga, bahkan mungkin sampai hari kiamat nanti, selama kita para PURASTI yang BAPURBA tetap terus bersatu teguh mengembangkan ajara IKS (ke-IKS-an), dengan pepatah, “ Selama Mawar Merah Masih Tumbuh di Muka Bumi ini, maka Harumnya Akan Mendamaikan Jiwa dan Selama Itu Pula PURASTI Tak Akan Pernah Hilang, Mati Satu Tumbuh Seribu.”

YANG HARUS TERTANAM PADA SETIAP WARGA / PENDEKAR IKS.PI KERA SAKTI

1. Sebagai Warga/Pendekar IKS yang sejati, kita harus punya prinsip bahwa IKS adalah diri kita. Misalkan suatu saat nanti sebagai orang IKS kita menghadapi musuh, yakinkanlah hati : Aku adalah orang IKS ! Warga IKS itu tidak takut mati, karena sesungguhnya hidup dan matinya insan itu adalah rahasia Illahi. Warga IKS memiliki prinsip lebih baik mati mulia daripada hidup terhina.
2. Jangan pernah mengolok-olok apalagi menjelek-jelekkan perguruan lain. Bila merasa tidak senang terhadap seseorang yang kebetulan anggota perguruan lain, janganlah dibenci perguruannya. Karena pada dasarnya, kita semua bersaudara. Merah – Putih adalah Bumi Pertiwi dimana kita hidup dan mati. Bantulah mereka, bila mereka membutuhkan bantuan kita. Perbedaan perguruan janganlah dijadikan pemicu untuk memecah-belah persatuan Indonesia raya.
3. Bersikaplah sopan santun, ramah dan berbudi pekerti yang luhur. Dalam hidup bermasyarakat bisa memilah-milah, mana yang seharusnya baik untuk dilakukan dan mana yang tidak. Janganlah setelah jadi Warga/Pendekar IKS, malah kita berbuat yang tidak baik di masyarakat. Jika demikian, yang rusak bukan hanya pelakunya, tetapi seluruh anggota perguruan pun akan merasa malu.
4. Belajarlah untuk malu pada diri sendiri. Karena bila kita tidak pernah merasa malu dengan diri sendiri, pasti kita tidak punya malu dihadapan orang lain. Lebih dari itu, jadikanlah diri kita contoh yang baik bagi kekeluargaan dan masyarakat.
5. Belajarlah perlahan-lahan untuk belajar agama secara mendalam sesuai ajaran agama masing-masing. Karena pada dasarnya, kerohanian di IKS diarahkan agar para Warga/Pendekarnya lebih mendekatkan diri kepada Tuhan Yang Maha Esa. Perguruan IKS tidak pernah mengajarkan agar Warga/Pendekarnya menjadi jagoan apalagi preman, tetapi mengajarkan tentang indahnya persaudaraan/kekeluargaan dan indahnya hidup bila dihiasi dengan sinar-sinar budi pekerti yang luhur.
6. Berbaktilah untuk IKS, kita memikul beban yang berat yaitu menjunjung tinggi harkat dan martabat perguruan kita. Jadikanlah IKS sebagai wadah dalam rangka kita berbakti untuk negara dan agama.
7. Hargailah diri kita sendiri, yaitu dengan cara menjaga dan merawat barang-barang milik perguruan yang kita pakai (kalung, kaos, sabuk dan seragam). Peliharalah dengan baik, karena itu adalah cermin diri kita. Jangan biarkan orang lain merusak atau menyobeknya.
8. Pakailah kaos perguruan dengan sikap yang baik. Ramahlah kepada setiap orang, dengan demikian orang lain pun akan baik dan ramah kepada kita. Ingatlah sifat padi, semakin berisi semakin menunduk !
9. Tegurlah adik-adik perguruan kita, sesama warga atau senior kita bila mereka memang salah dengan bahasa yang halus, sopan dan baik. Karena sikap saling mengingatkan dan menasehati dalam hal kebaikan adalah merupakan kewajiban setiap Warga/Pendekar IKS.
10. Sabar dan tawwakallah menghadapi setiap problem (masalah). Percayalah tuhan pasti akan memberikan jalan keluarnya.

Nossa Senhora de Aitara (Sobada)

Legitimate Politics and Structural issues in Timor’s Fragility

Guteriano Neves

Introduction

 “Legitimate Politics” is the first goal of the “Peacebuilding and Statebuilding,” agreed upon by the g7+ members in Monrovia. This is referred to later on as Peacebuilding and Statebuilding Goals, which were adopted at the Busan High Level Forum on Aid Effectiveness, in November, 2011, as part of New Deal. Based on these goals also, the performance of so-called “fragile states” is measured against these goals. Basic assumption is that when state institutions do not enjoy legitimacy from their citizens, the perceived level of fragility increases.

If we frame legitimacy in the context of fragility, this implies that fragile states do not have legitimacy or at best only weak legitimacy from their citizens. Indeed, in order to progress beyond fragility, fragile states must strengthen their legitimacy. But the history of the developing world tells us that acquiring legitimacy has proved to be a difficult pursuit. Even countries that have been independent for more than half a century still struggle with political legitimacy. This article discusses some issues related to political legitimacy in Timor-Leste by critically reflecting on our experience since 1999, and the current economic and political development.

Citizens’ Lack of Ownership towards the State

In Timor, a country that just went through foreign occupation and a pitted struggle against foreign rule, political participation goes beyond the notion of liberal democracy. During resistance, people across the spectrums of social class, education level, and multiple generations participated in the struggle to liberate their homeland from foreign occupiers. Many revolutionary organizations existed during the struggle, but these groups were merely symbols that facilitated the process. Therefore, reflecting critically on the struggle of the Timorese people and the current state of development, our struggle toward a common goal is embedded in the Timorese consciousness as a nation. This is the factor that unites Timorese to imagine themselves as one nation, to refer to Anderson’s “Imagined Community.” The positive implication is that people had a sense of ownership and responsibility towards common goals because they felt that these goals belonged to them and what they were doing was a part of achieving their goals.

But after the country finally won its independence the situation changed dramatically. The United Nations led the international community in nation-building in Timor-Leste, unraveling Timorese unity in the process, especially at the grassroots level. Even the small number of elites found it hard to find space for political participation. Many international efforts to “empower” the community resulted in the erosion of existing local authority, which was driven by the presence of a multitude of international advisors.

The situation did not change much after the restoration of independence in 2002. The process then came to be dominated by local elites, most of whom reside in Dili. The failure of political parties to channel the aspiration of their constituents in the development process means that political parties only had real significance during election cycles and the parties became merely stepping stones for elites to acquire power.

Before the massive flow of oil money began flowing into state coffers, many NGOs played the role of facilitating popular political participation on a small scale, allowing the people’s voice to be heard through advocacy efforts. But after the flow of petroleum money began in earnest, and as the state budget increased, and the reducing of donors’ contribution, the influence of NGOs began to shrink. On the other hand, the state, dominated by a few elites, grew more powerful. In other words, the increase in oil money empowered the state, and at the same time reduced the public sphere for political participation.

The result for the Timorese people is that they find themselves marginalized because their voices are barely heard and reflected in the development process. Although it is easy to call this situation undemocratic, it is hard to swallow for a society that just underwent a brutal popular struggle. It is like taking away the destiny of the nation from them.  This loss of their voice erodes their sense of being part of a community. After losing their ability to participate, the Timorese people feel that the process no longer belongs to them. This ultimately leads to an erosion of the sense of responsibility of ordinary Timorese citizens toward the social transformation of this new country.

This is the lesson we should learn from our experience of nation-state building over the past ten years. Although we have earned the praise of many international observers, we still have to reflect critically upon our flaws at nation-building.  There are clear lessons to be learned from our own history.

Invisibility of the State

The modern state we intended to build is not an institution embedded in our history, nor in the history of other third world societies. It is a relatively new institution that comes to us through Western colonialism. Given its novelty in Timor, it is hard for this new institution to claim legitimacy over citizens who previously lived in small communities, and who acted according to community-agreed upon norms and regulations.

Meanwhile, as a post-colonial and post-conflict society, Timor is also facing multi-dimensional problems. Some of these are high rates of illiteracy and malnutrition, poor infrastructure, subsistence agriculture, land-ownership, law enforcement, a culture of “Big Brother,” and many others. In this circumstance, rather than monopoly over coercive power, as  Weberian notion of state suggests, the capacity of the state to solve problems inherited by colonialism is what determines political legitimacy. Thus, the expectation from the people toward the state is very high. The state is expected to provide social services such as education, health, water, and sanitation, to develop the economy, to build infrastructure, to protect citizens’ rights. And the list goes on and on.

It is common in the history of developing countries after independence. The invisible hand of state is everywhere and state played part in every aspect of the society. That was how the state made itself visible to its citizens and fortified its existence.

In Timor-Leste, after independence, we Timorese expected significant roles of the state. We wanted the state to provide social services, health services, water and sanitation, enforced rule of law, the protection of basic rights of its citizens, public works, and so on.

But these expectations have not been met, and of course, it will not take a short time to fulfill them. State visibility has remained very low. Most of state apparatus is located in Dili. Police, judges, prosecutors, civil servants, are located in Dili. This is totally disproportionate because only about around 21% of Timorese live in Dili, but most of public servants are centralized in Dili.

Consequently in the districts, especially in the villages and remote areas, the state remains almost invisible to citizens. Although health and education are frequently criticized, in rural areas we see the state only when our children go to school or when people receive services at community health centers. How can one honestly speak of “state legitimacy” to these rural citizens? 

Exclusive Economic Growth

What is important for Timor-Leste is to have an economy where everyone can contribute to growth, everyone is part of it, and everyone can benefit from it.

Unfortunately, this has not been the case since independence. Timor’s economy has been dominated by an influx of international capital that came through foreign aid and by selling the country’s natural resources. Through this, the state finances all the large infrastructure projects, pays more than 40,000 civil servants, and keeps the state machine functioning.

On the other hand, the agricultural sector—the source of income for 75% of Timorese—continues to decline 0.8% every year between 2002 and 2010. At the same time, public sector, which employs more than 40,000 people, increased 1% every year. Services and industry are still stagnant. (Source:  Ministry of Finance statistics.)

This tells a lot about the economic structure of Timorese society. First, it implies that 75% of Timorese who depend on the agriculture sector are getting poorer and more vulnerable to poverty incidence, whereas those involved in the public sector are doing better. Second, it implies that 75% of Timorese are less participative and less productive in contributing to national economic growth. Consequently, people began to shift from agriculture sector and yet, hard to find jobs in other sectors.

In a country where the state does not heavily depend on exporting its natural resources, the burden of the state to provide good services is very high, because the state relies on citizens’ contribution in various forms. But in a country like Timor-Leste, where the state’s domestically generated revenues are only about 8% of state annual budget, the incentive for the state to provide basic services is almost nonexistent. In the end, our economy is not a participatory and inclusive economy, generated by Timorese. Rather, it is driven by an influx of foreign capital from petroleum revenues. Politically, since the state does not depend on Timorese citizens to finance and maintain its apparatus, it does not feel that it has to be accountable to them. It does not need to tax its citizens, not even the rich, because the state receives a lot of money from petroleum revenues. Similarly, Timorese people do not view the State’s money as belonging to the citizens of the country.

This mutual lack of financial dependence might appear simple, but it has highly detrimental effect.  It erodes the work ethic in the public sector because individuals lack a sense of responsibility to their fellow citizens even though they get paid by the state. It erodes the sense of belonging and responsibility of every citizen to contribute. And at the end of the day, it changes the nature of the social contract upon which the modern state is based.

Conclusion

When we talk about political legitimacy, our own experiences provide us with many lessons. Our struggle for independence was popular, participative, and inclusive. Everyone therefore felt that they played a role and were part of a process. However, since 1999, when we reflect critically upon how our nation-state has been built, we find that lack of Timorese ownership and the state’s lack of a visible presence outside of Dili, as well as the Timorese economic structure are very exclusive. By highlighting these issues, we realize that our structural issues undermine the political legitimacy of the state. Lastly, in order to acquire political legitimacy, all of us have to work to transform these problems

Author is Researcher at Timor-Leste’s Presidential Research Center. 

Luís Represas atua iha Díli iha loron 19 fulan-Outubru

09 de Outubro de 2012, 02:18

Múziku portugués Luís Represas sei fó konsertu ida iha Díli, Timor-Leste hodi angaria fundu ba Sport Díli i Benfica, haktuir ohin husi prezidente klube desportivu ne’e, Fernando da Encarnação.

Fernando da Encarnação esplika katak ideia ne’e hato’o husi elementu sira Guarda Nacional Republicana (GNR) ne’ebé halao knaar iha Timor-Leste i no mos husi Organizasaun Naun Governamentál ba lusofonia Karingana Wa Karingana.

“Tamba sujestaun husi GNR iha posibilidade atu kontakta ho Luís Represas atu mai fó espetákulu iha Timor-Leste i Sport Díli i Benfica benefisia husi espetákulu ida-ne’e”, hateten.

Tuir Fernando da Encarnação, konsertu ne’e hetan husi konsekuénsia husi konjugasaun esforsu entre klube desportivu ne’e ho Karingana Wa Karingana, ne’ebé sei to’o iha Díli hodi entrega donativu livru sira ne’ebé arranja patrosinadór ba viajén ba espetákulu husi artista ne’e.

Espetákulu ne’e nia folin 50 dolár (38,5 euro) ho jantar i bele hetan billete liuhusi Sport Díli e Benfica ka iha Hotel Timor fatin ne’ebé sei hala’o konsertu. Luís Represas hanesan autór ba múzika “Timor” ne’ebé iha tinan 90 nia laran sai hanesan símbolu ba independensia i paz iha teritóriu.

Re: Colonialism, Culture and Gender in Timor-Leste

-----Original Message---

From: Miguel de Lemos

Sent: Monday, October 01, 2012 11:19 PM

To: JOSH TRINDADE

Cc: east-timor@lists.riseup.net ; ETAN

Subject: Re: Colonialism, Culture and Gender in Timor-Leste

Dear Josh, Dear all,

Thank you very much for your text.

Could you please identify the sources of these ideas? What are the

academic studies that support, namely, the third paragraph?

Looking forward to discuss your contribution,

Kind regards,

Miguel Lemos

====

From: JOSH TRINDADE

Sent: Tuesday, October 02, 2012 7:45 PM

To: Miguel de Lemos ; east-timor@lists.riseup.net ; ETAN

Subject: Re: Colonialism, Culture and Gender in Timor-Leste

Hi Miguel,

I will not be able to give you at the moment because: 1) I am still

researching the the issue. 2) Are you referring to the sources from a well

qualified western scholars from a well credited University? How I suppose to

find that in a place like TL where local ideas been subjugated by foreign

invaders as colonial? If you know some, do let me know. 3) if you think the

information is incorrect or misleading, you can make it better by analyzing

it and put it in the right perspectives. 4) I am not academically qualified

by formal standard, I only reached high-school. 5) But one source (evidence)

I can give you from my Ritual Language (Naueti). But again, this is only an

oral-reference which is inferior to academic written knowledge.

The following is how the colonial events interpreted in our ritual language.

I have to ask permission to share this.

1) "Wono Malae ne lo ---- It is foreign war

2) Le'a Malae ne lo ---- It is foreign conflict

3) Uka la watu o ---- Run on the rocks

4) Uka la kai o ---- Run on the trees

5) Horo la baha o ---- Hide on the mountains

6) Horo la ba'a lale ---- hide in the valleys

7) Buikia toto'o, Anakia toto'o ---- [we are] like the little

chickens without their mother, [we are] orphans without parents

8) [...]"

From the above, we clearly see that, line 1 and 2 refer to the colonial. All

the sufferings they went through, until the day they use this ritual

language blamed it on the colonial (wono malae, le'a malae). From line 3-6,

it described the whole sufferings during colonial periods. As an example,

they have to hide on the mountain, Mount Matebian which is just close by

(line 5). Line 7 specifically described the cost of that "wono malae, le'a

malae". It left behind many children without parents. Many elderly who can't

survive, left us behind, took with them the wisdom we need in our existence.

Interestingly, there is no blame on the Timorese who worked for the

colonial. You can interpret this in anyway you want, but I think there are

explanation to it. 1) My language group understood the root cause of the

problems, which is the Malae (in this context, Indonesian too are Malaes) as

colonial. This interpretation automatically put the 'colonial collaborators'

as victims too. 3) The war is over, it is better to reconcile with the

colonial collaborators, they are still brothers and sisters anyway. 4) If we

exclude them in this recent ritual language, it may cause future conflicts

among our future generations. But that doesn't mean we forgot already what

the colonial collaborators did in the past. 5) In fact, when the ritual

language continue, it call for a unity as appear in the following:

"[...]

9) Otarae-wailita gamama'a lebati --- girl-boy are all here today

10) Uma'ana-Oasae gamama'a lebati --- wife giver - wife taker are all here today

11) Ware-Kaka gamama'a lebati --- Younger - older brothers are all here today

12) Ana ulu - Ana Iku gamama'a lebati --- Younger - older sisters are all here today

13) inatua-amadae gamama'a lebati --- aunties - uncles are all here today

14) [...]

In line 9, the boy-girl dualistic represents the idea of fertility, that we

ready to flourish, to create and maintain life and our society, through our

girls and boys. From line 10-13, it explains the complex relationship that

we have. The colonial collaborators in our village, may one of the brother,

the uncles, the unties, the nephews, etc. But they must fall into one of the

category in line 10-13; therefor, it is possible to reconcile. That's the demand of our ancestors and Lulik.

The above ritual language, used during Uma Lulik (Sacred House) inauguration

and many other rituals after '99. I am guessing in other language group,

they have similar interpretation of the event.

Again, this is only an oral interpretation. It doesn't have the same weight

as a written academic analysis.

Best,

Josh Trindade