[TimorLesteStudies] An Open Letter from Timor-Leste

[JOSH TRINDADE]

To:    His Holiness Pope Francis
Subject: An Open Letter from Timor-Leste
CC:     Mons. Marco Sprizzi, Chargé d'Affaires a.i., Holy See Apostolic Nunciature in Dili
     His Eminence Dom Virgílio do Carmo da Silva SDB, Archbishop of Dili
     H.E. Jose Ramos-Horta, President of RDTL
     H.E. Xanana Gusmão, Prime Minister of RDTL
     H.E. Fernanda Lay, President of Parliament, RDTL
     The People of Timor-Leste
From: Josh Trindade, Timor-Leste Citizen
Date: 4th September 2024
Your Holiness Pope Francis,
It is with profound gratitude and joy that we welcome you to Timor-Leste during your three-day visit. Your presence in our nation, where 98% of the population identifies as Roman Catholic, has been eagerly anticipated for many years. As a predominantly Catholic country, Timor-Leste has always maintained a profound connection with the Holy See, and the establishment of official diplomatic relations has further strengthened this bond. Your visit is a nurturing presence, reaffirming and deepening the relationship between our nation and the Vatican.
The people of Timor-Leste are deeply appreciative of the assistance provided by the Holy See and the Catholic Church during our history, especially throughout the colonial period and during the Indonesian occupation. One of the most significant gestures of support was the Holy See's recognition of the Timorese Bishop Conference as a distinct entity within the Vatican, separate from the Indonesian Bishop Conference (KWI) during the occupation. This recognition was a beacon of hope and validation for our struggle for independence.
We cannot express enough gratitude for the Church's protection and aid during those difficult times. The Catholic Church played a vital role in offering sanctuary and security to those in need, often at great risk to its members. Additionally, the Church's contributions to health and education in Timor-Leste have been invaluable, creating a legacy of service that the Timorese people deeply appreciate and can never fully repay.
Your visit is more than a symbolic gesture; it is a powerful reminder that the Holy See has not forgotten the Timorese people who relied on the Church's support during our darkest hours. It signifies a commitment to maintaining and strengthening the relationship between the Vatican and Timor-Leste, ensuring that this bond will continue to flourish in the future.
However, the purpose of this open letter is not only to welcome you but also to address some remaining issues concerning the establishment and operation of the Catholic Church in Timor-Leste. These issues have deeply affected our cultural and spiritual identity, and we hope that your visit will provide an opportunity to discuss and resolve these matters.
1. The Church's Intellectual Appropriation
The Church has engaged in what can be termed intellectual appropriation by co-opting indigenous terminologies such as "Maromak" and "Maromak Oan," repurposing them within Christian doctrine to represent a Christian-masculine-patriarchal God. Traditionally, among the Tetun Terik people, "Maromak" refers to the fertility goddess, a central figure in their spiritual and agricultural life. Similarly, "Maromak Oan" is the sacred title of the highest ritual leader in the ritual domain of Wehali, which historically served as the ritual center of the island of Timor before the arrival of Europeans. Maromak oan is now used inside the Chruch to refer to Jesus Christ.
By appropriating these terms, the Church has significantly altered and overshadowed the indigenous belief system. This act of intellectual theft did more than adopt local vocabulary; it fundamentally redefined the spiritual landscape, erasing the original meanings and contexts of these terms. The Church compounded this by labeling the Timorese as "godless savages," a narrative that has persisted to this day.
This legacy of appropriation and marginalization continues to have profound implications. The fear of Church censure has made it difficult to reintegrate the concepts of "Maromak" and "Maromak Oan" into the school curriculum. Educators and communities remain hesitant to reclaim these terms in their original, indigenous contexts, wary of the Church's powerful influence. Thus, the Church's historical actions continue to impact the cultural and spiritual education of the Timorese people, hindering efforts to preserve and teach their heritage.
2. The Appropriation and Use of the Term "Lulik"
The Church's relationship with the term "Lulik" exemplifies its deep-seated hypocrisy. On one hand, during Sunday Mass, church leaders admonish the congregation, declaring, "You must not believe in Lulik, you must not worship Lulik; the Uma Lulik is a thing of the devil, Satan, and a place to worship evil spirits." This message is clear: Lulik, the sacred concept that underpins Timorese spirituality, is condemned and vilified as something evil and incompatible with Christian teachings.
Yet, in stark contrast to this denunciation, church leaders themselves are addressed with titles like "Amu Lulik" or "Nai Lulik," titles that carry the sacred connotation of the very concept they denounce. These titles, which are imbued with respect and reverence within Timorese culture, are accepted with pride by those same church figures. The use of "Lulik" in their titles signifies a deep contradiction: while publicly condemning the concept as pagan or evil, they privately bask in the honor that comes with being associated with it.
This contradiction is not just a matter of semantics; it is a reflection of the broader cultural and spiritual appropriation that the Church has practiced. "Lulik" is not just a word; it is the essence of Timorese life and spirituality, encompassing beliefs, practices, and a profound connection to the sacred. The Church's selective use of the term reveals an attempt to co-opt and control indigenous concepts while simultaneously undermining and demonizing them.
As someone currently pursuing a doctoral degree on the concept of "Lulik" at the University of Melbourne, I am deeply engaged in exploring the true meaning and significance of this concept within Timorese culture. My research aims to uncover and reclaim the understanding of "Lulik," challenging the narrative imposed by external forces like the Church. By doing so, I hope to contribute to a broader recognition and respect for Timorese spirituality and its rightful place in both the past and present cultural landscape.
3. Forced Assimilation Programs Implemented by the Church During Colonial Times
Throughout the periods of Portuguese colonialism and Indonesian occupation, the Church actively collaborated with both colonial powers to implement a systematic "forced assimilation program." This program was designed to strip Timorese people of their indigenous identities and replace them with those that conformed to the colonizers' standards of "civilization." One of the most pervasive and enduring impacts of this program is the widespread adoption of Portuguese names among the Timorese population.
During these colonial times, when individuals were baptized, the Church categorically refused to accept indigenous names, dismissing them as "uncivilized," "savage," or "gentile" names. These derogatory labels were used to undermine the legitimacy of Timorese cultural identities, forcing people to abandon their ancestral names in favor of those deemed acceptable by the Church and colonial authorities. The imposition of Portuguese names was not merely a matter of religious conformity; it was a deliberate act of cultural erasure, aimed at severing the connection between the Timorese people and their heritage.
The consequences of this forced assimilation program are profound and long-lasting. Many Timorese today carry Portuguese names, often unaware of the history of coercion that led to their adoption. Moreover, the stigmatization of indigenous names has led to a deep-seated sense of shame among the Timorese, causing them to distance themselves from their original names and, by extension, their cultural roots. This internalized shame is a testament to the effectiveness of the Church's assimilation strategy, which sought to erase the Timorese identity and replace it with one that aligned with the colonizers' worldview.
The Church's role in this forced assimilation program highlights the complex and often complicit relationship between religious institutions and colonial powers. By working hand-in-hand with the colonizers, the Church not only facilitated the spread of Christianity but also contributed to the cultural domination and subjugation of the Timorese people. The legacy of this collaboration continues to shape Timorese society today, as the remnants of colonial policies linger in the form of names, cultural practices, and identities that have been indelibly altered by centuries of forced assimilation.
4. The Church Owes an Apology and Explanation to the Timorese
Given the historical context outlined above, it is evident that the Church has played a significant role in the cultural, spiritual, and identity-based suppression of the Timorese people. The forced assimilation programs, the intellectual theft of indigenous concepts like "Maromak" and "Lulik," and the denigration of Timorese ancestral names all point to a deeply troubling legacy of complicity in colonial oppression. This legacy has had lasting impacts on the Timorese people, many of whom continue to grapple with the loss of their cultural heritage and the internalized shame instilled by centuries of colonization.
In light of these points, and particularly in relation to your visit to Timor-Leste, it is imperative that the Church acknowledges its role in these historical injustices. The Church owes the Timorese people a formal apology, not only for its actions during the colonial period but also for the enduring effects of those actions on the Timorese identity and culture. This apology should be accompanied by a clear and sincere explanation of the Church's involvement in the forced assimilation of the Timorese, as well as a commitment to support the revitalization and preservation of Timorese cultural practices and identities.
Your visit presents a unique opportunity for the Church to address these historical wrongs. An apology from the highest levels of the Church would send a powerful message of reconciliation and respect, acknowledging the suffering and cultural loss experienced by the Timorese people. Moreover, it would mark a significant step towards healing the wounds of the past and fostering a renewed relationship between the Church and the Timorese, one that is based on mutual respect, understanding, and a genuine appreciation for the rich cultural heritage of Timor-Leste.
Such an apology and explanation are not just moral imperatives; they are necessary for the Church to truly fulfill its mission of justice and compassion. By confronting its past and taking responsibility for its actions, the Church can begin to repair the damage it has caused and support the Timorese people in reclaiming and celebrating their cultural identity. This act of humility and contrition would not only honor the resilience of the Timorese people but also demonstrate the Church's commitment to righting the wrongs of history.
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