Arts
Dr. Sara Niner Research Fellow
Changes to Barlake in Timor-Leste
What is barlake?
 part larger system of adat or lisan or lore
developed over thousands of years to
regulate society in difficult environment
 barlake regulates family and society to build
social solidarity and harmony: Lia Nain 1
 an exchange between bride and grooms
family of elements that are symbolically
equal and culturally significant
 full commitment rarely given at once, but
staggered over the life of the marriage at
significant ceremonies of life and death
creates ongoing relationship which provides
bride’s family with some leverage over the
treatment of bride and children
The question of barlaque has frequently been misunderstood,
by those making a casual acquaintance with the expression,
to mean the sale of a daughter by her father. Nothing could
be further from the truth, for barlaque actually represents a
contract between the two families to form a union and,
should this union fail, all the goods and animals exchanged at
the time of the contract must be returned.
(Margaret King 1969: 164)
 enormously varied between Timorese
ethno-linguistic groups and even from clan
to clan but general principles exist which
allows negotiations between different
groups
 women feel valued and protected
 banned by first revolutionary govt. 1975
 today feature in an estimated half of all
marriages
Presentation title
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Lia Nain Perspectives
An apprentice Lia Nain described the way barlake regulates social relations: We practice
barlake to create a strong society and good relationships, trust and we stand by each other
[solidarity] within our families and culture… all families and relatives gather together to make
strong relationships… people will respect you and call you sister and you become a valuable
member of society and they know how to treat you and value you. If there is no barlake people will
be confused about what to call you. If the couple just get together without approval no-one would
know their relationship with others… It also protects both man and woman from violence: people
will protect you as barlake is no secret—it is public knowledge—and people will tau matan (keep an
eye on you) and protect you. (AF Interview 2010)
Lia Nain 1 very clearly contends: barlake exchange should be equal and not beyond capacity of
those involved. The two families should agree and make the best agreement within the capacity of
family. When making a barlake agreement no-one should be able to say that one family pressed the
other family to pay more than they could afford. It is not a correct version of barlake that just seeks
the highest amount of payment. (AF Interview 2010)
Lia Nain 2 Now when people get married now they can bring a qualified Lia Nain with them to
make negotiations. Such a Lia Nain is an experienced negotiator can come from other areas not
necessarily from the family. He makes the best deal for the family he represents. If groom’s family
bring with them the best representative with capacity to negotiate lower brideprice.… This was a
trend that occurred during Indonesian times. It was a consequence of the conditions of the
occupation because Lia Nains die and also had to make negotiations more effective as people
couldn’t meet for long. Two days ago I was in E* representing the bride side and the other side,
groom’s family, were scared and said “Oh now we must pay a lot!”...the E* Lia Nain is my opponent
Presentation titleInterview
28th February
2011
dignidade or dignity: that barlake increases the dignity of a family is asserted(AF
2010).
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Current discourse about barlake
 Barlake blamed for the subjugation of women and more recently cited as central a cause of high
levels of domestic violence. This condemnation fits into broad global feminist critiques of
traditional marriage practices as mechanisms for the control and exploitation of women by men.
The contemporary discourse surrounding barlake in Timor-Leste is also part of wider debates
about the roles and status of women in the new post-conflict nation.
 However, a dominant cultural perspective in Timor is that barlake is a cornerstone of Timorese
indigenous culture integral to a wider, complex system of social action and ritual exchange. This
system has sustained life in the challenging environment of the island and through a long and
recently concluded war with neighbouring Indonesia.
 This perspective has sometimes crudely been reduced to a nationalist defense and assertion of
culture against the creeping incursions of ‘international standards’ regarding gender equity and
the introduction of a western feminist agenda [Male political elite]
 However, there is no doubt that in Timor-Leste these practices engender a deep sense of
identity and meaning for most people and that they are dominant in day-to-day regulation of life
in the villages and towns where 80% of citizens reside.
 This perspective is also supported by the more traditional anthropological approach which
accepts cultural defences of practices despite them possibly being linked to abuses of rights.
Changing Barlake in Timor-Leste
September 2012
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Effects of modernity & contemporary politics
• Degradation of indigenous culture by Portuguese colonialism & Catholicism
and Indonesian occupation
• Revitalisation in post-independence: effects are uneven across the territory
according to intensity of war/resistance
• Gender politics in the post-conflict environment
• Feminist debates surrounding domestic violence and gender equity includes
marriage practices
• Increased impact of international donor and aid and development norms,
• Increased impact modernity, consumerist culture and
commodification/monetization of material culture
• Da Silva:
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Background: post-conflict gender politics
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Women’s Rights introduced before
war but largely left unaddressed by
independence movement
War required women to act more
independently followed by pressure
post-conflict for women to return to
pre-war status becomes a site of
conflict between men and women
Masculinity and militarisation lead to
national violence
Residual heightened post-conflict
violence includes high levels of
domestic violence, sexual and genderbased violence
All part of documented discrimination
of women and girls in contemporary
Timorese society
International norms of human rights
and gender equity now insisted upon
by modern Timorese Women’s
Movement; Donors; aid and
development industry
Gender roles in indigenous society
In anthropology the roles of women and men are described as
‘complimentary’ and ‘interdependent’ but his does not mean roles are
equitable as that term is understood in a feminist sense
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Feto hakat klot; mane hakat luan woman is born for narrow steps while a man is born for wide st
Arts Committee on the Elimination of Discrimination Against Women
(CEDAW) 44 session Jul-Aug 2009 Concluding observations--Timor Leste
Stereotypes and cultural practices
27. The Committee is concerned about the prevalence of a patriarchal ideology in the State party with
firmly entrenched stereotypes and the persistence of deep-rooted adverse cultural norms,
customs and traditions, including forced and early marriage, polygamy and bride price or
dowry (barkake), that discriminate against women, result in limitations to women’s educational
and employment opportunities and constitute serious obstacles to women’s enjoyment of their
human rights.
28. The Committee urges the State party to view culture as a dynamic dimension of the country’s life and social
fabric, subject to many influences over time and therefore subject to change. It urges the State party to be
more proactive and to put into place without delay a comprehensive strategy, including clear goals and
timetables, to modify or eliminate negative cultural practices and stereotypes that are harmful to, and
discriminate against women and promote women’s full enjoyment of their human rights, in conformity with
articles 2(f) and 5(a) of the Convention. Such measures should include awareness-raising and educational
campaigns addressing women and men, girls and boys, religious and community leaders, parents,
teachers and officials. It further urges the State party to undertake these efforts in collaboration with civil
society organizations, women’s groups and community and religious leaders. The Committee also
encourages the State party to effectively use innovative measures to strengthen understanding of the
equality of women and men and to work with the media to enhance a positive and non-stereotypical
portrayal of women and in particular, to develop outreach programs to connect with rural women.
How barlake make women a commodity and cause GBV?
 If the exchange of gifts is unequal so bride’s family is enriched does this mean
that women and their fertility are being bought and subsequently treated as a
commodity?
 A feeling ownership of women by men makes gender/power relations
unequal and women subservient to men which causes domestic violence
 Yet domestic violence also occurs in matrilineal communities (where barlake
is low) so barlake must be seen as only one of several factors leading to
domestic violence
 Other factors
1. social acceptance of domestic violence and ‘baku hanorin’
2. attitudes of traditional and state authorities (lia na’in, judges and police)
who do not treat GBV as illegal
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Changes from modernity & consumerism
Traditional authorities too recognize that the level of resources and participation required
are no longer available.
In our grandfather’s time [1950’s-60’s] they made the highest exchanges of 77 buffalo but if this agreement
was made now there will be money substituted because there are not enough buffalo anymore. This level of
exchange takes up lots of time and resources and maybe it will never happen again. People can’t stop their
jobs for one month as that’s how long it takes to carry out the celebrations and ceremonies. (AF Interview
2010)
A male and female colleague who worked together on a cultural project in a Dili women’s NGO
explained how they saw barlake changing:
In my generation we don’t have barlake because society is changing. We all live outside the village now and
no-one cares. There are no brothers left to take care of the buffalo. It is like this everywhere in Timor now.
In future barlake will be reduced as the structure of society changes. We now live in a democracy. But still
now if my father-in-law or brother-in-law dies, or say if C’s daughter has a ceremony, then my brother will
still come with a big pig and tais [textiles], then the husband’s side must bring five buffalo worth around
$500-$1000 each, and this is the same all over Timor. Education has been an influence too. Education means
we get jobs and don’t keep buffalo. Today people want a good house and modern conveniences not buffalo.
Buffalo used to function as dollars and display wealth, but their value is only for exchange now. Now wealth
is shown by houses and cars.
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Modernity & Commodification of marriage practices
 There is also some consensus that monetization of the exchange has increased and that this may
have driven up barlake exchanges. One informant suggested a tenfold increase since the Indonesia
occupation which may be linked to the change in currency (HM Interview 2010).
 Commodification of the exchange: result of the corruption of custom by capitalism in which
customary goods are replaced with money,
 Loosened traditional meanings and encouraged sense of purchase and ownership, which is one
explanation adduced for rising dowry deaths in India where what is important to young bride’s
and their families ‘is that the dowry is seen to be expensive and of high quality so that relatives…
will be impressed. If they are impressed this will raise the bride’s status in her new family, and she
will be viewed as having style and class’.
 The dowry may become inflated due to demands by the groom’s family or ‘the socio-economic
status of the family concerned or the bride herself… greed and status enhancement are also
linked to the escalating consumerist culture, in which consumer items and designer labels are
regarded as the prime symbols of status and wealth (Menski :192-193) .
 The debate surrounding Indian dowry deaths are criticized for a simplistic portrayal of the
traditional marriage system as one which, ‘does not know how to treat its women as human
beings and therefore violates with impunity the human rights of women’.
Cultural adaptations
Cultural adaptations that some Timorese couples are using as ways of trying to
maintain the cultural functions of the practice while tempering the potential for
economic and gender abuse
Today, as is the trend in many societies, individuals are opting out of traditional
practices, like barlake, in favor of using their available resources to pay for modern
education and health services, along with more contemporary homes and
commodities. Even amongst younger people who still want to continue to honor
their customary practices, it is acknowledged that the practice of barlake is
declining.
When we [my husband and I] were deciding the amount [of our barlake] we looked at the
reality. We decided on this low amount, 30 buffalos, because of my husband’s family. We didn’t
want a huge obligation for us (or for our kids to inherit) and because my family [my mother]
would have to match the value of the buffalo in tais [hand-woven textiles]. We just wanted an
amount we could afford and which would pay respect to our culture and our parents.
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Timorese women’s perpsectives
A veteran of Timor’s resistance struggle for independence and current Member of Parliament :
Barlake is part of our traditional culture and we have to maintain our culture, but there is misuse of it now so
it has to be regulated by law, by the government. Our culture is good but some have misinterpreted the
customs. That is why they have spoken about gender equality several times in the Parliament. Some say we
shouldn’t talk about it anymore because as we always pay for women it means women are already valued
within the traditions of barlake… There is now an emphasis on people who treat barlake as an income source
and misuse it. (MR Interview 2010)
A younger woman who heads up a women’s organization in Dili said:
I agree and disagree with barlake. It is part of my identity as a Timorese and part of my culture. Barlake used to
be for extending and strengthening families but now it looks more like business. I believe we should keep the
form and reduce the numbers. It should be addressed along with the gender equity law now being drafted in
parliament. (TV Interview 2010)
Some research shows that support for barlake is much stronger amongst older, married women
and less amongst younger single women whose support is dependent upon whether women are
being respected or not.There may well be a cultural and generation shift occurring amongst
women in Timor on this issue (SH Interview 2010)
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