Pope owes an apology to the Timorese people

The papal visit presents a unique opportunity for the Church to address historical wrongs

Sep 10, 2024

By Josh Trindade
The presence of Pope Francis in Timor-Leste, where 98 percent of its 1.3 million people are Catholics, has been eagerly anticipated for many years. Timor-Leste has always maintained a profound connection with the Holy See, and the diplomatic relations have further strengthened this bond.

The people of Timor-Leste are deeply appreciative of the Holy See’s assistance during their history of growth, especially throughout the colonial period and during the Indonesian occupation.

One of the 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 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 offered sanctuary to those in need, often at great risk to its members.

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. The papal 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.

While welcoming the pope, the papal visit also is time to address some lingering issues concerning the establishment and operation of the Catholic Church in Timor-Leste.

  "This legacy of appropriation and marginalization continues to have profound implications"

The primary among them is 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 Church 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.

The second issue concerns the appropriation and use of the term "Lulik." The Church's relationship with the term Lulik exemplifies its deep-seated hypocrisy. On the one hand, Church leaders admonish Catholics not to not believe in Lulik, not to worship Lulik; and declare the Uma Lulik as a thing of the devil, Satan.

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.

  "The Church actively collaborated with both colonial powers to implement a systematic 'forced assimilation program'"

These titles, which are imbued with respect and reverence within Timorese culture, are accepted with pride by those same Church figures, who 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 pursuing a doctoral degree on the concept of Lulik at the University of Melbourne, I am 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. I hope it would also contribute to a broader recognition and respect for Timorese spirituality, in both the past and present cultural landscape.

The third issue before us is the forced assimilation programs implemented by the Church during the colonial times throughout the 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. When individuals were baptized, the Church categorically refused to accept indigenous names, dismissing them as "uncivilized," "savage," or "gentile" names.

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.

  "An apology from the highest levels of the Church would send a message of reconciliation and respect"

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.

The Church owes an apology and explanation to the Timorese people 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.

Many Timorese people continue to grapple with the loss of their cultural heritage and the internalized shame instilled by centuries of colonization. As Pope Francis visits the nation, it is imperative 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.

The papal 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 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. 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.--ucanews.com