Taka lakuna jerasaun iha Timor-Leste: Oinsá mak programa kriativu bele kontribui 5 Amy Stevenson, Kim Dunphy, Cesario de Lourdes & Ildefonso da Silva

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1 Taka lakuna jerasaun iha Timor-Leste: Oinsá mak programa kriativu bele kontribui 5 Amy Stevenson, Kim Dunphy, Cesario de Lourdes & Ildefonso da Silva Introdusaun Artigu ida-ne'e esplora dezafiu ida-ne'ebé povu Timor-Leste hasoru ho esperiénsia moris diferente loos entre jerasaun foun no jerasaun tuan. Dezafiu ne'e kauza lakuna jerasaun, no autór hato'o posibilidade atu responde ba lakuna jerasaun ne'e liu husi abordagem ho naran 'pratika entre-jerasaun' (intergenerational practice). Artigu komesa ho revee literatura kona-ba fenómena lakuna jerasaun no ninia impaktu ba família no komunidade iha Timor-Leste. Hafoin konsidera dinámika jerasaun ne'ebé eziste entre juventude no sira-nia avó, liu-liu tau foku ba komunidade rurál iha Timor-Leste. Buat ne'e atinje liu husi esplorasaun mudansa sosiál, ekonómiku no kulturál iha komunidade refere, kultura nia karakterístika kumulativu no realidade sosiál ne'ebé grupu rua hala'o hamutuk iha sira-nia moris. Tuirmai, autór ezamina literatura kona-ba abordagem pratika entre-jerasaun, no introdús programa ne'ebé hala'o iha mundu hodi responde ba lakuna jerasaun. Ami tau foku partikulár ba programa ne'ebé inklui arte no estímulu kriatividade. Hafoin artigu esplora prosesu ne'ebé konsidera kontribui ba programa sira-ne'e nia efetividade. Buat ne'e ajuda ita kompriende oinsá mak programa sira-ne'e bele serve di'ak komunidade iha Timor-Leste iha futuru. Lakuna jerasaun iha Timor-Leste Badadaun, diskursu sosiál iha Timor-Leste inklui foku ba nasaun nia lakuna jerasaun. Termu ne'e jerálmente uza atu define 'diferensa valór, moris, no oportunidade ekonómiku ne'ebé eziste entre ema husi grupu ho idade oi-oin ne'ebé hela iha sosiedade ida' (Barker 2003, 176). Lakuna jerasaun bele mós konsidera hanesan 'komunikasaun menus entre ema idade ki'ik no idade boot ne'ebé hamosu frustrasaun, ka tempu espesífiku ne'ebé hafahe kultura iha sosiedade laran hodi nune'e kultura ida-idak bele dezenvolve sira-nia karákter rasik' (Safire 2008, 274). Dala barak, sentrál ba diskursu ne'e iha Timor-Leste mak dezekilíbriu podér polítiku entre Geracão Foun, Timor-oan sira-ne'ebé moris durante periodu okupasaun Indonesia, no Geração de 1975, ne'ebé agora domina governu (Arthur 2015; Bexley and Tchailoro 2013). Foin daudauk jerasaun foun fali, Geração independência, mosu iha Timor-Leste pósindependente, iha ne'ebé sirkunstánsia moris diferente loos no forsa globál kontribui ba mudansa iha Timor-oan nia esperiénsia loron-loron. Enkuantu sinál globálizasaun haree ho klaru iha kapítulu Dili, influensia sira-ne'e bele observa mós iha área rurál. Mudansa hanesan ne'e karik bele influensia jerasaun foun nia esperiénsia iha mundu ne'ebé diferente loos husi sira-nia avó. Ita bele hein katak buat ne'e aumenta kompleksidade ba dinámika entre-jerasaun ne'ebé eziste hela. Iha Timor-Leste, jerasaun tuan atuál hala'o sira-nia moris durante tempu runguranga. Sira moris mai iha kolónia Portugés iha ne'ebé asisténsia báziku menus loos. Iha tempu ne'ebá, sira tau énfaze uitoan liu ba povu lokál nia edukasaun (Gunn 1999) entaun, to'o tinan 1974, populasaun liu 90% la hatene hakerek ka lee (Taylor 1991). Nudár adultu, jerasaun ne'e hakiak sira-nia família durante okupasaun Indonézia kuartu de sékulu ne'ebé violente no destrutivu. Durante periodu refere, kolonialista hanehan opiniaun no ideia indivídu, no povu, hamutuk ho violasaun ne'ebé halo ba povu sira, subar husi mundu (Chomsky 1999). Iha periodu pós-independente atuál, Timor-oan barak ne'ebé sobrevive tempu susar, kontinua 56

2 nafatin hela iha komunidade remota, ho ligasaun menus ka ligasaun la iha ho mundu boot. Mobilidade menus, no asesu no kompriensaun kona-ba teknolojia komunikasaun limitadu, ne'ebé halo sira-nia rede sosiál limita nafatin ba fatin jeografiku (Dale 2011). Enkuantu sei iha dezafiu dezenvolvimentu barak loos iha Timor-Leste ohin loron, inisiativa modernu influensia komunidade. Transformasaun sosiál, ekonómiku no sosiál hanesan ne'e mak signifikante liu ba populasaun juventude. Tanba nasaun harii no sai estavel liu, servisu hanesan eletrisidade no telekomunikasaun tama tiha ona ba distritu. Iha villa rejionál mós, servisu telekomunikasaun bele hetan iha loja modernu ne'ebé fa'an servisu atu liga komunidade ho mundu globál. Dezenvolvimentu ne'e hakbiit juventude atu uza smart phones hodi esplora situ media sosiál ne'ebé asesu rede sosiál globál. Eletrisidade mós halo televizaun sai komún iha ema-nia uma, konvida influensia husi li'ur, liu-liu husi Indonesia, atu tama iha espasu família nian (Sloman 2009). Enkuantu servisu no sasán sira-ne'e nia kustu halo ema balun la bele hola, klaru katak juventude hetan impaktu husi mudansa globál ne'e. Juventude iha interese naturál ba teknolojia informasaun no komunikasaun (Courtois et al 2009; Kersten 2002) no hatudu tiha ona katak buat ne'e haluan diferensa entre jerasaun (Clark 2009; Livingstone 2003). Swist et al (2016) esplika katak mundu dijitál bele haforsa juventude nia ligasaun sosiál, vizibilidade, rekoñesimentu no liberdade atu esplora. Mundu dijitál oferese fatin iha ne'ebé ita-nia identidade la metin ona, no konfiansa no identidade bele harii liu husi hatudu-an no esplora ideia oi-oin. Sheng sujere katak penetrasaun informasaun no ideia ne'ebé luan liu kompara ho ema ida nia sírkulu sosiál atuál, bele halo ema disputa valór no norma tradisionál. Iha potensiál katak buat ne'e bele fó impaktu ba oinsá mak juventude haree estrutura autoridade tradisionál (2004). Oportunidade edukativu no ekonómiku menus ba juventude iha área rurál iha Timor-Leste kauza mudansa iha kompozisaun uma laran. Bainhira sira to'o idade eskola sekundáriu, joven dala barak muda ba sentru rejionál iha distritu no hela hamutuk ho família iha ne'ebá. Nune'e, sira husik hela sira-nia inan-aman, avó no sira-nia alin. Tanba transportasaun karun loos, sira dala barak fila-fali ba sira-nia aldeia iha tempu feriadu. Familia barak haree sira-nia oan boot muda ba dook tan, dalaruma muda ba kapítulu Dili, hodi bele aproveita oportunidade edukativu no ekonómiku (Scambary 2013), ka muda dook liu tan to'o fatin hanesan Europa, Indonesia no UK (McWilliam 2012). Alin sira-ne'ebé hela nafatin iha área rurál aprende barak liu kona-ba sosiedade riku iha sira-nia suku nia li'ur no simu mós advantajen ekonómiku no edukativu diretamente husi sira-nia biin no maun nia emigrasaun (McWilliam 2015). Iha rai seluk hanesan Singapura no Amerika, tipu emigrasaun hanesan ne'e dokumenta rezultadu katak buat ne e halo ligasaun ho família boot no estrutura no valór kostumeiru sai fraku liu, no oportunidade kompriende entre-jerasaun menus liu tan (Thang 2011; Winkler 2013). Emigrasaun hafahe ema tuir idade komún tanba iha mudansa ho sosiedade nia demografika no modelu sósiu-ekonómiku (Bengtson 1993), no situasaun hafahe hanesan ne'e bele fó impaktu ba koezaun sosiál iha família laran no komunidade em jerál. Tuir Thang esplika, iha espetativa katak rede suporta sosiál iha família no sosiedade nia laran aumenta fraku bainhira ligasaun orizontál entre ema idade hanesan la hariku no haluan liu husi ligasaun vertigo ho ema idade oi-oin (2011,1). Tuir tradisaun, ema idade boot iha Timor-Leste simu respeitu boot no povu konsidera sira nudár matenek-na'in (Dunphy et al 2016). Maibé, paradigma foun ne'ebé oferese liu husi media globál fornese alternativu ba juventude bainhira hili sira-nia identidade, valór no asosiasaun kulturál (Beck 2006; Nejatbakhsh 2014; Urry 2003). Ho esperiénsia loron-loron ne'ebé la nesesáriu mai husi fatin lokál, espozisaun sira-ne'e bele rezulta ho dezenvolvimentu identidade kultura kahur ka identidade íbrida (Arnett 2002; Nejatbakhsh 2014). Enkuantu mudansa hanesan ne'e karik la kontra ho Timor nia estrutura no valór, diferensa ho jerasaun atuál no jerasaun uluk hatudu nesesidade atu hala'o inisiativa ne'ebé haforsa ligasaun entre- 57

3 jerasaun. Buat ne'e halo ita konsidera relevánsia abordagem ho naran 'pratika entre-jerasaun' no saida mak pratika ne'e bele oferese ba povu Timor-Leste. Pratika entre-jerasaun atu responde ba lakuna jerasaun Esforsu atu hamenus impaktu lakuna jerasaun halo tiha ona liu husi pratika entre-jerasaun (Goff 2004; Pinazo et al 2007). Programa hanesan ne'e uza atu dudu juventude hanoin fila-fali sira-nia relasaun ho sira-nia avó, enkuantu ajuda jerasaun tuan atu sai solidáriu liu ho dezafiu la toman ne'ebé juventude sira hasoru iha sosiedade kontemporaniu. Konsorsiu Internasionál ba Programa Entre-Jerasaun (International Consortium for Intergenerational Programmes) inklui membru husi kontinente ida-idak iha mundu (Bernard & Ellis, 2004), ne'ebé sujere iha kompriensaun jerál kona-ba benefísiu potensiál no nesesidade jerál ba pratika ne'e. Inisiativa pratika entre-jerasaun dokumenta tiha ona iha rai balun inklui USA (Breeding 2015), Europa (Hatton-Yeo 2008; Kaplan 2001), Australia (Airey and Smart 2015), Japan (Yasunaga et al 2016), Singapura (Thang 2011) no UK (Granville 2002). Programa sira-ne'e barak hatudu susesu signifikante (Granville 2002; Park 2015). Rezultadu ne'ebé dokumenta tiha ona inklui: kompriende malu di'ak liu tan, hamenus estereótipu no aumenta respeitu ba ema idade boot (Park 2015); aumenta konfiansa, fiar-an, hadomi-an rasik no jerálmente aumenta bem-estar (Park 2015; Teater 2016); aumenta sentidu identidade pesoál no sosiedade nomós sentidu propózitu no kontribuisaun ba komunidade (Fay 2014); oportunidade ba aprende no dezenvolvimentu pesoál (Kaplan 2002); kontribuisaun ba dezenvolve komunidade nia kapasidade no koezaun (Granville 2002); transfere matenek no sai sidadaun ativu (Granville 2002). Ba partisipante juventude, rezultadu hanaruk to'o atitude pozitivu no respeitu ba ema idade boot (de Souza 2011) no rezultadu edukativu di'ak liu tan (Herrera et al 2013). Ba partisipante idade boot, rezultadu inklui hamenus depresaun; hadi'ak saúde fíziku no aumenta satisfasaun ho sira-nia moris (Bosak 2013; Jones 2004; Willigen 2000); aumenta haksolok, kria memória moris foun no sente iha valór no propózitu iha sirania moris (Airey and Smart 2015). Enkuantu iha reportajen rezultadu pozitivu barak, literatura hato'o mós katak iha potensiál ba programa entre-jerasaun atu fó impaktu negativu ba relasaun entre-jerasaun. Revee ba projetu entre-jerasaun liu 60 iha UK hato'o konkluzaun katak susesu ho hakbiit mudansa pozitivu depende loos ba planeamentu no pratika di'ak (Granville 2002). Granville foti konkluzaun katak atividade entre-jerasaun ne'ebé iha impaktu negativu ka limitadu la iha abordagem ne'ebé dezenvolve ho di'ak, no la toma atensaun sufisiente ba prosesu ne'e. Ninia rekomendasaun ba programa efetivu inklui nesesidade atu uza abordagem bazeia-evidénsia, inklui planeamentu kle'an no halo intensaun klaru (2002). Maske iha evidénsia balun katak interasaun simples entre grupu diferente bele hamenus diskriminasaun, kompriende-sala no indiferensa (ezemplu: Islam and Hewstone 1993), peskiza maioria hatudu katak kualidade interasaun mak fatór signifikadu liu ne'ebé kontribui ba mudansa (Bernard 2006; Pinquart et al 2000). Allport nia Teoria Kontaktu Entre Grupu (Intergroup Contact Theory ) sujere katak halibur hamutuk de'it grupu diferente la to'o, di'ak liu interasaun entre membru grupu tenke signifikadu no fornese oportunidade ba grupu atu fahe informasaun foun ba malu se karik atu kontribui ba mudansa pozitivu. Teoria ida-ne'e nia fundasaun mak bainhira iha kondisaun di'ak liu hotu, bele hamenus prekonseitu no diskriminasaun entre grupu liu husi kontaktu entre-pesoál kuandu kontaktu ne'e estimula kompriensaun no apresiasaun ba maneira moris oinsá seluk. Kondisaun di'ak liu hotu ne'ebé Allport rekomenda inklui: estatus iguál, bainhira grupu ruarua hasoru malu ho maneira iguál iha sira-nia relasaun; objetivu komún, bainhira grupu ruarua tenke servisu hamutuk hodi halo atividade ruma ne'ebé só bele atinje se grupu rua-rua iha vizaun hanesan; kooperasaun entre grupu, bainhira grupu rua-rua tenke servisu hamutuk no la iha kompetisaun; no suporta autoridade, lei ka lisan, bainhira grupu rua-rua rekoñese autoridade ne'ebé suporta sira-nia interasaun (Allport 1954). Impaktu pozitivu husi 'kondisaun 58

4 di'ak liu hotu' dokumenta tiha ona iha situasaun no grupu sosiál oi-oin, ho evidénsia analiza jerál husi estudu 515 ne'ebé suporta teoria ne'e (Pettigrew and Tropp 2006). Programa kriativu ba mudansa Dokumentasaun hatudu katak programa ne'ebé involve kriatividade liu husi partisipasaun arte mak kontribui ba rezultadu barak ho valór di'ak. Programa entre-jerasaun barak ne'ebé informa husi Teoria Kontaktu Entre-Grupu utiliza atividade bazeia-kriatividade. Programa refere hato'o evidénsia katak iha mudansa pozitivu signifikativu (ez. Bowers 1998; Darrow et al 1994; Pinquart et al 2000). Allport nia teoria suporta husi rezultadu ne'ebé hatudu katak inisiativa kriativu entre-jerasaun hetan susesu boot liu bainhira partisipante sira halo servisu ba 'knaar interese komún ne'ebé grupu idade rua-rua kontente atu halo, no halo durante periodu naruk' (Christian et al 2014,4). Tuir reportajen, atividade kulturál, bele tradisionál ka modernu, kontribui barak ba rezultadu tanba aumenta kapitál sosiál. Rezultadu ne'e inklui atividade direta no la direta, tempu badak no tempu naruk (Putnam 2003,2). Perspetiva ida-ne'e suporta husi peskiza barak, porezemplu, programa arte ne'ebé involve juventude rezulta ho haluan liu tan sira-nia rede sosiál, aumenta tan resiprosidade, kooperasaun entre partisipante no fiar malu iha grupu nia laran (Buys and Miller 2009). Peskizadór hato'o ideia oi-oin kona-ba oinsá mak programa arte sira hetan rezultadu hanesan ne'e. Ideia ida mak kona-ba impaktu emosionál, ho peskizadór ne'ebé estuda emosaun hetan rezultadu katak knaar kriativu halo partisipante sente kontente liu tan kompara ho knaar seluk tan (Argyle 1996). Putnam hato'o katak, iha prosesu mai hamutuk nudár ema iguál atu kria buat ida hamutuk, ema deskobre informasaun foun, kooperasaun, buat barak ne'ebé komún entre sira, no respeita malu (2003). Karik mós, arte partisipativu hetan susesu tanba tipu atividade ne'e kria kondisaun di'ak liu hotu ne'ebé Allport rekomenda. Arte no espresaun kriativu iha Timor-Leste Hanesan iha sosiedade seluk barak, espresaun kriativu hala'o papél fundamentál iha povu Timor nia moris loron-loron. Kostume kulturál inklui dansa, konta istória kompleksu no poezia rituál, halo sasán artezanatu, kanta no toka múziku, mak iha abut naruk iha kultura lokál nia laran (Dunlop 2014; Dunphy et al 2017). Espresaun kriativu sira-ne'e fornese fundasaun ne'ebe toman no inklusivu hodi komunidade bele mai hamutuk. Espresaun sira bele mós aplika nudár instrumentu ba mudansa (Schauble 2012). Programa kriativu iha Timor- Leste responde ba temátiku oi-oin inklui: mudansa sosiál (Sloman 2011; Dunphy 2012, 2014); harii pás (Ba Futuru 2017); ativismu polítiku (Bexley 2008); partisipasaun sívika (BBC 1999); saúde no bem estar (Dunphy et al 2014; Jacobsson et al 2017); partisipasaun no inkluzaun (Arts Access Australia 2006); dezenvolvimentu abilidade (Davison 2006; Lush 2015) no dezenvolvimentu kultura komunidade (Howell and Dunphy 2009; Schauble 2012). Iha ninia ezaminasaun kle'an ba programa arte lima iha Timor-Leste, Dunphy hetan katak inisiativa hotu-hotu hatudu rezultadu sosiál no kulturál pozitivu ba partisipante no komunidade jerál. Rezultadu sira-ne'e inklui: ligasaun forte liu ba kultura no patrimóniu; ligasaun pozitivu forte liu ho ema seluk; estimula aprende no hanoin foun (kriativu no analitiku); sente kontente halo buat ida ne'ebé baibain la halo; dezenvolvimentu pesoál, konfiansa no respeita-an; no aumenta koñesimentu kona-ba kestaun importante. Prosesu rua ne'ebé Dunphy haree kauza mudansa sira-ne'e mak halo ligasaun entre kostume kultura tradisionál no ideia foun, no halibur ema hamutuk maske sira iha diferensa (2013). Ezemplu seluk ne'ebé dokumenta iha Timor-Leste hatudu katak ema husi kultura diferente haluan sira-nia apresiasaun kona-ba diferensa liu husi pratika kriativu. Bexley (2007) hato'o relatóriu kona-ba projetu iha ne'ebé artista husi Timor-Leste, Indonesia no Australia buka atu relata ba malu di'ak liu tan liu husi halo inisiativa arte vizual hamutuk. Partisipante kolabora 59

5 hamutuk uza métodu printmaking atu refleta kona-ba, no esplora, sira-nia esperiénsia nudár juventude, nomós sira-nia diferensa tanba mai husi patrimóniu kultura oi-oin. Artista sira harii konseitu no aprezenta hamutuk espozisaun arte ne'ebé haree ba tópiku sira-ne'e. Inisiativa sira-ne'e barak hatudu susesu signifikante, aléinde indikasaun katak komunidade barak simu ho kontente loos (Dunphy 2013). Rezultadu sira-ne'e hatudu katak Timor-oan karik simu atividade kriativu ho di'ak tanba sira presiza kapasidade kriativu ne'ebé koñesidu. Atividade kriativu bele mós inklusivu loos no hakbiit ema ho kapasidade kultura, edukasaun no lingua oi-oin loos atu partisipa sein barreira signifikante. Buat ne'e importante iha Timor- Leste iha ne'ebé diversidade barak eziste entre jerasaun. Programa kriativu hodi haforsa ligasaun entre-jerasaun iha Timor-Leste? Enkuantu inisiativa entre-jerasaun iha benefísiu pozitivu barak ne'ebé dokumenta, no divizaun entre jerasaun mak preokupasaun sosiál signifikante, to'o agora iha esforsu uitoan de'it atu tau foku ba, ka atu responde ba, kestaun ne'e iha kontestu Timor. Enkuantu la bele asume katak programa ne'ebé relevante no serve iha fatin seluk nesesáriu atu susesu iha Timor-Leste, evidénsia ba haforsa relasaun entre-jerasaun liu husi inisiativa kriativu fornese razaun atu konsidera programa hanesan ne'e iha Timor. Iha mós suporta tan husi indikasaun katak programa arte ba saúde no bem estar mós relevante, efetivu no halo partisipante kontente iha Timor-Leste hanesan mós akontese iha rai seluk (Dunphy et al 2014; Jacobsson et al 2017). Projetu kriativu ida ne'ebé dokumenta iha Timor-Leste hatudu potensiál forte ba servisu kriativu entre-jerasaun. Projetu teatru hala'o tiha ona iha área rurál atu haforsa relasaun entre jerasaun diferente, no rezultadu hatudu katak projetu ne'e haforsa ema lokál nia relasaun ho kultura Fataluku patrimóniu. Projetu ne'e halibur hamutuk matenek-na'in tradisionál no juventude atu promove koñesimentu no memória kona-ba ratu nia istória kriasaun. Istória sira-ne'e, baibain fahe de'it liu husi konta istória orál, mak dezenvolve hodi halo teatru tuir prosesu kolaborasaun entre jerasaun tolu. Hafoin sira halo teatru ne'e ba komunidade jerál, ne'ebé forma arte foun loos iha fatin ne'e, no involve drama no dansa kriativu. Avaliasaun indika katak avó sira kontente loos atu ajuda juventude liga ba sira-nia kultura iha maneira foun no signifikadu, no partisipante joven fó valór ba esperiénsia kriativu ne'ebé halo ligasaun ho sira-nia kultura (Schauble 2012). Konkluzaun Artigu ida-ne'e esplora dilema sosiál no kulturál iha Timor-Leste relasiona ho lakuna jerasaun ne'ebé aumenta boot. Artigu rekomenda konsiderasaun pratika entre-jerasaun tanba iha potensiál atu halo mediasaun ba mudansa signifikativu ne'e. Pratika entre-jerasaun hetan susesu signifikativu iha fatin seluk hodi hamenus impaktu husi lakuna jerasaun. Kondisaun di'ak liu hotu ne'ebé rezulta ho servisu efetivu liu hotu inklui: grupu rua-rua iha objetivu komún, kooperasaun entre grupu, suporta autoridade no prosesu servisu hamutuk nudár ema iguál ho abordagem ne'ebé la uza konkursu. Kondisaun di'ak liu hotu hakbiit kontaktu signifikadu no kualidade-aas, no hatudu tiha ona katak atividade kontribui ba mudansa sosiál pozitivu ba grupu rua-rua, nomós komunidade jerál, se karik bele sustenta durante periodu naruk. Dala barak pratika entre-jerasaun utiliza intervensaun mudansa bazeia ba arte. Atividade kolaborativu ne'ebé kriativu dokumenta barak tiha ona no hetan susesu atu halibur hamutuk ema maske sira iha diferensa. Servisu kriativu mós hakbiit prosesu atu respeitu no fó valór ba tempu pasadu, enkuantu mós fó liras ba inovasaun no aprende buat foun. Iha Timor-Leste, intervensaun mudansa bazeia ba arte hetan ona susesu balun no komunidade simu ho di'ak. Tanba komunidade Timor iha abut kulturál forte no hasoru hela transformasaun sosiedade ne'ebé kria mudansa sosiál kompleksu, la surpreza katak komunidade kontente partisipa iha solusaun kriativu. Kultura Timor iha istória naruk ne'ebé riku ho espresaun 60

6 kultura, maibé iha mós barreira lingua no edukasaun, entaun partisipasaun kriativu karik sai abordagem ne'ebé inklusivu no ekuitativu liu hodi bele responde ba kestaun sosiál sira-ne'e. Hanesan inisiativa dezenvolvimentu efetivu hotu-hotu, pratika entre-jerasaun tenke inklui planeamentu kle'an, abordagem bazeia-evidénsia no intensaun klaru kona-ba rezultadu ne'ebé hakarak hetan. Prosesu ne'ebé ita uza atu fornese rezultadu sira-ne'e tenke konsidera no dokumenta didi'ak atu bele kompriende mudansa nia kauza no nia impaktu. Kestaun ne'ebé presiza konsidera kona-ba dezenvolve pratika entre-jerasaun iha Timor-Leste inklui sosiedade ho estrutura kostumeiru, relasaun sosiál no ligasaun kultura ne'ebé iha valór, no rekoñesimentu katak maneira foun hodi halo atividade ruma mós iha valór, liu-liu tanba jerasaun foun mak fó valór. Tanba tipu mudansa sosiál, ekonómiku no kulturál ne'ebé akontese agora iha Timor-Leste fo ona impaktu negativu ba relasaun entre-jerasaun iha rai seluk, oportunidade atu halo interasaun pozitivu, haree borus no signifikadu, tenke sai prioridade. Bibliografia Allport, Gordon W 1954, The nature of prejudice, Reading MA: Addison-Wesley, USA. Airey, Tracey and Tanya Smart 2015, Holding Hands! Intergenerational Programs Connecting Generations, Department of Education and Training report, International Specialised Skills Institute, Melbourne. Argyle, Michael 1996, Subjective Well-Being, in Offer, Avner (ed), In Pursuit of the Quality of Life, Oxford University Press, New York. pp Arnett, Jeffrey. J. 2002, The Psychology of Globalization, American Psychologist, 57(10): Arts Access Australia 2006, Hamutuk (Connections) East Timor-Australia arts and disability cultural exchange, viewed on 30 August, Arthur, Catherine E 2015, Writing National Identity on the Wall: the Geração Foun, Street Art and Language Choices in Timor-Leste, Cadernos de Arte e Antropologia, 4(1): Ba Futuru 2017, Educating, Inspiring and Creating Change Through the Arts, viewed 16 September, Barker, Robert L 2003, The Social Work Dictionary (5th ed), NASW Press, Washington, DC. BBC 1999, BBC Online Network, Music to the Ears of Timor s Voter, 29 July viewed 21 September Beck, Ulrich 2006, Cosmopolitan Vision, Polity Press, Cambridge. Bengtson, Vern L 1993, 'Is the Contract Across Generations Changing? in Bengtson, Vern L and Andrew W Achenbaum (eds), The Changing Contract Across Generations, Parenting Across the Life Span, Aldine de Gruyter Pubs, New York. pp Bernard, Miriam and Stephen Ellis 2004, How Do You Know That Intergenerational Practice Works?, Beth Johnson Foundation, Stoke-on-Trent, UK. Bexley, Angie 2007, We Refuse to Become Victims, Inside Indonesia 90, 21 October. viewed 12 September 2017 Bexley, Angie 2008, Let s Work Together: The Power of Print in Timor-Leste, The Asia Foundation, 19 November. Bexley, Angie and Nuno R Tchailoro 2013, Youth: Timorese in the Resistance Against Indonesian Occupation, The Asia Pacific Journal of Anthropology, 14(5): Bosak, Susan 2013, Benefits of Intergenerational Connections. viewed 4 September

7 Bowers, Judy M 1998, Effects of an Intergenerational Choir for Community-based Seniors and College Students on Age-related Attitudes, Journal of Music Therapy, 35(1):2-18. Breeding, Brad 2015, Common Ground: Intergenerational Programs Benefit Both Children and Older Adults, viewed 2 September Buys, Laurie and Evonne Miller 2009, Enhancing Social Capital in Children via Schoolbased Community Cultural Development Projects: A Pilot Study, International Journal of Education and the Arts, 10(3). viewed 6 October Chomsky, Noam 1999, Hypocrisy of the West: East Timor, Horror and Amnesia, Le Monde Diplomatiqu, Republished 7 August viewed 13 September Christian, Julie, Rhiannon Turner, Natasha Holt, Michael Larkin and Joseph H Cotler 2014, 'Does Intergenerational Contact Reduce Ageism: When and How Contact Interventions Actually Work?', Journal of Arts and Humanities, 3(1):1-15. Clark, Lyn S 2009, Digital Media and the Generation Gap: Qualitative Research on US Teens and their Parents. Information, Communication, and Society, 12(3): Courtois, Cédric, Peter Mechant, Lieven De Marez and Gino Verleye 2009, Gratifications and Seeding Behavior of Online Adolescents Journal of Computer-Mediated Communication, 15(1): Dale, Pamela 2011, Ties that Bind: Studying Social Networks in Timor-Leste, People, Spaces, Deliberation, 28 June, viewed 4 September Darrow, Alice, Christopher M Johnson and Texanna Ollenberger 1994, The Effect of Participation in an Intergenerational Choir on Teens and Older Persons Cross-age Attitudes. Journal of Music Therapy, 31(2): Davison, Robin 2006, Opening the Curtains to Theatre in East Timor, viewed 28 August de Souza, Elza M 2011, Intergenerational Integration, Social Capital and Health: A Theoretical Framework and Results from a Qualitative Study, Ciencia and Saude Coletiva 16(3): Dunlop, Ros 2014, Sounds of the Soul: Traditional Music of East Timor [Lian Husi Klamar: Musika tradisional Hus Timor-Leste], Tekee Media Inc, Rozelle, NSW. Dunphy, Kim 2012, Community Arts in Timor-Leste : the Contribution of the Arts to International Development Goals, in Comte, Martin (ed.), Community Arts, Australian Scholarly Publishing, North Melbourne. Dunphy, Kim 2013, The Role of Participatory Arts in Social Change in Timor Leste, Deakin University, Melbourne. Dunphy, Kim, Alex Jordan and Meredith Elton 2014, Exploring Dance/Movement Therapy in Post-Conflict Timor-Leste, American Journal of Dance Therapy, 36(2): Dunphy, Kim, Ildefonso Da Silva, Nelinha Pereira, Holly Schauble and John D Toumbourou 2017, Safeguarding the Critically Endangered Cultural Heritage of the Fataluku People: An E-Inventory of Intangible Cultural Element, Memoriamedia Art project, viewed 30 September Dunphy, Kim, Ildefonso da Silva, Justino Valentim, Maria M dos Santos, F Caetano, Thomas Lopes, Nelinha Pereira, Lucia Pichler, Holly Schauble and John D Toumbourou 2016, Prezervasaun Espresaun Kultura Fataluku Ne ebé Atu Sai Lakon (Preservation of Fataluku endangered cultural heritage), in Smith, Sarah., Nuno Canis Mendes, Antero C da Silva, Alarico Ximenes, Clinton Fernandes, Michael Leach (eds), Timor-Leste: the Local, the Regional, and the Global 2015 Conference,1: Fay, Terry 2014, The Fun and Value of Intergenerational Programming, viewed 3 September

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