ORANG ASLI INDIGENOUS

KNOWLEDGE ON
TRADITIONAL
MEDICINE AT THE MAH MERI
SETTLEMENT, PULAU CAREY,
SELANGOR
Orang Asli indigenous knowledge is critical among Orang Asli tribes
in protecting their identities and cultures. Traditional medicine is an
essential piece of Orang Asli culture and was practised by ancestors
sometime before the existence of modem pharmaceutical. They had
been utilizing it from age to age for spirituality, well-being and
longevity. Traditional medicine is a subset of common knowledge and
also an ancient medical practice which existed in human social orders
previously the utilization ofscience to well-being. Nonetheless, now
traditional medicinal herbs and plants known to Orang Asli are
decreasing due to the impact of climate change and urbanization. In
light of the issue, this fundamental study, along these lines, tried to
investigate and archive the existing indigenous knowledge in regards to
Orang Asli's medicinal herbs and plants. The young Orang Asli might
have minimal knowledge about their restorative customs compared to
their predecessors.
The fundamental discoveries of the study demonstrated that the
discovered medicinal herbs and plants are utilized locally in
customary pharmaceutical to regard different medical issues. It is
 necessary to ensure that the plants are grown in wild nature and are
not "harmed" with pesticides. The novelty ofthe indigenous
knowledge in traditional medicine by Orang Asli to the corpus
learning could be used
for remedial treatment, education and further researches in
indigenous pharmaceutical. Records and publishes of Orang Asli
indigenous knowledge on medicinal plants with worldwide
distribution, as a potential agent and represent a useful starting point
can be interesting for further research on novel substance compound
and potentially helpful medications for the present-day prescription
to treat different kinds of ailment.
Every inch of the lives of Orang Asli (OA) are very closely
related to nature, and they depend on forests and local natural
sources for subsistence economic activities. They considered
themselves as part of the natural habitat and link their identity to
nature. Orang Asli has diverse cultures, traditions, ways of living,
beliefs and languages. However, all these depend on their ethnicity
and settlement. The things that do not separate an Orang Asli sub-
ethnic from another are their all-encompassing relationship, life
reliance, and their presence which are identified with and subject to
land and nature. In 2017, International Work Group for Indigenous
Affairs (IWGIA) stated that OA is estimated to account for 205, 000
or 0.84 per cent of 24, 457, 300 population in Peninsular Malaysia
(Lambin et al., 2018). There are three main tribal groups of Orang
Asli; i) Senoi, ii) Negrito and iii) Proto-Malay which are then
classified under 18 sub-tribes.
According to Wahab et al., (2016), Senoi is the most prominent
tribal group comprising about 55 per cent of the total population of
Orang Asli, followed by the Proto-Malays and the Negritos at 42%
and 3%, respectively. One ofthe sub-tribes categorized under the
subgroup of Senoi is Mah Meri. The Mah Meri tribe is also known as
'seamen' because they work as fishermen who inhabit and live near
to the sea. About 8000 years ago, the Senoi group, which included
Mah Meri reached Peninsular Malaysia during the second wave of
migration from South Asia (Dentan, 1999 and Thevakumar et al.,
2016). With the estimated amount around 1400, Mah Meri tribe
concentrated and can be found in Carey Island, Kuala Langat,
Selangor (refer to Figure 2.1). Wahab, Lambin, & Mustapha (2017)
state that most of the Mah Meri tribe lived in small villages
(kampungs) on the fringes of other cities and at Pulau Carey, which
has five separate communities of Mah Meri.
 Traditional medicine is an essential part of Mah Meri tribe's culture
and was practised by their ancestors sometime before the existence
of modem pharmaceutical. They believed that their diseases or
illnesses were caused by the acts of spiritual punishment, payback
and breaking the rules of their taboos. Traditional medicine is an
ancient medical practice which exists in human societies before the
application of modem science.
Wilder (2000) describes traditional medicine as a subset of
traditional knowledge. Traditional knowledge is commonly
understood as 'Indigenous Knowledge' of Orang Asli where the term
is used to describe the culture within a given community or society
rather than the scientific knowledge that is generally referred as
'modem' knowledge'. In general, indigenous knowledge is a body of
knowledge, skills, and technology which belong to a particular
geographical community and is transmitted orally from generation to
generation.
Traditional knowledge on medicinal plants owned by the
indigenous people is a significant advantage for the community. For
example, a study conducted by Ullah et al. (2013) highlights that in
t
hird-world regions, medicinal plants are preferred as a method of
treatment for illnesses. For many developing nations, the majority Of
the population relies on traditional knowledge to meet its primary
health care needs. Ong & Azliza (2015) report that indigenous
expertise
 in traditional knowledge is studied and utilized as a base for finding
novel compounds to treat different ailments. Same for the Mah Meri
tribe; they had been depended on plants as sources of medicine over
the centuries. Their indigenous knowledge of traditional knowledge
enables them to utilize medicinal herbs and plants to make natural
remedies by using their ancient 'green technology' to replace modem
medicine.
Unfortunately, there is not much literature on medicinal plants
recorded, and there have been no studies conducted in the study area
on the use and practice of traditional knowledge. Indigenous
knowledge and the usage of medicinal plants are decreasing due to
various factors. Amongst them are lack of clear custodianship, little
understanding of sustainable management practices and knowledge
of market requirements, coupled with poor social status and
economic opportunities of practitioners, inadequate institutional
structures, natural habitats and populations of medicinal plants
which are at risk. Therefore, there is a need to create a database of
information on medicinal plant species used by the study
communities, including their methods of application for various
ailments. Thus, the objective of this preliminary study was to
explore and document the indigenous knowledge on traditional
knowledge concerning the medicinal plants or herbs as well as the
treatments utilized by Mah Meri tribe for medicinal purposes.
The types of medicinal plants are culturally defined according to
their use of treatment. Traditional practitioner showed that a total of 4
different species of medicinal plants identified from the Mah Meri
tribe are for the treatment of human ailments. The four species of
medicinal plants identified during the interview and field
observation are i) Hempedu Bumi, ii) Wild Pegaga, iii) Dukung Anak
and iv) Telinga Kera.
Telinga Kera (Figure 2.2) is stated to be usually used by the
Mah Meri tribe to cure kidney diseases. Unfortunately, the traditional
practice was unable to provide much information on this type of
medicinal plant due to the impact of modernization as well as the
treatment practices due to unfamiliar preparation process. This
preliminary study also found that the Mah Meri tribe relied on Pegaga,
as shown in Figure 2.3 to relieve pain, fever, headache, and dizziness.
Mah Meri tribe used pounded DukungAnak (refer to Figure 2.4) plants,
mixed with water, taken orally to treat diarrhoea and stomachache.
Meanwhile, the roots of Dukung Anak are boiled and infused to treat
jaundice. The informant believed that over the decade, Hempedu Bumi
(Figure 2.5) is used by in Mah Meri tribe in TM for healing
diabetes and hypertension by taking it orally. As stated by the
informant as well as the TM practitioner, there were another three
species of medicinal plants not found and recorded by the researcher
during the field observation. The medicinal plants are Kendur Urat,
Pokok Milik and Lebap. In Mah Meri tribe, Kendur Urat leaves are
used together with, Durian, and Rambutan leaves as a coolant to treat
hot fever. Lebap is the medicinal plant that is widely used by Mah
Meri tribe since decades ago to make the eye freshener to relieve
eyesore of a patient.

Figure 2.2 Telinga Kera

 Figure 2.3 Wild Pegaga
Meanwhile, Pokok Milik is reported to improve appetite,
especially when a kid feels unwell. The informant disclosed that they
boiled the plant and give it to babies. Sadly, the informant stated that
these species of plants are growing wildly and only can be found in
the jungle. As such, it is not very easy to see them in this era of
globalization due to deforestation and reforestation.
Generally, the plants have been used by the elders for the same
purpose for a long time, starting from the earliest generation to the
current generation. They utilized and maximized the use of medicinal
plants for medicine purpose to heal various health conditions in
treating both children and adults. This preliminary study also found
out that Mah Meri tribe in the designed area are still relying on TM
as their treatment. They do not depend on modern medicine provided
by the hospitals and rural clinics, although they can get access to
them easily.
The utilization of indigenous knowledge on traditional medicine
among Orang Asli tribe added to the conservation of ecological
maintainability, which is not similar to the use of modem
pharmaceutical. Orang Asli processed medicinal plants to be used as
medicine without recent innovation and do not contain chemicals
which are unsafe to the human body. Traditional knowledge practices
healing process which is related to their surrounding and spirit.
Undoubtedly, the manufacture of modern medicines does contain
prohibited substances. Therefore, we need to sustain, preserve and
document Orang Asli indigenous knowledge on traditional madicine
as well as to protect the medicinal plants for future prospective and
young generations before they weaken or extinct.
The documenting of Mah Meri tribe's indigenous culture is
essential. With worldwide distribution it is a potential agent and
represent a significant beginning stage which can fascinate further
researches on novel substance compounds and possible helpful
medications for the present-day prescription to treat different kinds
of diseases. Future investigations can be conducted by interviewing
more informants from individual Orang Asli settlements to
investigate more about the different uses of each medicinal plant and
treatment process. Additionally, more studies can be done to another
17 sub-group of Orang Asli in various settlements of different states
of Malaysia.

INDIGENOUS KNOWLEDGE
OR
'THE GREEN TECHNOLOGY
OF
ORANG ASLI'

INTRODUCTION
 Presently there are numerous environmental issues and challenges of
the nation that need to be addressed at all levels with the cooperation
of various parties to protect the earth's life support systems. Orang
Asli Indigenous Knowledge or 'The Green Technology of Orang
Asli' (TGOA) is a naturalistic and environmentally friendly
technology which is used to conserve and reduce the human impact
on the earth as well as to create a way of sustainable development.
This study aims to examine the use of Orang Asli indigenous
knowledge of their 'green technology' to practice environmental
sustainability and conserve natural resources now and later on to
make the earth 'greener'. The findings of the study will be valuable
for sharing (TGOA) and provide the main strategies in which the
benefits of utilizing their green practices in the future world would
overweight its cost. (TGOA) framework can be used by the current
society as a guide to lessen carbon footprint, and others harm
involved. Besides, it serves as a primary or medium for all levels;
institutional, regional, national, and local scales which aspire to
launch sustainability programs locally or internationally as well as
expanding economic and market forces while safeguarding cultural
diversity.
As referred to the study conducted by Robinson & Helbert (2001)
they emphasized that incorporating 1K into climate-change policies
can lead to the development ofeffective strategies adoption that is
costeffective, participatory-friendly and sustainable. However, in
these modem days of technological advancement, Orang Asli
indigenous knowledge is in mortal danger, and it is often forgotten or
neglected. This fact is due to the widespread of external opportunistic
interest, causing Orang Asli to be dispossessed from their traditional
territories or had their traditional environments degraded by others.
 The study conducted by Boyer (2011 ) emphasizes that the
environmental impact of industrialization constitutes a brutal assault
on Orang Asli's well- being and continues the harms of colonization.
Parsons, Nalau, & Fisher (2017) also state that the efforts of
integrating indigenous knowledge and Western science often
encounter problems due to different systems of knowledge production
and underlying worldviews. Therefore, the indigenous communities
persist in maintaining their unique worldviews and systems of
knowledge associated with them in facing the social transformation,
colonization, displacement and forced integration.
Nowadays, there is a problem with the increased ingesting of
limited resources and with the preservation of the earth. Eyong et al.
(2004) claim that the planet is so polluted to the point that the
specific survival of humankind is threatened. It is evidenced by
silent emergencies such as desertification, deforestation, fast
degradation of motherland due to the abusive and improper
utilization of fertilizers, polluted rivers, air and soil caused by
industrial emuents. There are numerous scientific phenomena which
show that the earth 's atmosphere has changed throughout history.
According to the National Oceanic and Atmospheric Administration
(NOAA), it is worth researching on the expanding ofglobal
temperature as it is one component ofobserved global climate
change. The rise of the world's surface temperature has brought
worldwide concern and is presently comprehended as one of the
critical challenges confronted by a human being. The biggest
problem the world needs to deal with is global warming, but till
date, the solution for this crisis in shielding our common future stay
insumcient. The concern specified in Figure 3.1 illustrates the time
series of the five-year average variation of global surface
temperature.
 TIME SERES•. 1884 TO 2017

1
884 —017

Figure 3.1 Global Surface Temperature Time Series 1884 - 2017

Source: NASA/GISS (2018)

This graphic demonstrates that the surface of the earth is

increasingly threatened. The temperature increased over the years
from -0.28 oc in 1884 to 0.99 oc in 2016 (NASA/GISS, 2018). The
climate change, global warming and the increasing of the earth's
surface temperature. It will give considerable impacts to nature
around the globe and will speed up the process of biodiversity loss.
Modem technology poses a serious threat to sustainable
development due to their harmful effects on natural resources and
the environment. Besides, advanced technology destroys the
habitats of wildlife. Environmental degradation and the lessening of
resources affect everyone in the long term. The implication is that
over-exploitation, and other forms of biodiversity loss threaten
cultural diversity. The life-support systems of the earth can be
compared to a boat; any spillage on one part of this boat will
influence the whole ship and not just the affected region. The issues
such as global warming, ozone depletion, energy wastage and
pollution have alarmed the housing and construction indust•y to
implement sustainable and green solutions. As indicated by the
United Nation (2007), most of the world's remaining natural
resources - minerals, freshwater, potential vitality sources and more
are found at indigenous zones. The best way to reduce these
damaging effects is to convert the base knowledge base of the
indigenous groups and to encourage Orang Asli to sustain, maintain,
manage and use their natural resources while strengthening their
indigenous knowledge.
ORANG ASLI
'Orang Asli' is a Malay term which or means 'original people' or 'first
people' (Masron, Masami, & Ismail (2013) and also known as the
original people of Peninsular Malaysia. The term "indigenous people" is
in itself a challenging classification of individuals and alludes to
"culturally particular ethnic groups with a different character from the
national society, draw presence from local asset and are politically non-
prevailing. According to Act 134, Aboriginal Peoples Act 1954 under
the Aboriginal People Ordinance No. 3 which was reviewed in 1974,
Orang Asli is defined as any of which the father is a member of the
Orang Asli tribes. They speak Orang Asli languages and follows

the way of life, beliefs and traditions of Orang Asli's including the

descent through the man. Table 3.1 shows the differing groups of Orang Asli.

Table 3.1 The Groups of Orang Asli in Peninsular Malaysia

(JAKOA, 2017)

ORANG ASLI ETHNOLINGUISTIC GROUP

Senoi Proto-Malay Negrito (55%) (42%) (3%)

Che Wong Semelai Kensiu

Mah Meri Jakun Kintak

Jahut Kanaq Jahai

Semoq Beri Kuala Lanoh

Semai Seletar Mendriq

Temuan
Bateq

There are a large number of published studies such as

Azizana et al., 2016; Ong & Azliza, 2015; Ong, Faezah, &
Milow, 2012; Mustapha et al., 2010; Dentan, 1979 and Carey,
1976 which stated that Orang Asli could be divided into three
ethnolinguistic groups. They are the Negrito (Semang), Senoi and
Proto-Malay (Aboriginal Malay) with six different tribes in each
leading group (Table 3.1)• These six different tribes can be further
sub-divided into 18 subtribes with their physical characteristics,
linguistic amnities, cultural
practice with unique features, lifestyles, and languages. The Semang
and Senoi groups, being Austroasiatic-speaking, are the indigenous
peoples of the Malay Peninsular. Meanwhile, the Proto-Malays, who
speak Austronesian languages, migrated to the area between 2500
and 1500 BC.
Orang Asli is estimated to account for around 13.9 per cent of the
31 million population in Peninsular Malaysia (IWGIA, 2017). The
Senoi is the largest ethnic group constituting about 55 per cent of the
total population of Orang Asli, followed by the Proto-Malays and the
Negritos at 42 per cent and 3 per cent respectively (Wahab, Mustapha,
& Ahmad, 2016). The sub-group of Senoi includes Mah Meri, Semoq
Beri, Temiar, Che Wong, Jah Hut, and Semai. About 8000 years ago,
few scholars identified that Senoi tribes have arrived at Peninsular
Malaysia during the second wave of migration back from South Asia,
the mountain areas of Cambodia, Vietnam and Burma (Nicholas,
1996; Baer, 1999; Ang et al., 2011; Thevakumar et al., 2016) and had
a total population of about 60,000. In turn, they settled down in the
area of Perak, Pahang, Kelantan, Selangor, and Terengganu (Fui,
1997; Ramlee, 2013; Norwaliza & Ramlee, 2015). The Proto-Malay
lives mainly in Selangor, Negeri Sembilan, Pahang, Melaka, and
Johor. There were six sub-groups under Proto-Malay, namely; Jakun,
Temuan, Semelai, Orang Kuala, Orang Kanaq and Orang Seletar
(JHEOA, 2002; Ang et al., 2011). As for the Negrito also referred to as
Semang, consisted of six sub-groups called Kensiu, Kintak, Jahai,
Mendriq, Bateq, and Lanoh.
According to Abdul Ghani Azmi (2017), the Negrito was
believed to have arrived in Peninsular Malaysia between 10,000 and
60,000 years ago. This statement is supported by Edo & Fadzil
(2004) and Hamid, Samah, & Man (2013), who emphasize that the
Negrito tribes are the oldest inhabitant of Peninsular Malaysia. Ismail
et al. (2013) demonstrated that the population screening was
performed on 600 Negritos in three states of Malaysia, including
Kedah, Kelantan, and Perak from November 2005 until August 2009.
Nowadays, Orang Asli, the minority community in Peninsular
Malaysia do not isolate themselves from contemporary culture and
economy, yet maintain a tradition of interconnection with wild
species. They own and practice a variety of custom cultures, taboos,
beliefs, health practices and their unique or distinctive values
whereby they emphasize harmonious living between human beings
and their natural environment. The close relationship has greatly
influenced the way of
life and their economic resources. They possess unique and
distinctive skills in managing the natural environment and are also
rich with taboos in their daily life. To be sure, it is well known
that Orang Asli safeguards and deals with their natural resources
and the biological systems surrounding them for their survival.
Orang Asli possesses some knowledge of transmitting the facts,
ethics, wisdom, or lessons on flora and fauna. While their
ancestors are communicating with nature, they observed and
learned life carefully on how to manage their resources and deal
with stressful situations.

INDIGENOUS IGOWLEDGE (1K) OR 'THE GREEN

TECHNOLOGY OF ORANG ASLI' (TGOA)
The term of indigenous knowledge is employed to the understanding
at intervals of a given community or society instead of the scientific
knowledge that is customarily alluded as 'modem' knowledge'. It is
also generally understood as 'primitive knowledge' of Orang Asli. In
general, 1K can be a body of information, skill, and technology that
belongs to a selected geographical community and is transmitted
orally from generation to generation. The term of 1K has been
outlined by varied scholars, depending on their specialities and
focus of study (Bloemfontein, 2009). According to Siyanbola et al.
(2012), 1K is a specific commonality to be noted as 1K is usually
referred to the long-standing aged customs and practices of bound
native or indigenous communities because of the wisdom,
knowledge, and teachings ofthose tribes.
In another context, 1K is generally understood as traditional
knowledge. However, there is a discussion regarding whether or not
the term 1K ought to be used interchangeably with the term
traditional knowledge or whether or not it is more accurately
understood as a set of conventional knowledge category (Nakata et
al., 2009). It is additionally referred to as the art of victimization
natural resources. The traditional knowledge has been passed on
 throughout different ages (though discriminatorily). It has
empowered indigenous people to survive, deal with their natural
resources and also the biological systems of their surroundings.
Similarly, Eyong (2007) explains that 1K practices are farmer
friendly, socially accepted, economic, environmentally-friendly, and
suited to the particular native and environmental conditions. The
term 'technology' refers to the appliance of information for viable
The sphere of 'green technology' envelops a perpetually
functions.
evolving cluster of approaches and materials, from techniques for
making vitality to non-toxic cleaning merchandise (Green
Technology, 2015). Green technology is an application,
instrumentation or system that has the characteristics of
environmental property and environmentally-friendly. This
information is supported by the National Green Technology policy
(KeTTHA, 2017) which states that green technology is the
development and application ofproducts, equipment, and systems for
protecting the environment and nature and minimize or scale back the
negative impact of the activities to a human being.
In this book, indigenous knowledge or 'The Green Technology of
Orang Asli' refers to the art of using natural resources that have been
inherited orally from generation to generation while not damaging
and depleting diverseness and use harmful substances for the future
generation. It was developed through representational
experimentations although these experiments were not documented.
The knowledge systems were legitimized and fortified below
appropriate institutional frameworks, culture, and practices. 'The
Green Technology of Orang Asli' practices might have some
weaknesses, issues, and constraints, however, it must not be forgotten
that they need to sustain under extreme conditions to support the local
knowledge they possess. 'The Green Technology of Orang Asli' also
embraces varies aspects of 'primitive technology' which are
naturalistic and environmentally friendly knowledge that facilitate
people to reduce human impact on the environment and make the
ways for sustainable development. It additionally provides the basis
for problem-solving techniques to native communities, particularly
the poor. Learning this will improve the understanding of natural
conditions and supply a productive context for activities designed to
assist the communities toward understanding green technology with
the hope to increase the responsiveness of their desires.
 INDIGENOUS MEDICINE (1M)
Traditional medicine is well-known in the developing world, and its
use is spreading like wildfires in developed countries. A study
conducted by Ullah et al. (2013) states that in third-world regions,
medicinal plants are preferred as a mode of treatment for diseases.
In many developing countries, the bulk of the population is
dependent upon traditional medicine to meet their vital health care
essentials.
In this book, the use of green technology in 1M practised by
Orang Asli tribes contributed to the preservation of environmental
sustainability which is different from modern medicine. The results
revealed that 1M on plant species as herbal medicine is still
stringing in Orang Asli tribes. In the studied settlements, more than
five 1M or treatments were practised by the subgroups of Mah
Meri, Bateq, Semai and Semaq Beri tribes in healing more than Il
disorders using about ten plant species of medicinal value (Table
1). The recorded species of medicinal plants were Ketum, Orkid,
Dukung Anak, Pegaga, Telinga Kera, Durian, Rambutan, Kendur
Urat, Bunga Raya, and Tongkat Ali which were culturally defined
according to their use of treatments/ medicines.
The plants have been used by the Orang Asli tribes and the
elders for the same purpose for a long time starting from the
earliest generation to the current generation. Most of the medicinal
plants are used in healing common ailments such as fever, cough,
and diarrhoea. The tribes utilized and maximized the use of
medicinal plants for medicine purpose to cure various health
conditions in treating both children and adults from generation to
generation as secret family tips. The majority of the indigenous
practitioners and the tribes preferred indigenous healing processes
instead of depending on modem medicine provided by the hospitals
and rural clinics. However, they can get access to them easily. This
is because 1M practices and healing process are related to their
surrounding and spirituality which help to reconnect them to their
legacy, land, cultures and the spirits of their ancestors, bringing the
genuine feelings of serenity during their ailment. They believed
 that their diseases or illness were caused by acts of spiritua l
punishment, payback, and breaking the rules of their taboos.
As stated by Clarke (2008), aboriginal communities put
incredible confidence in their particular healers, whom they believe
have extraordinary powers derived from their otherworldly ancestors
to
heal the sickness. Besides, they were also concerned that the use
Of
traditional plants and herbs could assist them in reducing the use
Of
modem technology.
Indeed, the manufacture of modern medicines does contain
prohibited substances such as drugs. Due to the simplicity of life,
they processed medicinal plant to be used as a medicine which
does not use modern technology and does not contain chemicals
that are harmful to the human body. Unfortunately, it is diffcult to
find this kind of medicinal plants in this era of globalization.
Similarly, Wubetu, Abula, & Dejenu (2017) emphasizes that there
have been no studies conducted in the study area on the use and
practice of traditional medicine. Orang Asli elderly emphasized
that these species of plants were growing wildly and can only be
found in the jungle. For example, Kendur Urat and other plants are
grown in settlement and used by the tribes daily. Not only that, but
the elderly also stressed that modem remedies are costly and
unaffordable compared to indigenous medicine.
According to Ong & Azliza (2015), indigenous knowledge in
indigenous medicine is studied and used as a base for finding the
novel compounds to treat various diseases. The records of TGOA
on medicinal plants is a potential agent and represent a beginning
stage for further fascinating research. Therefore, we need to sustain,
preserve and document the TGOA on indigenous medicine used by
Orang Asli and protect such medicinal importance species. Oladeji
& Agbelusi (2017) in their study also suggest that there is a need to
create a database of Information on medicinal plant species used by
the study communities, including their methods of application for
various ailments. Besides, the preservation of indigenous
knowledge in 1M and medicinal plant resources is to ensure that the
transmission of this knowledge taught to young generations is
correct and continuously beneficial for future Prospective and
generations before such knowledge becomes diluted or disappear
due to scientific innovation.

In this study, the result identified that some Orang Asli tribes in
Peninsular Malaysia still depend on forests and local natural SOUrces
with subsistence economic activities in their daily life despite present
modernization. There are only seven types ofhandicrafts recorded and
founded from the tribes of i) Semai located at Raub, Pahang, ii) Mah
Meri at Pulau Carey and iii) Temuan which is situated at Rawang,
Selangor. Based on the findings of this study, the Mah Meri tribe
nominated the IH such as wooden sculptures, shell decorations, craft
jewellery, and weaving wall. They managed to preserve a tradition of
spiritual woodcarving that is truly world-class in terms ofquality ofits

craft and artistry. Hence, they were internationally well known for
their indigenous wood carving skills. In Pahang, the Semai tribes'
lifestyles are directly associated with the forest, and they possess
distinctive thoughts on the forest resources. They used weaved
bamboo, rattan or Nipah as roof and wall decorations of a house. The
Temuan tribes in Selangor also have their uniqueness and diversities
of handicraft that is synonym with the natural environment. For
example, the weaving of forest resources uses as ceiling or wall
decorations and some everyday household items are the results of the
home-based crafts.
OrangAsli tribes are very skilful and knowledgeable in
recognizing the raw materials of their interest in crafting. As
emphasized by Yahaya & Yahaya (2014), the handicrafts produced
by Orang Asli tribes possess an artistic value all on their own, and
they are known for inventing unique crafts. Their handicrafts are
inspired from the nature and surroundings such as bamboo, wood,
shell, rattan and other resources which grow wildly and can be
collected from the forest or nearby areas of their settlement. Orang
Asli tribes use these natural resources because they are easy to get
access. At the same time, they are maximizing these sources and
avoiding to use of modern sources. They realized the incorporation
of harmful substance in conventional sources. Thus, they avoided
the harmful content since their techniques and main ingredients for
making indigenous handicrafts are environmentally friendly. These
tribes are well known for their extraordinary craftsmanship which
is inherited from their forefathers• These skills have been developed
over a long period.
Most ofthe crafted items which have the elements
ofenvironmental sustainability are for personal use. Besides, they
also utilize all the available natural resources for various purposes
of daily utility. Their perspectives and myths, every each of
wooden craft have a different
Indigenous Knowledge or The Green Technolou... /27

story of the spirit world and, this shapes their belief and culture.
They have a strong family bond which reaches up to their deceased
family members and ancestors who are still worshipped for guidance,
goodwill, and well-being (Wahab, Lambin, & Mustapha, 2017).
Moreover, the tools that they used are also traditional, inexpensive
and straightforward without modem innovation. Indeed, advanced
technology poses a serious threat to sustainable development due to
their harmful effects on natural resources and the environment which
wreaks untold damage to the habitats of wildlife as well. These are
peeding the process of biodiversity loss, and this problem impacts
everyone if environmental degradation and the lessening of resources
persist.
Therefore, it is necessary to acquire and preserve this indigenous
green technology on handicrafts through proper documentation. The
contribution and practices can play a significant role in combating
the global ecological crisis such as deforestation, global warming,
and globalization. In 2017, Grobar emphasized that handicraft
production has played an essential role in many developing countries
and highlights that the preservation and promotion of cultural and
artistic traditions, as numerous abilities involved in the production of
traditional products, have been inherited from era to era. The
conservation of this extraordinary knowledge and the importance of
biodiversity conversation is therefore fundamental, and the strategies
of sustainable-use should be reinforced and considered for long-term
availability of natural resources here and even in the whole country.
Furthermore, this knowledge can be used by modem society as a
 guide to reduce carbon footprint, and other damage evolved.
Besides, it can help scientists and planners who strive to improve the
conditions in rural communities. Additionally, these indigenous
handicrafts need to be taught to young generations for continuous
survival on the earth. This will help them to conserve and preserve
the cultural heritage of Orang Asli tribes of Peninsular Malaysia at
large.
It
is of utmost importance to ensure the continuity to future
generations and sharing the new knowledge towards using the green
technology known from the Orang Asli tribe for sustainable
development. Indigenous knowledge is currently referred to as
crucial to the development of effective, equitable and essential
strategies to address socio-ecological crises. These areas, which are
considered hostile and unproductive geographic region by the
mainstream community, are nowadays sought after abundantly for
their natural resources, or solely for their exotic locations.
Therefore it is crucial for us, particularly at the grassroots, to
acknowledge and support indigenous knowledge development
associated with 'green technology' in Malaysia.
Mapping and documenting the indigenous knowledge is
required to ensure the continuity to future generations and sharing

the
new
knowledge towards using green technology identified from the
Orang Asli tribes for sustainability development. The cooperation
from all respect levels in incorporating indigenous people groups
with different knowledge systems is required to secure the earth's
life support systems and to meet the present advancement needs. We
must remember that our future generations need this life support
system too. It is a requirement for all community levels over the
world to cooperate and collaborate to preserve and sustain the
environment from worsening in the future.

Figure 3.2 Author with Orang Asli costume

CONCLUSION

Not solely that, now it is the right time go back to basic where it a
necessity to apply TGOA and practices used by Orang Asli in their
daily lives since the days of their ancestors till today. It is
additionally necessary to induce a more comprehensive view of the
tradition and the way TGOA has affected in modem society.
Moreover, the green technology of Orang Asli is dwindling from the
community. In this case, actions should be taken to preserve the
tradition, and something should be done to assist the preservation.
The development of Orang Asli green technology framework in this
study can function as a base and as a medium for knowledge and
heritage of future generations, educators to generate learning
modules to be used with their pre-service teachers and to enhance
awareness, understanding, and capacity of all levels of green growth
in line with the national policy. Besides, this study is beneficial
because the insight gained by it is useful in launching various
environmental programs. Orang Asli indigenous knowledge 'green
technology' framework can be used and applied to support and
contribute towards academic knowledge for future studies.
 THE TRANSMISSION OF
ORANG
ASLI INDIGENOUS
KNOWLEDGE ON
HANDICRAFT FOR
SUSTAINABLE DEVELOPMENT
IN MALAYSIA

INTRODUCTION
This study aims to identify the corpus knowledge of Orang Asli
indigenous knowledge of 'green technology' on handicraft before
this precious ancient knowledge is at risk of being lost, diluted or
disappear due to the impact of decolonization, habitat destruction
and modernization. Thus, this study is conducted to explore the
treasure trove ofIKGT and how Orang Asli transmit the knowledge
to preserve the mother nature through handicraft. This study adopts
a qualitative approach through exploratory study whereby the study
was carried out at the Orang Asli settlements located in peninsular
Malaysia. Data sources were obtained from the village headman
(Tok Batin) or tribal elders who serve as informants aged 30 and
above with knowledge of IKGT in handicraft. Research data were
collected through in-depth interviews and field observations and
every informant were asked the same questions in the form of a
semi-structured interview protocol. The interviews were
audiorecorded for data analysis, transcribed verbatim and analyzed
through Atlas. ti software. The result ofthis study reveals that
Orang
Asli tribes in the designated area consistently use and practice
IKGT on handicraft which is naturalistic and environmentally.
friendly although they live in the era of globalization. This
precious knowledge can be utilized by modern people in
preserving and conserving mother nature resources without
damaging and depleting biodiversity and replacing the use of
harmful substances for spirituality, health, and longevity. The
implication of this study is to educate and inculcate awareness
among all levels of community to practice environmental
sustainability now and in the future to make the environment
'greener'. Besides, this research may contribute as a source
ofreference for further studies about Orang Asli tribes,
particularly in their expertise in IKGT on handicraft and green
technology.

ORANG ASLI
Malaysia is a nation prosperous with unique cultures, heritages and
various ethnicities including Malays, Indians, Chinese and the
natives of Sabah and Sarawak. The estimated population of
Malaysia in 2018 is around 32.04 million (World Population
Review, 2018), which is equivalent to 0.42% of the total world
population (Worldometer, 2018). This includes the aboriginal
groups in Peninsular Malaysia, who are collectively known as
Orang Asli. The Orang Asli believes in the existence of spirits, and
that supernatural will control their daily lives. They believe that
indigenous medicine and the practice of this heritage exist since
the age of their ancestors sometimes ago, whereby they were very
close to the environment. The close relationship has greatly
influenced the way of life and their economic resources (Siti
Aminah, 2015).
 In their perspectives, the environment and habitats should be
cleaner and healthier for all forms of life to live a green lifestyle
without any harmful substances. Therefore, they tried to minimize
the use of modem technology to avoid misfortunes and other ba d
signs in their daily lives if they violate the rules of nature. Whe n
their ancestors were communicating with nature, they observed
and learned nature carefully on how to manage their resources and
deal with severe situations. Such knowledge which has been
inherited from generations to generations is commonly known as
indigenous medicine. Orang Asli indigenous medicine should be
described as the knowledge within the particular community or
society rather than the scientific knowledge that is generally
referred as 'modem' knowledge' (Ajibade, 2003) and commonly
understood as 'primitive knowledge'.
It is additionally referred to as the art of victimizing natural resources.

Figure 4.1 Orang Asli pupils

In general, indigenous medicine can be a body ofinformation,

skills and technology which belongs to a selected geographical
community and is transmitted orally from generations to
generations. The indigenous herb has been passed on throughout
different ages (though discriminatorily). It has empowered
indigenous people to survive, deal with their natural resources and
also maintain the biological systems of their surroundings. In other
words, it is a green technology. A study conducted by (Norizan et
al., 2017) emphasizes that green technology is an application,
instrumentation or system that has the characteristics of
environmental properties and is environmentallyfriendly. This is
supported by the National Green Technology policy (Kementerian
Tenaga, 2017) which states that green technology is the
development and application of products, equipment and systems to
protect the environment and nature and minimize or scale back the
negative impacts of the activities to a human being.
INDIGENOUS KNOWLEDGE OF 'GREEN
TECHNOLOGY'
Orang Asli Indigenous Knowledge of 'Green Technology' (IKGT) in
this study refers to the equipment, products and the traditional system
utilized by them in protecting and conserving Mother Nature resources
which have been inherited orally from generation to generation. It
neither depletes biodiversity nor uses harmful substances for future
generation. IKGT also embraces various aspects of 'primitive
technology' which are naturalistic and environmentally-friendly that
facilitate people to reduce human impacts on the environment and
make ways for sustainable development. Orang Asli is very cautious
and focused on the practice oftaboos in their community. These taboos
will avoid them from devastating and influencing Mother Nature.
According to Siti Aminah (2015), the outrage of supernatural powers is
believed to bring disasters to Orang Asli in terms of floods, drought,
disease or death. Subsequently, they attempt to minimize the use of
modern technology to avoid misfortunes and other bad signs in their
daily lives if they violate the rules of nature. At this basic level, green
technology is defined as the application of IKGT to provide solutions
to problems, most of humanity. Some forms of 1K are expressed
through stories, folklore, rituals, songs, and even laws, while other
types are often expressed through different means. IKGT promotes the
application of tools, techniques, processes and methods in solving
problems, especially in conserving natural resources and minimizing
the degradation of the environment.
 Orang Asli IKGT in handicraft is known for its
environmentallyfriendly practices as it makes the best use of
natural resources entirely by hand. Crafts made by Orang Asli
tribes possess artistic values all on their own, and they were also
evidently known for inventing unique works. The uniqueness of
IKGT on handicraft practices by Orang Asli has played an
important role in preserving and conserving the sustainability of the
environment for present generations. They always collect raw
materials such as bamboo, wood and cane from the forest to make
the items for their daily utility. They also produce some common
household items and home-based crafts to fulfil their everyday
needs. Besides, they utilize the local manufacturing base and the
usage of materials or plants via traditional methods and processes
instead of using modern technology. Hence, the main purpose of
this study is to transmit Orang Asli IKGT on handicraft that could
be
one of the databases for building sustainable development strategies,
because they begin from where the people are, rather than from
where we would like them to be
 Figure 4.2 Wooden Sculptures

Figure 4.3 Shell Decorations

Meanwhile, the Temuan tribes situated in Selangor also have
their uniqueness and diversities of handicraft that are synonym with
the natural environment. For example, the weaving of forest
resources as ceiling or wall decorations and some common
household items are the results ofthe home-based crafts. Arecent
study by Islam & Shah (2017) proved the 'Kangri' is a unique basket
containing chafing earthen pot which is used to counter severe cold
during winter by the Kashm• people. The indigenous people of
Arunachal Pradesh, crafting in the Brokpas tribes is exclusively
done by the male folk. They collected raw materials such as
bamboo, wood, and cane from the forest areas to fulfil their
everyday needs. According to Andesmora, Muhadiono & Hilwan
(2017), traditional handicraft such as Jangki (conveyance customary
for women) that is used to carry equipment and food to the paddy
fields still in used, nowadays, by some people despite the modem
lifestyle. As such, people in Tapa River, Jambi mostly-used Rattan
(Calamus Marginatus) as handicraft ingredients.
 Figure 4.4 Weaving Wall

They managed to preserve the tradition of spiritual woodcarving

that is truly world-class in terms of quality of its craft and artistry.
Hence, they were internationally well-known for their indigenous
wood carving skills. In Pahang, the Semai tribe's lifestyles are
directly associated with the forest, and they possess their distinctive
thoughts on the forest resources. They use weaved bamboo, rattan
or Nipah as roof and wall decorations of a house.
 Figure 4.5 Craft Jewellery

Orang Asli tribes are very skilful and knowledgeable in

recognizing the raw materials of their interest in crafting. The
handicrafts produced by Orang Asli tribes possess artistic values all
on their own, and they are known for making handicrafts that are
unique. Their handicrafts are inspired from the nature and
surroundings such as bamboo, wood, shell, rattan and other resources
which grow wildly and can be collected from the forest or nearby
areas oftheir settlement. Orang Asli tribes use these natural resources
because they are easy to get access. In the same time, they are
maximizing these sources and avoiding to use conventional sources.
They realized the incorporation of harmful substance in modern
sources and thus avoided them since their techniques and main
ingredients for making ' green" environmentally friendly handicraft is.
These tribes are known as the preserver of this culturally-rich
important craftsmanship that reflects their beliefs and views of the
world. They inherited this from their forefathers and have been
developed indigenously over a long period.

Figure 4.6 Orang Asli Hut

Mostly of the crafted items which have the elements of

environmental sustainability are for personal use. Besides, they also
utilize all the available natural resources for various purposes of daily
utility. This is because in their perspectives and myths, every wooden
craft has a different story of the spirit world, and this shapes their
belief and culture. They have a strong family bond which reaches up
to their deceased family members and ancestors who are still
worshipped for guidance, goodwill, and well-being. Moreover, the
tools that they used are also traditional, simple and inexpensive
without modern innovation. Indeed, modern technology poses a
serious threat to sustainable development due to their harmful effects
on natural resources and the environment which wreaks untold
damage to the habitats of wildlife as well. These are speeding the
process of biodiversity loss and this problem impacts everyone if
environmental degradation and the lessening of resources persist.
 Figure 4.7 Wall Decoration

The contribution of Orang Asli IKGT on handicraft and

practices can play a significant role in combating the global
ecological crisis such as deforestation, global warming, and
globalization. Researchers also emphasize that handicraft
production has played an important role in many developing
countries and highlights that the preservation and promotion of
cultural and artistic traditions, as numerous abilities involved in the
production of traditional products, have been inherited from era to
era. The preservation of this precious ancient knowledge and the
importance of biodiversity conversation is therefore fundamental,
and the strategies ofsustainable-use should be reinforced and
considered for long-term availability ofnatural resources here and
even in the whole country. Furthermore, IKGT on handicraft can be
used by modem society as a guide to reduce carbon footprint, and
other damage evolved. Besides, it can help scientists and planners
who strive to improve the conditions in rural communities.
Additionally, the IKGT on handicraft for sustainable development
need to be taught to Young generations for the continuous survival
on the earth, and this will help to conserve and preserve the
craftmanship and cultural heritage of Orang Asli tribes of
Peninsular Malaysia at large

Figure 4.8 Nyiru Tampi and Basket

The co-operation from all respect levels in incorporating Orang

Asli groups with the knowledge system is required to secure the
earth's life support systems and to meet the present advancement
needs. We must remember that our future generations need these
life support systems too. It is a requirement for all community
levels over the world to cooperate and collaborate with one another
to preserve and sustain the surrounding from worsening in the
future. Not solely that, now it is the right time go back to basic
where there is a necessity to apply IKGT and practices used by
Orang Asli on handicraft in their daily life. Additionally, it is
necessary to induce a broader view of the tradition and the way
Orang Asli IKGT on handicraft affects modem society. Moreover,
Orang Asli IKGT on handcraft is dwindling from society, and in
this case, actions should be taken to preserve the tradition, and
something should be done to assist the preservation.

CONCLUSION
The development of Orang Asli IKGT on handicraft in this study
can function as a base and as a medium for knowledge and heritage
Of future generations, educators to generate learning modules to be
 used with their pre-service teachers and to enhance awareness,
education, and capacity of all levels of students in line with the
national policy• In addition, this study is beneficial because the
insight gained by it is useful in launching various environmental
programs. Orang Asli IKGT on handicraft developed can be used
and applied to support and contribute towards academic knowledge
for future studies.

CULTURAL TOURISM
AMONG THE MAH MERI
COMMUNITY

INTRODUCTION
In recent years, there has been a growing interest in indigenous
cultural tourism in Malaysia. There has been increased enthusiasm
about cultural tourism and participation in the tourism industry as it is
believed that it has a high potential for bringing economic gains for
local indigenous people or known as Orang Asli. This study is to
explore the attractions of 'indigenous experience' by Mah Meri
community in practising sustainable cultural tourism. The case study
was conducted at a well-known indigenous cultural tourism site at
Kampung Sungai Bumbun, Pulau Carey, Selangor. With that, three
potential sources of participants were identified for interviews. The in-
depth interview was audiotaped, transcribed and checked for
converging themes to understand the community resources, which can
encourage sustainable cultural tourism practice. This study revealed
that wood and mask carvings, weavings and cultural performance are
 found as the main elements which contribute to indigenous cultural
tourism development. From observations, it also showed that the
community is very proud of its cultural heritage. A significant
Implication of the study was that the tourism authorities could play a
vital role in enhancing the quality of indigenous cultural tourism to
Promote more tourism and at the same time help them to preserve
their tradition and inherit it by younger generations.
Tourism has become a significant part of today's economy and
Malaysia is a new joint to the tourism industry as compared to
ASEAN neighbours. Tourism industry has grown rapidly over the
years. It has become Malaysia's primary income resource as well as
an employment opportunity. However, it is encouraged to develop
tourism industry both environmentally and economically
SUStainable (Malaysian Tourism Ministry, 2006). All over the
globe, cultural tourism is one of the essential keys to attracting
people. Cultural tourism not only enables people to enjoy the
beautiful landscape but also learn much knowledge from the cultural
area. Miller (2003) found that environmental consideration is one of
the criteria emphasized by customers in choosing tourism spot and
stated that, "consumers make a decision based on the environmental,
social, economic quality of daily products and are keen to transfer
these habits to the purchase of tourism products"
Orang Asli is the minorities which represent approximately 12
per cent of the country population. Their culture can attract domestic
and international tourists due to their uniqueness. They are known as
the community who depends on forests and local natural resources
for subsistence economic activities. About 86% ofthem are self-
employed (Mohd Yusof et al., 2013). Most of their commercial
activities are not viable, and the majority of Orang Asli are poor. The
economic resources also do not guarantee employment and fixed
income returns to them because of low market price, and sometimes
they are easily deceived by the middle man who controls the amount
of the goods sold (JAKOA, 2011; Mohamad Hisyam & Ibrahim,
2007; Ramlee, 2008).
 Tourism, including cultural tourism, is considered a
development strategy that is simple and quick to obtain foreign
exchange compared to other development strategies. This
comparison is because tourism resources were available at each
destination. Furthermore,
th
e local people are the tourism assets that attract tourists through their
unique culture, ways of living and customs (Rohayu, Yusmawartl and
Noor Sharipah, 2015). This business opportunity also supports the
govemment's efforts in promoting and attracting tourists to visit
Malaysia (Ibrahim, 2008).
THE MERI PEOPLE

The Mah Meri is one of the 18 Orang Asli (aboriginal or

indigenous people) tribes living in the western part of Peninsular
Malaysia. The government names The Mah Meri people as Senoi
subgroup. The amount of the community is approximately 1400,
and this tribe concentrates around Kampung Sungai Bumbun on
Carey Island. Mah Meri (meaning forest people) speak a language
of the Mon-Khmer root, live in modest wooden houses and practise
their traditional culture through practices like wood-carving spirits,
weavings, traditional dances, and music. Rahim (2007) explains
that 'Mah' refers to 'people' while 'Meri' means 'forest,' thus the
words are translated as 'people ofthe forest'. The Mah Meri people
are internationally well known for their traditional wood-carving
skills. Most of the members of Mah Meri tribe live along the coast
of South Selangor from Sungai pelek up to Pulau Carey, although
there is at least one Mah Meri community on the other side of the
Klang River. There are five Mah Meri tribe communities in Pulau
Carey, Kuala Langat, Selangor which comprise a population of I ,
149 people (Muzium Pribumi, 2007). Most of the Mah Meri live in
small villages (kampungs) on the fringes of other cities and on
Pulau Carey, which has five separate villages of Mah Meri. The
Mah Meri language, also called Besisi, is a native language of the
Mah Meri. The people even call themselves as Ma Betisek, which
means, "people with fish scales" (Parasuraman, 2007). They are
 also known as the 'Sea People' because they live along the coast
which faces the sea. They make a living as a fisherman.

CULTURAL TOURISM

'Cultural tourism' the term contains two words' culture' and 'tourism'
The meaning of the term is 'the sector of tourism which connects with
the cultural heritage of a particular community or place in at least one
way'. Cultural aspect in indigenous tourism has been a popular
research area as it highlights indigenous people and their unique and
authentic lifestyle. In this area, commercialization of culture has
caused tourism attractions to be targeted especially on cultural
celebrations. The culture of each ethnic of indigenous people
represents their identity (PUvaneswaran, Sridar & Sarjit, 2016).
Cultural tourism denotes the tours and visitations of visitors to other
place or destination in order
to see or enjoy others' culture in some ways. The nature of such
visits can vary depending on the diverse motives of the visitors or
different types of cultural assets. In the late 1970s and early 1980s,
the term cultural tourism began to be used by the tourism industry
but was still refer-ing to a niche market which was perceived to be
small, amuent and well educated. (McKercher and Du Cros, 2002).
The World Tourism Organization (WTO) defines cultural tourism
as "movements of persons essentially for cultural motivations such
as study tours performing arts and cultural tours, travel to festivals
and other events visits to sites and monuments, travel to study
nature, folklore or art and pilgrimages" (WTO, 1985).
This research is an exploratory case study which adopts
qualitative methods. Qualitative data collection also takes into
account the openness of the respondents in giving in-depth data to
the study. Case study research through reports of previous studies
allows the exploration and understanding of complex issues. It can
be considered a robust research method, particularly when a
holistic, in-depth investigation is required. Recognized as a tool in
many social science studies, the role of the case study method in
research becomes more prominent in issues concerning sociology
 (Grassel & Schirmer, 2006). Exploratory case studies set to explore
any phenomenon in the data, which serves as a point of interest to
the researcher (Yin, 1984).
In this study, three participants were selected by using
snowball sampling, and the protocol interview was used as an
instrument apart from the observation checklist to support the
data. Snowball sampling means that the researcher gets to know
the following respondent from the previous respondent (Cooper
and Schindler, 1998). After gaining information from the first
respondent, gaps can be identified to whom to speak to next. The
data was collected from one of the well-established Malaysian
domestic tourism destinations and Mah Meri people in Kampung
Sungai Bumbon, Carey Island. Results from the interview and
observations show among the attractions found in the indigenous
cultural tourism in Mah Meri community are, i) wood carvings,
ii) mask carvings, iii) pandanus weavings and, iv) cultural

WOOD CARVINGS
The wooden work is the most critical feature in Mah Meri
cultural village because wood is the essential material to build a
house, furniture and decorations. Wood carving among Orang
Asli is believed to originate from a healing ritual (sakat buang to
the Mah Meri). During the ceremony, the shaman transfers the
evil spirit causing the sickness from the patient's body into
wooden sculptures of ancestral spirits (moyang), which are later
left in the jungle or thrown into the sea.
The carvings are made from Nyireh Batu, a red and rare
mangrove hardwood from the mahogany family. The tree sapling will
take 15 years to mature. Surprisingly, the Mah Meri community has
managed to preserve a tradition of spiritual wood carving that is
genuinely world-class in terms of quality of its craft and artistry. The
art, which has rich mythological meanings behind the images and
symbols, is inherited from generation to generation. Each wooden
work has a different story of the spirit world, and this shapes their
belief and culture, which are only known to them. They have a strong
family bond which reaches up to their deceased family members and
ancestors who are still worshipped for guidance, goodwill, and
wellbeing. Out of 18 tribes of Orang Asli communities in this
country, only Mah Meri and Jah Hut communities dominate the art of
wood carving, in particular carving statues and masks. Their lives are
full of mystical and belief in the natural living environment. Often,
the appearance of the figures and costumes are inspired by their
dreams or stories from their ancestors which were based on myths
believed to exist a long time ago. Sculptures like Jin Gunung, Hantu
Ketam, Pawang, Bes Kutu, Moyang Mengkok, Moyang Tijau Didi,
Moyang
Belangkas, Moyang Lanjut, Moyang Belalang, Harimau Berantai and
Kata Kala are the main products that are still being carved regularly.
T
he wood carvings and sculptures artwork of the Mah Meri people are
shown in (Figure 5.1 and Figure 5.2).
 MASK CARVINGS
Mask carving is an art inspired by the spiritual world of the Orang
Asli, a world filled with supernatural forces — both good and evil.
The mask makers help to visualize then do the carvings often
embellished with paint, have plaited Nipah or bark cloth 'hair' while
some have goat hair eyebrows or moustaches. Various folk tales,
myths, and legends of the olden days are transformed through the
masks. The Mah Meri of the Senoi group is the only group who
carves wooden masks. Masks were
initially made from Pulai wood, a light-weight whitish wood ideal
for mask making. Unfortunately, its increasing rarity has caused
carvers to use Nyireh Batu wood, a reddish hardwood. The Mah
Meri carves masks are a sign of reverence to their ancestors who
are regarded as powerful and should be revered.
 The word 'Moyang' used for every mask refers to the ancestors
who are believed to be the guardians in safeguarding their peaceful
existence and in meeting out punishments such as sickness,
diffculty in hunting task, failure in planting. Each spirit carving,
painstakingly crafted from the Nyireh Batu trees found in mangrove
swamps, is from carver's interpretation and imaginations. The size
ranges from just a couple of centimetres to almost half a meter in
height, and they can reach prices of up to a couple thousand ringgit
each. The mask carvings of Mah Meri people (Figure 5.3 and
Figure 5.4) and straw for drinking made from young coconut shoots
(Figure 5.5).
 Figure 5.4 Mask carvings

PANDANUS WEAVINGS

Pandanus leaf weaving which have been processed into coloured

strips is synonymous with the Orang Asli community. This weaving
activity is one of the essential events of the women in the Mah Meri
villages. They use pandanus as mats, baskets, bujam or betel
pouches, hats, personal adornment and many others. The Mah Meri
tribe uses pandanus in many ritual activities, and this involves
special techniques. One such ritual is the welcoming oftheir
honoured guests. The welcoming mat is specially woven with
exclusive motifs to clean the guest's feet. The mat is used once and
later given to the person as a souvenir.
Anyaman (weaving) is also considered women's art, and it was
once a necessary skill for a bride-to-be as she had to weave several
mats for her wedding. Meanwhile, the sungu basket was invented to
store rice seeds using the technique known as thorn weaving. The
thorns are believed to be able to protect the content of the basket.
They are well- known for their anyaman from Nipah or pandanus
weaving that every single item has their meaning. Many communities
 in developing countries use resources that can be found in their
community area to support their lives.

Figure 5.5 Straw for drinking made from young coconut shoots

There 's a danger in losing ofpandanus clumps due to land

clearance which led to the loss of raw material and eventually
interest in anyam hake'. Fig. 5.5 showed one of the most
straightforward weaving to make a straw for drinking water and Fig.
5.6 is craft jewellery. The art of the Mah Meri leaf origami is said to
be older than the Japanese paper origami.
 Figure 5.6 Accessories
CULTURAL PERFORMANCES
The main attraction would be the traditional mask dance (Jo'oh)
which is said to be the only mask dance practised by the indigenous
community in Malaysia. It is a non-ritualistic performance that is
often performed by men and women during Ari Moyang (Ancestor
Day Celebration), weddings and other joyous occasions to invite the
spirits of their ancestors or Moyang to join in the celebrations.
Accompanied by a band consists of women playing traditional Mah
Meri instruments, each dance group comprises seven dancers, i.e. two
males and five females. The males represent the spiritual ancestors,
and as the female dancers perform around them, they entice them to
join in, which the masked spirit ancestors will eventually do. The
dance started to get famous in 1977.
This dance, too, has an interesting story behind it. The legend
traces back to a long time ago, two siblings from the Mah Meri
survived a great flood and circumnavigated the world for seven years
before realizing that they were the last two humans on earth. All of
today's human was consequently the children of these two ancient
survivors, and the story is told as the dance unfolds. Well, Mah Meri's
music is very similar to Malay music. The Malay" s music instruments
are violins, rebana, and gong. Still, the unique traditional instrument in
Orang Asli music is called the Centong Buluh, a bamboo stamping
tube that all Orang Asli including Mah Meri use. The product gets
recognition from the Educational, Scientific and Cultural Organization
United Nations (UNESCO) because of its uniqueness.
This is the relationship between the other world and this
world, things that we cannot see and that it gets expressed in their
music. The Orang Asli sing a song about it, tell a story, and this is
not only to heal or to change the world but also to remind
themselves that there is a power beyond the known. So, they sing a
song and chant it over and over. They are telling the spirit that
they are now planting, and this act also preserves and sustain the
environment. As described by the elderly, "If you cut a tree you
must use the wood, if you kill animals, you must eat the meat, if
you carve a sculpture you must at least leave the sculpture there".
However, the dance can only be performed ifthey are booked
earlier. This is to ensure the arrangement and gathering Of dancers
can be made without rushing.
 With the increased numbers of tourists, it helps to improve the
nvestment and infrastructure of the Mah Meri Cultural Village
i

and also improve the living standards of the local people. The local
people
take advantage of the coming tourists as they provide exceptiona
services as well as a homestay. This program will allow tourists to
Sta) with the Orang Asli and learn more about the lifestyle and
customs The non-economic benefits such as cultural and
environmenta sustainability are driven by the emergence of
tourism in their village. Both governments and Orang Asli, view
tourism as a potential source of employment and economic
growth for communities.
From an OrangAsli perspective, employment opportunities
feature is the main motive to engage with the tourism industry.
Mapunda's (2001) research in South Australia on Aboriginal
tourism enterprises recorded that the primary motivation for tourism
is employment ahead ofprofit. However, Altman (1993) warns that
financial retums from tourism enterprises may be low or inequitably
distributed. They might undermine any incentive to participate in
such enterprises. Furthermore, tourism will only provide
supplements rather than financial independence.

CONCLUSION
Much has been said and written about the Mah Meri community of
Kampung Sungai Bumbun as their handicraft is well known and
their wood sculptures sought after by tourists. There are the needs to
reinforce their traditions which would draw more tourists and
interest in orang Asli culture. Thanks to the efforts of the
government and various other agencies to promote the art, these
sculptures also ve commercial value. Through a review of the
current literature on indigenous tourism and cultural heritage, we
need to identify critical for future research and aim to stimulate
further discussion tround the ways indigenous cultural tourism may
be developed to ustain indigenous cultural heritage.