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Contents

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     * (Top)
     * 1 Origins
     * 2 Subsistence
     * 3 Culture
       (BUTTON) Toggle Culture subsection
          + 3.1 Settlement
          + 3.2 Marriage
          + 3.3 Non-violence
          + 3.4 Worldview
          + 3.5 Punan
               o 3.5.1 Food sharing
               o 3.5.2 Leadership
               o 3.5.3 Childhood
     * 4 Spirituality and beliefs
     * 5 Settlement area
     * 6 Population
     * 7 Popular culture
     * 8 Notable people
     * 9 References
     * 10 Further reading
     * 11 External links

   [ ] Toggle the table of contents

Semai people

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     * Franc,ais
     * Bahasa Indonesia
     * m+c+r+j+
     * Bahasa Melayu
     *
     * Russkij
     * Srpskohrvatski / srpskohrvatski
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   From Wikipedia, the free encyclopedia
   Ethnic group of the Malay Peninsula
   For other uses, see Semai Island.
   Ethnic group

   CAPTION: Semai
   Mai Semai / Mai Kateh

   [330px-Orang_Asli_-_Semai.jpg]
   A Semai man in Tapah, Perak, Malaysia.
               Total population
   50,000 ^[1]
     Regions with significant populations
   Malaysia (Perak and Pahang)
                   Languages
   Semai language, Malay language
                   Religion
   Animism, Christianity and Islam.
             Related ethnic groups
   Temiar people, Lanoh people, Khmer people

   The Semai (also known as Mai Semai or Sengoi Hik^[2]) are a
   semi-sedentary ethnic group living in the center of the Malay Peninsula
   in Southeast Asia, known especially for their nonviolence.^[3] This
   characterization was made by Robert Knox Dentan, an anthropologist who
   studied the Semai in the 1960s, though he offered a more nuanced view
   after subsequent fieldwork.^[4] They speak Semai, an Austroasiatic
   language closely related to Temiar, spoken by Temiars nearby. The Semai
   are bordered by the Temiars to the north and the Jah Hut to the
   South.^[5] The Semai belong to the Senoi group, and are one of the
   largest indigenous ethnic group in the Peninsula and the largest of the
   Senoi group. Most Semai subsist by cultivating grain crops, hunting,
   and fishing.

Origins

   [edit]
   [250px-Semai_nymonh.jpg] Wax sculpture of a Semai woman at the New York
   Museum of Natural History

   It is thought that the Semai are the descendants of the original
   population of Southeast Asia, arriving on the Malay peninsula
   approximately sometime during 8000 to 6000 BC.^[6] According to Keene
   State College's Orang Asli Archive, in 1991 there were 26,627 Semai^[7]
   and according to the Center for Orang Asli Concerns in 2000 there were
   34,248^[8] Semai living on the Malay Peninsula. This number has
   increased in recent years with the advent of better nutrition as well
   as improved sanitation and healthcare practices. These numbers,
   however, do not include other peoples of Semai or mixed descent, most
   of whom have assimilated into other cultures and have abandoned their
   ancestral tribal lands in order to seek better employment and education
   opportunities, especially in the larger cities.^[citation needed]

   A genetic study conducted in 1995 by a team of biologists from the
   National University of Singapore has shown a close relationship between
   the Semai and the Khmer of Cambodia. This is in line with the
   linguistic situation of the Semai, whose language belongs to the
   Mon-Khmer family. Furthermore, the Semai seem to be more closely
   related to the Javanese than to their Malay neighbors on the
   peninsula.^[9] The Malays are thought to have arrived on the peninsula
   approximately 1000 years after the Semai,^[6] at first trading
   peacefully with them. However, when the Malays created kingdoms and
   converted to Islam, this relationship changed. The Malays began
   considering the Semai as "despised pagans" ^[6] and sanctioned
   murdering Semai adults and kidnapping young children.^[6] Several
   Malaysian state governments have religious agencies that have programs
   to convert the Semai to Islam.^[6]

Subsistence

   [edit]

   The Semai are semi-sedentary horticulturalists who practice "slash and
   burn" agriculture.^[5] They mainly rely on growing rice and manioc or
   cassava roots for their subsistence.^[6] The Semai use machetes to
   clear forested areas, after which they burn and plant crops in that
   area.^[5] After two or three harvests when the land is worn,^[5] the
   Semai will begin planting in a new area. The Semai also supplement
   their diet with hunting and fishing, as well as raising chickens (for
   their own consumption) and goats and ducks (to sell to the Malays).
   Fish are mainly caught by women, who use basket traps to scoop fish,
   whereas hunting is primarily done by men, using blowguns, poison darts,
   and spears.^[6] Any large game caught, such as deer, pigs, pythons, or
   binturong (bearcat), are shared among the community.^[5]

Culture

   [edit]

Settlement

   [edit]
   [250px-M14837_my.png] Semai Live in the center of the Malay Peninsula.

   The Semai live in settlements of 30 to 200 people.^[6] Individual
   households consist of nuclear families with sometimes a few extended
   relatives.^[5] Most dwellings are built with wood, bamboo with weaved
   walls and thatched roofs using palm leaves. Semai houses have no
   visible bedrooms, especially for the children, as they all sleep in the
   main hall. The only separation seems to be in the form of wooden-beaded
   curtains for the parents' chambers. This form of separation is also
   adopted by the coastal Malays, who use instead curtains made of
   seashells, and deutero-Malays, who use the batik cloth to form the
   curtains. There are no locks or otherwise, usual devices used to
   preventing an unwanted entry into any of these rooms. A simple way of
   telling that an entry is unwanted is by drawing down the curtains. To
   allow entry, the curtain is drawn to the sides and tied to form an
   opening. Expressed permission must be requested in cases where entry is
   needed when the curtains are closed. An entry without permission is a
   transgression and entails some sort of natural retribution.^[citation
   needed]

   With regards to space and dominion, there appears to be no distinction
   between the public and private realms, and thus, "the Western concept
   of privacy, domestic or otherwise, is not to be found".^[10] This
   concept is also shared by the rural Malays, of whom, many are descended
   from mixed marriages with the Semais and other Orang Asli people. They
   carry with them the wisdom and lore of the Semais, including their
   non-violent and pacifist tendencies, harmonized with other prevailing
   religions of their adoption.^[citation needed]

Marriage

   [edit]
   [250px-Pagan_races_of_the_Malay_Peninsula_%281906%29_%2814781104392%29.
   jpg] Newly married Semai couple; woman with painted head-band and
   nose-quill in Ulu Itam, Perak, 1906.

   The vast majority of Semai marriages are monogamous. Less than five
   percent of women are married polygynously.^[6] Semai marriages are
   exogamous: East Semai may not marry consanguineal kinsman, or blood
   relations, and West Semai are not supposed to marry anybody who
   descended from one of his grandparents.^[5] Therefore, in most
   marriages, the couples are from different settlements. This might be
   the reason why Semai tend to have an ambilocal residence pattern after
   marriage,^[6] or shuttle between living with the wife or husband's
   kinsman every few weeks, slowly lengthening the time period stayed
   until the couple decides to settle down. One reason the Semai give for
   shuttling between residences is homesickness.^[5] Even after settling
   down, couples occasionally separate, "going on week- or month-long
   visits to his or her consanguineal kinsman".^[5] The ambilocal
   residence pattern may also explain why few marriages are
   polygynous,^[5] for both practical reasons in managing travel and
   because couples tend to separate after long periods of living
   apart,^[5] and divorce and remarriages are fairly common.^[11]

Non-violence

   [edit]

   The Semai are known for their extremely low levels of violence.^[12]
   While there is some violence amongst the Semai, it is reportedly rare;
   writing in 2004, Robert Dentan reported only four murders had occurred
   since the 1970s, though the Semai could be reluctant to disclose
   information about fighting. It has been suggested that the Semai's
   non-violence is a response to historic threats from slaving states; as
   the Semai were constantly defeated by slavers and Malaysian immigrants,
   they preferred to flee rather than fight, and this evolved into a
   general norm of non-violence.^[13] The Semai value "getting along", and
   avoid violence by having a high tolerance for bad behaviour in order to
   prevent conflict.^[14] The Semai generally attribute learning to argue
   as a consequence of outsider influences, such as schools, though
   arguments amongst the Semai predate such contact; the Semai's
   self-image does not tolerate the admission of being argumentative,
   aggressive or angry.^[15]

   This does not mean the Semai are incapable of violence however; during
   the Malayan Emergency, the British recruited some Semai to fight
   against communist insurgents and Dentan argues the Semai believe that
   as Malaysia industrialises, it will be harder for the Semai to use
   their strategy of fleeing and they will have to fight
   instead.^[16]^[17]^[18] In addition, Bruce Knauft argues that while
   Dentan reported only two murders between 1955 and 1977, this was in the
   context of a study population of 300 and would give a homicide rate of
   30.3 per 100,000 people, three times higher than the United States in
   the 1990s (though this has been contested due to issues concerning the
   relevant base population, which could yield substantially lower
   homicide estimates).^[19] Physical violence has also occasionally been
   known to occur over sexual jealousy.^[20]

Worldview

   [edit]

   The Semai worldview is that they live in a hostile and dangerous world
   beyond their control. The jungles surrounding their villages are viewed
   as being full of terrifying forces and malevolent entities (to the
   extent that the Semai are reluctant to go into the jungles alone,
   especially at night). Since the Semai see themselves as helpless in a
   hostile world, the only source of safety and nurturance lies with their
   community. This is the cause of Semai's emphasis on community harmony
   and non-violence, as violence threatens to destroy their only perceived
   source of safety.^[21]

Punan

   [edit]

   An important belief that affects many aspects of Semai culture is
   Punan. Punan is the idea that making somebody else unhappy, especially
   by imposing your own wishes or denying his or her desires, is taboo.
   The Semai believe that committing punan will increase the likelihood of
   themselves being injured physically.^[5] The importance of punan in
   Semai life can be seen in their food sharing norms, leadership style,
   method of child rearing, for example.

Food sharing

   [edit]
   [250px-Orang_Asli_bei_der_Zubereitung_einer_Durian_%282874318755%29.jpg
   ] A Semai man in traditional attire opening a durian fruit in Cameron
   Highlands District, Pahang, Malaysia.

   Food sharing, or the system by which Semai distribute food, is one of
   the most significant ways in which members of the community
   interact.^[5] When large game is caught, it is shared equally among
   members of the community.^[5] It is considered a social norm to share
   whatever one can afford. Smaller catches are shared among one's nuclear
   family or close neighbors. If it is a larger catch with more surplus,
   the meat is shared across the entire settlement.^[5] It is considered
   punan to refuse a request for food or to ask for more than the donor
   can give.^[5] This type of food sharing not only helps build
   relationships among the community, but also helps provide food security
   to individual households because it increases the probability of having
   a good meal each day.

Leadership

   [edit]

   The Semai have no police and no government per se. According to Dentan,
   adults appear to be controlled primarily by public opinion. The Semai
   themselves say "There is no authority here but embarrassment." Although
   popular and verbally facile individuals are influential in public
   affairs, the Semai have no formal leaders.^[citation needed]

   Disputes in the Semai community are resolved by holding a becharaa, or
   public assembly, at the headman's house. This assembly may last for
   days and involves thorough discussion of the causes, motivations and
   resolution of the dispute by disputants and the whole community, ending
   with the headman charging either or both of the disputants not to
   repeat their behavior lest it endanger the community. The Semai have a
   saying that "there are more reasons to fear a dispute than a
   tiger."^[22]

Childhood

   [edit]

   Semai children are never punished or forced against their will.^[23] If
   a parent asks a child to do something and the child says "I don't want
   to," the matter is ended. However, Semai parents use fear of strangers
   and violence in nature such as thunderstorms and lightning to control
   children's behavior if ever it becomes necessary. A concept similar to
   karma is also prevalent where children are told stories of sprites
   (mambang in Malay) and forest spirits who will take retribution if
   their sanctity is violated. Children also appear to be taught to fear
   their own aggressive impulses.^[24]^[25] The concept of mengalah or
   giving in is most cherished where children since young are taught to
   'give way' to others so as to preserve the peace and harmony of the
   village. Unlike American children, who are taught to be self-reliant
   and courageous, Semai children are encouraged to be fearful,
   particularly of strangers. Because thunderstorms are particularly
   threatening to the Semai due to the damage they cause, when a child is
   angry the parents will yell "Tarlaid!" - an act that is Tarlaid is one
   that is said to be able to rouse the anger of spirits and bring forth
   natural calamities; Semai parents use the fear that accompanies these
   storms to encourage the children to control their own aggressive
   impulses. Parents may also threaten to hit their children and raise a
   fist or machete, though they do not actually carry out the threat, with
   the worst the child receiving being a tap.^[26]

   The games Semai children play are non-competitive.^[27] These games
   include forms of sports that encourage physical activity and exertions
   so that the body becomes tired and are therefore made ready for sleep
   and the subsequent dreaming. One game involves hitting at other
   children with sticks; the sticks, however, always stop short a few
   inches from their target so that no one actually gets struck. Modern
   games are also played but with significant modifications. A game of
   badminton for example uses no partition nets and keeps no score. The
   shuttlecock is deliberately hit so that it could be easily intercepted
   by the other player and passed back, and so forth. The objective seems
   to be purely for exercise. Children do engage in rough and tumble play
   but it is extremely mild, involving minimal or no physical
   contact.^[28] While the Semai have no competitive games themselves,
   they have imported competitive games from other cultures and modified
   them. In games of competition, when conflict arises, they are quickly
   solved by deference to the older player, who is always considered
   right.^[29]

   The Semai people is also known for their traditional Sewang dance,
   where it is usually performed in events such as celebrating birth,
   funerals, circumcision ceremony, healing of sicknesses and for other
   superstitions; of which some of those events can last for three to six
   days.^[30]

Spirituality and beliefs

   [edit]
   [250px-Semai_-_remaja.jpg] Semai teenagers in Tapah, Perak, Malaysia.

   The animist traditions of the Semai include a thunder deity called
   Enku.^[citation needed] A small eyeless snake is called Thunder's
   headband.^[citation needed] One of the most important beings associated
   with thunder are the Naga,^[31] a group of huge, subterranean dragons
   that ravage villages during thunder-squalls and are associated with
   rainbows. Chuntah is a ritual performed to make the evil spirits
   leave.^[31] Chuntah is performed in the middle of a storm where a man
   collects rain in a bamboo container until it is nearly full, then
   gashes his skin and lets the blood run into the container.^[citation
   needed]

   The Semai divide the animal world into three categories: cheb for those
   which have feathers or fly, 'ka for those which have rounded scales or
   moist skin and live in or near water, and menhar for those which live
   on the ground or in the trees. Menhar also includes fungi. The Semai
   have restrictions on eating animals that straddle two groups, for
   example snakes are considered inedible because they live on land (like
   menhar) but have scales and lack legs (like ka).^[citation needed]

Settlement area

   [edit]
   [250px-SemaiMap.png] The yellow area indicates location of the Semai
   people in Peninsula Malaysia.

   Some of the settlements that the Semai people are located includes:-
     * Kampong Kuala Bot, Sungai Bot, Tapah, Perak
     * Suak Padi, Padang Changkat, Parit, Perak
     * Chenderiang, Tapah, Perak
     * Batu 6, Batu 7 and Batu 8, Batang Padang District, Tapah, Perak
     * Kampung Chinggung, Behrang Ulu, Perak
     * Kampung Ulu Geruntum, Gopeng, Perak
     * Kampung Batu Berangkai, Kampar District, Perak
     * Kampung Orang Asli Redang Punggor, Hilir Perak District, Perak
     * Kawasan Bandar Runding, Tapah, Perak
     * Village settlements in South Perak, Perak
     * Pos Gedong, Perak
     * Kampung Orang Asli Kuala Senta, Bidor, Perak
     * Rancangan Penempatan Semula Betau, Kuala Lipis, Pahang
     * Sungai Ruil, Tanah Rata, Cameron Highlands District, Pahang
     * Kampung Harong, Kampung Jentil, Lanai, Kampung Pantos^[30] and
       Kuala Medang, Kuala Lipis, Pahang
     * Kampung Orang Asli Sungai Semalin, Sega, Raub, Pahang

Population

   [edit]

   The population dynamics of the Semai people in Malaysia:
   Year 1960^[32] 1965^[32] 1969^[32] 1974^[32] 1980^[32] 1991^[33]
   1993^[33] 1996^[32] 2000^[34] 2003^[34] 2004^[35] 2010^[1] 2020^[36]
   Population 11,609 12,748 15,506 16,497 17,789 28,627 26,049 26,049
   34,284 43,892 43,927 49,697 60,438

   In all age groups, men tend to outnumber women, perhaps due to high
   mortality rates during childbirth.^[6]

Popular culture

   [edit]
     * Asli (2017),^[37] a film directed by David Liew is about a
       bi-racial girl on a road to rediscovering her Semai heritage. This
       is the first film to feature the Semai language in about 50% of the
       dialogue.^[38]

Notable people

   [edit]
     * Amani Williams Hunt Abdullah, lawyer and Orang Asli activist.^[39]
     * Ramli Mohd Nor, former police officer and current MP for Cameron
       Highlands constituency.^[40]
     * Bahari Belaton, dean of Universiti Sains Malaysia's School of
       Computer Sciences.^[41]

References

   [edit]
    1. ^ ^a ^b Kirk Endicott (2015). Malaysia's Original People: Past,
       Present and Future of the Orang Asli. NUS Press. p. 3.
       ISBN 978-99-716-9861-4.
    2. ^ Ivor Hugh Norman Evans (1968). The Negritos of Malaya. Cass.
       ISBN 0-7146-2006-8.
    3. ^ Csilla Dallos (2011). From Equality to Inequality: Social Change
       Among Newly Sedentary Lanoh Hunter-Gatherer Traders of Peninsular
       Malaysia. University of Toronto Press. ISBN 978-144-2661-71-4.
    4. ^ "Semai: The Naked Truth". Columbia Center for Archaeology.
       2022-04-19. Retrieved 2023-06-27.
    5. ^ ^a ^b ^c ^d ^e ^f ^g ^h ^i ^j ^k ^l ^m ^n ^o ^p Dentan, Robert
       Knox (1968). "The Semai: A Nonviolent People Of Malaya". Case
       Studies In Cultural Anthropology. {{cite journal}}: Cite journal
       requires |journal= (help)
    6. ^ ^a ^b ^c ^d ^e ^f ^g ^h ^i ^j ^k Dentan, R. K., & Skoggard, I. A.
       (2012). Culture Summary: Semai. New Haven: Human Relations Area
       Files. Retrieved from
       https://ehrafworldcultures.yale.edu/document?id=an06-000
    7. ^ "Orang Asli Archive". Keene State College. Archived from the
       original on 2014-10-09. Retrieved 2018-05-26.{{cite web}}: CS1
       maint: bot: original URL status unknown (link)
    8. ^ "Orang Asli Population Statistic". Center for Orang Asli
       Concerns. Archived from the original on 2011-10-02. Retrieved
       2017-07-11.{{cite web}}: CS1 maint: bot: original URL status
       unknown (link)
    9. ^ N. Saha, J. W. Mak, J. S. Tay, Y. Liu, J. A. Tan, P. S. Low, M.
       Singh, "Population genetic study among the Orange Asli (Semai
       Senoi) of Malaysia: Malayan aborigines", Human Biology, National
       University of Singapore, February 1995, 67(1):37-57
   10. ^ David D. Gilmore, Manhood in the Making: Cultural Concepts of
       Masculinity (Yale University Press, 1990: ISBN 0-300-04646-4), p.
       213.
   11. ^ Fix, A. G. (1988). Semai Senoi Population Structure And Genetic
       Microdifferentation. Ann Arbor, Mich.: University Microfilms
       International. Retrieved from
       https://ehrafworldcultures.yale.edu/document?id=an06-006
   12. ^ Kemp, Graham, and Douglas P. Fry. Keeping the peace: Conflict
       resolution and peaceful societies around the world. Routledge,
       2004, p.137
   13. ^ Leary, John. Violence and the Dream People: The Orang Asli in the
       Malayan Emergency, 1948-1960. No. 95. Ohio University Press, 1995,
       p.262
   14. ^ Younger, Stephen. "Violence and revenge in egalitarian
       societies." Journal of Artificial Societies and Social Simulation
       8, no. 4 (2005).
   15. ^ Royce, Joseph. "Play in violent and non-violent cultures."
       Anthropos H. 5./6 (1980): 799-822.
   16. ^ Leary, John. Violence and the Dream People: The Orang Asli in the
       Malayan Emergency, 1948-1960. No. 95. Ohio University Press, 1995.
   17. ^ Kemp, Graham, and Douglas P. Fry. Keeping the peace: Conflict
       resolution and peaceful societies around the world. Routledge,
       2004, p.139
   18. ^ Robarchek, Clayton A., and Robert Knox Dentan. "Blood drunkenness
       and the bloodthirsty Semai: Unmaking another anthropological myth."
       American Anthropologist 89, no. 2 (1987): 356-365.
   19. ^ "Knauft, Bruce M., Martin Daly, Margo Wilson, Leland Donald,
       George EE Morren Jr, Keith F. Otterbein, Marc Howard Ross, HUE
       Thoden van Velzen, and W. van Wetering."Reconsidering Violence in
       Simple Human Societies: Homicide Among the Gebusi of New Guinea
       [and Comments and Reply." Current Anthropology 28, no. 4 (1987):
       457-500." "Ellsworth, Ryan M., and Robert S. Walker."Sociobiology
       of lethal violence in small-scale societies." In The Routledge
       International Handbook of Biosocial Criminology, pp. 85-102.
       Routledge, 2014." For a debate on homicide in simple societies, see
       "Betzig, Laura, Robert Knox Dentan, Bruce M. Knauft, and Keith F.
       Otterbein. "On reconsidering violence in simple human societies."
       (1988): 624-636."
   20. ^ Ethology, Peace, Peter Verbeek, and Benjamin A. Peters. "The
       Developmental Niche for Peace." (2018).
   21. ^ Gray, James Silverberg J. Patrick. Aggression and peacefulness in
       humans and other primates. Oxford University Press on Demand, 1992,
       pp.200-203
   22. ^ De Waal, Our Inner Ape, p. 166.
   23. ^ Ken Rigby (2002). New Perspectives on Bullying. Jessica Kingsley
       Publishers. p. 24. ISBN 184-6423-23-6.
   24. ^ Kirk Endicott (2015). Malaysia's Original People: Past, Present
       and Future of the Orang Asli. NUS Press. ISBN 978-997-1698-61-4.
   25. ^ Douglas P. Fry (2015). War, Peace, and Human Nature: The
       Convergence of Evolutionary and Cultural Views. Oxford University
       Press. ISBN 978-019-0232-46-7.
   26. ^ Moss, G. (1997). Explaining the absence of violent crime among
       the Semai of Malaysia: Is criminological theory up to the task?
       Journal of Criminal Justice, 25(3), 177-194.
       doi:10.1016/s0047-2352(97)00003-2
   27. ^ Bonta, "Cooperation and Competition in Peaceful Societies."
   28. ^ Narvaez, Darcia, Kristin Valentino, Agustin Fuentes, James J.
       McKenna, and Peter Gray, eds. Ancestral landscapes in human
       evolution: Culture, childrearing and social wellbeing. Oxford
       University Press, 2014, p.180
   29. ^ Royce, Joseph. "Play in violent and non-violent cultures."
       Anthropos H. 5./6 (1980): 799-822.
   30. ^ ^a ^b "Mengenali kehidupan masyarakat Semai Pantos". Sinar
       Harian. 15 November 2013. Retrieved 2018-05-26.
   31. ^ ^a ^b Shazwan Aqif. "The comparison between Lanoh and Semai
       people". Academia. Retrieved 2018-01-18.
   32. ^ ^a ^b ^c ^d ^e ^f Nobuta Toshihiro (2009). "Living On The
       Periphery: Development and Islamization Among Orang Asli in
       Malaysia" (PDF). Center for Orang Asli Concerns. Retrieved
       2017-10-27.
   33. ^ ^a ^b Colin Nicholas (2000). The Orang Asli and the Contest for
       Resources. Indigenous Politics, Development and Identity in
       Peninsular Malaysia (PDF). Center for Orang Asli Concerns &
       International Work Group for Indigenous Affairs.
       ISBN 87-90730-15-1. Retrieved 2017-10-27.
   34. ^ ^a ^b "Basic Data / Statistics". Center for Orang Asli Concerns.
       Archived from the original on 2020-10-29. Retrieved 2017-10-27.
   35. ^ Alberto Gomes (2004). Modernity and Malaysia: Settling the Menraq
       Forest Nomads. Routledge. ISBN 11-341-0076-0.
   36. ^ "Basic Data / Statistics". JAKOA. Retrieved 2022-10-30.
   37. ^ "Asli". Cinema Online. Retrieved 2017-10-20.
   38. ^ Ivan Loh (19 October 2017). "Semai dialogue a first in local
       film". The Star. Retrieved 2017-10-20.
   39. ^ Azdee Simon Amir (14 June 2019). "Rough ride to Orang Asli
       villages". New Straits Times. Retrieved 2020-01-06.
   40. ^ Shannon Teoh (26 January 2019). "BN crushes PH in closely-watched
       Cameron Highlands by-election". The Straits Times. Retrieved
       2020-01-06.
   41. ^ Martin Vengadesan (20 June 2020). "From humble beginnings to
       USM's first Orang Asli faculty dean". Malaysiakini. Retrieved
       2023-02-28.

Further reading

   [edit]
     * Orang Asli Archive, Keene State College .
     * Dentan, Robert Knox, 1968, The Semai: A Nonviolent People of
       Malaya, Holt, Rinehart and Winston,

   ISBN 0-03-069535-X; repr. 1979 as Fieldwork Edition, Case Studies in
   Cultural Anthropology, New York, Holt, Rinehart and Winston.

     De Waal, Frans, 2005, Our Inner Ape: A Leading Primatologist Explains
   Why We Are Who We Are, Riverhead Books.

     Bonta, Bruce D. 1997. "Cooperation and Competition in Peaceful
   Societies." Psychological Bulletin 121(2):299-320.

External links

   [edit]
     * http://projekt.ht.lu.se/rwaai RWAAI (Repository and Workspace for
       Austroasiatic Intangible Heritage)
     * http://hdl.handle.net/10050/00-0000-0000-0003-66BF-5@view Semai in
       RWAAI Digital Archive

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