The Perspectives of the Malaysian Aboriginal Group

on Ethnic Relations:

A Case Study of the Mahmeri Group in Selangor, Malaysia

Norazlan Hadi Yaacob

, Faezah Kassim

, Norhafiza Mohd Hed

Department of Social Studies & Citizenship, Faculty of Human Sciences, Universiti Pendidikan Sultan Idris (UPSI)

University of Malaya

Department of Social Studies & Citizenship, Faculty of Human Sciences, UniversitiPendidikan Sultan Idris (UPSI)

Keywords: Indigenous Group, Mahmeri, Carey Island, Ethnic Relations.

Abstract: It is often said that there exists an unsatisfactory or a weak interaction between the indigenous groups with

the main ethnic groups. This is because there remains a feeling of prejudice in the indigenous against other

ethnic groups who are often trying to exploit them. Wrong perceptions will lead to prejudice and negative

stereotypes in society. To what extent this perception has really existed in the minds of the indigenous

group? This study is conducted to identify and examine the knowledge, opinions, attitudes and evaluations

of the indigenous people on ethnic relations. Therefore, a quantitative study using a total of 27

questionnaires on the knowledge and attitude of the aborigines towards ethnic relations is distributed to the

Mahmeri group in Carey Island, Selangor. Overall, this study finds that the majority (81.5%) from the

Mahmeri tribe has responded positively in the formation of ethnic relations whilst some (18.5%) feel that

the ethnic relations are unimportant. This means that efforts are needed to improve the perceptions and

enhance the ethnic relations between the indigenous and other ethnic groups in order to avoid serious tense

in their relations.

1 INTRODUCTION

Traditionally, the aborigines in Malaysia are in a big

group but they have always seen as a minority. They

possess their own culture and a way of life which are

different from those of other ethnic groups. The

uniqueness of the aboriginal groups can be seen on

the close relations amongst its

members.Although,social interactions between the

aborigines and other ethnic groups have existed,but

these interactions are relatively low-level. This is

due to the existence of prejudice on other native

groups normally seen as making attempts to exploit

them. The various wrong perceptions that exist often

create negative prejudice and stereotypes. The

unpleasant attitudes with other ethnic groups often

create clashes and many like to distance themselves

or to make less contact with other ethnic groups.

To what extent the perceptions towards other

ethnic groups have actually existed in the mind of

the aborigines?This study is done with the aims of

analysing the real perception that exists in the native

society, especially the Orang Asli on other ethnic

groups such as the Malays, Chinese and Indians. In

this situation, the main aspect of discussion on the

medium of interaction is the social relations between

the said ethnic groups. According to Hamidah Ab

and Rahman et al (Hamidah Ab and Rahman et al.

2006), in the methodologies of uniting the ethnic

groups and eradicating racial polarisation, the role of

social relations is important.

The term social relation is used to refer to the

relations or interactions between them.

It is through this interaction that the members of

the multi-ethnic society understand each other’s

culture as the people of Malaysia believe that ethnic

interaction now exists and continues. In the

beginning, the study is done on the Mahmeri ethnic

group in Carey Island, Selangor. As a minority with

different cultural background and values with other

societies in Malaysia, the group has experienced

interactions with other ethnic groups. These

experiences will be observed through their

knowledge, views and evaluation on ethnic relations.

Yaacob, N., Kassim, F. and Hed, N.

The Perspectives of the Malaysian Aboriginal Group on Ethnic Relations: A Case Study of the Mahmeri Group in Selangor, Malaysia.

DOI: 10.5220/0008890105350542

In Proceedings of the 7th International Conference on Multidisciplinary Research (ICMR 2018) - , pages 535-542

ISBN: 978-989-758-437-4

535

2 THEORETICAL

FRAMEWORKS

Perception means a picture or an imagination of

one’s heart or thinking (on a subject), view (through

6th-sense) and value (KamusDewan, 2002, p. 1025).

Perception is also defined as a picture within one’s

or a specific group on a situation. Normally it is

influenced by others or the environment (Abdul

Hafiz Haji Abdullah and Abdul Rahim bin Jusoh,

2006, p. 9). Therefore, in this study, perception

involves an idea, attitude and value on ethnic

relations.

The Orang Asli society is from three main

groups i.e. Semang Negrito, Senoi and Proto-

Malays. The Mahmerisare the Orang Asli from the

Senoi group. Other than Mahmeris are Che’ Wong,

Jahut, Semai, Semoq, Beridan and Temiar (Juli Edo,

2001, p. 211). The Mahmerisare also known as

Besisi and the name is used by many researchers,

including Narifumi Maeda Tachimoto (Narifumi

Maeda Tachimoto, 2001) and Marina Roseman

(Marina Roseman, 1991).

But nowadays, many researchers use Mahmeri

and the word denotes Forest People (Mah is people

and Meri is for forest) while Besisi refers to Sisi

(Werner, 1997, p. 14). The Mahmeri group is mainly

found in Carey Island, Selangor. According to the

Department of the Aborigines Affairs, the total

number of theMahmeri in 1960 is 1,898 while in

1965 the number is 1,212 (Narifumi, 2001, p. 5). In

1993, the number of Mahmeri is around 2,185

(Shaiful Bahri Md. Radzi, 2003, p. 41). And,

according to 2003 statistics, the number of Mahmeri

group is 2,896 or 2% from the 147,412 total number

of Orang Asli in Malaysia.

In discussing the society of the natives, we refer

to them as a minority group. From 1930s, the word

minority is used to refer to the social group that are

oppressed due to ethnicity, race, biological look and

so forth. Louis Wirth (Louis Wirth, 1945) for

example defines native as ‘a group of people due to

physical and cultural distance from other groups in

the society who receives uneven treatment and seen

an object that is collectively discriminated’.

According to Kinloch (Kinloch, 1974), the minority

groups can be divided according to the physical,

cultural, economic and behavioural characteristics.

The world ethnic should be further analysed, as

according to Scupin (Scupin, 2003), ethnic or

ethnicity is derived from Greek’s ’ethos’. During

that time the word refers to non-Greek or

biologically, culturally in a different way of life. In

the 19th century, in many European

languages,ethnics, etnikal, ethnicity,

ethniqueandethni’e are seen as a race differentiated

from human groups based on physical differences

like colour, body frame, size of head and hair

texture.

In discussing ethnicity, two aspects are

considered: objective and subjective. Objective

aspect refers to the cultural behaviour that could be

seen or a shared symbol in a community such as

language, religion or tradition that is used and exists

in a community. This aspect also involves dress,

food or style of hair.

The subjective aspect includes a common group

belief and a belief that their ethnic group is of

similar with regards to family or inheritance. This

aspect believes in community integration or the

difference between in-group and the out-group. In

simple term, ethnic or ethnicity is not determined by

physical of biological characteristics, but more on

culture (Zaid Ahmad et al. 2006, p. 8-9).

In the early studies, perception and ethnic

interactions with other ethnic groups, especially by

M.G. Smith (M.G. Smith, 1965) are more adaptable

to this study. Like stratification theorist, Smith is a

reductionist in the study of race or ethnic (or the

relations between groups that consider themselves as

different physically or in skin colour). Smith and one

other expert, Furnival (Furnival,1948) looks at the

political structure or political domination as the basis

in the plural society. There is another group of

theorists that is relevant with ethnic relations, that

prioritises understanding of occupation and political

domination. This group of theory does not discuss

the stratification of the plurality, but on ’minority’.

Louis Wirth defines minority as a group of

people having different physical and cultural

characteristics than other groups in society. They are

not well treated and differentiated in society and

always refer themselves as target of collective

discrimination. The existence of the minority group

in society means the existence of a dominant group

with a higher social status and with extra privileges.

As a minority they are out of all social activities in

the particular society (L. Wirth, 1945, p. 375).

According to this theory, the questions on emotions

are put aside and different treatment is received

when the respondents are asked. This is to enable us

to see whether they are feeling as according to the

views of Wirth.

For Emile Durkheim, what is important in the

race or ethnic relations is the study of the character

of things that have been done then classify its types

and conduct research on induction methodology on

what are the reasons for the variations and finally to

ICMR 2018 - International Conference on Multidisciplinary Research

536

differentiate the ultimate to obtain a comprehensive

formula (1050:25). Even though a majority of

western studies prefers stratification, but

stratification change seeps the minority in the

dominant group with discrimination and conflict.

For example, Warner discusses the question of the

ethnic group as a status system but concentrate on

the assimilation of the minority with European

connections. And these aspects are not part of the

Malaysian researchers as their focus is on

interactions, communication and value that support

integration within a multi-ethnic society.

This is seen based on the study by Mohamad

Haji Yusof (Mohamad Haji Yusof, 1993) who states

that when we refer to relations between groups

based on the interactive manifestation on a few

members of the group, by collective or individual, it

then becomes the attitude of the group. Both are

important psychological factors that spread the

positive and negative attitude of the group on

another group. There are two ways to explain the

relation, attitude and behaviour between the groups.

First, the group may compete to achieve its

objectives. Second, the relations between groups are

analysed through an individual that face frustration

or sufferings due to the influence of a group. Third,

focus is given to steps taken to upgrade cooperation

and harmony that contribute to solving problems in

the society.

Other literatures related to the research are the

early reports on the natives or Orang Asli

interactions written by Sherard Osborn in 1857

(Hasan Mat Nor, 2001). Osborn mentions the

structure of relations between the Malays and Orang

Asliwhere Orang Asli considers the Malays as an

untrustworthy group as they like to break promises,

cheat on Orang Asli or in the early days, considers

them as slaves. This perception is later inherited by

the next generations.

Another study written by Mohammad Haji Yusof

(Mohammad Haji Yusof, 1993) is entitled Group

Relations: Reference to the Malay Annals. The study

observes the psychology of the Malays in reference

to the Non-Malay group. From the study there exists

two clear aspects among the Malays. First is the

spirit of loyalty and secondly the importance of

status. The effects of the two aspects make the

groups respect each other and also on their position.

MansorMohd Noor et al (MansorMohd Noor et

al. 2006), studies ethnic relations at the University.

In general, the study witnesses the understanding

and agreement on the ethnic studies that it should be

expanded. The Malays seems to have an open and

positive mind on relations, the Indian also has no

problem in racial interactions, but the Chinese is a

bit reluctant to engage in ethnic relations.

As there are many ethnic studies done on

between the Malay, Chinese and Indian groups, the

studies on relations between the native’s group

should also be strengthened.

2.1 Objectivesof Study

The aims of the study are:

1. To identify the views of Orang Asli on inter-

ethnic relations.

2. To observe the attitude and knowledge of

Orang Asli on ethnic relations.

3 METHODOLOGY

The study focuses on the question of attitudes and

behaviour of Orang Asli during their interactions

with other ethnic groups. Samplings determine the

suitable procedures. The studies divide the Orang

Asli into 3 groups: Negrito, Senoi and Proto Malays.

In the beginning the studies are made on Senoi sub-

group of the Mahmeri in Carey Island. Selangor. 27

sampling or respondents are distributed. The data are

collected using the Inventories on Knowledge on

Ethnic Relations and Attitude Inventory and

Evaluation. To reach the target of the study,

interviews and questionnaires are used during the

field work.

3.1 Interviews and Questionnaires

The interview is when both subject and researcher

are in the same process of getting information.

Research information is obtained directly by

researchers from the subject.The interview is used to

obtain information on facts, beliefs, emotion, needs

and so on to reach the objectives of the research.

Interviews are very practical to obtain information

accurately from mainly small, uneducated

population or the aged and most subjects are feeling

easier during interviews.

Interviews are also conducted with village heads

in both villages to obtain information on the

situation in the villages based on their experience in

the Mahmeri society in Carey Island. A total of 27

people are selected as respondents.

3.2 Area of Research

Carey Island is in Tanjong Sepat in the State

Assembly Constituency of Sijangkang and

The Perspectives of the Malaysian Aboriginal Group on Ethnic Relations: A Case Study of the Mahmeri Group in Selangor, Malaysia

537

Parlimentary of Kuala Langat, Selangor. According

to history Carey Island refers to an Australian who

visited the village in 1950s. In Carey Island the

villages are Kampung Sungai Bumbun, Kampung

Sungai Rambai, Kampung Sungai

KuraudanKampung. The aborigines here are the

Mahmeris. The studies are made only in two villages

i.e. Kampung Sungai BumbundanKampung Sungai

Kurau. According to Headman Batin, there are 400

people of 83 families in Kampong Sungai Bumbun

and Kampong Sungai Kurau and according to

BatinNogkah of Kampong Sungai Kurau there are

200 people of 37 families in the village.

Kampong Sungai Kurau was opened in 1991.

The Mahmeris applied land from the government for

20 years and finally was given 160 acres. The

Marmeris was also given RM170,000 from the

government to build a wave-breakers. In 1991, the

village was fully occupied with 13 homes built by

Aborigines Department and 8 by Golden Hope.

Golden Hope also built 62 acres of oil palm estate

and majority of villages works in the estate with

RM1,000.00 per month.

The 2 villages Kampong Bumbun and Kampong

Sungai Kurau which are linked to the main road and

to the town area, school, and handicraft shops and

workshops. The people of Kampong Sungai Kurau

are fishermen while Kampong Bumbun are more on

small-scale farmers and handicraft makers.\

The Mahmeris in Carey Island especially in

Kampong Sungai Bumbun are involved in obtaining

jungle products, making masks and making

handicrafts. According to Headman Sidin, in around

1960s and 1970s, many worked in Golden Hope

estate, the English company that have estates in

Carey Island. The estates include tea, rubber,

coconut plantations, but without much yields. Due to

that, the palm oil estate was opened till now. Then,

the Mahmeris also plant palm oil till now and also

grow banana on their own with some income.

According to the village headman the villagers live

by selling palm oil through middleman with

RM316.000 per ton with average income of

RM600.00 per month. The income is contributed to

improving the living standard of Mahmeri in Carey

Island in particular in Kampong Sungai Bumbun.

Other than farming, the Mahmeris also do other

jobs like making masks and statues and weaving

mainly by men assisted by their wives. Weaving is

done by the women from pandan or mengkuang

leaves. The products are sold and Kampong Bumbun

is known in Malaysia for its artwork and it has

become a better village for Orang Asli in Malaysia.

4 RESULT

Respondents are required to answer 3 main parts:

A :Personal profile, including age, gender, education

level and profession.

B : Knowledge and opinion on ethnic groups.

C : Attitude and value on ethnic relations.

4.1 Background of Respondents

The respondent profile from Table 1, shows that

women are more than man as men are out working

when the interview is done. Therefore, only 6

respondents (22.2%) are men while women are 21 or

(77.8%). A major portion of respondents is between

30 to 40 years of age of 14 (51.9%), 6 respondents

or (22.1%) below 41 years old, 5 or (18.5%)

between 20-29 years old and 2 or (7.4%) between 12

to 19 years old.

In term of education, 11 respondents or (40.7%)

attend primary school, 8 or (29.5%) are not

schooling, 6 or (22.3%) obtain SRP/PMR level

while 1 or (7.4%) obtain STPM. In conclusion, the

majority (mainly women) does not possess good

education.

Respondents who possess formal education are

those who study outside their villages. 13

respondents or (68.4% attend school in their own

villages while 6 or (31.6%) are schooled atnearby

town especially those who reach the secondary

schooling level.

Table 1: Background of respondents.

Item Category Freq Percentage

(%)

Gender Man

Woman

22.2

77.8

Age Over 41 years

30 to 40 years

20 to 29 years

12 to 19 years

22.2

51.9

18.5

7.4

Education Not schooled

Primary

SRP/ PMR

SPM

STPM/Cert

29.6

40.7

22.2

3.7

Place of

Last

Education

Kampung

Bandar

68.4

31.6

Employm

ent

Unemployed/

housewife

Self employed

Private

Government

36.0

56.0

4.0

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538

4.2 Knowledge and Opinion on Ethnic

Relations

In this part, knowledge and opinion on other ethnic

groups outside the Mahmeris is observed on the

extend of their feeling in order to interact with other

ethnic groups.

Based on Table 2, all respondents say they

interact with other ethnic group. Some factor

determines the interaction by the Mahmeris. A total

of 13 respondents or (48.1%) have friends from their

place of work, school and others. 7 respondents or

(26%) interact with visitors, researchers or tourists

to the village. In this situation, it gives them the

opportunities to interact, to know each other and to

establish friendship with other ethnic groups. 6

respondents or (22.2% interact with middlemen and

1 (3.7%) interact with co-workers.

The Mahmeris possess good relations and

knowledge on the Malays. A total of 27 respondents

(100%) say they usually undserstand the culture of

the Malays. Other than the Malays the Mahmeris in

the 2 villages also interact with the Indians as they

are living near the oil palm estates and Indian

villages. In this context, whether the Mahmeris have

a negative perception on other ethnics, 18

respondents or (66.7%) say they have negative

perception, but 9 or (33.3%) say they do not have a

negative perception on other ethnic groups. Based

on interviews they saythe perception is on Malays

and Indians and the perception is derived from many

sources, including 5 respondents (5.6%) from their

experience during interactions. 3 family members.

This is to show the Mahmeri families do not

influence the thinking of their children on the

negative perception on other ethnic groups. The

failure to establish good relations with other groups

creates a feeling of dislike from having good

relations with other ethnic groups.

Table 2 : Knowledge and Opinion on Ethnic Relations.

Item Category Freq Percentage

Interacted

with other

ethnic

groups

Yes

100.0

Reasons

for

interaction

s with

other

ethnic

groups

Friends

Business

contacts

Work place

Visits/Resear

chers to

villages

48.1

22.2

3.7

26.0

Ethnic

groups

that they

know

Malays 27 100.0

Having

negartive

perception

Yes

33.3

66.7

Having

perception

from:

Family

Othe

Villagers

Experience

11.1

33.3

55.6

Importanc

e to know

other

cultures

Yes

81.5

18.5

Having

interests

to know

other

cultures

Yes 22

81.5

18.5

Making

efforts to

know

other

cultures

Yes

81.5

18.5

Informatio

n of other

ethnics

groups

obtained

from

Electronic

Media

Workplace

/school/ IPT

Friends in

same ethnics

Groups

Friends from

other ethnics

44.4

14.8

37.0

3.7

However, many respondents believe that it is

important to know other cultures or ethnic groups.

According to the study, 22 respondents or (81.5%)

accept the importance of ethnic interactions. The

Mahmeris arealso interested in understanding other

ethnic groups and always making an effort to

understand more about other groups. Only 5 or

(18.5%) show an indifferent attitude to know about

other cultures/groups.

A great number of information obtained on other

ethnic groups are from electronic media i.e radio and

television. 12 respondents or (44.45) say they obtain

information through television and radio with ease.

10 respondents or (37%) obtain information from

friends, mainly village friends while 4 or (14%) say

they obtain information from school, workplace and

institute of higher learning and only 1 respondent or

(3.7%) from other ethnic friends. A total of 23

respondents or (92%) say they are happy with the

information obtained. Similarly, the Mahmeris feel

The Perspectives of the Malaysian Aboriginal Group on Ethnic Relations: A Case Study of the Mahmeri Group in Selangor, Malaysia

539

that they do not have to know more or in-depthabout

their ethnic groups and satisfied with present

interactions.

4.3 Attitude and Evaluation on Ethnic

Relations

The attitude on other ethnic relations is seen based

on their experience during the interactions with other

ethnic groups. Furthermore, the evaluation on other

ethnic groups can be done as seen from Table 3.

Based on Figure 3, only 12 respondents or

(44.4%) say they have good friends and good

friendship with other ethnic groups. 9 or (33.3%) are

not sure and another 6 or (22.2%) do not have

friends with other ethnic groups. In terms of racial

mixing 22 respondents or (81.4%) saythey do not

have problems in mixing or interacting with other

ethnic groups.

When in public places, what is meant here is

when the Mahmeris go out of their village and visit

public places, like bus station, post office and so

forth. A big number 22 respondents (85.1%) saythat

they are comfortable when they are in areas that

have other ethnic groups.

In term of mixing with friends from other ethnic

group, emotion or perception of the Mahmeri group

can be seen based on the feeling of abandonment,

not like by friends, given a cold response from

friends from other ethnic groups, feeling low and

refuse to inform their identity as Orang Asli. 4

respondents or (14.8%) admit that they are neglected

when mixed with other ethnic groups, 6 respondents

or (22.2%) are not sure and 17 respondents (62.9%)

feel that they are disliked by other ethnic groups.

From the treatment by friends from other ethnic

group 2 respondents or (7.4%) feel like they are

differentiated with other groups, but 3 respondents

or (11.1%) are not sure of that situation.

However, a big portion of respondents or 22

(81.4%) do not feel the same. Eventhough many

may be feeling low when mixing with other groups

or 7 respondents (25.9%). 6 respondents (22.2%) are

not sure while 14 respondents (51.8%) are not

feeling low. The are few of Mahmeri who do not

like to admit as Orang Asli when interacting with

other ethnic groups. Based on this study 5

respondents or (8.5%) sayso, 4 respondents or

(14.8%) are not sure and 18 respondents or (66.6%)

are not so reluctant to expose their identity.

Table 3 : Attitude and Evaluation on Ethnic Relations.

Item Category Frequ

ency

Perce

ntage

(%)

1. Having

friends

from other

groups.

Very agree

Agree

Not sure

Not agree

Not very

agree

44.4

33.3

3.7

18.5

2. Having no

problem

in mixing

with other

ethnic

groups.

Very agree

Agree

Not sure

Not agree

Not very

agree

44.4

37.0

7.4

3.7

7.4

3. Confort in

public

place with

multi etnic

groups.

Very agree

Agree

Not sure

Not Agree

Not very

agree

44.4

40.7

14.8

4. Feeling

neglected

when with

friends

from other

ethnic

groups.

Very agree

Agree

Not sure

Not Agree

Not very

agree

14.8

22.2

25.9

37.0

5. Feeling

neglected

by other

ethnic

groups.

Very agree

Agree

Not sure

Not Agree

Not very

agree

11.1

22.2

25.9

40.7

6. Interest in

making

friendship

with other

ethnic

groups.

Very agree

Agree

Not sure

Not Agree

Not very

agree

25.9

37.0

18.5

11.1

7.4

7. Making

efforts to

know

friends

from other

ethnic

groups.

Very agree

Agree

Not sure

Not Agree

Not very

agree

44.4

33.3

3.7

18.5

8. Feeling

not given

confortabl

e service

from

friends

from other

ethnic

groups.

Very agree

Agree

Not sure

Not Agree

Not very

agree

7.4

11.1

37.0

44.4

ICMR 2018 - International Conference on Multidisciplinary Research

540

9. Feeling

low when

mixing

with

friends

from other

ethnic

groups.

Very agree

Agree

Not sure

Not Agree

Not very

agree

11.1

14.8

22.2

29.6

Confortab

le when

not

exposing

identity as

Orang

Asli.

Very agree

Agree

Not sure

Not Agree

Not very

agree

7.4

11.1

14.8

22.2

44.4

Avoiding

from

talking

with

friends

from other

ethnic

groups.

Very agree

Agree

Not sure

Not Agree

Not very

agree

3.7

18.5

40.7

37.0

Rejecting

offer from

friends

from

ethnic

groups to

jointly

visit their

houses.

Very agree

Agree

Not sure

Not Agree

Not very

agree

3.7

25.9

37.0

33.3

Never

offering

friends

from other

ethnic

groups to

visit their

house.

Very agree

Agree

Not sure

Not Agree

Not very

agree

3.7

29.6

40.7

22.2

Never

offered by

friends

from other

ethnic

groups to

attend

ceremonia

functions.

Very agree

Agree

Not sure

Not Agree

Not very

agree

11.1

18.5

37.0

33.3

Feeling

difficullty

communic

ation due

to the use

language.

Very agree

Agree

Not sure

Not Agree

Not very

agree

14.8

11.1

18.5

22.2

33.3

confortabl

e in using

mother-

tongue

language

communic

ate

compared

to other

languages.

Very agree

Agree

Not sure

Not Agree

Not very

agree

63.0

14.8

3.7

14.8

The evaluation on respondents is seen based on

their statements on their interest and efforts to

establish ethnic interactions. Of interest, 17

respondents or (62.9%) agree, 5 respondents or

(18.5%) are not sure while 5 respondents or (18.5%)

are not interested to establish friendship with other

ethnic groups.

But a bigger number or 21 respondents or

(77.8%) do not seem to avoid talking with friends

from other ethnic groups. Only 1 respondent or

(3.7%) tries to avoid from mixing, but 5 respondents

or (18.5%) are not sure about mixing while 19

respondents or (70.3%) do not reject the offer to go

out together with friends of other ethnic groups. 7

respondents or (25.9%) are not sure while 1 or

(3.7%) rejects offer to mix, but a majority of

respondents 17 or (62.9$) does not agree with the

suggestion that they never like to visit non-Mahmeri

friends to their house or to attend the village’s

cultural ceremonies. 8 respondents or (20.6%) are

not sure and 2 respondents or (7.4%) are never to

invite offer other friends from other ethnic groups to

visit their house. On the other hand, friends from

other ethnic groups do invite the Mahmeris or 19

respondents or 70.3%) who say other friends do

invite them to their house for village functions. 3

respondents or (11.1%) say they are never offered

and 5 respondents or (18.5%) are not sure.

The Mahmeris have their own language and from

the study it is seen that language is a barrier to

interactions and communication with other ethnic

groups. 7 respondents or (25.9%) say it is difficult

for them to use Malay language to communicate

with other ethnic groups and 5 or (18.5%) are not

sure while 15 respondents or (55.5%) feel language

is not a barrier to communicate between their mother

tongue and Malay language. A majority of

respondents 21 or more feels comfortable to talk in

the own language while 1 or (3.7%) are not sure and

only 5 respondents or (14.8%) say they are

comfortable in using other languages.

The Perspectives of the Malaysian Aboriginal Group on Ethnic Relations: A Case Study of the Mahmeri Group in Selangor, Malaysia

541

5 CONCLUSION

In conclusion, the study tries to determine the

perception, image, views, attitude and evaluation by

the aboriginal society i.e. Orang Asli on other ethnic

relations. Eventhough the positive reaction can be

seen from the majority of respondents mainly on the

Mahmeris, only a few believes that ethnic relations

are not important. This means that negative

perceptionsof ethnic relations between the natives

and other ethnic groups are still there andit is

important to ensure that these perceptions can be

fixed.

Many issues create conflicts between the natives

and other ethnic groups in particular on land matters,

building of highways, of dams and so forth. These

issues create a division between the native and other

ethnic groups as the natives believe that they are

being oppressed without any element of justice in all

matters of life. Therefore, the findings show that it is

clear that the Orang Asli society is having that

negative perception.

In the earlier study, perhaps the Mahmerishave

less issues to confront with the Government or other

ethnic groups. So, they lead to positive relations.

This allows us to see the differences in their views,

attitude and evaluation on ethnic relations.

6 RECOMMENDATION

Overall, the feeling of prejudice of Orang Asli

towards other ethnic groups could bring negative

implications on the future of ethnic relations in

Malaysia. The main concern here is that if this

feeling cannot be controlled and treated, it will

create a serious tense amongst ethnic groups.

Therefore, this study suggests that the government

needs to provide an effective policy and efforts to

promote a unity amongst different races, including

the Orang Asli.

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