Traditional Knowledge of Jahai Tribeat Kampung Semelor, Gerik,

Perak

Soijah Likin

, Nazarudin Zainun

and Faridah Binti Jaafar

Anthropology & Sociology Section, School of Distance Education, UniversitiSains Malaysia, 11800, Penang, Malaysia

History Section, School of Humanities, UniversitiSains Malaysia, 11800, Penang, Malaysia

Political Science Section, School of Distance Education, UniversitiSains Malaysia, 11800, Penang, Malaysia

Keywords: Traditional knowledge, Jahai tribe, taboo

Abstract: Values, norms, taboos are things that are created in the community as a means to regulate and social control

in order to live in harmony and stability. Traditional knowledge is the power of the invisible but can force

people to live with by the rules, taboos, values, norms set by society. Similarly, in the lives of Jahai's tribe

which is practically a variety of taboo in many aspects of life. Traditional knowledge refers to the

knowledge and practices of indigenous and local communities that have developed over centuries and are

traditionally transferred from elders to young people in concrete working and life situations. Traditional

knowledge is dynamic and it can be transferred and expressed orally, through stories, legends, rituals, songs,

and laws.

1 INTRODUCTION

Aboriginal identity is the first communities that

inhabit Tanah Melayu (Benjamin, 1976). The results

of archaeological research carried out in the Eastern

and Northern Peninsula represents the Orang Asli of

Peninsular Malaysia has been inhabited since the 8th

century BC, which is about 10 thousand years ago

(Khairul Hisham and Kamarudin Ngah Ibrahim,

2008). In Malaysia, The Orang Asli can be divided

into three groups – the Semang (or Negrito), the

Senoi, and the Proto-Malay (or Aboriginal Malay).

This division is mostly sociological, as the groups

differ linguistically, but possess similar cultural

characteristics. Every groups divided into several

tribe, namely Negrito (Kensiu, Kentaq, Lanoh, Jahai,

Mendriq, Bateq), Senoi (Temiar, Semai, Memoq

Give Che Man, Jah Hut, Mah Meri), Proto-Malay

(Temuan, Semelai, Jakun , Kanaq, Kuala, Seletar

(Jabatan Hal Ehwal Orang Asli, 2009). The Orang

Asli can be divided into three groups – the Semang

(or Negrito), the Senoi, and the Proto-Malay (or

Aboriginal Malay). This division is mostly

sociological, as the groups differ linguistically, but

possess similar cultural characteristics.

Jahai community is one of the Negritos little

compared with other tribes such as the Senoi and

Proto-Malay. Are believed to have migrated to

Southeast Asia since 60,000 years ago with five

other Negrito tribe in Malaysia have the physical

characteristics of the different categories of

Bumiputera Malaysia.

Most people Jahai have a small number of family

members of three to six people. Aborigines are the

indigenous people of the Jahai Negrito group.

Most of them inhabit the interior, particularly in

the Northeast and the West Kelantan Perak (Amran

Kasimin, 1993). The location of their placement is in

Banun, Sungai Tiang and coastal Temenggor Dam in

Perak and more concentrated in around Kampung

Sungai Rual Jeli, Hulu Kelantan (Jabatan Hal Ehwal

Orang Asli, 2009). The Jahai appearance person has

in common with the people of Ethiopia, the African

Negro, Negrito tribe in the Andaman Islands, Aeta

Philippines.

Their modest home situation is due to the

practice of those who love the nomadic, especially

on death and disaster relief purposes other than for

food needs in new areas. However, like other

indigenous communities, they now have their own

placement and taken care of all aspects of life

through increased assistance from the government.

(Http://www.jakoa.gov.my/orang-asli/info-orang-

asli/pengenalan-orang-asli/)

676

Likin, S., Zainun, N. and Binti Jaafar, F.

Traditional Knowledge of Jahai Tribe at Kampung Semelor, Gerik, Perak.

DOI: 10.5220/0008892306760680

In Proceedings of the 7th International Conference on Multidisciplinary Research (ICMR 2018) - , pages 676-680

ISBN: 978-989-758-437-4

Traditional knowledge is the result of an

adaptation of a community that comes from life

experiences are communicated from one generation

to another. So local knowledge is the local people

used to survive in an environment that integrates

with the system of beliefs, norms, culture, and

tradition and is expressed in the myth that adopted

for long periods of time. The regeneration of

traditional knowledge is done through oral tradition

(folklore) and literary works.

2 METHODOLOGY

The data about taboos Jahai’s tribe obtained using

the technique of the interview structure. According

to Burn (1995), Merriem (1998) and Yin (1995) the

use of design research, case studies using qualitative

data is suitable if a study involving the observation

of an individual or unit, a group of people, a family,

a class, a school, a community, or cultural events. A

case study should focus on a subject that has criteria

or characteristics to be studied. This means that a

review of case studies, mostly about individuals or

events in the cultural environment and their

environment (Burn, 1995).

Merriem (1998) stated the case studies are used

to enhance a thorough understanding of the subject

studied, focusing on aspects of the process rather

than output, rather than concerned with the

discovery of a theory or finding confirmation.

According to Yin (1995) is a case study related to

the research strategy that focuses on the question of

'who', 'why' or 'what'. This means that the case

studies enable comprehensive or holistic research to

know the features of a real-life event. To get a

complete picture, a case study must collect data from

various sources to enable an understanding of the

research (Burn, 1995).

3 THEORY

Traditional knowledge refers to the knowledge and

practices of indigenous and local communities that

have developed over centuries and are traditionally

transferred from elders to young people in concrete

working and life situations. Traditional knowledge is

dynamic and it can be transferred and expressed

orally, through stories, legends, rituals, songs and

laws. It can also be preserved in artifacts handed

from father to son or mother to daughter.

The Orang Aslihave knowledge and

understanding of their environment and ecosystems

and ways how to use and manage them. Often this

knowledge is very particularly and detailed. In

recent years traditional knowledge has been

increasingly considered alongside scientific

knowledge within the context of research and

conservation efforts related to Arctic peoples and

nature.

Traditional knowledge has an important role to

ensure the stability of society. Traditional

knowledge is any guide, guidelines, norms, values

for members of the public. Traditional knowledge is

a social fact of Jahai’s tribe. The concept of social

fact has been introduced in the 19th century by the

French sociologist Emile Durkheim called. Social

facts are interpreted as a social phenomenon that

abstracts e.g. legal, social structure, customs and

habits, values, norms, language, religion, and the

rules of life that have some power to enforce that

rule exists in people's lives beyond the capabilities

of the individual. In the book Rules of Sociological

Method, Durkheim explains "social fact is every

way of acting, whether fixed or not, and feel that

there are outside forces as well as the individual and

his capacity as the pattern formed in the society.

Since human beings are born indirectly it is

required to act in accordance with the social

environment in which he was educated and very

difficult for him to break away from the rule. And

feel that there are outside forces as well as the

individual and his capacity as the pattern formed in

the society. Since human beings are born indirectly

it is required to act in accordance with the social

environment in which he was educated and very

difficult for him to break away from the rule. So

when a person does other than what is expected by

society, then it will get corrective action, ridicule,

scorn, even got a penalty. In addition, the social fact

that has 3 properties: external, public (general), and

force (coercion) (George Ritzer, 2012).

1. External means these facts are beyond one's

considerations and have been there just long

before humans existed in the world.

2. Coercive (Force) Social facts have the strength

to push and force individuals to accept and

implement it. In a very real social fact that the

individual is forced, guided, reassured,

encouraged in some way affected by various

types of social facts in their social

environment.

3. Spread / general (General) Social facts are

common or widely dispersed in society. In

other words, the social fact is the common

Traditional Knowledge of Jahai Tribe at Kampung Semelor, Gerik, Perak

677

property and not the individual nature of the

individual. From the above characteristics, can

be underlined that social facts point to

something that exists outside individuals

requiring them to follow the customs, manners,

and respect for the common procedures

performed as a member of society and relations

between individuals by other individuals in a

society. In other words, social facts such as the

actions of individuals in contact with other

members of the community who is guided by

the norms and customs of a person so that they

do patterned relationships with other

community members. The indigenous people

known as the Orang Asli are a community that

has a relationship with the chronology of the

Mesolithic and Paleolithic. They were the

earliest inhabitants of the country. One side is

very interesting about the original is to

maintain confidence and taboos of their

ancestral heritage. Although they are often

considered by modern society as society

uncivilized and primitive, but they were able to

control their people from committing immoral

behavior that is prevalent in modern society

such as rape, incest, murder and so on.

4 TRADITIONAL KNOWLEDGE

OF INDIGENOUS JAHAI

The indigenous people known as the First are a

community that has a relationship with the

chronology of the Mesolithic and Paleolithic. They

were the earliest inhabitants of the country. One side

is very interesting about the original is to maintain

confidence and taboos of their ancestral heritage.

Although they are often considered by modern

society as society uncivilized and primitive, but they

were able to control their people from committing

immoral behavior that is prevalent in modern society

such as rape, incest, murder and so on.

The Director General of United Nations

Educational, Scientific and Cultural Organization

(Mayor, 1994) defines traditional knowledge: The

indigenous people of the world possess an immense

knowledge of their environments, based for

centuries of living close to nature. Living in and

from the richness and variety of complex

ecosystems, they have an understanding of the

properties of plants and animals, the functioning of

ecosystems and the techniques for using and

managing them that is particular and often detailed.

In rural communities in developing countries, locally

occurring species are relied on for many - sometimes

all - foods, medicines, fuel, building materials and

other products. Equally, peoples’ knowledge and

perceptions of the environment, and their

relationships with it, are often important elements of

cultural identity.

Most indigenous people have traditional songs,

stories, legends, dreams, methods and practices as a

means of transmitting specific human elements

traditional knowledge. Sometimes it is preserved in

artifacts handed from father to son or mother to

daughter. In indigenous knowledge systems, there is

usually no real separation between secular and

sacred knowledge and practice - they are one and the

same. In virtually all of these systems, knowledge is

transmitted directly from individual to individual

Taboos are community belief which is associated

with culture and tradition. Many taboos and tips

passed down orally from generation to generation.

Taboos aimed to educate the public, especially the

younger generation in order to lead to the

implementation of good values that can be practiced

in life. Some taboos are already a practice or

principle in life today.

All taboos are actually in good of the people

themselves. The taboo is a prohibition or an

injunction against any conduct or conversation

intended to prevent something bad from happening.

Taboos are good things guide of the previous

generation. According to this study informantsSamat

Bin Jeramun aged 34 years, residents Semelor

consists of 28 families. The population of the village

is 173 people. Each family usually consists of five to

six people. The average rate Jahai’s tribe age,

married are 18 to 19 years.

After Resettlement Plan Banun, they moved

because the government failed to fulfill the promises

to give the rubber project and estates of oil palm to

them. After settling in Banun they moved to various

places like Cium, Tiang, Telum, PulauTujuh,

Semelorand others. There is a total of 17 villages

under Resettlement Plan BanunBanun. Covering an

area of 40 acres of land in Semelorare the property

of their own, but there are no grants. They have

lived in Semelor for 30 years.

The organizational structure of tribal society

Jahai is very clear. The role of women as mothers,

wives and care for children. While the role of men as

fathers, husbands and search of sustenance. Head of

household is male. The division of wealth in society

Jahai is bilateral. The property will be divided

equally among the heirs of men and women.

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Jahaimale collecting forest products such as rattan,

gaharu, herbs, catching fish, hunting animal.

Most forest products will be sold to Chinese

middlemen.Chinese middlemen coming to take

the forest products. Indigenous Jahai not plant paddy

and rubber because this plant is often interrupted by

wild elephants. Jahai men rarely take care of the

children. Jahai men responsible for hunting animals

and collecting forest products. Jahai men not

subject to any taboos. Jahai children aged under four

years old are not allowed to eat monkeys and pigs.

Each Jahai’s tribe village is led by a headman

called TokBatin. The TokBatin role is directing

villagers carry out planting project, working on

farms, regarding the school. The TokBatin is also

responsible for addressing social ills such as

drinking alcohol, theft and security.

The Orang Asli community is rich with traditions

and culture because the environment they are still

closely linked to nature though has entered the

modern world. Customs and beliefs they have a

close relationship with the supernatural beings in the

universe. The life philosophy of Orang Asli as

revealed in the myths, customs, belief systems, the

system of cosmology, taboos and so on. All of these

characterize their attitude and character, the way

they act and relation with nature and other human

beings.

Almost all the Orang Aslihave animist faiths.

They create the impression that every object around

them has a particular spirit or supernatural powers

that can affect their lives. All the things that happen

around them are influenced by certain objects that

have supernatural powers. They strongly

emphasized the relations with the universe. The

harmony between nature and man is the key to

prosperity and happiness of human.

There are many taboos in the form of ethos,

mores and Folkways among this community that

helped shape the personality and social life. Taboos

practiced by Jahai’s tribe also a taboo that has been

inherited from ancestors. The taboos of Jahai's tribe

is customary that have been inherited from their

ancestors such as:

a. At dusk, starting from 5 - 6pm, residents are

not allowed to leave the house. The ban is

intended to prevent interference of spirit.

b. Pregnant women are not allowed to go to the

bank of the river at dusk. This prohibition is

to prevent pregnant women disturbed spirits.

c. According trust Jahai’s tribe, while spirits

causing various limb defects in the baby.

d. Pregnant women should not eat monkeys,

apes and pigs. They believe that eating meat

will cause the baby's body will be hot. They

can only eat fish.

e. Pregnant women cannot walk far.

f. Pregnant women are not allowed in the forest

for fear of being harassed spirits

g. When baby at six months old should hold a

feast and Sewang. The purpose of the feast

and Sewang is to free the baby from

abstinence. They believe that the ritual will

prevent interference of spirit.

h. Infants aged between 3-4 years old cannot eat

pigs, apes, monkeys. They afraid that eating

pig, apes, monkey will be transformed into a

beast and will cause high fever and seizures.

In the past, if Jahai’s tribe is sick, they

impregnated with a shaman. Now, the

practices meet the healer is decreasing. They

meet a doctor at the clinic for any problem

about health.

i. While in the forest cannot talk about bad

things.

j. Anyone who wants to enter the forest must

have good intentions and goes by intention.

Can not deviate from the original intention.

For example, if the enter to forest to take the

honey cannot take anything else.

k. While in the forest cannot complain.

l. The big tree in the forest cannot be cut down.

m. While in the forest can only take plants or

objects that are important and mature.

n. A person can take timber after it was

confirmed to have the core in it. Punching the

timber is the method to find out the tree core.

The timber must be abandoned if no core in.

Gaharu tree can be taken piecemeal.

Now many Tualang trees to die. The main

factors that cause the tree to die because the honey

hunters using nails on the Tualang tree to make

ladder (sigai) to draw honeycomb. Nails used on

tramp tree and branches will damage the tree

because the nails will rust. When a wind blowing

strongly branches have spikes will fracture and

eventually, the tree will die. Every Tualang tree has

only one Queen Bee for all nests.

As for the Orang Asli they use ropes and bamboo

to make ladder (sigai). They can achieve a

honeycomb without damaging the trees. .

Petai is only available during certain seasons.

Jahai tribe have method to know the petai is ripe or

not by seeing the stalk. A straight stalk meaning the

petai is ripe. Now petai in the forest is extinct

slowly. For Jahai people, petaiforest is much better

than a banana.

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679

Rattan is one of the important material in the life

of indigenous people. Aside from being a source of

revenue it is also the raw material for weaving. Most

manau rattan have high demand compared

theanother rattan. manau rattan is a species of large

diameter and very important as raw materials in the

furniture industry. It is highly sought after by

collector’s cane and does the price increase. Rattan

manau can be identified by looking at the straight

shape. If manau rattan is grown usually does not

spread on the ground and bending and shiny. Rattan

can cut if there are already 30 to 40 katam.

Most types of animals hunted in the forest are

deer, roe deer and badgers. Starting in January and

February they cannot catch the animal because the

animals are mating. Animals should only be hunted

in July alone.

5 CONCLUSIONS

One of the challenges facing the Indigenous

knowledge is how to maintain and transfer it to the

future generations? How one learns is as important

as what one learns. Young people of today do not

have concrete possibilities to take part in all seasonal

subsistence activities. Parts of the traditional

knowledge have faded since it is no longer needed

among the younger generation and even if a younger

member of the society shows interest in maintaining

the traditional knowledge they might still lack the

necessary practical ingredient.

REFERENCES

Burn, R. B. 1995.Introduction to Research

Methods.Melbourne : Longman

Ritzer, George. 2012. TeoriSosiologi, Dari

SosiologiKlasikSampaiPerkembanganTerakhir

Postmodern. Yogyakarta :PustakaPelajar

Jabatan Hal Ehwal Orang Asli .2008.

http://www.jheao.gov.my (15 July 2018).

Merriem, S.B. 1998. Qualitative Research and Case Study

Applications In Education. 2nd ed. San Francisco

:Jasey – Bass.

Yin, R.K. 1994.Case Study Research.Design and Methods.

2nd ed. Thousands QakCalif : Sage

http://www.perakgis.my/jakoa/index.php/component/conte

nt/category/11-suku-kaum-orang-asli

Informer :Samat Bin Jeramun,

Age: 34 years

Date of interview:14 Mei 2016.

TokBatin Kg. Semelor.

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