THE KINTAKS
The Kintaks belong to one of two major tribes of Negrito (previously known to writers as Semang). The Kintaks are also known as the Taks, the kentoks or the Kintoks. They can be further divided into two distinct sub-tribes, namely the Bongs and the nakils.

The Kintaks belong are generally small in stature (averaging about 150cm for males and 140cm for females) and a little stout. The color of their skin varies from black to light reddish brown. They have fine frizzy hair, which is kept short (about 3 inches for men and between 9 inches to 1 foot for women), its color ranging from dark to reddish brown. The nose is short and flat, with wide cheekbones, while the eyes are usually dark brown to black. The chin is small and round, the mouth is a bit wide and the lips are moderately thick.

Researchers believe that the Kintaks originated from the Negritos of the Andaman Islands and the Aetass tribe in the Philipines. This fact is further streghtened by the physical and linguistic similarities between the Kintaks, the Andaman Negritos and the Filipino Aetas. For ages, the Kintaks have been populatingthe jungles fringes that separate them from the Malay or Siamese Villages. They prefer to settle in low-lying areas through which river flow, thus easily finding an abundant source of flora and fauna for their sustenance.

Currently there exists only one Kintak settlement in Malaysia, namely in kampung Bukit Asu, in the district of Grik, Hulu perak. This village is accessible by all manners of land transport, but a four-wheel drive is especially recommended during certain whether conditions. It is only about 25km from the town of Grik, which lies on the way to keroh Town.

The Kintak community practices a nuclear family system. Each family which comprises a father, a mother and children, has its own house. The husband heads the nuclear family. He has the final say in all decisions after taking into account the opinions of other members of the family.

The Kintak community practices a simple marital concept where the couple only needs to sleep together in the house they have built together. Thus, Kintak men and women are free to choose their life partners. Divorce is commonplace, although rarely after the couples has a started family.

In the event of a death in the community, the body will not be buried immediately in order to allow distant relatives and friends the chance to give their last respects to the dead. The body will be rituality cleansed and then dressed in the best garments, the hands and feet will be bent towards the torso so that the fingers of the hands touch the chin and the knees touch the chest. The body will then be neatly wrapped in a piece of unsewn batik cloth, after which it will be finally laid to rest in its resting-place. Alongside the grave, a banana tree is placed to provide a shade over it. Two wooden stakes that have been blessed by the shaman are then placed at either end of the grave to mark it. All treasured possessions of the dead are then lined up on the grave. The Kintaks believe that the spirit of the dead still requires nourishments; hence some food is also put on the grave. Before leaving the grave, the parents of the dead will say a few words of advice to the dead. The family of the dead is prohibited from getting involved in any kind of celebration or self-adorsement during the 40-day mourning period.

THE KANAQS
The kanaq sub-tribe is believd to have originated from Riau, Indonesia. They migrated to Johor on a Dutch vessel that landed in Sungai Papan in Kota Tinggi District, Johor. Another souce has it that the Kanaqs fled to Riau from the Dutch. Historically speaking, the Dutch occupied the Riau Isles in 1758 upon a request by Sultan Sulaiman, who ruled over Johor and the Riau Isles from 1722 to 1760. in 1784, the Sultan signed a treaty with the Dutch for protection against military threats by the Bugis in 1787, the Dutch was forced to fight off pirates from Boreneo in the Riau Isles, causing the Kanaqs to flee to Johor.

Hunting is a major economic activity of the kanaq community. The most common implements used for hunting are the spear, th javelin, the cleaver and the blowpipe. They also make use of animal traps and gins. Cassava and sweet potatoes are the traditional food of the kanaqs. To prepare a fish meals, it is first wrapped in the long palas leaf before it is cooked over a small fire. The Kanaqs do not use bamboo when preparing their meals.

The Kanaq community prohibits marriage between siblings or with uncles, but marriage between cousins is allowed. In the event where the females supercede the males in number, polygamy is practiced. Girls are married off at an early age, as early as 14, while boys are allowed to marry when they have reached 18. There is no engagement ceremony. When both parties are present, the Tok Batin or Spiritual Leader will announce that the couple is legally married and pray that the union will last till the end of their days. Divorce is absolutely prohibited in the Kanaq community.

In the Kanaq community death at old age is commonplace but id death comes to a young person, it signifies that the person has commited a grave sin. The entire community mourns every death, to such an extant that all daily activities will cease immediately out of respect for the dead. Only cleavers are used to dig the grave. If the hoe is used instead, the spirit of the soil will be offended and cause an evil thing to befall the community. The body will be ritually cleansed, after which it will be neatly wrapped in a piece of white cloth. The body is then burned along with a coconut husk containing uncooked rice, some water and a cleaver, to accompany him in the long journey yonder. Tok Batin will rhen say a few prayers. When leaving the grave, no one is allowed to turn to look at it to avoid the spirit of the dead from following them home and causing havoc to the village folks.

THE SELETARS
The Seleter sub-tribe of the Orang Asli or better known as the Sea Gypsies are sea travelers who live in boats on islands and river mouth, particularly along the coasts of South Johor and North Singapore. They are traditionally dependent on the sea for sustenance, causing them to be constantly mobile. The Seletars are also traditionally animists: however due to exposure to the modern world. Some of them have chosen other beliefs.

The Seletrs are lead by a Tok Batin or Spiritual Leader who is selected to the post due to his superior seafaring skills. The post is usually inerited from father to son, with the approval of the entie community. Appointment to the post is based on the will of the previous Tok Batin.

The husband is the head of the family who is responsible for its wellbeing and thus must be obeyed by all. The Seletars allow marriages within the sub-tribe. The marriage custom of the Seletars also involves the inquiry and the engagement processes.

In the event of a death in the Seletar community, the entire village will join in the mourning process, where no usual daily activities are allowed to be performed out of respect for the dead. Only men are allowed to accompany the procession to the burial ground; women are allowed to enter the cemetery after the burial is over. Oil lamps are lit for 6 consecutive nights at the cemetery. All the implements belongings to the dead are neatly laid out on the grave and covered with fishing net. This will ensure that the spirit of the dead will not return to disturb the mourning family or other villagers.

The Seletars believe that the beach spirits guard the beach while the sea is under the protection of the sea spirits. One must not offend the spirits by uttering foul words against them. One has to ask permission from the sea spirit before venturing into the sea to fish. The spirits will possess the soul of whosoever shall disobey these injuctions. The possessed man will become uncontrollable, thus requiring the intervention of Tok Batin. Tok btin performs an important role of physical and spiritual healing in the Seletar community.

THE TEMUANS
The Temuan sub-tribe of Orang Asli belongs to the Proto Malay main tribe. They live in Negeri Sembilan, Melaka, Pahang and Johor. The Temuans of negeri Sembilan actually practice the Malay custom of Adat Perpatih or Matrilineal Custom, which is almost similar to the custom of the Temuan sub-tribes in other states.

The temuan community is lead by Tok Batin or Spiritual Leader who is appointed to the post through the law of inheritance. The appointment of Tok Batin is usually based on his extenxive knowledge of tribal customs. If Tok Batin dies or resigns his post, a special meeting chaired by Jurukerah and or judge will be held. The meeting involves the use of a ritual language that requires complete honesty and seriousness from all parties. If Tok Batin has transgressed the boundary of tribal custom and law, he will likely be stripped off the post and a new replacement will be appointed.

The minister, who advice Tok Batin, Jurukerah and Jenang (Guardian of the Custom), is a person skilled in Temuan tribal customs and traditions. However, he has no authority to to pass sentence.

Tok Jenang is the hereditary Head of the Tribal Custom Council and has limited authority to pass sentences. Jurukerah or judge is selected by the Tribal Custom Council and has the authority to pass light sentences and becomes a wali who gives away the bride on behalf of his family.

Tok Batin has the authority to appoint the Panglima or Chief upon the approval of the Tribal Custom Council. His main job is to ensure the wellbeing of the entire community.

Pemangku or Deputy is a hereditary post. His main job is to carry out the directives given by Tok Batin and has the authority to pass sentences to transgressors in the community.

THE SEMELAIS
The Semelais are an Orang Asli sub-tribe of the Proto Malay main tribe. They can be found in the Central Pahang region particularly around Tasik Bera, Sungai Bera, Sungai Teriang, Paya Besar, Paya Badak and on the border of Pahang and Negeri Sembilan, especially around Sungai Serting, Sungai Lui and Ulu Muar. There are physically similar to the Malays.

The Semelaisbelieve in the existence of the Creator of the Universe, End of Days, the Hereafter, Paradise and Hell as well as Angels. They also believe in retribution, the existence of genies/guardian spirits, spiritual beings and souls.

Tok Batin is an important social position in the Semelai community. He is the highest authority in the entire community. The Tribal Custom Committee is responsible for safeguarding the tribal customs, passing sentences and numerous other social and religious tasks such as performing marriages and tending to deaths.

The Menteri or Minister is the second highest authority after Tok batin. He also acts as an advisorto Tok Batin, Penghulu (Village head) and other Committee office bearers, but is not allowed to pass sentences. The penghulu is the third highest position who is given one half of the power of Menteri and one quarter of the power of Tok Batin. The Village Chief is fourth highest position in the hierarchy, and is given one half the power of Penghulu. Jurukerah is selected by the villagers by virtue of his reliability and diligence. His job is to assist the Village Chief in carrying out various tasks such as building a hut and other communal works. Setin is the assistant of Jurukerah.

In Semelai community a couple wishing to get married will inform their respective families of this intention. If both families approve the relationship, the man will sleep with the girls three nights in a row at her house. After three days, the girl’s family will ask both her and her suitor if they liked to proceed with the relationship. If the answer is affirmative, the man is then advised to take the girl back to his house for three days. After three day, the girl’s father will pay a visit to the man’s house pretending to look for his daughter whom he claims has been abducted by an unknown man three nights before. The man’s father will then ask him his intention of bringing her back to the house, while the girl is asked why she came along with the man to his house. If they make known their intention for marriage, the couple will visit close relatives and announce their relationship to them. Both sides will then decide upo the suitable date for the wedding.

When a person is dying due to an illness, his family and friends will come to visit him. If the person has no chance of recovering from his illness, he will be relocated to a specially built hut in front of his house. When there are cases of death, the locals will contribute money and other necessary things to the family to help minimize sufferings of the affected family.

ORANG LAUT (KUALA)
The Orang Laut (Sea People) sub-tribe belongs to the Proto Malay main tribe of Orang Asli. They can be found on the West Coast of Peninsular Malaysia, Southern Johor and northen Singapore. They van be further divided into two sub-groups namely Orang Kuala (River Confluence People) and Orang Seletar (Sea people). The name Orang Kuala naturally came from the fact that they can be found living at th confluence of rivers and on the shores of western Johor. It is believed that this sub-tribe originated from Riau-Lingga and areasclose to the eastern coast of Sumatera, Indonesia. Their seafaring skill is the determining factor in their migratory success.

The name ‘Orang Laut’ came from the words Dessin meaning People and Dolak meaning People and Dolak meaning Sea. Their language seems a bit coarse, which is probably due to the seafaring environment. However, they are humble people and and care about the wellbeing of people outside their tribe with whom they come in contact in their daily activities. They are traditionally animists, but some have embraced Islam, although they still doing to some of the pagan beliefs concerning spirits and souls.

Orang Kuala community selects the most experienced seafarer amongst the elders to become their leader. Titles are given to the elders such as Batin, Jenang, Jukrah, Panglima and Hulubalang, among others. Since Orang Kuala have been Muslims since before the 19th Century, the Sultan of Johor has ruled that the names of Orang Asli settlements such as kampung Orang Asli Kuala Rengit were to be changed to kampung Bumiputera Dalam. The purpose of this exercise was to narrow the social gap between ethnic group in the state. Thus Batin has been changed to penghulu.

There exist many similarities between the customs of Orang Kuala and the customs of the Malays, due to the close proximity of their settlements. Orang Kuala have developed into one of the most advanced Orang Asli tribes in Malaysia, to the extent that they would not mind being mistaken for Malays Intermarriage between Orang Kuala and the Malay is commonplace. Their wedding ceremony follows closely the Malay customs such as bersanding (sitting on the ceremonial dais) and berinai (henna-staining). Orang Kuala are uninsically endogamous, since they prefer to marry within their tribe. Polygamy is rare due their low economic status. One unique belief that still prevails among Orang Kuala is that they are not allowed to bring along coins when catching fish, lest the coin falls into the sea resulting in poor or no catch at all.

THE JAHAIS
The Jahai sub-tribe belongs to the Negrito main tribe, the smallest orang Asli sub-tribe in Malaysia. They can be found in several areas in Hulu perak such as Banun, Sungai Tiang and the Temenggor Dam. In kelantan, they can be found in Sungai Ruai and jeli.

In general, the Jahais resemble the Negroids of Africa, the Negritos in the Andaman Isalnds and the Aetas in the Philipines. They have black skin, fine frizzy hair, small noses and big round eyes. Their huts look like a buch of bananas made of bamboo and bertam palm leaves. They are highly mobile, choosing to relocate for various reasons such as a death in the tribe, to avoid a mysterious desease, to settle a conflict, to seek new sources of food or due to the increase in population.

Penghulu or village Chief is selected to look after the wellbeing of the village and is hereditary. Penghulu is usually trustworthy and has great influence over the villagers.

The Jahai family is usually small, comprising between 3 to 6 members. This is due to the fact that they are required to abstain from sex until the baby is weaned. They consume traditional medicines such as Akar Gajah Beranak and Akar Manang.

The Jahais practice limited agriculture, planting crops such as bananas, corn, rice and cassava. The blowpipe is the most important hunting implement used by them. The bamboo darts are dabbed with the poisonous resin of the ipoh tree.

The Jahai community does not set specific rites for marriage. A couple simply needs to get the consent to marry from their parents and they are automatically married.

The Jahais are animists. They believe that every place has a Guardian and that a Guardian called the Karei or Ungku causes things to happen. They still adhere to traditional customs and traditions.

THE JAKUNS
The Jakuns are an Orang Asli sub-tribe who occupy the southern region of the Malaysian Peninsular. This sub-tribe originated from Yunan in Southern China and migrated to the Peninsular of Malaysia about 5, 000 years ago. The Jakuns are animists whose lives are influenced by objects in their environment such as the mountains and hills, valleys, rivers, stones and caves, among other things. A Jakun community living in the state of Johor believes in two Gods, namely the ‘God Above’ and ‘God Below’. ‘The God Below’ wh governs the earth is the husband of the ‘God Above’ who protectively hovers over the earth. This community holds fact to the belief of “Ruyub and Raib” which is a holy oral tradition passed down through generations. Rules and traditions are adhered to strictly by them for any breach could losing disastrous consequences to their village.

Each Jakun village is headed by the leader called the “Batin”. “Batin” is the final authority on all matters concerning the village and tribal customs. Batin has several assistant such as mangku, Jukiran and Setia who help him administer the community. In the Jakun community, a wedding is a time for revelry where giuest are no officially invited. The newleds will be forced to listen to the series of lectures advice on marital bliss and responsibility, which usually drags on for several days. Any member of the community can give the lecture, although the elder are given preference due to their age experience.

As often is the case, all daily activities will cease immediately when there is a death in the community. Anyone who ignores the tradition even after the news has reached his ears, will be cursed and fall sick. The ears of children will be smeared with camphor or charcoal that has been blessed by the Shaman or witch doctor. The charcoal is smeared on the eyebrows, the chest and the bottom of the feet and left thereon for seven consecutive days as a protection against the ghost and demons that killed the dead person. After the dead is buried, the bereaved family will light a fire near the grave and another fire is lit under the deceased’s house. Fine sand that has been blessed by the shaman will then be thrown onto the walls of the house and around it for six consecutive days, to blind the eyes of the ghost still lingering around the house.

The guest of mourners are not allowed to pick up anything that has fallen on the ground such as food or cigarette as it is believed that the ghost will claim these objects from the dead himself. A special fine called “bangun nyawa” or return to life will be imposed upon anyone who transgresses the above prohibitions at a rate determined by the Batin or shaman. Members of the family of the deceased is prohibited from engaging in revelry of any kind on putting on new and beautiful clothes during the period of mourning out of respect for the dead and his spirit.

THE JAHUTS
The Jahuts can be found in the district of temerloh in Pahang. This community survives by collecting and selling rattan (Calamus) and dammar (Agathis). They grow their own food such as rice, corn and cassava. They are also hunters and fisherman. The Jahuts are traditionally animists who believed that everything has a spirit guarding it, and that there exist supernatural powers, ghosts and the devil. This sub-tribe belivers that the paddy stalk also has its own guardian spirit. Hence, special care is taken when harvesting paddy so as not to offend the spirits guarding it. It offends the guardians spirit if one whistles or eats cooked rice in or near the paddy field.

According to Jahut custom, although the post of Batin is handed down from faher to son, he is required to be knowledgable in tribal customs and traditional healing. The tribe must get a prior conscent from the penghulu of the shire and the approval of the Sultan before the batin is officially appointed.

In the Jahut community, marriage is governed by age-old traditions. A married couple must not be siblings, cousin, second cousins, uncles/aunts and nieces/nephews, stepchildren and stepparents, in laws, engaged or married to others. The wedding ceremony is conducted during the night at the bride’s house and only close family members are invited to attend. At the ritual meal. The groom sits face to face with his bride. After the ritual meal, the groom’s family will serve th bride’s family with betel leaves and cigarettes, along with marital advice to the newlyweds. The ceremony is duplicated at the groom’s house on the next day. By tradition, a daughter is not allowed to live too far away from her parents, even after marriage.

In the Jahut community, one’s neighbour is called by the name of his firstborn. For example, if the name of the firstborn is Abu, then his father is called Pak Abu or Abu’s fathe. Similarly, his mother is called Mak/Deh/Wei Abu (Abu’s mother). There is no specific title for children.

THE TEMIARS
The Penghulu of the Temiar sub-tribe decides on the best location for their settlement, which must be of a certain distance from the burial ground and free from certain hardwood trees such as merbau. The area is chosen by way of a halaq or magic spell or from a dream. The temiars are animists and believe in ghosts and guardian spirits. They do not settle near swamps, waterfalls or large rivers, on account of the presence of the river princess that dwells in these places.

The Temiars use wood for their houses, which they build as a team. In this manner, a longhouse will first be built in the early stage of a settlement process. Families will then gradually leave the longhouse to live in their own houses. The Temiars are farmers, hunters and gatheres of jungle products.

The temiars community is lead by a penghulu who is bound by tribal customs and traditions. He has the authority to organize a working team to complete a task and acts as a marriage celebrant. He plays an important role as the judge advisor and contact person with the outside world, as well as the traditional healer or halaq.

In the Temiar community, a man wishing to get married must convince his future father-in-law of his worth and ability in performing the usual daily chores. This custom is called the ‘Waiting Custom’. Both sides must first agree to the union before getting the blessings of Penghulu, who was decide on the suitable date for the wedding.

The wedding ceremony is conducted in the evening. The family of the bride will prepare a special room where the newlyweds, the best man and the bridesmaid will sleep. The best man and the bridesmaid are given the task observing everything that the newlyweds will be doing the entire night and later make their reports to their respectives families. The reception is scheduled for the second night. The families will burn incence around the house and sprinkle popcorn on the newlyweds in the hope that they will have a happy and healthy life together. The reception is usually followed by a sewang dance.

Sewang is a dance performed in order to result in the gradual loss of consciousness for the purpose of obtaining inspiration. The Tok Halaq usually acquires in a dream the words for the songs that accompany the dance. Sewang is conducted at night and usually lasts from three to seven days, subject to food availability. In sewang, the dancers move around in a circle on the stage. Each sewang will take about 15 minutes and is supervised by the sewang master. The sewang master will sing and dance until he loses consciousness. Tok Halaq will revive the sewang master accordingly.

Tok Halaq verifies all deaths in the community. The Temiars do not ritually cleanse their dead. Instead, the dead body is clothed in new attire, wrapped in a new blanket, and finally wrapped in a mat and tightly secured with strings. The body is then placed on a bamboo stretcher. Before it is buried a bonfire is lit near the head and another near the feet to ensure that the son of the dead does not return to haunt the family left behind. A sad song or chinchemm is sing during the procession to the burial ground, which is located across the river from the village, to prevent the Spirit of Death from returning to the village. The body is then laid to rest in the grave, which is 2 meters deep, along with his prized possessions, while his other possessions including his house are burned.

When Tok Halaq dies, his body will not be immideately buried but will be laid in a special room in his own house. The family will then lit a bonfire under the house for seven consecutive days to prevent wild animals from disturbing it. The whole village will then relocate to a new settlement and will continue to mourn for the next forty days, when all forms of entertainment are strictly prohibited. After the mourning period is over, a commemorative feast is held.

THE MAH MERIS
Mah mer means People of the Jungle or bersisik (scaly). They are also known as the sea People due to their occupations as fisherman. The history of their origins is unclear, although they are believed to have been driven out from the island in Southern Johor and along the west coast up to Selangor by their enemies. They are traditionally animists, believing that every object around us such large trees, stones, and rivers are guarded by good as well as evil powers. These powers are called Orang Halus (Invisible People) or Moyang (Ancestors). They still practice age-old customs and traditions.

The Mah Meris are lead by the Batin who handles matters of death, marriage and tribal customs. The Batin has several assistants such as the Jenan, who is his next-in-command and village advisor. The penghulu helps the Jenan to coordinate village activities and acts such a witness in a marriage celebration. The Jukrah helps the Penghulu to supervise family and communal activities. The Penggawa acts as an advisor, investigator and prosecutor. The Laksamana helps in carrying out all directives issued by the Supreme Committee.

In the Mah Meri community, marriage is a sacred institution that requires due attention. The couple wishing to get married must get the consent of their respectives families. Polygamy is not practiced. On the wedding day, the g room is brought to the bride’s house accompanied by family andfriends. The bride receives the groom outside the house and together they will proceed in to the house and onto the ceremonial dais. A silat performance, the henna-staining and perfume sprinkling rituals will ensue as soon as the couple is seated. The groom is allowed to spend the night at the bride’s house. Early next morning, the newlyweds will go through a ritual bath where rose water from 7 earthware jars will be poured on them to cleanse away bad luck. The shaman will perform the teeth flattening procedure on the newlyweds. The newlyweds are introduced to members of both parties before taking their wedding vows, during which advice on harmonious married life is given.

In the event of a death in the family, the eldest son or closest relative must inform Tok Batin ahead of everyone else. The dead body will be replaced in a spacious area such as the veranda. As a show of respect for the dead, everyone who comes to visit will burn incense and offer prayers to the dead. As long as the dead is in the house, no one is allowed to partake of any food or drink, but food is prepared for the soul of the dead. The body must be carefully looked after, not allowing anything, especially a cat, to step on it. This is to prevent the body from being possessed by evil spirits and rise to haunt the family of the deceased. Tok Batin and shaman will bury the body in a 2 meter deep grave. As a remembrance of the deceased, a special soul invocation ritual is held on the seventh, fortieth and hundredth day. Possessions of the deceased are bequeathed to the eldest son, who in turn will distribute them among family members. The widow is allowed to remarry only after 100 days of the death of her husband.

THE SEMAIS
The Semai sub-tribe can be found scattered in the Titiwangsa Mountain Range, covering Central Perak, South Perak and Western Pahang. Each village contains between 60 to 300 persons headed by a Penghulu or Batin. The Batin is an influential man who is skilled in tribal custom and traditions. He is responsible for the preservation of the tribal custom and traditions, ensuring the wellbeing of his village as well as maintaining good rapport with other communities and government agencies. The Semais are a typical Orang Asli sub-tribe that practice mobile agriculture. They survive on traditional economic activities. They grow paddy, millets, corn, cassava, bananas, yams and various vegetables. They exchange food items with each other as a means of maintaining tribal relationship. They also hunt game.

When the children have reached the age of 17 or 18, they will begin to seek life partners. In the olden days, if a young man wished to marry, he would ask permission from her parents to spend the night at the girl’s house. When night fell, the girl’s father would instruct her to lay a sleeping mat for the young man. The young man would then spend the night with the girl. The girl’s father would later pronounce them legally married.

Nowadays, the Semai community practices a certain custom when determining suitable patners for their children. When the children wish to get married, they will be officially introduced in a meeting involving both families. This meeting is the official inquiry stage of the marriage process. The boy’s family will present to the girl the traditional gifts of a pair of wedding costumes, a personal dowry of RM 60.25, a shawl, a silver ring and a betel leaf set holder. During the engagement period, the groom-to-be is required to support his future wife a monthly sustenance of RM 15.00. On the wedding day, the bride and the groom will have to go through the henna-staining and other rituals such as bergandik for the bride, hair cut for the groom and ritual bathing with blessed lemon water to keep away bad luck, separately at their respectives houses. When the groom finally arrives at the bride’s house, he will ask permission to enter. Once approval is given, the mas wali (bride’s representative) will open the veil which covers the ceremonial dais revealing the waiting bride. The groom takes his place next to his bride and the rituals of eating of special glutionous rice cakes and chewing betel leaves will then commence. The newlyweds receive a lecture on marital bless in view of everyone present. Couple is now officially legally married according to the Semai custom.

On the event of a death in the community, all daily activities will cease, lest of the soul of the dead will be offended by the apparent disrespect. During the night, the villagers will keep vigil at the house of the deceased because it is believed that the dead will rise again and cause unholds havoc. Bonfires are lit around the house to keep away the Spirit of Death. The children are protected by patterns on their eyebrows or at the bottom of their feet drawn with charcoal. The dead is ritually cleansed and wrapped in a new piece of white cloth before it is finally wrapped in a mat. The body is lowered into a 1-meter deep grave. A fistful of dirt mixed with charcoal and blessed by the shaman will then be placed on either ears and on the chest of the body to signify the complete severance of ties between the dead and the living. Once the grave is completely covered with dirt, a carved wooden stalke will be placed on the grave to mark it. Food, water and lighted cigarattee will then be placed on the grave for 6 consecutive days. On the sixth day, a piece of wood will be set on fire over the grave to remind the dead that he has reached the other world. On the seventh day, the family of the deceased and other villagers will return to the grave to prop it up to prevent the soil from becoming loose. The temporary wooden marker will now be replaced with a permanent headstone.

THE CHE WONGS
The Che Wong sub-tribe belongs to the Orang Asli tribe of Senoi. In general, the Che Wongs are a hill tribe living at the height of between 4, 000 and 7,000 feet above sea level. They can be found in the interior regions of Central Pahang. They practice mobile agriculture. In the Che Wong community, certain rituals have to be adhered to in their agritural activities. They believe that there exists a powerful presence that is responsible for the food they produce. Hence, before a tract of land is cleared for agricultural purposes. Tok Jenang or shaman must first bless it. The burning of a piece of tabak wood will determine if the land is suitable for agriculture. If the smoke goes straight up up to the sky, then the land is unsuitable. If it scatters thaen the land promises to be a fruitful investment.

The marital custom of the Che Wongs is almost similar to other Orang Asli tribes. The girl’s mother will ask her which boy she wishes to mary. The boy’s mother will also ask the boy which girl he wishes to marry. A special agreement ceremony will be held involving both families headed by the uncles of the boy and the girl. The groom is required to pay a personal dowry of RM22.20 to the bride.

In the event of a death in the community, all daily activities will cease out of respect for the dead. The family of the deceased will guard the body from being stepped on by any person or animal especially a cat. Eating a banana or chopping an areca nut is totally forbidden, lest the dead will be offended and rise again to cause havoc to the living. After the ritual cleansing, the body will be wrapped in batik sheet. The body is then lowered into the waiting grave, which is finally covered with bamboo or sawn timber.

THE SEMOQ BERIS
THE Semoq Beris sub-tribe of the Orang Asli can be found in several states in Peninsular Malaysia such as in Pahang, Kelantan, Terengganu, Perak and Selangor. The Semoq Beris believe that their lives and the entire universe is run by supreme beings such as God, Adam, Eva and Karci. Although these supreme beings are distinct from each other, they are believed to be in perfect harmony.

The Semoq Beris have their own simple and straightforward system of keadership, an important social aspect which ensures the stability of the tribes. The elders are the batin, Jenang and Jekerah. All posts are hierarchical with the Batin occupying the top spot, followed by Jenang and and Jekerah.

The basic social unit is the family which is made up of father, mother and children. Each family lives in its own house. Several families may occupy a house or sioh. The husband or father is the protecter of each house.

Marriage is an important step for young men and women, contributing to the creation of the family units and ensuring the contionus propagation of the tribe. This process begins with the selection of suitable candidates. The potential wife should posses desirable qualities such as beauty, good manners and hardworking. A man is prohibited from marrying a blood relative such as first, second and third cousins. The groom has to prepare two types of dowry, the compulsory RM25.00 personal (retained by the bride) dowry and the cost (of organizing ceremony by the bride’s family) dowry. The wedding ceremony is carried out in a simple and straightforward manner. The groom will give the personal dowry to the bride’s wali, an act that symbolizes the consummation of the marriage. Finally, the Batin will give a lecture on marital bliss to the newlyweds.

In the event of a death (kebus) in the community, the body will not be buried immediately. It is left in the house for an entire night in order for the soul of the dead to say its last goodbye to the family before moving on to permanent resting-place. It is believed that when death visits a human body, so do evil spirits such as the devil. Extreme care is taken to ensure that the body is not contaminated by the devil through the incantation of magic spells.