A Case Study of Orang Asli Indigenous Knowledge in Traditional Medicine

Abstract

The practice of traditional healing is a continuous experience that has been part of national healthcare systems of Orang Asli (OA) societies for many years. Traditional medicine (TM) is part of OA Indigenous Knowledge (IK) and they use it from generation to generation for spirituality, health and longevity. However, these traditional medicinal specifically herbs and plants known to OA have become lessen due to the impact of deforestation, urbanization and modernization. In response to the issue, this case study, therefore, seeks to explore and document the existing IK regarding the OA's medicinal plants. In collecting qualitative data, this case study conducted in-depth interviews and field observations in a village of Mah Meri's tribe. The interviews were carried out with tribal elders in Mah Meri settlement in Selangor involving three informants aged 30 and above. The interviews were video and audio-taped, verbatim transcribed, analyzed and imported into Atlas.ti software for data processing. The key findings of the study indicated that the reported medicinal plants are generally used locally in TM to treat various health problems such as fever, coughs and cold ailments. It is also important to ensure that the plants grow in wild nature and have not been "poisoned" with pesticides. The contribution of the OA IK in TM to the corpus knowledge could be used for medical treatment, education and further research in indigenous medicine.

An exploratory study on Indigenous Knowledge of ‘Green Technology’ (IKGT) among orang asli in Malaysia

“…In addition, this study is also essential to be documented as it has potential to expand and strengthen Orang Asli IKGT since this valuable and precious knowledge is in mortal danger and it is often forgotten or neglected due to modernization, deforestation, and glob-alization. This statement was supported by the study conducted by Lambin, Wahab, Choo, Mustapha, and Abdullah (2018a), which emphasized that is a need to document and preserve IK in medicinal plants for future prospective and generations before this knowledge weakened or vanishes.…”

“…3 which was reviewed in 1974, Orang Asli is deined as any of which the father is a member of the Orang Asli tribes, who speaks Orang Asli languages and follows the way of life, beliefs and traditions of Orang Asli's including the descent through the man (Jabatan Kemajuan Orang Asli Malaysia, 2017). There is a large number of published studies such as (Carey, 1976;Dentan, 1968;Lambin, Wahab, Choo, Mustapha, & Abdullah, 2018b;Ong & Azliza, 2015;Ong, Faezah, & Milow, 2012;Mustapha, Omar, Hassan, Yasin, & Salleh, 2010) which stated that Orang Asli can be divided into three ethnolinguistic groups, namely the Negrito (Semang), Senoi and Proto-Malay (Aboriginal Malay) with six different tribes in each main groups (Figure 1). These six different tribes which can be further sub-divided into 18 sub-tribes with their own physical characteristics, linguistic af inities, cultural practices (Ang et al, 2011;Bellwood, 1997;Hood, 2006;Nicholas, 1996) with unique features, lifestyles, and languages (Abdul Ghani Azmi, 2017).…”

“…According to Ong and Azliza (2015), the IK in IM is studied and used as a base for inding the novel compounds to treat various diseases. The records of Orang Asli IKGT on medicinal plants with worldwide distribution is a potential agent and represent a helpful beginning stage that can fascinate further researches on novel chemical compounds and po-tentially valuable drugs for present-day medicine to treat different types of ailments (Lambin et al, 2018a). Therefore, it is important for us to sustain, preserve and document the IKGT on IM used by Orang Asli and protect such medicinal important species.…”

The Lived Experiences and Non-formal Education of Malaysian ‘Orang Asli’ (Native People) Youngsters

“…At the same time, such problems are commonly associated with several other factors, for example inconducive school environment including teaching and learning issues and also lack of motivation on the importance of education from the surrounding community (Lambin et al, 2018). This is parallel with the study by Rabahi, Yusof and Awang (2016) who found that the reasons for Orang Asli children to drop out from school are lack of interest in schooling, negative attitudes toward formal learning, having to live in poverty, lack of support from schools, lack of awareness amongst parents, inconducive school environment and sociocultural climate.…”

Traditional Knowledge and the Uses of Natural Resources by the Resettlement of Indigenous People in Malaysia

“…Based on their geographical distribution, language, and morphological characteristics, Orang Asli are divided into three major tribes and 18 sub-tribes within the Negrito (Semang), Senoi and Proto-Malay (Aboriginal Malay) (Abdullah et al, 2016). However, they live in a heterogeneous setting because each sub-tribe has its own respective followed trait (Lambin, Wahab, Choo, Mustapha, & Abdullah, 2018).…”