The Orang Asli Profile in Peninsular Malaysia: Background &amp; Challenges

Shah, Noraini Mohd; Rus, Ridzwan Che; Mustapha, Ramlee; Hussain, Mohd Azlan Mohammad; Wahab, Norwaliza Abdul

doi:10.6007/ijarbss/v8-i7/4563

Cited by 22 publications

(21 citation statements)

References 2 publications

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“…It is believed that Orang Asli communities did not originate from the same ancestry based on the historiography of the majority Malaysian communities and the Orang Asli communities. The Orang Asli is a Neolithic nomadic tribe from Africa that originated from the Negrito group about 40,000 years ago, whilst the Malayan people are from the Yunan Highlands in Southern China (see N. Shah, Rus, Mustapha, Hussain & Wahab, 2018). In the last thousands of years, the migration path of nomadic cultures from Europe to Australia through the Malay Peninsular had been based on similar remnants of historical artefacts left behind on many continents.…”

Section: Living As 'Orang Asli' In Malaysiamentioning

confidence: 99%

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

Adnan¹,

Shah²,

Tahir³

et al. 2021

IJARBSS

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Even though we have effectively completed a fifth of this new century, non-formal education through community-based learning and other traditional avenues of learning persist as powerful forces in the growth of the human lifespan, particularly for native peoples who have thousands of years of local knowledge. Focusing on Malaysia's Orang Asli (native peoples), this study was conducted to map the field until a more detailed research project is undertaken for the next two years at the Royal Belum State Park in Perak State, Malaysia. Six Orang Asli adolescents (three females and three males) from two local higher learning institutions in Perak were interviewed individually and through focus group sessions regarding their engagement with non-formal education within their own communities, from when they were much younger up to this present time. This study focuses on three non-formal educational permutations as operationalised by our guiding (research) questions. First, as tales of the world around the participants that were shared in their communities by their elders and transmitted from one generation to the next one. Second, as an understanding of first-hand aboriginal knowledge that is unique to their own cultures and still practised by some members

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Section: Living As 'Orang Asli' In Malaysiamentioning

confidence: 99%

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

Adnan¹,

Shah²,

Tahir³

et al. 2021

IJARBSS

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“…Banyak kajian dan penulisan yang lalu mengenai komuniti Mah Meri. Antara kajian-kajian dan penulisan yang pernah dilakukan adalah seperti pelancongan (Chan, 2010;Puvaneswaran et al, 2013;Roddin, Yusof & Sidi, 2015;Majin, Azman & Lamun Jailani, 2016;Puvaneswaran et al, 2017;Roddin et al, 2017;Ting & Abella, 2017;Shah et al, 2018), budaya (Carey, 1973;Wazir-Jahan, 1981;Werner, 1997;Radzi, 2003Radzi, , 2004Stevens, Kruspe & Hajek, 2006;Rahim, 2007;Ching, 2009;Azyantee, 2013;Wardhana, Yuhan& Qian, 2014) kesihatan (Wan Norlida et al, 2007), persekitaran (Haliza, 2010), ekonomi (Lai, 2016) dan kesejahteraan hidup (Majin, Azman & Lamun Jailani, 2016). Kajian mengenai masyarakat Mah Meri banyak tertumpu kepada budaya dan pelancongan.…”

Section: Orang Asli Mah Meriunclassified

Kesejahteraan Subjektif Kewangan dalam kalangan Orang Asli Mah Meri di Pulau Carey, Selangor

Razali

Rosnon

Gill

2021

MJSSH

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Komuniti Orang Asli sudah mula mengalami perubahan dari segi kesejahteraan kewangan. Oleh itu kesejahteraan kewangan dalam kajian ini hanya mengambil kira dimensi subjektif. Justeru, makalah ini bertujuan untuk mengenal pasti konsep kesejahteraan subjektif kewangan dalam kalangan Orang Asli Mah Meri. Seramai 15 Orang Asli Mah Meri dalam kalangan Ketua Isi Rumah (KIK) dari seluruh perkampungan Orang Asli Mah Meri di Selangor terlibat dalam kajian ini. Kajian ini dijalankan secara kualitatif dengan reka bentuk kajian adalah secara exploratory. Pengumpulan data dilakukan secara temu bual mendalam dan Teknik Kumpulan Nominal (NGT). Pemerhatian tidak turut serta juga digunakan dalam kajian ini. Analisis kajian adalah berasaskan tema. Hasil kajian terhadap konsep kesejahteraan subjektif kewangan terdapat tiga tema besar dibentuk iaitu: (i) kecukupan; (ii) keselesaan; dan (iii) kepuasan yang menggambarkan taksiran psikologikal terhadap dimensi kehidupan iaitu aspek kewangan. Hasil kajian juga menunjukkan bahawa pengalaman hidup masyarakat Orang Asli terhadap penggunaan barangan dan perkhidmatan sudah mula berubah dalam kalangan komuniti Orang Asli Mah Meri. Mereka sudah mula menikmati dan menggunakan barangan dan perkhidmatan moden untuk kepuasan dan keselesaan mereka. Implikasinya, kesan daripada pembangunan yang ada, kehidupan masyarakat Orang Asli sudah mula berubah. Walaupun secara objektif nya masih nampak kekurangan namun dari segi kesejahteraan subjektif mereka sudah mula berubah.

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“…This is why we need to expose them [to life] at the village. (Jegatesen, 2019, p. 57) Based on the given scenario, teaching the Orang Asli is quite a delicate matter as 'outside' educators need to equip the Orang Asli with formal education within and through the Orang Asli's unique cultural context instead of impressing upon them the ways of city folks, as it were (see Lye, 2001;Nah, 2008;Shah et al, 2018).…”

Section: From Non-formal Education To Future-ready Formal Educationmentioning

confidence: 99%

Educating the ‘Orang Asli’ (Native People) of Malaysia in the Eyes of Orang Asli Teachers

Adnan¹,

Salim²,

Tahir³

et al. 2021

IJARBSS

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Tales of indigenous peoples being disenfranchised from modern life and marginalised from formal education to the world of work within various social spheres are nothing new. Even in more developed nations, it is problematic for some indigenous peoples to adapt to the lifestyles of the majority population, what more in developing countries where social justice is low and indigenous peoples in the name of development and modernity are left to fend for themselves. Centring on Malaysia's Orang Asli population, a qualitative study was conducted to map the field prior to a large-scale academic inquiry for the next two years at the Royal Belum State Park in the state of Perak, Malaysia. Four Orang Asli teachers in Perak state were interviewed individually to gather 'thick' qualitative data about the current state of the Orang Asli population in formal education (in primary and secondary schools). This empirical project is very interested in three main topic areas. First, how formal education and the schooling cycle play a part in the lives of children and adolescents living in Orang Asli communities. Second, what Orang Asli teachers and other educators do to ensure that Orang Asli children and adolescents benefit from their primary and secondary educational experience. And third, where is the position of non-formal or informal education within Orang Asli's lifespan

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The Orang Asli Profile in Peninsular Malaysia: Background & Challenges

Cited by 22 publications

References 2 publications

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

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

Kesejahteraan Subjektif Kewangan dalam kalangan Orang Asli Mah Meri di Pulau Carey, Selangor

Educating the ‘Orang Asli’ (Native People) of Malaysia in the Eyes of Orang Asli Teachers

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