Features
After knowing the indigenous communities for some time, one may notice an unusual phenomenon: while the mainstream continues with the “divide and rule”, a legacy left by the British colonials, indigenous people living in remote areas have long been intermarrying with different ethnic groups. Their physical appearances, skin tones, languages and customs defy traditional anthropological classifications, making it difficult to categorise them based on conventional physical or linguistic standards. Even their names often lack a standard logic or pattern. Recently, during a fasting month, a Malay uncle attacked a Chinese man for eating in public. The Malay uncle demanded to see the Chinese man’s identity card and even slapped him – simply because he “looked like a Muslim.” The incident sparked a national debate, but I have mixed emotions, as this man’s experience reflects the day-to-day life of the indigenous people. Most of the indigenous people in Malaysia have at least two names. The first is their “internal name” (nama dalam), usually linked to their birthplace or physical traits. Older generations of indigenous people, many of whom were born in the forest, often received names inspired by plants, such as Serdang, Nipah, or Kantan. If the birthplace lacks notable features, a strong child may be named Lembu (cow), while a child with single eyelids may be called Sepet (a colloquial term for small eyes). Capitalism gradually introduces foreign products into the indigenous villages and names are related to the products. Some children were named after objects – those born in cars were called Kereta, while a newborn whose mother wore Adidas shoes during labour might be named Adidas. Catchphrases also served as inspiration – if a baby frequently babbled something like “mongmong,” it could end up as his internal name. The second name is the “external name” (nama luar), which typically resembles common Malay or Muslim names. The key difference is that their identity cards may not indicate Islam, as they could be Christian, Buddhist, Hindu, Bahai, or practitioners of animism. Since “internal names” are village secrets and indigenous people may not be familiar with each other’s “external names,” I often found myself on a scavenger hunt in different villages, showing photos and describing facial features just to locate someone named Mohammad or Fatimah. A key question arises: if these indigenous people are not Muslims, why do they still use Malay names? Who are you? This is the question the indigenous people are being asked throughout their life. During my research in a Jakun community, I once waited in a dimly lit house at dusk as the person in charged of buying petrol had not arrived. I noticed a mother and daughter were resting nearby. When the generator was switched on which luminated the entire wooden house, I was surprised to see the mother and daughter looked like the Chinese! The mother took the initiative to introduce herself: “My name is Mariam anak kepada Lim Ah Keong. My father is Chinese, my mother is Jakun. I can speak a […]
4 w ago
I often hear all kinds of mythical stories whenever I wander through the forest. Some warn humans to beware of demons and spirits, while others praise the protection of ancestral spirits and deities. However, in the world of the indigenous people, there is one figure that is both good and evil. It is believed to devour human souls while also being the guardian of forest. This controversial “creature” has many names. In North America, it is called Bigfoot or Sasquatch; in the Himalayas, it is known as the Yeti; and in Malaysia, one of its names is Mawas. Yes, it is the mysterious, unproven creature that frequently appears in world mythology—Bigfoot. Records about Mawas are scarce, with the earliest documents tracing back to the British colonial era. At that time, explorers heard stories from indigenous people about encounters with Mawas deep in the Peninsular Malaysia. These accounts often describe it as a creature standing six to 10 feet tall, covered in long black or reddish fur, resembling an ape, and possess supernatural abilities that allow it to move swiftly through the forest. But where has Mawas been sighted? According to a 2005 report, three workers reported seeing three Bigfoot-like creatures near the indigenous village of Mawai in Kota Tinggi, Johor. Later, massive human-like footprints were discovered nearby, with one measuring up to 45 centimetres long, causing a sensation both locally and internationally. The following year, the Johor state government even formed a forest expedition team to verify the existence of Mawas – Malaysia’s first official search for a mythical creature. Mawas enters children’s theatre Regardless of whether the Johor government ultimately found Mawas, I recently had my own “encounter” with one! But instead of being in the south, it was in Selangor. A few months ago, I was invited by Shaq Koyok, an indigenous artist from the Temuan tribe, to visit his village and witness this legendary Mawas. To my surprise, its appearance was adorable and amusing – completely different from what historical records describe. In reality, it was part of a cross-disciplinary art project called “Awas Mawas” (Beware of Bigfoot). The initiative was led by sculptor William Koong, visual artist Forest Wong, theatre director Ayam Fared, community art advocate Fairuz Sulaiman, and performing artist Malin Faisal, with support from Orang Orang Drum Theatre. Inspired by the Bread and Puppet Theatre in the United States, this artistic group spent three weeks in Temuan and Mah Meri villages, discussing myths and land issues with the locals. During this time, they encouraged children to create their own stories and characters, incorporating adult perspectives, and then worked together to craft giant puppets using eco-friendly materials like cardboard, dried leaves, and bamboo strips. Among these were Mawas, the Temuan ancestral spirit Moyang Lanjut, and the Mah Meri ancestral spirit Moyang Tok Naning. At the event’s finale, this “modern-day Mawas” acted as the narrator, leading the entire village in a cultural parade, while the children performed two different theatrical plays. These plays aimed to […]
1 mth ago
