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題名：近代馬來西亞Royal Belum Jahai族群宗教信仰及生活轉變之研究
作者：劉月容
作者(外文)：Yet-Yong Low
校院名稱：國立中興大學
系所名稱：歷史學系所
指導教授：吳政憲
學位類別：博士
出版日期：2023
主題關鍵詞：Orang Asli；Jahai族群；Royal Belum；Orang Asli；Jahai ethnic；Royal Belum
原始連結：連回原系統網址new window
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居住在馬來半島的Orang Asli (原住民)族群已於西元前11,000年定居馬來半島，為最早居住在馬來半島的族群，馬來西亞東馬和西馬皆有Orang Asli族群，東馬(Bumiputera)原住民族群人數較多，西馬的Orang Asli族群人數較少，共有18個族群，人口大約20萬人，佔全國人口0.8%，其中2/3人口分佈在霹靂州和彭亨州。馬來西亞原住民在二次世界大戰前被稱為「Sakai」，「Orang Asli」是戰後才使用的名詞。西馬的原住民可分為Negrito、Senoi和Proto-Malay三大族群，Jahai族群為Negrito族群六小族群中人數最多的一個族群，居住的區域位於馬來西亞北部的上霹靂州宜力鎮的Royal Belum州立公園，其中間為人工湖稱Tasik Temenggor覆蓋Royal Belum森林保護區的11.75萬公頃，為熱帶雨林景觀的優美風景區。目前Tasik Temenggor裡有120個小島，島上全為Orang Asli部落，最小的部落只有三戶，最大的有三千多人，而本文所探討的Jahai族群即隱身其中。
筆者自小就生長在馬來西亞上霹靂州的某一個華人鄉村，住家對面就是一間雜貨店，平時除了村裡的人來買東西外，也有不少沒穿衣服的Orang Asli族群來購買物品，每次購買物品的數量都很多，且隔兩週週期性的出現，那這些Orang Asli族群又是住在哪裡呢?他們是如何生活?風俗習慣及信仰又是如何?為什麼其穿著和我們一般人不一樣呢?所以興起了筆者研究的動機。論文探討Jahai族群生命禮儀、禁忌、從早期信仰和宗教的角度來進行研究:Jahai族群受到萬物有靈論的影響至後期信仰基督教後的轉變等面向來分析其文化是否已改變？同時也探討基督教如何傳教至Jahai部落、早期的信仰又是如何?在信仰基督教後Jahai族群的生命禮儀文化是否有所改變？其次探討Jahai族群飲食的面向，在早期及與外界多方接觸後是否有所改變？改變對Jahai族群來說是好處大於壞處，還是相反呢?而對Jahai族群來說又會失去了哪一些珍貴的文化呢?這轉變對Jahai族群是好還是不好呢?
研究後發現Jahai族群由早期的泛靈信仰演化到現代的伊斯蘭教及基督教的信仰，在其風俗習慣、禁忌、禮儀(婚禮、喪禮、Jas Pai)、交通工具、飲食習慣、乃至教育，都有很大的變革。其中訪客對現在的Jahai族影響頗大，因基督教的因素，捐助物資湧入Jahai族群，但訪客也同時湧入。一方面是因拓展Jahai族群的能見度，但從另一角度來觀察，Jahai族群的糧食也常見不足，所以筆者認為如要長遠的規劃Jahai族的未來，訪客帶來的影響是首要的考量因素。
The Orang Asli (indigenous people) is the first ethnic group resided in the Malay Peninsula since 11,000 BC. The Orang Asli dwelled both in the East and the West Malaysia the East Malaysia (Bumiputera) has a larger population than the West Malaysia. They are 18 ethnic groups, with about 200,000 people, representing 0.8% of country’s population, and two-thirds of the group distributed in Perak and Johor State. The indigenous people of Malaysia were called "Sakai" before World War II, and "Orang Asli" was used postwar. The indigenous groups in West Malaysia can be divided into three: Negrito, Senoi and Proto-Malay. The Jahai, dwelled in Royal Belum State Park in Gerik Town, Upper Perak, northern Malaysia is the smallest among the six subgroups of the Negrito group. The state park, with an artificial lake in the middle called Tasik Temenggor, covers 117,500 hectares of the Royal Belum Forest Reserve, a beautiful scenic area of tropical rainforest landscape. There are now 120 small islands in Tasik Temenggor, all of which are Orang Asli tribes. The smallest tribe has only three households, and the largest has more than 3,000 people. The Jahai group discussed in this article is hidden among them.
The author grew up in one of Chinese villages in Upper Perak, Malaysia. There is a grocery store across from the author’s house. Besides the villagers, there were also many Orang Asli people who purchased daily supplies in the store. A huge purchase was made in a every two weeks. “Where do these Orang Asli groups live? How do they live? What are the customs and beliefs? Why are they dressed differently?” These questions have drawn the author’s attention and motivated the author to conduct this research.so this paper is firstly to explores the ethnic life etiquette and taboos of the Jahai tribe, and to find out if the culture had been changed from the early influence of animism to the later Christianity beliefs. This research also covers the ways of Christianity was introduced to the Orang Asli tribes, the early belief, and changes of the etiquette and custom in their Christian life? Secondly, this paper is to explore the food culture of the Jahai group, and changes after they were exposed to the outside world. Would the exposure be considered beneficial or not to Jahai people? What part of the culture did the Jahai people lose? Is this change good or bad for the Orang Asli tribe?
This research shows that Jahai tribe has transferred its belief from early animist beliefs to modern Islamic and Christian beliefs. It brought changes in the customs, taboos, etiquette (wedding, funeral, Jas Pai), transportation, eating habits, and even education. The Christianity also brought resources from outsiders to the Jahai tribe, and at the same time, the external visitors flocked into the tribe. The tribe is introduced to the public, on the other hand, the tribe is fighting a shortage of food. Therefore, the researcher believes that to plan the future of the Jahai tribe, one should consider the impact of resources brought by the external visitors the primary key factor.
一、中文部分
圖書
王敬弘，《心靈的治癒》，台北市 光啟出版社，1997。
陳鴻瑜，《馬來西亞史》，蘭臺出版社，2012。
鄭樑生，《史學方法》，臺北:五南圖書出版股份有限公司，2002。
期刊論文
(一)期刊
胡愛清，〈由固打制向績效制轉變:機遇抑或挑戰——馬來西亞教育政策的轉變及其對華人受教育權利的影響〉《世界民族》第1期，2004年，頁65-72。
劉承宗，〈宗教信仰: 人類的救贖-以印度教(Hinduism), 佛教(Buddism), 基督教(Christianity) 與伊斯蘭教(Islam) 為例〉《嶺東通識教育研究學刊》2(2)，2007年，頁1-16。
蔡佩真，〈宗教信仰與喪親者的悲傷療癒〉《安寧療護雜誌》12卷4期，2007年，頁385-394。
(二)論文
吳佳翰，〈成為沙巴「Orang Asli」——馬來西亞Sino的生成〉，國立臺灣大學:人類學研究所碩士考古人類學碩士論文，2019年。
林淑偵，《萬金天主堂與平埔宗教變遷》，雲林縣:國立雲林科技大學文化資產維護系碩士論文，2002。
邱韻芳，《祖靈、上帝與傳統--基督長老教會與Truku人的宗教變遷》，臺北:國立臺灣大學人類學研究所博士論文，2002。
蔡岱蓉，〈宗教信仰對癌症病人健康影響之初探〉，國立臺北護理健康大學:中西醫結合護理研究所，2013年。
羅永清，《天神與基督之間的抉擇—阿里山來吉村鄒人皈依基督宗教因素之探討》，臺北:國立台灣大學人類學研究所碩士論文，2000。

二、西文部分
(一)books
Benjamin, G. (1983), Language map with notes:“Peninsular Malaysia.”. Language atlas of the Pacific area.
Benjamin, G., & Chou, C. (Eds.). (2002). Tribal communities in the Malay world: Historical, cultural and social perspectives. Institute of Southeast Asian Studies.
Carey Iskandar(1976), Orang Asli:The Aboriginal Tribes of Peninsular Malaysia Oxford University Press , Kuala Lumpur.
Carey Iskandar(1976), The Administration of the Aboriginal Tribes of Western Malaysia . In : Banks , David J. ( ed.) , Changing Identities in Modern Southeast Asia , pp . 43-69 ,Mouton Publisher , The Hague.
Datuk Anthony Ratos, H. Berbar (Photographer) (2006), Orang Asli and Their Wood Art Marshall Cavendish Editions.
Kirk Endicott (2016), Malaysia’s original people: past, present and future Singapore: Nus press.
Laws of Malaysia(1954), Act 134, Aboriginal Peoples Act, 1954 (Revised 1974).
P. D. R. Williams Hunt.(1952), An introduction to the malayan aborigunes, Government Press: Kuala Lumpur; 1s,t Edition.
Williams-Hunt, P. D. R. (1952). introduction to the Malayan aborigines.
(二) Journal Articles
Bedford, J., Gandhi, M., Admassu, M., & Girma, A. (2013). ‘A normal delivery takes place at home’: a qualitative study of the location of childbirth in rural Ethiopia. Maternal and child health journal, 17(2), 230-239.
Bellwood (1993). Cultural and Biological Differentiation in Peninsular Malaysia: The Last 10,000 years. Asian Perspectives 32:37-60.
Benjamin, G. (1976), Austroasiatic subgroupings and prehistory in the Malay Peninsula. Oceanic Linguistics Special Publications, (13), 37-128.
Benjamin, G. (2013). Why have the peninsular “negritos” remained distinct?. Human Biology, 85(1/3), 445-484.
Chen, L., Yuan, Y., Kar, S., Kanchi, M. M., Arora, S., Kim, J. E., ... & Kumar, A. P. (2017), PPARγ Ligand–induced Annexin A1 Expression Determines Chemotherapy Response via Deubiquitination of Death Domain Kinase RIP in Triple-negative Breast CancersPPARγ Ligand–induced Annexin A1 Expression Predicts Response. Molecular Cancer Therapeutics, 16(11), 2528-2542.
Davison, G. et al. (1995), The Malaysian Heritage and Scientific Expedition to Belum:Temengor Forest Reserve. [Perak, Malaysia], 1993-1994 Malaysian Nature Journal 48:135-46.
Evan I.H.N.(1916), ‘Notes on the Sakai of the Ulu Kampar’, Federated Museums Journal 7(1), 23–30.
Fix, A.G.(1995), Malayan paleo sociology:Implications for patterns of genetics variationamong the Orang Asli. American Anthropologist, 97(2), 313-323.
Lorenzo Cherubini, Ed.D. (2012), Perspectives On Sustainable Development : Research And Education. The American Association of Behavioral and Social Sciences (AABSS) (15) 2012:16-23.
Lye Tuck-Po (2013), Making Friends in the Rainforest: “Negrito” Adaptation to Risk and Uncertainty Human Biology, 85(1/3):417-444.
Mason, R., & Arifin, S. M. (2005). The ‘Bumiputera policy’: dynamics and dilemmas. Special issues of Orang Asli. Journal of Malaysian Studies, 21(1&2), 315-29.
Nakashima, D., Prott, L., & Bridgewater, P. (2000), Tapping into the world’s wisdom. UNESCO sources, 125(5), 12.
Singh, I., Joshi, M. K., & Jaura, M. S. (2010), Strangulation of penis by a ball bearing device. The Journal of Sexual Medicine, 7(11), 3793-3797.

(三)Paper.
Jismin Idris (1992), Peoples Participation in Development: A Case Study of a Successful Programme of an Orang Asli Settlement. Paper presented at the Workshop on Penan Development: Towards Active Participation of the Penan Community in Development, organized by Angkatan Zaman Mansang (AZAM), 20–21 January, Marudi, Sarawak.
NCIA (2012), Intergrated Management Plan for the Belum Temengor Tropical Rainforest Final Report.
Tisdell,C. (ed) (2000), The Economics of Tourism. Edward Elgar Pub., Cheltenham, UK; Northampton, MA.

三、馬來文部分
Buku
(一)Jurnal
Abdul Razaq, A., & Zalizan, M. J. (2009), Masyarakat Orang Asli: perspektif pendidikan dan sosiobudaya [Orang Asli community: education and sociocultural perspectives]. Bangi: Penerbit UKM.
Akta 134.Akta Orang Asli (1954), Pesuruhjaya Penyemak Undang-Undang Malaysia. Kuala Lumpur: Percetakan Nasional.
Akta 716 (2010), Akta Pemuliharaan Hidupan Liar.
Al-Qur’an dan Terjemahnya (1986), Departemen Agama, Yayasan Penyelenggara Penterjemah/Pentafsir al-Qur’an,.
Anwar Din. (Sunt.). (2008), Asas Kebudayaan dan Kesenian Melayu. Cetakan Kedua. Bangi. Penerbit Universiti Kebangsaan Malaysia.
Datuk Anthony Ratos, H. Berbar (Photographer) (2006), Orang Asli and Their Wood Art,Marshall Cavendish Editions.
Jabatan Hal Ehwal Orang Asli.(2011),Muzium Orang Asli Jabatan Kemajuan Orang Asli, Adat, kepercayaan dan pantang larang masyarakat orang asli-Meh Meri.
Jabatan kemajuan Orang Asli (2016), Pelan strategik Jabatan Kemajuan Orang Asli 2016-2020.
JAKOA(2011), Orang Asli Development Plan(Pelan Strategik Kemajuan Orang Asli) 2011-2015. Bahagian Perancangan dan Penyelidikan. Kuala Lumpur: Jabatan Kemajuan Orang Asli.
JHEOA (1983), Strategi Perkembangan Ugama Islam Di Kalangan Masyarakat Orang Asli. Jabatan Hal-Ehwal Orang Asli, Kuala Lumpur.
Kementerian Pelancongan Malaysia, (2013), Laporan Statistik Pelancongan Malaysia, 2013. Kementerian Pelancongan Malaysia.
Malaysia (1996), Pelan Ekopelancongan Kebangsaan 1996 Kementerian Kesenian, Kebudayaan dan Pelancongan.
Malaysia Laws (Act 134).( 1954), Akta Orang Asli 1954. Pesuruhjaya Penyemak Undang-Undang Malaysia.( Kuala Lumpur: Percetakan Nasional).
Malaysia, K. P., & UNICEF. (1998). Budaya, Pantang Larang dan Amalan Kesibatang Orang Asli Semenanjang Malaysia, Pp114~119.
Nafisiah Haji Abdul Rahman(2001),Adat dan pantang larang dalam masyarakat Orang Asli suku Semai.Gading 6(1&2):203-225.
Pelan Strategik Kemajuan Orang Asli 2011-2015.( 2011), Kuala Lumpur: Jabatan ,Kemajuan Orang Asli, Pp15.
Pelan Strategik Kemajuan Orang Asli 2016-2020. (2016), Kuala Lumpur: Jabatan Kemajuan Orang Asli,Pp15.
Pusat Perkembangan Kurikulum. 1998. Budaya, Pantang Larangan dan Amalan Kesihatan Orang Asli di Semenanjung Malaysia. Kuala Lumpur : Kementerian Pendidikan Malaysia.
Ronzi Mohd Yusoff, Sharina Abdul Halim & Joy Jacqueline Pereira(2019), Impak rancangan pengumpulan semula (rps) ke atas komuniti Orang Asli Jahai di rancangan pengumpulan semula air banun, perak.(the impact of resettelement programme on the jahai community in rancangan pengumpulan semula air banun, perak.). Asian journal of environment, history and heritage, 3(1). 180.
Salleh, H. (1986). Anthropological Research on Aboriginal Groups of the Malay Peninsula. Dalam Asian Peoples and their cultures. Suntingan Sang-Bolt I-Ian. Seoul: Seoul National University Press. Hlrn, 2744.
Wan Afizi WanHanafi, Shaharudin Ahmad, & Noraziah Ali (2014), Faktor Budaya dan Persekitaran dalam prestasi pendidikan anak Orang Asli Malaysia: Kajian kes di Kelantan.Geografia Online Malaysian Journal Og Society and Space, 5(5), 107-122.

(二)Kertas persidangan
Hasan Mat Nor (2000). Pendidikan dan masa depan komuniti Orang Asli. Dlm. Rahimah Abdul Aziz & Muhammed Yusoff Ismail.
Hasan Mat Nor. (1996), Tanah dan Masyarakat Orang Asli. Universiti Kebangsaan Malaysia: Fakulti Sains Kemasyarakatan dan Kemanusiaan
Itam Wali Nawan.(1993), Rancangan Pengumpulan Semula (RPS) Orang Jahai: Kajian kes mengenai perubahan sosial di RPS Air Banun. Bangi: Jabatan Antropologi dan Sosiologi, UKM.
Kamal Solhaimi Fadzila al.et.，Masyarakat pribumi, infrastruktur sosial dan pembangunan terancang di Malaysia: Kajian penglibatan masyarakat Orang Asli di RPS Air Banun, Belum-Temengor, Perak 2016 Bangi: UKM.
Khairul Hisyam Kamarudin dan Ibrahim Ngah.(2007), Pembangunan mapan orang asli. Skudai: Penerbit Universiti Teknologi Malaysia.
Mohd Nur Syufaat, Seow Ta Wee (2015), Kehidupan transformasi pembangunan sosioekonomi Orang Asli. Persidangan Kebangsaan Geografi & Alam Sekitar kali Ke 4. Anjuran Jabatan Geografi dan Alam Sekitar, Fakulti Sains Kemanusiaan, Universiti Pendidikan Sultan Idris.
Muhammad Syamsul Aznan Ariffin, Candyrilla Vera Bartholomew & Mohd Tajuddin Abdullah. (2016), Keterancaman dan Kelestarian Kehidupan Masyarakat Orang Asli. dalam Mohd Tajuddin Abdullah, Muhammad Fuad Abdullah, Candyrilla Vera Bartholomew & Rohana Jani (Eds.). Kelestarian Masyarakat Orang Asli Terengganu. Terengganu: Penerbit Universiti Malaysia Terengganu.
Nordin Ahmad (1998), Dakwah Orang Asli di Semenanjung Malaysia, Tesis Sarjana, Kuala Lumpur: UM.
Ramle Abdullah(1993), Semoq Beri:komuniti Orang Asli di Terengganu. Terengganu: Kolej Agama Sultan Zainal Abidin.
Ramlee Abdullah (2014), Orang Asli pembangunan dan transformasi. Universiti Sultan Zainal Abidin, Kuala Terengganu.
Zahid Emby, Ma’rof Redzuan, Ghazali Basri dan Abdul Halim Hamid.(1996), Rancangan Pengumpulan Semula: Kesannya ke atas Masyarakat dan Budaya Orang Asli di Perak. Selangor. Serdang: Penerbit Universiti Putra Malaysia.

四、網路資料
https://www.bharian.com.my/bhplus-old/2015/06/62540/mengenali-sejarah-budaya-orang-asli (2015/6/21)
https://www.data.gov.my/data/ms_MY/dataset/bilangan-penduduk-dan-kampung-orang-asli-mengikut-negeri/resource/d8bd2498-2be4-4a9c-bd39-d58caeb19520(2019/05/09)
https://www.jakoa.gov.my/orang-asli/adat-pantang-larang-orang-asli/(2020/08/08)
https://www.youtube.com/watch?v=5Q92vRVcYSg(2022/01/16)
Jabatan Kemajuan Orang Asli (JAKOA)，2018: https://www.jakoa.gov.my/(2019/06/30)
Jakoa.gov.my.網址：https://www.jakoa.gov.my/orang-asli/kebudayaan-warisan/(2022/03/14)
KPLB. (2018a). "Keciciran Pelajar Orang Asli Mac 2018",網址： http://www.data.gov.my/data/ms_MY/dataset/keciciran -pelajar-orangasli-mac-)2018/resource/77be97a3-775f-4398-9385-84ac24d39b24 dilayari pada 15 Mei 2020.2.
KPLB. (2018b). “Sub Etnik Penduduk Orang Asli Mengikut Negeri”, 網址：http://www.data.gov.my/data/ms_MY/dataset/penduduk-orang-aslimengikut-subetnik-mac-2018 dilayari pada 15 Mei 2020 Meningkat."網址：https://jfatwa.usim.edu.my/index.php/jfatwa/article/view/304/238(2021/06/22).
Orang Asli Pantang Larang:https://www.youtube.com/watch?v=T3BoDFa3dig(2023/01/16)
Suara Perak (2019). "Kadar Keciciran Pelajar Orang Asli di Sekolah Menengah〝
 
 
 
 
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