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                <text>"But it should be stressed that Karei, although generally feared, is not regarded as an inherently malevolent king of being. If men behave themselves and conform to the acceptable mode of conduct, then Karei will not send evil of any kind to earth. It is only when tribal taboos have been broken that Karei will impose the necessary punishment, thus defending the righteousness of the accepted social order."</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>To appease the deity, an old man or an old woman will cut the skin...</text>
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          <element elementId="41">
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            <description>An account of the resource</description>
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                <text>"To appease the deity, an old man or an old woman will cut the skin near to the shin bone, and collect the blood into a bamboo container. This blood is then mixed with water and a part of it is thrown into the air as a sacrifice to Karei, who lives in the sky. The remainder is poured onto the ground as an act of appeal for intercession by Yak Manoi, who dwells within the earth. This ceremony is accompanied by appropriate cries and prayers which explain the significance of the sacrifice."</text>
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              <elementText elementTextId="125337">
                <text>Iskandar Carey. (1976). Orang Asli the aboriginal tribes of Peninsular Malaysia. Kuala Lumpur. Oxford University Press. p.100.&#13;
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                  <text>Petikan tentang Orang Asli</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>We have already referred to the respectful and influential position that a halak...</text>
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          <element elementId="41">
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            <description>An account of the resource</description>
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                <text>"We have already referred to the respectful and influential position that a halak enjoys in Negrito society. This respect extends beyond the grave, for a halak's funeral is different from that given to an ordinary man. A halak is not buried in the usual way. Instead, his corpse is eihter placed in the branches of a tall tree, or else it is buried in a sitting position, with the head exposed for the latter must never be covered with earth. A halak does not depart immediately into the next world but becomes a tiger instead."</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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          <element elementId="41">
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            <description>An account of the resource</description>
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                <text>"The emotional atmosphere during the seance is ambiguous. At times the crowd is silent, and the women in particular show their awe and even fear, especially when the tiger's roar is heard. A few minutes later, the mood may change. The halak-and it must be remembered that he is now a chinoi-jokes with the crowd, and will even ask for a cigarette. In truth, the panok ceremony is partly a religious occasion and partly a public spectacle, or even a form of entertainment. The mood of the crowd changes with the nature of the questions asked."</text>
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            <description>An entity primarily responsible for making the resource</description>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>The central theme is that every human being has at least two souls: one is his life-spirit which gives him breath and...</text>
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          <element elementId="41">
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            <description>An account of the resource</description>
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              <elementText elementTextId="125377">
                <text>"The central theme is that every human being has at least two souls: one is his life-spirit which gives him breath and keeps him alive and the other is his dream soul. When he is alive, a man's dream soul will leave his body at night; and it is the wanderings and adventures of the dream soul which are pictured in a man's dreams. After death, the life-spirit or the life-soul must perish; but the dream soul survives and after some days, when the funeral ceremonies have been concluded, it sets out on its journey to the next world."</text>
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                <text>The Temiar and the Semai...</text>
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                <text>"The Temiar and the Semai are largely jungle dwellers, and a majority of them live in the hilly country. Moreover, in a large number of cases, their social organization is based upon the longhouse. Then there is an other group of tribes, the Jah Hut, the Che Wong and the Semok Beri, who live in individual family houses, and whose social organization approximates to that some of the Proto-Malay tribes, although it is much simpler."</text>
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                <text>1976</text>
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        <name>social behavior</name>
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              <name>Title</name>
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                  <text>Petikan tentang Orang Asli</text>
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                <text>It should be noted that Mah Meri ideas...</text>
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            <description>An account of the resource</description>
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                <text>"It should be noted that Mah Meri ideas about marriage also affect to a great extent their attitudes towards outsiders. There are several instances when Mah Meri girls have been married to Chinese, and hardly any objection have been raised to such marriages. This is because in all cases, the Chinese concerned have become culturally assimilated to the Mah Meri, and their children are brought up in the normal Mah Meri way. Marriage with Malays is very infrequent and public opinion is hostile, first because of religious difficulties, and also because the Mah Meri feel that the attitude of the average Malay villager towards marriage is too light-hearted."</text>
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                <text>Iskandar Carey</text>
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                <text>Iskandar Carey. (1976). Orang Asli the aboriginal tribes of Peninsular Malaysia. Kuala Lumpur. Oxford University Press. p.173.&#13;
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                <text>1976</text>
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              <name>Title</name>
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                <elementText elementTextId="123063">
                  <text>Petikan tentang Orang Asli</text>
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              <name>Contributor</name>
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                  <text>amirul</text>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Many people in Malaya think...</text>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
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                <text>"Many people in Malaya think that the Temiar are fond of moving about constantly, and that they have some kind of nomadic instinct. This is untrue, for on the contrary, they will stay in a particular place as long as possible as it is very troublesome to move to a new area and build new houses. Furthermore, in the recent past the more accessible groups have required acquired a fair amount of individual property such as radio sets, Malay and Western-type clothing and so on, and this also makes it more difficult than before to move one's location."</text>
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          <element elementId="39">
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                <text>Iskandar Carey</text>
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              <elementText elementTextId="126770">
                <text>Iskandar Carey. (1976). Orang Asli the aboriginal tribes of Peninsular Malaysia. Kuala Lumpur. Oxford University Press. p.180.&#13;
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                <text>1976</text>
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                <text>amirul</text>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Petikan tentang Orang Asli</text>
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              <name>Contributor</name>
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                  <text>amirul</text>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>The development of a cash...</text>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
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              <elementText elementTextId="126776">
                <text>"The development of a cash economy, and in particular the employment of a large number of Mah Meri by the government and the surrounding Chinese rubber estates, has in recent years led to a greater demand for cash. An important consequence of this development has been the introduction of the concept of individual ownership, at the expense of collective property. Today it is the individual family, rather than the village as a whole, which is the most important unit from an economic point of view."</text>
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          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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              <elementText elementTextId="126777">
                <text>Iskandar Carey</text>
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          <element elementId="48">
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              <elementText elementTextId="126778">
                <text>Iskandar Carey. (1976). Orang Asli the aboriginal tribes of Peninsular Malaysia. Kuala Lumpur. Oxford University Press. p.195.&#13;
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          <element elementId="37">
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              <elementText elementTextId="126780">
                <text>amirul</text>
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            <description>The nature or genre of the resource</description>
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        <name>Ekonomi</name>
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        <name>orang asli</name>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
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                <elementText elementTextId="123063">
                  <text>Petikan tentang Orang Asli</text>
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            <element elementId="37">
              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="135770">
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Their belief in an after-world...</text>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
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                <text>"Their belief in an after-world is rather vague. After a man has died, his soul will hover around his grave for a number of weeks, and it must e propitiated if the living are not to be harmed. Thereafter the soul travels to an after-world located somewhere in the west, in the direction of the setting sun, where it will join its tribal ancestors. The moyang are always benevolent, and they will help the living. Their main concern is the observation of tribal customs, and they will not hesitate to punish those who have broken a taboo."</text>
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          <element elementId="39">
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            <description>An entity primarily responsible for making the resource</description>
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                <text>Iskandar Carey</text>
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          <element elementId="48">
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              <elementText elementTextId="126786">
                <text>Iskandar Carey. (1976). Orang Asli the aboriginal tribes of Peninsular Malaysia. Kuala Lumpur. Oxford University Press. p.202.&#13;
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          <element elementId="37">
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          <element elementId="51">
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            <description>The nature or genre of the resource</description>
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        <name>orang asli</name>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
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                <elementText elementTextId="123063">
                  <text>Petikan tentang Orang Asli</text>
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            <element elementId="37">
              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
              <elementTextContainer>
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      <name>Text</name>
      <description>A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.</description>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>The Senoi tribes,...</text>
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          <element elementId="41">
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            <description>An account of the resource</description>
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                <text>"The Senoi tribes, like many pre-literate peoples, do not have a special form of activity formally recognized as art. Instead, art is part of their normal everyday lives. For example, we have already seen that Temiar blowpipes, which have a purely practical use, are to some extent also works of art, inasmuch as they are highly polished and often most beautifully incised and decorated. In the same way, Temiar and Semai combs have an artistic as well as a purely practical value."</text>
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          <element elementId="39">
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            <description>An entity primarily responsible for making the resource</description>
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              <elementText elementTextId="126792">
                <text>Iskandar Carey</text>
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          <element elementId="48">
            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
              <elementText elementTextId="126793">
                <text>Iskandar Carey. (1976). Orang Asli the aboriginal tribes of Peninsular Malaysia. Kuala Lumpur. Oxford University Press. p.210.&#13;
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              <elementText elementTextId="126794">
                <text>1976</text>
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          <element elementId="37">
            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="126795">
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                <text>"That the word 'Jakun' has some kind of opprobrium attached to it is however plain. There are very few groups who refer to themselves as Jakun, and instead various other tribal names are used. Of these, the most common is 'orang ulu', meaning 'people who live upstream', in other words, people who live in the interior."</text>
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            <description>An account of the resource</description>
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                <text>"In short, the Orang Kanak settlement at that time was certainly the dirtiest in the whole country and, as has been said before, some people have explained this by an alleged degeneration of the tribe, caused by the continuous intermarriage of close relatives."</text>
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                <text>Iskandar Carey. (1976). Orang Asli the aboriginal tribes of Peninsular Malaysia. Kuala Lumpur. Oxford University Press. p.238.&#13;
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            <description>A name given to the resource</description>
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                <text>The religious beliefs of the Temuan... </text>
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            <description>An account of the resource</description>
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                <text>"The religious beliefs of the Temuan have not been studied in any detail, and accounts are therefore rather vague. According to my informants, there are two major deities, 'tuhan diatas' and 'tuhan dibawah', meaning sky-god and earth-god respectively. The former is responsible for the creation of this world, and also for the after-world, and for the realm of the spirits in general. The second deity is responsible for the world of the living, and it is he who imposes punishment for any breach of local taboos. Well-known male ancestors who have died long ago much revered, although there is no special ancestor cult."</text>
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                <text>Iskandar Carey. (1976). Orang Asli the aboriginal tribes of Peninsular Malaysia. Kuala Lumpur. Oxford University Press. p.248.&#13;
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              <description>A name given to the resource</description>
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            <name>Title</name>
            <description>A name given to the resource</description>
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            <description>An account of the resource</description>
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                <text>"The Semelai are allowed to have more than one wife, but this is most unusual and it is difficult to find any instances of a polygynous marriage. Economic reasons are often advanced for this, but in addition public opinion is not in favour of a man having more than one wife. Semelai marriages are generally stable and divorce is both unpopular and more difficult to obtain than is the case among most other Orang Asli tribes."</text>
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            <description>An account of the resource</description>
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                <text>"A young man may find a marriage partner within his own village, but it is common to look for a bride in a neighbouring settlement. Normally, when a man has found a girl whom he likes, he will approach his father to arrange for the marriage. His father will then consult the girl's father, and if all parties concerned are agreeable, the marriage will take place."</text>
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              <elementText elementTextId="127293">
                <text>Iskandar Carey. (1976). Orang Asli the aboriginal tribes of Peninsular Malaysia. Kuala Lumpur. Oxford University Press. p.276.&#13;
&#13;
DS595 A3Cap</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="127294">
                <text>1976</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="37">
            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="127295">
                <text>amirul</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="127296">
                <text>Book</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
    <tagContainer>
      <tag tagId="364">
        <name>orang asli</name>
      </tag>
      <tag tagId="490">
        <name>perkahwinan</name>
      </tag>
    </tagContainer>
  </item>
</itemContainer>
