Senoi: Perbezaan antara semakan

[[File:Jungle trails and jungle people - travel, adventure and abservation in the Far East (1905) (14593516157).jpg|thumb|ARumah tanah Senoi ground house, 1905.]]

TraditionallySecara tradisional, orang Senoi peopletinggal lived indalam autonomouspetempatan ruraldesa communitiesswadaya,<ref>{{cite book|author=Alan G. Fix|title=The Demography of the Semai Senoi|year=2012|publisher=University of Michigan Press|isbn=978-09-322-0660-2|page=11}}</ref> numberingdalam frombilangan 30<ref>{{cite book|author=Howard Rheingold|title=Excursions to the Far Side of the Mind: A Book of Memes|year=2012|publisher=Stillpoint Digital Press|isbn=978-19-388-0801-2}}</ref> tohingga 300 peoplependuduk.<ref>{{cite journal |title=Do not neglect the indigenous peoples when reporting health and nutrition issues of the socio-economically disadvantaged populations in Malaysia |author=Geok Lin Khor & Zalilah Mohd Shariff |journal=BMC Public Health |volume=19 |year=2019 |issue=1 |page=1685 |doi=10.1186/s12889-019-8055-8 |pmid=31842826 |pmc=6916214 }}</ref> SettlementsPetempatan areditentukan usuallyoleh locatedorang ontua-tua, anbiasanya elevationterletak neardi thearas confluencetinggi ofberhampiran akuala streamanak withsungai adengan river.sungai, Theharusnya placeberjauhan fordari settlementkawasan is determined by the elder. It should be located away from gravespusara, freebebas fromdari hardwoodpokok treeskayu suchkeras asseperti Merbau ([[Intsia bijugamerbau]]) and sodan onsebagainya.<ref name="STCIRLHP">{{cite journal |title=Socioeconomic Temiar community in RPS Kemar, Hulu Perak |author=Nor Azmi Baharom & Pakhriazad Hassan Zak |journal=IOP Conference Series: Earth and Environmental Science |volume=596 |year=2020 |issue=1 |page=012072 |doi=10.1088/1755-1315/596/1/012072 |bibcode=2020E&ES..596a2072A |doi-access=free }}</ref> TheKawasan settlementpaya cannottidak standboleh indijadikan thepetempatan kerana dipercayai bahawa swamp,roh merayau ada di tempat-tempat sedemikian.<ref name="STCIRLHP"/> itJuga isdielakkan believedair thatterjun ghostsdan "live"sungai inbesar suchtempat places.tinggal They also avoid places with waterfalls and large rivers, where "mermaids"ikan liveduyung.

InDi lowkawasan densitykurang areaspadat, masyarakat Senoi communitiesmendiami livedsatu intempat oneselama placetiga forhingga aboutlapan three to eight yearstahun. WhenApabila thetanah landtidak haslagi been depleted of its resourcesberhasil, theymereka willberpindah moveke ontempat tobaharu. a new place.Orang Senoi peoplejarang rarelymeninggalkan leavelingkungan theirlegeh nativeasal watershed,mereka whichyang formsmenandakan thetanah customary territory ofadat thekomuniti communitymereka (''saka'').<ref>{{cite journal |url=https://jas.uitm.edu.my/images/2013_JUNE/4.pdf |title=The Orang Asli Customary Land: Issues and Challenges |author=Hamimah Hamzah |journal=Journal of Administrative Science |volume=10 |issue=1 |year=2013 }}</ref> FewJarang peopleada moveyang moreberpindah thanlebih 20 kilometerskilometer fromdari theirtempat placekelahiran ofseumur birth during their lifetimehidup. CurrentlyKini indi areas where the populationkawasan-kawasan densityyang islebih higherpadat, especiallylebih-lebih iflagi [[Malaysianyang Malay|Malays]]diduduki andMelayu otherdan outsiderslain-lain havekaum settled thereluar, masyarakat Senoi communitiesakan will settle permanently in a single place andmenetap willdi onlysatu returntempat todan theirhanya junglekembali fieldske forhutan harvestuntuk timemenuai, duringketika whichmana theymereka livemenginap indalam their primitive hutspondok. CommunitiesMasyarakat engagedyang interlibat thedalam cultivation ofpenanaman wetlandpadi ricesawah<ref>{{cite book|author=|title=Journal of Malaysian Studies, Volumes 1-2|year=1983|publisher=Universiti Sains Malaysia|isbn=|page=82}}</ref> havejuga telah lama alsohidup longdi livedpetempatan intetap permanentkerana settlementsramai assahaja manyyang weresudah integratedberintegrasi intodengan modernmasyarakat societymoden.<ref>{{cite book|author=Peter Turner; Chris Taylor; Hugh Finlay|title=Malaysia, Singapore & Brunei: A Lonely Planet Travel Survival Kit|year=1996|publisher=Lonely Planet Publications|isbn=08-644-2393-4|page=36}}</ref>

TraditionalRumah housestradisional weredibina builtdaripada of bamboobuluh, barkkulit andpokok, wovendan palmdaun leavespinang dianyam, coveredberbumbungkan withdaun drypinang palmkering, leaves.<ref>{{cite book|author=F. L. Dunn|title=Rain-forest Collectors and Traders: A Study of Resource Utilization in Modern and Ancient Malaya|year=1975|publisher=MBRAS|oclc=1068066195|page=62}}</ref> Thedidirikan buildingsdi stoodatas ontiang stiltstinggi at a height ofsetinggi 1 tohingga 3.5 metersmeter abovedari thearas groundtanah, orataupun even up tosetinggi 9 metersmeter indi areaskawasan-kawasan whereyang thereterdapat areharimau tigers anddan elephantsgajah.<ref name="SSTAOAOM"/>

AtDi theperingkat firstawal stagekewujudan of the settlement's existencepetempatan, onedibinanya largesatu longbuah houserumah waspanjang built,besar inuntuk whichdihuni theseluruh whole community lived.kampung,<ref>{{cite book|author=Hasbollah Bin Mat Saad|title=A Brief History Of Malaysia: Texts And Materials|year=2020|publisher=Pena Hijrah Resources|isbn=978-96-755-2315-1|page=159}}</ref> Itdibina wasoleh builtseluruh bykampung themenggunakan wholekayu community, using hardwoodskeras. LaterLama-kelamaan, [[Nuclearkeluarga familyasas|nuclearkeluarga-keluarga familiesasas]] builtmembina separatedan housesmenghuni andrumah-rumah movedsendiri, insementara to live in them. Long houses that have remained in most Senoi settlements,rumah werepanjang usedditebus forguna publicuntuk gatheringsperhimpunan anddan ceremoniesupacara.<ref>{{cite book|author=Richard Corriere|title=Dreaming & Waking: The Functional Approach to Dreams|year=1980|publisher=Peace Press|isbn=09-152-3841-1|page=103}}</ref> SomeSestengah communitieskomuniti indi remoteperkampungan mountaingunung villagesterpencil continueterus tomenghuni liverumah inpanjang longyang housespanjangnya that are up tosebanyak 30 metersmeter longdan andmampu canmenampung accommodate up toseramai 60 people.orang, Nuclearterdiri familiesdaripada inbilik suchmasing-masing housesbagi havesetiap theirkeluarga own separate rooms, in addition,asas theredan isjuga asatu publicruang areaawam.

[[File:Image from page 178 of "Pagan races of the Malay Peninsula" (1906).jpg|thumb|left|Wanita dan kanak-kanak Senoi womenmenari, andsiap childrendengan performinghiasan dance-musickepala atdan bengkung, [[PerakSungai RiverPerak]], 1906. Note the head-dresses and girdles.]]

ModernOrang Senoi peoplemoden whoyang comeberhubungan intodengan contactMelayu, withpakaiannya [[Malaysianmirip Malay|Malays]]dengan weararus clothingperdana typicalmasyarakat of the majority of the Malaysian populations.Malaysia,<ref name="OA18">{{cite book|author=Iskandar Carey & Alexander Timothy Carey|title=Orang Asli|year=1976|page=18}}</ref> Butwalhal indi somebeberapa remotekawasan areasterpencil, menlelaki andmahupun womenwanita stillmasih wearberalaskan [[loinclothcawat]]<ref name="OA18"/> aroundyang theirdiperbuat waistdaripada ingentian thekulit formkayu ofdi aparas narrowpinggang. bandJarang ofsekali [[bastmereka fibre]].berbaju, Thetetapi upperkadang-kadang partwanita ofmenutup thebuah bodydada isdengan rarelysatu covered,lagi sometimesjalur womencawat coveryang thehalus. breastsCacahan with(tatu) anotherdan narrowpalitan frontalbadan stripe. Typical are tattoos,juga bodymenjadi paintingkebiasaan.<ref name="TDOATAA225">{{cite book|author=Harold Stephens|title=Three Decades of Asian Travel and Adventure|year=1996|publisher=Post Books|isbn=97-420-2041-8|page=225}}</ref> TheHidungnya nosesdicucuk aredengan piercedduri withlandak ornamented porcupine quillsberhias, bonetulang, a piece of stickranting, bamboobatang sticksbuluh<ref name="TDOATAA225"/> oratau some otherlain-lain decorativebarang objectshiasan.<ref>{{cite book|title=Journal, Volume 32|year=1902|publisher=Royal Anthropological Institute of Great Britain and Ireland|page=132}}</ref> FaceCacahan andmuka bodydan tattoossusuk usuallybadan haveselalunya amembawa magicalerti meaningkesaktian.<ref>{{cite book|editor=Bernard S. Myers|title=Encyclopedia of World Art, Volume 1|year=1959|publisher=McGraw-Hill|isbn=00-701-9466-1|page=851}}</ref>

AlthoughMakanan the basis oforang Senoi diet israta-ratanya plantberasakan foodstumbuh-tumbuhan,<ref>{{cite book|author=Robert Knox Dentan|title=Some Senoi Semai Dietary Restrictions|year=1965|page=26}}</ref> theytetapi haveselera amakan strongdaging thirsttidak forkurang meatkuatnya.<ref>{{cite book|author=Robert Knox Dentan|title=Some Senoi Semai Dietary Restrictions|year=1965|page=39}}</ref> WhenApabila theydalam say,bahasa "Imereka haven'tdisebut eaten"Sudah inberapa ahari fewtak days,makan" itmaksudnya usuallydia meanstidak thatmakan the person has not eaten meat, fish,sebarang orbentuk poultrydaging duringsepanjang thatmasa timeberkenaan.

TraditionalTarian tradisional [[Orang Asli]] dances are usually used bybiasanya thediadakan shamanoleh asdukun asebagai riteupacara ofmemohon passagerestu withdaripada spiritssemangat. SuchAntaranya dancestermasuk includetarian ''Gengulang'' by theoleh [[puak Semai people]],<ref>{{cite book|author=Hin Fui Lim|title=Orang Asli, Forest, and Development|year=1997|publisher=Forest Research Institute Malaysia|isbn=98-395-9265-3|page=55}}</ref> ''Gulang Gang'' by the [[Mah Meri people]], ''Berjerom'' by the [[Jah Hut people]], anddan ''Sewang'' byoleh the [[Semai people]] anddan [[Temiar people]].<ref>{{cite web|url=https://ichcourier.unesco-ichcap.org/article/aboriginal-and-indigenous-dance-art-identity-of-malaysian-natives/ |title=Aboriginal And Indigenous Dance Art: Identity Of Malaysian Natives |author=Noorariza Mohd Azahari |publisher=ICH Courier |access-date=2021-01-12}}</ref>

TheSatu-satunya onlyperayaan annualtahunan ceremonyialah isperayaan the post-harvestlepas festival,menuai whichyang iskini nowdiadakan synchronizedserentak withdengan [[ChineseTahun NewBaru YearCina]].<ref name="SE"/>

SpecialUpacara riteskhas arejuga associateddiadakan withuntuk themeraikan birthkelahiran of a childanak. A pregnantIbu womanyang performshamil allmelakukan hersemua usualtugas dutiesharian beforesebelum childbirthbersalin. ChildbirthPersalinan takesdilakukan placedi in a specially builtpondok hutyang underdibina thekhusus supervisiondengan ofbimbingan midwivesbidan.<ref>{{cite book|author=Omar Rolf Leopold Werner Freiherr von Ehrenfels|title=Mother-right in India|year=1941|publisher=H. Milford, Oxford University Press|oclc=4846190|page=45}}</ref> ImmediatelySebaik aftersahaja birthselepas lahir, the child receivesanak adiberi namenama.

TheOrang deadmati arebiasanya usuallydikebumikan buriedpada onhari the day of death on the other side ofkematian thedi riverkawasan fromseberang wheresungai thedari peopletempat livetinggal.<ref name="TRAT93">{{cite book|author=Sue Jennings & Kevin Jennings|title=Theatre, Ritual and Transformation: The Senoi Temiars|year=1995|publisher=Psychology Press|isbn=04-151-1990-1|page=93}}</ref> ThePusaranya gravedikorek isdi dugdalam in the junglehutan, themayatnya bodydimasukkan isdengan placedkepala withmenghadap theke headbarat facinglalu towardsdikebumikan thesekali west, tobacco, food and personal belongings ofdengan themakanan deceaseddan areharta buriedperibadi withsi itmati.<ref name="TRAT93"/> AlthoughSungguhpun thedikebumikan deadbersama are buried with some propertyharta, themasyarakat Senoi peopletidak havemengenali nodunia conceptselepas of the afterlifemati. PlacentasUri anddan stillbornbayi babieslahir aremati burieddikebumikan indalam treespokok.<ref name="TRAT93"/> BodiesMayat ofdukun greattersohor shamanspula aredibiarkan leftterdedah exposeddengan bydiletak placingdi onatas apelantar bamboobuluh platform of their houserumah, afterkemudian whichseluruh thekampung restberpindah ofjauh thedari villagers will move away from that locationtempatnya.<ref name="TRAT93"/> MourningPerkabungan lastsadalah fromdari oneseminggu weekhingga to a monthsebulan, during which there areketika taboosmana ondilarang musicbermuzik, dancingmenari andatau entertainmentberhibur.<ref>{{cite book|editor=Terry Miller & Sean Williams|title=The Garland Handbook of Southeast Asian Music|year=2011|publisher=Routledge|isbn=978-11-359-0155-4|page=322}}</ref> AUnggun bonfireapi isdinyalakan litdi attempat thepengebumian funeralselama sitebeberapa for several dayshari. SixEnam dayshari afterselepas the burialpengebumian, thediadakannya ritual ofupacara "closingmenutup the gravepusara" isuntuk performedmengembalikan and the burial place is "returnedtempat tosemadi theke junglehutan." InPada thezaman pastdahulu, therepernah wasada aamalan practicedi amongkalangan normadicpuak groupsberpindah torandah moveuntuk aberpindah settlementke topetempatan abaharu newsetelah locationkematian afterseorang the death of one of its inhabitants. That practicependuduk, hastetapi nowkini beensudah abandoneddihentikan.