ofthe SAME TREE

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higher quality than those on the Suku Terasing. More recently, however, an increasing
number of good ethnographies on the Suku Terasing are appearing.
65. Bellwood, Prehistory, 70. But as Bellwood points out, the use of such racial
terms is for heuristic purposes, and the reality is the intergrading of both.
66. This is not to say, however, that the Neolithic culture found in the Malay Peninsula
was due entirely to the migration of the Southern Mongoloid population. It has
been argued that in the later Neolithic in the second half of the first millennium BCE,
stone and glass beads found in cist-graves in the Bernam valley and in sites in Kuala
Selinsing, Perak, indicate trade links of the inhabitants with India, Sri Lanka, the Mediterranean
and possibly Africa. See Nik Hassan Shuhaimi, “Tracing the Origins,” 102.
67. Several DNA studies examining the genetic history of Orang Asli with other
groups suggest that the Semai at least show close affinity to Khmers, which is supported
by their Austroasiatic language affiliation. Baer, “Genetic History,” 6; Baer,
“Genetic Studies,” 29. Baer’s study demonstrates the great variation among the Orang
Asli groups, but she tempers her conclusion with the observation that none of the
smaller groups had yet been examined. Baer, “Genetic Studies,” 27.
68. Bellwood, Prehistory, 265–6.
69. Benjamin, “Between Isthmus and Islands,” 12–4.
70. Benjamin, “Malay World as a Regional Array,” 3.
71. Bulbeck, “Indigenous Traditions.”
72. Bulbeck, “Indigenous Traditions”; Benjamin, “Issues in the Ethnohistory of
Pahang.”
73. Benjamin, “Austroasiatic Subgroupings.”
74. Bellwood, Prehistory, 258, 265–7.
75. Fix, “Genes, Language,” 12, 15.
76. Baer, “Genetic History,” 8.
77. An excellent description of the different qualities of gaharuwood and the
method of collecting by the Orang Sakai of Siak is in Suparlan, Orang Sakai, 142–3.
78. Lye explains the practice among the Batek, one of the Semang groups, who
return to old sites where they have traveled, hunted, collected. At such sites they
remember and narrate continuities and changes and reproduce this knowledge to the
younger generation. Lye, “Knowledge,” 150, 196.
79. Andaya, To Live as Brothers, 90.
80. Razha, “As the Forests,” 83.
81. In silent trade the collectors would leave their products at a spot, and the
traders would then place their own goods in a barter exchange. If the Orang Asli were
satisfied with the exchange, they would take what the trader offered. If the collectors
were not satisfied with the proffered goods, they would leave them behind. The traders
would then adjust their offer until both parties were satisfied. During the entire
transaction neither side met together nor saw one another.
82. Endicott, “Effects,” 226–9, 232–3.
83. Wazir, “Transformations,” 112, 114–5.
84. Endicott, “Effects,” 231.
85. Benjamin, “Introduction,” viii.
Notes to Pages 213–218