ofthe SAME TREE

137. Sager, “If We Cross,” ch. 3: 5.
138. Sager mentions that Putri Selero Pinang Masak and Orang Kayo Hitam,
known for the spread of Islam and the establishment of civil law (considered sacred by
the Orang Rimba), are said to have been Orang Rimba who left to live in villages and
become Muslim (hence Malayu). Another cultural hero shared by the Orang Rimba
with many Sumatrans is Si Pahit Lidah. Sager, “If We Cross,” ch. 3: 2–8; Andaya, To Live
as Brothers, 11–3, passim.
139. Sager, “If We Cross,” ch. 3: 6.
140. Obdeyn, “Langkah Lama,” 354–60.
141. Josselin de Jong, Minangkabau and Negri Sembilan, 123.
142. Drakard, Kingdom of Words.
143. Edo, “Traditional Alliance,” 3–5.
144. Edo, “Traditional Alliance,” 3–5.
145. Gianno, “Malay, Semelai,” 81.
146. Nowak and Singan, “Btsisi’,” 305–8, 316. This story is still told even though
it is acknowledged that they can only communicate using the Malayu language. The
Ma’ Betise’ language is Aslian, while the Temuan speak an Austronesian language.
147. Wazir, Ma’Betisék, 13–4.
148. See, for example, Dentan, “Spotted Doves.”
149. Lim, Kisah-Kisah, xi, 77–89, 179–84, 225–40.
Conclusion
1. Such characterizations in the past must be viewed with care since often they
originate from external observers, rather than from those being observed. Indigenous
perspectives often highlight different reasons for such conflicts, reasons that to an outsider
may at times seem trivial and unacceptable but are meaningful to the group.
2. Raffles, “On the Melayu Nation,” 103.
3. Milner, Kerajaan, 1–9.
Notes to Pages 230–237
283