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off illnesses as they believe the animal only eats from sources that contain medicinal
values and are healthy for the human body. Serow meat, especially the legs, usually
contains more carbohydrates, which helps maintain steady levels of energy.
Wildlife were also used to heal diseases and balance of sex hormones. As an
example, the genitals of the flying lemur can help boost the fertility of women. The
bile of the sun bear and king cobra are consumed to treat asthma sufferers. Their
meat is also considered as everyday food. One of the respondents said the meat of
the O. hannah tasted like that of the common cat fish (Clarias sp.). Five species of
mammals and two species of reptiles have been utilised for traditional medicine
(Table 8). The Semoq Beri people believe that animal parts, internal or external, can
cure illnesses. They have an intimate knowledge of their territory, and they believe
that the forest provides ample resources for adequate nutrition. This is why the
Semoq Beri people obtain most of their food requirements from the forest. Several
studies have revealed that their intake of proteins and carbohydrates far exceeds the
minimum requirements (Kuchikura 1988)
The Sunda pangolin and Malayan porcupine are also utilised by the Semoq Beri
people for different purposes. The tail of the Malayan porcupine is used as an amulet to ward off illnesses in children. Their meat is boiled in water, and the water is
used in spells, specifically for treating certain diseases. There is an enduring myth
among the Semoq Beri people related to the Sunda pangolin, which says that its
scales can ward off elephants when dried and burned. This myth is the same to that
of the ones told by the Lanoh and Temiar tribes (Yahaya 2015), as pangolins are
considered to have supernatural powers. The ways of cooking the Sunda pangolin
and Malayan porcupine are pretty much the same. The scales or quills are removed,
and then they can either be boiled to make a soup or grilled so that it won’t get
spoiled easily. Back then, the P. tigris was hunted by Semoq Beri hunters for its
claws and fangs. They believe that the claws or fangs have mythical power, and they
used them as amulets against bad luck. Every part of the Malayan tiger has medicinal values according to the Semoq Beri people, including their teeth, bones, and
whiskers.
The Semoq Beri people call a solitary S. scrofa as babi tunggal, and a group of
wild boars are known as babi kawan. Wild boar fangs are associated with handcraft
accessories and superstitious beliefs, such as black magic. The meat of the wild boar
contains more fat than other animals, and the meat of the Asian small-clawed otter
(A. cinerea) is said to be an excellent source of stamina. The Semoq Beri people also
consume the Malay civet as food. The meat is grilled or cooked with curry or
soy sauce.
In addition, wildlife is also utilised in the production of ornaments. The antlers
of the barking deer (Fig. 15) and the beak of the great hornbill are used as trophies
among the Semoq Beri people (Fig. 16). The skin of the barking deer is also used to
make a traditional musical instrument called gendang. The skin of the Malayan
tapir is also used for the same purpose. But this tradition is not practiced anymore
due to the erosion of traditional knowledge (TK) and the declining availability of
the species. One of the bird species, the black drongo, is used as an indicator for the
presence of the langur while hunting in forests.
M. A. B. Abdul-Latiff et al.
off illnesses as they believe the animal only eats from sources that contain medicinal
values and are healthy for the human body. Serow meat, especially the legs, usually
contains more carbohydrates, which helps maintain steady levels of energy.
Wildlife were also used to heal diseases and balance of sex hormones. As an
example, the genitals of the flying lemur can help boost the fertility of women. The
bile of the sun bear and king cobra are consumed to treat asthma sufferers. Their
meat is also considered as everyday food. One of the respondents said the meat of
the O. hannah tasted like that of the common cat fish (Clarias sp.). Five species of
mammals and two species of reptiles have been utilised for traditional medicine
(Table 8). The Semoq Beri people believe that animal parts, internal or external, can
cure illnesses. They have an intimate knowledge of their territory, and they believe
that the forest provides ample resources for adequate nutrition. This is why the
Semoq Beri people obtain most of their food requirements from the forest. Several
studies have revealed that their intake of proteins and carbohydrates far exceeds the
minimum requirements (Kuchikura 1988)
The Sunda pangolin and Malayan porcupine are also utilised by the Semoq Beri
people for different purposes. The tail of the Malayan porcupine is used as an amulet to ward off illnesses in children. Their meat is boiled in water, and the water is
used in spells, specifically for treating certain diseases. There is an enduring myth
among the Semoq Beri people related to the Sunda pangolin, which says that its
scales can ward off elephants when dried and burned. This myth is the same to that
of the ones told by the Lanoh and Temiar tribes (Yahaya 2015), as pangolins are
considered to have supernatural powers. The ways of cooking the Sunda pangolin
and Malayan porcupine are pretty much the same. The scales or quills are removed,
and then they can either be boiled to make a soup or grilled so that it won’t get
spoiled easily. Back then, the P. tigris was hunted by Semoq Beri hunters for its
claws and fangs. They believe that the claws or fangs have mythical power, and they
used them as amulets against bad luck. Every part of the Malayan tiger has medicinal values according to the Semoq Beri people, including their teeth, bones, and
whiskers.
The Semoq Beri people call a solitary S. scrofa as babi tunggal, and a group of
wild boars are known as babi kawan. Wild boar fangs are associated with handcraft
accessories and superstitious beliefs, such as black magic. The meat of the wild boar
contains more fat than other animals, and the meat of the Asian small-clawed otter
(A. cinerea) is said to be an excellent source of stamina. The Semoq Beri people also
consume the Malay civet as food. The meat is grilled or cooked with curry or
soy sauce.
In addition, wildlife is also utilised in the production of ornaments. The antlers
of the barking deer (Fig. 15) and the beak of the great hornbill are used as trophies
among the Semoq Beri people (Fig. 16). The skin of the barking deer is also used to
make a traditional musical instrument called gendang. The skin of the Malayan
tapir is also used for the same purpose. But this tradition is not practiced anymore
due to the erosion of traditional knowledge (TK) and the declining availability of
the species. One of the bird species, the black drongo, is used as an indicator for the
presence of the langur while hunting in forests.
M. A. B. Abdul-Latiff et al.