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Comparative Linguistics of the Orang Asli
Linguistically, the Orang Asli are broadly classified as Austroasiatic or Austronesian,
with the former further subdivided into northern Aslian (Mintil, Batek Nong, Che
Wong), central Aslian (Semai, Jah Hut) and southern Aslian (Besisi, Semaq Beri,
Semelai and Temoq) (Benjamin 1997). The Northern, Central and Southern subdivisions were previously known as Jahaic, Senoic and Semelaic, respectively
(Burenhult 1999). These linguistic differences are the result of two influences in
Peninsular Malaysia – one coming from the north (i.e. Austroasiatic) and the other
from the south (Austronesian) – several millennia ago (Benjamin 1997). The Senoi
from the north came with Mon-Khmer influence, as seen in the more than 15 Aslian
languages which are still spoken in south Thailand. In Peninsular Malaysia, more
than half of these speakers are found in Pahang (Mintil, Bateq, Che Wong, Semai,
Jah Hut, Besisi, Semaq Beri, Semelai and Temoq). It is believed that the early civilisation in Peninsular Malaysia was Mon and Mahayana-Buddhism until 1200–1300,
and these were later replaced by the Malay language and Islam. In Pahang, we still
have Mon-Khmer names for places like Benom, Reman, Kampong Singhora and
Dong (Benjamin 1997). This can also be readily be seen among Semang foragers,
who once have their own original aboriginal language, but had since undergone a
language shift because of prehistoric contact with the sedentary Senoi people (Blust
2013). Language shifts are relatively common among indigenous populations. For
example, as observed among Negritos in Philippines and Melanesians, who both
adopted Austronesian languages but have predominantly Australoid genetics
(Bellwood 1997). Nonetheless, research has shown some evidence of an ancient
common culture and language. For example, the thunder complex (a set of beliefs
about punitive thunderstorms) is shared between the Semang and Philippine
Negritos. This preceded the colonisation of ISEA by the agricultural Austroasiaticor Austronesian-speaking populations (Blust 2013). Another example is Cham people in Indochina, who speak the Austronesian language, but whose maternal and
paternal genetics are closely affiliated to Austroasiatics and Thai-Daics, respectively (Peng et al. 2010; Li et al. 2008). These people established the Cham Empire
between sixth and twelfth centuries in Southern Vietnam, which slowly declined
due to continuous pressure from the Kinh people. They then migrated to Cambodia,
and only few small groups remained in Southern Vietnam (Musa 2006). In 1975,
large numbers of Cham refugees sought asylum in Malaysia (mostly in the northeastern states of Kelantan and Terengganu) following the turmoils in Vietnam and
Cambodia (Wong 2013).
In contrast to Austroasiatic, the Austronesian language came from the south and
is spoken by the Malays and Proto-Malays like the Temuan and Jakun. The ProtoMalays still keep their animistic beliefs and their influence have travelled far north
into the Mon-Khmer areas, which may be seen from the appearance of Austronesian
loan words in Aslian languages. Various recent accounts of Austronesian prehistory
have been proposed and some of these are in conflict with the views espoused earlier by others. This has led to some degree of academic tension among scholars in
this area of research. Interestingly, several earlier models of Austronesian expansion
A. T. Ahmad et al.
Comparative Linguistics of the Orang Asli
Linguistically, the Orang Asli are broadly classified as Austroasiatic or Austronesian,
with the former further subdivided into northern Aslian (Mintil, Batek Nong, Che
Wong), central Aslian (Semai, Jah Hut) and southern Aslian (Besisi, Semaq Beri,
Semelai and Temoq) (Benjamin 1997). The Northern, Central and Southern subdivisions were previously known as Jahaic, Senoic and Semelaic, respectively
(Burenhult 1999). These linguistic differences are the result of two influences in
Peninsular Malaysia – one coming from the north (i.e. Austroasiatic) and the other
from the south (Austronesian) – several millennia ago (Benjamin 1997). The Senoi
from the north came with Mon-Khmer influence, as seen in the more than 15 Aslian
languages which are still spoken in south Thailand. In Peninsular Malaysia, more
than half of these speakers are found in Pahang (Mintil, Bateq, Che Wong, Semai,
Jah Hut, Besisi, Semaq Beri, Semelai and Temoq). It is believed that the early civilisation in Peninsular Malaysia was Mon and Mahayana-Buddhism until 1200–1300,
and these were later replaced by the Malay language and Islam. In Pahang, we still
have Mon-Khmer names for places like Benom, Reman, Kampong Singhora and
Dong (Benjamin 1997). This can also be readily be seen among Semang foragers,
who once have their own original aboriginal language, but had since undergone a
language shift because of prehistoric contact with the sedentary Senoi people (Blust
2013). Language shifts are relatively common among indigenous populations. For
example, as observed among Negritos in Philippines and Melanesians, who both
adopted Austronesian languages but have predominantly Australoid genetics
(Bellwood 1997). Nonetheless, research has shown some evidence of an ancient
common culture and language. For example, the thunder complex (a set of beliefs
about punitive thunderstorms) is shared between the Semang and Philippine
Negritos. This preceded the colonisation of ISEA by the agricultural Austroasiaticor Austronesian-speaking populations (Blust 2013). Another example is Cham people in Indochina, who speak the Austronesian language, but whose maternal and
paternal genetics are closely affiliated to Austroasiatics and Thai-Daics, respectively (Peng et al. 2010; Li et al. 2008). These people established the Cham Empire
between sixth and twelfth centuries in Southern Vietnam, which slowly declined
due to continuous pressure from the Kinh people. They then migrated to Cambodia,
and only few small groups remained in Southern Vietnam (Musa 2006). In 1975,
large numbers of Cham refugees sought asylum in Malaysia (mostly in the northeastern states of Kelantan and Terengganu) following the turmoils in Vietnam and
Cambodia (Wong 2013).
In contrast to Austroasiatic, the Austronesian language came from the south and
is spoken by the Malays and Proto-Malays like the Temuan and Jakun. The ProtoMalays still keep their animistic beliefs and their influence have travelled far north
into the Mon-Khmer areas, which may be seen from the appearance of Austronesian
loan words in Aslian languages. Various recent accounts of Austronesian prehistory
have been proposed and some of these are in conflict with the views espoused earlier by others. This has led to some degree of academic tension among scholars in
this area of research. Interestingly, several earlier models of Austronesian expansion
A. T. Ahmad et al.