Batek Tribe of Malaysia - Research Paper Example

? BATEK TRIBE OF MALAYSIA In our life we have “a web of values, meanings, and behavior” which is deeply infused in our everyday life. This is the essence of culture and it plays an important role in our lives (Nowak & Laird, 2010). In a particular habitat where human beings stay they are considered to be the “ecologically dominant component.” Humans have always appropriated nature including the living and inanimate ambience to suit their purpose. One thing has to be kept in mind that a change occurs in humans over time which is both cultural as well as biological. However humans have always adapted to the change and progressed (Schutkowski, 2006, pp. 3). Human beings have always selected established and refined modes of production so that there is an existence of long term coordination and settlement in a particular area. A change in the subsistence will not only bring about changes in conditions pertaining to food production but also in the socio- cultural base of a community. Thus we can say that a change in subsistence is closely related to cultural changes (Schutkowski, 2006, pp. 103-104). Subsistence mode differs among tribes in different places across the world. The pattern of the mode in turn also affects different aspects of the culture. The tribe selected here is the Batek of Malaysia and their chief mode of subsistence is foraging. Foraging, or hunting and gathering are considered to be the “oldest form of human society” and here survival was based on the exploitation of “flora and fauna.” People here mostly lived in small and independent communities. Nomadic lifestyle was followed here and goods produced were meant for self consumption. In this mode there is the strengthening of people’s obligations to each other because of continuous movement of goods through “kinship ties and residential proximity.” Here one cannot find the existence of personal wealth as there is the obligation to share and due to the nomadic life. Exercising authority over others on the basis of control over others is absent in this form and as a result there is the existence an “egalitarian structure in foraging societies” (Nowak & Laird, 2010). In this respect the paper seeks to examine the impact of subsistence mode and culture on the Batek tribe of Malaysia. One can see that there is a deep association between subsistence mode and culture. Culture is something that is inculcated by the Batek and it is often adapted to suit the changing subsistence mode. The Batek Tribe – basic characteristics and subsistence In the modern world people in order to keep pace with the ever changing world adopt new subsistence mode and move on in life. Even tribes often forced by circumstances abandon their traditional modes and adopts the latest to keep pace with the world in the name of development. Amidst this there is still the existence of the Batek tribe who has been foragers and they had been living like this for a long time. The Batek of Malaysia living in the peninsular region still follows foraging as their subsistence mode. At present most of them lives around Taman Negara, Peninsular Malaysia’s national park. Prior to this until 1970 most of them had been residing in the lowland rain forests which was field with ample flora and fauna was very much suitable for foraging type of subsistence. It is believed that both culturally and biologically the Batek are the descendents of the earliest human population found in the Malay Peninsula known as “Hoabinhians.” The Batek society follows the pattern of a nuclear family. So we find that the married couples in this tribe are independent in their decisions to live and to choose the kind of work they desire. “Personal autonomy” is very much valued by the Batek and any form of force is not seen over here. The authority of the parents over their children is found to be week. Orthodox views in case of marriages and divorces are not observed in this society. Men and women are free to choose their spouses and in case of any problem the divorce procedure is also easy. The society is not hierarchical in nature. Instead equal opportunities are given to men and women both in social and economic life. One cannot find any “institutionalized leaderships” in this tribe. One can find ‘natural leaders’ in men and women who are looked up to for advice and guidance. However these people cannot force their opinion on others. As foraging is their main subsistence mode one finds men and women collecting fruits and vegetables from the forests. Men go for hunting but if women are interested in hunting then no restrictions are imposed on them. To supplement foraging the Batek trades in various forests products though their customers have changed over the years. The success of the Batek as foragers can be attributed to their mobility and the concept of sharing. As they stay in camps the concept of food sharing increases the efficiency as it decreases the burden of searching food for the others. The religious values and beliefs of the Batek are unique in their own way. They believe that the universe was created by immortal superhuman beings and they have provided the Batek with food to survive. They also believe that they have to guard the “cosmic world” and as such they have laws prohibiting the practice of few things which might displease their gods. The Batek believed that if they stay at close proximity in the forest this it meant that they would be near to the immortal superhuman. That is why when governmental plans were planning to re-locate them in different area they were against it. Not only will they be taken away from their immortal superhuman being but the compulsion to adopt a new religion also meant a big deviation from their existing socio- economic conditions (Bisht & Bankoti, 2004, pp. 100-112). Impact of Foraging on Different Aspects of Culture Subsistence mode and culture are interconnected since time immemorial. Human civilizations have always been subjected to change and they had adapted to the changing scenario. In this context one can analyze the impact of the foraging mode on the cultural aspect of the Batek tribe. Gender Relations A gender relation under the Batek tribe is egalitarian in nature which is an important feature of foraging. The accomplishment of constant supply of food is ensured by the dual effort of both men and women. It can be in the form of “hunted forest game or gathered tubers.” In fact tubers collected by women are considered to be the major source of food supply. Thus here we find that the economic security of women in this type of society is based not only on their dependence upon the group but also on their efforts. The responsibility of child rearing is not entirely imposed on women instead it is considered the responsibility of both men and women. Decision making and patterns of leadership are on the basis of “ability, personality, and knowledge base” of a person irrespective of the person being male or female. However a change in the gender relations was observed in a re-settled Batek community due to the combined effects of “logging, plantation agriculture, and state promoted Islamic proselytization of the Batek” (Yeoh, 2009, pp. 672-673). One can observe the egalitarian structure even in case of marriages among them. Love and compatibility is the foremost thing that is kept on mind when marriages take place. Decisions in the family are jointly taken and such families exist as an independent economic unit. Social Organization The main element of social organization which is found in any foraging society is synonymous in case of the Batek. Here too it consists of family, marriage, kinship, gender, and age. Relation of the people is either as “consanguines” i.e. sharing a common ancestor or “affines” which implies in-laws through marriage. Marriages are universal in it has its existence in every culture. Cultural rules are often implemented to ensure the “development of linkages” among the people. Marrying cousins is allowed in general by the Batek but this is not practiced by those foraging groups in Malaysia. Divorce is not considered a social taboo among the foragers and this is also seen in case of the Batek. The entire process of divorce is easy and simple and it does not lead to the breakdown of “kinship ties” (Nowak & Laird, 2010). In the Batek society the most common unit found is nuclear family. The families are close knit and they stay together with their “pre-adolescent children.” Food is shared among families but cooking and eating is done on their own. Bilateral kinship is found among the Bateks. Distinction is made between “parents and parent’s siblings, but merges ego’s siblings and first cousins.” Often existence of close ties is observed among cousins. Beliefs and Values The Bateks have religious and spiritual beliefs of their own. They consider the earth to be a “disk of land” which is surrounded by sea. They also have the belief that the world below and above the earth are inhabited by various “immortal superhuman beings. They hold the belief that the earth and humanity has been created by these superhumans who in turn has distinguished the Bahets from other people. They still belief that the maintenance of the cosmic world and all the natural processes is done by the superhumans. The Bahets are a bit superstitious in nature which is evident from the fact they use to put restrictions on those acts which might bring disease, tiger, ghost attack, or any form of natural disaster. “Lawac” is considered to be the most highly prohibited acts and committing it means displeasing the thunder god which would result in thunder storms. This can be prevented by a ritual involving blood sacrifice by the offender. After the end of the fruit season low platforms are built by the Bateks where they sing to the superhumans to thank them for the fruits and also for the cure. Efforts are being made by the Department of Aboriginal Affairs and other missionaries to covert the Batek into Islam but majority of them are opposing it vehemently because it is not possible for them to forget their deities (Lee &Daly, 1999, p. 301). Concluding remarks The Batek tribe is known to be foragers and they have adapted their socio economic structure accordingly. However certain governmental policies are now threatening their very existence. The Kelantan government since 1970 had been following a policy whereby they had cleared major part of the Lebir River valley except the national park for the purpose of setting up oil palm and rubber plantations. Being foragers hunting and gathering is the only means of gathering food, but after being removed from the forests the tribe lost not only their source of livelihood but also their home. The Kelantan Batek was compelled by the government to settle at Pos Lebir. The Batek were not eager to settle there because they found that it was hard to get a satisfactory living out there. Moreover there was the continuous pressure to “become Malays” by embracing Islam. Left with very little options many settled at that place which implied that they had to abandon their traditional foraging as a major subsistence mode. Now the people who stay at the national park earn their livelihood by foraging, trade and even by working as a wage labour. The availability of the things required for survival is very minimal. Apart from that restrictions from the authorities imposed on harvesting within the park and guiding the tourists being restricted to the Malays has reduced the opportunities of the Batek. Their needs and aspirations are still being ignored (Lee & Daly, 1999, pp. 301-302). Thus one can see that adoption of a particular mode of subsistence not only outlines the mode of production but also influences culture. In respect of the above statement its validity was seen in the form of its impact on some aspects of culture. However these values dwindle when the political scenario encroaches on these values and the urge to survive often compels one to forgo their traditional mode of subsistence. References Bisht, N. S. and T.S. Bankoti, (2004), Encyclopedia of the South-East Asian Ethnography, Delhi: Global Vision Publishing House Yeoh, S.G. (2009) The Headman was a Woman: The Gender Egalitarian Batek of Malaysia, Journal of the Royal Anthropological Institute, 15.3, pp.672-673 Schutkowski, H. (2006), Human ecology: biocultural adaptations in human communities, Switzerland: Birkhauser. Lee, R.B. & Daly, R.H. (1999), The Cambridge encyclopedia of hunters and gathers, Cambridge: Cambridge University Press. Nowak, B. & Laird, P. (2010), Cultural Anthropology, California: Bridgepoint education Read More