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The purpose of this study is to explore multiple stakeholders managing the different type of knowledge in a flood-prone area. Different stakeholders hold different types of knowledge in their area of interest, and both knowledge streams have their intrinsic potentials and limitations. In this paper, the issue of knowledge complementarity is explored in the context of flood hazards. Hazards such as floods may appear messy, unpredictable, with unsorted and unorganised forms of data, information and knowledge on the part of diverse stakeholders.

Case study design had been used in this study to explore how stakeholders: Orang Asli, Malay, and humanitarian organisations manage the differences in terms of type of knowledge each of them have. To illicit the response from participants from each of the stakeholders, in-depth interviews had been used.

This research has led to the development of a conceptual framework based on the case study. The lessons learned from the framework is discussed, together with the barriers to their implementation.

This paper presents a research case study on multiple stakeholders in the district of Pekan, the state of Pahang, Malaysia, and how these multiple stakeholders manage flood hazards with their different types of knowledge.

The aim of producing Bah Luj Production, four folk tales books accompanied by a compact disc of its narration, dialogs and music is to revitalize the folk tales, music and cultural heritage of the indigenous Semai by condensing them into an innovative resource package, tailored to appeal to the current generation’s consumer interests and lifestyles. The targeted audiences for the product are Malaysians, in particular the Semai community, as well as other local and international consumers. The purpose of this paper is to examine a practice-led approach toward considering the empowerment of selected culture bearers assisted by the intervention of researchers from the academia in facilitating the sustainability of indigenous cultural traditions in Malaysia.

This approach is practice-led – Bah Luj Production was developed based on action, reflection, review and revision. This paper provides visibility to the research process, enabling readers to understand the issues, challenges and decision-making processes. The practice-led approach that was used for this project provides a realistic practical guide, bridging the gap between theory and practice. In the conclusion, the authors also bring forth ideas for improvement through reflection, on suggested approaches in ways this research did not manage to pursue.

This paper proposes three approaches in advocating for cultural sustainability through innovation: collaboration between selected culture bearers and researchers in the academia; indigeneity of cultural expressions and illustrations; and adaptability and relevance to current interests of indigenous people and consumers of indigenous music and literature. This paper argues that it is important for the researcher to navigate research with relevance to the context and situation.

While many articles focus on presenting the outcomes of a research project, this paper guides the reader toward understanding the limitations, constraints and negotiations made by the research team during the research and production stages. Transparency in the process of decision making will enlighten readers on realistic, practical approaches as opposed to idealistic theoretical methods.

This paper argues for sustainability through innovation and posits that cultural heritage practices that continue to be performed are those that are adaptable, flexible to change and open to innovation – therefore maintaining relevance to time, context and consumers. This paper posits that researchers should be flexible and practical in their research actions and avoid generalizations that come out of recent and popular critical theories as the most, or only suitable, approaches for diverse communities.

The development of an alternate approach, theory/concept and guidelines toward sustainability through innovation make this study the first of its kind. This approach integrates tradition with creation.

The laws and policies pertaining to foreign land ownership in Malaysia have seen tremendous changes for the past two decades. The reasons may be linked to economic, political and social factors. The changes, as claimed, have to be carried out to accommodate the current needs and circumstances. Nevertheless, at the same time, frequent changes would also create uncertainty and insecurity to the purchaser especially the investors. The Malaysian government has made various efforts towards becoming a developed country, trying hard to attract foreign investors to invest in the country. At the same time, a reasonable consideration must be given to the needs of its own people. Moreover, it is equally important to protect and to ensure that the people’s right shall not be sacrificed for the sake of development and especially when all the benefits will go to only a certain class of people. The history of foreign land ownership policy especially on the restrictions imposed by the laws and policies are worth noting. The legal perspectives are delineated from some important statutes such as the National Land Code, 1965, the Malay Reserve Enactments, the Malay Agricultural Settlement Act, the Aboriginal Peoples Act 1954, and also the restrictions imposed by the states since land is a state matter in Malaysia. Furthermore, some of the restrictions are traceable in the policies determined by the relevant ministries. Following this, the implication of these restrictions on foreign land ownership and also property market will be addressed.

The purpose of this paper is to identify and analyze socio-cultural and political forces which have shaped anti-violent attitudes and strategies of the Batek and Batek Tanum of Peninsular Malaysia.

Data collection during the authors’ long-term, multi-sited ethnographic fieldwork among the Batek and Batek Tanum in Peninsular Malaysia. Methodology included participant observation, semi-structured interviews and a literature review of texts on the Orang Asli and anthropological theories on violence.

Traumatic experiences of past violence and atrocities greatly influence the Batek's and Batek Tanum's present attitudes toward direct and structural forms of violence. A variety of anti-violent strategies are adopted, including the choice to escape when physically threatened. Rather than demonstrating “weakness,” this course of action represents a smart survival strategy. External violence reinforces values of internal cooperation and mutual-aid that foraging societies, even sedentary groups, typically privilege. In recent years, the Batek's increasing political awareness has opened new forms of resistance against the structural violence embedded within Malaysian society.

The study proposes that societies cannot simply be labelled as violent or non-violent on the basis of socio-biological theories. Research into hunter-gatherer social organization and violence needs to be reframed within larger debates about structural violence. The “anti-violence” of certain foraging groups can be understood as a powerful form of resilience to outside pressures and foraging groups’ best possible strategy for survival.

The purpose of this paper is to determine the relationship between parental child feeding practices with growth status of Orang Asli (OA) children in Negeri Sembilan.

This is a cross-sectional study conducted amongst 190 OA children aged 4–6 years studying at Tabika KEMAS OA in Negeri Sembilan. Mothers were interviewed to obtain socio-demographic information while feeding practices were assessed using Malay version of Comprehensive Feeding Practices Questionnaire (CFPQ-M). Growth status of the children were determined using WHO ANTHRO Plus software. Three indicators of growth status assessed were weight-for-age (WAZ), height-for-age (HAZ) and body mass index (BMI)-for-age (BAZ) z-scores.

The mean score for feeding practices used by the mothers while feeding their child showed that most of the mothers practiced modelling (3.71 ± 0.82), encouraging balance and variety (3.52 ± 0.76) and environment (3.66 ± 0.66) while the practice of restriction to weight (1.85 ± 0.79) and emotional regulation (2.20 ± 0.96) were low. Most of the OA children had normal WAZ (70.0%), HAZ (71.1%) and BAZ (84.2%). Amongst the three indicators of growth status, BAZ was used to study the relationship with feeding practices. The use of feeding practices such as pressure (r = −0.34, p < 0.01), food as a reward (r = −0.23, p=<0.01), child control (r = −0.18, p = 0.01) and restriction to weight (r = 0.19, p = 0.01) were associated with BAZ.

This study only focussed on OA children of Temuan and Semelai sub-ethnics studying at kindergarten specific for OA children, thus findings could not be generalised to the entire OA population in Malaysia.

There is a need to address the OA population as they continue to be amongst the most disadvantaged population often affected with poor health and social outcomes.

In this study, a wide range of scales in that represents different feeding practices in CFPQ-M was assessed instead of focussing on limited type of feeding practices. Thus, a better understanding was observed regarding the healthy and unhealthy feeding practices. The result of this study could be useful to update the existing literature of OA research, and to plan suitable interventions with regards to feeding practices and growth status of the children, especially amongst this vulnerable community.

Traditional cultural expression (TCE) includes music, dance, art, designs, names, signs and symbols, performances, ceremonies, architectural forms, handicrafts and narratives or many other artistic or cultural expressions [World Intellectual Property Office (WIPO)]. To constitute TCEs, the expressions must form part of the identity and heritage of a traditional or indigenous community and need to be passed down from generation to generation (Kuprecht, 2014). This paper aims to analyse the protection of TCE in Malaysia by focusing on the Mah Meri tribe. This paper examines copyright over TCE, recordation as a means of preserving a dying tradition and customary practices and native law.

Information is drawn from personal discussions with the weavers and carvers of the Mah Meri tribe, and a focus group discussion with subject matter experts. As a way of comparison, a personal visit has been made to Sarawak Biodiversity Centre, Sarawak Native Courts, the Dayak Iban Association and Dayak Bidayuh Association.

The research found that copyright law has no specific provision for the protection of TCEs. Customary practices of the indigenous people and the native law of Sarawak have limited effect outside their traditional domain. Recordation and documentation of TCEs are the prime initiatives, but the documents or the recordings do not carry any legal status.

The research is limited only to the Mah Meri tribe with a comparison drawn to the Dayak Iban and Dayak Bidayuh tribe.

The research examines the practical implications of copyright and recording and documentation of cultural expression in Malaysia.

The research sets to unearth and highlight the ideation process in a tribal setting and how that clashes with the formal creation setting in a modern intellectual property system.

This paper was presented at the IAITL Congress 2013. It also appeared in the Conference Proceedings edited by Slyvia Kieerkgard, but it has not been published in any journals.

This study aimed to determine the relationship between calorie and macronutrients intake and the growth status of Aboriginal children based on gender and age group.

This was a cross-sectional study participated by 85 school-aged Aboriginal children at Labu, Negeri Sembilan. The dietary intake and socioeconomic status data were collected from the parents using an interviewer administrated structured-questionnaire and 24-hour dietary recall. WHO AnthroPlus software was used to determine the z-score of weight for age (WAZ), height for age (HAZ) and body mass index (BMI) for age (BAZ).

The mean fat intake was significantly higher among younger children (i.e. 7–9 years old) as compared to elder children (i.e. 10–12 years old) (40.7 ± 17.3 g vs 32.0 ± 13.8 g; t = 2.496, p = 0.015) but not for the mean intake of calorie (1816.1 ± 979.9 kcal vs 1566.3 ± 808.7 kcal; t = 1.248, p = 0.216), protein (50.13 ± 20.08 g vs 44.94 ± 16.45 g; t = 1.269, p = 0.208) and carbohydrates (198.0 ± 63.0 g vs 190.8 ± 66.1 g; t = 0.513, p = 0.609). The majority of the respondents did not meet recommended nutrient intake (RNI) for the calorie (65.9%) and fat (75.3%). A significantly higher proportion of elder children did not meet RNI for fat as compared to younger children (88.8% vs 65.3%; X² = 6.21, p = 0.021). The HAZ showed that 28.2% (n = 24) of the Aboriginal children were stunted, while WAZ showed that 14.8% (n = 9) of the Aboriginal students were underweight, and 8.2% of them were overweight. Based on BAZ classification, 15.4% (n = 6) of boys and 2.2% (n = 1) of girls were overweight. There is no significant correlation between calories and macronutrients and growth status of the children.

Although the under-nutrition status among Aboriginal children is still a highlighted issue, the few over-nutrition statuses among Aborigines should be taken into count, especially in term of energy and macronutrient intake.

Peaceful societies, groups of people described by social scientists as experiencing little if any internal or external violence, embrace the need for peacefulness, in contrast to most of the contemporary world, which accepts violence as normal and inevitable. The purpose of this article is to examine the ways that people in those societies view peacefulness, and to compare those ways with more “normal” violent societies.

The approach taken is a literature review of salient trends about anti‐violence among some of the more highly peaceful societies, and comparable trends in two state‐level societies—Norway, a relatively peaceful state, and the USA, a relatively more violent one.

The findings show that some of the peaceful societies avoid violence through nonresistance—not resisting aggression. In addition, many base their commitments to peacefulness on religious and mythological beliefs, though for others, peacefulness is based on cultural values or is seen as a practical, reasonable way to order their lives. The societies that appear to have very firm commitments to nonviolence are the ones where structures of peacefulness thrive.

The practical value of this research is that it points out how the peaceful societies can be contrasted with modern nation states, and it may suggest ways to challenge general patterns of violence.

The purpose of this paper is to introduce an analytical framework to define and interpret heterogenous risk behaviour within communities facing natural hazard. By employing a combination of qualitative and quantitative methods, the paper presents a categorization of “risk-styles” that are commonly used by Jakartan riverbank settlers facing recurrent risk. Unlike the more common concept of “flood-coping strategies”, the notion of risk-styles extends the analysis of responses directly related to floods and involves a broader set of risk and poverty practices. The proposed analytical framework is likely to be useful for future research on the topic of understanding heterogenous risk behaviour, particularly for systemic comparisons of human responses to natural hazard in other parts of the world.

The data underlying this paper were obtained during a year of extensive anthropological fieldwork in 2010 and 2011, in one of the most flood-prone riverbank settlements in Jakarta, Indonesia. A combination of qualitative and quantitative methods were used to obtain data in the field, while the analyses of risk-styles was based on quantitative and qualitative analyses of the survey results and narratives of the respondents of the study.

This paper defines and analyses four risk-handling styles that are commonly used by inhabitants of a flood-prone riverbank settlement in Jakarta (called Bantaran Kali in this paper) to handle recurrent flood risk. These risk-styles are not completely fixed over time; in particular circumstances, people may and do change their risk-style. However, they should not be considered random or ad hoc. Instead, the study shows how these risk-styles reflect practices that gradually develop during people’s lives in a highly uncertain living environment (characterized by flood risk and poverty-related risks), and are more or less consistently used over longer periods of time and in relation to different types of risk and uncertainty. The paper argues that the four risk-styles described are influenced by factors that may seem unrelated to flood risk at first sight, such as trust in other actors and the government, networks and socializing skills, and the opportunities and limitations that are shaped by the economic and political structures in which riverbank settlers live.

This paper takes a bottom-up perspective and sheds light on the perceptions of a group of marginalized riverbank settlers on the risk of floods. By introducing the notion of risk-styles, it adds nuanced and empirical data that were obtained during extensive fieldwork to the debate on understanding heterogeneous risk behaviour. The originality of the paper lies in the combined use of qualitative and quantitative tools that were used to categorize common risk-styles as well as in the proposed analyses for defining and understanding heterogeneous risk behaviour.