The Malaysian government recognises 18 different sub-groups of Orang Asli, including three broad divisions: the Negrito (Semang), Senoi and aboriginal Malays (Proto-Malay).

[2] In terms of anthropological characteristics, the Proto-Malay are southern Mongoloid, generally taller and having lighter skin than other groups of Orang Asli.

In standard Malay, the name "jakun" carries a derogatory connotation meaning "slave" or unsophisticated person.

[6] In RPS settlements, all residents have individual house, built by the government where they are provided with electricity and water supply, communication facilities, public halls, shops, schools, children's and medical institutions, asphalted roads are laid for them.

Those indigenous people who opposed the outsiders were eventually moved to the interior regions and retained a significant part of their traditional culture.

Jakun people living along the Endau River in Johor recall with horror how during the Second World War, pillars of Japanese soldiers were passing their jungle.

As a result of the implementation of government programs under the resettlement scheme, most Jakun people were forced to leave their traditional villages and found themselves in specially constructed for them new state-owned so-called RPS (Rancangan Pengumpulan Semula, the "Regrouping Plan") sites whose settlers are provided with basic amenities.

A popular place for ecotourism, particularly Lake Chini, with its legend about the immersion of an ancient city of Khmer Empire under water.

The traditional house of the Jakun people is hut made of bamboo flooring, tree bark or wooden plank walls and Nipah roofing.

[35] In the past, Jakun people wore loincloth around the hips made from the bark of trees with their own hands and did not buy clothes.

They believe that not only people have souls but animals, plants, and even inanimate objects (mountains, hills, settlements, rivers, rocks, caves, and so on) as well.

Jakun people believe that the forces that "live" in natural objects are so powerful that they can bring about inconceivable things at first glance.

For that reason, the Jakun people believe in the strength found in traditional medicine based on herbs and roots that they find in the wild.

[37] A Jakun bomo (bomoh in Malay language meaning, "healer" or "sorcerers") are able to "communicate" with spirits, and because of this they are respected and revered by society.

In carrying out the policy of Islamization of the indigenous population; which became intensified after 1980, Muslim missionaries began to operate in Orang Asli communities.

Most Jakun communities in the modern age have a settled lifestyle and live in permanent villages practicing agriculture.

[44] Much of the Jakun people are collective owner of the rubber and oil palm plantations; the main commodity produced in the region.

[45] In addition, people have plots of land in the village where groats (yams, lemongrass, cassava, bananas) are grown and animals are raised.

At the same time, due to the increased demand for jungle produce, some Jakun people have resumed harvesting of rattan, bamboo, wood, wild bush, roots and medicinal plants.

The Jakun people live in close contact with their relatives, brothers and sisters, parents and children are usually standing next to each other.

When a boy chooses a girlfriend, his family sends a matchmaker to arrange a marriage and set the value of the dowry for the young.

[57] Traditionally, the man would have his wife; who have committed the offence tied to a tree in front of his house, and then hides in the bushes with three spears.

If in regards to the outside world, Jakun communities are predominantly men, whereas decision making at the family level is usually carried out by women.

The Aboriginal Peoples Act of 1954, which, with some changes, continues to operate today, contributes to the preservation of the barrier between Orang Asli and other groups of the population.

The law defines the criteria by which a person may be considered Orang Asli, the main of which one belongs to an indigenous community and their adherence to traditional customs, language, beliefs and lifestyles.

The wanderings through the jungle still brings moral satisfaction and pleasant memories to the older generation, but for the young people it is forgotten traditions.

Some international and Malaysian organizations are attempting, on a commercial basis, to introduce activities based on traditional knowledge and skills of the people in Jakun communities.

An example could be the introduction of cultivation of local medicinal plants of commercial value,[61] the production of mats for sale, rugs from Pandan leaves, baskets handbags and so forth.

[30] The Jakun people, possessing traditional knowledge and having the appropriate experience, can make a significant contribution to the conservation of jungles.

They refer to these problems purely from practical considerations and the conservation of jungles is considered from the point of view of quantitative assessment of the benefits that they will derive from.