Due to the fact that the three ethnic groups differ in language, appearance (physical characteristics) and the nature of their traditional economy, Negritos (short, dark, curly) were considered the most primitive race, Senois (taller, with lighter skin, wavy black hair) as more advanced, and Aboriginal Malays (tall, fair-skinned, with straight hair) were perceived almost on an equal footing with Muslim Malays.

The Senoi model, in particular, provides for the existence of autonomous communities, whose main means of subsistence are based on slash-and-burn agriculture, which on a small scale is supplemented with hunting, fishing, gathering, and the processing and sale of jungle produce.

[5] On the other hand, the Central Senois; particularly of Batang Padang District, prefer to call themselves as Mai Darat in opposed to the term sakai.

At the same time, the Mah Meri people, who according to the official classification are considered to be Senoi, are engaged in agriculture and fishing and are culturally closer to the Malays.

In the upper reaches of the Klau River west of Mount Benum, the mysterious Beri Nyeg or Jo-Ben are mentioned, speaking a language quite closely related to Cheq Wong people.

The Senoi tribes live in the central region of the Malay Peninsula[20] and consist of six different groups, namely the Semai, Temiar, Mah Meri, Jah Hut, Semaq Beri and the Cheq Wong and have a total population of about 60,000.

The influence of the Malay language grows with the development of the economy and infrastructure in the areas of Orang Asli and, accordingly, the increase of external contacts.

At the Orang Asli hospital complex in Ulu Gombak District, north of Kuala Lumpur, many patients speak Temiar language,[39] a manifestation of "Aslian" solidarity.

Another factor in favor of the Semai and Temiar languages is the emergence of a pan-Aslian identity within the indigenous population of Peninsular Malaysia, as opposed to the Malay majority.

[42] Authors of Aslian texts face problems of transcription and spelling, and the influence of the stamps characteristic of the standard Malay language is felt.

The reason for the state's interest in the development of Aslian languages is the irregular attendance of schools by Orang Asli children, which remains a problem for the Malaysian education system.

The Semang people lived in dense rain forests located at altitudes below 300 meters above sea level, and were engaged in nomadic hunting and gathering.

Around 500 BC, small coastal settlements appeared on the Malay Peninsula, which became centers of trade and maintained contacts with China, India, Thailand,[47] the Middle East, and the Mediterranean.

Orang Asli became suppliers of jungle produce (aromatic wood, rubber, rhino horns and elephant tusks), as well as gold and tin ore, with the latter was especially sought out by Indian traders for the production of bronze.

In exchange, the indigenous people of the Malay Peninsula received goods such as fabrics, iron tools, necklaces and food, including rice.

The number of Malays was constantly increasing due to the influx of new migrants from Sumatra and other parts of modern-day Indonesia, as well as the assimilation of the Orang Asli.

From that time comes the derogatory term "sakai" as used by the Malays for the Senoi people; which means "animal (rough or savages) aborigines" or "slaves".

In an attempt to deprive the Malayan Communist Party of support from the Orang Asli, the British carried out forced relocation of the indigenous people to special camps under the protection of the army and police.

The construction of highways and the development of the plantation economy cause the relocation of the indigenous population to cities and new villages, specially built for them by state governments.

Prolonged litigation related to these issues is conducted in several states of Peninsular Malaysia, and often ends in favour of the Orang Asli especially those that received public attention.

In addition to farming, the Senoi people also engage in other areas such as hunting, fishing and harvesting jungle produce like rattan, rubber, wild banana leaves and so on.

[70] Bamboo is indispensable in the construction of houses, household utensils,[71] boats, tools, weapons, fences, baskets, plumbing, rafts, musical instruments and jewelry.

The men specialise in hunting and doing laborious work, such as building a house, cutting down large trees, and they also make wind pipes and traps.

The taboo on interfering in individual autonomy does not give the elders any authority to interfere in a person's private life,[82] to prevent him or her from ignoring decisions or leaving.

Western Semai people divide land or trees obtained after marriage equally between widows and close relatives of the deceased.

Ceremonies, which usually last two to six nights, are held only to cure illnesses associated with pain or loss of spiritual health of an individual or community as a whole.

[115] The Malaysian government is pursuing a state policy aimed at Islamising the indigenous population, but such steps are unpopular among the Orang Asli and has created tension among those who refused to convert.

Under the influence of world religions in Senoi communities, there is also the development of innovative syncretic cults, when traditional beliefs are superimposed on certain Malay (Muslim), Chinese (Buddhist) and Hindu elements.

[140] The grave is dug in the jungle, the body is placed with the head facing towards the west, tobacco, food and personal belongings of the deceased are buried with it.

[147][148] Domhoff does not dispute the evidence that dream control is possible, and that dream-control techniques can be beneficial in specific conditions such as the treatment of nightmares: he cites the work of the psychiatrists Bernard Kraków[149][150] and Isaac Marks[151] in this regard.