BiCaRa SiNDiRaN,BiCaRa NeGuRaN?

Kepada semua pelawat,ini blog baru saya yang menggantikan blog ini.http://www.lemasdidarat.blogspot.com/

Dengan ini.Blog ini akan di tutup kerana saya sebagai tuan punya blog ini sudah malas nak membuat post baru lagi.Harap maklum.

Aku rasa aku makin tak berapa betol.

Hahahaha.Hari ini aku nak mengutuk..Aku bengang la dengan budak-budak universiti ini.Tak pernah nak fiqir jauh.Setakat tu jek.Bila tanya,jawapannya ialah MALAS..Aku tengok deme ni pandai dari aku.Pointer exam always 3 keatas.Aku sedar la aku ni kurang bijak dari diaorang dan mungkin aku tidak berhak cakap macam ni pada diaorang kerana mungkin diaorang ni golongan elit.Hahahaa

Tapi selaku manusia,aku nak ingatkan jek..Bukan apa,sama-sama mengingat.Betul tak?Aku sedar aku kurang bijak tapi aku risau aku ni esok yang pijak diaorang balik.Takpekan?Bila tanya,nak jadi apa lepas grad?Nak jadi PTD(pegawai takbir diplomatik).Sebab apa,nak gi oversea.Dalam hati kecil aku yang hina ni,berfiqir,benda lain diaorang tak nampak kew?Tak ade niat nak bantu sesama manusia.Nak hidup mewah.Terkenal dan berstatus kelas tinggi.Bila grad jek,terus nak jadi boss.Mana boleh adik-adik.Kena mula dari bawah..Silap hari bulan,pegawai dipijak orang bawahan.Kenapa?Orang bawah banyak pengalaman.Ilmu yang paling berharga dari ilmu akademik.Ilmu akademik itu panduan sahaja.Merangkak sebelum bertatih.

Disini aku nak tinggalkan soalan,apa yang menghalang mahasiswa dari berfiqir keluar dari fakta yang ada pada buku?Tolong komen..Kalau salah pendapat saya pun,tolong tegur..Jangan malu dan segan.Kita sama-sama belajar.

Apa punya tur la..Baru kenal dah cakap aku pasal agama.Aku tak kisah pun sebenarnya dia nak tanya apa..Tapi agak-agak la.Aku cakap pun sambil lewa.Disini,aku jelaskan bahawa.Kenapa aku tidak tertarik sangat pasal hal-hal agama?Bagi aku,dengan jujur aku katakan,aku tak fiqir sangat hal agama ni.Mungkin kalau kata melayunya,aku belum dapat hidayah lagi kowt.Bagi aku,aku amalkan amar maaruf nahi mungkar(kalau salah,aku mintak korang betulkan).Aku tidak sempurna.Jika aku sibuk pasal agama pun,kalau amal aku kurang,buat dosa hari-hari,buat apa?

Aku malas nak amik port pasal agama ni bukan apa..Aku tak pasti mana yang betul.Mazhab agama ni buat aku pening.Macam politik gak ni.Tak tau mana yang betul.Aku keliru.Sebab tu aku fiqir2,baik jangan amik port dulu.Baik aku lepak fiqir pasal masalah manusia.Kebuluran,kemiskinan dan sebagainya.Tapi disini aku tegaskan yang aku ni bukan atheist(Tidak percaya agama merangkap tidak percaya tuhan.).

Aku hormat semua orang,tidak kira musuh atau kawan.Semua orang ada hujah tersendiri,dan aku faham mengenainya.Aku tidak menafikan hak sesiapa.Cuma Aku suka meninggalkan persoalan pada semua orang.

Ada orang kata orang kata tulisan aku kasar dari bahasa?Betul ke?Aku malas nak tulis ikut buku yang guna bahasa baku walau aku tahu bahasa melambangkan bangsa.Sebelum itu aku nak ucapkan salam aspirasi,salam mahasiswa,salam perpaduan,salam sosialis,salam rakyat,salam barisan dan salam pakatan(Aku tiru@ajuk syukri).

Bagi yang beragama islam,aku ucapkan selamat berpuasa dan dalam beberapa hari lagi bulan syawal akan menjelma.Semoga ramadan kali ini memberi makna kepada anda semua.Kepada yang nak pulang ke kampung halaman,berhati-hati di jalan raya dan ingatlah kelajuan boleh membuatkan anda disaman kerana sekarang ops sikap sedang dijalankan.

Sebelum aku melalut,aku nak bukak soalan dulu.Idea ni aku dapat masa makan tadi.Soalannya berbunyi,macamana nak mewujudkan keadilan mutlak atau fatal justice di dunia ni?Sebelum itu aku nak bagi definasi keadilan mutlak dari idea aku.Keadilan mutlak ini adalah keadilan yang sangat-sangat adil.Tiada birokrasi,tiada berat berat sebelah dan tiada sesiapa yang kalah atau menang.Faham tak?Tak faham bagitau jek la..Aku tak marah.Kalau salah pun bagitau.Apa pendapat anda semua pembaca yang dihormati tentang kata-kata atau hukum ini "Bila kena,sama rasa"?Adakah adil bagi anda semua?Macamana nak wujudkan keadilan yang benar-benar mutlak dan adil?Ini bukan cerita pasal Parti Keadilan Rakyat dan tiada kaitan dengan Anwar Ibrahim atau Wan Azizah apatah lagi Nurul Izzah.Jawab soalan dulu sebelum bagi pendapat sendiri.Jangan jadi macam post aku pasal antara 2 benda ini,mana yang paling berkuasa tu.

sudah genap 8 tahun ia terjadi.Peristiwa yang mengubah dunia dan seluruh penghuninya.Marilah kita bersama mengimbas kembali peristiwa yang terjadi pada tarikh 11 september 2001..Berdoalah kita supaya ia tidak terjadi lagi.

http://www.youtube.com/watch?v=WZ0CGHwoo6M

Wake me up when september ends

Summer has come and passed
The innocent can never last
wake me up when september ends

like my fathers come to pass
seven years has gone so fast
wake me up when september ends

here comes the rain again
falling from the stars
drenched in my pain again
becoming who we are

as my memory rests
but never forgets what I lost
wake me up when september ends

summer has come and passed
the innocent can never last
wake me up when september ends

ring out the bells again
like we did when spring began
wake me up when september ends

here comes the rain again
falling from the stars
drenched in my pain again
becoming who we are

as my memory rests
but never forgets what I lost
wake me up when september ends

Summer has come and passed
The innocent can never last
wake me up when september ends

like my father's come to pass
twenty years has gone so fast
wake me up when september ends
wake me up when september ends
wake me up when september ends

Apa yang paling berkuasa kat dunia ni?Confirm la tuhan(Tidak kiralah apa pun nama tuhan korang).Tapi kalau ada orang kata sains tu lebih berkuasa dari tuhan,bagitau aku siapa dia.Aku nak sekeh kepala dia dengan capal.Ok,berbalik pada tajuk post ni,aku nak korang bagi pendapat(idea la..Bukan duit gaji korang.)Apa yang paling berkuasa antara dua benda ni?Pistol dengan duit?Bagi pendapat aku,pistol la berkuasa sebab duit tak boleh halang peluru pistol tembus kepala kita.Melainkan pembunuh korang tu memang mata duitan.Hahhaha...Letaklah tebal-tebal pun kat badan,kalau kena hentam dengan RPG,berkecai gak.Hahaha.Korang mesti pernah dengar orang kaya kena tembak oleh pembunuh upahan@Assassin?Mati gak diaorang dihujung pistol..Duit banyak pun tak guna..Tak boleh beli nyawa sendiri..Tapi kalau nak ikut dari sudut lain,dua-dua ni berkuasa dan mampu merubah dunia?Kenapa?Fiqir sendiri la..Ada otak dan akal..Tolong bagi komen..Kalau tak faham,bagitau..

Budak-budak kat University ni amat kasihan sekali.Kebanyakkannya dilatih untuk menjadi kaki angguk dan kaki tunduk.Cerdik dikelas,bebal diluar.Ajak berdebat,sepatah pun tak keluar.Apa jadi ni kawan?Semua nak ikut skema?Kalau kitab agama,takpela.Bila nak buat keputusan,nampak rasional tapi emosional.Nak nampak berkualiti,tapi macam takde identiti.Tapi takpela.Siapa aku untuk berkata-kata.Tidak dihirau oleh sesiapa.Idea aku berbeza,bukan bermakna aku gila.Ceduk bungkus,ikat tepi,minum terus.Inilah graduan universiti.Aku pun kena macam ni.Nak fiqir lebih dari buku,orang tak suka.Adakah aku kena jadi pak turut?Macam kayu takde perasaan?Aku kejam,orang tak suka,tapi orang kejam dengan aku mcmana?Agaknya kena main pistol kat muka,baru orang nak terbuka mata?Aku tak suka buat macam ni walau kadang-kadang aku rasa kena buat macam ni tapi setakat ni aku tak pernah buat macam ni.Nak blah dari malaysia macam tak mampu.Sebab aku dengar kat oversea,tukang sapu pun boleh bagi pendapat pasal ekonomi.Kat Malaysia, sijil selori pun belum tentu orang nak dengar pendapat kita.Kadang-kadang,muka kena jambu,muka kena cantik,comel,idea dia merapu pun,orang terima.Orang kaya yang bodoh,jadi ketua,orang miskin yang yang banyak idea,jadi hamba.Sudah la semua,aku malas nak merapu lagi.Inilah resam hidup manusia di dunia.Sapa-sapa yang baca post ni,tolong bagi komen.Kepada yang tak suka ngan ayat aku ni,Pergi mampus korang semua.Hahahahaa
Sesapa terasa?Terjun ke laut la..Jangan bagi semak dunia.

Sempena hari kemerdekaan yang ke-52 ni,aku pun nak menulis gak tentang kemerdekaan ni.Okla,aku tulis ni lebih mewakili kaum aku orang asli semenanjung.Ramai orang tak tau sapa aku sebenarnya.Aku Orang Asli semenanjung malaysia dari suku kaum Semelai(Banyak terdapat di daerah Bera,Pahang dan di beberapa daerah di Negeri Sembilan.),bukan islam walau awek aku melayu beragama islam.Hahahaha..Selingan jek..Walau macamana pun,aku lahir dan dibesarkan di Gombak,Selangor,Kuala Lumpur(Parent aku jek asal pahang tapi keje kat KL)..Ok,back to the route.Senang cite kalau ikowt sejarah KBSM(Meminjam kata-kata Teh Tarik Gelas Besar),yang tuntut merdeka adalah orang melayu,india,Cina sahaja.(Semua orang tau)Manakala kaum lain tak tercatat pun(Maybe dilupakan atau memang takde pun).So,secara sedar atau tidak,kaum aku tidak ada kena-mengena dalam menuntut merdeka negara ini dari British (kecuali dalam mempertahankan kemerdekaan dari anasir macam komunis dan subversif yang lain dimana kaum aku banyak dalam Regimen Ranger DiRaja,Kor Risik DiRaja dan PDRM dalam unit 69 Komando,Pasukan Polis Hutan(Sekarang Pasukan Gerak Am Batolion 3 Bidor dan Batolion 18 Pengkalan hulu(Kroh) ataupun zaman dulunya lebih sinonim dengan Senoi Praq(Maroon Beret),regular unit(polis biasa) dan Special Branch(Siapa diaorang ni?)).
Aku cakap ni bukan aku nak tuntut apa-apa dari sesiapa.Aku cuma nak sedarkan sesapa yang tak sedar.Hakikat disini,Orang Asli tak merdeka lagi...Maybe Tunku dulu lupa kowt..Memang kaum aku duk dalam hutan,tak bertamadun.Tapi kalau nak tau,kami pada zaman 40an tu dah tak pakai cawat lagi dan ada yang gi sekolah(Atok aku leh baca jawi lagi and skunk umur dia 79).
Atau(sorry kawan-kawan sekalian,Aku terpaksa bersuara) Tunku takowt?Kenapa tak ajak kaum aku berunding sekali ngan British masa nak tuntut merdeka?Takowt dengan bayang-bayang sendiri..Okla,aku malas nak mengarut lagi.
Kata-kata terakhir,renung-renungkanlah.Aku tidak menafikan dan mempersoalkan,tapi hidup penuh persoalan...

Aku tak minat nak cerita bab polis ni sebenarnya.Aku cuma terpanggil bila aku baca banyak artikel pasal polis ni..Polis salah guna kuasa,keganasan polis,dan isu yang paling kerap dikatakan ialah isu polis dan rasuah,..Okla,aku nak cakap kat sini..Aku ni boleh dikatakan tidak terpisah dari dunia polis ni(walau aku bukan polis dan bukan SUKSIS).Tapi jiwa polis tu masih menebal dalam diri aku.Aku meminat polis bukan sebab nakkan kuasa dan harta(kalau nak semua ni,jadi diktator la.),aku pun tak pasti kenapa semangat sang saka biru ni kuat betul dalam diri aku.Walau aku pun tak suka sangat polis kat luar ni.Mari kita berbicara dari sudut lain.Polis ni apa?Anjing kerajaan?Penghalang kebebasan?Aku tengok ramai orang hina sangat dengan polis ni.Seolah-olah mereka mulia sangat.Tapi bila ada masalah,cari polis gak.Apa cerita?Report polis gak walau kutuk polis.Kata polis tak adil la,tapi report polis gak..Aku tak faham la manusia ni.Anda lupa yang polis ni manusia gak.Mereka ni sama macam kita.Tentang rasuah tu,aku tak leh kata apa la.Mana ada benda yang betul-betul telus kat dunia ni.Tak banyak,sikit fault dia.Poyo la ada yang kata nak wujudkan dunia yang tiada rasuah dan keadilan mutlak kat dunia ni.Mana ada..Manusia beb..Alim dan skema mana pun,lama-lama terima gak rasuah ni.Balik pada tajuk asal la,jangan la duk hina polis ni.Kita jangan nampak keburukkan diaorang jek.Nilai pengorbanan dioarang macamana?Bila polis mati kena tembak masa bertugas atau K.I.A,semua orang buat bodoh jek.Macam takde nilai.Tapi bila ade kes yang melibatkan polis,dijaja sampai orang naik jemu dengar.Lepas tu,muncul "hero" yang kata diaorang ni lebih hebat dari polis,tahu undang-undang(Si murai penipu la ni).Sudahlah,Korang pun POYO!!Tapi,walau macam ni,sebagai manusia biasa,aku TIDAK MENAFIKAN HAK KORANG..
Aku bukan nak sebelahkan sesiapa..........Renung-renungkanlah.....

Rasional emosional?Apa yang anda faham apa tentang benda ni?Apa terjemahan anda tentang rasional emosional?Bagi aku,rasional emosional ini adalah sesuatu tindakan atau reaksi yang dilihat sebagai rasional tapi tanpa disedari atau tidak,ia sebenarnya banyak dipengaruhi emosi.kadang-kala benda ini aku rasa macam sudah menjadi sesuatu kebiasaan.Seolah-olah ia sudah ada dalam diri semua orang.Rasional emosional ini ada kalanya baik hasilnya(Bagi aku ia lebih kepada kebetulan atau nasib yang baik jika berlaku macam ini),tapi lebih menghasilkan implikasi negatif.Tapi itu yang selalu terjadi..Rasional emosional..Apa kata kau orang semua?

Peh..Aku tengok syukri2103.blogspot.com sampai berpeluh-peluh dengan terjunkelangit.blogspot sampai mengaku dia orang perlis duk sibuk Bercerita menjadikan cerita tentang ISA(Internal Security Act) atau cakap melayunya Akta Keselamatan Dalam Negeri.So,aku pun tumpang sekaki la nak ikut sekali..Lupakan ayat skema yang mengikut buku buat sementara waktu,ini lumpen ploritariat nak berbunyi pula tentang ISA ni...Apa yang aku faham tentang akta ini,akta ini pada awalnya berfungsi untuk membentaras gerakan komunis di Malaysia ataupun bagi melumpuhkan segala kegiatan subversif yang mampu mengancam keselamatan negara..Sekarang banyak digunakan untuk menutup mulut para Si Murai Penipu,Radio Rosak dan Tempayan Yang Hilang Penutup.Sapa diaorang ni?Lu fiqir la sendiri beb..Takkan aku nak ajar gak..Tapi aku tengok gak yang akta ni disalahkan gunakan oleh Fake politician atau dijadikan isu ISA ni sebagai agenda politik..Nak dengar cerita tak?Dulu ada orang argue bab ISA ni..Kononnya diaorang ni lebih tau la..Kononnya diaorang bangsa tertindas la dek ISA ni..Deme tanya aku,kau suka tak ISA ni dimansuhkan?Aku sengaja cakap macam ni sebab aku dah menyampah dengan diaorang ni,naik muak aku..Aku kata la suka la..
Kenapa aku suka?Sebab kalau ISA dah mansuh,aku manusia yang bebas..Diaorang punya suka bila aku kata macam tu..Lepas tu aku kata,bila ISA dah tak ada,aku boleh buat pasukan askar sendiri..Aku boleh tembak sapa saja yang tentang atau lawan cakap aku..
Aku boleh jadi diktator macam tu..Yang lawaknya,diaorang boleh kata pulak cakap,mana boleh buat macam tu...Ha!Tau pun tak boleh..Tu la yang buatkan negara ini aman tau..Takde puak Radikal.Korang suka ke ada benda-benda macam ni?Negara kita jadi macam Afganistan,Kashmir?Ataupun Thailand?Nak buat apa pun susah..Nak kaum keluarga kita mati dihujung pistol depan mata kita?Nak anak cucu kita bersusah payah bersusah payah macam nenek moyang kita dulu?Konon nak memperjuangkan kesamarataan.Weh!Ini aku nak bagitau,dunia ni mana ada keadilan mutlak!!Setiap perkara ada harga yang perlu dibayar.Setiap yang lebih,pasti ada kurang..Ini dunia!Bukan syurga..Aku tengok orang-orang yang nak ISA ni dimansuhkan,tak tahu apa sebenarnya diorang perjuangkan..Dont Make Blank Arguement!!
Bagi aku,ISA ni patut dikekalkan..Cuma perlaksananya perlu diubah sedikit..Jangan nafikan hak orang dikenakan akta ini..Dan jangan letakkan perlaksaan akta ni dibawah Kabinet..Tak kira la even kerajaan dah berubah kepada Berpakat atau kekal kepada Berbaris..Kita patut bebaskan ISA dari dicengkam oleh Si Murai Penipu..

Wajahmu
Seindah serinya pelangi yang indah
Seharum mawar putih segar berkembang
Wajahmu
Mengapa sering terbayang dimataku
Sehingga terbawa didalam mimpiku

Sayangku
Tahukah kau didalam hatiku ini
Tersimpan perasaan cinta nan suci
Kau bunga

Ingin kusuntingmu menjadi milikku
Lantas kuabadikan dalam jiwaku

Sayangnya
Harapan yang selama ini kubawa
Hancur berkecai musnah jua akhirnya
Semuanya bagaikan sebuah mimpi

Kau pergi jua
Setelah cinta ku kini membara
Belum sempat kucurahkan kasihku
Kau pergi tak kembali...

You Cant see me!The times is now..
Peh!Dh abih 2 bulan aku cuti..Tiba masanya aku kembali..Kembali ke mana?Balik campus la..USM(A)..Bosan gila..Tertekan kembali..2 bulan macam 2 hari walau aku banyak duk umah..Apa boleh buat..HARGA YANG PERLU DIBAYAR..Esok jumpa balik kawan-kawan..Mengadap buku balik..Jumpa lecture lagi..Adoi..Takde yang special bout cuti ni...So,takde cerita untuk dijadikan cerita..Perjalanan masih jauh..Kembara yang umpama tiadanya akhirnya..Menongkah arus yang tiada belas kasihan...Resam dunia..Yang lama aku buang jauh,tapi aku akan ingat sampai bila..Sejarah dijadikan lipatan,disisip didalam ingatan..Perjuangan yang baru bermula..Perang dunia kedua aku sudah bermula..Adakah soldadu ku sudah bersedia?Sudah adakah peluru dan bom aku?
Bangkitlah Remie..Kerahkan angkatanmu..Siap siaga di medan..Perjuangan sudah bermula..Musuh tiada kasihan..Ia akan memusnahkan..Pastikan setiap bidikan mengenai sasaran..Jangan lepaskan walau kesian..Perjuangan sudah bermula..Marilah kita bangkit bersama-sama komrad sekalian..
Nurkilan Jiwa Kacau-(Owhyeah!!!!!!!!!!!!Remie Kembali!!!!!!!!!!!!)

some call me a loser
some call me a cheater
some say im a selfish untalanted dreamer
cause all's i try to do is keep my dream alive
but its so hard when your working 9-5
ive never been one afraid to die
but im afraid to leave behind
the precious life that grows through the sands of time
cause now i got 2 daughters
and i know they need their father
to help them make it through all of the devious things that people do
casue every moment counts from the good times to bad
i dont have time to envy those that got things i never had
cause the one thing most important is the one we take for granted
and until your life is on that line i think its the way god had planned it
to open up your eyes and make you realize
that to some life is money
but whats money without life
cause all's i need is the air that i breathe
and my friends and family to believe in me

*as deep as the abyss where the waters run
as deep as the land of the rising sun
you know im down
and even when the odds are against us
it doesnt even matter
nothing else matters*

We bleed the same blood
we cry the same tears
we have the same fears
we pass the same years
we see the same stars
under the same skies
we pass the same time
we all live and die
cause friends and family wash thicker then blood
and if you never felt love then i feel for you
cuz lives pass above us in 747's
deceased dwell below us
before they go to heaven
deep like 7 leagues life intrigues intelligence
got no time for clutter youre late if theres hesitance
put your foot forward and there will be a helping hand
take a step back and youre stuck in the quick sand
ingesting toxins keeps us locked in a mental jail trip
2002 wheres your family at

--oh an i might fail
oh and i might succeed
whatever the outcome is
just keep your faith in me
just believe in me
and i will be there--

*as deep as the abyss where the waters run
as deep as the land of the rising sun
you know when im down
and even when the odds are against us
it doesnt even matter
nothing else matters*

Semua orang malaysia mesti penah dengar Bout band rap-core ni..Kecuali minah or mat jiwang yg x habis-habis layan lagu "G-Money"..HEheehe..Aku layan band ni sejak tahun 2000 tak silap la..Masa tu diorang top ngan lagu "JUMP"..Dulu aku kena kutuk layan band ni..Maklumlah zaman tu zaman "New Boys"..Tomok tengah comel lagi..Skunk,orang-orang yang kutuk aku tu gak.. bangga layan "Marabahaya"...Kesian..Tapi bagi aku,lagu pop shuvit yang paling best ialah "Skaters Anthem"..Lagu ni cerita bout skateborders or other bebudak x-Games..Lagu "Slip away" pun best gak..Album diaorg yang paling best ialah "Take And Shuvit" yang release tahun 2002 tak silap.Then bila diaorang msuk mainstreams,"sengat" diaorang macam dah tak bisa lagi..Lagu yang agak boleh blah bagi aku macam "Old school Rocker"..Ade lagu diaorang yang menjadi inspirasi bagi aku iaitu "Journey" featuring Zain Ruffedge dan MC underground Canada "Vandal"..
Bila minat aku kat Pop Shuvit mula kureng,bila aku dgr lagu "Marabahaya" versi baru iaitu combination Pop Shuvit dengan Band or Group dari East Asia macam Saint Loco dari Indonesia.Slapshock dari philipina.Ahli Fiqir dari Singapura,Thaitanium dari Thailand..Memang gempak..Aku memang layan lagu tu..Kalau nak dengar,bukak la youtube usha tengok..Lagu ini ibarat menyatukan antara negara..PROJECT EAR(EAST ASIA REVOLUTION)...

Tadi aku godek-godek wikipedia then aku jumpa satu benda yang kita maybe tak penah nampak..Korunk pernah dengar bout malayan unionkan?Ni bendera dia aku jumpa kat wikipedia tadi..Bukan aku nak mengagungkan benda ni macam lahabau yang nak CHin peng balik ke Malaysia tu..Sekadar renungan sahaja..

Last week,aku ada baca blog http://tehtarikgelasbesar.blogspot.com/ by bro nami ber tajuk"berapakah harga baju anda"....Bro tu ade cite bout baju kat kedai-kedai yang "Bernama" dan dikatakan Bukan "Cap Ayam"..Bro tu ade cite bout kawan di yang keje kAt kilang baju kat mana entah aku pun tak ingat..Hehehehe...Nak di jadikan cerita la,aku tunjuk kt seorang manusia blog bro nami ni tadi..Bila dia dah baca,dia melenting macam nak rak kat aku..Dia kata bro nami takde hak nak kata kuarkan kata-kata macam tu..heheh..Bukan apa,kawan bro nami tu kata,kos untuk buat baju-baju kat kedai tu cuma seringgit jek..Tapi jual kat kedai sampai rm20 keatas...Orang yang marah aku tadi kata,cuma orang yang pakar bout kain macam dia jek yang boleh kata macam tu..Bagi dia,bro nami tu tak tau apa-apa dalam hal fesyen and pakaian ni..
hehehe..Dalam dunia pun ada gak orang mcm ni?hehehe
Persoalan disini,aku bukan nak sbelah sesapa..cuma kat sini,aku nak bagitau,setiap orang mempunyai pandangan tersendiri tentang apa isu pun..Jadi nak marah pun takde guna..betol tak?takleh terima takpe..kita jadikan sempadan..

Aku memang tak reti

Tunjuk Engkau menari

Tapi Engkau tak usah henti

Pandai tak kan datang berlari

Mimpi aku tak semua indah

Rakan semangat janganlah pudar

Hidup memang banyak kerenah

Cerewet hidup akan susah



Janganlah berundur

Ini bukanlah masanya

Tak kuasa aku

Menghadapi ini semuanya

Sendirian begini

Tak mampu berdiri tinggi

Tanpa mu disisi

Wahai kawan



Satu lagi nak pesan

Busuk hati janganlah simpan

Nasihat untuk rakan dan taulan

Simpan semua jadi panduan

Sudah 24 tahun

Ilmu didada aku susun

Kalau berkat tak datang turun

Sampah sarap datang berduyun

(AKu tujukan kepada semua kawan-kawan aku yang turut sama dalam menempuh survival hidup di dunia ini..)

I got a sharp stick, i keep in my pocket
I speak volumes never utter a word
When you strike a match, a fire will happen
But the line between the smoke and the flames get blured
Don't you see the writing on the wall(Don't you see the writing on the wall)
You're in way over your head
You're gonna drown in the things that you said
Time has come and gone for words
A thousands threats I've heard before
But words are cheap, but lies are big to take
Time has come and gone for words
A thousands threats I've heard before
And all your words are too big to take
It's a paradox, A mystery, A riddle
A door in your face and only i have the key
Do understand, you'll be caught in the middle
Caught in a web by being spun by me
Don't you see the writing on the wall(Don't you see the writing on the wall)
Just a victim of your own conceit
The architect of your own defeat
Time has come and gone for words
A thousands threats I've heard before
But words are cheap, but lies are big to take
Time has come and gone for words
A thousands threats I've heard before
And all your words are too big to take
Never walk away from a fight thats worth fighting
Never hesitate when you know you're gonna act
Never waste your words on a fool you won't listen
Never sell your soul cause you'll never buy it...back
Time has come and gone for words
A thousands threats I've heard before
But words are cheap, but lies are big to take
Time has come and gone for words
A thousands threats I've heard before
And all your words are too big to take
Time has come and gone for words
A thousands threats I've heard before
But words are cheap, but lies are big to take
Time has come and gone for words
A thousands threats I've heard before
And all your words are too big to take

masih tertinggal bayanganmu
yang telah membekas di relung hatiku
hujan tanpa henti seolah bertanda
cinta tak disini lagi kau telah berpaling

REFF:
biarkan aku menjaga perasaan ini
menjaga segenap cinta yang telah kau beri
engkau pergi aku takkan pergi

kau menjauh aku takkan jauh
sebenarnya diriku masih mengharapkanmu
ooh oooh

masih adakah cahaya rindumu
yang dulu selalu cerminkan hatimu
aku takkan bisa menghapus dirimu
meskipun kulihat kau kini diseberang sana

REFF

andai akhirnya kau tak juga kembali
aku tetap sendiri menjaga hati

REFF 2x

sejujurnya ak masih mengharapkanmu
oooh ooohh

Sebut bab keadilan,semua orang sentiasa pertikaikan..Ada keadilan yang berat sebelah dan sebagainya..Tapi aku nak tanya la kepada korang semua..Pernah dengar peribahasa "bertemu buku dengan ruas"?Ada insan yang rapat ngan aku dulu kta,dia tak suka peribahasa ni..Aku tak kisah la sebab aku tak nak menafikan hak dia.Dia ada pendapat dia sendiri berdasarkan emosi dan akal dia..Bagi aku,bila sesuatu berlaku buku bertemu dengan ruas,bukankah ianya adil dan saksama?Bila kena sama rasa..Itu la keadilan dunia bagi aku.Aku sebenarnya dengar,"biarlah,tunggu akhirat nanti dia dapat balasan"..Bila aku dengar macam,aku rasa orang macam ni macam tak guna akal and kudrat yang ada..Asyik berserah sahaja..Apa kes orang macam ni?FIkir-fikirlah..Aku benci orang macam ni..Namun tidak menafikan hak mereka..

The Orang Asli are the indigenous minority peoples of Peninsular Malaysia. The name is a Malay term which transliterates as 'original peoples' or 'first peoples.' It is a collective term introduced by anthropologists and administrators for the 18 sub-ethnic groups generally classified for official purposes under Negrito, Senoi and Proto-Malay. They numbered 105,000 in 1997 representing a mere 0.5 per cent of the national population.
The Orang Asli, nevertheless, are not a homogeneous group. Each has its own language and culture, and perceives itself as different from the others. Linguistically, some of the northern Orang Asli groups (especially the Senoi and Negrito groups) speak languages - now termed Aslian languages - that suggest a historical link with the indigenous peoples in Burma, Thailand and Indo-China.
The members of the Proto-Malay tribes, whose ancestors were believed to have migrated from the Indonesian islands to the south of the peninsula, speak dialects which belong to the same Austronesian family of languages as Malay, with the exceptions of the Semelai and Temoq dialects (which are Austroasiatic).
The Orang Asli have equally varied occupations and ways of life. The Orang Laut, Orang Seletar and Mah Meri, for example, live close to the coast and are mainly fishermen. Some Temuan, Jakun and Semai people have taken to permanent agriculture and now manage their own rubber, oil palm or cocoa farms.
About 40 per cent of the Orang Asli population - including Semai, Temiar, Che Wong, Jah Hut, Semelai and Semoq Beri - however, live close to, or within forested areas. Here they engage in swiddening (hill rice cultivation) and do some hunting and gathering. These communities also trade in petai, durian, rattan and resins to earn cash incomes.
A very small number, especially among the Negrito groups (such as Jahai and Lanoh) are still semi-nomadic, preferring to take advantage of the seasonal bounties of the forest. A fair number also live in urban areas and are engaged in both waged and salaried jobs.
There is no doubt, however, that the Orang Asli are the descendants of the earliest inhabitants in the peninsula. It has been suggested that they retained much of their identity to the present day because of their relative isolation from the other communities and the forces of change.
This is not to suggest that the Orang Asli lived in complete isolation, existing only on subsistence production. Economic dealings with the neighbouring Malay communities were not uncommon for the past few hundred years, especially for the Proto-Malay groups. Those Orang Asli living in remote forest areas also engaged in some trading with the Malays, with jungle produce being exchanged for salt, knives and metal axe-heads. There was also evidence of trade in blowpipes and blowpipe-bamboo among certain tribes. It has also been shown that the Orang Asli have played a significant role in the Malay Peninsula's economic history as collectors and primary traders as early as the 5th Century A.D. An early 19th century report also tells of Negritos providing forest products as tribute to the Malay chiefs of the river basins they resided in.
There seemed, therefore, to be a certain amount of interaction between the Orang Asli and the other ethnic groups, particularly the Malays who resided along the fringes of the forest. Some of the initial contacts, however, were unfortunately characterized by cruelty and mutual hostility.
Slavery Slave raids into Orang Asli settlements were not an uncommon feature in the 18th and 19th centuries. The slave-raiders were mainly Malays and Bataks, who considered the Orang Asli as 'kafirs', 'non-humans', 'savages' and 'jungle-beasts.'
The modus operandi was basically to swoop down on a settlement and kill off all the adult men. Women and children were preferred as they were less likely to run away and were 'easier to tame.' The Orang Asli slaves were sold off or given to local rulers and chieftains to gain their favour.
A considerable trade in slaves thus soon developed - and even continued into the present century despite the official abolition of all forms of slavery in 1884. In fact, the derogatory term Sakai used to refer to the Orang Asli until the middle of this century meant slave or dependent. Many elders still remember this sad period of their history, and all Orang Asli detest being called Sakai.
Specimens and Souls The coming of the British administrators led to some outcry against the slavery of the Orang Asli, but there were no efforts to promote their welfare. Because of their 'primitiveness' and their 'uncivilized culture', Orang Asli were regarded as excellent subjects for anthropological research. That the Orang Asli were seen so can be gleaned from the fact that the earliest official act directed towards the Orang Asli was the setting up of the Perak Museum in Taiping, from where research into Orang Asli demography and ethnography was to be carried out.
Also, being regarded as 'uncivilized' and therefore, it follows, 'unsaved', placed the Orang Asli in good light for the zeal of missionary proselytizers. The Catholics began their missionary activities among the Temuans in the middle of the 19th Century. The Methodists started theirs in the 1930s. Bahai missionaries also had a following in the 1960s while Muslim missionary work became increasingly more active over the last two decades.
Interest in the Orang Asli therefore tended to revolve around their usefulness as anthropological curiosities or as convenient subjects for proselytization. Otherwise, the official attitude towards the Orang Asli was one of indifference.
Protection Until the late 1940s, there was no specific administration for the Orang Asli, but it became regarded as a responsibility of the Taiping Museum Curator to concern himself with research among Orang Asli in Perak. The Orang Asli continued to be regarded as noble savages, leading an idealized and romantic existence; the task of government was to protect and preserve them from the ravages of modern life.
A rather detailed 1936 report by H.D. Noone, then the field ethnographer (and later, Director) of the Perak Museum at Taiping, sought to perpetuate the view of the British colonialists that the Orang Asli should remain in isolation from the rest of the Malayan population, and be given protection.
Noone called for the establishment of large aboriginal land reservations where the Orang Asli would be free to live according to their own tradition and laws. Noone also proposed the creation of "patterned settlements" in less accessible areas, where the Orang Asli could be taught agricultural skills. He also sought the encouragement and development of aboriginal arts and crafts, and the creation of other forms of employment among the Orang Asli. Several protective measures were also proposed, such as the banning of alcohol in Orang Asli reserves and the controlled peddling of wares.
Although not implemented by the government of the day, his 'Proposed Aboriginal Policy' did however lay the groundwork for future government policy towards the Orang Asli.
The Emergency The Orang Asli were insignificant players in the political sphere until the Emergency began. This was Malaya's civil war between the Colonial government and the communist insurgents from 1948 to 1960.
In the early years the insurgents received much help and supplies from sympathizers in the rural areas. However, the Brigg's Plan, which involved relocating much of the rural population into closely-guarded 'new villages', successfully cut the link between the two parties. Consequently, the insurgents were forced to operate from areas in deep forests, where they sought the help of the Orang Asli. Some Orang Asli were known to provide food, labour and intelligence to the insurgents.
The Colonial Government quickly saw the importance of the Orang Asli in winning the war and created the post of Adviser on Aborigines. However, initial attempts at controlling the Orang Asli proved disastrous for both sides. In an attempt to prevent the insurgents from getting help (food, labour and intelligence) from the Orang Asli, the British herded them into hastily-built resettlement camps. A few hundred Orang Asli died in these crowded and sun-baked camps mainly due to mental depression rather than disease.
Later, realising their folly, and recognising that the key to ending the war lay in 'winning over' the Orang Asli to the government's side, a Department of Aborigines was established and 'jungle forts' were set up in Orang Asli areas, introducing the Orang Asli to basic health facilities, education and basic consumer items. The strategy proved successful such that support for the insurgents waned, with the Emergency being officially lifted in 1960.
This period also saw the first important attempt at legislation to protect the Orang Asli with the publication of the Aboriginal Peoples Ordinance in 1954. This Ordinance (later amended in 1967 and 1974 to conform to changing conditions) was considered a milestone in the administration of the Orang Asli, for it indicated that the government had finally officially admitted its responsibility to the Orang Asli.
At about the same time, the Department for Aboriginal Affairs was enlarged in order to make it an effective force. But, as the former Commissioner for Orang Asli Affairs noted, the only reason for such re-organization was to ensure a better control over the Orang Asli and to make sure that they would have less inclination and few, if any, opportunities to support the insurgents.
Later, in an apparent reversal of the government's policy towards the Orang Asli, the jungle forts were abandoned and replaced by 'patterned settlements' (later to be called 'regroupment schemes'). Here, a number of Orang Asli communities were resettled in areas which were more accessible for the Department officials and the security forces and yet close to, though not always within, their traditional homelands. The schemes promised the Orang Asli wooden stilt houses as well as modern amenities such as schools, clinics and shops. They were also required to grow cash crops (such as rubber and oil palm) and practise animal husbandry so as to be able to participate in the cash economy.
Nevertheless, the strategy proved successful in that support for the insurgents waned. This prompted massacres by the insurgents of Orang Asli communities who were thought to be on the government's side. Alas, despite the important role the Orang Asli played in helping to end the Emergency, many books on this period do not acknowledge the fact.
The Emergency formally ended in 1960; but for the Orang Asli it spelled the beginning of a more active and direct involvement of the state into their affairs and lives.
The Aboriginal Peoples Act Apart from the establishment of the Department of Orang Asli Affairs (JHEOA), the Emergency also saw a special legislation being enacted for the Orang Asli. This was the Aboriginal Peoples Act 1954. This Act is unique in that it is the only piece of legislation that is directed at a particular ethnic community. (For that matter, the JHEOA is also the only government department that is to cater for a particular ethnic group.)
Originally enacted during the height of the Emergency, the Aboriginal Peoples 1954 (revised in 1974) basically served to prevent the communist insurgents from getting help from the Orang Asli. It was also aimed at preventing the insurgents from imparting their ideology to the Orang Asli. For this reason, for example, there are provisions in the Act which allow the Minister concerned to prohibit any non-Orang Asli from entering an Orang Asli area, or to prohibit the entry of any written or printed material (or anything capable of conveying a message). Even in the appointment of headmen, the Minister has the final say. The Act treats the Orang Asli as if they were a people unable to lead their own lives and needing the 'protection' of the authorities to safeguard their wellbeing.
Nevertheless, the Act does recognise some rights of the Orang Asli. For example, it stipulates that no Orang Asli child shall be precluded from attending any school only by reason of being an Orang Asli. It also states that no Orang Asli child attending any school shall be obliged to attend any religious instruction without the prior consent of his parents or guardian. Generally also, the Act allows the right of the Orang Asli to follow their own way of life.
And while the Act provides for the establishment of Orang Asli Areas and Orang Asli Reserves, it also grants the state authority the right to order any Orang Asli community to leave and stay out of an area. In effect, the best security that an Orang Asli can get is one of 'tenant-at-will'. That is to say, an Orang Asli is allowed to remain in a particular area only at the pleasure of the state authority. If at such time the state wishes to re-acquire the land, it can revoke its status and the Orang Asli are left with no other legal recourse but to move elsewhere. Furthermore, in the event of such displacement occurring, the state is not obliged to pay any compensation or allocate an alternative site.
Thus, the Aboriginal Peoples Act laid down certain ground rules for the treatment of Orang Asli and their lands. Effectively, it accords the Minister concerned or the Director-General of the Department of Orang Asli Affairs (JHEOA) the final say in all matters concerning the administration of the Orang Asli. In matters concerning land, the state authority has the final say. The development objective of the Act, therefore, appears to have been subsumed by both the security motive and the tendency to regard the Orang Asli as wards of the government.
Policy of Sedentism The perceived nomadic lifestyle of the Semai, particularly of those in the interior areas, posed a problem to the security forces in their effort to maintain surveillance over their activities and movements. Since these settlements were in 'black areas' (where the insurgents were believed to be still active), the need to keep a close watch over the Orang Asli in these areas was even more urgent for the state. Having the Orang Asli lead a more settled or sedentary way of life would, it was deduced, greatly aid the state in its goal of national security.
As such, during the mid-1970s when communist insurgents revived their war with the government efforts were made by the JHEOA to persuade village headmen to heed the call for regroupment. Promises of permanent housing, piped water and other modern facilities (such as schools and hospitals) were made. Coercion was not employed. Instead, persuasive methods (including taking the headmen on field trips to other successful government schemes) were the norm.
The decision to accept permanent residence in a particular location meant that the resource base of the Orang Asli, as far as their subsistence activities were concerned, were now restricted to a rather limited area. Furthermore, the grouping together of a number of other settlements in a smaller area tended to further deplete the potential of the subsistence base. For example, in the Betau Regroupment Scheme, 20 settlements, with an estimated total population of 1,284 Semai, who were originally spread over a 14.4 km radius of the administrative center, were now confined into an area within a 5.6 km radius, or about 15 per cent of the original area. This immediately implies a severe strain on the ability of the now smaller subsistence base to provide for the needs of the increased number of people depending on it for their water, food and other subsistence materials.
Lately, however, the call to sedentism has always followed some other ulterior intention: the lands of the Orang Asli were needed for other purposes, be it a new agricultural project, a dam, a new airport, or even a golf course.
But perhaps the more distressing effect of regroupment is that the government, through JHEOA agents, begins exercising powers over regrouped Orang Asli that cannot be exercised over non-Orang Asli (such as control of entry of non-Orang Asli, appointment of headmen, imposition of economic policies and programmes, and institutionalised religious proselytizing).
Policy of Integration and Assimilation In 1961, the expressed policy of the government towards the Orang Asli was their integration into the wider society. In particular, the JHEOA was "to adopt suitable measures designed for their (Orang Asli) protection and advancement with a view to their ultimate integration with the Malay section of the community."
The assumption behind this policy was that the Orang Asli were backward and isolated from the rest of the national society and as such had to 'modernise' in order to be regarded as being on par with the other communities.
Programmes to introduce cash-crop agriculture were introduced (thereby placing the Orang Asli at the mercy of the world economy), education was introduced (with the national Malay-based curriculum being used), and social organisation transformed (with headmen now being appointed by the JHEOA, for example). The end effect of such a policy of integration has been a slow, but sure, decline in the traditional structure and content of Orang Asli society.
In more recent times, the policy of integrating the Orang Asli with the Malay section of the national society has taken on a new dimension: making Orang Asli Muslims. The JHEOA has a special section to look into the 'spiritual' development of the Orang Asli, with other government and non-governmental bodies each having their own programme for similar objectives. The assimilationist tendencies, best epitomised by the publicly expressed intention of converting all Orang Asli within the next ten years, undermine whatever genuine intentions the government may have for the wellbeing of the Orang Asli. At the very least, it brings the justification for attention towards Orang Asli one full circle back to the early days of the British colonial government when the Orang Asli were merely regarded as ripe objects for the zeal of religious missionaries.
Tendency Towards Dependency Orang Asli have been incorporated into the national economy insofar as many have made the shift to peasantry, are tied to the cash economy, and are dependent on, or are directed by, external domination. The point is that the incorporation of Orang Asli into the national economy is usually the result of the expansionist policy of state disguised under the label of integration.
Also, economic development for the Orang Asli has often been promoted at the expense of indigenous institutions. The various development strategies often tacitly assume that there are no viable institutions or practices in indigenous cultures that can be used to foster development.
The creation of the JHEOA as the sole agency responsible, for the most part, for all matters concerning Orang Asli has also given rise to a situation where the Orang Asli came to be dependent on the JHEOA for most of their needs.
We have seen that the Aboriginal Peoples Act arms the JHEOA with much authority over the Orang Asli. In aspects of Orang Asli living too, Orang Asli have no or very little say. For example, the decision to be resettled in a new location is often done without consultation with the Orang Asli, let alone with their consent. Even in resettlement schemes, the choice of commercial crops grown, or the economic activities to be undertaken, does not rest with the Orang Asli.
The general conclusion is that, after four decades of intervention by the Department of Aborigines and later by the JHEOA, an unhealthy state of paternalism towards the Orang Asli has been created. The JHEOA sees itself as godparents to these "wards of the state," taking care of the Orang Asli "from the womb to the grave."
Loss of resource rights and land rights However, without doubt, the greatest threat today to Orang Asli culture, identity and livelihood is their dispossession from their traditional homelands. Orang Asli are guaranteed no rights whatsoever to their lands under the Aboriginal Peoples Act.
In fact, it is often said that an Orang Asli is allowed to remain in a particular area only because of the big-heartedness of the state authority. At any time should the state want the land back, it can revoke the status of the land and the Orang Asli practically has no other legal recourse. To make matters worse, in the event of such dispossession occurring, the state is not obliged to pay any compensation or allocate an alternative site. This is provided for in the Aboriginal Peoples Act.
To further aggravate the problem, only about 15 per cent of the 667 Orang Asli villages are gazetted as Orang Asli Areas or Reserves. This means the majority of Orang Asli villages are on state land, though the Orang Asli themselves would not concede to this classification of their land. Efforts at gazetting the remaining Orang Asli lands have been sluggish, to say the least, since the 1960s.
Sometimes, Orang Asli lands are degazetted without their knowledge while long-standing applications for gazetting have gone unheeded for as many as 35 years. In the last two years, for example, 2,764 hectares of Orang Asli land were degazetted for other purposes.
This insecurity over the tenure of their lands has resulted in many Orang Asli communities losing their lands to government land schemes, private plantations, mining concessions, highway and dam projects, housing projects, recreation areas, new townships, sites for universities and various other forms of 'development'. In most cases, the Orang Asli are resettled in regroupment schemes, where even here there is still no permanent security of tenure. The Orang Asli in Temerloh, for example, are now worried as there is talk of them having to resettle to a new place yet again but this time further inland.
Land dispossesion remains a persistent issue facing the Orang Asli. There are numerous instances when Orang Asli had to give up their lands, or had the lands taken from them. For instance, the Orang Asli community at the 6th mile Cameron Highlands Road planted rubber and fruit trees in their traditional lands in 1974. In 1979, neighbouring villagers applied for part of the Orang Asli land, and were successful. When the Orang Asli protested, they were told by the Assistant District Officer to move out because the area was now 'Malay Reserve Land' and that they were staying there illegally.
After much confrontation and negotiation, extremely low compensation at 2 ringgit per rubber tree, 60 ringgit for each mature durian tree, and 20 ringgit for each petai tree was offered (RM1 = US$0.25). However, till today, some of it is still not paid. The tenure of the remaining rubber trees and orchards of the Orang Asli is just as insecure since only 0.2 hectare of the land belonging to the 40 Orang Asli families has been gazetted.
In another case, in Bidor, part of the land of the Orang Asli has been taken over by a tin mining company. Then without notice nor consultation, a large portion of the remaining land was cleared by the authorities to make way for a government (Felcra) agricultural development project. Many fruit trees belonging to the Orang Asli were destroyed, despite assurances by the JHEOA that it would not happen. And the Orang Asli were not assured of any kind of compensation. To make it worse, they were asked by the JHEOA to move to another area further inland.
When asked why they had to move, the JHEOA officer said that it was not advisable to stay in the old area since the land was too small for them. Besides, he added, the Orang Asli might grow crops in the area, and will cause inconvenience to Felcra by using their roads. The irony of it all: someone takes away your land and leaves a little for you - and then tells you to move because the land is too small for you!
And in Bukit Unggul in Bangi, Selangor, the Temuans had to make way for the construction of a university on their land, only to be asked to move again recently - to make way for a golf course!
Generally, for most Orang Asli lands that are not gazetted as reserves, it has been difficult for the communities to resist pressures to relocate. The source of these pressures are varied: the government (as in the case of Sepang in Selangor where the Temuans were resettled to make way for the new international airport), corporations (as in the case of Stulang Laut in Johore where the Orang Laut were relocated to make way for a business complex), and even individuals (as in several rural fringe areas where locals as well as foreign migrant workers are staking out Orang Asli lands for their own).
The last category is best exemplified by the Jeli case, where nine Jahai men were charged for the death of three non-Orang Asli land encroachers. They had gone to the Jahai settlement with three others and demanded that the Orang Asli vacate the place immediately as they had acquired the land for themselves. The three died in the ensuing scuffle when the Jahais came to the rescue of their headman who was about to be stabbed by one of the outsiders.
When one of the non-Orang Asli encroachers was asked in court the reason for going to the settlement, he replied "to work on my land." And when asked for evidence of his ownership to the land, he replied, "I began to work on it, so it is mine. The Orang Asli cannot own it as they do not have houses on it - only thatch huts"!
It is not surprising therefore that a common complaint among Orang Asli these days is that the Government is insincere in its call to have to Orang Asli settle permanently in one area rather than move from place to place. They draw attention to the various statements made by government leaders explaining how hard it is to 'develop' the Orang Asli on account of their nomadic lifestyle.
Anyone who knows the Orang Asli, knows that this is a myth perpetuated by the government to absolve its responsibility to the Orang Asli. In fact, the Orang Asli are now saying that if ever they are to be regarded as nomadic, it is only because the government has forced them to move from place to place!
Also, because the lands of the Orang Asli are not gazetted or titled, a host of other problems arise. Loggers get their concessions from the state authorities, leaving the Orang Asli totally in the dark about the deal. Non-Orang Asli enter their lands and steal their petai and durian fruit claiming that the trees were planted by the bears and tigers, and that the forest is "no man's land" and hence is a "free-for-all." The Forest Department also habitually issues licences to non-Orang Asli to trade in forest products such as rattan and petai - despite a provision in the Aboriginal Peoples Act stipulating that no such licences shall be issued to persons not being Orang Asli normally resident in the area.
Voicing Out Dissatisfactions The days of the Orang Asli reacting passively to attempts to abrogate their rights are coming to an end. Acting largely through the 15,000-strong Peninsular Malaysia Orang Asli Association (POASM), various actions have been taken, some of them through the courts.
In essence, these dissatisfactions revolve around the insecurity of tenure over their traditional lands, the lack of consultation in matters affecting them, the control of their department by others, and the discrimination in distributive justice.
It would become clear therefore that the Orang Asli are not anti-progress or anti-development. On the contrary, the Orang Asli call for the approach towards their development needs to be reoriented.
Such an approach should centre on forging a new culture of respect, cooperation, freedom and social justice. This should involve reforming the regime of laws, policies and the institutions that have directed the administration of Orang Asli affairs. It would also involve the developing and strengthening of national dispute-resolution arrangements especially in relation to the settlement of Orang Asli claims to land and resource rights.
And in the planning and implementation of development programmes affecting them, it would require that the Orang Asli be consulted. More specifically, and of greater urgency, reforms in the following areas are needed:
Security of Tenure over Customary Lands As land is pivotal to Orang Asli existence, identity and wellbeing, Orang Asli claims to their customary land must be recognised. Continual residence and economic occupation should suffice to establish Orang Asli title to these lands.
The granting of titles to Orang Asli lands is a matter of urgency as currently only about 17 per cent of all the 776 Orang Asli settlements live are duly gazetted as Orang Asli reserves. The interim measure, therefore, should be to speed up the process of gazetting all the remaining Orang Asli settlements. This should not be difficult since these are areas currently occupied by the Orang Asli, and not generally disputed by others. Any delay in giving Orang Asli some legality of tenure over these areas can lead to disputes over ownership, as is already happening in some settlements.
Accepting that the bureaucratic procedures involved in gazetting Orang Asli reserves can be time-consuming, an initial declaration can be made by the respective state land offices recognising the existence of present Orang Asli settlements. Such declarations would be useful in settling any dispute over land ownership when Orang Asli areas are leased or titled out to others for exploitation. It would also ensure that, in the event of compulsory acquisition of their lands, Orang Asli are equitably compensated for their lands (and not just for their fruit trees or dwellings, as is the practice now).
To retain the identity of Orang Asli communities, all such lands are to be vested in the name of the community. There should therefore be no intermediary agency holding land in the name of the Orang Asli. Strong group rights reduce divisive pressures by maintaining the integrity of Orang Asli lands and reinforcing traditional mechanisms for sharing and distributing group resources. On the other hand, policies which encourage Orang Asli to privatise and sell communal homelands piecemeal would make it easier for developers to obtain land through distress sales.
Resource Rights For Orang Asli, the most obvious and reliable way to earn an income is through economic control and sustainable exploitation of the resources on their own lands. Every effort should therefore be given to assist the Orang Asli in obtaining full title to their lands, as well as rights to the resources above and below those lands.
While Orang Asli resource rights are, to a large degree, recognised by the Aboriginal Peoples Act, the same recognition is not accorded by various other agencies such as the Forestry Department and the District Office. The timber, sand and fruits of the Orang Asli, among other resources, are frequently exploited by non-Orang Asli who often have the permission of these agencies. Orang Asli not only have no share in the extraction of such resources but they also have to bear the burden of environmental destruction of the their lands that come in the wake of these activities. For this reason, encroachments into Orang Asli lands, whether officially sanctioned or not, are to be stopped immediately.
Legal Reforms Policies alone provide no guarantee to the Orang Asli that their wellbeing and advancement would be assured. Safeguards for their rights can only be guaranteed if they are enshrined in the Constitution and legal framework of the country. While it is accepted that any reform will undoubtedly involve a long and meticulous process, such reform can no longer be postponed. Basically, what is needed is to turn the policy reforms discussed above into law.
It should be equally important to ensure that the reforms, once incorporated into the Constitution and other legislations (such as the Aboriginal Peoples Act and the National Land Code), should take precedence over conflicting provisions found in other laws (such as the National Forestry Act and the Land Conservation Act).
Development Assistance Orang Asli are not anti-development, as often alleged by the government. On the contrary, they have frequently requested for various forms of assistance, especially for improvements in the quality of life - in areas of health, education, human capital formation and infrastructure.
Alternative development strategies must reflect the needs of the Orang Asli and their specific social and physical environments. For example, aboriculture could be developed for communities undergoing the transition from traditional, subsistence-oriented economies to more settled, agriculture-based communities.
The preferential treatment status accorded to the Orang Asli in Article 8(5)(c) of the Constitution should also be applied.
The right to affirmative action should be transformed into actual programmes and opportunities. For example, positive discrimination in economic projects affecting or involving Orang Asli traditional areas (such as eco-tourism projects, trading in forest products and alternative agriculture) as well as preferential status in business opportunities, educational placings and job placements should be instituted.
Every encouragement and assistance should also be given to Orang Asli efforts to uplift their economic position through their own cooperatives, foundations or other such bodies.
Natural Integration The integration of Orang Asli with the mainstream national society should be a natural process without any attempt to set artificial targets or to apply dominant perceptions of what constitutes "integration."
Successful adaptation of the Orang Asli to new circumstances can best be handled by the Orang Asli if they are encouraged to retain their indigenous customs as this would enhance maintenance of their ethnic identity and their stability as a productive unit.
Development efforts should be directed towards the Orang Asli, not for the sake of achieving "integration" into the mainstream, but simply because they are a community deserving such assistance.
Politics Recognising that much of the social and economic decisions affecting Orang Asli are situated in the political realm, Orang Asli representation in politics should be increased. The sole seat in the Senate reserved for Orang Asli is inadequate representation. There should be provisions for representation in Parliament and the State Assemblies as well. This can be done through elections in seats where Orang Asli represent a sizeable section in the constituency, or through appointment.
Autonomy The Orang Asli community should not be more controlled than any other community in the country. Doing so merely extends the perception that the Orang Asli are wards of the government, incapable of leading their own lives.
Regulations delegating traditional power to the authorities (such as the appointment of headmen and the control of entry into Orang Asli settlements) should be restored to the community. In general, Orang Asli should be allowed to maintain the social order within their community. And in all other matters affecting the Orang Asli, there should be consultation and consensus-seeking by the parties concerned.
Reform of JHEOA Responsibility for developing the Orang Asli should not be the sole responsibility of the JHEOA. Instead a multi-agency approach should be adopted, with a special Orang Asli unit set up in each of these agencies to attend to the social and economic needs of the Orang Asli.
The JHEOA itself is to be revamped, with greater Orang Asli control and involvement, and with greater powers to effect recommendations and programmes. As a federal agency, the JHEOA should occupy itself primarily with getting the respective states to grant permanent tenure to Orang Asli lands.
The role of the JHEOA should also be restructured so that it acts as a watchdog body to ensure that policies and programmes for the advancement and wellbeing of the Orang Asli are implemented. Among its other functions would be to look into Orang Asli grievances and to resolve disputes with other agencies or non-Orang Asli.
Need for Political Priority The above policy reforms are not unworkable. Everything hinges on the political priority accorded to the genuine advancement and wellbeing of the Orang Asli. For example, much of the funds devoted to the "spiritual development" of the Orang Asli - estimated at 20 million ringgit (US$5 million) over the past three years - could have been better applied to more tangible developmental projects.
The call for Orang Asli to hold decision-making positions in the JHEOA is also feasible as there are sufficient numbers of Orang Asli today who are qualified to do so.
Orang Asli calls for security of tenure to their lands can also be effected easily since most of the present settlements are being occupied by Orang Asli and are not disputed by others. It is not as if the Orang Asli are demanding new land areas to be gazetted as theirs.
Legally, too, there are provisions in the Federal Constitution to regard the Orang Asli as a federal matter, allowing the authorities to invoke this clause in the event of administrative obstacles faced at state levels, especially in the area of land alienation.
In conclusion, it must be stressed that many of the policy reforms suggested above involve no large additional financial cost; they merely require a dose of political resolve - and more active mobilization on the part of the Orang Asli.
© 1997, Colin Nicholas, Center for Orang Asli Concerns

Aku selalu dengar orang selalu kurang ajar ngan mak diaorng..Lagi2 bila dah lupa diri kalu dah berjaya,aku paling anti orang mcam ni..Kadang-kadang aku rsa nak akhirkan nyawa dia orang di hujung pistol dan mata pedang aku jek..Aku paling benci orang macam ni..Bagi aku,buruk-buruk pun,mak kita..Diaorang lahirkan kita..Darah dan daging kita ni dari tubuh mereka..Nape perlu membenci mereka..

Emm..Selamat hari ibu kepada semua ibu-ibu di dunia ini.Terutama kepada mak aku..Tu pun kalau dia baca blog ni la..huhuhu..Ibu,insan yang amat rapat dengan diri kita..Sentiasa disisi kita walau kita susah atau senang..Survival mereka melahirkan dan membesarkan kita merupakan perkara yang tak mampu kita bayar walau dengan selautan wang dan intan berlian..Tanpa mereka tiadalah kita di dunia ni.
Secara jujurnya,aku tak pernah memberikan hadiah berbentuk kebendaan kat dia..Kerana beberapa sebab..1st,aku tak keja lagi and aku bergantung kepada duit yang diaorang bagi..Buat apa aku beli hadiah for dia sedangkan guna duit yang dia bagi sendiri walau duit tu dia bagi kat aku.2nd,mak aku memang tak nak pun..Dia penah pesan ngan aku,"mak tak perlukan semua tu"..3rd,bagi aku,hadiah meterial bukan bererti tanda kita sayang ngan dia..Ada cara lain yang kita boleh tunjukkan kat dia.
Entahla..Aku sendiri penah cakap ngan dia.Aku tak penah bg apa2 kt dia..Tak macam orang lain..Bagi hadiah msa hari ibu dan sebagainya..Tapi dia jawab,ada hadiah yang paling berharga yang aku bagi kat dia iaitu,kelahiran aku,kejayaan aku dan kegembiraan aku..Aku ingat lagi,bla aku call dia bagitau keputusan spm aku,dia menangis happy..Walau resault aku tak seberapa,tapi itu dah buat dia gembira dan bersyukur sangat..Bla aku dapat UMS and USM,aku tengok dia gembira sangat..Dia kata,tercapai impian dia tengok aku masuk universiti..Sekarang impian dia nak tengok aku naik pentas amik ijazah..Tu la impian dia skunk..Kalau nak tau,ari tu Bukit Aman ada call aku suruh aku lapor diri masuk latihan kt pulapol KL..Jawatan inspektor polis..Memang masa aku temuduga dulu, mak aku tak restu masuk polis tapi akhirnya mengalah kerana itu cita-cita aku..Aku berkira-kira dan akhirnya aku tolak tawaran tu..Bukan apa,aku nak tunaikan impian mak aku dulu...Sekurang-kurangnya aku berkorban demi dia walau pengorbanan aku ni tak mampu membayar sedikit pun pengorbanan dia kat aku..
Ramai orang tanya aku,kenapa aku keluar suksis..Orang kata aku pengecut..Tapi hakikatnya,aku korbankan suksis dan dunia polis ni demi mak aku..
Setiap malam aku berdoa,mintak kat tuhan supaya panjangkan umur mak dan bapak aku..Supaya dapat melihat aku menggenggam ijazah..Dan aku sentiasa gusar dan bimbang,kerana aku takut impian dan harapan ini tinggal kenangan sahaja..Atau lebih teruk dari ni...

Haahahahaha..Tentu pelik tajuk blog aku ni..Tujuan aku bukan nak menghina sesapa pun..Tapi kalau dah terasa,tak boleh buat apa la..Hak masing-masing..Aku tak nak menafikannya..HUHUHU..Ni pengalaman aku sendiri..Ni berlaku diantara 2 pihak iaitu,pihak biru dan merah..Aku berada di pihak biru la..Tapi nampaknya lebih kepada pihak putih yang neutral(pihak yang berkecuali)..AKu tak mahu yang memihak kepada dua-dua pihak ini..Terlebih dahulu,aku nak bercerita tentang pihak merah ni..Diaorang ni bagi aku sejenis parasit/penghisap darah/perosak/kutu...Diaorang ni nampak baik dan naif..Tapi hakikatnya banyak implikasi dan radiasi yang mereka bawa..Aku bukan tuduh melulu..Tapi aku nampak dengan mata kepala sendiri..Saban hari media tempatan sering memaparkan tentang golongan merah ini..Implikasi mereka terhadap negara kita ini..Terutama isu sosial mahupun isu lain..Aku usha tengok la,isu tentang puak merah ni tak pernah atau takkan selesai agaknya..Seolah-olah menjadi tuan kepada si pemerintah dan si pemerintah adalah hamba mereka..Ini kerana seolah-olah si pemerintah tunduk kepada mereka..Pihak merah ini sebenarnya golongan orang asal..Diaorang gunakan segala kelebihan yang ada..Ha..Part ini,aku memang respect diaorang..Diaorang bijak.Macam orang yahudi..Bijak memanafaatkan segalanya..Ni aku tulis guna pengalaman sendiri la,jangan marah tau..Diorang ni bukan orang asal sesuatu tempat tu..Diaorang pun ada tanah air sendiri.. Tapi entah la..Dulu aku pun selalu dihina oleh anak-anak puak merah ni..Kononnya aku ni tak sama standard macam diorang..Tapi aku tak kisah coz aku tau aku ni lebih tinggi darjat dari diaorang walau aku tak kaya macam diaorang..
Puak biru pulak,nampak gah..Mereka hebat..Mereka suka bertindak seolah-olah mereka mengawal dunia..tapi hakikatnya mereka suka bertindak melulu dan kadang-kadang terkeluar dari buku..Orang dari pihak ni,memang baik..Mereka sentiasa menghulurkan bantuan kepada orang kesusahan terutama pihak merah kerana berteraskan persaudaraan seagama dan serumpun bangsa dan tanpa mereka sedari mereka dieksploitasi habis-habisan..Kesian..Mereka juga banyak mengeksploitasi pihak merah bagi kepentingan mereka..Pendek kata deme berdua ni saling berbalas-balas mengeksploitasi antara satu sama lain..

Peh..Setakat ni jek la ulasan aku..Malas aku nak kutuk lebih-lebih..
Buat penat jek..

Well..Saat mendebarkan bagi aku kembali lagi jumaat ni..Apa dia?Sukar untuk aku ungkapkan..Cuma orang-orang tertentu sahaja yang tau.Tu pun aku terbagitau secara tidak sengaja.Emm...aku pun tak tau nak kata apa..Just aku harap aku makin tabah and sentiasa berdoa semoga semuanya sentiasa selamat..Berat betul dugaan aku..Makin dewasa diri ni,makin berat beban yang aku rasa.Tapi aku tak pernah menyesal walau sebesar zarah pun aku tak pernah menyesal..

Sepanjang aku kt universiti,aku tengok student asyik-asyik sebut about AuKu(akta universiti dan kolej)..Deme kta benda ni menghalang kebebasan student di Universiti..Emm..setiap orang punyai pendapat sendiri tentangnya dan aku tak nak menafikan hak mereka...Tapi aku pun ada hak yang tidak boleh dinafikan..Hahahaa...
Ni pendapat aku tentang benda ni..Bagi aku la kan,benda ni bukan penghalang sebenarnya..Bagi aku lagi,kalau kita buat sesuatu,halangan mesti ada dan perlu kita hadapi..Macam gak auku ni..Aku bukan nk menghasut la..Jangan pulak ada yang nak antar aku ke kemunting nanti..Hahaha..
Relex la..Ni pendapat aku..Lain orang,lain caranya..kalau Kita serius nak buat something,kita tak kira apakn?Macam kita ni..Macam kita ikowt sangat hukum yang paling wajib kita ikut iaitu hukum agama..Macam puasa tu penuh sebulan masa bulan ramadan(Kecuali pada golongan yang uzur da golongan yang terlibat secara langsung atau tidak)?macam sembahyang 5 waktu sehari(Sama seperti kecuali orang-orang yang tergolong masa bulan puasa tadi)?Ada tak?Kalau ada bagus la..Aku memang respect la anda macam tu..Harap juga anda ikhlas melakukannya..
Ha..Berbalik pada tujuan asal aku bukak cite pasal benda ni,aku tengok orang lebih takut pasal hukum dunia(AuKu) dari hukum akhirat(dosa tak solat)..Bagi aku gak,kalau tak buat satu,baik toksah buat semua..hahaahahah
Tapi yela..Manusia tidak sempurna..Aku pun sama..Ayat aku memang lintang-pukang..Apa leh buat..Jadi Renung-renungkan la..Nantikan ulasan yang ke2...

Lama aku tak sumbatkan ruang blog ini..Buka apa,agak singkat waktu senggang aku di kampus ni..Jadi jiwa pun agak kacau sikit..Dalam tempoh itu juga,aku ada exam..Agak tunggang-langgang gak la hidup aku.Ada masalah sikit..Tapi syukurlah segalanya selamat setakat ini..Ah!lupakan kisah sedih..Life must go on..Aku ini bukan si pujangga yang pandai berkata-kata dan mampu membuat si gadis tidak tidur lena,aku insan kerdil yang hina,cuba untuk menongkah arus dunia,siapa aku bukan siapa..
Well,dah tahun 2 aku di USM(A) ni..Sudah setahun aku kat sini..Disini juga perjuangan aku ke realiti dunia bermula,disini juga aku mengenali ramai orang yang mempunyai pelbagai watak dan ragam..Syukri dengan loyar buruk seriousnya,Para dengan bilik bersepahnya,nasaie dengan sikap Blurnya,rusdie and kak bell geng sipalat-palat mereka yang chaos(tapi aku ska kwn ngan diaorang),bro sharil yang penuh idea yang hebat dan banyak membuka mata aku di tentang erti perjuangan disamping beliau banyak membantu aku dalam study dan sekadar menyebut beberapa nama..Tapi ada seorang yang lagi yang aku takkan sebut nama dia tu coz aku suka dia tu tapi ada sebab aku aku tak sebut nama dia..Huhuhu..Siapa dia?Biarlah rahsia.Umpama siti NurHaliza merahsiakan cintanya dengan Orang tua..Ahahahaaahaaa...Tanpa mereka,tidak adalah warna-warni dalam kehidupan aku..

Wahai Kawan-kawan sekalian..Tiada intan permata aku dapat berikan,Terima Kasih kerana sudi mewarnai hidup aku sepanjang setahun di USM(A) ni..Kepada yang sudah tamat pengajian tu,selamat berjaya dalam kehidupan baru anda di luar..Doa aku mengiringi kalian semua..Kepada yang masih kekal bersama aku di USM(A) ni,selamat berjuang dengan otak dan keringat anda..Semoga berjaya..

Kembara Seniman Jalanan(bukan keta kembara aku),aku teringat kandungan blog saudara noxarsenic yang menyebut tentang filem ini dulu,watak utama dalam filem ini adalah M.Nasir sebagai Bujang dan Pian Habib sebagai Osman..Filem ini mengisahkan survival seorang penghibur yang mempunyai matlamat perjuangannya sendiri disamping mengejar cita-citanya.Bermula perjuangan dari jalanan sehingga menjadi ikon kepada masyarakat.Itu bukan satu kejayaan yang kecil dan mudah diperolehi oleh sesorang.
Bila aku tengok filem ini(aku peminat filem2 era 70an dan 80an),aku dapati,setiap filem itu mempunyai mesej tersendiri.Ia banyak memaparkan survival masyarakat ketika itu.
Bila aku fiqir2,aku pun nak rasa pengalaman macam tu,bermula dari insan yang kecil,sehingga menjadi orang yang hebat..Hahaha..Begitu besar angan-angan aku.Tapi siapa yang tahu pada zaman akan datang.Permulaan hidup aku ini,hampir sama dengan jalan cerita ini.Adakah akhirnya juga sama?

Berjalan di tanah gersang

Mentari mencekam dada

Debu-debu di jalanan

Menjadi teman setia

Tiada lain tujuanku

Hati emas yang ku cari

Kisahnya di hujung dunia

Mengapa tak ku temui

Oh! terdengar suara halus

Bagai dengar dan menghilang

Katanya pulanglah oh! anakkuIa tiada di sini

Kembara

Puas sudah ku mengembara

Ke mana perginya

oh! cahaya

Mencari hati emas bukannya mudah

Di masa kini adakah kau peduli

Mungkinkah dikau miliki

Hati emas murni suci

Inginku menjadi sahabatmu

Hingga akhir hayat nanti

Kembara

Puas sudah ku mengembara

Ke mana perginya

oh! cahaya

Mencari hati emas bukannya mudah

Mungkin selamanya takkan aku temui

Lirik lagu Hati Emas Oleh M.Nasir