The term ‘Orang Asli’ as used in government official documents or scholarly literature refers only to the indigenous minority peoples of Peninuslar Malaysia, and does not include the indigenes of East Malaysia. Another term ‘Orang Asal’ is often used to refer to all the indigenous peoples of the whole of Malaysia.

It is helpful to bear this distinction in mind when we read or talk about the OA. Otherwise, we will miss seeing the unique needs and situation of the OA and fail to understand their concerns and aspirations.

Unlike the Malays and the natives of Sabah and Sarawak, the obligatory provisions for special privileges and protection of the OA’s special position are not clearly defined under Article 153 of the Constitution.

The assurance that their classification as ‘Bumiputera’ qualifies them to benefit from the ‘affirmative action’ programmes of the government is insufficient to allay their dissatisfaction and insecurity about their position in our Malaysian society.

Distinguishing the OA from the East Malaysians will ensure that the needs of the OA ministry will not be neglected because of ignorance. At one missions meeting, when asked about the needs of the unreached peoples among the OA, the speaker replied that the OA was considered reached. He added that there were many strong churches and leaders among them; they even have their own bible schools. He was probably referring to the East Malaysian churches.

This misinformation was the result of including East Malaysians under the label ‘Orang Asli’. Hopefully, this is an isolated incident. However, if a missions speaker, who was trying to increase awareness of the status of the unreached peoples, could be misinformed, who then can help bring the needs of the OA ministry to the attention of the Malaysian Church?

The reality is that eight ethnic subgroups out of the 19 have either no known Christians or no church-planting work among them. For another four of the subgroups, churches have been planted among them only less than three years ago.

There are three bible training centres catering specifically for the training of OA Christians for ministry. These have trained workers for other churches besides their own. Only one of these three centres is run by the OA themselves. Most churches working among the OA have their own in-house training. Besides the Semai, none of the other groups has any portion of the Bible in their languages. The Semai have had some portions of the Bible translated into their language, but these have not been widely used.

A brief description of the current status of the OA ministry will be incomplete if we fail to celebrate what God is doing among His people. We must also give thanks for those who have been toiling faithfully among them, some for at least two decades.

In spite of the hardships and hindrances, the OA Church is growing. We can rejoice in the fact that today, there are Semai Christians serving among other tribes, including the Jakun, Orang Selitar and the Jahai. Some OA Christians have even been to Indonesia for ministry.

It is His plan that the OA will not only be the recipients of church-planting efforts, but also become the labourers sent forth to build His Church.