Fair abdication and rewarding disposition<\/p>\n
Prijono Tjiptoherijanto, Jakarta<\/p>\n
In a single week, Kompas daily twice carried Javanese sayings of
\nhigh philosophical value. The first expression, mikul dhuwur
\nmendem jero (avoiding the exposure of old wounds), emerged
\nthrough Herry Tjahjono's article on January 26, 2005, followed by
\nGusti (Allah) ora sare (literally, God is awake) in the feature
\nby Sukardi Rinakit on Jan. 28, 2005. The articles publication
\ncoincided with the 100th day of the Susilo Bambang Yudhoyono -
\nYusuf Kalla government. The two maxims, often used in Javanese
\nsociety, were connected with the period of former president
\nSuharto, which was indeed steeped in the profound aspects of
\nJavanese culture.<\/p>\n
Gusti (Allah) ora sare in fact implies a form of complete and
\nsincere resignation to the blessing and power of God Almighty,
\nafter making every endeavor. It is a laudable attitude if all
\nthat has been done was with God's will and consent. Therefore, it
\nis unlike nrimo (total acceptance of what life offers), also
\nfrequently seen as a typical feature of the Javanese. Rather, it
\nis resigning oneself to what God disposes for having done the
\nbest one can, according to one's capacity.<\/p>\n
In the life and daily conduct of ex-president Soeharto, this
\nsaying reflects his inner leaning after stepping down from top
\nnational leadership in 1998. With all he has done for the people
\nand the right way he is convinced of, yet with the insults and
\nscorn aimed at him in return, he thus leaves the \"final word\" to
\nGod Almighty. So, it is impossible to apply the adage before
\ndoing anything one thinks is the best for other people in spite
\nof its unpleasant consequences. What one considers right in fact
\nis not necessarily shared by others, because essential truth
\nsolely belongs to God.<\/p>\n
Veneration is a common practice in the Javanese social
\nstructure. God Almighty is venerated as Gusti due to His most
\nsuperior place. He is also often referred to as Pangeran (Lord).
\nGreat Prophet Muhammad s.a.w. and other prophets are addressed as
\nKanjeng Nabi (kanjeng = royal highness term; nabi = prophet).
\nDuring critical times, the words Gusti, Pangerang, Kanjeng Nabi
\nare frequently uttered with trembling lips. This form of
\nresignation comes after an ultimate attempt has been made. More
\noften, however, Gusti (Allah) ora sare is whispered to give some
\nkind of guarantee that God will not forsake mankind under grave
\ncircumstances. It serves as assurance that God will indeed always
\nbe with us and provide guidance.<\/p>\n
In a society beginning to enter the era of industrialization
\nand wishing to achieve modernization, such sayings are apt to be
\nseen as something obsolete and a manifestation of defeat in the
\nquest for truth. It is actually the other way round. As the truth
\nis impossible to convey on account of helplessness, let
\neverything reveal itself.<\/p>\n
As power has hampered logic and common sense, let time divulge
\nall facts. As arrogance has covered conscience, let ongoing
\nevents explain what really happened. It is thus a sort of
\nsubmission to the \"hands\" of God so that nature, social
\nenvironments, time and occurrences help indicate those who are
\nculpable and those only victimized.<\/p>\n
In the context of the inner journey of Soeharto, it seems that
\nhe has felt incapable of disclosing the truth because anything he
\ntries to say will be regarded as a lie or a means of self
\ndefense. So, any defense argument coming from his mouth will be
\nin vain. Just let the \"mouth\" of God speak through ensuing events
\nand incidents. Let time and realities demonstrate the truth
\nbecause they belong to God and are inevitable, let alone faked
\nand hidden.<\/p>\n
During the reign of Soeharto, the language of gestures was
\nconsiderably utilized. The Javanese term is sasmito or signals,
\nmeant to give some direction or message. Sometimes they are very
\nhard to grasp, especially by intellectual and westernized circles
\nimmersed in democracy and transparency. The case is different
\nwith Eastern culture, which always tries to give more signals
\nthan loud and clear speeches. In the East, words are frequently
\nseen as less representing conscience, common sense and
\nconsideration with wisdom.<\/p>\n
Consequently, the smiles or nods Soeharto used to show were
\ndifficult to understand. It would be confusing if they were
\ndirectly interpreted as agreement. It is like \"haik\" in Japanese,
\nwhich more implies \"I understand\" and cannot at all be grasped as
\n\"I agree\", though the speaker nods or bows. An instruction
\nexpressed verbally or in writing as \"Settle it\" by Suharto could
\nhave various meanings. It might be \"please settle it properly\" or
\neven otherwise. It was not easy to digest his actual order.<\/p>\n
In the life of a society packed more by signals than words, it
\nindeed requires greater wisdom and care to comprehend what is
\nactually happening. It is obvious that such an attitude is very
\nmuch opposed to the thought and life of those longing for
\ndemocratization and transparency. But it does not mean that the
\nattitude and outlook may be described as contemptible in the
\natmosphere of modernization or an impediment to progress.<\/p>\n
Once again, the lesson from the state and society of Japan can
\nbe very valuable. Without changing its own lofty cultural values,
\nJapan is capable of and successful in emerging as an
\nindustrialized country with a very significant role in world,
\neconomically as well as politically.<\/p>\n
President Susilo Bambang Yudhoyono may also have had an
\nexperience with the expression. Moments after resigning as
\ncoordinating minister for politics and security in 2001, and
\nlater being somewhat cornered by media stories, perhaps he
\nreturned to the noble teaching of Javanese culture. It could be
\nthat when he visited his beloved mother amid a torrent of press
\nreports on himself, he got this kind of advice: \"My son, just let
\neverything pass. Gusti (Allah) ora sare\".<\/p>\n
The writer is professor of human resources economics,
\nUniversity of Indonesia.<\/p>",
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