Cemeeh and Our Democratic Culture

Headline

The overdue fee should be resolved first while considering the economic conditions.

The overdue fee should be resolved first while considering the economic conditions.

“How shocked Haji Saleh would be, because in hell, many of his friends in the world were burning, groaning in pain. And he was even more confused by his own situation, because all the people he saw in hell were no less devout than he was. In fact, one of them had made the pilgrimage to Mecca fourteen times and was also a sheikh.”

(The Collapse of Our Surau, AA Navis)

It is possible that the word ‘cemooh’ comes from this word; or at least has a similar meaning and feeling. Like ‘cemooh,’ ‘cemeeh’ is often perceived as having a negative connotation. However, if we explore it epistemologically, we will find an amazing philosophy behind this tradition that has developed in the Minangkabau region.

CEMEEH AS CRITICAL REASONING

In Minang custom, ‘cemeeh’ is not actually an expression to demean. Instead, ‘cemeeh’ is a reprimand without intending to humiliate or belittle the person being reprimanded. It is criticism without anger. It is a mechanism to remind others without creating resentment in the recipient. More than that, ‘cemeeh’ is an expression of satire as well as social criticism, but it contains expressions and feelings of humor. Indirectly, it is a mechanism of social regulation through humor.

A cultural figure once said, “If you want your words to reach the hearts of others, first open their hearts with a story that invites laughter.” When someone laughs, the pores of their soul will open; and that is when the message conveyed will be received by their heart.

‘Cemeeh’ has a kind of ‘technology’ because of the humorous tones within it. This is because ‘bagurau’ (joking, teasing) is a safe arena when someone wants to criticize something. It is like an ‘egalitarian ritual’ in the public sphere. There is no rank or status in ‘cemeeh.’ Thanks to this ‘bagurau,’ anyone can be the target. At this point, ‘cemeeh’ becomes a kind of democratic mechanism to reprimand or be reprimanded by anyone.

It is not an exaggeration to say that ‘cemeeh’ is a practice that trains a person’s verbal intelligence and logic. How can the logical construction of ‘cemeeh’ not be built when it is a statement that contains premises of thought? ‘Cemeeh’ is not just an emotional expression that contains only annoyance or hatred. ‘Cemeeh’ is a form of teaching for the Minang community to be able to see themselves from the perspective of others.

The Minang people believe that those who can laugh at themselves will be saved from destruction. ‘Cemeeh’ is a technique to protect oneself from arrogance, to protect the community from stagnation, and to maintain critical reasoning so that it does not become ‘a person who cannot be advised.’ The Minang people have a saying, “Go somewhere to ask, return somewhere to tell. What is wrong should be brought to the land, what is right should be brought to the sea.” The spirit is: criticism must be conveyed appropriately, not offensively; and ‘cemeeh’ provides that path. In short, there is empathy in this practice of ‘cemeeh.’

FUNCTION OF CEMEEH

It can be said that ‘cemeeh’ is a kind of cultural mechanism for a social early warning system. If someone is deemed to be starting to become negligent, arrogant, conceited, or excessive, the social community will reprimand them through ‘cemeeh.’ For example, there is an expression among the Minang people: ‘Alah tinggi juok rumah ang, jo angkek dunsanak ndak nampak’ (Your house is so high, but you don’t see your relatives). The meaning is, what is the point of having a big house if it is not a place that can accommodate many people? Live in proportionality and socialize with the people around you.

Because Minang tradition is strong and values the behavior of deliberation, ‘cemeeh’ helps prevent tension. Through ‘bagurau,’ ego is softened, conflict is moderated, and criticism becomes less painful. Here, ‘cemeeh’ functions in maintaining the balance of a social community.

‘Cemeeh’ also functions as a means of literacy and logic. Through ‘cemeeh,’ the Minang people are trained to answer intelligently, understand the context, think quickly, not be easily offended, and be able to use language as a tool for analysis. This makes ‘cemeeh’ not just a joke, but also a school of rhetoric for its communicators.

Most ‘cemeeh’ comes in the form of subtle rhetoric. There are indeed some ‘cemeeh’ that are harsh, which the Minang people call ‘saik randang.’ While the subtle ones are called ‘saik dendeng.’ ‘Rendang’ is in the form of chunks, while ‘dendeng’ is thin and smooth. One form of subtle ‘cemeeh’ comes in the form of short stories or essays.

Ali Akbar Navis, or familiarly called AA Navis, is one of those who often writes in the style of ‘cemeeh.’ He is known as a writer, cultural critic, and also the Head of INS Kayu Tanam School: a well-known school in West Sumatra. He has used ‘cemeeh’ as a basis for social criticism in his short stories and essays.

His writings often contain criticism of hypocritical behavior, fear of change, and misguided resignation. The opening paragraph above is an excerpt from one of his short stories, ‘The Collapse of Our Surau.’ In Minang tradition, this story is like ‘cemeeh’ to the elderly who do not want to adapt to change.

Another of Navis’s short stories is ‘If I Were a Bird.’ This short story is an allegory about a spiritual journey experienced by a thirsty young boy. To get water, the boy must answer a series of questions from a giant bird, which is later revealed to be his ancestors. In this story, there is ‘cemeeh’ in the form of bitter humor and satire. Here, Navis mocks the static and illogical mindset of most people in Minangkabau.

CEMEEH IN DEMOCRACY

Freedom of expression and opinion is a manifestation of democracy. Unlike the vulgar culture of freedom in the West, there is nobility