Fair abdication and rewarding disposition

Fair abdication and rewarding disposition

Prijono Tjiptoherijanto, Jakarta

In a single week, Kompas daily twice carried Javanese sayings of
high philosophical value. The first expression, mikul dhuwur
mendem jero (avoiding the exposure of old wounds), emerged
through Herry Tjahjono's article on January 26, 2005, followed by
Gusti (Allah) ora sare (literally, God is awake) in the feature
by Sukardi Rinakit on Jan. 28, 2005. The articles publication
coincided with the 100th day of the Susilo Bambang Yudhoyono -
Yusuf Kalla government. The two maxims, often used in Javanese
society, were connected with the period of former president
Suharto, which was indeed steeped in the profound aspects of
Javanese culture.

Gusti (Allah) ora sare in fact implies a form of complete and
sincere resignation to the blessing and power of God Almighty,
after making every endeavor. It is a laudable attitude if all
that has been done was with God's will and consent. Therefore, it
is unlike nrimo (total acceptance of what life offers), also
frequently seen as a typical feature of the Javanese. Rather, it
is resigning oneself to what God disposes for having done the
best one can, according to one's capacity.

In the life and daily conduct of ex-president Soeharto, this
saying reflects his inner leaning after stepping down from top
national leadership in 1998. With all he has done for the people
and the right way he is convinced of, yet with the insults and
scorn aimed at him in return, he thus leaves the "final word" to
God Almighty. So, it is impossible to apply the adage before
doing anything one thinks is the best for other people in spite
of its unpleasant consequences. What one considers right in fact
is not necessarily shared by others, because essential truth
solely belongs to God.

Veneration is a common practice in the Javanese social
structure. God Almighty is venerated as Gusti due to His most
superior place. He is also often referred to as Pangeran (Lord).
Great Prophet Muhammad s.a.w. and other prophets are addressed as
Kanjeng Nabi (kanjeng = royal highness term; nabi = prophet).
During critical times, the words Gusti, Pangerang, Kanjeng Nabi
are frequently uttered with trembling lips. This form of
resignation comes after an ultimate attempt has been made. More
often, however, Gusti (Allah) ora sare is whispered to give some
kind of guarantee that God will not forsake mankind under grave
circumstances. It serves as assurance that God will indeed always
be with us and provide guidance.

In a society beginning to enter the era of industrialization
and wishing to achieve modernization, such sayings are apt to be
seen as something obsolete and a manifestation of defeat in the
quest for truth. It is actually the other way round. As the truth
is impossible to convey on account of helplessness, let
everything reveal itself.

As power has hampered logic and common sense, let time divulge
all facts. As arrogance has covered conscience, let ongoing
events explain what really happened. It is thus a sort of
submission to the "hands" of God so that nature, social
environments, time and occurrences help indicate those who are
culpable and those only victimized.

In the context of the inner journey of Soeharto, it seems that
he has felt incapable of disclosing the truth because anything he
tries to say will be regarded as a lie or a means of self
defense. So, any defense argument coming from his mouth will be
in vain. Just let the "mouth" of God speak through ensuing events
and incidents. Let time and realities demonstrate the truth
because they belong to God and are inevitable, let alone faked
and hidden.

During the reign of Soeharto, the language of gestures was
considerably utilized. The Javanese term is sasmito or signals,
meant to give some direction or message. Sometimes they are very
hard to grasp, especially by intellectual and westernized circles
immersed in democracy and transparency. The case is different
with Eastern culture, which always tries to give more signals
than loud and clear speeches. In the East, words are frequently
seen as less representing conscience, common sense and
consideration with wisdom.

Consequently, the smiles or nods Soeharto used to show were
difficult to understand. It would be confusing if they were
directly interpreted as agreement. It is like "haik" in Japanese,
which more implies "I understand" and cannot at all be grasped as
"I agree", though the speaker nods or bows. An instruction
expressed verbally or in writing as "Settle it" by Suharto could
have various meanings. It might be "please settle it properly" or
even otherwise. It was not easy to digest his actual order.

In the life of a society packed more by signals than words, it
indeed requires greater wisdom and care to comprehend what is
actually happening. It is obvious that such an attitude is very
much opposed to the thought and life of those longing for
democratization and transparency. But it does not mean that the
attitude and outlook may be described as contemptible in the
atmosphere of modernization or an impediment to progress.

Once again, the lesson from the state and society of Japan can
be very valuable. Without changing its own lofty cultural values,
Japan is capable of and successful in emerging as an
industrialized country with a very significant role in world,
economically as well as politically.

President Susilo Bambang Yudhoyono may also have had an
experience with the expression. Moments after resigning as
coordinating minister for politics and security in 2001, and
later being somewhat cornered by media stories, perhaps he
returned to the noble teaching of Javanese culture. It could be
that when he visited his beloved mother amid a torrent of press
reports on himself, he got this kind of advice: "My son, just let
everything pass. Gusti (Allah) ora sare".

The writer is professor of human resources economics,
University of Indonesia.