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.