Speaking through the Silence: Narratives, Social Conventions, and Power in Java (Oxford Studies in Anthropological Linguistics, 19)

279 Pages·1998·16.37 MB·English

by  Laine A. Berman

Speaking through the Silence
Oxford Studies in Anthropological Linguistics
William Bright, General Editor
Ldilorial Board
Wallace Chafe, University of California, Santa Barbara
Regna Darnell, University of Western Ontario
Paul Fricdrich, University of Chicago
Dell Hymes, University of Virginia
Jane Hill, University of Arizona
Stephen C. Levinson. Max Planck Institute, The Netherlands
Joel Sherzcr, University of Texas, Austin
David J. Parkin, University of London
Andrew Pawley, Australian National University
Jef Verschueren. University of Antwerp
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'"Speaking
through
the Silence
Narratives, Social Conventions,
and Power in Java
LAINE HERMAN
New York Oxford
Oxford University Press
1998
Oxford University Press
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Copyright © 1998 by Laine Herman
Published by Oxford University Press, Inc.
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All lights reserved. No part of this publication may be reproduced,
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Library of Congress Calaloging-in-Publiealion Data
Herman. Laine.
Speaking through the silence : narratives, social conventions, and
power in Java / Laine Herman.
p. cm. — (Oxford studies in anthropological linguistics ;
18)
Includes bibliographical references and index.
ISBN 0-1.9-0 10888-1
1. Javanese language—usage. 2. Javanese language—Address, Forms
of. 3. Javanese language ---Social aspects. ••! Speech and social
status—Indonesia--"Java. 1. Title. II. Series.
PL5169.IM7 1998
306/i4"5982—dc21 97- 29990
9 8 7 6 1 -1 3 2 1
Printed in the I'nited State's of America
on acid-free paper
Preface
On Thursday, 21 May (Kemis Legi) 1998, President Soeharto relinquished
his absolute hold over the people of Indonesia when he resigned the
presidency he had held for over three decades. He seized power when
Indonesia was in crisis, and in crisis he vacates it. His legacy of silencing
criticism and stifling debate, banning all "political" activity, instilling ide-
ologies of development and sacrifice, and requiring submission and con-
formity to his oppressive order (which included massacres and disappear-
ances of so-called dissidents) will not be simply shaken off.
I had written this book initially to expand our scholarly knowledge of
the Javanese language. I wanted to argue that our dominant associations
of the Javanese language and culture with refinement and grace were
inadequate because they did not account for what they hid: the silences
that disguised an institutionalized suffering and inequality in everyday
social interaction. Silence in Java is cultivated not just as the suppression
of speech, but also through the control of knowledge at all levels of society.
Silence in Java is defined as a noble acquiescence, which has greatly
assisted successive absolute rulers. With the tides of change sweeping
the country now, my intention is that the people of Indonesia recognize
how they have contributed to these abuses of power, and that their every-
day language practices are essential sites for political and social reform.
Melbourne L.B.
22 May 1998
This page intentionally left blank
Acknowledgments
This book is the result of cooperation from many people and organiza-
tions that all helped to shape my understanding of Javanese as a people,
as a language, and as a way of being. Without their sincere generosity
and interest in me and my work, I could never have been so rewarded
professionally or personally. I am especially grateful to Deborah Schiffrin,
Heidi Hamilton, and Clare Wolfowitz for their patience, time, and sup-
port in guiding me through the writing of my dissertation at Georgetown
University. Their suggestions proved essential in developing my own
insights and giving me rich perspectives on and alternative possibilities
for narrative and what it means to be Javanese. Rom Harre and Deborah
Tannen provided the foundations for much of my thinking about language
and identity. These ideas were shaped by discussions with Pamela Saunders,
Rebecca Freeman, Patricia O'Connor, Christina Kakava, and Minako Ishikawa.
I also owe a great deal of thanks to John Wolff, Dede Oetomo, and
Paryono, who gave me the opportunity to study Javanese at SEASSI, Cornell
University, and to discuss the questions that would later shape my field-
work. Also at Cornell I was to meet Ben Abel, Astri Wright, Gigi Weix,
Susanne Brenner, Ben Anderson, and the students of SEASSI, whose sto-
ries of and experiences in Java were profoundly influential on my own.
From across vast distances during the various writing phases, I was
greatly assisted directly and indirectly by John MacDougall and his
Indonesia-L, David Bouchier and Wendy Miller. Thank you, John, for
insisting that I get on the Net and become involved.
I wish to express my deepest gratitude to the Indonesian Academy of
Sciences for its support and permission to conduct linguistic research for
two years in Central Java. The Universitas Sanata Dharrna, my local spon-
sor, provided office space, computers, the research staff at PPSD, and a
wonderful opportunity to discuss Javanese notions of history, identity,
culture, language, and politics. In particular, I must thank the resident
spaceman, Mas Idaman, who taught me everything I needed to know about
Javanese computers and politics.
viii ACKNOWLEDGMENTS
I owe a lifetime of gratitude to Sri Sultan Hamengko Buwono X; Rama
Joko; Rama Cokro; Rama Riya; Rama Barsono; my mother, Ibu Lindur;
and the members of Krida Mardawa for permission to record their voices
and learn about Javaneseness. For nearly two years, Wednesday became
my favorite day of the week, the day to soivan mlebel. The Budiharjo
family took me in and made me one of their own, presenting me with
life's most valuable lessons. 1'ak Budi got me started in my Javanese in-
terpretations by teaching me how to tell jokes and stories, and his daugh-
ters honored me with their stories, their trust, their humor, and their friend-
ship. Mas Ratno introduced me to Javanese spiritualism as a way of lii'e
and gave me the opportunity to convene with my patron saint, Kangjeng
Katu Ram Kidul. Ibu Lindur and Ibu Sastra taught me the joy of pasrab
(acceptance, surrender) and to never be afraid of the spirits of Java. I also
wish to express my deep affection for Mas Dicticl, Mas Kirik, and the
Keluarga Besar GIRLI (the street children of Yogyakarta) who provided
their thoroughly new versions of Javaneseness and a sense of freedom
and humor despite all the hardship. Mas Wiclodo transcribed my cassettes,
anci Pak Untung made rny ordeals with the local intelligence police almost
pleasurable.
With the national election of 1992 and the birth of a protest movement
called Golpul, my developing insights into Javanese language and iden-
tity were radically altered. The sensationally powerful statement made
by the removal of all red and green banners, (lags, and posters through-
out the city over the course of one night, on 21 May, suddenly warned
me of the significant role and potential impact of silence in an oppres-
sive society. Athonk was my guide into this new world as he answered
my questions and taught me how to return the trust anci the love. He
showed me that I was not imagining it all then, and he continues to teach
me wonderful things now. Hndy (Belanda), Mas Seno, Mas Safe'i, Mas
Sulis, and others at DMPY (Dewan Mahasiswa dan Pemuda Yogyakarta,
the Yogyakarta Student and Youth Council); Garuda 22; and LSI—Yogya,
the GIRLI kids, Mas Adi, and the gang on Malioboro shaped my burgeon-
ing activism and literally gave me a home. Most important were Mbakyu
Ireng, Mbak Emmy (Bausasran), Mhak Kus, Si Yu, Ibu Tart (Jurninahan),
the community of Ibu-Ibu of Harjowinatan, Mbak Elly and Rifka Annisa,
Sunarti (SBSI), Mbak Sri Chiding, Ibu Sugeng, Ibu Ilarto, Ibu Lurah
(Keraton), and the many women who trusted me with their words.
I also wish to express my deepest gratitude to rny parents and my
brother, Carl, whose selfless support, despite the tears, the miles, and the
usual chaos, gave me the strength to continue.
During my two years of field research in Yogyakarta, Central Java, I
was eventually to learn that beauty is not what you see but what you feel
in your heart and bring others to feel. 1 am, and. will forever remain, in-
debted to those who showed me Java.
Contents
A Note on Transcription Conventions and Translations xiii
Glossary xvii
PART I SETTING THE SCENE
One Introduction: Untold Stories 3
The Politics of Social Interaction 6
Language and Power in Java 11
The Javanese Language: Speech Levels 12
Toward a Community-Centered Approach 17
Approaches to the Study 20
Field Stories 24
The Mask Metaphor 28
Organization of the Book 29
Two Ideologies of Gender and the Social Positioning
of Women 31
Gender Ideologies: Macro Levels of Controlling
Female Identity 31
Language and Gender 34
Reproducing Ideologies of Gender 37
Ideologies of Class and Gender 47
Agency as Responsibility 51
Narrating Gender 54