"When Ki Dalang introduced the Punakawan to the audience, he said, 'Gareng, with his wise demeanour, shared this gem, 'Why did the snail ride on the turtle’s back? Because it wanted a faster commute!''Bagong’s mischievous spirit shines through, 'Why did the monkey bring a ladder to the mango tree? Because he heard the view was better from the top!''Someone once asked about Petruk, 'Why did Petruk bring a ladder to the library? Because he heard the books had high standards!''Semar, the mediator, once quipped, 'Why did the river flow both ways? To confuse the fish, especially if the names are to be memorized!'All of these are shadows cast by the wayang kulit—sometimes profound, sometimes lighthearted, but always captivating,' Ki Dalang concluded.”"The expression 'a rose by any other name' suggests that a person’s character or essence is not determined by their name or external appearance. Just like a rose remains sweet, irrespective of its name, a person’s true nature shines through," said Seruni, also known as Chrysant, or often refers as Chrysanthemum, a flowering plant often cultivated as an ornamental garden flower or for cut arrangements, after saying Basmalah and greeted with Salaam. She has a pleasant fragrance and is sometimes added to tea for an aromatic twist. The Seruni belongs to the Asteraceae family and comes in various species. These lovely blooms have been around since the Cretaceous period, making them quite ancient! The Seruni flower comes in a delightful array of colours, including white, yellow, pink, purple, and even bronze. Each hue adds charm to gardens and floral arrangements."In Asian cultures," Seruni went on, "particularly in China and Japan, the chrysanthemum symbolizes longevity, endurance, and immortality. Her ability to bloom late into autumn, even after other flowers have faded, represents resilience and the cycle of life. The chrysanthemum is admired for its elegant and dignified appearance. It embodies virtues such as nobility, honour, and integrity. In Japan, it is the emblem of the Imperial Family. As a late-blooming flower, the chrysanthemum is associated with autumn. Its vibrant colours—such as yellow, orange, and bronze—mirror the changing foliage during this season. The chrysanthemum’s ability to regenerate and thrive even in adverse conditions symbolizes renewal and rejuvenation. In traditional Chinese medicine, chrysanthemum tea is believed to have health benefits, including soothing the eyes, reducing inflammation, and promoting relaxation. The golden hues of chrysanthemums evoke the sun’s warmth and light. They are often used in celebrations and festivals.The term 'Asian Culture' is often confused with 'Asian Values', they have distinct meanings and implications. Asian Culture encompasses the diverse customs, traditions, languages, arts, foods, rituals, and social behaviours of the various societies in Asia. It is a broad concept that covers the rich and varied ways of life across the continent. Asian Culture has geographical diversity. Asia includes East Asia, Southeast Asia, South Asia, Central Asia, and West Asia, each with unique cultural elements. There are also ethnic and religious diversities. The region is home to a wide range of ethnic groups and religions, including Buddhism, Hinduism, Islam, Confucianism, and Christianity, among others. Asian cultures have evolved over thousands of years, influenced by factors such as migration, trade, conquest, and colonization. It is continually evolving with modern influences and global interactions.The concept of Asian Values is deeply rooted in the historical and philosophical traditions of Asia, particularly influenced by Confucianism, Buddhism, and other cultural and ethical systems that emphasize community, harmony, and respect for hierarchy. However, it was in the late 20th century, the conception of 'Asian Values' is most prominently associated with Lee Kuan Yew, the founding Prime Minister of Singapore (1959–1990), and Mahathir Mohamad, the former Prime Minister of Malaysia (1981–2003, 2018–2020). Both leaders articulated and promoted the idea of Asian Values as a distinctive set of principles that underpin the social and political organization of Asian societies, contrasting them with Western values. Leaders like Lee and Mahathir crystallized these ideas into a coherent political philosophy used to advocate for specific governance styles and development strategies.Lee Kuan Yew is widely recognized for articulating the concept of Asian Values during his tenure as Prime Minister. He argued that Asian societies prioritize community and family over individualism, emphasizing social harmony, respect for authority, and economic development. Lee's vision of Asian Values was often presented as a justification for the more authoritarian style of governance that he implemented in Singapore, which focused on stability and economic progress. He frequently contrasted these values with what he perceived as the more individualistic and confrontational nature of Western democracies.Mahathir Mohamad was a vocal proponent of Asian Values, using them to support his vision for Malaysia’s development and modernization. He emphasized the importance of collective responsibility, respect for authority, and prioritizing national interests over individual freedoms. Mahathir’s advocacy of Asian Values was part of his broader critique of Western influence and his emphasis on developing a uniquely Asian path to modernization and economic success. He often used the concept to argue for policies that focused on economic growth and social cohesion, sometimes at the expense of liberal democratic practices.Asian values have been so intent on weakening international human rights conventions. Only a 'disciplined' (that is, authoritarian) regime, they hold, is likely to promote fast economic growth. This view led Singaporean senior minister Lee Kuan Yew to warn Manila business leaders that their country needed 'discipline more than democracy.'Mark R. Thompson suggests that Indonesian strongman Suharto was the leading regional advocate of authoritarian developmentalism. The country’s New Order government argued that its 'Pancasila democracy' embodied indigenous values. Stressing deliberation (musyawarah) instead of opposition in order to reach consensus (mufakat), and excluding the masses from politics except during brief 'election' campaigns through the 'floating mass principle,' the regime claimed that such a political system was necessary to create the stability needed for rapid economic growth. At the time, the military regime in Burma (Myanmar) tried to imitate the 'Indonesian model' of developmentalist dictatorship with a similar culturalist justification.Indonesia’s economic crisis, which began in late 1997, was the catalyst of the overthrow of the Suharto dictatorship by a student-led popular movement. With the economy in crisis and 'crony capitalism' wide- spread, no culturalist argument could hide the fact that the would-be developmentalist dictator had lost all legitimacy. The fall of Suharto in May 1998 eliminated the chief ideologue of developmentalist 'Asian values.' With the Indonesian New Order now an ancien régime and Burma also badly hit by the regional economic crisis, the Burmese generals have been forced to return to the familiar pattern of relying on brute force without ideological pretense.Further, Thompson says that the character of postdevelopmental 'Asian values' in Singapore and Malaysia have similarities to Imperial Germany in the late nineteenth and early twentieth centuries. The similarities are no accident: Imperial Germany heavily influenced Meiji Japan and through it the rest of East and Southeast Asia. Like Imperial Germany, Singapore and (to a lesser extent) Malaysia have 'strong' bureaucratic states that have promoted 'late' industrial development. Imperial Germany had a parliament, but, as in Singapore and Malaysia, it was mainly for show. A parallel might even be drawn between the social control exercised through housing and other policies in Singapore and the welfare state.The key similarity, however, is that Singapore and Malaysia, like Imperial Germany, have tried to fend off pressures for democratization by invoking cultural differences. With the arrival of advanced industrialization, developmental arguments urging the temporary renunciation of democratic goals in the interest of faster modernization could no longer justify authoritarian rule. Rather, authoritarianism had to be defended even after the advent of economic modernity.The idea of Asian Values has been subject to extensive debate and criticism. Critics argue that the concept has been used to justify authoritarian governance and to suppress dissent under the guise of maintaining social order and stability. There is also debate about the universality of these values and whether they are truly distinct from those found in other cultures.Asian Values can also be regarded as a form of political identity, particularly in the context of how they have been used by various leaders and governments to differentiate their societies and governance models from those of the West. Political Identity refers to how individuals or groups identify with certain political ideas, values, or ideologies that define their understanding of society, governance, and their place within the political landscape. Asian Values emphasize cultural and civilizational uniqueness, portraying Asia as having a long-standing tradition of communal harmony, respect for authority, and prioritization of collective over individual rights. This distinctiveness is used to assert a political identity that is not only different from but also resistant to Western political ideologies, such as liberal democracy and individualism.Asian Values have been associated with the 'Asian Way' of governance, which includes strong, centralized leadership, a focus on economic development, and the prioritization of social order and stability over individual freedoms. This governance model, often seen in countries like Singapore, Malaysia, and China, is presented as a successful alternative to Western democratic models, thereby reinforcing a unique political identity.Policies grounded in Asian Values tend to emphasize community welfare, economic pragmatism, and social cohesion. For instance, Singapore’s policy frameworks reflect a commitment to these values through measures aimed at maintaining social harmony and economic growth. The ideological foundation of Asian Values provides a basis for rejecting external pressures to adopt Western-style democratic reforms, thus reinforcing a sense of political autonomy and identity.Asian Values have been used to resist what is perceived as the imposition of Western cultural and political norms. This resistance forms a crucial part of the political identity that seeks to maintain sovereignty and cultural integrity in the face of globalization. By asserting Asian Values, political leaders in Asia have been able to craft a narrative that supports the legitimacy of their governance models while challenging Western criticisms related to human rights and democratic freedoms.'Asian values' as a doctrine of developmentalism can be understood as the claim that, until prosperity is achieved, democracy remains an unaffordable luxury. This 'Protestant ethic' form of 'Asian values', says Thompson, attributes high growth rates to certain cultural traits. These characteristics include hard work, frugality, discipline, and teamwork. Western democracy hinders rapid development, authoritarian rulers in the Asia Pacific claim, and thus must be delayed until substantial development has been achieved.Bentuk-bentuk korupsi kecil mungkin ditoleransi secara budaya atau bahkan diterima sebagai cara untuk memfasilitasi proses birokrasi atau menjaga hubungan sosial. Misalnya, di Tiongkok, konsep 'guanxi' (jaringan dan hubungan pribadi) sering kali melibatkan pertukaran bantuan, yang dapat mengaburkan batas antara praktik sosial yang dapat diterima dan perilaku korup. Whether it is to justify one's argument or another justification, recently the idea based on the pretext of Asian Values, the notion that 'corruption is allowed as long as everyone is happy' then arose. This notion is highly problematic and reflects a dangerous mindset that can have significant negative implications for society. This phrase suggests that ethical standards and integrity can be sacrificed for the sake of superficial happiness or short-term satisfaction. It undermines the foundational principles of honesty, fairness, and justice. Allowing corruption, even under the guise of keeping people happy, erodes trust in institutions and leaders. Trust is a crucial component of any healthy society, and its erosion can lead to widespread cynicism and disengagement from civic responsibilities. If corruption is accepted as long as it seems to keep people content, it can become normalized and embedded in the cultural fabric of society. This normalization can make it harder to fight corruption and uphold ethical standards in the long run. Even if corruption seems to bring short-term benefits or happiness, the long-term harm it causes to societal structures, fairness, and equality outweighs any temporary gains.Corruption often leads to the inefficient allocation of resources, where decisions are made based on personal gain rather than the common good or economic efficiency. This can lead to waste and reduced productivity. Corruption typically increases the costs of goods and services as individuals or businesses may need to pay bribes or engage in corrupt practices to get things done, leading to higher prices and reduced competitiveness.Corruption creates an unpredictable business environment, which can deter both domestic and foreign investment. Investors prefer environments where rules are clear and enforced, rather than where success depends on corrupt practices. As a result, corruption can stunt economic growth, reduce job opportunities, and lead to a lower standard of living for the broader population.Corruption often benefits the powerful and wealthy at the expense of the poor and marginalized. It exacerbates inequality by diverting resources that could be used for public services like healthcare, education, and infrastructure. Resources lost to corruption are resources that are not available for critical social services, undermining the welfare and development of society as a whole.Allowing corruption undermines the rule of law, leading to weak governance and arbitrary enforcement of laws. This can result in a lack of accountability and transparency in government operations. Corruption can fuel political instability by creating dissatisfaction and resentment among the populace. It can lead to protests, unrest, and even revolutions if people feel that their needs are not being met fairly. When corruption is tolerated, it fosters a culture of cynicism and disillusionment with political leaders and institutions. This can lead to apathy and disengagement from political processes, weakening democracy. Citizens may become less likely to participate in elections or civic activities if they believe that corruption will prevent their voices from being heard or their votes from mattering.Such a notion is deeply flawed and dangerous. It overlooks the long-term damage that corruption causes to society's moral fabric, economic health, social justice, and political stability. A sustainable and just society requires a commitment to integrity, transparency, and accountability, where corruption is actively resisted and not condoned under any circumstances.While Asian Values do not explicitly justify dynasty politics, certain interpretations of these values, particularly those related to respect for authority, familial loyalty, and the importance of social stability, can be used to support or rationalize the continuation of political power within families. However, this justification is contentious and subject to criticism, especially in the context of modern democratic principles and the potential for abuse of power associated with dynastic rule. For example, The Park family in South Korea, with Park Chung-hee and his daughter Park Geun-hye both serving as presidents, represents a political dynasty. The Nehru-Gandhi family has been a significant political dynasty, with multiple generations holding prominent political positions.Critics argue that the justification of dynasty politics using Asian Values might serve as a way to circumvent democratic norms and maintain power within a small, elite group. The dynasty politics can lead to the concentration of power and the potential for corruption, nepotism, and abuse of authority, which can undermine the principles of meritocracy and good governance. The idea that power should remain within a family can contradict the value of merit and the importance of selecting leaders based on ability and qualifications rather than lineage.Flower symbolism can vary based on cultural context and personal interpretation. In Balinese culture, flowers hold deep meanings. Frangipani (Plumeria) with its five-petaled blossoms, the frangipani symbolizes the interconnectedness of all living beings with the cosmos. It represents the five elements of the universe: earth, water, fire, air, and ether. The Lotus (Padma) emerges gracefully from muddy depths, symbolizing prosperity and fertility. Tuberose is revered for its nighttime fragrance, the tuberose is believed to connect with a sense of tranquillity and spiritual harmony. Marigolds are vibrant flowers that symbolize the sun, life, and positive energy. Their bright yellow and orange hues are used in offerings to protect against negative energies and evil spirits.Bali is more than a place. It’s a mood, it’s magical, beautifully captures the enchanting essence of Bali, where every moment feels like a dream. It’s a tropical state of mind. Bali is the sort of place where you can walk down the street and find something picturesque. But Bali is not a state, she is a part of a State. Trees may stand tall individually, but their interconnected roots support the entire ecosystem. Unity lies in recognizing our common ground, even when it’s not immediately visible. Unity isn’t about erasing differences; it’s about celebrating them while finding common ground.And I will accompany you in our north-and-south chat, on the next episode, biidhnillah."Before entering into the next episode, Seruni recited a poem,In a land where smiles are sold,Where stories of virtue are often told,A cunning thought began to creep,“Let corruption play, but hush, don’t weep.”With pockets full and hearts half empty,They cried, “Be happy, we have plenty!”
Citations & References:
- Mark R. Thompson, Whatever Happened to "Asian Values"?, Journal of Democracy, Volume 12, Number 4, October 2001, The Johns Hopkins University Press
- Michael D. Barr, Lee Kuan Yew and the "Asian Values" Debate, Asian Studies Review, Volume 24, Number 3, September 2000, Taylor and Francis Group
- Michael Freeman, Human rights, Democracy and ‘Asian values’, The Pacific Review, Vol. 9 No. 3, 1996, Routledge
- Greg Sheridan, Asian Values, Western Dreams: Understanding the New Asia, 1999, Allen & Unwin
