Breaking the Silence

The Experience of Rukun and Wellbeing among Javanese Women in Paramaribo and Commewijne

© Archiefbeelden Rijksmuseum Amsterdam

In my bachelor thesis, I explore the concepts of rukun and well-being within the Javanese community in Suriname, focusing specifically on the experiences of Javanese women in Commewijne and Paramaribo. The Javanese concept of rukun emphasizes harmony, social cohesion, and communal stability, reflecting an essential aspect of Javanese culture and philosophy. According to the work of Sylvia Gooswit (1988) and Franz Magnis-Suseno (1997), rukun is a guiding principle in Javanese social relationships, promoting peaceful coexistence and the avoidance of conflict. It is less about strict adherence to rules and more about the cultivation of social balance through mutual respect and consideration.

Magnis-Suseno (1997), a prominent scholar on Javanese ethics, describes rukun as central to Javanese life, where the smooth functioning of a group takes precedence over individual expression. This concept is rooted in the idea that maintaining rukun is necessary for societal stability and personal well-being. Any form of direct confrontation or conflict is seen as disrupting the social order, which is why Javanese people may prioritize indirect communication and patience as a way to uphold harmony.

Gooswit’s (1988) work builds on this by highlighting how rukun operates in more contemporary settings, illustrating how Javanese communities continue to practice these values in Suriname, particularly in family structures and religious contexts. Rukun not only shapes individual behavior but also serves as a broader social mechanism that aligns with collective interests, often mediating tensions in times of change or challenge.

The central question guiding my research was: How are rukun and feelings of well-being experienced by young (20-39 years) and older (40-60 years) Javanese women in Paramaribo and Commewijne? To answer this, I conducted qualitative interviews with sixteen Javanese women, which provided valuable insights into how rukun is understood and experienced in their lives. Key themes that emerged from these interviews included a redefining rukun, its preservation, experiences of disharmony, conflict resolution, and the impact of technology.

Most participants primarily associated rukun with the idea of social harmony rather than just conflict avoidance. For instance, one participant expressed, “If my brother is hurt, it feels like I am also in pain, we are connected,” highlighting the deep sense of collective empathy and interconnectedness central to rukun. However, I also observed shifts in how rukun is understood today, influenced by urbanization and technological advancements. Individual harmony has become more important in personal relationships in modern contexts, while the collective interest has somewhat diminished.

The role of women in Javanese society also emerged as a significant theme, particularly in how gender influences conflict resolution. One participant shared, “Sometimes you have to swallow your pain to keep the peace, you don’t want to throw more oil on the fire.” This reflects the expectation placed on women—whether as mothers, wives or as one of the few women in male-dominated work environments—to prioritize harmony, often at the expense of their feelings.

Additionally, familiarity with Javanese traditions and language significantly shapes how individuals experience and practice rukun. Those with deeper knowledge of these cultural aspects often have a more nuanced understanding of the balance between individual needs and collective harmony.

Through this research, I aimed to contribute to the existing literature on rukun and emphasize its relevance for clinical psychology in Suriname and the rest of the Caribbean as cultural sensitivity is often missing in Western Psychology.

This thesis is dedicated to my grandmother Mbak Wiesje, a daughter of Javanese Indentured Laborers, who has been a significant inspiration in my life.