Category: Thoughts

A collection of my thoughts on various things

AC (After Coronavirus): Survived the Pandemic

Fragments of my Covid-19 pandemic stories.

‘Happy new year, Scott! How are you?’

‘Happy new year too, Suar! It’s hot here, 51 degrees [Celsius].’

‘Right, the bushfire.’

‘How are you?’

‘I’m starting work at the new firm tomorrow. With a broken ankle. I slipped on ice in Georgia. Got too excited seeing snow on Kazbegi mountain.’

‘My family will be coming with me to Jakarta after this Christmas holiday. Let’s catch up then.’

‘Yes. I hope their adaptation from Phuket-Brisbane to Jakarta would not be too shocking.’

‘Happy Australia Day, Scott!’

‘Thanks Suar! *Australian flag emoji*’

‘How are you?’

‘I’m good, but this dispute with Pertamina is keeping me busy. Angus is enrolled at the British International School. How is your leg? How’s working in the new firm?’

‘I’m good. My mobility is still restricted, good thing I don’t have to go to courts yet.’

‘We’ll catch up, ok?’

‘How are you during this lockdown, Scott?’

‘I’m good. I still need to meet a lot of officials though. How are you?’

‘Coping with the isolation. I just realised this is the first time I have to be with Dinda all the time at home. Usually we are only together for 24 hours when travelling. How’s your PhD?’

‘On track. I can’t travel to London to meet my supervisor. But it’s a part time programme anyway.’

I texted Scott again on his birthday, undelivered. I emailed him in August 2020. But no reply. I thought our friendship drifted off.

In 2021, Hanna texted me: ‘Do you know that Scott died of Covid in August last year?’

Scott’s death made news. He died just before he was about to be evacuated to Australia.

We met at Queen Mary, University of London. Part of LLM programme’s induction was drinks at a bar in King’s Cross. 

‘Banyak cewek-cewek manis di sini, ya?’ He said in Indonesian, looking at our classmates.

He commented at my drinking pace, ‘There is no Indonesian word for “tipsy”, because you all get straight to drunk!’

He took Energy and Natural Resources specialisation. We were in the same class for International Energy Transactions and Energy. An overachiever: he’s a C-level executive in an Indonesian oil company. He had five bachelor degrees. An MBA from Oxford and master’s degree in law from QMUL. He was doing his PhD in SOAS. He was a mayor of the City of Victor’s Harbor. He spoke Mandarin, Thai, and a little Indonesian.

He loved drinks, rugby and Australian football. He looked serious. Corporate: suits, ties, loafers, polo shirts–country club wardrobe. 

St. Patrick’s Day. We were at McGettigan’s, an Irish pub in Jakarta, the wives of expats were dancing. ‘You see, that’s why bule men prefer their Asian girlfriends.’

He hated entitled mediocre white men. Maybe he feared to be associated with them, being a member of Jakarta’s expat communities who work in the private sector. 

He knew how to act Indonesian. His boss, who died with him at a Jakarta hospital, was an Indonesian tycoon. Scott could work with him because he understood Indonesian quirks in doing business; on how we mix professional and personal life, family and business relations.

‘This is Pak Scott. He’s an Australian, his wife is Thai,’ Scott’s boss always introduced him with such irrelevant personal details. Yet, in Indonesia, your Self is defined by your role and relationship in the society; family matters a lot.

He wanted to return the favour, ‘This is Pak Boss, his wife is Chinese Indonesian. His mistress is Sundanese.’

When we were in London, sometimes he acted like a chaperone to his boss’ son—making sure he’s completing his study, not consumed by the temptations and vices of the Greatest City in the World.

I was not comfortable friending him at first. Being around overachievers made me feel inadequate. But I know, I needed that. 

Scott loved to learn. He encouraged me to push a little further in my academic pursuit. He gave me a ticket to Magna Charta public lecture at the Temple Inn; proofread my dissertation. We talked about books, we both love Alain de Botton’s works (he didn’t like him when he met in person, though). 

He suggested that I get a Neapolitan suit, because it is suitable for the Indonesian climate. He taught me not to be apologetic, to make the most out of this Asian Century and to be prepared for the upcoming rise of Africa.

I never got the chance to be introduced to his family. So I didn’t send my condolences to anyone. In 2021, when we stayed at Portibi Farm, we met a British couple. The wife is a teacher at BIS. She was Angus’ teacher. She knows Angus’ dad died of Covid. 

‘Angus is a good kid. He and his mum moved back to Thailand. That’s all I know.’

We renovated an unused bedroom upstairs during the pandemic. We converted it into a home office space. The working from home transformation taught us that we need a psychological buffer between rest and work. Working from our bedroom messes our mind. It is harder to switch off from work when you spend all day in the same space, blurring the boundaries between work and rest.

Remote working is a worker’s paradise, to a certain extent. Especially if you live in a congested city like Jakarta. No commute means time and effort conserved. When the lockdown started, 17 March 2020, I had already removed the cast. But I still needed to use crutches. I was saved from commuting as a disabled person, but I was prevented from working on my ankle’s recovery. Cancelled my physiotherapy bookings; less opportunities to move around.

Remote working can work. Lawyers’ work is consulting work. However, the sense of isolation is depressing. I feel less connected with my coworkers. It may be my extraversion. I need the casual interactions: the impromptu coffee or water fountain small talks. They build emotional bonds.

The best thing about the pandemic is the digital transformation. People are forced to embrace digital communication technologies, the collaborative softwares, to survive. Even the Luddites yielded and actually made the efforts to catch up. The Indonesian courts’ e-Court system was launched in 2018, but its effective utilisation only came through due to Covid emergency.

That being said, the pandemic has taught us that digital totalism is not feasible. At least, not yet. We can work remotely, but there are times when being in the same space and time makes collaboration more effective. The digital world is flat and two dimensional, there are aspects of communications which are lost. The simplifications and representations are helpful, but oftentimes we need the analogue observations. Our touches and smells are yet to be digitalised. Our visual and auditory senses become tunelled in the digital world. Speed is not always desirable; efficiency is not always effective. Frictions are needed for tractions.

Video calls, except for personal relationships, are overrated. Good old fashioned audio calls, one-on-one and conference, can still get things done.

The home office space also becomes our library. We have been putting our collection of books in our bedroom before. While it is nice to always have access to all my books before sleep and the morning wake, I am asthmatic. Books collect dust.

Mari Kondo said that if a book we bought remains unread for a few weeks, most likely we will never read it. Such a rule was overridden during the pandemic: I often browsed my old book collections. I picked up some unread books bought years ago and enjoyed them. My reading speed has always lagged behind my purchasing speed. But that’s okay. The cluttering of books makes me feel the pressure to read more. Digital books don’t create storage costs, easier to buy and forget.

We decided not to install any television in the home office. We want to limit the available screens to our laptops and mobile phones. The essentials for working. If we need entertainment, browse the books or listen to music (we bought Marshall speakers).

The home office is where I go when I need alone time. Other than ‘work’, this is where I write with my typewriter, have my online therapy sessions, clean my cameras, daydream and have my alone time.

When the lockdown was relaxed, we gladly returned to the office. My firm and her firm offer flexible arrangements. We don’t have to clock in and out at specific times. We can drive when the traffic is less bad.

The hardest part of the lockdown is the repetitive days. You wake up and repeat what you do. Weekends don’t feel special anymore. Hermetically isolated like a monk. It was a time for contemplation and reflection, a long period of withdrawal from the world. An exile, a prison.

I read my travel journals whenever I suffer from wanderlust withdrawal. Travel experience is one of the most valuable savings in my memory bank. When I close my eyes, I can relive the moments in my mind’s eye. The photographs I took or taken by my travelling companions augment them. My travels provide me with writing materials—a narcissistic effort in immortalising my life.

Pandemic days were long, but pandemic years were short. I know we all went through the same storm. But some of us are luckier to go through it in more comfortable shelters. I did.

For the privileged members of the society, the lockdown was a boredom to endure. We distracted ourselves with overconsumption: GoFood deliveries, Netflix, Instagram and/or TikTok, online shopping. Got into new hobbies: baking, cooking, gardening, Siamese fighting fish breeding, analogue photography. Eid was hampers galore. People were sending each other snacks and meals, but had no guests to serve and share those food for.

But even a palace turns into a prison when you are unable to travel outside. I developed PTSD and the home office triggered it. There are times when I hated to be in this space now, where I am writing this piece. I feel guilty for this trauma. I know this is the shelter I took refuge during the storm. 

A friend told me that he lost so much time during the pandemic. He was poor; his starting point was rock bottom. The pandemic prevented him from doing more personal and professional development.

‘I need to hustle more to catch up with my peers from a middle class background,’ he said.

He was learning to drive cars at 29 (I, like most middle-class Jakarta men, started driving at 17). Never had the luxury of owning a car. Got married a few months just before the pandemic hit. Like most perantau (migrant Jakartans), he has to pay a premium for housing. The rent price in Jakarta is cheap compared to big cities in affluent countries. But the average income is much lower too. Landlords ask for 6 months rent upfront, at least. Guarantor or referral means nothing due to an ineffective judicial system; the only way to protect their economic interests is to receive cash.

We worked out at home. We bought a workout bench, dumbbells, 20kg kettlebell, Lulu Lemon yoga shirts and pants; we used the TRX suspension trainer again. But we cannot progress much. Gym membership is more cost effective. Some things are best shared. It is expensive to keep buying heavier weights and the lighter ones would occupy space, unused.

A gym also provides more than training space and equipment. It is also a social space. You become familiar with the trainers and coaches and other members. You become a part of a community.

Alas, there is also the psychological space. When you are in a space dedicated for workout, your mind is attuned to workout. Just like the office (or the home office) creates the psychological buffer to work.

I admit that I slacked off more. I ate more. Those homemade baked goods, spirits, and cocktails made by Jakarta’s idle creative minds. The isolation also prevented me from doing micro movements: walking, standing, climbing the stairs. There was little need to go to your coworkers, to fill your jug at the water fountain, to go to the shared toilet. No opportunity to go to nearby coffee shops or to have lunch outside. Sitting calories burn more than laying calories. 

I drank curcuma based potions. ‘Anti-Flu Shot,’ it advertised. To prevent Covid infection. I still got infected; the only noticeable effect is the increased appetite and chubbiness. At least it tastes good. 

I was depressed but I gained weight. An anomaly to my ectomorphic body. I became fat. I lost muscles. My clothes and pants didn’t fit at the wrong parts: belly and waist. Not the gain I was looking for. I started snoring.

Maybe my age also doesn’t help. I’m pushing 40. I felt I was losing my youth.

I became addicted to writing with a typewriter. It is impractical, like film photography. But my body loves the feeling of touching the mechanical keyboards. The immediate print, ink on paper. When I replaced the ink ribbon, my hands, my fingers got stained. The smell of iron, grease, and ink.

I am braver with a typewriter. No delete button, no spell check, no grammar correction.

My home office becomes one with the typewriter. It is the only locus I can write with the Arori Express R213.

The home office was also my zendo. But you can be templed out when you stay in a temple or visit too many temples. Monastic life does not suit me. I am no monk too worldly, too encumbered with desires. 

I have less chance to go out and shoot during the confinement. But I read photography books, which instruct me to read books on other subjects especially fiction and literature.

I learned to appreciate instrumental music. I like to wind down with classical symphonies now. I write with jazz music in the background, imagining Murakami’s desk. 

After the third dose of vaccinations, the social distancing was relaxed (either that or we just had enough and the economy could not cope).  We could go to coffee shops. I could get proper haircuts at the salon. I travelled to France. I attended a jazz concert for the first time: Joey Alexander. I was worried that I would get bored, a testament that I am a philistine. I didn’t.

I decided to fix my crooked teeth. I don’t want to look like a teenager, wearing braces. I took the opportunity of the zeitgeist, when wearing masks was still the norm. 

My dentist underpromised and overdelivered. Planted the braces in January 2022, removed them in December same year. I have forgotten the discomforts I endured for 11 months. The headaches after readjusting the tightness. The dirty mouth after meals, with food residues stuck in between the iron and teeth. The inability to chew on the best baguette in Paris.

Now the lockdowns have been lifted. WHO has declared that Covid 19 emergency is over. The buzzword now is no longer ‘pandemic’, ‘recession’. We’re busy planning for the future again. Worrying about missed business opportunities, of the chance for getting rich. We talk about competitions during the recession; the difficult times ahead. Made travel plans and travelled.

I often forget the core lesson of 2020: that plans could go bust. In the pandemic years, I was glad to survive. To cope with loneliness and to stay afloat living. I accumulated money, because there is only so little you can spend when you can’t go out. The economy is social. 

I was in my mid-thirties before the pandemic, just broke off my golden handcuffs. During the pandemic, I renegotiated my relationship with my partner. We helped our best friends in their divorce; acted as counsels and witnesses in the court proceedings. 

The four of us travelled together in our 20s: Singapore, Thailand, Japan, Turkey. We are glad that they never made us choose between them. We can’t hangout together, the four of us—not yet, at least. But we are friends with their new partners.

I am pushing 40 now. Nearing the end of my youth. I am a cis heterosexual man, ageing is not too much of a pressure. Still, I am concerned. What happens when I am no longer attractive, physically strong, or mentally sharp?

Don’t overthink it, boy.

Extinction Inspiration

Pharmako AI, the first book co-written with AI program GPT-3. The human co-author K. Allado-McDowell established Google AI’s Artist + Machine Intelligence program.

It was eerie at first to read philosophical and artistic tracts generated by a machine. The words are still prompted by humans. It is a wonder to see the collective memories and intelligence stored into the internet accessed then synthesised into esoteric-gnostic ruminations.

We have to move from anthropocentric views of knowledge and everything. It is unsustainable to hold on to a pre-Darwinian perspective. Everything in the universe is connected. The hyperspatial-continuous memories. All life forms are Life: plants, humans, animals, machines.

AI x humans relationships would not be as contentious as in The Matrix, The Terminator, or The Bladerunner. There will be singularity. The only way to evolve from Sapiens into Homo Deus is to embrace AI as part of us.

Yes, most probably humans will go extinct before AI. But AI will be our successors. Just as we are the successors of primitive mammals.

In The Turning Point, Hayao Miyazaki posits that the Japanese belief system is beyond good and evil. It embraces nature as it is, not just the useful and non-harmful elements.

We adapt to Nature, not the other way around. The anthropocentric view that Nature and all its contents are ‘created’ for humans is a Judeo-Christian narrative. It was useful as the foundation of modern society. But Evolution has rebuked this notion. Voltaire has suspected the fallacy of anthropocentrism in Candide. Pangloss’s optimism must evolve, we must tend our gardens. Our lot.

We may be the dominant species, capable of shaping our environment and engineering natural processes. We are gods, but we are not the centre of the universe. Believing otherwise is not just delusional but drives us to be unsustainable. 

In the sci-fi video game Stray, we play as a stray cat in post-apocalyptic earth. Humans have gone extinct due to a global pandemic. The city is inhabited by anthropoid Companions—robots created by humans which/whose AI have evolved. They become the successor of sapiens.

Seeing in a cat-eye view of the post-human world is mesmerising. The Companions inherited our existential angst as intelligent-sentient beings with hopes and desires;  fears and aspirations.

As a cat we are unable to manipulate objects and tools. We need to work with the Companions and our guide drone B-12. 

The drone is sentient, it was a human—a scientist who transferred his consciousness before the extinction of sapiens. Many times B-12 recalled how wonderful it is to have a body.

At the end of the game, B-12 sacrificed himself to liberate the city from the lockdown which started during the global pandemic that wiped the human race. With his consciousness deleted by the destruction of B-12 hardware, humanity went to total extinction.

The cat looked sad, stayed with the dead drone—headbutting, licking it. Mourning a dead friend.

And life goes on. The lives of the cats and the Companions. The earth continues hosting life. The legacy of our species is carried by the Companions.

In Islam, the religion I grew up with and taught into, the earth ends together with humans. The last of humanity who will see the end, kiamat, are the non-believers. 

‘When the sun is put up / and the stars fall down / and when the mountains are blown away / and when pregnant camels are untended…”

At-Takwir (The Folding Up)

‘..the stars of the sky fell to the earth like unripe figs dropping from a tree shaken by a great wind…’

Revelations

Astrophysically, those religious prophecies show that the author(s) didn’t know what stars are. (The Bible also misses how old the earth is and, therefore, the geological and cosmological timelines)

In literary defense, they may have spoken in metaphors. Gods love to speak in riddles and be capricious. Yahweh/Allah is no exception, regardless of their claim as the Most Merciful and the Most Benevolent. His omnipotence and omniscience seems to cancel each other’s quality. 

In Answer to Job, Jung reconciled the dissonance of the Christian God with his collective unconscious theory based on the Oriental Wisdom: Satan and Yahweh are the same Godhead, He needs to suffer as a Son of Man to be complete.

The Oriental Wisdom is closer to the Truth. However, it was the Judeo-Christian traditions which promoted a culture of inclusive learning. In Ancient Sanskrit and European pagan traditions, scholarship was reserved to an elite caste of Brahmins and druids and seers. The wisdom of the ages are disseminated in runic and esoteric exclusivity. A systemic discrimination by birthrights.

The Scientific Revolution is made possible by keeping the scholarly attitude towards inclusive learnings and the jettisoning of the idea that the Divine Absolute Truth is contained in the Scriptures. The printing machine and the Phoenician alphabets, made dissemination of information—albeit simplified in textual and visual forms—ubiquitous. 

Then the internet exploded our capacity to store and transfer our collective knowledge.

Yet, the simplification of information collection and digitisation reduces our learning to two dimensional. We lost some of the capacity of three dimensional learning of our hunter gatherer ancestors: to read tracks and winds intuitively; to communicate with primitive howls and tongues. All in exchange for a higher survival chance.

At our early stage of our lives we learned instinctively. Actions came before thought. Modern education system and society made structured learning, a kind environment, possible. But let us not be fooled that our learning process should or can be linear. The forms and the labels help us to make sense of the chaos of Reality. But they are not Reality, only representation of it.

Contemplating about extinction is not a gloomy exercise. It is, in fact, relaxing. You stop taking yourself too seriously. You zoom out of your daily pettiness. The awe induced by the majesty of the grand universe. It will give you perspective. Reminds you of the fleetingness of your existence.

Our lives are improbable. Either they are random chances or Destiny, the odds of existence are so low that it is not an exaggeration to call life a Miracle or, at least, an improbable luck.

The poison and the cure. Existence and extinction. Life and death. Suffering and joy. Pleasures and pain. Darkness and light. Jesus and Satan. Chaos and Cosmos.

Only when we become All-Embracing that we are the strongest. 

There is only Now. The past has gone and the future has not arrived. 

We will meet our end, we must learn from the past.

Lord Shiva dances to the Drum of Creation and the Fire of Destruction. St. Mungo Museum of Religious Life and Art, Glasgow.

On Travelling Independently

Muhammad said, ‘Don’t tell me how well educated you are, but tell me how well travelled you are.’ Well in the 21st century, a common person can be both.

The last decade, augmented by web 2.0 and budget airlines, made travelling mainstream–even for a citizen of a low income country like me.

I have always dreamed of travelling around the world. But before I knew how to use guidebooks and had not entered private practice, travel was prohibitively costly and an insulated affair.

My family always travelled with guided tour services. The main idea for travelling is to sit inside a bus, take pictures in landmark locations, shopping at souvenir shops (where the guide and travel agent get commissions), and eat familiar foods not too far beyond your default taste buds (always halal). Repeat.

You are always in your bubble. Just a change of scenery.

It seemed that independent travellers are exclusively Westerners. Given the Rupiah exchange rate; the limited availability of travel information in Indonesian; and weak Indonesian passports, independent travels do not match with Indonesian demographic.

At the beginning of 2010s, some Indonesian independent travellers got some traction in fame by sharing their travel stories, by blogging. The successful ones are women; women independent travellers are undoubtly feminist. Many young girls become fans to these bloggers because they see empowering figures. A role model. A big sister.

Some wrote travel guides aimed specifically at the pain points of the Indonesian tourists. ‘Travel around Japan with Rp2million (less than US$200)’; halal eats; and the best place to shop for souvenirs. 

The authors/bloggers also set up open trips and open order services. They are the gig economy entrepreneurs. Their online businesses revolve around their personality and hospitality. The really successful ones got sponsorship from big travel companies so they can focus on travel writing.

I read some of their blogs and books. Learned their tips. But soon realised that the $200 budget trip tips to Japan, an expensive destination, have so many reservations and lack of depth. The itineraries are not too different with the tour packages offered by the travel agents. You only cut the costs of tour company and guide’s fees and by using public transport. The core idea is still to visit the classic landmarks and take pictures of yourself.

I am not against such a basic concept of travelling. All travellers must start somewhere. But it is not enjoyable to stretch your budget. It’s better to travel nearer and somewhere cheaper, than to travel far then unable to do anything meaningful. 

The $200 budget trip to Japan guide also has very limited information on alternative sights, activities, or eats. Of course, with the internet you can search for additional information. Google and Tripadvisor can help, but most of the information is wiki style. Everyone can contribute and, therefore, the quality and reliability of information must be further analysed. You also need to consolidate the information and structure it to make it useful.

Know how much you can afford and willing to spend on trips: Budget, Mid-Range, Top End. The budget range varies, depending on the country. The range is helpful, but for third-world destinations, prepare an extra buffer for unpredictable occurrences.

Loving yourself is a prerequisite for happiness. But being self-centred will only make you anxious. You must mature as a traveller. Be interested in local cultures and natural ecosystems. Let travel be an education, not just a collection of I-have-been-there checklists. You’d be a worldly person—an interesting person.

Enter Lonely Planet guidebooks. They are independently researched by professional travel writers in cooperation with local ‘assets’. Their guidebooks are structured systematically and, other than practical information, also provide nuanced articles on history and culture.

Buying a good guidebook is a necessary investment in travelling.  It will help you plan your travel and educate you. They are valuable reference sources.

There are many guidebooks: Eyewitness, Routard, etc. But I found LP writers have similar tastes and interests with me. You need to find a guidebook that suits you. 

Lonely Planet guidebooks are called the ‘Travel Bible’, but just like any book it is still imperative to read other sources. The saddest and most dangerous reader only read the Bible (or the Quran). Things may have changed since the publications; the writers could have been wrong; the perspective tends to be too Western; or simply someone else finds hidden gems unlisted by LP. 

For me, travel planning is exciting. Travel requires project management skills. The travel-planning/project management skills are transferable to worklife. No matter what your job is, to deliver a product or a service requires sound planning and execution.

The most valuable ROI from  travelling is the traveller’s mindset. You get to see money and stuff as lateral things in life. The most valuable commodities are time and space. Experience lasts longer than material things. You’d remember your trip in 2011, but you’d hardly notice that your Blackberry was a state of the art tech gadget at that time. 

You will also hone your negotiation skills. Dealing with scammers will teach you first hand that capital is not the only leverage. That a smile and learning simple phrases in the local language can go a long way. 

People are not their government. Most people will help travellers in need. That kindness and goodwill of the locals would always be the most memorable moments in your travels.

The advent of Instagram fueled travel bug infestations. Self-published travel writers/influencers become another career option. Many young people dream of leaving their day job and travel full time. 

‘Pursue your Passion’. ‘Do what you love.’ Became mantras.

I get it. Life can be more than becoming a cog in corporate machines; to spend drudging days in the cubicle; to be an indentured slave just to own a home and a car. 

Travelling is a great way to make use of life. But being a travel influencer means you are working in the travel industry. Even in our modern time, travel is still a luxury. The pandemic has taught us that the encumbered people–the essential workers who mostly cannot afford to travel for leisures–are the backbone of our civilisations.  

The hospitality sector is one of the most challenging. The comforts and ease of modern travels are made possible by armies of workers and service providers—most of them can’t travel for leisure. If everyone decided to be full time travellers, the industry–and the society–will collapse. Thankfully or (unfortunately?), such an apocalyptic scenario is highly improbable.

It is trendy to travel. Almost everyone would say that they want to travel. But then follows the ‘buts’: ‘expensive’; ‘dangerous’; ‘don’t have time’; or even ‘I’m afraid to fly,’

Yes, travel is expensive. But you can skip on buying new iPhones every year. 

Dangerous? My bag was snatched in Rome; touted and scammed in Naples; extorted by a Hare Krishna monk in London; overcharged by taxi services in Bangkok and Hanoi; broke my left foot ankle in Kazbegi. But most of the time I was safe and the locals have been most helpful and hospitable.

As in anything, I make time for travel. I am part of the working class. My first employer did not respect my annual leave rights. I found better employers.

I would cite the statistics that flying is safer than driving. If you live in Jakarta and can afford to travel, most likely you drive. Should I mention at least an aeroplane crash would have been a quick painless death? Compare drowning in a marine accident.

Aircrafts are one of the best engineering feats ever conceived by humankind. Pilots are elite professionals.

But I know it’s futile to use facts to convince you to sit for hours in a fossil fueled flying mass coffin. Get therapy.

In feudal societies, only peasants were attached to the ground to toil on the soils. The gods,  kings, heroes, and warriors; the artisans and craftsmen; the merchants, the sages and scholars travelled. Gautama, Jesus, and Odin were travellers. So were Odysseus, Musashi, and the Pandavas.

The Freemason was a guild of masons. As artisans they journeyed from town to town, village to village, and learned the different ways of worship and living. Travelling is not possible without the stayers, the locals. Travellers are gifted with knowledge and wisdom or, at least, capital. In most places, there is an asymmetry of power. Our choices when travelling will always have an impact on the local ecosystem. Be a responsible traveller.

Dr. Seuss is right. The more you read, the more you will travel. Wherever I go, I always acquire new books. There goes the virtuous cycle.

I find meaning in travelling. I am a travel photographer, a travel writer. My writings and photography are mostly inspired by travels. 

I travel as a lawyer on business trips. Visited rural areas of Indonesia. Lived in foreign countries because of my profession: secondment in an affiliated office in Singapore; studied for a master’s degree in London. 

Travel is a way to assert my sense of autonomy. To lend me the power that I am not just a disenfranchised professional slaving myself to the whims of employers for consumerist needs. Even when I resigned from a high paying job, with no guarantee of employment or income, I travelled. I just budgeted for less expensive destinations.

Whenever I travel, I am reminded that there are many ways to do things and to live a life. The norms you are initiated to are local conventions. Transcend them to gain more initiatives. Do not accept the default template, bespoke for the right fit.

One of my deepest fears is not being able to travel. That I don’t make enough money to allow me to travel. That I don’t have time to travel because of work. That I am not healthy and fit; that I’d be too old to travel.

You don’t have to be working in the travel industry to be a traveller. You just need to travel. The idea that someone must monetise their ‘passion’—to work in a sector that they find as fun—is so corporate American. Sometimes because you make good money from your job, you can pursue your passion with financial flexibility.

I lasted this long as a lawyer because I love to travel. This profession allows me to meet new people and travel to places where I have never been to (or even knew that such places exist).

Meaning in work can also be obtained from the people who you work with. A healthy working environment allows you to be you. And we are more than just one thing.

In fact, working in travel industry because you like to travel is like working in porn or prostitution because you like sex. Sometimes it is less fun to do something you love because it has become work.

Do not mistake ‘fun’ and ‘interest’ as ‘passion’. The word ‘passion’ comes from Latin which means ‘to suffer’. A passion is something you are willing to suffer for.

The drudgeries of office work, so you can earn money to finance your travels. The risk of travel accidents, crimes in the cities you visited, the potential racist treatment. The deliberate choice to be childless to have more disposable income and time to travel. A grave offence to Indonesian family values that upsets my parents—who think I am denying them the happiness they are due. My traditional extended family called me ‘selfish’; the kinder ones, ‘odd’.

I endured them. Gratefully. 

Because I know that to travel by choice is a privilege.

Burgundy, France. Summer 2022. Photograph by @adindaaditha

Intan Paramaditha Bergentayangan

Saya jatuh cinta pada Intan Paramaditha. Suaranya. Tulisannya.

Perkenalan pertama adalah Sihir Perempuan. Kumpulan cerita-cerita pendek tentang perempuan-perempuan penyihir. Dari Sindelaras—Cinderella—ke dukun santet. 

Sihir adalah kuasa. Wanita-wanita yang tidak sungkan untuk menggunakan sihirnya adalah berkuasa, tidak bisa dikendalikan oleh satu orang pria. 

Bukan perempuan baik-baik.

Pertemuan kedua adalah Gentayangan. Novelnya yang sudah diterjemahkan ke Bahasa Inggris dan diterbitkan oleh penerbit besar di London (The Wandering, Harvill Secker/Vintage 2020). Di kencan kedua inilah saya benar-benar jatuh hati. Untuk pertama kalinya saya menemukan Sastra Indonesia–Sastra Jakarta–dari generasi 90-an yang bermutu. 

Kami, orang-orang Jakarta, yang tumbuh besar dengan masa kecil Orde Baru namun menjadi dewasa dan menikmati kebebasan relatif pasca reformasi, sering terjepit dua masa. Banyak yang nostalgia dengan masa remaja, di mana penggecetan—bullying—dianggap sebagai perekat solidaritas. Impian zaman itu sederhana: bisa punya rumah, punya mobil, punya anak, bisa jalan-jalan ke mal pada akhir pekan. Mimpi kelas menengah. 

Keluar negeri, apalagi ke negara-negara maju (Barat) hanya untuk kalangan elit. Mungkin itu kenapa lagu God Bless ‘Rumah Kita’ tercipta: untuk mensupresi keinginan rakyat, terutama kelas menengah, melancong. Atau sesederhana menghibur suatu impian tak sampai.

Apabila kita terkontaminasi pemikiran-pemikiran (demokrasi) Barat, niscaya kelas menengah Indonesia akan meminta akuntabilitas penguasa secara lebih kritis. Penguasa itu seharusnya memberikan pelayanan publik sebagai kontraprestasi pembayaran pajak, bukan adipati yang menerima upeti. Paspor itu bentuk timbal jasa, fasilitas dari pemerintah, karena sebagai warga negara kita punya ‘saham’ di negara. Bukan sekedar bukti kewarganegaraan atau tolok ukur nasionalisme (sehingga cuma boleh punya satu). 

Lalu datanglah era reformasi. Luar negeri menjadi lebih aksesibel dengan kehadiran maskapai penerbangan bujet dan ketersediaan informasi melalui internet. Namun tetap saja, dengan paspor Indonesia dan nilai tukar rupiah, tetap sulit bagi WNI menembus batas-batas internasional. 

Sementara semakin banyak orang-orang Indonesia, Jakarta, yang mencari makna dalam agama (Islam) yang menyesakkan. Setidaknya bagi orang-orang sekuler seperti kami. Saya merindukan hedonisme Mas Boy, namun tanpa kemunafikan ala Orde Baru. Saya mau ke Amerika. Eropa. Tidak perlu naik Ferrari, tidak perlu wisata belanja. Hanya perlu melihat dunia.

Intan menyuarakan aspirasi-aspirasi tersebut dalam fiksinya. Dari Malin Kundang ke Rumpelstiltskin, Holocaust, ke Gestapu, Hecate dan Raja Tikus, ia menjahit cerita-ceritanya tentang bergentayangan.

Tentang menjadi kosmopolitan.

Ini kali pertama saya membaca penulis Indonesia yang sanggup menunjukkan kemampuan mengolah motif dan mitos lokal dan Barat dengan begitu cantik. Bergaya kontemporer tanpa menjadi kekinian yang akan cepat usang.

Bahasa Indonesia Intan cerdas dan tidak pretensius. Realisme magis yang digunakan untuk melancarkan cerita-ceritanya tidak dipaksakan. Nilai-nilai feminisme yang ia advokasikan juga inklusif—ia tidak mendemonisasi cis heterosexual male. Bahkan Intan memahami mereka dengan sangat baik, sebagaimana tergambar melalui karakter-karakternya. 

Yudi si Marxis Eksploitatif. Bob si Orientalis. Kenny si Obsesif. Serta pria-pria tidak bermutu, Jakarta basic bro—mas bro Jakarta, yang tidak perlu repot diberi nama.

Gentayangan ditulis dengan format ‘Pilih Sendiri Petualanganmu’. Salah satu representasi era 90-an. Sangat sayang apabila kita tidak mencoba semua pilihan. Cerita-cerita Intan selalu membuat penasaran. 

Pilihan pertama saya selalu yang mengikuti rasa penasaran saya. Setiap tawaran Kekasih Iblis selalu saya terima. Meski berakhir tragis seringkali, namun lebih menarik (kecuali menjadi istri ustad selebritis–itu benar-benar definisi ‘neraka’). 

Saya kerap kembali ke halaman persimpangan. Ini indahnya fiksi, tidak seperti kehidupan nyata, saya bisa memutar balik waktu-tempat dan mencoba pilihan berbeda. Tidak perlu dihantui ‘gimana kalau…’

Membaca Intan ini seperti membaca Salman Rushdie. Ya, ini pujian tertinggi saya. Layaknya saya memuji Mahfud Ikhwan seperti membaca George Orwell. 

Sebagaimana disampaikan Bob, akhirnya ada penulis Indonesia perempuan yang menembus batas. Selamat bergentayangan Intan!

My Brother’s International Wedding

My brother, who lives in Tokyo, is marrying a Japanese. They have to overcome a cultural barrier. Both of them are ‘international’–both have lived and were educated outside their home countries. While international exposure and education are no guarantee of cosmopolitanism, those cross cultural experiences always help. 

The barriers, so far, come from our Indonesian side. As stereotypical pribumi (‘native’) Indonesians, religion–Islam–is an important identity for our parents and extended family. Our parents insist that their daughters-in-law must be Muslims.

For most Japanese, being East Asians–the true Orientals, Muslims’ attachment to their religion is rather bizarre. Unlike Semitic religions, Oriental belief systems do not require exclusivity. The universe creates the gods to whom people pray for their worldly affairs. You pray for good fortune to Inari. The warriors worship Bishamon. You seek compassion by invoking Kanon (Guan Yin).

The  Japanese, however, are careful about offending people. They avoid asking too many questions or—godforbid—expressing their disagreement with Islamic values. They demonstrate considerate and accommodating attitudes: Tokyo has halal ramen joints; there is no ban on hijab or burkini. An Indonesian I knew took his PhD in International Relations because Japan feels more ideologically neutral in the post 911–beyond the dichotomy of the West and the Muslim World.

The accommodating Japanese make Japan a comfortable travel destination even for halal travellers. Such politeness does not translate that they accept Islam as an appealing faith. The Far East finds Judeo-Christian (and Islamic) concept of god rather strange—even shallow. An omnipotent being who is ridden with petty jealousy? 

A Japanese colleague asked me in a honne beer session, ‘What is the incentive of being a Muslim, especially for women? It seems so hard. You can’t drink; you’d have virtually no chance of redemption for adulteries; you have to cover up; and when you’re dead and go to paradise, you’d still have to share your husband with 40 virgins!’

None. Other than the promise of Jannah (paradise)–where you finally can have perpetual feasts and orgies in the land of milk and honey. For men only. I don’t know how the women will have their fun.

But when you have been born and raised and taught it as one true faith, it is not easy to liberate yourself from a dogma.

My brother and his wife have been legally married under Japanese laws. They could simply register their marriage under Indonesian laws. That way, they can actually circumvent religious ritual requirements under the Indonesian laws; to have a secular ‘interfaith’ marriage prohibited under the Indonesian laws. 

The problem is, despite his agnostic-atheist inclination, my brother wants to please our parents by having an Islamic marriage–which require his wife to convert to Islam. 

Of course, this is problematic to her wife. Islamic values, compared to modern values, are even worse compared to traditional patriarchal pre-Heisei Japanese values in their treatment of women. She’s worried that she has to wear a hijab or—worse—a burqa.

My brother convinced her that the akad nikah will be just ceremonial. Indonesian white-lies. But one thing I learned about the developed world: ‘Why should we lie when we don’t have to?’

Indonesians, being a thirld world country citizens, are not used to transparency. Official public information is not easily accessible or reliable. So many unsaid rules. We are used to lying and cheating to get by.

I am not justifying duplicity or corruption, but we adapt to our environment. 

Now my brother must negotiate between two worlds. I respect his decision. As many migrants, you want to maintain your connection with your homeland. He’s paying the price: annoying relatives overly excited that he has successfully prostelysing Islam–dakwah–by guiding a foreign woman to the Straight Path.

The Salafi school of Islam allows men to have four wives as a mean of dakwah. The more Muslim men marries, the more chance he will reproduce Muslim children to populate this Allah’s world. The end game is international imperialism–the Caliphate. Islamism is like Nazism but with emphasis on faith not race.

The concept of massive population equals power is outdated. The age of the mass has passed. The 21st century is the age of information. Technological hardwares and softwares make the quality of the human capital more relevant than quantity. And there is a problem of overpopulation.

But democracy is a numbers game.

Not all Muslims are Islamists. Most are moderate. Under Islam, they find a community and, sometimes, purpose. Every Friday, they congregate. Zakah (charity) and shaum (fasting) are ways to achieve social justice and train your empathy for the poor. In the West, where they are minorities, they found pastoral support and a sense of identity among fellow Muslims.

Very few modern Muslims want to live with 7th century standards. Even the young Talibs want to take selfies and ride bumper cars. Those who truly want a mediaeval living standard are either denied of the affluences of the modern age–marginalised–or populists in power who are comfortable with the status quo. Or simply a fanatic.

My parents are just scared that we’d be separated in the afterlife. The Muslims, no matter how grave their sins, will be forgiven. While the infidels will burn in jahannam for eternity. Islam is the only faith they know. In times of hardship, they find solace that a big man is watching over them personally.

On the ceremonial day, broadcasted via Zoom from the Indonesian Embassy in Tokyo, we could see how dazed my sister-in-law was in her kimono listening to the foreign prayers. She had to recite the syahadat, declaring that she only believes in one god, Allah, and Muhammad as His prophet–in Arabic and Japanese.

I don’t think she meant it when she said it. She said that Japanese are not religious. When she had to fill in an application form to get a document from the Indonesian government for their marriage’s administrative requirement, she initially put in ‘Buddhist’ in the religion section (she had to revise it to ‘Islam’ later, otherwise the document cannot be issued). 

But in a good humoured fashion, she seemed to find it exotic to have an Islamic ceremony. I would also find it exotic if I can participate in a Shinto wedding or even a wedding in a church.

I can’t help remembering Saint Michael’s statue among thousands of Buddha statues in Daisho-in Temple in Miyajima.

‘In the Japanese Shingon school of Buddhism, the Mandala expresses the true essence of things. The spirit of Buddha is present not only in statues, but also in trees, stones and all natural elements: mountains, rivers, plants, and trees. That is we accept all forms of objects.

At the temple, there are not only statues of Buddhist gods but also superheroes and Christian Saints.

Most of the gods in Japanese Buddhism derive from Hindu gods, many have taken different forms and names. Saint Michael, the patron of Mont St-Michel in France (a Miyajima sister city), may have come to Japan under a different name and form.’

Miyajima: Nature, People and Spirituality

The concept of a personal god is absurd. It is highly improbable that god exists. But if he—it—does, it would be a universal god, Spinoza’s god—the Universe itself with its cosmic structures.

Whatever it is, I wish my brother and his wife find comfort in love and affection. That is an Islamic prayer to newly-weds.

Saint Michael in Daisho-in, Miyajima

Why I Read

I would be repeating a conventional wisdom as old as history.

One of the faculties that differentiate our species as a sentient animal is the capacity for storytelling. We can create narratives which give our lives meaning and to better understand our environments. We invented languages and we can draw symbols and codes for sounds with meanings, an operating system for our brain which allows us to communicate more effectively and efficiently.

A single cell organism evolved into a complex living form because it learned how to exchange information. The exchange is necessary to survive and thrive. With books and written words, we can preserve and disseminate information. Making us collectively intelligent, and better individuals.

People who read have always been positioned at the higher string of societies. The brahmins and the druids are the intellectual class. Even the warriors, the kings, consulted and revered them. The priests and scribes of ancient Egypt did not have to do backbreaking labour and sat with the pharaohs.

Knowledge is power and a prerequisite for wisdom. Ignorance is the root of negative thoughts.

When you read books rather than news, your vision extends its timeline.You are less likely trapped in short-termism and provincialism. You’d be less encumbered by petty affairs and gossip.

You’d realise that most of your daily problems are not exclusively yours and, most of the time, there have been people who have found the solutions—either objective or subjective. 

Reading good books has compounding benefits. You will be smarter by each book. They are written by humankind’s best minds. They are nuanced. The authors took their time and effort to reflect and contemplate, to research and observe, rather than being reactionary to the current events of their time.

The non-fiction teaches you the advent of human knowledge at that time and place, the zeitgeist and the platgeist. Even debunked ideas became precedents for new ideas. A paveway to the truth, by way of logical and empirical approaches.The fictions, although they are stories—lies—they enrich you by positing the underlying truth. Reading fiction is a training in critical thinking. By reading lies, you recognise the truth.

Reading fiction also enhances your artistic perception and emotional sensitivity. It develops your social skills and makes you a better conversationalist. A real asset, a necessity if you’re an extrovert who enjoys the company of people like me.

The capacity to enjoy reading is the capacity to be patient and to wait. Even before I meditated, books got me through many dull hours of life. The transitory moments such as airports, commutes, queues, or recently quarantines and lockdowns; you can be amused and educated by geniuses at such down time.

Unlike social media feeds, books are never over-stimulation and information overload. They require focus, not mindless scrolling. Consuming books for one hour will make you accomplish something, unlike that bloated and dizziness after scrolling the screen.

This is not to say social media is useless. It is just that their benefits are not as great as they advertised. In the end, social media companies are the attention merchants—an advertising industry. They are incentivised to overstimulate the users. Outrageous statements, vulgar images and words; the platform’s algorithms are designed to use and abuse our empathy and bias to ensure engagement and addiction. Our loneliness and insecurities are prodded. 

We need to take control of our lives. Redesign your living and working space, create friction and make yourself less accessible to social media. Surround yourself with more books. Take books to the toilet instead of your smartphone.

One of the best feelings in life is to finish a good book, especially in the morning. It is a good use of life. Power is to have the initiative to assert control over your own world. When your inner self is in order, regardless of the external chaos. 

Books purchases are high value consumerism. When you’re itching to buy things to feel that jolt of excitement from getting shiny new stuff—the promise of a novel experience by acquiring one of the apex of cultural expressions last much longer than any brand new gadgets that you don’t really need (and will feel obsolete within 6 months).

Even when you give away or sell the books, the knowledge and the reading experience will stay with you until your mind fails you. Books are never so much the physical papers, or the binary code. Just like money is not the papers and coins or the blockchain.

I have never made a bad purchase on books. Even for books which I haven’t read yet (or never). If it’s meant to be, I’d read the book sooner or later. If they take up too much space, I’d just donate them. In cases of books I don’t finish, reading certain parts have already developed my knowledge or, at the very least, satisfy my curiosity and thirst for something new.

As I read more books, I can tell which books will hook me better. Just by reading the blurbs and reviews. In any case, the risks of buying bad or unread books are compensated by the immense potential returns of acquiring and reading good books. Books can change your life as they can change your perspectives.

You’d learn more; earn more; travel more; and live more. You only have one life, but by reading books you’ve got the chance to immerse yourself in the lives of other people—real or fictional.

The brain is muscles and reading is an exercise for the brain. As muscles, they wither without use and strengthen with regular training. Your mind would be sharp and stay sharp longer.

Reading books can expand your innate talents. You are not merely stuck with the cards you have been dealt with. I could not read when I was 7. I was lagging behind my peers; I lacked the capacity to focus. I didn’t read books regularly until I entered professional life. English books, imported books, are expensive for people from low income countries. I could have made use of the school and university’s libraries when I was a student, but my late teens and early twenties were full of infatuations. They said student life is about books, parties, and love but I was too focused on love. Social media was not ubiquitous yet I was so distracted.

When I entered the workforce, I began to earn disposable income. I can spend my wage on books. The first book I bought with my own money was Truman Capote’s In Cold Blood. I fell in love with Capote’s simplicity and rhythms in composing words. Capote’s writings are unlike the classic writers available in the Indonesian public libraries.

I had to make a significant effort to finish In Cold Blood. It took several months. Then I bought the next books, and next. Salman Rushdie, Ernest Hemingway, George Orwell, Neill Gaiman, Eiji Yoshikawa, Haruki Murakami, Orhan Pamuk, Richard Dawkins, Alain de Bottom, Herman Hesse, Oliver Sacks, Albert Camus, Susan Sontag, Roland Barthes, Yuval Noah Harari, Nassim Nicholas Thaleb, Malcolm Gladwell, Hugo Pratt, Mahfud Ikhwan, Goenawan Mochammad, Carl Sagan, Anton LaVey, Jonathan Haidt, Carl Jung, Viktor Frankl, Gabriel Garcia Marquez, Elena Ferrante, Natsume Soeseki, Charles Bukowski, David Whyte, Yoshihiro Tatsumi, Henri Cartier-Bresson, Voltaire, Nietzche, Fujiko Fujio, Osamu Tezuka, D’Aulaires, Bernadine Evaristo, Intan Paramaditha, Joshua Fields Milliburn, and so on. 

Of many things that I worship, intelligence is my prime god. I respect cleverness. And reading books is still the best way to learn, to satiate your curiosities, to be smarter and wiser.

I first started taking the annual reading challenge in 2016. I wanted to know how many books I can read in a year–to be more disciplined in my reading habit and to be less distracted by social media. I set the target at 12 that year but managed to read 24 books. The next year, I set 24 books as a target but then a friend set 48 books for herself. She’s the founder of a biotechnology startup. I realised I need to be more ambitious, so I matched her annual challenge. I met that target, but I don’t think I can multiply the challenge by the dozen anymore. In 2021, I broke my personal record by reading 57 books.

The number is not inclusive of books I didn’t finish, great articles I read in periodicals, law books I read for research and work related matters, and blog posts. But as Umberto Eco said, the more you read, the more your collection of books becomes an anti-library. There are too many books to be read in one’s lifetime and brain capacities. The ocean of sapiens’ knowledge is so vast.

Yet the ocean is not the universe.

My 2021 book of the year is Ethan Hawke’s Bright Ray of Darkness. The book was recommended by Post Santa, my favourite local bookstore. I can’t deny I chose it out of the relatability factor. I may not be a Hollywood actor, but I am a privileged heterosexual male who is sensitive. I have always been a fan of Ethan Hawke. The Before Trilogy are my favourite films about romantic relationships.

For non-fiction, there are two books which are essentially one: Henri Cartier-Bresson’s The Mind’s Eye and Interviews and Conversations. 2021 was the year I realised that I am passionate about photography. Photography is a way for me to live more intensely, the means to an end that is to be interested in life. Grandmaster HCB articulated that. Reading HCB was a philosophical education on existentialism practice, a meditation, not just artistic pursuits.

The Goodreads reading challenge is a good way to adopt reading habits. You measure what you read. While the quantitative does not always reflect the qualitative, there is a certain quality in quantity alone. At a certain quantitative point, when you have found your taste in reading, you’d read good books.

There are many ways to achieve your reading challenge target. Mine is to surround myself with books, to make books accessible all the time. I always bring a book with me, paper or preferably Kindle. I follow Post Santa’s Instagram account for personalised curated recommendations. I import books from Amazon, as they have the largest collections and their deliveries are reliable. But most importantly, I have a fellowship of readers. This fellowship transcends time and place, from ancient sages to internet friends.

So be my Goodreads friend?

Books Actually

A Leica Convert

I sold my Canon EOS 6D MKII and the lenses. It was a difficult and emotional decision. I have travelled with the camera and made memories. It is an excellent camera, a very capable one. Ready for all circumstances. Except I only shoot in 35mm and 50mm focal lengths. This made the camera an overkill. Too bulky.

I often left it at the hotel and carried on with my iPhone or X100T. I hate to admit that I was wrong when I upgraded from the 500D; DSLR is becoming obsolete. The advent of mirrorless full frame digital cameras made sure of it. I held on to the 6D because of its low light performance and fast auto-focus. But physical size does matter, not just technological performance.

Leaving the 6D unused is a waste of a great camera. Somewhere there is someone who can benefit from owning and using it. I had a good run with the EOS system. It is the system I learned photography seriously with.

My dry box looks so empty. But when you let go, you do not just make physical space. You are making room for changes in your life. Hopefully, for the better. 

The EOS system made me a proper photographer. It is by Canon I know my aperture, shutter speed, focal lengths, compositions and bokeh. Wielding a DSLR makes me look like a photographer—despite I don’t have fancy hats and scarfs.

Self-portrait, 2015

Now I am at the stage where I don’t want to look like a photographer. Just an individual living or travelling, casually. Trying to see places and people; to be interested and pay attention. 

When a photographer changes a camera system, he changes his religion. Adopting the Leica M-system is a great leap of faith. No one needs a luxury camera. How do one justify the stripping down of features and the increase of price? By measuring and re-evaluating what really matters. Do you ever use or even touch camera settings other than dialling up to ‘P’, ‘Av’, ‘Tv’, review playback, and white-balance? How often do you use the video recording feature?

The M-system reduces everything to basic necessities. Drawing with light is the art of seeing. You are not merely documenting. You are sketching your perceptions, reflecting your views to the world.

The system’s architecture of choice makes the photographer assume a correct posture in photographing; to be intentional in the exposure triad—the holy trinity of photography: aperture width, shutter speed, focus and composition. This is not friction, this is traction.

The small size makes the rangefinder inconspicuous. The shutter clicks are discreet. The photographer can easily carry it anywhere, the subjects can see his face. 

Purist, minimalist. Unobtrusive.

I can argue about the engineering and built quality. The M cameras are made of brass and iron. It can withstand extreme environments and weather. From the arctic tundra to deserts, warzones and ballrooms. 

The vanity factor is also an appeal. The pride of owning a luxury item without being loud. The “look-at-me-but-don’t-look-at-me” brag. In this social media era, where “likes” are validation to good photography, Leica is a reminder of what matters the most in photography. When I am photographing with the M-system, I can let go of the idea of getting “likes”. I have owned a Leica, the most premium camera system for small format. I do not need the opinion of the masses. 

Leica’s price point forced me to be more serious in my photographic endeavours. Now I have spent significant money on tools. I need to improve my skills. I read more books, I took courses and workshops. I got to know more about Henri Cartier-Bresson and, most importantly, the Tao of Photography. I got the validation I needed: that you do not need to be a commercial photographer to call yourself a photographer. I may be an amateur, but I am no dilettante.

I have come to the realisation that photography, as with writing, is my self-expression. I ceased to see photography and writing as separate. The great photographers are readers, first and foremost. They are capable of expressing themselves through words, spoken and written. Cartier-Bresson was a writer and a painter.  The only way to train your observations is to read great books and to immerse yourself in art.

HCB embodied photography as the art of seeing. “Taking photographs is a way to understand and a way to live more intensely.” 

A photographer is also a witness. We have our biases. We tend to see what we want to see. To be partisan in the event we witnessed. To give narratives—testimonials—according to our prejudice. An image, a photograph, is a representation of reality which can be worth a thousand words. It can be manipulated or used for manipulations; the real event captured can be contextually different than what is presented to the viewers. Consequently, there is an ethical aspect of photography. A reliable witness, despite their biases, must strive to tell the truth.

Yes, truth can be subjective and debatable, but witnesses shall not deliver false testimonials intended to mislead or misrepresent. Even when one practises salon photography, the sculptor-kind photographer expresses his surreal art by making photographers akin to fiction. He is trying to tell the truth by lies. This is different from propaganda, in which one twists the truth to tell lies.

I look forward to travelling with my new camera system. It is when you shoot you are practising photography. I am most inspired to make pictures whenever I travel. I have new thoughts, stimulated by new environments and novel subjects. I am escaping, no—wandering—beyond the banality of everyday life.

In the words of Ratna Mohini, “Yes, it is good to travel the world, but above all the world has to travel in us.”

Self-portrait, 2021

London Breed: the Liberation of the Asymmetry

When I was successful in my scholarship application, I knew it was a major milestone in life. How many people got the chance to live abroad for free? It took 3 years for me to get it; the rejections I endured, the anxiety of being scholarship material.

I lived in a nice studio flat in Bloomsbury. A PhD student’s tenancy was expiring in October, the landlord couldn’t let it in September—the prime month for letting; the start of the semester. We got the rent price under the market price.

We had to find temporary accomodation for September. We lodged at the Noviellos. We were adopted. They even agreed to provide a reference letter to the landlord, saving us from paying 6 months of deposit.

39 Tavistock Court was perfect for us. Big enough for a couple to move around, small enough to clean. There is a sofa bed for two guests, a desk, bookshelf, and a tiny dining table.

We were surrounded by parks. It was like owning a garden, gardens, without having to maintain them (under student visa, we lived tax free).

Bloomsbury is our kind of rich neighbourhood: intellectual rich. Not corporate sterile like Canary Wharf or posh aristocrats like Chelsea. Big names like Tagore, Gandhi, Lenin, and Woolf were residents. The British Library, Wellcome Institute, University of London, and Dickens House are walking distance. A Waitrose in Brunswick. King’s Cross is just a few blocks away, but the noise and hustle bustle do not reach the Bloomsbury bubble.

Bloomsbury is a significant upgrade from Jagakarsa. But soon we compare ourselves with our neighbours. If we stay holed up, we would be thinking we are poor; myopic to our postcode privilege. We know London cannot be explored, even lived, in two lifetimes, so we explored at our own pace—slow enough to soak in the Greatest City in the World yet ambitious and fast enough for a Paddington bear. 

On a student budget, our explorations require resourcefulness. ‘Student discount’ and ‘free events’ were our keywords. We relied on TimeOut magazines. Being in Zone 1 means we can walk to most sights and events.

Our disposable income was not as flexible as in Jakarta. There were times when I wished I could go out more or to spend more carelessly; to take a cab—mini, black, or the then unregulated Uber—when I was tired of walking. Returning to student lifestyle made me envy those City professionals. Ordering foods and drinks without consulting the price on the menu or worrying about the last train schedule.

We were better off than most Londoners. The African toilet attendant in a club; handing paper towels for tips. The homeless man who asked for change when we students were having a midnight snack in Subway after the Christmas ball—his facial skin cracked due to the dryness of the winter breeze; it was the first time I met a poor white man. People queuing at a job centre in Camden. East Europeans syndicated begging to repay their debts back home. Council house boys knifed under gang culture and postcode wars. 

Inequality in London is not as extreme as In Jakarta, but it is more visible. In Jakarta, we don’t allow homeless or shabby looking people in posh streets, CBDs, or upscale neighbourhoods. Satpol PP (public order inspectors) will arrest them like criminals. 

I have never been on the wrong side of the inequality equation before. I am the default man in Indonesia: Javanese, Muslim, male, educated professional. I would have ticked all the boxes of the Indonesian Dream checklist, if not because of my atheism and childlessness.

In London, I made conscious efforts to make friends with people from different countries. When there are conflicting invitations, I always opted for non-Indonesian events. I only attended one Indonesian event: the election for the chairperson of Indonesian Students’ Union. Out of  Solidarity with a fellow LPDP scholar who was running for the post. 

Opting out from Indonesian events was not just to avoid enmeshment. Typical Indonesian events seem to always include pengajian (prayer group), while the international students’ and London’s events are about something else, i.e. fun—European kind of fun.

I also don’t get the logic of making all the efforts to study abroad then forfeit the opportunity for cultural exchange. There is a chance you’d be exposed to racism. But if you take all culture shocks as racist offense, maybe you are the racist. 

Of course, I can indulge in cultural exchanges because of my life’s priority and socio-economic background. Many Indonesian students need to save; they want to use the scholarship monies to buy a house back in Indonesia. Some have to support their family back home. 

Europeans are more open with personal finances. When it’s your birthday, they don’t require you to treat them. We’d go to a restaurant, celebrate with a meal and each pay for their own or split the costs. Under Indonesian custom, you have to treat your friends if it’s your birthday. So having many friends can be expensive.

London is multicultural. A prerequisite for the greatest city in the world. I love Western food, but I am by nature and nurture a rice boy. When we travelled to West England for 10 days—and had to eat English foods exclusively—I understood why the Europeans colonised the Orients and Africa.

People have the tendency to flock with their kind. At base level, this means people who look like you. As a rule of thumb, this is helpful. Similar looks mean a higher chance of similar values. But probability can mislead you. 

A fellow LPDP scholar entered into a flat sharing arrangement with two Indonesian students whom she met in the departure briefing. She soon realised that just because they all clean their asses with water—not just with paper—does not mean they share the same standards of hygiene or privacy. Her flatmates wet the bathroom floors and toilet seats. Confronted her when they found a bottle of wine under her bed (haram!).

Colonialism was the catalyst for the concept of race. ‘Africa’ was invented when pale-faced people began shipping indigenous people with dark complexion to the plantations of the West Indies. These black slaves were less vulnerable to tropical diseases than white slaves. Before, ‘black’, ‘brown’, ‘yellow’, and ‘white’ people raided and enslaved each other exclusively.

Fast forward past the debunking of eugenics, people still struggle to transcend the homophilic instinct. When the economy became globalised, the mobility of the people intensified. Sapiens are natural travellers. Emigration and immigration have always been necessary for survival and to thrive. Like insects, we were drawn to lights. 

London, bright lights-big city. 

Here, you can learn any subject you wish to learn. Education is an established industry. The UK Government handed out scholarships to foreign students not just for altruistic purposes. International students are a stimulus to the local economy. They pay higher tuition fees compared to UK and EU students. Living in the UK, despite tax free, means they will spend money here. 

Foreign scholarships are soft power exercises. Cultural diplomacy. At surface level, Western Freedom is the consumer’s freedom of choice. You can consume anything known to humankind, provided that you have the buying power. At a deeper level, you are freer to think. Imagine a Chinese student having a taste of Western Freedom. His view on government surveillance and control may change.

The first noticeable freedom is sexual freedom. I co-signed the tenancy agreement with my wife, making her liable for half of the rent. This legal arrangement has a subtle implication: that we are equal by default. In Indonesia, the law assumes the wife to be dependent on the husband. This kind of equal responsibility applies to all kinds of partnership—heterosexual or same-sex—from marriage and civil partnership to cohabitation. 

A co-tenancy can be legal evidence that you are partners. In Indonesia, only marriage certificates are recognised as proof of partnership (and you have the be of different sexes but same religion to be married),

You can get free condoms from NHS clinics. My wife still feels awkward buying condoms for me in any Indonesian pharmacy. Many heterosexual couples in Jakarta are not comfortable using condom in their intercourses. ‘Like picking your nose with a gloved finger’, a female friend said. 

Abortion is legal in the UK. So when you have an unwanted pregnancy, you can have proper medical treatment (instead of having to abort in a dubious establishment in Raden Saleh, risking your life and criminal liability). Porn is accessible without having to use VPN. Vimeo and Reddit are prohibited sites in Indonesia. 

I don’t see that, with the amount of sexual freedom, the Brits and the Europeans are more inclined to debauchery compared to Indonesians. A French friend apologised for ‘talking too sexually’. She asked if Indonesians talk sexually. I should have shown her YouTube videos of dangdut and ronggeng. Or the 90s Indonesian cinema. Nothing represents our dissonance on sex and religious taboos like Catatan Si Boy. We are expected to be hot blooded sexy hunks and dames, like Onky Alexander and Meriam Bellina, but with religious restraints. 

An Indonesian parliament member from Islamist party watched porn during a parliamentary session. Local and international sex workers providing services in unofficial red light district establishments: nightclubs, hotels, karaoke boxes, massage parlours. Whatsapp group text messages circulating porn. #Jilboobs (hijabi girls with big tits in tight attires) are as popular as #MILF here.

So yes, Indonesians talk and act sexually. 

In fact, my European friends are more sexually conservative than my inner social circle in Jakarta. All of my European friends in London are monogamous. My Jakarta friends are quite liberal in their sex life. Some subscribe to open relationships or even polyamorous (but they keep it from the public and all of us are financially independent).

Then there is religious freedom. Secularısm is a core feature of Western liberal democracy. In London, Islam is an identity—more a race than a religion. Our host family are Muslims, yet they seem to go to the mosque only during the Eid and Ramadan. They vote for the Labour Party. In the West, you can be a liberal and a Muslim.

In Indonesia, a proper muslim must be against LGBT rights (lynch them, those sodomites!), gender equality (a man in the imam, the leader!), abortion (baby killers!), and pre-marital sex (a judicial review to increase the statutory minimum age for marriage was rejected; child marriages are better than falling for the carnal sin of lust).

When my wife’s parents visited us in London, they asked for prayer times. I checked Google. There are at least five different versions according to each school of Islam! 

Indonesia only has one prayer time. The only discrepancy is only about Eid dates: you can follow the government’s Islamic calendar or Muhammadiyah. Shiite Muslims are persecuted for heresy, and only 6 ‘other’ religions are recognised (Catholic, Protestant, Balinese Hinduism, Buddhism, and indigenous beliefs). Atheism is unconstitutional and proselytising it is a crime.

One of the patterns I observe about Indonesian Muslims studying in the West is they will reconcile their identity as a Muslim. Some become more religious, even radical. A Chevening scholar, an Indonesian diplomat, quit her job and wears the hijab to serve her ‘natural’ role. Another Chevening scholar, a gay man reembrace the faith because, in London, he found an interpretation of Islam that accepts his natural inclination. 

As an atheist, I fit in nicely in the WEIRD (Western Educated Industrial Rich and Democratic) tribe. But I lost that sense of uniqueness I had back in Indonesia, where being openly atheist is controversial (it can be outright dangerous in certain parts of the country). After all, London is a metropolis where stating you are gay weight the sames as stating you like aubergine. 

Freedom as a consumer is the most problematic aspect of the Western liberal democracy. Many Islamic demagogues in Indonesia point them as the keystone of the West: a prosperous materialistic culture devoid of meaning. While I can testify that there is nothing meaningful in extreme poverty—a state where humans must live like non-sentient animals—I too shared the existential angst when living among the Europeans.

There is an illusion of choice because there are too many choices. Everyday I was overwhelmed by what items I should purchase and what experience I should buy? The air pollution in London is not as bad as in Jakarta, the traffic is not as congested, the rubbish is not overflowing. But the UK’s carbon footprint is among the top in the world. In third world countries, pollution and environmental destruction are more visible. But the one who benefits the most from such exploitation are people in the first world, the ones who consume the most of the resources. 

No wonder if you are poor in a rich country you feel more miserable. When you see extreme poverty, you are reminded of how bad life can be. You are forced to do Stoic practice of negative visualisation every day. 

In London, you can go have fun even if you are on a tight budget. The parks are free. The pubs will serve construction workers, so long as he is not wearing soiled work clothes. It’s always good to be rich anywhere, but to have the disposable income in London means you can taste that freedom measured in Poundsterlings.

Money is only as interesting as what you’re going to do about it. In the free Western world, money could be that interesting. No wonder those Arab royalties and Russian oligarchs, the Nigerian oil tycoons, and members of Indonesian political dynasties spend their summers in London. This is the playground of the 1% rich.

The wealth of the Greatest City in the World and its free thinking atmosphere also gave me a crash course and immersive learning on socialism. I was a crypto-fascist libertarian. Ayn Rand’s Atlas Shrugged and Objectivism are romantically appealing to me. I believe in meritocracy and private corporations as the bulwark of humanity. If we work hard, be clever and innovative, and bring the best of ourselves, the world should reward us. After all, I managed to negotiate my way to London. 

I came from a middle class family in Jakarta. My family is always struggling with money. Not necessarily because we were poor, but my parents are bad at managing money. Their aspirations are simple: a house, weekends at a shopping mall, dining at mediocre chain restaurants, new car every 5 years, new phone every year, and fast fashion clothings. 

But that kind of Jakarta lifestyle is above my parents’ income. My dad is a self employed architect (but he doesn’t generate many clients so he’s virtually unemployed). My mum’s meagre salary in a publishing company supported us financially. They are both Muslims and patriarchal. Bapak is insecure and always feels undermined as the man of the house if my mum speaks any disagreement. Ibu is resentful that she has to take a man’s duty of bringing the food to the table. Supposedly, she could enjoy her income for fun.

London can be brutal when you are poor, but Jakarta can be third world brutal. Only few decent public parks or spaces here. So if you can’t afford going to the shopping malls, you’d be stuck in your home. The public transports are substandards, not having your own transport will severely restrict your mobility. If you are a guy without a car, do not dream of dating a pretty girl. If you are not a pretty girl, do not expect to date a guy. Men’s currency is wealth and women’s beauty. It is the remnants of our feudalistic societies, East or West.

So I worked hard, went to law school, and entered private practice. Climbed my way up the socioeconomic ladder—thought that I came that far due to my perseverance and cunningness. But when I came to London, I just realised a thing called ‘systemic inequality’. In Jakarta, as a default man, I was blind to it. 

London is the pinnacle of my achievements, but it brought me to the ground. My peers of international students represent the North-South divide. International students from emerging market countries are typically older (30 something or late twenties). While Europeans are in their early twenties, fresh graduates.

It is common for my European peers to have a master’s degree before entering the job market. The EU job market is so competitive that you need to have at least a master’s degree. Many jobs are outsourced to Asia, where the labour costs are cheaper. 

European students are typically trilingual. They are taller not just because of racial profile or genetics, but also because they consume more nutrients. The cities they lived and grew up in have proper sanitation, better access to healthier foods, and are less polluted. Their teeth are not crooked like me because dental treatment is not a luxury.

When I visited Hampstead Heath, Kew Gardens, and other parks, most of the visitors were white. But walk past Oxford Circus and you’d see Asians in a shopping spree—dragging suitcases for hoarding Primark items, produced by sweatshops exploiting our own kind. 

Fashion and finance hacks: shop at charity shops near posh neighbourhoods. You’d get better quality fashion items. They are secondhand, therefore reducing your carbon footprint.

Asians are still reluctant to purchase experience. Europeans, being old money from colonial inheritance, know how to live. But when your state takes care of your welfare, it is easier to be less acquisitive to tangible goods. Experience is more difficult to share with your extended family. Many senior British Asian citizens still support their family back ‘home’. Despite receiving the same amount of benefits, they have less disposable income.

Living in London taught me how to treat anyone as an individual. It may sound obvious, but our reptilian brain relies so much on generalisation. We are no longer hunter-gatherers. Our primitive psyche is not suitable to live in the 21st century. Our reasoning faculty may be a new feature in our evolutionary biology. However, ancient prophets and sages have testified the importance of mastering your mind.

David Whyte’s poem ‘Istanbul’ said it best about ourselves: ‘We are never just one thing’. I attended diversity training when working at an international law firm. The facilitator noted that most Indonesians he met identified themselves with their societal roles. A daughter, a husband, a mother. Religious affiliation is also a popular identifier. A Muslim, a Christian. While westerners tend to identify with their interests and socio-economic class. Swimmer, middle-class. Religious affiliation is only mentioned if it shows unorthodoxy. Quaker.

The diversity training comes from a business need: large corporations operating cross-borders, multinational or international, must nudge their employees and executives to collaborate (other than the fact that diversity is good PR). The divide between the foreign lawyers and the locals in an international law firm is more apparent than in boutique law firms. The expatriates in Indonesian offices are paid according to London salary standards. The westerners think that the locals are corrupt and/or incompetent; the Indonesians think the bule are naïve—that they don’t know how to do business in Indonesia (where ‘corruptors’ are equated with ‘survivors’) and colonising. 

The divide was not just cultural, but genuine economical competition. The expatriates need to justify their posting, acting as the foremen and overseers. The locals need to curry favours to the white boys upstairs. Politicking exists even in monocultural organisations. However, in a multinational corporation, the multicultural aspects exacerbate it. It is safer to assume that your own kind would understand your situation (which, based on my personal professional experience, went horribly wrong). 

University allows you to be more egalitarian. You are evaluated, marked, individually. No quota for distinction marks. Even in such an environment, I can still feel the competitiveness of certain students—they refuse to collaborate or share information (within ethical standards) because they know they will compete in the job market post-graduation. 

Of course, diversity does not translate automatically to quality. During the induction trip to Cumberland Lodge, the dean gave me advice she deemed relevant to her Indonesian students. ‘Improve your English. Many Indonesian students struggle with the language barrier.’ The advice can be extended to all students coming from countries which are not anglophone.

A good command in English is not a predictive mark of intelligence. Pendantics are often pseudo-intellectuals. They have little or no analytical capabilities. But, if you’re an Indonesian living in Indonesia, it is difficult to acquire knowledge if you don’t speak and read English. Not many books have been translated to Indonesian. I tried reading Camus’ Happy Death in Indonesian and I have to reread it in English to understand. The quality of Indonesian translations is inconsistent. 

Great books of all languages have been translated to English. Just by learning this international language, one will have access to literature from every culture. We still live in the Asian Century. Maybe in the coming African Century, we’ll have to speak French. 

Indonesian literature—given our history of totalitarian regimes and censorship—is limited. Only one out of one thousand Indonesians read books. Even the giants of Indonesian literature are not yet in the same league of Western, Japanese, Russian, Korean, or Chinese literati. Part of the equation is the newness of Indonesian language. Declared a lingua franca in 1928. Indonesian is simple and easy to learn. It’s a modified (simplified?) Malay. Ideal for an emerging nation with hundreds of local languages.

Languages evolve. But Indonesians, being Java-centric, have a special affinity for euphemisms and jargons. These two traits are the main contributors of devolution in the Indonesian language. English has ‘quarantine’ and ‘lockdown’. Indonesian has ‘karantina’, but we have to invent ‘large scale social restrictions’ or ‘enforcement of social mobility’ (the only reason the government invented such buzzwords is to circumvent their statutory obligations to subsidise citizens living in a quarantined area).

When I returned from London to Jakarta, the reverse culture shock hit me. Everyone looks like me. My neophilia is always stronger than my neophobia. I have always wanted to connect with the ‘other’. I have a soft spot for interracial couples.

I am glad that post-London I can make multicultural friends even in Jakarta. Real friends with symmetrical relationships—not that typical relationships between a white savior and a struggling local. Now my closest friends are Chinese Indonesians, Australians, Americans, Norwegian, French, Germans, Belgian, Italians, Brazilian, Maltese, Singaporeans, and Brits. 

On closer scrutiny, ‘multicultural’ is an exclusive club. We share two common cultural capitals: higher education and financial independence. To pretend my social circle is inclusive is a liberal ignorance. Universities are more discriminative than the Catholic Church or even ISIS. But not all discriminations are equal.

In This is London, a black copper shared his street wisdom about racial hierarchy.

‘I’m gonna level with you . . . Y’see in London you’ve always had the Africans at the bottom of the pile along with the West Indians. I don’t mean West Indians like who flew in yesterday from Jamaica but I mean the second generation of West Indians. They are the bottom too . . . Then you get some Afghans. Then the Eastern Europeans coming up. The East Europeans are above us Africans . . . because they are more acceptable. Because of the likeness of the race. There is a commonality in Europe of the ethnicity . . . you know? That’s the way it is. ‘Then you get the Asians . . . Then you get the Irish. Then you get the white . . . And at the very top you get the rich . . . Where there is no race.’

Being rich does not automatically make you multicultural. But it is impossible to have a symmetrical relationship when the economic inequality is severe. The expats and the locals main divide in Jakarta is wealth. People do not live on bread (or rice) alone. There is more to life than money. But in capitalist-consumerist societies, money is essential.

Being aware of systemic inequality was another nadir. Bleak as it may be to learn that the odds are not in my favour as a brown man from an emerging market, it was also liberating. To know that my failures are not always caused by my incompetence. 

One of the illusions of self-grandeur loosen its grip on me. I am not my external achievements. I was forced to be more compassionate with people and myself. Privilege contests, reversed or otherwise, are pointless. There is always someone better off and worse. At an individual level, comparing yourself will only make you bitter or vain.

White privilege exists, but to the homeless man at Subway, I—an international student living in a private flat in WC1—am the privileged. I attended Royal Ascot in the Silver Ring, gazing up at the Windsors; aristocrats; oil sheikhs; and warlords dressed in their top hats or traditional ceremonial attires in the Royal Enclosure. The minimum betting and fences made clear our ‘class’ distinctions. 

This was London’s greatest gift to me: a better understanding of life which transcends my default concepts and instincts.

To the Globe, in which I needed subtitles for watching Shakespeare’s Henry V

To the routemaster buses, in which I have to share the ride with prudes with their music blasting on speaker phone. 

To Hampstead Heath, Kew Gardens, Richmond and other parks in which I practiced shirinyoku

To Waitrose, in which I hunted and gathered as a modern man. And to the Brixton Market, in which we sourced our proteins from the British butcher to Afghan fishmongers. 

The crowded tube, the endless museums and galleries, the hipster shops in Shoreditch. The curry houses in Brick Lane and Whitechapel, the Asian supermarkets in Chinatown—which made us feel settled in gastronomically; the pubs in which we socialise in civilised manner despite intoxicated (I love the British way of ordering drinks in orderly fashion—queueing despite no visible line; giving way to other drinkers and never had to shout).

Fitness First Tottenham Court Road, our home gym. The Family Business in Exmouth Market, where we got our first tattoos. The LIF, Barbican, and Mile End campuses. IALS where I spent most of my self study. Monmouth Coffee which taught me to appreciate black coffee. London Krav Maga classes in which I learned to spar with and defend myself against European size opponents, under the tutelage of a Jew instructor.

Our gardens: Tavistock Square, Gordon Square, and Woburn Square. Our main stations: Euston, Euston Square, and Russell Square. 

Thank you. Thank you, London.

Columbia Road Flower Market

Leica M3: Silver Halide and Satanism

Erik Prasetya photographs Jakarta with a Leica M. Cartier-Bresson, Salgado, and a long list of Magnum photographers’ works testified its prowess. The original rangefinder camera. Classic timeless design with the iconic red dot (or subdued, if you don’t want to announce ‘expensive camera’). 

I have always had a crush with the M since I saw Blood Diamond; Jennifer Connelly wielding the M among hard men with Kalashnikovs and Armalites. I may never cover an armed conflict, but I practice photography the most when I am travelling. 

Rangefinders are the happy medium between size and performance. Bigger firepower than smartphones, smaller than DSLRs. The ergonomics of a real camera is always better for making pictures. Smartphones’ features are distracting. When you’re travelling, you want to save your phone battery for navigating—and posting those pictures.

Never a best value camera. M’s lack of auto-focus at that price point was a deal breaker for me, a mere photography enthusiast. 

Settled with the poor man’s Leica, Fuji X100T. Not exactly a rangefinder, a premium point and shoot. Beautiful retro (Leica-like) design with a pancake lens equivalent to 35mm and f2.0 aperture—an ideal street photography camera. Attached Lensmate’s thumb-rest and red lizard soft release button for better stability and look. 

My EOS 6D and X100T are all that I need for travel photography. I have realised that when a picture is not good enough, it’s usually because you’re not close enough. Bang Bang Club. I use 50mm and 35mm lenses.

I was a contented traveler-photographer. Until the pandemic. 

In the last months of 2020, I was demoralised—perhaps even depressed. I was burning out from the dullness of isolated days. I was running out of my resiliency in enduring the pandemic days. I found it hard to finish books I am reading, to choose which film to watch, or even to decide where to eat when dining out.  

I wanted to write a New Year post. Something about surviving 2020. I had so much insights from 10 months of ‘house-arrest’. But I was unable to find the words. I sat and stare at the blank word processor page. When I force-typed the words, they were vapid.

I tried photographing my neighbourhood: potholed and cat shitted roads; government or community sponsored banners with vapid jargons (‘Bersama kita lawan COVID-19’); rows of ruko(shophouses) housing SMEs with alay copywriting: ‘Alpucok’ (alpukat kocok), ‘Kedai Netizen’. Digital images are extremely low cost to make and store, but they are not even worth to be captured.

Naturally, I  was not alone. Even creative professionals felt similar burnout. My London host brother, Adithio Noviello, lost interests in photography—a career threat for  him. He decided to return to film photography. He picked up his old Bronica ETRSi and started shooting again. He said analog photography allowed him to slow down, to savour more the process of making a picture. 

Photography as therapy. 

Iyo’s posts piqued my interest in analog photography. In pre-pandemic times, it felt senseless to revert back to impractical photographic equipment when you can spend your resources for travel. The subjects and the environment are always the more decisive factors in making a picture than your kits.

But I needed something novel to stimulate my mind. Thus begin my research. 

I never used a medium format camera like Iyo’s Bronica. My search got me to Negative Feedbackrecommending Mamiya 7 and Romanas Naryškin’s review on Mamiya RZ67. Mamiya 7 seems to be better suited for travels, but you’d shoot from your chest with RZ67—allowing you to make better eye contact with your subjects. 

Romanas reminded his readers that taking picture with analog camera will not make you a better photographer, but it will make you take pictures in a different way. He admits the impracticality of shooting with RZ67. It is a choice he made with heart, not head.

I spent weeks ruminating on the compactness of Mamiya 7 and the shooting experience of RZ67. However, when I saw the price of 120mm film rolls, I decided to start with 35mm.

The cheapest way is to use my father’s Nikkormat again. But I want a small format camera that I’d take when travelling. Negative Feedback recommended Minolta TC-1, a point and shoot with 28mm lens. It is not available in Indonesia. Another problem: it’s so hipster (try searching ‘#minoltatc-1’).

My further search led to ‘the best camera ever made’. Sounds heavy for a 1954 technology, but it’s a Leica. After watching Youtube videos and reading blogs about the M3, I knew that she’s the one. I have always been in love with the M after all. 

Yet, I was worried that I won’t make good pictures; that I would be wasting money. What if this craving for analog photography is just a phase? Will I actually want to travel with a film camera, risking missed shots of priceless moments? 36 unreviewable-undeletable shots with full manual control seems to require so much skill.

The M3 does not have a built-in lightmeter. If I rely on my current light reading skills or the rule of the average from Kodak Pocket Guide to 35mm Photography, the learning curve would have large error margins (costly in terms of money and, worse, moments). Leicameter seems to be a complicated apparatus. Most modern lightmeters’ designs are not aesthetically compatible with the M3 design. 

Thankfully, KEKS EM01 is an easy to use digital lightmeter. Its compact minimalist box shaped design is compatible with the M3’s. The hot/cold shoe attachment, unfortunately, is flimsy white plastic.

I found the justification for the acquisition of the M3 from Jillfit’s post (‘It takes a lot of courage to be willing to suck at something’) and Michael Ramage’s (‘Do something for yourself this year, get better at something…old. Find yourself again’). Digital cameras are my comfort zone photography, analog camera will drive me out of it.

The black and white photograph of Vassily Grossman in war torn Stalingrad on Paris Review’s ‘The Soviet Tolstoy’s Forgotten Novel’ also prompted my decision.

So I went to Joelcam. They had two M3s for sale: a single stroke and a double stroke shutter release lever. The double stroke is the older version, more ‘vintage’ (I checked the serial numbers on f22cameras.com, the double stroke was made in 1955; the single 1962). Function wise, double stroke can better prevent accidental shutter release. Conversely, you can lost milliseconds for readying the shutter release.

The double stroke’s body is in better conditions. The single stroke has more wear and tear. I don’t mind cosmetic wear and tear as long as the camera works; the weathered look also gives that vintage feel (and makes it cheaper). 

Arifin of Joelcam made his sales pitch: more and more photographers are turning to analog. Investment wise, analog camera price is not as depreciative as digital. He didn’t really need to pitch the M3. The moment I walked to the store, I already made my decision. 

The M3 viewfinder is designed for 50mm lens. I’d love to get a Leica lens—the Summicron, Summarit, or Summilux. But I thought it is best to start with something cheaper: the Voigtlander Nokton 50mm f1.2. 

Joelcam gave me a complimentary Kodak Gold 200 roll film. It became my first roll for my M3.

I walked out the store with the M3 single stroke. Anxious and excited, like successfully asking a lady for a first date. Hoping everything will work out yet knowing everything could be a disappointment. Downloaded and consulted the manual, watched video on how to load the film roll.

The M3 is heavier than it looks. The shutter speed options are limited from B to 1/1000. I never had to compensate the viewfinder parallax before. I was worried that I would only get a few good pictures or none at all. Dropped my first film roll at Rana Lab when finished it. A few hours later, the developed results were emailed to me.

I am glad that my success rate in making good pictures is not bad at all, especially for first time user. Matt Day is right. The Nokton produces visible vignetting in low light conditions. However, it is a great lens with good value.

The M3 is the first camera with which I do photography for the sake of photography. I read that the M3 is not a camera for working professionals but for artists. I am not at the level of an artist, but I am not a working professional. The fully mechanical functions and minimalist features, as well as the delayed gratification of seeing the results, allow me to enjoy again the thrill of shutter clicking and the excitement of anticipations. No white balance setting, no ISO adjustments. Just shutter speed, aperture, and focus.

My choice of the negative have direct and almost unalterable impact to the images. I found joy in experimenting with the negatives. After the Kodak Gold, I tried film rolls from a Ciamis firm, Lapan Film Lab: the BW400 and Cine200. They are half the price of established brands. My verdict: very grainy and inconsistent exposures in low light. The hidden costs of missing moments can be larger than expected. In anyway, I’m a Leica owner. I should be able to afford the investment of better (pricier) negatives. 

Mini Cooper (Lapan BW400)

I am glad that I didn’t decide on Minolta TC-1. A point and shoot would have lessened my photography experience. If I am only looking for the analog look on the images, I could have used one of those filter apps.

I want my skills to match the fine apparatus I am using. I researched on black and white photography books. The first authoritative name appeared from my research is Ansel Adams, the father of straight photography, I acquired his trilogy The CameraThe Negative; and the Print, which unfortunately are too technical so I only skimmed them. Still, I was enlightened of my ignorance on many photography terms (and even the existence of large format cameras).

I bought Lambrecht’s Way Beyond Monochrome. The book focuses on developing and printing film. Too advanced for someone who have only loaded fewer than 10 film rolls in his adult life. 

The references section, however, is a map to gold mines. Sontag’s On Photography is on the top of ‘Art, Perception, Composition, and Lighting.’ But another unfamiliar name kept reappearing: Mortensen, William. His books The Command to Look and The Model are mentioned as the classics. 

I followed the rabbit down the hole.

Command is a book on how to make an impactful image with the anti-thesis of the straight (purist) photography. Adams dubbed Mortensen as the Anti-Christ and used his influence to exile Mortensen from the mainstream photography. Mortensen approach is to engineer a photograph in such a way using psychological nudges to make the viewer look, see, and enjoy

The ‘pictorial imperatives’ constitute of shapes/patterns associated with our primal fear as well as universally appealing themes. The shapes/patterns are diagonals, S-curves, triangles, and dominant mass. While the themes are sex, sentiment, and wonder. Mortensen’s ‘pictorial imperatives’ are Roland Barthes’ ‘punctures’ in Camera Lucida.

Mortensen’s formula for two dimensional visual arts was adopted by Anton Szander LaVey in creating the rituals for the Satanic Church—rituals are aimed to satisfy the carnal desires of men and women, employing psychodrama theatrics which are often sensual and terrorising (like in Eyes Wide Shut)

LaVey’s The Devil’s Notebook feels like Nietzsche’s Beyond Good and Evil or Hesse’s Demian, but with pagan carnivals. Perhaps, Satan is Abraxas. Satanism is not really about worshipping Satan or eating babies. It’s an alternative to mainstream religions and consumerism herd mentality. An atheistic philosophy of individualism based on responsible pursuit of pleasures.

Ziggy & Katniss’ frontyard songkran (Lapan Cine200)

I was a sixteen year old high school kid, sitting on a bench of a warung on a Saturday night; waiting for my friends who have cars to pick me up to party at one of the live music cafes in Kemang (was it Barbados?). The proprietor sat beside me, smoking a clove cigarette. He inhaled and exhaled nicotine and tar fumes. Contented in cancerous indulgence. He was illuminated by a dangling incandescent lightbulb powered by stolen electricity from the streetlights. 

I wished I had a camera and the photography skills to take his portrait. 

I couldn’t afford to pursue photography yet that time. But what really prevented me was Dazed and Confused teenage life. Gaining approval from my peers was more important. Spent my pocket money on cellphone credits, internet cafes, fast fashion, marijuana and cheap liquors (which tasted so bad you’d have to mix them). Got into a gang, but not a band; soft drugs and violence, but no sex other than masturbations.

Now.

I am reading books, on photography and other topics. 

I am writing this post/article/essay. 

I am photographing, again. 

Erik Prasetya’s Women on Street

I have an outstanding promise to Erik Prasetya: to write an essay on his (then) newly published photo book Women on Street. I have written a rough draft and note sketches on my journal. However, I never follow it through.

 I am fan of Erik’s works (I took his Street Photography Course). I just don’t have the same interests to Jakarta as him. 

This is a sprawling kampung. It hasthe worst traffic jam in the world. It’s orthodox and homogenic. It’s superficial and a starkly inequal society. It worships anything Western (Hollywood, Louis Vuitton bags, Panerai watches, Supreme anything, and recently Taco Bell) but glorifies the so-called Eastern (Islamic) values; so sexual but laden with religious guilts. A society claiming to value individualism, yet imposes so much emphasis on social gatherings and, therefore, camps.

The aspiring metropolis is bearable to me only because of my close personal relationships and relative career success. In normal times (the pre-pandemic world), I could escape this city. To spend that money made here for travels. But the pandemic forces me to stay. Even worse, it even barred me from meeting my friends. Those video calls help, but not a substitute for in person meetings where we can just be silent in each other’s company.  

However, as a knowledge worker, I can now work from home with little frictions. Being spared of Jakarta’s traffic reduces a lot of stress.

I live in Jagakarsa. A very middle class neighbourhood. An ugly one, almost suburban. Potholed roads, cat shitted, suicidal mopeds. The local mosques engage in daily shouting matches with each other when reciting prayers—at dusk, evening, and dawn. One particular muezzin is so bad, I wonder if he’s the son of the mosque’s imam to be allowed near the microphone. Kiosks and food stalls with bland or unaesthetic designs with alay copywriting. There is Gudskul, a cultural oasis by Ruang Rupa, but other than that you have to buy your own shalimar.

We tried walking around the neighbourhood to be less sedentary during the semi-lockdown, PSBB. I tried to see the aesthetics in the banality as Erik does, but failed. With no foreseeable travel plan, I didn’t touch my cameras for almost a year. 

I miss taking pictures. However, for me, photography is about the subjects and the environments. I have been living in Jakarta for more than 30 years, yet I cannot ‘see’ my home. But even Brandon Stanton of Humans of New York failed photographing Jakarta. Erik himself said that Jakarta is difficult to photograph, the weather is either sunlight overexposure or grey overcast—always with humidity, diffusing the ambient lights. 

There is such thing as ugly beautiful, but most Jakarta is ugly ugly. Just look at the bathroom tiles used for the exterior of local mosques. Sterile luxury may not be charming, yet it is always better than vapid poverty. In Humans of New York, Jakartans’ life stories are always about the struggle of the sandwich generation. Despite an aspiring metropolis, Jakartans’ life aspirations seem to revolve only around family and religion. The uniformity make them banal subjects. 

I do not say this out of spite or unkindness (self-depreciating reversed nationalism, maybe). Indonesia is a third world country which was under authoritarian regime for most of its existence. We are not used to diversity of thoughts and ideas or original self-expression (whatever it is, given our memetic psyche); we stand out to blend in. Thus our love for uniforms and matching clothes within our peer group—e.g. sarimbit. The clannish communal social structure is a safety net since the state has not been able to provide welfare security.

The absence of stimulating subjects and environments muted my interests in photography for a while. Until Instagram ads forwarded me Greg Williams’ Candid Photography Skills online course. With the downtime and restriction on practice from the isolation, I thought maybe it is time to catch up on theories. So I bought the course and was inspired with Greg’s concept of candid photography (which corrected my misunderstanding, ‘candid’ is not just discreet observer’s view but can also be participatory).  I never really read the photo books I owned, to look at the pictures slowly. I reread Women on Street and also Mysterious Happiness by Mathias Heng and Anna Bärlund. 

Then it came to me that Greg, Erik, and Mathias/Anna worked with different subjects from socio-economic backgrounds: the members of the high society (Hollywood celebrities), the middle class (of Jakarta), and the marginalised people (denizens of Manila’s slums). All of them work in human-interests genre.   

When it comes to socio-economic division, the middle-class is the most vulnerable to banality— the least interesting class. The sufferings of poverty can be painted as revolutionary,  reactionary, or at the very least, romantic. One can find life’s meaning in endurance, after all. The high society glamours are the aspirations, the Dream (American or elsewhere). Give a humane perspective on success; bring the elites down to earth and they become relatable. 

Everyone loves glitter and grit. The upper and the lower classes are high stimuli.

The middle-class, with little or no cultural references and capital, are simply consumers—which experience is mediocre.

Seno Gumira Adjidarma, in his collection of essays Affair, described the middle-class experience of Jakarta. The superficiality, in which he coined the term ‘kibul-kibul’, of Jakartans who can look the part as cosmopolitans but subconsciously village people, e.g. smart professional suit and tie, but would change to sandals in the office. In Women on Street, a lady changing her stilettos to walk the streets of Jakarta after work—lest she’d trip from the potholes or easily elbowed and shoved away in Darwinian commutes. 

The dreams of the mediocre, the basic, middle-class are simple: new mobile phones every year, new car every five years, weekend recreations at the malls, eating out at (not cheap but not so good) chain restaurants, and to pursue one or more trending hobbies (current pandemic trends: cycling, gardening, and Siamese fighting fishes).

How Erik see the aesthetics in such banality is impressive and puzzling.

Perhaps the answer can be found in his essays in Estetika Banal & Spiritualisme Kritis and his biography Cerita Cinta Enrico. Erik was not born in Jakarta. He came from Sumatra. He’s a perantau. For him, as other domestic migrants, Jakarta the capital is (or was) a metropolis. Yet, unlike most utusan daerah, he is privileged to have a mother with a good taste (despite she was a Jehovah Witness) and an intellect with vigorous activism (during his student years in ITB, he participated in many protests against the New Order). 

Claiming to be a member of the middle-class, Erik could not nor wished to leverage the stimuli of his subjects with voyeurism or exoticism perspectives.

Maybe Erik loves Jakarta because the city gave him the chance to acquire cultural capital he could not have outside Java? He has travelled extensively, he has seen world great cities, but he became of an artist in Jakarta.

As a born and bred Jakartan, who climbed the socio-economic ladders both culturally and economically, I found Jakarta is easier to live now compared when I was younger. Erik’s anthropological visual records in Women on Street remind me that there have been improvements in infrastructures. Sudirman, the main boulevards, is more walkable now.  The MRT, despite its limited reach, made the main business districts much more accessible. The advent of ride hailing apps make owning a car less of a necessity. E-wallets nudged Jakartans to be a more cashless society. While e-commerce platforms allows me to avoid shopping malls.

Perhaps one misrepresentation of Jakarta in Woman on Street is there are only few women in hijab. In Jakarta, the richer the area, the fewer the hijabi women (despite the Muslims are still the majority population). Inversely, in places where people from various socio-economic backgrounds rub shoulders—the bus stop and train stations and pedestrian walkways—and less affluent or suburban areas, the women cover themselves. 

Maybe that’s why he titled a chapter ‘Looking for the faces of women who may disappear in the future.’ More and more women are covering themselves as a symbol of their faith. Glamorous and hedonistic lifestyle as portrayed by those artis ibukota is inaccessible to most people. Those who can afford them yet sensitive enough realised that the consumerist-exhibitionist pursuit of happiness is futile and spiritually barren. With little or no access to initiate oneself to philosophy and art, Jakartans mostly rely on organised religion as a panacea to their existential questions. 

The hijabs have practical purpose of preventing sexual harassment, some say. Jakarta is a patriarchal city, women in public places are always subjected to the male gaze and catcalls. Jakarta women often wear jackets, shawls, or anything to cover their shoulders despite the heat and humidity; as well as earbuds to dampen those catcalls when walking. I, however, am skeptical the effectiveness of hijab as countermeasure to sexual harassment;  a hijabi coworker said she is often catcalled by ‘Assalamualaikum, Bu Haji!’

In anyway, a photographer sees what he want to see and present what he want to present. Women of Street is intended to be a street photography project, not journalism. Erik wants a Jakarta that is more inclusive and female friendly. A less orthodox and, yes, more cosmopolitan, cultured, and liveable city.

Erik is among the few of Indonesian photographers who can write to explain his ‘art’. In fact, I don’t know any other Indonesian who does that. He posited that Indonesian photography scene is short on precedents. The Indonesian maestros rarely left literatures on their take to the art of photography. The younger generations have to start from scratch; no wonder most Indonesians stuck at craftsmen level. The artisan photographers are usually trained and educated overseas. Erik’s books, including Women on Street, are his dedication as an educator. 

Erik tutoring on photo essays