Observing the various actions taken by community groups, students, or workers to express their aspirations, demands, or protests against government policies, representatives, or other parties is fascinating. These actions take many forms, such as demonstrations, long marches, public speeches, meetings, hunger strikes, or mass gatherings. Such expressions of aspiration are an important part of democratic life in Indonesia and are protected by law (Article 28E of the 1945 Constitution and Law No. 9 of 1998 on Freedom of Expression in Public), allowing citizens to actively participate in political and social processes in public spaces.
Although these actions may be held in open areas, they must follow legal procedures, including obtaining a permit from the police at least 3x24 hours before the event. Demonstrations often end in chaos, sometimes harming others or damaging public facilities. Despite these consequences, demonstrations remain a vital form of public concern for national issues. Protests, which continued until mid-June 2026, focused on economic challenges: the weakening rupiah, rising fuel and basic commodity prices, government policies, the termination of the Free Meal Program (Makan Bergizi Gratis / MBG), and concerns about democracy. Disappointment was expressed through slogans on banners and social media, such as “Indonesia Gelap” (“Dark Indonesia”), “Towards Bankrupt Indonesia”, “Stop the MBG”, “MBG Failed”, “Reject the Fuel Price Hike”, and “Gejayan Calling.” Demonstrations in Yogyakarta centered around the Gejayan Intersection, Titik Nol (Zero Point), Kotabaru, the Yogyakarta Regional People’s Representative Council (DPRD) office, the Gadjah Mada University (UGM) Hall, and the UGM Roundabout.
One particularly interesting form of
demonstration is topo pépé, which literally means “to stay silent.” It
involves sitting cross-legged under the hot sun. This practice dates back to
the Javanese sultanate era, especially in Yogyakarta and Surakarta, as a way
for the people to protest unjust policies imposed by authorities. Symbolically,
sitting cross-legged and enduring the sun represents the suffering of the
people, who willingly bear hardship to express their aspirations. In Javanese
cosmology, the sun is seen as a source of energy and truth. By exposing
themselves to the sun, the people assert that they stand on the side of light,
not darkness. Traditionally, this action was performed in palace squares or village
centers, where it could be seen directly by rulers. Its social function was to
provide a channel for the people to complain to the king or government when
they felt unfairly treated.
Topo pépé is a local tradition of nonviolent protest, comparable to Mahatma Gandhi’s principle of Ahimsa. Both emphasize morality, dialogue, truth, and courage, ensuring peace without violent clashes. Javanese culture expresses aspirations uniquely: not confrontationally, but symbolically and patiently. It is resistance without losing dignity, resistance without bloodshed. Gandhi once said, “An eye for an eye will make the whole world blind.” Similarly, although rare today, topo pépé still occurs in Yogyakarta, especially among ordinary people who feel excluded from formal legal channels.
Ultimately, topo pépé teaches us to sit
before running, to be silent before shouting, to act compassionately before
demanding, and to trust that truth will find its way.***
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