INDONESIAN CHARACTER AND PERSONALITY

20120513-Karolanden Sumatra.jpg
spinning cloth in Karolanden Sumatra Indonesians have been described as resilient, resourceful, tenacious and courageous, putting up with life’s difficulties with wry good humor. The Indonesian character can loosely be generalized as a mix of Muslim, Southeast Asian and it own indigenous elements. Asian ideas about keeping face are important and great efforts are made not to make someone lose face. Muslim ideas about hospitality are also widely embraced.

Indonesians are regarded as being very superstitious and mystical, and enjoy slapstick humor. At the same time they are considered as one of the most conservative people in Southeast Asia. Muslim and Asian values about family and social conduct are given a prominent position. Older people and family leaders are accorded great respect. Younger people are expect to defer to their parents and elders.

Indonesians are for the most part tolerate and comfortable living in a society shaped by diversity: between devout Muslims and liberal ones; between Muslims and Christians; between modernists and traditionalist; between Java and the other islands; and between the various ethnic groups.

Indonesians are very polite and courteous. Politeness often calls for ambiguity. The Indonesian and Javanese languages are full of euphemisms and vagueness. The Javanese have the tendency to talk politely around a delicate subject and get to the point without talking directly about it.

On the top five Indonesian core cultural values, George B. Whitfield III wrote on expat.or.id: “Here is what they came up with: 1) loyalty to a hierarchical structure of authority; 2) conflict avoidance; 3) subjugation to nature; 4) face and social shame; and, 5) relaxed future time perspective.. One point to note is that the core cultural values of the Indonesian archipelago are often assumed to be identical with the Javanese values. This is not always the case though these values do tend to dominate, just because of demographics and social pressure. [Source: George B. Whitfield III expat.or.id ^^]

Books: “Culture Shock, a Guide to Customs and Etiquette,” Indonesia by Cathie Draine and Barbara Hall.

Javanese Character

People in Ngadisan, East Java filling up their water containers at the village pump; the old well on the left side was replaced by a modern water tap

Javanese society has traditionally been hierarchal in its orientation with the sultan and the upper classes at the top. Status is very important among the "elegant taciturn princes of Java.” This conflicts with Islam’s egalitarian beliefs. “High” and “low” language used to address superiors and inferiors are still used in Java. “Halus” (refined) Javanese culture still exits. Rooted in Hinduism, it revolves around respect for the sultan and appreciation of the high culture and arts that are associated with it.

Javanese culture has been described as “status obsessed.” George B. Whitfield III wrote on expat.or.id: “ Javanese values evolved in an agricultural, highly stratified, feudal society. Values developed in such societies are often designed to protect the status quo and limit individual initiative. They may not easily lend themselves to enhancing attitudes and behaviors commonly accepted ‘globally’ as conducive to running an international business in the most efficient and effective manner.[Source: George B. Whitfield III expat.or.id ^^]

Javanese are known for following strict etiquette and proceeding with deliberate caution. Confrontation is done discreetly and indirectly. “Halus” describes the refinement that Javanese aspire to obtain. “Nonkong” is a word used to describe the art of hanging out.

Javanese are known for their indirectness. Like Japanese indirectness, it is based on politeness and addressing issues in such a way that the person is not offended and avoiding hints of criticism, pointing out mistakes or mentioning anything the other person might be sensitive about.

Javanese Muslims are said to be much mellower than their Arab counterparts. Until relatively recently you rarely heard of Javanese terrorists or fantastic Javanese fundamentalist movements. "This exacts at toll," journalist Richard Critchfield wrote, "unlike Egyptians, Javanese gnash their teeth in their sleep...[and]...'never mind' are just about the first words you learn in Javanese villages, though in Java it suggests keeping an unruffled tranquility." [Source: "The Villagers" by Richard Critchfield, Anchor Books]

Book: “Javanese Culture” by Koentjaraningrat.

Displays of Emotion and Expressions of Anger in Indonesia

Aggressive behaviour, showing frustration is not well regarded, being emotional, crying etc... will certainly make others very uncomfortable. As Muslim and Easterners, Indonesians are supposed to behave modestly. As in many Asian and Muslim countries, showing affection in public and showing a lot of skin are to be avoided. The same is true of being openly impatient and angry, or shouting and raising your voice. The Indonesian culture is a very high context culture (in other words, social relations are accorded a great deal of importance). You really have to read between the lines. We have many ways of showing our displeasure without having to shout or raise our voice. Shouting, showing that you are impatient and raising your voice could be considered as being uneducated and/or not well raised (a literal translation from "kurang ajar"). [Source: Canadian Centre for Intercultural Learning, intercultures.gc.ca]

It is not easy to know whether you have offended right away. Sometimes you might see that the expression on their face change but a lot of times you are really in the dark. You will know when they start to avoid meeting you or they become very quiet. Indonesians avoid confrontation at all costs, as it is again considered ill mannered or uneducated to confront someone in public. In some cases, you will never ever know whether you have offended someone as she/he will remain polite and hide her/his feelings from you. The Javanese are very good at this.

Traditional Indonesian culture emphasizes the need to live in harmony. Open displays of anger – shouting, hands on hips, rude looks, or slamming of doors – are all considered highly offensive behavior. Foreigners who behave like this in public (or in their own homes) are seen as rude individuals, unable to control their anger. Indonesian methods of dealing with differences is to strive towards consensus, and dealing with difficulties behind closed doors so that the persons involved do not lose face. [Source: expat.or.id ]

M. Marlene Martin wrote in the Encyclopedia of World Cultures, “Interpersonal conflict, anger, and aggression are repressed or avoided in Javanese society. In Java it is difficult to express differences of opinion. Direct criticism, anger and annoyance are rarely expressed. The major method of handling interpersonal conflict is not speaking to one another (“satru”). This type of conflict resolution is not surprising in a society that represses anger and the expression of true feelng. Concern with maintaining peaceful interactions results not only in the avoidance of conflict and repression of true feelings, but also in the prevalence of conciliatory techniques, particularly in status bound relations.”

Malu and Bangga in Indonesia

Indonesians have been described as modest and shy. Monika Winarnita and Nicholas Herriman wrote on theconversation.com: “Malu means to be shy, embarrassed or ashamed. It’s a very ambivalent feeling which one both rejects and aspires to. In one sense, you don’t want to be too malu. Indonesians often feel malu, for example, that their nation doesn’t get into the World Cup, that their technology is relatively undeveloped, and so on. And yet, a malu person is humble and modest. In this sense, it is a very esteemed quality in an individual, and crucial in restraining passions such as sexual drive and anger. It enables one to negotiate – and perhaps even gracefully manipulate – social situations and interactions. But it also means to know one’s place. [Source: Monika Winarnita, Nicholas Herriman, theconversation.com, November 21, 2013 /]

“If you don’t act malu when you should, you risk offending somebody. And one very formal – if rarely used – insult is tidak tahu malu, or: “you don’t have a sense of shame”. This was a prominent theme when Indonesian president Susilo Bambang Yudhoyono complained on Twitter about “the statement by Australia’s PM that belittles that spying on Indonesia", which was without rasa bersalah, which means “without feeling guilty/wrong” or “without remorse”. /

“The flipside of this is bangga, which is self-esteem. In a perverse way, being spied on by United States and (to a much lesser extent) Australia demonstrates to Indonesia its importance in global politics. Also, through being malu, Indonesia may be able to manipulate this situation, creating a sense of pride. So, in a contradictory way the problem is that Indonesia feels too malu and Australia is not malu enough. In other words, Australia and prime minister Tony Abbott have not acted appropriately towards Indonesia and Yudhoyono. It’s not so much about saying sorry (as many Australians have urged of Abbott), but more about adopting the correct demeanour for the situation.” /

Kekuatan Alami (‘Subjugation to Nature”)

On Kekuatan Alami (‘Subjugation to Nature”), George B. Whitfield III wrote on expat.or.id: “, Indonesians tend to take great comfort in common belief systems and religion. They are usually able to handle an unclear future because of faith; however, they also tend to be very superstitious, having a strong belief in the power of objects and events. This may lead to a failure to take responsibility for their own actions or to try hard to influence outcomes. Most Indonesians think that a belief in some kind of religion is necessary if one is to receive any of the benefits of life. Kekuatan Alami may also be seen in the lack of initiative and personal will to exert effort to change one’s life for the better. A quiet suffering is normally the proper response to life’s problems. Complaining about that which cannot be changed is considered disruptive to the group. [Source: George B. Whitfield III expat.or.id ^^]

“Western ideas of the value of emotional release are generally looked down upon. It is the common belief of most of Indonesian society that people should hold all of their negative emotions inside until the pressure becomes too much to bear and an expressive, emotional, and sometime violent albeit cleansing response, referred to as lari amok, occurs. Such a response is often believed to be caused by outside forces such as evil spirits, so the actions of an individual while experiencing this loss of emotional control are usually excused by society without punishment for evil acts committed while ‘possessed’ or otherwise out of control. ^^

“In another example, a subsistence-level farmer, who has had little contact with paper currency and less with political empowerment, may be encouraged by his culture and society to take the perspective that these circumstances are what God, nature, or the universe want for him and, therefore, he should be satisfied with his lot in life. Less educated company employees may take the same stance. ^^

“In Javanese-influenced Islam, a ‘good’ Muslim may also pray to, make sacrifices to, or perform rituals for the local sprits or places of power because their parents told them to. This following of village ritual, tradition, and ceremony without necessarily having an understanding of the belief system behind it – form separated from substance – is common. ^^

“Familial and religious obligations have strong power over Indonesians. If traditional rituals and ceremonies are not properly and duly performed, God, nature, or the universe will take serious retribution on the fates and lives of those involved. Since this exceeds the punishment that any employer might impose, such duties have greater priority than work. ^^

Face, Shame and Loss of Face in Indonesia

According to kwintessential.co.uk: 1) Due to the need to maintain group harmony the concept of 'face' is important to understand. 2) In Indonesia the concept is about avoiding the cause of shame ("malu"). 3) Consequently, people are very careful how they interact and speak. 4) Although a foreigner can not be expected to understand the nuances of the concept it is crucial to keep an eye on ones behaviour. 5) One should never ridicule, shout at or offend anyone. Imperfections should always be hidden and addresses privately. Similarly blame should never be aimed at any individual/group publicly. 6) One manifestation of the concept of face/shame is that Indonesians communite quite indirectly, i.e. they would never wish to cause anyone shame by giving them a negative answer so would phrase it a way where you would be expected to realise what they truly want to say. 7) Bahasa Indonesian actually has 12 ways of saying "No" and several other ways of saying "Yes" when the actual meaning is "No" !! [Source: kwintessential.co.uk]

On ‘face and social shame” in Indonesia, George B. Whitfield III wrote on expat.or.id: “In Indonesia there is a need to maintain the respect of one’s co-workers in order to have an enjoyable work situation, which also involves the indirect communication from a superior that one’s needs and well-being are being looked after and protected. Mistakes and errors should be freely forgiven or any criticism immediately given and then forgotten. This can sometimes be seen in the apparent lack of desire for professional development, the assumption that education ends upon hiring, or that one deserves respect because of one’s position and not because of competence or work performance. [Source: George B. Whitfield III expat.or.id ^^]

Criticism should never be given in public; an erring employee should be reprimanded in private for mistakes at work. All the other employees may know about the problem or error but because it was resolved behind closed doors, the co-workers can maintain the appearance of office harmony, pretending that the problem never existed. Subordinates can become easily upset, which can have serious consequences for the foreign superior creating the disharmony. Superiors should not make subordinates feel bad or attack their view of status or self-esteem. Subordinates normally do not take criticism easily, are frequently unwilling to take the ‘hard road’, and do not usually believe in a “no pain, no gain” mentality. They are generally not willing to sacrifice image, ego, or status to gain experience, develop professionally, or meet goals. Work situations generally must be enjoyable to have value. ^^

Sense of Time in Indonesia

In Indonesia, showing up half an hour late is often considered early. As a rule Indonesians take life at a slower pace than Westerners, who often seem like they are always in a hurry to Indonesians. In Sumatra the idea of "jam karet" or rubber time is an important concept. It means basically there is nothing you can do about the travails of life so what must be, must be. This used especially true in the old days on the buses in the rainy season. A journey that was supposed to take a couple of days can get bogged down in the mud and take several weeks. [Source: Harvey Arden, National Geographic, March 1981]

George B. Whitfield III wrote on expat.or.id: Punctuality is the responsibility of the subordinate. The higher the status of a person, the more he or she moves through life causing subordinates to adjust to and swirl around the superior’s schedule. The lack of a future time perspective in Indonesia is seen in areas such as health, safety, and maintenance. If work quality is sufficient for today’s needs, it is generally believed that there is no need to take extra steps to ensure continued quality for tomorrow. Such an approach can be seen in the perceived inattention to quality in business and the workplace and often results in projects being half finished by international business standards. Focus is most often on congratulating oneself on what went right rather than on attending to what went wrong and how to avoid it in the future. Poor performance is often repeated. [Source: George B. Whitfield III expat.or.id ^^]

“For example, workman may install a split air conditioner, which looks good and works upon installation in an office. However, upon inspection of the compressor unit, one may find that it was not properly placed or supported. The unit works now, but will no doubt break down soon due to low quality installation. Work quality, that is, the intent for workmanship to last into the future, is part of a future time perspective. ^^

“Safety issues are also affected by the weak future time sense. Roadside arc welders normally use sunglasses in an attempt to protect their eyesight from the bright light generated by the welding. However, they seldom use facemasks. The welding is always bright, so the eyes must be protected every time. However, hot metal does not fly into the worker’s face every time that he welds, only sometimes. If there is a regularly occurring safety hazard, precautions are usually taken. A possibly dangerous future event will be only weakly comprehended and seldom will precautions be taken and the result can be seen in a family of four on one motorcycle. ^^

“The process is more important than the outcome. If everything was done in the time-honored and ‘correct’ way, there is no pressure to accept responsibility for failure. There is no sense of ‘Meet the Deadline or Die Trying’. Excuses for not meeting deadlines are many and various and more often than not involve allusion to outside agencies beyond the employee’s control. These excuses all have valid currency within the Indonesian society but are normally unacceptable to goal-oriented international businesspeople.” ^^

Persepsi Waktu (“Perception of Time”)

George B. Whitfield III wrote on expat.or.id: “Persepsi Waktu is the culture’s Perception of Time. The difference between the strong Western sense of Future Time (and its effects on scheduling, planning, deadlines, work quality, maintenance and safety) and the dominant Indonesian Past or Present Time focus is one of the strongest cultural barriers international businesspeople encounter operating in Indonesia. In traditional Indonesian business culture, planning, deadlines, and schedules may have little meaning or value; future time has no rigid segmentation. There is a belief that time is required to allow nature and the universe to reveal themselves. Forcing human concepts of time management on nature is seldom productive. The time needed to negotiate a business deal or to complete production of a product is generally seen as outside humankind’s control and attempts to influence the natural order are not humankind’s business.[Source: George B. Whitfield III expat.or.id ^^]

“A culture's sense of time is the importance given in that culture to the past, present or future. In a culture that is past-oriented, it is believed that man should look to tradition and precedent as a model for living today. A present-oriented culture believes that the present is everything and you should enjoy today with little concern for tomorrow. Finally, a culture that is future-oriented has a belief that planning and goal-setting make it possible for man to succeed. Most Western cultures are future-oriented with a very strong belief that organization, planning and goal achievement are the cornerstones of success. This is so important to some cultures that people from other cultures perceive them as being obsessive. For example, Americans are often seen as workaholics, placing the importance of success and goal accomplishment over that of personal relationships. ^^

“There is a wide gap between the way that mainstream Indonesian culture and most Western cultures view the sense of time. While Western cultures look to the future, the Indonesian culture is generally past-oriented. For instance, while most Indonesians have a keen perception of time, it is often focused on the past and includes an interest in heirlooms and a regard for ceremonies, rituals, history, and pedigrees.” ^^

Cultural Mental Illness in Indonesia

“Latah “is a mental disorder found in Indonesia, Malaysia, Japan and Thailand characterized nonsense mimicking others and trancelike behavior experienced after a sudden fright. For many Indonesians of all faiths, everything has a soul. Furthermore, human souls can be overcome by evil forces, physical trauma or sudden shock. One such consequence is latah, which affects women who have been startled, sometimes by something as simple as a loud, sudden noise. This severe nervous condition causes women to react irrationally to the surprise, using uncharacteristically foul language or falling to the ground in a kind of fit. It is believed that latah results from the soul leaving the body due to sudden fright. Local healers or priests then call the soul back and cure the affliction. [Source: Jill Forshee, “Culture and Customs of Indonesia”, Greenwood Press, 2006]

In Indonesia and Malaysia their is mental disorder called “amok”, experienced mostly by men, characterized by brooding and violent outburst caused by a slight or insult. Most Westerners are familiar with the expression “running amok” (or “amuk”). It typically occurs in Indonesian societies that encourage emotional restraint, such as Java and Bali. To run amok is to rage violently and strike out at anything nearby. Someone in this state has lost all control and acts with madness. Eventually, people will subdue the person, who will usually not be held responsible for their behaviour unless they have caused injury or death. Reasons such as job stress, recent loss, pent-up anger and grievous insults often explain the affliction. Amok arises from a serious loss of personal balance and highlights the importance of harmony in preventing chaos and frenzy. This can happen at an individual or collective level, as during historical collapses of order in Indonesia.

“Koro”is a mental disorder found in Malaysia that is similar to other disorders found in Indonesia and elsewhere in East Asia. It is characterized by intense anxiety that one’s sexual organs will recede into the body. Some afflicted with it become so obsessed with the delusion they mutilate themselves, in some cases causing death. There are occasional epidemics of the disorder. One in Singapore in the 1960s was quite famous. [Source: “Cultural Mental Illness: Diagnostic and Statistical Manual of Mental Disorders” by American Psychology Association.]

Regional Differences

Javanese are known for their politeness, indirect communication style, and strong awareness of social hierarchy, often guided by the refined halus cultural ideal. They tend to prioritize group harmony and are generally cautious and reserved, traits often associated with roles in administration or caregiving.

East Javanese are known for their outspoken manner and loud voices but are willing to talk to strangers and help them if need be. They tend to be frank and enjoy a good conversation. Many Madurese have settled in East Java, particularly on the north coast and have given the whole province a rougher, earthier character as opposed to refined Central Java. Madura island, off the northeastern corner of Java and nearly connected to it, is famous for its people, the Madurese, who have a distinct and notorious culture, and enjoy bull races called karapan sapi, usually held in August and September every year.

Sumatrans are often perceived as more direct, assertive, and outspoken compared to Javanese. People from regions such as Medan are especially noted for their strong, energetic, and sometimes forceful personalities, which are often seen as well suited to entrepreneurial or high-pressure fields.

Minangkabau in West Sumatra are known for their resourcefulness and mobility, supported by a long-standing tradition of merantau (outmigration). This cultural pattern fosters adaptability and a strong presence in trade and commerce.

Balinese are recognized for their deep cultural and artistic commitment, blending Hindu traditions with everyday social life. This creates a society that is both highly communal and outwardly sociable.

People from Sulawesi, including groups such as the Bugis and those from Manado (Minahasa), are often described as frank, resilient, and highly adaptable. The Bugis, in particular, have a long history of seafaring, while the Minahasa reflect a mix of local and European-influenced cultural traits.

Papuans are often characterized by strong communal ties and traditional lifestyles, with a pronounced emphasis on mutual protection and community-based justice.

Image Sources: Wikimedia Commons

Text Sources: “Encyclopedia of World Cultures Volume 5: East/Southeast Asia:” edited by Paul Hockings, 1993; “Culture and Customs of Indonesia” by Jill Forshee, Greenwood Press, 2006; National Geographic, New York Times, Washington Post, Los Angeles Times, Smithsonian magazine, Encyclopedia.com, Library of Congress, Indonesia Tourism website (indonesia.travel), Indonesia government websites, Live Science, The Conversation, The New Yorker, Time, BBC, CNN, Reuters, Associated Press, AFP, Lonely Planet Guides, Google AI, Wikipedia, The Guardian and various websites, books and other publications.

Last updated April 2026