Pop Culture

Name: Pop Culture
Uploaded: 2022-08-06T06:57:32Z
Duration: 20 min 32 s
Description: For enthusiasts of pop culture studies like myself, empirical facts and details are not the most important, because the popularity of most pop culture is short.

For enthusiasts of pop culture studies like myself, empirical facts and details are not the most important, because the popularity of most pop culture is short.

Ariel Heryanto

· 6 minutes read

KOMPAS
The atmosphere at the Citayan Fashion Week location, Dukuh Atas area on a free driving day, Sunday 31 July 2022.

Pop culture is part of the daily lives of urban audiences. Pop culture trends come and go, one after another. This has been common across the centuries. Pop culture is fair and legitimate, without needing to be regulated or ratified by state officials.

The story is different when pop culture attracts massive attention from elite citizens. That happened last month with an activity initiated by youths from moderate economic backgrounds in one of Jakarta's bustling centers: Dukuh Atas. The street activity that was previously ordinary has suddenly become extraordinary since it was named "Citayam Fashion Week" (CFW) by wealthy citizens.

After the CFW fever has passed, what lessons can be learned from the hustle and bustle of the past month?

Now, the public discourse over the CFW is winding down, regardless of whether the street activity continues. After the CFW fever has passed, what lessons can be learned from the hustle and bustle of the past month? The answer can vary depending on our perspective.

Also read:

> Citayam as Social Phenomenon

> Citayam: Not Just ‘Street Fashion’

For enthusiasts of pop culture studies like myself, empirical facts and details are not the most important, because the popularity of most pop culture is short. What is even more tempting to study is its position in social dynamics in the macro and long-term.

CFW fever was a momentary symptom on the surface. However, it did not appear suddenly, only to disappear without meaning. Cases like the CFW are not the first. It is not at all unique. Various other pop culture cases have sparked similar debates, for example, dangdut.

Dangdut music and performances have a long history. For decades, it was part of people's lives, especially those of the lower class. Some dangdut variations are tacky, rough, and dirty, when judged under the conservative norms of the middle class.

Around 20 years ago, Inul Daratista was idolized as a prima donna of dangdut in a number of cities in East Java. There was no controversy. But a new problem arose when Inul was discovered by members of the Jakarta elite and promoted in the national media.

On national television and in newspapers, Inul suddenly appeared more often than the country’s President. Her financial income multiplied, as did abuse and threats against her from those who didn't like her. Inul was banned in several cities.

Youth activities have been going on at the Dukuh Atas zebra crossing for more than a year. National discourse about them only exploded after the more wealthy residents started taking notice. The elite and moderate elite flocked to the event. Traffic became more congested. In other big cities, residents with wealthy lifestyles started created events similar to CFW.

When wealthy people applied for intellectual property rights (HKI) for CFW, they were ridiculed by the fellow elite as rich people taking over the creation of poor people. Such ridicule is necessary, but not quite accurate. Before anyone had applied for the HKI, most of the street event’s identity had been appropriated by the wealthy.

The affluent middle class not only raised the level of CFW as a keyword in the nation’s public space, but also in the framework of discourse. Another forum is needed if it is to be studied to determine whether it was a blessing or a disaster. What is clear is that because of the earlier intervention of wealthy residents, it is not right to classify CFW as an "organic" activity.

The teenagers in the surrounding area who had initiated CFW are not part of an organic community in the "pure" sense, not "polluted" by the influence of external parties. Like it or not, we have all become an organic part of global capitalism. The CFW activists are no exception. It must also be said that we are not equal, even if we are all an organic part of capitalism. Basically, capitalism thrives from social inequality.

Popularity is a force that can be translated into either property or power.

If Inul and CFW were ignored by the elite, their activities would be ordinary, without nationwide chatter. Are they ideals? Very possibly, they are the opposite. They are no different from most of us who are trying to increase the "sales" value of their respective professional fields. Popularity is a force that can be translated into either property or power.

Therefore, it is not strange that two governors jumped on the CFW bandwagon. It was not a coincidence that the two figures are often mentioned in the race to be nominated for the 2024 presidential election. The same also happened when the President and a potential presidential candidate spread the charm by playing the guitar. One liked pop music; the other liked metal.

A politician advised businessmen not to be greedy and commercialize CFW by copyrighting it. This advice reminds us of last year's event. When doubles shuttlers pair Greysia Polii and Apriyani Rahayu won the Olympic gold medal, politicians raced to install giant billboards. Their faces appeared tackily in the foreground, while the champion pair appeared as appendages in the background.

Expecting traders not to be greedy is like expecting politicians not to be hypocritical. Everywhere, the culture of lower class people is ignored. If it is difficult to ignore, it will be suppressed. If it is difficult to ignore and cannot be suppressed, they are embraced and repackaged according to elite tastes and interests. The fate of dangdut and CFW are two such examples. They are not unique.

With inconsistent factual details, pirating the works of lower-class creators by the elite is an eternal story that repeats in history. This is the history of jazz, rap, and break dance. Tattoos and torn pants have also become part of the elite urban lifestyle.

It is not only CFW. Even the bloody reform movement in 1998 were smoothly hijacked by the elite, who descended from the regime that had attacked the popular movement. It seems that some were shocked and then judged CFW as an extraordinary event, referring to it as a form of cultural resistance. Some have even discussed it as subversion or a revolution.

They are surprised every time there is a new pop culture product. Some are surprised by concern, others are fascinated.

If the CFW fever goes out of date next month and it turns out that no widespread social change has followed months later, will anyone still remember such passionate comments? Most people have short memories. They are surprised every time there is a new pop culture product. Some are surprised by concern, others are fascinated.

The fate of pop culture is full of repetition, even though the details may vary. Popular trends change quickly, unless they are repackaged and domesticated by the elite. The details vary, but their story is a momentary symptom in persistent social inequality.

ARIEL HERYANTO, Professor Emeritus at Monash University, AustraliaThis article was translated by Hyginus Hardoyo.

Editor:

NASRULLAH NARA

citayam pop culture ariel haryanto cfw