#social codes

In 105, Stede advises gently that this is ‘not really the crowd for ‘skull talk’, and ‘eye-gouging’ but doesn’t criticise the story or action itself. Rather, it’s the wrong context being it’s a ship full of French aristocrats.

Similarly, in 108, Ed suggests ‘this crowd’ i.e. pirates, as not being suitable for an insane foliage field trip, but doesn’t criticise the idea itself.

Stede and Ed also operate outside of the group in question. Stede doesn’t align himself with the aristocrats by saying he doesn’t like the anecdote. Likewise, Ed talks as an observer of the Revenge crew in suggesting they might enjoy a different activity (which Jack supplies - yardies). Ed’s not into insane foliage either as demonstrated openly in 107; but when not in that environment directly, he’s able to be much more diplomatic with Stede. He doesn’t mock Stede’s suggestion and seems to find it extremely endearing because it’s so left-field, so Stede.

And I think part of why they’re so patient with the other in navigating social mores is because they don’t come naturally to Stede or Ed. Stede certainly will have had to learn social codes carefully presenting often as neurodiverse. Even he struggles to fit in with the toffs, ending the evening outside, before weaponising his knowledge against them.

It’s less clear the extent to which Ed had to ‘learn pirate behaviour’, but it’s unlikely it came naturally knowing the soft-natured boy Ed was. Ed is a quick study though and would’ve learned how to fit into the world of toxic masculinity because he had to. But it’s not who he is (and it’s killing him slowly), which is why he is able to detach and comment on behaviours in a way Jack never could.

Person : I'll call you back when I'm back home, we can spend sometimes together.

Person : *Doesn't call back*

Been reading more of my Federation Museums Journals. 

In Volume 17, from 1972, is Nordin Selat’s “Elok Nagari Kerana Penghulu: The Concept of Leadership In Adat Perpatih, Adat Minangkabau”.

The word “adat” is generally translated as “tradition”. The “Adat” in this case properly refers to the customary legal code of the Minangkabau people. Minang culture is famously matrilineal; its heartland lies in West Sumatra, but it also spawned colonies -- polities like Negeri Sembilan, my home state.

Reading this essay gives me the impression that to live under Adat law is to live in a society governed by poetic aphorism. Which is pretty neat.

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For example, the legitimacy of the penghulu -- chief, or elder -- of an Adat community is enshrined in a series of maxims, including:

Tumbuhnya ditanam, TIngginya dianjung, Besarnya diampu.

He grows because he is planted, He is high because he is held aloft, He is great because he is made great.

The penghulu must be unanimously elected by his community. 

In Negeri Sembilan this principle extends to its Sultan-equivalent, the Yang Di-Pertuan Besar, “He Who Is Crowned Great” -- chosen by undangs, or influential “elector” penghulus. A proto-democratic oddity.

Penghulu beraja ke muafakat, Muafakat beraja kepada Yang Benar. Benar berdiri dengan sendirinya, Nan dinamakan alur dan patut.

The penghulu is ruled by consensus, Consensus is ruled by the Truth. Truth stands by itself, And is called that which is right and proper.

All adult members of an Adat territory are part of the muafakat. Community meetings debate issues affecting its territory, and there must be unanimous agreement for every decision.

“ ... at the end those who still do not agree usually yield to the majority opinion in the interest of harmony.” There’s a maxim for this, too:

Bulat air dek pembetung. Bulat kata dek muafakat.

Water is rounded through a bamboo pipe. Words are rounded through the consensus.

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The ethics of political leadership are laid out in a series of colourful character sketches:

The Penghulu Nenek Mamak (“Genuine Traditional Elder”) is the model kind -- patient, intelligent, broad-minded, dignified, etc.

The Penghulu Ayam Gadang (“Big Rooster Elder”)’s fault is a combination of pride and limited intelligence -- “pushing his weight around and not listening to advice ... he will not bow to correction or council.”

The Penghulu Tagak-Tagak (“Coppersmith Bird Elder”) is named after the coppersmith, which “makes only occasional staccato sounds by hitting his beak against the wood of a tree, not using his own voice.”

"In the same way the Penghulu only speaks once in a while at muafakat in a silly, empty way, not voicing his own opinion but expressing or agreeing to another’s.”

In other words, the dude has no spine.

The Penghulu Pinak Sirawa (“Underpants Elder”) is an active threat against the people:

“What he lacks is character. He uses his brains to oppress and exploit his own people ... he acts as batu api (flintstone) to spark off misunderstandings ... he is lidah bercabang (fork-tongued) and talam dua muka (double-faced) ... His motto is divide and rule. Thus he builds an empire.”

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Though its leaders are elected, the Adat is definitely not an egalitarian code, and comes complete with a rationalisation of why the chief must be a rich bigshot:

“... one of the qualities of the ideal Penghulu is that he should be well-to-do. The word used is berkecukupan having enough, lacking nothing ... He should be rich enough to support the life style expected of a Penghulu, with all the status symbols ... A poor Penghulu would be a liability to the group he leads ... the individual property of the members would sometimes have to be used to enable the Penghulu to hold feasts and ceremonies ... There is also the danger of the Penghulu being tempted by bribes ...”

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My favourite bit is the aphorism about how the chief should deal with a breach of Adat:

Ular dipalu biar mati, Kayu pemalu jangan patah, Tanah dipalu jangan limbang.

The snake must be beaten to death, The stick must not break, The earth must not be dented.

Ah yes, the moment you all have been waiting for! The final definition of culture!

Culture, within the field of sociology, is often broadly defined as the process of meaning making; more specifically, it has to do with interpreting processes and objects within their context and place. Objects and actions can be interpreted differently depending on the time period and their location, so this definition takes into account context in order to evaluate meaning and significance. For example, we follow certain social codes, such as purchasing holiday gifts for our loved ones, because of the meaning they carry. In this case, giving someone a gift shows them how much you love and care for them, however this meaning does not come from the gift itself, but from its external meaning. Because of this existing code, many feel compelled to buy extravagant gifts or a large number of gifts to show a loved one how very important they are.

Now that you are aware of these three definitions of culture, you are one step closer to understanding cultural sociology. I, too, saw culture as mere features of society and artifacts of creativity; now, as a student of sociology, I understand the supreme significance of the meanings these features and objects can carry in different contexts, both in terms of space and time.

Tune in next time for my take on inequality of power (yes, I know this seems predictable now, but just you wait)!

Friend : What you were doing is rude. You often do it, and it's normal people are upset.

Me : What ? But I didn't do anything wrong. I was just being honest !

Friend : Well you can't act like this with people.

Me : Is that a social code I never got because I'm autistic ?

Friend : Yes.

So, apparently, people have trouble with me because I always correct them when they say something wrong, or that I think is wrong, when they make a mistake. 

Apparently, they feel like your are arrogant and feel superior to them when you correct them, so you have to let them mistaken.