In a small village in South Sulawesi, a young Bugis man accepts a duel challenge after being insulted by a neighbor. For him, defending his dignity (siri’) is worth more than life itself. In the Philippines, a woman feels deep shame (hiya) after failing to meet family expectations, despite her efforts. In Java, a man experiences sin for not living up to social standards. These stories reflect how values like shame and honor shape individual behavior and social relationships in Southeast Asia.
The Concept of Honor and Shame in Southeast Asia
In Southeast Asian societies, concepts of honor and shame—expressed through terms like malu, siri’, hiya, and isin—function as core ethical principles that shape individual behavior and collective identity. These values go beyond personal emotion; they serve as moral frameworks embedded in cultural, social, and even political life.
They operate as informal yet powerful mechanisms of social regulation, ensuring that individuals uphold communal expectations and maintain harmony. While globalization and modernization have introduced more individualistic ideals, these traditional values remain influential across the region.
Social Function of Shame and Honor
In cultures where group belonging is central, shame is not viewed solely as a personal feeling but as a social consequence. An individual's conduct can reflect positively or negatively on the wider family or community. Thus, maintaining honor is a shared responsibility, and shame becomes a collective concern. Social pressure, expectations of proper behavior, and the desire to maintain face drive people to act in ways that reinforce social stability.
The fear of bringing shame often serves as a preventative force, discouraging socially disruptive behavior. Conversely, upholding honor enhances not only personal dignity but also the standing of one’s kin and community. In this way, honor and shame are deeply interconnected with values like responsibility, empathy, and loyalty.
Siri' na Pacce in South Sulawesi
Among the Bugis-Makassar ethnic groups in South Sulawesi, Indonesia, the intertwined concepts of siri’ (honor) and pacce (compassion or solidarity) form a moral foundation. Siri’ represents self-respect, integrity, and social standing. Losing one’s siri’ is equated with a loss of humanity. It is considered worse than death, as it implies a person no longer holds value in the social order.
Pacce adds a layer of collective emotional responsibility. It binds individuals to their community through empathy and shared moral obligation. These values manifest in various aspects of life, from interpersonal conduct to traditional dispute resolution. For instance, historical records and oral traditions describe instances where affronts to honor led to serious consequences, including formal duels or social ostracization.
Modern scholars, such as Nurhayati Rahman, have noted that siri’ na pacce continues to guide ethical behavior in contemporary Bugis society, influencing leadership styles, conflict resolution, and social roles, even in urban contexts.
Hiya in the Philippines and Isin in Java
In the Philippines, the concept of hiya is central to interpersonal relationships. It involves a deep internalization of social norms, acting as a psychological check on one’s behavior. Individuals avoid actions that could result in public embarrassment or cause their family to lose face. Anthropologist Virgilio Enriquez emphasizes that hiya functions as a culturally rooted mechanism of control, maintaining order and reinforcing group cohesion.
Similarly, in Javanese society in Indonesia, the value of isin denotes a sense of social embarrassment or shame that arises when a person’s behavior is perceived as improper or self-centered. Isin encourages modesty, self-restraint, and sensitivity to social context. For example, speaking too assertively, drawing attention to oneself, or contradicting elders may be seen as inappropriate. By adhering to isin, individuals maintain balance and social harmony, which are highly valued in Javanese culture.
Continued Relevance in Modern Society
Although Southeast Asia has undergone rapid urbanization, digitalization, and cultural shifts, the underlying principles of honor and shame have proven remarkably adaptive. In digital spaces, especially on social media, collective mechanisms of shaming and accountability resemble traditional forms of moral control. Online backlash for socially unacceptable behavior mirrors older systems where community approval was essential for social acceptance.
More broadly, these values still inform interpersonal relationships, leadership ethics, and community expectations. They are reflected in how conflicts are avoided, how apologies are offered, and how people navigate family obligations. Even among younger generations, the pressure to avoid malu, hiya, or isin remains a formative part of socialization.
Sources:
-
Enriquez, Virgilio. Kapwa: A Core Concept in Philippine Psychology, 1978.
-
Rahman, Nurhayati. The Role of Siri’ in Bugis-Makassar Society, Hasanuddin University, 2016.
-
Mulder, Niels. Inside Southeast Asia: Religion, Everyday Life, Cultural Change, 2000.
