Understanding the Distinction between Skena Culture and Gaul Culture

In the wake of Indonesia’s 1998 reformation, a wave of social and political changes swept the nation, notably decentralization. This shift granted regions autonomy in development, aiming to curb central government power abuse. Consequently, the influence of the capital city waned, affecting the landscape of youth culture.

Gaul Culture

The phenomenon of “Anak Gaul” (cool kids) culture burgeoned in Indonesia during the late ’90s, coinciding with the proliferation of global products through malls and plazas in major urban centers. No longer tethered to tourist hubs like Bali or industrial intersections like Batam, the adoption of youth trends took on a global hue.

Youth-centric media outlets such as Trax, Rolling Stones, and MTV soared in popularity, catalyzing a rapid Westernization among the youth. Those with access to foreign popular culture swiftly became trendsetters.

Gaul culture became a label for young people who were always up-to-date with the newest global cultural trends, from international pop culture to trendy local spots. The geopolitical landscape of the ‘gaul’ kids was defined by the privileged few with the financial means to acquire the latest foreign imports: clothes, videos, music albums, magazines, comics, or skateboards.

Peer groups in schools or colleges hinged on the presence of a ‘gaul’ kid. These individuals often boasted modified vehicles and membership in automotive clubs, sporting branded apparel from abroad. For young men, their attire mirrored that of a thirty-something adult, signifying not just maturity, but financial and emotional stability.

Social Climbing

Becoming one of the “gaul kids” is akin to entering a fierce competition in the realm of social climbing. At the apex of this hierarchy lie the privileged elite, armed with financial resources.

This phenomenon mirrors the power dynamics prevalent in the pre-reform era, also known as the new order regime, where proximity to the Cendana family, the lineage of former President Suharto, bestowed upon individuals an array of resources and legal immunity.

For these cool kids, the abode of a privileged friend serves as their headquarters. Unlike today, where connectivity to Wi-Fi dictates the choice of hangout spot for young adults, in the ’90s, the cool kid’s base camp was determined by the grandeur of the residence.

Factors such as its location in an affluent neighborhood, the presence of amenities like swimming pools and an array of culinary delights, and most importantly, the absence of parental supervision, all played pivotal roles.

The latter aspect is particularly noteworthy, as during this era, middle to upper-class women began actively engaging in the workforce or partaking in various socialite gatherings, rendering parental oversight less prevalent.

As the ’90s drew to a close, being seen as one of the “cool kids” came with some not-so-great labels. These kids were known for hanging out in clubs, pubs, and sometimes racing recklessly on the streets. Sadly, many of them also got involved in drugs, which was a big problem in cities back then.

Resistance Culture

But while this was going on, something new was happening: Resistance Culture”. When Indonesia went through some political changes in the late ’90s, people started to look beyond Jakarta for cool trends. Suddenly, being a cool kid from Jakarta wasn’t as cool anymore; they were seen as out of touch and a bit snobby.

A big moment in this change was when a cool fashion store called 347 opened up in Bandung. It started with skateboarders and music fans coming together to create a unique style that mixed international trends with local flavor. People loved it, and word spread quickly. It became a ‘Kultur Skena’

As 347 became more official and turned into unkl347, it stayed true to its roots. It was all about being inclusive and supporting the local community, not just following trends from the West. We learned all this from talking to the founders of unkl347, Dendy Darman and Arifin Widarman.

Replicating Bandung

And it wasn’t just Bandung that felt the impact. People all over Indonesia started their own fashion businesses inspired by unkl347. In Makassar, for example, a guy named Ardhie started a store called Chamber after learning from unkl347. He didn’t stop at fashion—he also helped organize music festivals and community events.

So, the rise of skena culture was a big deal. It showed that local communities could create their own cool style without copying what was trendy in the West. Through stores like unkl347, Indonesia’s skena culture became all about celebrating local identity and bringing people together.

You’ll find similar vibes in Surabaya, Medan, Pontianak, and Palembang too. The rise of scene culture is like a big shout-out to local pride that was kinda hidden during Indonesia’s old political days. Nowadays, there are loads of local heroes, and that’s also given a boost to influential young folks from the area, who often don’t get much attention from the media.

In Yogyakarta, back in 2018, youthlab got to check out libstud, a cool design agency that’s also a hangout spot. The brain behind it is Farid Stevy, who’s not just an artist but also the lead singer of the rock band FSTVLST. Farid’s big on the idea that these days, local influencers are speaking up about local issues, whether it’s on social media or in person.

Sure, YouTubers and social media stars have a big say in what young people buy, but when it comes to how they see the world, it’s often the local influencers who make the biggest impact, according to Farid.

Deciphering Skena and Gaul

The buzz around “skena” remains strong within Indonesia’s Gen Z circles. Being part of the skena isn’t just about following trends; it’s about upholding a culture of resistance, staying attuned to local issues, and celebrating artisanal creativity in all its forms.

These skena kids are the ones who groove to local indie beats and make it a point to hit up festivals featuring these indie artists Plus, there are also lots of new alternative libraries and cool places to hang out popping up.

Within these alternative spaces, young minds delve into ideals, ideologies, and sharpen their critical thinking skills. Yet, it’s a double-edged sword; the youth cohort often congregating in these circles can sometimes get slapped with labels like “Social Justice Warriors” for their frequent social and political critiques on social media.

But in truth, they’re just exercising their critical thinking muscles out in the open—a skillset often overlooked in traditional educational settings.

Differences in worldview between skena culture and gaul culture

Stakeholders invested in the youth demographic need a deeper grasp of the stark contrasts between skena culture and gaul culture. Oversimplifying these diverse cultural landscapes in campaigns or communications could yield unforeseen reactions. Each of these realms—skena and gaul—springs from distinct origins, fostering unique motivations, movements, values, and beliefs.

Presently, both skena culture and gaul culture are forging divergent downstream trends. They’re fueling fresh dialogues among Indonesian youth, sparking contradictions and tensions.

These tensions will either respond to market demands through consumption or cultivate an autonomous market free from external influences. It’s a dynamic interplay that promises excitement within Indonesia’s popular culture scene.