Mudik is an Indonesian annual tradition that goes beyond physical travel; it is a journey of memory, identity, and belonging. Every year, millions of Indonesians embark on mudik, the great homecoming journey that transcends mere travel. It is a movement not just through space but through time, memory, and identity. Among them is Robertus, an office worker in Jakarta, who rides his motorbike 600 kilometers from the capital to Gunung Kidul. Unlike many of his fellow travelers, Robertus does not celebrate Ramadan or Lebaran, yet mudik remains a sacred tradition for him—an annual pilgrimage back to his origins.
But why does he do it? Why do so many feel the pull of home, the compulsion to return? From a philosophical lens, mudik is not merely a social or cultural practice but an existential act—a return to the self, a reaffirmation of belonging, and a reflection on the meaning of identity.
The Existential Meaning of Going Home
For Jean-Paul Sartre, human beings are constantly in the process of defining themselves through their choices (Sartre, 1943). The city, with its rigid expectations and relentless pace, often forces people into mauvais foi (bad faith), where they conform to roles imposed by society rather than embracing their authentic selves. In this view, mudik is an act of authenticity—it is the moment when the individual momentarily steps away from the artificial constructs of urban life and reconnects with something real: family, home, and history.
Martin Heidegger’s concept of Dasein (being-in-the-world) also provides insight into this ritual. Heidegger (1927) argues that human existence is deeply rooted in its historical and social context. Alienation from one’s origins can lead to a sense of disconnection from the self. For Robertus, the long, solitary journey through winding roads is not just a ride; it is a meditation on identity. The further he moves away from Jakarta, the closer he feels to something deeper within himself—a version of him that existed before the city’s demands reshaped him.
Filial Piety and the Ethics of Return
In Confucian philosophy, xiao (filial piety) is a fundamental virtue—the duty to honor and respect one’s parents and ancestors (Confucius, Analects, 5th century BCE). Mudik embodies this principle, as people endure long and difficult journeys not just for the sake of nostalgia but to fulfill a moral obligation.
For Robertus, visiting his aging parents in Gunung Kidul is not about convenience but presence. The 600-kilometer ride on a motorbike is an expression of commitment, a silent way of saying, I remember. I care. His parents do not ask for material wealth or grand gestures; they only wish to see their son at the dinner table, to share stories, to witness his continued journey in life.
This reflects what Confucius taught about ren (humaneness) and li (ritual propriety)—that traditions hold meaning not in their mere performance but in the sincerity behind them. The act of returning home is not just a journey; it is a ritual of love, respect, and gratitude.
Mudik as a Phenomenological Experience
Edmund Husserl, the founder of phenomenology, argued that human experience is shaped by personal perception and consciousness (Husserl, 1913). In this sense, mudik is not just a physical act but a deeply subjective one, filled with layers of meaning that differ for each individual.
For Robertus, the familiar roads leading home are not just asphalt and milestones; they are woven with childhood memories—the scent of wet soil after rain, the echo of laughter from village fields, the distant call to prayer that marked the passing of time. These sensory experiences are not mere details; they construct his Lebenswelt (lifeworld), the personal and cultural framework through which he interprets reality.
As he rides, he is not only traveling through space but also through time, revisiting past versions of himself. The city, with its towering buildings and relentless ambition, sometimes makes him forget who he was. But mudik reminds him.
The Spiritual and Symbolic Return
Beyond personal reflection, mudik also carries spiritual significance. Many cultural traditions, from Javanese kejawen to Christian teachings, emphasize the importance of returning—not just physically, but spiritually. The concept of “home” is not merely a place but a state of being—a space where one finds peace, clarity, and reconnection with something greater than oneself.
In Christian thought, the return home is often a metaphor for renewal. The Parable of the Prodigal Son (Luke 15:11-32) tells the story of a wayward child who, after wandering and struggling, finds redemption in returning to his father’s house. While Robertus is not a prodigal son in the literal sense, his mudik represents a form of personal renewal—a time to pause, to reflect, and to appreciate the simplicity of familial love.
Why We Return
At its core, mudik is about belonging. In a world that constantly pushes people forward—toward ambition, success, and change—it is a rare moment where people choose to look back. It is a reminder that no matter how far one goes, there is always a home waiting, a past that still matters, and a self that deserves to be remembered.
As Jakartans prepare for mudik next week, may this journey be more than just a trip. Whether by car, train, bus, or motorbike like Robertus, may it be a moment of reflection, gratitude, and connection. May it remind each traveler of where they came from, why they return, and what truly matters.
Selamat mudik! May your roads be safe, your reunions be warm, and your homecoming be a moment of true happiness. 🚗🏍️🏠✨
References
- Confucius. (5th century BCE). The Analects.
- Heidegger, M. (1927). Being and Time.
- Husserl, E. (1913). Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy.
- Sartre, J.-P. (1943). Being and Nothingness.
- The Holy Bible, Luke 15:11-32 (Parable of the Prodigal Son).
