Indonesia has always been on the map: but helped now by their fervour for Social Media, Indonesia’s youth appear to be picking up more headlines globally - as a cultural phenomenon. Here is the birth of a New-School Dual Cool – an Eastern more feminine Western syncretism; and individualism attained through collectives. Beyond this, the key question is whether this tribe of ‘emos’ can take a lead in crossing-over transnationally? Wilson, J.A.J. (2013), “Emo-Indonesian Youth – A New School of Dual Cool”, The Marketeers, April, Indonesia: MarkPlus Inc., pp.82-87.

1. 082 // APR 2013 // the-marketeers.com
aestroaestro
a New School Culture of Dual-Cool
Jonathan(Bilal)A.J.Wilson
SeniorLecturer&CourseLeader,
UniversityofGreenwich,LondonUK
Editor:JournalofIslamicMarketing,
EmeraldGroupPublishing.
Indonesiahasalwaysbeenonthemap–buthelpednowbytheirfervourforSocialMedia,Indonesia’s
youthappeartobepickingupmoreheadlinesglobally.Thisarticlepresentsaselectionofobservations,
whichhavedrawntheauthortoviewIndonesianyouthasaculturalphenomenon.Hereisthebirthof
aNew-SchoolDualCool–anEasternmorefeminineWesternsyncretism;andindividualismattained
throughcollectives.Beyondthis,thekeyquestioniswhetherthistribeof‘emos’cantakealeadin
crossing-overtransnationally?
I attended the 2012World Halal Forum
in Kuala Lumpur as a speaker, also writing
an article for the Halal Journal on my
speech, titled:“MuslimYouth Culture – A
new wave of Hip hop Grunge”1
. In 2012
I also worked on a journal paper with
seven other professors, to be published
in April 2013, titled:“Crescent Marketing,
Muslim Geographies and brand Islam”2
.
That paper has a special section with the
heading ‘Indonesia – the hidden treasure’.
The following article draws from and builds
on observations contained within this
collective body of work.
Indonesia onthe map
Recent media attention and marketing
literature on Indonesia, arguing for its
significance and relevance, can be grouped
largely into three rationales and by
extension, standpoints:
1. The economic argument – where
data is presented and calculated to
demonstrate the market potential
through financial value; and future
sustainability through population figures
2. The consumer-based perspective
– which articulates that beyond the
market value and size, there exists a
consumer-based social obligation to
develop the sector, which views profits
as one criteria, but not necessarily the
key criterion.
3. The geopolitical imperative – where
Indonesian commerce and consumption,
especially linked with Islam, is influenced
by geopolitics, which reciprocally affects
factors such as international relations,
political stability and national brand
equity.
Now there seems little need to impress,
on a largely Indonesian audience reading
this article, that Indonesia is big, and
should be big news for everyone else. But
considering that Indonesia is made up of
over 17,500 islands and approximately
240 million inhabitants, of whom 88% are
Muslim (approximately 210 million), there
remains paucity in literature, research and
insight on this region.
By 2020, Coughlan (2012) reports
findings from an Organisation for Economic
Co-Operation and Development (OECD)
study, projecting Indonesia as moving from
6th
to 5th
place in terms of number of
university graduates, with the U.S. slipping
from 2nd
to 3rd
place.Vaswani (2012a,b,d)
and Mishkin (2012) also highlight how
important social media is in the region,
from urbanites to farmers.
“This is one of the mostTwitter and
Facebook-friendly nations on Earth.A
higher proportion of Indonesian internet
users sign on toTwitter than in any
other country. Indonesia is also home
to the world’s third-largest number of
Facebook users. Indonesian Facebook
andTwitter users have managed to
push for social justice online and
Emo-
Indonesian
Youth
1
Wilson, J.A.J., (2012),“MuslimYouth Culture – A new wave of Hip hop Grunge”, The Halal Journal, 2012 World Halal Forum special edition, Malaysia.
2
Wilson, J.A.J., Belk, R.W., Bamossy, G.J., Sandikci, O., Kartajaya, H., Sobh, R., Liu, J. & Scott, L. (2013 in press),“Crescent Marketing, Muslim Geographies and
Brand Islam : Reflections from the JIMA Senior Advisory Board”, Journal of Islamic Marketing, Vol.4 Iss.1.

2. the-marketeers.com // APR 2013 // 083
embarrassed misbehaving government
officials, as well as helping businesses
market their products.That is why [the]
popular computer game Angry Birds
held the global launch of its tie-up
with Facebook in Jakarta this week.”
(Vaswani, 2012a).
Particularly in Indonesia, global
marketers should also keep their eyes on
Western and Korean trends, which are
influencing Indonesian youths’ thoughts,
feelings and consumption.Anecdotally,
perhaps the large numbers of Indonesian
youth have contributed to the recent
phenomenal global successes of Korean
music artists and film (Putra, 2006; Penh,
2012; Rogers, 2012). Furthermore, in
a recent BBC News Business (2012)
interview with award winning music
producer David Foster [who has compose­d
songs for Celine Dion and Madonna
amongst others], Foster states that Asian
popular music has been per­ceived as being
very good at copying Western music,
however now Asian music spearheaded
by South Korean bands such as K-pop and
Psy [of ‘Gangnam Style’ fame – the second
most watched and most ‘liked’ video of
all time onYouTube] a phenomenon is
occuring where Asia looks set to take
centre stage, in terms of innovation and
audience figures.
More recently, theYouTube sensation
‘The Harlem Shake’ is showing a
progression towards syncretism; and
individualism attained through collectives.
Currently, 4,000 clips of various Harlem
Shakes are being uploaded every day, by
everyone from the BBC, Manchester City,
Northumbria University, and University
of Georgia men’s swimming and diving
team. For me, this signals how the field
of marketing, lead by social Branding and
Public Relations is expanding (anyone and
everyone views themselves as a potential
gatekeeper or PR activist) and the need
for professionals to reassess how they
maintain their relevance and control is
crucial. Stories now are judged more and
more by how many hits, comments and
likes they have; and whether they appear
towards the top of Online searches.
Vaswani (2012e) also reports on
how there is a growing movement of
comics in Indonesia, which are being
used a vehicle to tackle religious issues
in a more contemporary way, following
manga traditions - with characters facing
the challenges of everyday life, fused
with Javanese mythology.Artists have
perhaps been given encouragement by the
mainstream success of The 99 – which is
produced in the Middle East and US.The
creative team for The 99 have worked for
Marvel and DC comics, and its concept
is based upon the idea of 99 people who
each have a particular skill and attribute. In
Islam,Allah (God) is known by 99 names,
which describe his attributes and these are
the ones which have been used here.
When looking at films, Sulthani (2012)
reports on the Indonesian martial arts
film “The Raid: Redemption” smashing
domestic box office records, and becoming
“the first Indonesian flick to break into
the U.S. box office, also winning acclaim at
international film festivals”. Hopes are that
the film’s success “will breathe new life into
Pencak Silat, the Indonesian martial art it
showcases – and one whose followers are
dwindling at home.” Interestingly, some
schools practising Silat in Indonesia and
Malaysia draw from and integrate religion
(Islam here), in a comparable way to
Buddhism,Taoism, Shinto and Sikhism
- forming an underpinning for Chinese,
Japanese, and Indian martial arts, as is more
widely reported.
The socio-political implications of
these phenomena should also not be
underestimated. Indonesia has previously
been reported as producing cult ‘terrorism
merchandise’, sporting figures such as
Osama Bin Laden (Inside Indonesia, 2007;
My Telegraph, 2010). Perhaps due to further
insight into the region, courtesy of US
President Obama’s upbringing, the US
Obama administration has understood that
Indonesia is not so much anti-American,
as a region that has felt underserved,
misunderstood, and unheard.Taking a new
approach,Vaswami (2012c) reports of a
government-funded diplomatic mission,
where Native Deen, an Islamic hip-hop
group visited the region to help spread
tolerance and faith through
music; and further U.S.
understanding.Washington
stated that is was keen “to
start focussing on ‘soft’ power,
so that it can increase its
influence in Muslim-dominated
countries.” The tour also
included visits to Egypt,
Tanzania and Jordan.
The rise of
MuslimYouth
consciousness
Because of this, arguably
the most exciting and
significant segment in
today’s global market lies
in the hands of Muslim
Youth.Advertising and
Branding agency Ogilvy
Noor has estimated that
over half of Muslims are
under 24 years old and
that makes for over 10%

3. 084 // APR 2013 // the-marketeers.com
aestroaestro
of the World’s population (Ogilvy Noor,
2011). Furthermore, more recent academic
opinions on globalization are taking
alternative positions than previously
argued. de Mooij (2011) gives consideration
to the effects of globalization and global
consumer culture – and in particular those
that produce negative effects. de Mooij
(2011) observes that,
“In practice,notwithstanding the
worldwide reach of television and
the internet,in many people’s lives,in
consumption or entertainment habits,be
it music or sports,the people of different
nations continue to have different habits,
tastes,and loyalties.Instead of causing
homogenization,globalization is the reason
for the revival of local cultural identities in
different parts of the world.” (p.5).
When looking specifically at Indonesian
(and especially Muslim)Youth, I argue that
rather than these individuals becoming
‘Westernized’, as has been suggested by
traditional quarters, and equally by
Eastern andWestern sources; Indonesian
Youth are in fact entering an age of new
becoming.This is the New School of
Dual Cool. For if this is a simple case
of Westernization, does this mean
that the ‘West is best’, and are
Youth moving away from being
‘Asian’,‘ASEAN’,‘Indonesian’
or religious? Or is it that
they see their identities as
being governed by their
own rules, which are
open to inspiration
and truth wherever
it exists? Evidence for the last
perspective lies in the increase
in visible practice of Islam by
Muslim youth – most notably in
their dress and the conversations
on the Internet, which are there
for all to see. MuslimYouth
are consuming commodities
that were thought of not to
necessarily have any Islamic
reference or relevance and they
are Islamifying them.
In addition, I would argue that
East/West, or Muslim/The West
thinking harms the development
of understanding – as it implies
separation.And more importantly
by inference supports the idea
that the strongest
brands, media
platforms and
educational
systems
lie outside
of the
hands and

4. the-marketeers.com // APR 2013 // 085
inception of ASEAN nations, which
then profiles Indonesian youth as being
intellectually impoverished and followers.
Therefore, if this is the case, Indonesians
may now and in the future be profiled as
romantics who were once great, but now
live in the shadow of the enlightened West.
Furthermore, if profit maximisation
is taken to be more socio-cultural and
intangible, rather than just financial, then
this encapsulates the essence of cultured
human existence. For people are both
rational and emotional.And for the
religious, this also means being spiritual,
which takes existence from the transient
‘here and now’, to the transcendent
‘hereafter’. Further evidence for more
faith-based calculations can be derived
from the Islamic concept of rizq. Wilson
and Liu (2011) charted the development of
the term ‘risk’:
“which has its linguistic roots derived
from the Arabic word Rizq and the
Classical Greek… Rizq is a wider
and more inclusive term, which more
correctly translated means “sustenance”,
with that sustenance ultimately being
attributable to God. Its passage into
English and Italian has restricted the
term – largely to focussing on loss of
current or future wealth” (p.39).
Therefore, Muslims will always balance
evaluations and calculations according to
this life and the hereafter – either of which
could be short, medium or long term, but
work in parallel.
Taking all of these factors into account,
Indonesia as a nation has the cultural
potential, alongside its vast population
figures of increasingly more educated and
internet hungry youth, to play a more
significant role in influencing understanding
towards marketing theory, practice, and
consumption.
However, having made these observations
I question whether nation branding might
be better framed as Cultural Nation Branding.
Whilst the field of Nation Branding exists,
with a key paper coming from Fan (2006),
there are Islamic nations like those of the
Middle East, where cultures are perhaps
more important than nations. It is not that
the nation is unimportant, but given the
diversity of cultures in which the dominant
Muslim population is, even where at times
they are representative of a minority of
Arab residents, religion appears to be not
as important as Arab ethnicity. Here, nation
often takes a back seat to these other
considerations.A further case in practice
exists in Malaysia, with the implementation
of affirmative action educational policies
of benefit to Bumiputras (indigenous
ethnic Malays) – who by extension are also
classified as being habitually Muslim.The
breakup of former nations likeYugoslavia
and Czechoslovakia also shows how
artificial the construct of nation can often
be. On the other hand, Pan-Islamic branding
can draw together rather diverse cultures.
Therefore, I am of the view that such
considerations might offer refinements or
alternatives to conventional nation branding
arguments.
New-School
Commoditized Dual Cool:
Belk,Tian and Paavola (2010), chart how
‘cool’ has migrated from its roots in being
“grace under pressure” (Thompson, 1983,
p.16, cited in Belk,Tian and Paavola, 2010),
especially associated with a coping strategy
in response to the historical African slave
trade, into becoming “a low profile means
of survival and later a youthful rebellious
alternative to class-based status systems…”
to finally being “commoditized” - following
the style most strongly articulated by
African American males (pp.183, 187).
Interest and developments in China’s youth
population of 500 million, under the age
of 30, have been studied by Bergstrom
(2012). Indonesia signals the birth of
a New School Dual Cool – an Eastern
more feminine Western syncretism; and
individualism attained through collectives.
In Indonesia, the Muslim experience
looks less like individuals dressed in black
or white and instead is brought to the
streets in Technicolor. Bright coloured
clothing, colourful hairstyles, creativity,
and androgynous tastes and appearances,
in comparison to other Muslim majority
countries, signal that there is something
unique here in the region.
However, gaining insight into consumer
perceptions in the youth market is tough:
because how many brands can predict
whether they’ll be the next cult, or cool
thing – especially when tastes change so
quickly? If we add into the mix the fact
that especially for Muslim youth, they are
balancing adherence to their faith (which
is taken from information largely based
upon classical texts), with living in the here
and now (meaning that some texts have
to be brought up to speed with the world
today) – then there are plenty of debates
to be had.
Amongst the younger generation,
patterns are being broken up by additional
displays of conspicuous consumption – the
all-important accessorising and customising.
However, another level of understanding
worth considering is, are more Muslim
and/or Indonesian youth accessorizing
and customizing Muslim dress and
entertainment; or in fact the opposite –
that they are Islamicizing and Indonesianizing
‘other’ sources?
For example, some more orthodox
Islamic quarters see women wearing jeans
as: a departure from Islamic convention;
attempting to be Western (the inference
being that Western is bad); and imitating

5. 086 // APR 2013 // the-marketeers.com
aestroaestro
men (“because men wear the pants in the
house”). However, an alternative view would
be that jeans are: technically comparable
with for example female Pakistani shalwar
trousers, or in fact are a step up – as they
have more practical uses. Furthermore,
whether to wear jeans or not is not the
key issue – it’s how, when and where.
Therefore, does that mean that:
• Muslim dress = national dress, from
Muslim countries
• non-Islamic dress = items from East/
West not associated with Islam, e.g.
baseball cap, Japanese tabi (split toe
socks)
Islamic dress is really about covering
certain body parts; in addition to some
parts, which should be covered to hide
their shape.The informed tribes of Muslim
Youth social networkers understand this
concept, perhaps at times better than their
elders – and this basic principle allows
youth to experiment.
There also appear to be two staring
points:
1. Muslim dress, with non-Islamic
‘peripherals’ (accessory items) e.g. male:
wearing thoub/kandora (long white robe),
with a Manchester United baseball cap
and Crocs shoes
2. Non-Islamic dress, with Islamic
peripherals e.g. female: wearing rah-rah
mini skirt over jeans, with a headscarf
and dog tag chain saying ‘Muslim and
proud’.
But from these two ends of the
spectrum: fashion, customisation, per­
sonalisation and collective individualism
appear to be on the increase.They
are encouraging youth to congregate
around brand-centric tribes and to
associate brands with their faith. From
my observations the Hijabers community
in Indonesia is perhaps the most exciting
in the Muslim world and even has the
potential to cross-over to Muslim minority
markets. So for marketers, the present
suggests that future young Indonesian
consumers will become more vocal,
experimental, are brand hungry, and
marketing savvy.
We are seeing how stakeholder
networks and Web2.0 are driving
increasingly dynamic communications,
which are both influencing and engaging
more parties.The result is the creation
of ‘collective individuals’, who converge
around culturally embedded and ‘human’
brands; and supports the idea of Global
identities, which enhance local cross-
border sub-cultures. In the face of this,
Transformational Leadership will be a
powerful tool for shaping the thoughts,
feelings and actions of empowered clusters
of engaged stakeholders. Furthermore,
consumers don’t just consume they look
to do two things. Firstly, they share as a
form of social capital and gains from the
idea of reciprocity. Evidence can be see on
YouTube where consumers are reviewing
their purchases, sharing fashion tips and
entertainment. Secondly, where possible,
consumers seek to monetize what they
own. Consumers think about whether
this sharing can lead to a revenue stream,
future career, sponsorship opportunity,
or if items can be sold in online auctions.
This however doesn’t mean thatYouth are
spending more money on everything. Some
spending on designer labels has increased;
but equally spending on movies and music
has declined in favour of illegal downloads.
Therefore,Youth look to get the best value
for money, from a holistic standpoint.
The key elementsto
mappingYouth Culture
So what of the future? Be prepared
to witness the reigns being taken by a
generation of informed, self-mediating,
empowered and technologically savvy
urbanites. For them, heritage is progressive:
they embrace the eradication of hierarchy
and knowledge that simply translates
to power. Instead: diverse networks; the
sharing and adaptation of information; and
ultimately the positioning of Islam as a
‘co-brand’ with other spheres of life offer
more of a pull. So perhaps it could be
argued that we are coming full-circle to
the early golden days – where faiths like
Islam, Christianity and Buddhism gifted
social mobility and empowerment through
structured innovation.
Moving forward, youth seem set to
gravitate towards greater collaborative
consumption and new ways of interpreting
what faith means – and how it shapes
life in the here and now.This could
mean that the role of religious leaders
CULTURE
CREATE
CONNECT
CONSPICUOUS
CONSUMPTION
CONSUMER
COMMERCE
COOL
COMMUNICATE
CREATIVITY
The10CsofYouthCulture

6. the-marketeers.com // APR 2013 // 087
or scholars changes. Rather than being
autocratic sources of knowledge and
verdicts, they will be brought into an
arena of democratic collaboration and
consultation with the wider community.
Youth check and check again, from wide
ranging sources and they aren’t afraid to
voice their opinions. Perhaps a notable
example of this can be taken from the Arab
Spring – where communities mobilized
themselves using social media, in a form
of leaderless opposition. If this can be
understood then that’s great – because
messages and ways of understanding can
be reached transparently, quickly and
virally. If misunderstood, then equally as
transparently, quickly and virally things can
move against organisations and brands.
I’ve put together the following model to
see how we can map youth culture, using
The Cs.
The 10Cs ofYouth Culture
Beyond the 10Cs, I would like to
summarise my recommendation into the
acronym C10
REAM3
• The 10 Cs
• Reciprocity
• Emotion
• Authenticity
• Messaging… Myths… Meaning…
Indonesian youth can draw from a rich
heritage of storytelling, to help inspire and
position them globally. For me Indonesia
should bring an ‘emo’ culture of:
• Indoseizeia – taking hold of the moment,
and offering transformational leadership
• Indoteaseia – having a playful sense of
humour, which is especially vital when
engaging in Social Media
• Indopleaseia – having a ‘yes please’
attitude, and fulfilling the desires of
others
• Indoeaseia – making life easier, making
it easier to connect, bringing greater
understanding, and feeling comfortable
with one’s own identity
Finally, I think that Indonesia has to
consider two additional factors. Firstly, the
importance of Cultural Nation Branding
and creating a strong, emotive, compelling,
attractive and transnational Indonesian
identity – that individuals, societies, and
organisations can plug-in and connect
with.This will nourish an economic and
social capital, which can be enjoyed by all
nationals, whilst attracting further economic
migrants. The UK in some ways is a test
case in practice – perhaps our best recent
example can be seen played out in the
2012 London Olympics.The world was
exposed to an exciting new and culturally
diverse UK. For example, working in a
London university, I lecture to about 100
nationalities in any year and we celebrate
our multicultural and pluralist campuses
– more so than elsewhere. Headscarves,
full face veils, turbans, skull caps, mohawks,
dreadlocks, tattoos and body piercings
punctuate the aristocratic,World Heritage
‘Old Royal Naval College’ site and campus
to the University of Greenwich.
Secondly, I think that Indonesia should
consider its positioning and interface with
the Muslim world. Islamic banking and
finance, and the Halal sector (encompassing
meat, food, pharmaceuticals, cosmetics
and fashion) are growing rapidly – inside
and outside of the Muslim world.This
field needs more than competence in
manufacture, logistics, certification and
legislative compliance. Nation Branding and
Religion are heavily steeped in historical,
cultural and political factors, which are
deep rooted and in some areas are not
easy to overcome.Without a softer
Brand and Public Relations led approach,
the more significant factors associated
with perceptions and attitudes cannot be
satisfied, challenged, or changed.
Acknowledgements
I would like to acknowledge the contributions of the following, also
reflected in parts within this article:
• Gary, J. Bamossy, Georgetown University, USA
• Russell W. Belk, York University, Canada
• John Grant, author of Co-opportunity (2010), the award winning Green
Marketing Manifesto (2007)
• Hermawan Kartajaya, Markplus Inc, Indonesia
• Jonathan Liu, Regent’s College London, UK
• Özlem Sandikci, Bilkent University, Turkey
• Linda Scott, Oxford Saïd Business School, UK
• Rana Sobh, Qatar University, Qatar
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