Asisi: Because of Gajah Mada, Sundanese and Javanese people are prohibited from marrying? The Bubat War is believed to be Majapahit's political sin and is considered the beginning of the split between Java and Sunda. However, did this war really happen? Does Gajah Mada's cunning in the narrative circulating so far match the existing historical facts? And what does the Bubat War have to do with the Netherlands and our struggle for independence? OK friends, we are still in Indonesia, and in this Historical Ghibah, we will reveal what really happened in the Bubat War according to Javanese and Sundanese sources. Come on! Asisi: ASISI Channel's newest book, Secrets of the Archipelago, is out! This is a historical report and notes from my trip to dozens of Medang temples. Where can it be purchased? Check comments or bio. Those who already have it, I'm waiting for the review. Let's move on. Selviya: Mas Asisi, the Bubat War is something that from the past until now can be said to still be a polemic. This war is believed to be Gajah Mada's political sin. Apart from that, the Bubat War also became the origin of the myth about why Javanese and Sundanese people should not marry. However, if you look back, did the Bubat War actually exist in history? Because there are also those who believe that the Bubat War is just a myth that was deliberately created by the Dutch to prevent Sunda and Java from uniting. What do you think, Mas Asisi? Assisi: We have to look at the source first. If the question is whether the Bubat War is a myth or really happened, we leave it to each of us to judge. But what is important for historians is the source. There are only a few sources related to the Bubat War. Not much actually. Archaeologist Hasan Jafar said that of the 30 inscriptions in Sunda and 50 inscriptions in Majapahit, not one tells about the Bubat War. Selviya: Sundanese too? Assisi: Sundanese too. Isn't this ironic for such a big event? Most of us get news about the Bubat War from literature. We sort this literature. There is something called Pararaton. Next is Carita Parahyangan. Then Kidung Sunda and Sundayana. Let's sort it. Of the many literary sources, in my opinion the oldest is Pararaton. Later we will explain why. Selviya: In what year was Pararaton written? Assisi: The oldest copy of Pararaton that we have obtained is from 1600. It is the oldest copy. However, archaeologist Hasan Jafar suspects that Pararaton was probably written at the end of the 15th century because it says about a mountain erupting. The eruption occurred at the end of the 15th century, and was the last event known to the author of Pararaton. The author cannot understand events further than that. So, it's possible that this was the last time the original Pararaton was written. Selviya: Oh, I see. The way to estimate this is by looking at the events at the end of a book or literary work. Assisi: That's right. We can confirm the events or news in it with inscription sources, and the results do match. We can even confirm some of the events with Chinese sources, and this also fits. When our own nation did not have a source about Dyah Wijaya's betrayal, it was Pararaton who reported it. The betrayal is written there, and after checking with Chinese sources, it is true. This proves one thing Pararaton's credibility value. Selviya: And actually we already discussed this in the previous episode of Historical Ghibah. Friends can see it. Back again to Pararaton. This means that one of the oldest sources about the Bubat War is Pararaton. Assisi: I suspect Pararaton. Selviya: What does Pararaton tell? That is, is what Pararaton tells the same as the stories or narratives about the Bubat War that we know today? Assisi: This is interesting. First of all, I will sort it first. After Pararaton, there was Carita Parahyangan which was written in the latter half of the 16th century. So, if Pararaton was written at the end of the 15th century, Carita Parahyangan was written in the latter half of the 16th century. Both are written quite close together. Well, Pararaton is a Javanese source, while Carita Parahyangan is a Sundanese source. I think these two sources are quite strong. After these two sources, Kidung Sunda and Sundayana followed. We start first from Pararaton. Pararaton presents a fairly short story from a Javanese perspective. The Javanese king, Hayam Wuruk, at that time wanted a Sundanese princess. Then, a patih or envoy was sent to propose. After that, their application was accepted. Then, the King of Sunda and the daughter who was about to be married came with their entourage. The number of the entourage was not disclosed. Then they were placed in Bubat, because they were not supposed to meet in person at the palace. Whether the bride's side will come to the groom or the groom's family will come to the bride will be decided later. The important thing is that the two are placed separately first. We have to be careful when reading the continuation of the story in Pararaton. The events of Pararaton must be read in order. The next order is that the menak or people from Sunda ask for a welcoming party. They asked for a party. “Why isn't there a party?” something like that. Because they asked for a party, then Gajah Mada came. Gajah Mada came to explain the situation. How did he do it? "There will not be a welcome party as you expected, as if the princess was to be presented as empress." Because in Pararaton, the princess is like other princesses who are presented to the King. Now the question is, in the same literature, Pararaton, previously also told about Dara Petak & Dara Jingga. Selviya: From Malay. Assisi: From Malay. They were the daughters of the Malay King who were then brought to present them to King Kertanegara. One of them later became Dyah Wijaya's wife, who gave birth to Jayanegara. That's according to Prof.'s analysis. Slamet Muljana. If the literature is the same, perhaps the context is also the same. We must not be taken out of context. These two stories are both Pararaton. One tells of two princesses being presented, and this is also the same, the princess who was taken to Majapahit. Just like Pamalayu, the Princess was taken to Singhasari. Exactly the same. Could it be that the context should be the same? So, Gajah Mada sees that the context should be seen as the same thing. So. Then they stated, “Anyway we asked for a party! Welcome party!” Gajah Mada said, "There will be no party!" Maybe they get angry. The next news in Pararaton is Gajah Mada being told again. He met one of Hayam Wuruk's uncles. One of Hayam Wuruk's uncles also reported the situation in this way. And after he reported the situation, Gajah Mada's role was no longer discussed. Selviya: Where did Gajah Mada go? Assisi: Not mentioned. Then Uncle Hayam Wuruk made his move. He then took a stretcher and carried it to the location. In the middle of the Bubat field, according to Pararaton, the Sundanese party itself was divided into two groups. One group wants the Princess to be given away. “Never mind, we have done our duty. Just hand over the Princess.” Maybe the context is the same as Pamalayu earlier. Well, this second group is the menak. "Don't want to! We want to party!” Actually they want to party. “We want to party!” So these two groups ended up causing a bit of a commotion. Then the menak said, "We are ready to die." Selviya: Who exactly are these menak? Assisi: These menak are nobles. In those days, nobles probably included influential people, perhaps heroes, something like that. Not explained. But what is certain is that these menak are people with great influence. So they want to party, and are willing to die for it. So there are two groups, those who ask for a party and those who don't. Then the group that asked for a party still insisted, “We must demand a party.” Selviya: Just because of the party, they are willing to do something like that. How's it going? Assisi: Then the Majapahit troops appeared and surrounded them. The analogy of the situation is like this. Someone came to the capital, then caused a bit of a commotion. Automatically the police will secure the situation. Therefore, Pararaton uses three words to address this event. The first is "angepung". The second is “anangkis sanjata”. And third is "prang". “Prang” means war. “Angepung” means to surround. Second, “anangkis sanjata”. “Anangkis sanjata” is to survive. Third, "prang". “Prang” is war. So, when there is still a little anger between them, what do they do? In our current police terms, localize or secure first. When they get out of hand, move on to the second word. “Anangkis sanjata” means there is an attack. If the attacks ultimately get out of control, then repressive measures will be taken. I see, right? The order is like that. Only then did the word "prang" appear. The word means open war, the situation is very busy. When Hayam Wuruk's uncle arrived, the situation was already at war like that. Then, the Majapahit troops who had been surrounding them just to defend themselves, were finally pushed back and immediately hit back. Many Sundanese people were injured. Then they ran in one direction; I forgot, but if I'm not mistaken it's south. The direction of their escape, by the author of Pararaton, is said to be "towards Gajah Mada" or "to Gajah Mada's house". So, it is possible that the author comes from a Majapahit perspective. He understood where Gajah Mada's house was, the house of the pate, the wreda, the minister. So he just used the marker "Gajah Mada's house". This doesn't mean they were chasing Gajah Mada, but just happened to be taking that direction. Selviya: Or maybe looking for safety? Assisi: Maybe, but obviously we don't have data on that. All we know is that they were angry and took the direction "towards Gajah Mada" or "to Gajah Mada's house". And there it said there was a chariot, and before they got to the chariot, many died. And that's where, let's say, a crackdown occurred, so that many Sundanese victims fell near the train. Or, if we use the language used by Pararaton, "padati". Padati was not used for war, but for transportation. Selviya: But why is the solid used as a landmark in Pararaton? Assisi: Maybe it was used as a landmark, because there is no description. I have a friend who is trying to translate the Pararaton book, and he is brave enough to say that Gajah Mada is in the padati. How to? He wrote padati, then in brackets he wrote, "Gajah Mada is in it". I think this is too bold because it's not in the source. The word in brackets is clearly analysis, and analysis should not be attached or placed in the translation. This analysis should have been placed in companion material in the book. Selviya: What happened? Assisi: In the end the Sundanese side was crushed. There are no survivors. The news is like that. After that, it was discovered that the incident was not far away. Still in the same year as Padompo. That is, when Majapahit attacked Dompo. Then, the next news was that Gajah Mada then rested. This means he is amukti palapa, he has retired. Interestingly, in Sundanese sources as I explained previously, at a similar time there was Carita Parahyangan. In it, it is said that there was a Maharaja King from Sunda who had a daughter named Pohan. According to the ballad, the princess had a high ego or desires and did not want to marry a Sundanese man. Selviya: He has great taste. She only wants Javanese men, right? It seems like this has been Javanese male supremacy for a long time. Assisi: That's his wish. Finally he was taken there. Furthermore, the event is not mentioned. Because this is from a Sundanese angle. Then the Sundanese heard that they were finally at war with Majapahit. The news ends there. Selviya: So the news is very short, huh? Assisi: The news is very short. The princess wanted to marry a Javanese man because she did not want to marry a Sundanese man. Then he was escorted to Java accompanied by a large accompaniment. Then they were involved in war with Majapahit. It's over there. But this makes sense. Why is that? In Pararaton it is said that there are no more eye witnesses. Take them down. After the tumpas, how did the Sundanese write it down in detail? They couldn't possibly do it. So, Carita Parahyangan is quite good when viewed from a Sundanese perspective, when they let go and then don't go home. Selviya: So they don't know what happened. They knew little about the Bubat War. Assisi: That's right. They know little, and the details are not explained. And I think this is very complementary. From the Javanese angle we can provide details, then from the Sundanese angle, there are no details, but the departure is confirmed. And the news of war in Majapahit was also confirmed. This is great, right? So they complement each other. So, what's the next source? Kidung Sundayana and Kidung Sunda. This is it. Kidung Sunda was written in Bali. Not written in Sundanese. Asisi and Selviya: Also not in Java. Assisi: No one knows if this hymn was written in Java or Bali. But what is clear is that it is found in Bali. That's where the story starts to get more detailed. Starting from his cruelty, how Gajah Mada was insulted. Strangely, in this ballad, Gajah Mada was blamed. Because it was thought that the Princess was proposed to by Hayam Wuruk who came. Then basically Gajah Mada said various things. This is for offerings like those made by Nusantara. Then they got angry, then the cruelty happened. Until then the Princess committed suicide. Very detailed. Uniquely, after this incident, Hayam Wuruk was sad. Hayam Wuruk is very, very sad. Then, what happened? Hayam Wuruk then fell ill and died not long after. After that Gajah Mada was blamed. The Majapahit people were angry, then surrounded Gajah Mada. Gajah Mada then ran to his yard. He wore clothes complete with all his regalia. After that, he did yoga. After doing yoga, he disappeared. Moksha or returning to the realm of Vishnu. He disappeared like that. This story is strange because Hayam Wuruk was still alive long after the incident. This does not agree with any primary sources. So it is possible that Kidung Sunda and Sundayana were created for later development. So, many people suspect that Kidung Sunda or Sundayana existed after the 16th century. Even newer, because it already contains Arabic or Persian vocabulary. Selviya: Seriously? Are there Islamic words in Kidung Sundayana or Kidung Sunda? Assisi: Actually Persian vocabulary. This means that at that time Islam was already quite strong. Possibly after the 16th century or around the end of the 16th century. So it also contains vocabulary for 'gun' or firearm. It is possible that this hymn is more recent. Selviya: Does that mean the narrative that we know so far about the Bubat War on social media, news portals, and so on seems to be taken from Kidung Sunda or Sundayana, right, Mas Asisi? Not from Pararaton, nor from Carita Parahyangan. Assisi: That's right. If we follow the ranking of sources, there are primary, secondary, and so on, for the Bubat event that occurred in the 14th century, Pararaton should be secondary. All the way to the back, everything is secondary. Selviya: Nothing primary? Assisi: Nothing primary. However, among these secondary sources the strongest is Pararaton, then Carita Parahyangan. This source is very powerful. Apart from that, the source is very secondary and has had a lot of development. Developed by people afterward who may not have been eyewitnesses, only from existing literature, taken, then developed. This can be seen from the differences between Kidung Sunda and Sundayana. The Song Sundayana is even more detailed. So, the Song of Sunda is long and the content is quite dramatic, love does not end between Hayam Wuruk and Putri Sunda. Kidung Sundayana is more detailed, so it might be developed further. There were developments and so on. Selviya: So actually it was added? Assisi: Given additionally. So if we want to follow source criticism or source ranking, it is clear that the strongest sources are only two, namely Pararaton and Carita Parahyangan. Only those sources are the most powerful. Maybe there was a miscommunication that caused a bit of trouble among the Sundanese group, which was then secured by Majapahit. Eventually things got out of control. And the Bubat incident occurred. Selviya: So it's confusing if all the sources are secondary and none of them are primary. Even though you could say Pararaton is older, but all these sources are secondary. So how do we test which sources are the most accurate or closest to the truth? Apart from comparing the ages of the sources. Assisi: One way is to check with primary sources, or contemporary stories. Selviya: But there are no primary sources. Assisi: The validity of a source, for example Pararaton, has quite strong validity. Because several sources in Pararaton are in accordance with primary sources. Even in foreign news it is also appropriate. For this reason, the validity of Pararaton will be raised. This is different from sources such as Kidung Sunda and Sundayana, where some news still needs to be confirmed first. Moreover, Kidung Sunda and Sundayana only focus on this event, while Pararaton has a broader focus, namely the movement of a dynasty. The Bubat War was just one small insertion in the long history of the Rajasa dynasty. Carita Parahyangan also contains a long history of the Kings of Tatar Sunda. And the story of the Bubat incident is also explained a little in Carita Parahyangan. So, these two literatures are similar. However, Kidung Sunda and Sundayana deliberately focus on that story, like a romance. Selviya: I'm curious, Mas Asisi, if the Bubat War or Bubat Incident did occur, would it be reflected afterwards in relations between Sunda and Java? Is there any data? If perhaps we don't have primary sources or foreign prints, what about later times? An event of that magnitude was bound to have an impact. Moreover, we know that the narrative of the Bubat War has made several parties from Sunda and Java very antipathetic to this day because of this incident. Even in Sunda they don't want to hold the Gajah Mada road. This affects us to this day. Was there an effect in ancient times, after the Bubat War, on relations between Sunda and Java? Assisi: Interesting question. So, after sorting, we have sorted out two very strong sources, Pararaton and Carita Parahyangan. Then the most recent are Kidung Sunda and Sundayana. Of course there is a development in attitudes. Is this hostile attitude influenced by Kidung Sunda or Sundayana? That's the question. We can trace it from the testimonies of people at that time. What was the relationship between Sundanese and Javanese after that incident? So, after the Bubat incident, there was a relationship between Java and Sunda. Let's explore whether the relationship is good or not. What is interesting is the note from Bujangga Manik. We use sources from Sundanese. If I'm not mistaken, Bujangga Manik mourned from Java to Bali. He was a Brahmin nobleman who longed for Buddhist religious studies. He has a specialty, namely good looks. Second, this is what made the Sundanese Princess fall in love. What's that? He is good at writing lontar and can speak Javanese. Selviya: Oh yeah? Asisi: Because he could speak Javanese, the princess immediately fell in love and even proposed to him. Remember how the Sundanese side at the Bubat incident in Pararaton sent their daughter. Then there were some people who were angry. "There are no stories like that here! It's customary for men to propose to women here!" However, in this story Bujangga Manik is proposed to by the Princess. The princess gave a lot of dowry to propose. Bujangga Manik's mother also encouraged him to accept his proposal. "Just accept it, she is quite an influential and beautiful daughter," persuaded her mother so that she would accept the proposal. Because of his ability to speak Javanese. If after the Bubat incident, Javanese people had antipathy towards Sundanese, and there was hostility , as is often described in the media today, there was hostility because of that incident. It is impossible for the Sundanese princess to use Javanese language skills as a feature. Until the Princess fell in love with Bujangga Manik because he could speak Javanese. It's a feature. This means that when Bujangga Manik tried to sidayatra or live a spiritual life, take his spiritual journey, what did he choose? Java. He did not go around Sunda or the west, he preferred to go east, around Java. And he also stopped at Bubat. He stopped in Majapahit. Without a single negative post. “There used to be a murder here” and so on, nothing like that. The outlook is positive. Selviya: But what about when he visits other places? Is it also said? Assisi: Same, he also told it. This means that in Bujangga Manik's writings, Bubat and Majapahit are as neutral as other places. He did not show any emotion when entering Bubat and Majapahit. This raises suspicions as to whether the Bubat Incident really existed when referring to it. Don't forget, there is another eyewitness, namely Tomé Pires. Tomé Pires notes in Suma Oriental that Java and Sunda are bordered by a river called Cipamali, if I'm not mistaken. This river separates these two groups. There it is said that Tomé Pires saw that the Sundanese and Javanese did not work together. But not hostile. Pretty clear, huh? Tomé Pires will definitely write that A is hostile to B. If he says he is not hostile, it means there is no hostility. Selviya: Which one is older between Bujangga Manik and Tomé Pires? Assisi: Bujangga Manik and Tomi Pires are quite close together. Bujangga Manik is thought to have written before the 16th century. Possibly dated to the late 15th century. Towards the end of the 15th century, it is said that several places in Majapahit were still busy in use. One of them is Palah. Or the one at Panataran Temple, still widely used. And Majapahit is also still known. Tomé Pires said that in the 16th century, at a time when Demak had begun to attack and so on, war had begun between Demak and Daha. Majapahit is no longer in Tomé Pires' records. Selviya: So there really is a relationship development, huh? This means that from Mas Asisi's explanation earlier, in Bujangga Manik's time, Java became a kind of destination or a civilization that was considered "if you master Javanese, you will be the dream husband". Good looking plus can speak Javanese. How about now? However, in the period after that, there were further developments. Java and Sundanese are next to each other, living side by side, not cooperating, but not enemies either. Maybe it's like living in a housing complex in an urban area. Know each other, but live separately. Assisi: Actually, it's neighborly harmony. Sundanese and Javanese people live next to each other, do not interfere with each other, but also still maintain small relationships. This completely overturned people's view of what happened after the Bubat Incident. People have an idea that there was hostility after the Bubat Incident. In fact, they believe that there is a curse of hostility until now. It turns out there is no hostility if we refer to Bujangga Manik, Tomé Pires or Suma Oriental. Selviya: Wait a minute, but what do you think, Mas Asisi? Actually it happened or not? Or did it happen, but the narrative might be different from what we know so far? Assisi: Let's examine these four sources. Pararaton, Carita Parahyangan, Bujangga Manik, and Suma Oriental. Let's start there. It's possible that it did happen. But not to the extent depicted today. Then there was hostility, it didn't seem like that. Because of what? Who is to blame for this incident in the Carita Parahayangan, which is the Sundanese source I mentioned earlier? You must be surprised. The Princess Pohan was blamed. Because her desires were too big, she didn't want to marry a Sundanese, but a Javanese. He went to Java, accompanied by many people, and finally sparked a war from Majapahit. He's the one to blame. This is like a household, when the child has a little big desire. "Well, you do it at your own risk." Is not it? Similar to that. Selviya: But it's a pity too. Indeed, he wants the best candidate. Assisi: The point is this. This incident may have happened. But it did not cause fierce hostility between Java and Sunda. Maybe so, if we refer to Bujangga Manik and Suma Oriental. Selviya: However, why is the narrative developing like that now? Assisi: The problem is like this. When later Professor CC Berg translated Kidung Sunda and Sundayana, he believed and reported widely that this was very historical. Very historical. Even though there is no data whatsoever about the time it was written. The method is simple. Again, this is my guess. He uses science, historical narratives, to prevent Indonesia from being united. We can detect it from the following. He analyzed that Prapanca who recorded the Majapahit mandalas did not actually occur. It was just Prapanca's dream. Secondly, he vehemently said that Kidung Sunda was a historical narrative. In what way? There was a Sundanese governor. This governor has a horse. He considered this horse to be the same as the Ranggalawe horse in the Song of Ranggalawe. So the Song of Ranggalawe began to be analyzed by historians. Kidung Ranggalawe is one of the earliest literary works of prose or literature in the medieval period. He is considered the earliest, around the 15th century. When it was unanimously recognized as the oldest, CC Berg attempted to ensure that the Songung Sunda that he cherished could be of the same era as the Songung Ranggalawe. In order to enter the historical realm. How? The horses are equalized. This patih horse is equated with the Ranggalawe horse. Thus, this means it was written at the same time. Why was CC Berg so careless? Just based on this horse. Because that's all he could find. To be able to make this historical. That was all he could find. If only he could find something stronger, he would definitely use it. Selviya: If I'm not mistaken, CC Berg also doubts Pararaton's credibility. Which at that time was translated by Jan A. Brandes, translator of Nagarakartagama. Assisi: He doubts that too. He doubted Ken Angrok's existence. He even analyzed Ken Angrok's mother, Ken Endok, that the author was inspired by the name Mpu Sindok. He even analyzed that Prapanca also saw the Calcutta Inscription, then get inspired by it. So there were a lot of blunders made by Prof. CC Berg is here to divide Indonesia. At that time Indonesia had just become independent. Currently declaring it as the Republic of Indonesia, a Unitary State. But then there is the narrative war. Based on history. Remember Ir. Sukarno in his first BPUPKI speech. He used Sriwijaya, he used Majapahit as a national start, a model for Indonesia to be formed. History was used as a basis for the nationalist movement of that time. Including proving that Indonesia really wants independence. What does it mean? Our founding fathers used historical narratives. CC Berg also uses historical narrative. So it's very dynamic. These two groups both use historical narratives, one tries to divide, while the other tries to unite. Selviya: It is because of this narrative war that we now understand that the Bubat War was Majapahit's sin, Gajah Mada's sin, that the Javanese and Sundanese should not be united. Assisi: Gajah Mada was blamed from Kidung Sunda to Sundayana. Gajah Mada's role was to massacre the Sundanese army. Then the hostility began to emerge. Starting from Sundanese Song to Sundayana. This was then included in history lessons by the Dutch government at that time. Included is the Bubat War version of Kidung Sunda to Sundayana. I even found that in a Javanese lesson during the Dutch era, I forgot the year. Tripe Tanah Jawi Ndalem... basically Javanese and long. It's actually national history but in Javanese. Well, the Bubat War was included in it. Selviya: So what Sundanese people know today, let's say they know about the Bubat War from ancestral traditions, from the words of their fathers, from the words of their grandparents, the source is from the colonial period. When taught at school about the Bubat War. Is it like that? Assisi: Maybe. Selviya: Ordinary people couldn't access lontar or access translated results because at that time Pararaton and so on were translated into Dutch, not into Indonesian. So even Indonesian people at that time didn't know. Javanese, Sundanese people didn't know and they relied on what was taught in school at that time. So from our long conversation about the Pararaton version of the Bubat War, Carita Parahyangan, then Kidung Sunda, Sundayana, then to CC Berg's narrative around the time of our independence. What can you learn from there? Assisi: There is a lot we can learn. First, the importance of studying history, historical literacy. Not just history, but history that is based on source criticism and source ranking so that we can check the validity of any historical narrative offered to us. Sometimes we don't understand. I see that many people find it difficult to sort out analysis with historical data. Selviya: Oh, that video on how to become a history detective? Assisi: That's right. So we cannot be deceived by historical narratives because we always ask the source. One more thing, we should become wiser with the historical narratives about the Bubat Incident. Events that occurred in the past actually have no impact on our lives now. The only influence of past historical events on today is our mindset, our thinking. Selviya: Mindset, huh? Assisi: Mindset. From there we can learn. We don't need to imitate what they did, what has already happened. That is a historical inevitability. All history in the age of the ax or the age of the sword must have had war. But what we can take now is whether it is positive or negative. Do you want to learn from it to become wiser or continue to think about this. While making it a narrative to divide, hate. It doesn't have to be like that, right? Selviya: Looks like we have to restore Gajah Mada's good name. In terms of the Bubat War. Gajah Mada is an ordinary human being. He is fallible and mistaken in other matters. But a person should not be judged or judged for something he may not have done. Assisi: That's from Kidung Sunda and Sundayana. Studying history should make us wiser. So never forget to continue studying history. So you don't forget... Assisi & Selviya: Our true selves.