Priyayi and pembantu

In the course of my readings on recurring migration by Indonesian women seeking work overseas as foreign domestic helpers, I came across this article 'Learning the ways of the priyayi' by Rebecca Elmhirst which argues for the continued (and growing) importance of domestic service within the country. Her opening statement that 'Paid domestic work is a fact of life throughout Indonesia' is one that sets the tone for this article.

During my visit to Pitra's grandmother house for Hari Raya Puasa, our conversations somehow turned towards mudik, pembantu (literally translated as helpers) and priyayi (Javanese term for elite) families when I discovered that his family was entrenched in the higher echelons of Indonesian society. Inevitably, I was drawn to ask if his family employed pembantu, of which a positive response was elicited. What intrigued me was the complex relationship between the priyayi and pembantu based on patronage and obligation, supported by family ties and constantly interacting with modernity. In turn, questions were formed as I ponder the changing dynamics of this relationship which straddles between the (seemingly static) values and traditions within Javanese society and the ambiguous role of women (both priyayi and pembantu) within the Indonesian society between the New Order's idealized motherly figure and the feminization of the general workforce.

In today's context, how important and applicable is the concept of patronage and obligation in the employer and servant relationship?

How important are family ties for the pembantu to sustain employment for herself and other dependents in the long run?

Does the pembantu sees this process as an exercise in social and economic mobility given their economic standing and social backgrounds?

How do both parties exercise power or resistance (typical Foucault-ian) in their interactions with each other?

These are some questions I would really wish to answer. Now is probably not the best time even though these thoughts are probably better framed than those I have on the essay on recurring migration. If you have any insights or personal experiences on the issue, a comment would be greatly appreciated.