It is notable for its great number of nearly ubiquitous Sanskrit loans, found especially in literary Javanese. This is due to the long history of Hindu and Buddhist influences in Java. Many Javanese in Indonesia are bilingual, being fluent in Indonesian (the standardized variant of the Malay language) and Javanese. In a public poll held circa-1990, approximately 12% of Javanese used Indonesian, around 18% used both Javanese and Indonesian, and the rest used Javanese exclusively. The Javanese language was formerly written with a script descended from the Brahmi script, natively known as "Hanacaraka" or "Carakan". Upon Indonesian independence it was replaced with a form of the Latin alphabet. While Javanese was not made an official language of Indonesia, it has the status of regional language for communication in the Javanese-majority regions. The language also can be viewed as an ethnic language because it is one of the defining characteristics of the Javanese ethnic identity. Javanese intellectuals, writers, poets and men of letters are known for their ability to formulate ideas and creating idioms for high cultural purpose, through stringing words to express a deeper philosophical meanings. Several philosophical idioms sprung from Javanese classical literature, Javanese historical texts and oral traditions, and have spread into several media and promoted as popular mottos. For example, ""Bhinneka Tunggal Ika"", used as the national motto of the Republic of Indonesia, ""Gemah Ripah Loh Jinawi, Toto Tentrem Kerto Raharjo"", ""Jer Basuki Mawa Bea"", ""Rawe-Rawe rantas, Malang-Malang putung"" and ""Tut Wuri Handayani"". American anthropologist Clifford Geertz divided in the 1960s the Javanese community into three "aliran" or "streams": santri, abangan and priyayi. According to him, the Santri followed an orthodox interpretation Islam, the abangan followed a syncretic form of Islam that mixed Hindu and animist elements (often termed "Kejawen"), and the priyayi were the nobility. The Geertz opinion is often opposed today because he mixed the social groups with belief groups. It was also difficult to apply this social categorisation in classing outsiders, for example other non-indigenous Indonesians such as persons of Arab, Chinese and Indian descent.