Sharing For Caring: Sharing and Preserving Gumelem Batik

Nurul Friskadewi

Department of Humanities, Sosio Humaniora Street Bulaksumur, University of Gadjah Mada, Caturtunggal, Depok,

Sleman, Special Region of Yogyakarta 55281

Keywords: social change, Gumelem batik, culture.

Abstract: This study aims to see the dynamics of regeneration of batik from time to time until now as a form of

revitalization of local culture. This research uses descriptive qualitative methods. The case study used is in-

depth study of situations that reveal the condition of the society in Gumelem Wetan's current locations during

the past and current conditions. The data was analyzed by following the ritual theory from Durkheim and

functionalism experts, and using ethnographic methods by listening to a series of observations, in-depth

interviews. The results of the empirical studies showed that anxiety about the extinction of batik culture was

answered by a group of Gumelem batik incorporated called Giri Alam. In this study at least it can be

concluded: first, sharing is the effort to regenerate batik makers. Second, making batik means taking part in

preserving culture as Indonesia's national identity. While at this time it was also intended to raise the

popularity of Gumelem Village as a tourist village.

1 INTRODUCTION

Globalization has set in motion a process of far-

reaching change that is affecting everyone. New

technology, supported by more open policies, has

created a world more interconnected than ever before.

This spans not only growing interdependence in

economic relations – trade, investment, finance and

the organization of production globally – but also

social and political interaction among organizations

and individuals across the world. The potential for

good is immense.

The growing interconnectivity among people

across the world is nurturing the realization that we

are all part of a global community (Halonen. 2004: x).

In the era of globalization following with the foreign

corporation that infiltrate until rural area with fix

salary offered, many allowances, and also giving

prestige as factory “employer” has seduced young

women in the villages. Information technologies have

penetrated and escalate the instant and rapid

fulfillment. Living in villages that offering works that

need patience and accuracy in process and result were

left behind. The transformation of era requires speed

and precision. The fact is Batik is works that requires

patience, accuracy and high concentration but unable

to provide worthy reward to batik maker welfare. The

difficulty in selling with only high class customers is

making hard to sell. Comparing with the need that has

to fulfill, this were connected with the dynamics batik

progress in the past.

In the past making batik were for royal family

consumption, which also applied in Gumelem,

Susukan Sub district, Banjarnegara. The present of

this village was related with the historical bound with

Mataram kingdom and Banyumas

(Hudayana:2012:15). After Ki Ageng Gumelem

received private land form Mataram, automatically

the kingdom culture also follows including batik

culture. The spoken resources, in the past almost

every household were making batik especially in

village headman house. The pattern always have

special meaning such; Wahyu Tumurun, Semen

Klawer, Jimbaran etc. And after receiving

Government regulation in 1959 that stated village

headmen become head of Village impacted on

decreasing batik making. Most of batik maker chose

to works in Sokaraja, Purwokerto and Banyumas to

Chinese owner. For those who have capital

established their own batik industry with employ

local batik maker. Some of them kept making batik in

small scale or only when received order. In other side

the development of batik stamp or printing slowly

compete with their batik products. With advance

technology, batik can be mass produce and massive

with low cost and can be sell cheaply.

Friskadewi, N.

Sharing For Caring: Sharing and Preserving Gumelem Batik.

DOI: 10.5220/0009982705630567

In Proceedings of the 1st International Conference on Interdisciplinary Arts and Humanities (ICONARTIES 2019), pages 563-567

ISBN: 978-989-758-450-3

563

Right after UNESCO declaration that handmade

batik is cultural heritage in October 2nd, 2009,

handmade batik is rise again. The government

support also involve, lot of funding allocated for batik

training, support the production equipment and also

exhibitions, and also batik uniform procurement. The

corporate sector also support through their CSR to

support this industry. The batik small industry groups

were growth, one of them is Giri Alam. The passion

in made batik alive, people start to produce batik

again. The fashion developments also support to turn

on batik by creating trend using batik in youth. The

discourse of tourism villages also plays in livens up

batik passion. Unfortunately batik booming not being

follows with batik knowledge. When meeting with

some batik maker, they were complaining that printed

batik are more sellable that handmade batik. The

people knowledge on batik that come from hand

scratches still less “They were bought craft with batik

pattern, and said that Banjarnegara batik is fade

easily, and not long lasting. The one that they bought

not handmade batik of Gumelem, Banjarnegara”, said

one of the batik maker. This made handmade batik

maker facing difficulties selling it.

In Batik world, synthetic coloring also tempted,

seeing that many more complex color can be produce

compare with natural coloring from plant leaves and

or rind. In natural coloring; it takes times and need

repeating process compare with synthetic coloring.

This hard working pays with faint color or call it

“mbladhus” because natural color can’t produce

synthetic factory coloring as consumer want.

The handmade batik condition become more

complex if being faced with future generation, today

most batik maker in range ages of 50 until 70. Even

though their children know and can made batik, they

all more prefer working in wig and eyeliner factory.

There are many foreign factories that produce wig

and has growing fast in Purbalingga and have branch

in Banjarnegara, In Gumelem, it’s very common to

see women making wig and eyeliner in their houses.

The collector came to collect this product at their

house. Mrs. Tari one of the wig maker admitted that

this work that she is taking because it’s very simple

and flexible working hours. Working in factory

giving work security with certain paid and bonus and

faster that making batik.

Seeing this condition, concern rise on who will

continue this batik. Introduction and education on

batik to youth fell down connected with the

establishment wig and eyeliner factory. Only few left

and inherited to their descendant. This impacted on

future regeneration, they will become successor of

their ancestor did in the past. Concern on cultural

treasure disappearing in the future; or event claim by

other countries can’t be denied. This is for batik for

not being extinct in the globalization era.

The transformation village governance from

Kademangan to Villages, and also globalization has

creating tempting employment opportunity for youth.

Hands of foreign corporation have reach until

villages. The flaming of batik in Gumelem has risen

and fallen in facing challenge and obstacles in the

future. Important to us to sees further on how is the

faith of batik maker in the era of globalization. The

temptation from the capitalist to sell their batik is very

tempting. Beside that in economic orientation is often

tempted by fortune by neglecting the quality of goods.

Observing this concern, this writing propose question

on why Giri Alam stick to rely on natural coloring

batik.

2 METHOD

This research uses descriptive qualitative method.

Subject of the research was batik Giri Alam in present

time, while the data was collected through interview

and direct observation, as well as documentation.

Data collected in this research is primary data from

the informant and secondary data obtained from the

literature review. The case study used is in-depth

study of the events and situations that reveal the

condition of the society’s in current locations in

Gumelem Wetan during the past and current

conditions. The data was analyzed by following the

ritual theory from Durkheim and functionalism

experts, and using ethnographic method by series of

observation and listening and in depth interview.

3 DISCUSSION

3.1 Gumelem Batik

The rice field like wide carpet surrounded by

mountain range and breezy coconut palm along the

pathway pose of beautiful nature face of Gumelem.

This beauty can be enjoyed more offer when sunrise

or sunset. Girilangan cemetery, Big Mosque of

Kauman At Taqwa Gumelem, and Kademangan gate

is physical proved that kept many stories from the

past. Sadran Gedhe ritual, Ujungan tradition ritual,

and past life portrait still exist until today such farmer,

penderes, indel, blacksmith, madung, batik maker,

etc. The history of batik started in kademangan

Gumelem era, where every households doing batik

ICONARTIES 2019 - 1st International Conference on Interdisciplinary Arts and Humanities

564

activity. The trademark of Gumelem Batik have risen

since 1573 (Muzdalifah,2015:297). This is

traditionally women’s work, and many Indonesians

consider the best batik makers to be in Central Java

(Lamoureux, 2003:142). The motif that being

develops, having many certain meaning as offering

for village headman families. However since the

transformation from kademangan to village made

breathe of batik stop for a moment. Soon after that, in

the era of village government named Atmamihardja,

establish batik home industry pioneered by her wife

named Mrs. Martini with 10 experiences batik maker

in kademangan. Besides that, few batik makers create

batik ready for sold. Couples of home industry follow

like Mrs. Sartinem, Mirah Batik, Amorista, Tunjung

Biru and Gita Usaha (Alifah, 2017:23). And others

joined to Chinese owned batik seller likes Perja,

Sukaraja, Banyumas and Purwokerto. In other

writing, still any home industry call Al Hikmah, when

in total almost 400 batik makers (Anhar. 2017).

Reputedly back then, the most famous was

Tunjung Biru that employs more than 40 workers.

The breath of batik back to normal and glorious again.

Unfortunately this faith only last for 3 years. Soon

after that batik stuck again because the batik maker

chose to become bridal makeup. The batik maker face

the same destiny, until there was institution that

involved in small industry Gumelem batik

development from Banjarnegara local government

through District Industrial and Cooperation Office.

They provide batik training for existing batik makers,

with the support from State Corporation such PT.

Angkasa Pura and PT. Indonesia Power thet given

training and grant to groups, and also support from

bank like Indonesian People Bank (BRI) that giving

soft loans.

On those year, women group initiate to

established batik group. Cooperation initiated in 2015

with grant from Indonesia Power and also as mark for

the establishment Giri Alam Batik. Batik Giri Alam

Group consist batik makers who have skills brought

from their ancestor and also still relatives connected.

Likes Mrs. Warsiyem and Mrs. Partimah said that

since their child, they always seen their mother

making batik, and then they tried to make batik

without their parents knowing it, and then they

capable to make their own batik. I have noticed how

good they make batik, by sitting circle the stove and

listening radio as background with chatting and

laughing sometime. They made batik together with

taking caring their children or grandchildren plays

around them. In the back, the masterpieces of their

batik arts presented with classical batik themes in the

kademangan era; characteristic of Banjarnegara with

dawet, coffee, temple picture, etc. And also batik with

butterfly and leaves pattern, etc. The smell of malam

comes to my nose nicely. In other side, a young

mother age 22 years drawing a pattern. Once while

she also “melorod” batik. In front side, I seen the only

man stood there, his age just 24 year and he was good

in making batik, coloring and design it. And also a

young mother age 34 year that already make batik

since age 17 years. That is the condition in Giri Alam

Batik.

The name of Giri Alam is very different with the

name other batik group. Almost all name in Gumelem

using the name of the owner, like Giat Usaha Batik

owned by Mrs. Giat Satorini, Setia Usaha Batik

owned by Mrs. Sutirah Seta Budi, Sartinem Batik

owned by Mrs. Sartinem, Mirah Batik owned by Mrs.

Mirah and Wardah Batik owned by Mr. Budi that

using his daughter name. According to leader of Giri

Alam group, the name of Giri Alam origin come from

two words; Giri that meant at Giri or Mountain and

Alam that meant Nature to shows the using of natural

coloring. The philosophy of Giri Alam is back to

nature with the intention using natural coloring to

preserved batik like been teaches by their ancestor

using nature coloring that not damaging the

environment.

Besides producing batik, Giri Alam also provides

training open wide to anybody. The training gives to

school children, institution or surrounding

community. They take charges IDR 35,000/person

for 50cmX50cm fabric for making batik until

finishing and also for snacks. The training also for

free if there is customers comes. This encourage the

establishment of tourism villages. Respond on this,

the organization being established where all events

that supported tourism villages will be developed. By

participating in this organization and also in district

level activities will automatically supporting tourism

in Gumelem villages.

3.2 Sharing And Preserving Gumelem

Batik

Observing the long history of batik in Gumelem, just

like observing the future on how this condition will

remain exist or otherwise. This became concern Giri

Alam batik. The transformation in batik world lead

the orientation of batik maker that end in economic

interest that can’t be denied. At least 2 pattern of

today home industry orientation: First; economic

orientation that always create batik even though not

their own creation. Where they bought already

drawing fabric and then cover it with batik writing,

sell with cheap prices. They use synthetic coloring to

Sharing For Caring: Sharing and Preserving Gumelem Batik

565

give more scope of consumers. Second; noneconomic

orientation, batik made from white fabric written

from beginning with long process and also use natural

coloring in repeating process and expensive. The

competition between home industries also leads in

batik journey. The choices are complex and and

causing risk in the future. Instead of preserving

Gumelem batik, the fact is selling product non

original and causing pollution.

Giri Alam tried to answer this concern, by keeping

the oldest fashion in batik using malam scratch. They

also used natural coloring with objective to preserve

the nature just like their ancestor did. But it not meant

that they were anti mainstream, they also used the

opportunity to introduce Gumelem Batik through

traditional market in Lodra Jaya, district and national

event and also social media.

Giri Alam has used two methods in preserving

Batik, by:

1. Cultural experiences; by directly contact with

cultural experiences. Giri Alam opened to anyone to

learn and train to make batik. They also involved

youth in production process to presence love in

product that they own created and also build

awareness on culture since early ages. By

understanding and feel, it hopes will waken this

masterpieces is create with persistence and accuracy

not instant. The participants in training from

Elementary, Junior, Senior Schools and also special

need children school.

2. Culture knowledge; by giving information on

Batik that can be functioned in many forms. The

objective is too educated or for batik development

itself and also for tourism potency. Giri Alam did this

through several social media account or directly in

village tourism organization. So the young generation

can notice about Gumelem batik.

With both above ways meant that plays role in

preserving culture as national identity. It’s mention in

KBBI (KBBI.2014). Preservation came from word

preserve which meant stays as that not changing. The

word preservation meant the process or effort (Verb).

So meant the effort to kept something not changing as

it’s belong/usual.

In Gumelem batik dynamic, I try to use Lauer lens

on theory of cycle transformation (Lauer.1993),

where changing is something that repeating. Based on

this theory the form of social changing can’t be

control fully by anyone. In the life of community

there is cycle that must be follows. The rise or fall of

civilization can’t be circumvented, and not always

social change will give positive impact. This theory

as description of the man journey in the development

era, from beginning until end of life, they obtain. This

referred to Batik regeneration through times until

today where changing always cycles to era that they

have been experienced before, and facing cycles to

returned and form of cultural revitalization.

This idea in line with Durkheim, who initiate the

theory of structural functionalism where very

influence with biological thinking that stated

community as biological organism that come from

many organs that dependent each other so the

organism may kept alive. This approach objective is

to gain social orderliness. This theory considered that

all structure is functional to its community. Where if

group of community want to build its group, they will

observe what can be develop and kept existing, even

in preserving developing traditions and culture.

Because it’s always facing changing, humans always

adapted (Jones, 2003:32).

Today making batik at once also for build

Gumelem Village popularity as tourism village. At

least this writing confirm the cultural security in

Gumelem through Giri Alam Batik today have two

interest. First is to strengthening the value and

cultural wealth material products to increasing

economic status. Second is to strengthening for

building cultural village community as tourism

village with count on their noble cultural tradition.

4 CONCLUSIONS

This study empirically shows the anxiety on the

extinction of batik culture responded by Giri Alam

batik group by still rely on natural coloring batik. In

this research can draw few conclusion; first, Giri alam

batik attempted to regenerate batik with elaborating

all community groups (sharing). Second, with making

batik meant that participating in preserving culture as

Indonesian national identity. Besides that, form of

caring by preserved on what Gumelem already have,

with the objective to gain popularization as tourism

village at the same time. This research confirms that

cultural security in Gumelem in this era having two

interests. First, they strengthen again the value and

material cultural wealth product of Gumelem for

increasing economic existences. Second,

strengthening for building cultural village community

by depend on their own noble culture. This research

can offer valuable contribution in the study of

changing the world through arts by way of Giri Alam

Batik Groups good practices in the middle of

globalization era and also in supporting government

policy on preserving local culture.

ICONARTIES 2019 - 1st International Conference on Interdisciplinary Arts and Humanities

566

REFERENCES

Anhar, M. 2017. http://www.seputarbanjar.com/2017/

11/11/menilik-kampung-batik-gumelem/

Halonen, H.E. Ms. Tarja. A FAIR GLOBALIZATION:

CREATING OPPORTUNITIES FOR ALL. 2004. World

Commission on the Social Dimension of Globalization.

International Labour Ofﬁce, Geneva, Switzerlan

Hudayana, Bambang, dkk. 2015. Ritual Adat Ujungan Desa

Gumelem Wetan. Yogyakarta: Balai Pelestarian Nilai

Budaya (BPNB).

Jones, Pip. 2003. Pengantar Teori-Teori Sosial. Dar Teori

Fungsionalisme hingga Post-modernisme. Jakarta:

Yayasan Pustaka Obor Indonesia

Lamoureux, Florence. 2003 . Indonesia : a global studies

handbook. ABC-CLIO, Inc. California

Lauer, H. Robert. 1993. Perspektif tentang Perubahan

Sosial. Jakarta: Bina Aksara.

Sharing For Caring: Sharing and Preserving Gumelem Batik

567