scholarly journals An Exploration of Traditional Contemporary of Indonesian Culture through Batik

2021 ◽  
Author(s):  
◽  
Karina Nurlitasari

<p>Indonesia is a developing country in which the majority of the population that is 225 million people identified as Muslim. As a part of that phenomenon and in conjunction with Indonesia’s recent cultural and economic development, Muslim women in Indonesia are becoming increasingly aware of external cultural trends and as a result of this are seeking opportunities to express themselves of their culture and beliefs as a part of their own personal fashion statements. For many Muslim women the Muslim veil, often referred to as Hijab, is perhaps the most salient of their clothing items worn to show obligation to their religious law. Although the hijab has been called into question by some within the Muslim community, and others outside of it, this research does not address that discourse. This research presents the hijab as a piece of clothing that creates a ‘sense of cultural space’. As an Indonesian woman wearing the hijab, through this research I aim to consider how wearing the hijab can both respectfully and creatively express both faith and culture within a contemporary context. In parallel, this research asks how the traditional Indonesian technique of batik can be used to signify, identify and celebrate Indonesian Muslim women in the 21st century.   Batik was officially recognized by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in October 2009 as an Intangible Heritage of Indonesia. Although examples of the authentic batik technique have been overrun by mass-produced printed versions, undeniably batik still does not only hold an important place in Indonesia’s history but also in Indonesia’s global identity. The inseparable connection between the symbolism and the significance of the meanings and narratives expressed within batik has existed for centuries. As a part of a larger and historically established visual language, this research seeks to design contemporary symbols that represent the values, characteristics and beliefs of Indonesian Muslim women in the 21st century. The new symbols are designed in response to a present-day voice and seek to connect religious beliefs, cultural heritage as well as the young Indonesian Muslim woman’s appreciation of these as a part of her everyday appearance and lifestyle. The voice of young Indonesian woman of Muslim faith is gained in interviews and workshops where they identify, interpret, and depict characteristics and values that express who they consider themselves to be and what values they wish to express as a fundamental to their lifestyle. The symbols are then adapted by the hijab using both traditional pattern making techniques and digital software which will then printed onto the fabric using traditional batik methods. Through the design of contemporary symbols and patterns that represent the contemporary Indonesian Muslim woman of the 21st century and the printing of these onto the hijab using the traditional technique of batik, this research aims to establish a more contemporary appreciation of the hijab and the values held fundamental to its user.</p>

2021 ◽  
Author(s):  
◽  
Karina Nurlitasari

<p>Indonesia is a developing country in which the majority of the population that is 225 million people identified as Muslim. As a part of that phenomenon and in conjunction with Indonesia’s recent cultural and economic development, Muslim women in Indonesia are becoming increasingly aware of external cultural trends and as a result of this are seeking opportunities to express themselves of their culture and beliefs as a part of their own personal fashion statements. For many Muslim women the Muslim veil, often referred to as Hijab, is perhaps the most salient of their clothing items worn to show obligation to their religious law. Although the hijab has been called into question by some within the Muslim community, and others outside of it, this research does not address that discourse. This research presents the hijab as a piece of clothing that creates a ‘sense of cultural space’. As an Indonesian woman wearing the hijab, through this research I aim to consider how wearing the hijab can both respectfully and creatively express both faith and culture within a contemporary context. In parallel, this research asks how the traditional Indonesian technique of batik can be used to signify, identify and celebrate Indonesian Muslim women in the 21st century.   Batik was officially recognized by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in October 2009 as an Intangible Heritage of Indonesia. Although examples of the authentic batik technique have been overrun by mass-produced printed versions, undeniably batik still does not only hold an important place in Indonesia’s history but also in Indonesia’s global identity. The inseparable connection between the symbolism and the significance of the meanings and narratives expressed within batik has existed for centuries. As a part of a larger and historically established visual language, this research seeks to design contemporary symbols that represent the values, characteristics and beliefs of Indonesian Muslim women in the 21st century. The new symbols are designed in response to a present-day voice and seek to connect religious beliefs, cultural heritage as well as the young Indonesian Muslim woman’s appreciation of these as a part of her everyday appearance and lifestyle. The voice of young Indonesian woman of Muslim faith is gained in interviews and workshops where they identify, interpret, and depict characteristics and values that express who they consider themselves to be and what values they wish to express as a fundamental to their lifestyle. The symbols are then adapted by the hijab using both traditional pattern making techniques and digital software which will then printed onto the fabric using traditional batik methods. Through the design of contemporary symbols and patterns that represent the contemporary Indonesian Muslim woman of the 21st century and the printing of these onto the hijab using the traditional technique of batik, this research aims to establish a more contemporary appreciation of the hijab and the values held fundamental to its user.</p>


Author(s):  
S.A. Sherstyukov

This article examines the narratives of Muslim women in Central Asia about their experience of their emancipation. Gender issues occupy an important place in postcolonial studies which have progressed rapidly in recent decades. Can the analytical language and approaches develop within the framework of postcolonial studies be applied to the study of Soviet history? This issue continues to be the subject of discussion among Russian and Western authors. However, it is obvious that when studying some aspects of the life of Soviet society, it is impossible to ignore the experience of studying colonial and postcolonial societies. The author, repeating the question posed by postcolonial researchers about whether the Subaltern can speak, tries to answer it by focusing on the narratives of Muslim women in Central Asia about “liberation”. These narratives were an important part of the Soviet discourse on the emancipation of women. Muslim women's gaining a voice (individual and collective) was seen as an important indicator of the success of policies aimed at "liberating" women. Analysis of Muslim women's narratives about "liberation" provided an opportunity to see the similarity of their structure, as well as how the structure of narratives changed in the 1930s.


2010 ◽  
Vol 39 (1) ◽  
pp. 22-24
Author(s):  
Shari Golberg

My dissertation attends to the complex and very fraught relationship that women have with their sacred scriptures by examining overlapping conceptions of religious law and legal reform among Jewish and Muslim women who actively study and interpret traditional texts. My project hopes to address what it is that animates Muslim and Jewish women’s interests in textual studies and how close engagement with religious legal texts might contribute to their development as particularized religious subjects.


2021 ◽  
Vol 31 (5) ◽  
pp. 510-512
Author(s):  
Peter Muli Nthumba ◽  
Mark W. Newton ◽  
Zipporah Gathuya

2021 ◽  
Vol 78 (1) ◽  
pp. 11-28
Author(s):  
Amelia Rollings Bigler ◽  
Katherine Osborne ◽  
Chadley Ballantyne ◽  
Brian Horne ◽  
Kimberly James ◽  
...  

The Voice Pedagogy Interest Group held its second summit in May 2018 to establish and recommend a logical curriculum that prepares and trains those entering the voice teaching profession with knowledge and skills needed to succeed. This position paper codifies the expanding competencies necessary for a 21st century teacher of singing and presents a vision of the ideal singing teacher’s education, experience, knowledge, and skill.


2019 ◽  
Vol 7 (2) ◽  
pp. 018
Author(s):  
Jordi Guixé i Coromines

This essay takes up the question of transmission in the context of politics and projects of memory from the last decade. I have dubbed this period “the decade of memory, of remembrance”. The first decade of the 21st century saw an exponential growth in digital platforms, focused on catastrophes and conflicts in the previous century as well as more recent events. Public, academic, and institutional initiatives were accompanied by a public and private support to recover the memory of the past in Spain and Europe. This recovery effort placed intangible heritage, and memory at the centre of contemporary historical efforts. Our work and references are analysed from the projects of the European Observatory on Memories (EUROM) criteria, objectives but also technical tools.


2020 ◽  
Vol 13 (1) ◽  
pp. 163
Author(s):  
Supaat Supaat ◽  
Suciati Suciati

<p align="center"><strong>Abstract</strong></p><p>Women have a very important role in upholding world peace and security because they have the power that is not possessed by men, namely the maternal instinct which naturally can create peace with love, care and harmony. This study aims to find out Muslim women who received world peace awards in the 21st century and analyze the points of peace education that they teach and implement. This research was a qualitative descriptive study with the content analysis of the peace speech they deliver. Based on the analysis, it can be seen that there are three Muslim women who received world nobel peace prize in the 21st century, namely Shirin Ebadi, Tawakkul Karman and Malala Yousafzai. The messages of peace that become their focus are efforts for democracy and human rights, especially the struggle for human rights and children (Shirin Ebadi), nonviolent struggle against women's security and women's human rights for full participation in peace-building work (Tawakkul Karman), struggle against the oppression of children and young people and the right of all children to get education (Malala Yousafzai).</p>


2014 ◽  
Vol 52 (2) ◽  
pp. 331
Author(s):  
Adebayo Rafiu Ibrahim

<p>Throughout the political history of Islam, women played significant political roles in the affairs of muslim states. This, however, has not been the situation in Nigeria where muslim women are skeptical about their involvement in politics, seeing it as an exclusively male domain. This has been so probably because of the voice of ulama against women’s participation in politics or the general belief that politics is a dirty game which is not meant for women. The big question then is why do Nigerian ulama resist women’s involvement in politics? Further, would muslims not stand the risk of losing their political potentiality should they remain indifferent to political participation by women? And, how do female muslim elites who have a flair for politics feel about their lack of political voice: would this not affect their spiritual or religious interests in the long run? This paper explores Islamic political history for the purpose of discovering the extent of muslim women’s involvement in politics, and the reasons for the non-involvement of muslim women in the nation’s politics from the viewpoint of the traditional ulama in the country. <br />[Sepanjang sejarah Islam, wanita memainkan peran penting dalam politik di banyak negara muslim. Namun, hal ini tidak terjadi di Nigeria, karena wanitanya ragu terhadap peran mereka di kancah politik yang memang didominasi oleh para lelaki. Ini terjadi karena ulama menentang keterlibatan wanita di politik serta pandangan bahwa politik itu kotor dan tidak sesuai untuk wanita. Pertanyaannya kenapa para ulama menentang wanita berpolitik? Lalu, apakah mereka tidak rugi secara politis jika tidak peduli dengan partisipasi wanita? Bagaimana juga para wanita muslim itu tidak merasa kurang bersuara dalam politik: apakah ini tidak mempengaruhi spiritualitas dan kepentingan jangka panjang? Paper ini meneliti sejarah politik Islam terkait dengan peran wanita di politik, juga alasan kenapa mereka tidak terlibat menurut kaum ulama tradisional di Nigeria.]</p>


2017 ◽  
Vol 24 (3) ◽  
pp. 254-286
Author(s):  
Narendra Subramanian

Two major judgments of the Indian Supreme Court that awarded Muslim women alimony had very different consequences: Shah Bano (1985) evoked extensive conservative Muslim protest that led to legislation meant to limit alimony among Muslims, while Danial Latifi (2001) faced no overt opposition and was not overturned. These consequences were related to the sources and modes of reasoning used. Shah Bano independently interpreted Qurʾanic verses, suggested that commonly applicable laws may override religious law provisions, and called for uniform family laws. Danial Latifi relied solely on statutes of Indian Muslim law and Islamic norms. It thus followed the Indian state’s usual approach to personal law, which is sensitive to public preference that family life should be regulated according to religious and other cultural norms. However, public opinion provided support to change Muslim law earlier than the 1970s. More extensive changes could be introduced over the next decade in Muslim law based on Islamic norms and Muslim opinion.



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