There is an interesting story behind the weaving process.

Woven cloth is not just cloth for the Tiga Batu Tungku people, namely the Molo, Amanatun and Amanuban tribes in South Central Timor Regency, NTT. For them, woven cloth has an extraordinary historical story, as well as being an economic medium for women to help their families, as well as voicing women’s interests.

Environmental activist and weaving conservationist from South Central Timor, NTT, Aleta Baun explained that mama-mama (a nickname for mothers in NTT) started weaving because they wanted to protect the local environment. When nature is damaged, the loom will disappear. “Weaving is part of nature’s wealth,” said Aleta in the Sharing Dialogue event ‘Weaving For Life’ with the theme “Weaving for Life: A Journey”.

Weaving activities in Indonesian society. – (Weaving for Life Documentation)

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When natural resources are destroyed, part of women’s activities will disappear. This condition certainly has the potential to make it difficult for people to earn a living.

Aleta explained that weaving is part of the daily activities of women in South Central Timor Regency. Mamas also believe that weaving is not just about selling or wrapping the body, but weaving is part of the history of Timorese life. The activity of bringing together and knitting threads is like uniting a unity that must be fought for together.

Unfortunately, the sales value of local weaving is still low and the quality is still not good. Because of this, the idea for the Weaving for Life movement emerged, which started by collaborating with three young designers from Yogyakarta, namely Lia Popperca, Lulu Lutfi Labibi, and Dede Bastam.

They specifically design fashion works using typical Molo, Amanatun and Amanuban fabrics. The profits from the sale of these clothes are used to improve the quality of weaving in the three regions by purchasing yarn and dyes that do not fade, as well as purchasing sewing machines to make woven derivative products.

One of the weavers, Nyoman, said that the community was taught how to develop natural dyes, especially blue and red which are difficult. Weavers use indigofera tinctoria leaves which are often found on the seashore to make the blue color. Meanwhile, the red color is obtained from noni root bark which goes through an oiling process for two weeks for maximum results.

Weaving cloth (illustration) (Wihdan Hidayat / Republika)

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An equally interesting story comes from Bayan Village in North Lombok Regency, NTB. This is a traditional village that closely maintains culture, especially religious ceremonies, weddings, births and deaths. At each ceremony, the people of Bayan Village use local traditional woven cloth for clothing and head coverings.

With colorful motifs, Bayan woven fabric has the potential to be further developed into derivative products. Because of this, activities in Bayan Village focus more on developing derivative products.

Weaver from Bayan Village, North Lombok, Efta Naif, said that the weaving group in her area was formed with the aim of fostering regeneration. In Bayan, Efta said weaving is a valuable item, because the cloth is used by local people from birth to death.

One of the companions, Fitria Werdiningsih, said that the enthusiasm of the people in Bayan Village to preserve weaving had spread quickly. Because of this, the regeneration process of the weavers also occurs quickly.

Weaving activities in Indonesian society. – (Weaving for Life Documentation)

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Special Motifs

Not only in NTT and NTB, residents of Kaledupa, Wakatobi, Southeast Sulawesi also have rules regarding the use of weaving. Wakatobi woven cloth has special motifs or usage rules that are still adhered to today. Men’s and women’s motifs are differentiated starting from the weaving access. Even the size of the edge of the cloth can differentiate the social strata of the wearer.

One of the weavers from Kaledupa, Wakatobi, Mursiati, explained that for hundreds of years weaving in Kaledupa has survived using standards passed down from ancestors until now. In Wakatobi itself, people never thought that weaving could improve women’s lives and the economy.

Therefore, Weaving for Life activities in Kaledupa focus on developing new woven motifs which will later be produced into derivative products so as not to violate the use of traditional woven motifs.

When weavers produce new motifs that are bought and sold and produced again for bags, local people enjoy the process. The reason is, there are no conflicting traditional values or motifs to be sold in other forms. In fact, Mursiati said local weavers never recorded the number of motifs produced.

Not only that, “What is extraordinary is digging for value. “For us, the most impressive thing is that all this time we never thought about discussing with the weavers how their parents named the motifs,” said Mursiati.

Then, he realized that the notes were important, one of which was related to the environment, because there were names of trees, flowers, and so on. “The real interesting thing about exploring weaving is not about a strand of thread becoming cloth, but exploring self-value and Kaledupa itself,” he said.

The real interesting thing about exploring weaving is not about a strand of thread becoming cloth, but exploring the value of self and Kaledupa itself.

Mursiati, a weaver from Kaledupa, Wakatobi.

The current Covid 19 pandemic has also brought lessons to local communities. Many school and college students who study from home become interested in learning how to weave. Based on records, there are now 240 weavers in the village. In fact, even now children already know local motifs.

There is no doubt that intergenerational support is needed to preserve the cultural heritage of weaving. Without the regeneration of conservationists, weaving with all its stories will only end in historical stories.

https://www.republika.id/posts/10692/cerita-kehidupan-dari-selembar-kain-tenun