Balinese textiles

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Balinese ladies wearing geringsing textile Geringsingi texttile in use.jpg
Balinese ladies wearing geringsing textile

Balinese textiles are reflective of the historical traditions of Bali. Bali has been historically linked to the major courts of Java before the 10th century; and following the defeat of the Majapahit kingdom, many of the Javanese aristocracy fled to Bali and the traditions were continued. Bali therefore may be seen as a repository not only of its own arts but those of Java in the pre-Islamic 15th century. [1] Any attempt to definitively describe Balinese textiles and their use is doomed to be incomplete. The use of textile is a living tradition and so is in constant change. It will also vary from one district to another. For the most part old cloth (excepting the especially sacred) are not venerated for their age. New is much better. In the tropics cloth rapidly deteriorates and so virtue is generated by replacing them.

Contents

Textile as a sign or symbol

In Bali, textiles are much more than just cloths from which garments are made. Beginning with the yarn and the woven cloth, they are a medium through which the divine nature of the universe and its material manifestations are recognized and expressed. [2] Cloth is central to all Balinese spiritual activities. In every Balinese Hindu household, every day a family member will make offerings to the gods. To do this she (it usually is she) must at a minimum wear a sash around her waist. Trees and significant rocks are wrapped in the black and white poleng. When the men of the village banjar gather for a working bee in the temple they wear a sarong and sash. The more important the event (and the Balinese calendar is full of important days), the more formal and complex is the dress.

Polèng

A Baris poleng dancers resting before a performance, Kuta 2009 18 Baris Poleng dancers resting before.JPG
A Baris polèng dancers resting before a performance, Kuta 2009

Polĺèng cloth are the black and white checkered pattern seen almost everywhere. Polèng refers to the black and white squares and not the material from which it is made or if it is woven or printed. Most of the printed cloth comes from Java, but there are still weavers in Bali who produce hand woven polèng for special applications. [3]

A frequent use of Polèng is as a wrapper for sacred trees, rocks, and shrines.

Endek

Old silk Endek from Singaraja, early 20th century tumpak bela design Endek from Sigaraja 280 x 60 cm. Tampak bela design.JPG
Old silk Endek from Singaraja, early 20th century tumpak bela design

The patterning technique of endek is ikat of the weft. Once solely the prerogative of high caste Balinese families, endek was woven as individual pieces on a back strap loom but now is produced in large quantities by the yard in workshops in Gianyar, Denpasar, Tabanan and other places on ATBM looms (alat tenun bukan mesin or unmechanized looms). [4]

The earliest extant endek date from the late 19th century and come from the North Balinese Kingdom of Buleleng and are predominantly of geometric design. The color of these early cloths are red. These usually had songket ends. Only later do yellows and green appear and the songket was omitted. [5]

Keling

Keling are cloths traditionally woven in stripes of red, yellow, dark blue or black from hand spun cotton dyed with natural dyes obtained from the roots of the sunti for the reds, and the fruit of the kunti for the yellows. In earlier times most of the women of Nusa Penida wore keling underskirts described by Claire Holt in the 1930s. She described multicolored striped cloth worn under the dark blue upper kain in such a way that only a small part showed. [6] The name is thought by some to be derived from the Balinese word keling which refers to Indian merchant. The roots may be related to an older legend concerning the primal ancestors of the village Tenganan, the king Kaung and his wife Keling. This is supported by the observation that the cloths are traditionally worn by women. [7]

Ritual uses of keling include in the otonin 6 month ceremony for a child, in ceremonies to keep away evil spirits and in other rites of passage.

Bebali

Bebali is the name usually ascribed to a small group of textiles that appear to have been completely sacred in function. The weave is broadly spaced giving the textile a delicate gauze like quality. According to Gittinger in 1970, what is known about them comes entirely from records in the Museum für Volkskunde in Basel, [8] however bebali textiles can be bought today in the Kumba Sari market in Denpasar. Hauser-Schaubilin states that there are at least nine differently patterned bebali cloths, each with its own name. There is, for example, cloth with a white warp and weft broken by green, yellow and red stripes known as cenana kawi whose function is in the 3 month ritual and also are laid out in the central shrine of an ancestral temple. Bias membah (running sand) has a white warp and weft in which grey and white stripes alternate. Enkakan taluh (smashed egg) has a vivid red-and white checked pattern. It is brought to the temple as an apparel for Brahma, the god residing in the south. [9] Two examples of bebali cloth are firstly flat cloth, for example, Kain cepuk, Kain Songket, Kain Sekordi. Secondly round cloth, where the cloth is removed from the loom and the threads not cut leaving a seamless cloth sheet., In the north and south of Bali known as Kain Wangsul meaning "to go round" or "to return". In the east of Bali, especially Klungkung and Karangasem, they are called Gedogan or "circle", the circle represents zero. Ida Ayu Ngurah Puniari (Ibu Dayu) writes that the Gedogan or Wangsul is not symmetrical, this represents purusa and predana, (male and female) where the left and right hand sides will not line up, when warping on the loom a few extra threads are added so one side is uneven. These bebali cloths are now being made with natural dyes and manufactured cottons in the traditional manner with a quality that is comparable with the earlier collected pieces of the 1920s. [10]

Cepuk

Kamben cepuk is an ikat of the weft from the island of Nusa Penida. These textiles were used as special ceremonial clothing in the past but now more commonly serve as temple decoration. [11]

Geringsing

Geringsing Wayang Putri Gerinsing wayang,40 x 200 cm from the collection of Balique Arts of Indonesia..JPG
Geringsing Wayang Putri

Geringsing is the name of the double ikat cloth that is woven in the village of Tenganan Pegringsinga. [12] About 20 patterns of geringsing are known and the dimensions of the cloths range from 20 cm to 60 cm wide and can be over 2 meter long. The palette of geringsing is typically red, neutral, and black. Geringsing are regarded as sacred cloths, "ascribed supernatural properties, especially to assist in forms of healing, including exorcism." [13] It is mentioned in the poem Rangga Lawe which tells of the first Majapahit king, Raden Wijaya giving his warriors gerinsing sashes to protect them in Battle. [14] The first European to describe geringseng was W.O.J Nieuwenkamp; he discovered where they came from and made a journey to Tenganan. [15]

The weaving technique is the dying of the thread is complex and ritualized, as described in the page on geringsing. Once dyed, the warp is laid out on the loom and the cloth is woven in a loose balanced weave. The pattern is carried by both the warp and the weft. Great precision is needed at all stages of the production. Using a pick the weaver adjust the weft with each pass of the shuttle to make sure the alignment of the pattern is precise. [16]

Ider-ider

Ider-ider are a length of cloth onto which a story, often from the Ramayana or Mahabharata has been embroidered. These are used as a valance for a temple or a balé. All forms of textile techniques can be used including chain stitching, applique, sequins. [17]

Lamak

Lamak. Tropenmuseum, TMnr 5977-40 COLLECTIE TROPENMUSEUM Tempelhanger van katoen TMnr 5977-40.jpg
Lamak. Tropenmuseum, TMnr 5977-40

Lamak are long banners that are hung from penjor at the festival of galungan and in front of temples and shrines at other important festivals. The design of lamak generally has a stylized 'cili' figure at the top, represented by a triangular skirt, followed by a long pattered fields, ending in a row of tumpal The cili is often associated with Dewi Sri, the deity of fertility and prosperity. Despite her feminine form the figure should be understood as a symbol of both men and women. [18] In most cases they are made from cross cut and applied palm leaf and therefore are quite perishable. Only occasionally are they made from cotton woven in a supplementary weave. [19] In the western and northern parts of Bali, lamak are made of cloth and all textile techniques can be found from weaving, embroidery and appliqué. [18]

Prada

Old perada Kain panjang. The gold almost completely lost. Old Balinese Perada batik from the collection of Balique Arts of Indonesia..JPG
Old perada Kain panjang. The gold almost completely lost.

In Bali, prada (also sometimes called perada) is the name given to the technique of decorating a cloth with gold dust or gold leaf. Prada is not exclusively a Balinese textile. Old javanese sources suggest that it was popular in the aristocratic circles of the East Javanese kingdom of Majapahit.

Batik from Java was once commonly the base material but now a brightly colored commercial cloth is usually used. In the past a whitish glue (ancur) obtained from fish bones, or a darker glue made from water buffalo skin was applied and the gold then applied. Real gold prada is almost never seen today. It has been replaced by cloth printed with a gold paint or a plastic foil. [20]

Prada is now used in almost every ceremonial function. It is used to decorate ceremonial umbrellas for processions, it wraps temples, decorates the penjor ceremonial flags, is used in dancer's costumes and almost anywhere that some glitter is required.

Songkèt

Silk Singaraja songket sarong. Songket sarong. Metalic thread on silk Singaraja, 1920.s. 182 x 110 cm.JPG
Silk Singaraja songket sarong.

Songkèt is the technique in which a supplementary weave of the weft is used to create the pattern. The early songkèt were entirely of silk with a supplementary weft of gold thread. Today mixed cloths are seen with cotton, gimp golden and silver threads, viscose and artificial silk. Originally the preserve of the highest castes, with the democratization of Balinese society anyone who can afford to buy them is now able to do so. Thus songkèt has become an integral part of the ceremonial wardrobe of well-to-do Balinese. [21] Both men and women wear full-body songket wraps for some of life’s most important moments. At a Balinese wedding, the bride and groom wear a pair of matching songket. The Balinese also wear songket when their teeth are filed in a ceremony called metatah. [22]

See also

Related Research Articles

Loom Device for weaving textiles

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Weaving Technology for the production of textiles

Weaving is a method of textile production in which two distinct sets of yarns or threads are interlaced at right angles to form a fabric or cloth. Other methods are knitting, crocheting, felting, and braiding or plaiting. The longitudinal threads are called the warp and the lateral threads are the weft, woof, or filling. The method in which these threads are inter-woven affects the characteristics of the cloth. Cloth is usually woven on a loom, a device that holds the warp threads in place while filling threads are woven through them. A fabric band that meets this definition of cloth can also be made using other methods, including tablet weaving, back strap loom, or other techniques that can be done without looms.

Ikat is a dyeing technique originating from Indonesia used to pattern textiles that employs resist dyeing on the yarns prior to dyeing and weaving the fabric.

Damask Reversible figured woven fabric

Damask is a reversible patterned fabric of silk, wool, linen, cotton, or synthetic fibers, with a pattern formed by weaving. Damasks are woven with one warp yarn and one weft yarn, usually with the pattern in warp-faced satin weave and the ground in weft-faced or sateen weave. Twill damasks include a twill-woven ground or pattern.

Paithani Variety of sari

Paithani is a variety of sari, named after the Paithan town in Aurangabad district from state of Maharashtra in India where the sari was first made by hand. Present day Yeola town in Nashik, Maharashtra is the largest manufacturer of Paithani.

<i>Songket</i>

Songket is a Tenun fabric that belongs to the brocade family of textiles of the Malay world. It is hand-woven in silk or cotton, and intricately patterned with gold or silver threads. The metallic threads stand out against the background cloth to create a shimmering effect. In the weaving process the metallic threads are inserted in between the silk or cotton weft (latitudinal) threads in a technique called supplementary weft weaving technique.

<i>Kasuri</i>

Kasuri (絣) is the Japanese term for fabric that has been woven with fibers dyed specifically to create patterns and images in the fabric, typically referring to fabrics produced within Japan using this technique. It is a form of ikat dyeing, traditionally resulting in patterns characterized by their blurred or brushed appearance.

Silk in the Indian subcontinent Overview about silk in the India subcontinent

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The manufacture of textiles is one of the oldest of human technologies. To make textiles, the first requirement is a source of fiber from which a yarn can be made, primarily by spinning. The yarn is processed by knitting or weaving, which turns yarn into cloth. The machine used for weaving is the loom. For decoration, the process of colouring yarn or the finished material is dyeing. For more information of the various steps, see textile manufacturing.

Brocade Decorative shuttle-woven fabric

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<i>Sampot</i> Cambodian traditional dress

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Bali Aga

The Bali Aga, Baliaga or Bali Mula are the indigenous people of Bali, predominantly located in the eastern part of the island, in Karangasem. They can also be found in north-western and central regions. Bali Aga people that are referred to as Bali Pergunungan are those that are located at Trunyan village. For the Trunyan Bali Aga people, the term Bali Aga is regarded as an insult with an additional meaning of "the mountain people that are fools"; therefore, they prefer the term Bali Mula instead.

Tenganan Pegringsingan or Pageringsingan is a village in the regency of Karangasem in East Bali, Indonesia. Before the 1970s was known by anthropologists to be a secluded society in the archipelago.

National costume of Indonesia Indonesian clothing

The national costume of Indonesia is the national costume that represents the Republic of Indonesia. It is derived from Indonesian culture and Indonesian traditional textile traditions. Today the most widely recognized Indonesian national costumes include batik and kebaya, although originally those costumes mainly belong within the island of Java and Bali, most prominently within Javanese, Sundanese and Balinese culture. Since Java has been the political and population center of Indonesia, folk costume from the island has become elevated into national status.

Geringsing Double ikat woven fabric of Bali

Geringsing is a Tenun textile created by the double ikat method in the Bali Aga village of Tenganan Pegeringsingan in Bali. The demanding technique is only practiced in parts of India, Japan and Indonesia. In Indonesia it is confined to the village of Tenganan.

Textiles of Sumba

The textiles of Sumba, an island in eastern Indonesia, represent the means by which the present generation passes on its messages to future generations. Sumbanese textiles are deeply personal; they follow a distinct systematic form but also show the individuality of the weavers and the villages where they are produced. Internationally, Sumbanese textiles are collected as examples of textile designs of the highest quality and are found in major museums around the world, as well as in the homes of collectors.

Patola sari

Patola is a double ikat woven sari, usually made from silk, made in Patan, Gujarat, India. The word patola is the plural form; the singular is patolu. They are very expensive, once worn only by those belonging to royal and aristocratic families. These saris are popular among those who can afford the high prices. Velvet patola styles are also made in Surat. Patola-weaving is a closely guarded family tradition. There are three families in Patan that weave these highly prized double ikat saris. It is said that this technique is taught to no one in the family, but only to the sons. It can take six months to one year to make one sari due to the long process of dying each strand separately before weaving them together. Patola was woven in Surat, Ahmedabad and Patan. Highly valued in Indonesia, it became part of the local weaving tradition there.

Supplementary weaving

Supplementary weaving is a decorative technique in which additional threads are woven into a textile to create an ornamental pattern in addition to the ground pattern. The supplementary weave can be of the warp or of the weft. Supplementary weave is commonly used in many of thetextiles of Southeast Asia such as in Balinese textiles, the textiles of Sumba and the songket of Sumatra, Malaysia and Brunei.

Odisha Ikat

Odisha Ikat is a kind of ikat, a resist dyeing technique, originating from Indian state of Odisha, adapted from ikat in Indonesia. Also known as "Bandha of Odisha", it is a geographically tagged product of Odisha since 2007. It is made through a process of tie-dying the warp and weft threads to create the design on the loom prior to weaving. It is unlike any other ikat woven in the rest of the country because of its design process, which has been called "poetry on the loom". This design is in vogue only at the western and eastern regions of Odisha; similar designs are produced by community groups called the Bhulia, Kostha Asani, and Patara. The fabric gives a striking curvilinear appearance. Saris made out of this fabric feature bands of brocade in the borders and also at the ends, called anchal or pallu. Its forms are purposefully feathered, giving the edges a "hazy and fragile" appearance. Ikat's equivalent usage in Malay-Indonesian language is ikat or mengikat, which means "to tie or to bind".

Narrow cloth A fabric type, woven on narrow width loom

Narrow cloth was a trading term for woolen cloths. Narrow cloths were distinguished in width from Broadcloth. The narrow cloths were different types of fabric woven over a relatively narrow loom and therefore had a narrower width. Different sources describe distinctive widths for narrow cloths as a rule width more than two yards was called Broadcloth and less than one yard, narrow cloth. Narrow cloth was also designated with width less than 29 inches.Geringsing, a double ikat fabric of Bali, is a type of narrow cloth woven on back-strap looms; girls used a variety (anteng) as a breast cloth.

References

Citations

  1. Gittinger 1979, p. 139.
  2. Hauser-Schäublin, Nabholz-Kartaschoff & Ramseyer 1991, p. 8.
  3. Hauser-Schäublin, Nabholz-Kartaschoff & Ramseyer 1991, p. 81.
  4. Hauser-Schäublin, Nabholz-Kartaschoff & Ramseyer 1991, pp. 15–30.
  5. Hauser-Schäublin, Nabholz-Kartaschoff & Ramseyer 1991, p. 16.
  6. Holt 1970, p. 78.
  7. Hauser-Schäublin, Nabholz-Kartaschoff & Ramseyer 1991, p. 75.
  8. Gittinger 1979, p. 145.
  9. Hauser-Schäublin, Nabholz-Kartaschoff & Ramseyer 1991, p. 60.
  10. Pullen, Lesley (1–3 February 2009). "Kain Bebali: Reviving and Sustaining Balinese Sacred Textiles. Monograph". The 2nd ASEAN Traditional Textiles Symposium: Sustaining Traditional Textiles of the ASEAN National Museum of the Philippines. Manila, Philippines.
  11. Holt 1970, pp. 67–84.
  12. Warming, Wanda; Goworski, Michael (1981). The World of Indonesian Textiles. Kodansha International. ISBN   0-87011-432-8.
  13. Guy, John (2009). Indian Textiles in the East. Thames & Hudson. p. 96. ISBN   9780500288290.
  14. Hauser-Schäublin, Nabholz-Kartaschoff & Ramseyer 1991, p. 130.
  15. Carpenter, B. W. (1997). W.O.J. Nieuwenkamp, First European Artist in Bali. Periplus. p. 193. ISBN   962-593-318-2.
  16. Gillow, J. (1992). Traditional Indonesian Textiles. Thames and Hudson. p. 86. ISBN   0-500-23641-0.
  17. Maxwell, Robyn (1990). Textiles of Southeast Asia: Tradition, Trade and Transformation. Oxford University Press Australia. p. 204. ISBN   0-19-553186-8.
  18. 1 2 Encounters with Bali: A collector's journey. Indonesian Textiles from the Collection of Dr. John Yu AC & Dr. George Soutter AM. Sydney, Australia: Mosman Art Gallery. 2014. p. 24. ISBN   9780980846645.
  19. Gittinger 1979, p. 147.
  20. Hauser-Schäublin, Nabholz-Kartaschoff & Ramseyer 1991, chpt. 4.
  21. Hauser-Schäublin, Nabholz-Kartaschoff & Ramseyer 1991, p. 39.
  22. Threads of Life | http://www.threadsoflife.com | Code # T.BL.SD.055

Bibliography