Wednesday, November 17, 2010

Back to Boru Panjaitan’s Village (17 November)

Boru Panjaitan is depicted in Legacy on page 461. She is weaving a tumtuman textile. I knew that she lived in the then Kecamatan Lumban Julu (a political division), one of my favourite regions for spectacular cloths rarely found in museums. I recalled how much I had enjoyed visiting her and how amazed I was at her capacity to weave in her old age. During the Back to the Villages project last June, I had her plasticized photograph in hand and we stopped here and there along the road looking for someone who could tell me where her village was, but we could find nobody who recognized her.

…..

Ompu Okta’s village in Lumban Julu has been the most important site for filming our Rangsa ni Tonun text about Batak weaving techniques. Ompu Okta boruboru (Okta’s grandmother) is our weaving star Ompu Okta doli (Okta’s grandfather) turns out to be our narrator because of his wonderful voice and his affinity to our project. In the evening, he likes to go to the local cafĂ© – a little wooden structure at the edge of the padi fields where he purchases a glass of tuak (local palm wine) and exchanges the news. Early on in our project, he explained to me that he often met up there with the son of someone depicted in my book. “The first time I opened the book, it was to that page,” he explained. “The weaver is a member of my family”.

How amazing that this should be the case, given that I had sought br. Panjaitan and because my search was in vain, I had given a copy of Legacy to Ompu Okta, a weaver that I had never met before, because I wanted to be sure that a copy of Legacy would be left behind in this amazing weaving region. It turns out that Ompu Okta is not only related to Boru Panjaitan, but a close neighbour. Standing on the bridge by the river beside Okta’s village, br. Panjaitan’s house can be seen nestled against the trees scarcely more than a stone’s throw away.

I had two copies of Legacy left over from the Back to the Villages project. I had stored them in Medan and I now had them with me. My friend, Loan Oei in Amsterdam, with whom I have shared my love of textiles as well as the vicissitudes of life for many decades, had given me a text and urged me to donate a book in her name if the occasion ever presented itself during this filming project. I decided to pair her up with br. Panjaitan’s descendants.

At the end of our stay in Ompu Okta’s village, when our favourite driver from the back to the Villages project, Pak Jerry, had come to pick us up and we were loaded and ready to go, Ompu Okta doli climbed into the vehicle too and brought us to br. Panjaitan’s home. Luck was with us because her son had already returned from his work in the padi fields and his wife was there, too.





The house was as I remembered it; a beautiful wooden colonial structure. They had made some changes to the interior by removing a wall and this had only enhanced its airy spaciousness. Br. Panjaitan’s daughter-in-law fetched some coffee and they told me stories about her. She had continued to weave until the end. Her son, my host, had also learned to weave and knew all of the steps in the process, but was so mercilessly teased about being a weaver that he had stopped. Someone had come and claimed her weaving equipment. Only one baliga was left, a heavy, sword-like piece of wood used for beating in weft. Br. Panjaitan’s was very narrow. They fetched it for me from the room where she used to work and gave it to me to remember her by. It was an extraordinary gift to receive on my birthday. I promised that I would oil it as this is how weaving swords are maintained.

Just like many other people in this region, br. Panjaitan’s son knew all of the steps in yarn production, but had none of the instruments that we were looking for: pipisan, busur, sorha and iraniran.

….

On our way to the main road, we dropped off Ompu Okta at the bridge leading to his village. We were a threesome once more, back again with our favourite chauffeur, the skilled and indomitable Jerry Hermansyah. While I was talking inside, mas Nashir had been inspired to take a few stunning pictures of him while he waited for us. When he pretended to do a bit of a Moon Walk, I dubbed him Jerry Jackson and the name has stuck. Mas Nashir has even set up a facebook account for him under that name. Our winning team was back together and we were heading off for new adventures.

Saturday, November 13, 2010

The Merapi has spoken

Mount Merapi 13 Nov 10. AP
The sky here in Medan, North Sumatra, is grey and heavy. I wonder if it is part of the great Merapi’s speech? The mountain has changed the course of many lives. It gave me cause to waste a day in Jakarta trying to figure out whether or not to go to Yogyakarta as planned. The whole point of coming to Indonesia at the beginning of November was to participate in the WISDOM conference in Yogyakarta. By the time that I became conscious of the fact that I was crazy to be considering entering a disaster zone just when everybody else was leaving it, the airline companies had cancelled their flights anyway and the conference had been postponed “until further notice”. The gods of the Merapi seemed to be saying, “Go to Medan” and so that is what I did.

The fire-spewing mountain generously offered me unexpected time to be with Nia Fliam. She happened to be in Jakarta exhibiting her wonderful batik textiles. Nia and her husband, mas Ismoyo, are the central organizers of the Fiber Face 3 event scheduled to take place in the springtime in Yogyakarta . The WISDOM conference had given me an excellent opportunity to piggy-back so that I could work on the preparations for the exhibition. Nia had asked me to curate the “Batak spotlight” of this Fiber Face 3 event, and I had accepted with alacrity. A special synergy had begun to emerge relative to the Fiber Face 3 event and now it even had the Merapi co-operating. The discussions with Nia were rich and helpful. And now the Merapi was telling me to use the extra time to go to the Batak country and do “the job” properly!

What is the job? It has two aspects: a documentary film about weaving techniques and a specific collection of photographs and textiles for the Fiber Face 3 exhibition..

The film is based on an ancient Batak text, Rangsa ni Tonun, committed to paper in the 19th century by Guru Sinangga ni Adji who lived in the village of Sait ni Huta in the Silindung Valley (south of Lake Toba). It describes the techniques of weaving from the purchase of raw cotton on the market to the completion of the finished textile. The description of these techniques in the flowery and esoteric language of the Batak knowledge specialist lends the text a sacred and mythical air. The text is so technical that it is hard to translate it without an unwieldy quantity of footnotes. I have always loved the text but never really knew what to do with it. I discussed it as early as 1980 with my weaving teacher in Harian Boho, Ompu Sihol and many times afterwards with different weavers. The exhibition in Yogyakarta offers the perfect occasion to “do something with it.” One of the goals of the exhibition is to link the ancient knowledge of the villages with modern know-how. The text represents ancient knowledge. Filmer, MJA Nashir, will transcribe it into the timeless, international language of images through the medium of film and make it accessible to all.


He is sitting in front of me in this fast-food chicken restaurant in Medan with a frown on his face. His hands are moving as he spins and weaves imaginary yarn. Occasionally he jumps out of his seat as he visualizes the succession of scenes that will comprise the film. He is writing the “screen play” and it entails understanding the techniques of weaving. I have given him the original Batak version of the text, called Rangsa ni Tonun, as well as my English translation. He is inspired by the text particularly because of its sacred and mythical qualities and enjoys the challenge of transporting that into the technical component.

All of the techniques related to the preparation and spinning of cotton have disappeared since spun yarn has come onto the local markets. In a few days, we will head off again to the villages to film not only the techniques that are still being practised, but also to reclaim for posterity the last, faded memories of techniques of yarn preparation. I am curious what kind of success we will have. When I did my fieldwork thirty years ago, the memories were already faded.

The organizers of Fiber Face 3 have recognized the importance of building bridges in the textile world between village practitioners and urban fiber artists and between ancient knowledge and modern know-how. Ancient Batak textile knowledge is threatened but this text is an archival jewel that deserves attention.

I am assuming that the Merapi knew that it was important to give us this extra time to devote to the documentary.

Sunday, October 31, 2010

Introducing MJA Nashir

I have posted links to the chapters of MJA Nashir’s serial publication of the Back to the Villages project on this blog spot. After the project concluded on the last day of June 2010, his role as photographer also concluded and he decided to pick up, of his own accord, the role of chronicler to document and share his experience of the project. This came as a complete surprise to me, but it is a terribly welcome and gratifying surprise adding a layer that serves the central goal of the project, viz. to make the presentation of Legacy to the Batak as effective as possible. MJA Nashir’s elegant and accurate account is reaching a broad Indonesian and especially Batak public; he is writing for his public as only a fellow Indonesian could do. Back to the Villages touched his life and he, in turn, is touching the lives of others with his memories and reflections on it. Many people crowded around to bear witness to each presentation of Legacy in North Sumatra, but through MJA Nashir’s accounts, many more people will be able to bear witness and for much longer.


I approached my own blog more or less thematically, keeping in mind my English-speaking readers, most of whom have never visited Indonesia, let alone the Batak area of North Sumatra. MJA’s writings document our path day by day, book presentation by book presentation in a very detailed step-by-step fashion. We both indulge in our own reflections on what occurred, how people reacted and the significance of it all. In his writings, these reflections fill the empty hours and empty stretches of road, as it were, while in mine they are the central focus. Our writings are like different layers of a many-layered event. It is now my pleasure to add a layer about the photographer-chronicler (soon to be filmer and film-producer) of the Back to the Villages project.

MJA Nashir sent me a text message this morning from his home in Pekalongan, North Java, to let me know that he had just posted Chapter VII of his chronicles on Facebook. I can barely contain my curiosity. This chapter is about Muara, one of the highlights of our journey, and the weavers depicted in the opening double page spread in Legacy. But I have to swallow my impatience because I am on the road to Oxford and have no access to internet. Of course I know better than anyone else what happened on our journeys, but through his writings I am gradually discovering who that photographer is, that fellow who joined me quite serendipitously on my journey.

The filmers who had initially agreed to work with me withdrew at the eleventh hour, leaving me high and dry and wondering what to do. I started to look for a photographer, having given up on the idea of a film, but still needing to meet my obligation of giving donors to the project a photographic record of the presentation of “their” book. I wanted a female photographer, presuming that weavers would be more at ease with a female photographer, and the atmosphere more “female” and relaxed. Weaving is a female activity, I am a female researcher, the book designer was female and the person who had guided the printing process was also female. It appealed to me to have a project for, by and about women. But I had no luck finding this female photographer. Finally, when I had begun to despair and felt quite despondent, I received, out of the blue, one of my first text messages from MJA Nashir asking me how things were going. Having heard, from our mutual friend, Nia Fliam, a batik artist in Java, that I needed a photographer, he had already offered his services, but I had responded in a non-committal way for the reasons given above. This time, however, I immediately invited him to join me; it felt destined. He accepted with alacrity. The invitation was driven by necessity and it was a leap of faith. I didn’t know anything about this person. I only knew Nia’s estimation that he was “very special.” My expectations, by then, had been reduced to the bare minimum: as long as there were the required pictures to give to the project donors, I would be satisfied.

MJA turned out to be quiet, undemanding and easy-going. I had difficulty understanding his Javanese accent and my Indonesian had grown so rusty in the years since my fieldwork that there were few fluent exchanges between us. We relied, more or less out of necessity, on observation. It wasn’t difficult to become aware that I was with someone who not only understood the principle and intentions of the project, but was technically so skilled that I didn’t have to worry about his work. I didn’t even have to give guidance. He was an expert in making photo and film documentations. Conveniently, we both had the same make of camera. His had a different lens and mine had a filming capacity, so he used whatever the occasion demanded. Trusting in his expertise, I just focused on my own role in the project.

With time I noticed that I was increasingly taking account of his reactions to situations, asking his counsel, and relying on his judgment. I had not only a filmer and a photographer who turned out to be a professional of high calibre and standards, but someone who was quietly but actively supporting the project and “thinking with”, never imposing his wishes, but ever-ready to offer his opinion and advice when asked. It began to feel, increasingly, like “our” project.

Words had also begun to replace the muteness that had characterized the beginning of our journey. This visual person turned out to be a wordsmith, too. He sat in the front of the vehicle beside the driver. Charmed by the beauty of Lake Toba he was a fully engaged passenger and occasionally turned around to make a pronouncement. More often than not, it was in the form of an aphorism or a poetic couplet. Sometimes, he expressed anger over the environmental degradation that we came across and then his usually gentle black eyes gleamed so brightly with fury that I would have to turn away.  “Alam” (nature) was an important theme, to him. At one point, he asked whether I would mind if he took some photographs for himself and he indulged his urges to shoot both the beauty and the decline in the landscape. Of course he had my blessing.

He turned out to be quite open and delighted in telling stories about his life, and was patient with me as I did my best to grasp what he was saying, contributing new wear marks to my Indonesian-English dictionary in the process. He told me about the importance of the poet Rendra in his life, and the words hadir (being present in a full and creative way) and mengalir (to flow, adapting oneself to circumstances) that had become axioms for him. He spoke much about a Batak, the late Donald Hutabarat, who had lived in Toraja and had impressed him deeply for his moral fibre. My adoption into the Hutabarat clan had apparently been a factor in his decision to join the project.

When the project came to an end, it was as sudden as it began. We gave away some books in Kaban Jahe in the morning and then drove to Medan. I was in a rush to catch a flight to Aceh, and dropped MJA Nashir off en route. That was that, it seemed. But it felt strange. There had been no debriefing and I missed some quiet moments at the end of the trip to just talk with him as a fellow human being rather than “the project photographer”. While he had shared much and generously, he had only succeeding in generating more questions than he had answered.

Luckily this is the age of internet and MJA Nashir is a writer. As he types chapter upon chapter of his chronicles about the delivery of Legacy to the Batak villagers and posts them on Facebook, my sense of satisfaction grows richer and richer. I am one of his addicted readers waiting for the next installment. Obviously I am different from the other readers because I know “what happens next” and I even help out by providing photographs, my own memories, and names of people.  I have different questions and longings, though, than other readers. MJA Nashir is giving me the privilege of finally discovering who sat in front of me in the vehicle all that time, this person of unusual grace, artistic talent and intelligence, who bestowed a special magic on the journey.

Links to MJA Nashir's Menyusuri Ulos Batak, Berkelana dengan Sandra
Map of Back to the Villages and Menyusuri Ulos Batak, Berkelana dengan Sandra

Wednesday, September 29, 2010

To Dye For

I was able to use my last hours in San Francisco on 26 September to visit “To Dye For, A world saturated in color” a small exhibit in the De Young Museum dedicated to textiles decorated using the resist-dye technique. The various techniques were explained briefly, but really the focus of the exhibit was on the exquisite cloths that have been made using these techniques: a mordant-dyed cloth from India, batiks from Java, Thailand and Toraja, ikat from Sumba, the Iban Dayak and Afghanistan, shibori from Japan, mud resist from Africa and so on. Each example was a perfect jewel and thus the exhibit earned the double entendre on its title.  I particularly enjoyed the blend of modern textile art pieces and traditional textiles in the exhibit, although the preponderance of California artists skewed the otherwise balanced, universal representation of the resist techniques. Related books and textile art souvenirs were available for purchase at the entrance of the exhibit.

Exhibit Review - Batak Textiles in San Francisco

On Friday 24 and Saturday 25 September, the Indonesian Consulate of San Francisco celebrated Indonesia’s Independence Day. Consul General, the Honourable Asianto Sinambela, made good use of the traditional reception of the diplomatic community in San Francisco to promote Indonesian culture. This time, the textiles of the Batak people of North Sumatra received their full due by means of an exhibit of superb examples both old and new. The diplomats were treated to a preview and a delicious Indonesian meal. The next day, the general public was free to come and take in the exhibition as well as a demonstration and a talk by yours truly.

The old textiles belonged to the collections of Noeleke Glenn Klavert of Indoarts and Curt and Keith Clemson of Dancing Threads and filled three rooms of the beautiful residence, Wisma Indonesia. The fourth room was dedicated to modern textiles and the explanation by the owner and dealer, Naomi Butarbutar, who came from Jakarta especially for this event.

Both days were very successful; more than 200 people attended each day. The mood was warm and friendly. The days were a true example of the highly esteemed Indonesian hospitality and the great wealth of Indonesian culture.


On the day of my departure, there was a group photograph
with the consular staff including the Consul General
Asianto Sinambela (to my left) and his wife (to my right).
It was a special moment when I felt very touched by their warmth.


Friday, August 13, 2010

Indigenous Prize Winners

Merdi Sihombing, a leading Batak clothing designer, has just won the 2010 first prize for KAIN TENUN NASIONAL (Indonesian woven cloth). He is a modern, urban fashion designer. His winning design, however, is a recognizable, traditional Batak textile, a so-called ulos runjat. (Merdi has altered colour and fibre.) It is exciting that a Batak designer has won this prize. For me, it is striking that an indigenous design, developed by centuries of Batak weavers in the villages, has been the foundation for this illustrious modern cloth. This insertion of the ancient and indigenous into the modern and urban says alot.

My journey Back to the Villages in June was good and successful in many respects, but upon my return, I appear unable to find any capacity within myself to accept the total decline of Batak weaving. My mind dwells on my journey; constantly I find myself examining avenues for the future survival of this precious art form.

Recently, the Tribal Textiles forum sent out a reminder about the Tinkuy, a gathering of weavers, that will take place in Sacred Valley, Peru in November 2010. I find this inspiring. It is being organized by the Center for Traditional Textiles of Cusco (CTTC) . They write, on their website, precisely what I could write about Batak textiles (and what countless others could write about indigenous textiles elsewhere).
It is becoming clear that the survival of diversity contributes to the valuable storehouse of world resources.
Textile systems developed in Peru over the millennia represent a treasury of techniques rare in the world. Most remain unknown outside of Peru. They are passed on, not by writing, but by the Andean process of person-to-person communication, by watching and practicing.
Peruvian weaving is a ritual activity with many layers of meaning.
The so-called “Tinkuy” that they are organizing is bringing people from everywhere together to learn about Andean weaving and to practise it -- together! Everybody – from every culture and every age – is invited. The community that must learn about and support this ”world resource” is, indeed, the whole world. The Centre has reconized the importance of creating fora in which information can be shared and transmitted between generations and between peoples. The key is communication.

What an innovative and inspiring initiative! I can immediately think of powerful and useful variations on the theme:

It would be so useful to have a Centre for Traditional Batak Textiles, or a Centre for Traditional Textiles of Sumatra, or a Centre for Tribal Textiles of Indonesia - or ASEAN. A World Centre for Tribal Textiles! What would it be like (especially for the weavers themselves) to bring Toraja, Dayak and Batak weavers together? To have representatives of closely-related cultures who otherwise never meet up, come together to share their closely-related weaving knowledge while working at their looms! What would it be like to bring Toba Batak from different regions together with Simalungun and Karo Batak weavers together? What about Acehnese and Minangkabau and Batak weavers, as they have so profoundly influenced each other in the past? And, speaking of profound influence in the past, what about bringing weavers from India together with weavers from Indonesia? The opportunities are legion, the possible spin-offs exciting to contemplate. It is about cross-fertilization, learning, the preservation and growth of knowledge and traditions, mutual appreciation, stimulation and encouragement. The survival of diversity. The survival of the creative history of man – and woman – kind.

In May, under the auspices of Voyage & Culture  in Amsterdam, I hope to lead a tour to the Batak area, specifically to kindle/nurture/satisfy external interest in the Batak weaving arts. There will be hands-on opportunities for the participants. On the flip side, this is a way to celebrate the weavers, give them an additional source of income and encourage pride in their skills. It is another way to give a boost to the Batak weaving arts using international support, and to get knowledge about their techniques out there in the world. A little drop in an exciting bucket – that could expand to have the dimensions of Lake Toba.

I think of my friends, Nia and Ismoyo of Brahma Tirta Sari  in Yogyakarta. These batik artists have long recognized the importance of indigenous traditions to their own modern art forms.

Cross-cultural collaboration is another critical and enriching aspect of the Brahma Tirta Sari creative process. Their commitment to cross-cultural exchange is rooted in the ideal of human unity and recognises the creative life force not only inherent in ancient Javanese traditions, but also in the traditions and knowledge of indigenous cultures. As Ismoyo describes
“Tradition is the DNA strands of our world culture. We are truly indebted to these threads that continuously flow to make the present the past and form the basis for creativity in each subsequent era.”
(Joanna Barrkman, Curator, Southeast Asian Art and Material Culture, Museum and Art Gallery of the Northern Territory, Darwin, Australia)

Currently, they are developing plans to bring modern textile artists in touch with village producers. Their argument, that I whole-heartedly endorse, is that they both need each other to grow and develop. Mutualism. Nia and Ismoyo, themselves, grab every opportunity that they can find, or create, to work with indigenous practitioners, and have done so in Africa (Nigeria), Australia (Utopia and Ernabella), and especially in the batik villages of Java (e.g. Giriloyo).

They are working on a variant of the same theme as the organizers of the Tinkuy in Peru: communication across artificial boundaries that have emerged socially, geographically and historically that can get in the way of the growth of the art form.

I am going to closely follow The Gathering of the Tribes, a comparable initiative in Malaysia that is heating up. It is scheduled to take place January 14 - 16 2011. It will do just as its name says: bring the different tribal peoples together where they will focus on  specific cultural heritage issues.

These initiatives are emanating inspiring rays of hope.

Tuesday, August 03, 2010

Back to the Villages - the map!

See a map below for the routes in North Sumatra taken for the Back to the Villages project.  Click on the image to see a larger one. 

 

Schedule in North Sumatra, June 2010
 5 - arrive in Medan from Jakarta
 6 - Gunung Leuser (Orang Utan rehabilitation centre)
 7 - Medan to Berastagi
  8 - Kaban Jahe
  9 - Tongging, Paropo, Silalahi
10 - Berastagi to Tuktuk via Simalungun and Parapat
11 - Lumban Suhisuhi
12 - Simanindo, Ambarita, Tomok
13 - Silindung Valley
14 - Silindung Valley
15 - Tuktuk to Medan
16-18 - Medan
19 - Medan to Parapat and Tuktuk
20 - Tuktuk to Simanindo, Lumban Suhisuhi, Pusuk Buhit, Harian Boho and Sihotang. Overnight at the foot of Pusuk Buhit on the shore of Lake Toba
21 - Back to Samosir, and from Pangururan to Simbolon to Nainggolan, back to Tuktuk, Parapat and all the way south to Muara
22 - Muara
23 - Silindung - to Parapat at the end of the day
24 - from Parapat to Balige
25 - Balige to Kaban Jahe and Berastagi
26 - Berastagi to Medan - then an afternoon flight to Aceh
27 - Banda, Aceh
28 - Banda to Medan
29 - Medan - to Amsterdam over KL