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A small portion of the Evergreen Paper Food Containment Packaging Facility of which the Blue Ridge Southern Railroad serves at Canton, North Carolina, 9-16-2022. The railroad provides the raw materials for the manufacturing process with such items as wood chips, coal for furnaces, chemical, various materials carried in covered hoppers and box cars with various items. The paper packaging facility has its own switcher to handle its private railroad yard.
Seen driving past a variety of aircraft at the Shuttleworth Collection's 2015 Wings and Wheels Show, OR 6033 is a rare operating example of the Bean 12 hp Tourer.
In the months after World War I, a new manufacturing giant entered the British motor industry with modern plant and machinery for mass production. A Harper and Bean Ltd. of Tipton, Dudley in the West Midlands, had bought the jigs, tools and patterns of the Perry light car, which had been announced only four years earlier in 1914. The new company decided to mildly update the Perry car, rename it the Bean, and meet the challenge of the Model T Ford.
Bean's invested heavily to ensure that the Tipton factory would have the most up-to-date machine tools possible, and be the most modern in the British motor industry, capable of meeting the trans-Atlantic challenge. By 1921, however, through top-heavy financing and an outdated product, sales had fallen below expectations. A Harper & Bean went into receivership, and production ceased.
However, in 1922 Bean was back in production and work began on a completely new car, the Bean 14hp, with a smaller, scaled-down version, the Bean 12hp (above), designed to challenge the Morris Cowley, which was leading sales.
Despite being £83 more expensive, and heavier than the all-powerful Morris, the Bean 12hp was a cost-conscious exercise. The four-seater touring body was distinguished by its uniform curved front and rear doors, which were intended to achieve efficient quantity production by the rationalisation of parts, speeding up the manufacturing process. But the cost-cutting went too far.
The sales and production targets of 50,000 cars a year remained just a dream and Bean Cars never gained a serious foothold in the market dominated by Austin and Morris. In 1926, Hadfield Steels took over Bean and production of cars eventually ceased in 1929, although commercial vehicles continued until 1931.
Despite its rather sad development, the Bean is nevertheless a classic of British motoring history. The car is essentially original, with the exception of the upholstery and the hood, which were replaced some time ago.
The impressive three-storeyed Ynys-y-pandy slate processing works, which served the Gorseddau Quarry, was built in 1856-7 by Evan Jones of Garndolbenmaen and probably designed by James Brunlees. It is ingeniously planned so that the natural fall of the site assisted the manufacturing process. A deep trench inside accommodated a large overshot water wheel (26 ft, 8m in diameter), and on the south side a long curving ramp brought branches of the tramway from Gorseddau Quarry into the mill at two different levels, serving the middle and upper floors. The grand, round-headed openings are closely spaced like a Roman aqueduct. The eastern gable is surmounted by a decorative feature incorporating a false shimney stack, and the west gable windows have at some time had window frames or shutters. Otherwise the construction is bold and plain but none the less impressive.
The mill specialised in the production of slate slabs for floors, dairies, troughs, urinals, etc. In its heyday, in 1860, it was producing over 2,000 tons per annum, but seven years later production was down to 25 tons per annum (due to poor quality of the quarried slate) and the business went into liquidation in 1871. The building provided a venue for eisteddfodau until the roof was removed around 1906.
Memphis Meats is announcing their Series A syndicate today, and it is a fascinating group of people coming together to help the world modernize the manufacturing of meat by removing animals from the process. It is identical to the meat we eat, down to the cellular level; it’s just the manufacturing method that radically changes.
For full disclosure, we led the $17M Series A, and I’ll be joining the board. It has been hard to contain my excitement as I have been looking for a meat solution for five years now. Since signing the term sheet, I have been wearing their t-shirt for a month now, and it is quite an evangelical conversation starter, generating keen interest the likes of which I have rarely seen before (e.g., Bill Gates, Richard Branson and Kimbal Musk joined us). We also got leading research institutions and some of the largest meat industry corporations to join the syndicate.
Memphis Meats is the early leader in clean meat, a sustainable alternative to one of the most inefficient and archaic manufacturing processes on the planet. Rather than a meat substitute, they will sell real meat, without harming any animals. No methane production. No inefficient feedstock conversion. No wasted land, fertilizer, antibiotics or excess water use. The product goal is to do this at a much lower cost than current animal harvesting and with better taste, nutritional value, and environmental benefit. They produce duck, chicken and beef today, and should be able to produce all meats by the same methods.
They have a fantastic team and a deep passion to save the world by modernizing the world’s meat consumption (and the tsunami of future meat demand from the Chinese middle class) by offering a better product without compromise, much like Tesla offers a better product that also lets you feel good about your life choices. An industry shift in “experienced goods” needs a harbinger, a company that shows that there is a better way and catalyzes the incumbents to make a change they otherwise would ignore.
Meat production is a trillion-dollar sector that commands an even larger portion of global resources… 1/3 of arable land on Earth... ¼ of methane production (the potent greenhouse gas)… and inefficiently consuming food that could otherwise feed 4 billion people. The potential to be 10-100x more efficient is fairly straightforward from first principles, looking at the resources needed to just grow the meat, and not the whole animal. Let the progress be called Moo’s Law. :)
I saw the inevitability of manufacturing meat without animals long before I found a compelling way to get there. I can’t imagine harvesting animals for slaughter 500 years from now. And certainly not on Mars. ;) In 2012, I shared my quest online, and saw how the availability of an alternative might accelerate the development of human morality and expand our circle of empathy.
So, let’s applaud Memphis Meats on their mission to catalyze the modernization of meat and help save the world.
P.S. Big thanks to meat futurist Christiana Wyly for introducing me to Uma Valeti, the CEO of Memphis Meats, at the Slush conference in Helsinki of all places.
Here is today's News and Press Release and recruiting video from www.memphismeats.com
The unique markings seen in these water drops are from the yellow pansy petal (with black marking) and a red flower seen in the background. This shot really demonstrates the physics of a lens and how water drops refract objects behind them so the image is upside down and backwards. Or maybe it shows the early stages of the pixie marble manufacturing process. Either way it looks much better viewed large.
Manufacturer: Nomad Heavy Vehicles
Nationality: United States
First assembled: September 8th, 2067
Birthplace: Cleveland, North Carolina, USA
Engine: Dual Brushless Electric Motors w/ 70 kWh Solid State Battery pack
HP: 310
0-60: 6.3 seconds
Top speed: 120+ MPH
Nomad Heavy Vehicles sits at the forefront of industrial vehicle manufacturing in the western hemisphere despite the manufacturer's young age. When they released their electric LLV commercial van in the 2030s, business exploded and Nomad's catalogue quickly crew to include heavy construction vehicles and even industrial aircraft like heavy lift aerodynes. Returning to the LLV van that started all this, it served as the backbone of Nomad's fleet, tens of thousands being manufactured and sold across the world. In the mid 2060s however, it was announced that the LLV would be ceasing production, with a totally new commercial van succeeding it shortly after. That van was the new ProRunner series. The ProRunner was a completely new platform using nothing from the decades-old LLV, built with with idea of adaptability in mind. The ProRunner's platform is highly modular, to streamline the manufacturing process and make building a wide variety of trims quick and simple. Sections of the platform can literally be added or removed to determine the ProRunner's size and powertrain, and the driver sits dead-center in the cabin to offer maximum visibility and eliminate the need to determined left or right hand drive for different markets. The most common trim the ProRUnner comes in is the venerable 300, named after its 300 horsepower. The powertrain on the 300 is set to make 310 HP, and over 620 ft/lbs of torque. This power comes from Nomad's in-house solid state battery tech, set to 70 kWh which gives it an impressive range of 600 Miles. The ProRunner 300 has an interior cargo volume of over 300 cubic feet, with a load limit of up to 2,800 Ibs. Due to the modular nature of the Prorunner, these capacity numbers obviously fluctuate, in some trims up to nearly double the 300's limits. The ProRunner was just as much a sales success as the LLV that proceeded it, if anything seeing more success due to a deal with Thunderhead Motors to sell smaller trims at Thunderhead dealerships.
Escultura Splash Expo Zaragoza 2008
La escultura Splash es una escultura de 21 m de altura diseñada por Program Collective y desarrollada mediante fluidos y dinámicas por Pere Gifre para la Exposición Internacional de Zaragoza de 2008; a partir del concepto de diseñadores Program Collective formado por: Mona Kim, Todd Palmer, Olga Subirós y Simon Taylor, para la exposición diseñada por Program Collective “Agua para la vida” en el Edificio Torre del Agua.
El cálculo de las estructuras a cargo del ingeniero José Maria Velasco de AMATRIA y la construcción por PQC bajo la dirección de PROGRAM COLLECTIVE.
Características Técnicas
La escultura estaba formada por 135 piezas distintas que se sujetaban mediante cables a la parte superior del edificio Torre del Agua. Estas piezas fueron diseñadas íntegramente por ordenador por Pere Gifre representado una gota de agua impactando en una superficie.
Proceso de Desarrollo
Mediante la utilización de efectos visuales (efectos especiales) Pere Gifre generó un fluido y mediante procesos de Diseño asistido por computador se adaptaron para su fabricación.
El proceso de fabricación realizado por PQC en sus instalaciones en MADRID combina la Fabricación asistida por computadora con procesos artesanales para generar los volúmenes finales que posteriormente fueron transportados e instalados en la Torre del Agua dentro de la Exposición Internacional de Zaragoza de 2008 SPAIN.
Splash Sculpture Expo Zaragoza 2008
The Splash sculpture is a sculpture of 21 m in height and designed by Collective Program developed by fluid and dynamic by Pere Gifre for Expo Zaragoza 2008; from Program Collective designers concept formed by Mona Kim, Todd Palmer, Simon Taylor and Olga Subirós for the exhibition designed by Program Collective "Water for Life" in the Water Tower Building.
The calculation of the structures in charge of the engineer José Maria Velasco of Amatria and construction under the direction of PQC PROGRAM COLLECTIVE.
Technical Characteristics
The sculpture was made up of 135 different pieces that were attached by wires to the top of the Water Tower building. These pieces were designed entirely by computer by Pere Gifre represented a drop of water hitting a surface.
Development process
Using visual effects (special effects) Pere Gifre fluid generated by processes of computer aided design adapted for manufacturing.
The manufacturing process performed by PQC at facilities in MADRID combines computer aided manufacturing with traditional processes to generate the final volumes were subsequently transported and installed at the Water Tower in the International Expo Zaragoza 2008 SPAIN.
Important: this is a modified version of the original batik!
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BATIK
Batik is a technique of wax-resist dyeing applied to the whole cloth. This technique originated from the island of Java, Indonesia. Batik is made either by drawing dots and lines of the resist with a spouted tool called a canting, or by printing the resist with a copper stamp called a cap. The applied wax resists dyes and therefore allows the artisan to colour selectively by soaking the cloth in one colour, removing the wax with boiling water, and repeating if multiple colours are desired.
Batik is an ancient art form of Indonesia made with wax resistant dye on fabrics. Indonesian coastal batik (batik pesisir) made in the island of Java has a history of acculturation, a mixture of native and foreign cultures. It is a newer model compared to inland batik, and it uses more colors, though the patterns are a lot less intricate. This is because inland batik used to be made by select experts living in palace areas, while coastal batik can be made by anyone.
Batik is very important to Indonesians and many people would wear it to formal or casual events. Batik is commonly used by Indonesians in various rituals, ceremonies, traditions, celebrations, and even in daily uses.
On October 2, 2009, UNESCO officially recognized the batik (written batik (batik tulis) and stamped batik (batik cap)) as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia, and encouraged the Indonesian people and the Indonesian government to safeguard, transmit, promote, and develop the craftsmanship of batik. Since then, Indonesia celebrates "the National Batik Day" (in Indonesian: Hari Batik Nasional) annually on October 2. Nowadays, Indonesians would wear batik in honor of this ancient tradition.
In the same year, UNESCO also recognized "Education and training in Indonesian Batik intangible cultural heritage for elementary, junior, senior, vocational school and polytechnic students, in collaboration with the Batik Museum in Pekalongan" as Masterpiece of Oral and Intangible Heritage of Humanity in Register of Good Safeguarding Practices List.
Batik is considered a cultural icon in modern Indonesia, where "National Batik Day" (in Indonesian: Hari Batik Nasional) is celebrated annually on October 2. Many Indonesians continue to wear batik on a daily basis for casual and formal occasions.
ETYMOLOY
The word batik is Javanese in origin. It comes from the Javanese ambatik that consist of amba means "wide" or "large", and tik or nitik means "dot" or "make a dot". The word bathikan also means "drawing" or "writing" in Javanese. When the word is absorbed to Malay (including both Indonesian and Malaysian standards), the "th-" sound is reduced to a "t-" sound more pronouncable to non-Javanese speakers.
The word batik is first recorded in English in the Encyclopædia Britannica of 1880, in which it is spelled as battik. It is attested in the Indonesian Archipelago during the Dutch colonial period in various forms such as mbatik, mbatek, batik and batek. Batik known as euyeuk in Sundanese, cloth can be processed into a form of batik by a pangeyeuk (batik maker).
HISTORY
Batik is an ancient fabric wax-resist dyeing tradition of Java, Indonesia. The art of batik is most highly developed and some of the best batiks in the world still made there. In Java, all the materials for the process are readily available – cotton and beeswax and plants from which different vegetable dyes are made. Indonesian batik predates written records: G. P. Rouffaer argues that the technique might have been introduced during the 6th or 7th century from India or Sri Lanka. On the other hand, the Dutch archaeologist J.L.A. Brandes and the Indonesian archaeologist F.A. Sutjipto believe Indonesian batik is a native tradition, since several regions in Indonesia such as Toraja, Flores, and Halmahera which were not directly influenced by Hinduism, have attested batik making tradition as well.
The existence of the oldest Batik activities came from Ponorogo which was still called Wengker before the 7th century, the Kingdom in Central Java learned batik from Ponorogo. Because of this, Ponorogo batik is somewhat similar to batik circulating in Central Java, except that the batik produced by Ponorogo is generally dark black or commonly called batik irengan because it is close to magical elements. so that it was developed by the kingdoms in Central Java and Yogyakarta.
Based on the contents of the Sundanese Manuscript, Sundanese people have known about Batik since the 12th century. Based on ancient Sundanese manuscript Sanghyang Siksa Kandang Karesian written 1518 AD, it is recorded that Sundanese having batik which is identical and representative of Sundanese culture in general. Several motif are even noted in the text, based on those data sources the process of Batik Sundanese creation begins step by step.
Rouffaer reported that the gringsing pattern was already known by the 12th century in Kediri, East Java. He concluded that this delicate pattern could be created only by using the canting, an etching tool that holds a small reservoir of hot wax invented in Java around that time. The carving details of clothes worn by East Javanese Prajnaparamita statues from around the 13th century show intricate floral patterns within rounded margins, similar to today's traditional Javanese jlamprang or ceplok batik motif. The motif is thought to represent the lotus, a sacred flower in Hindu-Buddhist beliefs. This evidence suggests that intricate batik fabric patterns applied with the canting existed in 13th-century Java or even earlier. By the last quarter of the 13th century, the batik cloth from Java has been exported to Karimata islands, Siam, even as far as Mosul.
In Europe, the technique was described for the first time in the "History of Java", published in London in 1817 by Stamford Raffles, who had been a British governor of Bengkulu, Sumatra. In 1873 the Dutch merchant Van Rijckevorsel gave the pieces he collected during a trip to Indonesia to the ethnographic museum in Rotterdam. Today the Tropenmuseum houses the biggest collection of Indonesian batik in the Netherlands. The Dutch and Chinese colonists were active in developing batik, particularly coastal batik, in the late colonial era. They introduced new patterns as well as the use of the cap (copper block stamps) to mass-produce batiks. Displayed at the Exposition Universelle at Paris in 1900, the Indonesian batik impressed the public and artists.
In the 1920s, Javanese batik makers migrating to Malay Peninsula (present-day Malaysia, South Thailand, and southern tip of Myanmar) introduced the use of wax and copper blocks to its east coast.
In Subsaharan Africa, Javanese batik was introduced in the 19th century by Dutch and English traders. The local people there adapted the Javanese batik, making larger motifs with thicker lines and more colours. In the 1970s, batik was introduced to Australia, where aboriginal artists at Erna Bella have developed it as their own craft.
In Africa, it was originally practised by the Yoruba tribe in Nigeria, Soninke and Wolof in Senegal.[20] This African version, however, uses cassava starch or rice paste, or mud as a resist instead of beeswax.
TECHNIQUES
Initially, batik making techniques only used "written batik" (batik tulis) techniques. This batik tulis is known as the original batik from generation to generation from the Indonesian nation's ancestors because the process and workmanship are still very traditional and manual. Then the technique developed with the discovery of the stamped batik (batik cap) technique which made batik work faster. The batik tulis and batik cap techniques are recognized by UNESCO as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia because it still uses waxes in the making process.
WRITTEN BATIK (BATIK TULIS)
Written batik or batik tulis (Javanese script: ꦧꦠꦶꦏ꧀ꦠꦸꦭꦶꦱ꧀; Pegon: باتيق توليس) is made by writing wax liquid on the surface of the cloth with a tool called canting. Canting made of copper with a handle made of bamboo or wood. The making of hand-written batik takes approximately 1–3 months depending on the complexity and detail of batik. Because the working techniques are still traditional and manual, making hand-written batik takes longer and is more complicated than other batik techniques. In addition, the fundamental difference between written batik compared to other batik is that there are differences in each pattern, for example, a number of points or curved lines that are not the same because they are made manually by hand. This characteristic of hand-written batik makes hand-written batik more valuable and unique compared to other batiks.Written batik technique is the most complicated, smooth, and longest process to work with, so a piece of original batik tulis cloth is usually sold at a higher price. However, this is the advantage of batik with the written process, which is more exclusive because it is purely handmade. In Indonesia, premium hand-written batik clothes are usually only worn by certain people at special events, in the form of long-sleeved shirts or modern batik dresses. The batik motif in Indonesia has developed depending on its history and place of origin.
STAMPED BATIK (BATIK CAP)
Stamped batik or batik cap (Javanese script: ꦧꦠꦶꦏ꧀ꦕꦥ꧀; Pegon: باتيق چڤ) is batik whose manufacturing process uses a stamp tool. This stamp tool is made of copper plates which form a batik motif on one of its surfaces. Stamp tool or canting cap is made by people who are experts in that field. Making batik with cap works the same way as using a stamp, but using waxes, not ink. This experience process is not easy to do. To make one piece of batik cloth, the process of deepening is carried out several times depending on the number of colors desired. Cap is used to replacing the canting function so that it can shorten the manufacturing time. Batik cap is produced from the process of dyeing a tool made of copper which has been shaped in such a way on the cloth. The batik cap motif is considered to have less artistic value because all the motifs are exactly the same. The price of printed batik is cheaper than written batik because it can be made en masse. The distinctive feature of batik cap can be seen from the repeating pattern and/or ornament motif. Historically, this batik cap process was discovered and popularized by the brethren as a solution to the limited capacity of batik production if it was only processed with hand-written techniques (batik tulis). The process of making this type of batik takes approximately 2–3 days. The advantages of batik cap are easier, faster batik processing, and the most striking of which is the more neat and repetitive motifs. While the drawbacks of batik cap include the mainstream design because it usually goes into mass production, in terms of art it looks stiffer and the motifs are not too detailed, and what is certain is the possibility of having the same batik as other people is greater.
PAINTED BATIK (BATIK TULIS)
Painted batik, batik painting, or batik lukis (Javanese script: ꦧꦠꦶꦏ꧀ꦭꦸꦏꦶꦱ꧀; Pegon: باتيق لوكيس) is a technique of making batik by painting (with or without a pattern) on a white cloth using a medium or a combined medium like canting, brush, banana stalk, broomsticks, cotton, toothpicks, patchwork, or other media depending on the expression of a painter. Batik painting is the result of the development of batik art. The essence of batik painting is the process of making batik that does not use traditional motifs that are commonly found. The resulting motifs are the creation of the maker, usually producing contemporary (free) motifs or patterns with brighter, more striking colors, and more diverse color variations. The coloring in painted batik tends to be free and plays with many colors that are not often found in written batik (batik tulis). There are also gradation effects and other painting effects. The drawings are made as if painted batik is an ordinary painting poured on cloth using wax as the medium.
In principle, painted batik is almost the same way with written batik in the making process. Because of the development of classic written batik, painted batik still contains the same elements as written batik in the aspects of materials, processing, coloring, and highlighting (removing the wax). But there are also many differences due to the influence of modern painting, such as in terms of appearance, especially in motifs and colors. The most important thing in making painted batik is the combination of the batik work and coloring depending on the taste of the batik maker. Painted batik is popular because it has a very affordable price and a very creative manufacturing process. Painted batik can be used as decoration or ready-to-wear clothing (fashion). Painted batik which has human objects, landscapes, still objects, and other objects, are in high demand for display paintings.
MAKING PROCESS
The making of Indonesian batik is a labor-intensive process. The following are the stages in the process of making the original batik tulis cloth from the first steps to the last process: nyungging, njaplak, nglowong, ngiseni, nyolet, mopok, nembok, ngelir, nembok, the first nglorod, ngrentesi, nyumri, nyoja, and the second nglorod.
Firstly, a cloth is washed, soaked, and beaten with a large mallet. Patterns are drawn with pencil and later redrawn using hot wax, usually made from a mixture of paraffin or beeswax, sometimes mixed with plant resins, which functions as a dye-resist. The wax can be applied with a variety of tools. A pen-like instrument called a canting (Javanese pronunciation: [tʃantiŋ], sometimes spelled with old Dutch orthography tjanting) is the most common. A canting is made from a small copper reservoir with a spout on a wooden handle. The reservoir holds the resist which flows through the spout, creating dots and lines as it moves. For larger patterns, a stiff brush may be used.[38] Alternatively, a copper block stamp called a cap (Javanese pronunciation: [tʃap]; old spelling tjap) is used to cover large areas more efficiently.
After the cloth is dry, the resist is removed by boiling or scraping the cloth. The areas treated with resist keep their original colour; when the resist is removed the contrast between the dyed and undyed areas forms the pattern. This process is repeated as many times as the number of colours desired.
The most traditional type of batik, called written batik (batik tulis), is drawn using only the canting. The cloth needs to be drawn on both sides and dipped in a dye bath three to four times. The whole process may take up to a year; it yields considerably finer patterns than stamped batik (batik cap).
CULTURE
Batik is an ancient cultural element that is widespread in Indonesia. Making batik, in the sense of written batik, is not only a physical activity but has a deep dimension that contains prayer, hope, and lessons. Batik motifs in ancient Javanese society have a symbolic meaning and can be used as a means of communication for ancient Javanese people. The ancient Javanese community realized that through batik motifs the social stratification of society could be identified. Basically, the use of batik should not be arbitrary for both men and women because every element in Javanese clothing, especially batik, is always full of symbols and meanings.
Many Indonesian batik patterns are symbolic. Infants are carried in batik slings decorated with symbols designed to bring the child luck, and certain batik designs are reserved for brides and bridegrooms, as well as their families. Batik garments play a central role in certain Javanese rituals, such as the ceremonial casting of royal batik into a volcano. In the Javanese naloni mitoni ceremony, the mother-to-be is wrapped in seven layers of batik, wishing her good things. Batik is also prominent in the tedak siten ceremony when a child touches the earth for the first time. Specific pattern requirement are often reserved for traditional and ceremonial contexts.
TRADITIONAL COSTUME IN THE JAVANESE ROYAL PALACE
Batik is the traditional costume of the royal and aristocratic families in Java for many centuries until now. The use of batik is still sustainable and is a mandatory traditional dress in the rules of the Javanese palaces to this day. Initially, the tradition of making batik was considered a tradition that could only be practiced in the palace and was designated as the clothes of the king, family, and their followers, thus becoming a symbol of Javanese feudalism. Because many of the king's followers lived outside the palace, this batik art was brought by them outside the palace and carried out in their respective places. The batik motifs of each social class are differentiated according to social strata and nobility in the palace. The motifs of the Parang Rusak, semen gedhe, kawung, and udan riris are the batik motifs used by the aristocrats and courtiers in garebeg ceremonies, pasowanan, and welcoming honor guests. During the colonial era, Javanese courts issued decrees that dictated certain patterns to be worn according to a person's rank and class within the society. Sultan Hamengkubuwono VII, who ruled the Yogyakarta Sultanate from 1921 to 1939, reserved several patterns such as the Parang Rusak and Semen Agung for members of the Yogyakartan royalties and restricted commoners from wearing them.
TRADITIONAL DANCE COSTUMES
Batik is used for traditional dance performances in Java. Costume is one of the main things in presenting traditional Javanese dance. Kemben is a piece of cloth worn from the chest to the waist. Tapih is used to fasten the jarit of the dancers, it is decorated with a distinctive batik motif, and fastened with a stagen belt. Sampur is used by wrapping them around the dancer's body. This cloth is also known as Kancrik Prade which is usually dominated by yellow or red. Jarit is a subordinate, uses a long batik cloth. Some examples of Javanese dances include Bedhaya, Srimpi, Golek, Beksan, wayang wong, gambyong, and so on.
BIRTH CEREMONIES
In Javanese tradition, when a mother-to-be reaches her seventh month of pregnancy, a seven-month event or a mitoni ceremony will be held. One of the things that must be done in the ceremony is that the prospective mother must try on the seven kebayas and seven batik cloths. The batik used has rules and is not just any batik. Each batik cloth has a high philosophical value which is also a strand and hope for the Almighty so that the baby who is born has a good personality.
Prospective mothers must alternate wearing 6 batik cloths and 1 striated batik cloth. This batik substitution has a rule, that the last batik to be worn is the one with a simple motif. The motif rulers include:
Wahyu tumurun motif – This motif contains the hope that the baby will have a good position.
Cakar motif – This motif is expected to make the child diligent in seeking sustenance.
Udan liris motif – It is hoped that the child will have a tough character.
Kesatrian motif – It is hoped the child has a chivalrous nature.
Sidomukti motif – It is hoped that the child's life will be good and honorable.
Babon angrem motif – Motif depicting a hatchling hen, symbolizes the mother's love for her child.
Lurik lasem motif – The simplest motif. It has a philosophy that human life should be simple. There is also another philosophy, there are two lines in lurik lasem batik, namely the vertical line indicating the relationship between humans and God and the horizontal line indicating the relationship between humans and fellow humans.
WEDDING CEREMONIES
Every motif in classical Javanese batik always has its own meaning and philosophy, including for wedding ceremonies. Because each motif attached to Javanese batik has a different story and philosophy. In Javanese wedding ceremony, certain batik designs are reserved for brides and bridegrooms, as well as their families. Such as the truntum motif (flower motif in the shape of the sun) is used for midodareni ceremony (the procession of the night before the wedding ceremony, symbolizing the last night before the child separates from parents). This motif is also used during the panggih ceremony (the procession when the bride and groom meet after being secluded) by the parents of the bride and groom. The truntum motif means a symbol of love that never ends, when used by the parents of the bride and groom, it symbolizes the love of the parents for the child that never ends.
Some of the batik motifs that can be used for weddings are the grompol motif (hopefully the bride and groom will get a blessing and a bright future), Sidho asih motif (hopefully that the bride and groom will love each other), Sidho luhur motif (hopefully that the bride will have a noble and praiseworthy character), and ceker ayam motif (hopefully the bride and groom have the spirit of being married and given prosperity).
DEATH CEREMONIES (LURUB LAYON)
In Javanese society batik cloth is also used for death ceremonies, namely as a cover for the body or what is known as the lurub layon ceremony. The batik motif that symbolizes grief is the slobok motif. This batik motif symbolizes the hope that spirits will find it easy and smooth on their way to God. The word slobog is taken from the Javanese word lobok, which means loose. This motif is a geometric triangular shape that is usually black and white. The basic color of this batik is often black or brown with a natural dye which is often called soga.
In Madurese society, one of the batik motifs used for the cloth covering the corpse from generation to generation is the biren rice tompah motif. This biren leaf motif is filled with spilled rice using natural dyes. The washing also uses natural ingredients, squeezed papaya leaves.
FORMAL AND INFORMAL DAILY DRESS
Contemporary practice often allows people to pick any batik patterns according to one's taste and preference from casual to formal situations, and Batik makers often modify, combine, or invent new iterations of well-known patterns. Besides that, now batik has become a daily dress whether it is at work, school, or formal and non-formal events in Indonesia. Many young designers have started their fashion design work by taking batik as their inspiration for making clothes designs. The creativity of these young designers has given birth to various designs of batik clothes that are very elegant and meet the demands of a modern lifestyle.
In October 2009, UNESCO designated Indonesian batik as a Masterpiece of Oral and Intangible Heritage of Humanity. As part of the acknowledgment, UNESCO insisted that Indonesia preserve its heritage. The day, 2 October 2009 has been stated by Indonesian government as National Batik Day, as also at the time the map of Indonesian batik diversity by Hokky Situngkir was opened for public for the first time by the Indonesian Ministry of Research and Technology.
Study of the geometry of Indonesian batik has shown the applicability of fractal geometry in traditional designs.
PATTERNS AND MOTIVS
The popularity of batik in Indonesia has varied. Historically, it was essential for ceremonial costumes and it was worn as part of a kebaya dress, commonly worn every day. The use of batik was already recorded in the 12th century, and the textile has become a strong source of identity for Indonesians crossing religious, racial, and cultural boundaries. It is also believed the motif made the batik famous.
KAWUNG
The kawung motif originated in the city of Yogyakarta and comes in a variety of styles. The motif has a geometrically organized pattern of spheres that resembles the kawung fruit (palm fruit). This pattern is thought to also be a representation of a lotus flower with four blooming crown petals, representing purity. The geometrically organized kawung pattern is seen as a representation of authority in Javanese society. Power is symbolized by the dot in the center of the geometrically aligned ovals. This reflects the position of rulers being the center of authority, which may now be understood as a depiction of the relationship between the people and the government. Other kawung symbolisms are connected to wisdom, such as representing the ancient Javanese philosophy of life of sedulur papat lima pancer. As a result, it is intended signify human existence, in the hopes that a person would not forget their roots. The color scheme of the kawung batik pattern, which includes a combination of dark and bright hues represents human traits. As the kawung pattern is frequently regarded as a palm tree's fruit that is thought to be extremely beneficial for people, it is believed that whomever uses this motif would have a positive influence on the environment. Furthermore, the kawung batik motif is seen as a sign of power and justice. Since the Kawung motif is frequently associated with a symbolism of authority and has many philosophical meanings, it was formerly used only by the Javanese royal family. Over time, numerous influences such as colonization have influenced its exclusivity, enabling the kawung motif to be utilized by the general public.
PARANG
The word Parang comes from the word coral or rock. The motif depicts a diagonal line descending from high to low and has a slope of 45 degrees. The basic pattern is the letter S. The meaning of the parang motif can be interpreted in two ways. Some speculate this theme is derived from the pattern of the sword worn by knights and kings when fighting. Others say Panembahan Senapati designed the pattern while watching the South Sea waves crash against the beach's rocks, with the ocean waves symbolizing the center of natural energy, or the king. The parang motif's oblique construction is also a sign of strength, greatness, authority, and speed of movement. The parang motif, like the kawung design, is a batik larang as it is exclusively worn by the monarch and his relatives. The size of the parang motif also represents the wearer's position in the royal family's hierarchy.[68] The parang pattern has many variations, each of which has its own meaning and is allocated to a certain member of the royal family based on their rank. Barong, rusak, gendreh, and klithik are some variations of the parang motif. In general, the motif is meant to represent a person's strong will and determination. It also represents a strong relationship and bond, both in terms of efforts to improve oneself, efforts to fight for prosperity, as well as forms of family ties. Since members of the royal family are the only ones who may wear the parang motif, the parang batik is often passed down among generations.
MEGA MENDUNG
The mega mendung pattern has become a symbol of the city of its origin, Cirebon, due to its widespread popularity. The entrance of the Chinese traders is credited with the birth of the mega mendung motif. The motif is formed like a cloud, representing nirvana and the transcendental notion of divinity in Chinese culture. In another variant, the inspiration for this motif came from someone having seen a cloud reflected in a puddle of water while the weather was overcast. Mega mendung motifs must have a seven color gradations. The motif's name means "the sky will rain", and the motif's seven color gradations are supposed to represent the seven layers of the sky. The term mendung, which means "cloudy", is used in the pattern's name to represent patience. This means humans should not be quick to anger and should exercise patience even when confronted with emotional events. The cloud's structure should also be consistent, as the direction must be horizontal rather than vertical. The clouds must also be flat, as the cloud's purpose is to shield those beneath it from the scorching sun. As a result, the mega mendung design communicates that leaders must protect their people.
TUJUH RUPA
This pattern originates in Pekalongan and is the product of a fusion of Indonesian and Chinese cultures. Ceramic ornaments from China are frequently used in the Tujuh Rupa motif. However, the embellishments on these motifs sometimes include brilliantly colored ornaments of natural elements such as animals and plants. The Tujuh Rupa motifs signifies ancestral ties and to represent gentleness and compassion. The motifs portrayed frequently represent aspects of coastal people's life, such as their ability to adapt to other cultures.
TRUNTUM
The Truntum pattern was developed by Kanjeng Ratu Kencana (Queen Sunan Paku Buwana III) in the years 1749-1799 as a symbol of true, unconditional, and eternal love. It embodies a hope that as love becomes stronger, it will become more fruitful. Truntum comes from the word nuntun (guide). According to legend, Kanjeng Ratu Kencana's spouse disregarded her because he was preoccupied with his new concubine. She was inspired to design a batik with a truntum motif shaped like a star after looking up at the clear, star-studded sky. The king subsequently discovered the Queen creating the lovely pattern, and his feelings for her grew stronger with each passing day. Furthermore, the truntum pattern represents loyalty and devotion. The parents of the bride and groom usually use this motif on the wedding day. The hope is that the bride and groom would experience such steadfast love.
SOGAN
As the coloring technique of this Soga motif employs natural dyes extracted from the trunk of the soga tree, the batik motif is therefore known as Sogan. Traditional Sogan batik is a kind of batik unique to the Javanese Keraton, specifically Keraton Yogyakarta and Keraton Solo. The traditional Keraton patterns are generally followed by this Sogan motifs.The colors of Sogan Yogya and Solo are what differentiates the two Sogan motif variations from each other. Yogya sogan motifs are predominantly dark brown, black, and white, whereas Solo sogan motifs are often orange-brown and brown. The Sogan motif uses five primary colors to represent the human nature: black, red, yellow, white, and green are the five colors. The color black is used to represent worldliness, while red represents anger, yellow represents desire, and white represents righteousness. Brown, on the other hand, is a hue associated with solemnity and the distinctiveness of the Javanese culture, which places a strong emphasis on the inner self as a means of expression and impression. Furthermore, the color brown can be viewed as a symbol of modesty and humility, signifying a closeness to nature, which in turn implies a connection to the people.
LASEM
Lasem batik is a form of coastal batik that developed through a cross-cultural exchange between native Javanese batik that were influenced by the Keraton motif and the incorporation of foreign cultural aspects, particularly Chinese culture. Therefore, the Lasem Batik has a distinct look and is rich in Chinese and Javanese cultural subtleties. The Lasem motif is distinguished by its distinctive red hue, known as getih pitik or 'chicken blood'.[83] This is not to imply it is coloured with chicken blood, but in the past, the dye powder, which was generally imported from Europe, was combined with Lasem water to turn it crimson. Even if it is close to the traditional Lasem hue, the red colour is now a little different. The Lasem motif comes in many variations, but the most common is that of China's famed Hong bird. The origin of the motif started when Admiral Cheng Ho's crew member Bi Nang Un is reported to have moved to Central Java with his wife Na Li Ni, where she learnt to create batik motifs. Na Li Ni is credited as being the first to use dragon designs, hong birds, Chinese money, and the color red in batik. As a result, the Lasem patterns and colors have symbolic connotations linked to Chinese and Javanese philosophy, resulting in the motif carrying a meaning of unity and a representation of Chinese and Javanese acculturation.
SIDOMUKTI
The Sidomukti batik motif is a Surakarta, Central Java-based motif. The Sidomulyo motif has been developed into this motif, whereby Paku Buwono IV altered the backdrop of the white Sidomulyo batik motif to the ukel motif, which was eventually dubbed the Sidomukti batik motif. This batik design is a kind of Keraton batik produced using natural soga dyes. On Sidomukti batik cloth, the color of soga or brown is the traditional batik colour. The term Sidomukti comes from the word Sido, which means "to become" or "accepted", and "mukti", which means "noble", "happy", "powerful", "respected", and "prosperous". As a result, the Sidomukti motif represents the desire to achieve inner and external happiness, or for married couples, the hope of a bright and happy future for the bride and groom. The Sidomukti motifs are made up of various ornaments with different meanings and philosophies. A butterfly is the main ornament of this motif. Enlightenment, liberty, and perfection are all associated with this ornamentation. Furthermore, the butterfly represents beauty, great aspirations, and a brighter future. The Singgasana ornament, also known as the throne ornament, is the second ornament. This ornament is meant to important positions, implying that the person who wears it will ascend in rank and status. It is also envisioned that the individual would be recognized and appreciated by a large number of people. The Meru ornament, often known as mountain ornaments, is the third ornament. Meru is defined as a lofty mountain top where the gods live in Javanese Hindu tradition. Because the Meru ornament represents grandeur, magnificence, and firmness, it represents a want for the wearer to be successful. The flower ornament is the last ornament, and it is intended to represent beauty. This ornament represents the hope for something wonderful in life that is sturdy and substantial to hang on to, despite the numerous challenges that may arise.
SIDOMULYO
The Sidomulyo batik motif dates back to the Kartasura Mataram period, when Sultan Pakubuwono IV changed the pattern's base with isen-isen ukel. The Sidomulyo pattern is a type of Keraton batik, and originates from Surakarta, Central Java.[90] Sido means "to become" or "accepted" in Javanese, whereas mulyo means "noble”. During the wedding ceremony, a bride and groom generally wear a batik fabric with the Sidomulyo motif in the hope that the family would thrive in the future. Because the Sidomulyo and Sidolmukti batik motifs are essentially the same with the only difference being the minor color variations, the ornamentations and meanings of the two motifs are the same.
SEKAR JAGAD
The Sekar Jagad motif has been popular since the 18th century. The name Sekar Jagad is derived from the words kaart, meaning map in Dutch, and Jagad, meaning means world in Javanese, as the pattern resembles a map when viewed from above. As a result, Batik Sekar Jagad is intended to depict the beauty and diversity of the world's various ethnic groups. There are also others who claim that the Sekar Jagad motif is derived from the Javanese words sekar (flower) and jagad (world), as the motif could also symbolize the beauty of the flowers that are spread all over the world. The existence of curving lines matching the shape of islands that are adjacent to each other is one of the features of the Sekar Jagad motif, making it look like a map. This motif is distinct in that it is irregularly patterned, as opposed to other batik motifs that have a repeating pattern. The Sekar Jagad motif itself is also characterized by the presence of isen-isen in the island shaped lines of the motif that contains various motifs such as kawung, truntum, slopes, flora and fauna and others.
TERMINOLOGY
Batik is traditionally sold in 2.25-metre lengths used for kain panjang or sarong. It is worn by wrapping it around the hip, or made into a hat known as blangkon. The cloth can be filled continuously with a single pattern or divided into several sections.
Certain patterns are only used in certain sections of the cloth. For example, a row of isosceles triangles, forming the pasung motif, as well as diagonal floral motifs called dhlorong, are commonly used for the head. However, pasung and dhlorong are occasionally found in the body. Other motifs such as buketan (flower bouquet) and birds are commonly used in either the head or the body.
The head is a rectangular section of the cloth which is worn at the front. The head section can be at the middle of the cloth, or placed at one or both ends. The papan inside of the head can be used to determine whether the cloth is kain panjang or sarong.
The body is the main part of the cloth, and is filled with a wide variety of patterns. The body can be divided into two alternating patterns and colours called pagi-sore ('dawn-dusk'). Brighter patterns are shown during the day, while darker pattern are shown in the evening. The alternating colours give the impression of two batik sets.
Margins are often plain, but floral and lace-like patterns, as well as wavy lines described as a dragon, are common in the area beside seret.
TYPES
As each region has its own traditional pattern, batiks are commonly distinguished by the region they originated in, such as batik Solo, batik Yogyakarta, batik Pekalongan, and batik Madura. Batiks from Java can be distinguished by their general pattern and colours into batik pedalaman (inland batik) or batik pesisiran (coastal batik).[9] Batiks which do not fall neatly into one of these two categories are only referred to by their region. A mapping of batik designs from all places in Indonesia depicts the similarities and reflects cultural assimilation within batik designs.
JAVANESE BATIK
INLAND BATIK (BATIK PEDALAMAN)
Inland batik, batik pedalaman or batik kraton (Javanese court batik) is the oldest form of batik tradition known in Java. Inland batik has earthy colour[96] such as black, indigo, brown, and sogan (brown-yellow colour made from the tree Peltophorum pterocarpum), sometimes against a white background, with symbolic patterns that are mostly free from outside influence. Certain patterns are worn and preserved by the royal courts, while others are worn on specific occasions. At a Javanese wedding for example, the bride wears specific patterns at each stage of the ceremony. Noted inland batiks are produced in Solo and Jogjakarta, cities traditionally regarded as the centre of Javanese culture. Batik Solo typically has sogan background and is preserved by the Susuhunan and Mangkunegaran Court. Batik Jogja typically has white background and is preserved by the Yogyakarta Sultanate and Pakualaman Court.
COASTAL BATIK (BATIK PESISIRAN)
Coastal batik or batik pesisiran is produced in several areas of northern Java and Madura. In contrast to inland batik, coastal batiks have vibrant colours and patterns inspired by a wide range of cultures as a consequence of maritime trading.[96] Recurring motifs include European flower bouquets, Chinese phoenix, and Persian peacocks. Noted coastal batiks are produced in Pekalongan, Cirebon, Lasem, Tuban, and Madura. Pekalongan has the most active batik industry.
A notable sub-type of coastal batik called Jawa Hokoka is not attributed to a particular region. During the Japanese occupation of Indonesia in early 1940, the batik industry greatly declined due to material shortages. The workshops funded by the Japanese however were able to produce extremely fine batiks called Jawa Hokokai. Common motifs of Hokokai includes Japanese cherry blossoms, butterflies, and chrysanthemums.
Another coastal batik called tiga negeri (batik of three lands) is attributed to three regions: Lasem, Pekalongan, and Solo, where the batik would be dipped in red, blue, and sogan dyes respectively. As of 1980, batik tiga negeri was only produced in one city.
BLACKSTYLE BATIK (BATIK IRENGAN)
"Black-style Batik" or "Irengan batik" is batik with an average black background, this is because Ponorogo has always had activities that are close to magical practices, so most irengan batik from Ponorogo is used as a black magic ritual, Dutch people know batik irengan this with gothic batik.
SUNDANESE BATIK
There are several types of batik that come from Sundanese land.
PARAHYANGAN BATIK
Sundanese or Parahyangan Batik is the term for batik from the Parahyangan region of West Java and Banten. Although Parahyangan batiks can use a wide range of colours, a preference for indigo is seen in some of its variants. Natural indigo dye made from Indigofera is among the oldest known dyes in Java, and its local name tarum has lent its name to the Citarum river and the Tarumanagara kingdom, which suggests that ancient West Java was once a major producer of natural indigo. Noted Parahyangan batik is produced in Ciamis, Garut, and Tasikmalaya. Other traditions include Batik Kuningan influenced by batik Cirebon, batik Banten that developed quite independently, and an older tradition of batik Baduy.
BANTENESE BATIK
Bantenese batik employs bright pastel colours and represents a revival of a lost art from the Sultanate of Banten, rediscovered through archaeological work during 2002–2004. Twelve motifs from locations such as Surosowan and several other places have been identified. It is said that tribal people used to wear it.
BADUY BATIK
Baduy batik only employs indigo colour in shades ranged from bluish black to deep blue. It is traditionally worn as iket, a type of Sundanese headress similar to Balinese udeng, by Outer Baduy people of Lebak Regency, Banten.
MALAY BATIK
Trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century. Therefore, coastal batik from northern Java probably influenced Jambi. In 1875, Haji Mahibat from Central Java revived the declining batik industry in Jambi. The village of Mudung Laut in Pelayangan district is known for producing batik Jambi. Batik Jambi, as well as Javanese batik, influenced the Malaysian batik.
The batik from Bengkulu, a city on west coast of Sumatra, is called batik besurek, which literary means "batik with letters" as they draw inspiration from Arabic calligraphy.
MINANGKABAU BATIK
The Minangkabau people also produce batik called batiak tanah liek (clay batik), which use clay as dye for the fabric. The fabric is immersed in clay for more than one day and later designed with motifs of animal and flora.
BALINESE BATIK
Batik making in the island of Bali is relatively new, but a fast-growing industry. Many patterns are inspired by local designs, which are favoured by the local Balinese and domestic tourists. Objects from nature such as frangipani and hibiscus flowers, birds or fishes, and daily activities such as Balinese dancer and ngaben processions or religious and mythological creatures such as barong, kala and winged lion are common. Modern batik artists express themselves freely in a wide range of subjects.
Contemporary batik is not limited to traditional or ritual wearing in Bali. Some designers promote Balinese batik as an elegant fabric that can be used to make casual or formal cloth. Using high class batik, like hand made batik tulis, can show social status.
POPULARITY
The batik industry of Java flourished from the late 1800s to the early 1900s, but declined during the Japanese occupation of Indonesia. With increasing preference of western clothing, the batik industry further declined following the Indonesian independence. Batik has somewhat revived at the turn of the 21st century, through the efforts of Indonesian fashion designers to innovate batik by incorporating new colors, fabrics, and patterns. Batik has become a fashion item for many Indonesians, and may be seen on shirts, dresses, or scarves for casual wear; it is a preferred replacement for jacket-and-tie at certain receptions. Traditional batik sarongs are still used in many occasions.
After the UNESCO recognition for Indonesian batik on 2 October 2009, the Indonesian administration asked Indonesians to wear batik on Fridays, and wearing batik every Friday has been encouraged in government offices and private companies ever since. 2 October is also celebrated as National Batik Day in Indonesia. Batik had helped improve the small business local economy, batik sales in Indonesia had reached Rp 3.9 trillion (US$436.8 million) in 2010, an increase from Rp 2.5 trillion in 2006. The value of batik exports, meanwhile, increased from $14.3 million in 2006 to $22.3 million in 2010.
Batik is popular in the neighboring countries of Singapore and Malaysia. It is produced in Malaysia with similar, but not identical, methods to those used in Indonesia. Batik is featured in the national airline uniforms of the three countries, represented by batik prints worn by flight attendants of Singapore Airlines, Garuda Indonesia and Malaysian Airlines. The female uniform of Garuda Indonesia flight attendants is a modern interpretation of the Kartini style kebaya with parang gondosuli motifs.
BATIK MUSEUMS
Indonesia as the origin and paradise of batik has several museums that store various types of batik cloth that are hundreds of years old and a collection of equipment for batik that is still well preserved and maintained. Here are some museums in Indonesia that hold various types of batik collections:
MUSEUM BATIK KERATON YOGYAKARTA
Museum Batik Keraton Yogyakarta is located inside the Palace of Yogyakarta Sultanate, Yogyakarta. The museum which was inaugurated by Sultan Hamengku Buwono X on 31 October 2005 has thousands of batik collections. Some of batik collections here include kawung, semen, gringsing, nitik, cuwiri, parang, barong, grompol, and other motifs.
These batik collections come from different eras, from the era of Sultan Hamengkubuwono VIII to Sultan Hamengkubuwono X. The batik collections come from gifts from sultans, batik entrepreneurs, and batik collectors. Not only batik, visitors can also see equipment for making batik, raw materials for dyes, irons, sculptures, paintings, and batik masks. Unlike other museums in the Yogyakarta Palace complex, the Batik Museum management does not allow visitors to bring in cameras. This is in order to protect the batik from being photographed by irresponsible people, to then imitate the motive. This museum is part of a tour package offered by the Yogyakarta Palace. Open every day from 08.00–13.30 WIB, on Fridays at 08.00–13.00 WIB, and closes at the palace ceremony day.
MUSEUM BATIK YOGYAKARTA
Museum Batik Yogyakarta is located at Jalan Dr. Sutomo 13A, Bausasran, Yogyakarta. This museum is managed by the married couple Hadi and Dewi Nugroho. On 12 May 1977, this museum was inaugurated by the Yogyakarta Special Region Regional Office of P&K. This museum occupies an area of 400 m2 and is also used as the owner's residence. In 2000, this museum received an award from MURI for the work 'The Biggest Embroidery', batik measuring 90 x 400 cm2. Then in 2001, this museum received another award from MURI as the initiator of the establishment of the first Embroidery Museum in Indonesia. This museum holds more than 1,200 batik collections consisting of 500 pieces of written batik, 560 stamped batik, 124 canting (batik tools), and 35 pans and coloring materials, including wax. Its excellent collection consists of various batik fabrics from the 18th to early 19th centuries in the form of long cloths and sarongs. Other collections include batik by Van Zuylen and Oey Soe Tjoen, as well as batik made in the 1700s. Yogyakarta Batik Museum also provides batik training for visitors who want to learn to make batik, which results can be taken home. The museum is open every Monday to Saturday at 09.00–15.00.
MUSEUM BATIK PEKALONGAN
Museum Batik Pekalongan is located at Jalan Jetayu No.1, Pekalongan, Central Java. This museum has 1.149 batik collections, including batik cloth, hundreds of years old of batik wayang beber, and traditional weaving tools. Museum Batik Pekalongan maintains a large collection of old to modern batik, both those from coastal areas, inland areas, other areas of Java, and batik from various regions in Nusantara such as from Sumatra, Kalimantan, Papua, and batik technique type fabrics from abroad.
Not only displaying batik collections, but Museum Batik Pekalongan is also a batik training center and a batik learning center. Students and general visitors can learn to make batik or do research on batik culture. The museum opens every day from 08.00 to 15.00.
Museum Batik Danar Hadi is located on Jalan Slamet Riyadi, Solo City (Surakarta), Central Java. The museum, which was founded in 1967, offers the best quality batik collections from various regions such as the original Javanese Batik Keraton, Javanese Hokokai batik (batik influenced by Japanese culture), coastal batik (Kudus, Lasem, and Pekalongan), Sumatran batik, and various types of batik. This museum has a collection of batik cloth reaching 1000 pieces and has been recognized by MURI (Indonesian Record Museum) as the museum with the largest collection of batik. Visitors can see the process of making batik and can even take part in batik making workshop in person. Museum Batik Danar Hadi is open every day from 09:00 WIB in the morning to 16:30 WIB in the afternoon.
MUSEUM BATIK INDONESIA
Museum Batik Indonesia which is located in Taman Mini Indonesia Indah (TMII), Cipayung, Jakarta is divided into six areas, namely the area of introduction, treasures, batik techniques, forms, and types of decoration, development of the batik world and the gallery of fame. Visitors can also enjoy the hundreds of batik motifs available in this place. The museum opens every day at 07.00 AM–10.00 PM.
MUSEUM TEKSTIL JAKARTA
Museum Tekstil Jakarta is located on Jalan KS Tubun No. 4, Petamburan, West Jakarta. On June 28, 1976, this building was inaugurated as a textile museum by Mrs. Tien Soeharto (First Lady at that time) witnessed by Mr. Ali Sadikin as the Governor of DKI Jakarta. The initial collections collected at the Textile Museum were obtained from donations from Wastraprema (about 500 collections), then further increased through purchases by the Museum and History Service, as well as donations from the community, both individually and in groups. Until now, the Textile Museum's collection was recorded at 1.914 collections.
The batik gallery is designed to showcase a number of ancient batik and batik developments (contemporary) from time to time. The batik gallery itself is the embryo of the National Batik Museum which is managed by the Indonesian Batik Foundation and the Jakarta Textile Museum. The museum opens on Tuesday–Sunday at 09.00–15.00.
Batik outside Indonesia
MALAYSIA
The origin of batik production in Malaysia it is known trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century, the northern coastal batik producing areas of Java (Cirebon, Lasem, Tuban, and Madura) has influenced Jambi batik. This Jambi (Sumatran) batik, as well as Javanese batik, has influenced the batik craft in the Malay peninsula.
Dr. Fiona Kerlogue of the Horniman museum argued that the Malaysian printed wax textiles, made for about a century, are a different tradition from traditional Indonesian batik. The method of producing Malaysian batik is different, as the patterns are larger and simpler with only occasional use of the canting for intricate patterns. It relies heavily on brush painting to apply colours to fabrics. The colours also tend to be lighter and more vibrant than deep coloured Javanese batik. The most popular motifs are leaves and flowers. Malaysian batik often displays plants and flowers to avoid the interpretation of human and animal images as idolatry, in accordance with local Islamic doctrine.
INDIA
Indians are known to use resist method of printing designs on cotton fabrics, which can be traced back 2,000 years.[when?][citation needed] Initially, wax and even rice starch were used for printing on fabrics. Until recently batik was made only for dresses and tailored garments, but modern batik is applied in numerous items, such as murals, wall hangings, paintings, household linen, and scarves, with livelier and brighter patterns. Contemporary batik making in India is also done by the Deaf women of Delhi, these women are fluent in Indian Sign Language and also work in other vocational programs.
SRI LANKA
Over the past century, batik making in Sri Lanka has become firmly established. The batik industry in Sri Lanka is a small scale industry which can employ individual design talent and mainly deals with foreign customers for profit. It is now the most visible of the island's crafts with galleries and factories, large and small, having sprung up in many tourist areas. Rows of small stalls selling batiks can be found all along Hikkaduwa's Galle Road strip. Mahawewa, on the other hand, is famous for its batik factories.
CHINA
Batik is done by the ethnic people in the South-West of China. The Miao, Bouyei and Gejia people use a dye resist method for their traditional costumes. The traditional costumes are made up of decorative fabrics, which they achieve by pattern weaving and wax resist. Almost all the Miao decorate hemp and cotton by applying hot wax then dipping the cloth in an indigo dye. The cloth is then used for skirts, panels on jackets, aprons and baby carriers. Like the Javanese, their traditional patterns also contain symbolism, the patterns include the dragon, phoenix, and flowers.
AFRICA
Although modern history would suggest that the batik was introduced to Africa by the Dutch (especially in South Africa), the batik making process has been practiced in Africa long before the arrival of the colonial powers.[citation needed] One of the earlier sightings are to be found in Egypt, where batik-like material used in the embalming of mummies. The most developed resist-dyeing skills are to be found in Nigeria where the Yoruba make adire cloths. Two methods of resist are used: adire eleso which involves tied and stitched designs and adire eleko that uses starch paste. The paste is most often made from cassava starch, rice, and other ingredients boiled together to produce a smooth thick paste. The Yoruba of West Africa use cassava paste as a resist while the Soninke and Wolof people in Senegal uses rice paste. The Bamana people of Mali use mud as a resist. Batik was worn as a symbol of status, ethnic origin, marriage, cultural events, etc.
The African wax prints (Dutch wax prints) was introduced during the colonial era, through Dutch's textile industry's effort to imitate the batik making process. The imitation was not successful in Europe, but experienced a strong reception in Africa instead. Nowadays batik is produced in many parts of Africa and it is worn by many Africans as one of the symbols of culture.
Nelson Mandela was a noted wearer of batik during his lifetime. Mandela regularly wore patterned loose-fitting shirt to many business and political meetings during 1994–1999 and after his tenure as President of South Africa, subsequently dubbed as a Madiba shirt based on Mandela's Xhosa clan name. There are many who claim the Madiba shirt's invention. But in fact, according to Yusuf Surtee, a clothing-store owner who supplied Mandela with outfits for decades, said the Madiba design is based on Mandela's request for a shirt similar to Indonesian president Suharto's batik attire.
WIKIPEDIA
Important: this is a modified version of the original batik!
What do we see here?
First of all: this art looks like ordinary painting done with a brush. It is not. It is a totaly different and complicate process. If you don´t know already how to make batik, please read the article below to understand the difference to our thinking about painting. The batik-artist doesn´t draw with colours, he draws with wax and the colouring is done by dipping the whole batik into the desired colour. Then removing the wax in boiling water and starting new for the next colour. And this so many times as the different colours in the finished batik. This takes month o finish. And you have to think opposit: you don´t draw the painting - you draw what will not be the painting!
That´s why this thousands of years old technic is declared as a
UNESCO Heritage Of Human Art.
You can see in his Batik Paintings elements of islamic art
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BATIK
Batik is a technique of wax-resist dyeing applied to the whole cloth. This technique originated from the island of Java, Indonesia. Batik is made either by drawing dots and lines of the resist with a spouted tool called a canting, or by printing the resist with a copper stamp called a cap. The applied wax resists dyes and therefore allows the artisan to colour selectively by soaking the cloth in one colour, removing the wax with boiling water, and repeating if multiple colours are desired.
Batik is an ancient art form of Indonesia made with wax resistant dye on fabrics. Indonesian coastal batik (batik pesisir) made in the island of Java has a history of acculturation, a mixture of native and foreign cultures. It is a newer model compared to inland batik, and it uses more colors, though the patterns are a lot less intricate. This is because inland batik used to be made by select experts living in palace areas, while coastal batik can be made by anyone.
Batik is very important to Indonesians and many people would wear it to formal or casual events. Batik is commonly used by Indonesians in various rituals, ceremonies, traditions, celebrations, and even in daily uses.
On October 2, 2009, UNESCO officially recognized the batik (written batik (batik tulis) and stamped batik (batik cap)) as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia, and encouraged the Indonesian people and the Indonesian government to safeguard, transmit, promote, and develop the craftsmanship of batik. Since then, Indonesia celebrates "the National Batik Day" (in Indonesian: Hari Batik Nasional) annually on October 2. Nowadays, Indonesians would wear batik in honor of this ancient tradition.
In the same year, UNESCO also recognized "Education and training in Indonesian Batik intangible cultural heritage for elementary, junior, senior, vocational school and polytechnic students, in collaboration with the Batik Museum in Pekalongan" as Masterpiece of Oral and Intangible Heritage of Humanity in Register of Good Safeguarding Practices List.
Batik is considered a cultural icon in modern Indonesia, where "National Batik Day" (in Indonesian: Hari Batik Nasional) is celebrated annually on October 2. Many Indonesians continue to wear batik on a daily basis for casual and formal occasions.
ETYMOLOY
The word batik is Javanese in origin. It comes from the Javanese ambatik that consist of amba means "wide" or "large", and tik or nitik means "dot" or "make a dot". The word bathikan also means "drawing" or "writing" in Javanese. When the word is absorbed to Malay (including both Indonesian and Malaysian standards), the "th-" sound is reduced to a "t-" sound more pronouncable to non-Javanese speakers.
The word batik is first recorded in English in the Encyclopædia Britannica of 1880, in which it is spelled as battik. It is attested in the Indonesian Archipelago during the Dutch colonial period in various forms such as mbatik, mbatek, batik and batek. Batik known as euyeuk in Sundanese, cloth can be processed into a form of batik by a pangeyeuk (batik maker).
HISTORY
Batik is an ancient fabric wax-resist dyeing tradition of Java, Indonesia. The art of batik is most highly developed and some of the best batiks in the world still made there. In Java, all the materials for the process are readily available – cotton and beeswax and plants from which different vegetable dyes are made. Indonesian batik predates written records: G. P. Rouffaer argues that the technique might have been introduced during the 6th or 7th century from India or Sri Lanka. On the other hand, the Dutch archaeologist J.L.A. Brandes and the Indonesian archaeologist F.A. Sutjipto believe Indonesian batik is a native tradition, since several regions in Indonesia such as Toraja, Flores, and Halmahera which were not directly influenced by Hinduism, have attested batik making tradition as well.
The existence of the oldest Batik activities came from Ponorogo which was still called Wengker before the 7th century, the Kingdom in Central Java learned batik from Ponorogo. Because of this, Ponorogo batik is somewhat similar to batik circulating in Central Java, except that the batik produced by Ponorogo is generally dark black or commonly called batik irengan because it is close to magical elements. so that it was developed by the kingdoms in Central Java and Yogyakarta.
Based on the contents of the Sundanese Manuscript, Sundanese people have known about Batik since the 12th century. Based on ancient Sundanese manuscript Sanghyang Siksa Kandang Karesian written 1518 AD, it is recorded that Sundanese having batik which is identical and representative of Sundanese culture in general. Several motif are even noted in the text, based on those data sources the process of Batik Sundanese creation begins step by step.
Rouffaer reported that the gringsing pattern was already known by the 12th century in Kediri, East Java. He concluded that this delicate pattern could be created only by using the canting, an etching tool that holds a small reservoir of hot wax invented in Java around that time. The carving details of clothes worn by East Javanese Prajnaparamita statues from around the 13th century show intricate floral patterns within rounded margins, similar to today's traditional Javanese jlamprang or ceplok batik motif. The motif is thought to represent the lotus, a sacred flower in Hindu-Buddhist beliefs. This evidence suggests that intricate batik fabric patterns applied with the canting existed in 13th-century Java or even earlier. By the last quarter of the 13th century, the batik cloth from Java has been exported to Karimata islands, Siam, even as far as Mosul.
In Europe, the technique was described for the first time in the "History of Java", published in London in 1817 by Stamford Raffles, who had been a British governor of Bengkulu, Sumatra. In 1873 the Dutch merchant Van Rijckevorsel gave the pieces he collected during a trip to Indonesia to the ethnographic museum in Rotterdam. Today the Tropenmuseum houses the biggest collection of Indonesian batik in the Netherlands. The Dutch and Chinese colonists were active in developing batik, particularly coastal batik, in the late colonial era. They introduced new patterns as well as the use of the cap (copper block stamps) to mass-produce batiks. Displayed at the Exposition Universelle at Paris in 1900, the Indonesian batik impressed the public and artists.
In the 1920s, Javanese batik makers migrating to Malay Peninsula (present-day Malaysia, South Thailand, and southern tip of Myanmar) introduced the use of wax and copper blocks to its east coast.
In Subsaharan Africa, Javanese batik was introduced in the 19th century by Dutch and English traders. The local people there adapted the Javanese batik, making larger motifs with thicker lines and more colours. In the 1970s, batik was introduced to Australia, where aboriginal artists at Erna Bella have developed it as their own craft.
In Africa, it was originally practised by the Yoruba tribe in Nigeria, Soninke and Wolof in Senegal.[20] This African version, however, uses cassava starch or rice paste, or mud as a resist instead of beeswax.
TECHNIQUES
Initially, batik making techniques only used "written batik" (batik tulis) techniques. This batik tulis is known as the original batik from generation to generation from the Indonesian nation's ancestors because the process and workmanship are still very traditional and manual. Then the technique developed with the discovery of the stamped batik (batik cap) technique which made batik work faster. The batik tulis and batik cap techniques are recognized by UNESCO as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia because it still uses waxes in the making process.
WRITTEN BATIK (BATIK TULIS)
Written batik or batik tulis (Javanese script: ꦧꦠꦶꦏ꧀ꦠꦸꦭꦶꦱ꧀; Pegon: باتيق توليس) is made by writing wax liquid on the surface of the cloth with a tool called canting. Canting made of copper with a handle made of bamboo or wood. The making of hand-written batik takes approximately 1–3 months depending on the complexity and detail of batik. Because the working techniques are still traditional and manual, making hand-written batik takes longer and is more complicated than other batik techniques. In addition, the fundamental difference between written batik compared to other batik is that there are differences in each pattern, for example, a number of points or curved lines that are not the same because they are made manually by hand. This characteristic of hand-written batik makes hand-written batik more valuable and unique compared to other batiks.Written batik technique is the most complicated, smooth, and longest process to work with, so a piece of original batik tulis cloth is usually sold at a higher price. However, this is the advantage of batik with the written process, which is more exclusive because it is purely handmade. In Indonesia, premium hand-written batik clothes are usually only worn by certain people at special events, in the form of long-sleeved shirts or modern batik dresses. The batik motif in Indonesia has developed depending on its history and place of origin.
STAMPED BATIK (BATIK CAP)
Stamped batik or batik cap (Javanese script: ꦧꦠꦶꦏ꧀ꦕꦥ꧀; Pegon: باتيق چڤ) is batik whose manufacturing process uses a stamp tool. This stamp tool is made of copper plates which form a batik motif on one of its surfaces. Stamp tool or canting cap is made by people who are experts in that field. Making batik with cap works the same way as using a stamp, but using waxes, not ink. This experience process is not easy to do. To make one piece of batik cloth, the process of deepening is carried out several times depending on the number of colors desired. Cap is used to replacing the canting function so that it can shorten the manufacturing time. Batik cap is produced from the process of dyeing a tool made of copper which has been shaped in such a way on the cloth. The batik cap motif is considered to have less artistic value because all the motifs are exactly the same. The price of printed batik is cheaper than written batik because it can be made en masse. The distinctive feature of batik cap can be seen from the repeating pattern and/or ornament motif. Historically, this batik cap process was discovered and popularized by the brethren as a solution to the limited capacity of batik production if it was only processed with hand-written techniques (batik tulis). The process of making this type of batik takes approximately 2–3 days. The advantages of batik cap are easier, faster batik processing, and the most striking of which is the more neat and repetitive motifs. While the drawbacks of batik cap include the mainstream design because it usually goes into mass production, in terms of art it looks stiffer and the motifs are not too detailed, and what is certain is the possibility of having the same batik as other people is greater.
PAINTED BATIK (BATIK TULIS)
Painted batik, batik painting, or batik lukis (Javanese script: ꦧꦠꦶꦏ꧀ꦭꦸꦏꦶꦱ꧀; Pegon: باتيق لوكيس) is a technique of making batik by painting (with or without a pattern) on a white cloth using a medium or a combined medium like canting, brush, banana stalk, broomsticks, cotton, toothpicks, patchwork, or other media depending on the expression of a painter. Batik painting is the result of the development of batik art. The essence of batik painting is the process of making batik that does not use traditional motifs that are commonly found. The resulting motifs are the creation of the maker, usually producing contemporary (free) motifs or patterns with brighter, more striking colors, and more diverse color variations. The coloring in painted batik tends to be free and plays with many colors that are not often found in written batik (batik tulis). There are also gradation effects and other painting effects. The drawings are made as if painted batik is an ordinary painting poured on cloth using wax as the medium.
In principle, painted batik is almost the same way with written batik in the making process. Because of the development of classic written batik, painted batik still contains the same elements as written batik in the aspects of materials, processing, coloring, and highlighting (removing the wax). But there are also many differences due to the influence of modern painting, such as in terms of appearance, especially in motifs and colors. The most important thing in making painted batik is the combination of the batik work and coloring depending on the taste of the batik maker. Painted batik is popular because it has a very affordable price and a very creative manufacturing process. Painted batik can be used as decoration or ready-to-wear clothing (fashion). Painted batik which has human objects, landscapes, still objects, and other objects, are in high demand for display paintings.
MAKING PROCESS
The making of Indonesian batik is a labor-intensive process. The following are the stages in the process of making the original batik tulis cloth from the first steps to the last process: nyungging, njaplak, nglowong, ngiseni, nyolet, mopok, nembok, ngelir, nembok, the first nglorod, ngrentesi, nyumri, nyoja, and the second nglorod.
Firstly, a cloth is washed, soaked, and beaten with a large mallet. Patterns are drawn with pencil and later redrawn using hot wax, usually made from a mixture of paraffin or beeswax, sometimes mixed with plant resins, which functions as a dye-resist. The wax can be applied with a variety of tools. A pen-like instrument called a canting (Javanese pronunciation: [tʃantiŋ], sometimes spelled with old Dutch orthography tjanting) is the most common. A canting is made from a small copper reservoir with a spout on a wooden handle. The reservoir holds the resist which flows through the spout, creating dots and lines as it moves. For larger patterns, a stiff brush may be used.[38] Alternatively, a copper block stamp called a cap (Javanese pronunciation: [tʃap]; old spelling tjap) is used to cover large areas more efficiently.
After the cloth is dry, the resist is removed by boiling or scraping the cloth. The areas treated with resist keep their original colour; when the resist is removed the contrast between the dyed and undyed areas forms the pattern. This process is repeated as many times as the number of colours desired.
The most traditional type of batik, called written batik (batik tulis), is drawn using only the canting. The cloth needs to be drawn on both sides and dipped in a dye bath three to four times. The whole process may take up to a year; it yields considerably finer patterns than stamped batik (batik cap).
CULTURE
Batik is an ancient cultural element that is widespread in Indonesia. Making batik, in the sense of written batik, is not only a physical activity but has a deep dimension that contains prayer, hope, and lessons. Batik motifs in ancient Javanese society have a symbolic meaning and can be used as a means of communication for ancient Javanese people. The ancient Javanese community realized that through batik motifs the social stratification of society could be identified. Basically, the use of batik should not be arbitrary for both men and women because every element in Javanese clothing, especially batik, is always full of symbols and meanings.
Many Indonesian batik patterns are symbolic. Infants are carried in batik slings decorated with symbols designed to bring the child luck, and certain batik designs are reserved for brides and bridegrooms, as well as their families. Batik garments play a central role in certain Javanese rituals, such as the ceremonial casting of royal batik into a volcano. In the Javanese naloni mitoni ceremony, the mother-to-be is wrapped in seven layers of batik, wishing her good things. Batik is also prominent in the tedak siten ceremony when a child touches the earth for the first time. Specific pattern requirement are often reserved for traditional and ceremonial contexts.
TRADITIONAL COSTUME IN THE JAVANESE ROYAL PALACE
Batik is the traditional costume of the royal and aristocratic families in Java for many centuries until now. The use of batik is still sustainable and is a mandatory traditional dress in the rules of the Javanese palaces to this day. Initially, the tradition of making batik was considered a tradition that could only be practiced in the palace and was designated as the clothes of the king, family, and their followers, thus becoming a symbol of Javanese feudalism. Because many of the king's followers lived outside the palace, this batik art was brought by them outside the palace and carried out in their respective places. The batik motifs of each social class are differentiated according to social strata and nobility in the palace. The motifs of the Parang Rusak, semen gedhe, kawung, and udan riris are the batik motifs used by the aristocrats and courtiers in garebeg ceremonies, pasowanan, and welcoming honor guests. During the colonial era, Javanese courts issued decrees that dictated certain patterns to be worn according to a person's rank and class within the society. Sultan Hamengkubuwono VII, who ruled the Yogyakarta Sultanate from 1921 to 1939, reserved several patterns such as the Parang Rusak and Semen Agung for members of the Yogyakartan royalties and restricted commoners from wearing them.
TRADITIONAL DANCE COSTUMES
Batik is used for traditional dance performances in Java. Costume is one of the main things in presenting traditional Javanese dance. Kemben is a piece of cloth worn from the chest to the waist. Tapih is used to fasten the jarit of the dancers, it is decorated with a distinctive batik motif, and fastened with a stagen belt. Sampur is used by wrapping them around the dancer's body. This cloth is also known as Kancrik Prade which is usually dominated by yellow or red. Jarit is a subordinate, uses a long batik cloth. Some examples of Javanese dances include Bedhaya, Srimpi, Golek, Beksan, wayang wong, gambyong, and so on.
BIRTH CEREMONIES
In Javanese tradition, when a mother-to-be reaches her seventh month of pregnancy, a seven-month event or a mitoni ceremony will be held. One of the things that must be done in the ceremony is that the prospective mother must try on the seven kebayas and seven batik cloths. The batik used has rules and is not just any batik. Each batik cloth has a high philosophical value which is also a strand and hope for the Almighty so that the baby who is born has a good personality.
Prospective mothers must alternate wearing 6 batik cloths and 1 striated batik cloth. This batik substitution has a rule, that the last batik to be worn is the one with a simple motif. The motif rulers include:
Wahyu tumurun motif – This motif contains the hope that the baby will have a good position.
Cakar motif – This motif is expected to make the child diligent in seeking sustenance.
Udan liris motif – It is hoped that the child will have a tough character.
Kesatrian motif – It is hoped the child has a chivalrous nature.
Sidomukti motif – It is hoped that the child's life will be good and honorable.
Babon angrem motif – Motif depicting a hatchling hen, symbolizes the mother's love for her child.
Lurik lasem motif – The simplest motif. It has a philosophy that human life should be simple. There is also another philosophy, there are two lines in lurik lasem batik, namely the vertical line indicating the relationship between humans and God and the horizontal line indicating the relationship between humans and fellow humans.
WEDDING CEREMONIES
Every motif in classical Javanese batik always has its own meaning and philosophy, including for wedding ceremonies. Because each motif attached to Javanese batik has a different story and philosophy. In Javanese wedding ceremony, certain batik designs are reserved for brides and bridegrooms, as well as their families. Such as the truntum motif (flower motif in the shape of the sun) is used for midodareni ceremony (the procession of the night before the wedding ceremony, symbolizing the last night before the child separates from parents). This motif is also used during the panggih ceremony (the procession when the bride and groom meet after being secluded) by the parents of the bride and groom. The truntum motif means a symbol of love that never ends, when used by the parents of the bride and groom, it symbolizes the love of the parents for the child that never ends.
Some of the batik motifs that can be used for weddings are the grompol motif (hopefully the bride and groom will get a blessing and a bright future), Sidho asih motif (hopefully that the bride and groom will love each other), Sidho luhur motif (hopefully that the bride will have a noble and praiseworthy character), and ceker ayam motif (hopefully the bride and groom have the spirit of being married and given prosperity).
DEATH CEREMONIES (LURUB LAYON)
In Javanese society batik cloth is also used for death ceremonies, namely as a cover for the body or what is known as the lurub layon ceremony. The batik motif that symbolizes grief is the slobok motif. This batik motif symbolizes the hope that spirits will find it easy and smooth on their way to God. The word slobog is taken from the Javanese word lobok, which means loose. This motif is a geometric triangular shape that is usually black and white. The basic color of this batik is often black or brown with a natural dye which is often called soga.
In Madurese society, one of the batik motifs used for the cloth covering the corpse from generation to generation is the biren rice tompah motif. This biren leaf motif is filled with spilled rice using natural dyes. The washing also uses natural ingredients, squeezed papaya leaves.
FORMAL AND INFORMAL DAILY DRESS
Contemporary practice often allows people to pick any batik patterns according to one's taste and preference from casual to formal situations, and Batik makers often modify, combine, or invent new iterations of well-known patterns. Besides that, now batik has become a daily dress whether it is at work, school, or formal and non-formal events in Indonesia. Many young designers have started their fashion design work by taking batik as their inspiration for making clothes designs. The creativity of these young designers has given birth to various designs of batik clothes that are very elegant and meet the demands of a modern lifestyle.
In October 2009, UNESCO designated Indonesian batik as a Masterpiece of Oral and Intangible Heritage of Humanity. As part of the acknowledgment, UNESCO insisted that Indonesia preserve its heritage. The day, 2 October 2009 has been stated by Indonesian government as National Batik Day, as also at the time the map of Indonesian batik diversity by Hokky Situngkir was opened for public for the first time by the Indonesian Ministry of Research and Technology.
Study of the geometry of Indonesian batik has shown the applicability of fractal geometry in traditional designs.
PATTERNS AND MOTIVS
The popularity of batik in Indonesia has varied. Historically, it was essential for ceremonial costumes and it was worn as part of a kebaya dress, commonly worn every day. The use of batik was already recorded in the 12th century, and the textile has become a strong source of identity for Indonesians crossing religious, racial, and cultural boundaries. It is also believed the motif made the batik famous.
KAWUNG
The kawung motif originated in the city of Yogyakarta and comes in a variety of styles. The motif has a geometrically organized pattern of spheres that resembles the kawung fruit (palm fruit). This pattern is thought to also be a representation of a lotus flower with four blooming crown petals, representing purity. The geometrically organized kawung pattern is seen as a representation of authority in Javanese society. Power is symbolized by the dot in the center of the geometrically aligned ovals. This reflects the position of rulers being the center of authority, which may now be understood as a depiction of the relationship between the people and the government. Other kawung symbolisms are connected to wisdom, such as representing the ancient Javanese philosophy of life of sedulur papat lima pancer. As a result, it is intended signify human existence, in the hopes that a person would not forget their roots. The color scheme of the kawung batik pattern, which includes a combination of dark and bright hues represents human traits. As the kawung pattern is frequently regarded as a palm tree's fruit that is thought to be extremely beneficial for people, it is believed that whomever uses this motif would have a positive influence on the environment. Furthermore, the kawung batik motif is seen as a sign of power and justice. Since the Kawung motif is frequently associated with a symbolism of authority and has many philosophical meanings, it was formerly used only by the Javanese royal family. Over time, numerous influences such as colonization have influenced its exclusivity, enabling the kawung motif to be utilized by the general public.
PARANG
The word Parang comes from the word coral or rock. The motif depicts a diagonal line descending from high to low and has a slope of 45 degrees. The basic pattern is the letter S. The meaning of the parang motif can be interpreted in two ways. Some speculate this theme is derived from the pattern of the sword worn by knights and kings when fighting. Others say Panembahan Senapati designed the pattern while watching the South Sea waves crash against the beach's rocks, with the ocean waves symbolizing the center of natural energy, or the king. The parang motif's oblique construction is also a sign of strength, greatness, authority, and speed of movement. The parang motif, like the kawung design, is a batik larang as it is exclusively worn by the monarch and his relatives. The size of the parang motif also represents the wearer's position in the royal family's hierarchy.[68] The parang pattern has many variations, each of which has its own meaning and is allocated to a certain member of the royal family based on their rank. Barong, rusak, gendreh, and klithik are some variations of the parang motif. In general, the motif is meant to represent a person's strong will and determination. It also represents a strong relationship and bond, both in terms of efforts to improve oneself, efforts to fight for prosperity, as well as forms of family ties. Since members of the royal family are the only ones who may wear the parang motif, the parang batik is often passed down among generations.
MEGA MENDUNG
The mega mendung pattern has become a symbol of the city of its origin, Cirebon, due to its widespread popularity. The entrance of the Chinese traders is credited with the birth of the mega mendung motif. The motif is formed like a cloud, representing nirvana and the transcendental notion of divinity in Chinese culture. In another variant, the inspiration for this motif came from someone having seen a cloud reflected in a puddle of water while the weather was overcast. Mega mendung motifs must have a seven color gradations. The motif's name means "the sky will rain", and the motif's seven color gradations are supposed to represent the seven layers of the sky. The term mendung, which means "cloudy", is used in the pattern's name to represent patience. This means humans should not be quick to anger and should exercise patience even when confronted with emotional events. The cloud's structure should also be consistent, as the direction must be horizontal rather than vertical. The clouds must also be flat, as the cloud's purpose is to shield those beneath it from the scorching sun. As a result, the mega mendung design communicates that leaders must protect their people.
TUJUH RUPA
This pattern originates in Pekalongan and is the product of a fusion of Indonesian and Chinese cultures. Ceramic ornaments from China are frequently used in the Tujuh Rupa motif. However, the embellishments on these motifs sometimes include brilliantly colored ornaments of natural elements such as animals and plants. The Tujuh Rupa motifs signifies ancestral ties and to represent gentleness and compassion. The motifs portrayed frequently represent aspects of coastal people's life, such as their ability to adapt to other cultures.
TRUNTUM
The Truntum pattern was developed by Kanjeng Ratu Kencana (Queen Sunan Paku Buwana III) in the years 1749-1799 as a symbol of true, unconditional, and eternal love. It embodies a hope that as love becomes stronger, it will become more fruitful. Truntum comes from the word nuntun (guide). According to legend, Kanjeng Ratu Kencana's spouse disregarded her because he was preoccupied with his new concubine. She was inspired to design a batik with a truntum motif shaped like a star after looking up at the clear, star-studded sky. The king subsequently discovered the Queen creating the lovely pattern, and his feelings for her grew stronger with each passing day. Furthermore, the truntum pattern represents loyalty and devotion. The parents of the bride and groom usually use this motif on the wedding day. The hope is that the bride and groom would experience such steadfast love.
SOGAN
As the coloring technique of this Soga motif employs natural dyes extracted from the trunk of the soga tree, the batik motif is therefore known as Sogan. Traditional Sogan batik is a kind of batik unique to the Javanese Keraton, specifically Keraton Yogyakarta and Keraton Solo. The traditional Keraton patterns are generally followed by this Sogan motifs.The colors of Sogan Yogya and Solo are what differentiates the two Sogan motif variations from each other. Yogya sogan motifs are predominantly dark brown, black, and white, whereas Solo sogan motifs are often orange-brown and brown. The Sogan motif uses five primary colors to represent the human nature: black, red, yellow, white, and green are the five colors. The color black is used to represent worldliness, while red represents anger, yellow represents desire, and white represents righteousness. Brown, on the other hand, is a hue associated with solemnity and the distinctiveness of the Javanese culture, which places a strong emphasis on the inner self as a means of expression and impression. Furthermore, the color brown can be viewed as a symbol of modesty and humility, signifying a closeness to nature, which in turn implies a connection to the people.
LASEM
Lasem batik is a form of coastal batik that developed through a cross-cultural exchange between native Javanese batik that were influenced by the Keraton motif and the incorporation of foreign cultural aspects, particularly Chinese culture. Therefore, the Lasem Batik has a distinct look and is rich in Chinese and Javanese cultural subtleties. The Lasem motif is distinguished by its distinctive red hue, known as getih pitik or 'chicken blood'.[83] This is not to imply it is coloured with chicken blood, but in the past, the dye powder, which was generally imported from Europe, was combined with Lasem water to turn it crimson. Even if it is close to the traditional Lasem hue, the red colour is now a little different. The Lasem motif comes in many variations, but the most common is that of China's famed Hong bird. The origin of the motif started when Admiral Cheng Ho's crew member Bi Nang Un is reported to have moved to Central Java with his wife Na Li Ni, where she learnt to create batik motifs. Na Li Ni is credited as being the first to use dragon designs, hong birds, Chinese money, and the color red in batik. As a result, the Lasem patterns and colors have symbolic connotations linked to Chinese and Javanese philosophy, resulting in the motif carrying a meaning of unity and a representation of Chinese and Javanese acculturation.
SIDOMUKTI
The Sidomukti batik motif is a Surakarta, Central Java-based motif. The Sidomulyo motif has been developed into this motif, whereby Paku Buwono IV altered the backdrop of the white Sidomulyo batik motif to the ukel motif, which was eventually dubbed the Sidomukti batik motif. This batik design is a kind of Keraton batik produced using natural soga dyes. On Sidomukti batik cloth, the color of soga or brown is the traditional batik colour. The term Sidomukti comes from the word Sido, which means "to become" or "accepted", and "mukti", which means "noble", "happy", "powerful", "respected", and "prosperous". As a result, the Sidomukti motif represents the desire to achieve inner and external happiness, or for married couples, the hope of a bright and happy future for the bride and groom. The Sidomukti motifs are made up of various ornaments with different meanings and philosophies. A butterfly is the main ornament of this motif. Enlightenment, liberty, and perfection are all associated with this ornamentation. Furthermore, the butterfly represents beauty, great aspirations, and a brighter future. The Singgasana ornament, also known as the throne ornament, is the second ornament. This ornament is meant to important positions, implying that the person who wears it will ascend in rank and status. It is also envisioned that the individual would be recognized and appreciated by a large number of people. The Meru ornament, often known as mountain ornaments, is the third ornament. Meru is defined as a lofty mountain top where the gods live in Javanese Hindu tradition. Because the Meru ornament represents grandeur, magnificence, and firmness, it represents a want for the wearer to be successful. The flower ornament is the last ornament, and it is intended to represent beauty. This ornament represents the hope for something wonderful in life that is sturdy and substantial to hang on to, despite the numerous challenges that may arise.
SIDOMULYO
The Sidomulyo batik motif dates back to the Kartasura Mataram period, when Sultan Pakubuwono IV changed the pattern's base with isen-isen ukel. The Sidomulyo pattern is a type of Keraton batik, and originates from Surakarta, Central Java.[90] Sido means "to become" or "accepted" in Javanese, whereas mulyo means "noble”. During the wedding ceremony, a bride and groom generally wear a batik fabric with the Sidomulyo motif in the hope that the family would thrive in the future. Because the Sidomulyo and Sidolmukti batik motifs are essentially the same with the only difference being the minor color variations, the ornamentations and meanings of the two motifs are the same.
SEKAR JAGAD
The Sekar Jagad motif has been popular since the 18th century. The name Sekar Jagad is derived from the words kaart, meaning map in Dutch, and Jagad, meaning means world in Javanese, as the pattern resembles a map when viewed from above. As a result, Batik Sekar Jagad is intended to depict the beauty and diversity of the world's various ethnic groups. There are also others who claim that the Sekar Jagad motif is derived from the Javanese words sekar (flower) and jagad (world), as the motif could also symbolize the beauty of the flowers that are spread all over the world. The existence of curving lines matching the shape of islands that are adjacent to each other is one of the features of the Sekar Jagad motif, making it look like a map. This motif is distinct in that it is irregularly patterned, as opposed to other batik motifs that have a repeating pattern. The Sekar Jagad motif itself is also characterized by the presence of isen-isen in the island shaped lines of the motif that contains various motifs such as kawung, truntum, slopes, flora and fauna and others.
TERMINOLOGY
Batik is traditionally sold in 2.25-metre lengths used for kain panjang or sarong. It is worn by wrapping it around the hip, or made into a hat known as blangkon. The cloth can be filled continuously with a single pattern or divided into several sections.
Certain patterns are only used in certain sections of the cloth. For example, a row of isosceles triangles, forming the pasung motif, as well as diagonal floral motifs called dhlorong, are commonly used for the head. However, pasung and dhlorong are occasionally found in the body. Other motifs such as buketan (flower bouquet) and birds are commonly used in either the head or the body.
The head is a rectangular section of the cloth which is worn at the front. The head section can be at the middle of the cloth, or placed at one or both ends. The papan inside of the head can be used to determine whether the cloth is kain panjang or sarong.
The body is the main part of the cloth, and is filled with a wide variety of patterns. The body can be divided into two alternating patterns and colours called pagi-sore ('dawn-dusk'). Brighter patterns are shown during the day, while darker pattern are shown in the evening. The alternating colours give the impression of two batik sets.
Margins are often plain, but floral and lace-like patterns, as well as wavy lines described as a dragon, are common in the area beside seret.
TYPES
As each region has its own traditional pattern, batiks are commonly distinguished by the region they originated in, such as batik Solo, batik Yogyakarta, batik Pekalongan, and batik Madura. Batiks from Java can be distinguished by their general pattern and colours into batik pedalaman (inland batik) or batik pesisiran (coastal batik).[9] Batiks which do not fall neatly into one of these two categories are only referred to by their region. A mapping of batik designs from all places in Indonesia depicts the similarities and reflects cultural assimilation within batik designs.
JAVANESE BATIK
INLAND BATIK (BATIK PEDALAMAN)
Inland batik, batik pedalaman or batik kraton (Javanese court batik) is the oldest form of batik tradition known in Java. Inland batik has earthy colour[96] such as black, indigo, brown, and sogan (brown-yellow colour made from the tree Peltophorum pterocarpum), sometimes against a white background, with symbolic patterns that are mostly free from outside influence. Certain patterns are worn and preserved by the royal courts, while others are worn on specific occasions. At a Javanese wedding for example, the bride wears specific patterns at each stage of the ceremony. Noted inland batiks are produced in Solo and Jogjakarta, cities traditionally regarded as the centre of Javanese culture. Batik Solo typically has sogan background and is preserved by the Susuhunan and Mangkunegaran Court. Batik Jogja typically has white background and is preserved by the Yogyakarta Sultanate and Pakualaman Court.
COASTAL BATIK (BATIK PESISIRAN)
Coastal batik or batik pesisiran is produced in several areas of northern Java and Madura. In contrast to inland batik, coastal batiks have vibrant colours and patterns inspired by a wide range of cultures as a consequence of maritime trading.[96] Recurring motifs include European flower bouquets, Chinese phoenix, and Persian peacocks. Noted coastal batiks are produced in Pekalongan, Cirebon, Lasem, Tuban, and Madura. Pekalongan has the most active batik industry.
A notable sub-type of coastal batik called Jawa Hokoka is not attributed to a particular region. During the Japanese occupation of Indonesia in early 1940, the batik industry greatly declined due to material shortages. The workshops funded by the Japanese however were able to produce extremely fine batiks called Jawa Hokokai. Common motifs of Hokokai includes Japanese cherry blossoms, butterflies, and chrysanthemums.
Another coastal batik called tiga negeri (batik of three lands) is attributed to three regions: Lasem, Pekalongan, and Solo, where the batik would be dipped in red, blue, and sogan dyes respectively. As of 1980, batik tiga negeri was only produced in one city.
BLACKSTYLE BATIK (BATIK IRENGAN)
"Black-style Batik" or "Irengan batik" is batik with an average black background, this is because Ponorogo has always had activities that are close to magical practices, so most irengan batik from Ponorogo is used as a black magic ritual, Dutch people know batik irengan this with gothic batik.
SUNDANESE BATIK
There are several types of batik that come from Sundanese land.
PARAHYANGAN BATIK
Sundanese or Parahyangan Batik is the term for batik from the Parahyangan region of West Java and Banten. Although Parahyangan batiks can use a wide range of colours, a preference for indigo is seen in some of its variants. Natural indigo dye made from Indigofera is among the oldest known dyes in Java, and its local name tarum has lent its name to the Citarum river and the Tarumanagara kingdom, which suggests that ancient West Java was once a major producer of natural indigo. Noted Parahyangan batik is produced in Ciamis, Garut, and Tasikmalaya. Other traditions include Batik Kuningan influenced by batik Cirebon, batik Banten that developed quite independently, and an older tradition of batik Baduy.
BANTENESE BATIK
Bantenese batik employs bright pastel colours and represents a revival of a lost art from the Sultanate of Banten, rediscovered through archaeological work during 2002–2004. Twelve motifs from locations such as Surosowan and several other places have been identified. It is said that tribal people used to wear it.
BADUY BATIK
Baduy batik only employs indigo colour in shades ranged from bluish black to deep blue. It is traditionally worn as iket, a type of Sundanese headress similar to Balinese udeng, by Outer Baduy people of Lebak Regency, Banten.
MALAY BATIK
Trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century. Therefore, coastal batik from northern Java probably influenced Jambi. In 1875, Haji Mahibat from Central Java revived the declining batik industry in Jambi. The village of Mudung Laut in Pelayangan district is known for producing batik Jambi. Batik Jambi, as well as Javanese batik, influenced the Malaysian batik.
The batik from Bengkulu, a city on west coast of Sumatra, is called batik besurek, which literary means "batik with letters" as they draw inspiration from Arabic calligraphy.
MINANGKABAU BATIK
The Minangkabau people also produce batik called batiak tanah liek (clay batik), which use clay as dye for the fabric. The fabric is immersed in clay for more than one day and later designed with motifs of animal and flora.
BALINESE BATIK
Batik making in the island of Bali is relatively new, but a fast-growing industry. Many patterns are inspired by local designs, which are favoured by the local Balinese and domestic tourists. Objects from nature such as frangipani and hibiscus flowers, birds or fishes, and daily activities such as Balinese dancer and ngaben processions or religious and mythological creatures such as barong, kala and winged lion are common. Modern batik artists express themselves freely in a wide range of subjects.
Contemporary batik is not limited to traditional or ritual wearing in Bali. Some designers promote Balinese batik as an elegant fabric that can be used to make casual or formal cloth. Using high class batik, like hand made batik tulis, can show social status.
POPULARITY
The batik industry of Java flourished from the late 1800s to the early 1900s, but declined during the Japanese occupation of Indonesia. With increasing preference of western clothing, the batik industry further declined following the Indonesian independence. Batik has somewhat revived at the turn of the 21st century, through the efforts of Indonesian fashion designers to innovate batik by incorporating new colors, fabrics, and patterns. Batik has become a fashion item for many Indonesians, and may be seen on shirts, dresses, or scarves for casual wear; it is a preferred replacement for jacket-and-tie at certain receptions. Traditional batik sarongs are still used in many occasions.
After the UNESCO recognition for Indonesian batik on 2 October 2009, the Indonesian administration asked Indonesians to wear batik on Fridays, and wearing batik every Friday has been encouraged in government offices and private companies ever since. 2 October is also celebrated as National Batik Day in Indonesia. Batik had helped improve the small business local economy, batik sales in Indonesia had reached Rp 3.9 trillion (US$436.8 million) in 2010, an increase from Rp 2.5 trillion in 2006. The value of batik exports, meanwhile, increased from $14.3 million in 2006 to $22.3 million in 2010.
Batik is popular in the neighboring countries of Singapore and Malaysia. It is produced in Malaysia with similar, but not identical, methods to those used in Indonesia. Batik is featured in the national airline uniforms of the three countries, represented by batik prints worn by flight attendants of Singapore Airlines, Garuda Indonesia and Malaysian Airlines. The female uniform of Garuda Indonesia flight attendants is a modern interpretation of the Kartini style kebaya with parang gondosuli motifs.
BATIK MUSEUMS
Indonesia as the origin and paradise of batik has several museums that store various types of batik cloth that are hundreds of years old and a collection of equipment for batik that is still well preserved and maintained. Here are some museums in Indonesia that hold various types of batik collections:
MUSEUM BATIK KERATON YOGYAKARTA
Museum Batik Keraton Yogyakarta is located inside the Palace of Yogyakarta Sultanate, Yogyakarta. The museum which was inaugurated by Sultan Hamengku Buwono X on 31 October 2005 has thousands of batik collections. Some of batik collections here include kawung, semen, gringsing, nitik, cuwiri, parang, barong, grompol, and other motifs.
These batik collections come from different eras, from the era of Sultan Hamengkubuwono VIII to Sultan Hamengkubuwono X. The batik collections come from gifts from sultans, batik entrepreneurs, and batik collectors. Not only batik, visitors can also see equipment for making batik, raw materials for dyes, irons, sculptures, paintings, and batik masks. Unlike other museums in the Yogyakarta Palace complex, the Batik Museum management does not allow visitors to bring in cameras. This is in order to protect the batik from being photographed by irresponsible people, to then imitate the motive. This museum is part of a tour package offered by the Yogyakarta Palace. Open every day from 08.00–13.30 WIB, on Fridays at 08.00–13.00 WIB, and closes at the palace ceremony day.
MUSEUM BATIK YOGYAKARTA
Museum Batik Yogyakarta is located at Jalan Dr. Sutomo 13A, Bausasran, Yogyakarta. This museum is managed by the married couple Hadi and Dewi Nugroho. On 12 May 1977, this museum was inaugurated by the Yogyakarta Special Region Regional Office of P&K. This museum occupies an area of 400 m2 and is also used as the owner's residence. In 2000, this museum received an award from MURI for the work 'The Biggest Embroidery', batik measuring 90 x 400 cm2. Then in 2001, this museum received another award from MURI as the initiator of the establishment of the first Embroidery Museum in Indonesia. This museum holds more than 1,200 batik collections consisting of 500 pieces of written batik, 560 stamped batik, 124 canting (batik tools), and 35 pans and coloring materials, including wax. Its excellent collection consists of various batik fabrics from the 18th to early 19th centuries in the form of long cloths and sarongs. Other collections include batik by Van Zuylen and Oey Soe Tjoen, as well as batik made in the 1700s. Yogyakarta Batik Museum also provides batik training for visitors who want to learn to make batik, which results can be taken home. The museum is open every Monday to Saturday at 09.00–15.00.
MUSEUM BATIK PEKALONGAN
Museum Batik Pekalongan is located at Jalan Jetayu No.1, Pekalongan, Central Java. This museum has 1.149 batik collections, including batik cloth, hundreds of years old of batik wayang beber, and traditional weaving tools. Museum Batik Pekalongan maintains a large collection of old to modern batik, both those from coastal areas, inland areas, other areas of Java, and batik from various regions in Nusantara such as from Sumatra, Kalimantan, Papua, and batik technique type fabrics from abroad.
Not only displaying batik collections, but Museum Batik Pekalongan is also a batik training center and a batik learning center. Students and general visitors can learn to make batik or do research on batik culture. The museum opens every day from 08.00 to 15.00.
Museum Batik Danar Hadi is located on Jalan Slamet Riyadi, Solo City (Surakarta), Central Java. The museum, which was founded in 1967, offers the best quality batik collections from various regions such as the original Javanese Batik Keraton, Javanese Hokokai batik (batik influenced by Japanese culture), coastal batik (Kudus, Lasem, and Pekalongan), Sumatran batik, and various types of batik. This museum has a collection of batik cloth reaching 1000 pieces and has been recognized by MURI (Indonesian Record Museum) as the museum with the largest collection of batik. Visitors can see the process of making batik and can even take part in batik making workshop in person. Museum Batik Danar Hadi is open every day from 09:00 WIB in the morning to 16:30 WIB in the afternoon.
MUSEUM BATIK INDONESIA
Museum Batik Indonesia which is located in Taman Mini Indonesia Indah (TMII), Cipayung, Jakarta is divided into six areas, namely the area of introduction, treasures, batik techniques, forms, and types of decoration, development of the batik world and the gallery of fame. Visitors can also enjoy the hundreds of batik motifs available in this place. The museum opens every day at 07.00 AM–10.00 PM.
MUSEUM TEKSTIL JAKARTA
Museum Tekstil Jakarta is located on Jalan KS Tubun No. 4, Petamburan, West Jakarta. On June 28, 1976, this building was inaugurated as a textile museum by Mrs. Tien Soeharto (First Lady at that time) witnessed by Mr. Ali Sadikin as the Governor of DKI Jakarta. The initial collections collected at the Textile Museum were obtained from donations from Wastraprema (about 500 collections), then further increased through purchases by the Museum and History Service, as well as donations from the community, both individually and in groups. Until now, the Textile Museum's collection was recorded at 1.914 collections.
The batik gallery is designed to showcase a number of ancient batik and batik developments (contemporary) from time to time. The batik gallery itself is the embryo of the National Batik Museum which is managed by the Indonesian Batik Foundation and the Jakarta Textile Museum. The museum opens on Tuesday–Sunday at 09.00–15.00.
Batik outside Indonesia
MALAYSIA
The origin of batik production in Malaysia it is known trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century, the northern coastal batik producing areas of Java (Cirebon, Lasem, Tuban, and Madura) has influenced Jambi batik. This Jambi (Sumatran) batik, as well as Javanese batik, has influenced the batik craft in the Malay peninsula.
Dr. Fiona Kerlogue of the Horniman museum argued that the Malaysian printed wax textiles, made for about a century, are a different tradition from traditional Indonesian batik. The method of producing Malaysian batik is different, as the patterns are larger and simpler with only occasional use of the canting for intricate patterns. It relies heavily on brush painting to apply colours to fabrics. The colours also tend to be lighter and more vibrant than deep coloured Javanese batik. The most popular motifs are leaves and flowers. Malaysian batik often displays plants and flowers to avoid the interpretation of human and animal images as idolatry, in accordance with local Islamic doctrine.
INDIA
Indians are known to use resist method of printing designs on cotton fabrics, which can be traced back 2,000 years.[when?][citation needed] Initially, wax and even rice starch were used for printing on fabrics. Until recently batik was made only for dresses and tailored garments, but modern batik is applied in numerous items, such as murals, wall hangings, paintings, household linen, and scarves, with livelier and brighter patterns. Contemporary batik making in India is also done by the Deaf women of Delhi, these women are fluent in Indian Sign Language and also work in other vocational programs.
SRI LANKA
Over the past century, batik making in Sri Lanka has become firmly established. The batik industry in Sri Lanka is a small scale industry which can employ individual design talent and mainly deals with foreign customers for profit. It is now the most visible of the island's crafts with galleries and factories, large and small, having sprung up in many tourist areas. Rows of small stalls selling batiks can be found all along Hikkaduwa's Galle Road strip. Mahawewa, on the other hand, is famous for its batik factories.
CHINA
Batik is done by the ethnic people in the South-West of China. The Miao, Bouyei and Gejia people use a dye resist method for their traditional costumes. The traditional costumes are made up of decorative fabrics, which they achieve by pattern weaving and wax resist. Almost all the Miao decorate hemp and cotton by applying hot wax then dipping the cloth in an indigo dye. The cloth is then used for skirts, panels on jackets, aprons and baby carriers. Like the Javanese, their traditional patterns also contain symbolism, the patterns include the dragon, phoenix, and flowers.
AFRICA
Although modern history would suggest that the batik was introduced to Africa by the Dutch (especially in South Africa), the batik making process has been practiced in Africa long before the arrival of the colonial powers.[citation needed] One of the earlier sightings are to be found in Egypt, where batik-like material used in the embalming of mummies. The most developed resist-dyeing skills are to be found in Nigeria where the Yoruba make adire cloths. Two methods of resist are used: adire eleso which involves tied and stitched designs and adire eleko that uses starch paste. The paste is most often made from cassava starch, rice, and other ingredients boiled together to produce a smooth thick paste. The Yoruba of West Africa use cassava paste as a resist while the Soninke and Wolof people in Senegal uses rice paste. The Bamana people of Mali use mud as a resist. Batik was worn as a symbol of status, ethnic origin, marriage, cultural events, etc.
The African wax prints (Dutch wax prints) was introduced during the colonial era, through Dutch's textile industry's effort to imitate the batik making process. The imitation was not successful in Europe, but experienced a strong reception in Africa instead. Nowadays batik is produced in many parts of Africa and it is worn by many Africans as one of the symbols of culture.
Nelson Mandela was a noted wearer of batik during his lifetime. Mandela regularly wore patterned loose-fitting shirt to many business and political meetings during 1994–1999 and after his tenure as President of South Africa, subsequently dubbed as a Madiba shirt based on Mandela's Xhosa clan name. There are many who claim the Madiba shirt's invention. But in fact, according to Yusuf Surtee, a clothing-store owner who supplied Mandela with outfits for decades, said the Madiba design is based on Mandela's request for a shirt similar to Indonesian president Suharto's batik attire.
WIKIPEDIA
This is David who is the owner of Artfull Expression on Warstone Lane in the Jewellery Quarter. I visited the shop as it is one of the venues of the 'Key to the City' event organised by the Birmingham 2022 festival. When I arrived I was warmly met by David who explained the downstairs studio was not open due to unforeseen circumstances. He directed me to a locked cabinet that they had prepared. My 'Key to the city' fitted the Yale lock on the cabinet. I freed a metal rod that once removed allowed the cabinet to be opened. Inside was a description of jewellery making. David enthusiastically explained the manufacturing process to me. Also I learnt that David is one of the Guardians of the Birmingham Assay Office. He also told me how Birmingham obtained the anchor hallmark on its jewellery. Apparently Matthew Boulton, the 18th century industrialist, won the right on the toss of a coin in a London pub. Sheffield was the loser and was given a castle logo. David has expertise in jewellery design and Sandy will be returning to have some jewellery redesigned by him. This was a fascinating visit and the first lock opened in my Keys to the City journey.
This picture is #7 in my 100 strangers project. Find out more about the project and see pictures taken by other photographers at the 100 Strangers Flickr Group page.
An old friend of mine who collects older trucks once said to me the thing that fascinated him the most was the amount of butts that have sat in them. While this isn't the oldest car I have ever inventoried, (a 79 Tbird has that honor) it still is a rite of passage experience to release the clutch and give an engine that is older than you some go juice. This 4x4 short bed came equipped with the bulletproof 4.9 inline 6 and even though it wasn't a 5.0 V8 she still sounds much much better than her grandchildren 26 years later. And that isn't the only change that has happened in 26 years. It is truly a shame the path the auto industry has taken today, trying to squeeze every last penny out of the manufacturing process. Ford, GM, Fiat/Chrysler and every other car company is guilty of this, and with Fords recent recall on rupturing brake lines goes to show how even simple safety is subject to capitalisms greed across the board. I am just happy that relics like these roam the pavement and can offer a short taste of "what once was".
Wotancraft's Traveler's Notebook and City Explorer Camera Bag Review - Part 1
Our job to find great stuffs from all over the world doesn't stop at product level, I believe understanding the concept and stories behind is far more important than product features. Only through digging deeper will I be able to bring true benefits to end users, in the process of doing this I learned a lot and makes my job an adventurous one. It is exactly this practice which sets us apart from a typical retail chain store.
This review is separated into two parts. Part 1 is a story in this post, Part 2 is a product review in the next post.
I first found Wotancraft from random searching on the net a year or so before, then I popped into a great store in Hong Kong called Annie Barton and found their products there. Admiring the quality and aesthetics I grew interest in the brand, I was scared away by the price though. So despite having the feeling that those bags suit my needs and in styles I adore, I found myself staring at them repeatedly on the net and never got myself one. What stopped me from getting one? The price tag and lack of knowledge about Wotancraft's true attention to details. Annie Barton told me each one of the bags were made by hand by those artisans in Taiwan, I couldn't believe it, no way, the bags are so well made I thought they were produced by professional mass producing bag maker. Judging from the details, each model requires literally hundreds of manufacturing processes and it was not possible to be made by just a few persons by hands. The story turned out entirely true when I got a chance to visit Taipei 20 days ago.
On the day I arrived Taipei, before other business engagements I shot right away to the Wotancraft showroom/shop. It was a huge disparity between what's inside the place and everything else surrounding it! Inside a dim florescent lit office building full of local trading businesses with zero taste and style decorations, I was still assuming Wotancraft a corporation you know, but once I entered the showroom, everything changed.
Surrounded by cozy fixtures made from aged wood and pig iron, products made from leather and canvas, I immediately felt homey. One side of the store was an open shelf displaying full product range and prototypes, while the other side is a service counter full of custom made leather straps for Panerai watches. I picked up the City Explorer series of bags and started examining each one of them until a friendly staff came out of the backyard and explained to me product details.
Soon I was unpacking my camera bag and started trying out almost every model possible. I guess camera bag to a guy is like fashion to a girl, you can spend hours enjoying the selection process in a setting like that. The staff noticed my Traveler's Notebook and some of my leather craft stuffs like camera case and straps. "James have the same notebook! He made crazy customization of it." That's when real conversation began.
By then I realized that each one of their bags were literally made by their own hands. Four artisans made up the entire Wotancraft company, the two I met in store were among them. It was not a corporation I presumed before, just a small bunch of people doing everything by themselves. Time to leave for a business engagement, hungered for more stories, I used Paypal to pay for the City Explorer 002 Ranger bag, left the showroom and determined to contact James about his Traveler's Notebook and come back a few days later. During my initial stay at the showroom, there were constant influx of Panerai fans looking for unique leather straps, but I'm not gonna cover that part of the story here.
3 days later, after a few email exchanges I finally met James, the soul behind Wotancraft. The company was created out of his pure passion in photography and watches, despite working as a bio-chemist after his graduation, he started to make his first prototype camera bag 5 years ago. Not satisfied with camera bags with trivial features and ugly looks, he explored different forms and materials and came up with a bag he would use. He was kind enough to show me all the thoughts he put into this City Explorer 002 Ranger bag, comparing it to his first prototype. I will cover the details in Part 2 in the next post.
Let's talk about James' Traveler's Notebook. In a typical Traveler's Notebook show me yours and I'll show you mine fashion, we exchanged our usage patterns. His cover is not the original but one made by himself, a very thoughtful implementation. There are two layers of leathers, a thicker one forms the shape while the outer thinner one gives its distinct Wotancraft look.
The thin leather on the cover is the same material James uses in his City Explorer series of camera bags. Stitched together on 3 sides, the notebook cover has an opening on one side doubling the cover as a pocket by itself. To increase the pocket size, James relocated the elastic string attachment point from the middle of the back to the edge, creating an inner space large enough for his stationery stuffs.
As a master of customization, he of course couldn't settle with a bookmark without his very own Wotancraft branded charm and leather tag. On typical day, James would use two types of notebooks inside - Traveler's Notebook lightweight paper for note taking, sketch paper for sketching. Inspecting his TN, I found inspirations common to creative people, not only would he take notes in meticulous details, he sketches out architectural structures purely out of his head, perhaps this keen practice is his way of precipitating his creativity into reality.
James' TN is so far the best Traveler's Notebook mod I've ever seen, functional and pleasing. I've got to make one myself someday :) Stay tuned for Part 2.
More on Scription blog: scription.typepad.com/blog/2012/03/wotancrafts-travelers-...
This former motor vehicle factory was built in 1917 by Wallis, Gilbert and Partners, in collaboration with Truscon, for Tilling-Stevens Ltd. It is an example of a factory designed using the Kahn Daylight System. The various sheds which adjoin the factory building to the south are not of special interest.
Description
The factory is constructed of a regular reinforced concrete grid, expressed throughout the exterior of the building; the front elevation, also of concrete, is dressed to present a classically-styled composition to the street.
MATERIALS: the building is composed of a grid of exposed horizontal and vertical reinforced concrete members, which divide the building into 20' by 20' bays; on the outer faces of the building the bays are in-filled with panels of red brick and glazing. The original windows were multi-light steel casements however these have almost universally been replaced with uPVC casements.
PLAN: the building is five storeys high with a small attic storey. The factory floor is L-shaped in plan; the core is 3 bays wide by 16 bays deep, with a perpendicular wing to the rear, 3 bays wide by 3 deep, extending southwards. Another 3 bay by 3 bay wing projects to the north, which contains the main goods lift and stair; this was where the services and amenities for the building were housed. The front of the building is an additional two bays wide to the north, providing a vehicular access at street level. A roadway runs from this entrance, through the centre of the northerly service wing (where there is a weigh bridge), and down the side and rear of the building. To the rear there is a projecting stair and lift tower, and to the south there is a second projecting lift tower; this is later in date, but appears to use the same construction system. There is a third internal fire escape stair on the south side of the building which exits onto St Peter's Street at the front.
EXTERIOR: with the exception of the front, all elevations of the building are without architectural embellishment and form a regular pattern of concrete grid, brick, and glass. The concrete grid is also expressed on the front elevation, however here the concrete is also used decoratively to shape the elevation into a classical composition. There is a heavy cornice over the fourth storey, with recessed ribbing and nail-head corner stops; the fifth storey is treated as a classical attic, having smaller windows and a much plainer and shallower cornice above. The true attic storey is three bays wide, central to the elevation and set back from the front. The bays to the far left and right of the elevation are treated as towers, defined by slightly projecting pilaster-like verticals to either side. The 'capitals' of these pilasters take the form of a circular disk, flanked by triglyph-like elements. At ground floor there is a pedestrian and vehicular entrance/exit to either side of the elevation. These openings are framed by wide, flat, unmoulded architraves and above each of the vehicular openings is a framed panel (which once bore the name of the company) with a stylised tassel motif to either side. This panel with tassels motif is repeated within the parapet above the attic storey.
The exterior of the building is generally little altered, the most notable exception being the replacement of the windows. The largest windows to the front were originally 54-light windows, they are now 12-light windows, those to the sides and rear were mostly 45-light windows, these are now 8-light windows. On the front elevation a doorway has been inserted into the left-hand of the three central bays to give access into a site office from St Peter's Street.
INTERIOR: the interior is utilitarian; at each storey concrete pillars support beams and joists which support the floor above. The pillars get progressively smaller in cross-section at each storey up. Circular holes are cast into the joists, through which a conduit carrying electrical cable ran; in some places slots are cast into beams and joists to carry the motors which were suspended overhead, providing power to the factory machinery. The factory floors, which would have been completely open, are now divided into units with concrete block walls built between pillars. Fixtures and fittings which may have been associated with the service and amenity block (which included an office, boiler house, first-aid rooms, lavatories and rest rooms) do not survive.
History
In 1916 Thomas Wallis (1872-1953) founded the architectural practice of Wallis, Gilbert and Partner (becoming Wallis, Gilbert and Partners the following year). In the early years of the practice it worked in close collaboration with Trussed Concrete Steel Limited (Truscon). Truscon's proprietary system of concrete reinforcement had been developed by the Kahn family, who had set up Truscon to exploit the system in America; an English branch of the company formed in 1907. In America the Kahn system had been applied to the creation of a particular model of factory design which was based on a regular grid of column, beam and slab, in which the concrete frame was fully exposed, and the external walls were glass-filled, it was called the 'Kahn Daylight System' of factory design. The best known and most influential American example is Henry Ford's Highland Park Ford Plant, Michigan, designed and built in 1908 by Albert Kahn. Truscon built several Daylight factories in Britian prior to the partnership with Wallis, Gilbert and Partners (including three in Scotland), but the only English one known to survive in anything like original condition is Enterprise House, Hayes, of 1912, listed Grade II.
Together, Wallis, Gilbert and Partners and Truscon designed and constructed of a number of Daylight factories in England, of which the Tilling-Stevens factory is the earliest surviving. Wallis Gilbert and Partners went on to great success as an architectural practice, designing many factories and commercial buildings in the interwar period. One of their best known works is the Grade II* listed former Hoover Factory (1932-35) in Ealing.
Tilling-Stevens Ltd was formed in 1915 after WA Stevens, inventor of the petrol-electric motor, met Richard Tilling of Thomas Tilling Ltd, London's oldest omnibus operator (established 1847). The men recognised the potential for petrol-electric transmission in motorised buses, and the companies went into partnership together, manufacturing their own vehicles. New premises were added to Stevens' Maidstone works (known as the Victoria Works) in 1912, and following the formation of Tilling-Stevens Limited the works were enlarged again with the construction of the Wallis Gilbert and Partners factory in 1917 to accommodate production for war requirements.
The original design for the factory was a five-storey hollow rectangle, with a central, glazed, single-storey space within the well, which would contain part of the assembly shop. It was designed to be built in stages, with the south and west sides of the rectangle shown on the plans as 'future extension' (J Skinner 1997, 50). It is thought likely that the decision only to build the north and east sides of the rectangle was taken at an early stage, as the attic storey is centred over the existing front elevation. The factory was designed so as to accommodate all the various manufacturing processes in a downward flow through the building, each level being linked by electric lifts. Power was supplied to work stations by shafted over-head motors suspended from the beams.
In the early 1950s Tilling-Stevens was taken over by the Rootes Group, which was itself taken over in the mid-1960s by Chrysler (UK) Ltd; the Tilling-Stevens factory closed in 1975.
Reasons for Listing
The former Tilling-Stevens factory, 1917 by Wallis, Gilbert and Partners, in collaboration with Truscon, is designated at Grade II for the following principal reasons:
* Historic interest: the building is the earliest surviving by the practice of Wallis, Gilbert and Partners, the foremost factory architects of the inter-war period; it is also one of few surviving examples of their early Daylight factories not to have undergone significant alteration;
* Technical interest: the building is one of few surviving examples of a group of English factories built using the Kahn Daylight System, an adaptable, efficient and influential system of factory building, developed in America for the construction of automotive factories;
* Architectural interest: the front elevation of this imposing building employs the compositional devices and decorative motifs which became synonymous with the work of Wallis, Gilbert and Partners; the powerful rationality of its other elevations expresses the modern approach to industrial architecture that its design, construction and layout embodies.
InterClassics 2019
Maastricht, Netherlands.
The Lancia Hyena was a 2-door coupé made in small numbers by Italian coachbuilder Zagato on the basis of the Delta HF Integrale "Evoluzione".
The Hyena was born thanks to the initiative of Dutch classic car restorer and collector Paul V.J. Koot, who desired a coupé version of the multiple World Rally Champion HF Integrale. He turned to Zagato, where Hyena was designed in 1990 by Marco Pedracini. A first prototype was introduced at the Brussels Motor Show in January 1992.
Decision was taken to put the Hyena into limited production. Fiat refused to participate in the project supplying bare HF Integrale chassis, which complicated the manufacturing process: the Hyena had to be produced from fully finished HF Integrales, privately purchased at Lancia dealers. Koot's Lusso Service took care of procuring and stripping the donor cars in the Netherlands; they were then sent to Zagato in Milan to have the new body built and for final assembly. All of this made the Hyena very expensive to build and they were sold for around 140,000 Swiss francs or $75,000 (£49,430).
A production run of 75 examples was initially planned, but only 25 Hyenas were completed between 1992 and 1993.
The Zagato bodywork made use of aluminium alloys and composite materials; the interior featured new dashboard, console and door cards made entirely from carbon fibre. Thanks to these weight saving measures the Hyena was some 150 kilograms (330 lb) lighter than the original HF Integrale, about 15% of its overall weight. The two-litre turbo engine was upgraded from 205 to 250 PS (184 kW), and the car could accelerate from 0–100 km in 5.4 seconds.
Source: Wikipedia
Information of 3rd Pre-Order
It has been about 2 months after new pre-order system.
Since that we have been posting all the manufacturing processes.
We will keep post the whole process of making our dolls and about the kind of material, the usage of each tool which you might not know.
Post each process and try perfection help us to study much deeper and build a strong relationship with you.
As for the 3rd Pre-Order, we have collected all of your opinion and trying to project these onto our New Narin 65cm.
Also we are producing one Narae 58cm per day with newly modified mold which applied self-standing and smooth pose with beautiful bodyline.
During this pre-order period (Dec 15 ~ 25),
We are going to give a set of ‘Kiss shot head of Narin & Narae couple’ for those who purchase the New body parts.
If you purchase boy’s body, you will get the extra kiss head of Narin. And If you purchase girl’s body, you will get the extra kiss head of Narae.
Human & Vampire teeth part and 4 kinds of tongue parts are also included.
The color of head skin will be the same as body skin color.
For purchasing Narae, you will get her within 2 weeks. Because the new mold is already finished.
For purchasing Narin, you might expect maximum 2 months to receive him. It is same process as the new Narae manufacturing steps which we always would like to bring you the perfect Narin.
Please be kindly note this production schedule.
Narin shall be different with Narae, he will have more masculine beauty with his pelvis and arms.
The first Narin was made about 10 years ago. And we are preparing New Narin 65cm with a slim muscle and nice masculine bodyline for better look ever.
So every process will be posted on Instagram including all the procedure of making bones and muscles.
Separate payment system is same as previous,
$300 at the purchase, and we allow you to send us with 2 installments which you can make a half and another balance to complete the payment.
You will receive your product after the payment completed.
Please note, the fast you complete the payment, the sooner you receive the product.
If you pay lump-sum payment, your shipping order should be ahead of any other.
And thanks for supporting to have a thousand Instagram followers. We are preparing a 2nd Giveaway with a surprising gift when it reaches 3,000 followers.
Always promising to bring you the perfect artwork,
Bimong
It is estimated that over One Million women world wide currently have breast cancer and 20-25% of them are afflicted with the Her2 version. Her2 refers to a type of breast cancer that has been found positive to carry a protein that promotes the growth of cancer cells. Its the most aggressive and deadliest type.
The drug, Herceptin, first approved by the FDA in 1998 to treat Her2 was touted as a break through miracle drug. It is made by Genentech who began charging a record $20,000 a year for its use in 1998. Today, Herceptin costs upwards of $145,000 per year or 14 times its original cost. It has helped prolong many lives, but now there is something even better in the pipeline.
It seems that the drawback to Herceptin is the body becomes resistant to it. Enter an experimental drug some are calling "super Herceptin", also made by Genentech. It works like the original drug by hunting down and interfering with the cancer cells. But this newer version, called TDM1, is Herceptin with a chemotherapy drug attached. The combination delivers a one-two punch, seeking out the cancer cells and not only stopping growth but delivering the chemo right to the cell. In trials TDM1 is saving lives big time. In addition, its supposed to be less expensive than the original Herceptin.
Genentech applied for approval on the "fast track" program of the FDA. It was turned down. In fact, it is not approved for any country. Although it is still approved for trials only, many desperate late stage cancer patients cannot get it without the general approval. And it almost lost the approval of its continued trials, which lead many people to appeal to the FDA and Genentech directly.
At the same time another drug, Adcetris developed by Seattle Genetics, was approved by the FDA for the treatment of Hodgkin's lymphoma which only affects 1% of the worlds population. The treatment for this drug will come at a price tag of $100,000.
I am of the opinion it was turned down because no one cannot afford these high costs anymore and government health agencies don't know how to deal with the drug manufacturers - after all, we are talking about 25 million users! How can anyone deal with the high costs of these drugs? Genentech refuses to give details to explain the high costs of its drugs, however, investors are amassing record profits.
Drug companies say many factors drive the pricing of their drugs, including the high cost of research and development, complex and expensive manufacturing processes and the value the drugs provide for patients.
''There's not really any incentive in the system to be more rational,'' said Dr. John Hornberger, an adjunct clinical professor of medicine at Stanford University and a practicing physician who studies drug costs. Drug advocacy groups are afraid to rock the boat in the event research and development could slow down.
Policy makers in the United States, unlike those in Britain and some other countries, do not measure the cost-effectiveness of new drugs, Dr. Hornberger said. The government does not control drug prices, and Medicare is prohibited from making coverage decisions based on cost; it must base its decisions solely on the drugs' performance. The only country known to successfully negotiate a lower price for Herceptin has been Australia to date.
I say governments, bring in the negotiators, like any good business does. Just ask Australia how its done. While you're at it bring in some hard core ethics instructors to educate the drug manufactures and the investors.
Listen to one woman's plight to save her trials : Jeanne Sather
DB 66112 heads the 6B41 Margam TC to Trostre Works through Bynea, SW Wales with a load of freshly rolled steel coils on BLA bogies. Still radiating considerable heat from the manufacturing process, the long train has slowed to allow signals to clear the route into Trostre (Tata Steel) private sidings.
Space Shuttle Atlantis (Orbiter Vehicle designation: OV‑104) is a Space Shuttle orbiter vehicle which belongs to NASA, the spaceflight and space exploration agency of the United States. Atlantis was manufactured by the Rockwell International company in Southern California and was delivered to the Kennedy Space Center in Eastern Florida on April 1985. Atlantis is also the fourth operational and the second-to-last Space Shuttle built. Its maiden flight was STS-51-J made from 3 to 7 October 1985.
Atlantis embarked on its 33rd and final mission, also the final mission of a space shuttle, STS-135, on 8 July 2011. STS-134 by Endeavour was expected to be the final flight before STS-135 was authorized in October 2010. STS-135 took advantage of the processing for the STS-335 Launch on Need mission that would have been necessary if STS-134's crew became stranded in orbit. Atlantis landed for the final time at the Kennedy Space Center on 21 July 2011.
By the end of its final mission, Atlantis had orbited the Earth a total of 4,848 times, traveling nearly 126,000,000 mi (203,000,000 km), which is more than 525 times the distance from the Earth to the Moon.
Atlantis is named after RV Atlantis, a two-masted sailing ship that operated as the primary research vessel for the Woods Hole Oceanographic Institution from 1930 to 1966.
Weight (with three shuttle main engines): 68,635 kg (151,314 lb)
Length: 37.2 m (122 ft)
Height: 17.2 m (56 ft)
Wingspan: 23.7 m (78 ft)
Atlantis was completed in about half the time it took to build Space Shuttle Columbia.[7]
When it rolled out of the Palmdale assembly plant, weighing 68,635 kg (151,314 lb), Atlantis was nearly 3.5 short tons (3.2 t) lighter than Columbia.
Space Shuttle Atlantis lifted off on its maiden voyage STS-51-J on October 3, 1985. This was the second shuttle mission that was a dedicated Department of Defense mission. It flew one other mission, STS-61-B (the second shuttle night launch) before the Challenger disaster temporarily grounded the shuttle fleet in 1986. Among the five Space Shuttles flown into space, Atlantis conducted a subsequent mission in the shortest time after the previous mission (turnaround time) when it launched in November 1985 on STS-61-B, only 50 days after its previous mission, STS-51-J in October 1985. Atlantis was then used for ten flights from 1988 to 1992. Two of these, both flown in 1989, deployed the planetary probes Magellan to Venus (on STS-30) and Galileo to Jupiter (on STS-34). With STS-30 Atlantis became the first Space Shuttle to launch an interplanetary probe.
During the launch of STS-27 in 1988, a piece of insulation shed from the right solid rocket booster struck the underside of the vehicle, severely damaging over 700 tiles and removing one tile altogether. The crew were instructed to use the remote manipulator system to survey the condition of the underside of the right wing, ultimately finding substantial tile damage. Due to the classified nature of the mission, the only images transferred to the mission control center were encrypted and of extremely poor quality. Mission control personnel deemed the damage to be "lights and shadows" and instructed the crew to proceed with the mission as usual, infuriating many of the crew. Upon landing, Atlantis became the single-most-damaged shuttle to successfully land. The survival of the crew is attributed to a steel L band antenna plate which was positioned directly under the missing tile. A similar situation would eventually lead to the loss of the shuttle Columbia in 2003, albeit on the more critical reinforced carbon-carbon.
During STS-37 in 1991, Atlantis deployed the Compton Gamma Ray Observatory. Beginning in 1995 with STS-71, Atlantis made seven straight flights to the former Russian space station Mir as part of the Shuttle-Mir Program. STS-71 marked a number of firsts in human spaceflight: 100th U.S. crewed space flight; first U.S. Shuttle-Russian Space Station Mir docking and joint on-orbit operations; and first on-orbit change-out of shuttle crew. When linked, Atlantis and Mir together formed the largest spacecraft in orbit at the time.
Atlantis delivered several vital components for the construction of the International Space Station (ISS). During the February 2001 mission STS-98 to the ISS, Atlantis delivered the Destiny Module, the primary operating facility for U.S. research payloads aboard the ISS. The five-hour 25-minute third spacewalk performed by astronauts Robert Curbeam and Thomas Jones during STS-98 marked NASA's 100th extra vehicular activity in space. The Quest Joint Airlock, was flown and installed to the ISS by Atlantis during the mission STS-104 in July 2001. The successful installation of the airlock gave on-board space station crews the ability to stage repair and maintenance spacewalks outside the ISS using U.S. EMU or Russian Orlan space suits. The first mission flown by Atlantis after the Space Shuttle Columbia disaster was STS-115, conducted during September 2006. The mission carried the P3/P4 truss segments and solar arrays to the ISS. On ISS assembly flight STS-122 in February 2008, Atlantis delivered the Columbus laboratory to the ISS. Columbus laboratory is the largest single contribution to the ISS made by the European Space Agency (ESA).
STS-132 Space Shuttle launch
Space Shuttle Atlantis docked to the ISS for the final time.
In May 2009 Atlantis flew a seven-member crew to the Hubble Space Telescope for its Servicing Mission 4, STS-125. The mission was a success, with the crew completing five spacewalks totalling 37 hours to install new cameras, batteries, a gyroscope and other components to the telescope. This was the final mission not to rendezvous with the ISS.
The longest mission flown using Atlantis was STS-117, which lasted almost 14 days in June 2007. During STS-117, Atlantis' crew added a new starboard truss segment and solar array pair (the S3/S4 truss), folded the P6 array in preparation for its relocation and performed four spacewalks. Atlantis was not equipped to take advantage of the Station-to-Shuttle Power Transfer System so missions could not be extended by making use of power provided by ISS.
During the STS-129 post-flight interview on November 16, 2009, shuttle launch director Mike Leinbach said that Atlantis officially beat Space Shuttle Discovery for the record low amount of interim problem reports, with a total of just 54 listed since returning from STS-125. Leinbach added, "It is due to the team and the hardware processing. They just did a great job. The record will probably never be broken again in the history of the Space Shuttle Program, so congratulations to them." Leinbach made a similar report during a post-launch interview on May 14, 2010, saying that there were a total of 46 listed from STS-129 to STS-132.
Atlantis went through two overhauls of scheduled orbiter maintenance down periods (OMDPs) during its operational history.
Atlantis arrived at Palmdale, California in October 1992 for OMDP-1. During that visit 165 modifications were made over the next 20 months. These included the installation of a drag chute, new plumbing lines to configure the orbiter for extended duration, improved nose wheel steering, more than 800 new heat tiles and blankets, new insulation for main landing gear, and structural modifications to the airframe.
On November 5, 1997, Atlantis again arrived at Palmdale for OMDP-2 which was completed on September 24, 1998. The 130 modifications carried out during OMDP-2 included glass cockpit displays, replacement of TACAN navigation with GPS and ISS airlock and docking installation. Several weight reduction modifications were performed on the orbiter including replacement of Advanced Flexible Reusable Surface Insulation (AFRSI) insulation blankets on upper surfaces with FRSI. Lightweight crew seats were installed and the Extended Duration Orbiter (EDO) package installed on OMDP-1 was removed to lighten Atlantis to better serve its prime mission of servicing the ISS.
During the standdown period post Columbia accident, Atlantis went through over 75 modifications to the orbiter ranging from very minor bolt change-outs to window change-outs and different fluid systems.
Atlantis was known among the shuttle workforce as being more prone than the others in the fleet to problems that needed to be addressed while readying the vehicle for launch, leading to some nicknaming it "Britney".
NASA initially planned to withdraw Atlantis from service in 2008, as the orbiter would have been due to undergo its third scheduled OMDP; the timescale of the final retirement of the shuttle fleet was such that having the orbiter undergo this work was deemed uneconomical. It was planned that Atlantis would be kept in near-flight condition to be used as a spares source for Discovery and Endeavour. However, with the significant planned flight schedule up to 2010, the decision was taken to extend the time between OMDPs, allowing Atlantis to be retained for operations. Atlantis was subsequently swapped for one flight of each Discovery and Endeavour in the flight manifest. Atlantis had completed what was meant to be its last flight, STS-132, prior to the end of the shuttle program, but the extension of the Shuttle program into 2011 led to Atlantis being selected for STS-135, the final Space Shuttle mission in July 2011.
Atlantis is currently displayed at the Kennedy Space Center Visitor Complex. NASA Administrator Charles Bolden announced the decision at an employee event held on April 12, 2011, to commemorate the 30th anniversary of the first shuttle flight: "First, here at the Kennedy Space Center where every shuttle mission and so many other historic human space flights have originated, we'll showcase my old friend, Atlantis".
The Visitor Complex displays Atlantis with payload bay doors opened mounted at a 43.21° angle to give the appearance of being in orbit around the Earth. The mount angle pays tribute to the countdown that preceded every shuttle launch at KSC. A multi-story digital projection of Earth rotates behind the orbiter in a 5,900 m2 (64,000 sq ft) indoor facility. Ground breaking of the facility occurred in 2012.
The exhibit opened on June 29, 2013.
A total of 156 individuals flew with Space Shuttle Atlantis over the course of its 33 missions. Because the shuttle sometimes flew crew members arriving and departing Mir and the ISS, not all of them launched and landed on Atlantis.
Astronaut Clayton Anderson, ESA astronaut Leopold Eyharts and Russian cosmonauts Nikolai Budarin and Anatoly Solovyev only launched on Atlantis. Similarly, astronauts Daniel Tani and Sunita Williams, as well as cosmonauts Vladimir Dezhurov and Gennady Strekalov only landed with Atlantis. Only 146 men and women both launched and landed aboard Atlantis.
Some of those people flew with Atlantis more than once. Taking them into account, 203 total seats were filled over Atlantis' 33 missions. Astronaut Jerry Ross holds the record for the most flights aboard Atlantis at five.
Astronaut Rodolfo Neri Vela who flew aboard Atlantis on STS-61-B mission in 1985 became the first and so far only Mexican to have traveled to space. ESA astronaut Dirk Frimout who flew on STS-45 as a payload specialist was the first Belgian in space. STS-46 mission specialist Claude Nicollier was the first astronaut from Switzerland. On the same flight, astronaut Franco Malerba became the first citizen of Italy to travel to space.
Astronaut Mike Massimino who flew on STS-125 mission became the first person to use Twitter in space in May 2009.
Having flown aboard Atlantis as part of the STS-132 crew in May 2010 and Discovery as part of the STS-133 crew in February/March 2011, Stephen Bowen became the first NASA astronaut to be launched on consecutive missions.
The John F. Kennedy Space Center (KSC, originally known as the NASA Launch Operations Center), located on Merritt Island, Florida, is one of the National Aeronautics and Space Administration's (NASA) ten field centers. Since December 1968, KSC has been NASA's primary launch center of American spaceflight, research, and technology. Launch operations for the Apollo, Skylab and Space Shuttle programs were carried out from Kennedy Space Center Launch Complex 39 and managed by KSC. Located on the east coast of Florida, KSC is adjacent to Cape Canaveral Space Force Station (CCSFS). The management of the two entities work very closely together, share resources and operate facilities on each other's property.
Though the first Apollo flights and all Project Mercury and Project Gemini flights took off from the then-Cape Canaveral Air Force Station, the launches were managed by KSC and its previous organization, the Launch Operations Directorate. Starting with the fourth Gemini mission, the NASA launch control center in Florida (Mercury Control Center, later the Launch Control Center) began handing off control of the vehicle to the Mission Control Center in Houston, shortly after liftoff; in prior missions it held control throughout the entire mission.
Additionally, the center manages launch of robotic and commercial crew missions and researches food production and in-situ resource utilization for off-Earth exploration. Since 2010, the center has worked to become a multi-user spaceport through industry partnerships, even adding a new launch pad (LC-39C) in 2015.
There are about 700 facilities and buildings grouped throughout the center's 144,000 acres (580 km2). Among the unique facilities at KSC are the 525-foot (160 m) tall Vehicle Assembly Building for stacking NASA's largest rockets, the Launch Control Center, which conducts space launches at KSC, the Operations and Checkout Building, which houses the astronauts dormitories and suit-up area, a Space Station factory, and a 3-mile (4.8 km) long Shuttle Landing Facility. There is also a Visitor Complex on site that is open to the public.
Since 1949, the military had been performing launch operations at what would become Cape Canaveral Space Force Station. In December 1959, the Department of Defense transferred 5,000 personnel and the Missile Firing Laboratory to NASA to become the Launch Operations Directorate under NASA's Marshall Space Flight Center.
President John F. Kennedy's 1961 goal of a crewed lunar landing by 1970 required an expansion of launch operations. On July 1, 1962, the Launch Operations Directorate was separated from MSFC to become the Launch Operations Center (LOC). Also, Cape Canaveral was inadequate to host the new launch facility design required for the mammoth 363-foot (111 m) tall, 7,500,000-pound-force (33,000 kN) thrust Saturn V rocket, which would be assembled vertically in a large hangar and transported on a mobile platform to one of several launch pads. Therefore, the decision was made to build a new LOC site located adjacent to Cape Canaveral on Merritt Island.
NASA began land acquisition in 1962, buying title to 131 square miles (340 km2) and negotiating with the state of Florida for an additional 87 square miles (230 km2). The major buildings in KSC's Industrial Area were designed by architect Charles Luckman. Construction began in November 1962, and Kennedy visited the site twice in 1962, and again just a week before his assassination on November 22, 1963.
On November 29, 1963, the facility was named by President Lyndon B. Johnson under Executive Order 11129. Johnson's order joined both the civilian LOC and the military Cape Canaveral station ("the facilities of Station No. 1 of the Atlantic Missile Range") under the designation "John F. Kennedy Space Center", spawning some confusion joining the two in the public mind. NASA Administrator James E. Webb clarified this by issuing a directive stating the Kennedy Space Center name applied only to the LOC, while the Air Force issued a general order renaming the military launch site Cape Kennedy Air Force Station.
Located on Merritt Island, Florida, the center is north-northwest of Cape Canaveral on the Atlantic Ocean, midway between Miami and Jacksonville on Florida's Space Coast, due east of Orlando. It is 34 miles (55 km) long and roughly six miles (9.7 km) wide, covering 219 square miles (570 km2). KSC is a major central Florida tourist destination and is approximately one hour's drive from the Orlando area. The Kennedy Space Center Visitor Complex offers public tours of the center and Cape Canaveral Space Force Station.
From 1967 through 1973, there were 13 Saturn V launches, including the ten remaining Apollo missions after Apollo 7. The first of two uncrewed flights, Apollo 4 (Apollo-Saturn 501) on November 9, 1967, was also the first rocket launch from KSC. The Saturn V's first crewed launch on December 21, 1968, was Apollo 8's lunar orbiting mission. The next two missions tested the Lunar Module: Apollo 9 (Earth orbit) and Apollo 10 (lunar orbit). Apollo 11, launched from Pad A on July 16, 1969, made the first Moon landing on July 20. The Apollo 11 launch included crewmembers Neil Armstrong, Michael Collins, and Buzz Aldrin, and attracted a record-breaking 650 million television viewers. Apollo 12 followed four months later. From 1970 to 1972, the Apollo program concluded at KSC with the launches of missions 13 through 17.
On May 14, 1973, the last Saturn V launch put the Skylab space station in orbit from Pad 39A. By this time, the Cape Kennedy pads 34 and 37 used for the Saturn IB were decommissioned, so Pad 39B was modified to accommodate the Saturn IB, and used to launch three crewed missions to Skylab that year, as well as the final Apollo spacecraft for the Apollo–Soyuz Test Project in 1975.
As the Space Shuttle was being designed, NASA received proposals for building alternative launch-and-landing sites at locations other than KSC, which demanded study. KSC had important advantages, including its existing facilities; location on the Intracoastal Waterway; and its southern latitude, which gives a velocity advantage to missions launched in easterly near-equatorial orbits. Disadvantages included: its inability to safely launch military missions into polar orbit, since spent boosters would be likely to fall on the Carolinas or Cuba; corrosion from the salt air; and frequent cloudy or stormy weather. Although building a new site at White Sands Missile Range in New Mexico was seriously considered, NASA announced its decision in April 1972 to use KSC for the shuttle. Since the Shuttle could not be landed automatically or by remote control, the launch of Columbia on April 12, 1981 for its first orbital mission STS-1, was NASA's first crewed launch of a vehicle that had not been tested in prior uncrewed launches.
In 1976, the VAB's south parking area was the site of Third Century America, a science and technology display commemorating the U.S. Bicentennial. Concurrent with this event, the U.S. flag was painted on the south side of the VAB. During the late 1970s, LC-39 was reconfigured to support the Space Shuttle. Two Orbiter Processing Facilities were built near the VAB as hangars with a third added in the 1980s.
KSC's 2.9-mile (4.7 km) Shuttle Landing Facility (SLF) was the orbiters' primary end-of-mission landing site, although the first KSC landing did not take place until the tenth flight, when Challenger completed STS-41-B on February 11, 1984; the primary landing site until then was Edwards Air Force Base in California, subsequently used as a backup landing site. The SLF also provided a return-to-launch-site (RTLS) abort option, which was not utilized. The SLF is among the longest runways in the world.
On October 28, 2009, the Ares I-X launch from Pad 39B was the first uncrewed launch from KSC since the Skylab workshop in 1973.
Beginning in 1958, NASA and military worked side by side on robotic mission launches (previously referred to as unmanned), cooperating as they broke ground in the field. In the early 1960s, NASA had as many as two robotic mission launches a month. The frequent number of flights allowed for quick evolution of the vehicles, as engineers gathered data, learned from anomalies and implemented upgrades. In 1963, with the intent of KSC ELV work focusing on the ground support equipment and facilities, a separate Atlas/Centaur organization was formed under NASA's Lewis Center (now Glenn Research Center (GRC)), taking that responsibility from the Launch Operations Center (aka KSC).
Though almost all robotics missions launched from the Cape Canaveral Space Force Station (CCSFS), KSC "oversaw the final assembly and testing of rockets as they arrived at the Cape." In 1965, KSC's Unmanned Launch Operations directorate became responsible for all NASA uncrewed launch operations, including those at Vandenberg Space Force Base. From the 1950s to 1978, KSC chose the rocket and payload processing facilities for all robotic missions launching in the U.S., overseeing their near launch processing and checkout. In addition to government missions, KSC performed this service for commercial and foreign missions also, though non-U.S. government entities provided reimbursement. NASA also funded Cape Canaveral Space Force Station launch pad maintenance and launch vehicle improvements.
All this changed with the Commercial Space Launch Act of 1984, after which NASA only coordinated its own and National Oceanic and Atmospheric Administration (NOAA) ELV launches. Companies were able to "operate their own launch vehicles" and utilize NASA's launch facilities. Payload processing handled by private firms also started to occur outside of KSC. Reagan's 1988 space policy furthered the movement of this work from KSC to commercial companies. That same year, launch complexes on Cape Canaveral Air Force Force Station started transferring from NASA to Air Force Space Command management.
In the 1990s, though KSC was not performing the hands-on ELV work, engineers still maintained an understanding of ELVs and had contracts allowing them insight into the vehicles so they could provide knowledgeable oversight. KSC also worked on ELV research and analysis and the contractors were able to utilize KSC personnel as a resource for technical issues. KSC, with the payload and launch vehicle industries, developed advances in automation of the ELV launch and ground operations to enable competitiveness of U.S. rockets against the global market.
In 1998, the Launch Services Program (LSP) formed at KSC, pulling together programs (and personnel) that already existed at KSC, GRC, Goddard Space Flight Center, and more to manage the launch of NASA and NOAA robotic missions. Cape Canaveral Space Force Station and VAFB are the primary launch sites for LSP missions, though other sites are occasionally used. LSP payloads such as the Mars Science Laboratory have been processed at KSC before being transferred to a launch pad on Cape Canaveral Space Force Station.
On 16 November 2022, at 06:47:44 UTC the Space Launch System (SLS) was launched from Complex 39B as part of the Artemis 1 mission.
As the International Space Station modules design began in the early 1990s, KSC began to work with other NASA centers and international partners to prepare for processing before launch onboard the Space Shuttles. KSC utilized its hands-on experience processing the 22 Spacelab missions in the Operations and Checkout Building to gather expectations of ISS processing. These experiences were incorporated into the design of the Space Station Processing Facility (SSPF), which began construction in 1991. The Space Station Directorate formed in 1996. KSC personnel were embedded at station module factories for insight into their processes.
From 1997 to 2007, KSC planned and performed on the ground integration tests and checkouts of station modules: three Multi-Element Integration Testing (MEIT) sessions and the Integration Systems Test (IST). Numerous issues were found and corrected that would have been difficult to nearly impossible to do on-orbit.
Today KSC continues to process ISS payloads from across the world before launch along with developing its experiments for on orbit. The proposed Lunar Gateway would be manufactured and processed at the Space Station Processing Facility.
The following are current programs and initiatives at Kennedy Space Center:
Commercial Crew Program
Exploration Ground Systems Program
NASA is currently designing the next heavy launch vehicle known as the Space Launch System (SLS) for continuation of human spaceflight.
On December 5, 2014, NASA launched the first uncrewed flight test of the Orion Multi-Purpose Crew Vehicle (MPCV), currently under development to facilitate human exploration of the Moon and Mars.
Launch Services Program
Educational Launch of Nanosatellites (ELaNa)
Research and Technology
Artemis program
Lunar Gateway
International Space Station Payloads
Camp KSC: educational camps for schoolchildren in spring and summer, with a focus on space, aviation and robotics.
The KSC Industrial Area, where many of the center's support facilities are located, is 5 miles (8 km) south of LC-39. It includes the Headquarters Building, the Operations and Checkout Building and the Central Instrumentation Facility. The astronaut crew quarters are in the O&C; before it was completed, the astronaut crew quarters were located in Hangar S at the Cape Canaveral Missile Test Annex (now Cape Canaveral Space Force Station). Located at KSC was the Merritt Island Spaceflight Tracking and Data Network station (MILA), a key radio communications and spacecraft tracking complex.
Facilities at the Kennedy Space Center are directly related to its mission to launch and recover missions. Facilities are available to prepare and maintain spacecraft and payloads for flight. The Headquarters (HQ) Building houses offices for the Center Director, library, film and photo archives, a print shop and security. When the KSC Library first opened, it was part of the Army Ballistic Missile Agency. However, in 1965, the library moved into three separate sections in the newly opened NASA headquarters before eventually becoming a single unit in 1970. The library contains over four million items related to the history and the work at Kennedy. As one of ten NASA center libraries in the country, their collection focuses on engineering, science, and technology. The archives contain planning documents, film reels, and original photographs covering the history of KSC. The library is not open to the public but is available for KSC, Space Force, and Navy employees who work on site. Many of the media items from the collection are digitized and available through NASA's KSC Media Gallery Archived December 6, 2020, at the Wayback Machine or through their more up-to-date Flickr gallery.
A new Headquarters Building was completed in 2019 as part of the Central Campus consolidation. Groundbreaking began in 2014.
The center operated its own 17-mile (27 km) short-line railroad. This operation was discontinued in 2015, with the sale of its final two locomotives. A third had already been donated to a museum. The line was costing $1.3 million annually to maintain.
The Neil Armstrong Operations and Checkout Building (O&C) (previously known as the Manned Spacecraft Operations Building) is a historic site on the U.S. National Register of Historic Places dating back to the 1960s and was used to receive, process, and integrate payloads for the Gemini and Apollo programs, the Skylab program in the 1970s, and for initial segments of the International Space Station through the 1990s. The Apollo and Space Shuttle astronauts would board the astronaut transfer van to launch complex 39 from the O&C building.
The three-story, 457,000-square-foot (42,500 m2) Space Station Processing Facility (SSPF) consists of two enormous processing bays, an airlock, operational control rooms, laboratories, logistics areas and office space for support of non-hazardous Space Station and Shuttle payloads to ISO 14644-1 class 5 standards. Opened in 1994, it is the largest factory building in the KSC industrial area.
The Vertical Processing Facility (VPF) features a 71-by-38-foot (22 by 12 m) door where payloads that are processed in the vertical position are brought in and manipulated with two overhead cranes and a hoist capable of lifting up to 35 short tons (32 t).
The Hypergolic Maintenance and Checkout Area (HMCA) comprises three buildings that are isolated from the rest of the industrial area because of the hazardous materials handled there. Hypergolic-fueled modules that made up the Space Shuttle Orbiter's reaction control system, orbital maneuvering system and auxiliary power units were stored and serviced in the HMCF.
The Multi-Payload Processing Facility is a 19,647 square feet (1,825.3 m2) building used for Orion spacecraft and payload processing.
The Payload Hazardous Servicing Facility (PHSF) contains a 70-by-110-foot (21 by 34 m) service bay, with a 100,000-pound (45,000 kg), 85-foot (26 m) hook height. It also contains a 58-by-80-foot (18 by 24 m) payload airlock. Its temperature is maintained at 70 °F (21 °C).[55]
The Blue Origin rocket manufacturing facility is located immediately south of the KSC visitor complex. Completed in 2019, it serves as the company's factory for the manufacture of New Glenn orbital rockets.
Launch Complex 39 (LC-39) was originally built for the Saturn V, the largest and most powerful operational launch vehicle until the Space Launch System, for the Apollo crewed Moon landing program. Since the end of the Apollo program in 1972, LC-39 has been used to launch every NASA human space flight, including Skylab (1973), the Apollo–Soyuz Test Project (1975), and the Space Shuttle program (1981–2011).
Since December 1968, all launch operations have been conducted from launch pads A and B at LC-39. Both pads are on the ocean, 3 miles (4.8 km) east of the VAB. From 1969 to 1972, LC-39 was the "Moonport" for all six Apollo crewed Moon landing missions using the Saturn V, and was used from 1981 to 2011 for all Space Shuttle launches.
Human missions to the Moon required the large three-stage Saturn V rocket, which was 363 feet (111 meters) tall and 33 feet (10 meters) in diameter. At KSC, Launch Complex 39 was built on Merritt Island to accommodate the new rocket. Construction of the $800 million project began in November 1962. LC-39 pads A and B were completed by October 1965 (planned Pads C, D and E were canceled), the VAB was completed in June 1965, and the infrastructure by late 1966.
The complex includes: the Vehicle Assembly Building (VAB), a 130,000,000 cubic feet (3,700,000 m3) hangar capable of holding four Saturn Vs. The VAB was the largest structure in the world by volume when completed in 1965.
a transporter capable of carrying 5,440 tons along a crawlerway to either of two launch pads;
a 446-foot (136 m) mobile service structure, with three Mobile Launcher Platforms, each containing a fixed launch umbilical tower;
the Launch Control Center; and
a news media facility.
Launch Complex 48 (LC-48) is a multi-user launch site under construction for small launchers and spacecraft. It will be located between Launch Complex 39A and Space Launch Complex 41, with LC-39A to the north and SLC-41 to the south. LC-48 will be constructed as a "clean pad" to support multiple launch systems with differing propellant needs. While initially only planned to have a single pad, the complex is capable of being expanded to two at a later date.
As a part of promoting commercial space industry growth in the area and the overall center as a multi-user spaceport, KSC leases some of its properties. Here are some major examples:
Exploration Park to multiple users (partnership with Space Florida)
Shuttle Landing Facility to Space Florida (who contracts use to private companies)
Orbiter Processing Facility (OPF)-3 to Boeing (for CST-100 Starliner)
Launch Complex 39A, Launch Control Center Firing Room 4 and land for SpaceX's Roberts Road facility (Hanger X) to SpaceX
O&C High Bay to Lockheed Martin (for Orion processing)
Land for FPL's Space Coast Next Generation Solar Energy Center to Florida Power and Light (FPL)
Hypergolic Maintenance Facility (HMF) to United Paradyne Corporation (UPC)
The Kennedy Space Center Visitor Complex, operated by Delaware North since 1995, has a variety of exhibits, artifacts, displays and attractions on the history and future of human and robotic spaceflight. Bus tours of KSC originate from here. The complex also includes the separate Apollo/Saturn V Center, north of the VAB and the United States Astronaut Hall of Fame, six miles west near Titusville. There were 1.5 million visitors in 2009. It had some 700 employees.
It was announced on May 29, 2015, that the Astronaut Hall of Fame exhibit would be moved from its current location to another location within the Visitor Complex to make room for an upcoming high-tech attraction entitled "Heroes and Legends". The attraction, designed by Orlando-based design firm Falcon's Treehouse, opened November 11, 2016.
In March 2016, the visitor center unveiled the new location of the iconic countdown clock at the complex's entrance; previously, the clock was located with a flagpole at the press site. The clock was originally built and installed in 1969 and listed with the flagpole in the National Register of Historic Places in January 2000. In 2019, NASA celebrated the 50th anniversary of the Apollo program, and the launch of Apollo 10 on May 18. In summer of 2019, Lunar Module 9 (LM-9) was relocated to the Apollo/Saturn V Center as part of an initiative to rededicate the center and celebrate the 50th anniversary of the Apollo Program.
Historic locations
NASA lists the following Historic Districts at KSC; each district has multiple associated facilities:
Launch Complex 39: Pad A Historic District
Launch Complex 39: Pad B Historic District
Shuttle Landing Facility (SLF) Area Historic District
Orbiter Processing Historic District
Solid Rocket Booster (SRB) Disassembly and Refurbishment Complex Historic District
NASA KSC Railroad System Historic District
NASA-owned Cape Canaveral Space Force Station Industrial Area Historic District
There are 24 historic properties outside of these historic districts, including the Space Shuttle Atlantis, Vehicle Assembly Building, Crawlerway, and Operations and Checkout Building.[71] KSC has one National Historic Landmark, 78 National Register of Historic Places (NRHP) listed or eligible sites, and 100 Archaeological Sites.
Further information: John F. Kennedy Space Center MPS
Other facilities
The Rotation, Processing and Surge Facility (RPSF) is responsible for the preparation of solid rocket booster segments for transportation to the Vehicle Assembly Building (VAB). The RPSF was built in 1984 to perform SRB operations that had previously been conducted in high bays 2 and 4 of the VAB at the beginning of the Space Shuttle program. It was used until the Space Shuttle's retirement, and will be used in the future by the Space Launch System[75] (SLS) and OmegA rockets.
Teesside Steelworks at Warrenby founded by Dorman Long in 1917 and the ICI Wilton chemical works of the post-war era. The steel produced at Dorman Long was used to build the Sydney Harbour Bridge, Tyne Bridge, Auckland Harbour Bridge and many others. Today steel is made further west at the Corus BOS plant in Lackenby, using iron produced at the company's Redcar blast furnace, the largest in Europe. Both sites became part of Tata Steel when Corus was taken over in 2007, but as of February 2008, they still trade under the Corus name. However, these operations were recently ended.
Bessemer process
The Bessemer process was the first inexpensive industrial process for the mass-production of steel from molten pig iron prior to the open hearth furnace. The process is named after its inventor, Henry Bessemer, who took out a patent on the process in 1855. The process was independently discovered in 1851 by William Kelly.[1][2] The process had also been used outside of Europe for hundreds of years, but not on an industrial scale.[3] The key principle is removal of impurities from the iron by oxidation with air being blown through the molten iron. The oxidation also raises the temperature of the iron mass and keeps it molten.
Details
Bessemer converter components.
Oxidation
The oxidation process removes and skims off impurities such as silicon, manganese, and carbon in the form of oxides. These oxides either escape as gas or form a solid slag. The refractory lining of the converter also plays a role in the conversion—the clay lining is used in the acid Bessemer, in which there is low phosphorus in the raw material. Dolomite is used when the phosphorus content is high in the alkaline Bessemer (limestone or magnesite linings are also sometimes used instead of dolomite)—this is also known as a Gilchrist-Thomas converter, named after its inventor, Sidney Gilchrist Thomas. In order to give the steel the desired properties, other substances could be added to the molten steel when conversion was complete, such as spiegeleisen (an iron-carbon-mangane alloy).
Managing the process
When the required steel has been formed, it is poured out into ladles and then transferred into moulds while the lighter slag is left behind. The conversion process called the "blow" is completed in around twenty minutes. During this period the progress of the oxidation of the impurities is judged by the appearance of the flame issuing from the mouth of the converter: the modern use of photoelectric methods of recording the characteristics of the flame has greatly aided the blower in controlling the final quality of the product. After the blow, the liquid metal is recarburized to the desired point and other alloying materials are added, depending on the desired product.
A Bessemer converter can treat a heat (batch of hot metal) of 5 to 30 tonnes at time. They usually are operated in pairs; one being blown while another being filled or tapped.
Predecessor processes
Bessemer converter at Station Square, Pittsburgh.
Before the Bessemer process, Britain had no practical method of reducing the carbon content of pig iron. Steel was manufactured by the reverse process of adding carbon to carbon-free wrought iron, usually imported from Sweden. The manufacturing process, called cementation process, consisted of heating bars of wrought iron together with charcoal for periods of up to a week in a long stone box. This produced blister steel. Up to 3 tons of expensive coke was burnt for each ton of steel produced. Such steel when rolled into bars was sold at £50 to £60 (approximately £3,390 to £4,070 in 2008)[4] a long ton. The most difficult and work-intensive part of the process, however, was the production of wrought iron done in finery forges in Sweden.
This process was refined in the 18th century with the introduction of Benjamin Huntsman's crucible steel-making techniques, which added an additional three hours firing time and required additional large quantities of coke. In making crucible steel the blister steel bars were broken into pieces and melted in small crucibles each containing 20 kg or so. This produced higher quality crucible steel but increased the cost. The Bessemer process reduced the time needed to make steel of this quality to about half an hour while requiring only the coke needed to melt the pig iron initially. The earliest Bessemer converters produced steel for £7 a long ton, although it initially sold for around £40 a ton.
History
Bessemer converter, Kelham Island Museum, Sheffield, England (2010).
In 1740 Benjamin Huntsman developed the crucible technique for steel manufacture, at his workshop in the district of Handsworth in Sheffield. This process had an enormous impact on the quantity and quality of steel production.
Sir Henry Bessemer described the origin of his invention in Chapters 10 and 11 of his autobiography. According to this book at the time of the outbreak of the Crimean War many English industrialists and inventors became interested in military technology and Bessemer himself developed a method for grooving artillery projectiles so that they could spin without the use of rifling in the bore of the gun. He patented this method in 1854 and began developing it in conjunction with the government of France. After a successful day of testing of his method at the Polygon in France he had a conversation with Claude-Étienne Minié who stated that a key barrier to the use of the larger, heavier spinning projectiles would be the strength of the gun and in particular "...he [Minié] did not consider it safe in practice to fire a 30-lb. shot from a 12-pounder cast-iron gun. The real question, he said, was; Could any guns be made to stand such heavy projectiles?".[clarification needed] This is what started Bessemer thinking about steel. At the time steel was difficult and expensive to make and was consequently used in only small items like cutlery and tools. Starting in January 1855 he began working on a way to produce steel in the massive quantities required for artillery and by October he filed his first patent related to the Bessemer process.
According to his autobiography Bessemer was working with an ordinary reverbatory furnace but during a test, some pieces of pig iron were jostled off the side of the ladle, and were left above the ladle in the furnace's heat. When Bessemer went to push them into the ladle, he found that they were steel shells: the hot air alone had converted the outsides of the iron pieces to steel. This crucial discovery led him to completely redesign his furnace so that it would force high-pressure air through the molten iron using special air pumps. Intuitively this would seem to be folly because it would cool the iron. Instead, the oxygen in the forced air ignited silicon and carbon impurities in the iron, starting a positive feedback loop. As the iron became hotter, more impurities burned off, making the iron even hotter and burning off more impurities, producing a batch of hotter, purer, molten iron, which converts to steel more easily.
Henry Bessemer
Bessemer licensed the patent for his process to four ironmasters, for a total of £27,000, but the licensees failed to produce the quality of steel he had promised—it was "rotten hot and rotten cold", according to his friend, William Clay—and he later bought them back for £32,500. His plan had been to offer the licenses to one company in each of several geographic areas, at a royalty price per ton that included a lower rate on a proportion of their output in order to encourage production, but not so large a proportion that they might decide to reduce their selling prices. By this method he hoped to cause the new process to gain in standing and market share.
He realised that the technical problem was due to impurities in the iron and concluded that the solution lay in knowing when to turn off the flow of air in his process so that the impurities were burned off but just the right amount of carbon remained. However, despite spending tens of thousands of pounds on experiments, he could not find the answer.[7] Certain grades of steel are sensitive to the 78% nitrogen which was part of the air blast passing through the steel.
The solution was first discovered by English metallurgist Robert Forester Mushet, who had carried out thousands of experiments in the Forest of Dean. His method was to first burn off, as far as possible, all the impurities and carbon, then reintroduce carbon and manganese by adding an exact amount of spiegeleisen. This had the effect of improving the quality of the finished product, increasing its malleability—its ability to withstand rolling and forging at high temperatures and making it more suitable for a vast array of uses.
The first company to license the process was the Manchester firm of W & J Galloway, and they did so before Bessemer announced it at Cheltenham in 1856. They are not included in his list of the four to whom he refunded the license fees. However, they subsequently rescinded their license in 1858 in return for the opportunity to invest in a partnership with Bessemer and others. This partnership began to manufacture steel in Sheffield from 1858, initially using imported charcoal pig iron from Sweden. This was the first commercial production.
Patent battles
Patents of such value did not escape criticism, and invalidity was urged against them on various grounds.[clarification needed] But Bessemer was able to maintain them intact without litigation, though he found it advisable to buy up the rights of one patentee,[who?] and in the case of Mushet was assisted by the patent being allowed to lapse in 1859 through non-payment of fees.
Mushet's procedure was not essential and Bessemer proved this in 1865 by exhibiting a series of steel samples made using his process alone, but the value of the procedure was shown by its near universal adoption in conjunction with the Bessemer process. Whether or not Mushet's patents could have been sustained is not known, but in 1866 Robert Mushet's 16-year-old daughter travelled to London to confront Henry Bessemer at his offices, arguing that Bessemer's success was based on the results of her father’s work. Bessemer decided to pay Mushet an annual pension of £300, a very considerable sum, which he paid for 25 years.
In 1866, Bessemer also provided finance for Zerah Colburn, the American locomotive engineer and journalist, to start a new weekly engineering newspaper called Engineering based in Bedford Street, London. It was not until many years later that the name of Colburn's benefactor was revealed. Prior to the launch of Engineering, Colburn, through the pages of The Engineer, had given support to Bessemer's work on steel and steelmaking.
Bessemer furnace in operation in Youngstown, Ohio, 1941.
The Bessemer process revolutionized steel manufacture by decreasing its cost, from £40 per long ton to £6–7 per long ton, along with greatly increasing the scale and speed of production of this vital raw material. The process also decreased the labor requirements for steel-making. Prior to its introduction, steel was far too expensive to make bridges or the framework for buildings and thus wrought iron had been used throughout the Industrial Revolution. After the introduction of the Bessemer process, steel and wrought iron became similarly priced, and most manufacturers turned to steel. Some claim the availability of cheap steel allowed large bridges to be built and enabled the construction of railroads, skyscrapers, and large ships;[12] however, the largest ship of the 19th century was the iron SS Great Eastern launched in 1858, high pressure steam-powered locomotive railways appeared in 1825 with the opening of the Stockton and Darlington railway (the first passenger railway opened in 1830 between Liverpool and Manchester), and the first modern large suspension bridge was the Menai Suspension Bridge completed in 1826: the later two decades before mass produced steel. Other important steel products—also made using the open hearth process—were steel cable, steel rods and sheet steel which enabled large, high-pressure boilers and high-tensile strength steel for machinery which enabled much more powerful engines, gears and axles than were possible previously. With large amounts of steel it became possible to build much more powerful guns and carriages, tanks, armored fighting vehicles and naval ships. Industrial steel also made possible the building of giant turbines and generators thus making the harnessing of water and steam power possible. The introduction of the large scale steel production process paved the way to mass industrialisation as observed in the 19th–20th centuries.[citation needed]
However, as early as 1895 in the UK it was being noted that the heyday of the Bessemer process was over and that the open hearth method predominated. The Iron and Coal Trades Review said that it was "in a semi-moribund condition. Year after year, it has not only ceased to make progress, but it has absolutely declined." It has been suggested, both at that time and more recently, that the cause of this was the lack of trained personnel and investment in technology rather than any intrinsic to the process itself.[13] For example, one of the major causes of the decline of the giant ironmaking company Bolckow Vaughan of Middlesbrough was its failure to upgrade its technology.[14] The basic process, Thomas-Gilchrist process, remained longer in use, especially in the Continental Europe, where iron ores were of high phosphorus content [2] and open hearth process was not able to remove all phosphorus; almost all inexpensive construction steel in Germany was produced with this method in the 1950s and 1960s [3]. It was eventually superseded by basic oxygen steelmaking.
Obsolescence
In the U.S., commercial steel production using this method stopped in 1968. It was replaced by processes such as the basic oxygen (Linz-Donawitz) process, which offered better control of final chemistry. The Bessemer process was so fast (10–20 minutes for a heat) that it allowed little time for chemical analysis or adjustment of the alloying elements in the steel. Bessemer converters did not remove phosphorus efficiently from the molten steel; as low-phosphorus ores became more expensive, conversion costs increased. The process permitted only limited amount of scrap steel to be charged, further increasing costs, especially when scrap was inexpensive. Use of electric arc furnace technology competed favourably with the Bessemer process resulting in its obsolescence.
Basic oxygen steelmaking is essentially an improved version of the Bessemer process (decarburization by blowing oxygen as gas into the heat rather than burning the excess carbon away by adding oxygen carrying substances into the heat). The advantages of pure oxygen blast over air blast was known to Henry Bessemer, but the 19th century technology was not advanced enough to allow for the production of the large quantities of pure oxygen to make it economically feasible for use.
The Postcard
A postally unused C.T. Art-Colortone postcard that was published on behalf of The Union News Co. In the space for the stamp it states:
'Place One Cent
Stamp Here.'
The following is printed on the divided back of the card:
"The historic village centers
in the 'Green' as did early
American communities.
About this spot stand the
public buildings - the Inn,
the Chapel, the School,
the Court House, the Town
Hall and the General Store."
The Henry Ford
The Henry Ford (also known as the Henry Ford Museum of American Innovation, Greenfield Village, and the Edison Institute) is a history museum complex in the Detroit suburb of Dearborn, Michigan.
The museum collection contains the presidential limousine of John F. Kennedy, Abraham Lincoln's chair from Ford's Theatre, Thomas Edison's laboratory, the Wright Brothers' bicycle shop, the Rosa Parks bus, and many other historical exhibits.
It is the largest indoor–outdoor museum complex in the United States, and is visited by over 1.7 million people each year. It was listed on the National Register of Historic Places in 1969 as Greenfield Village and Henry Ford Museum, and designated a National Historic Landmark in 1981 as "Edison Institute".
Background to the Museum
Named for its founder, the automobile industrialist Henry Ford, and based on his efforts to preserve items of historical interest and portray the Industrial Revolution, the property houses homes, machinery, exhibits, and Americana of historically significant items as well as common memorabilia, both of which help to capture the history of life in early America. It is one of the largest such collections in the nation.
Henry Ford said of his museum:
"I am collecting the history of our people as written
into things their hands made and used .... When we
are through, we shall have reproduced American life
as lived, and that, I think, is the best way of preserving
at least a part of our history and tradition."
History of the Museum
Architect Robert O. Derrick designed the museum with a 523,000 square feet (48,600 m2) exhibit hall that extends 400 feet (120 m) behind the main façade. The façade spans 800 feet (240 m) and incorporates facsimiles of three structures from Independence National Historical Park in Philadelphia – Old City Hall, Independence Hall and Congress Hall.
The Edison Institute was dedicated by President Herbert Hoover to Ford's longtime friend Thomas Edison on the 21st. October 1929 – the 50th. anniversary of the first successful incandescent light bulb.
The attendees included Marie Curie, George Eastman, John D. Rockefeller, Will Rogers, Orville Wright, and about 250 others. The dedication was broadcast on radio, with listeners encouraged to turn off their electric lights until the switch was flipped at the Museum.
The Edison Institute was, at first, a private site for educational purposes only, but after numerous inquiries about the complex, it was opened as a museum to the general public on the 22nd. June 1933. It was originally composed of the Henry Ford Museum, Greenfield Village, and the Greenfield Village Schools (an experimental learning facility).
Initially, Greenfield Village and the Henry Ford Museum were owned by the Ford Motor Company, which is currently a sponsor of the school, and cooperates with the Henry Ford to provide the Ford Rouge Factory Tour. The Henry Ford is sited between the Ford Dearborn Development Center and several Ford engineering buildings with which it shares the same style gates and brick fences.
In 1970, the museum purchased what it believed to be a 17th. century Brewster Chair, created for one of the Pilgrim settlers in the Plymouth Colony, for $9,000.
In September 1977, the chair was determined to be a modern forgery created in 1969 by Rhode Island sculptor Armand LaMontagne. The museum retains the piece as an educational tool on forgeries.
In the early 2000's, the museum added an auditorium to the building's south corner. This housed an IMAX theater until January 2016, when museum management decided to change formats for the facility to better fit with its mission. The renovated theater reopened in April of that year.
The Henry Ford Museum of American Innovation
The Henry Ford Museum of American Innovation began as Henry Ford's personal collection of historic objects, which he began collecting as far back as 1906. The museum features a 4K digital projection theater, which shows scientific, natural, or historical documentaries, as well as major feature films.
Today, the 12 acre (49,000 m²) site is primarily a collection of antique machinery, pop culture items, automobiles, locomotives, aircraft, and other items:
-- An Oscar Mayer Wienermobile.
-- The 1961 Lincoln Continental in which President John F. Kennedy was riding when he was assassinated.
-- The rocking chair from Ford's Theatre in which President Abraham Lincoln was sitting when he was shot by John Wilkes Booth.
-- George Washington's camp bed.
-- A collection of several fine 17th. and 18th. century violins, including a Stradivarius.
-- Thomas Edison's alleged last breath in a sealed tube.
-- Buckminster Fuller's prototype Dymaxion house (see below).
-- The bus on which Rosa Parks was arrested for refusing to give up her seat, leading to the Montgomery bus boycott.
-- Igor Sikorsky's prototype helicopter.
-- The Fokker Trimotor airplane that flew the first flight over the North Pole.
-- Bill Elliott's record-breaking race car clocking in at over 212 MPH at Talladega in 1987.
-- Fairbottom Bobs, the Newcomen engine.
-- A steam engine from Cobb's Engine House in England.
-- A working fragment of the original Holiday Inn "Great Sign."
-- Chesapeake & Ohio Railway "Allegheny"-class steam locomotive #1601, built by Lima Locomotive Works in Lima, Ohio. The Allegheny was the third most-powerful steam locomotive ever built, after the Union Pacific Railroad "Big Boy" locomotive and the Pennsylvania Railroad Q2-class locomotive.
-- Toyota Prius sedan, the first mass-produced hybrid vehicle.
Behind the scenes, the Benson Ford Research Center uses the resources of The Henry Ford, especially the photographic, manuscript and archival material which is rarely displayed, to allow visitors to gain a deeper understanding of American people, places, events, and things. The Research Center also contains the Ford Motor Archives.
To commemorate the 100th. anniversary of the sinking of the RMS Titanic, the Henry Ford Museum exhibited a vast array of artifacts and media documenting the Titanic's voyage and demise. The exhibit was hosted from the 31st. March to the 30th. September 2012.
Greenfield Village
Greenfield Village, the outdoor living history museum section of the Henry Ford complex, was (along with the adjacent Henry Ford Museum) dedicated in 1929 and opened to the public in June 1933.
It was the first outdoor museum of its type in the nation, and served as a model for subsequent outdoor museums. Patrons enter at the gate, passing by the Josephine Ford Memorial Fountain and Benson Ford Research Center. Nearly one hundred historical buildings were moved to the property from their original locations and arranged in a "village" setting.
The museum's intent is to show how Americans have lived and worked since the founding of the country. The Village includes buildings from the 17th. century to the present, many of which are staffed by costumed interpreters who conduct period tasks like farming, sewing and cooking.
A collection of craft buildings such as pottery, glass-blowing, and tin shops provide demonstrations while producing materials used in the Village and for sale. The Village features costumed and plain-clothed presenters to tell stories and convey information about the attractions. Some of these presenters are seasonal, such as the "games on the green" presenters who only operate in the summer.
Greenfield Village has 240 acres (970,000 m²) of land of which only 90 acres (360,000 m²) are used for the attraction, the rest being forest, river and extra pasture for sheep and horses.
Village homes, buildings, and attractions include:
-- Noah Webster's Connecticut home, which served as a dormitory for Yale students from 1918 to 1936, when it was obtained by Henry Ford and moved to Greenfield Village where it was restored.
-- The Wright brothers' bicycle shop and home, which were bought and moved by Henry Ford in 1937 from Dayton, Ohio.
-- A replica of Thomas Edison's Menlo Park laboratory complex from New Jersey. Its reconstruction started in 1928. The buildings were laid out according to exact foundation measurements from the original site. It was furnished with original or faithful duplicates, all placed as they were originally sited.
-- The Edison Homestead, birthplace of Thomas Edison's father. It was built in 1816 in Vienna, Ontario, and moved to Greenfield Village in the 1930's.
-- Henry Ford's birthplace, which was moved from Greenfield and Ford roads in 1944. Henry Ford had it furnished exactly as it was during his mother's time.
-- Henry Ford's prototype garage where he built the Ford Quadricycle.
-- Harvey Firestone the tire magnate's family farm from Columbiana, Ohio, which was given to the Village by Harvey's two remaining sons in 1983 to perpetuate their father's memory. It took over two years for the disassembling and rebuilding process, and has been operated as a working sheep farm since 1985.
-- The Logan County, Illinois courthouse where Abraham Lincoln practiced law.
-- William Holmes McGuffey's birthplace.
-- Luther Burbank's office.
-- J. R. Jones General Store was built circa 1857 in Waterford Village, Michigan. It was moved to Greenfield Village in 1927 after being purchased by Henry Ford from its then-owner August V. Jacober for $700 and the agreement to rebuild a new store on its Waterford site. It was the first structure to arrive at the Greenfield Village site. The general store was placed in its permanent location facing the village green in the spring of 1929.
-- Ackley Covered Bridge, a 75' wooden covered bridge, built in 1832 over Enlow Fork along the Greene - Washington County line in Southwestern Pennsylvania and moved to the village in 1937.
-- Cape Cod Windmill, also known as the Farris mill, is considered one of the oldest in America. It was originally built in 1633 on the north side of Cape Cod. It was moved several times around Cape Cod until it was gifted to Henry Ford from the Ford Dealers Association, and installed in Greenfield Village in 1936.
-- In 1935, a structure was added to the park and was identified as the home of Stephen Foster. The structure was identified by historians at the time as being authentic, and was deconstructed and moved piece by piece from the Lawrenceville neighborhood of Pittsburgh, Pennsylvania to Greenfield Village. However Foster's niece insisted that it was not his birthplace, and in 1953 the claim was withdrawn.
-- A 1913 Herschell Spillman carousel with an Artizan 'C' band organ with a replica Wurlitzer façade converted to play Wurlitzer rolls.
-- There are various modes of historic transportation in the Village providing rides for visitors which utilize authentic Ford Model Ts, a 1931 Ford Model AA bus (one of about 15 known to exist), horse-drawn omnibuses, and trains pulled by steam locomotives.
The Weiser Railroad
The rail line on which the steam locomotives in Greenfield Village presently run originally consisted of a simple straight stretch of track along the northern edge of the museum property, and has been present ever since Greenfield Village was dedicated in 1929.
The rail line, now named the Weiser Railroad, was later expanded into a continuous loop around the perimeter of the museum property, which was completed in stages between 1971 and 1972. This 4 ft 8½ in (1,435 mm) standard gauge passenger line is 2 miles (3.2 km) long, and has four stations.
All of the railroad's stations consist solely of single side platforms except for the station in the Railroad Junction section, which also includes the relocated Smiths Creek Depot building originally built for the Grand Trunk Railway in 1858.
The line utilizes a modern replica of a Detroit, Toledo & Milwaukee Railroad roundhouse built in 1884. At the time it opened in 2000, the new DT&M Roundhouse replica was one of only seven working roundhouses open to the public in the United States.
The railroad, unusual for a heritage railroad built purposely for tourism, has a direct connection to the United States National Railroad Network. The line to which it connects is a section of the Michigan Line owned by MDOT.
The Weiser Railroad's Torch Lake steam locomotive, built in 1873, is the oldest operational locomotive in the U.S. as of 2021.
Signature Events
(a) Civil War Remembrance
Each year the Village honors the sacrifices and achievements of those who fought in the American Civil War. The Civil War Remembrance event takes place on Memorial Day weekend every year.
An estimated 750,000 people died during the Civil War. The Civil War Remembrance includes hundreds of Union and Confederate re-enactors, musicians and historic presenters. Greenfield Village provides many opportunities to learn about the Civil War: exhibits, presentations, battle re-enactments, concerts, short plays, hands-on activities and Q&A with historians.
(b) Motor Muster
Motor Muster is one of two car shows that take place annually in Greenfield Village. Motor Muster is traditionally held on Father's Day weekend. This event currently features cars built from 1932–1976, and features between 600–800 cars. Special attractions include car judging, and Pass in Review in which experts discuss highlights of the passing cars.
(c) Summer Camp
Every summer the Henry Ford has a Summer Camp. It takes place inside Greenfield Village and the Henry Ford Museum between June and August. It is for children in grades 2-9. Each grade level has a different theme, and children who participate in the Summer Camp have the opportunity to look at both the Henry Ford Museum of American Innovation and Greenfield Village from different perspectives.
Children participate in activities such as apprenticeships, canoeing, glass blowing and other age-dependent activities.
(d) World Tournament of Historic Base Ball
The World Tournament of Historical Base Ball takes place every year in August. Guests get to take a step back in time to 1867 as vintage base ball clubs from around the country compete using the game's early rules in a two-day exposition of historic base ball.
The clubs engage in two days of throwing, batting and competition.
(e) Salute to America
For four nights around Independence Day, the Detroit Symphony Orchestra performs a patriotic concert on Walnut Grove in the Village. Attendance ranges from 5,000 to 9,500 per evening.
(f) Ragtime Street Fair
This weekend event in July was first presented in 2007, and ran annually through 2015. Ragtime Street Fair featured dozens of live performers, including the River Raisin Ragtime Revue, "Perfessor" Bill Edwards, Mike Montgomery, Nan Bostick, Taslimah Bey, John Remmers, and Tartarsauce Traditional Jazz Band, who celebrated the Ragtime era (ca. 1900–1917).
The event also featured silent movies, phonograph demonstrations, a cake walk, a cutting contest, and a musical revue in the Town Hall as well as the 1912 presidential campaign of Theodore Roosevelt.
Instruction in the ragtime one-step was provided free of charge at this event.
(g) Old Car Festival
The Old Car Festival takes place every year in September. The festival has been held on the first weekend after Labor Day since 1955. The festival takes over the streets and grounds of Greenfield Village with the sights, sounds, and smells of hundreds of authentic vehicles from the 1890's through 1932.
This event features 500–700 cars. Special events include car judging, Pass in Review, the gaslight tour, and car races on the Walnut Grove field. Guests can take a self-guided tour of the exposition and talk to the owners of the treasured vehicles.
Visitors can watch a Model T be assembled in just minutes, attend presentations, and hear experts share information about the vintage vehicles.
(h) Hallowe'en in Greenfield Village
The Village's Halloween celebration features decorations, a headless horseman, witches, as well as other costumed characters, treats and activities for visitors. It is held Thursday, Friday, Saturday and Sunday evenings in October.
(i) Holiday Nights
The Christmas season has traditionally been popular in Greenfield Village. Many buildings feature period decorations, and the Village is open for self-guided strolls. An ice skating rink is available.
Visitors can view live entertainment and costumed presenters, or ride in a horse-drawn carriage or a Model T.
(j) Rouge Tour
The Ford Rouge Factory Tour is a first-hand journey behind the scenes of a modern, working automobile factory. Boarding buses at the Henry Ford Museum, visitors are taken to the River Rouge Plant and Dearborn Truck Plant, an industrial complex where Ford has built cars since the Model A that once employed 100,000 people.
In 2003, the Ford Rouge Factory, the manufacturing facility for the Ford F-Series truck, re-opened following extensive renovations. When it reopened as sustainable architecture led by noted 'green' architect William McDonough, it also opened a new state-of-the-art visitor center highlighting the factory's sustainable aspects and educating visitors on the legacy of the historic manufacturing facility as well as the vehicle manufacturing process that takes place within the manufacturing plant.
The visitor experiences offer two multi-screen theaters, numerous touchscreen interpretive displays, and overlook the world's largest "Green" roof, atop the factory. Visitors then walk through the working assembly plant.
Admission Fees
Admission fees for buy-at-the-door tickets for adults are currently (2022) $30 for the Village, $27 for the Museum, and $22 for the Ford Rouge factory tour.
There's also a $9 parking fee. However on-line discounts and combination tickets are available at a reduced price.
The Dymaxion House
The Dymaxion House on display in the Museum was developed by inventor and architect Buckminster Fuller to address several perceived shortcomings with existing homebuilding techniques.
Fuller designed several versions of the house at different times — all of them factory manufactured kits, assembled on site, intended to be suitable for any site or environment, and to use resources efficiently. A key design consideration was ease of shipment and assembly.
As he did when naming many of his inventions, Fuller combined the words dynamic, maximum, and tension to arrive at the term Dymaxion.
History of the Dymaxion House
The Dymaxion House was completed in 1930 after two years of development, and redesigned in 1945. Buckminster Fuller wanted to mass-produce a bathroom and a house.
His first Dymaxion design was based on the design of a grain bin. During World War II, the U.S. Army commissioned Fuller to send these housing units to the Persian Gulf. In 1945, science-fiction writer Robert A. Heinlein placed an order for one to be delivered to Los Angeles, but the order was never filled.
The Siberian grain-silo house was the first system in which Fuller noted the "urban dust dome" effect: many installations have reported that a dome induces a local vertical heat-driven vortex that sucks cooler air downward into a dome, if the dome is vented properly - a single overhead vent, and peripheral vents. Fuller adapted the later units of the grain-silo house to use this effect.
The final design of the Dymaxion house used a central vertical stainless-steel strut on a single foundation. The strut carried utilities and plumbing. Structures similar to the spokes of a bicycle-wheel hung down from the strut to support the roof, while beams radiating out supported the floor. Wedge-shaped fans of sheet metal aluminum formed the roof, ceiling and floor.
Each structure was assembled at ground level and then winched up the strut. The Dymaxion house represented the first conscious effort to build an autonomous building in the 20th century.
It was a prototype with water storage and a convection-driven ventilator built into the roof. The Dymaxion was designed for the stormy areas of the world: temperate oceanic islands, and the Great Plains of North America, South America and Eurasia.
In most modern houses, laundry, showers and commodes are the major water uses, with drinking, cooking and dish-washing consuming less than 20 liters per day. The Dymaxion house was intended to reduce water use by a greywater system, a packaging commode, and a "fogger" to replace showers. The fogger was based on compressed-air and water degreasers, but with much smaller water particles to make it comfortable.
Two Dymaxion houses were prototyped – one indoor (the "Barwise" house) and one outdoor (the "Danbury" house). However no Dymaxion house built according to Fuller's intentions was ever constructed and lived in.
Fuller also designed a 10-story variant which was to have been dropped in place by the Graf Zeppelin.
The only two prototypes of the round, aluminum house were bought by investor William Graham, together with assorted unused prototyping elements as salvage after the venture failed. In 1948, Graham constructed a hybridized version of the Dymaxion House as his family's home; the Grahams lived there into the 1970's.
Graham built the round house on his lake front property, disabling the ventilator and other interior features. It was inhabited for about 30 years, although as an extension to an existing ranch house, rather than a standalone structure as intended by Fuller.
The large wrap-around windows and lightweight structures were popular with the children, who crawled on the windowsill, and twanged the bicycle-wheel-style main struts.
In 1990, the Graham family donated this house, and all the component prototyping parts, to The Henry Ford Museum. A painstaking process was used to conserve as many original component parts and systems as possible and to restore the rest using original documentation from the Fuller prototyping process. It was installed indoors in the Henry Ford Museum in 2001 as a full exhibit.
Since there was no evidence of the crucial internal rain-gutter system, some elements of the rain collecting system were omitted from the restored exhibit. The roof was designed to wick water inside and drip into the rain-gutter and then to the cistern, rather than have a difficult-to-fit, perfectly waterproof roof.
There was to be a waterless packaging toilet that deftly shrink-wrapped the waste for pickup for later composting. However during the prototyping process, the idea for the packaging toilet was quickly replaced by a conventional septic system, because the packaging plastic was not available. Other features worked as advertised, notably the heating, and the passive air conditioning system, based on the "dome effect."
The Dymaxion Bathroom
The inhabitants of the much-modified version of the house said that the bathroom was a particular delight. The bathroom consisted of two connected stamped copper bubbles, built as four nesting pieces. The bottom piece is fully plated in tin/antimony alloy, and the top half is painted. Each bubble had a drain.
No area had a radius of less than four inches (10 cm), to aid cleaning. The commode, shower, bathtub and sink were molded into the structural shell in one piece. One bubble contained a step-up ergonomic bathtub and shower, high enough to wash children without stooping, but just two steps (16 inches / 40 cm) up. The oval tub had the controls mounted on the inside left of the entrance to the tub.
The other bubble was the bathroom proper with commode and sink. The ventilation for the bathroom was a large silent fan under the main sink, which kept odors away from people's noses. All lighting was totally enclosed. To prevent fogging, the mirror faced into the medicine chest, which was ventilated by the fan. A plastic version of the bathroom was available intermittently until the 1980's.
Criticism of the Dymaxion
Criticism of the Dymaxion House included its supposed inflexible design, which completely disregarded local site and architectural styles, and its use of energy-intensive materials such as aluminum, rather than low-energy materials, such as adobe or tile.
Fuller chose aluminium for its light weight, great strength, and long-term durability, arguably factors that compensate for the initial production cost. Aluminum was also a logical choice if the homes were to be built in aircraft factories, which, since World War II had ended, had substantial excess capacity.
The Wichita House
The Wichita House was a project Fuller accepted during World War II as an attempt to produce cost-effective dwellings for everyone. The project continued to develop the technological concept of the Dymaxion House, now incorporating a round floor plan instead of a hexagonal one.
The reactions to the prototype were extraordinarily positive; nevertheless it was not produced industrially because of high re-tooling costs.
Fuller, a consummate perfectionist, felt that he could improve the design, and was dissatisfied with the prototype. He refused to begin production rather than allowing the "unfinished" design to be used.
The valve (or tube) kicked started the world of electronics in the earlier part of the 20th century, but it wasn't until the invention of the transistor by Bell Labs in the late 40s did it really take off. Then when Jean Hoerni and Fairchild invented the planar manufacturing process, the integration of many transistors using fundamentally a photographic reduction deposition and growth process, did the world of Integrated Circuits start. The transistor is now pretty much taken for granted, but it kick started and enabled the modern world.
Other photos and history here : flic.kr/s/aHsjuRVBDk
Wind turbines - environmentally sound, no doubt. But a 42 year-old car with a 6.75 Litre engine? Yes - because by far and away most of the energy is expounded, and most of the greenhouse gasses are produced during a car's lifetime by the manufacturing process. Its an uncomfortable truth for Governments & car producers around the World that running an old car like this has a smaller impact on the planet than running a brand new hybrid or electric car.
presenting the next 2x in battery performance with a novel manufacturing process that is 7x more compact.
Templeton's writeup in Forbes.
Zoute Sale - Bonhams
Estimated : € 270.000 - 350.000
Sold for € 345.000
Zoute Grand Prix 2022
Knokke - Zoute
België - Belgium
October 2022
"But take a look at the cabrio's specification and it's clear that the SLR's fundamentals lend themselves to a roofless application better than they did to the coupé. This is a car built for touring –albeit touring at beyond 320km/h, should the need arise. And the SLR's carbon tub offers the chance to lop the roof off and retain good amounts of torsional flexibility." – Autocar.
Their new supercar allows Mercedes-Benz and its Formula 1 partner McLaren to showcase their collective experience in the development, construction and production of high-performance sports cars and, just like its legendary 300SLR predecessor of 1955, incorporates technological developments which are ahead of their time. The heart of any car is its engine, and that of the SLR McLaren is truly outstanding. Produced at Mercedes-Benz's AMG performance division, where each unit is the responsibility of one engineer who carries out the entire assembly process, it is a 5.5-litre, 24-valve, supercharged V8 producing 617bhp, making it one of the most powerful engines to be found in a series-produced road-going sports car. Impressive though this peak horsepower figure is, it is the torque produced by this state-of-the-art 'blown' motor that is its most remarkable feature. As Car & Driver observed: "This lends mind-boggling elasticity to the SLR, with passing performance that has to be felt to be appreciated."
Needless to say, the Mercedes-Benz SLR McLaren delivers performance figures which are among the best in its class, taking just 3.8 seconds to sprint from 0 to 100km/h, it passes the 200km/h mark after 10.6 seconds and from a standing start takes just 28.8 seconds to reach 300km/h. The two-seater has a top speed of 334km/h.
A front-engined layout was chosen for the SLR in the interests of optimum weight distribution, handling dynamics and braking stability. The five-speed automatic transmission, already used in several high-performance Mercedes-Benz models, has been specially optimised for very high torque and also offers the driver the option of choosing between different shift characteristics using the Speedshift system.
Extending the long-term technological collaboration that Mercedes-Benz and McLaren have enjoyed in Formula 1, the SLR's carbon fibre composite monocoque body/chassis structure is produced in the latter's all-new facility in Woking, England. Carbon fibre has been used for decades in the aeronautical industry and in the construction of Formula 1 cars, but is comparatively rare in series-produced road cars because of the expense involved in manufacturing composite structures by hand. Using several patented innovations, Mercedes-Benz and McLaren have been able to bring a measure of automation to the carbon fibre manufacturing process, enabling the material's benefits of low weight, exemplary rigidity and strength, corrosion resistance and significantly higher energy absorption in the event of an impact, to be offered in the SLR.
The Mercedes-Benz SLR McLaren was launched in South Africa and introduced for the 2005 model year priced at $455,000 (approximately €373,000). A roadster variant was unveiled in September 2007. Boasting an ingenious electrically powered folding roof, the open version used the same engine and running gear as the coupé and turned in similar performance figures. A total of 2,157 examples would be built of which only 520 Roadsters before production ceased in 2009.
Delivered new to Japan, this SLR McLaren Roadster was imported into Europe in 2017 and homologated by Mercedes-Benz in Belgium. EU taxes paid, the car comes with a Belgian demande d'immatriculation and its original Japanese books (including the service book stamped on numerous occassions). Currently in the hands of only its second owner, the car is finished in beautiful 'Crystal Digenit Blue', a lovely shade of dark blue. A list of the options on this specific example is available. Only 16,309 kilometres have been covered from new and this gorgeous SLR is presented in commensurately excellent condition.
THERE ARE NOT many places within the City of Toronto that still exist, have significant local and national historical importance, and remain, much as they were "back in the day".
That have the weight of history upon them.
65 Carl Hall Road is such a place.
The former de Havilland Canada manufacturing site (built in 1929) groans under the weight of the Canadian history—it bears witness to. Participated in.
65 Carl Hall Road Canadians fought their war on the home front.
Our soldiers, sailors, and airmen fought the war on the war front.
Here, at 65 Carl Hall, the yet unrealized potential of the emerging industrial might of Canada squared off surely—against the already realized, ominous industrial might of Nazi Germany, back in the late thirties, and early forties.
Here, at ole '65…DHC Gipsy Moth and Tiger Moth production went into full swing.
Canada never seemed able to build a successful homegrown automobile. No matter how many times we wannabes tried.
CANADA HOWEVER has manufactured dozens of very successful homegrown aircraft, sold, to countries the world over.
Most of them have—a 65 Carl Hall Road connection.
Many of these Canadian aircraft or projects were either envisioned, mocked up, or manufactured at 65 Carl Hall and/or at the adjoining de Havilland facilities.
Yes, yes…even the current Dash 8-Q400 family series of airliners (over 1000 sold to date to airlines globally) have a 65 Carl Hall Road connection.
But folks, let's go back to WORLD WAR II.
When Herr Hitler threatened to enslave the world, de Havilland of Canada (then entirely based at 65 Carl Hall Road) responded by producing thousands of military aircraft to supply our great Canadian war effort. Without these very aircraft, the British Commonwealth Air Training Plan (BCATP) could never have gotten off the ground…if you'll forgive my pun. And as you know, or should know, without Canada's BCATP the Allies never would have won the war.
Over a 100,000 airmen were trained in Canada through the BCATP. Even 9000 Americans!
But you can't train aircrews without airplanes!
You can't practice dog-fights with bicycles—although early in the war, the British tried that.
You need AIRPLANES!
DE HAVILLAND of CANADA (located at 65 Carl Hall Road) the largest employer of Torontonians at the time, and for decades thereafter, responded overwhelming with:
• 1,500 DH 82C Tiger Moths
• 375 Avro Anson II training aircraft
• 1,133 DH98 Mosquito fighter-bombers
Merlin-Packard engines for the DHC Mosquitos were even assembled in the main room of the CASM, in the Museum area that opens up behind the gift shop/museum entrance area.
Moving right along, still under the weight of history…after World War II ended in victory, the Cold War began for Canada.
And de Havilland of Canada was there!
DHC produced:
"…the very successful DHC-1 Chipmunk trainer, and the DHC-2 Beaver and the DHC-3 Otter 'bush planes" that opened up Canada's north to be first mapped and then later protected from a first strike by the establishment of the DEW Line. These hardy aircraft were designed and built through project overseeing headquartered at ole' 65.
DHC aircraft are Canada's most successful original aircraft designs from the 40s, 50s, and 60s besides of course the illustrious Avro Jetliner, the famed Avro Arrow, and the secretive Avrocar which were also great successes, but sadly—never saw production!
De Havilland of Canada and the government of Canada donated 200 Canadian-made Mosquitos and Canadian DHC pilots to train the democratic Nationalist China air force fighter-pilots in their war effort bid to suppress the Chinese Communist factions. The Communists did eventually overtake China—the Nationalist Chinese lost, and thus China is still without democracy. But De Havilland of Canada had a very active role in the Allied attempt to suppress Chinese Communism.
SPAR Aerospace, the maker of the Canadarm -- Canada`s biggest contribution to current space technology -- began in Building #1 at 65 Carl Hall Road. Here, again, at ole' 65, Canada's first spacecraft - the Alouette I- was assembled. SPAR also built the innovative STEM antenna for satellites in this very building.
In 1990, the Federal Heritage Building Review Office (FHBRO) completed an historical assessment of this site. The building was assigned the status of Recognized Federal Heritage Building in May 1992 because of its historical associations, and its architectural and environmental value."(CASM, 2011)
THERE WILL ALWAYS BE those Canadians who sell CANADA short.
Just as there are those Canadians who forever think of Canada as a one trick pony.
Good at hockey, or, winter sports.
End of story.
But, that isn't the end of the story.
That's as far as their historical knowledge, and myopic vision of Canada takes them. Of course it's the lowest common denominator vision of Canada.
As if Canadians have had only a hockey focus.
AS IF, we never did anything else. And while a lot can be said for simplicity—absolutely nothing good can be said about simpletons.
And yet that's exactly who the CANADIAN AIR and SPACE MUSEUM (CASM) contends with these days. En masse.
PDP. Parc Downsview Park. Simpleton, central.
You gotta' feel for the CANADIAN AIR and SPACE MUSEUM.
With each passing day…Parc Downsview Park looks for ways to make it harder for the museum to survive.
CASM were even firstly locked out of their own museum by Parc officials. And then they were let back in. CASM was told they need to pay rent arrears—and then they were forbidden from allowing paying patrons to visit the museum, and generate further revenue! CASM were told their museum building at 65 Carl Hall Road wasn't up to code—as if the museum building would suddenly implode—at any given moment—and therefore the only solution recommended by Downsview Park—was to demolish the building!
Still, my biggest concern is that nobody has been able to see the root cause of the problem.
It's D and an irregularly set up Crown corporation.
Parc Downsview Park (PDP) is a Crown corporation birthed into being to bypass regular Parliamentary review and the usual accompanying federal government restraints on such an endeavour.
Parc Downsview Park (PDP) to date has blown $100 million of taxpayers money with VERY little to show. This is a 'corporation' that was flagged by Sheila Fraser, FCA Auditor General WAY BACK IN 2002 as to how DPD was spending taxpayers money, and getting around the normal review process.
Today? Nothing's been done.
DPD…still spending…still unaccountable!
If you've ever seen the Lord of the Rings, then you know the deformed hobbit, Gollum, and his sickly obsessive, demented, refrain, "My precious", my precious" .
Switch up to a glowing, eager, PDP's D holding an artist's representation of his 'precious', his personally endorsed creation: a 4-plex of hockey arenas right where he imagines the CANADIAN AIR and SPACE MUSEUM (65 Carl Hall Road) won't be, when he's done wrecking Canadian heritage.
All D can see is his 'precious'.
More armpit arenas.
And the only difference between D and Gollum, that I can see, is that, well…Gollum was…actually…likeable.
These Crown corp execs, like D ……. got the grandiose idea put into their head—years back—that they were actually real biz folk, real CEOs and stuff, you know like those commanding free-enterprise biz types whose jobs were on the line with every decision they made.
Poor D. He forgets he retains a government position that is exposed to no risk, whatsoever. Flanked as he is, on all sides by his union—and with the Canadian taxpayer as his safety net.
Oh, yeah—that's real biz, D-boy.
D, you'll never be a baron, or captain of industry. Or even a good manager.
Nor should you be.
Any anti-Canadian lunatic who would demolish the site of the oldest notable aircraft manufacturing facility in Ontario, a building dating back to 1929, the actual former site of Toronto's largest manufacturing employer for decades—and anybody who would wave away, wave off the gift of hundreds of thousands of volunteer hours—valued at millions of dollars—from those dedicated volunteers who stepped up and took on the thankless job of painstakingly restoring and even creating (the Arrow) fantastic remembrances of our precious, and honourable Canadian historical past—is not fit for the job of overseeing a convenience store—let alone a 500+ acre Crown park.
And once again—why is the CANADIAN AIR and SPACE MUSEUM even paying rent???
Museums have NEVER been about making money.
They've ALWAYS been about preserving and sharing a country's unique past…first, with ourselves, and then, with the world around us.
Go to the great American battlefield of Gettysburg and on many days there are relatively few folk milling about. But the historical aura is still there—because the actual battlefield and wartime buildings have been left standing. Its the very place where the US Civil War took a major turn, an unadorned place that would go on to define America as a nation forever.
And 65 Carl Hall Road is such a place for Canada.
Here, Canadians first embraced complex manufacturing processes. Here, we mastered them. And went on to fight the home front war! Because there was two wars. We have many remembrances of the war front, in other museums across Canada but none left of the home front.
Yet, 65 Carl Hall Road, is such a place. Is such a reminder of our past.
And if you can't see that. Or feel that—there's no hope for you!
Fast forward to today.
Does anyone realize the tens of millions of dollars in specialized work that has been donated by selfless volunteers to create and maintain the CANADIAN AIR and SPACE MUSEUM? All, given for free, by many generous volunteers —in order to FOREVER PRESERVE our uniquely Canadian, aviation and aerospace history, from both the commercial and military sectors!
These are our Canadian stories.
This is our notable past still ensconced at the cozy abode (by modern standards) within 65 Carl Hall Road.
Canadian aviation history holds no value to D-boy.
I hope it holds some for you.
Again, as of September 28, 2011…Parc Downsview Park has locked out all staff, volunteers, and visitors at 65 Carl Hall Road.
How can you help?
Go to: casmuseum.org/index.html
Upper left hand corner of CASM's web site, locate, "Send a message", and click.
A letter will appear noting the Museum's concerns, which are every true patriotic Canadian's concerns. Just add your e-mail into the box provided and send!
ALSO, sign this on-line petition: www.petitiononlinecanada.com/petition/longterm-reprieve-a...
Your support of the Museum will be sent to those who can really help save the Museum.
DONATE to the Museum—if you are able.
Thank-you!
(PHOTO: is of the CASM-created, exact replica, of the once mighty and imposing Canadian designed Avro Arrow) Must see LARGE!
I got a nice photo of Elon too.
The somewhat cryptic pattern on the shirt is a section of the edge of the tab-less electrode roll, an intricate nesting of electrical contacts midway through the manufacturing process.
Sergio e’ il padre di un amico.
Lavora l’ottone da quando aveva 14 anni. Prima per altri, poi in proprio, insieme a Gabriele, uno dei figli.
Ho passato un pomeriggio insieme a Sergio.
Mi ha spiegato come si lavora l’ottone, dalla lastra fino al prodotto finito.
La passione per il suo lavoro traspare da ogni parola, insieme alle difficoltà finanziarie e la fatica fisica.
Lo ascolto e mi guardo intorno - sono circondata da manufatti che sono delle vere e proprie opere d’arte: lampadari, vassoi, orologi, una macchina del caffè che meriterebbe di stare in un museo.
Per me, come per tanti di noi, nata nell’epoca dei prodotti in serie, vedere nascere una cosa dal niente, e’ una sensazione incredibile.
Un processo prezioso, affascinante, raro e faticoso.
Un processo in via di estinzione.
Heavy metal
Sergio is the father of a friend.
He’s been working on brass since he was fourteen. Initially for third parties, then he managed to start his own business, with Gabriele, his younger son.
I have spent an afternoon with Sergio.
He explained to me the brass manufacturing process, from the brass sheet to the final product.
His words conveys the passion that he still feels for his work, which also means financial straits and physical strives.
As I’m listening to him, my look goes around the workshop – I am surrounded by manufacts that look more like works of art than plain handiworks: lamps, trays, clocks, a coffee machine which should deserve to be displayed in a museum.
Being offered the chance to witness a handiwork is amazing if you are born in the era of mass-production.
A precious, fascinating, rare and striving process.
A process likely going to vanish.
Zoute Sale - Bonhams
Estimated : € 270.000 - 350.000
Sold for € 345.000
Zoute Grand Prix 2022
Knokke - Zoute
België - Belgium
October 2022
"But take a look at the cabrio's specification and it's clear that the SLR's fundamentals lend themselves to a roofless application better than they did to the coupé. This is a car built for touring –albeit touring at beyond 320km/h, should the need arise. And the SLR's carbon tub offers the chance to lop the roof off and retain good amounts of torsional flexibility." – Autocar.
Their new supercar allows Mercedes-Benz and its Formula 1 partner McLaren to showcase their collective experience in the development, construction and production of high-performance sports cars and, just like its legendary 300SLR predecessor of 1955, incorporates technological developments which are ahead of their time. The heart of any car is its engine, and that of the SLR McLaren is truly outstanding. Produced at Mercedes-Benz's AMG performance division, where each unit is the responsibility of one engineer who carries out the entire assembly process, it is a 5.5-litre, 24-valve, supercharged V8 producing 617bhp, making it one of the most powerful engines to be found in a series-produced road-going sports car. Impressive though this peak horsepower figure is, it is the torque produced by this state-of-the-art 'blown' motor that is its most remarkable feature. As Car & Driver observed: "This lends mind-boggling elasticity to the SLR, with passing performance that has to be felt to be appreciated."
Needless to say, the Mercedes-Benz SLR McLaren delivers performance figures which are among the best in its class, taking just 3.8 seconds to sprint from 0 to 100km/h, it passes the 200km/h mark after 10.6 seconds and from a standing start takes just 28.8 seconds to reach 300km/h. The two-seater has a top speed of 334km/h.
A front-engined layout was chosen for the SLR in the interests of optimum weight distribution, handling dynamics and braking stability. The five-speed automatic transmission, already used in several high-performance Mercedes-Benz models, has been specially optimised for very high torque and also offers the driver the option of choosing between different shift characteristics using the Speedshift system.
Extending the long-term technological collaboration that Mercedes-Benz and McLaren have enjoyed in Formula 1, the SLR's carbon fibre composite monocoque body/chassis structure is produced in the latter's all-new facility in Woking, England. Carbon fibre has been used for decades in the aeronautical industry and in the construction of Formula 1 cars, but is comparatively rare in series-produced road cars because of the expense involved in manufacturing composite structures by hand. Using several patented innovations, Mercedes-Benz and McLaren have been able to bring a measure of automation to the carbon fibre manufacturing process, enabling the material's benefits of low weight, exemplary rigidity and strength, corrosion resistance and significantly higher energy absorption in the event of an impact, to be offered in the SLR.
The Mercedes-Benz SLR McLaren was launched in South Africa and introduced for the 2005 model year priced at $455,000 (approximately €373,000). A roadster variant was unveiled in September 2007. Boasting an ingenious electrically powered folding roof, the open version used the same engine and running gear as the coupé and turned in similar performance figures. A total of 2,157 examples would be built of which only 520 Roadsters before production ceased in 2009.
Delivered new to Japan, this SLR McLaren Roadster was imported into Europe in 2017 and homologated by Mercedes-Benz in Belgium. EU taxes paid, the car comes with a Belgian demande d'immatriculation and its original Japanese books (including the service book stamped on numerous occassions). Currently in the hands of only its second owner, the car is finished in beautiful 'Crystal Digenit Blue', a lovely shade of dark blue. A list of the options on this specific example is available. Only 16,309 kilometres have been covered from new and this gorgeous SLR is presented in commensurately excellent condition.
A dirty wind
Copyright 2005 Ron Diorio
Three shows: London and New York (2x)
October 7-30 I will be one of five artists in a group show.
Positive Focus Gallery: Soul Witness
(selections from Anytown)
111 Front Street
Gallery #215
DUMBO, Brooklyn
positivefocus.org/Shows/soul_witness/diorio/index.html
I will be at the Gallery Oct 14-16 and Oct 23 showing additional work as part of the Art under the bridge Festival and Open Studio weekends.
Extended through October 17th!
Anytown (Solo show)
The Economist Tower
26 St. James's Street
London SW1A 1HG
Download the Anytown PDF
I will be participating in:
BLOGS: An exhibition of photoblogs
NYC Exposition, Puerto Rico Sun, and East Harlem.
October 14 – November 26, 2005
Viewing: Tuesday – Saturday, 3PM – 7PM
The contributor's were asked to answer some questions......
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Tell me a little bit about you.
Ron Diorio (av_producer) in Manhattan for life.
Why do you enjoy photography?
My old Nikon FM collects dust on my dresser becuase the digital darkroom transformed what I had come to know as photography. It moved me from picture taking to image making. Now the only real "photographic" moment is the end stage of the manufacturing process when a Digital C-print is pulled. For me it has been important to have the "photographic" in the making of the object while disregarding the "photographic" in the image making process. So in a traditional sense, for me, there's not much photography to enjoy.
What I do enjoy is where image making intersects with storytelling - you frame the world - frame a point of view. In some ways "view finder" better describes what it is. The really emancipating thing has been to find/seek/uncover the authentic - the essence of the emotional connection in the image without the "view" being my truth or something close to me. I'm always chasing that both in my own work and when I'm looking at other's work.
What's your photo style, technique...?
When I first posted on Fotolog in June 2003, I called my page "A photographic imagination". I had just read Sontag's On Photography and I wanted to put a marker down that these images should not be viewed as documents - they were manipulated and as such the images were not representative but representational.
I was also beginning to undestand how pixel based display was a great democratizer - all these screen images were made of the same substance. A Picasso painting, a DaVinci drawing, a deep space image form the Hubble Telescope or an Ansel Adams photograph were certainly different objects in the real world but on the screen they were just a collection of pixels. The playing field was leveled, the image content would be judged on it's own aesthetic and against every other image that could be displayed. The eye would decide.
From the start I wanted to give people something to think about - but not as a message or a lesson or a meaning. I think I lacked the confidence to articulate that early on. But it is there like the manipulation is as part of my whole apporach. I want the viewer active to "look into the image" rather than just looking at the image.
What camera do you use?
I am not an equipment geek. If the device captures images without a flash, has a memory card I can read and a charged battery I'd probably use it. I don't need a perfect capture, I want to make a capture perfect.
Why do you share you photoblog on flickr?
I use Flickr to publish my images because Fotolog crapped out so many times it wasn't worth the aggravation anymore. Both Flickr and Fotolog are distribution points and provide a publication platform and an audience. I want an audience. Of course this serves two masters because I can move easliy from presenter to an audience to being part of the audience.
What about it do you like?
At the point where I was searching for a way of working - first Fotolog and then Flickr gave me a daily production and publishing structure and a format to see a body of work developing.
It allows me to be prolific without purpose and organically find threads in the work. The dark side is that there is such a need to get the next image - almost an obligation. I realize this is a product of my own need for immediate gratification. I tend to ration the published images to one per day. The sheer volume of images posted on both of these services is a stark reminder of how insignificant any single image can be. It is quite intimidating.
I am always surprised by what people connect to in an individual image, what they are moved by. I am starting to sense a bond. It is not just that I said something nice about their picture or made them a contact so they'll say something nice about mine. There is something we have in common, something they know and I know.
Why did you want to take part in the NYC Exposition?
I read Dylan's Chronicles earlier in the year and just saw Scorcese's "Don't look back" yesterday and "California Dreaming" earlier this week. Aside from their specific topics of Dylan and the Mammas and the Pappas they documented the NY Folk scene in the early 60's. The creativity and mutual influences that so many of those artists had on each other strikes a similar chord to those of us who have watched each other's work over the last two years on Fotolog and Flickr. I see this as a festival of those visual efforts and would feel I missed something important if I weren't participating. Also with some of my favorites already participating I feel fortunate to have the honor of our work sitting together.
Coming off three traditional exhibitions of my "Anytown" series, I look forward to presenting some work from a new collection in its original digital format.
Anymore about you that I didn't ask.
This essay was published recently about "Anytown" and may be of interest.
Wotancraft's Traveler's Notebook and City Explorer Camera Bag Review - Part 1
Our job to find great stuffs from all over the world doesn't stop at product level, I believe understanding the concept and stories behind is far more important than product features. Only through digging deeper will I be able to bring true benefits to end users, in the process of doing this I learned a lot and makes my job an adventurous one. It is exactly this practice which sets us apart from a typical retail chain store.
This review is separated into two parts. Part 1 is a story in this post, Part 2 is a product review in the next post.
I first found Wotancraft from random searching on the net a year or so before, then I popped into a great store in Hong Kong called Annie Barton and found their products there. Admiring the quality and aesthetics I grew interest in the brand, I was scared away by the price though. So despite having the feeling that those bags suit my needs and in styles I adore, I found myself staring at them repeatedly on the net and never got myself one. What stopped me from getting one? The price tag and lack of knowledge about Wotancraft's true attention to details. Annie Barton told me each one of the bags were made by hand by those artisans in Taiwan, I couldn't believe it, no way, the bags are so well made I thought they were produced by professional mass producing bag maker. Judging from the details, each model requires literally hundreds of manufacturing processes and it was not possible to be made by just a few persons by hands. The story turned out entirely true when I got a chance to visit Taipei 20 days ago.
On the day I arrived Taipei, before other business engagements I shot right away to the Wotancraft showroom/shop. It was a huge disparity between what's inside the place and everything else surrounding it! Inside a dim florescent lit office building full of local trading businesses with zero taste and style decorations, I was still assuming Wotancraft a corporation you know, but once I entered the showroom, everything changed.
Surrounded by cozy fixtures made from aged wood and pig iron, products made from leather and canvas, I immediately felt homey. One side of the store was an open shelf displaying full product range and prototypes, while the other side is a service counter full of custom made leather straps for Panerai watches. I picked up the City Explorer series of bags and started examining each one of them until a friendly staff came out of the backyard and explained to me product details.
Soon I was unpacking my camera bag and started trying out almost every model possible. I guess camera bag to a guy is like fashion to a girl, you can spend hours enjoying the selection process in a setting like that. The staff noticed my Traveler's Notebook and some of my leather craft stuffs like camera case and straps. "James have the same notebook! He made crazy customization of it." That's when real conversation began.
By then I realized that each one of their bags were literally made by their own hands. Four artisans made up the entire Wotancraft company, the two I met in store were among them. It was not a corporation I presumed before, just a small bunch of people doing everything by themselves. Time to leave for a business engagement, hungered for more stories, I used Paypal to pay for the City Explorer 002 Ranger bag, left the showroom and determined to contact James about his Traveler's Notebook and come back a few days later. During my initial stay at the showroom, there were constant influx of Panerai fans looking for unique leather straps, but I'm not gonna cover that part of the story here.
3 days later, after a few email exchanges I finally met James, the soul behind Wotancraft. The company was created out of his pure passion in photography and watches, despite working as a bio-chemist after his graduation, he started to make his first prototype camera bag 5 years ago. Not satisfied with camera bags with trivial features and ugly looks, he explored different forms and materials and came up with a bag he would use. He was kind enough to show me all the thoughts he put into this City Explorer 002 Ranger bag, comparing it to his first prototype. I will cover the details in Part 2 in the next post.
Let's talk about James' Traveler's Notebook. In a typical Traveler's Notebook show me yours and I'll show you mine fashion, we exchanged our usage patterns. His cover is not the original but one made by himself, a very thoughtful implementation. There are two layers of leathers, a thicker one forms the shape while the outer thinner one gives its distinct Wotancraft look.
The thin leather on the cover is the same material James uses in his City Explorer series of camera bags. Stitched together on 3 sides, the notebook cover has an opening on one side doubling the cover as a pocket by itself. To increase the pocket size, James relocated the elastic string attachment point from the middle of the back to the edge, creating an inner space large enough for his stationery stuffs.
As a master of customization, he of course couldn't settle with a bookmark without his very own Wotancraft branded charm and leather tag. On typical day, James would use two types of notebooks inside - Traveler's Notebook lightweight paper for note taking, sketch paper for sketching. Inspecting his TN, I found inspirations common to creative people, not only would he take notes in meticulous details, he sketches out architectural structures purely out of his head, perhaps this keen practice is his way of precipitating his creativity into reality.
James' TN is so far the best Traveler's Notebook mod I've ever seen, functional and pleasing. I've got to make one myself someday :) Stay tuned for Part 2.
More on Scription blog: scription.typepad.com/blog/2012/03/wotancrafts-travelers-...
20200821_1751_7D2-100 Stamped into the Glass
A possible for next Monday's Macro Monday challenge: Glass
This is the manufacturer's mark on a well used glass casserole dish. I presume it is part of the mould/mold used in the manufacturing process and is in reverse on the outer surface, so it reads correct from inside the dish, but doesn't obstruct that surface.
I photographed the outer surface and mirrored/flipped the image to get the lettering as though it was if viewed from inside.
#12057
Scan of a slide taken on 30/08/92 at Quainton Road's Aylesbury Centenary Event; vintage carriages and industrial locos are two of my particular interests within my general railway/transport obsession, so it is good to get both in the same snap. However, even I have to admit these two look an odd combination.
As I wont be able to better the histories in the BRPS internet stock book, these are cut and pasted below:
"No. 1900, believed to be Britain's smallest standard-gauge steam locomotive, was built to the order of Courtaulds Ltd. in 1936 at a cost of £840. Courtaulds' plant at Flint in North Wales was split in two by the LMS Chester to Holyhead railway, and the rail link between the two parts via a very low tunnel through the main-line embankment. It was for this reason that such a small engine was required. No. 1900 is the only one of its type, but Peckett still managed to incorporate a few of their standard parts, some of which came from narrow-gauge designs.
The eleven-ton loco's main duty was the shunting of wagon loads of waste, from the Rayon fibre manufacturing process, out of the plant and onto the sea wall from where it was dumped. There were, however, fears about the safety of this operation. The tunnel was in the dip of two very steep inclines and No. 1900 had to work flat out down one side in order to gain sufficient momentum for the climb up the other! Quite rightly the works management were worried that somebody might be injured during these helter skelter proceedings. So eventually, 1954, No. 1900 was replaced by two engines, one on either side of the tunnel, the wagons being worked by a rope between the two.
Made redundant from Flint the loco was returned to Atlas works for an overhaul, during which it received a new firebox, before being sent to Courtaulds' Grimsby plant. Here an extension was fitted to the cab and the engine was set to work on construction trains. When the factory was completed Courtaulds took delivery of a Sentinel locomotive and No. 1900 was kept as a spare. Courtaulds last used it in the early sixties and it then lay in store until purchase by a QRS member.
The locomotive was brought to Quainton in September 1971, and restoration commenced. For a while whilst at Quainton, the locomotive was named Jill. However before work was completed the loco was sold to another member who completed the overhaul. At the same time the opportunity was taken to remove the unslightly cab extension. During 1980 the engine returned to service and fitted with vacuum brakes, it was employed on lightweight passenger trains and demonstration freight trains.
The locomotive spent the summer of 1983 on the shores of Windermere - working on the Lakeside and Haverthwaite Railway. It was the Cumbrian line's tenth anniversary and the L&HR invited No. 1900 to take part in special events. Here it completed 35 miles on light passenger service (with thanks to Alan Middleton's L&HR locomotive mileage records). On the way home the tiny locomotive visited Steamtown Carnforth and spent two months in the company of such engines as Flying Scotsman and Lord Nelson.
During 1985 No. 1900 was invited to visit Chatham Dockyard by the North Downs Steam Railway. No. 1900 left Quainton in November 1985 for a NDSR event in late November, with another open day in the Spring prior to 1900's return to Quainton. However, prior to that event NDSR's tenency at Chatham Dockyard expired, so the Spring open day did not occur. No. 1900 was steamed again for the NDSR members before its return to Quainton.
After a number of years operation the locomotive's boiler ticket expired, and also required further major work. It is now undergoing its second major overhaul in preservation. On the 29th April 2014 a major step forward was taken with the frames being rewheeled.
With its diminutive size, it is known to many as The Flying Bufferbeam, though for a while at Quainton it had been named Jill."
"This standard LNWR diner is similar to the one which won the Grand Prix at the 1900 Paris exhibition. It was part of a batch of only twenty-five built at Wolverton to diagram 29 between 1897 and 1900. Inside, the 65ft 6in long vehicle is divided into three sections: kitchen, twelve-seat saloon and eight-seat saloon. When first built, these coaches were used on the LNWR's crack expresses from London (Euston) to Liverpool and Scotland. About fifteen years after building, No. 77 was taken out of service for use as a secondary vehicle on the Royal Train, being in regular use until December 1966. No. 77 is the number allocated during the LMS 1933 renumbering.
During 1967 is was purchased by the society for £300. On 23rd September 1970 arrived at Quainton, transported from Aylesbury with several other items of coaching stock. The significance of this purchase should never be underestimated. 77 is the only diner still in its complete and original condition. It represents the pinnacle of LNWR quality coach building with its inlays, carvings and sumptuous comfort for first class diners. This is the only such a vehicle in complete and original condition. British Rail attempted to buy it back but as a receipt was issued (and kept!) the invitation was not accepted. British Rail initially instructed Quainton Railway Society that the Royal connection must not be used. However from the early 1990s, it was decided that its history should become widespread knowledge. It has been used for special events and light dining duties only. From 1994, it was stored in the Down Yard Restoration Shed with a special viewing platform alongside.
With the acquisition of Rewley Road, there was only one place for this "special" coach to go on display. It was moved into the Up Yard on Wednesday 16th May 2001 for repainting. The coach entered the new Rewley Road Visitor Centre in 21 January 2002 in time for the opening ceremony in early May 2002."
When living on the Moon, there will be no such thing as rubbish. An ESA project has investigated a new method of 3D printing that could enable the reuse of scrap metal salvaged from old spacecraft or landers for the in-situ production of new high-performance parts.
To establish a viable lunar economy, future settlers will need to make use of all the resources at their disposal, including scrap metal. At the same time they will need to overcome environmental challenges – most notably the high probability that manufacturing processes will be contaminated by lunar dust.
Austrian additive manufacturing company Incus, specialising in Lithography-based Metal Manufacturing (LMM), worked with Lithoz GmbH and OHB on an ESA project to establish the feasibility of printing using recycled metal, while showing that a degree of contamination by lunar dust is a manageable problem.
LMM involves printing layers of metal powder in a binder that can be selectively hardened where required by exposure to light. The part is then shaken free of the leftover feedstock and ‘sintered’ or baked hard.
"This project has proven that LMM technology is able to use recycled powder for the feedstock material and provide sustainable zero-waste workflow," comments Incus CEO Gerald Mitteramskogler. "We expect that further developments in metal recycling technologies will open the way to metal materials with more settled sintering processes for the lunar environment."
The project used a combination of new and recycled titanium, plus up to 10% of simulated lunar dust by volume. Higher levels of dust contamination were shown to increase ‘viscosity’ (or runniness) of the feedstock but optimal powder to binder ratios could overcome this phenomenon to achieve the desired part quality, with strength comparable to conventional Metal Injection Molding parts.
Martina Meisnar, ESA’s technical officer for the project, adds: “Considering the challenge of bringing humans back to the Moon and building a base, the topic of in-situ resource utilisation (ISRU) is gaining significant momentum. Projects like this, recently completed by Incus and project partners, demonstrate that manufacturing methods like LMM are very good candidates to support such an endeavour.”
“This successful collaboration showed that lithography-based AM techniques are among the most promising candidates to let 3D printing in space become a reality in the future,” notes Martin Schwentenwein, Head of Material Development at Lithoz.
Francesco Caltavituro, system engineer for the project at OHB: “Our work done so far, and our follow-up research and development, aims to continue to open the way towards a sustainable Moon settlement released from dependency on Earth.”
The 18-month research project was supported through ESA’s Technology Development Element.
Credits: Incus
The J-2X engine before installation at the Stennis Space Center. The engine's new turbo pump exhaust port cover (detailed inset) was recently built by Pratt & Whitney Rocketdyne of Canoga Park, Calif., using a pioneering manufacturing process called Selective Laser Melting.
Image credit: NASA/MSFC
Read more:
www.nasa.gov/exploration/systems/sls/j2x/3d_print.html
More about J-2X:
www.nasa.gov/exploration/systems/sls/j2x/
More about SLS:
www.nasa.gov/exploration/systems/sls/index.html
Space Launch System Flickr photoset:
www.flickr.com/photos/28634332@N05/sets/72157627559536895/
_____________________________________________
These official NASA photographs are being made available for publication by news organizations and/or for personal use printing by the subject(s) of the photographs. The photographs may not be used in materials, advertisements, products, or promotions that in any way suggest approval or endorsement by NASA. All Images used must be credited. For information on usage rights please visit: www.nasa.gov/audience/formedia/features/MP_Photo_Guidelin...
The Vehicle Assembly Building (originally the Vertical Assembly Building), or VAB, is a large building at NASA's Kennedy Space Center (KSC), designed to assemble large pre-manufactured space vehicle components, such as the massive Saturn V and the Space Shuttle, and stack them vertically onto one of three mobile launcher platforms used by NASA. As of March 2022, the first Space Launch System (SLS) rocket was assembled inside in preparation for the Artemis 1 mission.
At 129,428,000 cubic feet (3,665,000 m3) it is one of the largest buildings in the world by volume. The building is at Launch Complex 39 at KSC, 149 miles (240 km) south of Jacksonville, 219 miles (352 km) north of Miami, and 50 miles (80 km) due east of Orlando, on Merritt Island on the Atlantic coast of Florida.
The VAB is the largest single-story building in the world, was the tallest building (526 ft or 160 m) in Florida until 1974, and is the tallest building in the United States outside an urban area.
The John F. Kennedy Space Center (KSC, originally known as the NASA Launch Operations Center), located on Merritt Island, Florida, is one of the National Aeronautics and Space Administration's (NASA) ten field centers. Since December 1968, KSC has been NASA's primary launch center of human spaceflight. Launch operations for the Apollo, Skylab and Space Shuttle programs were carried out from Kennedy Space Center Launch Complex 39 and managed by KSC.[4] Located on the east coast of Florida, KSC is adjacent to Cape Canaveral Space Force Station (CCSFS). The management of the two entities work very closely together, share resources and operate facilities on each other's property.
Though the first Apollo flights and all Project Mercury and Project Gemini flights took off from the then-Cape Canaveral Air Force Station, the launches were managed by KSC and its previous organization, the Launch Operations Directorate. Starting with the fourth Gemini mission, the NASA launch control center in Florida (Mercury Control Center, later the Launch Control Center) began handing off control of the vehicle to the Mission Control Center in Houston, shortly after liftoff; in prior missions it held control throughout the entire mission.
Additionally, the center manages launch of robotic and commercial crew missions and researches food production and In-Situ Resource Utilization for off-Earth exploration. Since 2010, the center has worked to become a multi-user spaceport through industry partnerships, even adding a new launch pad (LC-39C) in 2015.
There are about 700 facilities and buildings grouped across the center's 144,000 acres (580 km2). Among the unique facilities at KSC are the 525-foot (160 m) tall Vehicle Assembly Building for stacking NASA's largest rockets, the Launch Control Center, which conducts space launches at KSC, the Operations and Checkout Building, which houses the astronauts dormitories and suit-up area, a Space Station factory, and a 3-mile (4.8 km) long Shuttle Landing Facility. There is also a Visitor Complex open to the public on site.
Since 1949, the military had been performing launch operations at what would become Cape Canaveral Space Force Station. In December 1959, the Department of Defense transferred 5,000 personnel and the Missile Firing Laboratory to NASA to become the Launch Operations Directorate under NASA's Marshall Space Flight Center.
President John F. Kennedy's 1961 goal of a crewed lunar landing by 1970 required an expansion of launch operations. On July 1, 1962, the Launch Operations Directorate was separated from MSFC to become the Launch Operations Center (LOC). Also, Cape Canaveral was inadequate to host the new launch facility design required for the mammoth 363-foot (111 m) tall, 7,500,000-pound-force (33,000 kN) thrust Saturn V rocket, which would be assembled vertically in a large hangar and transported on a mobile platform to one of several launch pads. Therefore, the decision was made to build a new LOC site located adjacent to Cape Canaveral on Merritt Island.
NASA began land acquisition in 1962, buying title to 131 square miles (340 km2) and negotiating with the state of Florida for an additional 87 square miles (230 km2). The major buildings in KSC's Industrial Area were designed by architect Charles Luckman. Construction began in November 1962, and Kennedy visited the site twice in 1962, and again just a week before his assassination on November 22, 1963.
On November 29, 1963, the facility was given its current name by President Lyndon B. Johnson under Executive Order 11129. Johnson's order joined both the civilian LOC and the military Cape Canaveral station ("the facilities of Station No. 1 of the Atlantic Missile Range") under the designation "John F. Kennedy Space Center", spawning some confusion joining the two in the public mind. NASA Administrator James E. Webb clarified this by issuing a directive stating the Kennedy Space Center name applied only to the LOC, while the Air Force issued a general order renaming the military launch site Cape Kennedy Air Force Station.
Located on Merritt Island, Florida, the center is north-northwest of Cape Canaveral on the Atlantic Ocean, midway between Miami and Jacksonville on Florida's Space Coast, due east of Orlando. It is 34 miles (55 km) long and roughly six miles (9.7 km) wide, covering 219 square miles (570 km2). KSC is a major central Florida tourist destination and is approximately one hour's drive from the Orlando area. The Kennedy Space Center Visitor Complex offers public tours of the center and Cape Canaveral Space Force Station.
The KSC Industrial Area, where many of the center's support facilities are located, is 5 miles (8 km) south of LC-39. It includes the Headquarters Building, the Operations and Checkout Building and the Central Instrumentation Facility. The astronaut crew quarters are in the O&C; before it was completed, the astronaut crew quarters were located in Hangar S[39] at the Cape Canaveral Missile Test Annex (now Cape Canaveral Space Force Station). Located at KSC was the Merritt Island Spaceflight Tracking and Data Network station (MILA), a key radio communications and spacecraft tracking complex.
Facilities at the Kennedy Space Center are directly related to its mission to launch and recover missions. Facilities are available to prepare and maintain spacecraft and payloads for flight. The Headquarters (HQ) Building houses offices for the Center Director, library, film and photo archives, a print shop and security. When the KSC Library first opened, it was part of the Army Ballistic Missile Agency. However, in 1965, the library moved into three separate sections in the newly opened NASA headquarters before eventually becoming a single unit in 1970. The library contains over four million items related to the history and the work at Kennedy. As one of ten NASA center libraries in the country, their collection focuses on engineering, science, and technology. The archives contain planning documents, film reels, and original photographs covering the history of KSC. The library is not open to the public but is available for KSC, Space Force, and Navy employees who work on site. Many of the media items from the collection are digitized and available through NASA's KSC Media Gallery or through their more up-to-date Flickr gallery.
A new Headquarters Building was completed in 2019 as part of the Central Campus consolidation. Groundbreaking began in 2014.
The center operated its own 17-mile (27 km) short-line railroad. This operation was discontinued in 2015, with the sale of its final two locomotives. A third had already been donated to a museum. The line was costing $1.3 million annually to maintain.
The Kennedy Space Center Visitor Complex, operated by Delaware North since 1995, has a variety of exhibits, artifacts, displays and attractions on the history and future of human and robotic spaceflight. Bus tours of KSC originate from here. The complex also includes the separate Apollo/Saturn V Center, north of the VAB and the United States Astronaut Hall of Fame, six miles west near Titusville. There were 1.5 million visitors in 2009. It had some 700 employees.
It was announced on May 29, 2015, that the Astronaut Hall of Fame exhibit would be moved from its current location to another location within the Visitor Complex to make room for an upcoming high-tech attraction entitled "Heroes and Legends". The attraction, designed by Orlando-based design firm Falcon's Treehouse, opened November 11, 2016.
In March 2016, the visitor center unveiled the new location of the iconic countdown clock at the complex's entrance; previously, the clock was located with a flagpole at the press site. The clock was originally built and installed in 1969 and listed with the flagpole in the National Register of Historic Places in January 2000. In 2019, NASA celebrated the 50th anniversary of the Apollo program, and the launch of Apollo 10 on May 18. In summer of 2019, Lunar Module 9 (LM-9) was relocated to the Apollo/Saturn V Center as part of an initiative to rededicate the center and celebrate the 50th anniversary of the Apollo Program.
The John F. Kennedy Space Center (KSC, originally known as the NASA Launch Operations Center), located on Merritt Island, Florida, is one of the National Aeronautics and Space Administration's (NASA) ten field centers. Since December 1968, KSC has been NASA's primary launch center of American spaceflight, research, and technology. Launch operations for the Apollo, Skylab and Space Shuttle programs were carried out from Kennedy Space Center Launch Complex 39 and managed by KSC. Located on the east coast of Florida, KSC is adjacent to Cape Canaveral Space Force Station (CCSFS). The management of the two entities work very closely together, share resources and operate facilities on each other's property.
Though the first Apollo flights and all Project Mercury and Project Gemini flights took off from the then-Cape Canaveral Air Force Station, the launches were managed by KSC and its previous organization, the Launch Operations Directorate. Starting with the fourth Gemini mission, the NASA launch control center in Florida (Mercury Control Center, later the Launch Control Center) began handing off control of the vehicle to the Mission Control Center in Houston, shortly after liftoff; in prior missions it held control throughout the entire mission.
Additionally, the center manages launch of robotic and commercial crew missions and researches food production and in-situ resource utilization for off-Earth exploration. Since 2010, the center has worked to become a multi-user spaceport through industry partnerships, even adding a new launch pad (LC-39C) in 2015.
There are about 700 facilities and buildings grouped throughout the center's 144,000 acres (580 km2). Among the unique facilities at KSC are the 525-foot (160 m) tall Vehicle Assembly Building for stacking NASA's largest rockets, the Launch Control Center, which conducts space launches at KSC, the Operations and Checkout Building, which houses the astronauts dormitories and suit-up area, a Space Station factory, and a 3-mile (4.8 km) long Shuttle Landing Facility. There is also a Visitor Complex on site that is open to the public.
Since 1949, the military had been performing launch operations at what would become Cape Canaveral Space Force Station. In December 1959, the Department of Defense transferred 5,000 personnel and the Missile Firing Laboratory to NASA to become the Launch Operations Directorate under NASA's Marshall Space Flight Center.
President John F. Kennedy's 1961 goal of a crewed lunar landing by 1970 required an expansion of launch operations. On July 1, 1962, the Launch Operations Directorate was separated from MSFC to become the Launch Operations Center (LOC). Also, Cape Canaveral was inadequate to host the new launch facility design required for the mammoth 363-foot (111 m) tall, 7,500,000-pound-force (33,000 kN) thrust Saturn V rocket, which would be assembled vertically in a large hangar and transported on a mobile platform to one of several launch pads. Therefore, the decision was made to build a new LOC site located adjacent to Cape Canaveral on Merritt Island.
NASA began land acquisition in 1962, buying title to 131 square miles (340 km2) and negotiating with the state of Florida for an additional 87 square miles (230 km2). The major buildings in KSC's Industrial Area were designed by architect Charles Luckman. Construction began in November 1962, and Kennedy visited the site twice in 1962, and again just a week before his assassination on November 22, 1963.
On November 29, 1963, the facility was named by President Lyndon B. Johnson under Executive Order 11129. Johnson's order joined both the civilian LOC and the military Cape Canaveral station ("the facilities of Station No. 1 of the Atlantic Missile Range") under the designation "John F. Kennedy Space Center", spawning some confusion joining the two in the public mind. NASA Administrator James E. Webb clarified this by issuing a directive stating the Kennedy Space Center name applied only to the LOC, while the Air Force issued a general order renaming the military launch site Cape Kennedy Air Force Station.
Located on Merritt Island, Florida, the center is north-northwest of Cape Canaveral on the Atlantic Ocean, midway between Miami and Jacksonville on Florida's Space Coast, due east of Orlando. It is 34 miles (55 km) long and roughly six miles (9.7 km) wide, covering 219 square miles (570 km2). KSC is a major central Florida tourist destination and is approximately one hour's drive from the Orlando area. The Kennedy Space Center Visitor Complex offers public tours of the center and Cape Canaveral Space Force Station.
From 1967 through 1973, there were 13 Saturn V launches, including the ten remaining Apollo missions after Apollo 7. The first of two uncrewed flights, Apollo 4 (Apollo-Saturn 501) on November 9, 1967, was also the first rocket launch from KSC. The Saturn V's first crewed launch on December 21, 1968, was Apollo 8's lunar orbiting mission. The next two missions tested the Lunar Module: Apollo 9 (Earth orbit) and Apollo 10 (lunar orbit). Apollo 11, launched from Pad A on July 16, 1969, made the first Moon landing on July 20. The Apollo 11 launch included crewmembers Neil Armstrong, Michael Collins, and Buzz Aldrin, and attracted a record-breaking 650 million television viewers. Apollo 12 followed four months later. From 1970 to 1972, the Apollo program concluded at KSC with the launches of missions 13 through 17.
On May 14, 1973, the last Saturn V launch put the Skylab space station in orbit from Pad 39A. By this time, the Cape Kennedy pads 34 and 37 used for the Saturn IB were decommissioned, so Pad 39B was modified to accommodate the Saturn IB, and used to launch three crewed missions to Skylab that year, as well as the final Apollo spacecraft for the Apollo–Soyuz Test Project in 1975.
As the Space Shuttle was being designed, NASA received proposals for building alternative launch-and-landing sites at locations other than KSC, which demanded study. KSC had important advantages, including its existing facilities; location on the Intracoastal Waterway; and its southern latitude, which gives a velocity advantage to missions launched in easterly near-equatorial orbits. Disadvantages included: its inability to safely launch military missions into polar orbit, since spent boosters would be likely to fall on the Carolinas or Cuba; corrosion from the salt air; and frequent cloudy or stormy weather. Although building a new site at White Sands Missile Range in New Mexico was seriously considered, NASA announced its decision in April 1972 to use KSC for the shuttle. Since the Shuttle could not be landed automatically or by remote control, the launch of Columbia on April 12, 1981 for its first orbital mission STS-1, was NASA's first crewed launch of a vehicle that had not been tested in prior uncrewed launches.
In 1976, the VAB's south parking area was the site of Third Century America, a science and technology display commemorating the U.S. Bicentennial. Concurrent with this event, the U.S. flag was painted on the south side of the VAB. During the late 1970s, LC-39 was reconfigured to support the Space Shuttle. Two Orbiter Processing Facilities were built near the VAB as hangars with a third added in the 1980s.
KSC's 2.9-mile (4.7 km) Shuttle Landing Facility (SLF) was the orbiters' primary end-of-mission landing site, although the first KSC landing did not take place until the tenth flight, when Challenger completed STS-41-B on February 11, 1984; the primary landing site until then was Edwards Air Force Base in California, subsequently used as a backup landing site. The SLF also provided a return-to-launch-site (RTLS) abort option, which was not utilized. The SLF is among the longest runways in the world.
On October 28, 2009, the Ares I-X launch from Pad 39B was the first uncrewed launch from KSC since the Skylab workshop in 1973.
Beginning in 1958, NASA and military worked side by side on robotic mission launches (previously referred to as unmanned), cooperating as they broke ground in the field. In the early 1960s, NASA had as many as two robotic mission launches a month. The frequent number of flights allowed for quick evolution of the vehicles, as engineers gathered data, learned from anomalies and implemented upgrades. In 1963, with the intent of KSC ELV work focusing on the ground support equipment and facilities, a separate Atlas/Centaur organization was formed under NASA's Lewis Center (now Glenn Research Center (GRC)), taking that responsibility from the Launch Operations Center (aka KSC).
Though almost all robotics missions launched from the Cape Canaveral Space Force Station (CCSFS), KSC "oversaw the final assembly and testing of rockets as they arrived at the Cape." In 1965, KSC's Unmanned Launch Operations directorate became responsible for all NASA uncrewed launch operations, including those at Vandenberg Space Force Base. From the 1950s to 1978, KSC chose the rocket and payload processing facilities for all robotic missions launching in the U.S., overseeing their near launch processing and checkout. In addition to government missions, KSC performed this service for commercial and foreign missions also, though non-U.S. government entities provided reimbursement. NASA also funded Cape Canaveral Space Force Station launch pad maintenance and launch vehicle improvements.
All this changed with the Commercial Space Launch Act of 1984, after which NASA only coordinated its own and National Oceanic and Atmospheric Administration (NOAA) ELV launches. Companies were able to "operate their own launch vehicles" and utilize NASA's launch facilities. Payload processing handled by private firms also started to occur outside of KSC. Reagan's 1988 space policy furthered the movement of this work from KSC to commercial companies. That same year, launch complexes on Cape Canaveral Air Force Force Station started transferring from NASA to Air Force Space Command management.
In the 1990s, though KSC was not performing the hands-on ELV work, engineers still maintained an understanding of ELVs and had contracts allowing them insight into the vehicles so they could provide knowledgeable oversight. KSC also worked on ELV research and analysis and the contractors were able to utilize KSC personnel as a resource for technical issues. KSC, with the payload and launch vehicle industries, developed advances in automation of the ELV launch and ground operations to enable competitiveness of U.S. rockets against the global market.
In 1998, the Launch Services Program (LSP) formed at KSC, pulling together programs (and personnel) that already existed at KSC, GRC, Goddard Space Flight Center, and more to manage the launch of NASA and NOAA robotic missions. Cape Canaveral Space Force Station and VAFB are the primary launch sites for LSP missions, though other sites are occasionally used. LSP payloads such as the Mars Science Laboratory have been processed at KSC before being transferred to a launch pad on Cape Canaveral Space Force Station.
On 16 November 2022, at 06:47:44 UTC the Space Launch System (SLS) was launched from Complex 39B as part of the Artemis 1 mission.
As the International Space Station modules design began in the early 1990s, KSC began to work with other NASA centers and international partners to prepare for processing before launch onboard the Space Shuttles. KSC utilized its hands-on experience processing the 22 Spacelab missions in the Operations and Checkout Building to gather expectations of ISS processing. These experiences were incorporated into the design of the Space Station Processing Facility (SSPF), which began construction in 1991. The Space Station Directorate formed in 1996. KSC personnel were embedded at station module factories for insight into their processes.
From 1997 to 2007, KSC planned and performed on the ground integration tests and checkouts of station modules: three Multi-Element Integration Testing (MEIT) sessions and the Integration Systems Test (IST). Numerous issues were found and corrected that would have been difficult to nearly impossible to do on-orbit.
Today KSC continues to process ISS payloads from across the world before launch along with developing its experiments for on orbit. The proposed Lunar Gateway would be manufactured and processed at the Space Station Processing Facility.
The following are current programs and initiatives at Kennedy Space Center:
Commercial Crew Program
Exploration Ground Systems Program
NASA is currently designing the next heavy launch vehicle known as the Space Launch System (SLS) for continuation of human spaceflight.
On December 5, 2014, NASA launched the first uncrewed flight test of the Orion Multi-Purpose Crew Vehicle (MPCV), currently under development to facilitate human exploration of the Moon and Mars.
Launch Services Program
Educational Launch of Nanosatellites (ELaNa)
Research and Technology
Artemis program
Lunar Gateway
International Space Station Payloads
Camp KSC: educational camps for schoolchildren in spring and summer, with a focus on space, aviation and robotics.
The KSC Industrial Area, where many of the center's support facilities are located, is 5 miles (8 km) south of LC-39. It includes the Headquarters Building, the Operations and Checkout Building and the Central Instrumentation Facility. The astronaut crew quarters are in the O&C; before it was completed, the astronaut crew quarters were located in Hangar S at the Cape Canaveral Missile Test Annex (now Cape Canaveral Space Force Station). Located at KSC was the Merritt Island Spaceflight Tracking and Data Network station (MILA), a key radio communications and spacecraft tracking complex.
Facilities at the Kennedy Space Center are directly related to its mission to launch and recover missions. Facilities are available to prepare and maintain spacecraft and payloads for flight. The Headquarters (HQ) Building houses offices for the Center Director, library, film and photo archives, a print shop and security. When the KSC Library first opened, it was part of the Army Ballistic Missile Agency. However, in 1965, the library moved into three separate sections in the newly opened NASA headquarters before eventually becoming a single unit in 1970. The library contains over four million items related to the history and the work at Kennedy. As one of ten NASA center libraries in the country, their collection focuses on engineering, science, and technology. The archives contain planning documents, film reels, and original photographs covering the history of KSC. The library is not open to the public but is available for KSC, Space Force, and Navy employees who work on site. Many of the media items from the collection are digitized and available through NASA's KSC Media Gallery Archived December 6, 2020, at the Wayback Machine or through their more up-to-date Flickr gallery.
A new Headquarters Building was completed in 2019 as part of the Central Campus consolidation. Groundbreaking began in 2014.
The center operated its own 17-mile (27 km) short-line railroad. This operation was discontinued in 2015, with the sale of its final two locomotives. A third had already been donated to a museum. The line was costing $1.3 million annually to maintain.
The Neil Armstrong Operations and Checkout Building (O&C) (previously known as the Manned Spacecraft Operations Building) is a historic site on the U.S. National Register of Historic Places dating back to the 1960s and was used to receive, process, and integrate payloads for the Gemini and Apollo programs, the Skylab program in the 1970s, and for initial segments of the International Space Station through the 1990s. The Apollo and Space Shuttle astronauts would board the astronaut transfer van to launch complex 39 from the O&C building.
The three-story, 457,000-square-foot (42,500 m2) Space Station Processing Facility (SSPF) consists of two enormous processing bays, an airlock, operational control rooms, laboratories, logistics areas and office space for support of non-hazardous Space Station and Shuttle payloads to ISO 14644-1 class 5 standards. Opened in 1994, it is the largest factory building in the KSC industrial area.
The Vertical Processing Facility (VPF) features a 71-by-38-foot (22 by 12 m) door where payloads that are processed in the vertical position are brought in and manipulated with two overhead cranes and a hoist capable of lifting up to 35 short tons (32 t).
The Hypergolic Maintenance and Checkout Area (HMCA) comprises three buildings that are isolated from the rest of the industrial area because of the hazardous materials handled there. Hypergolic-fueled modules that made up the Space Shuttle Orbiter's reaction control system, orbital maneuvering system and auxiliary power units were stored and serviced in the HMCF.
The Multi-Payload Processing Facility is a 19,647 square feet (1,825.3 m2) building used for Orion spacecraft and payload processing.
The Payload Hazardous Servicing Facility (PHSF) contains a 70-by-110-foot (21 by 34 m) service bay, with a 100,000-pound (45,000 kg), 85-foot (26 m) hook height. It also contains a 58-by-80-foot (18 by 24 m) payload airlock. Its temperature is maintained at 70 °F (21 °C).[55]
The Blue Origin rocket manufacturing facility is located immediately south of the KSC visitor complex. Completed in 2019, it serves as the company's factory for the manufacture of New Glenn orbital rockets.
Launch Complex 39 (LC-39) was originally built for the Saturn V, the largest and most powerful operational launch vehicle until the Space Launch System, for the Apollo crewed Moon landing program. Since the end of the Apollo program in 1972, LC-39 has been used to launch every NASA human space flight, including Skylab (1973), the Apollo–Soyuz Test Project (1975), and the Space Shuttle program (1981–2011).
Since December 1968, all launch operations have been conducted from launch pads A and B at LC-39. Both pads are on the ocean, 3 miles (4.8 km) east of the VAB. From 1969 to 1972, LC-39 was the "Moonport" for all six Apollo crewed Moon landing missions using the Saturn V, and was used from 1981 to 2011 for all Space Shuttle launches.
Human missions to the Moon required the large three-stage Saturn V rocket, which was 363 feet (111 meters) tall and 33 feet (10 meters) in diameter. At KSC, Launch Complex 39 was built on Merritt Island to accommodate the new rocket. Construction of the $800 million project began in November 1962. LC-39 pads A and B were completed by October 1965 (planned Pads C, D and E were canceled), the VAB was completed in June 1965, and the infrastructure by late 1966.
The complex includes: the Vehicle Assembly Building (VAB), a 130,000,000 cubic feet (3,700,000 m3) hangar capable of holding four Saturn Vs. The VAB was the largest structure in the world by volume when completed in 1965.
a transporter capable of carrying 5,440 tons along a crawlerway to either of two launch pads;
a 446-foot (136 m) mobile service structure, with three Mobile Launcher Platforms, each containing a fixed launch umbilical tower;
the Launch Control Center; and
a news media facility.
Launch Complex 48 (LC-48) is a multi-user launch site under construction for small launchers and spacecraft. It will be located between Launch Complex 39A and Space Launch Complex 41, with LC-39A to the north and SLC-41 to the south. LC-48 will be constructed as a "clean pad" to support multiple launch systems with differing propellant needs. While initially only planned to have a single pad, the complex is capable of being expanded to two at a later date.
As a part of promoting commercial space industry growth in the area and the overall center as a multi-user spaceport, KSC leases some of its properties. Here are some major examples:
Exploration Park to multiple users (partnership with Space Florida)
Shuttle Landing Facility to Space Florida (who contracts use to private companies)
Orbiter Processing Facility (OPF)-3 to Boeing (for CST-100 Starliner)
Launch Complex 39A, Launch Control Center Firing Room 4 and land for SpaceX's Roberts Road facility (Hanger X) to SpaceX
O&C High Bay to Lockheed Martin (for Orion processing)
Land for FPL's Space Coast Next Generation Solar Energy Center to Florida Power and Light (FPL)
Hypergolic Maintenance Facility (HMF) to United Paradyne Corporation (UPC)
The Kennedy Space Center Visitor Complex, operated by Delaware North since 1995, has a variety of exhibits, artifacts, displays and attractions on the history and future of human and robotic spaceflight. Bus tours of KSC originate from here. The complex also includes the separate Apollo/Saturn V Center, north of the VAB and the United States Astronaut Hall of Fame, six miles west near Titusville. There were 1.5 million visitors in 2009. It had some 700 employees.
It was announced on May 29, 2015, that the Astronaut Hall of Fame exhibit would be moved from its current location to another location within the Visitor Complex to make room for an upcoming high-tech attraction entitled "Heroes and Legends". The attraction, designed by Orlando-based design firm Falcon's Treehouse, opened November 11, 2016.
In March 2016, the visitor center unveiled the new location of the iconic countdown clock at the complex's entrance; previously, the clock was located with a flagpole at the press site. The clock was originally built and installed in 1969 and listed with the flagpole in the National Register of Historic Places in January 2000. In 2019, NASA celebrated the 50th anniversary of the Apollo program, and the launch of Apollo 10 on May 18. In summer of 2019, Lunar Module 9 (LM-9) was relocated to the Apollo/Saturn V Center as part of an initiative to rededicate the center and celebrate the 50th anniversary of the Apollo Program.
Historic locations
NASA lists the following Historic Districts at KSC; each district has multiple associated facilities:
Launch Complex 39: Pad A Historic District
Launch Complex 39: Pad B Historic District
Shuttle Landing Facility (SLF) Area Historic District
Orbiter Processing Historic District
Solid Rocket Booster (SRB) Disassembly and Refurbishment Complex Historic District
NASA KSC Railroad System Historic District
NASA-owned Cape Canaveral Space Force Station Industrial Area Historic District
There are 24 historic properties outside of these historic districts, including the Space Shuttle Atlantis, Vehicle Assembly Building, Crawlerway, and Operations and Checkout Building.[71] KSC has one National Historic Landmark, 78 National Register of Historic Places (NRHP) listed or eligible sites, and 100 Archaeological Sites.
Further information: John F. Kennedy Space Center MPS
Other facilities
The Rotation, Processing and Surge Facility (RPSF) is responsible for the preparation of solid rocket booster segments for transportation to the Vehicle Assembly Building (VAB). The RPSF was built in 1984 to perform SRB operations that had previously been conducted in high bays 2 and 4 of the VAB at the beginning of the Space Shuttle program. It was used until the Space Shuttle's retirement, and will be used in the future by the Space Launch System[75] (SLS) and OmegA rockets.
75x90 cm - Picture taken in my Art Gallery
What do we see here?
First of all: this art looks like ordinary painting done with a brush. It is not. It is a totaly different and complicate process. If you don´t know already how to make batik, please read the article below to understand the difference to our thinking about painting. The batik-artist doesn´t draw with colours, he draws with wax and the colouring is done by dipping the whole batik into the desired colour. Then removing the wax in boiling water and starting new for the next colour. And this so many times as the different colours in the finished batik. This takes month o finish. And you have to think opposit: you don´t draw the painting - you draw what will not be the painting!
That´s why this thousands of years old technic is declared as a
UNESCO Heritage Of Human Art.
You can see in his Batik Paintings elements of islamic art
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BATIK
Batik is a technique of wax-resist dyeing applied to the whole cloth. This technique originated from the island of Java, Indonesia. Batik is made either by drawing dots and lines of the resist with a spouted tool called a canting, or by printing the resist with a copper stamp called a cap. The applied wax resists dyes and therefore allows the artisan to colour selectively by soaking the cloth in one colour, removing the wax with boiling water, and repeating if multiple colours are desired.
Batik is an ancient art form of Indonesia made with wax resistant dye on fabrics. Indonesian coastal batik (batik pesisir) made in the island of Java has a history of acculturation, a mixture of native and foreign cultures. It is a newer model compared to inland batik, and it uses more colors, though the patterns are a lot less intricate. This is because inland batik used to be made by select experts living in palace areas, while coastal batik can be made by anyone.
Batik is very important to Indonesians and many people would wear it to formal or casual events. Batik is commonly used by Indonesians in various rituals, ceremonies, traditions, celebrations, and even in daily uses.
On October 2, 2009, UNESCO officially recognized the batik (written batik (batik tulis) and stamped batik (batik cap)) as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia, and encouraged the Indonesian people and the Indonesian government to safeguard, transmit, promote, and develop the craftsmanship of batik. Since then, Indonesia celebrates "the National Batik Day" (in Indonesian: Hari Batik Nasional) annually on October 2. Nowadays, Indonesians would wear batik in honor of this ancient tradition.
In the same year, UNESCO also recognized "Education and training in Indonesian Batik intangible cultural heritage for elementary, junior, senior, vocational school and polytechnic students, in collaboration with the Batik Museum in Pekalongan" as Masterpiece of Oral and Intangible Heritage of Humanity in Register of Good Safeguarding Practices List.
Batik is considered a cultural icon in modern Indonesia, where "National Batik Day" (in Indonesian: Hari Batik Nasional) is celebrated annually on October 2. Many Indonesians continue to wear batik on a daily basis for casual and formal occasions.
ETYMOLOY
The word batik is Javanese in origin. It comes from the Javanese ambatik that consist of amba means "wide" or "large", and tik or nitik means "dot" or "make a dot". The word bathikan also means "drawing" or "writing" in Javanese. When the word is absorbed to Malay (including both Indonesian and Malaysian standards), the "th-" sound is reduced to a "t-" sound more pronouncable to non-Javanese speakers.
The word batik is first recorded in English in the Encyclopædia Britannica of 1880, in which it is spelled as battik. It is attested in the Indonesian Archipelago during the Dutch colonial period in various forms such as mbatik, mbatek, batik and batek. Batik known as euyeuk in Sundanese, cloth can be processed into a form of batik by a pangeyeuk (batik maker).
HISTORY
Batik is an ancient fabric wax-resist dyeing tradition of Java, Indonesia. The art of batik is most highly developed and some of the best batiks in the world still made there. In Java, all the materials for the process are readily available – cotton and beeswax and plants from which different vegetable dyes are made. Indonesian batik predates written records: G. P. Rouffaer argues that the technique might have been introduced during the 6th or 7th century from India or Sri Lanka. On the other hand, the Dutch archaeologist J.L.A. Brandes and the Indonesian archaeologist F.A. Sutjipto believe Indonesian batik is a native tradition, since several regions in Indonesia such as Toraja, Flores, and Halmahera which were not directly influenced by Hinduism, have attested batik making tradition as well.
The existence of the oldest Batik activities came from Ponorogo which was still called Wengker before the 7th century, the Kingdom in Central Java learned batik from Ponorogo. Because of this, Ponorogo batik is somewhat similar to batik circulating in Central Java, except that the batik produced by Ponorogo is generally dark black or commonly called batik irengan because it is close to magical elements. so that it was developed by the kingdoms in Central Java and Yogyakarta.
Based on the contents of the Sundanese Manuscript, Sundanese people have known about Batik since the 12th century. Based on ancient Sundanese manuscript Sanghyang Siksa Kandang Karesian written 1518 AD, it is recorded that Sundanese having batik which is identical and representative of Sundanese culture in general. Several motif are even noted in the text, based on those data sources the process of Batik Sundanese creation begins step by step.
Rouffaer reported that the gringsing pattern was already known by the 12th century in Kediri, East Java. He concluded that this delicate pattern could be created only by using the canting, an etching tool that holds a small reservoir of hot wax invented in Java around that time. The carving details of clothes worn by East Javanese Prajnaparamita statues from around the 13th century show intricate floral patterns within rounded margins, similar to today's traditional Javanese jlamprang or ceplok batik motif. The motif is thought to represent the lotus, a sacred flower in Hindu-Buddhist beliefs. This evidence suggests that intricate batik fabric patterns applied with the canting existed in 13th-century Java or even earlier. By the last quarter of the 13th century, the batik cloth from Java has been exported to Karimata islands, Siam, even as far as Mosul.
In Europe, the technique was described for the first time in the "History of Java", published in London in 1817 by Stamford Raffles, who had been a British governor of Bengkulu, Sumatra. In 1873 the Dutch merchant Van Rijckevorsel gave the pieces he collected during a trip to Indonesia to the ethnographic museum in Rotterdam. Today the Tropenmuseum houses the biggest collection of Indonesian batik in the Netherlands. The Dutch and Chinese colonists were active in developing batik, particularly coastal batik, in the late colonial era. They introduced new patterns as well as the use of the cap (copper block stamps) to mass-produce batiks. Displayed at the Exposition Universelle at Paris in 1900, the Indonesian batik impressed the public and artists.
In the 1920s, Javanese batik makers migrating to Malay Peninsula (present-day Malaysia, South Thailand, and southern tip of Myanmar) introduced the use of wax and copper blocks to its east coast.
In Subsaharan Africa, Javanese batik was introduced in the 19th century by Dutch and English traders. The local people there adapted the Javanese batik, making larger motifs with thicker lines and more colours. In the 1970s, batik was introduced to Australia, where aboriginal artists at Erna Bella have developed it as their own craft.
In Africa, it was originally practised by the Yoruba tribe in Nigeria, Soninke and Wolof in Senegal.[20] This African version, however, uses cassava starch or rice paste, or mud as a resist instead of beeswax.
TECHNIQUES
Initially, batik making techniques only used "written batik" (batik tulis) techniques. This batik tulis is known as the original batik from generation to generation from the Indonesian nation's ancestors because the process and workmanship are still very traditional and manual. Then the technique developed with the discovery of the stamped batik (batik cap) technique which made batik work faster. The batik tulis and batik cap techniques are recognized by UNESCO as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia because it still uses waxes in the making process.
WRITTEN BATIK (BATIK TULIS)
Written batik or batik tulis (Javanese script: ꦧꦠꦶꦏ꧀ꦠꦸꦭꦶꦱ꧀; Pegon: باتيق توليس) is made by writing wax liquid on the surface of the cloth with a tool called canting. Canting made of copper with a handle made of bamboo or wood. The making of hand-written batik takes approximately 1–3 months depending on the complexity and detail of batik. Because the working techniques are still traditional and manual, making hand-written batik takes longer and is more complicated than other batik techniques. In addition, the fundamental difference between written batik compared to other batik is that there are differences in each pattern, for example, a number of points or curved lines that are not the same because they are made manually by hand. This characteristic of hand-written batik makes hand-written batik more valuable and unique compared to other batiks.Written batik technique is the most complicated, smooth, and longest process to work with, so a piece of original batik tulis cloth is usually sold at a higher price. However, this is the advantage of batik with the written process, which is more exclusive because it is purely handmade. In Indonesia, premium hand-written batik clothes are usually only worn by certain people at special events, in the form of long-sleeved shirts or modern batik dresses. The batik motif in Indonesia has developed depending on its history and place of origin.
STAMPED BATIK (BATIK CAP)
Stamped batik or batik cap (Javanese script: ꦧꦠꦶꦏ꧀ꦕꦥ꧀; Pegon: باتيق چڤ) is batik whose manufacturing process uses a stamp tool. This stamp tool is made of copper plates which form a batik motif on one of its surfaces. Stamp tool or canting cap is made by people who are experts in that field. Making batik with cap works the same way as using a stamp, but using waxes, not ink. This experience process is not easy to do. To make one piece of batik cloth, the process of deepening is carried out several times depending on the number of colors desired. Cap is used to replacing the canting function so that it can shorten the manufacturing time. Batik cap is produced from the process of dyeing a tool made of copper which has been shaped in such a way on the cloth. The batik cap motif is considered to have less artistic value because all the motifs are exactly the same. The price of printed batik is cheaper than written batik because it can be made en masse. The distinctive feature of batik cap can be seen from the repeating pattern and/or ornament motif. Historically, this batik cap process was discovered and popularized by the brethren as a solution to the limited capacity of batik production if it was only processed with hand-written techniques (batik tulis). The process of making this type of batik takes approximately 2–3 days. The advantages of batik cap are easier, faster batik processing, and the most striking of which is the more neat and repetitive motifs. While the drawbacks of batik cap include the mainstream design because it usually goes into mass production, in terms of art it looks stiffer and the motifs are not too detailed, and what is certain is the possibility of having the same batik as other people is greater.
PAINTED BATIK (BATIK TULIS)
Painted batik, batik painting, or batik lukis (Javanese script: ꦧꦠꦶꦏ꧀ꦭꦸꦏꦶꦱ꧀; Pegon: باتيق لوكيس) is a technique of making batik by painting (with or without a pattern) on a white cloth using a medium or a combined medium like canting, brush, banana stalk, broomsticks, cotton, toothpicks, patchwork, or other media depending on the expression of a painter. Batik painting is the result of the development of batik art. The essence of batik painting is the process of making batik that does not use traditional motifs that are commonly found. The resulting motifs are the creation of the maker, usually producing contemporary (free) motifs or patterns with brighter, more striking colors, and more diverse color variations. The coloring in painted batik tends to be free and plays with many colors that are not often found in written batik (batik tulis). There are also gradation effects and other painting effects. The drawings are made as if painted batik is an ordinary painting poured on cloth using wax as the medium.
In principle, painted batik is almost the same way with written batik in the making process. Because of the development of classic written batik, painted batik still contains the same elements as written batik in the aspects of materials, processing, coloring, and highlighting (removing the wax). But there are also many differences due to the influence of modern painting, such as in terms of appearance, especially in motifs and colors. The most important thing in making painted batik is the combination of the batik work and coloring depending on the taste of the batik maker. Painted batik is popular because it has a very affordable price and a very creative manufacturing process. Painted batik can be used as decoration or ready-to-wear clothing (fashion). Painted batik which has human objects, landscapes, still objects, and other objects, are in high demand for display paintings.
MAKING PROCESS
The making of Indonesian batik is a labor-intensive process. The following are the stages in the process of making the original batik tulis cloth from the first steps to the last process: nyungging, njaplak, nglowong, ngiseni, nyolet, mopok, nembok, ngelir, nembok, the first nglorod, ngrentesi, nyumri, nyoja, and the second nglorod.
Firstly, a cloth is washed, soaked, and beaten with a large mallet. Patterns are drawn with pencil and later redrawn using hot wax, usually made from a mixture of paraffin or beeswax, sometimes mixed with plant resins, which functions as a dye-resist. The wax can be applied with a variety of tools. A pen-like instrument called a canting (Javanese pronunciation: [tʃantiŋ], sometimes spelled with old Dutch orthography tjanting) is the most common. A canting is made from a small copper reservoir with a spout on a wooden handle. The reservoir holds the resist which flows through the spout, creating dots and lines as it moves. For larger patterns, a stiff brush may be used.[38] Alternatively, a copper block stamp called a cap (Javanese pronunciation: [tʃap]; old spelling tjap) is used to cover large areas more efficiently.
After the cloth is dry, the resist is removed by boiling or scraping the cloth. The areas treated with resist keep their original colour; when the resist is removed the contrast between the dyed and undyed areas forms the pattern. This process is repeated as many times as the number of colours desired.
The most traditional type of batik, called written batik (batik tulis), is drawn using only the canting. The cloth needs to be drawn on both sides and dipped in a dye bath three to four times. The whole process may take up to a year; it yields considerably finer patterns than stamped batik (batik cap).
CULTURE
Batik is an ancient cultural element that is widespread in Indonesia. Making batik, in the sense of written batik, is not only a physical activity but has a deep dimension that contains prayer, hope, and lessons. Batik motifs in ancient Javanese society have a symbolic meaning and can be used as a means of communication for ancient Javanese people. The ancient Javanese community realized that through batik motifs the social stratification of society could be identified. Basically, the use of batik should not be arbitrary for both men and women because every element in Javanese clothing, especially batik, is always full of symbols and meanings.
Many Indonesian batik patterns are symbolic. Infants are carried in batik slings decorated with symbols designed to bring the child luck, and certain batik designs are reserved for brides and bridegrooms, as well as their families. Batik garments play a central role in certain Javanese rituals, such as the ceremonial casting of royal batik into a volcano. In the Javanese naloni mitoni ceremony, the mother-to-be is wrapped in seven layers of batik, wishing her good things. Batik is also prominent in the tedak siten ceremony when a child touches the earth for the first time. Specific pattern requirement are often reserved for traditional and ceremonial contexts.
TRADITIONAL COSTUME IN THE JAVANESE ROYAL PALACE
Batik is the traditional costume of the royal and aristocratic families in Java for many centuries until now. The use of batik is still sustainable and is a mandatory traditional dress in the rules of the Javanese palaces to this day. Initially, the tradition of making batik was considered a tradition that could only be practiced in the palace and was designated as the clothes of the king, family, and their followers, thus becoming a symbol of Javanese feudalism. Because many of the king's followers lived outside the palace, this batik art was brought by them outside the palace and carried out in their respective places. The batik motifs of each social class are differentiated according to social strata and nobility in the palace. The motifs of the Parang Rusak, semen gedhe, kawung, and udan riris are the batik motifs used by the aristocrats and courtiers in garebeg ceremonies, pasowanan, and welcoming honor guests. During the colonial era, Javanese courts issued decrees that dictated certain patterns to be worn according to a person's rank and class within the society. Sultan Hamengkubuwono VII, who ruled the Yogyakarta Sultanate from 1921 to 1939, reserved several patterns such as the Parang Rusak and Semen Agung for members of the Yogyakartan royalties and restricted commoners from wearing them.
TRADITIONAL DANCE COSTUMES
Batik is used for traditional dance performances in Java. Costume is one of the main things in presenting traditional Javanese dance. Kemben is a piece of cloth worn from the chest to the waist. Tapih is used to fasten the jarit of the dancers, it is decorated with a distinctive batik motif, and fastened with a stagen belt. Sampur is used by wrapping them around the dancer's body. This cloth is also known as Kancrik Prade which is usually dominated by yellow or red. Jarit is a subordinate, uses a long batik cloth. Some examples of Javanese dances include Bedhaya, Srimpi, Golek, Beksan, wayang wong, gambyong, and so on.
BIRTH CEREMONIES
In Javanese tradition, when a mother-to-be reaches her seventh month of pregnancy, a seven-month event or a mitoni ceremony will be held. One of the things that must be done in the ceremony is that the prospective mother must try on the seven kebayas and seven batik cloths. The batik used has rules and is not just any batik. Each batik cloth has a high philosophical value which is also a strand and hope for the Almighty so that the baby who is born has a good personality.
Prospective mothers must alternate wearing 6 batik cloths and 1 striated batik cloth. This batik substitution has a rule, that the last batik to be worn is the one with a simple motif. The motif rulers include:
Wahyu tumurun motif – This motif contains the hope that the baby will have a good position.
Cakar motif – This motif is expected to make the child diligent in seeking sustenance.
Udan liris motif – It is hoped that the child will have a tough character.
Kesatrian motif – It is hoped the child has a chivalrous nature.
Sidomukti motif – It is hoped that the child's life will be good and honorable.
Babon angrem motif – Motif depicting a hatchling hen, symbolizes the mother's love for her child.
Lurik lasem motif – The simplest motif. It has a philosophy that human life should be simple. There is also another philosophy, there are two lines in lurik lasem batik, namely the vertical line indicating the relationship between humans and God and the horizontal line indicating the relationship between humans and fellow humans.
WEDDING CEREMONIES
Every motif in classical Javanese batik always has its own meaning and philosophy, including for wedding ceremonies. Because each motif attached to Javanese batik has a different story and philosophy. In Javanese wedding ceremony, certain batik designs are reserved for brides and bridegrooms, as well as their families. Such as the truntum motif (flower motif in the shape of the sun) is used for midodareni ceremony (the procession of the night before the wedding ceremony, symbolizing the last night before the child separates from parents). This motif is also used during the panggih ceremony (the procession when the bride and groom meet after being secluded) by the parents of the bride and groom. The truntum motif means a symbol of love that never ends, when used by the parents of the bride and groom, it symbolizes the love of the parents for the child that never ends.
Some of the batik motifs that can be used for weddings are the grompol motif (hopefully the bride and groom will get a blessing and a bright future), Sidho asih motif (hopefully that the bride and groom will love each other), Sidho luhur motif (hopefully that the bride will have a noble and praiseworthy character), and ceker ayam motif (hopefully the bride and groom have the spirit of being married and given prosperity).
DEATH CEREMONIES (LURUB LAYON)
In Javanese society batik cloth is also used for death ceremonies, namely as a cover for the body or what is known as the lurub layon ceremony. The batik motif that symbolizes grief is the slobok motif. This batik motif symbolizes the hope that spirits will find it easy and smooth on their way to God. The word slobog is taken from the Javanese word lobok, which means loose. This motif is a geometric triangular shape that is usually black and white. The basic color of this batik is often black or brown with a natural dye which is often called soga.
In Madurese society, one of the batik motifs used for the cloth covering the corpse from generation to generation is the biren rice tompah motif. This biren leaf motif is filled with spilled rice using natural dyes. The washing also uses natural ingredients, squeezed papaya leaves.
FORMAL AND INFORMAL DAILY DRESS
Contemporary practice often allows people to pick any batik patterns according to one's taste and preference from casual to formal situations, and Batik makers often modify, combine, or invent new iterations of well-known patterns. Besides that, now batik has become a daily dress whether it is at work, school, or formal and non-formal events in Indonesia. Many young designers have started their fashion design work by taking batik as their inspiration for making clothes designs. The creativity of these young designers has given birth to various designs of batik clothes that are very elegant and meet the demands of a modern lifestyle.
In October 2009, UNESCO designated Indonesian batik as a Masterpiece of Oral and Intangible Heritage of Humanity. As part of the acknowledgment, UNESCO insisted that Indonesia preserve its heritage. The day, 2 October 2009 has been stated by Indonesian government as National Batik Day, as also at the time the map of Indonesian batik diversity by Hokky Situngkir was opened for public for the first time by the Indonesian Ministry of Research and Technology.
Study of the geometry of Indonesian batik has shown the applicability of fractal geometry in traditional designs.
PATTERNS AND MOTIVS
The popularity of batik in Indonesia has varied. Historically, it was essential for ceremonial costumes and it was worn as part of a kebaya dress, commonly worn every day. The use of batik was already recorded in the 12th century, and the textile has become a strong source of identity for Indonesians crossing religious, racial, and cultural boundaries. It is also believed the motif made the batik famous.
KAWUNG
The kawung motif originated in the city of Yogyakarta and comes in a variety of styles. The motif has a geometrically organized pattern of spheres that resembles the kawung fruit (palm fruit). This pattern is thought to also be a representation of a lotus flower with four blooming crown petals, representing purity. The geometrically organized kawung pattern is seen as a representation of authority in Javanese society. Power is symbolized by the dot in the center of the geometrically aligned ovals. This reflects the position of rulers being the center of authority, which may now be understood as a depiction of the relationship between the people and the government. Other kawung symbolisms are connected to wisdom, such as representing the ancient Javanese philosophy of life of sedulur papat lima pancer. As a result, it is intended signify human existence, in the hopes that a person would not forget their roots. The color scheme of the kawung batik pattern, which includes a combination of dark and bright hues represents human traits. As the kawung pattern is frequently regarded as a palm tree's fruit that is thought to be extremely beneficial for people, it is believed that whomever uses this motif would have a positive influence on the environment. Furthermore, the kawung batik motif is seen as a sign of power and justice. Since the Kawung motif is frequently associated with a symbolism of authority and has many philosophical meanings, it was formerly used only by the Javanese royal family. Over time, numerous influences such as colonization have influenced its exclusivity, enabling the kawung motif to be utilized by the general public.
PARANG
The word Parang comes from the word coral or rock. The motif depicts a diagonal line descending from high to low and has a slope of 45 degrees. The basic pattern is the letter S. The meaning of the parang motif can be interpreted in two ways. Some speculate this theme is derived from the pattern of the sword worn by knights and kings when fighting. Others say Panembahan Senapati designed the pattern while watching the South Sea waves crash against the beach's rocks, with the ocean waves symbolizing the center of natural energy, or the king. The parang motif's oblique construction is also a sign of strength, greatness, authority, and speed of movement. The parang motif, like the kawung design, is a batik larang as it is exclusively worn by the monarch and his relatives. The size of the parang motif also represents the wearer's position in the royal family's hierarchy.[68] The parang pattern has many variations, each of which has its own meaning and is allocated to a certain member of the royal family based on their rank. Barong, rusak, gendreh, and klithik are some variations of the parang motif. In general, the motif is meant to represent a person's strong will and determination. It also represents a strong relationship and bond, both in terms of efforts to improve oneself, efforts to fight for prosperity, as well as forms of family ties. Since members of the royal family are the only ones who may wear the parang motif, the parang batik is often passed down among generations.
MEGA MENDUNG
The mega mendung pattern has become a symbol of the city of its origin, Cirebon, due to its widespread popularity. The entrance of the Chinese traders is credited with the birth of the mega mendung motif. The motif is formed like a cloud, representing nirvana and the transcendental notion of divinity in Chinese culture. In another variant, the inspiration for this motif came from someone having seen a cloud reflected in a puddle of water while the weather was overcast. Mega mendung motifs must have a seven color gradations. The motif's name means "the sky will rain", and the motif's seven color gradations are supposed to represent the seven layers of the sky. The term mendung, which means "cloudy", is used in the pattern's name to represent patience. This means humans should not be quick to anger and should exercise patience even when confronted with emotional events. The cloud's structure should also be consistent, as the direction must be horizontal rather than vertical. The clouds must also be flat, as the cloud's purpose is to shield those beneath it from the scorching sun. As a result, the mega mendung design communicates that leaders must protect their people.
TUJUH RUPA
This pattern originates in Pekalongan and is the product of a fusion of Indonesian and Chinese cultures. Ceramic ornaments from China are frequently used in the Tujuh Rupa motif. However, the embellishments on these motifs sometimes include brilliantly colored ornaments of natural elements such as animals and plants. The Tujuh Rupa motifs signifies ancestral ties and to represent gentleness and compassion. The motifs portrayed frequently represent aspects of coastal people's life, such as their ability to adapt to other cultures.
TRUNTUM
The Truntum pattern was developed by Kanjeng Ratu Kencana (Queen Sunan Paku Buwana III) in the years 1749-1799 as a symbol of true, unconditional, and eternal love. It embodies a hope that as love becomes stronger, it will become more fruitful. Truntum comes from the word nuntun (guide). According to legend, Kanjeng Ratu Kencana's spouse disregarded her because he was preoccupied with his new concubine. She was inspired to design a batik with a truntum motif shaped like a star after looking up at the clear, star-studded sky. The king subsequently discovered the Queen creating the lovely pattern, and his feelings for her grew stronger with each passing day. Furthermore, the truntum pattern represents loyalty and devotion. The parents of the bride and groom usually use this motif on the wedding day. The hope is that the bride and groom would experience such steadfast love.
SOGAN
As the coloring technique of this Soga motif employs natural dyes extracted from the trunk of the soga tree, the batik motif is therefore known as Sogan. Traditional Sogan batik is a kind of batik unique to the Javanese Keraton, specifically Keraton Yogyakarta and Keraton Solo. The traditional Keraton patterns are generally followed by this Sogan motifs.The colors of Sogan Yogya and Solo are what differentiates the two Sogan motif variations from each other. Yogya sogan motifs are predominantly dark brown, black, and white, whereas Solo sogan motifs are often orange-brown and brown. The Sogan motif uses five primary colors to represent the human nature: black, red, yellow, white, and green are the five colors. The color black is used to represent worldliness, while red represents anger, yellow represents desire, and white represents righteousness. Brown, on the other hand, is a hue associated with solemnity and the distinctiveness of the Javanese culture, which places a strong emphasis on the inner self as a means of expression and impression. Furthermore, the color brown can be viewed as a symbol of modesty and humility, signifying a closeness to nature, which in turn implies a connection to the people.
LASEM
Lasem batik is a form of coastal batik that developed through a cross-cultural exchange between native Javanese batik that were influenced by the Keraton motif and the incorporation of foreign cultural aspects, particularly Chinese culture. Therefore, the Lasem Batik has a distinct look and is rich in Chinese and Javanese cultural subtleties. The Lasem motif is distinguished by its distinctive red hue, known as getih pitik or 'chicken blood'.[83] This is not to imply it is coloured with chicken blood, but in the past, the dye powder, which was generally imported from Europe, was combined with Lasem water to turn it crimson. Even if it is close to the traditional Lasem hue, the red colour is now a little different. The Lasem motif comes in many variations, but the most common is that of China's famed Hong bird. The origin of the motif started when Admiral Cheng Ho's crew member Bi Nang Un is reported to have moved to Central Java with his wife Na Li Ni, where she learnt to create batik motifs. Na Li Ni is credited as being the first to use dragon designs, hong birds, Chinese money, and the color red in batik. As a result, the Lasem patterns and colors have symbolic connotations linked to Chinese and Javanese philosophy, resulting in the motif carrying a meaning of unity and a representation of Chinese and Javanese acculturation.
SIDOMUKTI
The Sidomukti batik motif is a Surakarta, Central Java-based motif. The Sidomulyo motif has been developed into this motif, whereby Paku Buwono IV altered the backdrop of the white Sidomulyo batik motif to the ukel motif, which was eventually dubbed the Sidomukti batik motif. This batik design is a kind of Keraton batik produced using natural soga dyes. On Sidomukti batik cloth, the color of soga or brown is the traditional batik colour. The term Sidomukti comes from the word Sido, which means "to become" or "accepted", and "mukti", which means "noble", "happy", "powerful", "respected", and "prosperous". As a result, the Sidomukti motif represents the desire to achieve inner and external happiness, or for married couples, the hope of a bright and happy future for the bride and groom. The Sidomukti motifs are made up of various ornaments with different meanings and philosophies. A butterfly is the main ornament of this motif. Enlightenment, liberty, and perfection are all associated with this ornamentation. Furthermore, the butterfly represents beauty, great aspirations, and a brighter future. The Singgasana ornament, also known as the throne ornament, is the second ornament. This ornament is meant to important positions, implying that the person who wears it will ascend in rank and status. It is also envisioned that the individual would be recognized and appreciated by a large number of people. The Meru ornament, often known as mountain ornaments, is the third ornament. Meru is defined as a lofty mountain top where the gods live in Javanese Hindu tradition. Because the Meru ornament represents grandeur, magnificence, and firmness, it represents a want for the wearer to be successful. The flower ornament is the last ornament, and it is intended to represent beauty. This ornament represents the hope for something wonderful in life that is sturdy and substantial to hang on to, despite the numerous challenges that may arise.
SIDOMULYO
The Sidomulyo batik motif dates back to the Kartasura Mataram period, when Sultan Pakubuwono IV changed the pattern's base with isen-isen ukel. The Sidomulyo pattern is a type of Keraton batik, and originates from Surakarta, Central Java.[90] Sido means "to become" or "accepted" in Javanese, whereas mulyo means "noble”. During the wedding ceremony, a bride and groom generally wear a batik fabric with the Sidomulyo motif in the hope that the family would thrive in the future. Because the Sidomulyo and Sidolmukti batik motifs are essentially the same with the only difference being the minor color variations, the ornamentations and meanings of the two motifs are the same.
SEKAR JAGAD
The Sekar Jagad motif has been popular since the 18th century. The name Sekar Jagad is derived from the words kaart, meaning map in Dutch, and Jagad, meaning means world in Javanese, as the pattern resembles a map when viewed from above. As a result, Batik Sekar Jagad is intended to depict the beauty and diversity of the world's various ethnic groups. There are also others who claim that the Sekar Jagad motif is derived from the Javanese words sekar (flower) and jagad (world), as the motif could also symbolize the beauty of the flowers that are spread all over the world. The existence of curving lines matching the shape of islands that are adjacent to each other is one of the features of the Sekar Jagad motif, making it look like a map. This motif is distinct in that it is irregularly patterned, as opposed to other batik motifs that have a repeating pattern. The Sekar Jagad motif itself is also characterized by the presence of isen-isen in the island shaped lines of the motif that contains various motifs such as kawung, truntum, slopes, flora and fauna and others.
TERMINOLOGY
Batik is traditionally sold in 2.25-metre lengths used for kain panjang or sarong. It is worn by wrapping it around the hip, or made into a hat known as blangkon. The cloth can be filled continuously with a single pattern or divided into several sections.
Certain patterns are only used in certain sections of the cloth. For example, a row of isosceles triangles, forming the pasung motif, as well as diagonal floral motifs called dhlorong, are commonly used for the head. However, pasung and dhlorong are occasionally found in the body. Other motifs such as buketan (flower bouquet) and birds are commonly used in either the head or the body.
The head is a rectangular section of the cloth which is worn at the front. The head section can be at the middle of the cloth, or placed at one or both ends. The papan inside of the head can be used to determine whether the cloth is kain panjang or sarong.
The body is the main part of the cloth, and is filled with a wide variety of patterns. The body can be divided into two alternating patterns and colours called pagi-sore ('dawn-dusk'). Brighter patterns are shown during the day, while darker pattern are shown in the evening. The alternating colours give the impression of two batik sets.
Margins are often plain, but floral and lace-like patterns, as well as wavy lines described as a dragon, are common in the area beside seret.
TYPES
As each region has its own traditional pattern, batiks are commonly distinguished by the region they originated in, such as batik Solo, batik Yogyakarta, batik Pekalongan, and batik Madura. Batiks from Java can be distinguished by their general pattern and colours into batik pedalaman (inland batik) or batik pesisiran (coastal batik).[9] Batiks which do not fall neatly into one of these two categories are only referred to by their region. A mapping of batik designs from all places in Indonesia depicts the similarities and reflects cultural assimilation within batik designs.
JAVANESE BATIK
INLAND BATIK (BATIK PEDALAMAN)
Inland batik, batik pedalaman or batik kraton (Javanese court batik) is the oldest form of batik tradition known in Java. Inland batik has earthy colour[96] such as black, indigo, brown, and sogan (brown-yellow colour made from the tree Peltophorum pterocarpum), sometimes against a white background, with symbolic patterns that are mostly free from outside influence. Certain patterns are worn and preserved by the royal courts, while others are worn on specific occasions. At a Javanese wedding for example, the bride wears specific patterns at each stage of the ceremony. Noted inland batiks are produced in Solo and Jogjakarta, cities traditionally regarded as the centre of Javanese culture. Batik Solo typically has sogan background and is preserved by the Susuhunan and Mangkunegaran Court. Batik Jogja typically has white background and is preserved by the Yogyakarta Sultanate and Pakualaman Court.
COASTAL BATIK (BATIK PESISIRAN)
Coastal batik or batik pesisiran is produced in several areas of northern Java and Madura. In contrast to inland batik, coastal batiks have vibrant colours and patterns inspired by a wide range of cultures as a consequence of maritime trading.[96] Recurring motifs include European flower bouquets, Chinese phoenix, and Persian peacocks. Noted coastal batiks are produced in Pekalongan, Cirebon, Lasem, Tuban, and Madura. Pekalongan has the most active batik industry.
A notable sub-type of coastal batik called Jawa Hokoka is not attributed to a particular region. During the Japanese occupation of Indonesia in early 1940, the batik industry greatly declined due to material shortages. The workshops funded by the Japanese however were able to produce extremely fine batiks called Jawa Hokokai. Common motifs of Hokokai includes Japanese cherry blossoms, butterflies, and chrysanthemums.
Another coastal batik called tiga negeri (batik of three lands) is attributed to three regions: Lasem, Pekalongan, and Solo, where the batik would be dipped in red, blue, and sogan dyes respectively. As of 1980, batik tiga negeri was only produced in one city.
BLACKSTYLE BATIK (BATIK IRENGAN)
"Black-style Batik" or "Irengan batik" is batik with an average black background, this is because Ponorogo has always had activities that are close to magical practices, so most irengan batik from Ponorogo is used as a black magic ritual, Dutch people know batik irengan this with gothic batik.
SUNDANESE BATIK
There are several types of batik that come from Sundanese land.
PARAHYANGAN BATIK
Sundanese or Parahyangan Batik is the term for batik from the Parahyangan region of West Java and Banten. Although Parahyangan batiks can use a wide range of colours, a preference for indigo is seen in some of its variants. Natural indigo dye made from Indigofera is among the oldest known dyes in Java, and its local name tarum has lent its name to the Citarum river and the Tarumanagara kingdom, which suggests that ancient West Java was once a major producer of natural indigo. Noted Parahyangan batik is produced in Ciamis, Garut, and Tasikmalaya. Other traditions include Batik Kuningan influenced by batik Cirebon, batik Banten that developed quite independently, and an older tradition of batik Baduy.
BANTENESE BATIK
Bantenese batik employs bright pastel colours and represents a revival of a lost art from the Sultanate of Banten, rediscovered through archaeological work during 2002–2004. Twelve motifs from locations such as Surosowan and several other places have been identified. It is said that tribal people used to wear it.
BADUY BATIK
Baduy batik only employs indigo colour in shades ranged from bluish black to deep blue. It is traditionally worn as iket, a type of Sundanese headress similar to Balinese udeng, by Outer Baduy people of Lebak Regency, Banten.
MALAY BATIK
Trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century. Therefore, coastal batik from northern Java probably influenced Jambi. In 1875, Haji Mahibat from Central Java revived the declining batik industry in Jambi. The village of Mudung Laut in Pelayangan district is known for producing batik Jambi. Batik Jambi, as well as Javanese batik, influenced the Malaysian batik.
The batik from Bengkulu, a city on west coast of Sumatra, is called batik besurek, which literary means "batik with letters" as they draw inspiration from Arabic calligraphy.
MINANGKABAU BATIK
The Minangkabau people also produce batik called batiak tanah liek (clay batik), which use clay as dye for the fabric. The fabric is immersed in clay for more than one day and later designed with motifs of animal and flora.
BALINESE BATIK
Batik making in the island of Bali is relatively new, but a fast-growing industry. Many patterns are inspired by local designs, which are favoured by the local Balinese and domestic tourists. Objects from nature such as frangipani and hibiscus flowers, birds or fishes, and daily activities such as Balinese dancer and ngaben processions or religious and mythological creatures such as barong, kala and winged lion are common. Modern batik artists express themselves freely in a wide range of subjects.
Contemporary batik is not limited to traditional or ritual wearing in Bali. Some designers promote Balinese batik as an elegant fabric that can be used to make casual or formal cloth. Using high class batik, like hand made batik tulis, can show social status.
POPULARITY
The batik industry of Java flourished from the late 1800s to the early 1900s, but declined during the Japanese occupation of Indonesia. With increasing preference of western clothing, the batik industry further declined following the Indonesian independence. Batik has somewhat revived at the turn of the 21st century, through the efforts of Indonesian fashion designers to innovate batik by incorporating new colors, fabrics, and patterns. Batik has become a fashion item for many Indonesians, and may be seen on shirts, dresses, or scarves for casual wear; it is a preferred replacement for jacket-and-tie at certain receptions. Traditional batik sarongs are still used in many occasions.
After the UNESCO recognition for Indonesian batik on 2 October 2009, the Indonesian administration asked Indonesians to wear batik on Fridays, and wearing batik every Friday has been encouraged in government offices and private companies ever since. 2 October is also celebrated as National Batik Day in Indonesia. Batik had helped improve the small business local economy, batik sales in Indonesia had reached Rp 3.9 trillion (US$436.8 million) in 2010, an increase from Rp 2.5 trillion in 2006. The value of batik exports, meanwhile, increased from $14.3 million in 2006 to $22.3 million in 2010.
Batik is popular in the neighboring countries of Singapore and Malaysia. It is produced in Malaysia with similar, but not identical, methods to those used in Indonesia. Batik is featured in the national airline uniforms of the three countries, represented by batik prints worn by flight attendants of Singapore Airlines, Garuda Indonesia and Malaysian Airlines. The female uniform of Garuda Indonesia flight attendants is a modern interpretation of the Kartini style kebaya with parang gondosuli motifs.
BATIK MUSEUMS
Indonesia as the origin and paradise of batik has several museums that store various types of batik cloth that are hundreds of years old and a collection of equipment for batik that is still well preserved and maintained. Here are some museums in Indonesia that hold various types of batik collections:
MUSEUM BATIK KERATON YOGYAKARTA
Museum Batik Keraton Yogyakarta is located inside the Palace of Yogyakarta Sultanate, Yogyakarta. The museum which was inaugurated by Sultan Hamengku Buwono X on 31 October 2005 has thousands of batik collections. Some of batik collections here include kawung, semen, gringsing, nitik, cuwiri, parang, barong, grompol, and other motifs.
These batik collections come from different eras, from the era of Sultan Hamengkubuwono VIII to Sultan Hamengkubuwono X. The batik collections come from gifts from sultans, batik entrepreneurs, and batik collectors. Not only batik, visitors can also see equipment for making batik, raw materials for dyes, irons, sculptures, paintings, and batik masks. Unlike other museums in the Yogyakarta Palace complex, the Batik Museum management does not allow visitors to bring in cameras. This is in order to protect the batik from being photographed by irresponsible people, to then imitate the motive. This museum is part of a tour package offered by the Yogyakarta Palace. Open every day from 08.00–13.30 WIB, on Fridays at 08.00–13.00 WIB, and closes at the palace ceremony day.
MUSEUM BATIK YOGYAKARTA
Museum Batik Yogyakarta is located at Jalan Dr. Sutomo 13A, Bausasran, Yogyakarta. This museum is managed by the married couple Hadi and Dewi Nugroho. On 12 May 1977, this museum was inaugurated by the Yogyakarta Special Region Regional Office of P&K. This museum occupies an area of 400 m2 and is also used as the owner's residence. In 2000, this museum received an award from MURI for the work 'The Biggest Embroidery', batik measuring 90 x 400 cm2. Then in 2001, this museum received another award from MURI as the initiator of the establishment of the first Embroidery Museum in Indonesia. This museum holds more than 1,200 batik collections consisting of 500 pieces of written batik, 560 stamped batik, 124 canting (batik tools), and 35 pans and coloring materials, including wax. Its excellent collection consists of various batik fabrics from the 18th to early 19th centuries in the form of long cloths and sarongs. Other collections include batik by Van Zuylen and Oey Soe Tjoen, as well as batik made in the 1700s. Yogyakarta Batik Museum also provides batik training for visitors who want to learn to make batik, which results can be taken home. The museum is open every Monday to Saturday at 09.00–15.00.
MUSEUM BATIK PEKALONGAN
Museum Batik Pekalongan is located at Jalan Jetayu No.1, Pekalongan, Central Java. This museum has 1.149 batik collections, including batik cloth, hundreds of years old of batik wayang beber, and traditional weaving tools. Museum Batik Pekalongan maintains a large collection of old to modern batik, both those from coastal areas, inland areas, other areas of Java, and batik from various regions in Nusantara such as from Sumatra, Kalimantan, Papua, and batik technique type fabrics from abroad.
Not only displaying batik collections, but Museum Batik Pekalongan is also a batik training center and a batik learning center. Students and general visitors can learn to make batik or do research on batik culture. The museum opens every day from 08.00 to 15.00.
Museum Batik Danar Hadi is located on Jalan Slamet Riyadi, Solo City (Surakarta), Central Java. The museum, which was founded in 1967, offers the best quality batik collections from various regions such as the original Javanese Batik Keraton, Javanese Hokokai batik (batik influenced by Japanese culture), coastal batik (Kudus, Lasem, and Pekalongan), Sumatran batik, and various types of batik. This museum has a collection of batik cloth reaching 1000 pieces and has been recognized by MURI (Indonesian Record Museum) as the museum with the largest collection of batik. Visitors can see the process of making batik and can even take part in batik making workshop in person. Museum Batik Danar Hadi is open every day from 09:00 WIB in the morning to 16:30 WIB in the afternoon.
MUSEUM BATIK INDONESIA
Museum Batik Indonesia which is located in Taman Mini Indonesia Indah (TMII), Cipayung, Jakarta is divided into six areas, namely the area of introduction, treasures, batik techniques, forms, and types of decoration, development of the batik world and the gallery of fame. Visitors can also enjoy the hundreds of batik motifs available in this place. The museum opens every day at 07.00 AM–10.00 PM.
MUSEUM TEKSTIL JAKARTA
Museum Tekstil Jakarta is located on Jalan KS Tubun No. 4, Petamburan, West Jakarta. On June 28, 1976, this building was inaugurated as a textile museum by Mrs. Tien Soeharto (First Lady at that time) witnessed by Mr. Ali Sadikin as the Governor of DKI Jakarta. The initial collections collected at the Textile Museum were obtained from donations from Wastraprema (about 500 collections), then further increased through purchases by the Museum and History Service, as well as donations from the community, both individually and in groups. Until now, the Textile Museum's collection was recorded at 1.914 collections.
The batik gallery is designed to showcase a number of ancient batik and batik developments (contemporary) from time to time. The batik gallery itself is the embryo of the National Batik Museum which is managed by the Indonesian Batik Foundation and the Jakarta Textile Museum. The museum opens on Tuesday–Sunday at 09.00–15.00.
Batik outside Indonesia
MALAYSIA
The origin of batik production in Malaysia it is known trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century, the northern coastal batik producing areas of Java (Cirebon, Lasem, Tuban, and Madura) has influenced Jambi batik. This Jambi (Sumatran) batik, as well as Javanese batik, has influenced the batik craft in the Malay peninsula.
Dr. Fiona Kerlogue of the Horniman museum argued that the Malaysian printed wax textiles, made for about a century, are a different tradition from traditional Indonesian batik. The method of producing Malaysian batik is different, as the patterns are larger and simpler with only occasional use of the canting for intricate patterns. It relies heavily on brush painting to apply colours to fabrics. The colours also tend to be lighter and more vibrant than deep coloured Javanese batik. The most popular motifs are leaves and flowers. Malaysian batik often displays plants and flowers to avoid the interpretation of human and animal images as idolatry, in accordance with local Islamic doctrine.
INDIA
Indians are known to use resist method of printing designs on cotton fabrics, which can be traced back 2,000 years.[when?][citation needed] Initially, wax and even rice starch were used for printing on fabrics. Until recently batik was made only for dresses and tailored garments, but modern batik is applied in numerous items, such as murals, wall hangings, paintings, household linen, and scarves, with livelier and brighter patterns. Contemporary batik making in India is also done by the Deaf women of Delhi, these women are fluent in Indian Sign Language and also work in other vocational programs.
SRI LANKA
Over the past century, batik making in Sri Lanka has become firmly established. The batik industry in Sri Lanka is a small scale industry which can employ individual design talent and mainly deals with foreign customers for profit. It is now the most visible of the island's crafts with galleries and factories, large and small, having sprung up in many tourist areas. Rows of small stalls selling batiks can be found all along Hikkaduwa's Galle Road strip. Mahawewa, on the other hand, is famous for its batik factories.
CHINA
Batik is done by the ethnic people in the South-West of China. The Miao, Bouyei and Gejia people use a dye resist method for their traditional costumes. The traditional costumes are made up of decorative fabrics, which they achieve by pattern weaving and wax resist. Almost all the Miao decorate hemp and cotton by applying hot wax then dipping the cloth in an indigo dye. The cloth is then used for skirts, panels on jackets, aprons and baby carriers. Like the Javanese, their traditional patterns also contain symbolism, the patterns include the dragon, phoenix, and flowers.
AFRICA
Although modern history would suggest that the batik was introduced to Africa by the Dutch (especially in South Africa), the batik making process has been practiced in Africa long before the arrival of the colonial powers.[citation needed] One of the earlier sightings are to be found in Egypt, where batik-like material used in the embalming of mummies. The most developed resist-dyeing skills are to be found in Nigeria where the Yoruba make adire cloths. Two methods of resist are used: adire eleso which involves tied and stitched designs and adire eleko that uses starch paste. The paste is most often made from cassava starch, rice, and other ingredients boiled together to produce a smooth thick paste. The Yoruba of West Africa use cassava paste as a resist while the Soninke and Wolof people in Senegal uses rice paste. The Bamana people of Mali use mud as a resist. Batik was worn as a symbol of status, ethnic origin, marriage, cultural events, etc.
The African wax prints (Dutch wax prints) was introduced during the colonial era, through Dutch's textile industry's effort to imitate the batik making process. The imitation was not successful in Europe, but experienced a strong reception in Africa instead. Nowadays batik is produced in many parts of Africa and it is worn by many Africans as one of the symbols of culture.
Nelson Mandela was a noted wearer of batik during his lifetime. Mandela regularly wore patterned loose-fitting shirt to many business and political meetings during 1994–1999 and after his tenure as President of South Africa, subsequently dubbed as a Madiba shirt based on Mandela's Xhosa clan name. There are many who claim the Madiba shirt's invention. But in fact, according to Yusuf Surtee, a clothing-store owner who supplied Mandela with outfits for decades, said the Madiba design is based on Mandela's request for a shirt similar to Indonesian president Suharto's batik attire.
WIKIPEDIA
75x90 cm - Picture taken in my Art Gallery
What do we see here?
First of all: this art looks like ordinary painting done with a brush. It is not. It is a totaly different and complicate process. If you don´t know already how to make batik, please read the article below to understand the difference to our thinking about painting. The batik-artist doesn´t draw with colours, he draws with wax and the colouring is done by dipping the whole batik into the desired colour. Then removing the wax in boiling water and starting new for the next colour. And this so many times as the different colours in the finished batik. This takes month o finish. And you have to think opposit: you don´t draw the painting - you draw what will not be the painting!
That´s why this thousands of years old technic is declared as a
UNESCO Heritage Of Human Art.
You can see in his Batik Paintings elements of islamic art
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BATIK
Batik is a technique of wax-resist dyeing applied to the whole cloth. This technique originated from the island of Java, Indonesia. Batik is made either by drawing dots and lines of the resist with a spouted tool called a canting, or by printing the resist with a copper stamp called a cap. The applied wax resists dyes and therefore allows the artisan to colour selectively by soaking the cloth in one colour, removing the wax with boiling water, and repeating if multiple colours are desired.
Batik is an ancient art form of Indonesia made with wax resistant dye on fabrics. Indonesian coastal batik (batik pesisir) made in the island of Java has a history of acculturation, a mixture of native and foreign cultures. It is a newer model compared to inland batik, and it uses more colors, though the patterns are a lot less intricate. This is because inland batik used to be made by select experts living in palace areas, while coastal batik can be made by anyone.
Batik is very important to Indonesians and many people would wear it to formal or casual events. Batik is commonly used by Indonesians in various rituals, ceremonies, traditions, celebrations, and even in daily uses.
On October 2, 2009, UNESCO officially recognized the batik (written batik (batik tulis) and stamped batik (batik cap)) as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia, and encouraged the Indonesian people and the Indonesian government to safeguard, transmit, promote, and develop the craftsmanship of batik. Since then, Indonesia celebrates "the National Batik Day" (in Indonesian: Hari Batik Nasional) annually on October 2. Nowadays, Indonesians would wear batik in honor of this ancient tradition.
In the same year, UNESCO also recognized "Education and training in Indonesian Batik intangible cultural heritage for elementary, junior, senior, vocational school and polytechnic students, in collaboration with the Batik Museum in Pekalongan" as Masterpiece of Oral and Intangible Heritage of Humanity in Register of Good Safeguarding Practices List.
Batik is considered a cultural icon in modern Indonesia, where "National Batik Day" (in Indonesian: Hari Batik Nasional) is celebrated annually on October 2. Many Indonesians continue to wear batik on a daily basis for casual and formal occasions.
ETYMOLOY
The word batik is Javanese in origin. It comes from the Javanese ambatik that consist of amba means "wide" or "large", and tik or nitik means "dot" or "make a dot". The word bathikan also means "drawing" or "writing" in Javanese. When the word is absorbed to Malay (including both Indonesian and Malaysian standards), the "th-" sound is reduced to a "t-" sound more pronouncable to non-Javanese speakers.
The word batik is first recorded in English in the Encyclopædia Britannica of 1880, in which it is spelled as battik. It is attested in the Indonesian Archipelago during the Dutch colonial period in various forms such as mbatik, mbatek, batik and batek. Batik known as euyeuk in Sundanese, cloth can be processed into a form of batik by a pangeyeuk (batik maker).
HISTORY
Batik is an ancient fabric wax-resist dyeing tradition of Java, Indonesia. The art of batik is most highly developed and some of the best batiks in the world still made there. In Java, all the materials for the process are readily available – cotton and beeswax and plants from which different vegetable dyes are made. Indonesian batik predates written records: G. P. Rouffaer argues that the technique might have been introduced during the 6th or 7th century from India or Sri Lanka. On the other hand, the Dutch archaeologist J.L.A. Brandes and the Indonesian archaeologist F.A. Sutjipto believe Indonesian batik is a native tradition, since several regions in Indonesia such as Toraja, Flores, and Halmahera which were not directly influenced by Hinduism, have attested batik making tradition as well.
The existence of the oldest Batik activities came from Ponorogo which was still called Wengker before the 7th century, the Kingdom in Central Java learned batik from Ponorogo. Because of this, Ponorogo batik is somewhat similar to batik circulating in Central Java, except that the batik produced by Ponorogo is generally dark black or commonly called batik irengan because it is close to magical elements. so that it was developed by the kingdoms in Central Java and Yogyakarta.
Based on the contents of the Sundanese Manuscript, Sundanese people have known about Batik since the 12th century. Based on ancient Sundanese manuscript Sanghyang Siksa Kandang Karesian written 1518 AD, it is recorded that Sundanese having batik which is identical and representative of Sundanese culture in general. Several motif are even noted in the text, based on those data sources the process of Batik Sundanese creation begins step by step.
Rouffaer reported that the gringsing pattern was already known by the 12th century in Kediri, East Java. He concluded that this delicate pattern could be created only by using the canting, an etching tool that holds a small reservoir of hot wax invented in Java around that time. The carving details of clothes worn by East Javanese Prajnaparamita statues from around the 13th century show intricate floral patterns within rounded margins, similar to today's traditional Javanese jlamprang or ceplok batik motif. The motif is thought to represent the lotus, a sacred flower in Hindu-Buddhist beliefs. This evidence suggests that intricate batik fabric patterns applied with the canting existed in 13th-century Java or even earlier. By the last quarter of the 13th century, the batik cloth from Java has been exported to Karimata islands, Siam, even as far as Mosul.
In Europe, the technique was described for the first time in the "History of Java", published in London in 1817 by Stamford Raffles, who had been a British governor of Bengkulu, Sumatra. In 1873 the Dutch merchant Van Rijckevorsel gave the pieces he collected during a trip to Indonesia to the ethnographic museum in Rotterdam. Today the Tropenmuseum houses the biggest collection of Indonesian batik in the Netherlands. The Dutch and Chinese colonists were active in developing batik, particularly coastal batik, in the late colonial era. They introduced new patterns as well as the use of the cap (copper block stamps) to mass-produce batiks. Displayed at the Exposition Universelle at Paris in 1900, the Indonesian batik impressed the public and artists.
In the 1920s, Javanese batik makers migrating to Malay Peninsula (present-day Malaysia, South Thailand, and southern tip of Myanmar) introduced the use of wax and copper blocks to its east coast.
In Subsaharan Africa, Javanese batik was introduced in the 19th century by Dutch and English traders. The local people there adapted the Javanese batik, making larger motifs with thicker lines and more colours. In the 1970s, batik was introduced to Australia, where aboriginal artists at Erna Bella have developed it as their own craft.
In Africa, it was originally practised by the Yoruba tribe in Nigeria, Soninke and Wolof in Senegal.[20] This African version, however, uses cassava starch or rice paste, or mud as a resist instead of beeswax.
TECHNIQUES
Initially, batik making techniques only used "written batik" (batik tulis) techniques. This batik tulis is known as the original batik from generation to generation from the Indonesian nation's ancestors because the process and workmanship are still very traditional and manual. Then the technique developed with the discovery of the stamped batik (batik cap) technique which made batik work faster. The batik tulis and batik cap techniques are recognized by UNESCO as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia because it still uses waxes in the making process.
WRITTEN BATIK (BATIK TULIS)
Written batik or batik tulis (Javanese script: ꦧꦠꦶꦏ꧀ꦠꦸꦭꦶꦱ꧀; Pegon: باتيق توليس) is made by writing wax liquid on the surface of the cloth with a tool called canting. Canting made of copper with a handle made of bamboo or wood. The making of hand-written batik takes approximately 1–3 months depending on the complexity and detail of batik. Because the working techniques are still traditional and manual, making hand-written batik takes longer and is more complicated than other batik techniques. In addition, the fundamental difference between written batik compared to other batik is that there are differences in each pattern, for example, a number of points or curved lines that are not the same because they are made manually by hand. This characteristic of hand-written batik makes hand-written batik more valuable and unique compared to other batiks.Written batik technique is the most complicated, smooth, and longest process to work with, so a piece of original batik tulis cloth is usually sold at a higher price. However, this is the advantage of batik with the written process, which is more exclusive because it is purely handmade. In Indonesia, premium hand-written batik clothes are usually only worn by certain people at special events, in the form of long-sleeved shirts or modern batik dresses. The batik motif in Indonesia has developed depending on its history and place of origin.
STAMPED BATIK (BATIK CAP)
Stamped batik or batik cap (Javanese script: ꦧꦠꦶꦏ꧀ꦕꦥ꧀; Pegon: باتيق چڤ) is batik whose manufacturing process uses a stamp tool. This stamp tool is made of copper plates which form a batik motif on one of its surfaces. Stamp tool or canting cap is made by people who are experts in that field. Making batik with cap works the same way as using a stamp, but using waxes, not ink. This experience process is not easy to do. To make one piece of batik cloth, the process of deepening is carried out several times depending on the number of colors desired. Cap is used to replacing the canting function so that it can shorten the manufacturing time. Batik cap is produced from the process of dyeing a tool made of copper which has been shaped in such a way on the cloth. The batik cap motif is considered to have less artistic value because all the motifs are exactly the same. The price of printed batik is cheaper than written batik because it can be made en masse. The distinctive feature of batik cap can be seen from the repeating pattern and/or ornament motif. Historically, this batik cap process was discovered and popularized by the brethren as a solution to the limited capacity of batik production if it was only processed with hand-written techniques (batik tulis). The process of making this type of batik takes approximately 2–3 days. The advantages of batik cap are easier, faster batik processing, and the most striking of which is the more neat and repetitive motifs. While the drawbacks of batik cap include the mainstream design because it usually goes into mass production, in terms of art it looks stiffer and the motifs are not too detailed, and what is certain is the possibility of having the same batik as other people is greater.
PAINTED BATIK (BATIK TULIS)
Painted batik, batik painting, or batik lukis (Javanese script: ꦧꦠꦶꦏ꧀ꦭꦸꦏꦶꦱ꧀; Pegon: باتيق لوكيس) is a technique of making batik by painting (with or without a pattern) on a white cloth using a medium or a combined medium like canting, brush, banana stalk, broomsticks, cotton, toothpicks, patchwork, or other media depending on the expression of a painter. Batik painting is the result of the development of batik art. The essence of batik painting is the process of making batik that does not use traditional motifs that are commonly found. The resulting motifs are the creation of the maker, usually producing contemporary (free) motifs or patterns with brighter, more striking colors, and more diverse color variations. The coloring in painted batik tends to be free and plays with many colors that are not often found in written batik (batik tulis). There are also gradation effects and other painting effects. The drawings are made as if painted batik is an ordinary painting poured on cloth using wax as the medium.
In principle, painted batik is almost the same way with written batik in the making process. Because of the development of classic written batik, painted batik still contains the same elements as written batik in the aspects of materials, processing, coloring, and highlighting (removing the wax). But there are also many differences due to the influence of modern painting, such as in terms of appearance, especially in motifs and colors. The most important thing in making painted batik is the combination of the batik work and coloring depending on the taste of the batik maker. Painted batik is popular because it has a very affordable price and a very creative manufacturing process. Painted batik can be used as decoration or ready-to-wear clothing (fashion). Painted batik which has human objects, landscapes, still objects, and other objects, are in high demand for display paintings.
MAKING PROCESS
The making of Indonesian batik is a labor-intensive process. The following are the stages in the process of making the original batik tulis cloth from the first steps to the last process: nyungging, njaplak, nglowong, ngiseni, nyolet, mopok, nembok, ngelir, nembok, the first nglorod, ngrentesi, nyumri, nyoja, and the second nglorod.
Firstly, a cloth is washed, soaked, and beaten with a large mallet. Patterns are drawn with pencil and later redrawn using hot wax, usually made from a mixture of paraffin or beeswax, sometimes mixed with plant resins, which functions as a dye-resist. The wax can be applied with a variety of tools. A pen-like instrument called a canting (Javanese pronunciation: [tʃantiŋ], sometimes spelled with old Dutch orthography tjanting) is the most common. A canting is made from a small copper reservoir with a spout on a wooden handle. The reservoir holds the resist which flows through the spout, creating dots and lines as it moves. For larger patterns, a stiff brush may be used.[38] Alternatively, a copper block stamp called a cap (Javanese pronunciation: [tʃap]; old spelling tjap) is used to cover large areas more efficiently.
After the cloth is dry, the resist is removed by boiling or scraping the cloth. The areas treated with resist keep their original colour; when the resist is removed the contrast between the dyed and undyed areas forms the pattern. This process is repeated as many times as the number of colours desired.
The most traditional type of batik, called written batik (batik tulis), is drawn using only the canting. The cloth needs to be drawn on both sides and dipped in a dye bath three to four times. The whole process may take up to a year; it yields considerably finer patterns than stamped batik (batik cap).
CULTURE
Batik is an ancient cultural element that is widespread in Indonesia. Making batik, in the sense of written batik, is not only a physical activity but has a deep dimension that contains prayer, hope, and lessons. Batik motifs in ancient Javanese society have a symbolic meaning and can be used as a means of communication for ancient Javanese people. The ancient Javanese community realized that through batik motifs the social stratification of society could be identified. Basically, the use of batik should not be arbitrary for both men and women because every element in Javanese clothing, especially batik, is always full of symbols and meanings.
Many Indonesian batik patterns are symbolic. Infants are carried in batik slings decorated with symbols designed to bring the child luck, and certain batik designs are reserved for brides and bridegrooms, as well as their families. Batik garments play a central role in certain Javanese rituals, such as the ceremonial casting of royal batik into a volcano. In the Javanese naloni mitoni ceremony, the mother-to-be is wrapped in seven layers of batik, wishing her good things. Batik is also prominent in the tedak siten ceremony when a child touches the earth for the first time. Specific pattern requirement are often reserved for traditional and ceremonial contexts.
TRADITIONAL COSTUME IN THE JAVANESE ROYAL PALACE
Batik is the traditional costume of the royal and aristocratic families in Java for many centuries until now. The use of batik is still sustainable and is a mandatory traditional dress in the rules of the Javanese palaces to this day. Initially, the tradition of making batik was considered a tradition that could only be practiced in the palace and was designated as the clothes of the king, family, and their followers, thus becoming a symbol of Javanese feudalism. Because many of the king's followers lived outside the palace, this batik art was brought by them outside the palace and carried out in their respective places. The batik motifs of each social class are differentiated according to social strata and nobility in the palace. The motifs of the Parang Rusak, semen gedhe, kawung, and udan riris are the batik motifs used by the aristocrats and courtiers in garebeg ceremonies, pasowanan, and welcoming honor guests. During the colonial era, Javanese courts issued decrees that dictated certain patterns to be worn according to a person's rank and class within the society. Sultan Hamengkubuwono VII, who ruled the Yogyakarta Sultanate from 1921 to 1939, reserved several patterns such as the Parang Rusak and Semen Agung for members of the Yogyakartan royalties and restricted commoners from wearing them.
TRADITIONAL DANCE COSTUMES
Batik is used for traditional dance performances in Java. Costume is one of the main things in presenting traditional Javanese dance. Kemben is a piece of cloth worn from the chest to the waist. Tapih is used to fasten the jarit of the dancers, it is decorated with a distinctive batik motif, and fastened with a stagen belt. Sampur is used by wrapping them around the dancer's body. This cloth is also known as Kancrik Prade which is usually dominated by yellow or red. Jarit is a subordinate, uses a long batik cloth. Some examples of Javanese dances include Bedhaya, Srimpi, Golek, Beksan, wayang wong, gambyong, and so on.
BIRTH CEREMONIES
In Javanese tradition, when a mother-to-be reaches her seventh month of pregnancy, a seven-month event or a mitoni ceremony will be held. One of the things that must be done in the ceremony is that the prospective mother must try on the seven kebayas and seven batik cloths. The batik used has rules and is not just any batik. Each batik cloth has a high philosophical value which is also a strand and hope for the Almighty so that the baby who is born has a good personality.
Prospective mothers must alternate wearing 6 batik cloths and 1 striated batik cloth. This batik substitution has a rule, that the last batik to be worn is the one with a simple motif. The motif rulers include:
Wahyu tumurun motif – This motif contains the hope that the baby will have a good position.
Cakar motif – This motif is expected to make the child diligent in seeking sustenance.
Udan liris motif – It is hoped that the child will have a tough character.
Kesatrian motif – It is hoped the child has a chivalrous nature.
Sidomukti motif – It is hoped that the child's life will be good and honorable.
Babon angrem motif – Motif depicting a hatchling hen, symbolizes the mother's love for her child.
Lurik lasem motif – The simplest motif. It has a philosophy that human life should be simple. There is also another philosophy, there are two lines in lurik lasem batik, namely the vertical line indicating the relationship between humans and God and the horizontal line indicating the relationship between humans and fellow humans.
WEDDING CEREMONIES
Every motif in classical Javanese batik always has its own meaning and philosophy, including for wedding ceremonies. Because each motif attached to Javanese batik has a different story and philosophy. In Javanese wedding ceremony, certain batik designs are reserved for brides and bridegrooms, as well as their families. Such as the truntum motif (flower motif in the shape of the sun) is used for midodareni ceremony (the procession of the night before the wedding ceremony, symbolizing the last night before the child separates from parents). This motif is also used during the panggih ceremony (the procession when the bride and groom meet after being secluded) by the parents of the bride and groom. The truntum motif means a symbol of love that never ends, when used by the parents of the bride and groom, it symbolizes the love of the parents for the child that never ends.
Some of the batik motifs that can be used for weddings are the grompol motif (hopefully the bride and groom will get a blessing and a bright future), Sidho asih motif (hopefully that the bride and groom will love each other), Sidho luhur motif (hopefully that the bride will have a noble and praiseworthy character), and ceker ayam motif (hopefully the bride and groom have the spirit of being married and given prosperity).
DEATH CEREMONIES (LURUB LAYON)
In Javanese society batik cloth is also used for death ceremonies, namely as a cover for the body or what is known as the lurub layon ceremony. The batik motif that symbolizes grief is the slobok motif. This batik motif symbolizes the hope that spirits will find it easy and smooth on their way to God. The word slobog is taken from the Javanese word lobok, which means loose. This motif is a geometric triangular shape that is usually black and white. The basic color of this batik is often black or brown with a natural dye which is often called soga.
In Madurese society, one of the batik motifs used for the cloth covering the corpse from generation to generation is the biren rice tompah motif. This biren leaf motif is filled with spilled rice using natural dyes. The washing also uses natural ingredients, squeezed papaya leaves.
FORMAL AND INFORMAL DAILY DRESS
Contemporary practice often allows people to pick any batik patterns according to one's taste and preference from casual to formal situations, and Batik makers often modify, combine, or invent new iterations of well-known patterns. Besides that, now batik has become a daily dress whether it is at work, school, or formal and non-formal events in Indonesia. Many young designers have started their fashion design work by taking batik as their inspiration for making clothes designs. The creativity of these young designers has given birth to various designs of batik clothes that are very elegant and meet the demands of a modern lifestyle.
In October 2009, UNESCO designated Indonesian batik as a Masterpiece of Oral and Intangible Heritage of Humanity. As part of the acknowledgment, UNESCO insisted that Indonesia preserve its heritage. The day, 2 October 2009 has been stated by Indonesian government as National Batik Day, as also at the time the map of Indonesian batik diversity by Hokky Situngkir was opened for public for the first time by the Indonesian Ministry of Research and Technology.
Study of the geometry of Indonesian batik has shown the applicability of fractal geometry in traditional designs.
PATTERNS AND MOTIVS
The popularity of batik in Indonesia has varied. Historically, it was essential for ceremonial costumes and it was worn as part of a kebaya dress, commonly worn every day. The use of batik was already recorded in the 12th century, and the textile has become a strong source of identity for Indonesians crossing religious, racial, and cultural boundaries. It is also believed the motif made the batik famous.
KAWUNG
The kawung motif originated in the city of Yogyakarta and comes in a variety of styles. The motif has a geometrically organized pattern of spheres that resembles the kawung fruit (palm fruit). This pattern is thought to also be a representation of a lotus flower with four blooming crown petals, representing purity. The geometrically organized kawung pattern is seen as a representation of authority in Javanese society. Power is symbolized by the dot in the center of the geometrically aligned ovals. This reflects the position of rulers being the center of authority, which may now be understood as a depiction of the relationship between the people and the government. Other kawung symbolisms are connected to wisdom, such as representing the ancient Javanese philosophy of life of sedulur papat lima pancer. As a result, it is intended signify human existence, in the hopes that a person would not forget their roots. The color scheme of the kawung batik pattern, which includes a combination of dark and bright hues represents human traits. As the kawung pattern is frequently regarded as a palm tree's fruit that is thought to be extremely beneficial for people, it is believed that whomever uses this motif would have a positive influence on the environment. Furthermore, the kawung batik motif is seen as a sign of power and justice. Since the Kawung motif is frequently associated with a symbolism of authority and has many philosophical meanings, it was formerly used only by the Javanese royal family. Over time, numerous influences such as colonization have influenced its exclusivity, enabling the kawung motif to be utilized by the general public.
PARANG
The word Parang comes from the word coral or rock. The motif depicts a diagonal line descending from high to low and has a slope of 45 degrees. The basic pattern is the letter S. The meaning of the parang motif can be interpreted in two ways. Some speculate this theme is derived from the pattern of the sword worn by knights and kings when fighting. Others say Panembahan Senapati designed the pattern while watching the South Sea waves crash against the beach's rocks, with the ocean waves symbolizing the center of natural energy, or the king. The parang motif's oblique construction is also a sign of strength, greatness, authority, and speed of movement. The parang motif, like the kawung design, is a batik larang as it is exclusively worn by the monarch and his relatives. The size of the parang motif also represents the wearer's position in the royal family's hierarchy.[68] The parang pattern has many variations, each of which has its own meaning and is allocated to a certain member of the royal family based on their rank. Barong, rusak, gendreh, and klithik are some variations of the parang motif. In general, the motif is meant to represent a person's strong will and determination. It also represents a strong relationship and bond, both in terms of efforts to improve oneself, efforts to fight for prosperity, as well as forms of family ties. Since members of the royal family are the only ones who may wear the parang motif, the parang batik is often passed down among generations.
MEGA MENDUNG
The mega mendung pattern has become a symbol of the city of its origin, Cirebon, due to its widespread popularity. The entrance of the Chinese traders is credited with the birth of the mega mendung motif. The motif is formed like a cloud, representing nirvana and the transcendental notion of divinity in Chinese culture. In another variant, the inspiration for this motif came from someone having seen a cloud reflected in a puddle of water while the weather was overcast. Mega mendung motifs must have a seven color gradations. The motif's name means "the sky will rain", and the motif's seven color gradations are supposed to represent the seven layers of the sky. The term mendung, which means "cloudy", is used in the pattern's name to represent patience. This means humans should not be quick to anger and should exercise patience even when confronted with emotional events. The cloud's structure should also be consistent, as the direction must be horizontal rather than vertical. The clouds must also be flat, as the cloud's purpose is to shield those beneath it from the scorching sun. As a result, the mega mendung design communicates that leaders must protect their people.
TUJUH RUPA
This pattern originates in Pekalongan and is the product of a fusion of Indonesian and Chinese cultures. Ceramic ornaments from China are frequently used in the Tujuh Rupa motif. However, the embellishments on these motifs sometimes include brilliantly colored ornaments of natural elements such as animals and plants. The Tujuh Rupa motifs signifies ancestral ties and to represent gentleness and compassion. The motifs portrayed frequently represent aspects of coastal people's life, such as their ability to adapt to other cultures.
TRUNTUM
The Truntum pattern was developed by Kanjeng Ratu Kencana (Queen Sunan Paku Buwana III) in the years 1749-1799 as a symbol of true, unconditional, and eternal love. It embodies a hope that as love becomes stronger, it will become more fruitful. Truntum comes from the word nuntun (guide). According to legend, Kanjeng Ratu Kencana's spouse disregarded her because he was preoccupied with his new concubine. She was inspired to design a batik with a truntum motif shaped like a star after looking up at the clear, star-studded sky. The king subsequently discovered the Queen creating the lovely pattern, and his feelings for her grew stronger with each passing day. Furthermore, the truntum pattern represents loyalty and devotion. The parents of the bride and groom usually use this motif on the wedding day. The hope is that the bride and groom would experience such steadfast love.
SOGAN
As the coloring technique of this Soga motif employs natural dyes extracted from the trunk of the soga tree, the batik motif is therefore known as Sogan. Traditional Sogan batik is a kind of batik unique to the Javanese Keraton, specifically Keraton Yogyakarta and Keraton Solo. The traditional Keraton patterns are generally followed by this Sogan motifs.The colors of Sogan Yogya and Solo are what differentiates the two Sogan motif variations from each other. Yogya sogan motifs are predominantly dark brown, black, and white, whereas Solo sogan motifs are often orange-brown and brown. The Sogan motif uses five primary colors to represent the human nature: black, red, yellow, white, and green are the five colors. The color black is used to represent worldliness, while red represents anger, yellow represents desire, and white represents righteousness. Brown, on the other hand, is a hue associated with solemnity and the distinctiveness of the Javanese culture, which places a strong emphasis on the inner self as a means of expression and impression. Furthermore, the color brown can be viewed as a symbol of modesty and humility, signifying a closeness to nature, which in turn implies a connection to the people.
LASEM
Lasem batik is a form of coastal batik that developed through a cross-cultural exchange between native Javanese batik that were influenced by the Keraton motif and the incorporation of foreign cultural aspects, particularly Chinese culture. Therefore, the Lasem Batik has a distinct look and is rich in Chinese and Javanese cultural subtleties. The Lasem motif is distinguished by its distinctive red hue, known as getih pitik or 'chicken blood'.[83] This is not to imply it is coloured with chicken blood, but in the past, the dye powder, which was generally imported from Europe, was combined with Lasem water to turn it crimson. Even if it is close to the traditional Lasem hue, the red colour is now a little different. The Lasem motif comes in many variations, but the most common is that of China's famed Hong bird. The origin of the motif started when Admiral Cheng Ho's crew member Bi Nang Un is reported to have moved to Central Java with his wife Na Li Ni, where she learnt to create batik motifs. Na Li Ni is credited as being the first to use dragon designs, hong birds, Chinese money, and the color red in batik. As a result, the Lasem patterns and colors have symbolic connotations linked to Chinese and Javanese philosophy, resulting in the motif carrying a meaning of unity and a representation of Chinese and Javanese acculturation.
SIDOMUKTI
The Sidomukti batik motif is a Surakarta, Central Java-based motif. The Sidomulyo motif has been developed into this motif, whereby Paku Buwono IV altered the backdrop of the white Sidomulyo batik motif to the ukel motif, which was eventually dubbed the Sidomukti batik motif. This batik design is a kind of Keraton batik produced using natural soga dyes. On Sidomukti batik cloth, the color of soga or brown is the traditional batik colour. The term Sidomukti comes from the word Sido, which means "to become" or "accepted", and "mukti", which means "noble", "happy", "powerful", "respected", and "prosperous". As a result, the Sidomukti motif represents the desire to achieve inner and external happiness, or for married couples, the hope of a bright and happy future for the bride and groom. The Sidomukti motifs are made up of various ornaments with different meanings and philosophies. A butterfly is the main ornament of this motif. Enlightenment, liberty, and perfection are all associated with this ornamentation. Furthermore, the butterfly represents beauty, great aspirations, and a brighter future. The Singgasana ornament, also known as the throne ornament, is the second ornament. This ornament is meant to important positions, implying that the person who wears it will ascend in rank and status. It is also envisioned that the individual would be recognized and appreciated by a large number of people. The Meru ornament, often known as mountain ornaments, is the third ornament. Meru is defined as a lofty mountain top where the gods live in Javanese Hindu tradition. Because the Meru ornament represents grandeur, magnificence, and firmness, it represents a want for the wearer to be successful. The flower ornament is the last ornament, and it is intended to represent beauty. This ornament represents the hope for something wonderful in life that is sturdy and substantial to hang on to, despite the numerous challenges that may arise.
SIDOMULYO
The Sidomulyo batik motif dates back to the Kartasura Mataram period, when Sultan Pakubuwono IV changed the pattern's base with isen-isen ukel. The Sidomulyo pattern is a type of Keraton batik, and originates from Surakarta, Central Java.[90] Sido means "to become" or "accepted" in Javanese, whereas mulyo means "noble”. During the wedding ceremony, a bride and groom generally wear a batik fabric with the Sidomulyo motif in the hope that the family would thrive in the future. Because the Sidomulyo and Sidolmukti batik motifs are essentially the same with the only difference being the minor color variations, the ornamentations and meanings of the two motifs are the same.
SEKAR JAGAD
The Sekar Jagad motif has been popular since the 18th century. The name Sekar Jagad is derived from the words kaart, meaning map in Dutch, and Jagad, meaning means world in Javanese, as the pattern resembles a map when viewed from above. As a result, Batik Sekar Jagad is intended to depict the beauty and diversity of the world's various ethnic groups. There are also others who claim that the Sekar Jagad motif is derived from the Javanese words sekar (flower) and jagad (world), as the motif could also symbolize the beauty of the flowers that are spread all over the world. The existence of curving lines matching the shape of islands that are adjacent to each other is one of the features of the Sekar Jagad motif, making it look like a map. This motif is distinct in that it is irregularly patterned, as opposed to other batik motifs that have a repeating pattern. The Sekar Jagad motif itself is also characterized by the presence of isen-isen in the island shaped lines of the motif that contains various motifs such as kawung, truntum, slopes, flora and fauna and others.
TERMINOLOGY
Batik is traditionally sold in 2.25-metre lengths used for kain panjang or sarong. It is worn by wrapping it around the hip, or made into a hat known as blangkon. The cloth can be filled continuously with a single pattern or divided into several sections.
Certain patterns are only used in certain sections of the cloth. For example, a row of isosceles triangles, forming the pasung motif, as well as diagonal floral motifs called dhlorong, are commonly used for the head. However, pasung and dhlorong are occasionally found in the body. Other motifs such as buketan (flower bouquet) and birds are commonly used in either the head or the body.
The head is a rectangular section of the cloth which is worn at the front. The head section can be at the middle of the cloth, or placed at one or both ends. The papan inside of the head can be used to determine whether the cloth is kain panjang or sarong.
The body is the main part of the cloth, and is filled with a wide variety of patterns. The body can be divided into two alternating patterns and colours called pagi-sore ('dawn-dusk'). Brighter patterns are shown during the day, while darker pattern are shown in the evening. The alternating colours give the impression of two batik sets.
Margins are often plain, but floral and lace-like patterns, as well as wavy lines described as a dragon, are common in the area beside seret.
TYPES
As each region has its own traditional pattern, batiks are commonly distinguished by the region they originated in, such as batik Solo, batik Yogyakarta, batik Pekalongan, and batik Madura. Batiks from Java can be distinguished by their general pattern and colours into batik pedalaman (inland batik) or batik pesisiran (coastal batik).[9] Batiks which do not fall neatly into one of these two categories are only referred to by their region. A mapping of batik designs from all places in Indonesia depicts the similarities and reflects cultural assimilation within batik designs.
JAVANESE BATIK
INLAND BATIK (BATIK PEDALAMAN)
Inland batik, batik pedalaman or batik kraton (Javanese court batik) is the oldest form of batik tradition known in Java. Inland batik has earthy colour[96] such as black, indigo, brown, and sogan (brown-yellow colour made from the tree Peltophorum pterocarpum), sometimes against a white background, with symbolic patterns that are mostly free from outside influence. Certain patterns are worn and preserved by the royal courts, while others are worn on specific occasions. At a Javanese wedding for example, the bride wears specific patterns at each stage of the ceremony. Noted inland batiks are produced in Solo and Jogjakarta, cities traditionally regarded as the centre of Javanese culture. Batik Solo typically has sogan background and is preserved by the Susuhunan and Mangkunegaran Court. Batik Jogja typically has white background and is preserved by the Yogyakarta Sultanate and Pakualaman Court.
COASTAL BATIK (BATIK PESISIRAN)
Coastal batik or batik pesisiran is produced in several areas of northern Java and Madura. In contrast to inland batik, coastal batiks have vibrant colours and patterns inspired by a wide range of cultures as a consequence of maritime trading.[96] Recurring motifs include European flower bouquets, Chinese phoenix, and Persian peacocks. Noted coastal batiks are produced in Pekalongan, Cirebon, Lasem, Tuban, and Madura. Pekalongan has the most active batik industry.
A notable sub-type of coastal batik called Jawa Hokoka is not attributed to a particular region. During the Japanese occupation of Indonesia in early 1940, the batik industry greatly declined due to material shortages. The workshops funded by the Japanese however were able to produce extremely fine batiks called Jawa Hokokai. Common motifs of Hokokai includes Japanese cherry blossoms, butterflies, and chrysanthemums.
Another coastal batik called tiga negeri (batik of three lands) is attributed to three regions: Lasem, Pekalongan, and Solo, where the batik would be dipped in red, blue, and sogan dyes respectively. As of 1980, batik tiga negeri was only produced in one city.
BLACKSTYLE BATIK (BATIK IRENGAN)
"Black-style Batik" or "Irengan batik" is batik with an average black background, this is because Ponorogo has always had activities that are close to magical practices, so most irengan batik from Ponorogo is used as a black magic ritual, Dutch people know batik irengan this with gothic batik.
SUNDANESE BATIK
There are several types of batik that come from Sundanese land.
PARAHYANGAN BATIK
Sundanese or Parahyangan Batik is the term for batik from the Parahyangan region of West Java and Banten. Although Parahyangan batiks can use a wide range of colours, a preference for indigo is seen in some of its variants. Natural indigo dye made from Indigofera is among the oldest known dyes in Java, and its local name tarum has lent its name to the Citarum river and the Tarumanagara kingdom, which suggests that ancient West Java was once a major producer of natural indigo. Noted Parahyangan batik is produced in Ciamis, Garut, and Tasikmalaya. Other traditions include Batik Kuningan influenced by batik Cirebon, batik Banten that developed quite independently, and an older tradition of batik Baduy.
BANTENESE BATIK
Bantenese batik employs bright pastel colours and represents a revival of a lost art from the Sultanate of Banten, rediscovered through archaeological work during 2002–2004. Twelve motifs from locations such as Surosowan and several other places have been identified. It is said that tribal people used to wear it.
BADUY BATIK
Baduy batik only employs indigo colour in shades ranged from bluish black to deep blue. It is traditionally worn as iket, a type of Sundanese headress similar to Balinese udeng, by Outer Baduy people of Lebak Regency, Banten.
MALAY BATIK
Trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century. Therefore, coastal batik from northern Java probably influenced Jambi. In 1875, Haji Mahibat from Central Java revived the declining batik industry in Jambi. The village of Mudung Laut in Pelayangan district is known for producing batik Jambi. Batik Jambi, as well as Javanese batik, influenced the Malaysian batik.
The batik from Bengkulu, a city on west coast of Sumatra, is called batik besurek, which literary means "batik with letters" as they draw inspiration from Arabic calligraphy.
MINANGKABAU BATIK
The Minangkabau people also produce batik called batiak tanah liek (clay batik), which use clay as dye for the fabric. The fabric is immersed in clay for more than one day and later designed with motifs of animal and flora.
BALINESE BATIK
Batik making in the island of Bali is relatively new, but a fast-growing industry. Many patterns are inspired by local designs, which are favoured by the local Balinese and domestic tourists. Objects from nature such as frangipani and hibiscus flowers, birds or fishes, and daily activities such as Balinese dancer and ngaben processions or religious and mythological creatures such as barong, kala and winged lion are common. Modern batik artists express themselves freely in a wide range of subjects.
Contemporary batik is not limited to traditional or ritual wearing in Bali. Some designers promote Balinese batik as an elegant fabric that can be used to make casual or formal cloth. Using high class batik, like hand made batik tulis, can show social status.
POPULARITY
The batik industry of Java flourished from the late 1800s to the early 1900s, but declined during the Japanese occupation of Indonesia. With increasing preference of western clothing, the batik industry further declined following the Indonesian independence. Batik has somewhat revived at the turn of the 21st century, through the efforts of Indonesian fashion designers to innovate batik by incorporating new colors, fabrics, and patterns. Batik has become a fashion item for many Indonesians, and may be seen on shirts, dresses, or scarves for casual wear; it is a preferred replacement for jacket-and-tie at certain receptions. Traditional batik sarongs are still used in many occasions.
After the UNESCO recognition for Indonesian batik on 2 October 2009, the Indonesian administration asked Indonesians to wear batik on Fridays, and wearing batik every Friday has been encouraged in government offices and private companies ever since. 2 October is also celebrated as National Batik Day in Indonesia. Batik had helped improve the small business local economy, batik sales in Indonesia had reached Rp 3.9 trillion (US$436.8 million) in 2010, an increase from Rp 2.5 trillion in 2006. The value of batik exports, meanwhile, increased from $14.3 million in 2006 to $22.3 million in 2010.
Batik is popular in the neighboring countries of Singapore and Malaysia. It is produced in Malaysia with similar, but not identical, methods to those used in Indonesia. Batik is featured in the national airline uniforms of the three countries, represented by batik prints worn by flight attendants of Singapore Airlines, Garuda Indonesia and Malaysian Airlines. The female uniform of Garuda Indonesia flight attendants is a modern interpretation of the Kartini style kebaya with parang gondosuli motifs.
BATIK MUSEUMS
Indonesia as the origin and paradise of batik has several museums that store various types of batik cloth that are hundreds of years old and a collection of equipment for batik that is still well preserved and maintained. Here are some museums in Indonesia that hold various types of batik collections:
MUSEUM BATIK KERATON YOGYAKARTA
Museum Batik Keraton Yogyakarta is located inside the Palace of Yogyakarta Sultanate, Yogyakarta. The museum which was inaugurated by Sultan Hamengku Buwono X on 31 October 2005 has thousands of batik collections. Some of batik collections here include kawung, semen, gringsing, nitik, cuwiri, parang, barong, grompol, and other motifs.
These batik collections come from different eras, from the era of Sultan Hamengkubuwono VIII to Sultan Hamengkubuwono X. The batik collections come from gifts from sultans, batik entrepreneurs, and batik collectors. Not only batik, visitors can also see equipment for making batik, raw materials for dyes, irons, sculptures, paintings, and batik masks. Unlike other museums in the Yogyakarta Palace complex, the Batik Museum management does not allow visitors to bring in cameras. This is in order to protect the batik from being photographed by irresponsible people, to then imitate the motive. This museum is part of a tour package offered by the Yogyakarta Palace. Open every day from 08.00–13.30 WIB, on Fridays at 08.00–13.00 WIB, and closes at the palace ceremony day.
MUSEUM BATIK YOGYAKARTA
Museum Batik Yogyakarta is located at Jalan Dr. Sutomo 13A, Bausasran, Yogyakarta. This museum is managed by the married couple Hadi and Dewi Nugroho. On 12 May 1977, this museum was inaugurated by the Yogyakarta Special Region Regional Office of P&K. This museum occupies an area of 400 m2 and is also used as the owner's residence. In 2000, this museum received an award from MURI for the work 'The Biggest Embroidery', batik measuring 90 x 400 cm2. Then in 2001, this museum received another award from MURI as the initiator of the establishment of the first Embroidery Museum in Indonesia. This museum holds more than 1,200 batik collections consisting of 500 pieces of written batik, 560 stamped batik, 124 canting (batik tools), and 35 pans and coloring materials, including wax. Its excellent collection consists of various batik fabrics from the 18th to early 19th centuries in the form of long cloths and sarongs. Other collections include batik by Van Zuylen and Oey Soe Tjoen, as well as batik made in the 1700s. Yogyakarta Batik Museum also provides batik training for visitors who want to learn to make batik, which results can be taken home. The museum is open every Monday to Saturday at 09.00–15.00.
MUSEUM BATIK PEKALONGAN
Museum Batik Pekalongan is located at Jalan Jetayu No.1, Pekalongan, Central Java. This museum has 1.149 batik collections, including batik cloth, hundreds of years old of batik wayang beber, and traditional weaving tools. Museum Batik Pekalongan maintains a large collection of old to modern batik, both those from coastal areas, inland areas, other areas of Java, and batik from various regions in Nusantara such as from Sumatra, Kalimantan, Papua, and batik technique type fabrics from abroad.
Not only displaying batik collections, but Museum Batik Pekalongan is also a batik training center and a batik learning center. Students and general visitors can learn to make batik or do research on batik culture. The museum opens every day from 08.00 to 15.00.
Museum Batik Danar Hadi is located on Jalan Slamet Riyadi, Solo City (Surakarta), Central Java. The museum, which was founded in 1967, offers the best quality batik collections from various regions such as the original Javanese Batik Keraton, Javanese Hokokai batik (batik influenced by Japanese culture), coastal batik (Kudus, Lasem, and Pekalongan), Sumatran batik, and various types of batik. This museum has a collection of batik cloth reaching 1000 pieces and has been recognized by MURI (Indonesian Record Museum) as the museum with the largest collection of batik. Visitors can see the process of making batik and can even take part in batik making workshop in person. Museum Batik Danar Hadi is open every day from 09:00 WIB in the morning to 16:30 WIB in the afternoon.
MUSEUM BATIK INDONESIA
Museum Batik Indonesia which is located in Taman Mini Indonesia Indah (TMII), Cipayung, Jakarta is divided into six areas, namely the area of introduction, treasures, batik techniques, forms, and types of decoration, development of the batik world and the gallery of fame. Visitors can also enjoy the hundreds of batik motifs available in this place. The museum opens every day at 07.00 AM–10.00 PM.
MUSEUM TEKSTIL JAKARTA
Museum Tekstil Jakarta is located on Jalan KS Tubun No. 4, Petamburan, West Jakarta. On June 28, 1976, this building was inaugurated as a textile museum by Mrs. Tien Soeharto (First Lady at that time) witnessed by Mr. Ali Sadikin as the Governor of DKI Jakarta. The initial collections collected at the Textile Museum were obtained from donations from Wastraprema (about 500 collections), then further increased through purchases by the Museum and History Service, as well as donations from the community, both individually and in groups. Until now, the Textile Museum's collection was recorded at 1.914 collections.
The batik gallery is designed to showcase a number of ancient batik and batik developments (contemporary) from time to time. The batik gallery itself is the embryo of the National Batik Museum which is managed by the Indonesian Batik Foundation and the Jakarta Textile Museum. The museum opens on Tuesday–Sunday at 09.00–15.00.
Batik outside Indonesia
MALAYSIA
The origin of batik production in Malaysia it is known trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century, the northern coastal batik producing areas of Java (Cirebon, Lasem, Tuban, and Madura) has influenced Jambi batik. This Jambi (Sumatran) batik, as well as Javanese batik, has influenced the batik craft in the Malay peninsula.
Dr. Fiona Kerlogue of the Horniman museum argued that the Malaysian printed wax textiles, made for about a century, are a different tradition from traditional Indonesian batik. The method of producing Malaysian batik is different, as the patterns are larger and simpler with only occasional use of the canting for intricate patterns. It relies heavily on brush painting to apply colours to fabrics. The colours also tend to be lighter and more vibrant than deep coloured Javanese batik. The most popular motifs are leaves and flowers. Malaysian batik often displays plants and flowers to avoid the interpretation of human and animal images as idolatry, in accordance with local Islamic doctrine.
INDIA
Indians are known to use resist method of printing designs on cotton fabrics, which can be traced back 2,000 years.[when?][citation needed] Initially, wax and even rice starch were used for printing on fabrics. Until recently batik was made only for dresses and tailored garments, but modern batik is applied in numerous items, such as murals, wall hangings, paintings, household linen, and scarves, with livelier and brighter patterns. Contemporary batik making in India is also done by the Deaf women of Delhi, these women are fluent in Indian Sign Language and also work in other vocational programs.
SRI LANKA
Over the past century, batik making in Sri Lanka has become firmly established. The batik industry in Sri Lanka is a small scale industry which can employ individual design talent and mainly deals with foreign customers for profit. It is now the most visible of the island's crafts with galleries and factories, large and small, having sprung up in many tourist areas. Rows of small stalls selling batiks can be found all along Hikkaduwa's Galle Road strip. Mahawewa, on the other hand, is famous for its batik factories.
CHINA
Batik is done by the ethnic people in the South-West of China. The Miao, Bouyei and Gejia people use a dye resist method for their traditional costumes. The traditional costumes are made up of decorative fabrics, which they achieve by pattern weaving and wax resist. Almost all the Miao decorate hemp and cotton by applying hot wax then dipping the cloth in an indigo dye. The cloth is then used for skirts, panels on jackets, aprons and baby carriers. Like the Javanese, their traditional patterns also contain symbolism, the patterns include the dragon, phoenix, and flowers.
AFRICA
Although modern history would suggest that the batik was introduced to Africa by the Dutch (especially in South Africa), the batik making process has been practiced in Africa long before the arrival of the colonial powers.[citation needed] One of the earlier sightings are to be found in Egypt, where batik-like material used in the embalming of mummies. The most developed resist-dyeing skills are to be found in Nigeria where the Yoruba make adire cloths. Two methods of resist are used: adire eleso which involves tied and stitched designs and adire eleko that uses starch paste. The paste is most often made from cassava starch, rice, and other ingredients boiled together to produce a smooth thick paste. The Yoruba of West Africa use cassava paste as a resist while the Soninke and Wolof people in Senegal uses rice paste. The Bamana people of Mali use mud as a resist. Batik was worn as a symbol of status, ethnic origin, marriage, cultural events, etc.
The African wax prints (Dutch wax prints) was introduced during the colonial era, through Dutch's textile industry's effort to imitate the batik making process. The imitation was not successful in Europe, but experienced a strong reception in Africa instead. Nowadays batik is produced in many parts of Africa and it is worn by many Africans as one of the symbols of culture.
Nelson Mandela was a noted wearer of batik during his lifetime. Mandela regularly wore patterned loose-fitting shirt to many business and political meetings during 1994–1999 and after his tenure as President of South Africa, subsequently dubbed as a Madiba shirt based on Mandela's Xhosa clan name. There are many who claim the Madiba shirt's invention. But in fact, according to Yusuf Surtee, a clothing-store owner who supplied Mandela with outfits for decades, said the Madiba design is based on Mandela's request for a shirt similar to Indonesian president Suharto's batik attire.
WIKIPEDIA
75x90 cm - Picture taken in my Art Gallery
What do we see here?
First of all: this art looks like ordinary painting done with a brush. It is not. It is a totaly different and complicate process. If you don´t know already how to make batik, please read the article below to understand the different to our thinking about painting. The batik-artist doesn´t draw with colours, he draws with wax and the colouring is done by dipping the whole batik into the desired colour. Then removing the wax in boiling water and starting new for the next colour. And this so many times as the different colours in the finished batik. This takes month o finish. And you have to think opposit: you don´t draw the painting - you draw what will not be the painting!
That´s why this thousands of years old technic is declared as a
UNESCO Heritage Of Human Art.
You can see in his Batik Paintings elements of islamic art
Indonesia - the land of 150 active volcanos and 17.508 islands. North to south 1882 km - west to east 5114 km.
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BATIK
Batik is a technique of wax-resist dyeing applied to the whole cloth. This technique originated from the island of Java, Indonesia. Batik is made either by drawing dots and lines of the resist with a spouted tool called a canting, or by printing the resist with a copper stamp called a cap. The applied wax resists dyes and therefore allows the artisan to colour selectively by soaking the cloth in one colour, removing the wax with boiling water, and repeating if multiple colours are desired.
Batik is an ancient art form of Indonesia made with wax resistant dye on fabrics. Indonesian coastal batik (batik pesisir) made in the island of Java has a history of acculturation, a mixture of native and foreign cultures. It is a newer model compared to inland batik, and it uses more colors, though the patterns are a lot less intricate. This is because inland batik used to be made by select experts living in palace areas, while coastal batik can be made by anyone.
Batik is very important to Indonesians and many people would wear it to formal or casual events. Batik is commonly used by Indonesians in various rituals, ceremonies, traditions, celebrations, and even in daily uses.
On October 2, 2009, UNESCO officially recognized the batik (written batik (batik tulis) and stamped batik (batik cap)) as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia, and encouraged the Indonesian people and the Indonesian government to safeguard, transmit, promote, and develop the craftsmanship of batik. Since then, Indonesia celebrates "the National Batik Day" (in Indonesian: Hari Batik Nasional) annually on October 2. Nowadays, Indonesians would wear batik in honor of this ancient tradition.
In the same year, UNESCO also recognized "Education and training in Indonesian Batik intangible cultural heritage for elementary, junior, senior, vocational school and polytechnic students, in collaboration with the Batik Museum in Pekalongan" as Masterpiece of Oral and Intangible Heritage of Humanity in Register of Good Safeguarding Practices List.
Batik is considered a cultural icon in modern Indonesia, where "National Batik Day" (in Indonesian: Hari Batik Nasional) is celebrated annually on October 2. Many Indonesians continue to wear batik on a daily basis for casual and formal occasions.
ETYMOLOY
The word batik is Javanese in origin. It comes from the Javanese ambatik that consist of amba means "wide" or "large", and tik or nitik means "dot" or "make a dot". The word bathikan also means "drawing" or "writing" in Javanese. When the word is absorbed to Malay (including both Indonesian and Malaysian standards), the "th-" sound is reduced to a "t-" sound more pronouncable to non-Javanese speakers.
The word batik is first recorded in English in the Encyclopædia Britannica of 1880, in which it is spelled as battik. It is attested in the Indonesian Archipelago during the Dutch colonial period in various forms such as mbatik, mbatek, batik and batek. Batik known as euyeuk in Sundanese, cloth can be processed into a form of batik by a pangeyeuk (batik maker).
HISTORY
Batik is an ancient fabric wax-resist dyeing tradition of Java, Indonesia. The art of batik is most highly developed and some of the best batiks in the world still made there. In Java, all the materials for the process are readily available – cotton and beeswax and plants from which different vegetable dyes are made. Indonesian batik predates written records: G. P. Rouffaer argues that the technique might have been introduced during the 6th or 7th century from India or Sri Lanka. On the other hand, the Dutch archaeologist J.L.A. Brandes and the Indonesian archaeologist F.A. Sutjipto believe Indonesian batik is a native tradition, since several regions in Indonesia such as Toraja, Flores, and Halmahera which were not directly influenced by Hinduism, have attested batik making tradition as well.
The existence of the oldest Batik activities came from Ponorogo which was still called Wengker before the 7th century, the Kingdom in Central Java learned batik from Ponorogo. Because of this, Ponorogo batik is somewhat similar to batik circulating in Central Java, except that the batik produced by Ponorogo is generally dark black or commonly called batik irengan because it is close to magical elements. so that it was developed by the kingdoms in Central Java and Yogyakarta.
Based on the contents of the Sundanese Manuscript, Sundanese people have known about Batik since the 12th century. Based on ancient Sundanese manuscript Sanghyang Siksa Kandang Karesian written 1518 AD, it is recorded that Sundanese having batik which is identical and representative of Sundanese culture in general. Several motif are even noted in the text, based on those data sources the process of Batik Sundanese creation begins step by step.
Rouffaer reported that the gringsing pattern was already known by the 12th century in Kediri, East Java. He concluded that this delicate pattern could be created only by using the canting, an etching tool that holds a small reservoir of hot wax invented in Java around that time. The carving details of clothes worn by East Javanese Prajnaparamita statues from around the 13th century show intricate floral patterns within rounded margins, similar to today's traditional Javanese jlamprang or ceplok batik motif. The motif is thought to represent the lotus, a sacred flower in Hindu-Buddhist beliefs. This evidence suggests that intricate batik fabric patterns applied with the canting existed in 13th-century Java or even earlier. By the last quarter of the 13th century, the batik cloth from Java has been exported to Karimata islands, Siam, even as far as Mosul.
In Europe, the technique was described for the first time in the "History of Java", published in London in 1817 by Stamford Raffles, who had been a British governor of Bengkulu, Sumatra. In 1873 the Dutch merchant Van Rijckevorsel gave the pieces he collected during a trip to Indonesia to the ethnographic museum in Rotterdam. Today the Tropenmuseum houses the biggest collection of Indonesian batik in the Netherlands. The Dutch and Chinese colonists were active in developing batik, particularly coastal batik, in the late colonial era. They introduced new patterns as well as the use of the cap (copper block stamps) to mass-produce batiks. Displayed at the Exposition Universelle at Paris in 1900, the Indonesian batik impressed the public and artists.
In the 1920s, Javanese batik makers migrating to Malay Peninsula (present-day Malaysia, South Thailand, and southern tip of Myanmar) introduced the use of wax and copper blocks to its east coast.
In Subsaharan Africa, Javanese batik was introduced in the 19th century by Dutch and English traders. The local people there adapted the Javanese batik, making larger motifs with thicker lines and more colours. In the 1970s, batik was introduced to Australia, where aboriginal artists at Erna Bella have developed it as their own craft.
In Africa, it was originally practised by the Yoruba tribe in Nigeria, Soninke and Wolof in Senegal.[20] This African version, however, uses cassava starch or rice paste, or mud as a resist instead of beeswax.
TECHNIQUES
Initially, batik making techniques only used "written batik" (batik tulis) techniques. This batik tulis is known as the original batik from generation to generation from the Indonesian nation's ancestors because the process and workmanship are still very traditional and manual. Then the technique developed with the discovery of the stamped batik (batik cap) technique which made batik work faster. The batik tulis and batik cap techniques are recognized by UNESCO as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia because it still uses waxes in the making process.
WRITTEN BATIK (BATIK TULIS)
Written batik or batik tulis (Javanese script: ꦧꦠꦶꦏ꧀ꦠꦸꦭꦶꦱ꧀; Pegon: باتيق توليس) is made by writing wax liquid on the surface of the cloth with a tool called canting. Canting made of copper with a handle made of bamboo or wood. The making of hand-written batik takes approximately 1–3 months depending on the complexity and detail of batik. Because the working techniques are still traditional and manual, making hand-written batik takes longer and is more complicated than other batik techniques. In addition, the fundamental difference between written batik compared to other batik is that there are differences in each pattern, for example, a number of points or curved lines that are not the same because they are made manually by hand. This characteristic of hand-written batik makes hand-written batik more valuable and unique compared to other batiks.Written batik technique is the most complicated, smooth, and longest process to work with, so a piece of original batik tulis cloth is usually sold at a higher price. However, this is the advantage of batik with the written process, which is more exclusive because it is purely handmade. In Indonesia, premium hand-written batik clothes are usually only worn by certain people at special events, in the form of long-sleeved shirts or modern batik dresses. The batik motif in Indonesia has developed depending on its history and place of origin.
STAMPED BATIK (BATIK CAP)
Stamped batik or batik cap (Javanese script: ꦧꦠꦶꦏ꧀ꦕꦥ꧀; Pegon: باتيق چڤ) is batik whose manufacturing process uses a stamp tool. This stamp tool is made of copper plates which form a batik motif on one of its surfaces. Stamp tool or canting cap is made by people who are experts in that field. Making batik with cap works the same way as using a stamp, but using waxes, not ink. This experience process is not easy to do. To make one piece of batik cloth, the process of deepening is carried out several times depending on the number of colors desired. Cap is used to replacing the canting function so that it can shorten the manufacturing time. Batik cap is produced from the process of dyeing a tool made of copper which has been shaped in such a way on the cloth. The batik cap motif is considered to have less artistic value because all the motifs are exactly the same. The price of printed batik is cheaper than written batik because it can be made en masse. The distinctive feature of batik cap can be seen from the repeating pattern and/or ornament motif. Historically, this batik cap process was discovered and popularized by the brethren as a solution to the limited capacity of batik production if it was only processed with hand-written techniques (batik tulis). The process of making this type of batik takes approximately 2–3 days. The advantages of batik cap are easier, faster batik processing, and the most striking of which is the more neat and repetitive motifs. While the drawbacks of batik cap include the mainstream design because it usually goes into mass production, in terms of art it looks stiffer and the motifs are not too detailed, and what is certain is the possibility of having the same batik as other people is greater.
PAINTED BATIK (BATIK TULIS)
Painted batik, batik painting, or batik lukis (Javanese script: ꦧꦠꦶꦏ꧀ꦭꦸꦏꦶꦱ꧀; Pegon: باتيق لوكيس) is a technique of making batik by painting (with or without a pattern) on a white cloth using a medium or a combined medium like canting, brush, banana stalk, broomsticks, cotton, toothpicks, patchwork, or other media depending on the expression of a painter. Batik painting is the result of the development of batik art. The essence of batik painting is the process of making batik that does not use traditional motifs that are commonly found. The resulting motifs are the creation of the maker, usually producing contemporary (free) motifs or patterns with brighter, more striking colors, and more diverse color variations. The coloring in painted batik tends to be free and plays with many colors that are not often found in written batik (batik tulis). There are also gradation effects and other painting effects. The drawings are made as if painted batik is an ordinary painting poured on cloth using wax as the medium.
In principle, painted batik is almost the same way with written batik in the making process. Because of the development of classic written batik, painted batik still contains the same elements as written batik in the aspects of materials, processing, coloring, and highlighting (removing the wax). But there are also many differences due to the influence of modern painting, such as in terms of appearance, especially in motifs and colors. The most important thing in making painted batik is the combination of the batik work and coloring depending on the taste of the batik maker. Painted batik is popular because it has a very affordable price and a very creative manufacturing process. Painted batik can be used as decoration or ready-to-wear clothing (fashion). Painted batik which has human objects, landscapes, still objects, and other objects, are in high demand for display paintings.
MAKING PROCESS
The making of Indonesian batik is a labor-intensive process. The following are the stages in the process of making the original batik tulis cloth from the first steps to the last process: nyungging, njaplak, nglowong, ngiseni, nyolet, mopok, nembok, ngelir, nembok, the first nglorod, ngrentesi, nyumri, nyoja, and the second nglorod.
Firstly, a cloth is washed, soaked, and beaten with a large mallet. Patterns are drawn with pencil and later redrawn using hot wax, usually made from a mixture of paraffin or beeswax, sometimes mixed with plant resins, which functions as a dye-resist. The wax can be applied with a variety of tools. A pen-like instrument called a canting (Javanese pronunciation: [tʃantiŋ], sometimes spelled with old Dutch orthography tjanting) is the most common. A canting is made from a small copper reservoir with a spout on a wooden handle. The reservoir holds the resist which flows through the spout, creating dots and lines as it moves. For larger patterns, a stiff brush may be used.[38] Alternatively, a copper block stamp called a cap (Javanese pronunciation: [tʃap]; old spelling tjap) is used to cover large areas more efficiently.
After the cloth is dry, the resist is removed by boiling or scraping the cloth. The areas treated with resist keep their original colour; when the resist is removed the contrast between the dyed and undyed areas forms the pattern. This process is repeated as many times as the number of colours desired.
The most traditional type of batik, called written batik (batik tulis), is drawn using only the canting. The cloth needs to be drawn on both sides and dipped in a dye bath three to four times. The whole process may take up to a year; it yields considerably finer patterns than stamped batik (batik cap).
CULTURE
Batik is an ancient cultural element that is widespread in Indonesia. Making batik, in the sense of written batik, is not only a physical activity but has a deep dimension that contains prayer, hope, and lessons. Batik motifs in ancient Javanese society have a symbolic meaning and can be used as a means of communication for ancient Javanese people. The ancient Javanese community realized that through batik motifs the social stratification of society could be identified. Basically, the use of batik should not be arbitrary for both men and women because every element in Javanese clothing, especially batik, is always full of symbols and meanings.
Many Indonesian batik patterns are symbolic. Infants are carried in batik slings decorated with symbols designed to bring the child luck, and certain batik designs are reserved for brides and bridegrooms, as well as their families. Batik garments play a central role in certain Javanese rituals, such as the ceremonial casting of royal batik into a volcano. In the Javanese naloni mitoni ceremony, the mother-to-be is wrapped in seven layers of batik, wishing her good things. Batik is also prominent in the tedak siten ceremony when a child touches the earth for the first time. Specific pattern requirement are often reserved for traditional and ceremonial contexts.
TRADITIONAL COSTUME IN THE JAVANESE ROYAL PALACE
Batik is the traditional costume of the royal and aristocratic families in Java for many centuries until now. The use of batik is still sustainable and is a mandatory traditional dress in the rules of the Javanese palaces to this day. Initially, the tradition of making batik was considered a tradition that could only be practiced in the palace and was designated as the clothes of the king, family, and their followers, thus becoming a symbol of Javanese feudalism. Because many of the king's followers lived outside the palace, this batik art was brought by them outside the palace and carried out in their respective places. The batik motifs of each social class are differentiated according to social strata and nobility in the palace. The motifs of the Parang Rusak, semen gedhe, kawung, and udan riris are the batik motifs used by the aristocrats and courtiers in garebeg ceremonies, pasowanan, and welcoming honor guests. During the colonial era, Javanese courts issued decrees that dictated certain patterns to be worn according to a person's rank and class within the society. Sultan Hamengkubuwono VII, who ruled the Yogyakarta Sultanate from 1921 to 1939, reserved several patterns such as the Parang Rusak and Semen Agung for members of the Yogyakartan royalties and restricted commoners from wearing them.
TRADITIONAL DANCE COSTUMES
Batik is used for traditional dance performances in Java. Costume is one of the main things in presenting traditional Javanese dance. Kemben is a piece of cloth worn from the chest to the waist. Tapih is used to fasten the jarit of the dancers, it is decorated with a distinctive batik motif, and fastened with a stagen belt. Sampur is used by wrapping them around the dancer's body. This cloth is also known as Kancrik Prade which is usually dominated by yellow or red. Jarit is a subordinate, uses a long batik cloth. Some examples of Javanese dances include Bedhaya, Srimpi, Golek, Beksan, wayang wong, gambyong, and so on.
BIRTH CEREMONIES
In Javanese tradition, when a mother-to-be reaches her seventh month of pregnancy, a seven-month event or a mitoni ceremony will be held. One of the things that must be done in the ceremony is that the prospective mother must try on the seven kebayas and seven batik cloths. The batik used has rules and is not just any batik. Each batik cloth has a high philosophical value which is also a strand and hope for the Almighty so that the baby who is born has a good personality.
Prospective mothers must alternate wearing 6 batik cloths and 1 striated batik cloth. This batik substitution has a rule, that the last batik to be worn is the one with a simple motif. The motif rulers include:
Wahyu tumurun motif – This motif contains the hope that the baby will have a good position.
Cakar motif – This motif is expected to make the child diligent in seeking sustenance.
Udan liris motif – It is hoped that the child will have a tough character.
Kesatrian motif – It is hoped the child has a chivalrous nature.
Sidomukti motif – It is hoped that the child's life will be good and honorable.
Babon angrem motif – Motif depicting a hatchling hen, symbolizes the mother's love for her child.
Lurik lasem motif – The simplest motif. It has a philosophy that human life should be simple. There is also another philosophy, there are two lines in lurik lasem batik, namely the vertical line indicating the relationship between humans and God and the horizontal line indicating the relationship between humans and fellow humans.
WEDDING CEREMONIES
Every motif in classical Javanese batik always has its own meaning and philosophy, including for wedding ceremonies. Because each motif attached to Javanese batik has a different story and philosophy. In Javanese wedding ceremony, certain batik designs are reserved for brides and bridegrooms, as well as their families. Such as the truntum motif (flower motif in the shape of the sun) is used for midodareni ceremony (the procession of the night before the wedding ceremony, symbolizing the last night before the child separates from parents). This motif is also used during the panggih ceremony (the procession when the bride and groom meet after being secluded) by the parents of the bride and groom. The truntum motif means a symbol of love that never ends, when used by the parents of the bride and groom, it symbolizes the love of the parents for the child that never ends.
Some of the batik motifs that can be used for weddings are the grompol motif (hopefully the bride and groom will get a blessing and a bright future), Sidho asih motif (hopefully that the bride and groom will love each other), Sidho luhur motif (hopefully that the bride will have a noble and praiseworthy character), and ceker ayam motif (hopefully the bride and groom have the spirit of being married and given prosperity).
DEATH CEREMONIES (LURUB LAYON)
In Javanese society batik cloth is also used for death ceremonies, namely as a cover for the body or what is known as the lurub layon ceremony. The batik motif that symbolizes grief is the slobok motif. This batik motif symbolizes the hope that spirits will find it easy and smooth on their way to God. The word slobog is taken from the Javanese word lobok, which means loose. This motif is a geometric triangular shape that is usually black and white. The basic color of this batik is often black or brown with a natural dye which is often called soga.
In Madurese society, one of the batik motifs used for the cloth covering the corpse from generation to generation is the biren rice tompah motif. This biren leaf motif is filled with spilled rice using natural dyes. The washing also uses natural ingredients, squeezed papaya leaves.
FORMAL AND INFORMAL DAILY DRESS
Contemporary practice often allows people to pick any batik patterns according to one's taste and preference from casual to formal situations, and Batik makers often modify, combine, or invent new iterations of well-known patterns. Besides that, now batik has become a daily dress whether it is at work, school, or formal and non-formal events in Indonesia. Many young designers have started their fashion design work by taking batik as their inspiration for making clothes designs. The creativity of these young designers has given birth to various designs of batik clothes that are very elegant and meet the demands of a modern lifestyle.
In October 2009, UNESCO designated Indonesian batik as a Masterpiece of Oral and Intangible Heritage of Humanity. As part of the acknowledgment, UNESCO insisted that Indonesia preserve its heritage. The day, 2 October 2009 has been stated by Indonesian government as National Batik Day, as also at the time the map of Indonesian batik diversity by Hokky Situngkir was opened for public for the first time by the Indonesian Ministry of Research and Technology.
Study of the geometry of Indonesian batik has shown the applicability of fractal geometry in traditional designs.
PATTERNS AND MOTIVS
The popularity of batik in Indonesia has varied. Historically, it was essential for ceremonial costumes and it was worn as part of a kebaya dress, commonly worn every day. The use of batik was already recorded in the 12th century, and the textile has become a strong source of identity for Indonesians crossing religious, racial, and cultural boundaries. It is also believed the motif made the batik famous.
KAWUNG
The kawung motif originated in the city of Yogyakarta and comes in a variety of styles. The motif has a geometrically organized pattern of spheres that resembles the kawung fruit (palm fruit). This pattern is thought to also be a representation of a lotus flower with four blooming crown petals, representing purity. The geometrically organized kawung pattern is seen as a representation of authority in Javanese society. Power is symbolized by the dot in the center of the geometrically aligned ovals. This reflects the position of rulers being the center of authority, which may now be understood as a depiction of the relationship between the people and the government. Other kawung symbolisms are connected to wisdom, such as representing the ancient Javanese philosophy of life of sedulur papat lima pancer. As a result, it is intended signify human existence, in the hopes that a person would not forget their roots. The color scheme of the kawung batik pattern, which includes a combination of dark and bright hues represents human traits. As the kawung pattern is frequently regarded as a palm tree's fruit that is thought to be extremely beneficial for people, it is believed that whomever uses this motif would have a positive influence on the environment. Furthermore, the kawung batik motif is seen as a sign of power and justice. Since the Kawung motif is frequently associated with a symbolism of authority and has many philosophical meanings, it was formerly used only by the Javanese royal family. Over time, numerous influences such as colonization have influenced its exclusivity, enabling the kawung motif to be utilized by the general public.
PARANG
The word Parang comes from the word coral or rock. The motif depicts a diagonal line descending from high to low and has a slope of 45 degrees. The basic pattern is the letter S. The meaning of the parang motif can be interpreted in two ways. Some speculate this theme is derived from the pattern of the sword worn by knights and kings when fighting. Others say Panembahan Senapati designed the pattern while watching the South Sea waves crash against the beach's rocks, with the ocean waves symbolizing the center of natural energy, or the king. The parang motif's oblique construction is also a sign of strength, greatness, authority, and speed of movement. The parang motif, like the kawung design, is a batik larang as it is exclusively worn by the monarch and his relatives. The size of the parang motif also represents the wearer's position in the royal family's hierarchy.[68] The parang pattern has many variations, each of which has its own meaning and is allocated to a certain member of the royal family based on their rank. Barong, rusak, gendreh, and klithik are some variations of the parang motif. In general, the motif is meant to represent a person's strong will and determination. It also represents a strong relationship and bond, both in terms of efforts to improve oneself, efforts to fight for prosperity, as well as forms of family ties. Since members of the royal family are the only ones who may wear the parang motif, the parang batik is often passed down among generations.
MEGA MENDUNG
The mega mendung pattern has become a symbol of the city of its origin, Cirebon, due to its widespread popularity. The entrance of the Chinese traders is credited with the birth of the mega mendung motif. The motif is formed like a cloud, representing nirvana and the transcendental notion of divinity in Chinese culture. In another variant, the inspiration for this motif came from someone having seen a cloud reflected in a puddle of water while the weather was overcast. Mega mendung motifs must have a seven color gradations. The motif's name means "the sky will rain", and the motif's seven color gradations are supposed to represent the seven layers of the sky. The term mendung, which means "cloudy", is used in the pattern's name to represent patience. This means humans should not be quick to anger and should exercise patience even when confronted with emotional events. The cloud's structure should also be consistent, as the direction must be horizontal rather than vertical. The clouds must also be flat, as the cloud's purpose is to shield those beneath it from the scorching sun. As a result, the mega mendung design communicates that leaders must protect their people.
TUJUH RUPA
This pattern originates in Pekalongan and is the product of a fusion of Indonesian and Chinese cultures. Ceramic ornaments from China are frequently used in the Tujuh Rupa motif. However, the embellishments on these motifs sometimes include brilliantly colored ornaments of natural elements such as animals and plants. The Tujuh Rupa motifs signifies ancestral ties and to represent gentleness and compassion. The motifs portrayed frequently represent aspects of coastal people's life, such as their ability to adapt to other cultures.
TRUNTUM
The Truntum pattern was developed by Kanjeng Ratu Kencana (Queen Sunan Paku Buwana III) in the years 1749-1799 as a symbol of true, unconditional, and eternal love. It embodies a hope that as love becomes stronger, it will become more fruitful. Truntum comes from the word nuntun (guide). According to legend, Kanjeng Ratu Kencana's spouse disregarded her because he was preoccupied with his new concubine. She was inspired to design a batik with a truntum motif shaped like a star after looking up at the clear, star-studded sky. The king subsequently discovered the Queen creating the lovely pattern, and his feelings for her grew stronger with each passing day. Furthermore, the truntum pattern represents loyalty and devotion. The parents of the bride and groom usually use this motif on the wedding day. The hope is that the bride and groom would experience such steadfast love.
SOGAN
As the coloring technique of this Soga motif employs natural dyes extracted from the trunk of the soga tree, the batik motif is therefore known as Sogan. Traditional Sogan batik is a kind of batik unique to the Javanese Keraton, specifically Keraton Yogyakarta and Keraton Solo. The traditional Keraton patterns are generally followed by this Sogan motifs.The colors of Sogan Yogya and Solo are what differentiates the two Sogan motif variations from each other. Yogya sogan motifs are predominantly dark brown, black, and white, whereas Solo sogan motifs are often orange-brown and brown. The Sogan motif uses five primary colors to represent the human nature: black, red, yellow, white, and green are the five colors. The color black is used to represent worldliness, while red represents anger, yellow represents desire, and white represents righteousness. Brown, on the other hand, is a hue associated with solemnity and the distinctiveness of the Javanese culture, which places a strong emphasis on the inner self as a means of expression and impression. Furthermore, the color brown can be viewed as a symbol of modesty and humility, signifying a closeness to nature, which in turn implies a connection to the people.
LASEM
Lasem batik is a form of coastal batik that developed through a cross-cultural exchange between native Javanese batik that were influenced by the Keraton motif and the incorporation of foreign cultural aspects, particularly Chinese culture. Therefore, the Lasem Batik has a distinct look and is rich in Chinese and Javanese cultural subtleties. The Lasem motif is distinguished by its distinctive red hue, known as getih pitik or 'chicken blood'.[83] This is not to imply it is coloured with chicken blood, but in the past, the dye powder, which was generally imported from Europe, was combined with Lasem water to turn it crimson. Even if it is close to the traditional Lasem hue, the red colour is now a little different. The Lasem motif comes in many variations, but the most common is that of China's famed Hong bird. The origin of the motif started when Admiral Cheng Ho's crew member Bi Nang Un is reported to have moved to Central Java with his wife Na Li Ni, where she learnt to create batik motifs. Na Li Ni is credited as being the first to use dragon designs, hong birds, Chinese money, and the color red in batik. As a result, the Lasem patterns and colors have symbolic connotations linked to Chinese and Javanese philosophy, resulting in the motif carrying a meaning of unity and a representation of Chinese and Javanese acculturation.
SIDOMUKTI
The Sidomukti batik motif is a Surakarta, Central Java-based motif. The Sidomulyo motif has been developed into this motif, whereby Paku Buwono IV altered the backdrop of the white Sidomulyo batik motif to the ukel motif, which was eventually dubbed the Sidomukti batik motif. This batik design is a kind of Keraton batik produced using natural soga dyes. On Sidomukti batik cloth, the color of soga or brown is the traditional batik colour. The term Sidomukti comes from the word Sido, which means "to become" or "accepted", and "mukti", which means "noble", "happy", "powerful", "respected", and "prosperous". As a result, the Sidomukti motif represents the desire to achieve inner and external happiness, or for married couples, the hope of a bright and happy future for the bride and groom. The Sidomukti motifs are made up of various ornaments with different meanings and philosophies. A butterfly is the main ornament of this motif. Enlightenment, liberty, and perfection are all associated with this ornamentation. Furthermore, the butterfly represents beauty, great aspirations, and a brighter future. The Singgasana ornament, also known as the throne ornament, is the second ornament. This ornament is meant to important positions, implying that the person who wears it will ascend in rank and status. It is also envisioned that the individual would be recognized and appreciated by a large number of people. The Meru ornament, often known as mountain ornaments, is the third ornament. Meru is defined as a lofty mountain top where the gods live in Javanese Hindu tradition. Because the Meru ornament represents grandeur, magnificence, and firmness, it represents a want for the wearer to be successful. The flower ornament is the last ornament, and it is intended to represent beauty. This ornament represents the hope for something wonderful in life that is sturdy and substantial to hang on to, despite the numerous challenges that may arise.
SIDOMULYO
The Sidomulyo batik motif dates back to the Kartasura Mataram period, when Sultan Pakubuwono IV changed the pattern's base with isen-isen ukel. The Sidomulyo pattern is a type of Keraton batik, and originates from Surakarta, Central Java.[90] Sido means "to become" or "accepted" in Javanese, whereas mulyo means "noble”. During the wedding ceremony, a bride and groom generally wear a batik fabric with the Sidomulyo motif in the hope that the family would thrive in the future. Because the Sidomulyo and Sidolmukti batik motifs are essentially the same with the only difference being the minor color variations, the ornamentations and meanings of the two motifs are the same.
SEKAR JAGAD
The Sekar Jagad motif has been popular since the 18th century. The name Sekar Jagad is derived from the words kaart, meaning map in Dutch, and Jagad, meaning means world in Javanese, as the pattern resembles a map when viewed from above. As a result, Batik Sekar Jagad is intended to depict the beauty and diversity of the world's various ethnic groups. There are also others who claim that the Sekar Jagad motif is derived from the Javanese words sekar (flower) and jagad (world), as the motif could also symbolize the beauty of the flowers that are spread all over the world. The existence of curving lines matching the shape of islands that are adjacent to each other is one of the features of the Sekar Jagad motif, making it look like a map. This motif is distinct in that it is irregularly patterned, as opposed to other batik motifs that have a repeating pattern. The Sekar Jagad motif itself is also characterized by the presence of isen-isen in the island shaped lines of the motif that contains various motifs such as kawung, truntum, slopes, flora and fauna and others.
TERMINOLOGY
Batik is traditionally sold in 2.25-metre lengths used for kain panjang or sarong. It is worn by wrapping it around the hip, or made into a hat known as blangkon. The cloth can be filled continuously with a single pattern or divided into several sections.
Certain patterns are only used in certain sections of the cloth. For example, a row of isosceles triangles, forming the pasung motif, as well as diagonal floral motifs called dhlorong, are commonly used for the head. However, pasung and dhlorong are occasionally found in the body. Other motifs such as buketan (flower bouquet) and birds are commonly used in either the head or the body.
The head is a rectangular section of the cloth which is worn at the front. The head section can be at the middle of the cloth, or placed at one or both ends. The papan inside of the head can be used to determine whether the cloth is kain panjang or sarong.
The body is the main part of the cloth, and is filled with a wide variety of patterns. The body can be divided into two alternating patterns and colours called pagi-sore ('dawn-dusk'). Brighter patterns are shown during the day, while darker pattern are shown in the evening. The alternating colours give the impression of two batik sets.
Margins are often plain, but floral and lace-like patterns, as well as wavy lines described as a dragon, are common in the area beside seret.
TYPES
As each region has its own traditional pattern, batiks are commonly distinguished by the region they originated in, such as batik Solo, batik Yogyakarta, batik Pekalongan, and batik Madura. Batiks from Java can be distinguished by their general pattern and colours into batik pedalaman (inland batik) or batik pesisiran (coastal batik).[9] Batiks which do not fall neatly into one of these two categories are only referred to by their region. A mapping of batik designs from all places in Indonesia depicts the similarities and reflects cultural assimilation within batik designs.
JAVANESE BATIK
INLAND BATIK (BATIK PEDALAMAN)
Inland batik, batik pedalaman or batik kraton (Javanese court batik) is the oldest form of batik tradition known in Java. Inland batik has earthy colour[96] such as black, indigo, brown, and sogan (brown-yellow colour made from the tree Peltophorum pterocarpum), sometimes against a white background, with symbolic patterns that are mostly free from outside influence. Certain patterns are worn and preserved by the royal courts, while others are worn on specific occasions. At a Javanese wedding for example, the bride wears specific patterns at each stage of the ceremony. Noted inland batiks are produced in Solo and Jogjakarta, cities traditionally regarded as the centre of Javanese culture. Batik Solo typically has sogan background and is preserved by the Susuhunan and Mangkunegaran Court. Batik Jogja typically has white background and is preserved by the Yogyakarta Sultanate and Pakualaman Court.
COASTAL BATIK (BATIK PESISIRAN)
Coastal batik or batik pesisiran is produced in several areas of northern Java and Madura. In contrast to inland batik, coastal batiks have vibrant colours and patterns inspired by a wide range of cultures as a consequence of maritime trading.[96] Recurring motifs include European flower bouquets, Chinese phoenix, and Persian peacocks. Noted coastal batiks are produced in Pekalongan, Cirebon, Lasem, Tuban, and Madura. Pekalongan has the most active batik industry.
A notable sub-type of coastal batik called Jawa Hokoka is not attributed to a particular region. During the Japanese occupation of Indonesia in early 1940, the batik industry greatly declined due to material shortages. The workshops funded by the Japanese however were able to produce extremely fine batiks called Jawa Hokokai. Common motifs of Hokokai includes Japanese cherry blossoms, butterflies, and chrysanthemums.
Another coastal batik called tiga negeri (batik of three lands) is attributed to three regions: Lasem, Pekalongan, and Solo, where the batik would be dipped in red, blue, and sogan dyes respectively. As of 1980, batik tiga negeri was only produced in one city.
BLACKSTYLE BATIK (BATIK IRENGAN)
"Black-style Batik" or "Irengan batik" is batik with an average black background, this is because Ponorogo has always had activities that are close to magical practices, so most irengan batik from Ponorogo is used as a black magic ritual, Dutch people know batik irengan this with gothic batik.
SUNDANESE BATIK
There are several types of batik that come from Sundanese land.
PARAHYANGAN BATIK
Sundanese or Parahyangan Batik is the term for batik from the Parahyangan region of West Java and Banten. Although Parahyangan batiks can use a wide range of colours, a preference for indigo is seen in some of its variants. Natural indigo dye made from Indigofera is among the oldest known dyes in Java, and its local name tarum has lent its name to the Citarum river and the Tarumanagara kingdom, which suggests that ancient West Java was once a major producer of natural indigo. Noted Parahyangan batik is produced in Ciamis, Garut, and Tasikmalaya. Other traditions include Batik Kuningan influenced by batik Cirebon, batik Banten that developed quite independently, and an older tradition of batik Baduy.
BANTENESE BATIK
Bantenese batik employs bright pastel colours and represents a revival of a lost art from the Sultanate of Banten, rediscovered through archaeological work during 2002–2004. Twelve motifs from locations such as Surosowan and several other places have been identified. It is said that tribal people used to wear it.
BADUY BATIK
Baduy batik only employs indigo colour in shades ranged from bluish black to deep blue. It is traditionally worn as iket, a type of Sundanese headress similar to Balinese udeng, by Outer Baduy people of Lebak Regency, Banten.
MALAY BATIK
Trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century. Therefore, coastal batik from northern Java probably influenced Jambi. In 1875, Haji Mahibat from Central Java revived the declining batik industry in Jambi. The village of Mudung Laut in Pelayangan district is known for producing batik Jambi. Batik Jambi, as well as Javanese batik, influenced the Malaysian batik.
The batik from Bengkulu, a city on west coast of Sumatra, is called batik besurek, which literary means "batik with letters" as they draw inspiration from Arabic calligraphy.
MINANGKABAU BATIK
The Minangkabau people also produce batik called batiak tanah liek (clay batik), which use clay as dye for the fabric. The fabric is immersed in clay for more than one day and later designed with motifs of animal and flora.
BALINESE BATIK
Batik making in the island of Bali is relatively new, but a fast-growing industry. Many patterns are inspired by local designs, which are favoured by the local Balinese and domestic tourists. Objects from nature such as frangipani and hibiscus flowers, birds or fishes, and daily activities such as Balinese dancer and ngaben processions or religious and mythological creatures such as barong, kala and winged lion are common. Modern batik artists express themselves freely in a wide range of subjects.
Contemporary batik is not limited to traditional or ritual wearing in Bali. Some designers promote Balinese batik as an elegant fabric that can be used to make casual or formal cloth. Using high class batik, like hand made batik tulis, can show social status.
POPULARITY
The batik industry of Java flourished from the late 1800s to the early 1900s, but declined during the Japanese occupation of Indonesia. With increasing preference of western clothing, the batik industry further declined following the Indonesian independence. Batik has somewhat revived at the turn of the 21st century, through the efforts of Indonesian fashion designers to innovate batik by incorporating new colors, fabrics, and patterns. Batik has become a fashion item for many Indonesians, and may be seen on shirts, dresses, or scarves for casual wear; it is a preferred replacement for jacket-and-tie at certain receptions. Traditional batik sarongs are still used in many occasions.
After the UNESCO recognition for Indonesian batik on 2 October 2009, the Indonesian administration asked Indonesians to wear batik on Fridays, and wearing batik every Friday has been encouraged in government offices and private companies ever since. 2 October is also celebrated as National Batik Day in Indonesia. Batik had helped improve the small business local economy, batik sales in Indonesia had reached Rp 3.9 trillion (US$436.8 million) in 2010, an increase from Rp 2.5 trillion in 2006. The value of batik exports, meanwhile, increased from $14.3 million in 2006 to $22.3 million in 2010.
Batik is popular in the neighboring countries of Singapore and Malaysia. It is produced in Malaysia with similar, but not identical, methods to those used in Indonesia. Batik is featured in the national airline uniforms of the three countries, represented by batik prints worn by flight attendants of Singapore Airlines, Garuda Indonesia and Malaysian Airlines. The female uniform of Garuda Indonesia flight attendants is a modern interpretation of the Kartini style kebaya with parang gondosuli motifs.
BATIK MUSEUMS
Indonesia as the origin and paradise of batik has several museums that store various types of batik cloth that are hundreds of years old and a collection of equipment for batik that is still well preserved and maintained. Here are some museums in Indonesia that hold various types of batik collections:
MUSEUM BATIK KERATON YOGYAKARTA
Museum Batik Keraton Yogyakarta is located inside the Palace of Yogyakarta Sultanate, Yogyakarta. The museum which was inaugurated by Sultan Hamengku Buwono X on 31 October 2005 has thousands of batik collections. Some of batik collections here include kawung, semen, gringsing, nitik, cuwiri, parang, barong, grompol, and other motifs.
These batik collections come from different eras, from the era of Sultan Hamengkubuwono VIII to Sultan Hamengkubuwono X. The batik collections come from gifts from sultans, batik entrepreneurs, and batik collectors. Not only batik, visitors can also see equipment for making batik, raw materials for dyes, irons, sculptures, paintings, and batik masks. Unlike other museums in the Yogyakarta Palace complex, the Batik Museum management does not allow visitors to bring in cameras. This is in order to protect the batik from being photographed by irresponsible people, to then imitate the motive. This museum is part of a tour package offered by the Yogyakarta Palace. Open every day from 08.00–13.30 WIB, on Fridays at 08.00–13.00 WIB, and closes at the palace ceremony day.
MUSEUM BATIK YOGYAKARTA
Museum Batik Yogyakarta is located at Jalan Dr. Sutomo 13A, Bausasran, Yogyakarta. This museum is managed by the married couple Hadi and Dewi Nugroho. On 12 May 1977, this museum was inaugurated by the Yogyakarta Special Region Regional Office of P&K. This museum occupies an area of 400 m2 and is also used as the owner's residence. In 2000, this museum received an award from MURI for the work 'The Biggest Embroidery', batik measuring 90 x 400 cm2. Then in 2001, this museum received another award from MURI as the initiator of the establishment of the first Embroidery Museum in Indonesia. This museum holds more than 1,200 batik collections consisting of 500 pieces of written batik, 560 stamped batik, 124 canting (batik tools), and 35 pans and coloring materials, including wax. Its excellent collection consists of various batik fabrics from the 18th to early 19th centuries in the form of long cloths and sarongs. Other collections include batik by Van Zuylen and Oey Soe Tjoen, as well as batik made in the 1700s. Yogyakarta Batik Museum also provides batik training for visitors who want to learn to make batik, which results can be taken home. The museum is open every Monday to Saturday at 09.00–15.00.
MUSEUM BATIK PEKALONGAN
Museum Batik Pekalongan is located at Jalan Jetayu No.1, Pekalongan, Central Java. This museum has 1.149 batik collections, including batik cloth, hundreds of years old of batik wayang beber, and traditional weaving tools. Museum Batik Pekalongan maintains a large collection of old to modern batik, both those from coastal areas, inland areas, other areas of Java, and batik from various regions in Nusantara such as from Sumatra, Kalimantan, Papua, and batik technique type fabrics from abroad.
Not only displaying batik collections, but Museum Batik Pekalongan is also a batik training center and a batik learning center. Students and general visitors can learn to make batik or do research on batik culture. The museum opens every day from 08.00 to 15.00.
Museum Batik Danar Hadi is located on Jalan Slamet Riyadi, Solo City (Surakarta), Central Java. The museum, which was founded in 1967, offers the best quality batik collections from various regions such as the original Javanese Batik Keraton, Javanese Hokokai batik (batik influenced by Japanese culture), coastal batik (Kudus, Lasem, and Pekalongan), Sumatran batik, and various types of batik. This museum has a collection of batik cloth reaching 1000 pieces and has been recognized by MURI (Indonesian Record Museum) as the museum with the largest collection of batik. Visitors can see the process of making batik and can even take part in batik making workshop in person. Museum Batik Danar Hadi is open every day from 09:00 WIB in the morning to 16:30 WIB in the afternoon.
MUSEUM BATIK INDONESIA
Museum Batik Indonesia which is located in Taman Mini Indonesia Indah (TMII), Cipayung, Jakarta is divided into six areas, namely the area of introduction, treasures, batik techniques, forms, and types of decoration, development of the batik world and the gallery of fame. Visitors can also enjoy the hundreds of batik motifs available in this place. The museum opens every day at 07.00 AM–10.00 PM.
MUSEUM TEKSTIL JAKARTA
Museum Tekstil Jakarta is located on Jalan KS Tubun No. 4, Petamburan, West Jakarta. On June 28, 1976, this building was inaugurated as a textile museum by Mrs. Tien Soeharto (First Lady at that time) witnessed by Mr. Ali Sadikin as the Governor of DKI Jakarta. The initial collections collected at the Textile Museum were obtained from donations from Wastraprema (about 500 collections), then further increased through purchases by the Museum and History Service, as well as donations from the community, both individually and in groups. Until now, the Textile Museum's collection was recorded at 1.914 collections.
The batik gallery is designed to showcase a number of ancient batik and batik developments (contemporary) from time to time. The batik gallery itself is the embryo of the National Batik Museum which is managed by the Indonesian Batik Foundation and the Jakarta Textile Museum. The museum opens on Tuesday–Sunday at 09.00–15.00.
Batik outside Indonesia
MALAYSIA
The origin of batik production in Malaysia it is known trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century, the northern coastal batik producing areas of Java (Cirebon, Lasem, Tuban, and Madura) has influenced Jambi batik. This Jambi (Sumatran) batik, as well as Javanese batik, has influenced the batik craft in the Malay peninsula.
Dr. Fiona Kerlogue of the Horniman museum argued that the Malaysian printed wax textiles, made for about a century, are a different tradition from traditional Indonesian batik. The method of producing Malaysian batik is different, as the patterns are larger and simpler with only occasional use of the canting for intricate patterns. It relies heavily on brush painting to apply colours to fabrics. The colours also tend to be lighter and more vibrant than deep coloured Javanese batik. The most popular motifs are leaves and flowers. Malaysian batik often displays plants and flowers to avoid the interpretation of human and animal images as idolatry, in accordance with local Islamic doctrine.
INDIA
Indians are known to use resist method of printing designs on cotton fabrics, which can be traced back 2,000 years.[when?][citation needed] Initially, wax and even rice starch were used for printing on fabrics. Until recently batik was made only for dresses and tailored garments, but modern batik is applied in numerous items, such as murals, wall hangings, paintings, household linen, and scarves, with livelier and brighter patterns. Contemporary batik making in India is also done by the Deaf women of Delhi, these women are fluent in Indian Sign Language and also work in other vocational programs.
SRI LANKA
Over the past century, batik making in Sri Lanka has become firmly established. The batik industry in Sri Lanka is a small scale industry which can employ individual design talent and mainly deals with foreign customers for profit. It is now the most visible of the island's crafts with galleries and factories, large and small, having sprung up in many tourist areas. Rows of small stalls selling batiks can be found all along Hikkaduwa's Galle Road strip. Mahawewa, on the other hand, is famous for its batik factories.
CHINA
Batik is done by the ethnic people in the South-West of China. The Miao, Bouyei and Gejia people use a dye resist method for their traditional costumes. The traditional costumes are made up of decorative fabrics, which they achieve by pattern weaving and wax resist. Almost all the Miao decorate hemp and cotton by applying hot wax then dipping the cloth in an indigo dye. The cloth is then used for skirts, panels on jackets, aprons and baby carriers. Like the Javanese, their traditional patterns also contain symbolism, the patterns include the dragon, phoenix, and flowers.
AFRICA
Although modern history would suggest that the batik was introduced to Africa by the Dutch (especially in South Africa), the batik making process has been practiced in Africa long before the arrival of the colonial powers.[citation needed] One of the earlier sightings are to be found in Egypt, where batik-like material used in the embalming of mummies. The most developed resist-dyeing skills are to be found in Nigeria where the Yoruba make adire cloths. Two methods of resist are used: adire eleso which involves tied and stitched designs and adire eleko that uses starch paste. The paste is most often made from cassava starch, rice, and other ingredients boiled together to produce a smooth thick paste. The Yoruba of West Africa use cassava paste as a resist while the Soninke and Wolof people in Senegal uses rice paste. The Bamana people of Mali use mud as a resist. Batik was worn as a symbol of status, ethnic origin, marriage, cultural events, etc.
The African wax prints (Dutch wax prints) was introduced during the colonial era, through Dutch's textile industry's effort to imitate the batik making process. The imitation was not successful in Europe, but experienced a strong reception in Africa instead. Nowadays batik is produced in many parts of Africa and it is worn by many Africans as one of the symbols of culture.
Nelson Mandela was a noted wearer of batik during his lifetime. Mandela regularly wore patterned loose-fitting shirt to many business and political meetings during 1994–1999 and after his tenure as President of South Africa, subsequently dubbed as a Madiba shirt based on Mandela's Xhosa clan name. There are many who claim the Madiba shirt's invention. But in fact, according to Yusuf Surtee, a clothing-store owner who supplied Mandela with outfits for decades, said the Madiba design is based on Mandela's request for a shirt similar to Indonesian president Suharto's batik attire.
WIKIPEDIA
Giant Reed shown behind papyrus in a wall painting of bird hunting
Tomb of Nakht (TT52), Tombs of the Nobles, Thebes - Eighteenth Dynasty
Arundo donax L. (Giant Reed)
Egyptian Colloquial Arabic name: غاب (ghab)
The giant reed is a tall perennial grass reed, growing to six to ten meters in dense stands, with hollow stems. The leaves are long, broad and alternate, with a tapered tip, grey-green. The plant consumes a large amount of water to supply its rapid rate of growth of up to five centimeters per day. It is therefore found along waterways and canals allover the country.
Ancient Egyptians used the culm (above-ground stem) to make arrows. An ancient arrow made of giant reed is exhibited in the Berlin Egyptian Museum.
A very rare depiction of the giant reed can be seen in the tomb of Nakht (TT52) at Thebes depicting two giant reeds with their inflorescence (flower cluster) at the back of a group of papyrus plants.
Flutes have been made from the giant reed for over 5,000 years. The culms contain silica, the reason for their durability, and have also been used to make fishing rods and walking sticks. It is a source of cellulose for producing paper, and is an ideal biofuel because methanol is produced from gas diffusion as a byproduct during cellulose manufacturing processes.
Escultura Splash Expo Zaragoza 2008
La escultura Splash es una escultura de 21 m de altura diseñada por Program Collective y desarrollada mediante fluidos y dinámicas por Pere Gifre para la Exposición Internacional de Zaragoza de 2008; a partir del concepto de diseñadores Program Collective formado por: Mona Kim, Todd Palmer, Olga Subirós y Simon Taylor, para la exposición diseñada por Program Collective “Agua para la vida” en el Edificio Torre del Agua.
El cálculo de las estructuras a cargo del ingeniero José Maria Velasco de AMATRIA y la construcción por PQC bajo la dirección de PROGRAM COLLECTIVE.
Características Técnicas
La escultura estaba formada por 135 piezas distintas que se sujetaban mediante cables a la parte superior del edificio Torre del Agua. Estas piezas fueron diseñadas íntegramente por ordenador por Pere Gifre representado una gota de agua impactando en una superficie.
Proceso de Desarrollo
Mediante la utilización de efectos visuales (efectos especiales) Pere Gifre generó un fluido y mediante procesos de Diseño asistido por computador se adaptaron para su fabricación.
El proceso de fabricación realizado por PQC en sus instalaciones en MADRID combina la Fabricación asistida por computadora con procesos artesanales para generar los volúmenes finales que posteriormente fueron transportados e instalados en la Torre del Agua dentro de la Exposición Internacional de Zaragoza de 2008 SPAIN.
Splash Sculpture Expo Zaragoza 2008
The Splash sculpture is a sculpture of 21 m in height and designed by Collective Program developed by fluid and dynamic by Pere Gifre for Expo Zaragoza 2008; from Program Collective designers concept formed by Mona Kim, Todd Palmer, Simon Taylor and Olga Subirós for the exhibition designed by Program Collective "Water for Life" in the Water Tower Building.
The calculation of the structures in charge of the engineer José Maria Velasco of Amatria and construction under the direction of PQC PROGRAM COLLECTIVE.
Technical Characteristics
The sculpture was made up of 135 different pieces that were attached by wires to the top of the Water Tower building. These pieces were designed entirely by computer by Pere Gifre represented a drop of water hitting a surface.
Development process
Using visual effects (special effects) Pere Gifre fluid generated by processes of computer aided design adapted for manufacturing.
The manufacturing process performed by PQC at facilities in MADRID combines computer aided manufacturing with traditional processes to generate the final volumes were subsequently transported and installed at the Water Tower in the International Expo Zaragoza 2008 SPAIN.
“…On 1 July, the newly opened LC-20 hosted its first launch when Missile J-2, an operational prototype, was flown. Unfortunately, a broken hydraulic line caused the Titan's engines to gimbal hard left almost as soon as the tower was cleared.[24] The missile pitched over and flew onto a near-horizontal plane when Range Safety sent the destruct command at T+11 seconds. The burning remains of the Titan impacted 300 meters from the pad in an enormous fireball. The piece of plumbing responsible for the missile failure was retrieved—it had popped out of its sleeve resulting in loss of first stage hydraulic pressure. The sleeve was not tight enough to hold the hydraulic line in place, and the pressure being imparted into it at liftoff was enough to pop it loose. Examination of other Titan missiles found more defective hydraulic lines, and the Missile J-2 debacle caused a wholesale review of manufacturing processes and improved parts testing.”
Above from/at:
en.wikipedia.org/wiki/HGM-25A_Titan_I
Additionally:
"Broken hydraulic line led to loss of control. RSO T+11 seconds." sort of supports my guess. Most other failures during this period seemed to have occurred either on the launch pad or at higher altitude. If correct, this view was really really close to that T+11 second mark. Note also the possibly associated (LC-20) blockhouse.
Above from/at:
en.wikipedia.org/wiki/List_of_Titan_launches
Both above credit: Wikipedia
Also, per the Astronautix website, at:
www.astronautix.com/t/titani.html
1960 July 1 - 17:29 GMT
Launch Site: Cape Canaveral
Launch Complex: Cape Canaveral LC20
LV Family: Titan
Launch Vehicle: Titan I
FAILURE: Destroyed 90 m above pad. Failed Stage: 1
Mk 4 re-entry vehicle test
Nation: USA.
Agency: USAF
Apogee: 1.00 km (0.60 mi)
The attempt to launch the first operational configuration Titan I ICBM (J-2) from Cape Canaveral was a failure.
Titan 1 J (Mk 4 RV)
And, per the Air Force Space & Missile Museum website, regarding LC-20 highlights. At:
“1 July 1960 - First Titan I launch”
Finally, an excellent snapshot of the Titan I family, at an equally excellent website:
www.spacelaunchreport.com/Titan-1-Card.jpg
Credit: Space Launch Report website
About the engines seen in operation:
heroicrelics.org/info/titan-i/titan-i-stage-1-engines.html
Credit: the ALWAYS stellar Mike Jetzer/heroicrelics.org
The old and abandoned rice granary (before it was demolished) near downtown Houston, Texas.
Taken with an Olympus OM-10 35mm film camera, circa 1990.
A model boat that originally carried eight sailors, four of whom are missing. The boat has no sail and the sailors were equipped with oars which were fixed in the holes made in their fists. The bow takes the shape of the head of a strange creature.
The democratization of funerary beliefs and customs in the First Intermediate Period inspired many less well off Egyptians to create representations of their own daily environment which they believed would continue in the afterlife. Unable to afford the scenes carved and painted on the tomb walls of wealthier Egyptians, poorer individuals purchased models representing various aspects of daily life and placed them in the tomb. The models included figures of household servants performing cooking tasks, farm labourers tending to animals and crops, and men involved in manufacturing processes. These models were believed, just like wall scenes, to magically sustain the dead in their afterlife within the tomb, providing the food, drink, clothing, and shelter which would be needed for continued existence.
Among the most important categories were model boats, as they were believed to provide transport along the River Nile, Egypt's main transportation route. They were found in tombs primarily in the First Intermediate Period and the Middle Kingdom, although examples are known both earlier and later. Two or more boats were usually included in the burial: at least one representing the crew sailing upstream with the prevailing winds and placed facing south, the other equipped for rowing north with the current of the river and placed with the bow facing north. The largest collection of boat models was found in the tomb of Djehuty-Nakht at Bersha which comprised fifty-five boats.
Some of the boat models had a religious significance. According to ancient Egyptian religious beliefs, Osiris's body was taken by a boat for burial at Abydos, his chief cult place. In their lifetime, many Egyptians either made a pilgrimage to Abydos or sent a votive stela or both. In death, they also wished to be buried there, or at least that their mummy should visit this sacred town. Usually, of course, not even this was possible, so a wooden model of the deceased's mummy on a boat or a representation of this journey on the tomb wall had to serve instead.
Wood
11th dynasty
BAAM 620
Antiquities Museum of Bibliotheca Alexandrina
Industrial Loco No 7 complete with loaded wagon on the High Level Railway, serving the mighty blast furnaces of Appleby Frodingham Steelworks Scunthorpe 2nd April 2011. More of the locomotive fleet can be seen in the far distance along this short piece of railway infrastructure. The huge blast furnaces are partially seen to the right of the picture. The photo was taken from one of the brakevans which had been pushed up the incline onto this railway by a steam locomotive operated by the Appleby Frodingham Railway Preservation Society who have a presence on the Steel Works site. The locos on this line continually load up the operating blast furnaces with raw materials for the manufacturing processes in steel making.
Grade II listed historic house, now offices, constructed in 1824.
"Kendal, once Kirkby in Kendal or Kirkby Kendal, is a market town and civil parish in the South Lakeland District of Cumbria, England. Historically in Westmorland, it lies 8 miles (13 km) south-east of Windermere, 19 miles (31 km) north of Lancaster, 23 miles (37 km) north-east of Barrow-in-Furness and 38 miles (61 km) north-west of Skipton, in the dale of the River Kent, from which comes its name. The 2011 census found a population of 28,586. making it the third largest town in Cumbria after Carlisle and Barrow. It is known today mainly as a centre for tourism, as the home of Kendal mint cake, and as a producer of pipe tobacco and snuff. Its local grey limestone buildings have earned it the nickname "Auld Grey Town".
A chartered market town, the centre of Kendal has formed round a high street with fortified alleyways, known locally as yards, off to either side, which allowed local people to shelter from the Anglo-Scottish raiders known as Border Reivers. The main industry in those times was the manufacture of woollen goods, whose importance is reflected in the town's coat of arms and in its Latin motto Pannus mihi panis (Cloth is my bread.) "Kendal Green" was a hard-wearing, wool-based fabric specific to the local manufacturing process. It was supposedly sported by the Kendalian archers instrumental in the English victory over the French at the Battle of Agincourt. Kendal Green was also worn by slaves in the Americas and appears in songs and literature from that time. Shakespeare notes it as the colour of clothing worn by foresters (Henry IV, Part 1).
Kendal Castle has a long history as a stronghold, built on the site of several successive castles. The earliest was a Norman motte and bailey (now located on the west side of the town), when the settlement went under the name of Kirkbie Strickland. The most recent is from the late 12th century, as the castle of the Barony of Kendal, the part of Westmorland ruled from here. The castle is best known as the home of the Parr family, as heirs of these barons. They inherited it through marriage in the reign of Edward III of England. Rumours still circulate that King Henry VIII's sixth wife Catherine Parr was born at Kendal Castle, but the evidence available leaves this unlikely: by her time the castle was beyond repair and her father was already based in Blackfriars, London, at the court of King Henry VIII." - info from Wikipedia.
Summer 2019 I did a solo cycling tour across Europe through 12 countries over the course of 3 months. I began my adventure in Edinburgh, Scotland and finished in Florence, Italy cycling 8,816 km. During my trip I took 47,000 photos.
Now on Instagram.
Become a patron to my photography on Patreon.
The Cumberland Pencil Co Van. Keswick, Lake District
The Cumberland Pencil Museum in Keswick is the home of the famous Lakeland pencil. Visitors are treated to a fun packed day of interactive experiences and hands on activities. Interesting exhibitions, a cafe and gift shop make this an ideal all weather attraction.
Located in the beautiful town of Keswick at the heart of the Lake District, The Cumberland Pencil Museum is a fun-filled and educational day out for all the family.
Enter the museum through the replica of the graphite mine that saw the foundation of the pencil industry more than 350 years ago. Then you can follow the path of pencil making from the reign of Elizabeth 1st to the present day. Through words, pictures and carefully restored machinery, the Cumberland Pencil Museum takes you through the fascinating history of the pencil. A quiz for children makes the whole visit an adventure in discovery.
The video theatre shows two presentations - one is the story of pencil making at Keswick and the current production techniques, the other is an extract from Raymond Briggs animated cartoon 'The Snowman', which was drawn using Cumberland products.
The three main constituents of any pencil are the outer finish, the wooden casing and the core. The casing is Californian cedar and there is a display showing the production of the 'slats' which form the basis of the pencils made here. The manufacturing processes of the core are explained, from the original use of local graphite to modern methods. You can see examples of some of the machinery used in the different stages of production.
There is a painting machine (some pencils can have up to ten layers on the outside), other displays demonstrate the different uses of pencils; there is a techniques video to view, and an area for children to experiment with different pencils and crayons.
The museum shop is the Company's flagship store, offering the most comprehensive range of Derwent and Lakeland products anywhere in the UK. In addition they stock a wide range of accessories, and an extensive range of art related books.
There is also a coffee shop selling a wide range of refreshments, soup, sandwiches, paninis, and cakes.
www.lakedistrict-stay.co.uk/tourist/The-Cumberland-Pencil...
Next Generation Air Dominance
For the US Navy's own distinct sixth-generation air superiority fighter program, also called Next Generation Air Dominance, see F/A-XX program.
The Next Generation Air Dominance (NGAD) is a United States Air Force (USAF) sixth-generation air superiority initiative with a goal of fielding a "family of systems" that is to replace the Lockheed Martin F-22 Raptor.[1][2] A manned fighter aircraft is the centerpiece program of NGAD and has been referred to as the Penetrating Counter-Air (PCA) and is to be supported by uncrewed collaborative combat aircraft (CCA), or loyal wingman platforms, through manned-unmanned teaming (MUM-T).[3]
Next Generation Air Dominance (NGAD)
Variations
Next Generation Adaptive Propulsion (NGAP), F/A-XX program (Navy)
The NGAD originates from DARPA's Air Dominance Initiative study in 2014, and is expected to field the new fighter aircraft in the 2030s. While having an identical name and sharing some technology developments, the program is distinct from the U.S. Navy's NGAD program, which has the F/A-XX as its fighter component and would have a similar fielding timeframe.
History
The NGAD originated from DARPA studies initiated in 2014 to explore concepts for air superiority systems of the 2030s for the U.S. Air Force and U.S. Navy. DARPA had completed its Air Dominance Initiative study in March 2014 and based on the results, the Department of Defense acquisition chief Frank Kendall launched the Aerospace Innovation Initiative (AII) in 2015 to develop X-plane prototypes to demonstrate technology for future aircraft.[4] In 2016, the USAF followed up the DARPA studies with the Air Superiority 2030 (AS 2030) flight plan, but while the plan stated the need for a family of systems, it was still focused on a specific member of the family called the Penetrating Counter-Air (PCA).[5][6] In 2018, AS 2030 evolved into the NGAD and expanded its focus from a single addition towards a suite of capabilities.[7]
The NGAD aims to develop several key technologies in areas such as propulsion, stealth, advanced weapons,[8] digital design (CAD-based engineering),[9][10] and thermal management of the aircraft signature.[11] The program changes traditional Air Force acquisition[12] by the separation of design, production, and support functions in the development process with a $9 billion budget through 2025.[13][14] More frequent industry competitions and simulations in the design and manufacturing process are characteristic of the development program.[15] NGAD is described as a "family of systems", with a fighter aircraft as the centerpiece of the system, and other parts of the system likely to be uncrewed collaborative combat aircraft to carry extra munitions and perform other missions.[16] In particular, NGAD aims to develop a system that addresses the operation needs of the Pacific theater of operations, where current USAF fighters lack sufficient range and payload. USAF commanders have noted that there may be two variants of NGAD: one with long range and payload for the Indo-Pacific and one more oriented to the relatively short ranges between possible battle areas in Europe.[16] The fighter is expected to leverage adaptive cycle engines being developed under the Adaptive Engine Transition Program (AETP) and Next Generation Adaptive Propulsion (NGAP) program, with flight ready engines expected by 2025.[17]
The crewed fighter component of the NGAD was briefly envisioned to follow the rapid development and procurement cycles of the "Century Series" fighter aircraft of the 1950s and 1960s; dubbed "Digital Century Series" by Assistant Secretary of the Air Force (SAF/AQ) Will Roper, fighter designs would be continually iterated to enable the rapid insertion of new technology and procured in small batches. In September 2020, Roper stated that a full-scale prototype of the NGAD fighter aircraft has been flown.[18] In May 2021, chief of staff of the USAF General Brown stated that the NGAD will start replacing the F-22 once it is operational in sufficient quantity, with the fielding goal in the 2030s.[19] The F-22 has also been used to test NGAD technology and some advances are expected to be applied to the F-22 as well.[20]
Due to the complexity and sophistication of modern aircraft design, however, the "Digital Century Series" concept was eventually abandoned in lieu of a more traditional development and procurement approach. In June 2022, the USAF determined that critical technologies were ready to support the program for Engineering and Manufacturing Development (EMD) and the formal solicitation was announced in May 2023, with the goal of source selection in 2024.[21][22][23]
Developments
The cost of each plane was not disclosed by Secretary of the Air Force Frank Kendall, but is expected to be in the hundreds of millions. "It's going to be an expensive airplane" said Frank Kendall. In 2023, the Air Force's force structure planning projects approximately 200 manned NGAD fighters, although this is a notional figure for rough planning assumptions.[24][25]
SMG Consulting shared an infographic on the program, showing dimensions, cost, and combat radius, based on the Lockheed Martin 6th generation fighter artist impressions.[26][27]
See also
Global Combat Air Programme
Mikoyan PAK DP
Future Combat Air System
BAE Systems Tempest
References
Last edited 3 days ago by Kehkou
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(En) Founded in 1906, the Coking Plant of Anderlues was specialized in the production of coke for industrial use.
Coke was obtained by distillation of coal in furnaces and, thanks to its superior fuel coal properties, it was used afterwards to feed the blast furnaces in the steel manufacturing process.
Closed and abandoned since 2002, the site has since undergone many losses and damages, not including an important pollution. While some buildings have now been demolished, there are however still some important parts of the former coking plant.
Among them, the former coal tower, next to the imposing "battery" of 38 furnaces, where the coke was produced. Besides them, we still can see the administrative buildings, the power station with its cooling tower, and buildings for the by-products, which were obtained by recovering the tar and coal gas. There are also a gasometer north side, the coal tip east side and a settling basin south side.
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(Fr) Fondées en 1906, les Cokeries d'Anderlues étaient spécialisées dans la fabrication de coke à usage industriel.
Le coke était obtenu par distillation de la houille dans des fours et, grâce à ses propriétés combustibles supérieures au charbon, il servait par après à alimenter les hauts-fourneaux dans le processus de fabrication de l'acier.
Fermé et laissé à l'abandon depuis 2002, le site a depuis lors subi de nombreuses pertes et dégradations, sans compter la pollution qui y règne. Si certains bâtiments (comme l'ancien lavoir à charbon) ont aujourd'hui été démolis, on retrouve encore toutefois certaines parties importantes de cette ancienne cokerie.
Parmi celles-ci, l'ancienne tour à charbon suivie de près par l'imposante "batterie" de 38 fours, où était produit le coke. A côté d'eux, on découvre également les bâtiments administratifs, la centrale électrique avec sa tour de refroidissement, ainsi que les bâtiments des sous-produits, lesquels étaient obtenus par récupération du goudron et du gaz de houille. Et en périphérie, on retrouve un gazomètre côté nord, le terril à l'est et un bassin de décantation côté sud.
Museu del Disseny / Design Museum Barcelona, Spain
The Museu del Disseny de Barcelona brings together, under one roof, the collections of the Museu de les Arts Decoratives, the Museu de Ceràmica, the Museu Tèxtil i d'Indumentària and the Gabinet de les Arts Gràfiques, to showcase its vast heritage of more than 70,000 objects.
The Museu del Disseny is based on a common theme «From the decorative arts to design», and is dedicated to the culture of the object, focusing on pieces that are often from the everyday sphere, their design, manufacturing process, use and distribution, aesthetic and functional obsolescence, all from a 21st-century perspective.
The Disseny Hub Barcelona building was designed by MBM architects. The building comprises two parts: an underground section made possible by the change in level caused by the redevelopment of the square; and a block at street level, which cantilevers out towards the Plaça de les Glòries, 14.5 metres above the ground. This block houses the venues for long- and short-term temporary exhibitions, as well as a hall for events and a large auditorium. Most of the building's floor space is located below this level and houses key areas such as the main exhibition gallery, the documentation centre, research rooms, the bar and restaurant and the shop. The entire project complies with high environmental quality and sustainability standards which are achieved through a large-scale, self-sufficient energy system.