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

www.rondiorio.com/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

nycexposition.blogspot.com/

Viewing: Tuesday – Saturday, 3PM – 7PM

 

The contributor's were asked to answer some questions......

 

----------------------------------------------------------------------------------------

 

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.

 

www.rondiorio.com/taylor.pdf

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-...

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

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."

The footbridge south of Oxford station was a reasonably short walk away and gave a good two way shot with down trains often held at the signals in the background. The skinhead Brian has not only new Metros on delivery but empty vans that had provided parts for the manufacturing process.

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...

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.

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.

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.

____________________________________________

 

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

____________________________________________

 

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

____________________________________________

 

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

  

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.

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.

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.

  

The Dart-class destroyer of the Federal Republic of Casia is one of the newest additions to the Casian Naval Arm. Shortly after the end of the Feral War, the Naval Procurement Board was looking for a standard fleet-ship to replenish its depleted air fleet, and issued a demand for a capable, low cost, small- to medium-sized airship that could be produced in large numbers. The winning design was submitted by Lughead Airworks, a long-standing military airship company.

 

The Dart-class has the largest gun-to-weight ratio of any airship on the Continent, with most of those being small-caliber Repeaters. However, it also features two heavy cannon mounts on its underbelly, as well as four aerial torpedo launchers, giving it a very heavy punch for a ship its size. However, the Dart-class was almost rejected due to its high cost. A compromise was reached, whereas after an initial bulk order, a certain number would be slowly built over time, spreading out the cost while still allowing a decent number of these ships to be built.

 

This awkward manufacturing process means the Federal Navy never has an overabundance of ships, but those it does have are extremely capable. Conceived too late to participate in the Feral War, the Dart class nevertheless saw extensive service throughout the Continental War. Studies show it suffered much lower losses than other ships in its size and weight class, even though it saw just as much, if not more, action than them.

 

The design uses a unique intermeshing twin-propeller configuration, which allows for higher speeds while keeping a smaller profile. The Dart-class is notorious for being cramped and uncomfortable due to all the space being taken up by either guns or armour. Its sensor suite is fair-to-middling, but the Elektrics onboard are known to be fragile and prone to failure, leading to the standard doctrine of always deploying Darts in pairs or more.

 

Only one Dart-class destroyer has been sold, to the island nation of Jorken. Otherwise sales are prohibited. Tensions flared shortly before the Continental War when one of the first Dart classes to be built suffered an engine explosion and crashed near the border with the Straser Imperium. Imperial troops managed to get to the wreckage, but shortly after a Federal flotilla arrived and fire-bombed the wreckage, destroying the enitre ship and the Imperial troops. Some say this incident started the Continental War, but the fact that the war started several years after this incident suggests otherwise.

 

Upgrades are planned for the Dart-class, especially to the Elektrics and Mechanicae. There are currently open contracts for another fleet destroyer design, but so far no one has been able to produce a suitable alternative to the Dart-class, and its future appears secure.

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COMMENTS/QUESTIONS/SUGGESTIONS/FEEDBACK/REQUESTS ARE WELCOME AND APPRECIATED!

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".

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.

Listed 12/26/2023

Reference Number: 100009680

 

“Flying saucers you can live in” - advertisement from the Futuro Corporation

 

The Vincelette Futuro House, located in the town of Houston, Delaware, was listed in the National Register of Historic Places in 2023.

 

Matti Suuronen, the renowned midtwentieth-century Finnish architect, achieved the house’s distinctive shape through a manufacturing process that molded plastic into the Futuro’s elegant curves. The structure’s shell consists of a central fiberglass and polyester resin layer that sandwiches a core of polyurethane foam between an outer and inner layer of polyester plastic. In the eastern United States, Futuros were manufactured in an Atlantic City, New Jersey factory, delivered by truck in sections, and assembled on-site. Concrete piers form a foundation for the metal frame that cradles the Futuro 24 inches above the ground. The building measures 26 feet in diameter and 13 feet high. The weight of the original prototype was 5511 lbs. At 500 square feet, the Futuro features a compact design that includes a central living area as well as a wedge-shaped bedroom, kitchen, and bathroom. The Vincelette Futuro has remained at this location since June 7, 1977.

 

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Vincelette Futuro House

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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

RELATED ARTICLES

Sixth-generation fighter

Classification of post-2020s jet fighters

Collaborative combat aircraft

Unmanned wingman combat aircraft

Loyal wingman

Unmanned combat aircraft supporting manned types

 

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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:

 

afspacemuseum.org/ccafs/CX20/

 

“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

NASA’s Tracking and Data Relay Satellites, known as TDRS-K, aboard an Atlas V rocket, was rolled to its launch position, Space Launch Complex 41, Cape Canaveral Air Force Station beginning at 10 a.m. January 29. TDRS-K will augment NASA’s space communications network, providing high data-rate communications to the International Space Station, Hubble Space Telescope, launch vehicles and a host of other spacecraft. “With this launch, NASA has begun the replenishment of our aging space network,” said Jeffrey Gramling, TDRS project manager. “This addition to our current fleet of seven, will provide even greater capabilities to a network that has become key to enabling many of NASA’s scientific discoveries.” The TDRS Project Office at NASA’s Goddard Space Flight Center in Greenbelt, Md., manages the TDRS development program.

 

----

 

CAPE CANAVERAL, Fla. -- The first of NASA's three next-generation

Tracking and Data Relay Satellites (TDRS), known as TDRS-K, launched

at 8:48 p.m. EST Wednesday from Cape Canaveral Air Force Station in

Florida.

 

"TDRS-K bolsters our network of satellites that provides essential

communications to support space exploration," said Badri Younes,

deputy associate administrator for Space Communications and

Navigation at NASA Headquarters in Washington. "It will improve the

overall health and longevity of our system."

 

The TDRS system provides tracking, telemetry, command and

high-bandwidth data return services for numerous science and human

exploration missions orbiting Earth. These include the International

Space Station and NASA's Hubble Space Telescope.

 

"With this launch, NASA has begun the replenishment of our aging space

network," said Jeffrey Gramling, TDRS project manager. "This addition

to our current fleet of seven will provide even greater capabilities

to a network that has become key to enabling many of NASA's

scientific discoveries."

 

TDRS-K was lifted into orbit aboard a United Launch Alliance Atlas V

rocket from Space Launch Complex-41. After a three-month test phase,

NASA will accept the spacecraft for additional evaluation before

putting the satellite into service.

 

The TDRS-K spacecraft includes several modifications from older

satellites in the TDRS system, including redesigned

telecommunications payload electronics and a high-performance solar

panel designed for more spacecraft power to meet growing S-band

requirements. Another significant design change, the return to

ground-based processing of data, will allow the system to service

more customers with evolving communication requirements.

 

The next TDRS spacecraft, TDRS-L, is scheduled for launch in 2014.

TDRS-M's manufacturing process will be completed in 2015.

 

NASA's Space Communications and Navigation Program, part of the Human

Exploration and Operations Mission Directorate at the agency's

Headquarters in Washington, is responsible for the space network. The

TDRS Project Office at NASA's Goddard Space Flight Center in

Greenbelt, Md., manages the TDRS development program. Launch services

were provided by United Launch Alliance. NASA's Launch Services

Program at the Kennedy Space Center was responsible for acquisition

of launch services.

 

For more information about TDRS, visit:

 

www.nasa.gov/tdrs

 

NASA image use policy.

 

NASA Goddard Space Flight Center enables NASA’s mission through four scientific endeavors: Earth Science, Heliophysics, Solar System Exploration, and Astrophysics. Goddard plays a leading role in NASA’s accomplishments by contributing compelling scientific knowledge to advance the Agency’s mission.

 

Follow us on Twitter

 

Like us on Facebook

 

Find us on <a href="http:/

This is the handle of a Puma White Hunter knife model 6377. Earliest production date is the latter part of 1961, latest is the third quarter of 1964.

The PUMA White Hunter’s featured stag handles – which are made from the shed antlers of Wild Stag – are formed via a meticulous manufacturing process and make the knife a truly unique, one-of-a-kind tool. First, each scale is boiled, stabilized, and dried over a period of weeks. Then, the handle is individually cut and hand fitted to your knife. Brass rivets are used to attach the scales to the knife. The rivet heads are filed and, finally, the handle is burnished to a precise size and shape for optimal fit and function. - See more at: pumaknifecompanyusa.com/PUMA0174-White-Hunter-P1.aspx#sth...

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-...

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.

 

A shame about the peculiar grey marks on these boots, which I attribute to the manufacturing process.

(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.

 

-----------

 

(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.

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

A United Launch Alliance Atlas V rocket is rolled to the pad at Space Launch Complex-41 at Cape Canaveral Air Force Station, Fla., in preparation to launch NASA's Tracking and Data Relay Satellite-K (TDRS-K).

 

Photo courtesy United Launch Alliance

 

-----

 

CAPE CANAVERAL, Fla. -- The first of NASA's three next-generation

Tracking and Data Relay Satellites (TDRS), known as TDRS-K, launched

at 8:48 p.m. EST Wednesday from Cape Canaveral Air Force Station in

Florida.

 

"TDRS-K bolsters our network of satellites that provides essential

communications to support space exploration," said Badri Younes,

deputy associate administrator for Space Communications and

Navigation at NASA Headquarters in Washington. "It will improve the

overall health and longevity of our system."

 

The TDRS system provides tracking, telemetry, command and

high-bandwidth data return services for numerous science and human

exploration missions orbiting Earth. These include the International

Space Station and NASA's Hubble Space Telescope.

 

"With this launch, NASA has begun the replenishment of our aging space

network," said Jeffrey Gramling, TDRS project manager. "This addition

to our current fleet of seven will provide even greater capabilities

to a network that has become key to enabling many of NASA's

scientific discoveries."

 

TDRS-K was lifted into orbit aboard a United Launch Alliance Atlas V

rocket from Space Launch Complex-41. After a three-month test phase,

NASA will accept the spacecraft for additional evaluation before

putting the satellite into service.

 

The TDRS-K spacecraft includes several modifications from older

satellites in the TDRS system, including redesigned

telecommunications payload electronics and a high-performance solar

panel designed for more spacecraft power to meet growing S-band

requirements. Another significant design change, the return to

ground-based processing of data, will allow the system to service

more customers with evolving communication requirements.

 

The next TDRS spacecraft, TDRS-L, is scheduled for launch in 2014.

TDRS-M's manufacturing process will be completed in 2015.

 

NASA's Space Communications and Navigation Program, part of the Human

Exploration and Operations Mission Directorate at the agency's

Headquarters in Washington, is responsible for the space network. The

TDRS Project Office at NASA's Goddard Space Flight Center in

Greenbelt, Md., manages the TDRS development program. Launch services

were provided by United Launch Alliance. NASA's Launch Services

Program at the Kennedy Space Center was responsible for acquisition

of launch services.

 

For more information about TDRS, visit:

 

www.nasa.gov/tdrs

 

NASA image use policy.

 

NASA Goddard Space Flight Center enables NASA’s mission through four scientific endeavors: Earth Science, Heliophysics, Solar System Exploration, and Astrophysics. Goddard plays a leading role in NASA’s accomplishments by contributing compelling scientific knowledge to advance the Agency’s mission.

 

Follow us on Twitter

 

Like us on Facebook

 

Find us on Instagram

This long-gone Cornish haulier had a penchant for Seddon-Atkinsons but did try other makes of truck from time to time. Nicholas Joshua Grose started his haulage business at St Austell in 1950. Located in the heart of Cornwall’s china clay industry, the business grew quickly by delivering the ‘white gold’ to the many industries that used it in their manufacturing processes across the UK. By the 1970s, it had a fleet strength of 21 trucks replaced on a seven-year cycle. It ceased trading in the 1990s but its distinctive duo-tone green livery can still be seen on the rally circuit (03-Mar-19).

 

All rights reserved. For the avoidance of doubt, this means that it would be a criminal offence to post this image on Facebook or elsewhere (please post a link instead). Please follow the link below for further information about my Flickr collection:

www.flickr.com/photos/northernblue109/6046035749/in/set-7...

Top right photo - the entire South Plant on Lot M.L. 102 as in 1949; residential blocks were not yet developed on Lot M.L. 46

 

Middle right photo - the South Plant in 1964, with an extensive coal yard by the sea and the North Plant appeared across the road

 

Lower right photo - 1950s picture showing coal heaping up in the coal yard (seen above the ferry boat)

 

Middle upper photo - Since 1967, Town Gas is no longer coal gas but a mixture of hydrocarbons formed from cracking of petroleum fractions, the oil tank can be seen built close to the sea and a process chimney stack appeared at the far left

 

Middle lower photo - the catalytic 'heavy oil' plant with high chimney stacks. This heavy oil cracking plant worked from 1967 - 1976 when cracking of naphtha had gradually replaced heavy oil as the fuel

 

Lower left photo - a 3-level process plant room was built together with two small tanks by the sea, these were water tanks for fire fighting.

 

Middle left photo - aerial view showing the former coal yard emptied after the Town Gas manufacturing process switched to heavy oil gassification

 

Top left photo - close-up aerial picture showing the chimney stacks, which were just meters away from the residential blocks

 

The South Plant was demolished in mid-1990s. In 2006, it was re- developed to residential highrise tower blocks the 'Grand Waterfront' [ 翔龍灣 ]

 

Close-up photos of the South Plant most appreciated

3D printing has broken free of its novelty nature and is becoming the tool of choice to replace many traditionally complex and labour intensive tasks, thanks in no small part to the capabilities of the various materials now being commonly used.

 

Koenigsegg are currently using 3D printing technology to produce a variable speed turbo charger in stainless steel and currently use these in their production super-cars. These turbos proved difficult to cast using traditional methods, but by utilising an additive manufacturing process, these units are now printed with the internal parts completed within the unit at time of print.

 

NASA have successfully test fired a new 3D printed rocket-engine fuel injector. The injector replaced an earlier unit comprised of 115 different parts. The replacement 3D printed unit has 2 parts and is had only two parts and represents a simplified design which was not available using traditional manufacturing techniques.

 

Anecdotally these examples show how leaders in their respective fields are benefiting from the adoption of additive manufacturing techniques. Laser based 3D printing systems are now capable of working with various metals at commercial levels, including titanium, nickel, stainless steel, and aluminium to name but a few. Many of these metals suffer little in the way of tensile or yield strengths in comparison to the annealed counterparts.

 

When added to the high accuracy nylon available from laser based systems, and the plethora or materials available for use in FDM printing, some customers can find themselves facing a wider choice of materials than they may have expected. Highlights of FDM materials include compositions using carbon-fibre, titanium, cobalt, bronze and wood, as well as more traditional materials such as flexible rubber, low cost PLA and even some fully recycled filaments.

 

 

 

form 3d services ltd was formed in June 2014. we are specialists in additive manufacturing and 3d print solutions.

our goal is to provide high-end, high value outcomes to suit the project requirements of our customers

based in north east scotland, form 3d have nearly 40 years combined experience in the engineering and oil and gas

sectors. combined with our extensive experience in additive manufacturing, we believe this puts us in a strong

position to partner with all industries and educational establishments

through collaboration with our clients we aim to enhance the customer experience and subsequent deliveries by

understanding their business and products, and offering advice on how projects can be best served by the additive

manufacturing industry

options to further augment certain products may include lighting and simulation effects, local web servers via

embedded wi-fi hotspots, or intelligent assessment to allow models to react to changes in their environment

all products are offered a range of plastics and metals and in a variety of finish qualities. parts are protected by

suitable lacquer products where applicable. colours are customer defined and may be chosen to suit model context

or custom mixed to match company branding, as required

Many moons ago I worked with my father Jimmy Choo in his studio making shoes - for this reason, the footwear that we make for Smart Doll is made in the same was as we make human shoes. We include Lining, Toe Puff and Stiffener into the manufacture process - the only bad thing about this is that our shoes are a bit hard to put on at first - but loosen up after time - just like human shoes!

 

View more at www.dannychoo.com/en/post/27361/Nishizumi+Miho+Smart+Doll...

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-...

Vintage 1950's era KEM Plastic Playing Cards from my grandparents collection.

 

The design of the ACE of Spade was Copyrighted 1935.

 

There is a 3 or 4 digit date code on the Ace of Spade in each deck indicating the Month/Year the deck was made.

 

Date of manufacture for this card (deck) was June 1957 (657).

 

KEM Plastic Playing Cards are still being sold by;

 

Kardwell International, Inc.

2 Cranberry Rd Unit-B5

Parsippany, New Jersey 07054

 

Phone: 6312980005

Fax: (631) 298-1517

Email: info@kem.com

 

Individual replacement cards are no longer available, as they are only sold in complete sets.

 

History:

From the Poughkeepsie Journal

KEM playing cards were manufactured in Poughkeepsie

 

by Anthony P. Musso

Pub 3:51pm ET., Jun 21, 2016

Starting with backroom card games in smoky bars and elevating to center stage as the official cards of the World Series of Poker, KEM playing cards were manufactured in Poughkeepsie, New York for nearly six decades. Beginning production in New York City in the early 1930s, they continue to be the preferred card of casinos worldwide.

 

KEM Cards developed a unique manufacturing process that differed from other playing cards made in the industry. By mass-producing decks of playing cards that consisted of cellulose acetate, its cards were bendable, washable and retained their original shape long after standard paper-based cards needed to be replaced. Unlike other cards, KEM cards were able to withstand the occasional spilled beer, making them an instant hit with seasoned poker players.

 

KEM cards gained substantial popularity during the Second World War as troops gathered together in barracks across Europe to play stud, draw and other poker games. The cards could withstand the humidity of jungle weather and were less affected by desert sand and grit.

 

In 1946, KEM Cards purchased the 27-acre John Flack Winslow property — now the northern section of the Marist College campus — that was a private estate from 1867 through 1926. Deciding not to build a plant on the property, KEM sold the former estate to local contractor Vincent Costanzi in 1948 and acquired a building from Western Publishing that sat at 2 Beck Place, just behind the Steel Plant Studio on the east side of Route 9.

 

Ironically, during the 1920s, Western Publishing established a division called the Western Playing Card Company, quite possibly staging that operation in the structure that KEM purchased. The building was originally constructed by the Permalife Battery Company around the same time the Fiat Motor Company occupied a plant site just north (where Western Publishing was subsequently based and Home Depot now operates).

Permalife patented a method of connecting electrodes to a storage battery, keeping the battery sealed.

 

A controversy arose when it was discovered that the eastern portion of the building KEM purchased encroached on 3 feet of land that belonged to a railroad company. A railroad line passed through the location in 1868 and still owned the property. The problem was resolved when the railroad agreed to charge KEM $10 annually for use of that land.

KEM cards bear a unique red and blue arrow design on its back, which is widely considered the most recognizable card design worldwide.

 

They became a favorite of American troops during World War ll due to their durability and ability to withstand oppressive heat. Magicians also prefer using KEM cards in their act because of their increased flexibility.

  

The company also manufactured “Braille marked decks” for visually impaired and blind customers. Those types of cards were invented in 1829 by French musician and educator Louis Braille, who lost his sight at 3 years old.

 

Many local residents gained employment at the KEM plant through the years and it typically staffed about 20 to 30 full-time and seasonal workers, the youngest at 14 years old. The youngsters’ age limit was set in compliance with federal child labor laws.

 

In 2004, KEM Cards’ copyrighted designs were sold to the United States Playing Card Company and the Poughkeepsie plant shut down. The company designs were reacquired and manufacturing continues in Mattituck, Long Island.

 

“Marist eventually purchased the building and considered building and renovating there, but the roof had collapsed and it was in bad shape,” said Marist archivist John Ansley. “Instead they just took the building down.”

Another possible reason for that decision could be the fact that both Permalife and KEM used strong chemicals as part of their respective operations, which would’ve required the college to incur a substantial expense cleaning potential contamination before erecting another structure there.

 

“While there isn’t much information on file for KEM Cards, I went through the local telephone directories and the company is listed every year from when they purchased the building through 2005,” said Kira Thompson, head of the local history room at Adriance Memorial Library.

 

Since the business was sold in 2004 and the directories are printed in advance of the year published, it is likely that the 2005 listing was already outdated. The site of the KEM building is now a parking lot for the Marist College Art Gallery.

 

From Wikipedia:

 

The United States Playing Card Company (USPC, though also commonly known as USPCC), established in 1867 as Russell, Morgan & Co. and founded in its current incarnation in 1885, is a large American producer and distributor of playing cards. Its brands include Bicycle, Bee, Tally-Ho, Congress, Hoyle, Aviator, Aristocrat and KEM.

 

It also produces novelty and custom cards, and other playing card accessories such as poker chips. The company was once based in Cincinnati, Ohio, but is now headquartered in the Cincinnati suburb of Erlanger, Kentucky.

 

In December 2019, The United States Playing Card Company became a subsidiary of Belgian card manufacturer Cartamundi

  

NASA’s Tracking and Data Relay Satellites, known as TDRS-K, aboard an Atlas V rocket, was rolled to its launch position, Space Launch Complex 41, Cape Canaveral Air Force Station beginning at 10 a.m. January 29. TDRS-K will augment NASA’s space communications network, providing high data-rate communications to the International Space Station, Hubble Space Telescope, launch vehicles and a host of other spacecraft. “With this launch, NASA has begun the replenishment of our aging space network,” said Jeffrey Gramling, TDRS project manager. “This addition to our current fleet of seven, will provide even greater capabilities to a network that has become key to enabling many of NASA’s scientific discoveries.” The TDRS Project Office at NASA’s Goddard Space Flight Center in Greenbelt, Md., manages the TDRS development program.

 

----

 

CAPE CANAVERAL, Fla. -- The first of NASA's three next-generation

Tracking and Data Relay Satellites (TDRS), known as TDRS-K, launched

at 8:48 p.m. EST Wednesday from Cape Canaveral Air Force Station in

Florida.

 

"TDRS-K bolsters our network of satellites that provides essential

communications to support space exploration," said Badri Younes,

deputy associate administrator for Space Communications and

Navigation at NASA Headquarters in Washington. "It will improve the

overall health and longevity of our system."

 

The TDRS system provides tracking, telemetry, command and

high-bandwidth data return services for numerous science and human

exploration missions orbiting Earth. These include the International

Space Station and NASA's Hubble Space Telescope.

 

"With this launch, NASA has begun the replenishment of our aging space

network," said Jeffrey Gramling, TDRS project manager. "This addition

to our current fleet of seven will provide even greater capabilities

to a network that has become key to enabling many of NASA's

scientific discoveries."

 

TDRS-K was lifted into orbit aboard a United Launch Alliance Atlas V

rocket from Space Launch Complex-41. After a three-month test phase,

NASA will accept the spacecraft for additional evaluation before

putting the satellite into service.

 

The TDRS-K spacecraft includes several modifications from older

satellites in the TDRS system, including redesigned

telecommunications payload electronics and a high-performance solar

panel designed for more spacecraft power to meet growing S-band

requirements. Another significant design change, the return to

ground-based processing of data, will allow the system to service

more customers with evolving communication requirements.

 

The next TDRS spacecraft, TDRS-L, is scheduled for launch in 2014.

TDRS-M's manufacturing process will be completed in 2015.

 

NASA's Space Communications and Navigation Program, part of the Human

Exploration and Operations Mission Directorate at the agency's

Headquarters in Washington, is responsible for the space network. The

TDRS Project Office at NASA's Goddard Space Flight Center in

Greenbelt, Md., manages the TDRS development program. Launch services

were provided by United Launch Alliance. NASA's Launch Services

Program at the Kennedy Space Center was responsible for acquisition

of launch services.

 

For more information about TDRS, visit:

 

www.nasa.gov/tdrs

 

NASA image use policy.

 

NASA Goddard Space Flight Center enables NASA’s mission through four scientific endeavors: Earth Science, Heliophysics, Solar System Exploration, and Astrophysics. Goddard plays a leading role in NASA’s accomplishments by contributing compelling scientific knowledge to advance the Agency’s mission.

 

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PRESS RELEASE

Date

 

28 Feb 2019

 

ADD TO DOWNLOADS

Maserati at the 89th edition of the Geneva International Motor Show

   

Levante Trofeo V8 Launch Edition premieres at the Show: a limited edition of 100 units

An interactive journey through selected Italian excellences: Maserati presents the first step towards personalization

The stand features the entire MY19 Range, in the GranLusso and GranSport trims

Quattroporte S Q4 GranLusso and Levante S Q4 GranSport MY19 customized with Zegna PELLETESSUTA™

In order to showcase the sporty DNA of the Trident brand, the GranTurismo MC in the Grigio Lava Matte colour, in an exclusive new configuration, is on display

The future of the historic manufacturing plant in Modena defined

Modena, 28 February 2019 – Maserati is highlighting in the first and most important exhibition of the year in Europe

 

the Levante Trofeo SUV in the Launch Edition, a limited edition of 100 units, which will be the protagonist of the stand, along with the other models of the MY19 range. Another premiere of the Geneva Show are the new interiors in PELLETESSUTA™, an exclusive new material made by Ermenegildo Zegna exclusively for Maserati. To recall the Brand’s sporty DNA, Maserati will exhibit a GranTurismo MC (acronym for Maserati Corse), for the first time with an exterior in Grigio Lava Matte colour combined with interiors in carbon fibre. Maserati announced start of sales in Europe of the Levante Trofeo and Levante GTS.

 

Another new development will be revealed at the opening of the show, one that exemplifies Maserati’s ability to construct customized automobiles: an exciting one-off model, created according to the requests of a particular customer.

 

LEVANTE TROFEO LAUNCH EDITION - A LIMITED EDITION

 

To launch the new model in the market, Maserati is presenting the Levante Trofeo Launch Edition, a limited edition of 100 units. The Levante Trofeo Launch Edition will be available not only in the Blu Emozione Matte colour presented at the Geneva International Motor Show but also in the unique paints Giallo Modenese and Rosso Magma. The interior features sports seats with a premium full-grain "Pieno Fiore” natural leather, with contrasting stitching and a "Trofeo" logo embroidered on the headrest, available in blue, red or yellow. The exclusive carbon fibre inserts on the bumpers, side skirts and specially designed bonnet stand out.

 

The 22" Orione rims can be matte or glossy black finish, while the brake calipers are available in silver, blue, yellow or red.

 

The Levante Trofeo is equipped with one of the most powerful engines ever fitted in a Maserati road car. This is the 3.8 litre Twin Turbo V8, calibrated to mate perfectly with the Q4 Intelligent All-Wheel Drive system, providing it with a new crankcase design, specific crankshaft assembly, new oil pump and auxiliary belt and a different wiring layout.

 

Like all Maserati petrol engines, this V8 is assembled by Ferrari in Maranello. In terms of 0-100km/h acceleration, it stops the chronometer at 4.1”, while the maximum speed is close to the 300 km/h threshold.

 

The Levante Trofeo is fitted with the eight-speed ZF automatic gearbox used on all the Levante versions, acclaimed for its versatility and sporty character.

 

The “Corsa" driving mode with Launch Control functionality (in addition to the existing Normal, I.C.E., Sport and Off Road modes) has been adopted to enhance the sporty character of the ultimate Maserati SUV. “Corsa” driving mode further improves engine response and opens exhaust valves in acceleration, as well as providing faster gear shifting, lower air suspension height levels, sportier Skyhook damping and optimized Q4 Intelligent All-Wheel Drive settings. It also interacts with the Traction Control and ESP systems to maximize driving pleasure.

 

The Levante features the Integrated Vehicle Control (IVC) system for impressive driving dynamics, better performance, and a genuine Maserati driving experience, by helping to prevent vehicle instability, instead of correcting “driver mistakes” as a traditional Electronic Stability Program (ESP) system does.

 

The ideal 50:50 weight balance and the low centre of gravity - common to all Levante models, in combination with the finely tuned double-wishbone front / Multi Link rear suspension, as well as the wider 22-inch rear tyres on forged aluminium alloy wheels, provide the new Trofeo with perfectly balanced handling and lateral stability.

 

The unmistakable Levante design has reached new levels of sportiness in this model like the lower splitter, the side blades in the front air intakes, the side skirt inserts and the rear extractor, made of ultralight high-gloss carbon fibre.

 

At the front, the Levante Trofeo has Full Matrix LED adaptive headlights, a front grille with double vertical bars in Black Piano finish, lower honeycomb mesh fascia, body colour door handles and high-performance brake calipers available in red, blue, black, silver or yellow. And to cap it off, the “Saetta” Trofeo logo adorns the iconic C-pillar of the coupé styled Levante.

 

Inside the Levante Trofeo cabin is a wealth of elegant features which create an environment of pure luxury. “Pieno Fiore” is like no other leather used in the automotive industry for its natural, soft feel and for the unique character it develops throughout the years.

 

This amazing Levante's quintessentially sporty personality is highlighted by new details in "3D Touch" matt carbon fibre, the specific instrument cluster graphics, floor mats with metal Trofeo badges, and a Maserati clock with a unique dial. The on-board set up is completed by a 1,280-watt, 17-speaker Bowers & Wilkins premium surround sound audio system for a concert hall sound experience.

 

The Levante Trofeo is the first ever Maserati equipped with 22-inch forged aluminium wheels, so Maserati cooperated with Continental to provide the new SportContact™ 6 tyre as standard equipment. The new ultra-sport tyre has substantially contributed to achieving the excellent and balanced handling and outstanding cornering performance of the most powerful Maserati in production today.

 

PERSONALIZATION

 

The special things about the Maserati stand at this 89th edition of the Geneva International Motor Show is the way it focuses on highlighting a distinctive Italianness and the process of craftsmanship and customization, considerations that have prompted Maserati to host on their stand - together with Ermenegildo Zegna, a longstanding partner and a leader in the field of men’s luxury clothing, two other leading artisanal firms in their field: Giorgetti, the internationally renowned Italian woodworking company, known for its furniture and unique design pieces, and De Castelli, a leading metalworking firm, specializing in the production of unique home design accessories, custom surfaces and projects.

 

At Maserati tradition becomes innovation, combining fine craftsmanship, advanced technology and sophisticated design for the sort of exclusive, unique mix only Maserati knows how to apply to its cars.

 

The stand provides an instructive tour through three different dedicated thematic areas. Each area will feature a display of tools, materials and components that, specially crafted by Zegna, De Castelli and Giorgetti, bear witness to the unending quest for excellence, style and originality, typical of products designed and Made in Italy, and therefore typical of Maserati.

 

Speaking of innovation and design, when it comes to customizing the stand, for the first time ever Maserati is taking advantage in the Customization Area of a D-Table, the only interactive table which combines the latest-generation software and elegant, sophisticated design.

 

ERMENEGILDO ZEGNA

 

Zegna is a longstanding partner of Maserati and for the Geneva show will be presenting the world premiere of its new car interiors in PELLETESSUTA™, a special woven nappa leather, the product of pioneering research by Ermenegildo Zegna, seeking to create a luxurious, innovative, lightweight and soft fabric that is versatile and well suited for the creation of products, ranging from home design complements to multimedia accessories.

 

The bond between Zegna and Maserati grows stronger with each passing year, in no small part due to the historical similarities of the two brands.

 

The Ermenegildo Zegna Group is one of the most distinguished businesses in all of Italy. Founded back in 1910 in Trivero, in the Biellese Alps, by a young entrepreneur named Ermenegildo, whose vision was to ethically produce the most sumptuous fabrics in the world by means of innovation and the utilization of the best luxury fibres, sourced directly in their countries of origin, the company is currently guided by the fourth generation of the Zegna family. The Group, which since the late 80’s has been implementing a strategy of vertical integration, has created a global luxury brand which currently offers fabrics, clothing and accessories. Today there are 504 single-label stores in over 100 countries, of which 272 are company-owned.

 

GIORGETTI

 

The Giorgetti cabinet-making tradition started in Brianza in 1898, and more than 120 years later is still continuing to evolve and innovate. The company looks to the future, how to convey and stay on top of all the changes in a dynamically transforming world. Giorgetti’s approach to interior design involves interpreting behaviours and tastes in various different markets, creating pieces that are free of all formal conventions, capable of coexisting harmoniously in any context, dissolving cultural and temporal distances.

 

The products made by Giorgetti epitomize the best in the proud catchline, “Made and Manufactured in Italy”. Starting from design, creativity and style, and all the way to the actual manufacture of a finished product, the entire manufacturing process is completely carried out in Italy by highly qualified personnel, boasting consummate skill in the furniture sector.

 

The craft-based means of production associated with the phrase, Made in Italy, transcends the rationale of standardized, mass-produced products, guaranteeing high levels of product customization.

 

The indispensable work of master craftsmen is capable of imbuing Giorgetti projects with that magical allure of unique, handmade pieces.

 

DE CASTELLI

 

True to its commitment to restore metal’s privileged role in projectual experimentation, De Castelli is grafting a craft-based concept and approach to work onto typically industrial processes, a bold synthesis that leads to unprecedented results. The encounter with design engenders an approach to the material founded on respect for its vast potential, including the less obvious possibilities, the ones that gradually emerge in a collection of mass-produced products that are, at the same time, unique. Not only because the hand creating them is unique, but due to the uniqueness of the cultural process that puts the main emphasis on the aesthetic value - rather than purely functional ones - of the primal material with which De Castelli shapes living spaces. One thus overturns the dictum that confines the coldness of metal to the outer margins of interior design project, bringing steel, brass and copper, in their multiple variations and finishes, to the centre of a a completely renovated scenario where they can finally glow in self-generated radiance.

 

Delabré is the name of an artisanal finish conceived of and realized by De Castelli. It consists in the manual oxidation of materials like steel, copper and brass, capable of imbuing them with unique, unrepeatable chromatic effects.

 

THE OTHER MODELS IN THE MASERATI RANGE: GRANTURISMO MC, QUATTROPORTE AND GHIBLI

 

Visitors to the Geneva International Motor Show will find on display the GranTurismo MC (acronym for Maserati Corse) which perfectly represents the sporty DNA of the Modena company. The GranTurismo MC boasts an exclusive new configuration, for the first time ever with the Grigio Lava Matte as the exterior colour and “Nerissimo Carbon Pack” trim with the Black Chrome contrasting finishes for the various details: the upper portion of the grille with black vertical slats, the profiles of the boot, the lettering on the tailgate, the logo on the pillars, the side air intakes, exhaust outlets and window frames. With the Nerissimo Carbon pack the door handles, mirror caps, front splitter, and rear spoiler are in Carbon fibre. The same material will be available for the interior customization packs.

 

The stand also features various different Maserati models, including a Levante S Q4 GranSport in an exclusive trim with the exterior in a Bronze colour, which boasts interiors in Zegna PELLETESSUTA™. The car sports 21” polished Helios rims. For the first time in the history of this longstanding partnership with Zegna, the customization has been extended to also include the GranSport trims of the Maserati range. An especially sophisticated combination for this Levante, the first SUV in the more than one-hundred year history of Maserati.

 

On display, the Maserati Quattroporte S Q4 GranLusso with its Blu Sofisticato coloured body combined with interiors in PELLETESSUTA™ Zegna, an extremely elegant configuration to once again underscore the exclusive, luxurious character of this Italian manufacturer flagship, whose origins date back to Series I designed in 1963 to be the fastest sedan in the world. The 21” Atlante alloy rims with blue brake calipers and the sport seats underscore the dual nature of this model.

 

Two Maserati Ghibli S Q4 (GranSport and GranLusso trims), 430 hp, can be viewed on the stand. The GranSport trim is equipped with metallic Grigio Maratea paint on the outside and Nerissimo pack with a red interior in full-grain “Pieno Fiore” leather and black stitching, plus roof lining in black Alcantara. The rims are 21” in Glossy Black Titanium, which imbue the Maserati sedan, boasting Q4 Intelligent All-Wheel Drive system, with a unique, unmistakable character. The elegance of the GranLusso trim is highlighted by the tri-coat exterior Bianco Alpi paint and by the 20” Teseo rims; on the inside the full-grain “Pieno Fiore” black leather has been combined with Oak trim and roof lining in grey Alcantara.

 

The entire MY19 range, composed of Ghibli, Quattroporte and Levante models, has benefited from a luxurious restyling which combined targeted interventions in terms of both style and new contents.

 

Both the sedans and the SUV with MY19 specifications are equipped with a redesigned shorter-travel gearshift lever featuring a more intuitive shift pattern and improved operation.

 

The Maserati Levante Trofeo for the European market is capable of delivering 580 hp at 6,250 rpm, achieving extremely high peak rotation, maintaining the same torque of 730 Nm, usable in a wide range between 2,500 and 5,000 rpm. The Levante Trofeo therefore displays the characteristic of immediately providing high levels of torque even at low revs, a feature that is appreciated by the customers of this type of SUV. Thanks to new turbochargers with increased flow, a redesigned cylinder head with specific camshafts and valves, new pistons and new connecting rods, the Levante Trofeo is able to achieve impressive power peaks, in combination with specific engine calibration mapping.

 

The new Levante Trofeo features Full Matrix LED adaptive headlights as standard. Compared to Bi-Xenon headlamps, LED technology offers 20% better visibility, 32% cooler light and headlights that last twice as long.

 

The full LED headlights utilize a digital camera mounted behind the rear-view mirror that supports the Glare-free High Beam detection system, allowing the driver to keep the high beam on without dazzling oncoming drivers. The system is able to create a “zone of shade” around other vehicles switching dynamically on and off the LED matrixes. The full Matrix LED headlights can create up to four light tunnels simultaneously with each tunnel as large as the obstacle.

 

The Brembo braking system deals superbly with the high performance of the Levante Trofeo. The front brakes have adopted 6-piston aluminium monobloc calipers working on 380 mm x 34 mm drilled discs, while 4-piston aluminium monobloc calipers with 330 mm x 28 mm ventilated drilled discs are fitted at the rear. The ABS has undergone a specific setup for the Trofeo version.

 

Levante, Ghibli and Quattroporte share the same MTC+ infotainment system, which is based on a high resolution 8.4” multi-touch screen and a double rotary knob on the centre console.

 

For MY19 there is a choice of nine body colours for the Quattroporte and 10 for each of the Ghibli and Levante models. A new tri-coat colour is now available, born to enhance the design of each: the elegant Blu Nobile.

 

In the wide collection of alloy wheels designed specifically for every single Maserati model, there are five brand new designs in the MY19 catalogue in 20 and 21-inch sizes, two for each of the Levante and Quattroporte models and one for the Ghibli.

 

THE HISTORIC MODENA PLANT

 

Speaking of the historic Modena plant, recently Maserati announced that it reconfirms its strategic mission. The plant will be dedicated to the manufacturing of special high performance, high technology sports cars, in line with the tradition and values of the Brand, which has been present at Modena since 1939.

 

This will exploit the know-how and experience of the staff involved in the production of the cars, which require a very special fabrication cycle: a fully-fledged synergy of craftsmanship and innovation, scrupulous attention to detail and the highest quality standards, resulting in the manufacture of unique, exclusive products which represent the very best of the “Made in Italy” brand worldwide.

 

The current production lines will be upgraded, indeed, totally renewed, starting this Autumn: the first pre-series production of a new model, a characteristically Maserati sports car, will roll off the lines in the first half of next year.

 

Octo Maserati GranLusso and GranSport by Bulgari

 

Maserati's prestige partnership with Bulgari, launched in 2012, has led to the creation of two exclusive wristwatches: Octo Maserati GranLusso and Octo Maserati GranSport by Bulgari Specifically intended for owners of the Brand's cars, they feature the spectacular dial (with retrograde minutes and jumping hours) resembling the rpm-counter of a Maserati, while the stitched leather strap recalls the upholstery of Trident cars.

 

Ermenegildo Zegna Maserati Capsule Collection for Spring Summer 2019

 

At the Geneva Motor Show, Ermenegildo Zegna and Maserati are delighted to present the new Maserati Capsule Collection for Spring Summer 2019: an exquisite collection of leather goods, travel clothing and elegant accessories, displaying all the excellence for which these two iconic Italian brands are famed. Building on a well-established partnership launched early in 2013, Maserati and Zegna offer products of unrivalled quality of details, performance and design, made to measure for those wishing to surround themselves with luxury. The Maserati Capsule Collection is available in selected Ermenegildo Zegna stores worldwide and on Zegna.com

 

Maserati S.p.A.

 

Maserati produces a complete range of unique cars with an amazing personality, immediately recognisable anywhere. With their style, technology and innately exclusive character, they delight the most discerning, demanding tastes and have always been an automotive industry benchmark. Ambassadors of this heritage are the Quattroporte flagship, the Ghibli sports sedan, the Levante, Maserati’s very first SUV, and the GranTurismo and GranCabrio sports cars. A range complete as never before, with petrol and diesel engines, rear or all-wheel drive, the finest materials and outstanding engineering. A tradition of successful cars, each of them redefining what makes an Italian sports car in terms of design, performance, comfort, elegance and safety.

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.

 

____________________________________________

 

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

Tribute to a discontinued film.

DXO Film Pack 3: CrossProcess Simulation from Kodak Elite 100

 

Article

Due to a steady decrease in sales and customer usage, combined with highly complex product formulation and manufacturing processes, Kodak is discontinuing three EKTACHROME (color reversal) Films:

 

KODAK PROFESSIONAL EKTACHROME E100G Film

KODAK PROFESSIONAL EKTACHROME E100VS Film

KODAK PROFESSIONAL ELITE Chrome Extra Color 100 Film

 

We estimate that, based on current sales pace, supplies of these films are expected to be available in the market for the next six to nine months; however, inventories may run out before then, depending on demand.

 

This does not affect KODAK PROFESSIONAL Color Negative Films or KODAK PROFESSIONAL Black and White Films which remain a viable part of the KODAK PROFESSIONAL Film portfolio.

 

Please note: E-6 Chemicals will also continue to be available.

Some of you know that my real job is in designing and engineering real cars.

 

With that in mind, I thought it would be helpful to share some of the knowledge regarding the design, engineering and manufacturing processes involved in the creation of a new car.

 

A term that is frequently used within car companies, and which sometimes slips out into the media, but without much explanation, is the term 'Body-In-White'. The abbreviation of the term is BIW, though the full word usage occurs within companies when it is discussed.

 

So, what is the 'Body-In-White'?

 

Though the names says otherwise. It is not white. It does describe the stamped sheet metal of the body before it has been painted, had any trim attached, or any of the chassis and powertrain. It is frequently described as the 'body' of the car. And for a pickup, or similar vehicle, it will be the body prior to the attachment to the separate 'frame', which is attached underneath the car, and frequently attached by isolating mounts.

 

The BIW doesn't just include the main part of the monocoque (the 'stressed' load-bearing part of the car), but also the doors, bootlid (trunk), and bonnet (hood). All these parts usually get coated in protective coatings prior to the application of paint, together (though not always). Frequently, when the car is 'trimmed' - that is the addition of trim and interior - the doors are removed to make this easier, though they do travel along with the car that they were attached to during the paint process.

 

Stay tuned for further car-design, engineering and manufacturing information in the near future.

 

Regards,

 

lego911

 

These images are created for the first in a series of topics covering car design, engineering and manufacturing.

 

Body-In-White: www.flickr.com/groups/lugnuts/discuss/72157645669786809/

 

A central index will be created, over time, in this discussion thread: www.flickr.com/groups/lugnuts/discuss/72157646071614841/

Manufacturing process of carpets in Cappadocia.

After a daring twilight raid, international terrorist, notorious jewel theif, and dapper man about town, Tromas Brownridge is finally in custody. He was captured late last night in what some of the arresting officers described as a "spider hole." A joint task force comprised of agents from Interpol, the RCMP, Seal team 3, and Charlie Sheen were all on scene. When this reporter asked a young boy who resided at the compound for comment, he happily responded, "My Daddy's a girl. Yesterday he was Batman!" Investigations began 17 days ago, fueled by graphic images depicting the brutal slaying of a United States citizen, Jack McKeen, and rising tensions between U.S. officials and the Japanes Aeronautics Defense Administration. Press releases had been circulating demonstrating an Illegal proliferation of space based weaponry by the Japanese. After categorically denying any involvement in this, one JADA senior administrator was quoted saying. "This villain has disgraced the good name of Japan, and will be forever remembered as one of the most hateful people in all Japanese history." To redeam themselves JADA has worked diligantly alongside NASA and the USAF to track down and disable the so called "Katana Satellite Network." In a few short days they already managed to capture 4 of these weapons platforms, only to find that they were crudely constructed fabrications made from paper plates, tin foil, and elmer's glue. It is still unclear as to how they ever made it into orbit. However by using the sattelites' onboard communications arrays (litterally two beer cans attached by a really long piece of string), the USAF was able to track the satellite back to its true origins, not in Japan, but rather Canada, Prince George, British Columbia. It was there that agents stormed the compound. At first what seemed like a common suburban household, was revealed to be much more. When the strike team converged on the basement, things took a turn for the surreal. They found an elaborately staged backdrop of a JADA experimental weapons facility complete with a prototype weapons grade laser. Even more heart wrenching was that they found evidence that the dastardly mastermind behind this plot was using forced child labor in the katana mass manufacturing process. But never the less these bold agents found their quarry: the schoolgirl herself. Only it wasn't a schoolgirl at all! It was the ringleader! The monster! The all around no-goodnick! The nefarious Tromas Brownridge unmasked and captured alive! Stay tuned for details on his upcoming trial and execution, it's gonna be great!

SEM micrograph of a biomaterial scaffold capturing the blooming effect that was likely caused by an instability during the manufacturing process.

 

Awarded first place in the 2015 Visionaries in Technology student contest.

 

This image appeared on the Back Cover of the Winter 2016 issue of Dartmouth Engineer magazine.

 

Image courtesy of PhD candidate Fioleda Prifti (advisor: Professor Ulrike Wegst).

(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.

TDRS-K Undergoing a Fit Check.

 

Credit: Boeing

 

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CAPE CANAVERAL, Fla. -- The first of NASA's three next-generation

Tracking and Data Relay Satellites (TDRS), known as TDRS-K, launched

at 8:48 p.m. EST Wednesday from Cape Canaveral Air Force Station in

Florida.

 

"TDRS-K bolsters our network of satellites that provides essential

communications to support space exploration," said Badri Younes,

deputy associate administrator for Space Communications and

Navigation at NASA Headquarters in Washington. "It will improve the

overall health and longevity of our system."

 

The TDRS system provides tracking, telemetry, command and

high-bandwidth data return services for numerous science and human

exploration missions orbiting Earth. These include the International

Space Station and NASA's Hubble Space Telescope.

 

"With this launch, NASA has begun the replenishment of our aging space

network," said Jeffrey Gramling, TDRS project manager. "This addition

to our current fleet of seven will provide even greater capabilities

to a network that has become key to enabling many of NASA's

scientific discoveries."

 

TDRS-K was lifted into orbit aboard a United Launch Alliance Atlas V

rocket from Space Launch Complex-41. After a three-month test phase,

NASA will accept the spacecraft for additional evaluation before

putting the satellite into service.

 

The TDRS-K spacecraft includes several modifications from older

satellites in the TDRS system, including redesigned

telecommunications payload electronics and a high-performance solar

panel designed for more spacecraft power to meet growing S-band

requirements. Another significant design change, the return to

ground-based processing of data, will allow the system to service

more customers with evolving communication requirements.

 

The next TDRS spacecraft, TDRS-L, is scheduled for launch in 2014.

TDRS-M's manufacturing process will be completed in 2015.

 

NASA's Space Communications and Navigation Program, part of the Human

Exploration and Operations Mission Directorate at the agency's

Headquarters in Washington, is responsible for the space network. The

TDRS Project Office at NASA's Goddard Space Flight Center in

Greenbelt, Md., manages the TDRS development program. Launch services

were provided by United Launch Alliance. NASA's Launch Services

Program at the Kennedy Space Center was responsible for acquisition

of launch services.

 

For more information about TDRS, visit:

 

www.nasa.gov/tdrs

 

NASA image use policy.

 

NASA Goddard Space Flight Center enables NASA’s mission through four scientific endeavors: Earth Science, Heliophysics, Solar System Exploration, and Astrophysics. Goddard plays a leading role in NASA’s accomplishments by contributing compelling scientific knowledge to advance the Agency’s mission.

 

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An academic team project to create an elderly- or disabled-assistive device. We chose to design and manufacture a cane grabber, which turned out to be able to lift anything as large as a water bottle to as small as a pen. Report adapted from the slide presentation.

 

Abstract:

-There is a rapidly growing segment of the population that needs assistance from walking devices in order to remain independent.

-A way to keep independence is to maintain mobility with assistive devices that are also designed with other helpful attachments.

-Our goal is to design a grabber attachment for a cane that will allow the user to pick up objects from the ground with an armature.

-The attachment that can be fitted to a variety of canes to grab items from the ground.

 

Need Identification

-Current problem – The consumers have to buy a whole new cane in order to use an attached grabber.

-Another problem – Current products on the market have a stationary grabber, meaning the user cannot retrieve the fallen object without jeopardizing their balance.

-If the balance of the user is threatened, there is no point of having this attachment because it makes the cane lose its primary purpose.

 

Background Research

-Current grabber products on the market are very popular for the older generation and also people injured from sports.

-The height of canes for the average American user is 33”-37”.

-The assistive health industry is rapidly growing proving that this could be a profitable product.

 

Initial Concept

-A cane with an integral lifting mechanism built into the metal cane’s hollow interior.

-Inspired by reference material, in which the mechanisms were largely sheltered within the cane itself.

-Abandoned as it would not only be easier to work on the cane’s exterior but because also the product could be marketed as a cane attachment.

-Buyers would not have to replace their favorite cane and would instead mount the product on their current one instead.

-Out of many lifting mechanisms the group brainstormed, the system that was used was a lever and a plunger system.

 

Final Design

-Designed for quick and easy manufacturability.

-Budget and time constraints dictated that the parts used on the past design would be too difficult, expensive, and untimely to purchase or produce.

-Result - A toned-down design with a fixed lifting arm, but with parts that could be reasonably manufactured or procured.

-The lifting arm design was altered and replaced by an upward pulling motion to lift the object.

-This design meant that the flip-up plunger could be removed.

-Result - conserved material and reduced production time due to the use of fewer components.

 

Prototype Construction

-Made from multiple materials: wood, plastic, steel, and aluminum.

-Different manufacturing processes were necessary for each of the materials.

-The two piece shaft collar bushings - CNC machined from aluminum.

-Plastic one piece axle pivot shaft collar - manually machine on a mill.

-Steel flat stock parts - drilled on the drill press and tapped by hand.

-Threads - formed on the end of the 3/8” steel rods with the use of dies.

-Grabber assembly - was made of ABS plastic on a 3D printer.

-Raw materials for the flat stock and two-piece shaft collar bushings were scavenged from the scrap metal pile in Washburn Shops.

 

Future Improvements

-Aim to make product lighter and more modular/adaptable to different cane designs.

-Lighter materials such as composites and aluminum instead of steel.

-Shaft collars with removable inserts that will fit on a variety of cane diameters.

-Improve gripper to be more accurate for picking up smaller objects as well as being able to open wider to pick up larger objects.

-Achievable by making it out of a stronger material, such as aluminum, with another material that has more friction produced by rubber on the tips of the grabber.

-Grabber normally sprung shut. More ergonomic for the user who would only have to pull on the gripper lever to open the grip and not have to hold onto it the entire time they are actuating the gripper assembly arm.

 

Summary

-The prototype would not be considered a final product to be sent out to customers. It shows that the concept is there and that this product would, in fact, work.

-The group proposed a budget of $49.93 plus the price of the 3D printing for rapid prototyping.

-The group was told not to be too concerned with the budget and ended up spending $111.56, which puts us over the proposed budget.

-The product would be further refined to be more visually attractive, lighter, and easier to use.

-More research would also go into how to package it correctly to get better marketability.

-Cut down the costs of the product in order to meet the customers desired price range - if priced too high, it will not sell resulting in lost money and the product being pulled from the market.

Unedited window reflection of the American Apparel shop in Amsterdam. Taken with a Sony HX200V. No editing, no magic tricks, no Photoshop :)

  

Sex sells, so it only makes sense that our world is plastered with images of scantily clad people (mostly women) that try to make us consume products we don't need and that destroy the planet during their manufacturing process and after they've been disposed off to rot away in a landfill somewhere, but as long as we get to see sexiness while we're slowly killing our world, it's all good...the last thing we'll ever see will probably be some half-naked lady as the world explodes, burning one last hot image on our retinas as they shrink into our heads and our brains detonate with a final 'Boom'...could be worse :)

  

Amsterdam photos

 

Wicked reflections

 

www.amstersam.com

 

'Like' me on Facebook :)

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.

The signalman from Abercwmboi signal box prepares to hand over the Tyers No.9 key token for the single line to Aberdare and Hirwaun. The TVR signal box opened in 1884 and closed 09.10.1989. Behind the signal box is the monstrosity that is Abercwmboi phurnacite plant. The Phurnacite plant, shut in 1991 and produced smokeless fuel in the form of briquettes for nearly 50 years. At its peak over 1m briquettes were produced per year. The plant left huge environmental damage, costing £12.4m to clean up and remove 123,000 tonnes of toxic waste. In 2012 a group of former workers at the site successfully sued British Coal for the effects of the manufacturing process which resulted in a number of ailments including lung, skin and bladder cancers and chronic obstructive pulmonary diseases. In the background 08395 is just visible. Taken on the 06.10.1988

Sony A7R + Carl Zeiss Jena Biotar 75mm f/1.5 [circa 1955], shot at f/1.5. This lens is legendary for its unique and extraordinary swirly bokeh.

 

The lens was designed in the mid-1930s and production started in 1939. The model I have is the third and last iteration, with its mount converted from its original Exacta to a Nikon F.

 

This classic lens is now being re-created by Meyer Optik Goerlitz (Görlitz in German), a German optical company. MOG seems to have found a new niche remaking classic lenses using modern materials, coatings and manufacturing processes, and offering them in mounts that are relevant today.

 

MOG also found a clever business model: to put up projects on Kickstarter and get early commitments for new lenses for steep discounts (40-50%). I pre-ordered their 35mm f/2.8 Trioplan lens, famous for its soap bubble bokeh, and I have also pre-ordered the new 75mm Jena Biotar.

 

Click the image below to see the colored version.

 

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