The Weaving Craftsmen of Songket Batubara: A Study of Local

Wisdom for Welfare

Rozanna Mulyani

Mardiah Mawar Kembaren

, Irwan

Department of Malay Literature, Faculty of Cultural Sciences, University of Sumatera Utara,

Jl Universitas No. 19, Universitas Sumatera Utara, Medan, Indonesia

Keywords: Weaving Craftsmen, Songket, Local Wisdom

Abstract: This study investigates the welfare of weaving craftsmen of Batubara songket by using the theory of local

wisdom for welfare. The method used in this study is qualitative approach by using descriptive analysis

method. The data were obtained through interview, observation and documentation. The obtained data from

this field research were in the form of writing, recordings, photos and some references from books that support

this study. Basically, the role of government institution, social institution, private institution and other forms

of institution possess significant role in improving the prosperity of songket weaving craftsmen. In addition,

the weaving craftsmen of Malay Songket should implement the local wisdom for welfare theory such as hard

work, discipline, education, health, mutual cooperation, gender management, cultural preservation and

creativity, and environmental care should be done to achieve prosperity.

1 INTRODUCTION

Batubara district is one of the districts in North

Sumatera Province. The indigenous people of

Batubara is Malay people. According to Effendi

(2004:3) Malay people are known as the community

which are rich in cultural treasures. One of the Malay

culture elements is weaving.

Nowadays, People of Batubara district still

preserve weaving activity so it is easy for everyone

who wants to get woven clothes from Batubara

district. In Batubara, this kind of clothes is known as

songket.

The preservation of weaving culture is definitely

an effort of some elements in society with different

roles and functions. The roles and functions of society

in preserving this culture comprising of at least four

elements namely:

- The owner of Songket business

- The craftsmen of Songket

- The seller of Songket, and

- The buyer of Songket.

From those elements, in the process of weaving

culture preservation, it certainly has different role and

responsibilities, but if it is investigated more deeply,

weaving culture conservation is also included as

Local Wisdom in Malay people in Batubara.

Local Wisdom is an indigenous knowledge or

local genius of a community which comes from the

noble value of cultural traditions to manage the order

of community life in order to achieve community

progress both in the creation of peace and the

improvement of community prosperity (Sibarani,

2012:122).

By preserving local wisdom, the effort of creating

harmony and improving the prosperity of community

will also run well, yet in the fact, the craftsmen of

weaving songket have not gained the prosperity,

which can be seen from wages received from songket

trading.

Besides minimum wages, apparently, many

craftsmen complain about the burden of work that

they have to finish since many of them still use

traditional weaving tool or Okik. Therefore, many

craftsmen choose another job because it is easier to

earn money than weaving songket.

Mulyani, R., Kembaren, M. and Irwan, .

The Weaving Craftsmen of Songket Batubara: A Study of Local Wisdom for Welfare.

DOI: 10.5220/0010068311251132

In Proceedings of the International Conference of Science, Technology, Engineering, Environmental and Ramiﬁcation Researches (ICOSTEERR 2018) - Research in Industry 4.0, pages

1125-1132

ISBN: 978-989-758-449-7

1125

Figure.1 Traditional loom (Okik)

Many of songket craftsmen are women who are

already old because the youths either girls or boys and

other people prefer another job than weaving. This

condition happens owing to the prosperity issue that

is not guaranteed if they select to be craftsmen of

songket as a main occupation.

If this condition gradually occurs, it can trigger

cultural extinction and local wisdom which had been

maintained among Malay people in Batubara district

will also vanish.

The efforts to improve the prosperity of songket

craftsmen are inseparable from the influence of the

owner of songket business, the seller and buyer of

songket. This means that there should be efforts to

develop the progress of achieving prosperity in the up

and down processes of producing songket.

Amrih (2008:72) clarifies that achieving

prosperity in the world is the goal of someone's life.

This indicates that the prosperity becomes one of the

goals that should be obtained including cultural

preservation of weaving songket.

According to that situation, then an innovation is

needed to overcome that condition such as improving

the welfare of songket craftsmen in order to sustain

the existence of this culture by maintaining the local

wisdom within. Then, the writer is interested in

conducting a study entitled “The Craftsmen of

Weaving Songket Clothes in Batubara: A Study about

Local Wisdom for Welfare”.

2 THE PROBLEM OF THE

STUDY

According to the illustration in advance, the problem

of this study is formulated as the following: “what

efforts can we do to improve the prosperity of songket

craftsmen as well as to preserve local wisdom in the

culture of songket weaving.

3 THE OBJECTIVE AND THE

SIGNIFICANCE OF THE

STUDY

3.1

The Objective of the Study

This study is aimed to analyze the process of songket

weaving started from the initial phase to final phase

which are related to the improvement of songket

craftsmen prosperity by using local wisdom for

welfare approach.

3.2 The Significance of the Study

Theoretically, this study is expected to be useful as a

reference for the craftsmen, the entrepreneur of

songket clothes and local government in developing

the prosperity of songket craftsmen.

Then, academically, this research is expected to

be useful as a reference for further research.

4 THE LITERATURE REVIEW

4.1 Local Wisdom

The word of wisdom means discretion while local

means a particular area or regions. Therefore, local

wisdom could be understood as the discretion or

wisdom of a particular area or idea, opinion which is

wise that belongs to a particular social community or

region. In term of type, local wisdom could be

classified in two parts; those are Local wisdom for

peace and Local wisdom for welfare/prosperity.





Figure 2. Chart types of Local (Sibarani, 2012: 134)

Welfare

Local Wisdom

Peace

Politeness,

Honesty,

Social solidarity,

Harmony and

Conflict resolution,

Commitment,

Positive Thinking,

Gratitude

Hard work,

Discipline,

Education, Health,

Mutual Cooperation,

Gender management,

Cultural preservation

and creativity,

Environmental Care.

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4.2 Local Wisdom for Welfare

Morphologically, the word prosperity comes from the

word prosperous which means in a secure, safe,

welfare, and happy situation. Prosperity means the

fulfillment of primary needs of life such as food,

clothes, house, education, security and health. But in

general, welfare highlights three aspects namely

prosperity, health and peace. (Sibarani, 2012: 186).

Welfare is often connoted with someone's economic

condition so the word welfare often refers to wealth,

therefore welfare could also mean fulfilled situation

of someone's or community's economy either primary

or secondary needs.

Welfare does not come by itself but with a real

work effort and ethos. Every human has high work

ethos. People who dream of achieving prosperity

should be able to utilize the natural and cultural

resources that exist around it so that the local wisdom

for welfare could be materialized.

Then, parts of local wisdom for welfare are hard

work, discipline, education, health, mutual

cooperation, gender management, cultural

preservation and creativity, environmental care

should be executed so that the welfare would be able

to achieve.

For instance, local wisdom for welfare is an effort

to materialize the welfare to individual or community

through the utilization of culture, natural resources

and the philosophy of life that exist in the area, so that

the welfare could be achieved without leaving the

aspect of locality or cultural elements that innate in

society.

5 METHODS

The approach employed in this study is qualitative

approach through descriptive analysis (Miles &

Huberman; 1994, Moleong, 2014). To know, see and

conclude the real condition factually and actually by

looking at the problem and purpose of study, hence

the research method utilized in this study is

qualitative research method. Qualitative research

method could be interpreted as a research design that

produces descriptive data using words in the

presentation of data.

5.1 The Location of the Research

The location of this research was Padang Genting

village, Talawi sub-district, Batubara district, North

Sumatera. This area was selected because there are

many weaving clothes craftsmen from generation to

generation so that weaving culture is a notorious

culture in that region.

5.2 The Informants of the Research

The informants of this research used major informant

chosen based on the data needed by the researcher, so

the data obtained data are more valid and

comprehensive, and the selection was conducted

purposively according to certain characteristics based

on researcher’s needs. The technique of informant

selection was developed by using snowball technique

in order to get maximum, comprehensive and

profound findings.

For that reason, the major informants are

experienced people and understand very well about

the problem of study. And the major informants are

as the followingss:

1) The owner of Songket business

2) The craftsmen

3) Local community

5.3 The Types and Data Sources

The type and the data sources taken from primary and

secondary data. The Primary data of this study were

the data obtained directly from the major informants

and the parties that has relationship directly to the

problem of study. The data were obtained through

interview, observation, and documentations during

the field research. The data were collected in notes,

recordings and photos. Then, the data will be

analyzed in order to answer the problem of study

The Secondary data is supporting data which were

gained from outside the informants. These data could

be obtained from some references and scientific

papers which are related to this research. This

secondary data is also a very important supporting

data compared with the perceptions of previous

related research, so that the researcher knows what

things had been concluded and discovered in the

previous study. Then, this secondary data also add

knowledge and important suggestions in the

development of perceptions and analysis the problem

of study

5.3.1 The Data Collection Technique

First, the interview. Interview was conducted by

researcher through answer and question technique to

the informants in order to get data and information

about the welfare of the weaving craftsmen.

Additionally, it also employed some instruments

in order to obtain data by using question and answer

The Weaving Craftsmen of Songket Batubara: A Study of Local Wisdom for Welfare

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technique. According to Bungin (2004: 62), interview

is divided into two; those are standardized interview

and unstandardized interview. The difference is on

the preparation of questionnaires while the questions

in unstandardized interview are certainly not prepared

but depend on the situation and needs in research.

Second,the purpose of conducting observation by

researcher is to get data based on the results of

systematic observation and recording about weaving

craftsmen's prosperity. The instruments used were

mechanical device which is using mechanical tools

such as camera or audio and video recorder (Narboku,

Dkk, 2005: 74). In this research, the mechanical tools

such as camera and drawing tools are used to

document the data about the required information.

Third, documentation is a way of collecting

documents through pictures or photographs that are

considered important to clarify the results, tools and

materials, making process and motif types which are

described in this study. The documentation tools were

camera, stationary, and notebooks to search for the

documentations on required data.

5.3.2 The Data Analysis Technique

This study is focuses intensively on a particular object

that is weaving craftsmen of Batubara Malay songket

by studying it as a case. In analyzing the data, the

researcher used descriptive analysis discussing the

phenomenon that had occurred then comparing it to a

predetermined criterion or standard that is a destined

criterion and then making a conclusion.

6 RESULT AND DISCUSSION

6.1 The Songket from Malay Batubara

Woven cloth from Batubara district is called Songket.

Besides Batubara, it could also be found in other

regions in Indonesia with different motifs and

patterns that have meaning and value from its origin.

It is part of culture and it adds cultural values in every

region.

Other regions that have woven clothes are

Nangroe Aceh Darussalam (Ija Kasab), North

Sumatera (Ulos), West Sumatera, Riau, Jambi

(Songket), Bengkulu (Songket), South Sumatera

(Songket), Bangka Belitung, Lampung, Banten, West

Java, Special Region of Yogyakarta, Central Java,

East Java, Bali, East Nusa Tenggara, West Nusa

Tenggara, East Kalimantan, Central Kalimantan,

South Kalimantan, West Kalimantan, North

Sulawesi, West Sulawesi, Central Sulawesi,

Southeast Sulawesi, South Sulawesi, Maluku, North

Maluku and West Papua (Marianti and Istiharini,

2013: 3). So, it could be concluded that Indonesia has

songket with various patterns and motifs from

different areas and definitely with different names.

Songket cloth is a kind of woven traditional Malay

clothes in Indonesia,

Malaysia, and Brunei. Songket

is woven by hands with gold and silver threads.

Metallic thread that is woven on a cloth brings a

brilliant shine effect. The word songket originates

from the term sungkit in Malay language and Bahasa

means "hook" or "gouging". This related to the way

of making songket, hooking and taking a little bit of

woven cloth and then tucking the gold threads in

(Marianti and Istiharini 2013:17).

Weaving songket activities in Indonesia has

already existed for a long time. According to Effendy

(2004:6), on the mainland of Sumatera Island,

weaving activity developed in line with the greatness

of the Malay kingdoms such as Pelalawan Empire

(1530-1879), Inderagiri Empire (1658-1838) and Siak

Sri Inderapura Empire (1723-1858). At that time,

weaving activities in Malay society occurred lively.

It means that weaving activity had become the

culture of Indonesian society which needs to be

preserved and also maintained. For that reason, a

special action is needed to preserve the songket

weaving culture.

Formerly, Malay people using songket as clothing

material. For Malay people, clothes are not only

functioned to cover body from heat and cold but also

functioned as identity, beauty of culture, social strata,

custom and ideology markers, and it doesn’t only

possess pragmatics value but also worth of custom,

culture and aesthetics.

Besides being used as clothing material, songket

had developed and innovated with various kinds and

functions such as wallet, bag, tablecloth, skullcap and

others. It shows that the craftsmen society in

Batubara district dares to innovate and improve form

of it so that they can produce the new models as well

as the functions.

Figure 3. Some innovation of songket

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Before Batubara songket became a cloth, it

apparently passed a very long processes and stages in

the process of making such as material selection

(yarn). After that, the process of pattern or motif

selection is formed, and then continue to the weaving

process. Next step is sorting or inspecting wrong

motifs. And the final step is marketing the products.

These processes took one till two weeks to create a

single piece of songket. This is because the weaving

tools used are still traditional.

Weaving tools are really important in improving

the productivity. It needs a significant innovation

which is able to simplify, accelerate, and increase the

quality of songket and as the result, it increases the

direct effect to the prosperity of songket craftsmen.

6.2 The Weaving Songket Tool

There are some kinds of weaving tool used in

Indonesia, those are:

1. Gedogan or Okik. This is a traditional loom

which at the edge of this tool is tied to the tree, mast

of house or on a long board with a particular

construction and the other edge of this tool is tied to

the body of weaving tools that sits on the floor.

2. Not machine looms are the weaving tools

moved by foot stamps to adjust the ups and downs of

lint threads at the time of entry the yarn. Yet, this tool

is still less maximize in the process of importing

motifs on songket.

3. Not dobby machine loom. Dobby is an

additional mechanical tool above the traditional

looms. Dobby is functioned to control weaving yarn

on the loom so the motifs are fit to the planned

pattern. (Marianti and Istiharini 2013:4).

4. Machine looms. This tool is more sophisticated

than the three looms above.

The looms of songket in Batubara also called as

Okik. Besides it, there is also another loom used by

Batubara community namely not machine loom, but

it is still a little bit used by craftsmen because it is

quite expensive. Beside it is more expensive than

Okik, apparently, it has weakness in the process of

importing the motifs in songket so that the craftsmen

use okik again as a tool to weave songket.

Figure 4. Okik tool

Compared to other looms in Wajo district,

actually the craftsmen in Wajo district in the

production activity utilize three kinds of loom, those

are Gedogan, not machine looms, and machine

looms.

In 1951, there was a revolution in the use of

weaving tools among Bugis society in general and in

Wajo community particularly. It is signed by the use

of not machine loom in weaving activity. Wajo is one

of the regions in South Sulawesi province which

firstly used not machine loom. Not machine loom

entered Wajo because it was brought by two best

friends namely Akil Amin and Ibrahim Daeng

Manrapi who were inter-island traders who often had

a route Makassar-Surabaya in return (Inanna,

2017:267).

Entering early 2004, modernization of looms

happened. It is marked by the entrance of machine

looms which was bought by a weaving entrepreneur

from Wajo, he is Haji Arifuddin, from a weaving

entrepreneur in Majalaya, West Java (Innana

2017:268).

From the explanation above, actually, Wajo

district is more advanced in the use of looms so that

the weaver community in Batubara should upgrade

and modernize the looms.

The use of modern tools did not necessarily

reduce the aesthetical value of a songket yet the

benefit gained productively and financially will tend

to be more effective and efficient because it will

simplify the songket craftsmen in the production of

songket.

If they keep using traditional looms then gradually

weaving activity will be beaten by the innovation

from other areas that also have songket weaving

culture.

Modern technology should not be denied because

it is part of global life yet modernity must be managed

with local touch (Sibarani 2012:212). It means that if

weaver society in Batubara switches to use modern

The Weaving Craftsmen of Songket Batubara: A Study of Local Wisdom for Welfare

1129

looms then weavers will be easier and faster in the

weaving process.

It is proved by the result felt by weavers that is

only able to produce one songket in two weeks. The

slow weaving process was caused by the songket

weavers who still used okik as loom. Moreover, the

other thing that caused the slow process of weaving

was the weavers tend put this job as a side or part-

time job so that they don’t put this as their main job

or priority. This fact is also caused by the low wages

obtained by the craftsmen so the weavers are not able

to fulfill their needs hence the weavers only wave in

their spare time or half day.

This is a very serious issue where the weavers

who are one of the elements that maintain the

weaving culture do not get the economic impact

directly due to the low income they receive from

weaving songket activity.

In average, each craftsman could only earn Rp

500.000.,- wages every month. This is far from

worthy if we consider from the time they ought to

spend to weave songket, and then the energy that they

waste is not adequate with the wages they receive.

Hence, the weaving culture is no longer an interesting

thing for public.

Generally, the songket craftsmen consist of 40-

year-old housewives, while the teenagers both boys

and girls prefer other jobs such as being self-

employed and work in neighboring country,

Malaysia.

6.3 Batubara Songket Craftsmen

Craftsman is one of the essential elements in the

process of preserving songket culture. They have big

role in the process of songket production and they are

human’s songket resources who are willing to give

energy and time to create a beautiful cultural work,

has ideological, aesthetical, cultural and economical

value.

Their role is sine qua non and fundamental in the

process of conserving the weaving songket culture

but the dedication they give is not in line with the

wages they receive so that economically, they do not

feel a significant impact. This becomes a very

miserable reality amidst the necessities of life is quite

large. It could be concluded that songket craftsmen

are far from welfare community.

Sibarani (2012:193) explained that there are

several things needed to be considered and done to

increase the welfare, such as:

1. Empirical problem or Empirical fact which is

faced by public should be known and analyzed

to get a solution as answer to overcome welfare

problems.

2. Legal Basis or Legal Rule is an important thing

because it could be made as legality to build

connection with several institutions that can give

benefit and improve welfare, the creation of

legal basis such as laws or particular rules which

could be the basis for deciding, conducting, and

helping in improving the welfare. Additionally,

the construction of connection or relation could

be done by several institutions such as

government institutions, private agencies as well

as individuals after the legal basis already exists.

3. The socio-cultural research. This is one thing

that could measure and explain factually about

the conditions, developments, and issues that

are new or old which becomes the challenge of

realizing the welfare of songket weavers. The

result of this study will be used as reference to

develop a new empowerment model to achieve

prosperity.

4. Organizing. It is to make the concept of welfare

improvement based on the finding of research

and planning the cooperation among

institutions.

5. Planning. It is the preparation of plans and

schedule activities systematically started from

the beginning to ending, anyone who will

involve, person in charge, and targets to be

achieved.

6. Implementation is an empowerment activity in

the field that should pay attention properly to the

target of welfare improvement and in the right

target.

The six points above should be considered,

thought, and realized effectively and efficiently so

that the implementation of empowerment activity of

songket craftsmen could be achieved.

The welfare issue of songket weavers is a problem

to solve. For that reason, according to previous

illustration, researcher used local wisdom theory in

solving this problem.

Local wisdom for welfare by Robert Sibarani

(2012) has been divided into some points, those are:

hard work, discipline, education, health, mutual

cooperation, gender management, cultural

preservation and creativity, and environmental care.

Those are expected to produce prosperity which later

by Robert Sibarani (2012) is divided into several parts

as well. The purposes and functions of local wisdom

for welfare are: Prosperity, source of creativity,

cultural industry deposit, motivation of success, and

poverty alleviation. If this is made into diagram, then

it will be understood easier. This is the diagram of

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1130

Local Wisdom for Welfare

-Hard work,

- Discipline,

- Education,

- Health,

- Mutual Cooperation,

- Gender management,

- Cultural preservation and

creativity,

- Environmental Care.

The Purposes and

Functions of Local Wisdom

- Prosperity,

Source of creativity,

Cultural industry

deposit,

Motivation of success,

overt

alleviation.

local wisdom for welfare below as well as the

purposes and functions:

Figure 5. Local wisdom of welfare

From the diagram above, local wisdom for

welfare are:

1.) Hard work. Hard work is the intensity of work

or working hours for a job. Hard work done by

songket weaver actually is still not maximal because

in weaving songket they place it as a part time activity

so that the received wages are quite minimal. Besides

the timing, apparently, market influence also affects

their activity because when someone orders songket

in a large scale the weavers will pursue the target and

work hard but if there is no order in large scale, they

will do it in their spare time.

Based on the interview, it shows that if they wove

songket with hard work they would get satisfied result

but it usually happens if they get large scale order and

should be finished in "kejar-target” or ”in hurry"

system.

2.) Discipline. Discipline is an attitude that affects

the activity of business. By discipline, maximal result

would be achieved. Based on observation, the

craftsmen of songket are not bound by the standard

regulations and procedures. Thus, the working hours

and off-work hours are not ruled officially whereas it

is very important thing.

3.) Education.The majority of formal education

passed by songket craftsmen is Senior High School

graduate, but for the development and improvement

of Human’s songket resources, non-formal training is

required which is held by government or private

agencies. These non-formal trainings are expected to

stimulate the creativity and increase knowledge for

them.

4.) Health. Health is also something that should

be noticed. The difficulty in weaving songket causes

the majority weavers feel tired easily, except the age

factor of craftsmen who is about 40 years old. The

traditional looms also become one of the factors

which makes weaving process seems to be very hard

and it impacts on the energy that must be spent.

Moreover, health insurance for songket entrepreneurs

becomes a serious issue that need to be noticed by

government.

5.) Mutual cooperation Mutual cooperation is one

of the local wisdoms in Indonesia which also

becomes the culture of Indonesian society in general.

The activity of songket business was built with

mutual cooperation spirit. This is proved that if there

was a large scale order of songket from someone to

then the entrepreneurs will share the work to other

entrepreneurs so that the target of the order can be

achieved.

This way is one of the gotong royong (mutual

cooperation) cultures that has been innate in the

weaving process, however this tends to be not worth

compared with the results they did specifically unfair

and less transparent in profit sharing. The result is still

focused on individuals so that the financial impact

doesn’t have direct impact to them.

The dominant profit is usually played by tauke

(distributor or even big seller). It would be better if

the orientation of work is to foster the spirit of

tolerance and fairness so that the benefits could be felt

together by each element involved in the process of

weaving songket.

Keeping a good relationship among working

partners by putting respect and tolerance without

reducing the elements of mutual benefit and

empowerment is the most important thing in

maintaining business conduciveness.

1. Gender management

The craftsmen of songket generally are

housewives. The gender management is an important

thing in developing human resources. The existence

of well gender management is expected to help the

weavers to become more tolerant and solid among

them.

The Weaving Craftsmen of Songket Batubara: A Study of Local Wisdom for Welfare

1131

2. Cultural Preservation and Creativity

Cultural preservation and creativity is a socio-

cultural resource that must be developed, revitalized,

modified so that it could get bigger benefits. Songket

is a socio-cultural resource which could be utilized

for the welfare of the owners of the culture. By

conserving weaving songket activity, then the

cultural creativity will still alive but we also want it

has major impact to life of the actors of preservation

and cultural creativity.

3. Environmental care

Environment is important to be protected besides

the environmental conduciveness has a role of

embodying society prosperity. Good social

environment will create good social condition as well.

On the other hand, bad social surroundings will result

bad social surroundings.

Protecting environment is not only maintaining

cleanliness and no littering, but also other things

beyond that, which is the social environment of

society.

People who care about the environment will keep

the reputation of their environment, keep the

conduciveness, embody the new innovations which

could increase the society's welfare, and stimulate

people to involve in protecting the environment and

caring for the surroundings. For instance, the

development of songket business adapted with the

time, without reducing the local elements, the local

wisdom is maintained. It is one way to care for the

social environment of community. It indicates it will

add innovations, simplify and increase the

productivity which can support the welfare of songket

craftsmen.

7 CONCLUSIONS

The songket craftsmen is a human resource

investment which have significant role in preserving

weaving songket culture in Batubara district. This

could be vanished regarding to the minimal received

wages from that activity. And it is considered as a

factor that could erode the culture of weaving songket

in Batubara.

Special attention from social institutions,

government agencies and private institute is

necessary to give programs which aims to increase

knowledge, quality and professionalism of the

songket craftsmen to achieve prosperity in life.

The implementation of local wisdom for welfare

is the best solution to be implemented by the

businessmen and other institutions which has an aim

to improve the welfare of songket craftsmen so that

songket as cultural creativity can still be maintained

and preserved.

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