Plastic is a material that is harmful to both our body and the environment. They are made of crude oil, which causes it to be non-renewable thus making it a major problem to our environment due to the fact that we are so dependent on it. The scary thing about plastic is its inability to degrade, as they will turn into a form of ‘dust’, a very small particle of plastic that is often found in our environment, forest, lakes, rivers and oceans. (The Flaming Vegan 2012) These create a ‘plastic soup’ area in the Pacific Ocean twice the size of America.

Other than China, Indonesia is the next biggest contributor to plastic ocean waste (Lee 2015). Being one of the most populous countries in the world, they generated 3.22 million tons of plastic waste in 2010, about 10% of the world total (Lee 2015). Ade Palguna Ruteka, head of the environment ministry’s Bureau of Planning and International Cooperation says that more people are aware of the excess waste and Indonesia are unsettled by this revelation (Lee 2015)

This brings me to my main topic: what can we do to help countries like Indonesia and China. I chanced about a TED talk by Eben Bayer who is a founder of Ecovative Design. (TED n.d) He and his team created a new form of packaging made by none other than mushroom, which is an interesting and a lot more environmental friendly alternative to harmful material, like plastic and polystyrenes. This mushroom packaging uses mushroom fiber and agriculture waste (cotton seed, wood fiber and buckwheat hulls) that allows them to use 98 percent less energy than Styrofoam.

Ecovative’s mushroom packaging has already been used in big companies such as Steelcase (Fortune 500). They received fundings of $180,000 from the National Science Foundation (NSF) and gain great supports from government agencies such as USDA Agricultural Research Service and New York State Energy Research. (Greenbiz 2010) This allows them to keep growing, from being a university project into having 60 workers in their company (Nearing 2012). The good news is there are strong demands from companies in Asia who wants to ship Mushroom packaging into Asia and I believe they will be the next generation of packaging that will curb all environmental challenges which will helps countries like Indonesia to greatly reduce their ocean waste (Ecovative 2015).

-Dehong Tay, 11620717

1. Nearing 2012, Ecovative Keep Growing, viewed 23 April 2015<http://www.timesunion.com/business/article/Ecovative-keeps-growing-3608741.php#photo-3026790&gt;
2.  GreenBiz 2010, Mushroom Based Packaging Uses 98% Less Energy than Styrofoam, viewed 23 April 2015<http://www.greenbiz.com/news/2010/08/10/mushroom-based-packaging-98-percent-less-energy-styrofoam&gt;
3.  Ecovative 2015, Mushroom Packaging, viewed 23 April 2015<http://www.ecovativedesign.com/products-and-applications/packaging/&gt;
4.  Flaming Vegan 2012, Why is Plastic So Harmful to the Environment, viewed 23 April 2015<http://www.theflamingvegan.com/view-post/Why-is-Plastic-so-Harmful-to-the-Environment&gt;
5.  Bayer, E n.d, Sustainability by Design, TED, viewed 23 April 2015<https://www.ted.com/playlists/28/sustainability_by_design&gt;
6.  Lee R 2015, Which Countries Create the Most Ocean Thrash, viewed 23 April 2015<http://www.wsj.com/articles/which-countries-create-the-most-ocean-trash-1423767676&gt;

“Human beings have always had a propensity toward destruction. The more we made, the more we destroyed. In making our world within the world we failed to understand what of the former was being destroyed. Once we reached sufficient numbers and gained sufficient technological muscle, destruction became devastation- which we render in both horrific material and aestheticized forms. This situation may now be called structural unsustainability.” – Fry, 2011 

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Indonesia is the fourth largest country and the largest archipelago in the world. It is on the crossroad between the Pacific and Indian oceans, which allows them to be a bridge between Australia and Asia. (SAS n.d) With such geographical advantage, it gives Indonesia an influx of foreign influence that greatly impact and benefits the creative industry.

Throughout the years, foreign influences streaming into Indonesia consistently, for many various reasons such as trade and tourism. In the past, the active trade markets of goods such as ceramic and silk from China and India has resulted in the fusion between foreign art and culture with traditional Javanese arts. (SAS n.d) The Javanese art that we see today is a result of the cultural fusion, and these influences continue till today.

In 2013, Indonesia “signed a memorandum of understanding (MOU) to boost cooperation to promote creative industries” (Jeon 2013). This relationship between the two countries can help boost the industry through the “exchanges of information, more joint-training sessions and more educational, research and development projects” (Jeon, 2013). This can help create more jobs in the future as the market grows and help boost the economy. (Yulisman, 2014) In 2014, Indonesia went on to collaborate with the United States to further develop the Indonesian creative industry through the help of several American companies. (Antara News, 2014)

From the past till today, Indonesia has consistently, both passively (tourism and trade) and actively (collaborations with foreign countries) introduced foreign influence on their domestic art and creative industry. This will allow them to further improve on their ever-growing local art scenes as well as being able to need the needs and demands of the international markets.

I believe that the location and size of Indonesia is advantageous to the nation, particularly by embracing the demands of their domestic market and also welcoming foreign collaborations and investors. Mari Elka Pangestu of the Tourism and Creative Economy Ministry said “The domestic market will be the main driver in consumption of this industry” and the creative industry makes up at least 17 percent of the domestic consumption. (Yulisman, 2014) This further illustrates that the locals embrace their local creative talents and thus allowing the sector of the country to blossom.

As a Singaporean and a South-East Asian, I find it appropriate to compare the design scene in Singapore and Indonesia. Despite the differences between Singapore as a developed country and Indonesia as a developing country, I can boldly say that the local art scenes between these two countries are very contrasting. Indonesia is way ahead of Singapore in terms of domestic consumption of art. In my opinion, this is due to the education systems in both countries; Singapore’s education system is too rigid and is focused on research and development. There is a lot of social pressure to keep up the fast-paced lifestyle, which creates an environment that discourages creativity (Institute of Policy Studies 2008). Singaporean parents do no consider arts education “practical” choice. However in Indonesia, one of the standard competencies for elementary school graduates is “use information of their environment logically, critically and creatively” as well as to “demonstrate the ability to think creatively and innovatively” for junior high school graduates (UNESCO 2011). Such standards encourage creativity in Indonesians since young and create an art-embracing environment for children to grow up in.

Dehong Tay- 11620717

1. Han J, Sojung Y 2013, Korea, Indonesia to Cooperate in Creative Industries, viewed 21 April 2015<http://www.korea.net/NewsFocus/Policies/view?articleId=113705&gt;
2. Antara News 2014, Indonesia, US to collaborate to develop creative industry, viewed 21 April 2015<http://www.antaranews.com/en/news/93891/indonesia-us-collaborate-to-develop-creative-industry&gt;
3. Yulisman L 2014, Creative Industry to grow 6 percent, viewed 21 April 2015<http://www.thejakartapost.com/news/2014/02/14/creative-industry-grow-6-percent.html&gt;
4. ASA n.d, Foreign Influences, viewed 21 April 2015<http://www.asiawelcome.com/Batik_04.html&gt;
5. Institute of Policy Studies 2008, Cultivating a Singapore Creative Class, NUS, Singapore
6. United Nations Educational Scientific and Cultural Organization 2011, ‘World Data on Education: Indonesia’ 7th Edition, Viewed 21 April 2015 <http://www.ibe.unesco.org/fileadmin/user_upload/Publications/WDE/2010/pdf-versions/Indonesia.pdf&gt;
7. Ingarcade n.d, Indonesia Map Simple, viewed 21 April 2015<http://imgarcade.com/1/simple-indonesia-map/&gt;

Throughout my research I came across an installation-based performance artwork called Chinese Whispers by Rani Pramesti. Similarly to other current contemporary Indonesian artists, the work confronts aspects of Indonesian history that deals with migration, discrimination and racially fuelled violence. The artwork investigates a part of Indonesian history by giving voice to Chinese-Indonesian women and investigating ethnolocality within Jakarta and surrounding cities. These stories are interconnected with the notion of spatial scales relating to the development and definition of ones identity. “Ethnolocality…a term I coin to name a spatial scale where ‘ethnicity’ and ‘locality’ presume each other to the extent that they are, in essence, a single concept.” (Boellstorff, 2015). This concept of ethnolocality is provoking when set alongside Chinese Whispers, as the artist states upon reflection of her experience of the May 1998 riots, “that was the first time when I realised for the first time in my life, that in the eyes of many, I was not Indonesian, but rather, Chinese” (Pramesti, 2014). The Chinese-Indonesian population according to the 2010 census accounts for 1.2% of the population of Indonesia, researchers say this number is potentially much higher as many Indonesians are reluctant to admit they are of Chinese decent as they fear discrimination, only in 2000 was a law revoked that forbade Chinese cultural performances and the use of Chinese names. Pramesti investigates how discrimination and fear can caused a confusion of identity.

The installation is based around moving through a maze in pairs wearing headphones that play interviews with Chinese-Indonesian women.  The whispered interviews demonstrates the hushed fear of the Chinese-Indonesian women to speak and understand the May Riots, the installation attempting to open up conversations about race, identity and violence in Indonesia. The installation is also multi-layered as it is held in Melbourne, not only confronting the multi-dimensional identities of the women as Chinese and Indonesian, but also as migrants of Australia. Parallels can be drawn with the ethos and work of Ruangrupa, a group of artists in Jakarta whose main priority is to identify the “lack of space in Indonesia for artists who want to collaborate with the public, unmediated by the political parties or art dealers” (Crosby, 2008). Indonesia presents an interesting backdrop to artistic exploration of particular voices and stories as its past and present is infused with layers of political, social, economic and racial complications, disallowing for a particular voice or story to be heard or even developed over a corrupt government and the layers of cultural and social identities interfused within each other. This highlights the importance of an open and democratic art scene in Indonesia, “art has social and cultural functions whose ‘products’ are truth, reality, and ‘the making of our own history” (Crosby, 2008). Indonesia’s art community attempts to piece together a multitude of histories and realities, connecting with the varied and multifaceted history of Indonesia in an attempt to understand the past and where the country is headed in the future.

Youtube video, an account of the May 1998 riots, contextualising the chaos and confusion of the event in history.

1. Boellstorf, T. 2006 ‘Ethnolocality’ in The Asia Pacific Journal of Anthropology, 3:1, 24-48, DOI:http://www.tandfonline.com/action/showCitFormats?doi=10.1080/14442210210001706196
2. Pramesti, R. 2014 ‘Chinese Whispers: the art of reflection’ in Inside Indonesia, Oct-Dec, viewed April 27 http://www.insideindonesia.org/chinese-whispers-the-art-of-reflection
3. Crosby, A. 2008 ‘Ruangrupa: Mapping a collective biography’ Gang re:public : Indonesia-Australia creatice adventures, Gang Inc., Newtown, NSW, pp. 129-134
4. Image 1: <http://peril.com.au/wp-content/uploads/2014/09/Chinese-Whispers-%CE%93%C3%87%C3%B6-Press-Image00_Main.jpg&gt; viewed 27th April
5. YouTube Clip: <https://www.youtube.com/watch?v=ohWUCsNNpho&gt; viewed 1st May

Moira Horrocks lived in a suburban house in St Ives for almost 15 years before embarking on one of the most prolific experiences of her life. It wasn’t until she came across the Ubud Writers and Readers Festival online, that Moira finally took the leap and moved her life to Ubud for 2 years.

Two years ago, Moira was a freelance editor and proofreader who had always dreamt of writing her own novel or short stories. With her two children heading off to University, she decided this was perhaps her time to fulfil her lifelong passion of putting pen to paper. She had read about the Ubud Writers and Readers Festival and always felt that it was beyond her grasp however she was so inspired by the festival and their mission “to celebrate extraordinary stories and amplify brave voices”, that a few hours later had spontaneously booked herself a ticket to Indonesia.

The Ubud Readers and Writers Festival is an annual event that takes place in Bali’s creative and cultural heartland. It is now the largest and most renowned literary and cultural event of Southeast Asia, tackling global issues and encouraging imaginative ideas. Writers, artisans and performers from across Indonesia and all over the globe come together for five days to “celebrate knowledge and the arts, education, wisdom and science”. The festival cemented Moira’s lifelong dream to explore her creative passions.

After attending the festival, Moira extending her trip for another month, as she fell in love with the Indonesian culture and all that it had to offer. One month turned into two, and before she knew she had moved into a villa, just outside of Ubud, surrounded by lush tropical gardens where flowers and fruits grow freely.

Every morning, Moira walks through the rice paddies that surround her villa, and says she “often pinches [her]self with the beauty that Indonesia has to offer”. Her stories are constantly inspired by their culture and her creative design is intrinsically influenced by the unique design aesthetic of Indonesia.

The constant growing New Age community has settled down in Ubud, and there are several holistic healing centres, energy readings and tantric workshops just round the corner from where she lives. Since moving to Indonesia, Moira has enjoyed exploring her spirituality, and attends a Yoga class every morning just a few metres from her front door.

References:

1. Ubud Writers and Readers: 2014, Ubud Writers and Readers Festival: About, Yayasan Mudra Swari Saraswati, viewed 25^th April, 2015 <http://www.ubudwritersfestival.com/
2. References Images: All photos taken were taken by Moira Horrocks in Ubud, Indonesia

The fashion industry has long been at the accusatory forefront of market capitalism; its mass production both feeds and breeds hyper-consumerism, often at the expense of any ethical mindset. If fashion is essentially modern, fast fashion is quintessentially postmodern (Taylor, 2014). Australia has over 680 firms within the TCF (Textile, Clothing Footwear) industry and ranks one of the highest producers of textile waste, accountable for over 568 million kilograms of textile material sent to landfill annually (Australian Bureau of Statistics). Whist one third of the world’s population cannot access clean water; the textile industry is the world’s third largest consumer of water, egregiously expending trillions of gallons each year. Additionally, wastewater containing up to 72 toxic chemicals are discharged into waterways, 30 of which are permanent. It is estimated that almost 20% of global industrial water pollution is a result of textile colouration (World Bank, 2014). Increasing global awareness has resulted however, in the welcomed emergence of innovations positively confronting the issue of sustainability in fashion practices, such as AirDye.

Created by Colorep Inc, a Californian sustainable technology institute, AirDye uses a patented process to colour synthetic fabrics without the use of water. Disperse dyes used for the colouration of synthetic fibres, is first applied onto a paper carrier which is then transferred into the textile surface with heat, fixating the dye at a molecular level. The paper is then recycled and the excess dye can be reused, resulting in little to no wastage.

The benefits of a waterless methodology of textile colouration are endless. The AirDye technology can save up to 95% less water, 86% of energy and 84% of greenhouse gases in comparison to orthodox dye methods. On a single garment, AirDye can save up to 170 litres of water. The technology for required designs is produced quickly with accurate colour matchings in solid colour or prints and does not require production minimums. The removal of water in the dyeing process creates opportunity for textile production in global regions that before lacked the appropriate resources. A widespread adoption of this technology would immensely impact a great deal of consumerist industries, including clothing, footwear, furniture, product, interior and wherever else textiles are utilised.

Critique has been placed that perhaps the recent upsurgence of eco-centric practice in the fashion industry will become yet another ephemeral trend, however companies such as AirDye place hope in its longevity. Appearing eco-friendly could be seen essential for a modern business, however often it may be just that – an appearance. Through inviting third-party investigations to conduct in depth research into their results, AirDye’s claims maintain their validity. Whilst the company operates independently as a business, profits are repurposed into advancing the technology further, optimistically expecting ‘to see additional benefits from increased efficiency in power usage, power source, and the direct application of dye without a carrier.’

REFERENCES

Airdyesolutions.com,. N.p., 2015. Web. 27 Apr. 2015.

Australian Bureau of Statistics,. Waste Account, Australia, Experimental Estimates. Canberra: Australian Bureau of Statistics, 2013. Print.

Debscorp.com,. ‘AIRDYE TECHNOLOGY | Debs’. N.p., 2015. Web. 27 Apr. 2015.

E360 Yale University,. ‘Can Waterless Dyeing Processes Clean Up The Clothing Industry? By Lydia Heida: Yale Environment 360’. N.p., 2015. Web. 29 Apr. 2015.

Kant, Rita. ‘Textile Dyeing Industry An Environmental Hazard’. University Institute of Fashion Technology, Panjab University, Chandigarh, India, 2012. Print.

Kaye, Leon. ‘Clothing To Dye For: The Textile Sector Must Confront Water Risks’. the Guardian. N.p., 2013. Web. 28 Apr. 2015.

National Association of Charitable Recycling Organisation,. Sources Of Textile Waste In Australia. NACRO, 2009. Print.

Taylor, Mark C. Speed Limits. New Haven [u.a.]: Yale University Press, 2014. Print.

Walker, Alissa. ‘Airdye’s Ecological Dyeing Process Makes The Future Of Textiles Bright’. Fast Company. N.p., 2009. Web. 27 Apr. 2015.

World Bank,. Environmental And Social Management System Implementation Handbook. Washington DC: International Finance Corporation, 2014. Print.

Images //

Airdye Process Flow Diagram. 2014. Web. 30 Apr. 2015.

CFP. Red River. 2014. Web. 29 Apr. 2015.

There is a great relation between art and culture. Culture influences art and allows it to evolve into something unique whereas art also promotes culture as it spreads and showcases the value and belief of its culture.

Wayang means shadow in Indonesian and it is one of the best-developed story telling methods in Indonesia. Beautiful and exquisite Wayang Kulits (leather shadow puppets) are created and used behind a large screen. Light will be lit from behind to cast shadows on the screen and the performers, called Dalang will control and voice for the Wayang Kulits to tell stories to the audiences. Wayang is not just considered as a show but ‘represents an abstract world in which ideas take human shape and imagination becomes reality…something that can not be adequately expressed in words becomes comprehensible.(Wagner, 1959)’.

The mix of religious and culture heritages in Indonesia shaped a society with traditions that can be seen as a fusion of foreign and indigenous. Wayang is believed to be imported from either India or China. The most told stories in a Wayang performance are Ramayana and Mahabarata, two of the epic noble tales in Hinduism. The art form developed into its own unique system influenced by the religious, political and cultural phenomenon. The beautifully carved and made puppets can be seen as arts but the entire performance is what makes Wayang influential and educating. The stories of Wayang contain a profound philosophy applicable to contemporary life (Suswantoro, 2014). Wayang in deeper understanding also represents primarily about the conflicting good and the evil characters inside humans (M, Hum, 2013). The story telling and performances are merely for entertainment but also holds spiritual connections as it conveys and spreads values and religious beliefs. Criticisms of contemporary social and political events are commonly being added into Wayang performances nowadays by the Dalang as they narrate for the puppets. The adaption of Wayang for educating people has rendered traditional values and concepts in a new form (Poshyananda, 2011).

making of wayang kulit https://beantraveling.wordpress.com/tag/taman-sari/

For thousands of years, Indonesians developed complex agricultural societies and cultural traditions. Wayang is maybe the most interesting art form and watching the performances is a great way to learn about Indonesian culture. Its unique way of storytelling breaks down the boundary of language difference. The craftsmanship of Wayang Kulit and the act itself are important cultural heritage that should be valued and indoctrinated by more people.

References

Asianart.org, 2003, Warrior Kings and Divine Jesters: Indonesian Rod Puppets, Asian Art Education Org, viewed 22 April 2015, < https://www.yumpu.com/en/document/view/15660597/warrior-kings-and-divine-jesters-indonesian-rod-puppets&gt;

A, Poshyananda, 2011, Playing with Shadows, Contemporary Aesthietics, Special Volume Issue 3, 2011, viewed 23 April 2015, < http://quod.lib.umich.edu/c/ca/7523862.spec.307/–playing-with-shadows?rgn=main;view=fulltext&gt;

A, Suswantoro, 2014, Wayang Museum: Of Heroes and Grand Tales, The Jakarta Post, viewed 22 April 2015, < http://www.thejakartapost.com/news/2014/06/27/wayang-museum-of-heroes-and-grand-tales.html>

Dr. S, M.Hum. 2013, Leather Puppet in Javanese Ritual Ceremony, ResearchersWorld, Volume IV, Issue -3, July 2013, viewed 23 April 2015, < http://www.researchersworld.com/vol4/issue3/vol4_issue3_1/Paper_07.pdf>