An article of clothing or covering creates a space that humans occupy (from within, inwards) and, at the same time, portrays an image of themselves (outwardly) to the rest of society. We started to clothe ourselves for practical reasons, such as to protect ourselves from harsh weather conditions, and functional reasons, for example, the protective attire worn by a beekeeper, blacksmith, or hunter. Over time, we begin to clothe ourselves for social reasons. The colors and styles of our clothing act as markers of gender differentiation, as well as of cultural and religious identity. Work uniforms may convey a group identity, while to indicate their status, royal families and the wealthy typically dress in rare or high-quality textiles, special colors, and intricately woven clothing that commoners cannot afford. Clothing may be influenced by social, physical, political, or geographical considerations. Mella Jaarsma has explored diverse cultures across Indonesia and she has undertaken a close examination of all these factors in her work, even as she interacts with the people both as an insider—having lived for more than 30 years in the country—as well as an outsider, being of Dutch descent.
One-fifth of Indonesia’s total population of 250 million are indigenous peoples, with about 300 different ethnic groups among them. The Pribumi (“sons of the land” in Bahasa Indonesia) include ethnic groups such as the Javanese, Dayak, Balinese, Papuan, Bugis and Sudanese people, who are distinctively different from the non-native inhabitants, although the latter may have wielded considerable social power, such as those of Dutch, Chinese or Arab ancestry. Yet the state has little or no tolerance for native indigenous belief systems. The official philosophy of the state, Pancasila, is anchored on the key first principle that the state shall be based upon the belief in one supreme God. Under this philosophy, there are only six official religions: Islam, Catholicism, Buddhism, Confucianism, Hinduism and Protestantism. Another 245 religions are not recognized and most people live under adat law, a system of customary regulations in accordance with traditional practice. Today, however, the importance of adat has lessened as religious laws have taken over adat in many provinces. Indonesia’s multicultural landscape is also being threatened by the forces of globalisation, Islamisation and social polarisation. Traditions are being subdued, cultural practices are banned, and with the culling and increasing absence of local wisdom, ancestral practices, syncretism, local myths, and beliefs, an individual’s space and identity is often displaced or thrown into question. Against this diverse cultural and religious landscape, a wide range of sartorial traditions, particularly indigenous ones, have survived despite the influence of European colonialism. Jaarsma believes a lot can be told through our sartorial choices. Her works have always provoked inquiries into our existence, social situations, cultural identification and self-expression in relation to others. Jaarsma’s works are usually created in the form of a covering and her sensitive choice of materials frequently invites contemplative reflection on ongoing social concerns. As Jean-Paul Sartre wrote in Existentialism & Humanism (1948), the first principle of existentialism is that “Man is nothing else but that which he makes of himself”. Clothing can influence our psyche. We dress in various materials to make ourselves look good and feel good; feelings of power, self-righteousness, beautification and purity can be psychologically created with what we put on our own bodies, with the persona that is created upon the naked body. Clothing describes and informs us of a culture, a history and a group of people. How we choose to clothe ourselves should be respected and preserved in the same way that we preserve other forms of cultural expression.
Bolak Balik means “alternating back and forth” or “contradictory” in Bahasa Indonesia. Through three new series of work, Jaarsmacreated new suits that are derived from a creative play of words, reflecting sociocultural issues within Indonesian society that are affected by religious and political decisions that have been rigidly implemented over a wide spectrum of peoples, cultures, and traditions. For example, in Banda Aceh, where Shariah law was adopted in 2001, women must wear a jilbab (a long, loose-fitting garment or headscarf) so as to appear modestly dressed, male punk rockers are made to shave their Mohawks, and alcohol consumption, homosexuality and adultery or dating before marriage are crimes that are punishable by public whipping. On the other hand, in Papua—the easternmost province of Indonesia, and at the other end of the state’s spectrum of cultural diversity—different ethnic groups have retained their respective traditions of clothing. Most men wear only penis sheaths while women wear grass skirts and go topless like men. Does the amount of clothing covering our bodies make us more moral? Does dressing according to our ethnic traditions make us someone who has a deeper knowledge of our origins and respect for our ancestry? Religion may sometimes come into conflict with cultural practices, but should it be allowed to bulldoze over or erase the latter? What may be applied as a blanket rule derived from a single belief system will tip the social balance, and trigger conflict and contestation among such diverse peoples. It fosters an unwillingness to respect each other’s spaces and individuality because a higher power (in the law) is attempting to flatten cultures and eliminate centuries of deep-rooted traditions. A hegemonic paradigm may not work when the state is populated by such a vast diversity of secular beliefs, customs, and religious practices. People who have to live in such a flattened, monolithic society will live in fear, pretense, or discontentment.
Jaarsma questions our notion of what is private space, public space and common space. When one’s private space spills over to the public space without threatening someone else’s identity and sense of belonging, common space will be developed respectfully. Clothing is one of the most immediate avenues by which we create, identify, and express ourselves; it informs others of who we are and it allows us to be who we would like to be. By slipping in and out of different types of clothing, we also slip in and out of different lives and different identities. Regardless of our sartorial choices, we should be able to live expressively without imposing our beliefs on others, who may have different views but can co-exist amicably with us in this world. In the face of relentless globalization, such a radical tolerance and acceptance of diversity will help to create a more beautiful and richly textured world.