Salasika 
INDONESIAN JOURNAL OF GENDER, WOMEN, 

CHILD, AND SOCIAL INCLUSION'S STUDIES 

 
VOLUME 5, NUMBER 2 – DECEMBER 2022 

 

 

Table of Content 
 

Javanese Feminine Leadership during the Pandemic: A study of  
Sragent Regent’s leadership style in overcoming the Covid-19 Pandemic  
Setyasih Harini, Riska Wirawan  63 
 
Analysis of the Local Wisdom and Role of Women Weavers in Samarinda  
Norhidayat 79 
 
Constraints and Solutions to Problems in Online Learning  
at SD Kristen Satya Wacana, Salatiga 
Fidelis Alvin Basundara Prima, Eunice Widyanti Setyaningtyas 89 
 
Government’s Responsibilities in Handling Cases of  
Child Sexual Abuse in Samarinda 
Suryaningsi, Edi Rachmat, Wingkolatin, Atika Yuliana Ichsani 105 
 
“Decision to Migrate” of Female Migrant Workers  
in Sendang Biru, Malang Regency 
Keppi Sukesi, Henny Rosalinda, Yahya, Wahyu Handayani , Jedda Ayu Inggrida,  
Elok Anggraini, Rany Purnama Hadi, Rozaila Farcha 125 
 
 
Index 141 



Editorial Team 
 

CHIEF EDITORS 

Arianti Ina Restiani Hunga, Universitas Kristen Satya Wacana, Indonesia 
(Scopus ID: 46161114400, Google Scholar) 

Dewi Candraningrum, Universitas Muhammadiyah Surakarta, Indonesia 
(Google Scholar) 

 

BOARD OF EDITORS 

Claudia Derichs, Humboldt Universität zu Berlin, Germany  
(Scopus ID: 14026487800) 

Ida Sabelis, Vrije Universiteit (VU) Amsterdam, The Netherlands  
(Scopus ID: 6507181398, Google Scholar) 

Siti Kusujiarti, Warren Wilson College, USA  
(Scopus ID: 56276925900) 

Ratna Saptari, Leiden University, The Netherlands  
(Scopus ID: 6504610910) 

Sylvia Tiwon, University of California, USA  
(Scopus ID: 6506468591) 

Emy Susanti, Universitas Airlangga, Indonesia  
(Scopus ID: 57213142220, Google Scholar) 

Keppi Sukesi, Brawijaya University, Indonesia  
(Scopus ID: 56025803300, Google Scholar) 

Kristi Poerwandari, University of Indonesia, Indonesia  
(Scopus ID: 25628305200, Google Scholar) 

Willemijn de Jong, University of Zurich, Switzerland  
(Scopus ID: 55258294800) 

Lyn Parker, The University of Western Australia, Australia  
(Scopus ID: 56273266700) 

 

TECHNICAL EDITORS 

Indriretno Setyaningrahayu, Universitas Kristen Satya Wacana, Indonesia 
(Google Scholar) 

Daniel Kurniawan, Universitas Kristen Satya Wacana, Salatiga, Indonesia 
(Google Scholar) 



Suryaningsi, Universitas Mulawarman, Indonesia  
(Scopus ID: 57223402854, Orcid: https://orcid.org/0000-0003-1093-810X, 
ID Sinta: 5990865, Google Scholar) 

Agustinus Fritz Wijaya, Universitas Kristen Satya Wacana, Indonesia  
(Scopus ID: 56461093400, Google Scholar) 

Stefanus Perangin-Angin, Universitas Kristen Satya Wacana, Indonesia  
(Google Scholar) 

 

REVIEWERS 

Elisabet Titik Murtisari, Universitas Kristen Satya Wacana, Indonesia  
(Scopus ID: 38161752200, Google Scholar) 

Asfa Widiyanto, IAIN Salatiga, Indonesia  
(Scopus ID: 56451676900, Google Scholar) 

Wening Udasmoro, Gadjah Mada University, Indonesia  
(Scopus ID: 56493135600) 

Farah Purwaningrum, The University of Sydney, Australia  
(Scopus ID: 57192369400, Google Scholar) 

Alimatul Qibtiyah, Sunan Kalijaga State Islamic University, Indonesia  
(Scopus ID: 57200660732, Google Scholar) 

Tyas Retno Wulan, The Jenderal Soedirman University, Indonesia 
(Scopus ID: 57205341358, Google Scholar) 

Nurjanah, State University of Jakarta, Indonesia 
(Scopus ID: 57210948418) 

Ira Desiawanti Mangiliko,The Artha Wacana Christian University, Indonesia 

Keiko Hirano, Ochanomizu University, Jepang 
(Orcid: https://orcid.org/0000-0002-3258-6072) 

Anik Yuesti, Universitas Mahasaraswati, Indonesia 
(Scopus ID: 57214104250, Google Scholar) 

Nurdiana Gaus, STIKS Tamalanre Makassar, Indonesia 
(Google Scholar) 

Yacinta Kurniasih, Monash University, Australia 
(Google Scholar) 

Yafet Yosafet Wilben Rissy, Universitas Kristen Satya Wacana, Indonesia 
(Scopus ID: 57221474276, Google Scholar) 

 



Analysis of the Local Wisdom … 
(Norhidayat) 

 

 

 
 

79 

Analysis of the Local Wisdom and  
Role of Women Weavers in Samarinda  
 

Norhidayat 
Mulawarman University 

norhidayat@fkip.unmul.ac.id 
 

ABSTRACT 
This study aims to analyze the values of local wisdom of the Tepian people 
illustrated in the Samarinda sarong and looks at the role of traditional women 
weavers and the values of the Samarinda woven motifs. It is a qualitative 
study employing observation, interview, documentation, library research, 
and source criticism. Interview guides were used to collect data from 
interviewees. The findings suggested that the Sengkang Wajo Bugis tribe first 
introduced woven fabric to Samarinda. As they lived and mingled with the 
Samarinda community, the woven fabric was assimilated into the local 
culture and known as Samarinda sarong. In the past, weaving skills were 
regarded as an indicator of women’s maturity and readiness to get married. 
Consequently, women learned weaving from generation to generation and 
became the main actors in weaving. Some of them even managed to 
contribute to the household income through weaving. Samarinda woven 
fabric had various patterns bearing philosophical meanings.     

KEYWORDS: Women’s Roles, Local Wisdom, Woven Fabrics, Sengkang Wajo Bugis 
Tribe, Samarinda 

 

INTRODUCTION 
Human sociality can be 

understood as an organism. Almost 
all aspects of life can be understood 
in a phenomenological sense as part 
of a life system. A proper 
perspective for considering life and 
interpreting social reality is 
extremely important in determining 
the direction and orientation of 
humankind.  

The aim of this paper is to 
describe a new methodological point 
of view to discover the nature of 
social reality in the study culture in 
Indonesia. In taking a perspective 
from philosophy, this research 
endeavors to provide a new 
perspective in the study of local 
wisdom in Indonesia. This paper 

presents a philosophical view on 
approaching the study of local 
wisdom: first, human social systems 
are systems of self-reference; 
second, human sociality is actualized 
in contingent social systems.  

Local wisdom can be viewed as a 
social and communicative system 
that produces a kind of self-
organization (autopoiesis) within a 
culture. Basically, local wisdom is a 
joint effort in a community to 
maintain resources that are used 
continuously to support the 
community and maintain 
environmental balance. Local 
wisdom is a positive attitude of the 
community when interacting with 
nature and the environment around 
them, which comes from their 



SALASIKA: Indonesian Journal of Gender, Women, Child, & Social Inclusion's Studies 
Vol. 5 No. 2, December 2022 
 

 

 

80 

values about rituals in religion or 
messages from elders or local 
culture formed naturally in a 
community so that people can adapt 
to the surrounding environment. 
Local wisdom can also be 
interpreted as a human effort using 
their ability to think (cognitive 
power), run, and behave towards an 
object or condition in a particular 
place.  

Local wisdom can also be 
defined as a variety of local ideas 
that are wise, full of noble values, 
well embedded, become a tradition, 
and run by the local community 
naturally. In general, local wisdom 
occurs because of an internal process 
in a community that is maintained 
for generations in a relatively long 
time and results from the interaction 
between humans and the 
surrounding environment. In other 
words, local wisdom can be 
interpreted as a communal social 
system rather than an individual.   

In his research, Sartini (2004) 
concludes that local wisdom 
combines noble religious values with 
various values found in society, from 
those related to sacred life to the 
profane (not holy). Although local, 
the values in local wisdom are 
universal. In addition, Adimihardja 
(2008) and Sartini (2004) explain 
that local culture directly or 
indirectly influences the formation 
of local wisdom.  

According to Soedigdo, 
Harysakti, and Usop (2014), there are 
two main elements of local wisdom. 
First is the human aspect and 
mindset, and the second is the local 
natural and climatic conditions. 
Local wisdom also consists of 
tangible aspects, such as writing and 
buildings, and is intangible, such as 

the advice of elders and traditional 
songs that contain hereditary 
teachings. 

The development of culture-
based products was explained by 
Smith (2015), who emphasized the 
importance of this in meeting the 
potential demand in the tourism 
market that is dynamic and supports 
the sustainability of the industry in 
the future. There are at least five 
elements of culture-based products, 
among others: physical buildings, 
services, hospitality, freedom of 
choice, and involvement.  

Culture is interpreted as the 
embodiment of the life of a person 
or group in treating their natural 
environment. Therefore, there are 
demands to constantly develop 
abilities, creativity, and various new 
discoveries. Ideally, to ensure 
sustainability in the future, the 
development of culture-based 
products is centered on the 
interdependent relations between 
the social and economic dimensions 
of culture.  

In addition, the use of new 
media, such as the internet and 
social media, in developing social 
and cultural communication 
initiatives also enables various 
networks to open up previously 
unimaginable tourism markets. The 
right marketing mix to carry out 
established marketing strategies is 
also essential to ensure that culture-
based products are competitive and 
have the proper positioning in the 
eyes of tourists as a target market.  

In developing culture-based 
products, the community, as the 
primary agent in the change process, 
must always be involved so that they 
can actively participate and not only 
be seen as limited to the subject of 



Analysis of the Local Wisdom … 
(Norhidayat) 

 

 

 
 

81 

development. The community is 
also the party that best understands 
the potential of the region that can 
be developed into an integrated 
cultural product.  

On the other hand, tourists, as 
the main clients of the product, must 
also be given the opportunity to be 
involved in the development of 
culture-based products. In the 
context of tourism, involvement is 
not limited to being understood as 
physical participation but also active 
participation to enjoy tourism 
services fully.  

According to Benur and 
Bramwell (2015), cultural products 
can be concentrated or diverse. First, 
concentrated cultural products 
imply that the development of 
cultural products is only focused on 
one or a few products. This can be 
advantageous because the product 
offered can have a unique identity 
and reputation that attracts many 
tourists, even though there is a risk 
of problems with the product due to 
limited choices. Second, cultural 
products can also be diverse, which 
can increase the attractiveness of 
tourist destinations, increase the 
likelihood of being able to provide 
services that can be tailored to the 
needs of customers (customized), 
and ensure greater flexibility in 
meeting the tastes and demands of 
tourists who keep changing as with 
the times.  

Indonesia is a large country 
stretching from Sabang to Merauke. 
As a large country, Indonesia is rich 
in natural and human resources. It is 
a host for various ethnicities, 
languages, and cultures. The Bhineka 
Tunggal Ika, unity in diversity, motto 
unites existing diversity. 

Indonesia comprises 38 
provinces, including East 
Kalimantan. The capital of this 
province is Samarinda, the home to 
various tribes, including Dayak, 
Banjar, Bugis, Jawa, and many more. 
Samarinda has a distinctive cloth 
inspired by the local wisdom of the 
Mahakam River. 

Samarinda woven fabric was 
brought by the people of Sulawesi, 
who settled in the lowlands of 
Samarinda Seberang. They came to 
Samarinda as nomads and asylum or 
protection seekers to the Kingdom 
of Kutai Kartanegara. Weaving has 
been part of their daily activities 
since they settled there. As they 
mingle with the indigenous 
inhabitants, the woven fabric is 
influenced by the local wisdom and 
is known as Samarinda woven 
sarong. 

Most traditional weavers in 
various regions in Indonesia are 
women and have learned weaving 
techniques from generation to 
generation. It makes the researcher 
wonder why traditional weavers are 
primarily women and their roles. 

Therefore, this research will 
examine the typical roles of women 
weavers in Samarinda and the main 
reasons why most weavers are 
women. 

 

METHODS 
This qualitative research aims to 

describe the role of women weavers 
in Samarinda. Data were gathered 
through observation, interview, 
documentation, library research, and 
source criticism. The interview used 
interview guides to facilitate the data 
collection. 



SALASIKA: Indonesian Journal of Gender, Women, Child, & Social Inclusion's Studies 
Vol. 5 No. 2, December 2022 
 

 

 

82 

The data covered primary and 
secondary data. Primary data 
sources were obtained directly by 
the researchers through the first 
source, such as archives and early 
notes of the existence of woven 
sarongs in Samarinda. In contrast, 
the secondary data were obtained 
through media, such as books, 
newspapers, journals, and articles 
related to this research. The data 
analysis technique used was source 
and interpretation criticism. Source 
criticism is useful for clarifying and 
sorting the data collected. The 
critical stage is to assess the data 
considered relevant and vital in the 
research and dispose of data 
considered less relevant. 

 

RESULT AND DISCUSSION 
Awareness of local wisdom was 

rampant after the fall of the New 
Order regime. During the New 
Order regime, leaders initiated all 
policies, setting aside the people's 
will. At the end of the New Order, a 
government program was 
implemented to open up a million 
hectares of peatland farms and bring 
migrants to Central Kalimantan. It 
turned out that the mega projects 
spending high cost and clearing 
many forest areas failed. This is the 
phenomenon of orientation to the 
state and market authorities who 
make economic and political 
configurations of cultural reality or 
validity to weaken human positions 
in various forms (Abdulah, 2008) 

Learning from the experience, 
the participation of the community 
in development becomes an 
inseparable part. Following the 
demise of the New Order 
government, Indonesian NGOs had 
a vast opportunity to engage in 

various community development 
activities, and local governments had 
the opportunity to plan 
development strategies based on 
local needs and capabilities (Ahimsa-
Putra, 2009, p. 5) 

Amid the strengthening of the 
desire to broaden the knowledge of 
local communities or local wisdom, 
the first thing to do is to understand 
the local wisdom. Some experts try 
to define local wisdom. According to 
Ridwan (2007), local wisdom is an 
explicit knowledge emerging in the 
past that evolved with the 
community and its environment in 
the local system. Local wisdom can 
be in songs, proverbs, sasanti (motto), 
adverbs, slogans, and ancient books 
inherent in everyday behavior 
(Ridwan, 2007). 

Wahyu (2005) emphasizes that 
the advantages of local wisdom are 
its flexibility and resistance in 
adapting to environmental changes 
for sustainable natural resources and 
environment. Local knowledge also 
leads to adaptation to ecological 
systems to maintain the ecological 
system's sustainability (Wahyu, 
2005). 

In addition, Ahimsa-Putra (2009) 
defines local wisdom as a set of 
knowledge and good practices that 
originate from previous generations 
and the experience of dealing with 
the environment and other 
communities used to deal with 
various problems and/or difficulties 
encountered. 

Of the three definitions above, 
some view local wisdom as a process 
of evolution and its manifestation, 
such as in the form of writing and 
speech. On the other hand, Wahyu 
(2005) sees local wisdom as an 
experience, not just a process of the 



Analysis of the Local Wisdom … 
(Norhidayat) 

 

 

 
 

83 

past, to deal with problems. Ahimsa-
Putra (2009) states that it combines 
experience and something inherited. 
Wahyu (2005) and Ahimsa-Putra 
(2009) agree that local wisdom helps 
to deal with the problems 
experienced by the local 
community. 

Two essential points in local 
wisdom, knowledge and practice, are 
patterns of interaction and action 
(Ahimsa-Putra, 2009). Knowledge, 
which is less permanent, can be 
obtained from various sources such 
as mass media or oral sources. In 
contrast, the relatively permanent 
experience or memory is obtained 
from direct experiences throughout 
the human life journey (Sairin, 
Semedi, & Hudayana, 2006). 

In his research on experience 
conducted in Java, Bali, and 
Morocco, Geertz (2013) describes 
how individuals approach ideas by 
imagining themselves as others, 
peasants or tribal sheiks, then 
searching and analyzing the forms of 
symbolic words, images, institutions, 
and behaviors. The culmination is 
the structure of meaning in the 
relation of the individual or group of 
individuals to survive in life, 
especially with symbols to 
incorporate themselves into a set of 
meaningful forms, the web of 
meaning they weave themselves 
(Geertz, 2003). 

Thus, the local wisdom of the 
population is a system of knowledge 
of the local population acquired as a 
legacy (blueprint) from generation to 
generation and is a process of life 
experience. The knowledge system 
operates at the level of everyday life 
as an individual and collective effort 
to solve life problems. Local wisdom 
can be written or oral, such as 

advice, pantun, local language 
expression, and fairy tales. In daily 
practice, local wisdom comes 
through the meaning of the 
phenomenon occurring in the 
vicinity. 

Traditional woven fabric has a 
special place in Indonesian society. It 
is not only used as a cloth to cover 
aurat (private body parts) but also 
has excellent philosophical values in 
terms of its uniqueness and 
meaning. In Indonesia, traditional 
clothes are mandatory in traditional 
ceremonies and symbolize one’s 
status in society. Traditional 
Indonesian fabrics are also sacred. 
Not all people can wear or use them. 

Kartiwa (1983) suggests that 
Indonesia is one of the countries in 
Asia producing a variety of standout 
traditional fabrics. It can be seen in 
various types of fabrics, fabric 
manipulation techniques, cloth 
motifs, and fabric functions. 
Indonesian woven fabrics bear high 
cultural values , especially in terms 
of technical, aesthetic, symbolic, and 
philosophical meanings. Budiyono 
et al. (2008) state that weaving is a 
technique for making fabrics using a 
simple principle, combining warp 
and weft or, in other words, inserting 
weft over and under the warp. 
According to Anas (1995), woven 
fabric is a piece of cloth weavers 
produce by inserting weft over and 
under warps based on a particular 
weaving pattern. 

The local wisdom of the Batak 
people is a hand-woven cultural 
heritage called Songket (Mandar). 
Songket is very closely related to the 
life of the Batak indigenous people 
to this day. Apart from being used in 
traditional ceremonies, Songket is 
known as one of the hallmarks of 



SALASIKA: Indonesian Journal of Gender, Women, Child, & Social Inclusion's Studies 
Vol. 5 No. 2, December 2022 
 

 

 

84 

Batak culture and is used as a 
souvenir. The weavers, Batak 
women, make Songket their main 
livelihood and a side job. Songket 
weavers still use traditional tools 
requiring a longer production time 
resulting in less efficient work 
(Berlianti & Siagian, 2018). 

Weaving is Indonesia's wealth 
with philosophical, social, and legal 
meanings and clothing, aesthetic, 
and economic functions. One of the 
challenges faced is the diminishing 
interest of young women in the 
village to weave because there are 
alternative employment 
opportunities. Currently, the average 
weavers are over 40 years old. To 
increase young women's interest in 
weaving, the economic value of 
weaving needs to be increased 
(Ndolu & Sulistiyono, 2020). 

Women on the island of Selaru 
are not only weavers but also the 
successors of the Ikat culture who 
will bequeath it to their daughters. 
As a cultural heritage, woven fabrics 
are used only for traditional and 
ritual events, such as weddings and 
funerals. It is also used in traditional 
ceremonies with religious nuances 
or those related to the human cycle, 
such as church ceremonies, 
weddings, veneration of bodies, and 
the release of spirits (Pattipeilohy, 
2013). This shows that Ikat contains 
cultural values continuously 
preserved by women as part of the 
local wisdom of the people on Selaru 
Island (Pattinama, 2019). 

Based on the opinion above, it 
can be concluded that weaving is a 
fabric craft produced by inserting 
the transverse yarn (weft) under and 
over the longitudinal stationary yarn 
(warp) using non-machine looms. 
The woven fabrics produced with 

traditional equipment bear high-
value meanings. Holding and using a 
traditional woven fabric is like 
wading through a sheet of the 
society's historical documents. 
Woven fabric is a dead object but a 
living witness of a culture. 

Yuniarti and Haryanto, in 
Berlianti & Siagian (2018) state that 
the income of female workers in the 
weaving business significantly 
contributes to increasing family 
income. Women's contribution 
serves as a support for poor 
households to meet their basic 
needs. Several research results show 
that the role of women in various 
industries in several regions is quite 
significant and decisive. Women's 
involvement in the work field is 
evident through the large number of 
regional women who become 
weavers. 

In eastern Indonesian culture, 
women are the principal architects, 
from forming patterns to 
completing weaving. Almost every 
eastern Indonesian woman has 
weaving skills. Timo (2002) said that 
this skill is inherited by learning, 
observing, and practicing under the 
guidance of the mothers and the 
women's sisters. Weaving skill is a 
benchmark against the maturity of 
eastern Indonesian women. They are 
regarded as mature and ready to 
marry if they have mastered 
weaving. The eastern Indonesian 
people's paradigm of weaving 
characterizes eastern Indonesia's 
cultural values that distinguish it 
from other regions. Eastern 
Indonesian weavers are appreciated 
for the work requiring maximum 
energy and concentration from the 
main actors, the women (Therik, 
2021). 



Analysis of the Local Wisdom … 
(Norhidayat) 

 

 

 
 

85 

Women weavers in Popalia 
Village, Togo Binongko subdistrict, 
contribute to improving the family 
economy and meet daily needs such 
as the cost of raising children and 
health. Besides helping to improve 
the family's economy, weaving also 
preserves the culture in the Togo 
Binongko subdistrict, especially in 
Popalia Village (Badje, 2022) 

The explanation above 
highlights why women's role 
dominates in continuing the 
weaving tradition. Besides the 
flexible time, weaving does not 
require much energy and can be 
done anywhere. Moreover, weaving 
can increase household income as a 
support to the income from the head 
of the household or husband. 

Women weavers, in general, will 
feel very happy and excited when 
they can finish the weaving work, 
and the woven cloth they produce 
can be useful for themselves and 
others. They admit that weaving 
gives them inner satisfaction. 
Weaving brings happiness, especially 
when watching other people wear 
woven fabrics they create. One of 
the motivating factors that 
encourages them to continue 
weaving is the desire to produce the 
best and give the best, especially for 
others (Lolo, 2018). In this way, they 
obtain inner pleasure from doing 
this work. 

Weaving requires strong 
accuracy to determine the 
appropriate motif or pattern and to 
adjust and recognize the color of the 

thread so that the colors are neither 
swapped nor intertwined. Women 
weaving Mandar silk must master 
the primary skill entailing knowing 
the loom, which consists of 
Passolorang, Passaq, Papamalingan, 
etc., the function of each weaving 
tool, the sitting position, and how to 
choose good quality yarn. The 
technical skills of the women 
weavers of Mandar silk in 
Pambusuang village, Balanipa 
district, Polewali Mandar regency 
allows them to produce good quality 
weaving with various distinctive 
patterns of a high-level difficulty. 
They even make various colors 
using simple dyes made from 
natural ingredients. 

The Mandar silk weavers use 
interpersonal skills when dealing 
with consumers. Good interpersonal 
skills enable women to build 
mutually beneficial relationships 
with their customers. Interpersonal 
skills are also essential to face 
problems in the weaving process, 
such as broken threads, untidy 
patterns, or problems with customer 
complaints about products, which 
makes consumers unhappy 
(Mawadda, Ashdaq, Qamariah, & 
Fauzan, 2022).  

To conclude, weaving activities 
in Poliwali Mandar involve women 
and their skills. Women weavers are 
expected to master the basic skills in 
weaving, especially communication 
skills for marketing and direct 
interaction with consumers. 

 



SALASIKA: Indonesian Journal of Gender, Women, Child, & Social Inclusion's Studies 
Vol. 5 No. 2, December 2022 
 

 

 

86 

Table 1. Patterns and Meanings of Samarinda Woven Fabric. 
Source: https://id.wikipedia.org/wiki/Sarung_Samarinda 

Patterns Meaning 
Lebba Suasa It is the first pattern made by Samarinda weavers. This pattern is 

no longer produced as it is difficult to find even in its origin, South 
Sulawesi. Two colors, black and white, dominate this pattern, with 
red color on the edge or side of the sarong. 

Kamummu Hatta It incorporates red and black (Hatama Mascara) colors. It is also 
known as the Hatta pattern. The name was adapted from Dr. 
Mohammad Hatta, the Vice President of Indonesia who visited 
Samarinda around 1950. RUWI (Rukun Wanita 
Indonesia/Indonesian Women Association) Cooperative 
Samarinda handed sarong with this pattern to Moh. Hatta during 
his visit. Since then, this pattern has been referred to Hatta style. 

Tabba This pattern has two types: regular tabba and tabba fierce. It is 
called anyaman palupuh because this pattern resembles woven 
bamboo. Tabba or palupuh means bamboo. 

Assepulu Bolong Pulu or pulut means sticky rice, while bolong means black (black 
sticky rice). The name describes the beautiful shiny dark pattern, 
which looks like black sticky rice.  

Rawa-rawa Masak It is named after a kind of guava fruit. The color is rosy pink or 
violet, like the color of guava fruit. It is called the rawa-rawa masak 
pattern because it resembles nature and its surroundings. 

Coka Manippi This pattern adopts the charming color a Kutai noble princess saw 
in her dream of entering the paradise loka. When she woke up, the 
princess was distraught and missed the color in her dream. The 
princess then called the weavers to weave a sarong with the color in 
her dream. The pattern is then called Coka Manippi, meaning 
conquered by the dream. Initially, ordinary people were not 
allowed to wear sarong with the Coka Manippi pattern. The Kutai 
noble family usually wears this pattern. 

Garanso This pattern incorporates black and dark blue colors. Garanso 
means fierce. It is because the combination of black and blue is 
viewed as fierce. Fierce here means the one wearing these bold 
colors will look dashing. 

Billa Takajjo The name means lightning. The phrase Billa Takkajo (when 
surprised) means seeing lightning. Red, blue, and white lines 
dominate this pattern. 

Burica It means pepper or sahang. This pattern is called burica because it 
depicts small round flowers as big as pepper, like pepper grains. 

Siparape Siparape means getting closer. This pattern is deliberately created 
for newly married couples. They get closer and love each other 
during their honeymoon. 

Kudara Similar to the Hatta style, this pattern is a sarong pattern presented 
to President Soekarno, the first president of Indonesia, when 
visiting Samarinda. Kudara means country. It is called kudara 
because it is given to a country leader. 

Sabbi This is a new creation made for women. It is usually worn with a 
shawl of the same pattern. 

Pucuk Similar to sabbi, this is also a new creation. Depicting plant shoots, 
the pattern is designed specifically for women along with the 
shawl. 



Analysis of the Local Wisdom … 
(Norhidayat) 

 

 

 
 

87 

CONCLUSION 
Local wisdom is human activities 

carried out from generation to 
generation in an area. Local wisdom 
is rich in philosophical meaning, 
guiding the surrounding community 
and unique to every region in 
Indonesia. The Samarinda woven 
sarong is the local wisdom of the 
Samarinda people existing since the 
arrival of the Sengkang Wajo Bugis 
tribe. It has undergone cultural 
assimilation, and it has become 
Samarinda's local wisdom. Woven 
fabrics play various roles in human 
activities. Apart from being used as 
everyday clothing, they complement 
religious and traditional ceremonies. 
They also reveal one's social status. 

Besides that, woven cloth is also used 
as a traditional wedding dowry. 

The role of women is very 
dominant in Samarinda woven 
sarong production. The women 
weavers also support for the family 
economy to increase household 
income. Weaving was also a standard 
for women’s maturity in the past. A 
woman's thoroughness and skills in 
weaving determine her maturity and 
marriage readiness. Before getting 
married, women had to be able to 
weave and good at using a loom 
along with its equipment. Weaving is 
also an activity that women do in 
their spare time when they finish 
household chores and wait for their 
husbands to get home from work. 

 

 

REFERENCES 
Abdulah, T. (2008). Nasionalisme dan 

Sejarah. Bandung: Satya Historika.  

Adimihardja, K. (2008). Dinamika Budaya 
Lokal. Bandung: CV. Indra Prahasta 
dan Pusat Kajian LBPB. 

Ahimsa-Putra, H. S. (2009). Bahasa, 
Sastra, dan Kearifan Lokal di 
Indonesia. Mabasan, 3(1). 
doi:10.26499/mab.v3i1.115 

Anas, B. (1995). Tenunan Indonesia 3. 
Jakarta: Yayasan Harapan Kita. 

Badje, Y. (2022). Peran perempuan 
meningkatkan ekonomi keluarga 
melalui usaha tenun di Kelurahan 
Popalia Kecamatan Togo 
Binongko. Jurnal Akademik 
Pendidikan Ekonomi, 9(1). 
 https://www.ejournal.lppmunida
yan.ac.id/index.php/ek onomi  

Benur, A. M., & Bramwell, B. 
(2015). Tourism product 
development and product 
diversification in 
destinations. Tourism 

Management, 50 (C), 213-224. doi: 
10.1016/j.tourman.2015.02.005 

Berlianti, & Siagian, M. (2018). 
Pemberdayaan perempuan dan 
perbaikan manajemen usaha bagi 
Penenun Songket. ABDIMAS 
TALENTA, 3(2), 215-219. 
http://jurnal.usu.ac.id/abdimas  

Budiyono, et al. (2008). Kriya Tekstil. 
Jakarta: Direktorat Pembinaan 
Sekolah Menengah Kejuruan. 

Geertz, C. (2003). The Interpretation of 
Culture. New York: Basic Books. 

Kartiwa, Suwati. (1983). Kain Tenun 
Donggala. Palu: Palu Donggala 
Press. 

Lolo, I. U. (2018). Perempuan penenun 
menelusuri pengalaman 
perempuan penenun di Sumba 
dari sudut pandang Teologi 
Keindahan menurut John Navone.
 Indonesian Journal of Theology, 6(1), 
25-43. doi: 10.46567/ijt.v6i1.16 

Mawadda, Y. Ashdaq, M., Qamariah, N., 
& Fauzan, M. (2022). Keterampilan 

https://dx.doi.org/10.26499/mab.v3i1.115
https://econpapers.repec.org/article/eeetouman/v_3a50_3ay_3a2015_3ai_3ac_3ap_3a213-224.htm
https://econpapers.repec.org/article/eeetouman/v_3a50_3ay_3a2015_3ai_3ac_3ap_3a213-224.htm
https://econpapers.repec.org/article/eeetouman/v_3a50_3ay_3a2015_3ai_3ac_3ap_3a213-224.htm
https://econpapers.repec.org/article/eeetouman/v_3a50_3ay_3a2015_3ai_3ac_3ap_3a213-224.htm
https://econpapers.repec.org/scripts/redir.pf?u=https%3A%2F%2Fdoi.org%2F10.1016%252Fj.tourman.2015.02.005;h=repec:eee:touman:v:50:y:2015:i:c:p:213-224


SALASIKA: Indonesian Journal of Gender, Women, Child, & Social Inclusion's Studies 
Vol. 5 No. 2, December 2022 
 

 

 

88 

kerja perempuan penenun Sutra 
Mandar dalam menopang 
ekonomi keluarga: Studi Kasus 
Desa Pambusuang, Kecamatan 
Balanipa, Kabupaten Polman. 
Manarang: Jurnal Manajemen and 
Business, i(i). 
https://ojs.unsulbar.ac.id/manaran
g 

Ndolu, J. S., & Sulistiyono, A. (2020). 
Urgensi kebijakan afirmasi sebagai 
model perlindungan bagi penenun 
perempuan di Indonesia. Dialogia 
Iuridica,12(1). 

Pattinama, E. (2019). Perempuan tenun 
di Maluku merawat alam dengan 
semangat Spiritualitas Ekofeminis. 
Jurnal Ilmiah Wahana Pendidikan, 
5(4), 126-137. 
 https://jurnal.unibrah.ac.id/index
.php/JIWP  

Pattipeilohy, M. M. (2013). Busana 
tradisional daerah Maluku dan 
masa depannya. Jurnal Penelitian, 
7(5). 
https://kebudayaan.kemdikbud.go.
id/bpnbmaluku/wp-
content/uploads/sites/13/2015/03/
Di-Publikasikan-Pada-Jurnal-
Peneltian-Vol-7-Nomor-5.-Edisi-
November-2013-Untuk-
Mendapatkanya-Silakan-
Download-di-sini.pdf 

Ridwan, N. A. (2007). Kearifan lokal: 
Fungsi dan wujudnya. Jurnal Studi 
Islam dan Budaya, 5(1), 1-8. 

Sairin, S., Semedi, P., & Hudayana, B. 
(2006). Pengantar Antropologi 

Ekonomi. Yogyakarta: Pustaka 
Pelajar.  

Sartini. (2004). Menggali Kearifan Lokal 
Nusantara Sebuah Kajian Filsafati. 
Jurnal Filsafat, 14(2). 
doi: https://doi.org/10.22146/jf.339
10 

Smith, S.  (2015). A sense of place: Place, 
culture and tourism. Tourism 
Recreation Research, (40)2, 220–
233. doi: 10.1080/02508281.2015.10
49814 

Soedigdo, D., Harysakti, A., & Usop, T. 
B. (2014). Elemen-elemen 
pendorong Kearifan lokal pada 
Arsitektur Nusantara. Jurnal 
Perspektif Arsitektur, 9(1), 37-47. 

Therik, A. G.. (2021). Tenun Timor 
Memberdayakan Perempuan 
Tolfe’u Sebagai Konseling 
Imajinatif. Pute Waya: Sociology of 
Religion Journal, 2(1), 63-78. 
https://doi.org/10.51667/pwjsa.v2i1.
618  

Timo, E. N. (2002). Menenun Sebagai 
Sebuah Karya Teologi. Pos Kupang.  

Wahyu. (2005, October 1). Penguatan 
Kearifan Sungai: Kasus Banjarmasin. 
A paper presented at a Sumbangan 
Ilmu-Ilmu Sosial dalam Penguatan 
Budaya Lokal (Contributions of 
Social Sciences to Strengthening 
Local Culture) seminar. 
Banjarmasin: Unliversitas 
Lambung Mangkurat.  

 

 
 

 

https://scholar.google.com/citations?view_op=view_citation&hl=id&user=bX940RUAAAAJ&citation_for_view=bX940RUAAAAJ:d1gkVwhDpl0C
https://scholar.google.com/citations?view_op=view_citation&hl=id&user=bX940RUAAAAJ&citation_for_view=bX940RUAAAAJ:d1gkVwhDpl0C
https://scholar.google.com/citations?view_op=view_citation&hl=id&user=bX940RUAAAAJ&citation_for_view=bX940RUAAAAJ:d1gkVwhDpl0C
https://scholar.google.co.id/citations?view_op=view_citation&hl=id&user=Q9xSdmMAAAAJ&citation_for_view=Q9xSdmMAAAAJ:NaGl4SEjCO4C
https://scholar.google.co.id/citations?view_op=view_citation&hl=id&user=Q9xSdmMAAAAJ&citation_for_view=Q9xSdmMAAAAJ:NaGl4SEjCO4C
https://doi.org/10.22146/jf.33910
https://doi.org/10.22146/jf.33910
https://doi.org/10.1080/02508281.2015.1049814
https://doi.org/10.1080/02508281.2015.1049814