Kriya practice from the perspective of ecofemism

Abstract

Environmental protection is one of the most serious issues that mankind confronts, and humans, from an anthropocentric perspective, are put at the center of managing nature. Grounded in a patriarchal view, it allows humans to control, exploit, and maximize the use of nature without regard for the ramifications for human civilization’s future. Criticizing this destructive practice, the emergence of ecofeminism based on the concept of environmental management that supports the position of women. Ecofeminism begins with the perception of feminism, in which the unequal position of women in society is subject to being compared to that of men. This study shows how the concept of ecofeminism can penetrate the public consciousness, especially among women, through the role of art, the kriya. Using the library research method, this article analyzes the notion of ecofeminism, attempting to demonstrate not just how women and nature are related but also the way humans attempt to rule the planet from an anthropocentric perspective. Saving women, nature, and the environment is vital from the standpoint of ecofeminism since it can indirectly save all lives. Moreover, in the social context, kriya’s work does not end in its concrete form. Her kriya works also help raise awareness of the cultural community, especially among women. The artist must fight against this condition of inequality by avoiding the tendency to carry out social conformity and continuing to support the persecuted group. This can be accomplished by employing kriya as a vehicle for children and women to internalize ecofeminist ideals.

Subjects:

• Art & Visual Culture
• Visual Arts
• Philosophy
• Cultural Studies

Keywords:

• Kriya
• ecofeminism
• patriarchy
• anthropocentric theory
• library research

REVIEWING EDITOR:

• Lincoln Geraghty, School of Media and Performing Arts, Eldon Building, University of Portsmouth, Portsmouth, UK

1. Introduction

Since 1990, one of the most pressing issues confronting humanity has been the issue of environmental sustainability; this issue has even gone beyond national boundaries. Similarly, environmental concerns related to ecological difficulties are key issues that Indonesia tackles on a national level. The number of catastrophes that have happened in recent years is at least a clear indicator that the country’s natural stresses are declining (Ishak, 2011).

CIFOR reported that Indonesia is ranked fifth among ten countries with the world’s greatest forest lands (Sunderlin et al., 1996). 1.87 million hectares of Indonesian forests were lost between 2000 and 2005. Out of the ten countries on the globe, Indonesia ranked second in terms of the highest rate of destruction. People all throughout the world are understandably concerned about forest degradation because Indonesia’s tropical forests are tremendously valuable global assets. This tropical forest is one of the final 10% of tropical forests on the planet. Furthermore, tropical forests in Indonesia have a high biodiversity. They contain 12% of the world’s mammals, 16% of the world’s reptiles and amphibians, 1,519 bird species, and 25% of the world’s fish, but not all of these species may be found in these regions. (Sunderlin et al., 1996)

On a philosophical level, particularly in respect In forest planning and management, people frequently depict themselves as the primary authority with regard to nature. This perspective is predicated on the limiting notion that humans are a more flawless creation than other living things. Humans are at the center of anthropocentric philosophy. With this in mind, humans believe they have a right to rule the forest. This ideological approach eventually led to mismanagement, worsening the forest’s condition. This ideology is fundamentally built on a patriarchal viewpoint defined by the desire to dominate, exploit, and exploit without regard for the ramifications for human civilization’s future (Kopnina et al., 2018).

As a result of these activities, various minority groups, including children, women, and other underprivileged groups, have been mistreated and ignored. The idea that the environment is decaying with a patriarchal stink reveals a dismal reality that has befallen millions of Indonesian women. Indeed, environmental harm demonstrates how patriarchal dominance in environmental management tends to exclude and oppress women (Mansour, 2004). According to this viewpoint, there is a strong link between deforestation and patriarchal behaviors that exclude women. In the management of this unequal environment, there is a relationship between the pattern of female dominance and the dominance of nature. In the context of Indonesia, Hakimi et al. (2001) observed that practically all women in Indonesia, regardless of ethnic or religious origin, are in danger of gender-based violence.

Ecofeminism now emerges through its fundamental presuppositions, which include: a) a crucial link between women’s oppression and nature’s oppression; b) a critical understanding of nature to establish a complete grasp of women’s oppression and nature’s oppression; c) the necessity to adopt an ecological perspective in feminist theory and practice; and d) the need to include a feminist perspective in addressing ecological issues (Marianto, 2001). The emergence of alternative ecological feminist discourses in some contexts to the formation of exotic alternatives in local traditions or truths in the form of the possibility of creating juxtapositions either varies with or in fact can be compared with Clifford’s (Marianto, 2006) idea of surrealism, namely the possibility to make juxtapositions or discrepancies under or over reality. Through what is known as gender mainstreaming, the ecofeminist surrealist movement is actually aimed at a broad objective (Wahono et al., 2004).

The reality of women’s oppression con- tributed to the formation of ecofeminism via at least two social processes. To begin, Despite the fact that social dynamics are engaged in the construction process, Construction is an arrangement of accepted objective reality that produces a general consensus. Second, deconstruction occurs when the legitimacy of women’s existence is questioned, leading to new practices in women’s lives. This process leads to restructuring, notably the reconception and redefinition of women, which leads to the establishment of a different perspective on ecofeminism. As previously noted, environmental management concepts that favor women’s positions, as understood by ecofeminism, must be incorporated into public knowledge, particularly for women, because of the significance of kriya arts, particularly wood. This internalization process is important because it always precedes perception and makes a practical and useful effort for society. Women’s awareness of environmental management will not arise until the internalization process is completed (Arivia, 2003). This essay attempts to add insights regarding the existence of woodkriya via the lens of ecofeminism.

Women who are often associated with natural qualities are certainly related to natural materials, including wood. In managing wood, apart from paying attention to function, you also pay attention to the beauty or art in it. All of this is combined into craft art. Kriya are part of art and are also the embodiment of the craftsman’s spirit (Soedarso, 1991).

In another sense, kriya are the roots of art in Indonesia. It appears typical of Indonesia, full of meaning, and in perfect cultivation (Gustami, 2002). Meanwhile, Gustami (2002) believes that kriya is rooted in Indonesian art and culture, as it appears typical of Indonesia, is full of meaning, and works out perfectly. Apart from that, Haryono (2002) emphasized that the kriya has several considerations, namely the rupabheda regarding characteristics; pramanam is about perfection of form; sadryam is about new creative work and not imitating; varnikabhaggam is about color certainty of work; and bawa refers to the creator’s vibe and integrity in their work. To fulfill these demands, the beauty of kriya exists because its existence could be long-lasting and contribute to the nature of goodness (Suryajaya, 2016). Specifically in areas such as Bali, kriya is their lifeblood, so kriya is called the art of adequate quality (Djelantik, 1995). In various parts of Indonesia, kriya plays an important role in shaping people’s identities and country cultural identities (Joedawinata et al., 2000).

Regarding rites of passage for fulfilling religious needs in each region of Indonesia, kriya is created from a noble standpoint. Majesty invites curiosity and awakens contemplation about what humans have not contemplated until now (Suryajaya, 2016). Kriya exist as meaningful symbols for showing humans and God’s strong relationship (Geertz, 1973). Meanwhile, kriya is a work that results from diligence, an industry-based handikriya. Kriya is considered a pseudo-traditional art, which Kayam (1981) specifically called an art in order because it bridges the meeting of the economy and the needs of the tourist market. As the maker, the kriyasmen’s creation tasks need to be productive and inventive so that the quality of function and beauty are well-intertwined, while the kriyasman’s job is to imitate or imitate existing kriya (Sunarya, 2020).

Creative kriyasman dedicated to their craft focus on creating works of pure art and sacred art, such as keris shells, scepters, weapons, sangku, sibuh, petirtan, and some decorations for Sesuhunan Barong, Rangda, Topeng, and others. The sacred traditional works really receive a lot of public attention, and the artisans realize that creating works of art in Bali is not only an economic necessity but also a matter of reverence. to the Almighty (Gunada, 2021), goldsmiths do their best to meet the needs of society for religious purposes. (Suardana & Sumantra, 2023).

Kriya is the root of visual art; it has an important role in shaping the identity and culture in Indonesia. Kriya is a visual artwork, which is distinctive, is full of meaning, and is the result of a combination of expression, design, and high skill. It is created because it is needed in human life (Sunarya, 2021).

As explained above, in Indonesia, craft have an important position in everyday life. Of course, craft cannot be separated from women, where there is an internalization process that is felt to be important in environmental management (Arivia, 2003) so that raw materials and everything related to arts and crafts can always be in the care of women as a form of correlation with the environment. This essay seeks to increase insight into the existence of woodcraft through the lens of ecofeminism.

2. Research methods

This study employs library research, from which information and data are collected from documents, books, magazines, historical stories, and so on. A literature study examines various reference books and previous empirical investigations that are fundamental to obtaining an essential theoretical framework for the problem to be studied (Sugiyono, 2007). Therefore, this study practices content analysis to validate reliable inferences and can be context-based retested (Suharsimi, 2006). Through this analysis, the relevant meaning is found through a series of processes, including selection, comparison, merging, and sortation. To maintain judgment and prevent and overcome potential misunderstandings caused by a shortage of librarians, inter-library checks and input from reviewers are facilitated (Sugiyono, 2007).

3. Theoretical basis

The term "Eko" in ecology is derived from the Greek word Oikos, which means "household": the location where all women and men, animals, plants, water, land, air, and sun live. Ecology is an interdisciplinary field that investigates the interaction between humans and the environment by bridging the humanities and the sciences. Ecological awareness seeks to see the truth of this world as an entire, holistic whole—that this one world has a great deal of diversity (Isshiki, 2000).

It is also a critical reaction to the broader dualistic-dichotomous worldview. Environmental conservation initiatives are viewed as humans’ willingness to recognize their limits, namely that they can never fully comprehend the workings of the Earth and all of its constituents. As a result, he wants to collaborate with the natural environment in order to direct this existence together toward the wellbeing of all members of this global community. This entails recognizing and honoring every creature’s right to existence as an independent and dignified subject in a concrete, integral universe.

Axiologically, the growth of the risk society phenomenon in modern civilization’s ethics and aesthetics is also enriching human ecology. The social structure is in danger of being formed as a result of the use of technology and modern lifestyles that are all short-cut’, exploitative of natural resources, and instantaneous, with little consideration for the impact on future generations. The emergence of an unsustainable modern social order has increased and reinforced scholars’ interest in the ethics of ecocentrism as an alternative to anthropocentrism (Dharmawan, 2007).

Feminism, derived from the Latin term femina, refers to feminine characteristics (Sumiarni, 2004). Unlike other perspectives or explanations, feminism is not based on theories or concepts developed through theory-building. As a result, among philosophers in general and feminists in particular, there is no unified definition of applied feminism. Until now, the term feminism has been defined as an ideology, a movement that can also take the form of a school of thought (philosophy), or even a theory of class distinctions in society. However, because of its origins, the basic concept of feminism cannot be separated from a social movement.

Feminism arose from the recognition of women’s inferior social standing in comparison to men. Ultimately, this leads to activities aimed at uncovering the root causes of these disparities and developing solutions that promote equal rights for all. Men and women, as equal human beings, do a wide range of tasks. This quest for solutions is known as the feminist movement. The ultimate goal of feminism is to transform society so that men and women have equal possibilities. Feminism has been around since the 14th century. The history of the feminist movement can be split into three waves: the first, second, and third waves (Suliantoro, 2011). Like multiculturalism and global feminism, ecofeminism strives to demonstrate a relationship between human environmental injustice and attempts to dominate nature or the unnatural. Ecofeminists contend that because women are culturally connected with nature, feminist and ecological issues are philosophically, symbolically, and linguistically related. Western beliefs, values, attitudes, and fundamental assumptions about themselves and their communities are created by a conceptual framework within an oppressive patriarchal system that seeks to justify, support, and sustain interactions between the most powerful, the least powerful, and the most powerful. masculine dominance, particularly male dominance over women (Arivia, 2003; Warren, 1996).

Ecofeminism is a movement that recognizes the connection between exploitation, natural degradation, and dependency women’s oppression, etc. It first appeared in the mid-1970s. The second wave movement and feminism green ecofeminism combines aspects of while the feminist and environmental movements. In addition to providing, both will have difficulties. Required movement to combat anxiety concerning the impact of human activities on nonhuman objects in the world, as well as feminism’s humanitarian outlook depending on women’s exploitation and oppression (Mary Mellor, 1997).

4. The role of ecofeminism in the feminist movement

Feminism, derived from the Latin term femina, refers to the feminine nature (Sumiarni, 2004). Unlike other views or interpretations, feminism is not based on a theory or concept that has been developed through theory-building. As a result, among philosophers in general and feminists in particular, there is no unified definition of the application of feminism. Until recently, the term feminism was defined as an ideology, a movement that can also be a school of thought (philosophy), or even a theory of social class distinction. However, due to its origins, the basic concept of feminism is inextricably linked to a social movement.

Feminism originates with the notion of women’s uneven social standing in comparison to men. In the end, it resulted in a variety of initiatives to identify the causes of this imbalance and develop answers for equal rights for As equal human beings, men and women have a variety of vocations. This quest for solutions is referred to by the feminist movement. Feminism’s ultimate goal is societal transformation in order to establish equal opportunity for men and women. Feminism has a long history that dates back to the 14th century. The development of the feminist movement can be divided into three phases, namely the first, second, and third waves of feminism (Suliantoro, 2011). Ecofeminism, like multiculturalism and global feminism, seeks to illustrate the link between human oppression of the environment and attempts to rule the natural or non-natural world. Ecofeminists argue that feminist and ecological issues are philosophically, symbolically, and linguistically linked since women are culturally identified with nature. The Western basic beliefs, values, attitudes, and assumptions for themselves and their society are formed by a conceptual framework under oppressive patriarchy that aims to point out, support, and keep the relationship between the most common of the powerful and the less powerful and the domination of men, especially men against women (Arivia, 2003; Warren, 1996).

The essence of feminism is resistance and liberation from oppression, dominance, hegemony, injustice, and violence, particularly violence against women. Feminism, in its various incarnations, is essentially a principle that the relationship between men and women is always marked by injustice and oppression, which disproportionately affect women. All kinds of feminism strive to identify and overcome the sources of injustice, with one of the differences between feminists being who or what produces and reproduces it (Macey, 2000).

However, there is broad consensus that feminism tends to privilege women as weak and disadvantaged participants in the current system. The term feminism comes from the French word feminism, which emerged in the 1830s and was used by utopian socialist Charles Fourier, who saw women’s freedom as an act of liberation. for the whole society.

“Feminism” began to be introduced into English around 1851.40 years later, this means protecting women’s rights. Various campaigns during the 1940s supported voting rights.Women in general elections can choose their government.considered the first wave of modern feminism. While considered the second wave of a racial liberation movement.The women started becoming famous in the 1970s. Generally, the 1980sconsidered a decade of backlash against feminism ora time when there was an undeclared war against women.mainly occurs in the media, with one of the accusations being "feminism.We have gone too far” (Macey, 2000). But at the same time, Women’s studies, or gender studies, have become a subject.important scholar. Also, during this time, places Feminist publishing is experiencing rapid growth and awareness.Gender society is also increasingly developing.

Why was the manipulated variable gender equality? Gender mainstreaming emerges as a result of limited access to diverse productive sources such as the economy, education, and health. Access is a principle of equality that results from an individual’s ability to access knowledge, authority, resources, and needed services, as expressed in self-awareness and self-esteem, persistence (Crethar et al., 2008). Due to limited access, an individual tends to be controlled when entering the family sphere, which can lead to issues of gender inequality. Work obligations and gender roles (Healey & Hays, 2012), dysfunction of the family system, discrimination at work, and violence against women can both be used to symbolize and represent gender inequality. In many social theories, masculine power is still associated with gender issues (Diekman et al., 2004) because power is a source of indirect control over social positions. Powers can be used to create social positions that allow equal access for men and women.

Gender roles have changed significantly, but women continue to hold less power than men (Diekman et al., 2004). According to social role theory (Diekman et al., 2004), gender power roles are an important source of dominant approaches for men. Barriers to building gender equality include socio-cultural barriers, structural, religious, and legal interpretations. Patriarchal culture and social injustice are responsible for violence against women, and structural barriers affect women’s participation in politics and political decisions.

The Ecofeminism approach appears to be a new provision in ecological ethics. In 1974, she made her debut in Francoise d’Eaubonne’s Le Feminism or Death. This fundamental essay expressed the idea that women’s oppression and oppression in general were linked by nature. He contended that the emancipation of each could not have occurred apart from the other. Deep ecology and ecofeminism are quite similar; nevertheless, ecofeminism frequently blames deep ecology for failing to see one critical point. Deep ecology, according to ecofeminism, incorrectly rejects anthropomorphism in general, but the real problem in Western culture is not only human-centered but male-centered (Suliantoro, 2011). Aside from that, discussing ecofeminism is novel. There is a trend of third-wave feminism that seeks to explain the relationship between nature and women, with a particular focus on the environmental damage caused directly by the oppression of women. Women are positioned as "other figures" in ecological feminism, alongside other marginalized people under patriarchy such as racial groups of color, children, the poor, and the environment. Women, people of color, children, the poor, and the environment are all governed by patriarchal culture, which depicts them as subservient to men who have superiority over them and impartial, "legal" traits as managers of the world and everything in it.

Character and roles, which comprise the features of gender roles in the community, provided more wide-ranging insights than physical and status attributes. These latter two ideas are unable to take on more impartial functions. The lack of a shift is critical to determining since the physical attributes immediately reflect the raw picture of men and women. Furthermore, gender disparity was impacted by the fundamental assumption that men are the leaders. When it comes to religious perspectives, a critical analysis for gender equality is required; meanwhile, the cultural viewpoint is vital to consider when a shift in conventional roles is required (Constantine et al., 2007). Gender prejudice should be avoided in this regard by focusing on equity. The idea of equality is used to reduce gender bias caused by the existence of traditional gender roles in liberal feminist views (Corey, 2009). Thus, the bias always correlates with male competence-related attributes. This capability is related to structural or agent authority. On the other hand, women’s characteristics are strongly associated with the emotions of others, expressed through expressions of power as determined by the community or by the couple (Diekman et al., 2004). According to existentialists, men’s gender roles are directly related to achievement, power, and competition.

In investigating ecofeminism, it employs a gender-analytic approach that focuses on the correlation between the oppression of women, environmental destruction, and patriarchal dominance as the causes of the relationship between the oppression of "others" (women, racist groups, children, and the poor). This is because ecofeminists feel that women bear the brunt of environmental damage’s effects. Second, the topic of natural and environmental harm overlaps with women’s gender roles (as household economic controllers). Third, several western ideas make the presumption that male sex has dominance over nature (Wulan, 2007) as is the theme of the work in Figure 1 regarding the secondary position of women, where men are often placed in the public sector and women in the domestic sector.

Figure 1. Social confinement.

Author: Wahyono.

Size: 55 × 37 × 5 cm.

Material: Teakwood (2022).

In 1974, a group of women in northern India called themselves the "Chipko Movement" and started the first eco-feminist movement. They were outraged by the deforestation caused by the British colonialists. The Chipko movement represents Gandhi’s Satyagraha doctrine, which strives to preserve indigenous woods or "forest culture". Traditional woods are extremely important to the people of India because they provide soil, water, and oxygen, all of which are necessary for the survival of all living things, especially women. The first reason is that the majority of Eastern women rely heavily on trees and forest products in their daily lives. Their dependence on nature is quite high, with 60% in 32 African countries, 80% in 18 Asian countries, and 40% in Latin America and the Caribbean islands. While men work in the fields or go hunting, women stay in the forest with their children, dependent on trees and forest products for survival. Trees and forest products not only meet the needs of food but can also meet most of the other needs of a house. Second, women encounter habits, taboos, and obstacles in managing nature. It is believed that women and men have different access to land.

As depicted in the second work Figure 2, it is related to the stigmatization carried out by men on women as weak, helpless creatures. This understanding is what makes men treat women badly, including in domestic circles.

Figure 2. Seeking justice.

Author: Wahyono.

Size: 60 × 43 × 5 cm.

Material: Teakwood (2022).

Women in Tanzania have no right to occupy land; they have to get permission from their husband or another man to work there. In most developing countries, women lack the legal protection to participate in and control their local environment. Third, immigrant views about the lack of women suffering in the Third World vary widely, especially among western forest stewards. They offer many solutions to the shortage of trees. However, since they are only strangers, women know how to live their lives in nature and in a familiar atmosphere. Women have an important role to play in promoting small industries, as it is a local priority. However, if natural life is threatened by the commercialization of forest encroachment, women’s lives will be disrupted, which will indirectly lead to the extinction of women (Wulan, 2007).

4. The relationship between nature and women

Nature is closely associated with women’s lives. The lack of an environment reduces a woman’s ability to carry on with her life. This is related to a woman’s reproductive function, i.e., her productive function to sustain life. As a result, women have the most significant role in the life cycle. As a result, conserving nature and the environment is critical since it has the potential to save all life. Savings play a crucial role for women since they know what is best for themselves. However, the involvement of the state in developing measures to support conservation and environmental efforts is also highly significant (Simatauw et al. 2001).

Environmental issues are actually quite significant for women, particularly in terms of patterns of female dominance and authoritarian treatment, towards nature. In the meantime, according to the tradition in Women are frequently associated with nature in society. Simply state it. Women, for example, are thought to represent the soil, flowers, chicken, night, and moon, as well as rice. Sometimes these myths aren’t myths at all has a positive connotation, but many other words do as well. At the moment, Feminist ideas and activities were once associated with unethical practices about woman with nature. However, if women and nature are translated as bodily knowledge, the problem of myth will be eliminated, and an interaction system that allows for interaction will develop and understand feminist epistemology in the context of the environment.

As in Figure 3, it shows that women’s relationship with nature is very close, even though there are always efforts to domesticate women with a workload that is not only household work but also breadwinner.

Figure 3. Struggle I.

Author: Wahyono.

Size: 67 × 40 × 4 cm.

Material: Teakwood (2022).

Futhermore, the concept of separation or disconnection from all things (both between people and between people and the environment) is formed by man’s excessive devotion to God the Father, according to the philosophy of unity. spirit of ecological feminism As a result, people internalize their nature as that of God the Father, who is strong, dynamic, aloof, independent, aloof, and overbearing. As a result, people like to think that other people have different egos. On the other hand, internalizing God’s motherhood will bring humanity closer to feminist traits such as love, nurturing, unity, acceptance, submission, and all other factors. These characteristics will awaken people to realize that the elements within man, between man, earth, heaven, and the entire universe are essentially one and come from the almighty God (Nizar, 2004).

The art of kriya needs to be reworked from its basic understanding to show the importance of the kriya as a representative symbol of ecofeminism. As the work in Figure 4 explains the opinion that women always have to pay attention to their physical appearance and it becomes a burden on them if they are deemed not to be in accordance with what is generally accepted in society regarding beauty standards. Likewise in Figure 5, the work depicts the use of women’s bodies as a medium for products and images that tend to be negative and biased towards men’s interests.

Figure 4. My body weight.

Author; Wahyono.

Size: 45 × 40 × 5 cm.

Material: Teakwood (2022).

Figure 5. Give us our rights.

Author: Wahyono.

Size: 45 × 40 × 5 cm.

Material: Teakwood (2022).

According to Metacalf (cited in Raharjo, 2009), reproduction and transformation in contemporary kriya art are in stark contrast to the business sphere, especially if a work of kriya art is developed as a work of art (Rahardjo, 2009). Art shows its uniqueness. This aspect of self-expression lays the groundwork for the art of kriya to manifest as a symbolic embodiment of larger stories as well as an alternative venue for small stories that attempt to disrupt the status quo. Gustami (2009) acknowledges the need to develop “super” kriyasmen beyond focusing on the artistic aspect of kriya. In his opinion, there must be kriya kriyasmen in Indonesia who are capable of criticism, analysis, discrimination, and wisdom, as well as intelligence and wisdom in adapting to change, especially the process of creating artwork. Gustami also said artisans must be able to adapt to change and develop ways to synthesize their local knowledge.

6. The anthropocentrism paradigm in the existence of wood crafts and its role in ecofeminism

Anthropocentrism is defined as a paradigm of environmental ethics that holds humans to be the center of the universe. As a result, human interests are the most influential factor in shaping environmental regulations, both directly and indirectly. Environmental degradation, according to Shabecoff, indicates an intellectual and spiritual crisis. Western philosophers chastised anthropocentric secular ideas that divorced humans from nature’s holiness (Abdillah, 2014). Humans become oblivious in the context of environmental management because they mistakenly believe they are not a part of nature or the entire ecosystem. against ecological damage: environmental management that is overly focused on human interests (people as the center) will ultimately harm humans (Satmaidi, 2015).

The earth is likened to a woman and is often called a mother. The view of the earth has a big influence on earth management.This perspective gives rise to differences in the meaning of the earth for people based on ethnicity. The value and meaning of the environment are largely determined by people’s attitudes towards life, goals, and technical skills. Therefore, the original face of nature will be transformed into the face of cultural nature. This is as illustrated in the work in Figure 6, that since birth, women have been closely connected with nature and are part of nature as it is often said that nature is mother nature.

Figure 6. Struggle II.

Author: Wahyono.

Size: 67 × 40 × 4 cm.

Material: Teakwood (2022).

Vandana Shiva, a prominent figure in Indian feminism, said that development in the modern era gives rise to myths that place its residents live under inequitable conditions. The state’s approach to development The West is always violent psychological, financial, and bodily. View Shiva has a good reason for this. Human development is currently underway. This causes environmental damage. Economic development, for example, is required. Industrialization for economic development a nation. Industrial advancement if not appropriately managed both in terms of geography and product type manufacturing or environmental impact as a result, there is a possibility of damage environment (Yogiswari, 2018).

Women are regarded as natural beings who should be treated with care. Women as God’s creation who is endowed with the ability to bear children. Human generations are seen as such exactly like nature usually gives birth advantages for human life in earth (Shiva, 1989).

What Immanuel Kant said is that only humans are rational creatures, which confirms that humans are allowed to use other non-rational creatures to achieve human life’s goals. Creatures other than humans do not have the right to be treated morally, and humans do not have moral obligations and responsibilities to them. Natural beings and creatures can be considered to be reified in order to satisfy the aim of human life. Mujiyono Abdillah stated the same thing: anthropocentrism has tainted every environmental theology paradigm that has ever been. UnderstandAnthropocentrism is defined as a surge in human faith in their ability to control natural resources and the environment (Abdillah, 2014). AwarenessThis is how it grows quickly: humans believe in themselves as unique creatures with reasonable capacities. Understanding anthropocentrism is the belief that humans have benefits over other organisms.

Humans are blamed for the loss of the earth’s quality by excessively fulfilling worldly demands without regard for the impact on the environment. Environmental harm is created by anthropocentric thinking and reasoning that is hostile to nature. Anthropocentrism, which kills, is actually science’s glorified epistemology. Humans are blamed for the loss of the earth’s quality by excessively fulfilling worldly demands without regard for the impact on the environment. The Western patriarchal worldview views modern science as bad news. Humans’ use of nature during this period is unusual. The more natural wealth a country possesses, the worse the country’s natural conditions become. Science was created with the intention of utilizing nature’s contents as much as possible for greedy human goals. The modern science brought by the West is for human growth and interests, with no regard for the effects on nature.

The key to repairing The earth depends on natural law. Traditional native communities understand it. This society communicates in groups. The first instructions issued to They were created by the Creator (Strong, 1995). They understand and apply the law This is what governs human interactions with four vital ingredients, namely, earth, water, air, and fire, and teaches about them. regard for unity and The continuation of all life “There is no other way to achieve peace.“ except that everyone must depart. Palace Gate, relative perspective, down back to the field, and then back to the heart. Nature is dormant. Let us put it this way: that the secret to peace is within reach. “planet“ (Astuti, 2012).

Shiva appears to be leaning.The spiritual component can be employed in this way since Indonesia is a profound country with a spiritual nature affected by a strong cultural spirit from a past civilization. Masculine principles are still reasonably acceptable for protecting the ecology. Domination principle masculinity is happening in Indonesia, displaying Shiva’s ideas from his concern for the process of resultant ecological devastation.

Anthropocentrism is built on human ‘needs’ for ‘prosperity.’ Because desire cannot satisfy itself, humans seek ways to use natural resources as a ‘field’ for fulfilling desires. Humans here can be characterized as western nations, where a nation always feels thirsty and will fulfill ‘development civilization’. In order to satisfy his demands, the West presents an anthropocentric philosophy wrapped in advancements. Modern science, economic life, and macho deception drive evolution. Meanwhile, the third world has vast natural wealth and remains a virgin for the West to plunder.

Anthropocentric behavior cannot be divorced from the emergence of commoditized dealings with nature. Nature is transformed into a raw element for the industrial industry. Producing items as a basic economic activity is deemed development; yet, this activity destroys women’s potential to produce livelihoods, goods, and services to meet basic necessities. Production operations that consume a lot of energy and resources as a result of the market economy’s growth necessitate an expanding supply of resources from the ecosystem. The production process occurs towards nature and is then viewed as capitalism’s existence.

Capitalism treats nature as a commodity to be traded for profit. The capitalist movement is blending into industrial enterprises that employ resources that disrupt essential ecological processes because such an industry not only requires a large supply of raw materials but also pollutes the air, water, and land. It is becoming increasingly common, and the accompanying anthropocentric pollution is hastening the loss of natural ecosystems in the future.Furthermore, anthropocentric behavior is encouraged by research that disregards the demands of nature and the development of human needs for life in nature.

On the other hand, in fulfilling life’s necessities such as household goods, wisdom in managing natural resources is needed, for example wood. As is understood, the use of wood for household tools also prioritizes the element of art as beauty in addition to the function of the tool.

A work of art in a social context is more than just its appearance. On the other hand, a work of art can help publicize a subculture. Although art has an indirect influence, it cannot be ignored in the long run. Bell pointed to this influence long ago in his remarks, saying, “It would be wrong to assume that just because society cannot directly influence art, it cannot influence it.“ As it can directly impact the artist, society can affect the art. Obviously, if making art is involved, “If the violation is serious, the quantity, if not the quality, of artistic production will be affected“ (Bell, 1961).

Every artistic product or event contains three elements necessary to convey meaning. Appearance or appearance (appearance) comes first; weight or content (content, substance) is second; and appearance or presentation is third (Djelantik, 2004). Meanwhile, art, according to Jasper, can transmit things that cannot be communicated otherwise, and it can also listen to speculative notions in order for blind people to see transcendence (Sachari, 1989). Even if an artwork is ancient and out of date, it can nevertheless communicate volumes about the happenings of the time. Rowley (1997) states that "a good kriyasman knows that content makes the difference and that the stylistic effect, the connection between form and meaning, lies in the details" (Dormer). Aristotle explained what was mentioned above: "To know something, one must know its material, maker, and purpose, as well as its form" (Adams, 1996).

Art also involves aspects of local wisdom and humanity. There are three categories of relationships between folk wisdom and humanity: local and human wisdom, local wisdom and the natural surroundings, and local wisdom and experience. Interestingly, wisdom is inherited according to the characteristics of the giver and recipient and differs according to whether the recipient is a minor or an adult. Knowledge is passed on as concepts and uses; the former consists of beliefs, thoughts, understandings, and ideals, and the latter consists of customs, ritualistic traditions, and instrumental and symbolic objects (Virunanont, 2018).

An artist as well as an artistic worker in a social environment goes through three main stages to find new meaning in life:reflection, evaluation, and solutions. Introspection is the first step in which the artist engages in self-criticism to learn more about his or her own role in a social process. According to Marianto (2002), this criticism is necessary to distance oneself from a cultural phenomenon, in this case, the art world. Criticism makes it less easy for us to get stuck in one form or another—a tendency to become ideological. Criticism makes society less vulnerable to dominant or hegemonic tendencies, allowing for more balance and peace.

The second phase is to evaluate, in which the employee attempts to assess the extent to which he has contributed to efforts to improve social life. Meanwhile, the third phase is a solution in which the employee can actively participate in fixing social problems based on his or her qualities and capacities. When confronted with uneven circumstances, an artist must resist the temptation to engage in social conformity. According to Papanek (1973), societal conformity is the source of blunted creativity and a lack of bravery to go against the norm. Papanek discusses why this social uniformity occurs and why any disagreement is regarded as aberrant in his account. However, society can make significant strides toward greater uniformity and protection from what the current cultural mainstream refers to as deviation.

Kriya art can be used to help people internalize the concept of ecofeminism. After all, a concept might take the form of a work of art. This is well demonstrated through the history of art. According to Soedarso (1991), a work of art always reflects the views, feelings, and thoughts of the author about the cultural conditions of the time. Kriyas are at the root of the visual arts, and they are important to creating the identity and cultural shaping of Indonesia. Kriyas are visual art works that are distinctive, full of meaning, and an amalgamation of expressions, designs, and skills. It was created in human life because of the fundamental function it has (Sunarya, 2021).

As a result, it is obvious that the aforementioned connections enable kriyasmen to contribute to social change through their work. Furthermore, kriya has a separate language because its formation is a necessary requirement of creativity. Also, it appears with regard to the representation of current environmental concerns that they are constantly evolving (Saini, 2001). Kriyas emerged with a particular novelty and are different from handikriyas. Bandem (2002) states that the creative demands and the novelty of kriya are fundamental, and the quality of design should be validated by Indonesian kriyasmen. Soedarso (1991) views kriya as part of art as well as a reflection of the kriyasman’s soul.

The revival of the kriya with foolish views is to fulfill man’s strong desire for the Most Holy (Lord) and His protection (Sunarya, 2020). However, cultural changes will occur. Old beliefs that conflict with the community’s wishes or even cause disaster will be replaced by new values that can meet the needs of all community groups and promote peace and social harmony. One form of transition is cultural integration. Sachari et al. (2001) define inculturation as "the formation of each individual as a cultural subject, the expectation of cultural ideals, the control of abuse, and the limitation of creative ability.". When there is a mixture of tradition and self-expression and principles can be assimilated flexibly, cultural integration is considered successful.

In this case, the art of kriya serves as a reflection of how changes will and have happened. Accordingly, a kriyasman’s ingenuity to contribute a small part will influence how the process of cultural change works. This close relationship is defined as follows: “Basically, the way people work, the conditions in which they work, and the way they create things are fundamental to the well-being of society.” A decent society is difficult to achieve unless everyone is recruited humanely and creatively.” A decent society is difficult to achieve unless everyone is recruited humanely and creatively." Gustami (2009) asserts that kriya art is a one-of-a-kind work of art with aesthetic and expressive qualities. figurative, philosophical, and functional, and its embodiment is supported by high knowledge; therefore, Kriya art is classified as a noble art. Kriya, as defined above, is a kind of Aesthetic, symbolic, and philosophical art form that has produced noble and monumental masterpieces over the years.

7. Conclusion

The basic principle of the ecological feminist movement is that there must be a very strong relationship between the concepts of women and the environment in order to well manage nature, making feminist and ecological values the source. Essential information when studying these two important ideas—and not just for patriarchy. interest. On a practical level, ecological feminism advocates for the many measures that must be taken to prevent further environmental damage caused by patriarchy. Ecofeminism argues that things that harm nature come from a patriarchal civilization that emphasizes dualistic reasoning in the regulation of nature. The patriarchal mentality leads to the destruction of nature and the oppression of women. Ecofeminism appeals to academics because it offers more gender-friendly and egalitarian alternatives.

Nature conservation and female oppression will end once patriarchal ideologies are abandoned. Ecofeminism broadens the ethical concept of preservation by making it more holistic, interactive, non-reductivist, and participatory. The evolution of ethical principles is accountable for the entire biosphere: cosmic solidarity, nature balance, equal relations, care, and simplicity. Instead of being hostile a priori to the standard of masculinity’s values, patriarchal culture’s road to weakness is to generalize and equalize female ideals. Ecofeminism seeks to increase moral responsibility among planet dwellers by utilizing women’s perspectives and unique experiences. Both ecofeminism and kriya argue for a sustainable and egalitarian approach to the use and preservation of natural resources. Ecofeminism aims to address the convergence of environmental degradation and gender inequality, whereas kriyas are the practical implementation of ecofeminist goals.

The use of natural materials and the adoption of sustainable methods in the context of wood kriya can help conserve the environment and its resources. Ecofeminism highlights the need to involve women in environmental decision-making processes and ensure their right to actively participate in environmental conservation. The ideals and goals of ecofeminism can be achieved by implementing sustainable kriya practices and integrating women in the kriya process. In general, ecofeminism and kriya share the goal of maintaining environmental sustainability and advocating for women’s rights and roles in environmental preservation. Kriya plays a critical role in becoming competent and exploring women’s diverse interests, experiences, and expertise as an important element of developing and implementing policies for fair, egalitarian, and compassionate environmental management.

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Notes on contributors

Wahyono

Wahyono, Master of Arts Wahyono is a permanent lecturer at Yogyakarta State University, Indonesia, in the field of craft education, often asked to be a resource for evaluating activities and competitions and exhibitions in the craft field, practitioner, community empowerment assistant, mentor and trainer, sculptor, and calligrapher. His special expertise in the field of crafts, especially wood carving, is one of the best craftsmen in the field of fine arts. The field of research carried out is related to carving and the use of wood as a medium and material. Wahyono believes that crafts are not only art, but are also useful for society in their use in everyday life, they are interrelated and have their own meaning. In order to fulfill the raw materials for craft arts, wisdom is needed in managing nature, known as mother. The ecofeminist movement which underlies nature conservation provides a broader idea of craft creation.