ECO-PRINT AMONG URBAN MUSLIM BATIK ARTISANS IN PEKALONGAN: RECONSTRUCTING ENVIRONMENTAL ETHICS AND SUSTAINABILITY THROUGH THE PERSPECTIVE OF SEYYED HOSSEIN NASR
DOI:
https://doi.org/10.32332/akademika.v31i2.13527Keywords:
Batik Industry, Eco-print, Environmental Ethic, Meta-EpistemologyAbstract
Pekalongan, known as the World City of Batik, has seen eco-print emerge among batik artisans as a response to persistent liquid-waste problems in its creative economy. However, adoption remains limited, raising questions about the practice’s sustainability. This study aims to analyze the resistance to eco-print among batik artisans and to reconstruct environmental ethics based on Seyyed Hossein Nasr’s thought. Using a meta-epistemological and conceptual approach, data were collected through interviews and observations with nine batik industry practitioners in Pekalongan, including those who have fully adopted, limitedly produced, discontinued, or only known eco-print, combined with a systematic literature review; empirical data were analyzed thematically and read against Nasr’s conceptual framework. Findings show that artisans reject or limit eco-print adoption because acceptance is heavily negotiated against production experience, labor availability, time, weather conditions, raw material constraints, and market demand, alongside a cultural criterion where all practitioners distinguish eco-print from traditional batik based on the absence of liquid wax, while sustainability is largely framed by artisans/industry through technical operational feasibility rather than ethical considerations. These patterns illustrate, at the meta-epistemological level, a tension between traditional knowledge systems and modern ecological rationality, in which sustainability remains anthropocentric and technically driven. Drawing on this tension, the study proposes an Islamic environmental ethics grounded in tawāzun (balance) and amānah (moral responsibility), operationalized as a holistic evaluation framework that reconciles ecological consequences with local knowledge, economic viability, workforce capacity, and cultural identity without eroding the heritage status of batik. This study contributes to environmental ethics discourse by offering an empirically grounded, non-normative framework for Islamic sustainability in craft industries, while acknowledging that its claims are limited to the Pekalongan batik context and require further empirical testing in other settings
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