Architecture and the Politics of Identity - A Study of the Cultural History of Aceh

ABSTRACT
Izziah Hasan


While the history of the region of Aceh is intertwined with the history of indonesia, contemporary literature provides only scanty information on the cultural and architectural heritage Of Aeeh. This study explores the cultural history Of Aceh to reveal, on the one hand, its distinctive richness and the role it has played in shaping the contemporary history of Indonesia, and on the other, the influence of the socio- Qpolitical developments in post-independence Indonesia on the shaping Of Aceh's cultural, urban and architectural identity. The study focuses on the discourse of architectural identity in post-independence Indonesia in general and the region of Aceh in particular. It examines the ways in which architecture and urban spaces are conceived and represented by Indonesian scholars and politicians, and the ways in which they are politicalised and aesthethicised to represent a uniform Indonesian identity, including that of Aceh. The study argues that such unifonn and rigid representation is problematic, for it tends to obliterate differences and to reduce the richness and diversity of the Indonesian culture to a simplified pattern of predictable characteristics. It further argues that cultural identity evolves over time and is difficult to fix within rigid frames and definitions. The main aim is to deconstruct the current conceptions about Aceh, to shed new light on its cultural history, and to explore new ways of understanding architectural and urban identity within a dialogical frame of socio-cultural processes involving local and global forces. In constructing a cultural and architectural history of Aceh the study consults modem and premodern sources. It shuttles between precolonial, colonial and postcolonial contexts to analyse the processes of modernity and visionary politics in Indonesia under the regimes of Sukarno and Suhalto. It examines Sukamo's emphasis on tradition and Suharto's attempt to re-invent tradition through the notion of "New Order," which tends to re-employs colonial imaginings of precolonial past for political advantages. In this political context, the study examines the rise of the international discourse Of regionalism and the related question Of identity. It traces its appropriation by architects and scholars in the developing world and articulates the Indonesian voice in the development of this discourse. The study concludes by reflecting on ways of engagements beyond the assumptions and predicaments of culture and identity.



CONCLUSION: BEYOND IDENTITY

In the preceding discussion I have attempted to highlight the problems involved in aspects Of the current modes Of thinking about architecture and urbanity, and particularly the predicament of polarising West and East, modernity and tradition. I have explored the implications Of seeking to define what Acehnese Or Indonesian architecture is, arguing that it is not possible to grasp and define an architectural identity except in a reductive and simplistic way. I have also discussed some of the difficulties involved in thinking about the concept of identity within the current global conditions, and explored the impact of the crossing of cultures on architecture and urbanity in the region of Aceh. With the adoption of Islam as the main religion in Indonesia, and after several years of visionary politics trying to define the Indonesian identity, the question of identity remains as elusive and perplexing as ever.

As I was writing the final chapter of the thesis Aceh witnessed the worst devastation imaginable with the tsunami disaster of December 26, 2004. Temporarily, I was unable to continue focusing on my work with the knowledge of such suffering and destruction. so much, not only the physical fabric Of the architectural this study has addressed, but the archival record and cultural memory if its past had so suddenly been destroyed. From the insular comforts Of distant Adelaide I flew back to Aceh and witnessed first hand the level of destruction that had taken place in the coastal areas and especially in Banda Aceh. I also witnessed the evident international solidarity with the people of the region and the tremendous efforts of the relief agencies, working together to help the people of Aceh without concem for geography, religion, race or colour. Their humanitarian actions have made me realise the core human values that unite humanity in today's global village. The experience has also shown me that in our fragile, war-torn world it is this unity that matters most.
Aceh now faces a new challenge that is different in nature and scale from the one I was contemplating when I began writing the thesis. The challenge now is not so much how to think of Aceh 's local identity within the Indonesian, regional and global contexts, but rather how to rebuild a whole new Aceh and how to construct its new future. Although the questions of tradition and religion will not disappear, the Acehnese will be seeking to speak freely and credibly as international citizens. They will be seeking to articulate their own positions and voices, drawing on Aceh's rich cultural history, with a new understanding of their encounter with the West.
In his Western Muslims and the Future of Islam, Tariq Ramadan reflects on the existence of Muslims in the modern world, providing valuable insights to enable us to think beyond the question of identity. He attempts to provide a positive interpretation of Muslims' encounter with the West, arguing that in the global era Islamic society has become in many ways similar to other societies in the world, Western and non-Western. He thus encourages Muslims to learn to live together side by side with others and to actively integrate with others. Ramadan refers to the tendency to cultural transformation experienced by younger generations who live in the West. Through their interactions with Western culture, many young Muslims have been distancing themselves from their culture of origin while studying and claiming allegiance to Islam.l This experience, Ramadan says, is difficult for the older Muslim generation to understand as they have continued to perpetuate the customs of their culture of 'origin' in order to remain faithful to Islam. 
Muslims, Ramadan argues, must not only be part of the world society but must also contribute positively to changing the world. TO be a Muslim, as Ramadan says, "entails adopting and articulating a perception of life based on faith, spirituality, and a basic understanding Of moral injunctions.' ' In this sense, Islam encourages Muslims to practise both religious and secular activities that support every aspect of social, economic and political life. According to Ramadan, Muslim societies constantly interact with the wider society. "There is nothing in Islam that commands a Muslim to withdraw from society in order to be closer to God. " Thus, the elements that identify Muslims "perceived in the light of the Islamic principle of integration, appear to be very open and in constant interaction with society" as long as that does not contradict what they are and what they believe.
Being a Muslim is not being different from but in fact being similar to others. Thus Muslims are required to promote solidarity with others in their societies. This view promotes people living together respectfully and safely as well as competing to challenge the world, without considering differences between them. This circumstance reflects what has been happening in connection with the 2004 Tsunami disaster: people are united in their humanitarian concerns and have been putting core human values ahead of politics and religion. Muslims are encouraged to live harmoniously and to expect their identities to evolve with cultural interaction. In this circumstance differentiating categories are becoming difficult to maintain as people's defining references tend to disappear in the current global context and as the boundaries they have once designated are beginning to fade away.
In Islam, Ramadan writes, the ability to improve one's intellect is required and thus could elevate "the very foundation of Islamic teachings."  Therefore, he claims, Muslim identity is not closed and confined within rigid, inflexible principles. It is restrictive to define Muslim identity based on religious references. Being an international citizen who recognizes otherness, one should "regain confidence in oneself, one's values... reclaiming one's right and respect. "Within this perspective, it is possible to present Indonesia and Aceh as part of the global patrimony, living together with Other nations rather than oppressing differences and isolating themselves in their own world. It is only in going beyond their own identity that the people of Indonesia as well as of Aceh can adequately address the complex problems of their societies and the challenges that lie ahead.

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