{"id":2534,"date":"2014-09-08T18:06:50","date_gmt":"2014-09-08T11:06:50","guid":{"rendered":"http:\/\/arkipel.org\/?p=2534"},"modified":"2017-08-02T20:41:59","modified_gmt":"2017-08-02T13:41:59","slug":"lokasi-dan-distopia","status":"publish","type":"post","link":"https:\/\/arkipel.org\/lokasi-dan-distopia\/","title":{"rendered":"Lokasi dan Distopia"},"content":{"rendered":"[accordion auto=”0″][accordion_item title=”Foreword”]\n[column type=”1\/2″ last=”0″ class=””]\n

Lokasi dan Distopia<\/h1>\n

 <\/p>\n

Setelah peruntuhan menara kembar World Trade Center <\/i>(WTC), sejak dunia setelah 11 September tigabelas tahun lalu takkan lagi menjadi sama di layar kaca kita atau di luar jendela, cara kita mengisi dan menamakan hari-hari kita tak lagi akan sama seperti abad-abad yang lalu. Dunia kini didorong untuk menjadi terpecah ke dalam kepingan-kepingan kecil ruang. Tak ada lagi Dunia Universal selain yang diinisiasi oleh Perang dan Pasar.<\/p>\n

Studi-studi maupun imajinasi-imajinasi yang menatapkan pandangan ke seputar praktik-praktik politik, sosial dan budaya mengenai lokasi, banyak mengungkap fenomena yang sangat menggugah akan pertanyaan hakiki mengenai tempat manusia dalam konteks keberadaannya, atau dengan kata lain, keterposisiannya untuk mewarga. Hubungan ini selalu bersifat unik karena secara laten antara subjek sebagai pelaku lokasi dan tempatnya berada, pada pokoknya, memetakan situasi kesaling-tergantungan manusia-warga dengan lokalitas tertentu yang mengimplikasikan gagasan, konsep, dan aktifitas-aktifitas dalam mengonstruk ruang bagi sejarah kemanusiaan melalui riwayat kewargaan, entah habitat dalam lokasi itu dibentuk oleh sebuah sistem besar kehidupan atau, dalam beberapa kasus, terkadang diinisiasi sendiri oleh subjek individual maupun komunal. Betapa kaitan eksistensial tersebut akan menentukan sejarah personal atau kelompok dalam mengontur profil identitas yang pada sebagian besar budaya lazimnya akan diturunkan secara generatif.<\/p>\n

Lebih daripada sekadar tempat tinggal, lokasi identitas selalu merupakan kondisi bagi upaya subjek membangun gambaran ideal akan dunia faktual serta mimpi-mimpi manusia. Kausalitas posisi-posisi itu juga menunjukkan bagaimana subjek-subjek pada lokasi telah menetapkan atau menyusun ulang identitas asalnya, atau malahan menciptakan identitas yang samasekali baru. Sejarah-sejarah identitas menyajikan suatu gambaran bahwa konsepsi akan kepemilikan atau personifikasi identitas berlangsung sedemikian kompleks yang mengikutsertakan di dalamnya berbagai upaya dan tragedi, dengan melintasi batas-batas geografis, perbedaan, serta persilangan pandangan dan keyakinan terkait sistem nilai masa lalu-masa sekarang subjek.<\/p>\n

Keterlibatan menyeluruh aspek-aspek pendorong bagi terjadinya proses-proses mengintepretasikan dan mendefinisikan berbagai kemungkinan produk hubungan lokasi dengan subjek dalam konteks identitas juga berlangsung melalui momen-momen mengguncangkan, dan secara fisik tak jarang bahkan melukai karena untuk sebagian besar harus dilewati bersama teror dan penindasan.<\/p>\n

Tindakan subjek dalam menerapkan cara-cara pandangnya terhadap lokasi, dan sebaliknya, bagaimana lokasi pun memandang balik\u00a0 subjek, niscaya menyertakan sejumlah pendekatan negosisasi bersama segenap risiko dan konsekuensi penerimaan dalam batas-batas yang bisa diadaptasikan, serta penolakan dalam batas-batas intoleransinya. Pada sebagian\u00a0 subjek, modus untuk memperoleh kepastian dan rasa aman dalam memiliki suatu identitas seringkali harus ditempuh melalui jalan konflik karena apa yang menjadikan seseorang atau kelompok dikenali sebagai ciri-ciri spesifiknya tidak selalu merupakan status yang sudah terberikan, akan tetapi merupakan sesuatu yang harus diperjuangkan dan ditemukan. Khususnya terhadap subjek yang, oleh paksaan keadaan, mengalami ketercerabutan identitas asal dan dengan demikian harus mengais tanda-tanda pengenal yang melekat secara sosial dan kultural untuk dikenakan sebagai identitasnya yang baru. Kasus ketercerabutan ini mengandaikan lokasi berpindah (migratif) sebagai ruang hidup berikutnya yang sangat mungkin sama sekali berbeda tatanan, dan sesungguhnya selalu terasa asing.<\/p>\n

Pada keadaan demikian, lokasi yang menjadi lokus dari habitat kedua subjek berpotensi menjebloskan suatu persemaian kultural ke dalam area pengalaman traumatis oleh kemungkinan terburuk biografi antropologis subjek menjadi sumber kesalahpersepsian, seiring upayanya menyusun geneologi sosial dan kulturalnya yang baru. Pada titik inilah, pergulatan subjek dalam memahami kondisi-kondisi identitasnya acap berhadapan dengan para pengemban identitas dari negara ataupun masyarakat yang menghendaki kesamaan geneologis lewat distorsif fisik dan psikis atas identitas bawaan. Seiring meluasnya intoleransi, ketercerabutan identitas hampir pasti berawal dari hancurnya suatu lokasi oleh kekuatan-kekuatan hegemonik atau oleh berbagai pertarungan horisontal yang mempertaruhkan darah\u00a0 antar-identitas pada keetnisan, keberpihakan politik, pilihan budaya, sikap sosial, maupun afirmasi tubuh. Dan dalam hal itu, warisan historis penindasan merupakan fakta umum atas dilema-dilema keidentitasan yang berulangkali menjelmakan kekerasan massal terhadap identitas-identitas subjektif terkucilkan. Untunglah, muncul berbagai solusi yang menginsyafi bentuk-bentuk yang tumbuh dari eskpresi-ekspresi budaya melalui dilema semacam itu. Meskipun demikian, pesismisme adalah kata terfinal untuk mengunci pernyataan bahwa proyek-proyek agung maupun sederhana, dari politik hingga budaya, terhadap lokasi identitas, hampir-hampir mustahil terlaksana sebagai monumen utopia, malahan agaknya distopia lah yang membayang.<\/p>\n[\/column]\n[column type=”1\/2″ last=”1″ class=””]\n

Location and Dystopia<\/span><\/h1>\n

 <\/p>\n

After the attack on the World Trade Center <\/i>(WTC) twin towers, the world since September 11 thirteen years ago has never been the same in the silver screens or outside the windows. The way we fill and name our days has never been the same as we did in the previous centuries. The world now is pushed into fragmentation of small pieces of space. No more the Universal World aside from the one that was initiated by War and Market.<\/span><\/p>\n

Studies or imaginations looking into political, social and cultural practices surrounding a location often reveal compelling phenomena on essential questions about humans\u2019 place within the context of their existence, or to put it in another word, their positioning in becoming citizens. This relation is always unique in its nature because latently subjects as agents of location and their place of existence create a mapping of the interdependent situation of human-citizen with certain locality which implicates notions, concepts and activities in constructing the space for humankind history through stories of citizenship, either the habitat in that location is shaped by a grand system of life or, in some cases, at odd moments is self-initiated by individual subjects or communes. That existential relation will determine personal or communal history as it molds identity profiles that in most cultures usually will be handed down from one generation to the next.\u00a0<\/span><\/p>\n

More than just a place to stay, the location of identity is a condition for the subject in an attempt to create an ideal image of factual world and human dreams. The causality of those positions also shows how subjects at location have reset or recomposed their original identities, or even created a brand new one. Histories of identity serve as a picture that the conception of property or personification of identity occurs so intricately, involving various attempts and tragedies, crossing geographical borders, differences, worldviews and faith, regarding the value system of the subject\u2019s past and present.<\/span><\/p>\n

The comprehensive involvement of supporting aspects for the occurance of interpreting and defining various possibilities of interaction process between the product of location and the subject in the context of identity also occurs in shocking moments and in fact often harms physically because it has to pass, for the large part, terror and repression.<\/span><\/p>\n

The action of subject in applying his point of view on location and, vice versa, how the location looks back the subject undoubtedly include a number of negotiation approaches with all the risks and consequences of acceptance in adapted limits, along with refusal in the intolerance limits. For some subjects, the mode to obtain certainty and security of having identity often has to be taken by way of conflicts because what makes a person or a group known for their specific characteristic is not always already given status, but something that has to fight for and discover. This is particularly for the subjects who, forced by situations, are deprived of original identities and thus have to scratch identification that is socially and culturally attached to be used as their new identities. The case of deprivation assumes migration as the next living spaces which possibly has a very different order and actually always feel alien.\u00a0<\/span><\/p>\n

In that situation, the location that become locus for the second habitat of the subject have the potential to fling a cultural seedbed into the area of traumatic experience and in the worst case the anthropolgical biography of the subject become the source of misperception, along with his\/her attempt to arrange his\/her new social and cultural genealogy. At this point, the subject the struggles to comprehend his\/her identity conditions is often facing the identity bearers from a country or society that requires the same genealogy through distortion of physical and psychological on the innate identity. Along with the spread of intolerance, the deprivation of identity is almost certain begins from the destruction of location by hegemonic powers or by horizontal conflict between identity, ethnicity, political alignment, cultural choice, social stance of corporeal affirmation that risked of bloodshed. And in that case, the heritage history of repression become general facts on their identity dilemmas which repeatedly creating mass violence on the excluded subjective identities. Fortunately, there emerge various solutions to realizing forms that grow from cultural expression through that kind of dilemma. Nevertheless, pessimism is a final word that locks the statement of grand or simple projects, from politics to culture, on the location of identity. It is almost impossible to accomplished as a utopia monument, but instead, it is dystopia that looming.<\/span><\/p>\n[\/column]\n[\/accordion_item]\n[accordion_item title=”Films”]\n

\n

\"\"<\/a><\/p>\n

5 \u2013 9<\/strong>
\nUlf Lundin (Sweden)<\/span><\/p>\n<\/div>\n

\n

\"\"<\/a><\/span><\/p>\n

Au Monde\u00a0 \/ <\/span>Into the World
\n<\/i><\/strong>Christophe Bisson (France)<\/span><\/p>\n<\/div>\n

\n

\"\"<\/a><\/p>\n

Uyuni<\/strong>
\nAndr\u00e9s Denegri (Argentina)<\/span><\/p>\n<\/div>\n

\n

\"\"<\/a><\/span><\/p>\n

Bois d’Arcy<\/strong>
\nMehdi Benallal (France)<\/span><\/p>\n<\/div>\n[divider type=”space” height=”20″ no_border=”1″ \/]\n

\n

\"\"<\/a><\/p>\n

Tabato<\/strong>
\nJo\u0101o Viana (Angola)<\/span><\/p>\n<\/div>\n

\n

\"\"<\/a><\/span><\/p>\n

Sun Song<\/strong>
\nJoel Wanek (USA)<\/span><\/p>\n<\/div>\n

\n

\"\"<\/a><\/p>\n

Gundah Gundala<\/strong>
\nWimar Herdanto (Indonesia)<\/span><\/p>\n<\/div>\n[\/accordion_item]\n[\/accordion]\n","protected":false},"excerpt":{"rendered":"

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