The project on Acehnology has essential themes that will be discussed as new knowledge concepts in Aceh. One of the themes that need to be presented is the philosophical aspect of Acehnology by exploring aspects of ontology, epistemology, and axiology of Acehnology.
In addition, this theme presents the scientific roots of Acehnology that have emerged in the traditions of the Acehnese people. After finding the roots, efforts are made to put Acehnology in the context of the social sciences and humanities by offering two paradigms, namely the Islamization of Science and the Fricatifization of Science.
All content of the first theme is still meta-theoretical and theoretical. Therefore, the presentation of these themes still needs to be further explored in an applicative manner or what is happening in the context of the existing scientific tradition in Aceh.
The next theme is about the field of Acehnology. Here, we look for the foundations of the fields of science that are already established, even though these sciences have not been institutionalized and structured in the science teaching system in Aceh.
This section is significant because many theoretical and meta-theoretic aspects appear in Acehnese science, which has extreme theoretical power. Therefore, several fields of science are discussed in this topic: Aceh history, Aceh cosmology, Aceh philosophy, Aceh sociology, Aceh anthropology, Aceh literature, Aceh politics, and religious systems in Acehnese society.
However, many aspects of science are not described in this section, such as Acehnese psychology, Acehnese astronomy, and Acehnese archeology. In contrast, material and cultural artifacts can still be found in the social and cultural life of the Acehnese people.
I do not have the scientific qualifications to explain some of the sub-fields of knowledge in Acehnology. For this reason, some aspects that have not been touched on are left to the researchers/readers to continue.
Finally, this study can be used as an initial guide to place the study of Acehnology in the learning system in Aceh, from kindergarten to university.
Furthermore, the relatively important theme is the scientific roots of Aceh that can support Acehnology. Here are two parts: the roots of the Acehnological civilization and the Acehnological intellectual tradition. In the civilization section, five chapters are presented, namely about KPA (Aceh Civilization Crust), traces of the spirit and culture of Aceh.
Furthermore, the cultural system that appears in the Acehnese tradition of thinking is discussed. As for the meaning and role of the Acehnese language will be presented in the next theme. On intellectual traditions, the Acehnese way of thinking is discussed; the tradition of studying in Aceh; the tradition of writing about Aceh; the role of overseas alumni; the future of dayah in Aceh; and the phenomenon of the Tengku to the Ustaz that is happening in Aceh.
This topic expressly wants to show that the civilization and intellectual tradition in Aceh have their explanation, namely that it has strong roots, both abstractly and in real life in Acehnese society.
Although there are shifts and frictions in the lives of the Acehnese, these roots are not uprooted from the core and identity of the Acehnese. At the very least, this theme has given the view that Acehnese studies can be found with scientific roots from traditions and civilizations that emerged hundreds of years ago.
The next theme is about identity and contemporary issues surrounding the study of Aceh. Here more socio-historical and socio-anthropological data are presented to the reader.
The fifth section describes the relationship between Aceh’s identity with Persia and Shi’ism; the influence of the way the Acehnese perform the pilgrimage in Arabia; Acehnese identity in Malay and Pulau Pinang history; the migration of Acehnese to Malay land in the contemporary era; and the struggle for the contestation of Gayo and Acehnese identities.
The sixth section, it is shown contemporary problems that surround Aceh. At least there are five issues to be studied, namely the inter-relation of culture, religion, and cosmopolitan in Aceh, the current condition of Acehnese women in public and private spaces, the role of Panglima La’ot, portraits of security, Islamic sharia as a living tradition, and the concept of fiqh. Indonesian and Malaysian Fiqh.
This theme wants to continue some of the issues still crucial in Aceh, especially regarding the influence of outside identities entering Aceh and the contestation of identity based on culture and religion that has emerged among the Acehnese themselves, which can also be seen when the Acehnese try to respond to current issues that continue to look for the form of society they want to offer.
This academic compilation at least can provide a comprehensive mapping of the identity of Acehnese identity and the Acehnese way of life.
Another important theme that is quite significant is the study of Acehnology by comparing it with the study of Java. This study is more concerned with aspects of two ethnic groups that have struggled for hundreds of years, where the relationship between the two has always faced each other, if not against each other.
However, they have been bound in the frame of the concept of nationalism in the form of a nation-state. In this volume, several main issues will be confronted with the concept of Aceh and Java.
First, there is a strong desire to see how the world of Java and Aceh is. Are there any similarities between the Javanese and Acehnese views of life? Where is the intersection of their perspectives because of the relationship between the Acehnese and Javanese tribes? Of course, identity and culture negotiations have been going on for a long time.
However, until now, there has been no serious study that explains the worldview of the Javanese and Acehnese by comparing the two.
The second is the issue of cultural structure. Here, we want to explore, in general, what values are contained in the cultural structures of Aceh and Java. Of course, this will have a lot to do with the concepts or values held by these two tribes. It can also be seen how the lives of Acehnese and Javanese people run on their respective axis.
What if there is a ‘meeting’ process between the two cultures. For example, the Acehnese strongly believe in rencong. At the same time, the Javanese strongly believe in the power of the keris. Javanese people enjoy the dance of bedhoyo, which consists of 9 beautiful women. In Aceh, people enjoy the seudati or saman dance which eight dancers play.
However, the Saman dance has become a favorite dance on the island of Java, while the Javanese dance is not so typical in Aceh. The Javanese believe what the shaman says. The Acehnese are also not a few who work as shamans.
Of course, some values have similarities with meanings that may be different, but the substance of these values remains the same. Therefore, this project will examine what values influence the culture of Aceh and Java.
While the third issue is political culture. In Indonesia, political culture is dominated by the Javanese. In other words, if you want to research political culture, then it is the same as studying the influence of the Javanese cultural spirit on the political trajectory in Indonesia.
This topic will explore how this political culture is by contesting what the Javanese did to Aceh. However, this is not a confrontation to see who controls whom. However, it is more to see how the harmony and correctness of political culture in Indonesia cannot be changed because of the strong dominance of Javanese cosmic doctrine in the political scene in this country.
The fourth issue is how to place Islam as a religion and deen in Javanese and Acehnese society. Of course, there have been many works that have explored how Islam is in Aceh and Java.
However, attempts to ‘unite’ these two faces of Islam are very rare. Even though the Islamic relationship between Java and Aceh is very intertwined. To prove this assumption, we will examine how this relationship has existed for hundreds of years in this section.
The next is a study of the conflict between Aceh and Java within the framework of an Indonesian state. This topic will be discussed how the issues that become sentiments and creative tensions between Java and Aceh and how Aceh’s business can be separated from the concept negoro set by Indonesia.
Besides that, how does Java play with the Aceh conflict as an asset of nationalism in Indonesia? It must be admitted that after Aceh joined Indonesia, from the 1950s until today, the Aceh versus Java conflict is still ongoing, even though it has ended with the Helsinki MOU on August 15, 2005, exactly nine months after the Tsunami hit Aceh, namely on December 26, 2004.
The themes above are listed in the context of Indonesianness. The state has taken from the experience of Aceh’s relations with Java. The derivatives of these, in turn, are presented in the next topic. So, the main body of this topic will be squeezed out in this section, which invites some further discussion.
Therefore, this topic will provide a paradigm of national resilience, especially in creating the unity and integrity of the Indonesian nation. In other words, this theme wants to provide a new paradigm in formulating a national strategy in defense and security, from the aspect of culture as an asset and minimizing the domination of a particular ethnic group in this country.
Furthermore, the next theme is how Acehnology relates to culture, defense, and security issues. It is only one section here but consists of ten chapters. In this context, this theme wants to contextualize Acehnology with regional issues (Southeast Asia) and current issues, which at least have nothing to do with the current condition of Aceh.
However, cultural issues and insights remain at the heart of the chapters of this volume. The “sour” and “salt” problem is seen as a cultural problem that has a moderately severe impact on the meaning of cultural identity.
The problem of shifting identity within state boundaries also has a significant impact on the existence of a state’s sovereignty. Likewise, defense and security issues can become a culture as one of the strategies.
Furthermore, the issue of radicalism is also discussed, both in terms of national issues and the problem in Aceh. This problem can be solved with a cultural approach, as offered in understanding the religious movement in Aceh.
There is a problem in Aceh, namely the culture of violence, which can then be tied with a point of tolerance in the lives of the Acehnese people. In this case, the problems that arise in Aceh tend not to be followed by a comprehensive understanding of the meaning of violence in Acehnese culture.
The last issues are democratization, corruption, civil society, and tolerance that the Acehnese need to think about to organize the lives of their people in the future.
The last agenda in Acehnology provides several agendas for positioning Aceh’s studies on post-modernism, post-secularism, and planetary civilization issues. The last issue is called the peunutoh term.
Usually, in the learning tradition (meurunoe or meugure), peunutoh is very important because this term contains the meaning of “last direction” or “last advice” given by a teacher to students before he takes part in developing knowledge, as well as practice it in everyday life in a society which is because the study of Aceh must be placed in studies of the social sciences and humanities.
The last issue can be used as the Acehnology agendas that have not been completed in this project.