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Tradition Versus Modernity from Culutral Discourse to Architectural Crisis

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Tradition Versus Modernity from Culutral Discourse to Architectural Crisis Lonaard Magazine is a peer-reviewed periodical, publication of Lonaard Group in London Issue 6, Volume 1, November 2011, ISSN: 2045 - 8150 TRADITION VERSUS MODERNITY FROM CULUTRAL DISCOURSE TO ARCHITECTURAL CRISIS Waleed Al Sayyed 1 1. Architect, Scholar and Academic – London, UK. Sent for evaluation on (09 September 2011), and was approved on (17 November 2011) Abstract This paper is concerned with an issue that gained so much attention and momentum during the last four decades and was the centre of debate and discussions; that is the question of tradition and modernity. This paper will detect how it became an important issue in Arabic/Islamic culture in general and in architecture in particular. The inquiry will start at the cultural broad level, before turning to the architectural level, when the issue of tradition and modernity became a ‘crisis’. One important line of inquiry will be to understand the components of the so called 'Islamic' architecture, which is believed to be part of the problem that engulfed Arab Moslem thought within architectural context. By unfolding this broad cultural subject within its architectural dimension, this paper is only a start to shed light on some terms used in the architectural as well as the cultural discourse, which need to be re-visited. The methodology will be to evaluate, review and discuss available data on the record to account on this crisis. 1. Introduction This paper will look briefly at the factors why Tradition and modernity has emerged since the tradition versus modernity has become pivotal to mid-seventies as a major problematic issue within Arabic culture in general and to the Arabic Arab cultural discourse in general and in architectural thought in particular. In the following architecture in particular. Thinkers and architects two sections, the first will address how this issue have sought to view tradition each on their own features in Arabic thought, as we will investigate rights. They have been divided into three schools prevailing methodologies in tackling this of thought: The first adheres to tradition with a problematic issue, while the second will trace nearly total rejection of modernity. The second, attempts by leading Arab architects to recognise contrary to the former, seeks to superimpose this issue in Arab architectural arena. Both sections modernity over tradition which is seen as an aspect are meant to familiarise the reader with reasons of retrogression. The third, however, adopts a why such an issue is considered to be vital in Arab methodology of reconciliation between tradition architectural discourse. and modernity where tradition has been understood in a contemporary context. Lonaard - Issue 6 2011 | 72 Waleed Al Sayyed 2. Tradition-modernity in the Arab culture nation could relate (implicitly or explicitly) to it (Habbabi, 1985: 99, Zurayq, 1985: 366 ). Some Tradition and modernity came about as an thinkers distinguish Modernity Mu'asaarah from emergent recent phenomenon in contemporary contemporaneity Hadathah, as the latter is the Arab culture only recently, as it only emerged conscious choice rather than living at a certain time upon the seventies when most Arab countries with no intellectual choice. Al-Khadoor argues that gained independence from direct colonization that the use of the word modern Mua'sir instead of preceded that era. Critics and thinkers, Arkoun contemporary Hadeeth is misleading in the sense and Al-Jabiri's, to name but a few, argue, as we that it embeds mere relation to time that will review in due course, that this issue came distinguishes the past from the present, and embeds upon the unbalanced cultural interaction with the a superficial prejudice that favours the present 'West' with the emergence of many factors that assuming it should be better than the past (Al provided the right circumstances for a problematic Khadoor, 1995: 61, Taysini, 1985: 99, Sharabi, issue sustained by retrogression and cultural decay 1990: 367-370). Sharabi and others describe and a unique state of weakness of Arab States and contemporaneity as timeless, when it does not refer culture in general. Within the normal objective to a certain period of time. He also negates the course of events, time and place, tradition versus assumption that the present should be better than modernity can be only a natural phenomenon of the past, and hence the future should be better than continuity with the past, where the present the present. Instead, he argues, contemporaneity is eventually follows historical precedents. For this, reflected in themes, concepts, ideas and meanings, the question that comes to mind is: What are the hence, according to him, our ancestors, in this reasons that made this issue become problematic in sense, could be more contemporary than us Arab/Moslem culture in recent times? (Sharabi, 1990: 371-375, Arkoun, 1990: 329, Al- Let us begin by stating that the issue is dividing not Khadoor, 1995: 85-89). Available writings on this uniting thinkers and scholars for many reasons, issues notably show that Arab thinkers use the two some to do with the standing points of views, words for one or more of these purposes: Some use ideologies, and the misuse of terminology, while the terms in the duality (tradition-modernity or others to do with differences in cultural tradition-contemporaneity) to distinguish between attachments/adherence from one thinker to another. the past and the present. Others use the term to Thinkers, at a first glance in their writings, seem to refer to socio-cultural issues (Sharabi, 1990: 377, distinguish between two basic terms; tradition Arkoun, 1990: 349, Al-Khadoor, 1995: 89). In versus contemporaneity and tradition versus contrast, others view the pair (tradition-modernity) modernity. The former, some argue, embeds a as two entities: one as a dominant model that more positive theme than the latter. Habbabi and dictates and the other is a replica (Taysini, 1985: others argue that contemporaneity Hadathah 87, Habbabi, 1985: 106-107, Al-Jabiri, 1991 b: 30- denotes continuity and belonging rather than a 31). Others refer to the phrase to indicate the mere notion of time, as not all what is 'modern' to a process in which the past is integrated with the Lonaard - Issue 6 2011 | 73 Tradition versus Modernity: from cultural discourse to architectural crisis present (Hanafi, 1980: 34). However, one common reject modernity completely, others are more usage of this term seems to be by associating it tolerant as long as it does not contradict with what with an identity problem and a cultural related he calls ‘pure tradition’. The third group, Hanafi crisis. This meaning springs to mind in most continues, adheres to a more intellectual approach writings where thinkers invoke tradition- seeking to interpret aspects of the present in modernity, Asalah wa Mua'asara, as a reference to difference to traditional themes (Hanafi, 1980: 27). a cultural 'crisis'. For this, thinkers tackle the issue This methodology, mainly prevalent in religious on many levels: Some investigate tradition with its studies, is criticized for being incapable of coping intertwined cultural issues on the level of with emerging changes, thus escaping back to the terminology (Al-Jabiri, 1985a, Al-Shahham, 1986, past, as well as being ‘non-historic’ in the sense Amarah, 1980, Amin A., 1975a, Arkoun, 1985, that it lacks the objective reading of the past Arawi, 1974, Hanafi, 1980, Galiun, 1990, Al- (Hanafi, 1980: 28, Arawi, 1978, Taysini, 1979, Deeb, 1986, Sallam, 1989, Abu Talib, 1987). Arkoun, 1992, Al-Jabiri, 1992a). Others who Others detect the influences of the issue on the adhere to modernity, critics argue, view ‘tradition’ social, cultural, economic or political structure of as part of a retrogressive past or one of its aspects. the Arab world (Sharabi, 1990, Suleiman, 1987, They claim it adds no good to the present that it Tarabishi, 1993, Taysini, 1979, 1985, Uraibi, 1991, should be neglected altogether (Hanafi, 1980: 30). Kabeel, 1991, Jeedah, 1985). Others are concerned This approach, according to Hanafi, favours with history (Al-Doori, 1984, Sa'eedan, 1988, ‘modernity’ and all aspects that relates with Daqqaq, 1985), while some are focused on the advanced examples of the industrial West. effect of language upon such an emerging crisis However, this approach is criticized for being a (Al-Khadoor, 1995, Al-Jabiri, 1985a, 1986, replica of ‘international’ models, ignoring the 1991a). importance of the ‘self-identity’ of culture within the context of place and time (Hanafi, 1980: 31). As a result, it is notable that there exist three main The third group conciliates tradition and approaches to tackling the issue of ‘tradition versus modernity. Abdul Basit Seeda has elaborated on modernity’ in the Arab world: the first endorses this approach in his thesis and argues that it can tradition, the second superimposes modernity over take one of two forms. The first is ‘external tradition, and the third compromises between the reconciliation’ by adopting a modern theory and two. Those who adopt tradition have been applying it on ‘tradition’. This approach is also, described as 'traditionalists' and their approach as Seeda notes, utilized by Arab graduates from ‘conventional’ or Salafiyyah. Hassan Hanafi has Western universities. He also claims that this accounted on this approach and pointed out that it occurs accidentally rather than intentionally as the appreciates ‘tradition’ as a sacred heritage that purpose in most cases is to attract attention to the contains the ideal solution to the past and present. person rather than to the ideas themselves. Some However, within this methodology, Hanafi argues, call this 'the return of the prodigal son’. (Seeda, tradition has been dealt with in different way: 1990, Hanafi, 1980). The second, ‘internal while some adhere totally to the tradition that they | 74 Waleed Al Sayyed conciliation’; matches positive aspects of tradition upon the Arab world.
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