Growing up in a lower-middle-class neighborhood in Jabodetabek, I was often surrounded by weddings held at home. I used to get annoyed by the noise from neighbors hosting weddings, which would last all day long. In my younger years, attending these home weddings felt uncomfortable. But attending weddings in halls wasn’t always perfect either—especially when the number of guests exceeded the venue’s capacity, with limited seating, leading to long lines just to get food. Of course, I wanted a wedding that invited as many people as my Mom wished, as well as my friends, but my budget was limited. It didn’t seem realistic for my parents, who were retired civil servants, to fund my wedding. So, the wedding I envisioned had to come from my own finances, along with whatever help my future husband or his family could offer. Ultimately, I was realistic; the fundamental aspect of my wedding was that it should be held outside my parents' home, ensuring that all guests could sit while eating an...
Liminalitas adalah ruang paradoks, frasa tersebut saya pilih untuk menggambarkan secara singkat apa yang saya pahami ketika membaca "Ritual Proses" dari Victor Turner (1987). Berbeda dari Clifford Geertz yang memposisikan simbol sebagai “wahana pemaknaan” atas “ worldview ” yang dianut oleh komunitas. Turner lebih memberlakukan simbolisme pada tataran proses sosial, yaitu bagaimana konflik dan ambiguitas bekerja dalam satu fase daur kehidupan yang harus dilalui kolektif budaya. Kehidupan dijalani oleh seluruh kolektif dalam tatanan struktur, anti struktur dan kembali lagi pada tatanan struktur budaya. Konsekuensi atas struktur budaya adalah terciptanya hirarki kelas. Masyarakat memiliki struktur yang dapat terbaca melalui simbolisme ritual. Untuk itu, Turner (1987) dalam bukunya, “ The Ritual Process: Structure and Anti-Structure ”, mengurai makna simbolis pada ritual masyarakat Ndembu di Afrika Tengah ketika mengalami kondisi ambiguitas keadaan yang tidak dapat diselesaikan ...