DECONSTRUCTION OF WOMEN RELIGION ON PATRIARCHY IN THE TEXT SI PARASIT LAJANG AND PENGAKUAN EKS PARASIT LAJANG BY AYU UTAMI
Heru Susanto¹, Setya Yuwana Sudikan², Kamidjan³ Pascasarjana Universitas Negeri Surabaya
[email protected] Key Words: Text Patriarchal power decontruction Binary opposition The other
ABSTRACT The Purpose of this study is to determine the rerearding Of Parasit Lajang and The Recognition of Ex Parasit Lajang by Ayu Utami. Women’s resistance agains’t patriarchy they of meaning in the text which is being questioned. The research problem is the binary opposition of woman’s resistance against patriarchy and new meaning presented is as a form of the reading. Theory and method used is deconstruction by Jaques Derrida. The analysis of those two texts using theory of deconstruction shows that there is no authentic freedom of woman and instead the return of woman in patriarchal power. The text by Ayu Utami shows the weakness of the text is contrary to the movement of feminism.
narrative of sexual freedom that is often confronted with social norms and religious dogma. Resistance on the work of Ayu Utami actually is much raised by conservative groups. Unsurprisingly, Ayu Utami's work is regarded as a mere lust which expresses the phrase of his works such as "genital fiction" and "free lust movement" (Gaus 2014:682). In Indonesian literature, not many criticizing Ayu Utami's work on the idea of the woman she carries. One who has criticized the idea of women's resistance is Bandel (2010) which reveals that the writings of Ayu Utami stuck on phallocentrism. The reviews about Ayu Utami's work have put it as a feminist work. Therefore, this paper is a critique of Ayu Utami's work. This study attempts to make critical readings especially on the text of Si Parasit Lajang (SPL) and Pengakuan Eks Parasit Lajang (PEPL). The idea of women's resistance to the patriarchy that is central to the meaning of the center in both texts is being requestioned
INTRODUCTION Ayu Utami is quiet popular in Indonesian literature treasures. After her novel , Saman who won the writing contest novel DKJ in 1998, the work of Ayu Utami always becomes attention in literary discussions. The idea of women's struggle against patriarchal culture is in the spotlight. The idea of women's resistance is always constructed in Ayu Utami's works. Hence, Ayu Utami is often linked as female feminist writer. Not a few essays discussing his work as well as scientific research that analyzing her works. Many writings examining Ayu Utami's work often stop in concluding that Ayu Utami's work is categorized as work of feminism. Obviously, it is because of his works involving the concept of women's resistance to the patriarchal cultural system. Women become the central discourse which is discussed in each work. Pros and cons toward ideas revealed by Ayu Utami in literature always emerges obviously. Many criticisms have sprung up. However, such criticism tends to cease the use of vulgar language and the
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Basically, deconstruction text is constructed to concentrate a desired meaning. Thus, Any text is essentially oriented to central meaning and So does the book. Basically human desire is always looking for a stable center point and guarantee, in order to stay in power and manage (mastery). And a book, with all its aspects, from the beginning, the middle, to the end is to satisfy the desire (Spivak, 2003:14).
meaning whose presence is "undesirable". To create a new meaning in the reading of deconstruction, the meaning of the opposite text is reversed. Stabilized ideas or meanings will be bumped with other meanings that were previously marginal, vague, even hidden. This is where the deconstruction of binary opposition disarms to secure the truth by overriding and devaluing the inferior parts of the binary opposition (Barker, 2004: 81). This deconstruction seeks to destroy the meaning in the text with the text itself. No wonder deconstruction is a critical reading that requires great care. Because of its decomposition, deconstruction seeks a crack or a small gap to uncover the central meaning stabilized. Only armed with a small wig of ambiguity will appear and be able to destroy the whole text
Since each text is formed on the basis of gratification of the desire to find a stable central point, the SPL and PEPL are also the texts of text that aspire to form a stable center point. The center constructed by SPL and PEPL is the women's resistance to the patriarchal power. Deconstruction is used to make a critical reading of the text. Deconstruction is present as a key that is able to decipher a hidden form. Deconstruction awareness is an awareness to show others (Derrida, 2002: 109). Something else is hidden in SPL and PEPL texts. Since the two texts are language, deconstruction is able to unravel all the meanings of braided marks and markers. It is in line with Harland's (2007: 195) thought that Derrida's thought is a theory of language. Thought that is able to dismantle meaning in the sign. What needs to be realized in the language is always the other who have necessarily accompanied (Piliang and Audivax, 2017: 370). Deconstruction has a procedure by showing the binary opposition that composes the entire text. By parsing the binary opposition, the text will show the actual form, which is unstable. Thus, ambiguity will appear. Deconstruction plays a role to arouse the meaning that is contained in the text ambiguity area (Susanto, 2012: 9). Ideas that want to be centered as stable single truths will be coupled with other meanings as opposition forms. This other meaning is a hidden
RESEARCH METHODS Types of research This study used a Descriptive qualitative approach which focuses on deconstruction method. Deconstruction is a method of reading the text so carefully that the conceptual differences that the author makes as a textual backdrop become proven to be failing on the basis of inconsistent and paradoxical usage in the text as a whole (Faruk, 2012: 210). Research subject The subject of this research is the text of Singular Parasite (SPL) and Ex Parasite Single Acknowledgment (PEPL) by Ayu Utami. Procedure This research is done by describing the data obtained from the data source according to the focus of the problem, namely reveal and describe binary opposition in SPL and PEPL text and bring new meaning according to deconstruction method. Data, Instruments, and Data Collection Techniques
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Data are words, phrases, sentences, dialogs that are identified according to the problem focus of SPL and PEPL texts. Instrument of this research is human instrument, that is researcher act as instrument. The researchers explored the text carefully, orderly, and critically. Technique of collecting data using library technique and refer to and technique of note. Technique of Data analysis Data analysis techniques use the reading of deconstruction steps. Textbased data parses binary opposition, reverses previlism, and raises new meaning.
women's freedom. The text is a centralization of the meaning of women's resistance to patriarchy in marriage. ... Religion builds unfair values for women in general. Prohibit women from becoming priests. Religion raises itself above the fear of the people. Religion poses a threat and becomes the basis of violence (Utami, 2013: 36/PEPL). Religion is constructed as patriarchal power. Religion is unfair to women. Men and women are not equal. Only men are capable as leaders while women are led. By showing the text of injustice against women, the text indirectly constructs a centralization of the meaning of women's resistance to patriarchy in religious institutions. The centralization of the meaning of women's resistance to patriarchy has an impact on the conclusion that the SPL and PEPL texts feministize. Readers are drawn in the field of meaningful convergence. Conscious or not this kind of strategy for the intended meaning has an appeal to influence the reader to embrace a stabilized meaning. This centralization of meaning illustrates that the constructed texts are a discourse of feminism. SPL and PEPL not only vaguely construct the discourse of feminism in the text. Both are also explicitly discourse it in a straightforward language and seem to be imprinted. However, this is a seriousness and consciousness considering the meaningful texts of patriarchal resistance always accompany.
RESEARCH RESULT AND DISCUSSION The SPL and PEPL texts focus on the resistance of women to the patriarchal powers. The existence of women is constructed against the deeply rooted patriarchal system of culture. Women are described as superior rather than inferior to be free from patriarchal noose. It is no wonder that the SPL and PEPL texts are suspected to be feminist-style text. That's true. Awareness to construct women as resistance figures against the patriarchal system is clearly constructed. But, then what is the relationship of all affairs with me personally? The connection is that I care, that is annoyance, with the ideal of marriage, which traps women into dependence on men. Perhaps I want to say that there is a problem behind the exaltation of marriage. Marriage does not by itself make your life perfect or happy (Utami, 2013:xv/ SPL).
Feminists like me can think of her as a fool. But what's wrong with being stupid? (Stupid is not something wrong, stupid is something stupid, stupid!) (Utami, 2013: 25/SPL). A ": I have an alternative answer that might make you happy. You
Marriage is described as the bondage of patriarchy. Women are constructed to lose their freedom. Marriage will position men as superior while inferior women. To that end, the figure I in the SPL decided not to marry as a form of
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do not feminist 2013:284/PEPL).
(Utami,
Such as superior impacts on the exploitation of women. Women are required to be able to hold a broom, cooking utensils, Caring for Child, to become a career figure. What a heavy duty woman. Thus, This fact actually places women existence The presence of the text shows the impression that the text is full of the discourse of women's resistance to patriarchy. The constructed criticism is very convincing about the resistance. The feminist spirit is incarnated in the critical text. However, such criticism would be ambiguous if the critical reader discloses the following marginal text.
Explicitly, my character as a central narrative claims to himself that he is a feminist. Self-claim as a feminist is a clear step in focusing the meaning of women's resistance to pariarchy. Indirectly the opposing sectarian texts asserted also the "femininity" of the character trying to construct the feminist discourse throughout the text. However, the concentration of meaning will not fully demonstrate its power. For Derridean's view, every text is never stable. Like any desire to construct strong ideas, text rifts are inevitable.
I once knew a Japanese feminist. He said, based on his friend's research, most Japanese women whose advanced career is not married. And such women generally stay at their parents' homes, homes they do not have to go to because there's a mother working on it, and dad is willing to let the girl alone. He calls this creature, perhaps also himself, single parasite. Right! That's me, the Parasite Singletons. Riding in a parent's house, paying no electricity, playing mornings, noon work, writing evenings, without thinking about feeding a dog or car wash. Who am I to the mother except parasites? (Utami, 2013: 27/SPL).
Trapped In Domestic Prison Consciously or not, the binary opposition accompanies the constructing of texts. To that end, ambiguity is inevitable. Ambiguity will always be a shadow that can destroy the centralization of meaning. One such ambiguity is contained in the following text. ... Inevitably, sadly I saw the winner's picture in the newspaper: a lot of handsome women like goddesses: holding brooms, cooking utensils, babies, until all the symbols of career women. In my opinion, once again in order to amuse myself, the caricature is not creative. Too conceptual. I have forgotten whether the cartoonist intends to criticize or adore a double role. To entertain himself, let's just say he wants to worship the female duality. Later, feminists attacked this superwoman's glorification for trapping women in an impossible idealization (Utami, 2013: 26/SPL). The text constructs a critique of women's portrayals as superwomen which are capable of doing things. Such depictions of women's conditions precisely whose position in apparent superiority.
Again, to corroborate the logocentrism narrative, the text calls a Japanese feminist. Indirectly, there are vague claims to ensure that textual texts are in line with feminist views. It is undeniable that the text of the women's struggle against women is constructed in such a way. The text as well as a very important text because it is one explanation of the title of the book titled The Parasite Single and subtitles.
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The text is clearly expressed from the results of the study that gives a picture so heroic women by refusing marriage. Without marriage women will be free and advanced. Views like this seem very revolutionary. This is because it is clear that such views are against tradition. The established culture of marriage began to be grasped in order to realize the freedom and progress of women. What is certain is that the text constructs the superiority of women against the established culture which is suspected as an obstacle to women's freedom and advancement. In this case, domestic bars get strong resistance. Obviously, the text is not really well established. The truth of meaning in the text is not singular. The freedom and advancement of women by unmarried ways does not necessarily entail freedom. There is another truth. There is an inevitable ambiguity. This is the other. The opposite text shows its existence in the text that accompanies the euphoria of freedom and progress. That freedom and progress ultimately affects women too. If the text is examined, the victim of the parasite single is female as well. Unmarried, single parasites still live in the home of their parents. The woman is indeed free from the domestic snare consequences of marriage. However, the woman indirectly also celebrates the legitimacy of other women's domestic bars. Another woman who is getting trapped is her own mother. Text ... a house they do not need creating because there are mothers who do it can not be proved with the results of research because the research said in the text was also not mentioned in detail. However, the text is expressly expressed by Me. As a statement that he is the Single Parasite, Exactly! That's me, the Parasite Singletons. Thus, there is no slight denial of the text. The unmarried consequence confirms the trapping of another woman (mother) in a domestic prison. The work of
taking care of or cleaning the house is no longer done by women (me, single parasite). He is free from this domestic problem. Precisely women also (mother) who take care of cleaning or more than that because it is indicated with the word openi (care in a broad sense). The condition of positioning other women in domestic terms is not challenged. It is an awareness of the consequences of freedom. This is clearly ambiguous and contradicts the previous text. This is the binary opposition. The text is constructed by criticizing the condition of women trapped in domestic bars. However, on the other hand, there is a text that actually shows "pleasure" positioning another woman (the mother) in domestic bars. Trapped In Phallocentrism The binary opposition which denotes ambiguity also occurs in a concentrated desire for the meaning of female sexual freedom. By showing a vulgar expression of sexuality, women are perceived to have broken the borders of gray. On the other hand, such circumstances trap women in the trap of Phallocentrism. I always boasted to my girlfriend, Eri the big motorbike, that my hero is Rocco Sifreedi. ..."More contemporary porn movies!" I said excitedly. "And the new Rocco is greeted by a halo just standing instantly!" Rocco also has special horses. He can do that with his legs stretched and knees holding in a 90 degree elbow. That's very profitable for the cameraman who shoots it from behind. Cynta, the girlfriend Sahal, come and add a fiery story about Mr Sifreddi (Utami, 2013: 168169/SPL). The text tells the condition of two women who are truly fascinated with male sexual abilities, Rocco Sifreddi. Rocco
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Sifreddi is better known in porn movies. The two women were talking about the ability or virility-lak male porn star in the film Tarzan X. This text is not just a women's sexual freedom or freedom of women in the community to talk about something that is considered taboo. In certain respects, this is regarded as a freedom of women's speech. Women are free to express sexual freedom. The specter was hit. The taboos considered to be patriarchal bondage against women is ignored. However, if re-read, the text is actually trapped female against the charm of male power. The pride of the two women is focused on the acting of male porn stars. Though porn films tend to position the exploitation of women. There is no discourse of superiority in the film except the narrative of male virility in satisfying women. Things like this just put women on the contrary. Woman is the object that knees on the gallantry of men. In this case, women are no longer subjects but objects. Women do not control. Women actually controlled libido by male virility. That was in a movie that was not real. The film does not show the superiority of women but the exploitation of women against male libidinal virility. Actually, such criticism has been done Bandel (201) against other Ayu Utami works, Saman and Larung. Both novels are trapped in the concentration of the phallus. Exploration of sexuality that worked instead of concentrating the phallus or penis as a symbol of patriarchy. Really, he let this intercourse burn him. He let the beauty of it crack together with destruction. He let the phallus meet as well as tear it. He wants to experience the pleasure without denying falsehood. Without exaggeration, without glorification, without cursing. It was charred. From the remains of his ashes he rose again. The man
reminded him of a blue god ... (Utami, 2013:207-208/PEPL). This time, the concentration and submission of the phallus are so clear. In this case, the penis is clearly described with the phallus symbol. This is in contrast to the SPL text that is simply expressed by being able to stand straight (erect pointer) without any mention of the penis directly. The PEPL text is more firmly positioning the penis as center. In Hindu mythology, the phallus is a male genital instrument (phallus, the symbol of the soul as the universal god). Thus, the text expressly mentions the penis with a phallus. Selection of the phallus word indirectly also gives "sacred" its own. Lingga is a sacred symbol that is respected as a place of worship. Usually the phallus can not be separated from the yoni (emblem of honor preconditions that refer to women). However, the existence of yoni is not mentioned in the PEPL text. Only the phallus is mentioned in expressing greatness or fecundity or sexual satisfaction. The position of the phallus becomes a central position. This is to be asked why only the phallus is used in the text. Given the position of the yoni phallus is a unity as a sacred symbol. The focusing of the mention of the phallus becomes a suspicion of its own. This can be interpreted as a cult of the phallus. When parsed in more detail, the phallus is described as active. Her liveliness signifies a helplessness of helplessness. The submissive helplessness indicates the position of women. Women resigned to the activity of the vulgar portrayed phallus. SHe let the phallus meet as well as tear it. He let is evidence of helplessness that resigned women. Lingga itself is not just depicted as a penis that enters the vagina like generally intercourse. The phallus is depicted with something that fills. The word fulfilling this shows great or in imaginative nuance is something glorious so that helpless helplessness really happens. The
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helplessness of the passive is illustrated by the presence of the phrase as well as tearing it. In lexical shreds means torn (torn, torn) while tearing v pulling strong so torn (torn, torn); Tearing; Tearing; Ripped off. Thus, the phallus is portrayed in addition to great also tearing down vagina terms of better and wide point of view. The tearing conditions are treated with helplessness that is resigned. This ambiguity is inevitable. Women who were originally portrayed as social patriarchs who were considered patriarchs actually experienced helpless dismay of the patriarchal symbols. The focus on the phallus is strong evidence that texts also store cracks. Resistance to the myth of virginity and sexual freedom provides consequences of constructing texts that are trapped in the concentration of the phallus. Centering on the penis or phallus that many feminist critics (Bandel, 2010). The repetition of phallic concentration occurs instead. Phallus instead used as a center of worship.
In accordance with the reading at the beginning of the analysis, the SPL and PEPL texts are constructed to show women's resistance to the patriarchal system. Women should be in a position of resistance movement. Even if women are described as sufferers, it is just to show the conditions of patriarchal dominance that really happened. That's what you want to criticize or attack. Thus, women's positions or at least textual ideas remain oriented towards the activity or movement of women's liberation towards such dominance. However, if women's activities or movements by characters in the text as women's symbols generally position women in the position of the prisoner, this is an attitude of ambivalence. The position of women who should be discourse as the subject just positioned women in the object as well. The most difficult to accept is positioning women as other victims because of the freedom attitude of the constructed women. In accordance with the reading at the beginning of the analysis, the SPL and PEPL texts are constructed to show women's resistance to the patriarchal system. Women should be in a position of resistance movement. Even if women are described as sufferers, it is just to show the conditions of patriarchal dominance that really happened. That's what you want to criticize or attack. Thus, women's positions or at least textual ideas remain oriented towards the activity or movement of women's liberation towards such dominance. However, if women's activities or movements by characters in the text as women's symbols generally position women in the position of the prisoner, this is an attitude of ambivalence. The position of women who should be discourse as the subject just positioned women in the object as well. The most difficult to accept is positioning women as other victims because of the freedom attitude of the constructed women.
This rereading shows the binary opposition of the text. Text is opposite. Its existence shows an inevitable ambiguity Centralization and worship of the phallus shows that on the other hand women who rebelled against the tradition were powerless against powers identical to the patriarchal system. This is another truth. Phallocentrism is an undeniable spirit within the fabric of the text constructed as resistance to the patriarchal system. The presence of meanings about Phallocentrism in the text shows that the ambiguity in constructing the narrative of women's resistance is not avoided. There is another narrative that was previously marginalized. The emergence of the other to the surface shows that the discourse of women's helplessness against the system of patriarchal domination. This is the reality of Phallocentrism. Text concentration on phallus.
"Why?" I asked in surprise.
Women as Other Victims
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"I do not want to hurt God," he replied. I want to sleep with her if she marries me. " "Meaning?" I asked. Really dead, I had never met anyone who openly supported polygamy. I'm young and inexperienced. It's probably the first person I know. I do not like the answer. I felt there was something unfair in his mind. I told him, "God is very strong. It will not hurt her heart. But if you remarry your wife you hurt legally. " For me, I prefer to hurt the strong side rather than hurt the weak. If I hurt the weak, it means I'm arbitrary (Utami, 2013:77/PEPL).
this passage. In short, in the second year of our intimate friendship, we finally made love. He is the only man with whom I have intercourse after loving him. With all the other men, the affection came later, after we had intercourse often. But it was also the first time I had sex with a man's husband. It was a big change point in my life. I realized that I had become a different person, an unimaginable figure at all. By my childhood (Utami, 2013:72/PEPL). I as a representation of women in discourse patriarchal system resistance is a figure who engage in intercourse with husband people. The PEPL text affirms the attitude of the affair. The intercourse was done with the husband of the person. The man who was invited to have intercourse belonged to another woman who was legally both religious and state law. In other PEPL texts, the affair is also expressed with vulgar metaphors.
The text of PELP affirms a woman who explicitly challenges polygamy. As emphasized in the centralized sense of logosentrism, the text is constructed to reject patriarchal dominance. This polygamy is firmly thought to be the logic of thinking of an unjust patriarchal system. In the text stated, a man chooses not to have intercourse with a woman because there is no legally valid bond. He remains mocked even if invited by women who love him. I who plays as a woman who is centered as a protagonist of the patriarchal system really rejects such a way of thinking. In essence he rejects the way of thinking fear of doing acts that violate the teachings of religion by way of legal marriage. Polygamy is considered unfair because it hurts women. Firmly too¸ the woman declares that God is strong so even if she breaks her command she will not be hurt. Polygamy will hurt women. The statement of a firm attitude against oppression of women will appear to the text if I injure the weak, it means I am arbitrary.
The alarm was on as I touched the large door handle. It looks like a penis. Another woman's penis, which I should not touch. I'm a little worried. But the anxiety also strangely encouraged me to jump into it. Alarms shatter darudat. Level 2 (Utami, 2013:74/PEPL). If the text about intercourse with other female husband men is associated with the previous argument of polygamy rejection, it shows an ambivalence symptom. When opposed to the argument of a man who does not want to have intercourse with another woman for being illegally religious, I am so adamantly declaring not taking an unjust path to women. The text proved to be contrary to the text if I injure the weak, it means I'm arbitrary. The logical consequence of infidelity is clearly not able to eliminate
I started to miss and Slowly but surely I fell in love with him. I do not want to extend the romantic story, or romantize the drama of
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the existence of other victims, namely women as well. Women as legal wives are victims. Street infidelity positions other women on the prisoners, who are hurt. It can not be denied that the environment also hurt women. The act of harming the woman was actually expressed as a form of arbitrariness. This is the ambiguity. The question is, the act of intercourse with the husband of the person does not hurt another woman? On what basis or The argument of how a "dark"/illegal "intercourse" does not hurt women? This is very difficult to explain with the right reason. If the intention of polygamy is an arbitrary betrayal for harming women, intercourse with one's husband as if it were not an arbitrary act. Though both are equally potentially positioned women on the prison, the victim is hurt. Even if the intention of hijacking a relationship with another woman is considered arbitrary, surely secretly intercourse with the husband of the same person. Both can not be exposed to the potential of raising women's prisoners as well. Thus the binary opposition is actually happening. This ambiguity is inevitable that the so-called female character is depicted as the advocate of women's freedom from abuse that can hurt the act of hurting the woman herself.
constructed as a deliberately campaigned discourse. Her mother sometimes said, "If you do not want to get married is okay. But do not talk to the crowd. " He replied, "Why! Precisely should be conversed. Let people know that some feel unfair. If in secret, for what? I do not put this lamp under the bushel, Mother. My decision was for the public. Not for private. "(Utami, 2013:225-226/PEPL) The PEPL text affirms that unmarried behavior is not a clandestine attitude. The woman's figure sternly says that the attitude must indeed be revealed to the public. Thus, antipernal discourse is constructed as a campaign of resistance. In the text it is affirmed, unmarried attitude is a form of rejection of injustice in marriage. This is one of the anti-marriage spirit. Anti-marriage is not confined in the realm of privacy. Anti-marriage is done precisely to be revealed to the public as an agitative campaign effort. The marriage was ultimately weak. Gradually the woman began to get restless and wanted to get married. Various defenses were made in order not to be regarded as a losing woman. However, paradox can never be avoided. She is now an adult woman. He was forty years old when he decided to undergo Sakramaen Marriage. She has surpassed the romantic desire ... Sex is even less interesting for him. Everything has changed. Women are now more independent and brave (Utami, 2013:292/PEPL).
Return to the Patriarchal Authority This anti-marriage or unmarried attitude is not done in silence. The decision not to marry is not just a decision for yourself. The decision not to marry is affirmed as a decision to be disclosed to the public. Thus, the highly individualized decisions are led to public discourse like a political campaign. This step is a political attitude about the voicing of women's resistance to patriarchal domination represented in marriage. This text confirms as a form of logocentrism concerning the narrative of resistance. Thus, the resistance represented by women figures is
This is a retrieval slot. Which certainly provides a way to discover the other truth that the reason for free will in sex is not what it used to be. For that matter, no longer do the heroic action by leaving the church and then discourse about the injustice that surrounds it. With
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the loss of sexual desire, the conviction seemed to come. Already 33 years of leaving the church. Back because of the age he has considered mature. That maturity is surely juxtaposed with the return of the woman to the church. Then how the explanation of this text of women has now become more independent and courageous. This is the peculiarity of the text. The vagueness of the concept of independent and courageous women is elaborated in a single text about deciding to marry and not being overly passionate about sex. There are many possibilities that are still in question. Just as women are more independent. This may refer to women who are able to live alone without having to be a single parasite. About brave women in this text there are many more interpretations. It may be courageous to marry and make peace with the patriarchal system or I do not know. The binary oppositions show that central meaning is unstable. Ambuguitas can not be avoided. Inverted Previlise can be done. Thus, the reversal indicates that SPL and PEPL are the texts that precisely position women as follows. Women are trapped in domestic prisons Women caught falocentrism Women as victims of infidelity The return of women to the patriarchal power
can not be free from ambiguity. Deconstruction able to parse the text by showing the binary opposition and then reverse the previlise so that the concentration of the meaning of women's resistance weakened. What happened just before. SPL and PEPL illustrate the authentic freedom of women and retrapped in the patriarchal power. REFERENCES Al-Fayyadl, Muhammad. 2005. Derrida. Yogyakata: LKiS Pelangi Aksara Audivax. 2007. Semiotika Tuhan. Yogyakarta: Pinus Bandel, Katrin. Oktobber—Desember 2010. ”Vagina yang Haus Sperma: Heteronomatifitas dan Falosentrisme dalam Novel Ayu Utami”. Yogyakarta: doernal sastra boemipoetra Barker, Chris. 2004. Cultural Studies: Teori & Praktik. Diterjemahkan Nurhadi. Yogyakarta: Kreasi Wacana. Derrida. 2002. Dekonstruksi Spiritual: Merayakan Ragam Wajah Spiritual. Terjemahan Firmansya Argus. Yogyakarta: Jalasutra Faruk. 2012. Metode Penelitian Sastra: Sebuah Penjelajahan Awal. Yogyakarta: Pustaka Pelajar Gaus, Ahmad. 2014. ”Ayu Utami: Gerakan Sastra Feminis”. Dalam 33 Tokoh Sastra Indonesia Paling Berpengaruh. Jakarta: Kepustakaan Populer Harland, Richard. 2006. Superstrukturalisme: Pengantar Komprehensif kepada Semiotika, Strukturalisme, dan Postrukturalisme. Yogyakarta & Bandung: Jalasutra Piliang, Yasraf Amir dan Audifax. 2017. Kecerdasan Semiotik: Melampaui Dialektika dan Fenomena. Yogyakarta: Aurora
Thus, the SPL and PEPL texts precisely position women on inferiority. Superior women who are portrayed simply pseudo. The opposing texts show that women remain in positions under patriarchy. For that, from the reversal of previlise, a new meaning can be raised that the SPL and PEPL represent the depictions of no authentic freedom of women in the patriarchal bondage and the return of rebel women in the patriarchal power. CONCLUSION The text of SPL and PEPL by Ayu Utami, previously constructed to focus the idea of women's resistance to patriarchy
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Spivak, Gayatri Chakravorty. 2003. Membaca Pemikiran Jacques Derrida Sebuah Pengantar. Yogyakarta: Ar-Ruzz Media Susanto, Heru. 2012. Bermain-main dengan Kebenaran: Menuju Tafsir Kritis Filosofis. Sidoarjo: Sarbi Utami, Ayu. 2013. Pengakuan Eks Parasit Lajang. Jakarta: KPG Utami, Ayu. 2013. Si Parasit Lajang. Jakarta: KPG
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