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"ABSTRAKArtikel ini membahas konstruksi habitus dan pergeseran posisi sosial tokoh Driss dalam film Intouchables oleh Olivier Nakache. Intouchables adalah film yang didasarkan pada kisah nyata seorang pria kaya yang cacat fisik dengan perawat pribadinya bernama Driss. Kedatangan Driss di rumah majikannya mengubah ruang sosialnya dan sedikit demi sedikit membentuk habitus baru di dalam dirinya. Menggunakan metode kajian sinema, analisis dimulai dengan memaparkan strategi naratif film yang mencakup elemen alur , penokohan , dan latar ruang-waktu. Alur film ini digerakkan oleh perkembangan hubungan Driss dan Philippe yang melibatkan dua latar belakang budaya yang berbeda. Dengan menggunakan konsep habitus dan kapital Pierre Bourdieu, hasil pembacaan lebih dalam menunjukkan konstruksi habitus baru Driss dalam relasinya dengan tokoh-tokoh lain di lingkungan sosial yang baru. Terlihat bahwa pembentukan habitus baru tidak dapat dipisahkan dari akumulasi kapital baru yang diperoleh Driss, dan kemampuannya untuk mengelola kapital ini, terutama kapital budaya. Peningkatan akumulasi kapital ini membuat posisi sosial Driss bergeser lebih tinggi.

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ABSTRACTThis article discusses the construction of habitus and the shift in the social position of the figure Driss in the film Intouchables by Olivier Nakache. Intouchables is a film based on the true story of a rich man with a physical disability and his personal nurse named Driss. Driss' arrival at his employers house changed his social space and gradually formed a new habitus within him. Using the cinema study method, the analysis begins by presenting a film narrative strategy that includes flow elements, characterizations, and space-time settings. The flow of the film is driven by the development of the relationship between Driss and Phillipe which involves two different cultural backgrounds. By using Pierre Bourdieus concept of habitus and capital, the results of reading more deeply show the construction of Driss new habitus in relation to other figures in the new social environment. It is seen that the formation of a new habitus cannot be separated from the new capital accumulation obtained by Driss, and its ability to manage this capital, especially cultural capital. This increase in capital accumulation made Driss' social position shift higher. "

"Artikel ini membahas konstruksi habitus tokoh Yanis yang berperan sebagai kritik terhadap pendidikan di Prancis dalam film La Vie Scolaire (2019) karya Grand Corps Malade dan Mehdi Idir. Film ini mengangkat isu sosial dan pendidikan yang dialami siswa tingkat menengah pertama di Saint-Denis, wilayah suburban Paris. Kehidupan yang tangguh di wilayah tersebut menghadirkan tantangan bagi guru dan siswa untuk berintegrasi dalam sistem pendidikan yang konservatif. Tujuan dari penelitian ini adalah menganalisis bagaimana konstruksi habitus tokoh Yanis terbentuk melalui konsep praktik sosial dan menjadi kritik terhadap sistem pendidikan di Prancis. Metode yang digunakan dalam penelitian ini adalah konsep film dari Boggs & Petrie (2022), teori naratologi oleh A.J. Greimas (1982), dan teori praktik sosial dari Pierre Bourdieu (1979). Melalui analisis yang telah dilakukan, struktur naratif film menunjukkan bahwa terdapat perkembangan karakter tokoh Yanis menjadi lebih optimis untuk melanjutkan pendidikannya berkat bantuan Madame Samia selaku guru pembimbing. Selanjutnya, analisis praktik sosial Pierre Bourdieu memiliki signifikansi bahwa kapital budaya Yanis yang buruk dan kapital ekonomi yang terbatas sebagai penduduk suburban memengaruhi habitus Yanis yang pesimis terhadap pendidikan. Penelitian ini menemukan bahwa habitus tokoh Yanis yang pesimis dalam menempuh pendidikan merupakan kritik untuk menghadirkan sistem pendidikan yang lebih adaptif di wilayah suburban agar dapat mendukung para siswa dalam meningkatkan kapitalnya, terutama kapital budaya dan sosial.

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This article aims to criticize the French education system by analyzing the construction of habitus imbued in the figure Yanis from the film La Vie Scolaire (2019) produced by Grand Corps Malade and Mehdi Idir. This film depicts how socio-economic issues faced among middle school students in Saint-Denis, a Parisian suburb, are impacting their education experience. The competitive nature of the area hinders the teachers and students from integrating in a classic education system. This research employs qualitative research methods emphasizing the use of concepts and theories such as film concept from Boggs & Petrie (2022), narratology theory of A.J. Greimas (1982), and the theory of social practice from Pierre Bourdieu (1979). Findings derived from the structural analysis suggest that the narrative of the film shows a character development of the figure Yanis who is becoming more optimist in continuing his education, with the help of Madame Samia as a student counselor. Meanwhile, the thematic analysis reveals that Bourdieu’s theory of social practice signifies that the lack of cultural capital and the limited economical capital of Yanis as a suburban teenager negatively impacts his habitus in which he became pessimistic towards his education. This research explains that the pessimistic habitus of Yanis in school, as an arena, constitutes a critique to a more adaptive and supportive education system in the suburban area allowing students conducive arena to accumulate capitals, especially their social and cultural capitals. "

"Artikel ini membahas mengenai perubahan posisi sosial ekonomi baru yang mempengaruhi terbentuknya habitus baru pada tokoh-tokoh dalam film Pourris Gâtés melalui aspek naratif, sinematografis film, dan teori Praktik Sosial milik Pierre Bourdieu. Film ini dirilis pada tahun 2021 dan disutradarai oleh Nicolas Cuche. Pourris Gâtés adalah film komedi Prancis yang menceritakan tentang kisah perjuangan seorang ayah borjuis dalam mendidik dan mengubah karakter ketiga anaknya, yaitu Philippe, Stella, dan Alexandre yang manja, sulit diatur, dan boros. Analisis pada artikel ini menggunakan teori Praktik Sosial milik Pierre Bourdieu yang terdiri dari habitus, kapital, dan arena untuk melihat dan menemukan perubahan watak dan habitus yang terjadi pada ketiga tokoh. Hasil analisis melalui aspek naratif dan sinematografis film dengan menggunakan teori kajian film Boggs & Petrie menunjukkan bahwa perubahan karakter anak-anak Francis diperkuat dengan adanya kontras-kontras kehidupan yang ada di Monako dan Marseille. Hal tersebut juga diperkuat dengan hasil analisis menggunakan teori milik Pierre Bourdieu yang menunjukkan bahwa perubahan posisi sosial ekonomi baru ketiga anak Francis dalam tiga arena yang berbeda mampu membentuk habitus baru anakanaknya menjadi lebih mandiri, sederhana, dan pekerja keras, sehingga membentuk mereka ke dalam tiga kelas sosial yang berbeda-beda.

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This article discusses the changes in the new socio-economic position that affect the formation of a new habitus on the characters in the film Pourris Gâtés through narrative, cinematographic aspects of the film, and Pierre Bourdieu's Social Practice theory. The movie was released in 2021 and directed by Nicolas Cuche. Pourris Gâtés is a French comedy film that tells the story of a bourgeois father's struggle to educate and change the character of his three children, namely Philippe, Stella, and Alexandre who are spoiled, unruly, and wasteful. The analysis in this article uses Pierre Bourdieu's Social Practice theory consisting of habitus, capital, and arena to see and find changes in character and habitus that occur in the three characters. The results of the analysis through the narrative and cinematographic aspects of the film using Boggs & Petrie's film study theory show that the changes in the characters of Francis' children are strengthened by the contrasts of life in Monaco and Marseille. This is also reinforced by the results of the analysis using Pierre Bourdieu's theory which shows that the change in the new socio-economic position of the three Francis children in three different arenas is able to shape the new habitus of his children to become more independent, simple, and hardworking, thus forming them into three different social classes."

"Penelitian ini bertujuan untuk memahami habitus individu anggota Rekanita di arena media sosial. Data yang ditampilkan merupakan hasil dari wawancara mendalam berdurasi 1,5 jam dengan T, perempuan Bali berusia 25 tahun yang kini berdomisili di Jakarta. Dengan menggunakan Interpretative Phenomenological Analysis (IPA) sebagai pendekatan dan metode analisisnya, penelitian ini menganalisis kapital, habitus, dan pergerakan partisipan melalui berbagai arena sosial dalam hidupnya. Hasil penelitian ini menunjukkan bahwa, meski T menjadi sasaran kekerasan simbolik, ia mampu bergerak dalam arena secara efektif dan mengerahkan agensinya lewat pembentukan sosok Rekanita ideal di media sosial.

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This research aims to understand the habitus of a member of the Rekanita community on social media as the arena. The data presented here is collected from a total of 1,5 hours of in-depth interview with T, a 25-year-old Balinese woman who currently resides in Jakarta. Using Interpretative Phenomenological Analysis (IPA) as the approach and analysis tool, this research analyzed the participant’s capital, habitus, as well as her mobility through different social fields. The result shows that while T is subjected to various forms of symbolic violence, she manages to feel the game within the field and exercise her agency by portraying herself as the ideal Rekanita figure on social media."

"Film Isi dan Ossi karya Oliver Kienle menceritakan perjalanan dua orang remaja yang sedang memperjuangkan mimpinya, dengan sumber kepemilikan kapital serta habitus yang berbeda. Artikel ini bertujuan untuk mendeskripsikan habitus serta kapital yang dimiliki oleh kedua tokoh dengan menggunakan metode analisis deskriptif dengan pendekatan semiotika film guna menganalisis bentuk habitus dan kapital yang tercermin melalui adegan-adegan yang ada di dalam film. Hasil menunjukkan habitus yang dimiliki oleh toko Isi yaitu pantang menyerah, ambisius dan suka memasak dengan kapital yang berbentuk kekayaan materil, jaringan sosial dan kemampuan berbahasa asing, sementara itu tokoh Ossi memiliki habitus yang penyayang, pantang menyerah, serta pemarah dengan kapital yang dimiliki Ossi hanya berupa koneksi pertemanan untuk membantunya meningkatkan kepemilikan kapital ekonominya.

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The film Isi and Ossi by Oliver Kienle tells the journey of two teenagers who are fighting for their dreams, with different sources of capital and habitus. This article aims to describe the habitus and capital owned by the two characters by using descriptive analysis method with film semiotic approach in order to analyze the habitus and capital forms which are reflected through the scenes in the film. The results show that Isi’s character has a habitus that is persistent, ambitious and likes to cook with capital in the form of material wealth, social networks and foreign language skills, meanwhile Ossi's character has a loving, persistent, and hotheaded habitus. With only social networks as his only capital, but it helps him increase his economic capital."

"[ABSTRAKPesatnya pertumbuhan media sosial membawa banyak perubahan. Dengankarakternya yang berbeda dengan media lama, media sosial membuka banyakkemungkinan, termasuk bagi representasi identitas lokal. Seperti komunitasBanyumas, mereka menjadikan media sosial sebagai ruang baru untukmenunjukkan identitasnya. Sebuah pertanyaan mengemuka, apakah kehadiranmedia sosial yang berkarakter global akan melemahkan identitas lokal, atausebaliknya justru memperkuatnya.Penelitian ini mencoba melihat transformasiidentitas komunitas Banyumas dari ranah offline ke online, dengan melihatbagaimana realitas kontemporer praktik kebahasaan orang Banyumas dalamkehidupan sehari-hari dan di media sosial. Pengamatan praktik kebahasaan dimedia sosial dikhususkan pada pesan-pesan terpilih di blog, Twitter, danFacebook. Analisis dilakukan dengan menggunakan teori Pierre Bourdieu yangmelihat identitas sebagai sebuah kontestasi dalam sebuah ranah dinamis. Hasilpenelitian menunjukkan bahwa karakter dasar orang Banyumas seperti cablaka,penjorangan, dan dopokan, tergambar kuat dalam berbagai pesan di media sosial.Uniknya, pesan-pesan ini banyak yang ditampilkan secara kreatif, sebagai bentukadaptasi karakter media sosial. Sebagai sebuah kontestasi, representasi identitaslokal dipengaruhi oleh relasi antara ranah, habitus, dan modal. Ranahmenunjukkan setting media sosial itu sendiri. Sedangkan habitus ditunjukkan olehkecenderungan yang berbeda di antara para pengguna Banyumas dengan latarbelakang yang beragam. Sementara modal, ditandai kepemilikan modal yangberbeda, baik yang berupa modal sosial, budaya, simbolik, maupun modalekonomi. Secara teoritis, hasil penelitian ini menunjukkan perbedaan nilai dankekuatan modal, antara realitas offline dan online. Jika di ranah online, modalekonomi menjadi dominan perannya, maka di ranah online, modal simbolik lebihberperan. Secara praktis, hasil penelitan ini menumbuhkan optimisme bahwaidentitas lokal akan terus bertahan, bahkan menguat, di era media sosial.;

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ABSTRACTThe rapid growth of social media brings many changes. Distinguishing characterswith the old one, social media opens many possibilities, including therepresentation of local identity. For instance, Banyumas community uses socialmedia as a new space to show their identity. A question arose whether thepresence of social media which has global character may weaken or strengthentheir local identities instead. This study tries to figure out the transformation ofidentity of Banyumas community from offline to online field, by paying moreattention on how the contemporary reality of Banyumas people‟s linguisticpractices in their daily life and in social media is. The Observation on linguisticpractices in social media particularly focuses on the selected messages available inblogs, Twitter, and Facebook. The analyses were conducted using Pierre Bourdieutheories that viewed identity as a contestation within a dynamic field. The resultsshowed that the basic characters of the Banyumas people, such as cablaka,penjorangan, and dopokan, were strongly reflected in various messages availablein social media. These messages were uniquely displayed in creative ways, asforms of character adaptation in social media. As contestation, the representationof local identity was influenced by the relationship between field, habitus, andcapitals. Field showed the setting of social media itself. Habitus were shown bythe different tendencies among users of Banyumas with different backgrounds.Capitals were marked by the possession of different capitals, either in the form ofsocial, cultural, symbolic, or economic capital. Theoretically, the results of thisstudy showed differences in values and capital powers, between offline and onlinereality. If in online field, the economic capital had the dominant roles, thesymbolic capital had more roles. Practically, the results of this study growoptimism that local identity will surely survive and even be stronger in the era ofsocial media.;The rapid growth of social media brings many changes. Distinguishing characterswith the old one, social media opens many possibilities, including therepresentation of local identity. For instance, Banyumas community uses socialmedia as a new space to show their identity. A question arose whether thepresence of social media which has global character may weaken or strengthentheir local identities instead. This study tries to figure out the transformation ofidentity of Banyumas community from offline to online field, by paying moreattention on how the contemporary reality of Banyumas people‟s linguisticpractices in their daily life and in social media is. The Observation on linguisticpractices in social media particularly focuses on the selected messages available inblogs, Twitter, and Facebook. The analyses were conducted using Pierre Bourdieutheories that viewed identity as a contestation within a dynamic field. The resultsshowed that the basic characters of the Banyumas people, such as cablaka,penjorangan, and dopokan, were strongly reflected in various messages availablein social media. These messages were uniquely displayed in creative ways, asforms of character adaptation in social media. As contestation, the representationof local identity was influenced by the relationship between field, habitus, andcapitals. Field showed the setting of social media itself. Habitus were shown bythe different tendencies among users of Banyumas with different backgrounds.Capitals were marked by the possession of different capitals, either in the form ofsocial, cultural, symbolic, or economic capital. Theoretically, the results of thisstudy showed differences in values and capital powers, between offline and onlinereality. If in online field, the economic capital had the dominant roles, thesymbolic capital had more roles. Practically, the results of this study growoptimism that local identity will surely survive and even be stronger in the era ofsocial media., The rapid growth of social media brings many changes. Distinguishing characterswith the old one, social media opens many possibilities, including therepresentation of local identity. For instance, Banyumas community uses socialmedia as a new space to show their identity. A question arose whether thepresence of social media which has global character may weaken or strengthentheir local identities instead. This study tries to figure out the transformation ofidentity of Banyumas community from offline to online field, by paying moreattention on how the contemporary reality of Banyumas people‟s linguisticpractices in their daily life and in social media is. The Observation on linguisticpractices in social media particularly focuses on the selected messages available inblogs, Twitter, and Facebook. The analyses were conducted using Pierre Bourdieutheories that viewed identity as a contestation within a dynamic field. The resultsshowed that the basic characters of the Banyumas people, such as cablaka,penjorangan, and dopokan, were strongly reflected in various messages availablein social media. These messages were uniquely displayed in creative ways, asforms of character adaptation in social media. As contestation, the representationof local identity was influenced by the relationship between field, habitus, andcapitals. Field showed the setting of social media itself. Habitus were shown bythe different tendencies among users of Banyumas with different backgrounds.Capitals were marked by the possession of different capitals, either in the form ofsocial, cultural, symbolic, or economic capital. Theoretically, the results of thisstudy showed differences in values and capital powers, between offline and onlinereality. If in online field, the economic capital had the dominant roles, thesymbolic capital had more roles. Practically, the results of this study growoptimism that local identity will surely survive and even be stronger in the era ofsocial media.]"

"Penelitian ini menjadikan Desa Biting di Jawa Tengah, Indonesia, sebagai studi kasus untuk mengeksplorasi makna dan praktik kesuksesan dari perspektif pemuda. Desa Biting dikenal dengan praktik gotong royong, nilai guyub rukun, pertanian tembakau, tingkat urbanisasi tinggi, dan partisipasi rendah dalam pendidikan formal. Dengan latar belakang sosial, ekonomi, dan budaya ini, pemuda Biting menjadi subjek yang menarik untuk memahami kesuksesan pemuda rural di Indonesia. Menggunakan kerangka teori praktik Bourdieu, saya menganalisis praktik kesuksesan pemuda yang berkaitan dengan kapital dan habitus dalam konteks Biting sebagai field. Penelitian ini mengungkap bagaimana habitus keluarga dan masyarakat (doxa) berperan dalam praktik kesuksesan pemuda Biting. Kesuksesan mereka meliputi praktik ekonomi (memiliki pekerjaan, mencapai kemandirian, serta stabilitas ekonomi), tanggung jawab keluarga (berbakti kepada keluarga, khususnya orang tua), dan tanggung jawab sosial serta keagamaan (menjaga hubungan baik, saling membantu, dan hubungan resiprositas di antara anggota masyarakat). Data dikumpulkan melalui penelitian lapangan etnografi selama satu bulan dengan melibatkan dua belas pemuda dan sembilan tokoh Desa, menggunakan metode auto-driven photo-elicitation, wawancara semi-terstruktur, dan observasi partisipan. Hasil penelitian menunjukkan bahwa bagi pemuda Biting, kesuksesan diukur tidak hanya dari pencapaian ekonomi atau status individu, tetapi juga dari kesuksesan kolektif yang mencakup tanggung jawab keluarga dan sosial. Praktik kesuksesan mereka didasarkan pada akumulasi kapital sosial yang diperoleh dari kontribusi dan keaktifan di masyarakat, yang tertanam dalam nilai guyub rukun dan praktik gotong royong. Kapital sosial memiliki nilai simbolik yang paling dominan bagi kesuksesan di masyarakat Biting. Studi ini mengungkap bahwa kesuksesan di Biting dipahami sebagai doxa, yaitu habitus kolektif berupa disposisi, nilai, atau kepercayaan yang mengaitkan kesuksesan individu pemuda dengan kesuksesan kolektif masyarakat Biting.

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This research focuses on the village of Biting in Central Java, Indonesia, as a case study to explore the meaning of success from the perspective of rural youth, with a specific focus on how the local context of Biting shapes their understanding of success. Biting is known for its practices of mutual cooperation (gotong royong), the value of social harmony (guyub rukun), tobacco farming, a high level of urbanization, and low participation in formal education. Given its social, economic, and cultural background, the youth of Biting are an intriguing subject for understanding rural youth success in Indonesia. In this study, Bourdieu's theory of practice serves as the framework to analyze the practices of success among youth, involving capital and habitus, within the Biting context as a field. The research reveals how family and community habitus (doxa) play a role and integrate into the practices of success among Biting's youth. This is represented through their concepts of success, including economic success (having a job and achieving economic independence and stability), family responsibilities (filial piety, particularly towards parents), and social and religious responsibilities (maintaining good relationships, mutual assistance, and reciprocal relationships among community members). Data was collected through a month-long ethnographic field study involving twelve youth and fourteen village leaders, utilizing methods such as auto-driven photo-elicitation, semi-structured interviews, and participant observation. The study shows that for Biting's youth, success is measured not only by economic achievements or individual status but also by collective success involving social and familial responsibilities. Their success practices are based on accumulating social capital through community contributions and active participation, rooted in values of social harmony and cooperation. In Biting, strong social relationships, reciprocity, mutual assistance, and a sense of belonging hold the most symbolic value for success. This study concludes that success in Biting is understood as doxa, a collective habitus of dispositions, values, or beliefs that link individual youth success to the collective success of the Biting community."

"Sejak abad ke-19, Kompleks Makam Kamboja Depok telah digunakan sebagai lahan pemakaman umum oleh komunitas Kristiani, baik pendatang dari Eropa maupun wilayah lain di Nusantara. Kajian arkeologi diperlukan untuk melihat bentuk habitus dan kelas sosial dalam masyarakat Depok yang sangat heterogen pada masa kolonial. Kajian dilakukan secara bertahap, mulai dari pengumpulan data, pengolahan data, analisis, dan interpretasi. Hasil dari penelitian ini menjelaskan bahwa habitus masyarakat Depok tercermin dari gaya arsitektur nisan yang sangat berkiblat pada budaya Eropa, Belanda zaman VOC. Ketaatan beragama masyarakat Depok sebagai penganut Protestan Calvinis juga sangat kuat, terlihat dari berbagai atribut keagamaan yang terdapat pada ragam hias nisan. Berdasarkan habitus dan ragam modal, masyarakat Depok terbagi dalam tiga kelompok sosial, yaitu kelas dominan, kelas menengah (borjuis kecil), dan kelas bawah (pekerja).

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Since the 19th century, the Kamboja Cemetery Depok has been used as a public burial ground by Christian communities, both from Europa and all around Nusantara. Archaeological studies need to be carried out to see what forms of habitus and social class were in the very heterogeneous Depok society during the colonial period. Studies are done in stages, starting with data collection, data processing, analysis, and interpretation. The results explain that the Depok people's habitus is reflected in the architectural style of headstones which is very oriented towards European culture, especially the Dutch on the VOC era. The level of religious observance of the people of Depok as a Calvinist Protestant is also very strong, as can be seen from the religious attributes on the decorative headstones. Based on the habitus and variety of capital, the people of Depok are divided into three social groups, namely the dominant class, the middle class (petty bourgeoisie), and the lower class (workers)."

"ABSTRAK

Novel remaja kerap kali mengangkat masalah pembentukan identitas pada anak remaja sebagai temanya. Seringkali masalah pembentukan identitas tersebut dikaitkan dengan dengan banyak faktor yang mempengaruhinya, termasuk pengaruh dari lingkungan sosial dan orang-orang yang ada disekitarnya. Penelitian ini akan menguraikan mengenai pengaruh lingkungan sosial kepada pembentukan identitas tokoh dalam novel remaja. Untuk mengungkapkan pembentukan identitas tersebut, digunakan pendekatan sosiologi sastra, serta analisis unsur intrinsik novel, yang kemudian akan mengarah kepada analisis unsur sosial teks menggunakan konsep habitus dan field oleh Bourdieu.

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ABSTRACT

Young adult novels often raised the issue of identity formation in adolescents as its theme. Often the problem of identity formation is associated with the many factors that influence it, including the influence of the social environment and the people around it. This study will describe the influence of the social environment to the identity formation of character in young adult novels. To reveal the identity formation, the approach used sociology of literature, as well as the analysis of the intrinsic elements of the novel, which will then lead to the analysis of social aspects using the concept of habitus and field by Bourdieu.

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"Panti asuhan biasanya dikaitkan dengan anak-anak yang terlantar dan tidak dirawat oleh orangtuanya dengan baik. Artikel ini akan membahas bagaimana panti asuhan menjadi agen perubahan habitus anak dalam film animasi Ma vie de Courgette (2016). Untuk menjawab pertanyaan tersebut, artikel ini menggunakan konsep film dari Joe Boggs dan Dennis Petrie (2018) dan struktur fungsional dari Algirdas Julien Greimas (2016). Setelah itu, konsep habitus dari Pierre Bourdieu (1977) akan dipakai untuk mendalami aspek perubahan anak-anak tersebut. Dari analisis naratif dan sinematografi, ditemukan bahwa alur, aspek visual, dan aspek sonor menunjukkan perubahan yang lebih positif dari hubungan anak-anak di panti asuhan. Dengan memfokuskan narasi seputar anak-anak, film ini memberikan kacamata baru tentang kehidupan anak-anak yang fokus pada hal-hal kecil. Lingkungan yang saling mendukung dan rasa senasib sepenanggungan anak-anak panti asuhan menumbuhkan rasa kekeluargaan dan membangun hubungan yang erat di antara mereka. Penelitian ini juga menunjukkan bahwa budaya sehat yang dibentuk di panti asuhan sangat berpengaruh terhadap perubahan habitus anak. Kegiatan terstruktur, pendampingan, dan pendidikan yang layak didapatkan seorang anak dapat membantu membentuk habitus baru yang menghasilkan perilaku yang lebih sehat dan positif. Penelitian ini memberikan pandangan yang berbeda dari stereotip umum terkait panti asuhan dengan menyajikan perspektif yang berbeda terhadap panti asuhan sebagai institusi bagi anak-anak tanpa keluarga. Hasil penelitian ini menunjukkan bahwa panti asuhan yang berfungsi dengan baik dapat memainkan peran penting dalam membentuk hubungan anak-anak tersebut dan mempengaruhi perubahan positif dalam habitus mereka. Penelitian ini dapat berguna sebagai evaluasi peran panti asuhan yang efektif dalam membina perkembangan sosial dan psikologis anak-anak yatim piatu, serta mendorong potensi transformatif dari intitusi ini.

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Orphanages are usually associated with children who are neglected and not properly cared for by their parents. This article will discuss how the orphanage becomes an agent for changing children's habitus in the animated film Ma vie de Courgette (2016). To answer this question, this article uses the film concept from Joe Boggs and Dennis Petrie (2018) and the functional structure from Algirdas Julien Greimas (2016). After that, the concept of habitus from Pierre Bourdieu (1977) will be used to explore aspects of these children's changes. From the narrative and cinematography analysis, it was found that the plot, visual aspects and sonor aspects showed more positive changes in the relationships between children in the orphanage. By focusing on children, this film’s narrative provides a new perspective on children's lives that focuses on the small things. A mutually supportive environment and a sense of shared fate among the orphans fosters a sense of kinship and builds a close relationship between them. This research also shows that the healthy culture formed in the orphanage has a big influence on changes in children's habitus. Structured activities, assistance and education that a child deserves can help form a new habitus that produces healthier and positive behavior. This research provides a different view from the general stereotypes regarding orphanages by presenting a different perspective on orphanages as shelters for neglected children. The results of this study suggest that a well-functioning orphanage can play an important role in shaping these children's relationships and influencing positive changes in their habitus. This research can be useful as an evaluation of the effective role of orphanages in fostering the social and psychological development of orphaned children, as well as encouraging the transformative potential of this institution."