This paper examines how The Picture Dorian Gray by Oscar Wilde marks a critical turn in which he critiques late-Victorian upper-class privilege and moral immunity. While previous scholarship has predominantly analyzed the novel as a moral allegory or aesthetic treatise, this study employs cultural materialism as a theoretical framework to demonstrate how Wilde uses Dorian’s isolation of his portrait and subsequent hedonistic experimentation as symbolic representations of the aristocracy’s ability to shield him from moral and social consequences. Wilde’s text reveals how the English aristocracy could embody ideals of beauty and reap princely treatment while committing debauchery without reproach. Through Culler’s close reading method toward this novel, especially chapters eight and nine, this analysis reveals how Dorian’s act of hiding the portrait symbolizes social denial, while his obsessive aesthetic consumption reflects the practices of the leisure class. This shows that Wilde hints Dorian’s social circle accepts his sensual life simply because his appearance remains unmarred–a commentary on class privilege. By examining the specific textual elements and historical context of—especially—chapters eight and nine of this novel, this study contributes to the understanding of how Wilde’s novel serves as both a product of and commentary on the class structures and moral hypocrisy of late-Victorian England.

The purpolse of this study is to determine the effect of financial literacylon saving behavior in thle SMKS Thoriqul Ulum Pacet. To ldetermine the effect of pocket moneyl on saving lbehavior in the SMKS Thoriqul Ulum Pacet. To determine lthe effect ofl lifestyle onl saving behavior in lthe SMKS Thoriqul Ulum Pacet. Tol determine lthe effect loffinancial literacy, pocket lmoneyl and lifestyle lon savingl behavior in the SMKS Thoriqul Ulum Pacet. The type of research used lis quantitative quantitative research methods are quantitative research methods which can lbe interpreted las researchl methods basedl lon positive philosophy, used to research cerltain populations or samples. This research uses independent variables and dependent variables. The testing stages consist of descriptive statistical analysis, data quality testing, classical assumption testing, multiple linear regression analysis. Financial Literacy simultaneously has a significant influence on the saving behavior of SMKS Thoriqul Ulum Pacet. Pocket Money, partially has a significant influence on the saving behavior of SMKS Thoriqul Ulum Pacet. Lifestyle partially does not lhave a significant effect onl the saving behavior of students at SMKS Thoriqul Ulum Pacet Financial Literacy, Pocket Money and lifestyle on saving behavior partially havela significant influence oln the savling behavior of students at SMKS Thoriqul Ulum Pacet.

Furnace cu marriage is a marriage carried out between the daughter of a brother and the son of a biological sister. The marriage of the furnace cu has been carried out since ancient times so that it is carried out from generation to generation by the people of Timung Village. This marriage is an incestuous marriage prohibited in Law Number 1 of 1974 concerning Marriage in Article 8b. At the time the marriage law came into force in 1974, there were still those who carried out cu furnace marriages (inbreeding). The formulation of the problem from the research is: How is the legal awareness of the people of Kampung Timung, regarding furnace cu marriage (inbreeding) which is prohibited in Law Number 1 of 1974 concerning Marriage? And How is the existence of the furnace cu marriage in Timung Village at this time? The purpose of this study is to determine the legal awareness of the people of Timung Village regarding furnace cu marriage (inbreeding) which is prohibited in Law Number 1 of 1974. The second purpose is to find out the existence or existence of the cu furnace marriage in Timung Village at this time. The type of research used in this study is a type of empirical legal research. The data sources used in this study are primary data and secondary data. Data processing and analysis techniques, namely editing, coding, data systematization, then the data obtained both primary and secondary data will be processed and analyzed by researchers based on problem formulations. Based on the results of research that researchers have conducted, legal awareness of the Timung Village Community is still low because the Timung Village Community does not know and understand that cu furnace marriage (incestuous marriage) is prohibited in the Marriage Law, so that after the Marriage Law has come into effect in 1974 the Timung Village community still practices cu furnace marriage until 2005. The legal awareness of the Timung Village Community after the Marriage Law came into effect in 1974 against the ban on marriage was caused by several factors such as, customary factors, low level of education, compulsion due to arranged marriages by parents, lack of legal counseling from the government regarding the prohibition of marriage contained in Law Number 1 of 1974 concerning Marriage. The existence of furnace cu marriages at this time, is rarely found and has begun to fade, influenced by several factors such as bans from the church, fear that offspring will be born defective, the influence of social media.

ABSTRAK  Minangkabau adalah salah satu suku budaya yang ada di Indonesia. Masyarakat Minangkabau menganut sistem kekerabatan matrilineal, yaitu mengambil garis keturunan ibu. Dalam sistem matrilineal masyarakat Minangkabau diharuskan menikahi orang dari luar sukunya. Dalam rumusan masalah akan membahas mengenai pelaksaan perkawinan adat di masyarakat Minangkabau yang sesuai dan tidak melanggar hukum adat setempat, pelaksanaan perkawinan adat sesuku di masyarakat Minangkabau, perkawinan ini merupakan perkawinan yang dilarang. Jenis penelitian yang digunakan dalam penelitian ini adalah yuridis sosiologis, yaitu menekankan penelitian yang bertujuan memperoleh pengetahuan hukum secara empiris dengan jalan terjun langsung ke objeknya. Hasil penelitian dan pembahasan menunjukan bahwa pelaksanaan perkawinan adat di masyarakat Minangkabau dilaksanakan dengan beberapa rangkaian prosesi upacara adat yang melibatkan para tetua dan pemuka adat. Prosesi perkawinan tersebut disebut dengan istilah Baralek. Begitu pula pelaksanaan perkawinan sesuku atau perkawinan yang dilarang adat pun memiliki rangkaian prosesi yang melibatkan para tetua dan pemuka adat karena adanya musyawarah yang dilakukan untuk mencarikan solusi bagi pelaku perkawinan sesuku yang akan dilaksanakan secara adat. Disamping itu akan diterapkannya sanksi kepada si pelaku perkawinan sesuku, sesuai dengan ketentuan adat setempat, seperti dibuang sepanjang adat oleh penghulu suku, dikucilkan oleh masyarakat, membayar denda sesuai kesepakatan bersama.