Consumerism has revealed its form. The existence of the ideology has caused ridicule and even opposition from some groups of society, while some other groups support and make it a way of life. But times seem to influence more and more people to choose the consumerist path. Indications that support this argument can be seen from the phenomenon of society making material ownership a measure of success. This article explores consumerism in Jean Baudrillard's perspective using the literature study method. Several references such as books and journals and both written directly by Baudrillard and the works of other authors on the same theme. Baudrillard's three early works brought this study to the discussion of the concept of sign-values and simulation which had made a major contribution to the development of the sociology of consumption studies.AbstrakKonsumerisme sudah menampakkan wujudnya. Keberadaan paham ini memunculkan cemoohan bahkan penentangan dari sebagian pihak, sementara sebagian pihak yang lain justru mendukung dan menjadikannya sebagai cara hidup. Namun perjalanan waktu tampaknya menggoda semakin banyak orang untuk memilih jalan konsumeris. Indikasinya dapat dibaca dari kepemilikan komoditas tertentu sebagai ukuran kesuksesan hidup. Artikel ini mengupas tentang konsumerisme dalam perpektif Jean Baudrillard dengan menggunakan metode studi pustaka. Sejumlah referensi seperti buku dan jurnal dijadikan rujukan, baik karya yang ditulis langsung oleh Baudrillard maupun karya-karya penulis lain dalam tema yang sama. Tiga karya awal Baudrillard membawa studi ini mengerucut pada konsep nilai-tanda dan dunia simulasi yang telah memberi kontribusi besar dalam pengembangan ranah studi sosiologi konsumsi.

This article aims to discuss Thorstein Veblen's perspective about the behavior of waste or excessive consumption by the leisure class. This article uses the library research to understanding the perspective of Veblen's theory of consumption. We review Veblen's work, The Theory of the Leisure Class, as the main note complemented by relevant books and journals to support this study. The leisure class in this regard act deliberately to display their wealth. The newly rich group flaunted the luxury of their life with a motive to accommodate their desire for social respect and social status. The leisure class realizes their social actions through conspicuous leisure time consumption and conspicuous consumption of goods characterized by imitative and emulative behavior among the actors involved in it. The conspicuous consumption behavior produces élite taste which in turn has a social impact that affects the class behavior of the lower strata.AbstrakArtikel ini bertujuan untuk mendiskusikan sudut pandang Thorstein Veblen dalam melihat perilaku konsumsi berlebihan yang dilakukan oleh kelas sosial tertentu dalam masyarakat. Studi ini menggunakan metode kajian pustaka dalam memahami perspektif teori konsumsi Veblen. Data dalam artikel ini bersumber dari karya-larya Veblen sendiri, The Theory of the Leisure Class, serta buku-buku dan jurnal-jurnal yang relevan dalam mendukung artikel ini. Perilaku ini rupanya lahir dari sebuah konteks sosial dimana kelompok orang kaya baru mencoba mengakomodasi hasrat mereka akan penghargaan sosial dan status sosial. Hal ini diwujudkan melalui konsumsi waktu luang mencolok dan konsumsi barang mencolok yang ditandai dengan perilaku imitatif dan emulatif diantara aktor-aktor yang terlibat di dalamnya. Perilaku konsumsi mencolok menghasilkan selera elite yang selanjutnya meluas dan berdampak secara sosial dimana mempengaruhi perilaku kelas dari strata yang lebih rendah

This study aims to describe the meaning shift of mujêlisên in Gayo society. The meaning given to the mujêlisên tradition has not been constant at all times. In the Gayo lens traditional, mujêlisên means something Islamic or "to be Islamic". So the activities carried out are directed at actions that are nuanced with spirituality. The study was qualitative research. This study found that over time, the meaning of the mujêlisên tradition was shifted. In praxis, the spirituality aspect not dominates the discourse but has been covered by profane culture festivity practices. It is supported by the various easily accessible facilities to fulfil the consumptive desires of festivity actors. Abstrak Penelitian ini bertujuan untuk mendeskripsikan pergeseran makna mujêlisên pada masyarakat Gayo. Makna yang diberikan terhadap tradisi mujêlisên pada masyarakat Gayo tidak selalu ajeg dari masa ke masa. Dalam lensa adat Gayo, sunatan atau mujêlisên bermakna diislamkan, sehingga aktivitas yang dilakukan diwarnai tindakan-tindakan yang mengarah pada aspek spiritualitas. Peneliti menggunakan pendekatan kualitatif guna mengungkap dan merefleksikan pergeseran makna pada tradisi mujêlisên. Penelitian ini menemukan bahwa seiring perkembangan zaman, pemaknaan tradisi mujêlisên mulai ikut bergeser. Pada level praksis, gagasan spiritualitas tidak lagi mendominasi wacana, namun sudah ditutupi oleh praktik budaya pesta yang profan. Hal ini didukung oleh berbagai sarana yang tersedia dan mudah diakses untuk memenuhi hasrat konsumtif pelaku pesta.

Rational and empirical human dominate modern society. But in practice, modernity often lacks reflection. Wedding processions in modern Gayo communities illustrate this reality. The depth of meaning through symbols and social actions in every stage of the traditional Gayo wedding procession is beginning to be displaced by the ceremonial lack of understanding that tends to be rushed and infiltrated by global culture. This study documents the knowledge and subjective meaning of Gayo traditional actors regarding the tradition of sintê mungêrjê marriage by identifying sacred spaces and ritual spaces, then how the modern Gayo people interpret and act based on the observations of research informants. This qualitative research uses in-depth interview techniques in the data collection process. This research found that the essence of sintê mungêrjê was spirituality and communality nuances characterized by sacred and ritual activity stages. However, this set of norms is no longer institutionalized during modern Gayo society. This condition makes ritual meaningless and presents a culture without a clear personality identity.  AbstrakMasyarakat modern didominasi oleh manusia yang bercirikan rasional dan empiris. Tapi dalam praktiknya, sering ditemukan fenomena modernitas minim refleksi. Hal itu sebagaimana pelaksanaan prosesi adat pernikahan pada masyarakat Gayo modern. Kedalaman makna yang ditampilkan melalui simbol dan tindakan sosial dalam setiap tahapan prosesi adat pernikahan Gayo tradisional mulai tergeser oleh seremonial minim pemahaman yang cenderung tergesa-gesa dan disusupi budaya global. Studi ini mendokumentasikan pengetahuan dan makna subjektif para pelaku adat Gayo mengenai tradisi pernikahan sintê mungêrjê dengan mengidentifikasi ruang sakral dan ruang ritual, kemudian bagaimana masyarakat Gayo modern memaknai dan bertindak berdasarkan pengamatan informan penelitian. Penelitian kualitatif ini menggunakan teknik wawancara mendalam dalam proses pengumpulan data. Berdasarkan hasil penelitian diperoleh pemahaman bahwa hakikat sintê mungêrjê adalah spiritualitas dan komunalitas yang diwarnai oleh tahapan kegiatan yang bersifat sakral dan ritual. Namun seperangkat norma ini tidak lagi terinstitusionalisasi di tengah masyarakat Gayo modern sehingga hanya melahirkan ritual miskin makna dan budaya tanpa identitas kepribadian yang jelas.

Gayo customs emphasizes the values ​​of mutual cooperation and religiosity. The ritual of "sintê môrep” illustrates this reality. However, consumerism has threatened an identity and social integration, such as at wedding receptions. This study employs a qualitative approach to explore the changing process of the kenduri "sintê mungêrjê" into a party culture in wedding receptions at the Gayo Lôt community. The study reveals reification  has encouraged changes in the meaning of Gayo traditions. The shift occurred from the denotative level to the connotative level. The consumption culture of weddings developed as a design of consumerization by wedding organizer in Central Aceh Districtand was supported by party simulations through television and social media. Simulacrum works because Gayonese prefer tocall "party" to "sintê mungêrjê" (the local term). The party culture was triggered by the weakening of the village structure supported by degradation of understanding of the Gayo customs, the Gayo language that hasgradually been abandoned by native speakers, urban development, information technology, the strengthening of money logic, the changing in the type of work from agrarian to formal, and cultural assimilation and acculturation.