Channeling Midsommar from Celtic Rituals to Pagan Culture and Humanist Criticism

Authors

  • Maharanny Poetri Universitas Gadjah Mada
  • Cahyani Fitri Melania Universitas Gadjah Mada

DOI:

https://doi.org/10.22219/satwika.v8i2.34900

Keywords:

Celtic Rituals, Humanist Criticism, Midsommar, Midsummer Festival, Pagan Culture

Abstract

Midsommar presents pagan tradition by hosting a midsummer festival by the cult Hårga in Halsingland, Northern Europe. The midsummer festival is a representation of Celtic ritual –consisting of several rituals as a pagan tradition preserved by the Hårga cult. This research aims to identify the representation of Celtic rituals in Ari Aster's Midsommar using Stuart Hall's perspective. Hall (1997) explained that representation is born from the production of the concept of meaning in the mind through language. The representation of Celtic rituals in Midsommar is a form of Hårga’s pagan tradition that among others provokes humanist criticism. This research uses a qualitative method with a cinematography approach. The research data was collected from direct observation of dialogue, narrative, and scenes in the film Midsommar –and presented in the form of selected screenshots. The results of this research include: 1) Midsummer festival is a representation of Celtic ritual. It symbolizes the gratitude of the Hårga cult. 2) Midsummer festival contains ritual instruments that convey the essence of Hårga’s pagan tradition and raise humanist issues. It negates humanity in some of its rituals, thus provoking humanist criticism as a rejection of the Celtic rituals represented.

 

Midsommar menceritakan tradisi pagan festival musim panas oleh kultus Hårga di desa Halsingland, Eropa Utara. Festival musim panas dalam adalah representasi ritual Kelt -terdiri dari beberapa ritual sebagai tradisi pagan yang dilestarikan kultus Hårga. Penelitian ini bertujuan untuk mengidentifikasikan representasi ritual Kelt dalam film Midsommar karya Ari Aster menggunakan perspektif Stuart Hall. Hall (1997) menjelaskan bahwa representasi lahir dari produksi konsep makna dalam pikiran melalui bahasa. Representasi ritual Kelt dalam Midsommar merupakan bentuk tradisi pagan kultus Hårga yang diantaranya mengundang kritik humanis. Penelitian ini menggunakan metode kualitatif dengan pendekatan sinematografi. Data penelitian dikumpulkan dari pengamatan dialog, narasi, dan adegan secara langsung dalam film Midsommar -dan disajikan dalam bentuk gambar tangkapan layar terpilih. Hasil penelitian ini meliputi: 1) Festival musim panas adalah representasi ritual Kelt. Festival musim panas dalam Midsommar melambangkan rasa syukur dari kultus Hårga. 2) Festival musim panas mengandung instrumen ritual yang menyampaikan tradisi pagan kultus Hårga serta menimbulkan isu humanis. Festival musim panas dalam Midsommar menihilkan kemanusiaan dalam beberapa ritualnya sehingga mengundang kritik humanis sebagai penolakkan terhadap ritual Kelt yang direpresentasikan.

Downloads

Download data is not yet available.

References

Anderson, M. A. (2011). Fire, foliage and fury: vestiges of midsummer ritual in motets for john the baptist. Early Music History, 30, 1–53. https://doi.org/10.1017/s0261127911000027

Aniukwu, N., & Ojelibechukwu, V. O. (2023). Nollywood Ritual Representation And The Awka Youths: An Examination Of The Parents’perspectives. IGWEBUIKE: African Journal of Arts and Humanities, 9(2). Pp. 156-171 DOI: 10.13140/RG.2.2.31621.83688

Band‐Winterstein, T., Lev, S., Harel, D., & Goldblatt, H. (2021). Forms of sexual assault against older women in the context of acquaintance relationships: An intersectional perspective. Health & Social Care in the Community, 30(5). https://doi.org/10.1111/hsc.13672

Baran, S. A. (2023). ‘Once upon a Midsommar…’: Nature, nationalism and the Swedish folkloresque. Horror Studies, 14(2), 205–217. https://doi.org/10.1386/host_00070_1

Blockytė-Naujokė, K. (2023). Midsummer celebrations in lithuania minor: continuity and change in traditions. Res Humanitariae, 31(2), pp.113–138. https://doi.org/10.15181/rh.v31i0.2585

Bolat, N. (2021). Technical Structure of Fear in the Visual Narrative (pp. 19–35). igi global. EISBN13: 9781799846567https://doi.org/10.4018/978-1-7998-4655-0.ch002

Brighter, G., & Rader, N. (2019). Establishing Shot Type Affects Arousal and Cognitive Load During Transitions Between Novel Interior Locations in Films. Frontiers in Human Neuroscience, 13(3443). https://doi.org/10.3389/fnhum.2019.00003

Brkljačić, M. (2024) ‘The Culture That Can’t Anymore: Ari Aster’s Midsommar (2019) as Pilgrimage of a Traumatized Society’, in Culture Wars and Horror Movies: Gender Debates in Post-2010s US Horror Cinema. Springer, pp. 55–76.

Bruckert, A., Christie, M., & Le Meur, O. (2022). Where to look at the movies: Analyzing visual attention to understand movie editing. Behavior Research Methods, 55(6), 2940–2959. https://doi.org/10.3758/s13428-022-01949-7

Butler, J. (2024). Paganism (pp. 505–521). oxford university. https://doi.org/10.1093/oxfordhb/9780198868699.013.6

Carrasco, D. (2013). Sacrifice/Human Sacrifice in Religious Traditions (pp. 209–225). oxford university. https://doi.org/10.1093/oxfordhb/9780199759996.013.0011

Chan, J. (2013). Individual Autonomy and Civil Liberties. princeton university. https://doi.org/10.23943/princeton/9780691158617.003.0007

Cruz, D. T. (2014). Blurring Genres: Dissolving Literature and Film in Blade Runner (pp. 50–59). palgrave macmillan uk. https://doi.org/10.1057/9781137439734_4

David Sutton. (2022). The Horror/Beauty of the Hårga: Midsommar as Western Imaginary of a Screen-Free Life, Visual Anthropology, 35:4-5, 448-468, DOI: 10.1080/08949468.2022.2129256

Edgecomb, S. F. (2023). Performing Midsommar: Sweden Nationalism, Folkloric Pageantry, and the Political Power of Symbolic Divergence. Theatre Survey, 64(3), 324–353. doi:10.1017/S0040557423000169

Fanani, A. Z., Nugroho, S. M. S., & Hariadi, M. (2016). Virtual Camera Control Based on Cinematographic Rules of Camera Shot and Camera Angle. International Review on Computers and Software (IRECOS), 11(6), 557. https://doi.org/10.15866/irecos.v11i6.9474

Fatimah, Y. K., & Febriana, P. (2023). Representasi identitas seksual gay di YouTube. Satwika : Kajian Ilmu Budaya Dan Perubahan Sosial, 7(1), 90–102. https://doi.org/10.22219/satwika.v7i1.24860

Finjan, H. T. (2024). Customs and Traditions in the Mamluk State. International Journal of Religion, 5(10), 276–283. https://doi.org/10.61707/rhbcv359

Foster, S. (2013). Human Rights and Civil Liberties (pp. 247–260). routledge. https://doi.org/10.4324/9780203485569-19

Franco, M., & Robin, D. T. R. (2011). Vaavubhali, a Traditional Festival for Remembering Ancestors. Ethnobotany Research and Applications, 9, 115. https://doi.org/10.17348/era.9.0.115-128

George, A. (2020). May Day: Beltane Fires and the May Queen-Goddess (pp. 121–133). springer. https://doi.org/10.1007/978-3-030-46916-0_7

Hall, S. (Ed.). (1997). Representation: Cultural representations and signifying practices. Sage Publications, Inc; Open University Press.

Higginbotham, J. and Higginbotham, R. (2002) Paganism: An introduction to earth-centered religions. Llewellyn Worldwide.

Hu, J. C. (2023). Freire in Midsommar (2019): performative critical consciousness as social ritual. ILCC. 3(2), 174-182, http://dx.doi.org/10.21622/ILCC.2023.03.2.174

Kasselstrand, I. (2018). ‘We Still Wanted That Sense of Occasion’: Traditions and Meaning-Making in Scottish Humanist Marriage Ceremonies. Scottish Affairs, 27(3), 273–293. https://doi.org/10.3366/scot.2018.0244

Keisen, Y., Kobayashi, Y., & Fujii, H. (2019). A Study on Interior Light Environment in Japanese Teahouse and its Relation with Tea Ceremony. caadria. https://doi.org/10.52842/conf.caadria.2019.1.463

Kelly, B. (2020). Designing Shots for Storytelling (pp. 80–103). oxford university. https://doi.org/10.1093/oso/9780190054328.003.0006

Khairiah, I., Prihatini, A. and others (2023) ‘Kritik Sosial dalam Animasi Tekotok: Analisis Wacana Kritis Van Dijk’, Satwika: Kajian Ilmu Budaya dan Perubahan Sosial, 7(2), pp. 328–348.DOI: https://doi.org/10.22219/satwika.v7i2.26549

Lascarides, D. L. (1967). Shortening the dormant period of spring-grown seed potatoes for midsummer planting. European Potato Journal, 10(2), 100–107. https://doi.org/10.1007/bf02364526

Lesiv, M. (2014). The return of ancestral gods: modern Ukrainian paganism as an alternative vision for a nation. Choice Reviews Online, 51(08), 51–4528. https://doi.org/10.5860/choice.51-4528

Letourneau, L., & Pigeon, L.-E. (2023). Questioning Customs and Traditions in Culinary Ethics: the Case of Cruel and Environmentally Damaging Food Practices. Food Ethics, 8(1) pp.6-17. https://doi.org/10.1007/s41055-022-00116-0

Li, B. (2024). Gaging "JoJo Rabbit " Skies - Film Deconstruction and Reshaping of Literature. Lecture Notes in Education Psychology and Public Media, 50(1), 103–107. https://doi.org/10.54254/2753-7048/50/20240900

Liadi, F., Jasiah, J., Qudsiyah, U., Harun, M., Madi, M., Agon, A., Yanti, N. I., & Andriyani, E. (2024). Cultural Representation of Babukung Dance Funeral Ceremony Ritual of The Dayak Tomun Tribe as a Media for Character Building through Local Wisdom. Millati: Journal of Islamic Studies and Humanities, 9(1) pp.81–102.. https://doi.org/10.18326/millati.v9i1.893

Mascelli, A.S.C, Joseph V. (1987) The Five’s of Cinematography (AngleContinuity-Editing-Close Up-Komposisi dalam Sinematografi. H.M.Y, Brian. Jakarta: Yayasan Citra.

Marshall, L. L. (1999). Effects of Men’s Subtle and Overt Psychological Abuse on Low-Income Women. Violence and Victims, 14(1), 69–88. https://doi.org/10.1891/0886-6708.14.1.69

Moleong, Lexy J. (2012). Metodologi Penelitian Kualitatif. Bandung : PT Remaja Rosdakarya.

Parrish, J. M. (2010). Education, Erasmian humanism and More’s Utopia. Oxford Review of Education, 36(5), 589–605. https://doi.org/10.1080/03054985.2010.514437

Petrogianni, A., Giannakopoulos, T., & Koromilas, P. (2022). Film Shot Type Classification Based on Camera Movement Styles (pp. 602–615). springer. https://doi.org/10.1007/978-3-031-04881-4_48

Rabinovitch, S. and Lewis, J. (2002) The encyclopedia of modern witchcraft and neo-paganism. Citadel Press.

Rachmawati, J. I. (2019). Selling Sacredness: Representation of Sedekah Gunung Ritual in Lencoh Village, Boyolali in New Media. MOZAIK HUMANIORA, 18(2), 178–188. https://doi.org/10.20473/mozaik.v18i2.9660

Reidinger, M. (2018). Paganism as Practical Spirituality (pp. 293–313). springer singapore. https://doi.org/10.1007/978-981-13-0803-1_18

Sagaran, A., Sayahdikumullah, D., & Muksin, M. (2024). Analysis of Lighting Arrangement in the Film “Buried” (2010) by Director Rodrigo Cortez. Artchive: Indonesia Journal of Visual Art and Design, 5(1), 15. https://doi.org/10.53666/artchive.v5i1.4098

Smith, T. J. (2012). The Attentional Theory of Cinematic Continuity. Projections, 6(1), 1–27. https://doi.org/10.3167/proj.2012.060102

Strmiska, M. (2005) Modern Paganism in world cultures: comparative perspectives. Bloomsbury Publishing USA.

Sutton, D. (2022) ‘The horror/beauty of the Hårga: Midsommar as western imaginary of a screen-free life’, Visual Anthropology. Taylor & Francis, 35(4–5), pp. 448–468 DOI:10.1080/08949468.2022.2129256

Wahyuni, E. A. et al. (2022) ‘Konstruksi gender dalam sastra anak Sunda Nala karya Darpan’, Satwika: Kajian Ilmu Budaya dan Perubahan Sosial, 6(1), pp. 35–49.https://doi.org/10.22219/satwika.v6i1.2025

Wingate, S. (2016). Watching Textual Screens Then and Now: Text Movies, Electronic Literature, and the Continuum of Countertextual Practice. CounterText, 2(2), 172–190. https://doi.org/10.3366/count.2016.0051

Downloads

Published

2024-10-31

How to Cite

Poetri, M., & Melania, C. F. (2024). Channeling Midsommar from Celtic Rituals to Pagan Culture and Humanist Criticism. Satwika : Kajian Ilmu Budaya Dan Perubahan Sosial, 8(2), 369–378. https://doi.org/10.22219/satwika.v8i2.34900

Issue

Section

Table of Content