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Jilu marriage is a marriage involving the first child (siji) with the third child (ketelu)
which is believed that when it is happend, the couple will live a hard life because they face
successive calamities and problems. This research was conducted based on a myth that exists in Nganjuk Regency about the prohibition of Jilu's marriage. The Nganjuk people, who
are still thick with Javanese culture, have made the ban on Jilu's marriage believed to date
even though it has entered the modern era. The strong belief about Jilu's ban has made the
public view that Jilu's partner seems to justify the impact that will happen to the couple.
This study discusses the compliance habitus of Jilu's marriage ban in the Nganjuk community. This research uses qualitative research methods with the theory analysis Habitus of
Pierre Bourdieu. The focus of this research is to see the Jilu partner in gaining social status
even though the agents of domination are considered disobedient. The data obtained was
carried out by means of observation, interviews and documentation. The results showed
that the Jilu pair still had boundary lines in the social space (field) to obtain high social status, the Jilu pair had to have sufficient capital to compete in that area.
Keywords: Myth, Marriage, Habitus