<![CDATA[ABSTRACT The experience of violence in Namaku Alam does not end when past political events come to an end; instead, it continues to shape how characters are treated, perceived, and positioned within social life. Leila S. Chudori’s novel (2023) serves as the object of this study to explore how the legacy of violence operates through the interplay of actions, social structures, and cultural constructions. The study draws on Johan Galtung’s Triangle of Violence within the perspective of literary sociology, employing a qualitative-descriptive approach and content analysis. The data, consisting of words, phrases, sentences, dialogues, monologues, and narratives related to violence, were obtained through repeated reading and systematic note-taking, then classified and interpreted according to their contextual occurrence. The findings reveal three interconnected layers of violence. Direct violence appears through arrests, torture, murder, intimidation, insults, and sexual violence; structural violence operates through institutional discrimination, restrictions on rights and mobility, passport revocation, and exclusion; while cultural violence manifests through stigma, labeling, prejudice, bullying, and the normalization of exclusion. Their interconnectedness demonstrates that stigma can reinforce discrimination, discrimination can create space for direct violence, and the overall process sustains intergenerational trauma and injustice. ABSTRAK Pengalaman kekerasan dalam Namaku Alam tidak berakhir ketika peristiwa politik masa lalu selesai, tetapi terus hadir melalui cara tokoh diperlakukan, dinilai, dan ditempatkan dalam kehidupan sosial. Novel Leila S. Chudori (2023) tersebut menjadi objek kajian untuk menelusuri bagaimana warisan kekerasan bekerja melalui hubungan antara tindakan, struktur sosial, dan konstruksi budaya. Penelitian ini berpijak pada teori Segitiga Kekerasan Johan Galtung dalam perspektif sosiologi sastra, dengan pendekatan kualitatif-deskriptif dan teknik content analysis. Data berupa kata, frasa, kalimat, dialog, monolog, serta narasi yang berkaitan dengan kekerasan diperoleh melalui pembacaan berulang dan pencatatan sistematis, kemudian diklasifikasikan serta ditafsirkan berdasarkan konteks kemunculannya. Hasil kajian memperlihatkan tiga lapisan kekerasan yang saling terhubung. Kekerasan langsung muncul melalui penangkapan, penyiksaan, pembunuhan, intimidasi, penghinaan, dan kekerasan seksual; kekerasan struktural berlangsung melalui diskriminasi institusional, pembatasan hak dan mobilitas, pencabutan paspor, serta pengucilan; sedangkan kekerasan kultural beroperasi melalui stigma, pelabelan, prasangka, perundungan, dan normalisasi pengucilan. Keterhubungan ketiganya memperlihatkan bahwa stigma dapat menopang diskriminasi, diskriminasi membuka ruang bagi kekerasan langsung, dan keseluruhan proses tersebut mempertahankan trauma serta ketidakadilan antargenerasi.]]>
