scholarly journals Kearifan Lokal Adat Migou Pa’ Tulangbawang dalam Perspektif Hukum Islam

2017 ◽  
Vol 15 (1) ◽  
pp. 76-95
Author(s):  
Abu Thalib Khalik
Keyword(s):  
Human Rights ◽  
Middle Class ◽  
Indigenous Peoples ◽  
Customary Law ◽  
High Rank ◽  
Deterrent Effect ◽  
The Family ◽  
Legal Sanctions ◽  
The Law

Local wisdom of Indigenous Peoples Migou Pa ‘Tulangbawang Lampung, contains a few anomalies. First, a person who violates customary law will be sanctioned in accordance with the level of the rank of cultures. If he is on the level of indigenous higher, the sanctions given to him will be doubled from legal sanctions must be received by people of customary middle class. In accordance, if he comes from the lowest class, he will get legal sanctions only half of the second level. Second, the natures of anomalies were found on the punishment for adultery to be discharged into the jungle. As adultery is considered an act of animal, the adultery are to be gathered with the animals in the forest. Nowadays, this kind of action could be considered not humane or could also be considered a violation of Human Rights (HAM). All this, according to the author, is intended that people of high rank could be more cautious, more aware of, and even obeying the law. In addition, according to the author, the fact that adultery should be thrown into the jungle is intended to provide a deterrent effect. Third, in the case of violation of the law which should eventually be fined, all members of his clique will be liable to pay a fine. It is intended that the family relatives of the click constantly remind each other that the violation of the law could be fatal. Kearifan lokal Adat Masyarakat Migou Pa’ Tulangbawang Lampung, mengandung beberapa hal anomaly yakni, pertama seseorang yang melakukan pelanggaran hukum adat akan dikenai sanksi sesuai dengan level pangkat adatnya, jika sesorang itu dari level adat yang tinggi maka sanksi hukuman yang diberikan kepadanya akan dua kali lipat dari sanksi hukum yang harus diterima oleh orang yang pangkat adatnya klas  menengah, sebaliknya jika sipelaku itu berasal dari kelas terendah maka sanksi hukumnya hanya separuh dari sanksi hukum orang level kedua. Kedua sifat anomaly itu terdapat pada hukuman bagi pelaku zina yang harus dibuang ke rimba, hanya karena perbuatan zina itu telah dianggap sebagai perbuatan binatang, maka para pelaku zina itu harus dikumpulkan dengan hewan–hewan di hutan, untuk zaman sekarang tindakan semacam ini bisa dianggap tidak manusiawi atau juga bisa dianggap pelanggaran Hak Asasi Manusia (HAM). Semua ini menurut penulis dimaksudkan agar orang–orang berpangkat tinggi itu bisa lebih hati–hati, lebih sadar bahkan taat hukum, kemudian pelaku zina harus dibuang ke rimba raya menurut penulis hal ini dimaksudkan untuk memberi efek jera. Ketiga jika terjadi pelanggaran hukum yang akhirnya harus dikenai sanksi denda maka segenap anggota kliknya yang menanggung kewajiban membayar denda itu, dimaksudkan agar sanak family yang satu klik itu senantiasa saling mengingatkan bahwa pelanggaran hukum itu bisa berakibat fatal.

scholarly journals Kearifan Lokal Adat Migou Pa’ Tulangbawang dalam Perspektif Hukum Islam

2017 ◽  
Vol 15 (1) ◽  
pp. 76-95
Author(s):  
Abu Thalib Khalik
Keyword(s):  
Human Rights ◽  
Middle Class ◽  
Indigenous Peoples ◽  
Customary Law ◽  
High Rank ◽  
Deterrent Effect ◽  
The Family ◽  
Legal Sanctions ◽  
The Law

Local wisdom of Indigenous Peoples Migou Pa ‘Tulangbawang Lampung, contains a few anomalies. First, a person who violates customary law will be sanctioned in accordance with the level of the rank of cultures. If he is on the level of indigenous higher, the sanctions given to him will be doubled from legal sanctions must be received by people of customary middle class. In accordance, if he comes from the lowest class, he will get legal sanctions only half of the second level. Second, the natures of anomalies were found on the punishment for adultery to be discharged into the jungle. As adultery is considered an act of animal, the adultery are to be gathered with the animals in the forest. Nowadays, this kind of action could be considered not humane or could also be considered a violation of Human Rights (HAM). All this, according to the author, is intended that people of high rank could be more cautious, more aware of, and even obeying the law. In addition, according to the author, the fact that adultery should be thrown into the jungle is intended to provide a deterrent effect. Third, in the case of violation of the law which should eventually be fined, all members of his clique will be liable to pay a fine. It is intended that the family relatives of the click constantly remind each other that the violation of the law could be fatal. Kearifan lokal Adat Masyarakat Migou Pa’ Tulangbawang Lampung, mengandung beberapa hal anomaly yakni, pertama seseorang yang melakukan pelanggaran hukum adat akan dikenai sanksi sesuai dengan level pangkat adatnya, jika sesorang itu dari level adat yang tinggi maka sanksi hukuman yang diberikan kepadanya akan dua kali lipat dari sanksi hukum yang harus diterima oleh orang yang pangkat adatnya klas  menengah, sebaliknya jika sipelaku itu berasal dari kelas terendah maka sanksi hukumnya hanya separuh dari sanksi hukum orang level kedua. Kedua sifat anomaly itu terdapat pada hukuman bagi pelaku zina yang harus dibuang ke rimba, hanya karena perbuatan zina itu telah dianggap sebagai perbuatan binatang, maka para pelaku zina itu harus dikumpulkan dengan hewan–hewan di hutan, untuk zaman sekarang tindakan semacam ini bisa dianggap tidak manusiawi atau juga bisa dianggap pelanggaran Hak Asasi Manusia (HAM). Semua ini menurut penulis dimaksudkan agar orang–orang berpangkat tinggi itu bisa lebih hati–hati, lebih sadar bahkan taat hukum, kemudian pelaku zina harus dibuang ke rimba raya menurut penulis hal ini dimaksudkan untuk memberi efek jera. Ketiga jika terjadi pelanggaran hukum yang akhirnya harus dikenai sanksi denda maka segenap anggota kliknya yang menanggung kewajiban membayar denda itu, dimaksudkan agar sanak family yang satu klik itu senantiasa saling mengingatkan bahwa pelanggaran hukum itu bisa berakibat fatal.

scholarly journals Eksitensi Hukum Cambuk (Mihita La Ua Uatto) dalam Masyarakat Adat Iha-Ulupia Dikaji dalam Prespektif Hak Asasi Manusia (HAM)

2021 ◽  
Vol 7 (3) ◽  
pp. 151
Author(s):  
Muhammad Luhulima ◽  
Fricean Tutuarima ◽  
Aisa Abas
Keyword(s):  
Human Rights ◽  
Data Collection ◽  
Indigenous Peoples ◽  
Customary Law ◽  
Primary Data ◽  
Human Rights Law ◽  
Positive Law ◽  
The Law ◽  
Data Collection Technique

Penelitian ini bertujuan untuk mendeskripsikan eksitensi hukum cambuk (mihita la ua uatto) dalam masyarakat adat Iha-Ulupia dikaji dalam prespektif Hak Asasi Manusia (HAM). Penelitian ini menggunakan deskriptif kualitatif yang bertujuan untuk mengetahui pelaksanaan hukum cambuk dan pandangan Hak Asasi Manusia terhadap pelaksanaan hukum cambuk. Teknik pengambilan data primer dilakukan melalui observasi, wawancara, dan dokumentasi terhadap sejumlah informan yang dianggap terlibat secara langsung dalam proses pelaksanaan hukum cambuk (mihitta la ua uatto). Hasil penelitian ini menunjukan bahwa eksitensi hukum cambuk (mihita la ua uatto) dalam masyarakat adat Iha-Ulupia di kaji dalam prespektif Hak Asasi Manusia (HAM) di negeri Iha-Ulupia Kecamatan Huamual, Kabupaten Seram Bagian Barat terlaksana dengan baik. Hukum cabuk yang diterapkan di negeri Iha-Ulupia masih bersumber pada salah satu sumber hukum yang masih berlaku di Indonesia yaitu hukum adat, hukum cambuk yang diterapkan di negeri iha-ulupia secara substansi tidak melanggar hukum positif dalam hal ini UU HAM karena memiliki landasan pada pasal 18 b ayat (2) UUD 1945.   This study aims to describe the existence of the Caning Law (Mihia La Ua Uatto) in the Iha-Ulupia Indigenous Peoples Study in the Perspective of Human Rights (HAM). Asai Man against the implementation of the caning law. The primary data collection technique was carried out through observation, interviews, and documentation of a number of informants who were considered to be directly involved in the process of implementing the caning law (mihitta la ua uatto). The results of this study indicate that the existence of the law of whips (Mihita La Ua Uatto) in the Tha Ulupia Indigenous Peoples is studied in the perspective of human rights (HAM) in Iha-Ulupia Country, Huamual District, West Seram Regency. Iha-ulupia country is still based on one of the legal sources that are still valid in Indonesia, namely customary law, the caning law applied in Iha-ulupia country substantially does not violate positive law in this case the Human Rights Law because it has a basis in article 18 b paragraph (2) 1945 Constitution.

scholarly journals PERLINDUNGAN HUKUM HAK-HAK MASYARAKAT HUKUM ADAT TERHADAP DAMPAK NEGATIF ILLEGAL LOGGING

Solusi ◽  
2019 ◽  
Vol 17 (3) ◽  
pp. 234-246
Author(s):  
Wicaksono Putra Hariyadi
Keyword(s):  
Human Rights ◽  
Indigenous Peoples ◽  
Legal Protection ◽  
The State ◽  
Customary Law ◽  
Forest Damage ◽  
Illegal Logging ◽  
The Law ◽  
Negative Impacts

Forest damage due to illegal logging and logging is known as illegal logging. Legal protection of the rights of indigenous and tribal peoples to the negative impacts of illegal logging based on the concept of national law and customary law can be done by protecting the interests of indigenous peoples, particularly through legislation, namely Article 67 Article (1) (2) and (3) of the Law Law No. 41 of 1999 concerning Forestry. The need for legal protection for indigenous peoples is vulnerable to violations or neglect of their human rights. The state has the responsibility to promote, protect and uphold human rights against its citizens.

scholarly journals Kedudukan Perempuan dalam Hukum Waris Adat Batak Toba

2018 ◽  
Author(s):  
Elpina
Keyword(s):  
Law Enforcement ◽  
Indigenous Peoples ◽  
Customary Law ◽  
Social Culture ◽  
Kinship System ◽  
Law Enforcement Officials ◽  
The Common ◽  
The Law ◽  
The Right ◽  
Political Economic

Customary law is the law of life (living low) that grow and develop in the midst of the community in accordancewith the development of society. Customary law who live in midst of ethnic Indonesia is very strategic to be knownand understood by law enforcement officials, legal observers and guidance in applying the appropriate legal andfair for Indonesian society. The common law does not give the right role and the same degree between men andwomen in life, social, culture, political, economic and domestic life and marriage property and inheritance.Landing directly above the law would cause problems among indigenous peoples, especially the indigenous peopleembrace patrilinieal or matrilineal kinship system, such as that experienced by the Batak people who mbracepatrilineal kindship systems knows in Toba Batak society is patrilineal system, which through the male lineage andis the next generation of his parents while girls not the generation of their parents, as a result of this system is veryinfluential on the position of girls in matters of inheritance.

Recht und Rechtsbegründung in christlicher Verantwortung

1996 ◽  
Vol 40 (1) ◽  
pp. 276-294
Author(s):  
Hans-Martin Pawlowski
Keyword(s):  
Human Rights ◽  
Religious Community ◽  
Freedom Of Religion ◽  
Community Living ◽  
Philosophy Of Life ◽  
Legal Sanctions ◽  
The Law

AbstractTo answer the question about the Christian foundation of the law, we first have to look for the foundation of the law in general. The reason why we follow the law voluntarily is not the law and its legal sanctions, but our religion or philosophy of life. »Grundwerte« (basic values) or human rights offer no alternative foundation. Either they are part of the law - and not its foundation, or they are a particular philosophy of life beside others. The law of a pluralistic state that guarantees freedom of religion and belief, and, consequently, is religiously and ideologically neutral, cannot be based on a particular philosophy of life, religion, or denomination. Thus, this law has to be »right« in the eyes of every religious community living in this state. It is, therefore, not a Christian law with respect to its foundation, but the Christians have been leaving their mark on its contents.

The interrelation of the law of occupation and economic, social and cultural rights: the examples of food, health and property

2008 ◽  
Vol 90 (871) ◽  
pp. 629-651 ◽  
Author(s):  
Sylvain Vité
Keyword(s):  
Human Rights ◽  
Customary Law ◽  
International Humanitarian Law ◽  
Humanitarian Law ◽  
Human Rights Law ◽  
Legal Regime ◽  
Cultural Rights ◽  
Standards Of Living ◽  
The Hague ◽  
The Law

AbstractThe current legal regime relative to occupation is no longer based solely on the contributions made by customary law and treaty-based law as set forth in the law of The Hague and the law of Geneva. It has undergone a thorough change with the progressive recognition of the applicability of human rights law to the situations which it governs, and their complementarity has been highlighted on several occasions. The question of the interrelation of international humanitarian law and human rights is not resolved merely by analysing their respective areas of application. The author examines the issue at the level of their individual rules. He considers whether the rules of international humanitarian law are confirmed, complemented, relativized or even contradicted by those deriving from human rights. The analysis focuses more particularly on the interrelation of the law of occupation and economic, social and cultural rights by concentrating on the promotion of adequate standards of living (right to food, right to health) and respect for property.

scholarly journals Relevansi Hukum Pidana Adat Dalam Pembaharuan Hukum Pidana di Indonesia

2015 ◽  
Vol 10 (2) ◽  
pp. 195
Author(s):  
Galuh Faradhilah Yuni Astuti
Keyword(s):  
Indigenous Peoples ◽  
Criminal Law ◽  
The State ◽  
Customary Law ◽  
Law Reform ◽  
Criminal Offense ◽  
Community Or ◽  
Key Issues ◽  
The Law ◽  
Principle Of Legality

Penelitian ini mengkaji dua persoalan pokok. Pertama, relevansi Hukum Pidana Adat sebagai kontribusi dalam pembaharuan Hukum Pidana di Indoneisa. Kedua, penerapan hukum dalam penyelesaian tindak pidana berdasarkan Hukum Pidana Adat di Suku Tengger. Hasil penelitian ini menunjukkan bahwa kontribusi Hukum Pidana Adat, berupa penyelesaian perkara di luar pengadilan atau mediasi penal yang dilakukan masyarakat atau masyarakat adat secara turun temurun, sudah relevan dengan pembaharuan Hukum Pidana di Indonesia. Praktik semacam ini selaras dengan nilai dan cita-cita Bangsa Indonesia, sesuai dengan sila keempat Pancasila sebagai dasar negara. Selain itu selaras dengan ide keseimbangan Hukum Pidana, teori sifat melawan hukum, pemenuhan kewajiban adat serta perluasan asas legalitas. Masyarakat Adat Suku Tengger menggunakan mediasi penal sebagai alternatif pertama dalam menyelesaikan perselisihan atau tindak  pidana yang terjadi pada daerah mereka, kemudian menyerahkan kepada pihak yang berwajib ketika mediasi penal tidak mencapai kesepakatan yang adil. <br /><br /><br /><em>This study examines two key issues. First, the relevance of Criminal Customary Law as a contribution to the renewal of Criminal Law at Indoneisa. Second, application of the law in the resolution of a criminal offense under the Criminal Customary Law in Tengger tribe. These results indicate that the contribution of Criminal Customary Law, in the form of settling disputes out of court or penal mediation conducted community or indigenous peoples from generation to generation, it is relevant to the Criminal Law reform in Indonesia. Such practices are aligned with the values and ideals of the Indonesian nation, according to the fourth principle of Pancasila as the state. Moreover tune with the idea of the balance of the Criminal Law, the theory of nature against the law, customary obligations fulfillment and expansion of the principle of legality. Indigenous Peoples Tengger tribe using penal mediation as the first alternative in resolving disputes or criminal acts that occur in their area, and then handed over to the authorities when the penal mediation does not reach a fair deal.</em>

scholarly journals Protecting expressions of Folklore within the Right to Culture in Africa

2017 ◽  
Vol 13 (4) ◽  
pp. 48
Author(s):  
Enyinna Sodienye Nwauche
Keyword(s):  
Human Rights ◽  
United Nations ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Customary Law ◽  
Cultural Rights ◽  
Substantive Content ◽  
Human Rights Regime ◽  
United Nations Declaration ◽  
The Right

This paper explores the protection of expressions of folklore within the right to culture in Africa by considering three issues, which are the increased understanding of the right to culture in national constitutions and the recognition that customary law is a manifestation of the right to culture; an expanded understanding of the substantive content of the article 15(1) of the International Covenant for Economic, Social and Cultural Rights as part of the right to culture; and the recognition of the rights of indigenous peoples marked significantly by the 2007 United Nations Declaration of the Rights of Indigenous People. The paper demonstrates how a human rights regime may assist in overcoming some of the deficiencies in the national protection of expressions of folklore in Africa.

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