scholarly journals HUKUMAN PIDANA PENGAMBILAN PAKSA JENAZAH COVID-19 DI INDONESIA

2021 ◽  
Vol 5 (1) ◽  
pp. 199
Author(s):  
Michelle Angelika S ◽  
Yohanes Firmansyah ◽  
Hanna Wijaya ◽  
Yana Sylvana

Coronavirus (CoV) is included in severe acute respiratory syndrome (SARS). Coronavirus attacks all parts of the world and causes quite a number of deaths. The funeral process is required to follow the protocol of covid-19 but in fact in Indonesia many face situations where the forced pick-up of bodies is unexpected or confirmed covid-19 by family or local residents. One of the social problems that arise is the forced collection of the body of Covid-19 by the community without paying attention to safety and health protocols. This is dangerous because it can be a source of the spread of COVID-19. This research discusses various violations of the law due to the forcible collection of the body of Covid-19 and the forms of Criminal Liability in Collecting Covid-19 bodies. This research is a qualitative research with literature review that uses 3 kinds of approaches, namely: statute approach, conceptual approach, and case approach. The results of this study reveal that the number of cases of forced pick-up of the bodies of suspected or confirmed covid resulted in the Indonesian National Police issuing a telegram letter to the National Police Chief Number ST / 1618 / VI / Ops.2 / 2020 dated June 5, 2020. Unscrupulous individuals either in groups or individually forcing to take the body of a suspect or confirmed that Covid will be charged with multiple articles, namely; Article 214 KUHP jo, Article 335 KUHP jo, Article 336 KUHP jo, article 93 Law Number 6 Year 2018, whose information has been mentioned in the discussion. Coronavirus (CoV) termasuk ke dalam sindrom pernapasan akut parah (SARS). Coronavirus menyerang seluruh belahan dunia dan menyebabkan cukup banyak kematian. Proses pemakaman jenazah diwajibkan untuk mengikuti protokol covid-19 namun pada kenyataanya di Indonesia banyak menghadapi situasi di mana penjemputan paksa jenazah terduga atau terkonfirmasi covid-19 oleh keluarga atau warga sekitar. Salah satu permasalahan sosial yang muncul adalah penjemputan paksa jenazah covid-19 oleh masyarakat tanpa memperhatikan protokol keselamatan dan kesehatan. Hal ini menjadi berbahaya dikarenakan dapat menjadi sumber penyebaran COVID-19. Penelitian ini membahas mengenai berbagai pelanggaran undang-undang akibat penjemputan paksa jenazah covid-19 serta bentuk Pertanggungjawaban Pidana Dalam Pengambilan Jenazah Covid-19. Penelitian ini merupakan penelitian kualitatif dengan telaah pustaka yang menggunakan 3 macam pendekatan yaitu: statuta approach, conceptual approach, dan case approach. Hasil penelitian ini mengungkapkan banyaknya kasus penjemputan paksa jenazah terduga atau terkonfirmasi covid mengakibatkan pihak Kepolisian Republik Indonesia mengeluarkan surat telegram Kapolri Nomor ST/1618/VI/Ops.2/2020 tanggal 5  Juni 2020. Oknum-oknum yang dengan sengaja baik secara berkelompok maupun individu memaksa mengambil jenazah terduga atau terkonfirmasi covid akan dijerat dengan pasal berlapis yaitu; pasal 214  KUHP  jo, Pasal 335 KUHP jo, Pasal 336 KUHP jo, pasal 93  UU Nomor 6 Tahun 2018, yang keterangan nya telah disebutkan dalam pembahasan.

GIS Business ◽  
2019 ◽  
Vol 14 (3) ◽  
pp. 202-206
Author(s):  
SAJITHA M

Food is one of the main requirements of human being. It is flattering for the preservation of wellbeing and nourishment of the body.  The food of a society exposes its custom, prosperity, status, habits as well as it help to develop a culture. Food is one of the most important social indicators of a society. History of food carries a dynamic character in the socio- economic, political, and cultural realm of a society. The food is one of the obligatory components in our daily life. It occupied an obvious atmosphere for the augmentation of healthy life and anticipation against the diseases.  The food also shows a significant character in establishing cultural distinctiveness, and it reflects who we are. Food also reflected as the symbol of individuality, generosity, social status and religious believes etc in a civilized society. Food is not a discriminating aspect. It is the part of a culture, habits, addiction, and identity of a civilization.Food plays a symbolic role in the social activities the world over. It’s a universal sign of hospitality.[1]


2018 ◽  
Vol 1 (1) ◽  
pp. 16
Author(s):  
Lisa Guenther

In The Body in Pain, Elaine Scarry analyzes the structure of torture as an unmaking of the world in which the tools that ought to support a person’s embodied capacities are used as weapons to break them down. The Security Housing Unit (SHU) of California’s Pelican Bay State Prison functions as a weaponized architecture of torture in precisely this sense; but in recent years, prisoners in the Pelican Bay Short Corridor have re-purposed this weaponized architecture as a tool for remaking the world through collective resistance. This resistance took the form of a hunger strike in which prisoners exposed themselves to the possibility of biological death in order to contest the social and civil death of solitary confinement. By collectively refusing food, and by articulating the meaning and motivation of this refusal in articles, interviews, artwork, and legal documents, prisoners reclaimed and expanded their perceptual, cognitive, and expressive capacities for world-making, even in a space of systematic torture.


1982 ◽  
Vol 29 (4) ◽  
pp. 283-295 ◽  
Author(s):  
Josianne Bodart

While mutual aid is secular, social work as a profession is not yet a hundred years old, and training in this field only began at the turn of the century. Neither priest nor doctor, but equally devoted and competent, the social worker is half-way between the two. His relay function is mediatized by a salary received not from his client, but from an institution which acknowledges he has a cer tain effectiveness. Social work thus reminds us at one and the same time of the priest's priesthood and the doctor's specializa tion. This neo-cleric treats the soul as well as the body and he has ambiguous relations with spelialized institutions which are in pur suit of the sacred or in pursuit of health. The social worker tries to find reference models both in the religious world and in the medi cal world. Furthermore, an analysis of his discourse reveals that he mobilizes items of counter-legitimacy with respect to both the religious and the medical field. This intentionally marginal belonging to two worlds leads him to constantly have doubts about the objectives to be pursued and the decisions to be taken. It is probably in this perspective that the feeling of uneasiness which persuades the world of social work and which prevents these professionals from getting away from vagueness and uncertainty, should be understood.


2017 ◽  
Vol 7 (1) ◽  
pp. 23
Author(s):  
Tudor Irimiaș ◽  
Giuseppe Carbone ◽  
Adrian Pîslă

The essence of social sciences is well encompassed in Green’s (2006) quote “People were created to be loved. Things were created to be used. The reason why the world is in chaos is because things are being loved and people are being used. ” For this reason, social sciences are important, as major research paradigm on how and why individuals interrelate. The aim of the actual research is to look for a conceptual approach activity, as part of a larger project focused on individual rehabilitation. The brain is trained to react to the stimulus and command a behavior. The premise, for the considered approach, is understanding the social sciences as revealing the individuals interests for self conscience, well being and moral values and drawing the line to it’s importance for governments authorities, policymakers or NGO’s.


2019 ◽  
Vol 5 (1) ◽  
pp. 83-92
Author(s):  
Jonasmer Simatupang

The Republic of Indonesia unitary state ia a legal state based on the constitution. In a country that adheres to democracy, the law become the supreme commander in a effort to eradicate criminal cases and included acts of corruption corruption crime in Indonesia is a social issues that has never been exhausted to be discussed, in the world of law, this has been included in  the category of extradionary crime because is not only harms the state, but the practice also violates the social and economic rights of the community a large so that eradication action must also be carried out with extradionary legal force. A pattern or phenomena of bulk corruption is recently revealed by the people’s deputy officials. Almost the world room of the representative of the people of good people at the local people until the center was ever searched and representative of the people were brought to committing corruption in a way of like a budget, received a bribe and so forth. The practice has occured in the area of North Sumatera and city Malang. Various of these cases made the reputation of the people’s institutions deterioting among the people. Through this writing by analizing and investigating more deeply technical and systematic practice of the board members in the distorting the budget.


2017 ◽  
pp. 147-166
Author(s):  
James Miller

An ecological civilization is one in which the social, cultural, and political order is rooted in the capacity of nature to promote the flourishing of the human species. The Daoist tradition offers four insights that can help promote this: (1) an aesthetics of flourishing founded on the practical experience of the world in the body; (2) an ethic of flourishing founded on the mutual porosity and vulnerability of the world and the body; (3) a politics of flourishing founded on a democracy of local contexts; (4) a spirituality of flourishing founded on religious themes of consumption, violence, death, and transcendence. Altogether this produces a vision of flourishing based on overcoming the modern dichotomies of self and world, matter and spirit, nature and culture.


Author(s):  
Anna Leander

The terms habitus and field are useful heuristic devices for thinking about power relations in international studies. Habitus refers to a person’s taken-for-granted, unreflected—hence largely habitual—way of thinking and acting. The habitus is a “structuring structure” shaping understandings, attitudes, behavior, and the body. It is formed through the accumulated experience of people in different fields. Using fields to study the social world is to acknowledge that social life is highly differentiated. A field can be exceedingly varied in scope and scale. A family, a village, a market, an organization, or a profession may be conceptualized as a field provided it develops its own organizing logic around a stake at stake. Each field is marked by its own taken-for-granted understanding of the world, implicit and explicit rules of behavior, and valuation of what confers power onto someone: that is, what counts as “capital.” The analysis of power through the habitus/field makes it possible to transcend the distinctions between the material and the “ideational” as well as between the individual and the structural. Moreover, working with habitus/field in international studies problematizes the role played by central organizing divides, such as the inside/outside and the public/private; and can uncover politics not primarily structured by these divides. Developing research drawing on habitus/field in international studies will be worthwhile for international studies scholars wishing to raise and answer questions about symbolic power/violence.


2021 ◽  
Vol 19 (1) ◽  
pp. 53-70
Author(s):  
Ayu Indira Hasugian

AbstrakDesa Siruar Parmaksian Tobasa di salah satu desa yang berada di daerah Toba mengalami perubahan sosial akibat dampak negatif berdirinya PT TPL. Dampak yang diberikan mengarah kepada kaum perempuan/ibu sehingga mengakibatkan aktivitas sehari-hari perempuan/ibu menjadi terkendala. Dampak ini terjadi di setiap harinya, sehingga akan sangat berdampak buruk bagi hubungan antara perempuan dan alam. Melihat kasus tersebut peneliti ingin melakukan penelitian terhadap kondisi  yang dialami kaum perempuan/ibu tersebut. Tujuan penelitian ini untuk menganalisa dampak sosial akibat pabrik kertas di Desa Siruar Parmaksian Tobasa kepada para perempuan dengan menggunakan paradigma Ekofeminis yang di tawarkan oleh McFague dan Warren, dan dikaji dalam bentuk studi kasus. Metode penelitian yang peneliti pakai adalah Metode Studi Kasus dari Teori E.P Gintings. Ada beberapa isu yang muncul dari kasus atau masalah ini, diantaranya : dampak sosial, dampak kerusakan alam terhadap kehidupan para perempuan, dan paradigma baru relasi perempuan dan alam atau rekonstruksi paradigma. Hal ini dilakukan untuk mengetahui Bagaimana dampak sosial akibat pabrik kertas terhadap masyarakat yang berada di lingkungan  Industri Kertas di Desa Siruar Parmaksian Tobasa yang mengarah kepada perempuan yang terdampak dan Bagaimana upaya-upaya yang dilakukan kaum perempuan/ibu di desa siruar untuk mempertahankan tanah/wilayahnya yang telah di rusak oleh perusahaan tersebut?. Hasil Analisis menunjukkan bahwa  paradigma Ekofeminis sudah menerapkan paradigma dengan istilah “Konstruksionisme”, yang disebut dengan istilah metafora dunia sebagai tubuh Allah, artinya dunia harus dipahami sebagai satu kesatuan organik, tubuh Tuhan dan bisa menanamkan sikap yang menghargai dunia.Kata Kunci: dampak sosial, paradigma ekofeminis AbstractThe village of Siruar Parm testimony Tobasa in a village in the Toba area experienced social changes due to the negative impact of the establishment of PT TPL. The impact that is given is directed at women / mothers so that it causes the daily activities of women / mothers to be constrained. This impact occurs every day, so it will have a very bad impact on the relationship between women and nature. Seeing this case, the researchers wanted to conduct research on the conditions experienced by these women / mothers. The purpose of this study is to analyze the social impacts of the paper mill in Siruar Parm testimony Tobasa on women using the Ecofemist paradigm offered by McFague and Warren, and study it in the form of a case study. The research method that researchers use is the Case Study Method of E.P Gintings Theory. There are several issues that arise from this case or problem, including: social impacts, the impact of natural destruction on women's lives, and a new paradigm of relations between women and nature or paradigm reconstruction. This is done to find out how the social impact of the paper mill on the community living in the Paper Industry in Siruar Parm testimony Tobasa Village which leads to affected women and how the efforts made by women / mothers in Siruar Village to defend their has been damaged by the company ?. The results of the analysis show that the Ecofemist paradigm has applied a paradigm with the term "Constructionism", which is called the metaphor of the world as the body of God, meaning that the world must be understood as an organic unit, the body of God and can instill an attitude of respect for the world. Keywords: social impact, eco-feminist paradigm


2018 ◽  
Vol 212 (1) ◽  
pp. 241-266
Author(s):  
Dr. Suhad S. Sahib

After the finishing of the research, we found the following results: The writer has sought to search for what they were through the heroines were often open text voice of equality, and take the heroines of women's rejecting voices the marginalization and persecution and to advocate openness to the world, it owes a world governed by traditions and superstitions. Touched on topics of interest to women crossing of the suffering of Arab women that hurt of sexual oppression, spinsterhood, and the violence of the man, her novel represent a cry against feminist ideas of traditional and stereotypical suffered by mothers in the stillness and silence. Taken from the body axis of subjects and penetrated the depth of the social relations and psychological generated through it, but most of her novels are breaking taboos has boldly as high in the description of intimate relations. - The masculine power is considered as the strategic entrance to the persecution of feminist is the central authority and control over the oppressed in society and especially the Algerian society, especially as this was the authority is the authority of the Father. Did not denounce the authority of the Father, but long-pen authority of the husband and brother. Masculine authority is in the eyes of the writer is the authority racist dictatorship, they are calling for the lost harmony between the female and masculine power, they are rejecting the personality of the woman in Haramlik or Psychological tension which is necessary characters and suffering from spiritual unity in spite of the presence of the man, the husband. Then enter into a world of utopia to achieve what cannot be achieved on the ground. At the level of the language we note that it choose the language appropriate to the contents of that address Sometimes it tends to discipline and sometimes tend to slang, but it did not disturb the nerve, especially with male photographed moments of intimate relationships.


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