scholarly journals Prevention of Criminal Action of Corruption through the Initiation of the Dayak Ngaju Traditional Laws

2021 ◽  
Vol 3 (1) ◽  
pp. 115-123
Author(s):  
Kiki Kristanto ◽  
Thea Farina ◽  
Putri Fransiska Purnama Pratiwi ◽  
Libra Adelianty Asuransia
Keyword(s):  
Indigenous Peoples ◽  
Natural Law ◽  
Customary Law ◽  
State Law ◽  
Government Officials ◽  
Central Kalimantan ◽  
The Law ◽  
The Government

Given the complexity of the problem of corruption, it must be treated seriously through a balance of rigorous and precise steps. This step is not only taken by the government and law enforcers, but also by involving the participation of indigenous peoples. In the indigenous Dayak Ngaju community, they are familiar with the principle of not having a bahadat. This principle means that the behavior of life that upholds honesty, equality, togetherness and tolerance and obeying the law (state law, customary law and natural law). According to the author, the existence of the principle of Belom Bahadat can be used as a preventive instrument for the prevention of corruption by government officials in Central Kalimantan Province. This means that there is a contribution of customary law norms to the government's efforts to prevent the occurrence of criminal acts of corruption through the initiation of the belom bahadat principle of Dayak Ngaju customary law.

scholarly journals Misconception on the Authority Abuse of Power in the Law Enforcement against Corruption

2017 ◽  
Vol 13 (9) ◽  
pp. 51
Author(s):  
Sadjijono Sadjijono ◽  
Bagus Teguh Santoso
Keyword(s):  
Law Enforcement ◽  
Good Governance ◽  
Government Officials ◽  
Legal Concept ◽  
Abuse Of Power ◽  
Government Administration ◽  
The Absolute ◽  
The Law ◽  
The Government ◽  
Administrative Jurisdiction

Law No. 30/ 2014 on Government Administration brings the strength and the averment on the performance of the governmental functions which include executive, legislative, and juridical in order to provide the public services (bestuurzorg). Such regulation also aims to prevent and to eliminate any kinds of the maladministration done by the government officials/organs in implementing their functions so that good governance can be realized. In implementing their function, the government should rely on the useful performance (doelmatigheid) and the effectiveness (doeltreffenhgeid) according to the norms of each authority. It is a sophism when the ‘authority’ and/or the ‘competence’ mentioned under the Law No. 30/ 2014 on Government Administration are defined differently in the letterlijk gramatikal wet without associating those terms with an understanding of bevoegheid in an administrative legal concept. An idea that distinctively defines the term ‘competence’ as a right and ‘authority’ as a power is considered as an inconsistent idea, which may cause dualism and distortion in the common law enforcement reffering to the administrative law, particularly related to the concept of the authority abuse of power mentioned under the Law No. 31/ 1999 amended by the Law No. 20/ 2001 on deeds against corruption. As the result, when the notion of ‘authority abuse of power’ is defined as a right (as mentioned in article 1, subsection 5 jo. article 17, Law No. 30/ 2014 on Government Administration), it will be characterized into the absolute competence of the administrative jurisdiction, and when the notion of ‘authority abuse of power’ is defined as a power (as mentioned in article 3, Law No. 31/ 1999 on deeds against corruption), it will be characterized into the absolute competence of the corruption-act jurisdiction. Meanwhile, implementing the government’s ‘competence’ and/or ‘authority’ is characterized into one concept based on the norms of the authority power.

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.

scholarly journals Why Why Liberalism Failed Fails as an Account of the American Order

2019 ◽  
Vol 24 ◽  
pp. 19-31
Author(s):  
Paul R. DeHart ◽  
Keyword(s):  
Natural Law ◽  
Institutional Design ◽  
Political Authority ◽  
Sovereign Power ◽  
American Founding ◽  
Law Of Nature ◽  
The Law ◽  
Constitutional Thought ◽  
The Government ◽  
Political Association

In Why Liberalism Failed, Patrick Deneen contends that the American founding is fundamentally Hobbesian and that the Constitution is the application of the Hobbesian revolution concerning liberty and anthropology. I contend that Deneen fundamentally mischaracterizes the American founding. The founders and framers affirmed the necessity of consent for political authority and obligation. But they also situated the necessity of consent in the context of a morally and metaphysically realist natural law, maintained that an objective good of the whole constitutes the final end of political association, and described liberty as subjection to the law of nature and the government of God. To be determined by one’s base passions was to be a slave. Moreover, their constitutional thought and the institutional design of the constitutions they built rejected Hobbes’s theory of sovereign power and the metaphysical ground on which it rests.

The Law of Succession in Zambia: Recent Proposals for Reform

1983 ◽  
Vol 27 (2) ◽  
pp. 162-168 ◽  
Author(s):  
Simon Coldham
Keyword(s):  
Customary Law ◽  
First Report ◽  
Marriage And Divorce ◽  
The Law ◽  
The Government ◽  
Law Of Succession ◽  
Near Future

The 1982 Report on the Law of Succession (the Report) was the first report to be published by the Law Development Commission (the Commission) sinceit was established in 1974. This almost certainly indicates the importance which the government of Zambia attaches to the reform of the law of succession, and perhaps marks a change of attitude on its part towards customary law, which could also have implications for the law of marriage and divorce. Statements by government ministers indicate that legislation along the lines proposed by the Commission is likely in the near future. It seems appropriate, therefore, to appraise these proposals and to compare them with reforms carried out elsewhere in Commonwealth Africa.

scholarly journals Konstitusionalitas Hak Masyarakat Hukum Adat atas Hak Ulayat Rumpon di Provinsi Lampung

2018 ◽  
Vol 14 (3) ◽  
pp. 463
Author(s):  
Ahmad Redi ◽  
Yuwono Prianto ◽  
Tundjung Herning Sitabuana ◽  
Ade Adhari
Keyword(s):  
Indigenous Peoples ◽  
Research Method ◽  
Legal Aspects ◽  
Coastal Communities ◽  
Customary Law ◽  
Fishing Gear ◽  
Constitutional Protection ◽  
Customary Rights ◽  
The Republic ◽  
The Government

Pasal 18B ayat (2) UUD NRI 1945 mengatur mengenai penghormatan dan pengakuan atas satuan-satuan masyarakat hukum adat beserta hak-hak tradisionalnya sepanjang keberadaannya masih ada. Salah satu hak masyarakat adat di masyarakat pesisir di Provinsi Lampung ialah hak rumpon sebagai hak ulayat laut. Rumpon laut secara bahasa merupakan jenis alat bantu penangkapan ikan yang dipasang di laut, baik laut dangkal maupun laut dalam. Saat ini eksistensi rumpon laut terancam keberadaannya karena untuk menjaga dan melestarikan sistem pengelolaan perikanan ini tidak didukung oleh tindakan nyata oleh Pemerintah dan masyarakat sekitar pesisir. Tulisan ini melakukan pengkajian atas hak masyarakat hukum atas hak ulayat rumpon di Provinsi Lampung dengan fokus penelitian pada eksistensi hak ulayat laut rumpon pada masyarakat Lampung dan perlindungan konstitusional atas hak ulayat rumpon laut. Metode penelitian yang digunakan yaitu metode socio-legal yang melakukan kajian terhadap aspek hukum dalam ranah das sollen dan das sein.Article 18B paragraph (2) of the 1945 Constitution of the Republic of Indonesia regulates the respect and recognition on customary law community units and their traditional rights as long as they still exist. One of the rights of indigenous peoples in coastal communities in Lampung Province is rumpon’s right as the ulayat right of the sea. Literaly, Rumpon laut is a type of fishing gear installed in the sea, both the shallow and the deep one. Currently the existence of rumpon laut is threatened because the maintenance is not supported by concrete actions by the Government and coastal communities. This paper conducts an assessment of the community’s right on customary rights of rumpon laut in Lampung Province. This paper focuses on the existence of the ulayat right of rumpon laut in Lampung and the constitutional protection of the ulayat right of rumpon laut. The research method used is a sociolegal method that studies the legal aspects in the realm of das sollen and das sein.

scholarly journals EKSISTENSI MASYARAKAT ADAT TERGERUS OLEH KEBUTUHAN ZAMAN Studi Analisis Konflik Masyarakat Adat Sunda Wiwitan di Kuningan yang Terusir dari Tanah Adatnya Sendiri dengan Teori Identitas

2019 ◽  
Vol 1 (1) ◽  
pp. 44
Author(s):  
Rachel Farakhiyah ◽  
Maulana Irfan
Keyword(s):  
Conflict Resolution ◽  
Indigenous Peoples ◽  
Customary Law ◽  
District Court ◽  
Court Ruling ◽  
Land Disputes ◽  
Customary Rights ◽  
The Government ◽  
Customary Land ◽  
Privately Owned

Pengakuan pemerintah terhadap hukum adat masih setengah hati. Padahal, eksistensi hukum adat memiliki landasan konstitusional yang kuat dalam Pasal 18B ayat (2) UUD 1945. Tubrukan antara proyeksi pembangunan dari pemerintah, kepentingan masyarakat umum, beserta hak ulayat dari masyarakat adat, telah menimbulkan gesekan yang sangat rentan akan timbulnya konflik. Seperti halnya yang memicu terjadinya konflik yang memanas di dalam masyarakat sunda wiwitan atas sengketa lahan. Yang mana perlakuan Jaka yang mengklaim tanah adat menjadi tanah milik pribadi sebagai bentuk pelanggaran hukum adat dan kemudian ditambah dengan putusan PN Kuningan yang memanangkan permintaan Jaka atas hak milih tanah adat seluas 224 m2. Putusan PN tersebut dinilai cacat hukum dan tidak memperhatikan asal usul sejarah. Maka hal tersebut menimbulkan berbagai aksi perlawanan dari pihak kubu masyarakat adat Sunda Wiwitan untuk berusaha memperoleh kembali haknya atas tanah adat mereka. Tujuan penulisan artikel ini yaitu untuk menjelaskan latarbelakang terjadinya konflik dan pemicu terjadinya konflik dengan menggunakan teori identitas yang nantinya dapat dirumuskan resolusi konflik yang efektif. Metode yang digunakan dalam penulisan artikel ini yaitu menggunakan studi litelatur yang diperoleh dari jurnal,buku, dan berbagai macam berita. Hingga saat ini konflik yang bergulir belum menemukan kejelasan karena belum terdapat resolusi konflik yang jelas dan masih sampai kepada tahap digagalkannya proses eksekusi tanah adat seluas 224 m2oleh Pengadilan Negri Kuningan. Government recognition of customary law is still half-hearted. In fact, the existence of customary law has a strong constitutional foundation in Article 18B paragraph (2) of the 1945 Constitution. Collisions between projected development from the government, the interests of the general public, along with customary rights from indigenous peoples, have created a very vulnerable friction in the emergence of conflict. As is the case that triggered a heated conflict in Sunda Wiwitan society over land disputes. Which is the treatment of Jaka who claimed customary land to be privately owned as a form of violation of customary law and then added with the Kuningan District Court decision to adopt Jaka's request for customary land rights of 225 m2. The Kuningan District Court ruling was deemed legally flawed and did not pay attention to the origin of history. So this caused various acts of resistance from the sides of the Sunda Wiwitan indigenous people to try to regain their rights to their customary lands. The purpose of writing this article is to explain the background of the occurrence of the conflict and the trigger for the occurrence of conflict by using identity theory which can later be formulated effective conflict resolution. The method used in writing this article is to use litelatur studies obtained from journals, books, and various kinds of news. Until now the rolling conflict has not yet found clarity because there is no clear conflict resolution and is still up to the stage where the process of execution of customary land of 225 m2 was thwarted by the Kuningan District Court.

scholarly journals Is The Constitutional And Legal Recognition Of Traditional Community Laws Within The Multicultural Country Of Indonesia A Genuine Or Pseudo Recognition?

2016 ◽  
Vol 1 (2) ◽  
pp. 49
Author(s):  
I Nyoman Nurjaya
Keyword(s):  
Social Stratification ◽  
Local Communities ◽  
Customary Law ◽  
State Law ◽  
State Laws ◽  
Unity In Diversity ◽  
Cultural Power ◽  
The Government ◽  
Law And Legislation ◽  
And Control

Indonesia is well known amongst Southeast Asian countries for it multi- cultural identity in terms of ethnicity, religion, race and social stratification. Indonesia embodies its motto of Unity in Diversity, which refers to the culturally rich configuration of Indonesia, containing cultural capital and cultural power. However, cultural diversity also yields conflict due to inter-ethnic and inter- religious disputes that have the potential to generate social disintegration and even threaten the fragmentation of  Indonesia as a Nation  State.  In the eyes    of legal anthropologists, sources of conflict are often based on discriminatory policies expressed within the State’s law and legislation with regard to the recognition and protection of local communities across the country, namely ‘adat’ communities practising traditional, customary law, known as ‘adat’. Thus, State laws enacted and enforced by the Government tend to dominate and marginalise, even ignore the rights of  the local communities, particularly regarding access   to and control over natural resources, which is otherwise governed by the adat law of the region. This paper attempts to offer an answer to the fundamental question of whether the 1945 Constitution recognises and protects the traditional communities and their adat laws by employing a legal anthropological approach, with the purpose of obtaining a better understanding of development of State law in a multicultural Nation and looking towards a more just and equitable Indonesian State law.

scholarly journals Legal Development of Coastal Marine Management Based on the Idea of Pancasila

2018 ◽  
Vol 4 (1) ◽  
pp. 113
Author(s):  
Jantje Tjiptabudy
Keyword(s):  
Natural Resources ◽  
Indigenous Peoples ◽  
The State ◽  
Customary Law ◽  
Marine Management ◽  
Positive Law ◽  
Coastal Marine ◽  
The Republic ◽  
The Government ◽  
Marine Areas

In relation to the positive law, the management of marine and coastal natural resources, there is also the rule of customary law. Customary law that still lives and develops in indigenous peoples also regulates the management system and utilization of natural resources in coastal and marine areas. Recognition of the rights of indigenous peoples is constitutionally contained in the 1945 Constitution of the State of the Republic of Indonesia where the state recognizes the existence of the Customary Law Community. In Maluku, marine potency management in general is still done traditionally known as marine customary rights that have been going on for generations but not yet fully recognized either by the government or entrepreneurs who are actually important partners in the development process.

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 The Common Law of War

2017 ◽  
Author(s):  
Jens David Ohlin
Keyword(s):  
Natural Law ◽  
Common Law ◽  
Armed Conflicts ◽  
Law Of War ◽  
Early American ◽  
American Law ◽  
The Common ◽  
The Law ◽  
Military Commissions ◽  
The Government

In recent litigation before U.S. federal courts, the government has argued that military commissions have jurisdiction to prosecute offenses against the "common law of war," which the government defines as a body of domestic offenses, such as inchoate conspiracy, that violate the American law of war. This Article challenges that definition by arguing that stray references to the term "common law of war"in historical materials meant something completely different. By examining the Lieber Code, the writings of early natural law theorists, and early American judicial decisions, this Article concludes that the "common law of war" referred to a branch of the law of nations that applied during internal armed conflicts, such as civil wars with non-state actors. This body of law was called "common," not because it was extended or elaborated by the common law method of judge-applied law, but rather because it was "common" to all mankind by virtue of natural law, and thus even applied to internal actors, such as rebel forces, who were not otherwise bound by international law as formal states were. By recapturing this lost definition of the common law of war, this Article casts some doubt on the U.S. government's position that military commissions have jurisdiction not only over international offenses, but also domestic violations of the law of war.Published: Jens David Ohlin, "The Common Law of War," 58 William &amp; Mary Law Review (2016)

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