scholarly journals PELAKSANAAN BUDAYA HUKUM HAKIM DAN ADVOKAT DALAM KAITANNYA DENGAN PENEGAKAN HUKUM

to-ra ◽  
2018 ◽  
Vol 3 (3) ◽  
pp. 621
Author(s):  
Hulman Panjaitan

Abstract Legal culture is a very important element and priority is a concern in relation to law enforcement, That’s not limited to the implementation of the legal culture of judges and advocates as part of law enforcement. The execu- tion and implementation of the legal culture of each law enforcement apparatus, including judges and advocates have not become a serious concern. What has become a code of ethics as a guideline for behaving for judges and advocates has not inspired and integrated in the life and behavior of a judge and advocate in carrying out their duties and responsibilities. Therefore, for enforcement of the law and justice, presumably this legal culture as one of the most important elements in the legal system must befully applied and implemented by each law enforcement apparatus.   Keywords: the legal culture; judges and advocates; law enforcement.

2018 ◽  
Vol 11 (1) ◽  
pp. 79-92 ◽  
Author(s):  
Masdar Masdar

Cash waqf in Indonesia has been long enough implemented based on some rules enacted by government and other rules defined by The Waqf Board of Indonesia (BWI). However, the implementation of cash waqf has not reached the level of success. Therefore, this article studies the application of cash waqf law in Indonesia according to Friedman’s legal system theory. The legal system theory of Friedman firstly looks at the substance of the law, which is the rules or regulations; and secondly it examines the structure of the law, encompassing the law enforcement agencies, such as judge, prosecutor, police and legal counselors. And lastly the theory examines the element of legal culture, which is a response from Muslim society. The first two examinations indicate that there is nothing to be a problem. But from the last examination there is a problem regarding the trust from Muslim society. From the legal culture point of view, the implementation of cash waqf by the government, which is performed by BWI, needs attracting society’s credentials in order to improve and maximize the performance of cash waqf in Indonesia.


2018 ◽  
Vol 1 (1) ◽  
pp. 1908
Author(s):  
Yusi Permatasi ◽  
Yuwono Prianto

In Society, Paranormal practices is considered as common things. Paranormal Practices is used for any good and also for crime, so to cope with the activities, government had regulated the act to control the crime by using paranormal background. The paranormal practices have been included as criminal acts. It has regulated in article 545 and article 546 of the criminal law act and set on as supernatural powers activity. As time passes, there are constraint in the alleviation law it’s law enforcement. This research was done with empirical or law sociological point of view, where Lawrence M. Friedman state that the elements of the legal system consist of Legal Structure, Legal Substance, and Legal Culture. The result of this research is the paranormal practices are differentiate by it used which is good or bad. The bad paranormal practices cause loss for society. This gave rise to uncertainty of law enforcement on the paranormal practices, therefore it need a deep research which is not only from the law enforcement point of view, but also the religious and cultural represented by figure.


2019 ◽  
Vol 19 (2) ◽  
pp. 201
Author(s):  
Ufran Ufran

<p><em>The </em><em>Failure to enforce law and justice will be one of the factors of social dis-integration. If it is responded well and systematically it will be a threat to a country's failure. These initial symptoms can be seen from the emergence of various vigilante acts. The empty spaces filled with violence are caused by the vacuum of law. The law fails to do its job to solve social problems that arise. The explanation in this paper seeks to analyze the root problem of the failure of law enforcement in Indonesia seen in the perspective of the legal system by Friedman. To analyze the solution, the perspective used is an analysis of the style of progressive law as stated by Satjipto Rahardjo. The use of these two perspectives is expected to be able to describe well the real fundamental problem in our current law enforcement</em></p>


2017 ◽  
Vol 5 (1) ◽  
pp. 97-106 ◽  
Author(s):  
Dedi Mulyadi ◽  
Tanti Kirana Utami

The effectiveness of law enforcement depends on three law aspects; those are the structure of law, the substance of the law, and legal culture. Law structure is about the law enforcers, law substance is about the legislative means, and law culture is about a living law adopted by society. This study defines the background of simultaneous regional head elections in Indonesia, the problems of the simultaneous regional head elections in Indonesia, and the implementation of legal system theory to solve the simultaneous regional head election problems in Indonesia. The research method used is normative juridical with the specification of descriptive analysis research. The result of the research is needed permanent law structures that cover (Election Police, Election Prosecutor, Election lawyer, and Election Jury), the law substance through the issuing of general regulations (lex general) which can integrate the Laws of Legislative, Presidential, and Regional Head Elections (lex specialist) and the legal culture of society as human behavior (including the legal culture of law enforcement officers) on the electoral law and law system that are in force at the moment.


2020 ◽  
Vol 2 (2) ◽  
pp. 195
Author(s):  
Maulana Hasanudin

<p>The purpose of this paper is to determine the role of the judge in facing the development of society. Judges are part of the important structure of the judicial power branch in Indonesia. Judicial power is an independent power to administer justice in order to uphold law and justice. Judges are given the power to judge. Judges have an important role as law enforcement officers in the law enforcement process in Indonesia, so they must pay attention to legal objectives. The role of the judge has consequences for the responsibility of the judge which is very heavy, where the judge has responsibility to one God, to the nation and state, to himself, to the law, to the parties and to society. Judges and society are elements that cannot be separated in a legal system. The judge is a product of the society and culture where he comes from and is. The function of the judiciary is to decide disputes between individuals and individuals, individuals and communities, even individuals or society and the state; forming or making a policy or policy.</p><p align="center">[]</p><p><em>Tujuan penulisan ini adalah mengetahui peranan peranan hakim dalam menghadapi perkembangan masyarakat. Hakim merupakan bagian dari struktur penting cabang kekuasaan kehakiman di Indonesia. Kekuasaan Kehakiman merupakan kekuasaan yang merdeka untuk menyelenggarakan peradilan guna menegakkan hukum dan keadilan. Hakim diberi wewenang untuk mengadili. Hakim memiliki peranan penting sebagai aparat penegak hukum dalam proses penegakan hukum di Indonesia, sehingga harus memperhatikan tujuan hukum. Peranan hakim memiliki konsekuensi terhadap pertanggungjawaban hakim yang sangat berat, dimana hakim memiliki tanggung jawab terhadap tuhan yang maha esa, terhadap bangsa dan negara, terhadap diri sendiri, terhadap hukum, terhadap para pihak dan terhadap mayarakat. Hakim dan masyarakat merupakan unsur yang tidak bisa dilepaskan dalam suatu sistem hukum. Hakim sebagai produk masyarakat dan budaya tempat dia berasal dan berada. Fungsi kehakiman adalah memutus sengketa antara individu dengan individu, individu dengan masyarakat, bahkan individu atau masyarakat dengan negara; membentuk atau membuat policy atau kebijakan.</em></p>


Author(s):  
Yunan Hilmy

Sistem peradilan pidana harus selalu mempromosikan kepentingan hukum dan keadilan. Tetapi terdapat pandangan salah bahwa ukuran keberhasilan penegakan hukum hanya ditandai dengan keberhasilan mengajukan tersangka ke pengadilan dan kemudian dijatuhi hukuman. Seharusnya ukuran keberhasilan penegakan hukum oleh aparat penegak hukum ditandai dengan tercapainya nilai-nilai keadilan di dalam masyarakat. Kepolisian sebagai alat negara yang berperan dalam menegakkan hukum diharapkan dapat merespon hal ini dengan menggunakan mekanisme restorative justice . Tulisan ini akan membahas mengapa mekanisme restorative justice bisa dijadikan alternatif penegakan hukum oleh polisi; bagaimana prospek penerapan mekanisme restorative justice yang dilakukan oleh Polisi; serta bagaimana mekanisme restorative justice yang dilakukan oleh polisi dalam sistem hukum nasional. Dengan menggunakan metode yuridis normatif dapat disimpulkan bahwa dengan menjadikan restorative justice sebagai pendekatan maka ada beberapa keuntungan yang bisa didapatkan. Pertama , masyarakat diberikan ruang untuk menangani sendiri permasalahan hukumnya yang dirasakan lebih adil. Kedua , beban negara dalam beberapa hal menjadi berkurang. Polisi dapat melaksanakan mekanisme restorative justice melalui diskresi yang dimilikinya karena hal merupakan kelengkapan dari sistem pengaturan oleh hukum itu sendiri. Pelaksanaan restorative justice oleh Polri dalam perspektif sistem hukum nasional dapat diterima apabila dilaksanakan berdasar falsafah negara Pancasila, menjamin keadilan serta perlindungan hukum terhadap HAM. Untuk menjamin adanya keseragaman dalam implementasinya, diperlukan suatu norma atau kaidah untuk memberikan legitimasi agar segala tindakan yang dilakukan dalam implementasi restorative justice tidak dianggap ilegal.<p>The Criminal Justice System should be promoting interest of law and justice. However, there is a mistake of view that measuring success on law enforcement simply characterized with success filed a suspect to court and sentenced. Supposed to be success measure of law enforcement by law enforcement officers marked by the achievement of value of justice in society. The police as a state of tool who role in enforcing the law are expected respond by using restorative justice mechanism. Therefore, this paper focus on why restorative justice mechanism could be an alternative on law enforcement by the police; and how the mechanisms of restorative justice by the police in the national legal system. By using normative juridical methode, it can be conclude that by making restorative justice as an approach of, there are several advantages which can be found. First, public givenits own space to handles with his legal issues which preceived fairly. Second, burden on th estate in some way be reduced. The police could be implementing restorative justice mechanism through discretionbecause it is the completeness of regulation by the law itself. Implementation of restorative justice by the police in perspective of national legal system is acceptable if carried out based on the state ohilosophy of Pancasila, ensures of justice and legal protection of human rights.To ensure uniformity in implementation, needs a norm or rule to gave legitimacy that all actions which taken in implementation of restorative justice ha snot considered illegal.</p>


2021 ◽  
pp. 64-85
Author(s):  
Artur Ghambaryan

The aim of the article is to reveal the collisional relationship between justice and the law in the philosophical dimension. The main objectives of the article are to analyze the contradictions between law from the point of view of broad legal understanding, as well as the answer to the question of how law enforcement agent should act if, in solving a specific case, an outrageous contradiction between law and justice is encountered. The author used a number of scientific methods, in particular, historical-legal-comparative methods. The author concludes that supporters of a broad legal understanding consider the issue of contradiction between law mainly from the point of view of legislative policy, however, they do not discuss the issue of how the law enforcement agent should act when an obvious contradiction between law is encountered in a particular case. In the article the sayings «dura lex sed lex» (The law [is] harsh, but [it is] the law) and «lex iniusta non est lex» (An unjust law is no law at all) are considered in the dimensions of the legalism and natural law. The author concludes that the Radbruch formula is an exception to the saying «dura lex sed lex» (The law [is] harsh, but [it is] the law), which has undergone practical approbation. On the one hand, this resolution values the certainty and stability of the law, and on the other hand, it protects the person (society) from the unjustly shouting unjust laws.


2006 ◽  
Vol 13 (1) ◽  
pp. 57-72
Author(s):  
Hesti Setyowati ◽  
M. Harris S. Toengkagie

Abstract Indonesia is an archipelagic country that has endured 350 years of western colonization. Its people comprise diverse ethnic, cultural and religious backgrounds, all living in more than 17.000 islands spread throughout the archipelago. The development of the Indonesian legal system are considered as unique since it comprises the legacy of colonization, combined with the customary laws of various tribes. It is heavily infl uenced by Islam-the religion of the majority of its citizens, and the people’s own perception of law and justice following the colonial era. The undisputable fact on the variety of ethnic groups, cultures and religions formulate the desire for national ideology which promotes a unity of such diversity. As the result, each of the laws is formulated with reference to the principle of unity and democracy carried out in accordance with the national ideology. 60 years after its independence, the Law in Indonesia has shown great strides in its development. All of the developments are claimed to fulfi ll its goal of achieving a modern nation with solid legal foundation, without sacrifi cing its national identity.


2018 ◽  
Vol 2 (3) ◽  
pp. 122-146
Author(s):  
I Ketut Sudantra

Tulisan ini bertujuan untuk menjelaskan urgensi dan strategi pemberdayaan peradilan adat dalam sistem hukum di Indonesia. Secara konseptual, peradilan adat yang dimaksud dalam tulisan ini adalah sistem peradilan yang hidup dan dipraktikkan dalam kesatuan-kesatuan masyarakat hukum adat. Secara konstitusional, eksistensi peradilan adat diakui berdasarkan Pasal 18B ayat (2) Undang-undang Dasar Negara Republik Indonesia Tahun 1945, tetapi dalam level peraturan perundang-undnagan di bawah Undang-undang Dasar, eksistensi peradilan adat tidak mendapat pengakuan yang memadai. Kondisi ini menimbulkan dampak melemahnya posisi peradilan adat pada sebagian masyarakat adat ditandai oleh sikap dan perilaku masyarakat yang mulai enggan menyelesaikan perkaranya melalui peradilan adat. Di beberapa tempat, dewasa ini sudah tidak bisa ditemukan lagi adanya peradilan adat. Apabila kondisi ini dibiarkan berlangsung terus maka akan mengancam eksitensi kesatuan masyarakat hukum adat, sebab tanpa adanya pranata peradilan adat yang berfungsi menegakkan norma-norma hukum adat, suatu kesatuan masyarakat hukum adat akan kehilangan eksistensinya sebagai suatu kesatuan masyarakat hukum adat yang hidup. Oleh karena itu, peradilan adat sangat penting dan mendesak direvitalisasi, dalam arti diberdayakan agar dapat berfungsi kembali sebagai alternatif penyelesaian perkara, khususnya di lingkungan kesatuankesatuan masyarakat hukum adat.. Revitalisasi peradilan adat dapat dilakukan melalui strategi pembenahan seluruh komponen sistem hukumnya, baik substansi hukum, struktur hukum, dan buidaya hukumnya. This paper aims to explain the urgency and strategy of empowering customary justice in the legal system in Indonesia. Conceptually, the customary judiciary referred to in this paper is a living justice system that is practiced in customary law communities. Constitutionally, the existence of customary courts is recognized based on Article 18B paragraph (2) of the 1945 Constitution of the Republic of Indonesia, but at the level of statutory regulations under the Constitution, the existence of adat justice does not receive adequate recognition. This condition has the effect of weakening the position of customary justice in some indigenous communities marked by the attitudes and behavior of people who are reluctant to settle their cases through adat justice. In some places, there is no longer any traditional justice. If this condition is allowed to continue, it will threaten the existence of the customary community, because without customary judicial institutions that function to uphold customary law norms, a customary community community will lose its existence as a living customary community. Therefore, customary justice is very important and urgent to be revitalized, in the sense that it is empowered so that it can function again as an alternative case settlement, especially in the environment of customary law community units. Revitalization of customary justice can be done through a strategy of revamping all components of the legal system, both in substance the law, the legal structure and the legal nature. 


Author(s):  
Arfan Faiz Muhlizi

<p>Revolusi mental yang ditopang oleh kekuatan civil society adalah bagian dari penguatan budaya hukum ketika memandang hukum sebagai sebuah sistem. Terdapat beberapa fakta yang menunjukkan bahwa korupsi telah sedemikian meluas sehingga hampir semua elemen Negara, baik di eksekutif, legislatif maupun judiciil . Berpijak dari visi revolusi mental ini menarik untuk dibahas lebih jauh mengenai bagaimana pemberantasan korupsi bisa dilakukan dengan paradigma, budaya politik, dan pendekatan nation building baru yang lebih manusiawi, sesuai dengan budaya nusantara, serta bagaimana transformasi budaya nusantara dalam pemberantasan korupsi. Dengan pendekatan yuridis normatif diperoleh kesimpulan bahwa Nation Building pemberantasan korupsi berpijak prinsip supremasi hukum, kesetaraan di depan hukum dan penegakan hukum dengan cara-cara yang tidak bertentangan dengan hukum. Di sisi lain, terdapat anggapan bahwa sulitnya pemberantasan korupsi di Indonesia adalah akibat pemahaman bahwa korupsi adalah budaya bangsa. Pemahaman ini perlu diluruskan dengan menunjukkan bahwa budaya bangsa Indonesia adalah anti terhadap korupsi dan melakukan transformasi budaya. Transformasi budaya nusantara ke dalam format pembangunan hukum, khususnya pemberantasan korupsi, bersumber dari dua elemen yakni dari nilai-nilai agama dan dari nilai-nilai adat.</p><p>Mental revolution supported by the strength of civil society is part of strengthening the legal culture as identify the law as a system. There are some facts showing how spreadable corruption it is in almost all elements of the nation, in the executive, legislative and judicial body. Based on the vision of mental revolution, it is interesting to discuss furthermore how corruption eradicating can be work with the new paradigms, political culture, and nation-building approach, which are humanly, likewise the national legal culture, and how the national culture-transformation in eradicating corruption. By normative juridical approach can be concluded that the nation building in combating corruption is based on the Supremacy of law principle, equality before the law and law enforcement in association with legal. On the other hand, there is a presumption that contraints of corruption eradicating in Indonesia because corruption has became a part of nation’s culture. This presumption must be clarified that Indonesian genuine culture is anti corruption. National Cultural Transformation, especially in combating corruption, based on 2 (two) elements which are religious values and traditional values.</p>


Sign in / Sign up

Export Citation Format

Share Document