2018 ◽  
Vol 2 (2) ◽  
pp. 135
Author(s):  
Firman Freaddy Busroh

ABSTRACTCorruption is still common in Indonesia. The existence of permissive culture in Indonesian society has caused corruption to continue to flourish and difficult to eradicate. Many cases of corruption have been brought to trial, but it is still unable reduce the level of corruption. Permissive culture (or also known as permissivism) is still often encountered in everyday life, such as granting bribes for administration, from office to religious affairs, such as marriage. The development of this permissive culture is due to the advancement of the times and the increasing lifestyle of hedonism in society which result in the community being consumptive. Unwittingly, the permissive culture has permitted corrupt behavior to occur. Corruption is an act that cannot be justified in any aspect. Corruption is detrimental to the State's finances which has an impact on the waiver of public interest. In addition, corruption also has a negative impact on various fields. So, corruption is an unforgivable act. Therefore, it is necessary to revitalize social sanction in combating the culture of corruption. Indonesia, as a legal laboratory, has various kinds of customary law. Customary law in Indonesia has traditional religious characteristics that use religious and cultural approaches. Some areas in Indonesia that still uphold the value of religion and customs can be used as a foundation to eradicate permissivism of corrupt behavior. In religion and custom there are social sanctions that can cause the feelings of shame for the perpetrators of corruption. Such social sanctions include exclusion, expulsion from a territory, or even the removal of a customary title. The revitalization of social sanctions could be part of a strategy for eradicating corruption in Indonesia.


2015 ◽  
Vol 53 (1) ◽  
pp. 225 ◽  
Author(s):  
S Suprapto

In some situations where the state is too weak to gain trust from the people, religious leaders have a significant role in maintaining social harmony. In many cases of the social unrest as what happened in Lombok, Tuan Guru and Pedanda played important roles in building a peaceful condition. Tuan Guru and Pedanda with their authorities have vital influences in calming down their Muslim and Hindu communities respectively. With their own ways, they were able to localize conflict issues, so much so that the social conflicts did not escalate to become greater massive riot. This article describes a number of efforts made by Tuan Guru and Pedanda  to establish peace in Lombok, such as: calming down the followers; localizing issue to reduce mass panic; reminding members of the family or community to resist social prejudice; socializing religious teachings especially the need to forge harmony; promoting “Semeton Sasak and Batur Bali” as a value of brotherhood among Balinese-Hindu and Sasaknese-Muslim; creating social sanctions against those who violated the agreements among communities; and improving the effectiveness of customary law known as awik-awik.[Pemimpin atau tokoh agama memiliki peran signifikan dalam merawat harmoni social, terutama di saat negara kurang memperoleh kepercayaan dari rakyat. Dalam sejumlah kasus kerusuhan social yang terjadi Lombok, Tuan Guru dan Pedanda memainkan peran penting dalam menciptakan kedamaian. Dengan otoritas mereka, Tuan Guru dan Pedanda mampu menenangkan massa. Dengan caranya sendiri, mereka mampu melokalisasi isu, sehingga eskalasi konflik tidak meluas menjadi kerusuhan yang massif. Artikel ini mendeskripsikan sejumlah upaya yang dikembangkan oleh Tuan Guru dan Pedanda dalam rangka bina damai di Lombok, seperti menenangkan jamaah; melokalisasi isu konflik agar massa tidak panic; mengingatkan keluraga atau anggota komunitas untuk menahan diri; mensosialisasikan nilai-nilai harmoni dalam agama, mempromosikan konsep “Semeton Sasak and Batur Bali” sebagai sebuah nilai persaudaraan antara orang Hindu-Bali dan Sasak-Muslim; menciptakan sanksi sosial bagi mereka yang melanggar kesepakatan bersama; dan meningkatkan efektifitas hukum adat yang dikenal dengan sebutan awik-awik.]


Author(s):  
Peter Orebech ◽  
Fred Bosselman ◽  
Jes Bjarup ◽  
David Callies ◽  
Martin Chanock ◽  
...  

Author(s):  
Vu Thi Thanh Minh

Ethnic minorities in the Northern Mountainous Region not only use the application of scientific-technological advances but also experiences of the community to enhance production efficiency and environmental protection. Local knowledge (TTDP) of ethnic minorities is useful for environmental protection and natural resource exploitation & use. These are environmental & weather knowledge; farming experiences on sloping and forestry land; knowledge about environmental protection and natural resource exploitation & use especially how to protect precious resources by specific rules/regulations of customary law. In the context of declining natural resources, TTDP is eroded, captured, or illegally exploited. There should be measures in order to preserve and promote TTDP as well as raise the awareness of the community about its important role.


2019 ◽  
Vol 34 (2) ◽  
Author(s):  
Sipho Stephen Nkosi

The note is about the appeal lodged by the late Mrs Winnie Madikizela-Mandela to the SCA against the decision of the Eastern Cape High Court, Mthatha, dismissing her application for review in 2014. In that application, she sought to have reviewed the decision of the Minister of Land Affairs, to transfer the now extended and renovated Qunu property to Mr Mandela and to register it in his name. Because her application was out of time, she also applied for condonation of her delay in making the application. The court a quo dismissed both applications with costs, holding that there had been an undue delay on her part. Mrs Mandela then approached the Supreme Court of Appeal, for special leave to appeal the decision of the court a quo. Two questions fell for decision by the SCA: whether there was an unreasonable and undue delay on Mrs Mandela’s part in instituting review proceedings; and whether the order for costs was appropriate in the circumstances of the case. The SCA held that there was indeed an unreasonable delay (of seventeen years). Shongwe AP (with Swain, Mathopo JJA, Mokgothloa and Rodgers AJJA concurring) held that the fact that there had been an undue delay does not necessarily mean that an order for costs should, of necessity, particularly where, as in this case, the other litigant is the state. It is the writer’s view that two other ancillary points needed to be raised by counsel and pronounced on by the Court: (a) the lawfulness and regularity of the transfer of the Qunu property to Mr Mandela; and (b) Mrs Mandela’s status as a customary-law widow—in relation to Mr Mandela.


2017 ◽  
Vol 31 (1) ◽  
pp. 240-246 ◽  
Author(s):  
Fatima Osman
Keyword(s):  

2019 ◽  
Vol 10 (1) ◽  
pp. 83-96
Author(s):  
Yohanes Victor Lasi Usbobo

The implementation of todays forest management that based on formal-scientific knowledge and technical knowledge seems to fail to protect the forest from deforestation and the environmental damage. Decolonialisation of western knowledge could give an opportunity to identify and find the knowledge and practices of indigenous people in sustainable forest management. Forest management based on the indigenous knowledge and practices is believed easy to be accepted by the indigenous community due to the knowledge and practice is known and ‘lived’ by them. The Atoni Pah Meto from West Timor has their own customary law in forest management that is knows as Bunuk. In the installation of Bunuk, there is a concencus among the community members to protect and preserve the forest through the vow to the supreme one, the ruler of the earth and the ancestors, thus, bunuk is becoming a le’u (sacred). Thus, the Atoni Meto will not break the bunuk due to the secredness. Adapting the bunuk to the modern forest management in the Atoni Meto areas could be one of the best options in protecting and preserving the forest.


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