scholarly journals Urgensi Dan Strategi Pemberdayaan Peradilan Adat dalam Sistem Hukum Nasional

2018 ◽  
Vol 2 (3) ◽  
pp. 122-146
Author(s):  
I Ketut Sudantra
Keyword(s):  
Legal System ◽  
Justice System ◽  
Indigenous Communities ◽  
Customary Law ◽  
Legal Structure ◽  
Legal Nature ◽  
The Law ◽  
The Republic ◽  
And Behavior ◽  
Attitudes And Behavior

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. 

scholarly journals SISTEM PERADILAN DI INDONESIA BERDASARKAN UUD NEGARA REPUBLIK INDONESIA TAHUN 1945

Yustitia ◽  
2019 ◽  
Vol 5 (1) ◽  
pp. 27-62
Author(s):  
Ihat Subihat
Keyword(s):  
Supreme Court ◽  
Legal System ◽  
Justice System ◽  
Judicial System ◽  
Judicial Power ◽  
Military Justice ◽  
Legal Structure ◽  
Library Studies ◽  
The Republic ◽  
The Government

A country’s judicial system cannot be separated from the legal system in force in the country. In other words, a country’s justice system is a sub-system of the country’s justice system. Because the legal system that applies in Indonesia is a legal system based on the Pancasila and the 1945 constitution of the Republic of Indonesia, the judicial system in Indonesia must also be based on Pancasila values and articles in the 1945 Constitution of the Republic of Indonesia. This study was conducted by using normative juridical method by reviewing various legal materials; primary, secondary and tertiary legal materials. While the data collection method was carried out through library studies. The analysis technique used descriptive method with prescriptive approach. The result of this study showed that the four judicial environments are under the Indonesia Supreme Court; general justice, religious justice, military justice and state administrative courts, as sub-judicial systems in Indonesia, each of which has an institutional, authority and legal structure separate events that differ from one another according to the specificity and absolute competence of each that cannot be mixed up. In contrast to other judicial environments which have adjusted to the changes in the new judicial power law, the institutional structure and authority of the courts within the military court which is part of the judicial system under the Supreme court of the Republic of Indonesia is still regulated in Law Number 31 of 1997 concerning Military justice and not yet adjusted to Lay Number 14 of 2004 concerning Judicial Power, because the Amendment Draft to the Law on Military Justice which had been discussed since 2005 has not yet been agreed upon by the DPR and the Government. Even when the Lay on Military Justice cannot be adjusted to Law Number 4 of 2004, on October 29, 2009 Law Number 4 of 2004 was revoked and then replaced with Law Number 48 of 2009 concerning the latest Judicial Power.

scholarly journals INDIGENOUS COMMUNITY, CUSTOMARY LAW AND MULTICULTURALISME IN INDONESIA

Al-Albab ◽  
2015 ◽  
Vol 2 (1) ◽  
Author(s):  
Zaenuddin Hudi Prasojo
Keyword(s):  
Restorative Justice ◽  
Common Good ◽  
Indigenous Communities ◽  
Customary Law ◽  
New Order ◽  
West Kalimantan ◽  
The Law ◽  
Law And Justice ◽  
The Republic

The awareness of awakening and efforts in reviving the customary law of indigenous communities in Indonesia has been going on for a long time, at least since the end of the reign of the New Order Regime. Customary law as one of the authentic capital of indigenous communities is a reflection of the existence of multicultural principles that have actually existed and been part of the Indonesian society. This work explores the case of cutomary law in West Kalimantan on Katab Kebahan’s practices in Melawi which is potential to be included to the National law. The role of customary law in the life of the multicultural society, like West Kalimantan society, in the modern era should be aligned with the history of the Unitary State of the Republic of Indonesia which was founded by the best children of the nations that agreed to establish a state based on the supremacy of law. Customary law is part of the state law. Therefore, there is s need to think of a proper format for the position and the role of customary law in the Indonesian legal system for the prosperity of society based on equality before the law and justice in accordance with the ideals of the nation. This paper suggests that, as an alternative as to where we might put the position of customary law in a multicultural nation today, we can take the example from patterns made by several countries that have adopted Restorative Justice systems with the main principles that the law is a device to resolve the problems in a just and fair way and with the awareness to return all the problems to the perspective of the law for the common good. Key words: cutomary law, mulitcultural society, restorative, justice

scholarly journals Legalitas Hukum Islam dalam Sistem Peradilan Indonesia

2021 ◽  
Vol 22 (2) ◽  
pp. 128
Author(s):  
Muhammad Habibi
Keyword(s):  
Legal System ◽  
Justice System ◽  
Islamic Law ◽  
Customary Law ◽  
Law System ◽  
Model Library ◽  
Library Research ◽  
The Republic ◽  
Historical Developments ◽  
Religious Courts

AbstractThis article will explain the legality of Islamic law in the justice system in Indonesia. The importance of this topic to be discussed is because judicial institutions in Indonesia are formed as a result of their multiple historical developments. It was said that because until now in the Unitary State of the Republic of Indonesia, several legal systems had various features, structures, and characteristics, namely; the Islamic legal system, customary law system, and Western legal system. The problem that he explains is related to the legality of Islamic law in the judicial system in Indonesia. To answer the questions above, this article uses a qualitative research method with a library research model as a data collection method. The search results found that there are several regulations that have been legalized so that they become positive laws in Indonesia, namely: 1) the 1945 Constitution; 2) Law Number 17 of 1999 concerning the Implementation of Hajj; 3) Law Number 36 of 1999 concerning Management of Zakat; 4) Law Number 41 of 2004 concerning Waqf; 5) Law Number 44 of 1999 concerning the Implementation of the Specialties of the Aceh Region; 6) Law No. 3 of 2006 concerning Amendments to Law No. 7 of 1989 concerning Religious Courts; 7) Law Number 1 of 1974 concerning Marriage.Abstrak: Artikel ini menjelaskan tentang legalitas hukum Islam dalam sistem peradilan di Indonesia. Pentingnya topik ini untuk dibahas karena, lembaga peradilan di Indonesia terbentuk akibat dari perkembangan sejarahnya yang bersifat majemuk. Dikatakan demikian, karena sampai saat ini di Negara Kesatuan Republik Indonesia berlaku beberapa sistem hukum yang memiliki corak, susunan dan karakteristik yang beragam, yaitu; sistem hukum Islam, sistem hukum Adat, dan sistem hukum Barat. Permasalahan yang jelaskan berkaitan dengan legalitas hukum Islam dalam sistem peradilan di Indonesia. Untuk menjawab pertanyaan di atas, artikel ini menggunakan metode penelitian kualitatif dengan model library reseach sebagai metode pengumpulan data. Hasil penelusuran ditemukan bahwa ada beberapa aturan yang telah dilegalisir sehingga menjadi hukum positif di Indonesia, yaitu: 1) Undang-Undang Dasar tahun 1945; 2) Undang-Undang Nomor 17 tahun 1999 tentang Penyelenggaraan Ibadah Haji; 3) Undang-Undang Nomor 36 tahun 1999 tentang Pengelolaan Zakat; 4) Undang-Undang Nomor 41 Tahun 2004 tentang Wakaf; 5) Undang-Undang Nomor 44 tahun 1999 tentang Penyelenggaraan Keistimewaan Daerah Aceh; 6) Undang-Undang Nomor03 Tahun 2006 tentang Perubahan atas Undang-Undang Nomor 7 tahun 1989 tentang Peradilan Agama; 7) Undang-Undang Nomor 01 tahun 1974 tentang Perkawinan.

2. The English Legal system, Constitution, and Human Rights

Business Law ◽  
2020 ◽  
pp. 15-42
Author(s):  
James Marson ◽  
Katy Ferris
Keyword(s):  
Human Rights ◽  
Legal System ◽  
Justice System ◽  
Administration Of Justice ◽  
The Law ◽  
The Uk

This chapter, in discussing the English legal system and its features, begins by outlining what the law is and some important constitutional principles. The discussion is primarily based on the institutions and personnel involved in the practice and administration of justice. It therefore involves a description and evaluation of the courts, tribunals, and the judiciary, including their powers and the rationale for such authority, as well as the mechanisms of control and accountability. The aim of this chapter is to demonstrate how the mechanisms of the justice system work. The English legal system exists to determine the institutions and bodies that create and administer a just system of law. It should be noted here that the UK does, in fact, possess a written constitution, it is merely uncodified.

2. Law, the Constitution, EU Membership, and Human Rights

Business Law ◽  
2018 ◽  
Author(s):  
James Marson ◽  
Katy Ferris
Keyword(s):  
Human Rights ◽  
Legal System ◽  
Justice System ◽  
Eu Membership ◽  
Administration Of Justice ◽  
The Law ◽  
The Uk

This chapter, in discussing the English legal system and its features, begins by outlining what the law is and some important constitutional principles. The discussion is primarily based on the institutions and personnel involved in the practice and administration of justice. It therefore involves a description and evaluation of the courts, tribunals, and the judiciary, including their powers and the rationale for such authority, as well as the mechanisms of control and accountability. The aim of this chapter is to demonstrate how the mechanisms of the justice system work. The English legal system exists to determine the institutions and bodies that create and administer a just system of law. It should be noted here that the UK does, in fact, possess a written constitution, it is merely uncodified.

scholarly journals EKSISTENSI OTONOMI DESA PAKRAMAN DALAM PERSPEKTIF PLURALISME HUKUM

2014 ◽  
Vol 3 (3) ◽  
Author(s):  
Anak Agung Istri Ari Atu Dewi
Keyword(s):  
Legal System ◽  
Research Method ◽  
Legal Pluralism ◽  
Customary Law ◽  
Legal Interpretation ◽  
State Law ◽  
Legal Research ◽  
Local Regulation ◽  
Traditional Institution ◽  
The Republic

The purpose of this research is to discover the existence of autonomy of Desa Pakraman in legal pluralism perspective. Related with that purpose, there are two issues that will be discussed, first, how does the existence of the autonomy of Desa Pakraman in Indonesia’s legal system?,Second, how does the existence of the autonomy of Desa Pakraman in legal pluralism perspective?. The research method is normative legal research using statue approach, concept approach and analytical approach and law analysis by using legal interpretation. Based on the problems, the results of discussion are : first, the existence of the autonomy of Desa Pakraman within the Indonesia’s legal system has regulated in the 1945 Constitution of the Republic of Indonesia, national and local Regulations. In the Constitution, specifically Article 18 B of paragraph (2), declare that the states recognizes Desa Pakraman and their traditional rights. In regulation of Law No.5 of 1960 concerning basic Agrarian Law (UUPA), regulation of Human Rights, and regulation of Desa (Village) are clearly recognize Desa Pakraman as traditional institution has traditional rights, one of it is the autonomy of Desa Pakraman. At the local regulation, autonomy Desa Pakraman has regulated in Local Regulation about Desa Pakraman. Second, that existence of autonomy Desa Pakraman in perspective legal pluralism is that the existence autonomy Desa Pakraman is a weak legal pluralism. In perspective weak legal pluralism the state law as a superior and the customary law as an inferior, its position in the hierarchy under State law. As a theory, the semi-autonomous social field from Sally Falk Moore perspectives that Desa Pakraman is semi-autonomous. Desa Pakraman has capacity to hold their village based on the customary law and outomaticly Desa Pakraman to be in framework of state law.

scholarly journals PRAWO RZYMSKIE JAKO ŹRÓDŁO PRAWA W AFRYCE POŁUDNIOWEJ

2017 ◽  
Vol 3 (1) ◽  
pp. 139
Author(s):  
Rafał Mańko
Keyword(s):  
South African ◽  
Legal System ◽  
Case Law ◽  
The Other ◽  
Customary Law ◽  
Roman Law ◽  
The South ◽  
Cape Of Good Hope ◽  
Ius Commune ◽  
The Republic

ROMAN LAW AS A SOURCE OF LAW IN SOUTHERN AFRICASummary Roman law is usually regarded as an object o f historic study and not as a practical discipline of the legal science. However, the situation is different in six South African states - the Republic of South Africa, Zimbabwe, Lesotho, Swaziland, Botswana and Namibia - which have preserved the uncodified ius commune europaeum brought by the Dutch to the Cape of Good Hope in the 17th century.The hierarchy of the fontes iuris oriundi in the South African legal system seems to be the following: the Constitution, statutes, customary law, case-law, Roman-Dutch law and Roman law. The position occupied by Roman law is in fact only subsidiary, however it is a source of law and is referred to from time to time in the case-law. On the other hand it permeates the whole legal system which is based on fundamental notions derived from Roman law, which have been preserved and developed in the treatises of the Roman-Dutch jurists and the case-law of the courts.The frequency o f citations of Roman law in the South African case-law has been an object of two major studies. One, conducted by Van Der Merve concerned the period 1970-1979, the other, by Du Plessis - took into account the cases of 1990-1991. The studies revealed that Roman sources are cited in 4,7-4,8% of the case-law. According to another study by Zimmermann, only in half o f those cases the Roman sources were relevant for deciding the case.Nevertheless, it is submitted that these figures should be treated as significant, especially when compared with the position occupied by Roman sources in the modern case law in other civilian jurisdictions. 

scholarly journals The Development of the Russian Legal System after the “Accession” of the Republic of Crimea to the Russian Federation

2017 ◽  
Vol 7 ◽  
pp. 175-197
Author(s):  
Natalia Cwicinskaja
Keyword(s):  
Russian Federation ◽  
Legal System ◽  
Transition Period ◽  
Legal Regulations ◽  
Federal Subject ◽  
The Russian Federation ◽  
Russian Law ◽  
The Law ◽  
The Republic

On March 18 2014, the Republic of Crimea became a federal subject of the Russian Federation and the Ukrainian legal system was changed to the Russian system. The transition period was set to end on January 1 2015. This transition period was characterized by the fact that the law was created on a day-to-day basis, and as the residents of Crimea were unfamiliar with Russian law they found themselves in a legal vacuum. Laws were adopted in an urgent manner to ensure that the unification was as smooth as possible. In practice it became apparent that the allocated time was not sufficient, and the transition period was extended in some areas. The Article presents a review of the accession procedure and the legal regulations established in the Republic of Crimea during the transition period, and identifies some issues which have arisen.

scholarly journals Criminal Sanctions for Legal Entities in the Law of the Republic of Serbia

2020 ◽  
Vol 10 (10) ◽  
Author(s):  
Dragan Jovašević
Keyword(s):  
20Th Century ◽  
Criminal Liability ◽  
The State ◽  
International Standards ◽  
Security Measures ◽  
Criminal Sanctions ◽  
Criminal Offenses ◽  
Legal Nature ◽  
The Law ◽  
The Republic

In 2008, the Republic of Serbia adopted a special Law on Liability of Legal Persons for Criminal Offenses. In doing so, on the basis of the international standards contained in the relevant international documents, it joined a large number of countries that introduced criminal liability of legal persons for crimes committed in addition to their responsible persons at the end of the 20th century. For legal persons, the law prescribed a disparate system of criminal sanctions in response to the state-society’s response to such unlawful and punishable conduct. The system of criminal sanctions in the law of the Republic of Serbia includes: penalties, probation and security measures. The law defined the concept, character, legal nature, manner, procedure, pronouncement and execution of criminal sanctions, whose characteristics this particular work speaks of.

scholarly journals THE PRACTICE OF “UKUTHWALWA”, THE CONSTITUTION AND THE CRIMINAL LAW (SEXUAL OFFENCES AND RELATED MATTERS) AMENDMENT ACT

Obiter ◽  
2021 ◽  
Vol 30 (3) ◽  
Author(s):  
David McQuoid-Mason
Keyword(s):  
Rural Communities ◽  
Criminal Law ◽  
Cultural Practices ◽  
Common Law ◽  
Customary Law ◽  
Constitutional Rights ◽  
Eastern Cape ◽  
Sexual Offences ◽  
The Law ◽  
The Republic

The practice of “ukuthwalwa” has been described as a “mock abduction” or an “irregular proposal” aimed at achieving a customary law marriage. It has been said that ukuthwalwa may be used for a number of purposes, such as: (a) to force the father to give his consent; (b) to avoid the expense of a wedding; (c) to hasten matters if the woman is pregnant; (d) to persuade the woman of the seriousness of the suitor’s intent; and (e) to avoid payment of lobolo. At common law the courts have stated that ukuthwalwa should not be used “as a cloak for forcing unwelcome attentions on a patently unwilling girl”, and have held that abduction by way of  ukuthwalwa is unlawful. However, it has been suggested that if there is a belief by the abductor that the custom of ukuthwalwa was lawful the abduction would lack fault, and that if the parents or guardians consented to the taking it would not be abduction, because abduction is a crime against parental authority. Where the parents or guardians consent to the abduction the crime may amount to assault or rape. Some of these potential lacunae in the law seem to have been addressed by the Criminal Law (Sexual Offences and Related Matters) Amendment Act 32 of 2007. There has recently been public outrage about the practice of ukuthwalwa in the Eastern Cape in which girls between the ages of 12 and 15 years of age were being abducted and forced into marriages against their consent. This aspect of ukuthwalwa is a breach of the common law and the repealed section of the Sexual Offences Act (s 9 of the SexualOffences Act 23 of 1957. It is also completely contrary to the Bill of Rights (Chapter 2 of the Constitution of the Republic of South Africa Act, 1996) and the Sexual Offences Amendment Act (Chapters 2 and 3 of the Sexual Offences Amendment Act). Part of the problem may be that some rural communities think that cultural practices trump constitutional rights, whereas according to the law the reverse applies.

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