Budaya dan Sistem Kekeluargaan Etnis Aneuk Jamee: Studi Kasus di Aceh Selatan

Aceh, which is dominated by the Aceh Rayeuk tribe, has a treasure of various ethnicities and tribes such as the Aceh Tribe, Tamiang Tribe, Gayo Tribe, Alas Tribe, Kluet Tribe, Julu Tribe, Pakpak Tribe and Aneuk Jamee Tribe. The various ethnic groups above show that Aceh is a province rich in culture and various authentic local wisdoms. The Aneuk Jamee tribe is an acculturation of the Acehnese and Minangkabau tribes, both of which seem to have merged into one individual to produce a new ethnicity. This ethnicity later developed in South Aceh and influenced various aspects of culture and the family system in it. This research is classified as field research with a qualitative approach. The methodology used is phenomenology which is supported by historical literacy in the South Aceh region where the Aneuk Jamee ethnicity is the most dominant. Informants in this study consisted of primary and secondary sources, the primary sources were individuals or native Aneuk Jamee selected by random sampling. The secondary sources are informants who are not native to Aneuk Jamee but have insight and knowledge regarding the history and customs of Aneuk Jamee. The results of the study concluded that the Aneuk Jamee community has similarities with the system in the Minangkabau community in West Sumatra, namely adopting a hereditary system from the mother's side or commonly referred to as Matrilineal. Even though there has been Islamization in Aceh where the father is a descendant of the lineage, the matrilineal system is still evident in kinship (household) matters. All matters that will be carried out in a household must be discussed in advance with the ninik mamak (mother's brother). Prior to the consultation with the ninik mamak, news about the event should not be heard by the public.

Disaster mitigation local wisdom in the tradition of the minangkabau community

This study is about Minangkabau’s local wisdom in disaster mitigation. Minangkabau is an ethnic and cultural group that is still alive and developing today. This ethnic group is centered in West Sumatra in the highlands of the Bukit Barisan which stretches along the island of Sumatra and develops through migrating to various regions in the world. This ethnicity is the oldest tribe on earth which is characterized by the use of the hereditary system according to the maternal or matrilineal line. His leadership made the Minangkabau ethnic have various kinds of local wisdom, especially those directly related to disaster mitigation. The Minangkabau cultural center is located in an area that has a high intensity of natural disasters by its natural topography. In responding to their natural environment, the Minangkabau community has local wisdom in the form of a superstructure that regulates infrastructure and social structure in disaster mitigation. This local wisdom is found in various literacy and traditions of the Minangkabau community. This qualitative discussion uses the perspective of cultural materialism theory. It was found that the local wisdom of disaster mitigation includes human norms and attitudes towards nature; norms before a disaster occurs; and post-disaster policies. To anticipate disasters, there are rules regarding the processing and utilization of nature, such as the use of land, hills, deserts, and swamps. In the event of a disaster, there are rules such as building rangkiang and filling it with food reserves, doing the ijok tradition, and batangeh.

Redefining: Cultural Impression in Princely States During Colonial Period

India is well diverse with a variety of cultural and traditional practices. Impact of age-old practices redefined the idea of culture and tradition, not only as a hereditary system, but also as part of art and architecture. Factors such as the cultural changes between North and South India, impact of the British, changes in spatial organization and patriarchy and matrilineal system drew an impact on cultural impression of India through time. Palaces (04th —18th century) and the lifestyle of the heirs, being a soul example to exhibit the Indian uniqueness, gradually inclined towards British culture and morals. This influence brought a change in the architectural design of palaces, which is the core study area in the thesis. Comparing the architectural planning of palaces from the 13th to the 18th century showed a clear change on how British influenced Indian palace design. This became one of the finest reasons to identify cities with palaces based on their culture and tradition, and on art and architecture. In addition to finding how it has brought the influential change and what is the present scenario of the same palaces. The architectures that were adopted in India was a form of true traditional architecture which is been followed through a very long time and hence it was collaborated with Italian, French, Indo Sarcenic or European style.

KAJIAN PERBANDINGAN DALAM PEMBAGIAN WARIS BERDASARKAN PADA HUKUM ISLAM DAN HUKUM ADAT

Abstrak Pemberlakuan aturan mengenai kewarisan di Indonesia selama ini terjadi perdebatan antara para ahli hukum tentang status hukum Islam dan hukum adat.Berkaitan dengan permasalahan dalam hukum waris pada hukum Islam dan hukum Adat, maka perlu adanya kesesuaian bagi masyarakat yang akan mempergunakan masing-masing hukum tersebut dalam menyelesaian warisannya kepada sang ahli waris yang berhak. Ketentuan hukum Islam di Indonesia belum merupakan undang-undang (kodifikasi) haruslah sistematis dan prosedural, harus jelas siapa subyek dan obyeknya dan diundangkan oleh lembaga yang berwenang dalam negara. Rumusan masalah dalam penelitian ini adalah bagaimana perbandingan dalam pembagian waris berdasarkan pada hukum islam dan hukum adat. Metode penelitian ini menggunakan metode kualitatif dengan metode pendekatan yuridis empiris. Hasil penelitian yaitu Hukum waris Islam telah menempatkan atauran kewarisan dan hukum mengenai harta benda dengan sebaik-baiknya dan seadil-adilnya. Islam menetapkan hak milik seseorang atas harta, baik bagi laki-laki maupun perempuan seperti perpindahan hak milik dan perempuan pada waktu masih hidup atau perpindahan harta kepada ahli warisnya setelah ia meninggal dunia. Hukum waris adat berpangkal dari bentuk masyarakat dan sifat kekeluargaan yang terdapat di Indonesia menurut sistem keturunan, dan setiap sistem keturunan yang ada mempunyai kekhususan dalam hukum waris yang satu dengan yang lain berbeda-beda. Kata Kunci:Waris, Hukum Islam, Hukum Adat Abstract The enactment of the rules regarding inheritance in Indonesia has been a debate between legal experts about the status of Islamic law and customary law. In connection with problems in inheritance law in Islamic law and Customary law, it is necessary for the community to use each of these laws in complete the inheritance to the rightful heirs. The provisions of Islamic law in Indonesia are not yet laws (codification) must be systematic and procedural, it must be clear who the subject and object are and are promulgated by the authorized institutions in the country. The formulation of the problem in this study is how comparisons in inheritance distribution are based on Islamic law and customary law. This research method uses qualitative methods with an empirical juridical approach method. The results of the research, namely Islamic inheritance law has placed the inheritance and law regarding property as well as possible and as fair as fair. Islam establishes someone's property rights, both for men and women, such as the transfer of property rights and women while still alive or the transfer of property to his heirs after he dies. The customary inheritance law stems from the form of the community and the family character found in Indonesia according to the hereditary system, and each of the offspring systems that have specific inheritance laws is different from one another Keyword: Inheritance, Islamic Law, Customary Law

Sistem Waris Dalam Perspektif Islam dan Peraturan Perundang-undangan Di Indonesia

Inheritance law according to Islamic law is one part of family law (al-Ahwalus Syahsiyah). This science is very important to learn so that in the implementation of the division of inheritance there is no mistake and can be carried out as fairly as possible, because by studying the Islamic inheritance law for Muslims, will be able to fulfill the rights relating to inheritance after being abandoned by Muwarris (heir) and submitted to the heirs who have the right to receive it. Thus, one can avoid sin, namely not eating the property of people who are not their rights, because there is no fulfillment of Islamic law regarding inheritance. The inheritance legal system according to the Civil Code does not distinguish between sons and daughters, between husbands and wives, they have the right to inheritance, and the sons share sons and daughters, the part of a wife or husband is the same as the child. When linked to the hereditary system, the Civil Code adheres to a bilateral descent system, where each person connects himself to the descendants of his father and mother, meaning that heirs are entitled to inherit from the father if the father dies and has the right to inherit from the mother if the mother dies.Keywords: Inheritance System, Islamic Law, Indonesian Legislatio Abstrak:Hukum Kewarisan menurut hukum Islam merupakan salah satu bagian dari hukum keluarga (al-Ahwalus Syahsiyah). Ilmu ini sangat penting dipelajari agar dalam pelaksanaan pembagian harta waris tidak terjadi kesalahan dan dapat dilaksanakan dengan seadil-adilnya, sebab dengan mempelajari hukum kewarisan Islam bagi umat Islam, akan dapat menunaikan hak-hak yang berkenaan dengan harta waris setelah ditinggalkan oleh muwarris (pewaris) dan disampaikan kepada ahli waris yang berhak untuk menerimanya. Dengan demikian, seseorang dapat terhindar dari dosa yakni tidak memakan harta orang yang bukan haknya, karena tidak ditunaikannya hukum Islam mengenai kewarisan. Sistem hukum kewarisan menurut KUHPerdata tidak membedakan antara anak laki-laki dan anak perempuan, antara suami dan isteri, mereka berhak terhadap harta warisan, dan bagian anak laki-laki sama dengan bagian anak perempuan, bagian seorang isteri atau suami sama dengan bagian anak. Apabila dihubungkan dengan sistem keturunan, maka KUHPerdata menganut sistem keturunan bilateral, dimana setiap orang itu menghubungkan dirinya dengan keturunan ayah maupun ibunya, artinya ahli waris berhak mewaris dari ayah jika ayah meninggal dan berhak mewaris dari ibu jika ibu meninggal.Kata Kunci: Sistem Waris, Hukum Islam, Perundang-undangan Indonesia

SESANANING PEMANGKU ARYA WANG BANG PINATIH PURA KAWITAN DESA DI DESA TUWED KECAMATAN MELAYA KABUPATEN JEMBRANA

<p><em>Pemangku Pura Kawitan Desa is one of uniqueness that exist in Tuwed Village, its election system using hereditary system which from the first still raised soroh Arya Wang Bang Pinatih as stakeholders not separated also with the existence of Pura Kawitan Desa which is Pura Teritorial and not including Pura Kahyangan Village. Pura Kawitan Desa was established in Tuwed Village because Tuwed Village was originally a vast village and has many Banjars such as Banjar Berawantangi, Moding, Candiksuma, Tetelan, Puseh and Mundukbayur. After the regulation of restriction of village area, which resulted in Tuwed Village divided into several villages namely Banjar Candiksuma, Moding and Tetelan is no longer a Banjar but has become a Village, if a Village does not make prayer in Pura Kawitan this village, then one village will experience grubug great. The uniqueness is what makes the researcher interested to conduct more in-depth research about Sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Desa in Tuwed Village Melaya District Jembrana District.</em></p><p><em>Based on the above background, it can be formulated some problems as follows namely (1) How is the form sesananing stakeholder Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Jembrana Regency? (2) What is the Seafarning Function of Arya Wang Bang Pinatih Pawas Kawitan Desa in Tuwed Village, Melaya District, Jembrana Regency? And (3) What values are there in the execution of the Aryan stake holders Wang Bang Pinatih Pura Kawitan Desa in Tuwed Village, Melaya District, Jembrana Regency ?. This study aims to (1) know the form sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Jembrana District, (2) know the function sesananing stakeholder Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Regency Jembrana and (3) explain what values are contained in the implementation sesananing stakeholder Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Jembrana District.</em></p><p><em>The theories used in analyzing the problem formulation are: the religious theory of Koentjaraningrat, the structural functional theory of Malinowski and the value theory of Louis O.Ksattof. The methods used to collect data are: participatory observation, structured interview, literature and documentation. The collected data is analyzed by data analysis method with reduction steps, data presentation and conclusion.</em></p><p><em>The results showed the form of Sesananing Pemangku Arya Wang Bang Pinatih in Pura Kawitan Desa begins with Pemangku selection system that uses one soroh namely Arya Wang Bang Pinatih. Once elected as a Pemangku must follow sesana as a Pemangku and avoid the prohibition in Pura Kawitan Desa. The function of Sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Desa is the function of the leader of multi soroh worship that does not discriminate soroh at Pura Kawitan Desa, the function of unifying interaction and social communication multi soroh establishment cooperation and sense of brotherhood between pamedek coming from various villages to Pura Kawitan Village, the unifying function of the people of the Hindus in the village Tuwed, Candiksuma, Moding and Tetelan in order to create harmony. The value contained in the implementation of Sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Desa is the value of religion, ethical values, leadership value, the value of togetherness and aesthetic value.</em><em></em></p>

Meiji Revolution

The Meiji Revolution (1853–1890) transformed Japan from a double-headed federation state with hereditary status system into a unitary monarchy that afforded greater rights and freedoms to the Japanese people. After ending the revolution by the establishment of constitutional monarchy, Japan promoted industrialization that would later energetically support its imperial expansion during the first half of the 20th century. Intellectuals during the late Edo period (1603–1868) became disillusioned with the hereditary system of the Tokugawa regime. Because tradition prohibited them from criticizing any upper authorities directly, the intellectuals capitalized on a threat from outside to advocate for the necessity of political reforms, when Western envoys urged the opening of Japan toward the West after more than 200 years of seclusion. The intellectuals at first appealed to their lords to recreate military powers. Soon, they directed their efforts towards the emperor in Kyoto, and began to criticize the Tokugawa Shogunate openly. After ten years of political negotiations and small civil wars, they finally chose imperial restoration to oust the Tokugawa and set out for a series of radical reforms that would abolish local governments, dismantle samurai status, integrate discriminated people with commoners, and introduce various social institutions from the West. Interesting characteristics distinguish the Meiji Revolution from other modern revolutions. For one, it fully utilized the authority of monarchy. Second, it appealed to the symbol “return to our ideal past” instead of the symbol “Progress.” Third, the death toll was also quite low: about 30,000, in contrast to 2,000,000 in French Revolution. At first glance, these characteristics would seem to set the Meiji Revolution apart from European movements—nevertheless, the Meiji Revolution inaugurated the beginning of an egalitarian and free society, and careful examination of the Meiji Revolution has the potential to shed new light on hidden aspects of other modern revolutions across the globe.

The Era of Prefectures and Counties: An Inquiry into the Power Structure and State Governance in Ancient Chinese Society

In spite of all the vicissitudes that Chinese society underwent from the Qin (221-206 bc) to the Qing (ad 1644-1911) dynasties, the system of social government throughout this period as a whole was markedly different from that of Zhou. While the post-Qin dynasties adopted fa or laws to govern the nation, it was li or rituals that dominated in Zhou as a norm of social control. Hence the key to a fruitful inquiry into the administrative evolution of society from Zhou through Qing, a period spanning over two thousand years, lies in the investigation of the political shift from Zhou as a kingdom to Qin as an empire. Since li is a system of ritual propriety representing a consensus of both the upper and lower social strata on the constitution of state power, it is fundamentally different from fa due to its lack of a binding or coercive force. An artificial reorganization of society by a new form of social government called for a new political system known as junxian zhi (郡縣制), a bureaucratic system of centrally appointed local magistrates in “prefectures and counties.” The compulsory force of the law was guaranteed by the national army, and so a system of military officialdom ensured the command and monopoly over the army by the monarch. A fluid bureaucratic system, which enabled the ruling sovereign or monarch to delegate his authority to ministers and local officials, replaced the hereditary system of power by clan lineage. This paper begins with an analysis of the differences between the Confucians’ idea of rule by li and the Legalists’ idea of rule by law, and ends with a discussion on the birth and characteristics of the system of prefectures and commanderies.

ANALISIS USAHATANI KAKAO RAKYAT DI BERBAGAI POLA TANAM TUMPANG SARI

<em>The contribution of cocoa plantations to the income of farmers is an important issue for farm-scale development. Cocoa plant is an annual plant that is capable of producing a year only once. In order to earn income every month, the farmers implement intercropping pattern in their cocoa farming folk. Application of intercropping patterns on their farm has a linkage with the components of the costs incurred to cultivate these plants. This research was carried out to determine: (1) the application of intercropping patterns and the reasons for choosing one type of intercropping pattern on cocoa farming folk; (2) the differences of cost efficiency in each intercropping patterns on cocoa farming folk; (3) the differences of profitability in each intercropping patterns on cocoa farming folk; (4) the differences of labor productivity in each intercropping patterns on cocoa farming folk. This research location was decided by purposive method in Subak Abian Amertha Nadi, Yeh Embang Kauh Village, Mendoyo Distric. The research method which are used in this research are descriptive, comparative and analytical. Data analysis method which are used in this research are R/C ratio, revenue analysis, and labor productivity. The research results showed that : (1) cloves provide the greatest contribution to revenue in the fourth intercropping patterns and the farmers reasons for choosing intercropping patterns, among others : hereditary system, large gains, increasing yields, profits every time, and risks of failure; (2) cost efficiency among the four intercropping patterns were not significantly different, (3) gains among the four intercropping patterns were not significantly different; (4) labor productivity among the four intercropping patterns also were not significantly different.</em>