Sociological Jurisprudence Journal

Optimalization of the Notary Authority in Binding PPJB: Legal Review of the Job Creation Law

Fri, 19 Jan 2024 00:00:00 +0700

The purpose of this writing is to explain the legal position and role of a Notary in the preparation and approval of land sale and purchase agreements, as required by the legislation. This research focuses on the changes that have occurred in the authority of a Notary, as well as the rights and obligations of the parties involved in making a Sale and Purchase Agreement (PPJB) in accordance with Article 43 paragraph (1) of the Job Creation Law. The research method used is a normative legal approach by analyzing legal regulations and philosophical principles, as well as a prescriptive analysis method. The results of this research confirm that the authority of a Notary in making PPJB is a direct authority granted by the law to a Notary as a public official. This research uses the theory of contract to analyze the legal relationship between the Notary and the parties involved in the contract, while the theory of authority is used to analyze the scope of authority of the Notary in making the contract. The aim of this research is to provide a comprehensive understanding of the dynamics of Notary authority in the context of the Job Creation Law.

Authority of the Financial Transaction Analysis Reporting Center in Tracing Hidden Trading Crimes

A.A. Ngurah Oka Yudistira Darmadi, Nyoman Satyayudha Dananjaya — Tue, 23 Jan 2024 11:04:44 +0700

The search for money resulting from money laundering crimes carried out by the Financial Transaction Analysis Reporting Center regarding cases of illegal trading in Indonesia is very difficult to find or trace, in this case the stock game only involves guessing the rising or falling graph and in guessing the name of the stock is not given. up and down. From this game, the trading dealer makes a profit of 80% of the victim's losses and the remaining 20% â€‹â€‹goes to the illegal trading application. Let's take a look back at this trading, everyone wants instant wealth in a short period of time and is sure to get it quickly just by guessing the rising or falling graph in this stock game, who would have thought that this stock game has been regulated by the trading bookie of the stock game and The trading bookie also determines whether we win or lose. The trading dealer deliberately gives us the first win in this stock trading game so that we continue playing and even sell our assets such as houses, cars and others so that we can multiply them. When placing a large deposit, that is where the trading dealer makes the player lose and this is regulated by the dealer. In this case, the Financial Transaction Analysis Reporting Center investigated the confiscation and impoverishment of movable and immovable, tangible or intangible assets obtained directly or indirectly carried out by affiliates in connection with criminal cases of money laundering which are regulated in Law 8 of 2010 concerning prevention. and eradicating money laundering crimes. However, the financial transaction analysis reporting center is not given more authority in investigations or investigations but is only given the authority to provide reports on analysis results and audit analysis results only.

Legal Certainty of Marriage Agreements Made Before Marriage and Their Implications After Divorce

Alvira Damayanti, Yunanto — Tue, 30 Jan 2024 21:17:23 +0700

The dissolution of a marriage results in legal consequences, one of which is the division of joint assets in the marriage. Property law in marriage is regulated in Articles 35 to 37 of the Marriage Law Number 1 of 1974. The Marriage Law allows both prospective husband and wife to make a marriage agreement to separate property. The marriage agreement that is made causes the agreement to become valid as law for both parties who make it. Regarding this problem, the author is interested in researching how legal certainty is regarding marriage agreements made before marriage in relation to joint property and what the legal consequences are for marriage agreements that are not in accordance with the marriage agreement when a divorce occurs. The theories used are the theory of legal certainty from Gustav Radbruch and the theory of agreement from Subekti. The method used in this research is a type of normative juridical research, namely legal library research or secondary data with primary, secondary and tertiary sources of legal materials. The research approaches used are the statutory approach, conceptual approach, analytical approach, case approach, historical approach and legal material collection techniques carried out by identifying and inventorying positive legal rules, book literature, journals and other sources of legal material. The analysis technique for legal materials is carried out using legal interpretation (interpretation), namely, historical interpretation, systematic interpretation, teleological interpretation and legal construction methods. From the research results, it can be concluded that the marriage agreement made still has legal certainty because it does not violate the law and the marriage agreement is included in the law for both parties in accordance with Article 1338 of the Civil Code. The legal consequences of marriage regarding joint property in the event of a marriage agreement are regulated in Article 37 of the Marriage Law, the distribution of which is according to the agreement made.

Legal Politics, Tourism Village, Cultural Tourism

I Wayan Wesna Astara — Mon, 12 Feb 2024 13:22:54 +0700

Legal Politics and social changes in Bali Tourism Tourism Villages have provided Balinese people, especially Indigenous Balinese, to develop cultural tourism. The majesty of Balinese Hindu cultural values is not only recognized by the Republic of Indonesia, even the world recognizes it by providing protection for Balinese Hindu cultural and cultural values such as Balinese irrigation (subak). Therefore, legal protection for the people of Bali, especially tourism villages in Bali which are based on Hinduism, local traditions, customs and Balinese culture, is important and very relevant for research. The purpose of this research is to find out a new value for the concept of cultural tourism in managing tourism villages in Bali. The value of local wisdom in tourism management if the state and indigenous peoples in Bali are unable to provide protection, then the sustainability of cultural tourism will be threatened. Traditional villages in Bali have the potential to develop culture-based tourism. For this reason, this paper examines the potential for rural tourism (ecotourism) in various regencies in Bali, especially Badung, Tabanan, Bangli regencies, then legal politics related to cultural tourism will be the focus of this writing. The research method used is empirical legal research, with legal anthropology and legal sociology approaches. The research results show that legal politics towards tourism villages can be realized in the form of legislation, Bali Province Regional Regulations, Regency/City Regional Regulations and/or Regent Regulations and others. Cultural tourism arrangements are contained in the Regional Regulation of the Province of Bali Number 5 of 2020 concerning cultural tourism standards. The impact of the implementation of the regional regulations mentioned above, there has been a social change in the management of culture-based tourism villages in each traditional village in Bali. In this case, it is managed by the Institution, namely Traditional village-owned enterprise (referred to as BUPDA) as an instrument for the welfare of the Balinese indigenous people in managing Cultural Tourism. If necessary, traditional villages can work together with (private) investors using BOT agreements to strengthen cultural tourism

Legal Protection for Whistleblowers of Corruption Crime Bring to Fairness

Irwan Effendi — Mon, 12 Feb 2024 13:23:50 +0700

The legal protection provided to the whistleblower is still ineffective and far from feeling safe and perfect and in the event that the complainant of a crime still often gets criminalized and discriminated against, the legal protection provided is still not sufficient to fulfill the sense of justice of what the complainant has given. This research uses normative legal research. The formulation of the problem in this study (1) Does the concept of legal protection for whistleblowers as contained in Law Number 13 of 2006 concerning amendments to Law Number 31 of 2014 regarding sex workers fulfill a sense of justice? and (2) What is the expected strategy in order to strengthen the regulation of legal protection for reporters of criminal acts of corruption in a just manner?. The conclusion of this study when viewed from the theory put forward by Lawrence M. Friedman which states that the success or failure of law enforcement is closely related to the legal system. firstly, at the level of substance, the existing regulations are still not sufficient so that more specific rules are needed to regulate legal protection for whistleblowers, the structure whose implementation is still in contact with authorities with other law enforcement officers, the culture of fulfilling the rights of those who report corruption crimes that are In practice, there is still an assessment and fulfillment of rights for reporting corruption crimes and the first strategy is providing education, information about legal protection by law enforcement officers to be given to the public in order to create legal awareness from the community.

Childrenâ€™s Position on a Defective Marriage (Fasid) in Terms Establishment of Inheritance Right as an Effort for Legal Certainty

Ivo Junia Imako Haris — Mon, 12 Feb 2024 13:24:42 +0700

Marriage in the legal system in Indonesia is said to be valid if it is carried out according to each religion and belief and must be registered based on the applicable provisions. To avoid the occurrence of a defective marriage (fasid), then when a marriage has been carried out based on religion and belief, then the marriage must be registered. this is to avoid any legal consequences that will arise especially for children born in said marriage to the legal status and position of children born in defective marriages (fasid) as heirs. The purpose of this research is to find out the position of children born from broken marriages in terms of determining inheritance rights. This type of this research is normative, which is legal research conducted through library research. The findings of this study indicate that the legal status of children born from defective marriages (fasid) are children out of wedlock which the legal status is recognized by both parents and are not children born from acts of adultery. Regarding the right to inherit a child out of wedlock from a defective marriage (fasid) which has been proven through a DNA test to have a biological relationship with the father and his fatherâ€™s family, the father and his fatherâ€™s family as the heir can provide a testamentary grant through a legal act of a will grant which is proven by a notarial deed as a form of inheritance rights but the share may not exceed 1/3 of the heirâ€™s inheritance.

Renewal of Law Number 9 of 1961 Concerning Collection of Money or Object

Rendy Airlangga, Bertha Bernessa Sacharissa, Diana Septaviana — Mon, 12 Feb 2024 13:25:11 +0700

Indonesia consists of many existing communities, so it does not rule out the possibility of problems related to people's welfare. In order to overcome the social welfare that occurs, a philanthropic approach can be used, namely the love of humanity, in Indonesia philanthropic activities are regulated in Law Number 9 of 1961 concerning Collection of Money or Object, but over time the Act is deemed obsolete and necessary. to carry out reforms by paying attention to regulatory aspects related to licensing, fines, and supported by the existence of an independent institution that is accountable so that with the renewal of the Law it is hoped that in terms of philanthropic activities, it can play a greater role in improving the welfare of the community. The research in this study used a prescriptive normative research method. This study will describe the urgency of legal reform from Law Number 9 of 1961 concerning Collection of Money or Object and provide an overview of legal reform for philanthropy regulations in Indonesia.

â€˜Local Wisdomâ€™ and Law

Stefan Koos — Mon, 12 Feb 2024 13:25:59 +0700

Bali, as a province with strong roots in local cultural traditions and significant economic importance for Indonesia, is striving to balance modernity and tradition, economics, especially mass tourism, and cultural identity. This is why Universitas Warmadewa, one of the largest Balinese universities, chooses the theme â€˜Local Wisdom and Business Lawâ€™ for its international conferences each year.
As a non-Indonesian legal scholar, this theme presents two challenges for me. Firstly, I am not an expert in tourism economics and can only approach the topic from a traditional market law perspective, theoretically. Secondly, the terms used in Indonesian legal discussions may seem vague and unclear from a German perspective, as the legal discussion in Indonesia integrates traditional legal phenomena pragmatically into the applicable legal system. This may also be historically conditioned because since independence Indonesia has to handle a legal pluralism in law, which also finds its cause in the legacy of the colonial era.
When speaking on the legal perspective of â€˜local wisdomâ€™, several questions are unclear to me:
What exactly is local wisdom and how can it be defined?
Where does it fit into the Indonesian legal system?
What role can local wisdom play in contemporary law?
Local wisdom may be understood as part of traditional customary law or Adat, at least in terms of its influence on legal issues, as the conference theme suggests. The terminology around â€˜customary lawâ€™, â€˜Adatâ€™, â€˜indigenous lawâ€™, or â€˜living lawâ€™ is still a problematic issue in Indonesian scientific discussion and should only be briefly mentioned in this presentation. The term â€˜Adat lawâ€™ was originally not used in Indonesian society and was first systematically used by the Dutch. Van Vollenhoven, considered the â€˜father of Indonesian Adat lawâ€™ by Indonesian scholars, defined Adat law as law that is not based on codified legal rules from the legislator. This definition is still used by contemporary Indonesian scholars. Adat law in this sense contains sanctions, making the character of â€˜lawâ€™. It was characterized by Van Vollenhoven as dynamic and flexible folk law, which combines the term with the often-used term of â€˜living lawâ€™. There are numerous discussions in Indonesian literature about Indonesian customary law, its functions, and significance, but the terminology has not been clearly defined and the role of religious law is also subject to numerous publications.
Therefore, having read various contributions on the topic, I am left confused because some of them discuss the existence of legal principles of living customary law and describe them as â€œnational Indonesian principles,â€ which can replace parts of the post-colonial Indonesian law, but they do not clearly identify these principles. The topic seems to be of almost patriotic importance to Indonesia, making it particularly difficult for foreign scholars to approach the subject in presentations before Indonesian colleagues. My contribution should be seen in light of this difficulty, as a first observation of the phenomenon from a foreign perspective.
The term Adat is already difficult to comprehend, and this is even more true for the term â€œlocal wisdomâ€ in a legal context. So, what is the â€œLocal Wisdomâ€ that I am asked to talk about? The Terms of Reference of our conference describe the meaning of â€œlocal wisdomâ€ mainly as the clash of market actors in local Balinese tourism that can lead to conflicts, which the law should resolve. These conflicts are said to occur because local communities and institutions, based on a kind of traditionally grown trust, seek to build and maintain their business relationships in the tourism industry. This trust, which one could call â€œtraditional good faith,â€ meets the need to regulate contractual arrangements more formally in terms of contract law (â€œmore official...instead of just relying on promises or good faithâ€).
In this sense, local wisdom is an aspect of good faith. Based on this understanding of the term, I have no systematic issues with the term â€œlocal wisdom.â€ However, it should be noted that good faith and contract, as a predictable shaping of legal relationships between market actors, should not be seen as opposites. It is possible and necessary to resolve disruptions in contractual relationships in light of good faith and, if necessary, adapt contractual regulations. Here, â€œlocal wisdomâ€ should not be understood as a unique source of good faith, but as a general aspect that can influence the expectations of the contracting parties and their trust in shaping the law. This raises the question of which factors should be taken into account by the non-local contracting party in good faith, and which should not. It is a question of the concrete assessment of the structure of interests and the balance of the contract, how to allocate risk and assign external aspects to the contracting parties and which aspects should be considered subsequently.
This is a theoretical matter, and it is unlikely to play a significant role in practice since local market actors and communities have the freedom, within the framework of private autonomy, to incorporate their traditional interests into the contract negotiations. This allows for traditional interests to participate in the â€œequivalence justiceâ€ of the contract. However, if the traditional interests of the local community result in unacceptable consequences for the contractâ€™s execution, the question of whether these reasons can lead to a change in the contractâ€™s basis may arise. In civil law systems, the clausula rebus sic stantibus is regulated as a limitation of the pacta sunt servanda principle and falls under the principle of good faith (bona fides). If the invocation of â€œlocal wisdomâ€ by one party leads to the other party having to agree to an adjustment, it would have to be examined.
I would like to give you an example of this, which seems credible even if no prove about the issue can be delivered due to the â€˜popularâ€™ source: A person without Indonesian citizenship acquired the right to use a plot of land with a house in Bali ten years ago. Since foreigners cannot acquire land ownership in Indonesia themselves, the foreigner had agreed on a legal arrangement with an Indonesian citizen resident in Bali, in which the Indonesian acquired ownership (hak milik) of the land with the foreignerâ€™s money and agreed on right to use for the foreign partner. After ten years, the foreigner wanted to sell the property again to move to his country of origin. The agreement with the Indonesian partner stipulated that the Indonesian partner must agree to the sale of the plot on the wish of the foreign partner and would receive 10% of the sale amount in the event of a sale. In the case described, however, the Indonesian partner seems to have refused to sell the property on the agreed terms. He was not satisfied with the 10% share and demanded a 70% share instead. As justification for this, he argued that the contract terms should be changed because he had spiritually enhanced the property over the years through certain religious rituals and this required a revaluation of his shareholding.
It is not known whether the case was heard in an Indonesian court and how it was finally settled. Assuming the case had occurred as described, from the perspective of Indonesian civil law, it is clear that no change in the business basis of the contract occurred as a result of the Indonesian partnerâ€™s spiritual acts, which can lead to an adjustment of the agreement between him and the foreign contractual partner. Just as local communities depend on their interests in cultural identity being taken into account even in legal relations with partners coming from outside, foreign investors must be able to rely on certain standards of contractual obligation. The principle of good faith would be grotesquely overstretched if local contracting partners could use fuzzy notions of â€˜local wisdomâ€™ to make contractual arrangements more flexible in their favour.
Another example of the clash between traditional legal customs and supra-regional legal ideas in highly traditional markets with supra-regional economic importance, such as Bali, is the handling of legal disputes and methods of dispute resolution. The trust of traditional communities in supra-legal ties of interest in business relationships, as mentioned in the Terms of Reference to this Conference, meets a systemic trust in formal contractual regulations of non-local actors. The reference points of trust of the respective groups of market actors thus differ. This also affects dispute resolution. According to Sulastriyono, the voluntary character of traditional customary law has the advantage over civil law methods of litigation and dispute resolution of a â€˜win-winâ€™ solution, which leads to greater acceptance of the solution by the parties to the conflict. In theory, this is undeniable. However, it is questionable whether this acceptance can also be achieved among contract participants who do not originate from the respective culture, because the existence of sufficient advantages for a party may well depend on the integration of the party in the respective local society. Moreover, the indisputable advantages of consensual dispute resolution can also be well integrated in state procedural law via mediation mechanisms.
Cases such as the one outlined one above would in principle be likely to erode the confidence of foreign investors in Indonesian law in general if courts do not rule clearly and draw clear boundaries here. The example seems to be a particularly extreme case, but it shows how important it is to clearly determine the meaning and possible role of terms such as â€˜local wisdomâ€™ and â€˜traditionâ€™ for use in law. Culturally related aspects are prone to serve as a tool for discrimination against individuals and companies that do not belong to the respective cultural environment. The difficulty, for example, of establishing an intellectual property right on cultural heritage follows not only from the contrast between individual subjective rights and collective subjective rights. It follows above all from the problem of determining the collective rights holders who are to benefit from â€˜theirâ€™ cultural heritage. Who is a member of a certain culture? Is there a generational link or does it depend on the integration of the individual into his or her living environment? If the legal system does not want to fall back to abstruse considerations of â€˜blood identityâ€™, what remains is the assignment of such claims to territorial authorities or the state itself, whose task it is to protect cultural diversity on its territory. This is the path that the Indonesian legislature had taken in Art 38 Law No 28/2014 on copyright law.
The misuse of cultural aspects carried into the application of law is also visible in another aspect: In another paper I have pointed out the problem that the concept of traditional customary law in Indonesian law and the position of Adat law in the hierarchy of norms seems in need of clarification. Shidarta notes that there is no sufficient clarity about the relationship between Adat law and state law and thus no consistent system of Indonesian law as a whole. Accordingly, the maturation of an independent Indonesian legal system suffers to this day from the internal conflict with the colonial legacy of existing state law based on Dutch civil law and the lack of a consistent overarching pluralistic concept of law. This is seen by Shidarta as a major reason why the systematic positions of customary law, Islamic law and western law within national law are not clearly defined and why a clear hierarchical determination of the various sources of law in relation to national law is lacking. The doubts about the systematic location and certainly also the failure to establish the principles of traditional customary law as original Indonesian law after the attainment of independence instead of the sources of law inherited from the colonial period are probably due - in addition to the idea of the state founders of an Indonesian unitary state (â€˜eenheidstaatâ€™) - above all to the disagreement about the concept of customary law, which is formally understood in the sense of a binding source of law defined during the colonial period, or as post-colonial Adat law in the sense of traditional customary rights of various Indonesian ethnic groups either with a binding character or as norms of social order based on voluntariness. In this respect, too, different definitions of the term can be found in the literature:
There is thus generally a more philosophical recognition of the importance of traditional customary law in the sense that customary law reflects the actual sense of law of the people and the Indonesian people as a nation. The latter statement seems problematic to me because the statement only applies with regard to the significance of customary law as a source of law, but not to the content of the individual customary laws of the various ethnic groups, in which different legal customs apply in each case. It therefore seems questionable to me whether Adat law can be understood in the sense of an alternative to Indonesian state law. In my opinion, Adat as a source of concrete legal norms has a supplementary development perspective in the communal area. Here it can certainly have an influence on economic life in the regions if it is applied consistently and transparently, and its importance would grow especially if the autonomy of municipal territorial units were strengthened, and a strong federalism were developed. However, a scientific inventory of norms and principles of local customary law is then required, and a clear formulation of such norms is needed, because it must be ruled out that the invocation of undefined, non-transparent or arbitrarily formulated Adat rules unduly restricts the freedom of market actors and are used as protectionist instruments in the provinces.
In this sense, I believe that the postulate that Indonesian law must simply recognise Adat law as it has grown and as it is applied alive within the Indonesian local societies falls short, because the compatibility of social rules based on voluntariness and constantly changing with the overall legal system based on the rule of law is at least debatable. In other words: either one renounces the legal certainty and predictability of legal norms in the area of traditional customary law. This could then constitute a breach of the constitutionally enshrined principle of the Rule of Law. Or one formulates clear norms based on traditional legal principles, which have the character of binding legal norms and applies them in the sense of subsidiarity in the local environment with priority over central state law in certain predefined aspects. Then the rules of the hierarchy of norms must be correspondingly clear. However, the question of the hierarchy of norms then no longer presents itself as a problem of the nature of Adat or customary law because the latter would have lost its character as actual customary law. The advocates of a strong recognition of Adat by state law will, however, reject this path because they see the advantage of traditional customary law over state law precisely in its flexibility and ability to change. This flexibility would no longer be readily available through an integration of traditional principles into a local classical law in the sense of imperative norms.
A clear hierarchy of norms defined by constitutional law seems indispensable, because such local customary law cannot displace state law without further ado, but only if the principle of subsidiarity and the better regulation of local circumstances by local law indicates otherwise. This would also be in line with the philosophical assessment of local customary law as the law that best captures the living conditions of the people in its cultural area of application. The importance of the principle of subsidiarity should generally be given more attention in the discussion on legal pluralism in Indonesia. This can not only ensure greater recognition of traditional customary law, but also enable the transparency necessary for the predictability of the law.
Insofar as Adat is to be understood as the source of â€˜abstract normativeâ€™ aspects, as certain common Indonesian legal values and principles in the sense of a â€˜pan-Indonesianâ€™ legal order and, as such, is to find its way into an independent state Indonesian civil law, legal scholarship in Indonesia will also have to identify and clearly define these principles. In doing so, it will be necessary to determine which principles of traditional customary law in the various regions of the archipelago are suitable as overarching legal principles, so that they can possibly have an identity-forming effect in a national private law. This difficult process might lead to reform of the Indonesian Civil Law which meets the special requirements of a socially and culturally integrated legal system.
Indonesia as a state with a unified internal market needs a cross-cultural private law and commercial law. Consideration of the interests of local communities and traditions is of importance in a multicultural state. The Indonesian constitution therefore emphasises the specifics of traditional rights and thus guarantees Adat its own status in the legal system. However, there seems to be a lack of a clear hierarchy of norms in the legal system and a clear definition of the nature of Adat. A hint of a certain hierarchy between Adat and state law is indeed found in agricultural law (Art. 5 Law No. 5/1960 on the Basic Regulations of Agrarian Principles) and in forestry law (Law No. 41/1999 on Forestry). Adat is recognised here but must harmonise with state law. It is therefore likely to be in a relationship of subsidiarity to state law. The fundamental assertion of the primacy of state law over other co-existing legal systems is also in line with the view of Indonesian legal scholars such as Sunaryati Hartono. Referring to Griffithsâ€™ formulation of â€œweak legal pluralismâ€, where co-existing legal systems are subordinated to a dominant formalistic national law, it can be stated that the Indonesian legal system follows this model.
In my opinion, the integration of traditional customary law into the legal system should not be done as a mere tolerance of state law towards deviating regulations of facts in certain regions. From my perspective as a foreign observer, this seems to lead to significant problems for the development of the Indonesian economy and for investment. In particular, this seems to me to be the case for Bali. Local Wisdom can be incorporated into the contractual relations of the parties within the framework of private autonomous arrangements. A â€˜creativeâ€™ qualification of protectionist measures against outside market actors or the justification of the failure to sanction breaches of contract or violations of law against outsiders as â€˜Adatâ€™ or â€˜protection of local traditionsâ€™ should be consistently avoided.
Incidentally, it seems to me that in contract law there is no real opposition between state law and traditional customary law. Either the parties trust each other, in which case state law does not prevent an agreement based on good faith. Or they do not, in which case only state contract law can lead to proper solutions. The same applies to traditional dispute resolution methods, to which the parties to the conflict can easily submit. In contrast, the integration of customary law as independent Indonesian legal principles or as legal norms at the local or municipal level into Indonesian law would require considerable academic effort. For this, the principles concerned would have to be clearly identified, systematised, and formulated to be able to substantiate a claim to validity beyond the respective local communities. The mere reference to historically evolved convictions of local communities is too vague. The term â€˜local wisdomâ€™ seems to me to be problematic in this sense to accurately describe the question of the collision of traditional customs and expectations of outside market actors, especially since it is already conceptually positively evaluative.
Finally, it should not be forgotten, that the continental European codifications are culturally neutral and in big parts based on the Roman law. Roman law itself was not developed under the cultural framework of northern and middle European regions, however it served well as source for the modern European codifications. These codifications are working fine until these days in different nations without obvious incompatibilities with local traditions. The amount of a â€˜Volksgeistâ€™ after the idea of Friedrich Carl von Savigny within the Private Law does not play a big role in the contemporary discussion as law should be seen in a pragmatic way as a viable tool to organize the modern society. Indonesia is an important economically emerging nation. As such it might be a good idea to keep an internationally compatible private law, which might be carefully adapted to certain peculiarities of the Indonesian society. The use of general clauses as entrance doors for local legal convictions seems to be a good way for that and a clearly defined legal hierarchy with a constitutionally based legal subsidiarity principle seems important. In contrast, the foundation of modern law on nationalistic, local, or indigenous traditional customs should only be done with extreme caution, if at all. The contemporary discussion on the role of Adat in Indonesian law shows the great difficulty of determining viable legal rules that can enter a future reformed Indonesian private law as â€˜originally Indonesianâ€™. The criticism against Von Savignyâ€™s â€˜Volksgeistâ€™ idea also applies here: Defining who the â€˜peopleâ€™ are and what constitutes their common identity is already hardly rationally possible in a non-multi-ethnic state, even more in a multi-ethnic state. National identity-forming circumstances are hardly suitable as common principles for pluralistic societies.

Review of Islamic Law on Customary Law Values in Community in North Lore Utara And Lore Peore, Poso-Indonesia

Hairuddin Cikka, Syaifullah MS — Mon, 12 Feb 2024 13:27:22 +0700

Long before state law, customary law was in effect, and no ordinary or customary law itself taught deviant behavior. Customs correct the wrong and provide solutions to social problems. The custom in the Pekurehua area is called the Pekurehua Tawailia custom, which is divided into the four largest divisions, namely the Posamboko custom/marriage, the mpogalo galo custom, or social order, the mpowia custom or farming methods, and the ngkapate custom or death. The reciprocal relationship between religion and custom creates a value that consists of several forms; namely, religion affects culture (tradition) in its formation, the value is religion. Still, the symbol is culture (custom). Religion can affect religious symbols; for example, Indonesian culture affects Islam, culture (tradition) can replace the value system and religious symbols. Religion and customs also have two similarities, namely both a value system and a symbol system.

The Children Right Violation in the Conflict of Sudan: Government Negligence

Mon, 12 Feb 2024 13:28:28 +0700

The conflict caused by the government's negligence in handling political issues that have an impact on the welfare of children's rights that should be obtained, research uses a normative approach method. By using the regulation of children's rights in the Convention on the Rights of the Child which is a universal principle and legal norm regarding the position of children and international human rights treaties, the purpose of research is to find out the causes of the loss of children's human rights caused by government negligence and how the implementation of international law and the contribution of UNICEF (United Nations International Children's Emergency Fund) in protecting children's rights, the Convention on the Rights of the Child is recognized as the most advanced human rights treaty, The Convention on the Rights of the Child is recognized as the most advanced human rights treaty agreed upon by states, the contribution of international humanitarian agencies that work with other international agencies to reduce or eliminate violence against children and provide special treatment for children who have mental disorders because see what children should not see, as an international organization UNICEF not only oversees and prevents the welfare of children but also determines the prospects for a decent and humane life for minors.