Articles
<![CDATA[The Authority Of Property And Heritage Agency Regarding Making Of Inheritance Certificate For The Decendant Of East Asian ]]>
<![CDATA[Nova Winantika Rindang Kirana]]>;
<![CDATA[I Nyoman Nurjaya]]>;
<![CDATA[Herman Suryokumoro]]>
<![CDATA[ Unram Law Review Vol 3 No 1 (2019): Unram Law Review (ULREV) ]]>
Publisher : <![CDATA[Faculty of Law, University of Mataram ]]>
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DOI: 10.29303/ulrev.v3i1.54
<![CDATA[This study aims to know and analyze which norms are enacted in the making of inheritance certificate and to know the strength of law in the certificate of inheritance made by Property and Heritage Agency after the enactment of Law No. 23 of 2006 on Population Administration. The research method used by the writer is statute approach and conceptual approach. The basis of the authority of Property and Heritage Agency is not in accordance with the state of the nation at this time and also based on the hierarchy of legislation is lower than the position of Law No. 23 of 2006. In addition, the certificate of inheritance made by the Property and Heritage Agency does not guarantee certainty and legal protection for Indonesian citizens because the strength of proof is not as perfect as the deed of inheritance made by the Notary.]]>
<![CDATA[Sinkronisasi Peraturan Perundang-Undangan Di Bidang Pengelolaan Sumber Daya Alam: Kajian Tentang Pengaturan Hak-Hak Masyarakat Adat Atas Sumber Daya Alam ]]>
<![CDATA[Fifik Wiryani]]>;
<![CDATA[I Nyoman Nurjaya]]>;
<![CDATA[Warkum Soemitro]]>
<![CDATA[ Wacana Journal of Social and Humanity Studies Vol. 14 No. 4 (2011) ]]>
Publisher : <![CDATA[Sekolah Pascasarjana Universitas Brawijaya ]]>
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<![CDATA[Penelitian ini menganilisis sinkronisasi vertikal dan horizontal dari peraturan perundang-undangan yang mengatur tentang hak-hak masyarakat adat  dalam pengelolaan sumber daya alam serta implikasinya. Penelitian ini dilakukan dengan pendekatan doktriner/normatif dengan melakukan analisis isi dilanjutkan analisis sinkronisasi vertikal dan horizontal. Bahan hukum primernya berupa peraturan perundang-undangan yang mengatur dan berkaitan dengan hak-hak masyarakat adat. Hasil penelitian diketahui bahwa taraf sinkronisasi asas hukum tidak selalu sejalan antara prinsip dasar dalam konstitusi dengan peraturan perundangan sebagai aturan pelaksana. Secara yuridis-filosofis, implementasi “Hak menguasai negara†dalam peraturan perundang-undangan di bidang sumber daya alam telah sinkron secara vertikal maupun horizontal, Tetapi dalam uraian pada pasal-pasalnya, makna dari negara direduksi menjadi pemerintah, Presiden atau Menteri, sehingga mempunyai implikasi terjadinya relasi superiory-inferiory antara pemerintah dengan rakyat, yang kemudian menciptakan paradigma pembangunan hukum yang didominasi pemerintah, dan menciptakan hukum yang hanya berbasis pada pemerintah saja (state law) yang mengabaikan dan menggusur hukum rakyat. Akibatnya kemudian pengakuan hak masyarakat adat atas sumber daya alam dalam produk hukum terjadi “ambiguitas†pengaturan, “inkonsistensi†pengaturan, juga “overleppingâ€. Implikasi dari ketidaksinkronan adalah terjadinya conflict of norm, solusinya digunakan asas hierarki untuk vertikal, sedangkan untuk horizontal digunakan asas “lex posteriori derogate lex priori†dan asas “lex specialis derogate lex generalisâ€. Akibat nyata dari conflict of norm tersebut menimbulkan interpretasi hukum dalam pengelolaan sumber daya alam sesuai dengan kepentingan sektor masing-masing. Selanjutnya akan mengakibatkan kecenderungan eksploitasi dan rusaknya sumber daya alam. Kata kunci: Sinkronisasi, peraturan perundang-undangan, sumber daya alam dan masyarakat adat.]]>
<![CDATA[CONSTITUTIONAL AND LEGAL RECOGNITION OVER TRADITIONAL ADAT COMMUNITY WITHIN THE MULTICULTURAL COUNTRY OF INDONESIA : IS IT A GENUINE OR PSEUDO RECOGNITION? ]]>
<![CDATA[I Nyoman Nurjaya]]>
<![CDATA[ Jurnal IUS Kajian Hukum dan Keadilan Vol 2, No 3 (2014): PLURALISME HUKUM ]]>
Publisher : <![CDATA[Fakultas Hukum Universitas Mataram ]]>
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DOI: 10.12345/ius.v2i6.191
<![CDATA[Indonesia is well known as a multicultural country in Southeast Asia in term of its ethnic,religion, racial and social stratification. It is Unity in Diversity, which is reflected in the officialmotto of the State to describe the social and cultural diversity of Indonesia. The diversity refers to a cultural configuration which reflects the National identity of Indonesia, containing cultural capital and cultural power. However, cultural diversity yields conflict that could potentially generate social disintegration due to inter-ethnic and inter-religious disputes that may result in the disintegration of Indonesia as a Nation State. In the eyes of legal anthropologists, sources of conflicts are based on discriminatory policies expressed within State’s law and legislations in line to the recognition and protection the existence of local communities, namely traditional adat communities spread out in the region. Thus, State laws enacted and enforced by the Government tend to dominate and marginalize as well as ignore the rights of the local communities particularly over access and control natural resources they based on customary adat law in the region. The paper attempts to offer an answer to the fundamental question whether the 1945 Constitution recognise and protect the traditional communities and their customary adat law by employing a legal anthropological approach with the purpose of obtaining a better understanding regarding the development of State lawin a multicultural Nation toward a more just and equitable State law of Indonesia.Keywords : Multicultural, Unity in Diversity, Conflict, Anthropological Approach]]>
<![CDATA[Philosophical Foundation of Chemical Castration for Offenders of Sexual Violence Against Children ]]>
<![CDATA[Henny Yuningsih]]>;
<![CDATA[I Nyoman Nurjaya]]>;
<![CDATA[Prija Djatmika]]>;
<![CDATA[Masruchin Ruba’I]]>
<![CDATA[ Sriwijaya Law Review VOLUME 4 ISSUE 1, JANUARY 2020 ]]>
Publisher : <![CDATA[Faculty of Law, Sriwijaya University, Indonesia ]]>
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DOI: 10.28946/slrev.Vol4.Iss2.297.pp62-78
<![CDATA[The rate of sexual violence against children in Indonesia is very alarming. Perpetrators of sexual violence against children are usually adults close to the victim, including family members and neighbors. Sexual violence is a violation of human rights. Sexual violence deprives the victim of security and protection, the right to prosper physically and spiritually, the right to be free from torture or treatment that demean human dignity, and the right to live. Chemical castration stipulated in Law No. 17 of 2016 is a form of punishment that is not under criminal law policy in Indonesia, which is based on Pancasila and the 1945 Constitution. Chemical castration formulated in Article 81 Paragraph (7) is not following the values of Pancasila, especially the first principle, namely belief in One and Only God, and the second principle, just and civilized humanity. Substantially, the castration penalty causes an individual to lose the right to continue the lineage and fulfill basic needs as guaranteed in Article 28B paragraph (1) of the 1945 Constitution. The same thing is stated in Article 10, paragraph (1) of Law No. 39 of 1999 concerning Human Rights.]]>
<![CDATA[HAK ASASI DAN KEWAJIBAN BELA NEGARA DALAM KEBIJAKAN VAKSINASI COVID-19 DI INDONESIA ]]>
<![CDATA[Yudi Krisno Wicaksono]]>;
<![CDATA[I Nyoman Nurjaya]]>;
<![CDATA[Edi Susilo]]>
<![CDATA[ Jurnal Agregasi Vol 10 No 1 (2022) ]]>
Publisher : <![CDATA[Prodi Ilmu Pemerintahan FISIP Universitas Komputer Indonesia ]]>
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DOI: 10.34010/agregasi.v10i1.5382
<![CDATA[This research study aims to examine the COVID-19 vaccination policy which is realized nationally in the perspective of the rights and obligations of citizens. This research method uses a normative legal approach, which combines a statute approach and a conceptual approach. The research findings show that health, including the human rights sector, is guaranteed by the constitution and legislation. The health crisis due to the impact of COVID-19 makes the fulfillment of citizens' human rights in the health sector very urgent to implement. Efforts are made to vaccinate in order to stop the spread of the virus and restore all state activities. The realization of the national vaccination program includes the fulfillment of rights and obligations in health facilities guaranteed in Law No. 6/2018 concerning Health Quarantine and Law No. 4 of 1984 regarding the Outbreak of Infectious Diseases. Citizens' rights to health insurance are stipulated in articles 28 and 34 of the 1945 Constitution. The perspective of the obligation in the vaccination program can be seen from Article 28 J paragraph 1 and also 2, the participation of citizens in vaccination is also included in efforts to provide a defense in accordance with Article 27 of the Constitution. 1945. The public may be subject to sanctions if they intentionally or unintentionally obstruct efforts to overcome the epidemic. Vaccination is expected to increase one's own immunity which will encourage the recovery of health, economy and national activities.]]>
<![CDATA[Settlement of Criminal Case of Insultation against Class (Article 156 of the Criminal Code) through the Dayak Ngaju Traditional Court ]]>
<![CDATA[Dody Heryanto]]>;
<![CDATA[I Nyoman Nurjaya]]>;
<![CDATA[Prija Djatmika]]>;
<![CDATA[Hanif Nur Widhiyanti]]>
<![CDATA[ Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 5, No 1 (2022): Budapest International Research and Critics Institute February ]]>
Publisher : <![CDATA[Budapest International Research and Critics University ]]>
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DOI: 10.33258/birci.v5i1.4261
<![CDATA[Within the Dayak community to resolve a case or dispute, it is often used through the customary court conducted by Damang. Damang is the traditional leader of the kademangan who functions as the customary head. The existence of Damang as a Customary Peace Judge is recognized and obeyed by the Dayak community in Palangka Raya. This study discusses two main problems, namely, first, the Ngaju Dayak customary justice system in resolving cases of insults to groups. Second, the effectiveness of the Ngaju Dayak customary courts in resolving cases of insult to groups can be described as follows: (1) That the Dayak indigenous people have traditionally had a way of settling disputes outside the court (commonly known as Alternative Dispute Resolution, where in resolving cases based on in the results of the peace meeting in Tumbang Anoi 1894, namely 96 articles of Dayak customary law which is an express customary law (geschreven recht) used in the Dayak customary trial in the case of insulting groups carried out by Prof. Dr. Thamrin Amal Tomagola, (2) Legal mechanisms Dayak customs in resolving problems or cases, including cases of humiliation that occur to the Dayak community are in the form of (barunding), consultation (hapakat) and mediation (nyangkelang). The pattern carried out by Damang can be qualified as patterns of mediation settlement. n cases through the Dayak customary court, namely 1) simple, fast and low cost; 2) is voluntary; 3) guarantee confidentiality for each party, 4) more flexible case resolution.]]>
<![CDATA[Penal Mediation in Settlement of Disputes of Hurt Dayak Ngaju Traditional Law ]]>
<![CDATA[Dody Heryanto]]>;
<![CDATA[I Nyoman Nurjaya]]>;
<![CDATA[Prija Djatmika]]>;
<![CDATA[Hanif Nur Widhiyanti]]>
<![CDATA[ Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 4, No 3 (2021): Budapest International Research and Critics Institute August ]]>
Publisher : <![CDATA[Budapest International Research and Critics University ]]>
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DOI: 10.33258/birci.v4i3.2421
<![CDATA[Penal mediation in the settlement of disputes regarding insults to the Dayak tribe under the customary law of the Ngaju Dayak as stipulated in the Tumbang Anoi Agreement of 1894. Meaning Penal mediation in the settlement of criminal cases of insulting the Dayak Ngaju customary law are (1) The implementation of penal mediation in the settlement of disputes over insulting the Dayak Ngaju customs is an effort to preserve culture through customary law owned by the Dayak tribe as stipulated in the Tumbang Anoi agreement of 1894, as for the procession settlement of insult disputes, namely by means of mediation between the perpetrator and the victim after it is decided by the damangan and (2) the decision by the customary institution addressed to the perpetrator can be in the form of Tandahan Randah, article 50 Singer Tandahan Randah (customary fines, haphazard accusations) is prohibited from insulting, demeaning , vilify or slander others; Sala Basa, article 63 Singer Karak Sirat Dahiang (traditional fines for destroying a good sirat or self-concept), are prohibited from mocking or destroying people's foreheads, and making people's hearts unhappy; Kasukup Singer Belom Bahadat, Article 96 Kasukup Singer Belom Bahadat (complement of customary fines for living with decency or ethics or high morals), belom bahadat is a principle of life for the indigenous Dayak Ngaju community which means living well in accordance with the rules and the truth. Penal mediation in the settlement of insult disputes through customary institutions is expected to be able to continue along with the times.]]>
<![CDATA[The Criticism on the Meaning of “Open Legal Policy” in Verdicts of Judicial Review at the Constitutional Court Mardian Wibowo ]]>
<![CDATA[Mardian Wibowo]]>;
<![CDATA[I Nyoman Nurjaya]]>;
<![CDATA[Muchammad Ali Safaat]]>
<![CDATA[ Constitutional Review Vol 3, No 2 (2017) ]]>
Publisher : <![CDATA[The Constitutional Court of the Republic of Indonesia ]]>
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DOI: 10.31078/consrev326
<![CDATA[In several verdicts of judicial review, the Constitutional Court formulates a concept of Open Legal Policy. The concept begins from a condition when a norm of law submitted to judicial review by the 1945 Constitution does not have reference in the 1945 Constitution. In other words, the open legal policy is a condition when the Constitutional Court cannot find any reference for the norm submitted to the judicial review. By using a construction method, this present research tries to find the meaning of a concept of open legal policy arranged by the Constitutional Court, then assessing whether the concept is in line with the spirit of judicial review. If the formulation of the concept done by the Constitutional Court has not been ideal, the deconstruction will be conducted toward the meaning that already exists until the open legal policy ideal with the perspective of the constitution is found. In this research, the finding shows different meaning of open legal policy between various verdicts of the Constitutional Court. Moreover, a new meaning is proposed including improvement of criteria of the open legal policy based on the difference between the object of regulation (what) and the content of the regulation (how).]]>
<![CDATA[Global Principles of Sustainable Tourism Development Ecological, Economic and Cultural ]]>
<![CDATA[I Nyoman Nurjaya]]>
<![CDATA[ Sociological Jurisprudence Journal Vol. 5 No. 2 (2022) ]]>
Publisher : <![CDATA[Fakultas Hukum, Universitas Warmadewa ]]>
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DOI: 10.22225/scj.5.2.2022.97-106
<![CDATA[Indonesia is known as a country that has the beauty of the natural panorama of the sea and land and also invaluable cultural resources for the development of national tourism, in order to realizing the welfare and prosperity of the people as mandated by the1945 Constitution of the Republic of Indonesia. This research focus on discuss Global Principles of Sustainable Tourism Development and Sustainable Tourism Development Policy in Bali Province and to analyze the management of tourism destination in KSPN Kintamani-Lake Batur. This research is a normative legal research. The data used are primary and secondary data. The result explaine that the main economic sector in Bali, on the one hand, tourism performance is required to reduce the negative impact of tourism development. Nationally, with the enactment of Law Number 10 of 2009 concerning Tourism and Government Regulation Number 50 of 2011 concerning the National Tourism Development Master Plan (RIPKN), the Bali Provincial Government is required to prepare a Regional Tourism Development Master Plan (RIPKD) as stated in Bali Provincial Regulation No. 10 of 2015 concerning the Bali Provincial Tourism Development Master Plan for 2015-2029, which contains visions, directions, and plans that direct the development of tourist areas in Bali.]]>
<![CDATA[Restorative Justice Approach To Victimless Crime ]]>
<![CDATA[Toni Kasmiri]]>;
<![CDATA[I Nyoman Nurjaya]]>;
<![CDATA[Priya Djatmika]]>
<![CDATA[ International Journal Of Humanities Education and Social Sciences (IJHESS) Vol 3 No 4 (2024): IJHESS FEBRUARY 2024 ]]>
Publisher : <![CDATA[CV. AFDIFAL MAJU BERKAH ]]>
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DOI: 10.55227/ijhess.v3i4.886
<![CDATA[Restorative Justice (RJ) involves the victim, perpetrator, victim/perpetrator's family and other parties that are resolved out of court. The parties, namely the perpetrator's family and the victim's family, agreed to resolve the problem by providing compensation. The crime of drug abuse has no victims or a victimless crime. Handling drug abuse, there is a common view and perception of law enforcers from the BNN, Police, Attorney General's Office and District Court, as victims and not criminals. In fact, there are still many law enforcement officials who treat drug users and abusers as criminals and not as victims. The existence of these differences in perception, makes the existence of confusion in handling using the RJ approach. The research uses normative juridical methods. The results of the research concluded that: There needs to be a guarantee of legal certainty in the handling of narcotics abusers, in the form of guidelines in the form of cooperation between the Supreme Court, the Attorney General's Office and the Police as law enforcers so that there is a common perception. The guidelines for handling narcotics abuse in handling RJ are expected to be a solution to the situation of prisons in Indonesia which are over capacity, with the rehabilitation of addicts expected to be free from dependence and for the community not to be restless.]]>
