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I Ketut Sukadana
Universitas Warmadewa
Environmental Science Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Journal : KERTHA WICAKSANA

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Status Tanah Karang Desa Di Desa Pakraman Selat Belega Ketut Adi Wirawan; I Ketut Sukadana; Cok Gede Suryanata
Kertha Wicaksana Vol 13 No 1 (2019)
Publisher : Fakultas Hukum, Universitas Warmadewa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22225/kw.13.1.2019.12-18

Abstract

Adanya aturan khusus mengenai tanah karang desa secara adat terhadap krama atau masyarakat yang memiliki tanah karang desa di Desa Selat Belega baik dalam bentuk warisan turun-temurun yang telah diatur atau diungkapkan Awig-awig di Desa Selat Belega. Tujuan penelitian ini adalah untuk mengetahui bagaimana aturan dan kewajiban tata krama desa atau untuk penduduk pemilik tanah karang desa sebagaimana telah ada dalam aturan adat Desa Selat Belega dan sebagaimana diatur dalam hukum adat dan desa tradisional Awig-awig. Jenis penelitian yang digunakan dalam penelitian ini adalah jenis penelitian hukum empiris yaitu mencari fakta-fakta dalam prakteknya di masyarakat, kemudian dikaitkan dengan ketentuan-ketentuan hukum untuk mencari jalan pemecahannya. Hasil pembahasan dalam penelitian ini adalah sebagai berikut: Kewajiban manusia desa sebagai pemegang tanah karang desa antara berada di Desa Pakraman Selat sesuai dengan Awig-Awig dan Pararem Desa, menjadi milik para pengarep , tedun mebanjar, ngayah di desa pakraman dan/atau Kahyangan Tiga dan mengeluarkan Pepeson, patuh dan patuh pada awig-awig di desa Pakraman dan telah menjadi kebiasaan adat Banjar. Posisi tanah karang desa di Desa Selat Belaga adalah melemahnya desa Pakraman yang diserahkan penggunaannya dengan sopan santun dari generasi ke generasi sesuai dengan kebutuhan masyarakatnya masing-masing, krama yang menempati desa karang memiliki ukuran kecil, tanah menengah dan besar, misalnya ada daerah 200, 400 dan 800 dengan kewajiban ngayahan desa dan tedun mebanjar. Kata kunci: Tanah Karang Desa; Desa Pakraman; Awig-Awig There are special rules regarding traditional village coral land against krama or the community that owns village coral land in the Desa Selat Belega both in the form of genetic inheritance that has been regulated or revealed by Awig-awig in the Desa Selat Belega. The purpose of this study was to find out how the rules and obligations of village manners or for residents of village coral landowners as already contained in the traditional rules of the Desa Selat Belega and as stipulated in conventional law and traditional villages Awig-awig. This type of research used in this study is a type of empirical legal analysis that is looking for facts in practice in society, then associated with legal provisions to find a way to solve it. The results of the discussion in this study are as follows: Obligations of village people as holders of village coral land between being in Pakraman Selat Village according to Awig-Awig and Pararem Desa, belonging to the pengepep, tedun mebanjar, ngayah in pakraman village and/or Kahyangan Tiga and issued Pepeson, obedient and obedient to awig-awig in Pakraman village and had become a custom of Banjar. The village coral land position in the Desa Selat Belega is the weakening of Pakraman village which has been surrendered by manners from generation to generation in accordance with the needs of their respective communities, the krama that occupy the coral village have small size, medium and large land, for example 200, 400 and 800 with the obligation to cultivate the village and incur losses. Keywords: Tanah Karang Desa; Pakraman Village; Awig-Awig
Hak Waris Anak yang Lahir Dari Perkawinan Beda Agama Menurut Hukum Adat Bali I Ketut Sukadana
Kertha Wicaksana Vol 14 No 2 (2020)
Publisher : Fakultas Hukum, Universitas Warmadewa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22225/kw.14.2.2020.124-131

Abstract

The life of indigenous peoples in Indonesia with their diverse religions and cultures, does not rule out the possibility of cross-marriages between them, such as many marriages between people of different faiths. Marriage between people of different religions, in the community often causes problems in the family and even leads to divorce. The formulation of the problem in this paper is how is the legal status of interfaith marriages according to Law Number. 1 of 1974 and how the inheritance rights for children born from marriages of different religions according to Balinese customary law. This research is a normative legal research by examining the laws and regulations and using literature studies. The results showed that interfaith marriages in the Marriage Law in Indonesia were not strictly regulated in Marriage Law Number 1 of 1974 concerning Marriage in conjunction with Law Number 16 of 2019 concerning Amendments to the Marriage Law Number 1 of 1974 concerning Marriage. Marriage Law requires couples of different religions if they want to have a marriage, they must submit themselves to the religion of one party. As for the inheritance rights of children born from marriages of different religious partners according to Balinese customary law, if the child follows his father's religion then he will be given the right to inherit. However, if the child follows his mother's religion, he will not get the right to inherit. This is based on that the Balinese traditional inheritance law adheres to the principle of kapurusa (father line) and inheritance not only in the form of rights but also always attaches certain obligations that can only be carried out by heirs of the same religion as the heirs.
Sanksi Kasepekang Dalam Hukum Adat Bali I Ketut Sukadana; Diah Gayatri Sudibya; Ni Made Sukaryati Karma
Kertha Wicaksana Vol 15 No 1 (2021)
Publisher : Fakultas Hukum, Universitas Warmadewa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22225/kw.15.1.2021.72-79

Abstract

Traditional villages in Bali as now regulated through the Bali Provincial Regulation Number 4 of 2019, have the same government system. Activities carried out in traditional villages cover the custom and religious fields, where a traditional village in Bali has its own customary rules which are outlined in the village awig-awig. Customary village government is autonomous, meaning that each customary village has its own rules which only apply to the residents of the village / banjar concerned. In general, the rules contained in awig-awig must not at all conflict with the prevailing regulations at the national or regional levels. But in reality there are still awig-awig in some traditional villages that contain sanctions that are no longer suitable to the times, such as still applying the Kasepekang customary sanction, namely exclusion from the association of living together. The exclusion of members of the community is not half-hearted, and some have even closed off access to the outside of their home yard. The problems examined in this study: (1) the regulation of sanctions in Balinese customary law, and (2) the factors that become the reasons for the implementation of the kasepekang customary sanctions. This type of research is empirical with data collection techniques using interviews with informants. Based on the research results, it can be said that the customary sanctions arrangements are listed in the awig-awig of each customary village, namely indik pamidanda (regarding sanctions); As for the reason that the kasepekang sanction is still being applied in people's lives is because the person concerned is outrageous and difficult to foster, besides this type of sanction is stated in awig-awig so that the prajuru adat (traditional leader) still has a legal basis to apply it.
Co-Authors A. A. Dwi Ani Agustini Agnes Geraldine Olga Supriyana Agus Suarnegara Amos Mokorros Antonius Yoseph Bou Cok Gede Suryanata Dewa Ayu Adhika Saraswati Dewi, A.A Sagung Laksmi Diah Gayatri Sudibya Diah Gayatri Sudibya Fransiska Maryl Agatha Gede Agus Darmawan Gede Agus Widya Sasmita Gede Andi Wiradharma Gusti Ayu Dewi Irna Yanthi Gusti Ngurah Agung Tresna Wangsa I Gede Bayu Ari Krishna I Gede Made Doni Pramana Putra I Kadek Wisnu Dwipayana Ariska I Ketut Jika I Ketut Widia I Komang Pande Rayana I Made Aditya Mantara Putra I Made Agus Widiana I Made Budiyasa I Made Gianyar I Made Handika Putra I Made Minggu Widyantara I Made Sepud I Made Suwitra I Made Suwitra, I Made I Made Yudhiantara I Nengah Laba I Nyoman Agus Suprapta I Nyoman Aji Duranegara Payuse I Nyoman Putu Budiartha I Nyoman Putu Budiartha I Nyoman Sujana I Nyoman Sutama I Putu Gian Favian Adhi Pradana I Wayan Bayu Suta I Wayan Diva Adi Pradipta I Wayan Wesna Astara Ida Ayu Adi Iin Yuliandari Ida Bagus Made Murda Soma Widya Ida Bagus Putra Mahardika Kade Richa Mulyawati Kadek Ayu Surya Dwi Utami Kadek Ayu Surya Dwi Utami Kadek Nadya Pramita Sari Kadek Yogi Pranata Mulyawan A Karinka Karma, Ni Made Sukaryati Ketut Adi Wirawan Luh Putu Suryani Luh Putu suryani Mahadewi Mulia Gangga Mulyawati, Kade Richa Ni Kadek Emy Kencana Wati Ni Kadek Oktaviani Ni Ketut Risya Dewi Calista Ni Komang Evic Triani Ni Luh Gede Astari Dewi Ni Made Jaya Senastri Ni Made Jaya Senastri Ni Made Puspasutari Ujianti Ni Made Puspasutari Ujianti Ni Made Sukaryati Karma Ni Nyoman Oktaviani Ni Putu Feggy Cintya Karna Ni Putu Putri Pebriyanti Apsari Ni Putu Yuni Purnamawati Putu Aditya Palguna Yoga Putu Agustina Mega Antari Putu Budiartha, I Nyoman Putu Suryani . Suryani, Luh Putu widia, ketut