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All Journal Jurnal Jatiswara GANEC SWARA
AWALUDIN AWALUDIN
Fakultas Hukum Universitas 45 Mataram
Agriculture, Biological Sciences & Forestry Education Engineering Law, Crime, Criminology & Criminal Justice Social Sciences

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IMPLIKASI HUKUM PURA SEBAGAI BADAN HUKUM KEAGAMAAN YANG DAPAT MEMILIKI HAK MILIK ATAS TANAH (KAJIAN TERHADAP PP NO 38 TAHUN 1963 TENTANG PENUNJUKKAN BADAN-BADAN HUKUM YANG DAPAT MEMILIKI HAK ATAS TANAH) NI LUH ARININGSIH SARI; I MADE SURADANA; AWALUDIN AWALUDIN
GANEC SWARA Vol 15, No 2 (2021): September 2021
Publisher : Universitas Mahasaraswati K. Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35327/gara.v15i2.220

Abstract

The temple as a place of worship for Hindus has a very important meaning and function for the religious life of the Indonesian people, especially the Hindu community in Indonesia. The temple also has assets in the form of land called Plaba Pura. This Pura Plaba land finances the needs of the temple in terms of religious ceremonies, including the maintenance of the temple. The lands that are the assets of this temple even have a very wide amount so that in the development of law in society so that these assets are not lost or mismanaged by the temple management, the government makes a policy by issuing Government Regulation Number 38 of 1963 concerning the Appointment of Legal Entities who can have ownership rights on land, in conjunction with SK/556/DJA/1986 dated September 24, 1986 concerning the appointment of temples as religious legal entities that can have ownership rights on land in conjunction with the letter of the Minister of Home Affairs / Head of the National Land Agency Number 520/2252 dated 27 July 2000 which stated that SK/556/DJA/1986 also applies to temples located outside the province of Bali. As with human legal subjects, even these legal entities can have rights and obligations and can also enter into legal relations (rechtbetrekking / rechtsverhouding) both between one legal entity and another legal entity as well as between a legal entity and a human person. (natuurlijkpersoon.)
Model Perlindungan Saksi Dan Korban Sebagai Justice Collaborator Dalam Perkara Tidak Pidana Korupsi “Tinjuan Analisis Undang-Undang Perlindungan Saksi Dan Koban” Ahmad Rosidi; Syaifullah Syaifullah; Idris Sardi; Awaludin Awaludin
JATISWARA Vol. 38 No. 2 (2023): Jatiswara
Publisher : Fakultas Hukum Universitas Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29303/jtsw.v38i2.503

Abstract

Law enforcement in Indonesia, especially in each region, is strongly influenced by culture and culture in social life, in cases of criminal acts of corruption in particular, the community has a very important role both as justice collaborators in disclosing the occurrence of an act of criminal acts of corruption, terrorism, narcotics, laundering money, human trafficking and other organized criminal acts. As we know, a justice collaborator is defined as a perpetrator of a particular crime, but not the main actor who admits his actions and is willing to be a witness in the judicial process, and can play an active role in the legal process as a witness. The problem approach used in this study is a normative research approach and an empirical research approach. The normative research approach is an approach that is carried out through a study of laws, regulations, theories, concepts, views, and aspects related to the issues discussed. In addition, the approach in this study is also supported by an empirical research approach, namely an approach through field research by conducting interviews with the public and legal practitioners, carried out in order to find out the reality in the form of research, opinions, attitudes, related to efforts and implementation of witness protection. criminal acts of corruption, terrorism, narcotics, money laundering, trafficking in persons and other organized criminal acts.
Co-Authors Ahmad Rosidi & Edy Nurcahyo ROSIDI ARININGSIH SARI, NI LUH I Made Suradana Idris Sardi SYAIFULLAH SYAIFULLAH