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Regulation Of The Right Of Restitution For Children As Victims Of Criminal Acts Andi Dewi Pratiwi; Akhdiari Harpa Dj
Journal of Scientific Research, Education, and Technology (JSRET) Vol. 1 No. 2 (2022): Vol. 1 No. 2 2022
Publisher : Kirana Publisher (KNPub)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58526/jsret.v1i2.152

Abstract

Victims of criminal acts only get inner satisfaction from the punishment imposed on the perpetrators but do not get anything that has a direct impact on them. The codified concept of Indonesian punishment in the Criminal Code (KUHP) regulates more aspects related to perpetrators of criminal acts and sentencing. Not much regulates the rights of victims of criminal acts. This paradigm shift began to occur after the enactment of Law Number 13 of 2006 concerning the Protection of Witnesses and Victims, where in this Law the rights of Witnesses and Victims began to be considered. Victims are individuals who are harmed materially or immaterially for the occurrence of criminal acts that they receive. In cases of sexual violence against children, it results in losses suffered by child victims in the short and long term which require recovery of the child's condition. Law Number 13 of 2006 juncto Law Number 31 of 2014 concerning Protection of Witnesses and Victims has accommodated restitution.In Law Number 31 of 2014 concerning Protection of Witnesses and Victims, the victims of criminal acts have the right to obtain restitution rights in the form of compensation for loss of property or income, compensation for losses caused by suffering directly related to the crime, and/or reimbursement for medical and/or psychological treatment costs. However, at present the implementation of restitution for victims of crimes against children is considered not optimal, especially regarding the implementation of restitution that can be given to victims.
Jejak Diplomasi Hukum Nusantara: I Manyambungi dan Adaptasi Sistem Peradilan Gowa di Balanipa Akhdiari Harpa Dj
JISH: Jurnal Ilmu Syariah dan Hukum Vol. 4 No. 2 (2024): JISH (Jurnal Ilmu Syariah dan Hukum)
Publisher : Universitas Islam DDI AG.H. Abdurrahman Ambo Dalle

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36915/jish.v4i2.11

Abstract

Sistem keadilan di Mandar pada masa Tomakaka mencerminkan nilai budaya yang berakar pada keberanian dan kekuatan fisik sebagai ukuran kebenaran. Dalam praktiknya, penyelesaian sengketa dilakukan melalui pertarungan saling tikam menikam di bala bagi laki-laki, atau ujian fisik seperti memasukkan tangan ke air mendidih bagi perempuan. Pola ini menandai keadilan yang bersifat kosmologis, di mana kebenaran dianggap sejalan dengan daya tahan tubuh dan restu semesta. Paradigma tersebut mengalami perubahan mendasar pada masa I Manyambungi, ketika ia mengutus wakilnya ke Gowa untuk mempelajari sistem hukum yang lebih rasional dan teratur. Hasilnya, lahirlah sistem hukum adat Balanipa yang berorientasi pada musyawarah, penalaran hukum, dan kesepakatan sosial, menggantikan praktik kekerasan fisik. Kajian ini menelaah transformasi nilai keadilan tersebut melalui pendekatan budaya dan hukum, dengan menekankan diplomasi hukum antara Balanipa dan Gowa. Penelitian menunjukkan bahwa perubahan hukum di Balanipa bukan semata adaptasi politik, melainkan cerminan evolusi pandangan dunia masyarakat Balanipa terhadap keadilan: dari keadilan berbasis kekuatan menuju keadilan berbasis kebijaksanaan, musyawarah, dan kemanusiaan.