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<![CDATA[TINJAUAN YURIDIS PERLINDUNGAN HUKUM HAK CUTI HAID DALAM UNDANG-UNDANG NO. 13 TAHUN 2003 TENTANG KETENAGAKERJAAN ]]>
<![CDATA[Sudharma, Kadek Januarsa Adi]]>;
<![CDATA[Artami, Ida Ayu Ketut]]>;
<![CDATA[Rachella, Baby]]>
<![CDATA[ VYAVAHARA DUTA Vol 16, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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DOI: 10.25078/vd.v16i1.2068
<![CDATA[Regulations regarding the right to menstrual leave for female workers in Indonesia are regulated in Law No. 13 of 2003 concerning Manpower. This law is the basis for the making of work agreements by every company in Indonesia, both a Fixed Time Work Agreement and an Indefinite Time Work Agreement. The work agreement is the basic principle of the relationship between workers and the company in relation to the type of work, wages, position and termination of employment. Legal protection for female workers in relation to the right to menstrual leave is implemented in article 81 paragraph (1) of Law No. 13 of 2003 concerning Manpower, usually in the form of requiring female workers to come to company clinics and have their conditions checked, if the conditions are declared unable to continue their work on that day, the female workers are given permission to rest at home. If at any time there is a dispute between workers and the company regarding menstrual leave, the dispute Resolution can be done in several ways. First, it can be resolved through negotiation by both parties or what is known as bipartite. If the bipartite settlement does not get satisfactory results for both parties, the case / dispute can be submitted to be resolved in an Industrial Relations Court. Keywords: Dispute Resolution, Female Workers, Legal Protection, Menstrual leave rights]]>
<![CDATA[PERLINDUNGAN ANAK DALAM PRAKTIK PERKAWINAN USIA DINI ]]>
<![CDATA[Yogi Arthani, Ni Luh Gede]]>
<![CDATA[ VYAVAHARA DUTA Vol 13, No 2 (2018): SEPTEMBER 2018 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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DOI: 10.25078/vd.v13i2.691
<![CDATA[Hak untuk melangsungkan perkawinan merupakan hak konstitusional yang diatur dalam Pasal 28B ayat (1) UUD 1945 dan merupakan hak asasi manusia yang diatur dalam UndangÂundang Nomor 39 Tahun 1999 tentang Hak Asasi Manusia. Pembatasan hak untuk melangsungkan perkawinan ini perlu dibatasi bagi anak. Masyarakat internasional memiliki komitmen untuk melakukan penghapusan kawin paksa, dan perkawinan usia anak, namun prevalensi perkawinan anak cukup tinggi di Indonesia. Dalam penelitian ini akan dibahas dua permasalahan yakni hak anak untuk menghindari perkawinan dan akibat hukum perkawinan terhadap anak. Pembatasan perkawinan bagi anak adalah bentuk perlindungan terhadap anak untuk dapat tumbuh kembang secara optimal. Mekanisme hukum yang dapat dilakukan terhadap perkawinan anak adalah pencegahan perkawinan dan pembatalan perkawinan. Dalam ketentuan hukum di Indonesia, tidak ada sanksi terhadap perkawinan anak. Ketentuan hukum yang dapat digunakan hanya penjatuhan pidana bagi orang yang bersetubuh dengan anak.]]>
<![CDATA[KEDUDUKAN SENTANA RAJEG DALAM HARTA BERSAMA ]]>
<![CDATA[Ratmini, Ni Ketut Sri]]>
<![CDATA[ VYAVAHARA DUTA Vol 15, No 2 (2020): September 2020 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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DOI: 10.25078/vd.v15i2.1814
<![CDATA[In customary law, the issue of heredity is included in the scope of kinship law, so the issue of sentana rajeg will not be separated from the discussion about the kinship system adopted by the Balinese people. The traditional Balinese people adhere to the patrilineal or fatherly kinship system which is better known in the community as the kepurusa or purusa line. The goal in the family life of the Balinese people is to have children. Associated with the sex of the child (descendant), it is expected that the descendant of a boy. Balinese customary law which is patrilineal has a strong influence on the value of the child (descendant), that is, boys have a higher value than girls. If a family only has daughters, efforts will be made to increase their status to male, namely by adopting the girl as sentana rajeg by means of merry marriage.The problem studied is the position of Sentana Rajeg in the formation of joint assets. This paper aims to examine from a legal and gender perspective the position of Sentana Rajeg in the formation of collective assets, using the literature review method. From the results of a study of several literature, it can be seen that Sentana Rajeg has an important position in contributing to the formation of collective assets. This is because Sentana Rajeg is an heir who gets an inheritance from his parents and the results of the management of the inheritance can be used to form joint assets. In addition, Sentana Rajeg apart from being a wife also works in the livelihood sector that generates money and has an important value in contributing to forming collective assets. This paper is expected to be useful theoretically for the repertoire of legal knowledge, and in practical terms it is expected to provide input to the government and Balinese indigenous peoples in solving problems related to Sentana Rajeg.Key Word: Sentana rajeg; joint property.]]>
<![CDATA[HAK KOMUNAL ATAS TANAH SEBAGAI HAK ATAS TANAH DESA PAKRAMAN DI BALI ]]>
<![CDATA[Cahyadi Wiguna, Made Oka]]>
<![CDATA[ VYAVAHARA DUTA Vol 13, No 2 (2018): SEPTEMBER 2018 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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DOI: 10.25078/vd.v13i2.682
<![CDATA[The government has indeed provided legal protection and certainty to indigenous peoples regarding their ulayat lands, through a Ministerial Regulation. However, it needs to be studied more deeply about the concept of communal rights to land and Pakraman village as the subject of communal rights holders on land. Communal rights to land are conceptualized as models of land rights that have just been raised in the national land law system. The consequence is that indigenous and tribal peoples as communal rights holders are authorized to use and benefit from their communal land. Pakraman village qualifies as a subject of communal rights to land because Pakraman village in Bali is classified into the community of the community, has a system of customary government referred to as the traditional prajuru led by a customary village leader. Then Pakraman village has a legal area called the Palemahan Pakraman village. As an instrument that regulates the life and social interaction of the community, awig-awig is the customary law of the community in a Pakraman village in Bali.]]>
<![CDATA[FAKTOR-FAKTOR PENYEBAB PEREMPUAN HINDU BEKERJA PADA INDUSTRI BANTEN ]]>
<![CDATA[Puspa, Ida Ayu Tary]]>;
<![CDATA[Jendra, I Made Iwan Indrawan]]>;
<![CDATA[Saitya, Ida Bagus Subrahmaniam]]>
<![CDATA[ VYAVAHARA DUTA Vol 15, No 1 (2020): MARET 2020 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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DOI: 10.25078/vd.v15i1.1436
<![CDATA[Ceremonies in Hinduism are carried out by people in their daily lives or certaindays. This gives an opportunity for Balinese women to play a role in the preparation of ceremonies as a means of offering at the ceremony. In this era of globalization because many Balinese women work in the public sector as employees, lecturers, medical staff, and others, causing them to have less time in preparing the ceremony. This gives an opportunity for Balinese women who love and pursue upakara to do so. There are those who make offerings as a home industry and some who work on a shop that prepares services based on orders. Hindu women who work in the banten industry, one of them is in the Desa Pakraman Penatih Denpasar Bali as the center of the banten industry is driven by two factors, namely the presence of internal and external factors. The internal factor is to increase family income and the desire to be independent. As for the external factors because of the opportunities and opportunities also because of the husband. These factors make Hindu women who work in the banten industry earn their own income that can be used for their needs independently and also for family needs.]]>
<![CDATA[REALITA BUDGET CONSTRAINT DAN TRADE-OFF SEBAGAI KONSEKUENSI BAGI PEMERINTAH DAERAH BALI DALAM PENGIMPLEMENTASIAN KEBIJAKAN DI MASA PANDEMI COVID-19 ]]>
<![CDATA[Saravistha, Deli Bunga]]>;
<![CDATA[Widnyana, I Made Adi]]>;
<![CDATA[Sancaya, I Wayan Werasmana]]>
<![CDATA[ VYAVAHARA DUTA Vol 16, No 2 (2021) ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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DOI: 10.25078/vd.v16i2.2913
<![CDATA[The determination of a public policy is of course always faced with the problem of budget constraints which often puts the government in a trade-off situation which is defined as a dilemma condition that makes it difficult to make choices in determining priorities. This is what makes many policies that are not effectively implemented. The neglect of community expectations has resulted in negative reactions ranging from acts of violation even to anarchy that leads to crime. For this reason, it is deemed very important for the government to have a strategy in setting a priority scale so that a policy is more beneficial to people's lives, not just focusing on legal certainty. For this reason, the main problem is related to the efforts of the Regional Government in determining the priority scale so that an implementation of public policy is truly on target. Keywords: Budget Constraint, Trade off, priority scale]]>
<![CDATA[UPAYA PEMANGGILAN PAKSA OLEH BADAN PENYELESAIAN SENGKETA KONSUMEN (BPSK) TERHADAP PELAKU USAHA YANG TIDAK HADIR DALAM PENYELESAIAN SENGKETA KONSUMEN ]]>
<![CDATA[Mantili, Rai]]>
<![CDATA[ VYAVAHARA DUTA Vol 13, No 1 (2018): Maret 2018 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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DOI: 10.25078/vd.v13i1.528
<![CDATA[One of the authorities of the Consumer Dispute Settlement Agency (BPSK) is to receive both written and unwritten complaints from consumers regarding the occurrence of violations of consumer protection. Article 52 Sub-Article g of the Consumer Protection Law (UUPK) au- thorizes BPSK to summon business actors who allegedly violate consumer protection. However, in practice in the field, BPSK is not authorized to force involuntary calling of business actors so that many business actors refuse to be present at consumer dispute resolution in BPSK. This research is Normative and Analytical Descriptive Research. In this case, it is a Nor- mative Legal Research in the form of research to find the Law of Concreto, the research to find the law for a case in concreto is an attempt to find out whether the appropriate law to apply in cocreto in order to solve a particular case and see the rule of law is found . This research will illustrate various legal issues and other symptoms related to cases concerning consumer protec- tion and BPSK Implementation of consumer protection law enforcement in practice is not yet fully fea- sible. It can be seen apart from awareness of the ability and independence of consumers to protect themselves against the rights and kewajibanya, also can be seen from law enforcement officers who have not performed optimally. efforts that can be made by BPSK after forced calling of business actors who refuse to attend the consumer dispute resolution can make a verdict verdict if the business actor is not present 3 times on the summons of the session by BPSK as stipulated in Article 52 UUPK and Kemendag. 35/2001.]]>
<![CDATA[PENERAPAN SANKSI ADAT DEDOSAN DALAM AWIG-AWIG BANJAR PEGOK DESA ADAT SESETAN ]]>
<![CDATA[Widnyana, I Made Adi]]>;
<![CDATA[Tagel, Dewa Putu]]>
<![CDATA[ VYAVAHARA DUTA Vol 14, No 2 (2019): SEPTEMBER 2019 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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DOI: 10.25078/vd.v14i2.1242
<![CDATA[In Bali, the existence of customary law is still stable and sustainable until now and it is very easy to find it in some areas that still maintain the lives of indigenous people through the institution of customary villages or villages. Traditional law dibali generally include; awig, awig, perarem, eka elikita, and other customary rules. In carrying out customary rules, there are customary sanctions that will be imposed on violators of customary rules. These customarysanctions are of various kinds and are different in each customary area in Bali.Dedosan sanction is an example of one of the sanctions that exist in customary rules. As applied in banjar pegok through banjar awig-awig adat which makes dedosan sanctions as an alternative in minimizing losses arising from the negligence of customary manners in carrying out customary obligations, so that the activities of manners customs that are preoccupied with matters outside the customs, do not interfere with the development of traditional traditions thatare still ongoing. Although the application of customary sanctions has begun to be more flexible in the present, it should still be carried out firmly and clearly, so that it does not cause jealousy and does not accustom customary manners to carry out dedosan sanctions just to avoid adat activities. So that if this is allowed to continue then it will certainly also affect the existence of adat thatprevails in an area.]]>
<![CDATA[PENERAPAN PSBB DI KOTA DENPASAR DALAM MENGANTISIPASI COVID-19 ]]>
<![CDATA[Putrawan, I Nyoman Alit]]>
<![CDATA[ VYAVAHARA DUTA Vol 16, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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DOI: 10.25078/vd.v16i1.2319
<![CDATA[Denpasar, as one of the cities in Bali which is famous for its tourism industry, has participated in implementing PSBB. This is stated in the Governor of Bali Instruction Number 8551 of 2020 which contains the strengthening and prevention of COVID-19. Through the instructions of the Bali governor, Denpasar has taken various steps to reduce the number of exposure to COVID-19, such as implementing discipline in health protocols, working from home, studying online from home and praying at home. This research is a normative legal research. The results of this paper explain that the implementation of the Large-Scale Social Restrictions policy (PSBB) in dealing with the Covid 19 outbreak in Denpasar City is based on Government Regulation Number 21 of 2020 concerning PSBB and Bali Governor Instruction Number 8551 of 2020 which contains the strengthening and prevention of COVID-19, regulations regarding restrictions on transportation, social, and physical mobilization of the community due to the spread of disease, which are regulated in Law Number 6 of 2018 concerning Health Quarantine. These various policies then outlined by the Denpasar City Government in the form of Denpasar City Mayor Number 32 of 2020 concerning Limiting Community Activities in Villages, Sub- Districts and Traditional Villages in the Acceleration of Handling COVID-19.Keywords: PSBB; Policy; Handling; Covid-19.]]>
<![CDATA[KONSEKUENSI YURIDIS PUTUSAN MAHKAMAH KONSTITUSI NOMOR 13/PUU-XV/2017 TERHADAP TENAGA KERJA YANG MEMILIKI IKATAN PERKAWINAN DENGAN SESAMA TENAGA KERJA DALAM SATU PERUSAHAAN ]]>
<![CDATA[Trisnadiasa, I Nyoman Agus]]>;
<![CDATA[Tagel, Dewa Putu]]>
<![CDATA[ VYAVAHARA DUTA Vol 14, No 1 (2019): MARET 2019 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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DOI: 10.25078/vd.v14i1.1101
<![CDATA[The Problems that emerged in a marriage in Indonesia, visible seen in arrangement marriage in tje workplace, each worker / laborers in one company will undertake ongoing marriage, some companies both by the governmenr, and private, establishes a clause that limits the right to undertake ongoing marriage between workers/laborers in one company. That the existence of a clause the termination of employment, so that constitutional court thought the regulation contraty contrary constitutional the art 28D paragraph 1 the contitution of 1945 that everyone is entitled to form family and to survive through marriage legitimate. Expected forcompany follow the constitutional court decisions.]]>
