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<![CDATA[URGENSI KETERWAKILAN DAERAH DALAM KOMPOSISI KABINET ]]>
<![CDATA[Muhammad Erfa Redhani]]>
<![CDATA[ Belom Bahadat Vol 9 No 02 (2019): Jurnal Belom Bahadat Hukum Agama Hindu ]]>
Publisher : <![CDATA[Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/bb.v9i02.398
<![CDATA[Regional representation in the composition of the cabinet has not become an important part in the state administration tradition in Indonesia. Whereas regional representation is part of the way to bring together the values of unity and integrity in the Unitary State of the Republic of Indonesia. The president's authority to appoint and dismiss ministers is a prerogative right granted by the 1945 Constitution to a president. With the condition of Indonesia which has a multi-party party system, the president's consideration is often in determining cabinet officials with only two considerations, namely political considerations and professional considerations or often called zaken cabinet. Meanwhile, the aspect of regional representation is not an important part in the president's consideration. This study wants to answer the urgency of regional representation in the composition of the cabinet and how the design of ministerial recruitment that represents cabinet representation. The results of this study indicate that regional representation in the composition of the cabinet is very important in terms of the aspect of orginal intent in the formulation of the 1945 Constitution. In addition, aspects that should be considered]]>
<![CDATA[Studi Kasus Tindak Pidana Korupsi Terhadap Perhitungan Kerugian Keuangan Negara (Putusan Mahkamah Agung Nomor 1958 K/Pid.Sus/2018) ]]>
<![CDATA[Citranu Citranu]]>
<![CDATA[ Belom Bahadat Vol 10 No 01 (2020): Jurnal Belom Bahadat Hukum Agama Hindu ]]>
Publisher : <![CDATA[Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/bb.v10i02.448
<![CDATA[This article aims to determine the authority of calculating state financial losses in cases of corruption in The Supreme Court Of Decision Number 1958 K / Pid.Sus / 2018 and what legal effort can be done by the convicted person to obtain justice. This study uses the normative juridical method which is to examine the problem using the statutory approach and doctrinal approach. The results of this study, which has the authority under the regulation to calculate state financial losses is the BPK or BPKP while the Judicial Review is a legal effort that can be carried out by the convicted person to obtain justice, on the basis of the Panel of Judges or Judex Factie there has been an oversight and overstepped the authority in deciding a case.]]>
<![CDATA[PERKAWINAN SALA HURUI PADA MASYARAKAT SUKU DAYAK DI KABUPATEN KATINGAN ]]>
<![CDATA[Agung Adi]]>
<![CDATA[ Belom Bahadat Vol 10 No 01 (2020): Jurnal Belom Bahadat Hukum Agama Hindu ]]>
Publisher : <![CDATA[Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/bb.v10i02.449
<![CDATA[Sala hurui marriage is one type of marriage which in principle is strictly prohibited by the Dayak tribe community. But empirically, even though it was banned, this incident still happened as in the research conducted in several villages in Katingan District. Even this prohibition is written down in the form of adat rules or adat law. When this happens it is called manantarang hadat. This research focuses on problems related to the form of sanctions and goals that are accepted for people who to do sala hurui marriage. Theories used to help uncover the problem are the theory of relative criminal and the theory of legal reception. While the data collection method is by interview and document study. While analyzing the data by grouping the data and then doing verification to the conclusion stage. The results of the analysis conducted there are two forms of sanctions in sala hurui marriages namely moral sanctions and traditional rituals sanctions. While the purpose of sanctions is to clean the perpetrators of animalistic qualities and purify again in order to obtain the descent that is expected. In addition, the purpose of other sanctions is to restore the balance of the cosmos.]]>
<![CDATA[Evaluasi Peran Badan Pembentukan Peraturan Daerah Dewan Perwakilan Rakyat Daerah Provinsi Kalimantan Tengah Periode 2014-2019 Dalam Pembentukan Peraturan Daerah ]]>
<![CDATA[Suriansyah Murhaini]]>
<![CDATA[ Belom Bahadat Vol 10 No 01 (2020): Jurnal Belom Bahadat Hukum Agama Hindu ]]>
Publisher : <![CDATA[Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/bb.v10i02.460
<![CDATA[In Central Kalimantan a total of 73 regional regulations (perda) issued by all Local Governments were canceled by the Ministry of Home Affairs (Kemendagri). The study was conducted with an empirical legal research method with observation and interview steps. Based on the results of the study found several factors that influence the Regional Regulatory Formation Board in the implementation of the legislative function of the Central Kalimantan DPRD, namely the absence of working time standards for the Establishment of the Central Kalimantan Regional Legislative Council and the absence of work guidelines set internally to carry out the duties and functions of the Central Kalimantan Regional Legislative Council formation body.]]>
<![CDATA[PERILAKU SOSIAL MASYARAKAT HINDU DALAM PENEGAKAN KEGIATAN BANJAR ADAT DI DESA SIDOREJO KECAMATAN TAMBAN CATUR KABUPATEN KAPUAS ]]>
<![CDATA[I Made Kastama]]>
<![CDATA[ Belom Bahadat Vol 10 No 01 (2020): Jurnal Belom Bahadat Hukum Agama Hindu ]]>
Publisher : <![CDATA[Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/bb.v10i02.473
<![CDATA[Abstract The purpose of this research was to explain the social behavior of Hindu community in the midst of Banjar Adat’s life. Community life between members of the community and its social groups affects each other. Members of the community are required to live peacefully together with the development of the times that are coupled with social changes as a result of modernization. Social norms and legal norms are expected to accompany the current development in the pattern of community relations. Social action theory was used to analyse the social behavior of the community with its attention on goal-oriented action and the motivation of the subject. Systems theory was used to analyse that life was a system, both in the context of micro (microcosm/ human) and macro (macrocosm/ the universe). Qualitative methods were used to reveal and understand something behind the phenomenon that occured. Social behavior of the community was held on the activities of Banjar Adat with Hindu community activities conducted by social interaction in the form of mutual assistance and cooperation which was also influenced by the rules imposed such as customary rules that people often knew with the name Awig-Awig to maintain the balance of human life both among human beings, between society and with natural environment. Every social behaviour of community members affected the social interaction of Banjar Adat. The pattern of relationship in the community was conducted based on mutual agreement that contained in the Awig-Awig norm.]]>
<![CDATA[PENEGAKAN HUKUM TERHADAP PELAKU TINDAK PIDANA PENGGELAPAN BARANG SITAAN ]]>
<![CDATA[Novita Novita]]>
<![CDATA[ Belom Bahadat Vol 10 No 01 (2020): Jurnal Belom Bahadat Hukum Agama Hindu ]]>
Publisher : <![CDATA[Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/bb.v10i02.479
<![CDATA[This paper analyzes the law enforcement of the perpetrators of the embezzlement of the confiscated goods and the purpose of the writer to raise this title is to find out about law enforcement and supervision in the embezzlement of the confiscated goods. To analyze the title that the author adopted, empirical juridical research methods, namely research on the problem by looking at and observing the applicable legal norms associated with the facts that exist from the problems encountered in the study. The result showed that for law enforcement when viewed substantially there are rules governing only that there are deficiencies in terms of structure where there is a shortage of personnel to guard and care for the existing confiscated state goods and the narrow field to accommodate the confiscated goods and also for their own supervision has been carried out even though the procedure was just that there was still negligence in terms of recording the registration of confiscated goods.]]>
<![CDATA[MAKNA BURUNG ENGGANG DALAM SIMBOLISME HEHIDUPAN MASYARAKAT ADAT DAYAK ]]>
<![CDATA[Ayu Fitriani]]>
<![CDATA[ Belom Bahadat Vol 10 No 01 (2020): Jurnal Belom Bahadat Hukum Agama Hindu ]]>
Publisher : <![CDATA[Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/bb.v10i02.481
<![CDATA[Kearifan lokal adalah inti dari kebudayaan atau tradisi bangsa. Melalui nilai-nilai kearifan lokal, manusia bisa menelusuri masa lalu, masa kini dan bahkan masa yang akan datang. Nilai-nilai yang menjadi falsafah hidup itu adalah sebuah gagasan yang lahir dari budi luhur bangsa di Nusantara dan dijadikan pedoman penting dalam tatanan hidup. Indonesia memiliki keberagaman adat dan budaya sebab masing-masing suku bangsa memiliki cara pandang dan sikap untuk melaksanakan kehidupan. Seperti hal nya suku dayak yang memiliki ciri khas dalam tarian, yakni penggunaan atribut dari burung enggang, selain itu burung enggang adalah burung yang sangat di istimewakan oleh suku dayak. Terdapat suatu hal yang patut diperhatikan dari perkembangan zaman yaitu, apa makna penggunaan simbol burung enggang di budaya dayak. Jenis penelitian adalah kajian pustaka (Library research). Adapun metode yang digunakan dalam penelitian ini adalah dekriptif-analitik. Hasil penelitian ini menunjukan bahwa makna penggunaan simbol burung enggang di budaya dayak masih sangat khas, suku dayak mengganggap burung enggang sebagai panglima burung yang hadir ketika perang terjadi. Belajar makna keadilan dan kepemimpinan dari seekor hewan tentu sudah diajarkan pada jaman nabi. Nilai-nilai positif di implementasikan dalam kehidupan pribadi yang baik dan bijaksana, selalu bersemangat dan peduli terhadap lingkungan.]]>
<![CDATA[Kedudukan Prinsip Kehati-Hatian Terhadap Sifat Perjanjian Baku Dalam Pemberian Kredit Perbankan ]]>
<![CDATA[Mahdi Surya Aprilyansyah]]>
<![CDATA[ Belom Bahadat Vol 10 No 02 (2020): Jurnal Belom Bahadat Hukum Agama Hindu ]]>
Publisher : <![CDATA[Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/bb.v10i02.542
<![CDATA[The purpose of this study is to describe the position of the prudential principle towards the nature of standard agreements in the provision of bank credit. The method used is normative juridical by analyzing statutory regulations and library materials systematically in order to provide meaning and answer legal problems. The results of this study suggest that a standard agreement made unilaterally cannot be interpreted as a loss for the debtor, but rather a form of embodiment of the mandate of Law Number 10 of 1998 Article 29 paragraph 3 to avoid losses for the bank and customers.]]>
<![CDATA[LEGALITY OF THERAPEUTIC CONTRACTS IN HANDLING HEALTH FROM THE LEGAL PERSPECTIVE OF AGREEMENTS AND HINDU LAW ]]>
<![CDATA[Habibi Habibi]]>;
<![CDATA[I Putu Pasek Bagiartha W]]>
<![CDATA[ Belom Bahadat Vol 11 No 1 (2021): Jurnal Belom Bahadat Hukum Agama Hindu ]]>
Publisher : <![CDATA[Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/bb.v11i1.561
<![CDATA[Health is a very important factor and has become a basic necessity for human life. When humans are sick and have to get certain medical actions we have to sign a contract which is called a Therapeutic contract. The purpose of this study was to determine the legality of the therapeutic contract in the perspective of Hindu law and contract law. The approach method in this research uses normative legal research methods. The legality of a therapeutic contract, both from the perspective of treaty law and Hindu law, refers to the arrangements regarding the validity of the agreement and the conditions for binding the contract or pacta sunt servanda. In the agreement law, the provisions for the validity of the agreement are contained in the provisions of Article 1320 of the Civil Code and regarding the conditions for binding contracts are regulated in Article 1338 of the Civil Code. Whereas in Hindu law, the arrangements regarding the validity of the agreement and the conditions for binding the contract are regulated in Book VIII Manawa Dharmasastra, namely for the legal terms of the agreement in Book VIII Sloka 165 (agreement), Sloka 163 (skill), Sloka 143 (achievement), and Sloka 164 (causa kosher); The conditions for binding contracts (pacta sunt servanda) are stipulated in Book VIII Sloka 46. As well as being sourced from the Civil Code and Manawa Dharmasastra, therapeutic contracts whose object is inspanning verbintenis (medical action based on effort, not results achieved) are also subject to the provisions of national law as stated in the Minister of Health Regulation Number 290 of 2008 concerning Approval of Medical Action.]]>
<![CDATA[JIPEN (DENDA ADAT): ALTERNATIF UNTUK MEMINIMALISIR PERCERAIAN DI MASYARAKAT DAYAK KALIMANTAN TENGAH ]]>
<![CDATA[Maimunah Maimunah]]>
<![CDATA[ Belom Bahadat Vol 10 No 02 (2020): Jurnal Belom Bahadat Hukum Agama Hindu ]]>
Publisher : <![CDATA[Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/bb.v10i02.564
<![CDATA[This article is motivated by the prevalence of divorce in the community. One of them is motivated by the disagreement over the pre-marriage agreement that was agreed upon before the marriage took place. Even though in essence there is a marriage agreement with the aim of maintaining the sustainability of the household and also to maintain the commitment in the marriage itself. The rules regarding this marriage agreement also apply in Central Kalimantan. Jipen (customary fine) is applied to married couples who decide to divorce. This is still being implemented with the aim of minimizing the divorce rate, especially for the Dayak tribe. This article uses a library research method using book reviews and references from journals that discuss pre-marriage agreements and customary fines in marriage. The conclusion is that the enactment of jipen in the Dayak customary community is a policy of the damang (customary leader) to minimize the high divorce rate and give high respect for the sacred value of marriage as a commitment to maintaining the integrity of the household and its enforcement in the legal system in Indonesia does not violate and also in accordance with the demands of Religion which views marriage as a sacred bond that must be properly maintained by both partners.]]>
