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<![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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<![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 Undangundang 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[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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<![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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<![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[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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<![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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<![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[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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<![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.]]>
<![CDATA[PERANAN DESA ADAT DALAM MELINDUNGI AIR TERJUN PENGEMPU DESA CAU BELAYU, TABANAN ]]>
<![CDATA[Hendra Wijaya, I Made]]>;
<![CDATA[Sutrisni, Ni Komang]]>
<![CDATA[ VYAVAHARA DUTA Vol 13, No 2 (2018): SEPTEMBER 2018 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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<![CDATA[In a study carried out in the area of Pengempu Waterfall, located in Cau Belayu Village, Tabanan Regency, to understand more about the role of traditional villages in maintaining the existence of the Pengempu waterfall. In this study using swot analysis to get how the benefits, impacts, disadvantages and benefits of the existence of this Pengempu waterfall to the community and how the participation of the village in protecting the area. The purpose of this study can provide awareness and strength and role of traditional villages in seeing the potential of their region and safeguarding their territory from the negative impacts of regional development.]]>
<![CDATA[HAK ULAYAT ATAS WILAYAH PESISIR BAGI BENDEGA PASCA DITETAPKANNYA PERDA 11/2017 (STUDI DI DESA ADAT TUBAN) ]]>
<![CDATA[Trisnadiasa, I Nyoman Agus]]>;
<![CDATA[Sulistyawati, Ni Putu Yunika]]>;
<![CDATA[Arthadana, Made Gede]]>
<![CDATA[ VYAVAHARA DUTA Vol 15, No 1 (2020): MARET 2020 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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<![CDATA[Recognition of the exixtence of bendega as a traditional instituion in the Province of Bali is getting stroger after the issuance of Peraturan Daerah Provinsi Bali Nomor 11 tahun 2017 tentang Bendega. Even though i tis located as a traditional institution, bendega still given space to innovate in economic activities without ignoring the value of local wisdom. In Desa Adat Tuban, i tis found that there are groups of local people who are still pursuing the fishing profession. In addtion, this community group is also innovating in economic activities by utilizing the coastal areas which are Forest Park Conservation area Tahura.The objectives of this study are (1) the find out and analyze the legal position of fishing groups in Desa Adat Tuban after issuance of Peraturan Daerah Provinsi Bali No 11 Tahun 2017 tentang Bendega; (2) knowing and analyzing the state?s recognition of fishermen groups in Desa Adat Tuban as the legal subject in charge of management of coastal areas.This research is an empirical legal research. Using primary data obtained hrough observation an interview techniques. The secondary data is the collectedthorugh a literature study. All data collected is the analyzed qualitatively. The output of this research is a secintific journal with ISSN. In connection with the TKT research, the target that can be achieved in this study is TKT 3 in accordance with the indicators that have been determined.]]>
<![CDATA[PENGATURAN PENDUDUK PENDATANG (KRAMA TAMIU ) DI TINJAU DARI HUKUM ADAT BALI ]]>
<![CDATA[Kantriani, Ni Ketut]]>
<![CDATA[ VYAVAHARA DUTA Vol 13, No 1 (2018): Maret 2018 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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<![CDATA[The problems caused by the influx of migrant population (Krama Tamiu) is the presence of immigrants who often do not report to the Village Prajuru, Head of the Environment and lack understanding of the rights and duties of the residence. In Balinese customary law is generally regulated about Krama Tamiu which is contained in Awig-awig Desa Adat / Desa Pakraman. Immigrants (Krama Tamiu / Tamiu) entering other areas, must know and follow the rules, as there is a convention between rights and obligations to be obtained and implemented. The immigrant population (Krama Tamiu) will receive a guidance (pasayuban) in the form of security guarantees, relief from all kinds of dangers that may occur during the respective stay in the region. As compensation for the rights it receives, the migrant population (Krama Tamiu) is subject to certain obligations whose type and form varies according to Awig-awig Desa Adat.]]>
<![CDATA[MENINJAU KEMBALI PENYELESAIAN SENGKETA KONSUMEN DI INDONESIA : ASPEK KELEMBAGAAN DALAM RANGKA TERCAPAINYA KEPASTIAN HUKUM ]]>
<![CDATA[Afriana, Anita]]>;
<![CDATA[Sudaryat, Sudaryat]]>;
<![CDATA[Mantili, Rai]]>;
<![CDATA[Rahmawati, Ema]]>
<![CDATA[ VYAVAHARA DUTA Vol 14, No 2 (2019): SEPTEMBER 2019 ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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<![CDATA[Due to the upward trends of business transaction both in conventional and online basis, it is deemed necessary to find an effective ways to settle disputes in the event of a losses to the consumers.In general, consumer disputesinvolve small amount of lossand complaint filed by the consumers for material compensation. In Indonesia, consumer disputeresolutionis carried out not only by the Consumer Dispute SettlementBody (BPSK)but also throughthecourts. Recently,there are manynewly-established consumer disputesettlement institutions.A quick, simple,and low-cost consumer dispute mechanism isneeded to cope with Indonesian economic growth by accelerating the time of a dispute settlement (time efficiency). The purpose of this research is find out how consumer disputes are resolved in Indonesia and legal discource in the frame work oft he consumer?s disputere solution which have lawcertainty.it can be concluded that the pluralityof consumer disputesettlement in Indonesia has ledtoconvoluted mechanisms and procedures in settling disputes. Dispute settlement through Badan Penyelesaian Sengketa Konsumen/Consumers Dispute Settlement Agency (BPSK) is not final and binding. Through this article, it is recommendedto utilise Small Claims Procedures that combines informal and formal mechanisms in order to achieve legal certainty in the settlement of consumer disputes in Indonesia.]]>
