<p><em>Crimes against women (paradara) often occured in people's lives. Moral degradation and decency as one of the opposite causes, the victims were Hindu women, such as rape, adultery, sexual abuse and child copulation. Hindu women used the object of abuse for the perpetrators of paradara. Paradara and dispute laws were laws that could be accepted according to the provisions of the Criminal Code and also the provisions of Law No. 23 of 2002 and Law No. I7 of 2016 concerning the protection of children with a maximum prison sentence of 20 years. Paradara and following the moral dispute, which took place in the city of Denpasar, carried out by individuals or groups of people in connection with Hindu women were seen as being weak and easily harassed by supporters. Women in Hinduism</em><em> </em><em>were very respected and also honored, because Hindu women who gave birth succeeded in winning the continuity of Hinduism. Once approved, the woman would receive prosperity and where women were harassed then the misery and destruction would be obtained. If there was a crime, Paradara applied Hindu law as a death sentence, the purpose of the application of punishment is to provide peace and harmony</em></p>
Customary law in Bali is a basis or guideline in carrying out rights and obligations in an indigenous organization, including Sekaa Teruna. The form of customary law in Bali is Awig-Awig, in terms of the preparation of Awig-Awig the concept of wisdom in the community is often adopted as part of the existing peculiarities. The purpose of this writing is for to show that the concept of Tri Hita Karana is able to be synergized in the process of preparing Awig-Awig and become an important part in explaining the relationship of rights and obligations krama. From the study carried out the concept of customary legal order dibali exist in various forms such as awig, awig, perarem, eka eli kita, and others. The concept of Tri Hita Karana is often used in linking the rights and obligations of Sekaa members in the fields of parhyangan, pawongan and palemahan. In the preparation of Awig-Awig Sekaa Teruna Taman Sari is carried out synergy by using Tri Hita Karana as a foothold in describing self-sufficiency in three areas of life.
Conflict between religious communities is a sensitive matter that often occurs. This is due to truth claims about various practices that tend to be different from the teachings of the religion adhered to. Indonesia as a country that embraces pluralism does not escape the turmoil of religious conflicts that characterize the life of the nation, so that it has an impact on the loss of tolerance between people and tends to bring up radical principles and coercion of one belief. To produce valid and reliable data, this paper uses a qualitative writing style. In producing logical data, this paper performs several stages of data sorting in the form of: 1). Data reduction, 2). Display data, 3). Verifying data, and 4). Interpret research data. In its presentation, measurable analysis becomes the foundation in processing the data obtained. The perfection of this paper cannot be separated from the library technique carried out by exploring the existing literature in Google Scholar. Truth claims that are too radical tend to foster a sense of intolerance in a nation, this situation will be used by terrorist elements to build a division of the state through religious cloaks. This situation became the center of attention of the Indonesian government so that a program called "the house of religious moderation" was conceptualized to rebuild the dignity of tolerance between religious communities. The legalization of houses of religious moderation begins through educational institutions which in fact are neutral institutions in a country. It is hoped that intellectuals born in educational institutions will be able to provide a concrete understanding of the importance of maintaining tolerance through the values of Pancasila and religious values that are relevant to the situation and stability of the country.
Kekerasan dalam rumah tangga menjadi permasalahan serius yang harus ditanggapi dengan hukum yang adil agar korban yang mengalami kerugian fisik dan mental merasa terlindungi. Kekerasan dalam rumah tangga dapat terjadi didasarkan pada beberapa alasan dan latar belakang. Kekerasan dalam rumah tangga tidak dibenarkan adanya. Sehingga pemerintah mengeluarkan hukum perundang-undangan untuk melindungi rakyatnya dari ketidak adilan kekerasan. Penelitian ini bertujuan untuk menganalisa penerapan UU No. 23 tahun 2004. Dimana dalam penerapannya akan dianggap sia-sia jika masyarakat tidak ikut andil dalam melindungi sesama manusia dari kekerasan.
The purpose of this study to discuss the paradara phenomena that occur in Denpasar and its causal factors as well as sanctions. This research is an empirical legal research conducted in the city of Denpasar. Primary data obtained through observation and interview techniques. The secondary data obtained through library research. The forms of paradara cases that occur in the city of Denpasar, among others: rape, sexual abuse of children, and adultery. The factors causing the paradara are unwise use of social media, economic factors, family factors and social environment. Sanctions that can be imposed on perpetrators of paradara are criminal as stipulated in Article 284 of the Criminal Code and imposition of customary sanctions. In Hindu law, the prohibition of paradara is regulated in several sacred libraries, including: Manawadharmasastra, such as Manawa Dharmasastra, Sulwasutra, Jyotisastra, and Purana. According to Hindu law, women must be respected and get the highest place.
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