Abstract-Water hyacinth (Eichhornia crassipes) is a type of aquatic plants afloat. Reproduction of hyacinth is very high and fast so it is considered a weed that can damage the aquatic environment. Water hyacinth can grow in all types of waters, such as lakes, rivers, swamps, and even waters that have low nutritional content. Hyacinth thrives in the Lake Toba, Lake Toba which is one of the tourist destinations of the world. The presence of water hyacinth in the Lake Toba region threaten the beauty of one of the tourist destinations Indonesia pride. The content of nutrients in the Lake Toba which is high because of the activity of the agricultural waste thrown directly into Lake Toba adds to the growth of water hyacinth. By looking at the State of the Lake Toba which threatens the growth and beauty of Eichhornia crassipes is very high is a problem that must be solved together. The methode of finishing this paper is journal and book reviewed. This paper will discuss about steps that can be taken to preserve the Lake Toba from agricultural waste pollution.Index Terms-Water hyacinth, aquatic enviromental, agricultural waste pollution, preserve.
Forced marriage has no legitimacy in Indonesian marriage law, and is instead categorized as a crime of sexual violence. However, these forms of forced marriage are still common, especially in the case of adultery, as happened in Mandailing, and gain legitimacy from its customary institutions. The purpose of this article is to describe how the role and perception of Namora Natoras in forcing an adulterer's marriage to the principle of consent of the bride and groom. This juridical-empirical research was conducted by collecting data through interviews and other secondary data. The data was processed qualitatively by using content analysis. The results show that Namora Natoras plays an effective role as a customary justice institution in cases of forced marriage in adultery cases, in order to fill the legal vacuum. In Namora Natoras' perception, forcing an adulterer to marry an adulteress is a customary sanction, as an effort to find a balance of nature and provide a deterrent effect, preventing children from being born out of wedlock, a form of repentance, and a form of protection for women to avoid worse perceptions from society. Namora Natoras is of the view that forcing adulterers to marry is more beneficial than upholding the principle of consent of the bride and groom in this case in order to protect the rights of women and children
Gender injustice against women has placed women in the implementation of marriage as objects, not as subjects. Guardianship in marriage which is basically intended for protection misses in reality. Guardianship actually sometimes hinders the realization of women's rights to marriage, thus getting resistance from some circles. This article will describe the phenomenon of the struggle for authority to marry women in the Supreme Court Decision Number 002 K/AG/1985, in which it is stated that parents and female guardians want to annul the marriage of a child because it was carried out with an illegitimate guardian. The courts of first instance and the level of appeal have annulled the marriage, but the Supreme Court at the cassation level considers the marriage to be legal according to Islamic law. The author in this article conducts a study with the type of normative legal research with a case study approach. Data sources come from primary, secondary, and tertiary legal materials. Data was collected by using document study and discussion methods. Then the data were analyzed qualitatively using content analysis techniques. The results of the author's analysis show that the Supreme Court wins women and gives them authority in their marriages. The implications of this consideration, the law of women marrying themselves, women representing their marriages and women becoming marriage guardians, will be discussed. The results of the study show that the Supreme Court's decision is gender-equitable, although it still needs to be criticized regarding the distinction between the status of girls and widows.
Family law in some countries regulates guardianship in marriage as a pillar that applies absolutely, that a marriage is considered invalid and can be canceled if it is carried out without a guardian or with an unauthorized guardian. A handful of women activists consider guardianship over women to obstruct the realization of their rights and discriminate against women, including male guardianship over women in this marriage. Long before the issue of guardianship heated up again, the Supreme Court had actually faced cases of parents trying to cancel their child's marriage because it was done with an unauthorized guardian. The court of first instance and appellate level had annulled the marriage, but the Supreme Court at the cassation level actually viewed the marriage as legal according to Islamic law. The author in this article will analyze this decision using the method of explanative analysis and describe it with thematic content. Analysis of this decision leads us to discuss the problem of women marrying themselves off, women representing their marriages and women being guardians of marriage from a gender perspective. This finding shows the dynamics of guardianship law over women in marriage. Based on the principle of al-musāwah, the basic principle in marital guardianship is that men and women are equal; may not distinguish legal provisions between men and women based solely on their gender, except based on benefit.
Child marriage is a global phenomenon that often neglects the protection of children's rights, but a few parents use the jurisprudence doctrine as a shield against their actions. The fiqh doctrine that gives absolute power (ijbar) to fathers and grandfathers over their children's marriages is often abused to marry off children even without their consent. The voice of a child is considered insignificant and his rejection of the actions of his parents is often seen as a form of iniquity. It is different from the two decisions of the Religious Courts, which the authors found, in which the decisions were more concerned with the child's opinion on the marriage that was planned for him by giving the child the rights of isti'dzan and isti'mar. Regarding this case, the authors conducted an analysis with the perspective of child protection and maqashid sharia. The results of the analysis show that in the perspective of child protection and maqashid sharia, children should be rewarded for their opinions. But this award is not enforced absolutely because the opinions of parents cannot be ignored, especially in cases where there is a very urgent reason. So that it is necessary to harmonize the protection of children's rights with the fiqh doctrine of guardian authority by considering the best interests of the child.
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