Interfaith marriages have long been a debated issue of marriage law in Indonesia. Since the marriage law was issued, there has been no clear legal stance governing interfaith marriage, particularly when involve Muslim/ah bride or groom. While the fact is, interfaith marriage is an unstoppable reality in the plural society. Not being recognized for its legitimacy according to Indonesian regulation makes the interfaith couples think to utilize out of the box solution that is conducting marriage overseas. The problem is whether interfaith marriages abroad can be considered legal in Indonesia and how is the registration process in Indonesia after their arrival. This study aims to explain the process of registering interfaith marriages carried out outside Indonesia after the couples return to Indonesia. The data was collected through the study of primary legal materials of Indonesian marriage laws and lower regulations. Data were also collected through interviews. This article argues that interfaith marriages are not well regulated in Indonesia. Therefore their validity cannot be justified. Interfaith marriages conducted abroad can be registered at the civil registry office. The civil registry office does not question the validity of the marriage.
The purpose of constitutional amendments is to grant the Supreme Court the authority to review laws and regulations in accordance with the law. However, the arrangement did not function optimally due to the government's persistent assumption of the authority to cancel Regional Regulations. In an era of regional autonomy, the purpose of this study is to examine the implementation of the ranking of laws and regulations regarding the repeal of regional legal products. This is a normative legal study utilizing secondary data. The results demonstrated that the concept of implementing the ranking of laws and regulations on the repeal of regional legal products during the era of regional autonomy was not carried out in accordance with the constitution and should have been limited while it was still in the form of draft regional regulations.
Indonesia declares itself as a country-oriented towards sustainable development. However, sustainable development goals are not clearly realized in every government policy, particularly on the environmental issue. This problem invites the important question of how Indonesia realizes or constructs public policy regarding waste problems. This paper aims to examine Indonesian public policies, both initiated by the community (informal policy) and government programs (formal policy). Based on the review of the amount of data and literature, this paper finds two arguments. First, the objectives of sustainable development are substantially stated in the Indonesian regulations. This legal policy is a government action in fulfilling citizens' rights regarding the good environment as guaranteed in the Constitution of the Republic of Indonesia. However, this formal policy has not been implemented proportionally. Second, the inefficiency of formal policy is actually patched by informal policies such as policy on personal drinking bottles, policy on the use of organic packing and shopping bags, etc. Nevertheless, in reality, the waste problem in Indonesia is far from what have been expected and still requires more sophisticated solutions both in the formal and informal sectors.
This article describes the implementation of pre-marital courses that still contain several problems. One of them is, Indonesian Republic’s Ministry of Religion Regulation No. DJ.II / 491 of 2009 and Regulation No. DJ.II / 542 of 2013 in order to organize the pre-marital courses, but many related parties cannot implement it. This prompted the author to examine the views of the Head of KUA in the City of Yogyakarta regarding the urgency of pre-marital courses in an effort to form a sakinah family. After interviewing some related sources, the authors concluded: (1) all informants considered pre-marital courses to be very important as an effort to realize a sakinah family; (2) at the technical level, the implementation of pre-marital courses still faces some problems, such as budget issues, so that some KUA cannot held pre-marital courses; and (3) the implementation of pre-marital courses at KUA is based on religious traditions or beliefs rather than legal regulations. [Artikel ini menjelaskan tentang pelaksanaan kursus pra-nikah yang masih mengandung sejumlah masalah. Salah satunya adalah, meskipun Kementerian Agama RI telah mengeluarkan Peraturan No. DJ.II/491 Tahun 2009 dan Peraturan No. DJ.II/542 Tahun 2013 agar kursus pranikah diselenggarakan, namun banyak pihak terkait yang tidak dapat melaksanakannya. Ini mendorong penulis menelaah pandangan pandangan Kepala KUA Kota Yogyakarta tentang kursus pra-nikah dan urgensi dalam upaya membentuk keluarga sakinah. Setelah mewawancarai narasumber-narasumber terkait, penulis berkesimpulan: (1) semua narasumber menganggap kursus pra-nikah sangat penting sebagai upaya mewujudkan keluarga sakinah; (2) pada tataran teknis, pelaksanaan kursus pra-nikah masih terbentur sejumlah masalah, seperti persoalan anggaran, sehingga beberapa KUA tidak bisa menyelenggarakan kursus pra-nikah; dan (3) pelaksanaan kursus pra-nikah di KUA didasarkan pada tradisi atau keyakinan agama daripada peraturan hukumnya.]
Medical disputes in Indonesia are regulated by a host of laws. The important question that needs to be asked, however, is whether those laws have guaranteed justice for patients and doctors. This study aims to analyze the urgency of restorative justice in medical disputes. It explores secondary data and is normative legal research. The data was gathered through library research consisting of data collection activities based on several publications. This study focuses on legal principles with a doctrinal approach. It concludes that restorative justice is urgent to use in medical, criminal, and civil cases. This is evident in the will of the Health Law which prioritizes mediation as the first mechanism before being brought to trial. Furthermore, the use of restorative justice in medical dispute resolution is driven by the presence of three conditions: First is structural challenges among law enforcers and their limited capabilities in dealing with complex medical cases; Second is the condition of Indonesian correctional institutions which is overburdened and unable to provide maximum output, and the third is the relatively low number of Indonesian health workers. (Sengketa Medis di Indonesia telah diatur dalam beberapa peraturan perundang-undangan. Namun, pertanyaan penting yang perlu diajukan yaitu apakah peraturan yang ada telah menjamin kedilan bagi pasien dan dokter. Penelitian ini bertujuan untuk menganalisis urgensi prinsip keadilan restoratif dalam penyelesaian sengketa medis. Penelitian ini merupakan penelitian hukum normatif yang mengkaji data sekunder. Pengumpulan data dilakukan dengan studi pustaka (library research), yaitu kegiatan pengumpulan data yang berasal dari berbagai literatur. Penelitian ini fokus pada asas-asas hukum dengan pendekatan dokrinal. Kesimpulan dari penelitian ini adalah bahwa prinsip keadilan restoratif penting diterapkan dalam kasus medis, pidana, maupun perdata. Ini misalnya dapat dilihat dari i’tikad baik dalam Hukum Kesehatan yang mempriorotaskan mediasi sebagai mekanisme pertama sebelum dibawa ke pengadilan. Dalam konteks sengketa medis, prinsip keadilan restoratif menjadi urgen untuk diterapkan sedikitnya karena tiga hal; pertama adalah tantangan struktural di kalangan para penegak hukum serta kemampuan mereka yang terbatas dalam menghadapi kasus medis yang biasanya kompleks. Kedua, kondisi lembaga pemasyarakatan Indonesia yang over kapastias sehingga tidak mampu memberikan output yang maksimal; dan ketiga adalah jumlah tenaga kesehatan di Indonesia yang relatif rendah.
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