Simbol dan politik merupakan dua entitas yang tak dapat dipisahkan. Instrumen-insturmen yang digunakan dalam politik khususnya partai politik tidak terlepas dari symbol-simbol dengan pemaknaan yang disepakati sebagai makna yang melingkupi symbol yang dihadirkan. Simbol tampil dan hadir dengan sendirinya, tetapi dicitrakan menjadi entitas yang luar biasa sehingga mampu menjadi pemikat dalam mencapai tujuan partai politik.
This paper discusses the concept of power adhered to by the South Sulawesi community and explains the power struggle which had occurred both in the past and present. The South Sulawesi community's conceptiontraditional power on power signifies a strong, transcendental relationship between themselves and supernatural powers, wherein all objects possessing certain peculiarities are inseparable from the stable and unchanging cosmic world. Thus, gaukang holds a significant position in the life of the South Sulawesi community, particularly pertaining to matters of power struggle. The waxing and waning of traditional power in South Sulawesi is determined by at least three factors: firstly, a change in power patterns with the emergence of new elites having a commoner background; secondly, incessant resistance to feudalistic rule; and lastly, the application of modern bureaucratic model. The general conclusion of this paper emphasizes the position of gaukang as a central point affecting the various power struggles that occurred throughout the history of the South Sulawesi community. The enactment of Regional Regulation (Perda) No. 5 year 2016 on the Organization of Gowa Regency Local Cultural and Customary Institution provides a peek at how bureaucratic power had dismantled traditional power in Gowa Regency, which included, consequently, the transfer of authority over the royal heirlooms or gaukang of the Gowa Kingdom.
The objectives of this study are to: 1)What is the background of the change in Article 7 paragraph (1) of Law Number 1 of 1974 to Law Number 16 of 2019, 2) how does Maqashid al-Syari'ah review changes to Article 7 paragraph (1) of Law Number 1 Year 1974 became Law Number 16 of 2019. In answering these problems, the researchers used the syar'i normative method. This study uses a library research method. Furthermore, the data collection method that the writer uses is direct cutifan, namely the researcher directs a person's opinion or writing according to the original without changing it and indirect quotations, namely quoting other people's writings, data and opinions by formulating with a new arrangement, but with the same intention. The results of this study indicate that the minimum age limit of marriage in Article 7 paragraph (1) of the Marriage Law has changed quite well which is in Law no. 1 of 1974 put a minimum age of marriage, namely 16 years for women and 19 years for men, is currently being amended in Article 7 paragraph 1, where the minimum age of marriage for women and men is at the same level, namely at least 19 years to be able to get married. In the review of maqashid al-sharia, the minimum limit in marriage is not explicitly regulated, but as long as it concerns the benefit of the ummah, it can be used in the administration of marriage. The implications of this study regarding changes in the minimum age limit for marriage in Article 7 paragraph 1 of the Marriage Law are expected to be able to be implemented properly by parties, both organizers, parents and men and women, should pay attention to various aspects before carrying out a marriage so that the marriage dreams can come true and do not end in an unwanted divorce.KeyWords: Constitution, marriage, Maqashid Al-Syari’ah
Social action is an important aspect in analyzing behavior, including in analyzing the political participation of individuals and society. Diverse forms of political participation indicate that individuals make choices of political participation based on subjective considerations with reference to costs and rewards. In the conception of Rational Choice Theory from James S. Coleman, there are 2 main essences, namely actors and resources. Actors as actors of participation, have the power to use resources, including external resources or political modalities so that the actors' political objectives are achieved.
This article aims to describe and analyze related to wedding parties (walimah al-ursy) which are held on public roads, viewed from the perspective of Islamic law and national law which are then linked to what happened in Ex. Nambo Lempek, Kec. Nambo, Kab. Banggai, Central Sulawesi. In answering the problems above, the author uses Field Research, namely research that raises data and problems in the field (research location). The sources of data obtained include primary data and secondary data. This study uses a type of qualitative research using an empirical juridical approach, namely to find out how a law is implemented and how the process is enforced.The results of this study indicate that in Ex. Nambo Lempek Kec. Nambo Kab. Banggai, Central Sulawesi, there are still many public road closure activities that are not in accordance with statutory regulations. Good road closures for weddings, thanksgiving events, circumcisions, and akikah. Even though Islamic law and national law both have the same view regarding the issue of organizing a wedding party (walimah al-ursy) in Islamic law road closures are allowed on the condition that they leave part of the road so that other road users can continue to pass and safety can be maintained. Meanwhile, in national law, the use of public roads for weddings is allowed as long as there is a valid permit and alternative roads and temporary traffic signs are installed
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