Highlighting the potential discrepancy between the Child Protection Law (No. 35/2014) and the Marriage Law (No. 16/2019) in the issue of marrying children under the minimum age of marriage, which is 19 years. Parents are obliged to "prevent child marriage" according to Article 26 paragraph 1 letter c of the Child Protection Law (No. 35/2014), but Article 7 Paragraph 2 of the Marriage Law (No. 16/2019) actually opens up opportunities for parents to marry off. the child is still not old enough without violating state regulations. As a normative legal research with a statute approach, juxtaposing the two seemingly out of synchrony of the two laws in question and analyzing the law. In addition, it also describes the problems of child marriage so that it is prohibited by the state. Abstrak: Menyoroti potensi ketidaksinkronan antara Undang-Undang Perlindungan Anak (No. 35/2014) dan Undang-Undang Perkawinan (No. 16/2019) dalam isu menikahkan anak di bawah usia minimal kawin, yakni 19 tahun. Orang tua wajib “mencegah terjadinya perkawinan pada usia anak” menurut Pasal 26 ayat 1 huruf c UU Perlindungan Anak (No. 35/2014), namun Pasal 7 Ayat 2 UU Perkawinan (No. 16/2019) justru membuka peluang orang tua dapat menikahkan anaknya yang masih belum cukup umur tanpa melanggar aturan negara. Sebagai penelitian hukum secara normatif dengan pendekatan perundang-undangan (statute approach), menyandingkan kedua pasal yang tampak tidak sinkron dari dua UU dimaksud dan menganalisis implikasi hukumnya. Selain itu juga menjabarkan problematika pernikahan anak di bawah umur sehingga dilarang oleh negara.
This study reveals the tradition of the Banjar inland tribes in their marriage rituals. For a Banjar ethnic woman, who adheres to her cultural customs, a marriage for them will only take place when it is arranged by the family. Arranged marriage means a marriage determined by the family with the prospective husband chosen by the family on certain factors. Family is the dominant factor that determines the future of a Banjar ethnic woman especially in the aspect of marriage. The research methodology used in this research is a literature review that reveals the secrets behind conventional marriage practices using a phenomenological approach. Firstly, this study found that for the Banjar ethnic group, traditionally arranged marriages are compulsory. Second, there is a culture of giving money in a nominal amount to the bride’s family before the wedding takes place. Third, the bride’s home must be filled with donations such as furniture or daily household necessities. If things as stated cannot be met, then the bride’s family will look for another prospective husband for her daughter. Such a marriage tradition is the practice and belief of the ancestors of the Banjar tribe, it is an ancient practice of dynamic animism.Keywords: Rituals; marriages; customs; Banjar; Indonesia.
Latar belakang: Salah satu tanda seorang remaja perempuan memasuki masa pubertas adalah datangnya menstruasi, yaitu kondisi dimana terjadi peluruhan lapisan bagian dalam pada dinding rahim wanita dan umumnya berlangsung selama 5-7 hari setiap bulannya. Pada tahap ini seorang anak akan mengalami berbagai perubahan meliputi aspek fisik, biologis, psikologis, emosional dan psikososial yang dapat mempengaruhi perilaku dan kehidupan personal, keluarga serta masyarakat. Pengetahuan dan sikap remaja tentang perawatan kesehatan reproduksi saat menstruasi menjadi hal yang penting untuk diperhatikan. Tujuan penelitian: mengetahui gambaran pengetahuan dan sikap siswi tentang perawatan reproduksi saat menstruasi melalui pendidikan kesehatan. Metode : desain menggunakan pre-posttest one group design, dengan menggunakan desain ini responden terlebih dahulu diberi tes awal (pretest) menggunakan kuesioner kemudian diberikan perlakuan yaitu pendidikan kesehatan. Analisis data univariat untuk melihat distribusi frekuensi dan bivariat menggunakan t-test. Hasil: karakteristik usia responden terbanyak adalah usia 14 tahun (70,4%) dan mengalami pertama kali haid (menarche) pada usia 12 tahun (52%). Rata-rata pengetahuan responden mengalami peningkatan menjadi 28,8 setelah pendidikan kesehatan diberikan. Rata-rata sikap responden mengalami peningkatan menjadi 70,2 setelah pendidikan kesehatan diberikan. Serta nilai p-value 0,027 0,05 yang berarti ada perbedaan sikap sebelum dan sesudah diberikan pendidikan kesehatan. Simpulan: Pendidikan kesehatan memberi perubahan signifikan pada pengetahuan dan sikap responden dilihat dari peningkatan mean dan nilai signifikansi yang 0,05.
This study aims to find the concept of match making or coercion in marriage against women. Women are more sensitive to match making issues and express disagreement with practices that violate women’s rights and endanger their future. However, previous researchers also considered match making coercion, sowe tried to research what if it was adapted to the concept of kafa'ah according to Shariah. The method used in this researchis a literature review by looking at the book an-nikah by Shaykh Muhammad Arsyad Al-Banjari, written in the 17th century AD. Through a hermeneuticalapproach, the researcher explores the marriage problems that her parents thought to becornering women in marriage problems. We try to uncover marriage problems that are sometimes considered to push women into marriage problems by their parents. This research proves that the concept of kafa'ah in al-Banjari theory can eliminate the perception of match making with a coercive system, because in the kafa'ah what is prioritized is a person's faith relationship which is ultimatelyable to maintain the honor of his wife and family. Not only in terms of material, but more inclined to approach immaterial needs. The Immaterial approach is evidenced by the harmonious relationship between the two families of the bride and groom.
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