Indonesia di Persimpangan: Urgensi “Undang-Undang Kesetaraan dan Keadilan Gender” di Indonesia Pasca Deklarasi Bersama Buenos Aires Pada Tahun 2017

Kusumawardhana, Indra; Abbas, Rusdi J.

doi:10.30641/ham.2018.9.153-174

Cited by 14 publications

(14 citation statements)

References 2 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Konsep kesetaraan gender pada dasarnya bukanlah konsep yang mencanangkan bahwa perempuan mengambil alih semua peran laki-laki dan bukan juga konsep yang menjatuhkan martabat laki-laki. Konsep kesetaraan gender justru merupakan suatu konsep yang ingin mempersatukan keduanya yaitu dengan memandang kesamaan hak dan kewajiban antara laki-laki dan perempuan tanpa ada pihak yang terdiskriminasi baik dari aspek sosial maupun hukum (Abrar, 2004;Kusumawardhana & Abbas, 2018). Konsep kesetaraan gender mengubah paradigma peran perempuan dari peran tradisi ke peran transisi, sehingga perempuan memiliki hak untuk mencapai eksistensi dirinya dalam menjalani kehidupan di lingkungan masyarakat (Alyati & Zakaria, 2017).…”

Section: Pendahuluanunclassified

Perempuan-Perempuan Tangguh Penjaga Nilai-Nilai Keislaman Anak: Studi Daerah Minoritas Muslim

Dasopang

Lubis

2021

Journal Kafa`ah

View full text Add to dashboard Cite

The first education that every child gets is family education. Mother is the figure in the family who has the most role in providing education. Islamic values must begin to be embedded in a person since he was a child, especially for those who live in Muslim minority areas. This is because these Islamic values can be eroded by environmental influences. This study aims to analyze the role of women in maintaining the Islamic values of children in the Muslim minority area of Labuan Rasoki. This topic is important because women play a big role in maintaining the Islamic values of children in the non-Muslim majority community. This research uses a qualitative approach with the type of case study. Data collection techniques are interviews and observations. The data obtained were analyzed by triangulation technique. The results showed that there were 3 roles that a mother takes in maintaining the Islamic values of their children, namely through non-formal education at Madrasah Diniyah Awaliyah (MDA), informal education in the family environment; and formal education in public and private schools. Housewives are among the women who continue to fortify their children's Islamic values through educational assistance, so that Islamic values persist in their children even though they live in Muslim minority areas.

show abstract

Section: Pendahuluanunclassified

Perempuan-Perempuan Tangguh Penjaga Nilai-Nilai Keislaman Anak: Studi Daerah Minoritas Muslim

Dasopang

Lubis

2021

Journal Kafa`ah

View full text Add to dashboard Cite

show abstract

“…In this connection, various laws and regulations have been implemented as national human rights and legal instruments in addition to international human rights instruments, such as: Explanation of the general provisions of the Human Rights Law No.39 of 1999, discrimination is a limitation, harassment, or exclusion that is directly or indirectly based on human differences based on religion, ethnicity, race, group, class, social status, economic status, gender, language which results in a decrease, deviation or elimination of recognition, implementation of human rights and basic freedoms in life, both individually and collectively in the economic, social, cultural and other aspects of life. [7] Normatively, the form of legal protection has been regulated through international and national instruments related to human rights against minority groups, but in implementation, it is still deemed necessary to become a common concern. It is including the patterns of interaction between minority groups and other groups to be carried out properly based on the principles of openness and tolerance towards the values of all groups in society.…”

Section: Content and Discussionmentioning

confidence: 99%

Human Rights for Indigenous Peoples

Dalimartha¹,

Sara²

2021

Proceedings of the 1st International Conference on Law, Social Science, Economics, and Education, ICLSSEE 2021, March 6th 2021

View full text Add to dashboard Cite

Indigenous peoples are part of a group that is vulnerable to violations of human rights. The violations that occur are caused by this vulnerable group that cannot defend itself without other parties' help. By using normative juridical research methods, it is found that indigenous peoples are part of the Indonesian people who have the same rights in the eyes of the state. Population rights, rights of religion and belief as well as land rights are rights that must be protected by the State of Indonesia. Indigenous peoples who are vulnerable to discrimination require legal protection and legal guarantees from the State of Indonesia. Human rights are part of the right to life and need to be upheld in Indonesia. Indigenous peoples are part of what must be protected by the state in upholding human rights.

show abstract

“…39 Hak untuk memperoleh kepastian hukum yang sama merupakan hak setiap warga negara sebagaimana diatuar dalam Pasal 28D ayat (1) UUD 1945 bahwa "Setiap orang berhak atas pengakuan, jaminan, perlindungan, dan kepastian hukum yang adil serta perlakuan yang sama dihadapan hukum." 40 Konsekuensi logis daripada itu maka konsensus negara memberikan hak yang sama (equity) untuk memperoleh beberapa hal diantaranya adalah perlindungan dan kepastian hukum yang adil. 41 Kepastian hukum merupakan perlindungan yustisiabel terhadap tindakan sewenangwenang, yang berarti bahwa seseorang akan dapat memperoleh sesuatu yang diharapkan dalam keadaan tertentu.…”

Section: Sebagian Materi Peraturan Dalam Kuhp Yang Tidak Mengandung U...unclassified

Sinkronisasi Materi Perundang-Undangan Dengan Materi Hukum Islam Untuk Mewijudkan Keadilan Hukum

Harahap

Hasibuan²,

Siregar³

2022

Mahkamah : Jurnal Kajian Hukum Islam

View full text Add to dashboard Cite

The number of laws and regulations in Indonesia from 2014 to November 2019 was 10,180 consisting of 131 laws, 526 government regulations, 839 presidential regulations, and 8,684 ministerial regulations. So many of these regulations, it turns out that some of the material is still not in sync with the material of Islamic Law. The research method used is a qualitative legal research method with a normative approach. The results showed that: a. Article 76C of Law no. of 2014 concerning Amendments to Law no. 23 of 2002 concerning Child Protection which prohibits parents from hitting their children is not yet in sync with the material of Islamic law which justifies parents hitting their children (Abu Daud), b. Article 5 of Law no. 23 of 2004 concerning the Elimination of Domestic Violence which prohibits husbands from hitting their wivesis not yet in sync with the material of Islamic Law which justifies husbands hitting wives who commit nusyuz, namely the wife commits disobedience (An Nisa verse 34). Next, c. The material of the Criminal Code adheres to the principle of complaint offense in adultery cases. Whereas adultery in Islamic law is an ordinary offense (An Nisa verse 34).

show abstract

Indonesia di Persimpangan: Urgensi “Undang-Undang Kesetaraan dan Keadilan Gender” di Indonesia Pasca Deklarasi Bersama Buenos Aires Pada Tahun 2017

Cited by 14 publications

References 2 publications

Perempuan-Perempuan Tangguh Penjaga Nilai-Nilai Keislaman Anak: Studi Daerah Minoritas Muslim

Perempuan-Perempuan Tangguh Penjaga Nilai-Nilai Keislaman Anak: Studi Daerah Minoritas Muslim

Human Rights for Indigenous Peoples

Sinkronisasi Materi Perundang-Undangan Dengan Materi Hukum Islam Untuk Mewijudkan Keadilan Hukum

Contact Info

Product

Resources

About