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REDUPLIKASI NOMINA DAN VERBA DALAM MASYARAKAT PAKKADO’ DI SULAWESI BARAT
No full textThis study discusses the reduplication pattern in Pakkado' society by taking verbs and nouns as the main attention of discussion. Particularly, focus on reduplicative data. The aim is to document reduplicative words found in society. The morphological process in the form of reduplication in Pakkado' society is interesting because it shows a change in the meaning of the verbs and nouns that undergoe a reduplication process. Specifically, this study looks at the forms and meanings of reduplicated verbs and nouns. Pakkado' is a lingual category that indexes a society that calls pronouns ‘I’ as kado’. The research data found that the reduplication of words, both full and partial, had implications for the emergence of additional meanings that were slightly different from the meaning of the basic words. In the Pakkado’ society, reduplication means adding the spesific meaning to reduplicated words, that’s called a creativity of using language—this is a poectic aspect of morphology.Penelitian ini membahas reduplikasi nomina dan verba dalam masyarakat Pakkado’ di Sulawesi Barat. Secara spesifik, fokus pada data-data reduplikatif. Tujuannya untuk mendokumentasikan data morfologis melalui reduplikasi. Reduplikasi dalam masyarakat ini menarik, karena memperlihatkan perubahan makna kata benda dan kerja yang mengalami proses reduplikasi. Secara spesifik, penelitian ini mengeksplorasi bentuk-bentuk reduplikasi baik total maupun parsial. Pakkado’ ialah kategori lingual yang mengindeks satu masyarkat yang menyebut pronomina saya dengan istilah kado’. Secara etimologis berarti ‘orang yang berbicara saya’. Data penelitian menemukan bahwa reduplikasi kata, baik total maupun parsial berimplikasi pada munculnya makna tambahan yang sedikit berbeda dengan makna kata dasar. Akhirnya, dalam masyarkat pakkado’, melakukan reduplikasi artinya menambahkan makna spesifik pada pada kata—satu proses kreativitas dalam berbahasa—dan inilah aspek puitis dari morfologi
MENEMUKENALI BAHASA FIGURATIF DALAM CERITA PENDEK "KISAH I SWARNANGKARA SI PENJAGA HUTAN" KARYA I NYOMAN SUARJANA
No full textThis research aims to identify the types of figurative language found in the short story titled "Kisah I Swarnangkara Si Penjaga Hutan" and the cultural meanings embedded within it. The short story, authored in the Indonesian language by I Nyoman Suarjana, serves as the primary data source for this study. Data collection methods employed include documentation and note-taking techniques. A qualitative approach is utilized to analyze the data based on Keraf's theory (2011). Meanwhile, the method of data presentation in this study is informal, employing descriptive words. The findings of this research reveal the presence of six types of figurative language utilized in this short story, including simile, metaphor, personification, synecdoche, sarcasm, and irony. These six figurative language styles represent cultural meanings associated with family bonds, hard work, simplicity, independence, and the relationship between humans and nature.Penelitian ini bertujuan untuk mengetahui jenis – jenis bahasa figuratif yang ditemukan dalam cerita pendek “Kisah I Swarnangkara Si Penjaga Hutan†dan makna budaya yang terkandung di dalamnya. Cerita pendek yang berjudul “Kisah I Swarnangkara Si Penjaga Hutan†yang ditulis oleh I Nyoman Suarjana dalam bahasa Indonesia menjadi sumber data dalam penelitian ini. Metode dan teknik pengumpulan data yang digunakan adalah metode dokumentasi dan teknik mencatat. Metode kualitatif digunakan untuk menganalisis data berdasarkan teori Keraf (2011). Sedangkan metode dan teknik penyajian data yang diterapkan dalam studi ini adalah metode informal dengan menggunakan kata – kata deskriptif. Adapun hasil penelitian ini yaitu terdapat 6 jenis bahasa figuratif yang digunakan dalam cerita pendek ini antara lain simile, metafora, personifikasi, sinekdoke, sarkasme, dan ironi. Keenam gaya bahasa figuratif tersebut mempresentasikan makna budaya yang berkaitan dengan kekeluargaan, kerja keras, kesederhanaan, kemandirian, serta hubungan antara manusia dan alam
WOMEN’S LANGUAGE FEATURES: A COMPARATIVE STUDY ON THREE MOVIES WITH DIFFERENT YEAR BACKGROUND
No full textThis research aimed to find out women’s language features that used by female characters in three movies with different year background such as: On the Basis of Sex (1950), Nine to Five (1980), last Bombshell (2010) and what feature differences are found among the three movies. This research focused on Lakoff’s theory about women’s language features and Irigaray’s theory (1993) about feminism. This research uses descriptives qualitative method to explain the data. Note taking was one of the research methods used to gather data. The result of the research found that there were seven out of ten types of women's language features in On the Basis of Sex, eight out of ten types found in Nine to Five, and six out of ten types found in Bombshell movie. Based on the research, a significant reduction is seen in the types of rising intonation on declarative, empty adjective, and super polite forms. The total of all types found from each year also decreased, and the least was found in the 2010 movie
Pemberdayaan Kader Jumantik Desa Guwang Dalam Penggunaan Ekstrak Cempaka Kuning Sebagai Bahan Fogging Alami
No full textThe partners are 35 jumantik cadres from Guwang Village who are tasked with monitoring larvae and eradicating mosquito nests, especially those that act as vectors for dengue hemorrhagic fever. This service activity aims to increase the skills and knowledge of jumantik cadres in using the natural ingredient yellow cempaka extract as anti-mosquito fogging. The methods used in this service are counseling, training and demonstration. The results of this service are measured through pre-test and post-test. The conclusion is an increase in knowledge and skills of jumantik cadres in using natural fogging materials as mosquito repellent.
 
Penerapan Arsitektur Biophilic pada Pusat Kecantikan di Canggu: Bahasa Indonesia
No full textA dynamic lifestyle and various daily routine activities, especially in urban areas, will gradually bring people to a point of saturation such as stress and depression. Therefore, everyone does various things to overcome the feeling of saturation point that they experience. What can be done to reduce the feeling of saturation point is to do me time. Me time can be done with various activities, one of which is carrying out comprehensive beauty treatments. The purpose of this research is to produce a design concept for a Beauty Center in which there are various comprehensive beauty treatments integrated within one site. The planning of this beauty center will apply the concept of biophilic architecture so that it can create a space in harmony with nature which can help the relaxation process. The methods used are literature studies, precedent studies, and field observations. The results of the research are the application of biophilic architecture to entrances, outdoor spaces, interior spaces and building facade.Gaya hidup yang dinamis serta beragam kegiatan rutinitas sehari-hari terutama di daerah perkotaan, lambat laun akan membawa masyarakatnya pada suatu titik jenuh seperti stress dan juga depresi. Oleh karena itu, setiap orang melakukan berbagai cara untuk mengatasi rasa titik jenuh yang mereka alami. Hal yang dapat dilakukan untuk mereduksi rasa titik jenuh tersebut yaitu dengan melakukan me time. Me time bisa dilakukan dengan berbagai macam kegiatan salah satunya yakni melakukan perawatan kecantikan secara menyeluruh. Tujuan dari penelitian ini yaitu untuk menghasilkan konsep desain Pusat Kecantikan yang didalamnya terdapat berbagai perawatan kecantikan menyeluruh yang terintegrasi didalam satu lingkup site. Perencanaan Pusat kecantikan ini akan menerapkan konsep arsitektur biophilic sehingga dapat menciptakan suatu ruang yang harmoni dengan alam yang dapat membantu proses relaksasi. Metode yang digunakan yaitu dengan studi literatur, studi preseden, dan observasi lapangan. Hasil dari penelitian berupa penerapan arsitektur biophilic pada entrance, ruang luar, ruang dalam dan fasade bangunan
Penerapan Konsep Rasi Bintang Polaris pada Redesain Terminal Pelabuhan Penyebrangan Mentigi: Bahasa Indonesia
No full textNusa Penida is a small island located southeast of Bali and is part of Klungkung Regency. The natural beauty of Nusa Penida is the main attraction for tourists. Although Nusa Penida has great tourism potential, transportation access to Nusa Penida is one of the challenges. Such as the lack of supporting facilities at the Port Terminal, which is relatively small in size while Nusa Penida experiences rapid growth in the number of tourists from year to year. One of them is the condition of Mentigi Port Terminal, where the infrastructure is poorly maintained and inadequate, making it inefficient to handle the increasing number of tourist ships and passengers, thus potentially hindering economic and tourism growth. Observation is the use of a method by observing and recording data on analyzed matters to enhance insight. Data collection through two-way communication (interviews) to gather information from relevant respondents where the interviewer directly asks questions about a researched object and previously designed data collection for research data collection. Literature Study is a study by collecting and recording data sourced from literature, journals, documents, etc., to obtain researched data. Currently, there is no suitable transportation center for tourists on Nusa Penida, especially the port in terms of facilities that do not follow current developments as a transportation hub on Nusa Penida Island. Therefore, Redesign of Mentigi Port Terminal are crucial because from year to year, tourists are very active and increasing in visiting Nusa Penida, so it is necessary to have a terminal and supporting facilities at the port to facilitate the increasing number of tourists so that they feel safe and comfortable in their first impression stepping foot on Nusa Penida.Nusa Penida adalah sebuah pulau kecil yang terletak di sebelah tenggara Bali dan merupakan bagian dari Kabupaten Klungkung. Keindahan alam Nusa Penida menjadi daya tarik utama bagi wisatawan. Meskipun Nusa Penida memiliki potensi pariwisata yang besar, akses transportasi menuju Nusa Penida adalah salah satu tantangannya. Seperti kurangnya fasilitas penunjang pada Terminal Pelabuhan yang ukurannya tergolong masih kecil sedangkan Nusa Penida mengalami peningkatan pesat dalam jumlah wisatawan dari tahun ke tahun. Salah satunya kondisi Terminal Pelabuhan Mentigi, kondisi infrastruktur yang tidak terurus dan tidak memadai sangat tidak efisien untuk menangani jumlah kapal dan penumpang wisatawan yang semakin meningkat, sehingga dapat menghambat pertumbuhan ekonomi dan pariwisata. Observasi merupakan penggunaan metode dengan cara mengamati dan mencatat data terhadap hal-hal yang dianalisis berupa dan dilakukan untuk menambah wawasan. Pengumpulan data dengan komunikasi dua arah (wawancara) untuk mengumpulkan informasi dari responden yang relevan dimana pewawancara langsung mengajukan pertanyaan tentang suatu objek yang diteliti dan rancangan sebelumnya untuk pengumpulan data yang digunakan untuk mengumpulkan data penelitian. Studi Kepustakaan berupa studi dengan mengumpulkan dan mencatat data yang bersumber dari literatur, jurnal, dokumen, dan lain-lain untuk memperoleh data yang diteliti. Saat ini tidak terdapat pusat transportasi yang layak untuk wisatawan di Nusa Penida terutama pelabuhan dari segi fasilitasnya yang tidak mengikuti perkembangan masa sekarang sebagai sarana pusat transportasi di pulau Nusa Penida. Maka dari itu Redesainbterminal Pelabuhan Mentigi sangatlah penting karena dari tahun ke tahunnya wisatawan sangat aktif dan meningkat berkunjung ke Nusa Penida sehingga diperlukan terminal dan fasilitas penunjang Pelabuhan untuk memfasilitasi wisatawan yang terus meningkat agar mereka merasa aman dan nyaman dalam kesan pertama mereka menginjakan kaki ke Nusa penida
Konsep Pemberdayaan Tenaga Kerja Lokal terhadap Pembangunan Sarana Penunjang Pariwisata di Kabupaten Gianyar
No full textPengaturan perlindungan hukum dan pemberdayaan tenaga kerja lokal dalam Undang-Undang Republik Indonesia Nomor 13 Tahun 2003 tentang Ketenagakerjaan dan Peraturan Daerah (Perda) Provinsi Bali Nomor 10 Tahun 2019 tentang penyelenggaraan Ketenagakerjaan, serta Undang-Undang Nomor 25 Tahun 2007 tentang Penanaman Modal pada perusahaan yang berada di Desa Wisata Blangsinga Kabupaten Gianyar merupakan kajian dari peneliti. Perusahaan yang berada di Desa wisata Blangsinga mempekerjakan tenaga kerja lokal dalam semua bidang, dan hal ini sangat diharapkan kepada Pemerintah pada umumnya serta pengusaha sebagai investor dan tenaga kerja lokal pada khususnya bahwa pengaturan mengenai perlindungan hukum dan pemberdayaan tenaga kerja lokal memerlukan kebijakan tersendiri dari pengusaha, dimana pihak pengusaha tersebut juga wajib membina hubungan yang baik dengan semua pihak yaitu pihak investor, masyarakat Desa wisata Blangsinga dan pihak Pemerintah Kabupaten Gianyar, dalam hal ini adalah pihak Departemen Tenaga Kerja, karena kebijakan dan peraturan-peraturan yang dikeluarkan oleh perusahaan tidak terlepas dari pengawasannya, untuk menghindari kemungkinan terjadinya tindakan sewenang-wenang oleh pengusaha terhadap tenaga kerja lokal itu sendiri. Adapun tujuan penelitian ini adalah untuk mencegah terjadinya konflik sehingga diperlukan pembuatan standard objektif agar pihak investor juga dilindungi investasinya. Kendala-kendala dan hambatan yang dihadapi oleh suatu perusahaan dalam menerapkan Undang-Undang Nomor 13 Tahun 2003 tentang Ketenagakerjaan dan Perda Provinsi Bali Nomor 10 Tahun 2019 tentang Penyelenggaraan Ketenagakerjaan, serta Undang-Undang Nomor 25 Tahun 2007 tentang Penanaman Modal dengan adanya kodrat manusia sebagai makhluk dimana saat-saat tertentu atau kondisi tertentu di bidang ekonomi mengalami kondisi keterpurukan, mendorong diberlakukannya Undang-Undang Ketenagakerjaan dan Perda Provinsi Bali Nomor 10 Tahun 2019 tentang Penyelenggaraan Ketenagakerjaan dan Undang-Undang Penanaman Modal. Dalam mengatasi kendala dan hambatan tersebut, pihak perusahaan sebagai Investor berupaya semaksimal mungkin untuk mewujudkan inti Undang-Undang Republik Indonesia Nomor 13 Tahun 2003 dan Perda Provinsi Bali Nomor 10 Tahun 2019 tentang penyelenggaran ketenagakerjaan, dan Undang-Undang Nomor 25 Tahun 2007 tentang Penanaman Modal yang menentukan bahwa Perusahaan wajib memprioritaskan pemberdayaan tenaga kerja lokal bekerja dimana perusahaan tersebut berdiri dan beroperasional, dengan memberikan kebijakan tertentu dengan diberlakukan setelah diadakan musyawarah antara pihak perusahaan dan aparat desa terlebih dahulu. Luaran Jurnal ilmiah yang menjadi sasaran adalah jurnal Nasional atau Jurnal Internasional bereputasi, serta laporan penelitian Tahun 2023, dan Hak Kekayaan Intelektual (HKI)
‘Local Wisdom’ and Law
No full textBali, as a province with strong roots in local cultural traditions and significant economic importance for Indonesia, is striving to balance modernity and tradition, economics, especially mass tourism, and cultural identity. This is why Universitas Warmadewa, one of the largest Balinese universities, chooses the theme ‘Local Wisdom and Business Law’ for its international conferences each year.As a non-Indonesian legal scholar, this theme presents two challenges for me. Firstly, I am not an expert in tourism economics and can only approach the topic from a traditional market law perspective, theoretically. Secondly, the terms used in Indonesian legal discussions may seem vague and unclear from a German perspective, as the legal discussion in Indonesia integrates traditional legal phenomena pragmatically into the applicable legal system. This may also be historically conditioned because since independence Indonesia has to handle a legal pluralism in law, which also finds its cause in the legacy of the colonial era.When speaking on the legal perspective of ‘local wisdom’, several questions are unclear to me:What exactly is local wisdom and how can it be defined?Where does it fit into the Indonesian legal system?What role can local wisdom play in contemporary law?Local wisdom may be understood as part of traditional customary law or Adat, at least in terms of its influence on legal issues, as the conference theme suggests. The terminology around ‘customary law’, ‘Adat’, ‘indigenous law’, or ‘living law’ is still a problematic issue in Indonesian scientific discussion and should only be briefly mentioned in this presentation. The term ‘Adat law’ was originally not used in Indonesian society and was first systematically used by the Dutch. Van Vollenhoven, considered the ‘father of Indonesian Adat law’ by Indonesian scholars, defined Adat law as law that is not based on codified legal rules from the legislator. This definition is still used by contemporary Indonesian scholars. Adat law in this sense contains sanctions, making the character of ‘law’. It was characterized by Van Vollenhoven as dynamic and flexible folk law, which combines the term with the often-used term of ‘living law’. There are numerous discussions in Indonesian literature about Indonesian customary law, its functions, and significance, but the terminology has not been clearly defined and the role of religious law is also subject to numerous publications.Therefore, having read various contributions on the topic, I am left confused because some of them discuss the existence of legal principles of living customary law and describe them as “national Indonesian principles,†which can replace parts of the post-colonial Indonesian law, but they do not clearly identify these principles. The topic seems to be of almost patriotic importance to Indonesia, making it particularly difficult for foreign scholars to approach the subject in presentations before Indonesian colleagues. My contribution should be seen in light of this difficulty, as a first observation of the phenomenon from a foreign perspective.The term Adat is already difficult to comprehend, and this is even more true for the term “local wisdom†in a legal context. So, what is the “Local Wisdom†that I am asked to talk about? The Terms of Reference of our conference describe the meaning of “local wisdom†mainly as the clash of market actors in local Balinese tourism that can lead to conflicts, which the law should resolve. These conflicts are said to occur because local communities and institutions, based on a kind of traditionally grown trust, seek to build and maintain their business relationships in the tourism industry. This trust, which one could call “traditional good faith,†meets the need to regulate contractual arrangements more formally in terms of contract law (“more official...instead of just relying on promises or good faithâ€).In this sense, local wisdom is an aspect of good faith. Based on this understanding of the term, I have no systematic issues with the term “local wisdom.†However, it should be noted that good faith and contract, as a predictable shaping of legal relationships between market actors, should not be seen as opposites. It is possible and necessary to resolve disruptions in contractual relationships in light of good faith and, if necessary, adapt contractual regulations. Here, “local wisdom†should not be understood as a unique source of good faith, but as a general aspect that can influence the expectations of the contracting parties and their trust in shaping the law. This raises the question of which factors should be taken into account by the non-local contracting party in good faith, and which should not. It is a question of the concrete assessment of the structure of interests and the balance of the contract, how to allocate risk and assign external aspects to the contracting parties and which aspects should be considered subsequently.This is a theoretical matter, and it is unlikely to play a significant role in practice since local market actors and communities have the freedom, within the framework of private autonomy, to incorporate their traditional interests into the contract negotiations. This allows for traditional interests to participate in the “equivalence justice†of the contract. However, if the traditional interests of the local community result in unacceptable consequences for the contract’s execution, the question of whether these reasons can lead to a change in the contract’s basis may arise. In civil law systems, the clausula rebus sic stantibus is regulated as a limitation of the pacta sunt servanda principle and falls under the principle of good faith (bona fides). If the invocation of “local wisdom†by one party leads to the other party having to agree to an adjustment, it would have to be examined.I would like to give you an example of this, which seems credible even if no prove about the issue can be delivered due to the ‘popular’ source: A person without Indonesian citizenship acquired the right to use a plot of land with a house in Bali ten years ago. Since foreigners cannot acquire land ownership in Indonesia themselves, the foreigner had agreed on a legal arrangement with an Indonesian citizen resident in Bali, in which the Indonesian acquired ownership (hak milik) of the land with the foreigner’s money and agreed on right to use for the foreign partner. After ten years, the foreigner wanted to sell the property again to move to his country of origin. The agreement with the Indonesian partner stipulated that the Indonesian partner must agree to the sale of the plot on the wish of the foreign partner and would receive 10% of the sale amount in the event of a sale. In the case described, however, the Indonesian partner seems to have refused to sell the property on the agreed terms. He was not satisfied with the 10% share and demanded a 70% share instead. As justification for this, he argued that the contract terms should be changed because he had spiritually enhanced the property over the years through certain religious rituals and this required a revaluation of his shareholding.It is not known whether the case was heard in an Indonesian court and how it was finally settled. Assuming the case had occurred as described, from the perspective of Indonesian civil law, it is clear that no change in the business basis of the contract occurred as a result of the Indonesian partner’s spiritual acts, which can lead to an adjustment of the agreement between him and the foreign contractual partner. Just as local communities depend on their interests in cultural identity being taken into account even in legal relations with partners coming from outside, foreign investors must be able to rely on certain standards of contractual obligation. The principle of good faith would be grotesquely overstretched if local contracting partners could use fuzzy notions of ‘local wisdom’ to make contractual arrangements more flexible in their favour.Another example of the clash between traditional legal customs and supra-regional legal ideas in highly traditional markets with supra-regional economic importance, such as Bali, is the handling of legal disputes and methods of dispute resolution. The trust of traditional communities in supra-legal ties of interest in business relationships, as mentioned in the Terms of Reference to this Conference, meets a systemic trust in formal contractual regulations of non-local actors. The reference points of trust of the respective groups of market actors thus differ. This also affects dispute resolution. According to Sulastriyono, the voluntary character of traditional customary law has the advantage over civil law methods of litigation and dispute resolution of a ‘win-win’ solution, which leads to greater acceptance of the solution by the parties to the conflict. In theory, this is undeniable. However, it is questionable whether this acceptance can also be achieved among contract participants who do not originate from the respective culture, because the existence of sufficient advantages for a party may well depend on the integration of the party in the respective local society. Moreover, the indisputable advantages of consensual dispute resolution can also be well integrated in state procedural law via mediation mechanisms.Cases such as the one outlined one above would in principle be likely to erode the confidence of foreign investors in Indonesian law in general if courts do not rule clearly and draw clear boundaries here. The example seems to be a particularly extreme case, but it shows how important it is to clearly determine the meaning and possible role of terms such as ‘local wisdom’ and ‘tradition’ for use in law. Culturally related aspects are prone to serve as a tool for discrimination against individuals and companies that do not belong to the respective cultural environment. The difficulty, for example, of establishing an intellectual property right on cultural heritage follows not only from the contrast between individual subjective rights and collective subjective rights. It follows above all from the problem of determining the collective rights holders who are to benefit from ‘their’ cultural heritage. Who is a member of a certain culture? Is there a generational link or does it depend on the integration of the individual into his or her living environment? If the legal system does not want to fall back to abstruse considerations of ‘blood identity’, what remains is the assignment of such claims to territorial authorities or the state itself, whose task it is to protect cultural diversity on its territory. This is the path that the Indonesian legislature had taken in Art 38 Law No 28/2014 on copyright law.The misuse of cultural aspects carried into the application of law is also visible in another aspect: In another paper I have pointed out the problem that the concept of traditional customary law in Indonesian law and the position of Adat law in the hierarchy of norms seems in need of clarification. Shidarta notes that there is no sufficient clarity about the relationship between Adat law and state law and thus no consistent system of Indonesian law as a whole. Accordingly, the maturation of an independent Indonesian legal system suffers to this day from the internal conflict with the colonial legacy of existing state law based on Dutch civil law and the lack of a consistent overarching pluralistic concept of law. This is seen by Shidarta as a major reason why the systematic positions of customary law, Islamic law and western law within national law are not clearly defined and why a clear hierarchical determination of the various sources of law in relation to national law is lacking. The doubts about the systematic location and certainly also the failure to establish the principles of traditional customary law as original Indonesian law after the attainment of independence instead of the sources of law inherited from the colonial period are probably due - in addition to the idea of the state founders of an Indonesian unitary state (‘eenheidstaat’) - above all to the disagreement about the concept of customary law, which is formally understood in the sense of a binding source of law defined during the colonial period, or as post-colonial Adat law in the sense of traditional customary rights of various Indonesian ethnic groups either with a binding character or as norms of social order based on voluntariness. In this respect, too, different definitions of the term can be found in the literature:There is thus generally a more philosophical recognition of the importance of traditional customary law in the sense that customary law reflects the actual sense of law of the people and the Indonesian people as a nation. The latter statement seems problematic to me because the statement only applies with regard to the significance of customary law as a source of law, but not to the content of the individual customary laws of the various ethnic groups, in which different legal customs apply in each case. It therefore seems questionable to me whether Adat law can be understood in the sense of an alternative to Indonesian state law. In my opinion, Adat as a source of concrete legal norms has a supplementary development perspective in the communal area. Here it can certainly have an influence on economic life in the regions if it is applied consistently and transparently, and its importance would grow especially if the autonomy of municipal territorial units were strengthened, and a strong federalism were developed. However, a scientific inventory of norms and principles of local customary law is then required, and a clear formulation of such norms is needed, because it must be ruled out that the invocation of undefined, non-transparent or arbitrarily formulated Adat rules unduly restricts the freedom of market actors and are used as protectionist instruments in the provinces.In this sense, I believe that the postulate that Indonesian law must simply recognise Adat law as it has grown and as it is applied alive within the Indonesian local societies falls short, because the compatibility of social rules based on voluntariness and constantly changing with the overall legal system based on the rule of law is at least debatable. In other words: either one renounces the legal certainty and predictability of legal norms in the area of traditional customary law. This could then constitute a breach of the constitutionally enshrined principle of the Rule of Law. Or one formulates clear norms based on traditional legal principles, which have the character of binding legal norms and applies them in the sense of subsidiarity in the local environment with priority over central state law in certain predefined aspects. Then the rules of the hierarchy of norms must be correspondingly clear. However, the question of the hierarchy of norms then no longer presents itself as a problem of the nature of Adat or customary law because the latter would have lost its character as actual customary law. The advocates of a strong recognition of Adat by state law will, however, reject this path because they see the advantage of traditional customary law over state law precisely in its flexibility and ability to change. This flexibility would no longer be readily available through an integration of traditional principles into a local classical law in the sense of imperative norms.A clear hierarchy of norms defined by constitutional law seems indispensable, because such local customary law cannot displace state law without further ado, but only if the principle of subsidiarity and the better regulation of local circumstances by local law indicates otherwise. This would also be in line with the philosophical assessment of local customary law as the law that best captures the living conditions of the people in its cultural area of application. The importance of the principle of subsidiarity should generally be given more attention in the discussion on legal pluralism in Indonesia. This can not only ensure greater recognition of traditional customary law, but also enable the transparency necessary for the predictability of the law.Insofar as Adat is to be understood as the source of ‘abstract normative’ aspects, as certain common Indonesian legal values and principles in the sense of a ‘pan-Indonesian’ legal order and, as such, is to find its way into an independent state Indonesian civil law, legal scholarship in Indonesia will also have to identify and clearly define these principles. In doing so, it will be necessary to determine which principles of traditional customary law in the various regions of the archipelago are suitable as overarching legal principles, so that they can possibly have an identity-forming effect in a national private law. This difficult process might lead to reform of the Indonesian Civil Law which meets the special requirements of a socially and culturally integrated legal system.Indonesia as a state with a unified internal market needs a cross-cultural private law and commercial law. Consideration of the interests of local communities and traditions is of importance in a multicultural state. The Indonesian constitution therefore emphasises the specifics of traditional rights and thus guarantees Adat its own status in the legal system. However, there seems to be a lack of a clear hierarchy of norms in the legal system and a clear definition of the nature of Adat. A hint of a certain hierarchy between Adat and state law is indeed found in agricultural law (Art. 5 Law No. 5/1960 on the Basic Regulations of Agrarian Principles) and in forestry law (Law No. 41/1999 on Forestry). Adat is recognised here but must harmonise with state law. It is therefore likely to be in a relationship of subsidiarity to state law. The fundamental assertion of the primacy of state law over other co-existing legal systems is also in line with the view of Indonesian legal scholars such as Sunaryati Hartono. Referring to Griffiths’ formulation of “weak legal pluralismâ€, where co-existing legal systems are subordinated to a dominant formalistic national law, it can be stated that the Indonesian legal system follows this model.In my opinion, the integration of traditional customary law into the legal system should not be done as a mere tolerance of state law towards deviating regulations of facts in certain regions. From my perspective as a foreign observer, this seems to lead to significant problems for the development of the Indonesian economy and for investment. In particular, this seems to me to be the case for Bali. Local Wisdom can be incorporated into the contractual relations of the parties within the framework of private autonomous arrangements. A ‘creative’ qualification of protectionist measures against outside market actors or the justification of the failure to sanction breaches of contract or violations of law against outsiders as ‘Adat’ or ‘protection of local traditions’ should be consistently avoided.Incidentally, it seems to me that in contract law there is no real opposition between state law and traditional customary law. Either the parties trust each other, in which case state law does not prevent an agreement based on good faith. Or they do not, in which case only state contract law can lead to proper solutions. The same applies to traditional dispute resolution methods, to which the parties to the conflict can easily submit. In contrast, the integration of customary law as independent Indonesian legal principles or as legal norms at the local or municipal level into Indonesian law would require considerable academic effort. For this, the principles concerned would have to be clearly identified, systematised, and formulated to be able to substantiate a claim to validity beyond the respective local communities. The mere reference to historically evolved convictions of local communities is too vague. The term ‘local wisdom’ seems to me to be problematic in this sense to accurately describe the question of the collision of traditional customs and expectations of outside market actors, especially since it is already conceptually positively evaluative. Finally, it should not be forgotten, that the continental European codifications are culturally neutral and in big parts based on the Roman law. Roman law itself was not developed under the cultural framework of northern and middle European regions, however it served well as source for the modern European codifications. These codifications are working fine until these days in different nations without obvious incompatibilities with local traditions. The amount of a ‘Volksgeist’ after the idea of Friedrich Carl von Savigny within the Private Law does not play a big role in the contemporary discussion as law should be seen in a pragmatic way as a viable tool to organize the modern society. Indonesia is an important economically emerging nation. As such it might be a good idea to keep an internationally compatible private law, which might be carefully adapted to certain peculiarities of the Indonesian society. The use of general clauses as entrance doors for local legal convictions seems to be a good way for that and a clearly defined legal hierarchy with a constitutionally based legal subsidiarity principle seems important. In contrast, the foundation of modern law on nationalistic, local, or indigenous traditional customs should only be done with extreme caution, if at all. The contemporary discussion on the role of Adat in Indonesian law shows the great difficulty of
Sosialisasi Perizinan Usaha Untuk UMKM pada Kelompok PKK Kelurahan Telaga Sari
No full textSocialization activities on business licensing were conducted on the PKK group of RT. 45 Telaga Sari Village in Balikpapan city. Licensing socialization was carried out considering the smoothness of a business for orderliness in complying with the regulations that apply in a region.
Micro and Small Enterprises (MSEs) are a business sector that has an important role in the Indonesian economy. However, many still do not have a business license, either offline or online. Whereas, a business license can provide various benefits for MSEs, such as legal certainty, ease of access to capital, tax facilities, and government assistance. Therefore, this article aims to inform the procedures, benefits, and obstacles in making a micro and small business license (MSBL).
This article uses a qualitative descriptive method by collecting data from various sources, such as the OSS website, Kompas.com, OCBC NISP, and Yukk.co.id. The analysis results show that the procedure for making MSBL offline includes filling out forms and documents of requirements at the sub-district office, while online includes registering on the OSS website and filling in business data. The benefits of having MSBL include obtaining business legality, legal protection, ease of capital, tax facilities, and government assistance. The obstacles faced by MSEs in making MSBL include lack of awareness, knowledge, and ability to manage licensing, as well as bureaucracy and complicated requirements.
This article recommends that MSEs be more proactive and initiative in making MSBL, as well as utilizing the online services provided by the government. The government also needs to increase socialization, education, and facilitation related to licensing, as well as simplify the processes and requirements needed. Thus, it is expected that the number of MSEs that have business licenses can increase, so that they can contribute more optimally to the national economy.
Keywords: MSEs licensing, Micro and Small Business License (MSBL), Online Single Submission (OSS), Benefits and obstacles, RecommendationsKegiatan sosialisasi perizinan usaha dilakukan pada kelompok PKK RT. 45 Kelurahan Telaga Sari di kota Balikpapan. Artikel ini menggunakan metode deskriptif kualitatif dengan mengumpulkan data dari berbagai sumber, seperti laman OSS, Kompas.com, OCBC NISP, dan Yukk.co.id. Hasil analisis menunjukkan bahwa prosedur membuat IUMK melibatkan mengisi formulir dan dokumen persyaratan di kantor kecamatan secara offline, serta mendaftar di laman OSS dan mengisi data-data usaha secara online. Manfaat memiliki IUMK antara lain adalah mendapatkan legalitas usaha, perlindungan hukum, kemudahan permodalan, fasilitas perpajakan, dan bantuan pemerintah. Kendala yang dihadapi pelaku UMK dalam membuat IUMK antara lain kurangnya kesadaran, pengetahuan, dan kemampuan mengurus perizinan, serta adanya birokrasi dan persyaratan yang rumit. Artikel ini merekomendasikan agar pelaku UMK lebih proaktif dan berinisiatif untuk membuat IUMK, memanfaatkan layanan online yang disediakan oleh pemerintah, dan pemerintah perlu meningkatkan sosialisasi, edukasi, dan fasilitasi terkait perizinan
PENGARUH KESADARAN WAJIB PAJAK, SANKSI PERPAJAKAN, PEMAHAMAN PERATURAN PERPAJAKAN, DAN KUALITAS PELAYANAN TERHADAP KEPATUHAN WAJIB PAJAK
No full textPajak adalah pungutan terhadap masyarakat oleh negara berdasarkan undang-undang yang bersifat memaksa, dan terutang yang wajib dibayar dengan tidak mendapat imbalan secara langsung yang merupakan sumber utama bagi penerimaan negara khususnya pada Anggaran Pendapatan dan Belanja Negara (APBN). Penelitian ini bertujuan untuk menguji dan menganalisis pengaruh kesadaran wajib pajak, sanksi perpajakan, pemahaman peraturan perpajakan dan kualitas pelayanan terhadap kepatuhan wajib pajak kendaraan bermotor. Penelitian ini dilakukan pada Kantor Samsat Bersama Gianyar dengan sampel penelitian yang berjumlah 100 responden yang diambil menggunakan teknik rumus slovin. Seluruh data yang diperoleh dari distribusi kuisoner layak digunakan, selanjutnya dianalisis menggunakan regresi linier berganda, uji hipotesis (uji t dan uji f). Hasil penelitian menunjukkan bahwa kesadaran wajib pajak, sanksi perpajakan, pemahaman peraturan perpajakan dan kualitas pelayanan berpengaruh positif terhadap kepatuhan wajib pajak kendaraan bermotor pada Kantor Samsat Bersama Gianyar. Hal ini menunjukkan semakin baik atau meningkat kesadaran wajib pajak, sanksi perpajakan, pemahaman peraturan perpajakan dan kualitas pelayanan maka akan semakin meningkat pula kepatuhan wajib pajak kendaraan bermotor pada Kantor Samsat Bersama Gianyar