Suchergebnisse

Currently there are no indicators that can measure the effectiveness of the role of ASEAN in Southeast Asia, especially those related to human security issues in the safety of labor and migrants' mobilization. However, ASEAN still working through any possibilities of cooperation to prevent any threats that would endanger the personal securities of ASEAN community. This paper will further analyze the human security issues in Southeast Asia starting with conceptualizing, identifying, and engaging to find how is the effectivity of ASEAN in charge of prevent human security issues from sociology of law perspective with normative-juridical methodology combined with perspective of international relation approach. Based on the findings in conceptual and data, this research will show the problems that have been handled and have not been done by ASEAN institutionally. In addition to showing the relevance of the establishment of ASEAN Political-Security Community (APSC) 2015 as an affirmation for all ASEAN member countries to respond to institutional human security issues especially in the mobilization of labor and migrants.

Plant variety protection is a relatively new concept for many Indonesians. It was developed because of the patent regime's failure to provide appropriate protection for new plant varieties. This new sui generis legislation for the protection of plant varieties was enacted in response to Article 27.3(b) of the TRIPS Agreement, which requires WTO Members to provide an effective sui generis law for the protection of new plant varieties. This paper analyses the current state of plant variety protection in Indonesia. It covers the threshold of protection, the subject, scope, right and obligation of breeders, exceptions to infringement, farmers' rights and local varieties. It also analyses the current policy to revise the Plant Variety Protection Act and the underlying reasons for this, including Indonesia's national interest and its international and bilateral commitments. The main focus of the paper explores why such policy is not broadly compatible with the Indonesian agricultural tradition of seed sharing. Accordingly, this paper explores the tradition of seed sharing in Indonesian culture known as adat. In addition, it explores the likely implication of such protection for national agricultural innovation.

There are two functions of the state liability principle. The first is to secure individual rights (including economic rights) from a wrongful act conducted by a government, and the second is to compensate for damage caused by the infringement of individual right. Economic right is inherently allowing an individual to pursue economic interest both domestically or globally. In order to accommodate this right, a government is obliged to provide trade rules and mechanisms for every individual to conduct their global economic activities by participating in the WTO. The objective of the WTO significantly corresponds to the individual's right in order to obtain trade benefits. Hence, when a government infringes trade rules and mechanisms underlined in WTO Law, it will directly restrict individuals from gaining trade benefits under the WTO or, moreover, it will restrain individuals from enjoying their inviolable economic rights. When the right is violated, and the damage occurs, it thus leads to the obligation for the government to compensate the damage according to the state liability principle. This article discusses the nexus between the state liability principle and WTO Law, in order to encourage national courts to exercise the function of state liability by referring to the infringement of economic rights caused by the violation of WTO Law.

Abstract : The de jure government has given full support in improving the quality and quantity of women's political, affirmative strategy of 30% quota for women. However, this strategy can not guarantee women's role in politics optimally. Therefore, sanggatlah important to make efforts to improve the quality and quantity of the representation of women's representation in politics. Especially in the context of democracy, which should give the right to the same opportunities to all the people, both men and women in voicing their aspirations as a manifestation of their political rights. Untuuk realize it all, required education as a vehicle for increasing women's political empowerment and the ability to actualize their role as citizens. Abstrak : Secara de yure, Pemerintah telah memberikan dukungan penuh dalam meningkatkan kualitas dan kuantitas politik, strategi afirmatif perempuan kuota 30% bagi perempuan. Namun, strategi ini tidak dapat menjamin peran perempuan dalam politik secara optimal. Oleh karena itu, sanggatlah penting untuk membuat upaya meningkatkan kualitas dan kuantitas representasi keterwakilan perempuan dalam politik. Terutama dalam konteks demokrasi, yang harus memberikan hak untuk kesempatan yang sama untuk semua orang, baik laki-laki dan perempuan dalam menyuarakan aspirasi mereka sebagai manifestasi dari hak-hak politik mereka. Untuuk mewujudkan itu semua, diperlukan pendidikan sebagai wahana untuk meningkatkan pemberdayaan politik perempuan dan kemampuan untuk mengaktualisasikan peran mereka sebagai warga negara

Main factor of marginalization in social, cultural, educational and political living isn't only mistake thought or mind set toward women but also becouse of being supported by holistical texts which are poor critical interpretations toward Al-qur'an verses and deeds of prophet Muhammad. This writing aims to analize some misogini deeds which deem that women are placed as the second human who are unappropriate in entering men stage, so discoursed interpretations have consequence for marginalizing women into the edge of women deadlock in giving voice at their rights and duties, refering to the historical facts, on mattes pertaining to prophet Muhammad age showed that women weren't as people thought about women living without getting their rights and duties as men ones, other wisw on the real facts, they struggled together with men to acquire rights and duties equally and to avoid discrimination as an impact of sex and gender gaps.

Women's Rights are rights held by a woman, because she was a human being and as a woman who has the dignity of humanity. Women's rights are part of human rights. As part of Human Rights, the Rights of Women is also provided in the Constitution is the Constitution of the Republic of Indonesia in 1945. In particular, Women's Rights set in CEDAW which was ratified by the government through Act No. 7 of 1984 on ratification of the Convention on the Elimination of All Forms of Discrimination against Women. Regulation on Rights of Women, giving responsibility and requires the state to respect, to protect and to fulfill the rights of Women. Hak-Hak Perempuan adalah hak yang dimiliki oleh seorang wanita, karena dia manusia dan sebagai seorang wanita yang memiliki martabat kemanusiaan. Hak-hak perempuan adalah bagian dari hak asasi manusia. Sebagai bagian dari Hak Asasi Manusia, Hak Perempuan juga disediakan dalam Konstitusi Undang-Undang Dasar Negara Republik Indonesia tahun 1945. Secara khusus, Hak-Hak Perempuan diatur dalam CEDAW yang telah diratifikasi oleh pemerintah melalui Undang-Undang Nomor 7 Tahun 1984 tentang ratifikasi konvensi Penghapusan Segala Bentuk Diskriminasi terhadap Perempuan. Regulasi tentang Hak Perempuan, memberikan tanggung jawab dan membutuhkan negara untuk menghormati, melindungi dan memenuhi hak-hak perempuan ; Abstract : Women's Rights are rights held by a woman, because she was a human being and as a woman who has the dignity of humanity. Women's rights are part of human rights. As part of Human Rights, the Rights of Women is also provided in the Constitution is the Constitution of the Republic of Indonesia in 1945. In particular, Women's Rights set in CEDAW which was ratified by the government through Act No. 7 of 1984 on ratification of the Convention on the Elimination of All Forms of Discrimination against Women. Regulation on Rights of Women, giving responsibility and requires the state to respect, to protect and to fulfill the rights of Women. Abstrak : Hak-Hak Perempuan adalah hak yang dimiliki oleh seorang wanita, karena dia manusia dan sebagai seorang wanita yang memiliki martabat kemanusiaan. Hak-hak perempuan adalah bagian dari hak asasi manusia. Sebagai bagian dari Hak Asasi Manusia, Hak Perempuan juga disediakan dalam Konstitusi Undang-Undang Dasar Negara Republik Indonesia tahun 1945. Secara khusus, Hak-Hak Perempuan diatur dalam CEDAW yang telah diratifikasi oleh pemerintah melalui Undang-Undang Nomor 7 Tahun 1984 tentang ratifikasi konvensi Penghapusan Segala Bentuk Diskriminasi terhadap Perempuan. Regulasi tentang Hak Perempuan, memberikan tanggung jawab dan membutuhkan negara untuk menghormati, melindungi dan memenuhi hak-hak perempuan