Suchergebnisse

Sejarah bangsa lndonesia perjalanannya cukup panjang, dimulai dari masa penjajahan, sampai kemerdekaan, dan sekarang masa pengisian kemerdekaan. Tuntutan jaman pada masa globalisasi ini, membutuhkan tanggapan dari bangsa lndonesia berdasarkan nilai-nilai perjuangan bangsa yang tumbuh dan berkembang dalam suatu jiwa, tekad dan semangat kebangsaan. Kesemuanya itu tumbuh dan berkembang menjadi suatau kekuatan yang mampu mendorong terwujudnya Negara Kesatuan Republik lndonesia (NKRI) dalam suatu wadah nusantara.(Made Warka, 2011) Nilai-nilai perjuangan ini mengalami pasang surut sesuai dengan dinamika kehidupan bermasyarakat, berbangsa dan bernegara. Globalisasi turut mewarnai kehidupan bermasyarakat, berbangsa dan bernegara, dalam aspek sosial, hak asasi, demokrasi, ekonomi dan politik. Perjuangan menghadapi'Ancaman, Tantangan, Hambatan, dan Gangguan'(ATHG), membutuhkan semangat dan kekuatan mental spiritual yang harus dimiliki oleh setiap warga negara lndonesia, untuk menyelesaikan permasalahan yang timbul dari ATHG tersebut. Oleh karena bangsa lndonesia telah bersepakat bahwa lndonesia adalah negara kesatuan, maka negara mengatasi segala masalah dari golongan, kelompok ( dan perorangan dalam segenap aspek kehidupan, dengan mengutamakan kepentingan negara diatas kepentingan golongan, kelompok dan perorangan, berdasarkan aturan, hukum dan perundang-undangan yang berlaku, dengan memperhatikan hak asasi manusia, aspirasi masyarakat dan kepentingan daerah yang berkembang saat ini. (Made Wraka ,2011) Berpangkal tolak pada sudut pandang bangsa dalam menanggapi segala hal yang berhubungan dengan kehidupannya, maka nilai-nilai yang berkembang dari nilai-nilai perjuangan, menjadi nilai-nilai yang dirumuskan dalam Pancasila. Niai-Nilai tersebut dijadikan pegangan atau pedoman dalam kehidupan bermasyarakat, berbangsa dan bernegara.

The digital era that occurred due to technological advances based on digital electronics, so that the era of human life was supported by the existence of the internet began. This digital technology makes it easy for people to move and is affordable by all people. The speed of information to the public should be utilized from various aspects, including strengthening national insight through social media. Opportunity which can be utilized through this digital technology, enabling the prevention of corruption through strengthening national insight for the wider community, especially for government officials. This study is analyzed using a sociological juridical method, by prioritizing local wisdom as the noble values of Indonesian culture contained in Pancasila, with its Bhinneka Tunggal Ika. The sources that form the basis of Pancasila as the basis of the state include: juridical, historical, political and cultural sources. Valuable local values must still be confirmed in socializing national insight through digital media, as one of the suggestions for overcoming corruption, because corruption is the destruction of the noble values of Pancasila, and tarnishes the religious character of the Indonesian nation and reflects noble cultural ethics. The national insight that is beginning to be glorified in every activity, is a structured step through elements in society, so that the formation of a nation's character characterized by Indonesia's noble culture will further animate the nation, and is expected to gradually reduce and even eradicate corrupt behavior that destroys values. noble Indonesian nation. This study is expected to support the strengthening of national insight, especially regarding the values of Pancasila, in overcoming the massive impact of corruption, and invite the younger generation to build an anticorruption spirit.

Villages in Indonesia Sociologically related to the simple and light pattern of village life, economically related to the surrounding natural environment, which gives life to the local community, politically, related to the implementation of village governance. The goal is as a legal community unit which has the power to organize its own government. The authority to take care of oneself has been owned since the legal community unit was formed, without being given by other people / parties. Methods in conducting studies on the dynamics of village governance related to positive law, normative juridical, by examining the position of village government in the constitution. Article 18B paragraph (2) and Article 18 paragraph (7) include regulations regarding customary law communities. The conclusion of village government that is directly related to the community is to create a government that is sensitive to changes and developments that occur according to Article 4 of Law Number 6 of 2014. As for the political process, governance and village development no longer originates from central government policies in national development patterns. Provides the authority to keep up with changes and developments by harmonizing customary law with applicable laws, so that the existence of the village is maintained in the dynamics of village governance.

The 1945 Constitution of the Republic of Indonesia (UUD NRI 1945), is a Green Constitution with the idea of ecocracy contained in Article 28 H paragraph (1), that everyone has the right to a good and healthy environment; and in Article 33 paragraph (4), that the national economy must also pay attention to the principle of environmental insight. For this reason, it is necessary to increase the culture of environmental awareness in every aspect of life in society, as a manifestation of the idea of ecocracy in the 1945 Constitution of the Republic of Indonesia. All policies from the government should always pay attention to the impact on the environment. This is related to environmental sovereignty and ecocracy which strengthens the concept of environmental conservation as the basis for environmentally sound development. This awareness of the environment is the culture of every human being who is a citizen of Indonesia, so that sustainable development always pays attention to ecological damage, natural imbalances, even though the right of citizens to get a healthy and good environment. In addition, the idea of ecocracy is a form of embodiment of an environmentally conscious culture that must be carried out by the government with total participation from the community, because without community support, environmental sovereignty will not be enforced. Awareness of this healthy and good environmental culture, through socialization of the right to a good and healthy environment, which must be accompanied by an obligation to be environmentally aware, even by promoting eco-literacy. This ecocracy concept is the latest development of philosophical scientific thinking in government related to the concept of democracy and environmentally sound development. In addition, various media can also support the idea of ecocracy through eco-literacy, for people who like to read from existing social media. The existence of this eco-literacy is to realize the idea of ecocracy in the 1945 Constitution of the Republic of Indonesia, which is the Green Constitution.

The purpose of this study is to provide public administration services, namely: (1). Meet every resident in public service (2). Increase the awareness of the population to fulfill the population (3). Implement development policies. Methods: This research uses a qualitative approach, data collection techniques are: interviews, site surveys, documentation and literature studies. Conclusion: (1). The administration of sub-district government in population administration services in Tuban Regency has been in accordance with Indonesian Law No. 23 of 2006 (2). Settlement of Population administration problems, involving related elements and can be resolved in accordance with population regulations.

The Indonesian state has experienced various eras and has the basis of the Pancasila State. The purpose of this study is to find out: (1) Constitutional Rights (2). Economic Democracy (3). Pancasila Economic System. The issue of Pancasila Culture as a family cultural attitude is not yet fully aligned with the Pancasila Economic System. Qualitative research methods in analyzing phenomena that occur in the field, events, dynamics, and perceptions of a person or group. Data collection techniques through (a). Observations, observations, and interviews (b). Reduction of relevant data to support research. (c). Data display design and determine accurate data (d). Conclusions include all the information found. Conclusions leading to the ideals of the state are: (a). Can prosper all people (b). Can carry out the economy evenly and systematically (c). Increase changes in areas that have not yet been implemented (d). Organizing a just government following the Pancasila economic system.

The State of the Republic of Indonesia is a rule of law based on democracy, and as outlined in its Constitution, the 1945 Constitution of the Republic of Indonesia, which has been amended gradually from 1999 to 2002. This amendment brought about fundamental changes to the building of the Indonesian state structure , particularly in fulfillment of the rights of citizens, in the political field, without distinction. Political human rights for Indonesian women are further emphasized in various laws and regulations. These human rights in the field of women's politics have not experienced a significant increase, so that the representation of women in parliament, has not been evenly distributed, because it is still dominated by men. The existence of affirmative action that is fought for continuously makes the distribution of women's representation in the management of political parties and in parliament close to the number of male representatives. The representation of Indonesian women has experienced ups and downs since the first general election in 1955, but with the amendment to the 1945 Constitution of the Republic of Indonesia, an activity is needed to socialize the understanding of democracy and politics for Indonesian women and also men, so support for involvement Indonesian women in politics are not only from the government but from all Indonesian people, so that the political rights of every Indonesian citizen can be fulfilled, at the same age as the goal of the Indonesian rule of law.

Development of National Law in the Republic of Indonesia, in the post-reform era, experienced a pretty great struggle, due to the lack of strength and lack of comprehensiveness of the government's efforts to fight for smooth reform, characterized by various improper behaviors, which were not based on values contained in the precepts of the Pancasila. Based on this concern, an effort is needed to better understand the values that exist in the precepts of the Pancasila. These values actually exist in the life of Indonesian people which are divided into various ethnic cultures. The aim is to find out the various events that occur due to a lack of understanding of multiculturalism which causes justification for wrong behavior. Therefore, this multiculturalism understanding is positioned as a grand strategy in the realization of Pancasila, so that cultural understanding and interaction will support national law development. The research method uses a qualitative, descriptive analysis approach, which is carried out methodologically, sociologically, and historically. Data collection uses primary study in the form of literature and secondary studies in the form of various philosophers of state administration. Approaches from various aspects, such as philosophical aspects (philosophy approach), legislation (statute approach). Conclusions and implications of problems that occur in multicultural understanding and constitutional awareness.

A.INTRODUCTION The life of the nation and state in a democratic country like the Republic of Indonesia requires understanding and explanation in its implicit application, because the development of a dignified democracy can be carried out. Derived from a lack of understanding of this dignified democracy, efforts are made to equip future generations with an understanding of ethics and morals in the nation and state, especially in understanding the constitution by using Constitutional Ethics (constitutional ethics). If the constitution is seen as a set of legal rules, there will be an understanding of the rules that must be obeyed without paying attention to how legal theories can be applied in legal practice. The rule of constitutional law is not sufficient to build and sustain a political culture dedicated to rule of law principles and to the principles of constitutional democracy. Therefore, a new principle is needed to improve political behavior in the legal system, among others, as said by James Buchanan (Jimly, 2018) as: "ethics of constitutional citizenship"-constitutional citizenship ethics. Constitutional wisdom in a constitution will not appear if culture and political structures do not exist in the life of citizens. The method of interpreting the constitution, which is the basis for scientific thought, is very much needed to build political support for efforts to foster and maintain the operation of the supervision of political power. Decisions regarding the constitutionality of a norm or act that are final and at the same time binding (final and binding) are only available in the Constitutional Court, as the final interpreter of the constitution, even though all citizens and government officials are supposed to be political rulers, also as interpreter of the constitution, for that we need an understanding of constitutional ethics. The importance or not of a state policy cannot be determined by whether it is included in the text of the constitution of a country. When this constitution is put into practice (constitutioal practices), there will be a wealth of meaning contained in the text of the constitution, even in addition to constitutional practice, which is defined as constitutional law, the presence of law also appears in solving problems that arise in society., as the embodiment of a democratic law state, which places law in the supreme (top) position. A democratic law country has 5 (five) fundamental normative principles (Haryono, 2009), namely: a). Legaliteit principle; b). protection of basic rights; c). the principle of supervision by the judiciary; d). separation of powers; e). democracy; this means that the rule of law is placed in a democratic law state order. To strengthen a democratic rule of law, a Constitutional Reform is needed, namely by making changesto the 1945 Constitution through 4 (four) stages, with the aim of laying a strong foundation for a democratic law state. The constitution, which is the basic law, regulates state functions, both among state institutions, as well as relations between citizens within the state as the holder of power that comes from the people. Sovereignty of the People as the highest source for system of government in the country, so the change in the Constitution is subject to the principle of constitutionalism, that the sovereignty of the people was carried out according to legal provisions. Therefore, it is necessary to have a procedure for the implementation of people's sovereignty, and also a forum to contain these regulations; this is what gives the importance of a constitution in a democratic rule of law. To carry out a constitutional reform, it can take a legislation process and legislation reform, which is not only aimed at setting things alone, but also adjusting a n rule-set a n that have been there before, resulting in legal reform manifestation of the process better, more dignified, change made mandatory notice ethics constitution.

The Constitution of the Republic of Indonesia has been stated in Article 1 paragraph (3), that the State of Indonesia is a State based on law (rechtsstaat), which places recognition and protection of human rights especially the rights of citizens as the highest, and also shows the harmony of relations between the government and the people based on the principle of harmony. Based on this principle of harmony, developing other elements of the Pancasila Law State concept, namely: the establishment of a proportional functional relationship between the powers of the State, deliberation, and judicial dispute resolution is the last resort, and not only prioritizing rights or obligations, but rather emphasizing the balance between rights and obligations. This balance between rights and obligations by taking into account the needs of life of people who are Indonesian citizens. Based on this, the government has an obligation to pay attention to its citizens in difficult times, such as the current Covid 19 pandemic. In addition, the government needs to prepare itself for the post pandemic, through various policies. The fulfillment of the rights of citizens is balanced with the obligations that must be carried out by citizens, so that government programs and policies can be implemented optimally and provide the expected results with the achievement of goals and objectives precisely and multipurpose. Article 28H of the 1945 Constitution of the Republic of Indonesia (1945 Constitution), paragraph (1) states that every citizen has the right to live in prosperity physically and mentally, in a good and healthy environment and obtain health services. The government's obligation to fulfill the rights of its citizens, but with the support of citizens to also carry out obligations as citizens to comply with government policies, so that a balance between rights and obligations is based on the principles of harmony and the concept of the Pancasila Rule of Law.

Artikel ini akan membahas dinamika pemikiran evaluasi rancangan undang-undang pada babak perjalanan konstitusi di Indonesia. Babak awal dimulai dari BPUPKI yang merumuskan konsep konstitusi pertama. Selanjutnya akan sedikit dibahas tentang Konstitusi RIS dan UUDS 1950 dan keterkaitan substansinya dengan gagasan pengujian rancangan undang-undang. Babak perdebatan di Konstituante hasil Pemilu 1950 juga tidak akan dilewatkan walaupun pada akhirnya Konstituante dibubarkan dan tidak menghasilkan keputusan penting bagi sejarah konstitusi. Bagian lain dalam artikel ini juga membahas dinamika amandemen UUD dan ada tidaknya ruang bagi konsep pengujian rancangan undang-undang dalam dinamika tersebut.

Buku Hak Asasi Politik Perempuan ini adalah hasil konversi dari disertasi. buku ini terdiri dari lima belas bab yang mengupas tentang perkembangan hak asasi politik perempuan di Indonesia dalam perspektif demokrasi. Selain itu, juga melihat keterwakilan perempuan di bidang politik sebagai perwujudan dari hak asasi manusia. Pemenuhan hak sipil dan politik perempuan Indonesia, merupakan suatu kebutuhan riil demi mengakomodir kepentingan perempuan. Pemenuhan ini melibatkan perempuan secara aktif dalam pengambilan kebijakan yang berdampak langsung maupun tidak langsung bagi kepentingan perempuan. hal ini tidak lain untuk menghindari ketidakadilan gender.

Saat merumuskan UUD 1945, para pendiri negara (founding parents), telah memikirkan secara mendalam mengenai bentuk dan hubungan yang ingin , dibangun antara negara dan agama di Indonesia. Mereka ingin negara Indonesia dibangun berdasarkan nilai-nilai ketuhanan seperti yang terkandung dalam Pembukaan dan Pasal-Pasal UUD 794s. Indonesia dengan masyarakatnya yang majemuk, diperlukan sikap saling menghormati dan mengedepankan nilai-niali toleransi dalam kehidupan bermasyarakat, khususnya dalam kerukunan hidup antar umat beragama, oleh karena itu, baik negara maupun masyarakat mempunyat peran yang sangat penting dalam mewujudkan hal tersebut.

Kedaulatan berkaitan dengan suatu negara, sehingga kedaulatan ini baik internal maupun eksternal merupakan kekuasaan tertinggi dalam suatu negara, dan dalam tulisan ini, akan dibahas tentang kedaulatan rakyat yang termaktub dalam konstitusi negara. Seiring dengan perkembangan waktu, saat ini dalam konsep demokrasi konstitusional, Badan Legislatif sebagai badan yang memproduksi hukum dianggap sering melakukan kekeliruan, ,oleh karena itu kedaulatan rakyat dijelmakan ke dalam lembaga-lembaga negara, dan lembaga-lembaga ini dipercaya sepenuhnya melaksanakan kedaulatan rakyat, kondisi ini berbanding lurus dengan persetujuan diam-diam atas potensi penyimpangan yang mungkin saja dilakukan oleh lembaga tersebut. Konstitusi merupakan penjelmaan otentik dari seluruh keinginan rakyat, sebagai penjelmaan tertinggi rakyat dalam negara hukum modern, dan rakyatlah yang menunjuk wakilnya melalui konstitusi demi mewuiudkan keinginan-keinginannya. Berdasarkan konstitusi, rakyat menetapkan kekuasaan institusi-institusi pelaksana kedaulatan, oleh sebab itu penyimpangan yang dilakukan oleh lembaga negara penerima mandat kedaulatan ini, analog dengan penyimpangan kedaulatan rakyat. Kedaulatan rakyat yang telah diwakilkan kepada lembaga negara, dilaksanakan menurut ketentuan peraturan perundang-undangan yang berlaku, karena sesuai dengan keinginan/kehendak rakyat , yang bertujuan untuk mensejahterakan rakyat. (dari rakyat, oleh rakyat, untuk rakyat). Untuk itu, diperlukan teori-teori yang mendasari terbentuknya konstitusi, sehingga jelas pelaksanaan kedaulatan rakyat yang dianut oleh Negara Indonesia.

Saat merumuskan UUD 1945, para pendiri negara (founding parents), telah memikirkan secara mendalam mengenai bentuk dan hubungan yang ingin dibangun antara negara dan agama di Indonesia. Mereka ingin negara Indonesia dibangun berdasarkan nilai-nilai ketuhanan seperti yang terkandung dalam Pembukaan dan Pasal-Pasal UUD 1945. Indonesia denagn masyarakat nya yang majemuk, diperlukan sikap saling menghormati dan mengedepankan nilai -niali toleransi dalam kehidupan bermasyarakat, khususnya dalam kerukunan hidup atanr umat beragama, oleh mkarena itu, baik negara maupun masyarakat mempunyai peran yang sangat penting dalam mewujudkan hal tersebut. Melalui Putusan Nomor 19/PUU-VI/2003 bertanggal 8 Agustus 2008, Mahkamah Konstitusi telah mempertegas arti dari hubungan antara negara dan agama , dengan menyatakan sebagai berikut : "…Indonesia bukan negara agama yang hanya didasarkan pada satu agama tertentu, namun Indonesia juga bukan negara sekuler yang sama sekali tidak memperhatikan agama dan menyerahkan urusan agama sepenuhnya kepaada individu dan masyarakat. Indonesia adalah negara ynag berKetuhahan Yang Maha Esa, yang melindungi setiap pemeluk agama untuk melaksanakan ajaran agamanya masing-masing. Dalam hubungannya dengan dasar falsafah Pancasila, hukum nasional harus menjamin keutuhan ideologi dan integritas wilayah negara, seta membangun toleransi beragama yang berkeadilan dan berkeadabana….†Pasca reformasi konstitusi, UUD Negara Kesatuan Republik Indonesia 1945 mencantumkan sebelas kali kata "agama di dalamnya, termasuk mempert ahankan satu bab khusus tentang â€Agamaâ€. Diantaranya ada 3 (tiga) ayat yang memberikan jaminan konstitusional (constitutional guarantee) kepada setiap warga negara 445 Indonesia untuk bebas memeluk agama dan beribadat menurut agama dan kepercayaannya masing-masing, karena secara spesifik, hak beragama adalah termasuk hak asasi manusia yang tidak dapat dikurangi dalam keadaan apapun. Namun dalam realitanya, tidak mudah memberikan pemahaman dalam meralisaasikan dan megaktualisasikan nilai tolernasi dalam kehidupan bermasyarakat. Saat ini berbagai konflik yang bernuansa keagamaan masih sering terjadi si berbagai wilayah Indonesia, denagn berbagai bentuk serta tindakan yang mengganggu keharmonisan dan kerukunan umat Bergama, hal ini menyebabkan suasana yang tidak harmonis dan tidak konmdusif dalam menyeimbangkan kestabilan politik di Indonesia, padahal prinsip keberagamanan menjadi keunggulan dari Bhinneka Tunggal Ika dalam bingkai NKRI yang sekarang sedang tercabik-cabik. Adanya jaminnan konstitusional ini menunjukkan bahwa negara Indonesia adalah negara hukum yang menempatkan konstitusi sebagai hukum yang tertinggi. Menurut J.J. Rousseau : 'Konstitusi adalah 'social contract ' (kontrak sosial) atau perjanjian masyarakat, yaitu bentuk perjanjian tertinggi utnuk bernegara. Konstitusi juga biasa disebut oleh para ahli sebagai akta kesepakatan bersama (gesamte akt) ataupun consensus kebangsaan yang juga bersifat tertinggi., karena Undang Undang adalah produk mayoritas suara wakil-wakil rakyat, sedangkan Undang Undang Dasar dikonstruksikan seolah-olah merupakan produk seluruh rakyat, tanpa kecuali, sehingga produk seluruh rakyat haruslah bersifat lebih tinggi, karena adanya adagium suara rakyat adalah suata Tuhan (vox populi vox dei), daripada produk mayoritas rakyat yang dihasilkan oleh parlemen dengan sistem suara terbanyak.