Suchergebnisse

The election of the District Head and Deputy Regent of Kepahiang in 2015 is a decisive democratic process for 5 years. With the election, electing executive officials, namely the Regent and his Deputy in accordance with the rules of the General Election Commission (KPU) No. 7 of 2006. The dynamics of local politics ahead of The election of leader of Kepahiang was increasingly lively approaching election day. The local pair election appeared on the surface, marked by various kinds of political maneuvers carried out by each pair of the election in Kepahiang held on December 9, 2015. The pair of candidates in the 2015 in Kepahiang regency included: the first sequence number was the first pair, Ir. Firdaus Djalani and Bahruddin. Secondly, Dr. Ir. Hidayatullah Sjahid, MM and Netti Herawati, S. Sos and third Bambang Sugianto, SH, M. Hum and Arbi, S.IP. The nomination of the pair Hidayatullah Sjahid and Netti Herawati was carried out by 3 political parties who had seats in the House of Representative (DPRD) of Kepahiang regency. The parties that carry the pair Hidayatullah Sjahid and Netti Herawati include: Nasdem Party, Hanura Party, Gerindra Party. The nomination has been supported by parliamentary parties and non-parliamentary parties in general through three important stages, namely, first, the selection of candidates. Second, filtering and selection that has been netted. Third, the determination of candidates. Political Communication Strategy of Hidayatullah Sjahid and Netti Herawati pairs. Previously, he was also the acting officer (PLT) of the regent in Kepahiang. As a candidate who has held office, Hidayatullah Sjahid's position has a number of advantages over other candidates in the 2015 Kepahiang Regional Election. Besides having political investment in the Kepahiang regional election, Hidayatulah Sjahid as a candidate who has benefited from cooperating with Netti Herawati, who has high popularity in people's eyes.

Conflict and violence was the destructive reality that showed reduction and alienated of existence humanity. The essence of human being has destruction because dominance of egoism of people's without care value of victim community. Because of that condition, the basic need to create a culture of peace as constructive reality that connected relationship between all of people is urgently. On the level individual and group, the acceptance of "the other‐self" as him/herself has destroy the wall of differences which always be source of conflict and violence. The fusion identity "we" (ingroup) and "them" (outgroup) has establish common ingroup identity as "us" in recategorization process that contribution to reduction negative aspect seems like prejudice, discrimination and stereotype. This research involve four subject with age 20‐30 years old, genre as masculin and feminin, and they have a comprehensive science about pela tradition. Other informant like a King of negeri, Kapitan negeri and all of people also involve in this research. Qualitative method with ethno‐phenomenology approach is use in this research with observation and interview as method and procedure to collect data. The result of this research showed that culture of peace can be found in local wisdom as pela tradition. The basic idea in this tradition is a common identity "saudara/orang basudara" which has calling as "ela". Pscychological dynamics occur in this perspective because the word of "ela" to contain a constructive and positive meaning that arranged relation between the groups Rohomoni‐Tuhaha. Implementation of values the culture of peace has been seen in the behavioral "saudara pela" that mutual constructive, trust, respect. This fact could be found in Molluccas conflict at 1999‐2004, pela tradition can be the media reconciliation between two groups Moslem and Christian.

APBD is a plan for the implementation of all Regional Revenues and all Regional Expenditures in the framework of the implementation of Decentralization within a given fiscal year. Collection of all Regional revenues aims to meet the targets set in the APBD. Likewise, all regional expenditures and bonds that burden the regions in the context of the implementation of decentralization are carried out in accordance with the amounts and targets set in the APBD. Because the APBD is the basis for regional financial management, the APBD also forms the basis for regional financial control, inspection and supervision activities Basically, the performance budget is a system for preparing and managing regional budgets which are oriented towards achieving results or performance. The performance must reflect the efficiency and effectiveness of public services, which means it must be oriented to the public interest. This has become the need of regional communities to carry out broad, real and responsible autonomy and regional autonomy must be understood as the right or authority of local communities to manage and manage their own affairs. The aspect or role of the regional government is no longer a mere tool of the interests of the central government but rather a tool to fight for regional aspirations and interests. The method used, the process of collecting data moves from the empirical field in an effort to build theory from the data, the purpose of this study is to find out, understand and analyze how the Reporting and Presentation of 2016-2017 Urban Budget Special Realization (AKK) in Adiarsa Barat District, Karawang Barat District Karawang and analyze how the financial analysis of 2016-2017 Urban Budget Special Realization (AKK) in Adiarsa Barat Village Karawang Barat District Karawang District. By paying attention to these objectives, the research method used is a Quantitative Description Adiarsa Barat Kelurahan shopping performance from T 2016 to T.A 2017 showed good performance. Based on the analysis of the results of the 2016/2017 T.A shopping growth shows there is a growth in spending. Expenditures which most affected the increase in growth in total expenditure were capital and operational expenditure ; APBD is a plan for the implementation of all Regional Revenues and all Regional Expenditures in the framework of the implementation of Decentralization within a given fiscal year. Collection of all Regional revenues aims to meet the targets set in the APBD. Likewise, all regional expenditures and bonds that burden the regions in the context of the implementation of decentralization are carried out in accordance with the amounts and targets set in the APBD. Because the APBD is the basis for regional financial management, the APBD also forms the basis for regional financial control, inspection and supervision activities Basically, the performance budget is a system for preparing and managing regional budgets which are oriented towards achieving results or performance. The performance must reflect the efficiency and effectiveness of public services, which means it must be oriented to the public interest. This has become the need of regional communities to carry out broad, real and responsible autonomy and regional autonomy must be understood as the right or authority of local communities to manage and manage their own affairs. The aspect or role of the regional government is no longer a mere tool of the interests of the central government but rather a tool to fight for regional aspirations and interests. The method used, the process of collecting data moves from the empirical field in an effort to build theory from the data, the purpose of this study is to find out, understand and analyze how the Reporting and Presentation of 2016-2017 Urban Budget Special Realization (AKK) in Adiarsa Barat District, Karawang Barat District Karawang and analyze how the financial analysis of 2016-2017 Urban Budget Special Realization (AKK) in Adiarsa Barat Village Karawang Barat District Karawang District. By paying attention to these objectives, the research method used is a Quantitative Description Adiarsa Barat Kelurahan shopping performance from T 2016 to T.A 2017 showed good performance. Based on the analysis of the results of the 2016/2017 T.A shopping growth shows there is a growth in spending. Expenditures which most affected the increase in growth in total expenditure were capital and operational expenditure

Izin Pemerintah Provinsi Jawa Barat terhadap rencana pembangunan PLTU II Kecamatan Astanajapura dan Kecamatan Mundu Kabupaten Cirebon digugat oleh masyarakat sekitar yang terkena dampak langsung ke Pengadilan Tata Usaha Negara. Artikel ini merupakan hasil penelitian terhadap kasus tersebut yang menekankan pada masalah penaatan dan penegakan Hukum Lingkungan dalam mewujudkan pembangunan berkelanjutan, serta upaya penyelesaian sengketa lingkungannya. Penelitian ini menggunakan pendekatan yuridis-normatif dan dianalisa secara kualitatif. Dari hasil penelitian diketahui bahwa pembangunan PLTU di Kecamatan Mundu Kabupaten Cirebon tidak sejalan dengan beberapa tujuan dalam Sustainable Development Goals pada point kesejahteran, pembangunan berkelanjutan, dan pelestarian sumber daya alam. PLTU ini juga tidak sesuai dengan rencana tata ruang, proses penyusunan analisis dampak lingkungan tidak melibatkan masyarakat. Pengadilan mengabulkan gugatan dan memerintahkan pencabutan izin pembangunan tersebut. Environmental Law Compliance and Enforcement on Infrastructure Development to Achieve Sustainable Development (Case Study: Power Plant II Development in Mundu Subdistrict, Cirebon District) AbstractA lawsuit had been brought to the Administrative Court regarding the Local West Java Province Government Permit on the Power Plant II Development in Astanajapura Subdistrict and Mundu Subdistrict, Cirebon District by the directly affected local community around the power plant location. This article is the research result on the aforementioned lawsuit and will be focusing on the issues surrounding the environmental law compliance and enforcement in achieving sustainable development, as well as the environmental law dispute settlement. This research used the juridical-normative research with qualitative analysis. The article concluded that the Power Plant II development is not in line with several goals as stated in the Sustainable Development Goals; such as the welfare goals, sustainable development, and the natural resources preservation. The Power Plant II is also not in accordance with the local government's spatial plan, and furthermore the local community did not take any part during the environmental impact analysis process. According to the Administrative Court Decision, the Court granted the claims in the lawsuit and the permit for the Power Plant II development has been revoked. DOI: https://doi.org/10.22304/pjih.v4n1.a4

This research analyzes international refugees' presence in Indonesia, which gives local challenges for the Indonesian subnational Government as a transit location. This research uses a paradiplomacy perspective to analyze the West Jakarta Government's response to the foreign refugees in its territory. West Jakarta is one of the Administrative Cities in the Special Capital Region of Jakarta. This research uses a qualitative research method. The research data sources were collected and analyzed from literature studies, current news, and socio-political theories. This research found that West Jakarta Government's paradiplomacy occurs due to differences in regulations applies. Moreover, this process can be parallel alongside the Central Government (Indonesian Government) in handling refugees in their territory following a local-regional wisdom approach. The West Jakarta Government's paradiplomacy carried out by coordinating the distribution of aid to refugees, working with stakeholders in handling international and national refugee issues, and managing refugee handling policies in transit locations where refugees live, especially in Kalideres, West Jakarta, Indonesia. These handling efforts aim to prevent horizontal conflicts between refugees and local people and achieve subnational interests in the form of support materially, financially, and politically. ; Penelitian ini menganalisis keberadaan pengungsi internasional di Indonesia yang memberikan tantangan lokal bagi Pemerintah subnasional Indonesia sebagai lokasi transit. Penelitian ini menggunakan perspektif paradiplomasi untuk menganalisis respon Pemerintah Jakarta Barat terhadap pengungsi asing di wilayahnya. Jakarta Barat merupakan salah satu Kota Administratif di Daerah Khusus Ibukota (DKI) Jakarta. Penelitian ini menggunakan metode penelitian kualitatif. Sumber data penelitian dikumpulkan dan dianalisis dari studi literatur, berita terkini, dan teori-teori sosial politik. Hasil penelitian menemukan bahwa paradiplomasi Pemerintah Jakarta Barat terjadi karena adanya perbedaan regulasi yang berlaku. Apalagi, proses ini bisa paralel dengan Pemerintah Pusat (Pemerintah Indonesia) dalam menangani pengungsi di wilayahnya dengan pendekatan kearifan lokal-regional. Paradiplomasi Pemerintah Jakarta Barat dilakukan dengan mengkoordinasikan penyaluran bantuan kepada pengungsi, bekerja sama dengan pemangku kepentingan (stakeholders) dalam penanganan permasalahan pengungsi internasional dan nasional, serta mengelola kebijakan penanganan pengungsi di lokasi transit tempat tinggal pengungsi, khususnya di Kalideres, Jakarta Barat. Upaya penanganan ini bertujuan untuk mencegah konflik horizontal antara pengungsi dan masyarakat lokal serta mencapai kepentingan subnasional dalam bentuk dukungan material, finansial, dan politik.

ABSTRAKSIDemokrasi didefinisikan sebagai kekuatan rakyat, oleh rakyat, dan untuk rakyat. Indonesia memeluk demokrasi yang dijiwai dan terintegrasi dengan nilai-nilai luhur sehingga tidak dapat dialihkan. Implementasi demokrasi terlihat pada pesta demokrasi yang diadakan setiap lima tahun. Pemilihan kepala daerah menunjukkan implementasi demokrasi masyarakat di daerah dan indikator pelaksanaan kehidupan demokrasi. Pada kenyataannya itu ditentukan oleh kesadaran elit politik untuk membangun aliansi politik. Pada tahun 2018, Indonesia memasuki tahun politik yang ditandai dengan pemilihan kepala daerah (Pilkada) secara serentak di berbagai provinsi dan kabupaten / kota. Pilkada memiliki posisi strategis dalam menciptakan keefektifan pemerintah lokal karena kepala yang dinominasikan dan terpilih memegang peran kepemimpinan daerah. Ini adalah pilkada simultan yang tidak hanya memiliki sejumlah besar wilayah, tetapi juga mencakup daerah-daerah yang dikategorikan memiliki bobot politik dalam perhitungan politik nasional. Kita harus berjuang bersama untuk memulihkan cita-cita demokrasi dari pemilihan, untuk mengatur bahwa persaingan politik dapat dilaksanakan dengan cara yang beradab dan menghasilkan pemimpin yang diterima oleh semua pihak. Konflik harus diarahkan sebagai energi untuk membuat tantangan demokratis dan berharap lebih banyak dan lebih tepat dalam proses demokratisasi pemilu di Indonesia.Kata kunci: Demokrasi, Pilkada Serempak 2018, Harapan, dan Tantangan ABSTRACTDemocracy is defined as the power of the people, by the people, and for the people. Indonesia embraces a democracy that is imbued and integrated with noble values so that it can not be diverted away. Implementation of democracy is seen at the democracy party which is held every five years. The election of regional head shows the implementation of community democracy in the area and an indicator of the implementation of democratic life. In reality it is determined by the consciousness of political elites to build political alliances. In 2018, Indonesia entered the political year marked by the election of regional heads (Pilkada) simultaneously in various provinces and districts / cities. Pilkada has a strategic position in creating the effectiveness of local government because the nominated and elected heads hold the role of regional leadership. This is a simultaneous pilkada that not only has a large number of areas, but also includes regions that are categorized as having political weight in national political calculations. We must strive together to restore the democratic ideals of the elections, to organize that political competition can be implemented in a civilized manner and produce leaders who are accepted by all parties. Conflict must be directed as energy to make democratic challenges and hopes more and more correct in the process of democratization of elections in Indonesia.Keywords: Democracy, Pilkada Unison 2018, Hope, and Challenge

The main topic of discussion in this journal is the application of the parliamentary threshold policy in the political system in Indonesia. The Parliamentary threshold is a minimum vote acquisition threshold that must be met by political parties participating in the elections to be able to place their legislative candidates in parliament. The juridical empirical research method is used for discussion, which includes the effectiveness and impact of the law. This study also aims to provide input or contribution of ideas to the central government in implementing the parliamentary threshold policy on political parties, so as to produce good governance (good governance) that is stable, effective and efficient. Based on the research results, it can be seen that there is a parliamentary threshold debate in the political system in the country regarding the threshold for national vote acquisition for political parties to be included in the calculation and distribution of DPR seats. In formal juridical terms, the parliamentary threshold debate in the party system in Indonesia is conducted based on the law on political parties and democratic principles. The application of the parliamentary threshold in the national political system is expected to be simplified. Simplifying the number of political parties in Indonesia needs to be done as an effort to improve the quality of political parties so that they can make better contributions to the development of national politics. In addition, party simplification is also carried out in order to facilitate political governance in parliament and to increase the effectiveness and efficiency of democratic and political processes both in parliament and in government. Therefore, simplifying the party is an alternative solution in improving the quality of democracy and government stability, which in the end is for the welfare of the people. ; Pokok pembahasan dalam Jurnal ini mengenai penerapan kebijakan parliamentary threshold dalam sistem politik di Indonesia. Parliamentary threshold merupakan ketentuan batas minimal perolehan suara yang harus dipenuhi Partai politik peserta pemilu untuk bisa menempatkan calon anggota legislatifnya di parlemen. Untuk pembahasannya digunakan metode penelitian yuridis empiris, yang meliputi efektifitas dan dampak hukum. Penelitian ini juga bertujuan untuk memberikan masukkan atau sumbangan pemikiran kepada pemerintah pusat dalam menerapkan kebijakan parliamentary threshold terhadap partai-partai politik, sehingga dapat menghasilkan pemerintahan yang baik (good governance) yang stabil, efektif dan efisien. Berdasarkan hasil penelitian dapat diketahui adanya perdebatan parliamentary threshold dalam sistem politik di tanah air mengenai ambang batas perolehan suara nasional bagi partai politik untuk dapat diikutkan dalam penghitungan dan pembagian kursi DPR. Secara yuridis formal, perdebatan parliamentary threshold dalam sistem kepartaian di Indonesia dilakukan berdasarkan undang undang partai politik dan prinsip demokrasi. Penerapan parliamentary threshold dalam sistem politik ditanah air diharapkan adannya penyederhanaan. Penyederhanaan jumlah partai politik di Indonesia perlu dilakukan sebagai salah satu upaya meningkatkan kualitas partai politik sehingga bisa memberikan kontribusi yang lebih baik terhadap perkembangan politik nasional. Disamping itu pula penyederhanaan partai dilakukan dalam rangka mempermudah tata kelola politik di parlemen dan meningkatkan efektivitas dan efisiensi proses demokrasi dan politik baik di parlemen maupun di pemerintahan. Oleh karena itu, penyederhaan partai menjadi solusi alternatif dalam peningkatan kualitas demokrasi dan stabilitas pemerintahan, yang pada akhirnya untuk mensejahterakan rakyat

Indonesia merupakan salah satu negara di kawasan Asia Tenggara yang memiliki bentang alam yang beragam. Salah satu lanskap tersebut adalah Geopark. Ada beberapa kawasan seperti ini di Indonesia, salah satunya kawasan Geopark Ciletuh. Potensi kawasan Geopark Ciletuh ini menjadikan Indonesia salah satu negara yang memiliki kekayaan alam yang melimpah. Tentunya kekayaan ini harus dikelola dengan baik. Pengelolaan geopark melibatkan stakeholder atau actor yang terdiri dari aktor individu. Setiap aktor berperan sesuai dengan status masing-masing guna peningkatan pengelolaan kawasan Geopark Ciletuh secara optimal. Keterlibatan berbagai pemangku kepentingan, baik individu maupun kolektif warga, pemerintah dan lembaga non-pemerintah dalam pengelolaan kawasan ini akan efektif jika prosesnya dibangun dalam jaringan. Jejaring sosial ini terdiri dari masing-masing aktor yang saling berinteraksi dan saling berhubungan antara aktor satu dengan yang lainnya. Hubungan yang terjadi di antara para aktor tersebut terbangun dengan motivasi dan minat yang sama yakni bertujuan mengembangkan Kawasan Geopark Ciletuh untuk dapat dimanfaatkan secara maksimal oleh masyarakat. Relasi yang terbangun merupakan sebuah wujud saling dukung dengan ragam dukungan berupa pengadaan fasilitas, tenaga dan ilmu. Model jaringan sosial ini dapat terjadi dengan berbagai cara. Ada hubungan antara satu aktor dan satu aktor saja. Bahkan ada lebih dari dua pelaku sehingga mereka membentuk simpul dengan bentuk tertentu. Hubungan antar aktor tersebut menjadi penanda dan memudahkan dalam memahami hubungan yang terjadi antar aktor. Setiap simpul yang terhubung memiliki arti yang berbeda. Sementara itu PAPSI merupakan aktor yang paling banyak memiliki relasi dengan aktor lain dalam pengelolaan kawasan Geopark Ciletuh. Indonesia is one of the countries in the Southeast Asia region which has a diverse landscape. One such landscape is a Geopark. There are several areas like this in Indonesia, one of which is the Ciletuh Geopark area. The potential of the Ciletuh Geopark area makes Indonesia one of the countries that has abundant natural wealth. Of course, this wealth must be managed properly. Geopark management involves stakeholders or actors consisting of individual actors. Each actor plays a role in accordance with their respective status in order to improve management of the Ciletuh Geopark area optimally. The involvement of various stakeholders, both individual and collective citizens, government and non-government organizations in the management of this area will be effective if the process is built in a network. This social network consists of each actor who interacts and relates to one another. The relationship between these actors is built with the same motivation and interest, which is aimed at developing the Ciletuh Geopark Area so that it can be utilized optimally by the community. The relationship that is built is a form of mutual support with a variety of support in the form of the provision of facilities, personnel and knowledge. This social networking model can occur in many ways. There is a relationship between one actor and one actor only. In fact, there are more than two actors so that they form a knot with a certain shape. The relationship between these actors becomes a marker and makes it easier to understand the relationships that occur between actors. Each connected node has a different meaning. Meanwhile, PAPSI is the actor who has the most relationships with other actors in the management of the Ciletuh Geopark area.

Many studies on rice landrace (Oryza sativa sbsp. indica) have been conducted by biodiversity, ethnobotany, and agroecology disciplines. The importance of rice landraces as genetic resources and the basics of human civilizations. Conservation landraces in Tumbang Datu and Pongbembe nowadays are affected by the following socio-cultural constraints: a) decline numbers of local varieties after the regional government-imposed funding to local communities to substitute new-high yield varieties, b) rice rites and landrace conservation are on the brink of extinction. This research explores daily behaviors that contribute to rice landrace conservations through the sociological approach of collective memory and symbolic interaction. Today's generations use new meanings and symbols of rice derived from collective memories and virtues. Various interviewees practice mnemonic devices (what, why, who, where, when, and how) that reflect foodways. According to Blumer, social structures are networks of interdependence among actors that place conditions on their actions. In these networks, people act and produce symbols and meanings of rice to interpret their situations and to have their own set in a localized process of social interpretation. Moreover, the Toraja language is used as a bridge in communicating the past, present, and future to strengthening collective identity. This research uses a qualitative method to explore rice landrace conservation using open-ended questions, in-depth interviews, and Focus Group Discussions. A free-listing method was followed to gather interviewees' collective memories of rice landraces. Findings show that a combination of methods, tradition-based conservation, and current scientific-technology-based conservation become a practice for promoting, educating, and stimulating the public and researchers to engage in landraces conservation. These findings suggest that the socio-cultural ecosystem and Blumer's social network support new networks to deliver science in agricultural innovation policy. The results showed that collective memories and foodways create ways that would benefit rice landrace conservation the most. ; Penelitian-penelitian mengenai padi lokal (Oryza sativa sbsp. indica) telah dilakukan oleh disiplin keragaman hayati, etnobotani, dan agroekologi. Padi lokal penting sebagai sumber daya genetika dan dasar berbagai peradaban manusia. Pada masa kini, konservasi varietas-varietas padi lokal di Tumbang Datu dan Pongmbembe menghadapi beberapa tantangan sosial budaya, antara lain a) penurunan jumlah varietas lokal setelah pemerintah kabupaten menyediakan varietas-varietas baru kepada masyarakat, dan b) konservasi dan ritus-ritus, yang menggunakan padi lokal, terancam punah. Penelitian ini mengeksplorasi perilaku sehari-hari yang dapat berkontribusi pada konservasi padi lokal, melalui pendekatan sosiologis terhadap memori kolektif dan interaksi simbolik. Generasi masa kini menggunakan makna dan simbol baru padi berdasarkan ingatan kolektif. Para informan mempraktikkan perangkat mnemonik yang mencerminkan foodways. Konsep struktur sosial menurut Blumer adalah jaringan saling ketergantungan antar-aktor, yang menempatkan kondisi pada tindakan aktor tersebut. Orang-orang bertindak dan menghasilkan simbol dan makna padi di dalam jaringan ini, untuk menafsirkan situasi mereka sendiri, dan memiliki device (perangkat) sendiri dalam proses interpretasi sosial. Bahasa Toraja juga berfungsi menjembatani dan mengkomunikasikan masa lalu, masa kini, dan masa depan, sekaligus memperkuat identitas kolektif. Bahasa Toraja digunakan sebagai jembatan untuk mengkomunikasikan masa lalu, masa kini, dan masa depan, demi memperkuat identitas kolektif. Penelitian ini menggunakan metode kualitatif untuk mengeksplorasi konservasi padi lokal, dengan menggunakan pertanyaan terbuka, wawancara mendalam, dan Diskusi Kelompok Terfokus. Metode free-listing digunakan untuk mengumpulkan ingatan kolektif para informan pada padi lokal. Hasil penelitian ini menunjukkan bahwa metode kombinasi, yaitu konservasi berbasis tradisi dan konservasi berbasis teknologi ilmiah saat ini, menjadi praktik untuk mempromosikan, mendidik, dan melibatkan publik dan peneliti di dalam konservasi padi lokal. Selain itu, ekosistem sosio-budaya dan konsep jejaring sosial Blumer mendukung jejaring baru untuk mempromosikan ilmu pengetahuan di dalam kebijakan inovasi pertanian. Kesimpulan, ingatan kolektif dan foodways menciptakan cara yang paling bermanfaat bagi keberhasilan konservasi padi lokal.

In Islamic law, khamr is a common type of alcoholic beverage that is forbidden for consumption due to its elements that can intoxicate and lead to loss of self-control. The government of Indonesia also forbids people from consuming the intoxicating beverage in certain levels. Nevertheless, a community group in Batu Payuang Halaban, Lima Puluh Kota Regency, West Sumatra Province, Indonesia, wherein their daily lives can be found a type of traditional beverage as same as khamr that is a fermented juice of sugar palm bunches. The people call it "tuak". This research aims to investigate how the people of Nagari Batu Payuang produce aia niro and tuak, their motives for buying, selling, and consuming the drink, and judging it from the perspective of Islamic law (hadd al-syurb). This type of research is field research with a qualitative approach. Data sources consisted of primary and secondary. The data collection was conducted by observing the process of producing aia niro, tuak, and the transaction, and in-depth interviews with owners of sugar palm plantation, tuak producers, buyers, sellers, consumers, and local ulama (Islamic scholars). The data were analyzed in descriptive by reduction, display, and verification. To examine this research, the theory used was the concept of hadd al-syurb in Islamic law and the regulation on alcoholic beverages in Indonesia. The results show that aia niro is produced by extracting the bunches of male sugar palm and it is the raw material to produce tuak by leaving the aia niro in jerry cans and adding agarwood bark for 3 days. The sellers have various reasons to sell tuak and its raw materials. Besides the price is higher than brown sugar, it is also motivated by personal and other economic reasons as well as easier processing. People who drink tuak realize that it is intoxicating in a certain amount but they drink it to warm their bodies and relieve their fatigues. In the concept of hadd al-syurb, consuming tuak as an intoxicating substance is haram (forbidden) and is condemned to those who drink it. However, they who trade it are not punished by hudud since the Sunna proposition only refers to the transaction as an act of curse. ; Dalam konteks hukum Islam, khamr adalah salah satu jenis minuman yang dilarang untuk dikonsumsi karena mengandung unsur yang dapat memabukkan dan menghilangkan fungsi akal. Pemerintah Indonesia juga melarang masyarakat mengkonsumsi minuman memabukkan dalam kadar tertentu. Meskipun demikian, ada kelompok masyarakat di Batu Payuang Halaban, Kabupaten Lima Puluh Kota, Provinsi Sumatera Barat, Indonesia, yang dalam keseharian mereka ditemukan jenis minuman tradisional yang berfungsi sama dengan khamr. Mereka menyebutnya dengan nama tuak yang berasal dari fermentasi air perasan tandan aren. Penelitian ini bertujuan untuk mengetahui cara masyarakat Nagari Batu Payuang memproduksi aia niro dan tuak serta mengetahui alasan mereka melakukan jual beli dan mengkonsumsinya, kemudian menilainya dari sudut pandang hukum Islam (hadd al-syurb). Jenis penelitian adalah penelitian lapangan dengan pendekatan kualitatif. Sumber data terdiri dari sumber data primer dan sekunder. Pengumpulan data dilakukan dengan cara observasi proses pembuatan aia niro, tuak dan jual belinya, wawancara mendalam dengan pemilik kebun aren, produsen tuak, pembeli, penjual, konsumen dan ulama lokal. Data dianalisis secara deskriptif dengan cara reduksi, display dan verifikasi. Teori yang digunakan untuk menelaah kajian ini adalah konsep hadd al-syurb dalam hukum Islam dan pengaturan minuman keras di Indonesia. Hasil penelitian menunjukkan bahwa cara produksi aia niro adalah dengan menyadap tandan bunga jantan dan airnya digunakan untuk membuat tuak dengan cara mendiamkan aia niro itu dalam jeriken dan menambahkan kulit kayu gaharu selama 3 hari. Para penjual memiliki alasan yang beragam ketika menjual tuak maupun bahan bakunya. Selain harganya lebih tinggi dari gula merah juga karena alasan pribadi dan ekonomis lainnya serta proses pengolahannya yang lebih mudah. Masyarakat yang suka meminum tuak mengetahui bahwa tuak itu memabukkan dalam jumlah tertentu tetapi mereka meminumnya hanya untuk memanaskan tubuh dan menghilangkan rasa penat. Dalam konsep hadd al-syurb, mengkonsumsi tuak sebagai zat yang memabukkan adalah haram dan dihukum hudud orang yang meminumnya. Tetapi orang yang memperjualbelikannya tidak dihukum hudud karena dalil Sunah hanya menyebut jual belinya sebagai perbuatan yang dilaknat.