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The importance of having self-identity by every individual is a necessity, including the identity of a newborn child. Identity is the right of every citizen, and the state has an obligation to carry out services, procurement, and spending as part of the legitimacy and legality of identity owned by each citizen. Developments in technology, modernization, and globalization, as well as the era of digitalization, can encourage and assist the process of having a digital self-identity of children from birth. This will be very influential in reducing acts of exploitation, such as trafficking, violence, exile, neglect, and other criminal acts. Therefore, the researcher takes a legal analysis approach to all applicable regulations in Indonesia related to access policies, and processes to disclosure of children’s identities. The results of the analysis carried out included, among other things, the enforcement of the provisions of the 1945 Constitution Article 28, Law Number 12 of 2006 concerning Citizenship, Law Number 23 of 2006 Population Administration, and Law Number 23 of 2014 concerning the ratification of Child Protection can become a legal umbrella for child ownership. In addition, the identity ownership of children from mixed marriages will be influenced by the validity of the marriage of their parents or the application for legalization through consanguine marriage in accordance with Law No. 1 of 1974. The process of owning a child’s digital identity will involve 3 institutions and or related agencies, including hospitals or maternity clinics as agencies that issue birth certificates, the Ministry of Religion as an institution that issues legal marriage certificates, and the Ministry of Home Affairs that issues valid personal identities in the form of temporary E-KTP and immigration passports. [ABSTRACT FROM AUTHOR]

Introduction to the Problem: this research focuses on the actors of mixed marriage in Indonesia who have hope at the practice level. The hope arises from the Constitutional Court decision No. 69/VII/PUU/2015, which allows the formation of an asset separation agreement after the marriage takes place (post-nuptial agreement). The decision is followed up by two Circular Letters of relevant ministries: one is from the Ministry of Home Affairs No. 472.2/5876/Dukcapil, which guarantees that post-nuptial agreement is allowed in the Civil Registry (Dukcapil); as well as the one from Directorate Generals of Community Guidance under the Ministry of Religion No. B.2674/DJ/III/KW.00/9/2017. By enacting these instruments, Indonesia facilitates a hope to the mixed marriage, which is the hope of the ownership of the assets. Objectives of the Study: To identify the implication of the Constitutional Court decision No. 69/VII/PUU/2015 in practice, in lieu with the implication of the Circular Letters of the Ministry of Home Affairs No. 472.2/5876/Dukcapil and Directorate Generals of Community Guidance under the Ministry of Religion No. B.2674/DJ/III/KW.00/9/2017; also, to review the possibilities of those decisions and Circular Letters in the perspective of Indonesian family law, would it be a hope or a challenge? Methodology: This is normative-juridical research, which implements a doctrinal approach to analyze the problems. Findings: Post-nuptial agreement is allowed and having legal implications to the parties to the marriage bond. Ministry of Home Affairs and the Ministry of Religion have facilitated the Constitutional Court decision by enacting their respective Circular Letters to guide the civil registry officials in responding to the post-nuptial agreement. [ABSTRACT FROM AUTHOR]

The focus of the present article is marriage between local Balinese Hindus and non-Hindu Indonesians in Jembrana, West Bali. Since the 1950s, Balinese Hindus have fought for the right to claim Hinduism as their officially recognised religious practice (agama) within the parameters of Indonesian citizenship. Now, 50 years later, in the post-bomb(s) Bali world, ethnicity (suku) and Hinduism are increasingly conflated to 'authenticate' Balinese identity. This conflation has been aided by the popular ethnic Balinese discourse known as 'Ajeg Bali' ('Bali standing strong'). The present paper discusses tensions between national citizenship and local identities, particularly as challenged by mixed marriages. Increasingly, throughout Indonesia religion has become a substitute for ethnicity that, in Hindu Bali, is also complicated by heredity caste. Based on ethnographic fieldwork in Bali over the past 10 years, the present paper examines marriages that cross social boundaries and highlights responses to mixed marriages between Hindus and Muslims in the Jembrana regency. Jembrana is significant to the discussion of mixed marriages because of its proximity to East Java across the Bali Strait and the histories shared by these regions. [ABSTRACT FROM AUTHOR]