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Polygamy allowed but with strict conditions. In this paper, I argue that the legal culture of polygamous marriage perpetrators is not solely influenced by the tight laws on polygamy but also other non legal factors, diverse legal cultures which directly affect on the diverse legal status of the perpetrators and children born in the marriage. Therefore, the paper scrutinized why the actors’ legal culture in carrying out their polygamy marriage were negative and how the legal status and implications of the polygamous marriages to the marriages held by themselves and their children. The research method of social legal studies was used as the approach. The findings and analysis show how hard the actors met the requirements of the legal provisions on polygamy which are only one reason to justify it. In other hand, it was found that the non-legal dimensions were very complex and also influential so that the legal culture was negative. Consequently, polygamous marriage in siri was a political choice of their lives. It has the implications on the legal status of polygamous marriages and the perpetrators. The marital status is deemed to exist when the marriage is performed officially; and it is considered non-existent when the marriage is performed in siri. Polygamous marriage also has an impact on the legal status of the husband, his second wife, and their children in the family.

This paper analyzes the impact of changes in electricity policy in Indonesia. The purpose of this paper is to provide an overview of the development of electricity sector regulations in Indonesia and their impact. Based on the study conducted, concluded: that the Indonesian government made a change in electricity policy under the influence of international donor agencies, International Monetary Fund (IMF) with a Letter of Intent (LOI) namely the liberalization of the electricity sector in Indonesia brought to the free market. In 2014 the Indonesian government plans to build power generation infrastructure reaching 35 thousand MW, and the percentage of infrastructure ownership is private (foreign) is more dominant, this is contrary to article 33 paragraph 2 of the 1945 Constitution of the Republic of Indonesia. The state of Indonesia with these changes is likely to be held captive by the interests of global capitalism by dictating electricity policy.Keywords: Liberalization, Electricity Policy, Capitalism, IndonesiaJEL Classifications: G18, Q43, P12DOI: https://doi.org/10.32479/ijeep.8636

This paper examines the effect of global capitalism on electricity policies in Southeast Asian countries: Singapore, the Philippines, Thailand, Malaysia and Indonesia. The purpose of this study is to get a picture of the electricity policy in a country. This research method compares the electricity regulation between countries in Southeast Asia. The results of this study are: the influence of global capitalism in electricity liberalization resulting in major changes in electricity power regulation in most Southeast Asian countries. Electricity infrastructure is mostly owned by the electricity capitalism of global capitalism. Which then makes the connection of the electrical energy system between countries for the sake of the electricity energy business. The hegemony of global capitalism plays a role through the liberalization and deregulation of electricity in Southeast Asian countries, the regulation of electricity in the Southeast Asia region is under absolute control by the power of capitalism of electricity.Keywords: Global Capitalism, Southeast Asian Countries, ElectricityJEL Classifications: Q43, P12DOI: https://doi.org/10.32479/ijeep.7360

The paper criticizes the construction of law, the existing legal arrangements concerning polygamous marriage in the perspective of legal feminism. The argument is that the legal construction of polygamous marriages in Indonesia is in fact not value-free, ambitious and adheres to a conventional patriarchal paradigm. The findings and analysis show that, Law Number 1 Year 1974 on Marriage is not value-free, ambiguous and gray, thus perpetuating the uncertainty in marriage law. The marriage law of conventional patriarchal paradigm just legitimizes husband's sexuality for polygamy by placing steorotif on women as her ordinate platform.

Tradisi sistem hukum sesungguhnya produk manusia yang berpijak pada tiga ordinat yakni manusia, lingkungan dan hukum, sehingga tradisi hukum yang adadi dunia menjadi beragam. Pembangunan tradisi hukum bercorak Indonesia adalah proyek abadi dan dinamis. Oleh karena itu meskipun dominasi civil law kental dalam tradisi berhukum Indonesia, akan tetapi kreatifitas, inovasi serta metode sintesis mampu menjadikan tradisi sistem hukum Indonesia bernuansa campursari. Karekateristrik campursari (mixed) ini sesungguhnya bermuara dari kreatifitas dan inovasi yang diwariskan oleh the founding father termasuk dalam cara berhukumnya, oleh karenanya tradisi Civil law dan tradisi Common lawmenjadi bagian yang mudah ditemukan dalam praktek berhukum di Indonesia. Tradisi pembangunan sistem hukum yang bercorak campursari perlu dikukuhkan dan dikembangkan untuk mewujudkan sistem hukum yang bercitarasa Indonesia, tetapi juga tidak mengabaikan aspek kekinian. Untuk itu perlu paradigma alternative untuk pengembangan dan pembangunan tradisi hukum campursari yakni dengan metode otak-atik gatuk (adopsi, inovasi dan sesuai dengan kebutuhan) dengan pondasi utama yakni Pancasila.

Salah satu sarana perdagangan besar yang ada di Kota Pekalongan adalah Pasar Induk Banjarsari yang terletak di Jalan Sultan Agung, Sampangan, Kecamatan Pekalongan Timur, Kota Pekalongan. Pasar induk ini lokasinya menjadi satu dengan Mall Borobudur dan Swalayan Giant. Pasar Banjarsari memiliki 3 lantai dan terdiri dari 1.156 kios, 171 toko dan 2.701 los. Lantai pertama sebagian besar ditempati oleh pedagang tekstil, lantai kedua dan ketiga ditempati berbagai macam jenis dagangan, baik kuliner, sayur, daging, maupun toko kelontong. Kondisi ini berubah total setelah terjadi kebakaran Pasar Banjarsari pada Senin, 26 Februari 2018 dan baru bisa padam total setelah 30 jam dari kejadian. Pasca terjadi kebakaran, kegiatan ekonomi yang tadinya terpusat di Pasar Induk Banjarsari untuk sementara waktu di relokasi ke Jalan Patiunus dan sekitarnya di mana para pedagang ditampung pada barak-barak yang sifatnya sementara dan bentuknya semi permanen. Kondisi di lokasi penampungan sementara tentu saja mengalami berbagai kendala dalam pelaksanaan transaksi perdagangan seperti panas, berjubel, pedangan dan pembeli kurang nyaman, serta mengganggu kioskios buah yang sudah ada sebelumnya di Jalan Patiunus. Kondisi ini harus segera ditindaklanjuti dengan kebijakan Pemerintah Kota Pekalongan untuk melakukan revitalisasi pembangunan kembali Pasar Iduk Banjarsari pasca kebakaran. Untuk mendukung upaya revitalisasi Pasar Induk Banjarsari maka melalui kegiatan penelitian akan dilakukan kajian pra revitalisasi Pasar Induk Banjarsari, sehingga dapat memberikan rekomendasi kepada Pemerintah Kota Pekalongan terkait dengan kebutuhan dan bentuk bangunan, ketersediaan sarana sosial, pemeliharaan lingkungan, serta kenyamanan bagi pedagang dan pembeli dalam bertransaksi. Kata Kunci: Pasar Banjarsari, Pemkot Pekalongan, Pra revitalisasi, Rekomendasi

Islam telah menorehkan nilai-nilai spiritualitas tentang keadilan, kesepakatan, kejujuran,kepercayaan, kesimbangan hak dan kewajiban, kehalalan, pertanggungjawaban dan lainsebagainya di dalam sebuah transaksi bisnis fair dan adil bagi produsen dan konsumen.Warisan nilai spritualitas Islam juga mempengaruhi konsep perlindungan konsumen diIndonesia yang dapat dikategorikan sebagai masyarakat terbuka. Sebagai masyarakatterbuka yang bercorak Theisdemokratis maka pembangunan sistem hukum di Indonesiamemberikan kesempatan yang sama bagi semua system hukum sebagai sumberreferensinya. Islam adalah rahmatan lil alamin, tak terkecuali adalah konsumen sebagaipenguna akhir produk barang dan jasa. paper ini akan melacak serta mengungkapkanwarisan nilai-nilai spritualitas Islam dalam memberikan perlindungan konsumen dalamregulasi UU Nomor 8 Tahun 1999 tentang Perlindungan Konsumen. Temuan risetmenunjukkan bahwa nilai-nilai spritualitas perlindungan konsumen Islami ternyatamenjadi pijakan dasar serta diadopsi dalam teks normative UU Perlindungan Konsumen.Ini merupakan bukti nyata bahwa prinsip-prinsip perlindungan konsumen menurut hukumIslam bersifat universal, karena mengedepankan nilai-nilai moral dan keadilan dalamtransaksi bisnis demi kemaslahatan bersama.

Kota Pekalongan memiliki 11 titik pasar tradisional yang masing-masing pasar memiliki puluhan hingga ratusan kios dan berdasarkan data yang tercatat dalam buku “Pekalongan Dalam Angka Tahun 2016”, jumlah pedagang yang ada sebanyak 4.531 pedagang. Kesulitan yang dialami oleh petugas Dinas Pasar Kota Pekalongan dalam mengelola retribusi pelayanan pasar untuk 4.531 pedagang tersebut adalah karena sistem yang digunakan masih manual yaitu dengan menggunakan karcis dan buku catatan, sehingga memungkinkan terjadinya kesalahan pencatatan atau terjadinya kecurangan dari oknum petugas atau pedagang yang tidak jujur. Kesulitan lain adalah dinas terkait sulit memantau dan mengawasi proses penarikan dan pelaporan dana retribusi pelayanan pasar, sehingga dimungkinkan penerimaan retribusi pelayanan pasar menjadi tidak optimal. Hasil kajian ini berupa rekomendasi kepada Pemerintah Kota Pekalongan dan khususnya dinas pasar kota Pekalongan untuk segera membangun dan menerapkan sistem e-retribusi pelayanan pasar di kota Pekalongan, sehingga proses penarikan dana retribusi pelayanan pasar dapat dipantau dan diawasi dengan mudah yang akhirnya akan berdampak pada optimalnya penerimaan dana retribusi pelayanan pasar yang dapat digunakan untuk mendukung penyelenggaraan pemerintahan dan pembangunan kota Pekalongan.

In the Era of Globalization, human rights has become one of the international political commodities that can be used by international agencies and foreign countries to pressure the regime of a nation. Therefore, Indonesian government as a part of global communities has to establish a legal politics (legal policy) that promotes on the protection of human rights. It is a strategic tool that can be applied for coloring, characterizing, and forming the legal system. This article tries to see the concrete manifestation of the legal politics (legal policy) which has been presented in the form of legal institutions that provide recognition and protection of human rights for the people of Indonesia.

Environmental conservation issues always take the woman existence behind. Meanwhile, they have strategic contributions on it. This paper aims to reveal the approach and the reason for the implementation of women's empowerment in environmental conservation in order to support environmental conservation in Curug Muncar Pekalongan. The method of this research is qualitative and the approach method is participatory action research. The first reasons for justifying the implementation of women's empowerment activities are based on the need assessment of the multidimensional existence (ecological, psychological, economic and social) vulnerabilities. The second reason reveal that the sustainability of women's empowerment is by applying three pillars of sustainable. It synergize the ecological, economic and social dimension. It mobilize Kelompok Perempuan Peduli Dalam Pelestarian Lingkungan (P3L) in this region to care for environmental conservation . Keywords: ecofeminism, participatory action research, sustainability development , sak uwong sak uwit programs.

Polygamy has always been an interesting discussion that gave birth to two groups that are always in the position of the pros and cons in the community. It is encouraging to conduct research on women's perception about polygamy in Pekalongan. Research results and analysis indicate that the perception of women Pekalongan on polygamy is quite diverse, but most rejected polygamy with a variety of reasons. They also say that polygamy could potentially bring up domestic violence Abstrak : Poligami selalu menjadi diskusi yang menarik yang melahirkan dua kelompok yang selalu dalam posisi pro dan kontra di masyarakat. Hal ini mendorong untuk melakukan penelitian tentang persepsi perempuan tentang poligami di Pekalongan. Hasil penelitian dan analisis menunjukkan bahwa persepsi wanita Pekalongan pada poligami cukup beragam, namun kebanyakan menolak poligami dengan berbagai alasan. Mereka juga mengatakan bahwa poligami berpotensi memunculkan kekerasan dalam rumah tangga

This research was motivated by the rampant of batik female workers who worked with the Putting Out System (POS) and were marginalized in Pekalongan City. This study was aimed to answer the research questions: what was the marginalization form of women workers through the wage system and division of labor in the production chain based on POS was; the actors who were involved in the process; what factors caused it; and what was implications for women workers, their family and bosses inside production process as well as outside the production process. In-depth interview and observation were used to investigate data. Triangulation of data source and investigating method were also used to validate the investigated data. In addition, Interactive model was used to analyze. The results were: (1) the actors who played a role in the process of marginalization of women workers in Pekalongan batik is the boss, makloon, religious elite (Kyai / Ustazd - ah), and the state; (2) the cause root of that marginalization was manipulated by patriarchal and capitalism ideology; and (3) the implication of that marginalization for woman workers inside production process was that they were positioned as a production machine to make a profit. While the implications outside the production process, they still lived in poverty.

The ratification of the CEDAW Convention through Law No. 7 of 1984 has konesekuensi depth, because the “spirit” that convention should be followed up by making gender-just legal rules, in other words the state has a moral obligation and legal accountability to promote the protection, promotion and protection of human rights against women. In order to realize the mission, the critical legal studies approach can be used as a means to oversee efforts to protect Women Rights in Indonesia

Domestic violence is a human problem, because in it there is a dimension of human rights violations. Law No. 23 of 2004 on the Elimination of Domestic Violence are limitative have determined the distribution of the roles of each stakeholder in handling domestic violence cases. Stakeholders involved include the government as a representation of the state, NGOs, families, advocates, law enforcement officers, medical workers and clergy personnel. The number of stakeholders involved in the handling of domestic violence menginditifikasikan that domestic violence is a serious human rights crimes. Porposional division of roles between the state and the non-state institutions in the handling of domestic violence shows these regulations relevant to the concept of civil society in Indonesia.Abstrak : Kekerasan dalam rumah tangga adalah persoalan kemanusiaan, karena di dalamnya berdimensi pelanggaran hak asasi manusia. Undang-Undang Nomor 23 Tahun 2004 tentang Penghapusan Kekerasan Dalam Rumah Tangga, telah menentukan distribusi peran masing-masing pemangku kepentingan dalam menangani kasus-kasus kekerasan dalam rumah tangga. Pemangku kepentingan yang terlibat termasuk pemerintah sebagai representasi negara, LSM, keluarga, advokat, aparat penegak hukum, tenaga medis dan rohaniawan. Jumlah pemangku kepentingan yang terlibat dalam penanganan kekerasan dalam rumah tangga mengindetifikasikan bahwa kekerasan dalam rumah tangga adalah kejahatan hak asasi manusia. Pembagian porposional peran antara negara dan lembagalembaga non-pemerintah dalam penanganan kekerasan dalam rumah tangga menunjukkan peraturan hukum tersebut relevan dengan konsep masyarakat madani di Indonesia.

This sociolegal research was aimed to understrand the judge’s comprehension toward mediation in private lawsuit procession. This comprehension was so urgent in order to understand how pragmatism practice could infiltrate in law court. To do so, I used symbolic interaction approach and model to analyze the data, that snowball-purposively gathered from the Judges. The locus of this study located in Pekalongan District Court (Pengadilan Negeri). The study showed some divergences opinion among judges in understanding the laws/norms/statutes of mediation both, textually and contextually (as they applied the text of norm in their cases). So, it effected on the implementation of enforcement and made them tend to pragmatic in doing mediation as formalistic-routine procedure. The roots of this attitude came from internally factors such pragmatism itself and externally ones, pragmatism among the parties of lawsuit and their advocaats.

Women's participation in any development process is very important and strategic in the context of policy decisions that is favored of women. The assumption is, that women as members of society is basically have the same chances and opportunities to participate in every stage of development, since women are also the subject of development. However, there are many obstacles and barriers to encourage women to participate actively, for instances: internal or external constraints. Internal herein is relating to personal / individual of the women themselves (aspect of psychologicalpersonality). Whereas external here is associated with things that are outside of the women themselves (structural and cultural). Thus, the solution is also varies from internal and external as well, such as increasing the capacity building for women and the socialization and education concerning the true concept of gender to the public. Abstrak : Partisipasi perempuan dalam proses pembangunan sangat penting dan strategis dalam konteks keputusan kebijakan yang disukai wanita. Asumsinya adalah, bahwa perempuan sebagai anggota masyarakat pada dasarnya memiliki kesempatan yang sama dan kesempatan untuk berpartisipasi dalam setiap tahap perkembangan, karena perempuan juga subyek pembangunan. Namun, ada banyak kendala dan hambatan untuk mendorong perempuan untuk berpartisipasi secara aktif, untuk contoh: kendala internal maupun eksternal. Disini internal yang berkaitan dengan pribadi / individu perempuan itu sendiri (aspek psikologis-kepribadian). Sedangkan eksternal sini dikaitkan dengan hal-hal yang di luar dari perempuan itu sendiri (struktural dan kultural). Dengan demikian, solusi ini juga bervariasi dari internal dan eksternal juga, seperti meningkatkan pembangunan kapasitas bagi perempuan dan sosialisasi dan edukasi mengenai konsep gender benar kepada publik.

Kejahatan pembunuhan tidak mengenal jenis kelamin, artinya pelaku dapat berjenis kelamin laki-laki maupun perempuan, akan tetapi ketidakadilan gender dapat memicu kejahatan berbasis gender. Kejahatan pembunuhan yang dilakukan oleh narapidana perempuan memiliki karakteristik tertentu, karena di dalam relasi gender yang tidak adil tersebut memunculkan marginalisasi, sub-ordinat, steorotipe, kekerasaan dan beban ganda terhadap perempuan dalam keluarga dan masyarakat, sehingga dapat mendorong dan memaksa perempuan melakukan kejahatan pembunuhan terhadap korban.

Pasca pemberlakuan UU No 23 Tahun 2004 tentang Penghapusan Kekerasan Dalam Rumah Tangga (PKDRT) ternyata tidak otomatis mengurangi jumlah angka KDRT di wilayah hukum PN Pekalongan. Konstruksi hakim dalam memutus kasus KDRT dalam perspektif legal hermeneutic menjadi poin penting, mengingat putusan hakim memiliki posisi yang sangat strategis sebagai law as a tool of social control dan law as a social engineering. Permasalahan yang diangkat: pertama bagaimanakah konstruksi hukum hakim untuk memutus kasus KDRT di PN Pekalongan dalam perspektif legal hermeneutic; kedua, faktor-faktor apa sajakah yang mempengaruhi konstruksi hukum hakim dalam memutus kasus KDRT tersebut?; Hasil penelitian menunjukkan bahwa 1). Putusan Hakim PN Pekalongan dalam memutus pekara KDRT telah melakukan 3 tahapan dalam legal hermeneutic, yakni teks, konteks dan kontekstualisasi meskipun sangat sederhana dengan metode interpretasi gramatikal, dan 2). Putusan hakim PN Pekalongan ternyata selain mempertimbangkan faktor-faktor hukum (yuridis) ternyata juga memperhatikan faktor-faktor non hukum, yakni sikap dan penampilan dari terdakwa dan saksi

After the breaking off of Banjarsari market of Pekalongan City, the small vendors of the market came up and did not give up with the condition. They made an institution called PARTI or PASTI –standing for pasar tiban – to hold a temporary market to make them survive economically. The problems to be answered in this research are what the social capital values that are acknowledged and institutionalized among the vendors; how they struggle to survive; and what factors that support and hamper their struggle. To answer those problems, this research used qualitative approach by observation and in-depth interview to collect data. Key informants were selected purposively using snowball sampling. Data triangulation was used to validate the collected data. The result of this research shows that social capital values i.e. trust, values-norms, participation, and structure based on Islamic values and built up through social interaction between the vendors and their stakeholders can put the society’s economic wheel in motion and also build social structure more effective, efficient, and communicative. The ability strategy done by them to survive and exist is that they are able to maintain their ability in increasing their turnover, number of costumers, capital, and family’s welfare, and their ability to make good relationship among them, and between them and local community and administration. In fact, the existence of temporary market has not only support factors but also hamper factors