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"Utang mahar dalam masyarakat Adat Bayan menjadi kebiasaan dalam perkawinan Adat Bayan Beleq karena ketimpangan antara besarnya permintaan mahar calon pengantin wanita dengan kemampuan ekonomi calon pengantin pria. Masyarakat adat Bayan mayoritas beragama Islam. Besarnya mahar sudah ditentukan menurut strata sosial (keturunan) namun dikembalikan lagi kepada kesepakatan dua keluarga dengan disaksikan tokoh adat. Jatuh tempo utang mahar menurut kebiasaan adalah dua tahun. Rumusan masalah terkait bagaimana perikatan utang mahar perkawinan Masyarakat Adat Bayan, perspektif hukum perikatan Islam terhadap utang mahar yang belum terbayar pasca perceraian dalam kasus Masyarakat Adat Bayan. Solusi alternatif penyelesaian utang mahar dalam kasus perceraian Masyarakat Adat Bayan. Penelitian ini merupakan penelitian hukum normatif dengan jenis data primer dan sekunder jenis metodologi penelitian yaitu preskriptif. Teknik pengumpulan data selain menggunakan bahan hukum primer, sekunder dan tersier, penulis melakukan wawancara kepada beberapa narasumber yang berkaitan dengan penelitian. Terdapat sembilan ritual adat termasuk nikah secara agama untuk sampai kepada acara nikah adat. Perikatan terjadi dengan cara musyawarah antara keluarga laki laki dan keluarga perempuan disaksikan oleh beberapa tokoh adat. Pelaksanaan akad utang mahar tidak sesuai dengan ketentuan Hukum perikatan Islam. Utang mahar harus dilakukan dengan cara suami meminjam uang atau kerbau kepada keluarga perempuan atau calon pasangannya.

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The dowry debt in the Bayan Indigenous community has become a habit in the Bayan Beleq Indigenous marriage because of the disparity between the magnitude of the request for the bride's dowry and the economic capacity of the groom. The majority of the Bayan indigenous people are Muslim. The amount of the dowry has been determined according to social strata (descendants) but is returned to the agreement of two families in the presence of traditional leaders. The maturity of the dowry debt according to custom is two years. The formulation of the problem is related to how the marriage dowry debt of the Bayan Indigenous Community, the legal perspective of the Islamic engagement on the unpaid dowry debt after the divorce in the case of the Bayan Indigenous Community, alternative solutions for the settlement of the dowry debt in the divorce case of the Bayan Indigenous Community. This research is a normative legal research with secondary data types. The type of research methodology is prescriptive. Data collection techniques in addition to using primary, secondary and tertiary legal materials, the authors conducted interviews with several sources related to research. There are nine traditional rituals including religious marriage to arrive at the traditional wedding ceremony. The engagement occurs by means of deliberation between the male and female families witnessed by several traditional leaders. The implementation of the dowry debt contract is not in accordance with the provisions of Islamic law. Dowry debts must be made by the husband borrowing money or buffalo from the woman's family or potential partner."

"Penelitian ini bertujuan untuk untuk menganalisis preservasi indigenous knowledge masyarakat adat Osing Desa Kemiren Kabupaten Banyuwangi. Preservasi indigenous knowledge ini ditinjau berdasarkan tiga tahapan knowledge preservation, yaitu selection, storage, dan actualization. Metode yang digunakan dalam penelitian ini adalah metode penelitian kualitatif dengan teknik pengumpulan data berupa observasi non-partisipatoris, wawancara mendalam, serta analisis dokumen. Penentuan sampel menggunakan teknik purposive sampling dan snowball sampling. Hasil penelitian mengungkap bahwa indigenous knowledge masyarakat adat Osing Desa Kemiren mayoritas masih disimpan dan ditransfer secara lisan dari generasi ke generasi yang menimbulkan distorsi terhadap indigenous knowledge yang dimiliki. Akan tetapi, saat ini masyarakat adat Osing Desa Kemiren sudah mulai menerapkan tahapan knowledge preservation yang terdiri atas selection, storage, dan actualization meskipun belum secara keseluruhan. Implementasi tahap selection tampak pada upaya masyarakat Desa Kemiren untuk temu kenali dalam rangka membuat pemetaan partisipatif dan identifikasi potensi desa. Indigenous knowledge yang mereka miliki juga disimpan dalam bentuk elektronik dan tercetak. Selain itu, masyarakat adat Osing Desa Kemiren juga masih melibatkan indigenous knowledge dalam menentukan keputusan serta menjalankan berbagai ritual adat dalam kehidupan sehari-hari sebagai bentuk aktualisasi. Kendala yang dihadapi dalam preservasi indigenous knowledge ini adalah keterbatasan sumber daya manusia, biaya, dan waktu.

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This study aims to analyze the preservation of indigenous knowledge of the Osing indigenous people of Kemiren Village, Banyuwangi Regency. Preservation of indigenous knowledge is reviewed based on three stages of knowledge preservation: selection, storage, and actualization. The method used in this study is a qualitative research method with data collection techniques in the form of non-participatory observation, in-depth interviews, and document analysis. Determination of the sample using purposive sampling and snowball sampling techniques. The results of the study revealed that the majority of the indigenous knowledge of the Osing indigenous people of Kemiren Village is still stored and transferred orally from generation to generation which causes distortion of their indigenous knowledge. However, currently the Osing indigenous people of Kemiren Village have started implementing the knowledge preservation stages which consist of selection, storage, and actualization, although not in its entirety. The implementation of the selection phase can be seen in the efforts of the Kemiren Village community to meet and get to know each other in order to make participatory mapping and identify village potential. Their traditional knowledge is also stored in electronic and printed form. In addition, the Osing indigenous people of Kemiren Village still involve traditional knowledge in making decisions and carrying out various traditional rituals in their daily lives as a form of actualization. The obstacles faced in the preservation of indigenous knowledge are limited human resources, costs and time."

"AbstrakThis paper is aimed at presenting an implemented community engagement of the University of San Carlos School of Education with the communities of Agusan del Sur, Philipines, in close partnership with the Justice Peace and Integrity of Creation IDC, (JPIC-IDC) Incorporated of Agusan del Sur as a response to a felt need in the early childhood education program of the province. In 2004, JPIC pooled together concerted resources from provincial and local government units, non-government organization and academe to create and develop a cul ture based curriculum guide for early childhood education that is appropriate and responsive to the needs of indigenous groups in Agusan del Sur, Southern Philippines. To address these needs, an ethnographic commu-nity engagement framework was utilized and initiated by JPIC IDC team and the University Of San Carlos School Of Education. The community engagement framework facilitated the partnership of Agusan del Sur government leaders, a non government organization in Germany, community cultural masters, Day Care Teachers and the University of San Carlos School of Education to create a developmentally appropriate and culture-based cur-riculum for Day Care with a supporting handbook for mother teachers in early childhood education. As a result of this framework, children drop out decreased from 80% to 10% while parent community involvement in creased from 30% to 90% in 2009 (JPIC-IDC, 2007). Ongoing teacher trainings and community orientations on the culture-based curriculum have been extended to 42 additional communities in 2012-2018 from 35 com-munities in 2007 upon request from the provincial governor. Two editions of a culture-based handbook have been published and a third edition is currently prepared for District 2 communities with guided participation by Day Care teachers as co-authors. This community engagement framework, initiated by the Justice Peace and Integrity of Creation of Agusan del Sur Philippines involving all stakeholders from the provincial leaders to the recipients of early childhood education, serves as a model to community extension service programs (CES) of schools and universities as well as to curriculum practitioners and administrators. Three principles involved in this particular community engagement concretely demonstrate that program sustainability is a product of partnership, sensitivity to culture and context and relevance tocommunity need"

"Ekspresi Budaya Tradisional (EBT) adalah kekayaan warisan budaya yang menceminkan nilai-nilai, tradisi, dan kepercayaan suatu bangsa dan masyarakat adat. Setiap bangsa memiliki kekayaan EBT masing-masing, terutama negaranegara berkembang, dimana Indonesia termasuk ke dalam salah satu negara yang kaya akan keanekaragaman hayati luar biasa (mega biodiversity). EBT rentan terhadap penyalahguaan (misappropriation dan misuse) terutama dari negaranegara maju karena memiliki potensi ekonomi, sehingga penting agar dapat segera terbentuk suatu sistem perlindungan EBT di Indonesia. Pendekatan yang umum diaplikasikan untuk perlindugnan EBT adalah melalui rezim hukum HKI konvensional yang bersifat individualistis sehingga tidak sesuai untuk diaplikasikan pada EBT. Penulisan ini akan mengkaji efektifitas praktik perlindungan EBT di Indonesia.

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Traditional Cultural Expressions (TCE) is a form of cultural heritage that reflects upon the values, traditions, and beliefs of a nation and its indigenous peoples. Every nation has its own TCE with its unique characterizations, especially developing countries, in which Indonesia is included as one of the countries with mega biodiversity. TCE is prone to misuse and misappropriation by developed countries due to its economical potential. Therefore, it is imperative that Indonesia adopts a set of rules regulating the protection of TCE. The common practices for TCE protection is through the intellectual property law regime with individualistic characteristics that is not suitable for the protection of TCE. This writing will analyze the affectivity of the protection of TCE in Indonesia."

"[ABSTRAKTugas Karya Akhir ini membahas mengenai kebijakan Mandatory Sentencing Law yang diberlakukan di Northern Territory, Australia dengan memberikan hukuman wajib atau hukuman minimal bagi pelaku tindak kejahatan properti dengan melihatdampaknya terhadap masyarakat Aborigin. Melalui model penelitian kualitatif,penelitian ini bertujuan untuk mengetahui dampak dari sebuah kebijakan terhadapkelompok minoritas di Australia. Teori kebijakan publik oleh James E. Andersondigunakan untuk menjelaskan dampak kebijakan publik terhadap kelompokminoritas.

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ABSTRACTThis thesis scrutinizes Mandatory Sentencing Law as public policy that enforced inNorthern Territory, Australia by giving fixed or minimum penalty to the property offenders and see how its impact on indigenous people of Australia. Through a qualitative research, this study aims to discover impact of public policy on minoritygroup in Australia. The public policy theory by James E. Anderson is the theorywhich used in this thesis to explain the impact of public policy to minority group., This thesis scrutinizes Mandatory Sentencing Law as public policy that enforced inNorthern Territory, Australia by giving fixed or minimum penalty to the property offenders and see how its impact on indigenous people of Australia. Through a qualitative research, this study aims to discover impact of public policy on minoritygroup in Australia. The public policy theory by James E. Anderson is the theorywhich used in this thesis to explain the impact of public policy to minority group.]"

"Penelitian ini memaparkan tentang pemaknaan self-determination yang awalnya dipahami sebagai hak untuk merdeka dan memisahkan diri melalui Declaration on the Granting of Independence to Colonial Peoples, menjadi hak untuk menentukan nasib sendiri dalam konteks HAM bagi indigenous peoples. Dengan menggunakan pendekatan kualitatif interpretif, penelitian ini mengeksplorasi perdebatan pada proses penyusunan teks deklarasi indigenous rights di PBB yang dimulai pada tahun 1984-2007. Hasil penelitian menunjukkan bahwa, walaupun pemaknaan pada akhirnya diterima secara resmi sebagai self-determination yang dibatasi, masih terdapat unsur-unsur ldquo;kolonialisme berlanjut rdquo; advanced colonialism yang masih berlanjut yang menyebabkan masih sulitnya negara menerima pemaknaan self-determination yang bersifat internal. Selain itu, dipaparkan pula mengenai kondisi pengakuan masyarakat adat di Indonesia sebagai refleksi atas permasalahan terhadap pemaknaan self-determination.

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This study elaborates the meaning of self determination which was originally conceived as the right to independence and secession by Declaration on the Granting of Independence to Colonial Peoples, becomes the rights to self determination in the context of rights for indigenous peoples. By using qualitative interpretive approach, this study explores the debate on the process of preparing the text of the UN Declaration on Indigenous Rights from 1984 2007. The result shows that,even though the meaning is accepted formally in form of restricted self determination, there are elements of advanced colonialism that led to the difficulty for states to accept the context of internal meaning of self determination. This study also presents the condition on recognition of ldquo masyarakat adat rdquo in Indonesia as a reflection on the problems on the meaning of self determination."