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"Tourism activities in era globalization bring positive and negative impacts especially for the host countries destination. To minimize the negative impacts it is very important to always promote the sustainable development of tourism including from a human rights perspective. This paper will discuss concerning who have responsibility to promote a human rights related with sustainable development of tourism. To explore the topic in this article, Author will study both international human rights instruments and environmental convention as well as the soft law regarding the tourism sector such as the UN WTO Global Code Of Ethics. The Law No. 10 Year 2009 concerning Indonesia Tourism Law is also part of legal material studied in this paper. There are national, international legal instruments of the human rights as well as UNWTO Global Codes of Ethics which can be utilized to promote sustainable tourism through human rights perspective. It is considered that all stakeholders have responsibility to promote sustainable development of tourism"

"ABSTRACTThis article looks at the issue of enforced disappearances of migrants during their migratory journey or once they have reached their destination, a subject yet to be addressed in the literature. It examines how the legal and analytical framework provided by international human rights law and migration law applies to enforced disappearances of migrants. It then reviews the factors that contribute to this phenomenon in different contexts, including the disappearance of migrants for political reasons, those that take place in detention and deportation processes and those that take place within the context of migrant smuggling and trafficking."

"On 21 November 2007, leaders of the Association of South East Asian Nations (ASEAN) promulgated the ASEAN Charter (the Charter). Not only does it provide legal basis for ASEAN?s legal personality; it also provides new legal norms for its member states. One of those that need to be discussed is the establishment of ASEAN?s Human Rights Body (the Body). This obligation is stipulated in Article 14 of the Charter, which stresses the commitment of member nations to protect human rights. However, the establishment of the Body has faced numerous pessimistic opinions regarding the organisation?s capability to protect human rights considering its notorious reputation over this matter. The article is fosucing on some areas of concerns that need to be looked at to put the Body into operation. Some important lessons from the European Human Rights Body is examined as comparison."

"ABSTRAKHak kebebasan beragama merupakan hak asasi manusia yang tidak boleh dibatasi dalam keadaan apapun. Hak kebebasan beragama tidak hanya mencakup kebebasan setiap manusia untuk memilih keyakinan yang menurutnya benar, namun juga termasuk hak bagi tiap-tiap manusia untuk mengekspresikan keyakinannya dan juga hak untuk menjalankan segala ajaran agama atau kepercayaan yang diyakininya. Indonesia melalui Undang-Undang Nomor 1/PNPS Tahun 1965 hanya mengakui enam agama yaitu Islam, Kristen, Protestan, Hindu, Budha, dan Khonghucu. Pengakuan negara terhadap agama tertentu memang dibolehkan dan tidak melanggar hak asasi manusia. Sayangnya pengakuan negara terhadap enam agama tersebut menimbulkan dampak terlanggarnya beberapa hak asasi manusia, khususnya para penganut aliran kepercayaan dan agama-agama selain agama resmi yang diakui negara. Dampak yang timbul dari pengakuan negara terhadap agama-agama tertentu tersebut adalah pembubaran aliran-aliran yang dianggap sesat, pencantuman agama di dalam KTP yang kemudian menjadi pintu masuk pembatasan hak-hak para penganut aliran kepercayaan dan agama yang tidak diakui negara, pendirian rumah ibadat, dan pendidikan agama di sekolah.

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ABSTRACTThe right to freedom of religion is a human right that should not be restricted in any circumstances. Right to freedom of religion not only includes the freedom of every human being to choose beliefs which he said is true, but it also includes a right for every human being to express his convictions and also right to perform any religious doctrine or belief that he believes. Indonesia through Law No. 1/PNPS of 1965 only recognizes six religions: Islam, Christianity, Protestantism, Hinduism, Buddhism, and Confucianism. State recognition of a particular religion is permissible and does not violate human rights. Unfortunately the state recognition of the six religious impact some human rights violations, especially the adherents of religions, beliefs and religions other than official religions recognized by the state. Impacts arising from the state recognition of certain religions is the dissolution of streams that are considered heretical, the inclusion of religion on identity cards which later became the entrance to the restrictions of the rights of followers of religions, beliefs and religions that are not recognized by the state, the establishment of the synagogue, and religious education in schools."

"This fascinating Handbook explores the interplay between international human rights law and international humanitarian law, offering expert analysis on the increasingly complex issues surrounding their application in conflict areas across the world"

"Summary:Elgar Advanced Introductions are stimulating and thoughtful introductions to major fields in the social sciences and law, expertly written by the world's leading scholars."

"In the context past gross human rights violation cases in Indonesia, the President’s constitutionalauthority to propose amnesty law might by and large implicate legal and ethical aspects.Holistically, any forgiveness and oblivion against any human rights violators should consider thedevelopment and the dynamic of international criminal law, which arguably have been directedto an absolute individual criminal responsibility. Against this issue, this paper finds that based onlegal and ethical arguments, accompanied with various technical preconditions outlined in theBelfast Guideline on Amnesty and Accountability, an amnesty towards past gross human rightsviolators must be taken paradigmatically. Arguably, amnesty proceeding through an independentad hoc committee shall be able to challenge Indonesia’s transitional framework, namely: to workas a historian and a jurist. This suggests that the elements of amnesty, both procedural andsubstantial, need to work in the area of deliberative democracy that calls for public participationand the protection of human rights.Dalam konteks kasus pelanggaran berat hak asasi manusia (HAM) di Indonesia, kewenanganPresiden dalam memberikan amnesti dapat berimplikasi pada dua aspek, yakni: legal dan etik.Secara holistik, pemaafan dan pelupaan terhadap para pelanggar HAM pada masa lalu patutmempertimbangkan perkembangan dan dinamika hukum pidana internasional, yang mengarahpada pertanggungjawaban pidana secara absolut. Tulisan ini menyimpulkan bahwa logikaargumentatif secara legal dan etik, serta berbagai prasyarat teknis di dalam Belfast Guidelineon Amnesty and Accountability mengindikasikan bahwa amnesti terhadap pelanggar HAM masalalu harus dilakukan secara paradigmatik. Dalam hal ini, proses amnesti melalui komite ad hocyang mandiri dapat menjawab dua tantangan dalam kerangka kerja transisional di Indonesia,yakni: untuk bekerja sebagai sejarawan dan juga praktisi hukum. Dengan demikian, kebijakanamnesti mengisyaratkan bahwa elemen-elemen amnesti secara prosedural dan substantif wajibdijalankan dalam area demokrasi deliberatif yang menghendaki adanya partisipasi publik danperlindungan terhadap HAM."

"Even though the concept of human rights mainstreaming is not new to publicinternational law, it has recently gained increased recognition as a practicalapproach for recognizing the linkages between human rights and other socialjustice issues such as environmental protection. A plenitude of literature havebeen generated on the need to recognize and enforce human rights standardsand norms in a wide range of issues including environment, health, gender,poverty, food, water and refugee protection to mention but a few. Despitethe rapid ascendancy of the human rights mainstreaming concept, muchattention have not been given to the scope of human rights mainstreamingand the practical aspects of human rights mainstreaming, particularlywhether institutions consisting of ?outsiders? to the human rights epistemiccommunity can interpret and enforce human rights obligation. Put simply, doenvironmentalists, scientists and outsiders to human rights have the capacityto mainstream human rights? This paper examines the scope and tenetsof human rights mainstreaming, it then discusses the practical aspects ofmainstreaming human rights into policy making, particularly how epistemicconcerns on human rights mainstreaming can be addressed in national andinternational policy design and implementation.There is virtually no aspect of our work that does not have a human rightsdimension. Whether we are talking about peace and security, development,humanitarian action, the struggle against terrorism, climate change, none ofthese challenges can be addressed in isolation from human rights."

"Penelitian ini menggunakan metode pendekatan kualitatif yang diuraikan secara deskriptif, oleh karena itu penelitian ini menekankan pada data primer yang diperoleh melalui wawancara mendalam dan observasi. Selain itu dengan menggunakan data sekunder melalui kajian daftar pustaka berdasarkan kajian buku akan tergambar perkembangan konsep supervisi. Berdasarkan kerja lapangan yang diterima ditemukan fakta bahwa, di Lembaga Remaja Kelas IIA Tangerang terjadi kelebihan kapasitas penghuni. Hal ini telah ditangani oleh Lembaga namun belum optimal, karena penghuni yang tersedia bukan hanya narapidana, melainkan lebih banyak narapidana titipan. Sehingga mengakibatkan over kapasitas. Berdasarkan over kapasitas Lembaga Pemuda Kelas IIA Tangerang Lembaga Pemuda Kelas IIA Tangerang. Hal ini disebabkan karena semakin meningkatnya faktor tingkat kriminalitas, akibat faktor ekonomi dan kebutuhan hidup. Oleh karena itu dapat disarankan kepada Lembaga agar narapidana tersebut dipindahkan ke lembaga yang belum melebihi kapasitasnya, dan hukuman pengawasan 3 bulan tidak boleh dimasukkan ke dalam Lembaga Pemasyarakatan tetapi diberikan oleh pengurus di dinas sosial

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This research used the qualitative approach method that was untangled in a descriptive manner, therefore this research stressed the primary data that was received through the deep interview and observation. Besides using the secondary data through the study of the bibliography be based on study the book will be depicted by the development of the concept of the supervision. Was based on field work was received by the discovery concerning, in the Institution people young class IIA Tangerang happened over occupants capacity. This matter has been done by the handling by the Institution but not yet optimal, because of available occupants are not only the prisoner, but more entrusted prisoner. So as result in over capacity. Based on the over capacity of the Institution people young class IIA Tangerang Institution people young class IIA Tangerang. This because of having the criminal level factor increased, as a result of the economic factor and the requirement for the life. Because of that could be suggested to the Institution that the prisoner must be moved to a institution that have not yet over capacity, and the punishment were supervised 3 months might not be put into the Correctional Institution but were given by the management in the social service."

"Masyarakat hukum adat sebagai suatu masyarakat yang tetap dan teratur telah berkembang secara internasional hal ini di dukung dengan adanya pembentukan United Nations Declaration on the rights of Indigenous People (UNDRIP) yang telah disahkan oleh PBB pada tahun 2007. Di Indonesia ketentuan mengenai masyarakat hukum adat telah tertuang pada Pasal 18 B ayat (2) UUD 1945. Tulisan ini disusun dengan menggunakan metode penelitian doktrinal. Dengan menganalisis bagaiman a pembentukan Rancangan Undang – Undang (RUU) tentang Masyarakat Hukum Adat berpengaruh terhadap upaya pemenuhan dan perlindungan hak asasi manusia bagi masyarakat hukum adat. Rencana pembentukan RUU tentang masyarakat hukum adat tersebut telah ada sejak tahun 2004, dan pada tahun 2016 hingga 2018 RUU tersebut sudah masuk kedalam Program Legislasi Nasional (Prolegnas) di dalam DPR. Namun hingga saat ini RUU tersebut belum juga dilakukan pengesahan oleh pemerintah. Senyatanya pembentukan RUU tersebut sudah ada masuk dalam tahap urgensi seperti banyak kasus perampasan wilayah yang menimpa masyarakat hukum adat, pelanggaran hak atas free, prior, dan informed consent (FPIC) yang dimiliki oleh masyarakat hukum adat terhadap pernyataan persetujuan atas suatu agenda, pelanggaran terhadap hak konstitusional termasuk hak politik, serta perempuan adat yang sering dihadapkan terhadap permasalahan diskriminasi. Dalam RUU tentang Masyarakat Hukum Adat yang saat ini masuk dalam tahap pembahasan DPR juga tak luput dari permasalahan, beberapa pasal menimbulkan kerancuan dalam implementasinya misalkan Pasal 11 hingga Pasal 17 yang memuat mengenai proses identifikasi dan verifikasi, Pasal 6 terhadap ketentuan persyaratan, Pasal 22 terhadap ketentuan perlindungan, dan Pasal 20 terhadap ketentuan evaluasi. Beberapa pasal dan ketentuan tersebut belum mencerminkan tujuan utama pembentukan RUU tentang Masyarakat Hukum Adat, namun secara nyata hal tersebut justru banyak mengurangi hak yang seharusnya diperoleh oleh masyarakat. Hal inilah yang menjadikan pengesahan RUU tentang Masyarakat Hukum Adat menjadi hal yang penting disahkan untuk melakukan pemenuhan dan perlindungan hak asasi manusia bagi masyarakat hukum adat.

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Indigenous Peoples, as stable and organized societies, have developed internationally, supported by the establishment of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), which was ratified by the UN in 2007. In Indonesia, provisions concerning indigenous peoples are outlined in Article 18B, Paragraph (2) of the 1945 Constitution. This paper is composed using doctrinal research methods. It analyses how the drafting of the Draft Law on Indigenous Peoples impacts efforts to fulfill and protect human rights for indigenous legal communities. The plan to establish the Draft Law on Indigenous Peoples has been in place since 2004, and from 2016 to 2018, the draft law was included in the National Legislation Program (Prolegnas) within the House of Representatives (DPR). However, to date, the draft law has not yet been enacted by the government. In fact, the drafting of this draft law has reached an urgent stage due to numerous cases of territorial seizures affecting indigenous legal communities, violations of the right to free, prior, and informed consent (FPIC) regarding their approval of certain agendas, violations of constitutional rights including political rights, and indigenous women often facing issues of discrimination. The Draft Law on Indigenous Peoples currently under discussion in the DPR is not without problems. Several articles cause confusion in their implementation, such as Articles 11 to 17, which cover the processes of identification and verification. Article 6, which pertains to the requirements. Article 22, which concerns protection provisions. And Article 20, which deals with evaluation provisions. These articles and provisions do not yet reflect the main objectives of forming the Draft Law on Indigenous Peoples. In fact, they often diminish the rights that should be granted to the communities. This underscores the importance of enacting the Draft Law on Indigenous Peoples to ensure the fulfillment and protection of human rights for Indigenous Peoples."