Статті в журналах з теми "Balises couplées"
Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: Balises couplées.
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся з топ-34 статей у журналах для дослідження на тему "Balises couplées".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Переглядайте статті в журналах для різних дисциплін та оформлюйте правильно вашу бібліографію.
1
Prasetyo Raharja, I. Putu Bagus Gede, I. Made Suwija Putra, and Tony Le. "Kekarangan Balinese Carving Classification Using Gabor Convolutional Neural Network." Lontar Komputer : Jurnal Ilmiah Teknologi Informasi 13, no. 1 (April 10, 2022): 1. http://dx.doi.org/10.24843/lkjiti.2022.v13.i01.p01.
Анотація:
Balinese traditional carvings are Balinese culture that can easily be found on the island of Bali, starting from the decoration of Hindu temples and traditional Balinese houses. One of the types of Balinese traditional carving ornaments is Kekarangan ornament carving. Apart from the many traditional Balinese carvings, Balinese people only know the shape of the carving without knowing the name and characteristics of the carving itself. Lack of understanding in traditional Balinese carving is caused by the difficulty of finding sources of materials to study traditional Balinese carvings. A traditional Kekarangan Balinese carving classification system can help Balinese people to identify classes of traditional Balinese carving. This study used the Gabor CNN method. The Multi Orientation Gabor Filter is used in feature extraction and image augmentation, coupled with the Convolutional Neural Network method for image classification. The usage of the Gabor CNN method can produce the highest image classification accuracy of 89%.
2
Diany Purnama Sari, Ni Putu Santhi Widiastuti, and I. Made Agus Adi Gunawan. "ETHNOGRAPHY OF COMMUNICATION: THE ANALYSIS OF DELL HYMES'S SPEAKING IN BALINESE WEDDING PROPOSAL." BAHTERA : Jurnal Pendidikan Bahasa dan Sastra 19, no. 2 (July 20, 2020): 184–202. http://dx.doi.org/10.21009/bahtera.192.01.
Анотація:
ABSTRACT
The present study conducted a qualitative descriptive method regarding ethnography of communication to analyze a Balinese wedding ceremony of a Balinese couple using Dell Hymes’s SPEAKING mnemonic. The research resulted that there was a relationship between speech event regarding Balinese wedding proposal and Dell Hymes’ SPEAKING mnemonic. The results showed that Balinese wedding proposal of a Balinese couple was held in Bale Dangin (setting) and people sat in a semicircular including father, mother, sibling, and also some close relatives such as grandparents, aunts, uncles, and so on (participants) to make an agreement to hold a wedding ceremony (ends). The sequenced of the proposal was started by proposee’s spokesman who delivered the opening then it was continued by the proposer’s spokesman (act of sequence). They were all in serious situation (key) by the use of code-mixing in delivering the speech (instrumentalities) to ensure about their commitment to live together (norms of interaction and interpretation). The genre was proposal which showed serious claim of reasoning of an action.
Keywords: ethnography of communication; Dell Hymes’s SPEAKING; Balinese; wedding proposa
3
Gascoin, Simon, and Pierre René. "Évolution recente des glaciers du Vignemale (2013-2017)." Pirineos 173 (May 29, 2018): 037. http://dx.doi.org/10.3989/pirineos.2018.173004.
Анотація:
[fr] Les glaciers d’Ossoue, du Petit Vignemale et des Oulettes sont les trois derniers glaciers du massif du Vignemale. Le plus grand d’entre eux, le glacier d’Ossoue, est l’un des mieux documentés dans les Pyrénées. Son évolution est un indicateur précieux des fluctuations du climat au sud-ouest de l’Europe. Une étude précédente de reconstruction du glacier d’Ossoue s’arrêtait en 2013 (Marti et al., 2015a). Nous présentons ici une mise à jour de son bilan de masse entre 2013 et 2017. Une carte de changement d’élévation a été produite à 4 m de résolution spatiale à partir de deux couples stéréoscopiques acquis par le système Pléiades à la fin des années glaciologiques 2013 et 2017. Les changements de hauteurs sont similaires à ceux mesurés par l’association Moraine au niveau de balises d’ablation sur la même période. Les données Pléiades permettent aussi d’estimer le bilan de masse des glaciers des Oulettes et du Petit Vignemale qui ne sont pas équipés de balises. Ainsi, entre 2013 et 2017, les bilans de masse des glaciers d’Ossoue, des Oulettes et du Petit Vignemale sont respectivement -5,2 +/- 0,5 m we, -4,0 +/- 0,9 m we et -4,2 +/- 0,9 m we. Les données Pléiades montrent que le glacier d’Ossoue s’amincit plus rapidement au centre du Plateau des Neiges, ce qui peut s’expliquer par une accumulation de neige plus réduite dans cette zone par rapport aux bordures du glacier.
4
Wainwright, P. C., and R. G. Turingan. "COUPLED VERSUS UNCOUPLED FUNCTIONAL SYSTEMS: MOTOR PLASTICITY IN THE QUEEN TRIGGERFISH BALISTES VETULA." Journal of Experimental Biology 180, no. 1 (July 1, 1993): 209–27. http://dx.doi.org/10.1242/jeb.180.1.209.
Анотація:
Teleost fishes typically capture prey with the oral jaws and perform most types of prey- processing behavior with the pharyngeal jaw apparatus. In these fishes, the motor patterns associated with the different stages of feeding are quite distinct, and fish can modify muscle activity patterns when feeding on different prey. We examined motor pattern variation in the queen triggerfish, Balistes vetula, a versatile predator that both captures and processes prey with its oral jaws. During feeding on three prey that differed in hardness and elusiveness, three distinct patterns of behavior could be identified on the basis of patterns of muscle activity: prey capture, buccal manipulation and blowing. During prey capture by suction feeding, the retractor arcus palatini muscle (RAP) commenced activity before the levator operculi muscle (LOP). In both buccal manipulation and blowing, the RAP began activity well after the onset of activity in the LOP. Both prey capture and buccal manipulation motor patterns varied when fish fed on different prey. When capturing hard-shelled and non-elusive prey, B. vetula did not employ suction feeding but, instead, the fish directly bit parts of its prey. The motor pattern exhibited during direct biting to capture prey was different from that during suction feeding, but was indistinguishable from the pattern seen during the repeated cycles of buccal manipulation. Harder prey elicited significantly longer bursts of activity in the jaw adductor muscles than did soft prey. In spite of the involvement of the oral jaws in virtually all stages of feeding, B. vetula shows levels of variation between patterns of behavior and types of prey characteristic of previously studied teleost fishes. Thus, the coupling of capture and processing behavior patterns in the repertoire of the oral jaws does not appear to constrain the behavioral versatility of this species.
5
Agus Windu Yasa Bukian, Putu, and Putu Dian Prima Kusuma Dewi. "Placenta Ceremony For Social Culture And Hope Human Hindu Bali." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 1 (June 1, 2019): 124. http://dx.doi.org/10.25078/ijhsrs.v3i1.762.
Анотація:
<p>The birth process for Hindus is a sacred process and full of beauty. Special Hindu humans in Bali have gone through a very diverse ritual process since the womb. This research is a type of qualitative research that involves the socio-cultural values and expectations of Hindu Balinese people from the ceremony to mend the placenta. Information was collected from religious leaders, community leaders and Balinese Hindu couples who have babies. Descriptive analysis and content used to analyze the results of the data obtained. The results show the process of ceremony of placenta a hereditary process of inheritance carried out by Hindu communities in Bali. There is no significant change from this process in a socio-cultural way because it considers the things that are commonly done by the philosophical media used to change some modifications. The hope and purpose of mending the placenta is still done through a short prayer. Many Balinese Hindu couples don't know about the special mantram that is said during the process of humming. It is recommended that the process of mending the placenta be carried out in accordance with the ceremony in accordance with Hindu literature through the guidance and guidance of traditional stakeholders and Hindu religious leaders, without changing food and support.</p>
6
Limarandani, Ni Putu, Ahmad Sihabudin, and Mirza Ronda. "Inter-caste Marriage and the Impact on the Intra-cultural Communication Pattern of Balinese Hindu in Indonesia: An Ethnography Study." Asian Social Science 15, no. 3 (February 28, 2019): 40. http://dx.doi.org/10.5539/ass.v15n3p40.
Анотація:
Intra-cultural communication of the Balinese community, acted as a representation of cultural and social identity. This intra-cultural relationship has consciously built relations of power in the life of the Balinese Hindu community including in very personal matters such as marriage. There are two kinds of marriages for Balinese Hindu, memadik (wooing) and ngerorod (eloping). The second married arose when women from high caste married with a man from a lower caste. In the Dutch colonial era, this kind of marriage was outlawed, since this time categorized as unexpected marriage. One of the consequences of eloping married, known as nyerod in Bali is a decline in the caste of the bride as same as the groom. Accordingly, the couple should change their ways of communication when they interact with the bride family. The aims of this paper is to describe the intra-cultural communications among the nyerod couple with their family and the indigenous environmental in Balinese Hinduism. The ethnography approach was taken to describing and analyzing the primary data from interview and observation. The result shows that the intracultural communication pattern among nyerod women and their parent, sibling and extended family, represent by their impression management. The foundation of interactions are the form of their identity which develops in four layers and bound by customary law.
7
Sadnyini, Ida Ayu. "PATIWANGI SANCTION IN BALINESE HINDU COMMUNITY’S LEGAL CULTURE." Mimbar Hukum 29, no. 2 (September 30, 2017): 363. http://dx.doi.org/10.22146/jmh.17639.
Анотація:
AbstractInter-dynastic marriage today has been commonly held by Hindu community that has a vertically closed social stratification called dynasty. Couples who wants to perform inter-dynastic marriages before 1951 are required to conduct patiwangi ceremony in addition to the discharge penalty into areas outside Bali (Selong). Sanctions of patiwangi ceremony have been removed by some rules, but the community still conducts it. From this background, problems arise as follows: What is the meaning of patiwangi ceremony? Why are people still perform the patiwangi ceremony sanction?. The method used is the type of empirical legal research, using qualitative descriptive analysis. The meaning of patiwangi sanctions is to lower dignity and honor of a caste woman. People still perform the patiwangi because patiwangi is a legal culture that has penetrated into the soul of Hindu community in Bali.IntisariMakna sanksi upacara patiwangi adalah menurunkan derajat, kehormatan, keharuman wangsa dari perempuan yang memiliki wangsa brahmana, ksatria, dan weisya. Upacara patiwangi mengandung pelecehan baik dari segi sebutan istilah maupun pelaksaan upacara patiwangi. Oleh karena itu sudahsepantasnya upacara patiwangi dihapus, karena tidak sesuai dengan nilai-nilai kesetaraan, nilai-nilai kemanusiaan, nilai-nilai keadilan, dan nilai-nilai kearifan lokal. Berdasarkan hasil penelitian upacara patiwangi masih tetap dilakukan oleh masyarakat Hindu karena merasa yakin sanksi upacara patiwangi akan membawa keseimbangan dan kebaikan bagi pelaku perkawinan antar-wangsa. Upacara patiwangi sudah menjadi budaya hukum hukum bagi sebagian masyarakat Hindu di Bali.
8
Indrowaty, Sri Aju, Nurul Faizah, Eti Setiawati, Ida Puji Lestari, Dhea Yhustien, and Oktavia Hasna. "How Multilingual Japanese Speakers Communicate With People in Bali." Eralingua: Jurnal Pendidikan Bahasa Asing dan Sastra 8, no. 1 (April 1, 2024): 301. http://dx.doi.org/10.26858/eralingua.v8i1.40225.
Анотація:
Abstract. The purpose of this study is to describe how multilingual Balinese Japanese speakers interact with Bali residents. In this instance, being multilingual means being able to communicate in English, Indonesian, and one's mother tongue, which in this case is Japanese. The method employed is a descriptive qualitative approach using listening, recording, and recording techniques used between Japanese conversations that are in the Japanese community of Bali. The participants of this study are two couples of mixed marriages of Balinese and Japanese who live in Bali and have children. Methods are Code-switching, mingling, cooperative strategy, and nonlinguistic strategy which types of communication strategies are employed. The goal of this communication is to ensure that the conversation flows well and that the speaker realizes their objectives. This research is that in a society that is classified as multilingual, fluency and accuracy in conveying messages, or goals is something that must continue to be studied. This means that every language user when communicating verbally, not only conveys verbal messages but also needs to understand the function, context, topic, and situationKeywords: Multilingual; Communication strategy; Balinese; Japanese
9
Ariyani, Luh Putu Sri, Tuty Maryati, and Nengah Bawa Atmadja. "Sexuality in Usada Rukmini Tatwa Lontar in Balinese Society." MOZAIK HUMANIORA 23, no. 1 (September 14, 2023): 123–39. http://dx.doi.org/10.20473/mozaik.v23i1.39516.
Анотація:
This study aims to understand the structure, content, and aspects of sexuality based on patriarchal ideology in Lontar Usada Rukmini Tatwa, considered as a cultural text. Thus, to pursue the aim of this study, critical discourse analysis was applied to analyze the text since this analysis technique could deconstruct, interpret, and read cultural texts. The lontar's contents then were analyzed through the following steps, namely conceptualization, conceptualization results, proof, and objectivation. The results of the analysis showed that the structure of the lontar consists of the opening, introduction, content, and the space and time of writing. The results also revealed that the lontar contains recipes for women's beauty and health, husband's courage, sperm health maintenance, and ways to have children for married couples. The contents of the lontars are legitimized religiously and magically so that people believe more in their efficacy. And, it is also found that the contents of this lontar are dominated by erotic and reproductive sexuality discourses based on patriarchal ideology associated with Hinduism. This is symbolized through the phallus as a medium to control women. In conclusion, Lontar Usada Rukmini Tatwa can not only be referred to as an erotic and reproductive sexuality cultural text, but also an ideological cultural text based on Hinduism.
10
Ketut Sudiatmaka, I G A Lokita Purnamika Utami, Ni Ketut Sari Adnyani, and I Wayan Landrawan. "STUDY OF BALINESE CUSTOMARY LAW ON INHERITANCE RIGHTS OF CHILDREN FROM INTERFAITH MARRIAGES." Jurnal Komunikasi Hukum (JKH) 9, no. 1 (December 14, 2022): 529–39. http://dx.doi.org/10.23887/jkh.v9i1.55349.
Анотація:
This study aims to determine (1) the study of Balinese customary law on the inheritance rights of children born from interfaith marriages; (2) the status of the heirs of children born from interfaith marriages; and (3) legal consequences for the heirs of children born from interfaith marriages (a case study in the village of Alatgker, District of Buleleng, District of Buleleng). This type of research is an empirical juridical research with a basic research scheme, using a method with a statutory approach and a conceptual approach. sources of primary and secondary legal materials. Legal material collection techniques are carried out by: document studies, field observations (observations), and interviews. The research location is in the village of… using a qualitative descriptive analysis of legal materials. The results of the study show that interfaith marriages in the Marriage Law in Indonesia are not explicitly regulated in the Marriage Law Number 1 of 1974 concerning Juncto Marriage, Law Number 16 of 2019 concerning amendments to the Marriage Law Number 1 of 1974 concerning Marriage. The Marriage Law requires couples of different religions if they want to marry, they must submit to the religion of one of the parties. As for the inheritance rights of children born from marriages of couples of different religions according to Balinese customary law, if the child follows his father's religion, he will be given the right to inherit. However, if the child follows the religion of his mother, he will not get the right to inherit. This is based on that the Balinese customary inheritance law adheres to the limeusa principle (father line) and inheritance is not only in the form of rights but also certain obligations that can only be carried out by heirs of the same religion as the heir.
11
Widia Asih, Dewa Ayu Putu, I. Gede AB Wiranata, Kasmawati ., Aprilianti ., and Dewi Septiana. "Effects of Mebyakaonan Marriage Law in the Perspective of Balinese Customary Law: Study on Balinese Community, Rantau Jaya Village, Ilir District, Putra Rumbia, Central Lampung Regency." International Journal of Advanced Multidisciplinary Research and Studies 4, no. 3 (May 9, 2024): 167–76. http://dx.doi.org/10.62225/2583049x.2024.4.3.2760.
Анотація:
Marriage is the outward and inner bond between a man and a woman as husband and wife to continue their lineage. Marriage in Balinese customs is called pawiwahan. Pawiwahan is a sacred thing in the process of human life from the status of brahmacari to the time of grhasta. Mebyakaon marriage is marriage under the hand. The problem in this study is why mebyakaon marriage is taken by the parties to form a marriage and the legal consequences of mebyakaon marriage on their marital status in the community and the status of children born from this marriage in Rantau Jaya Ilir Village, Putra Rumbia District, Central Lampung Regency. This research is normative-empirical legal research with a descriptive research type. The problem approach used sociological juridical approach with data sources is primary data and secondary data. Data collection techniques with literature studies and field studies are interviews with informants and respondents who carry out marriage mebyakaon. Data analysis is qualitative analysis. The results of research and discussion show that the reason for the marriage is caused by several factors, namely economic factors, educational factors, mutual demen, parental desire factors, and the factor of men who are still legally married to other women. The marital status of mebyakaon is not the same as traditional Balinese marriage in general, what distinguishes it from mebyakaon marriage is that it lies in a traditional procession that has not been carried out completely. Based on the decisions and decrees of Parisadha Hindu Dharma Indonesia (PHDI), the validity of marriage is determined on condition that Tri Upasaksi. The legal position of mebyakaon marriage does not have a strong binding force so that this marriage may not have the same legal status as traditional Balinese married couples in general. Similarly, the legal consequences of marriage will be different. Couples who perform mebyakaon marriage may not enter the temple and participate in the massacre in the village because mebyakaon marriage is valid according to the parties only but, according to Balinese customary law this marriage is invalid and children born from mebyakaon marriage are extramarital children (anak astra) and marital property in mebyakaon marriage There is no legal certainty and there is no mixing of property between husband and wife.
12
Dalimunthe, Maulana Andinata, and Ni Made Ana Surya Dewi. "Love Across Borders: Understanding Intercultural Communication in Japanese-Balinese Marriages." COMMUSTY Journal of Communication Studies and Society 2, no. 2 (November 25, 2023): 57–62. http://dx.doi.org/10.38043/commusty.v2i2.4990.
Анотація:
Bali Island is an island that has art, culture and natural beauty. The majority of the population inhabiting the island of Bali are Balinese people who adhere to the Hindu religion. A tourist destination in Bali that is well known to domestic tourists and tourists from various countries is Peliatan Village. An amalgamation marriage is a marriage that takes place between two people of different ethnicities. This meeting between local Balinese residents and foreign tourists is a factor in the occurrence of an amalgamation marriage. This Japanese citizen who married an ethnic Balinese man adapted between cultures to maintain their interactions and relationships with everything in their new environment. This research was conducted using qualitative methods and used descriptive research. The main data collection techniques are observation and interviews. The aim of this research is to determine intercultural communication patterns in the process of social interaction in amalgamation marriages. Based on the results of data analysis, thatThe process of intercultural communication patterns in husband and wife couples carrying out amalgamation marriages in Peliatan village found that there were several difficulties in carrying out social interactions experienced by Japanese citizens to get used to their new environment, and there were difficulties communicating at the beginning due to different languages.
13
Jayantini, I. Gusti Agung Sri Rwa, Sang Putu Kaler Surata, Putu Desi Anggerina Hikmaharyanti, and Ni Nyoman Deni Ariyaningsih. "The Utilization of Balinese Cultural Terms by EFL Students in Their English Writing." Journal of Language Teaching and Research 14, no. 2 (March 2, 2023): 477–89. http://dx.doi.org/10.17507/jltr.1402.24.
Анотація:
This study investigates the utilization of Balinese cultural terms in the writing of English as a foreign language (EFL) students. It is intended to identify how the lexicons containing local values are used considering the translation procedures in the student’s mind. This qualitative research was conducted with ATLAS.ti software to visually present the connectedness of each lexicon with one another and to report the procedures of translation the students chose. When inserting the Balinese lexicons into their writing, the students involved in this study were still influenced by the concept of translation. With the translation procedures in mind, they applied transference, literal translation, functional equivalent, descriptive equivalent, and the combination of two and three procedures, namely, couplet and triplet, to be able to communicate their ideas involving the Balinese lexicons in their English writing. This study sheds some light on the application of translation procedures when students use local language terms in their foreign language writing. The students borrowed the local lexicons and gave an additional explanation to clarify their values. This finding indicates that having the concept of translation, and particularly the procedures of translation, can assist EFL students in broadening their knowledge of the existence of Balinese cultural terms as well as utilizing them by applying translation procedures to clarify the meaning of the terms in their writing to create communicative writing.
14
Titisari, Anastasia Septya, Luh Kadek Ratih Swandewi, Carol Warren, and Anja Reid. "Stories of women's marriage and fertility experiences: Qualitative research on urban and rural cases in Bali, Indonesia." Gates Open Research 7 (October 11, 2023): 124. http://dx.doi.org/10.12688/gatesopenres.14781.1.
Анотація:
Background: As a Hindu-majority province in Indonesia, Bali presents a unique and distinctive culture. Patrilocal (purusa) marriage and patrilineal inheritance as a continuation of the patriarchal system puts a man in the key role as a family successor. Having a son is a priority for a married couple in Balinese society. As a consequence, Balinese women experience several constraints related to their economic productive, reproductive, and adat (ritual) roles. When a family does not have a male heir, their daughter is pressed to find a spouse willing to accept sentana (matrilocal) marriage. This secondary form of marriage brings another complication for Balinese-Hindu women and does not necessarily relieve their submissive position. This research analyzes Balinese-Hindu women’s perspectives on their marriage experiences and fertility decisions. Methods: The data was collected in two areas representing rural (Banjar Tumbakasa in Gianyar) and urban (Banjar Biaung in Denpasar) locations in Bali Province, Indonesia from November 2019 to February 2020. Primary data was based on in-depth interviews of six rural and six urban married Balinese-Hindu women. Results: This qualitative inquiry into Balinese women's experience of the marriage system and fertility options in urban and rural Bali revealed varying degrees of social expectation to provide male descendants for their families. At the same time, economic burdens still haunt them in this development era, and have conflicting implications for family size. Their stories of purusa (patrilocal) and sentana (matrilocal) marriage were complex, being strongly associated with customary law (adat) in traditional society. Paradoxically, however, it was rural women in the study sample who disproportionately opted for the sentana arrangement and limitation of family size. Conclusions: This study explores women's fertility aspirations, notably regarding son precedence. It problematizes the sentana marriage alternative as a solution to lighten the expectations and burdens affecting women.
15
Baghdadi, N., and P. Broche. "Méthodologie pour une utilisation conjointe de données eulériennes et langrangiennes de courant pour estimer un coefficient de diffusion horizontale côtières." Revue des sciences de l'eau 8, no. 3 (April 12, 2005): 403–21. http://dx.doi.org/10.7202/705231ar.
Анотація:
Le Laboratoire de Sondages Electromagnétiques de l'Environnement Terrestre a une pratique confirmée de la mise en oeuvre des radars Doppler VHF pour la réalisation de mesures eulériennes des courants marins en zone côtière. Avec ce même instrument, on peut réaliser, simultanément aux mesures eulériennes, des mesures lagrangiennes en effectuant le suivi, avec le radar, de flotteurs dérivants de surface équipés de balises. Nous proposons une méthode d'utilisation couplée des données eulériennes et lagrangiennes pour estimer l'importance des phénomènes de diffusion horizontale. L'influence de la résolution spatiale des mesures de courant et du nombre de flotteurs sur la précision des mesures de dispersion a été discutée. Une validation de cette méthode a été effectuée à partir d'une étude numérique sur un exemple de panache fluvial (I'étude de ce dernier est un des axes principaux de recherche du LSEET). Cette étude montre que l'erreur sur l'estimation de ce coefficient pour 5 bouées lâchées et avec une résolution spatiale de (500 x 500) m- peut être de l'ordre de 35%. On obtient ainsi un instrument particulièrement complet de diagnostic dynamique en zone côtière, présentant un grand intérêt pour l'étude d'un rejet ou le transport d'un contaminant.
16
BHATTACHERJEE, ARANYA B. "DAMPING IN TWO-COMPONENT BOSE GAS." Modern Physics Letters B 28, no. 04 (February 4, 2014): 1450029. http://dx.doi.org/10.1142/s0217984914500298.
Анотація:
In this paper, we investigate the Landau and Baliaev damping of the collective modes in a two-component Bose gas using the mean-field approximation. We show that due to the two body atom–atom interaction, oscillations of each component is coupled to the thermal excitations of the other component which gives rise to creation or destruction of the elementary excitations that can take place in the two separate components. In addition, we find that the damping is also enhanced due to inter-component coupling.
17
Sujana, Nyoman. "The Implication of the Divorce of Unregistered Marriages for Divorcees’ in Bali: Assessing Status, Right and Duty." Fiat Justisia: Jurnal Ilmu Hukum 17, no. 3 (October 19, 2023): 265–78. http://dx.doi.org/10.25041/fiatjustisia.v17no3.3096.
Анотація:
This paper analyzes the settlement of palas marabian or divorce cases in Bali. This study focuses on the implication of the settlement of divorce cases settled by the Balinese Customary Law and the National Marriage Law, especially for those whose marriages have not been registered. By using the sociological jurisprudence study method, a method emphasizing the study of the law applied in a particular society, it could be explained that the divorce of the married couple whose marriage was not registered got difficulty in obtaining legal certainty from the authority of their village or Banjar. This was due to the disharmony on the rules of the Balinese customary law and state law of Indonesia. The Leaders of the traditional villages in Bali who carried out the awig-awig (the customary law of the traditional village) could not make any settlement process sine there was no decision from the court of permanent legal force (state law). On the other hand, state law implemented by court judges would not be able to accept the divorce claim if the marriage of the couple was not registered, even though the marriage was carried out and proved according to custom and religion process. As a result, the justice seekers could not get legal certainty. This condition brought implications for the divorcees’ social lives.
18
Jiwana, I. Made Wata, and Putu Eka Trisna Dewi. "Conception of Sanctions for Same-Sex Marriage Couples in the Perspective of Balinese Customary Law (Comparison of Laws in the United States)." Jurnal Hukum Prasada 9, no. 2 (September 12, 2022): 80–85. http://dx.doi.org/10.22225/jhp.9.2.2022.80-85.
Анотація:
In Balinese customary law, same-sex sexual intercourse is known as “salah krama”, or sexual intercourse with wrong partners and it is strictly prohibited in Hindu law. The reason is the situation will make the offenders become cuntaka, leteh or impure. The purpose of this study is to analyse and reveal the paradigm of same-sex marriage from the perspective of international law and customary sanctions against same-sex marriage couples in Bali. The type of research used in this study is normative legal research. Based on analysis, the results of this study revealed that the United States government’s policy paradigm regarding same-sex marriage can be seen from the United States Supreme Court Decision which issued a policy that completely changed the existence of the LGBT community in the United States. Furthermore, the concept of customary sanctions against same-sex marriage couples in Bali is made in the form of giving customary sanctions to those practicing LGBT that must be executed strictly. The customary sanctions that can be given take the form of arta danda, sangaskara danda, and jiwa danda.
19
Maharatni, Ida Ayu Alit, I. Ketut Suda, and Ni Wayan Karmini. "DISINTEGRATION AMONG WOMEN: HINDUS WOMEN' CHALLENGES IN BUILDING SUKINAH FAMILY." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 5, no. 1 (June 30, 2021): 48. http://dx.doi.org/10.25078/ijhsrs.v5i1.2109.
Анотація:
<p>Subordination of women becomes a question in carrying out the household dish, especially the care for children who are born, which is the responsibility of husband and wife. It is impossible for the Sukhinah family to be formed if the burdens, both domestic and social, are not matched equally between men and women. Like a pillar in a house, if the load is not the same, not only will one of the pillars be destroyed but the house itself will collapse, if that is the case then the sukhinah family is the goal of every Hindu marriage, namely a happy and prosperous marriage that will not be realized. In fact there are divorce cases that have occurred in Denpasar City, divorce cases for Hindu couples in general have increased, namely in 2013 as many as 297 cases, in 2014 as many as 326 cases, 2015 as many as 315 cases, in 2016 as many as 418 cases, in 2017 as many as 495 cases , and in 2018 there were 566 cases. Based on the above phenomena, the author wants to explore the potential problems faced by Balinese Hindu women when carrying out domestic, public and social roles (traditional krama) in building a sukhinah family. It seems that women have problems adapting well to their husband's family environment because of differences in paradigms, different parenting styles and differences in habits. The factors causing the challenges faced by Balinese Hindu women in Denpasar City actually arise from the vertical relationship between women.</p>
20
Lansing, J. Stephen, Stefan Thurner, Ning Ning Chung, Aurélie Coudurier-Curveur, Çağil Karakaş, Kurt A. Fesenmyer, and Lock Yue Chew. "Adaptive self-organization of Bali’s ancient rice terraces." Proceedings of the National Academy of Sciences 114, no. 25 (June 5, 2017): 6504–9. http://dx.doi.org/10.1073/pnas.1605369114.
Анотація:
Spatial patterning often occurs in ecosystems as a result of a self-organizing process caused by feedback between organisms and the physical environment. Here, we show that the spatial patterns observable in centuries-old Balinese rice terraces are also created by feedback between farmers’ decisions and the ecology of the paddies, which triggers a transition from local to global-scale control of water shortages and rice pests. We propose an evolutionary game, based on local farmers’ decisions that predicts specific power laws in spatial patterning that are also seen in a multispectral image analysis of Balinese rice terraces. The model shows how feedbacks between human decisions and ecosystem processes can evolve toward an optimal state in which total harvests are maximized and the system approaches Pareto optimality. It helps explain how multiscale cooperation from the community to the watershed scale could persist for centuries, and why the disruption of this self-organizing system by the Green Revolution caused chaos in irrigation and devastating losses from pests. The model shows that adaptation in a coupled human–natural system can trigger self-organized criticality (SOC). In previous exogenously driven SOC models, adaptation plays no role, and no optimization occurs. In contrast, adaptive SOC is a self-organizing process where local adaptations drive the system toward local and global optima.
21
Murtiawan, I. Wayan Ery Prayana, I. Nyoman Putu Budiartha, and Diah Gayatri Sudibya. "Hak Memelihara Anak setelah Putusnya Perkawinan karena Perceraian Menurut Hukum Adat Bali." Jurnal Analogi Hukum 2, no. 1 (March 4, 2020): 93–97. http://dx.doi.org/10.22225/ah.2.1.1630.93-97.
Анотація:
Behind the events of marriage and divorce, the existence of children is very important in the life of the Balinese people. Even many married couples are willing to divorce because it does not produce offspring or children in their marriages. The formulation of the problem in this study is: how is the right to care for children after the breakup of marriage due to divorce and how the position of the child according to Balinese customary law is after the termination of marriage due to divorce. The type of research used in the preparation of this proposal is normative legal research. The results of the discussion in this study are those who are obliged to care for children in divorce cases are the father of the child, because marriage according to Hindu law in Bali adheres to the Fatherhood system (Vederrechtelijk), so that the more privileged are purusa or male parties. About custody of children who are underage and breastfeeding usually the court gives custody of the child to the mother, this is due to humanitarian factors for the growth and development of the child. The position of the child after the breakup of marriage is that the child as heir and successor descendant is referred to as the term sentana the importance of the value of the child in accordance with the teachings of Hinduism that animates the lives of Balinese people.
Dibalik kejadian perkawinan dan perceraian, keberadaan anak sangat penting dalam kehidupan masyarakat Bali. Bahkan banyak pasangan suami istri rela cerai karena tidak membuahkan keturunan atau anak dalam perkawinannya. Rumusan masalah dalam penelitian ini yaitu: bagaimanakah hak memelihara anak setelah putusnya perkawinan karena perceraian dan bagaimanakah kedudukan anak menurut hukum adat Bali setelah putusnya perkawinan karena perceraian. Tipe penelitian yang dipergunakan dalam penyusunan proposal ini adalah penelitian hukum normatif. Hasil pembahasan dalam penelitian ini adalah yang berkewajiban memelihara anak dalam kasus perceraian adalah ayah dari anak tersebut, karena perkawinan menurut hukum Hindu di Bali menganut sistem Kebapaan (Vederrechtelijk), sehingga yang lebih berhak adalah pihak purusa atau pihak laki-laki. Tentang hak asuh anak yang masih dibawah umur dan sedang menyusui biasanya pengadilan memberikan hak asuh anak tersebut berada pada ibunya, hal tersebut disebabkan karena faktor kemanusiaan demi tumbuh kembang anak. Kedudukan anak setelah putusnya perkawinan adalah anak sebagai ahli waris dan penerus keturunan yang disebut sebagai istilah sentana pentingnya nilai anak tersebut sesuai dengan ajaran Agama Hindu yang menjiwai kehidupan masyarakat Bali.
22
Yudha Putra, Cokorda Gde, I. Made Suwitra, and Gayatri Sudibya. "Kedudukan Suami Menurut Hukum Waris Bali dalam Perkawinan Nyeburin di Desa Adat Peliatan Ubud Gianyar." Jurnal Konstruksi Hukum 2, no. 2 (May 2, 2021): 303–8. http://dx.doi.org/10.22225/jkh.2.2.3227.303-308.
Анотація:
Balinese men are the successors of the lineage / continuation of the future of the family so that a family continues to have descendants and does not experience extinction. However, these hopes cannot come true if the married couple cannot give birth to a son or even have no children or offspring at all. The purpose of this study was to determine the law of Balinese inheritance in nyeburin marriages in the traditional village of Peliatan. The formulation of the problem in this study is what is the position of the husband in the Nyeburin marriage according to the Awig-Awig of the Peliatan Traditional Village and the factors that encourage the implementation of the Nyeburin marriage in the Peliatan Traditional Village. The type of research used is empirical using a sociological approach, statutory approach, conceptual, case and customary law approaches. The data sources obtained from this research are primary data from interviews and observations and secondary data from Awig-awig traditional villages, legislation and related research. The results of the research include the husband's position as predana in intermarriage according to the Awig-Awig of the Peliatan Traditional Village, if the marriage breaks either those who still live at their wife's house or who have returned to their original home (mulih deha / truna), no one has explicitly regulated in positive rule of law. The factors that encourage the implementation of the Nyeburin marriage in the Peliatan Traditional Village are due to the request of the woman's parents due to not having a son and only having a daughter, a factor that comes from the male side (as predana), namely because of mutual love between the two both sides.
23
Kantriani, Ni Ketut, and Ida Bagus Sudarma Putra. "HARMONISASI HUKUM PENGANGKATAN ANAK DALAM DESA ADAT DI BALI (SUATU KAJIAN PLURALISME HUKUM)." VYAVAHARA DUTA 16, no. 2 (September 29, 2021): 172. http://dx.doi.org/10.25078/vd.v16i2.2910.
Анотація:
<p><em>Offspring is expected in marriage, in Hinduism the purpose of marriage, namely in the book of Manawa Dharmasastra, mentioned that praja (giving birth to offspring). But in reality in marriage not all the wishes that are expected will be achieved. In Bali marriages that do not have children generally perform the rapture of children. According to Balinese customary law the removal of children is generally a child who is raised from the purusha line (from the male lineage), the purpose of the child's rapture is to continue the offspring, responsibility in the form of rights and obligations. The appointment of children for a Hindu married couple who are Balinese,</em> <em>Then the implementation of the child appointment process should follow the provisions of Hindu law, then Balinese customary law (awig-awig and pararem) that applies in each customary village in addition to also still referring to the process of child adoption procedures that have been regulated in the applicable legislation in Indonesia. Based on this background, the issues discussed can be formulated as follows: 1. How to regulate the shahnya rapture of children according to customary law, Hinduism and National Law. 2. How the process of carrying out the appointment of children in indigenous villages in Bali is studied from legal pluralism. concepts: harmonization of law, adoption of children, pluralism of law, theory using legal pluralism (John Griffiths) and living law theory (Eugene Ehrlich), type of empirical legal research, descriptive nature of research, type of data qualitative and sourced from primary data and secondary data, using methods of data collection, obsenvation, interview, and literature. Determination of informants using non probability sampling, the instrument used by mobile phones, management and qualitative and systematic descriptive analysis. The results of research 1) The regulation of the shahnya child appointment can be seen from 3 legal bases, namely national law, customary law, and religious law. 2) In the process of carrying out the adoption of children in indigenous villages in Bali on the point of view of legal pluralism, namely the combination of three basic legal rules, including national law, customary law (awig-awig and pararem), and religious law (Hindu law), where the three legal bases run simultaneously in the implementation of child adoption in harmony, and balance, so as to create a harmony of law in the implementation of child appointment in indigenous villages in Bali</em></p><p><strong>Keywords</strong>: <em>Harmonization of the Law, Adoption of the Child, Pluralism of Law</em></p><p> </p>
24
Lansing, J. Stephen, and Karyn M. Fox. "Niche construction on Bali: the gods of the countryside." Philosophical Transactions of the Royal Society B: Biological Sciences 366, no. 1566 (March 27, 2011): 927–34. http://dx.doi.org/10.1098/rstb.2010.0308.
Анотація:
Human niche construction encompasses both purely biological phenomena, such as the evolution of lactose tolerance, and dual inheritance theory, which investigates the transmission of cultural information. But does niche construction help to explain phenomena in which conscious intention also plays a role? The creation of the engineered landscape of Balinese rice terraces offers a test case. Population genetic analysis and archaeological evidence are used to investigate whether this phenomenon emerged historically from trial and error by generations of farmers, or alternatively was designed by Bali's rulers. In light of strong support for the former hypothesis, two models are developed to explore the emergence of functional structure at both local and global scales. As time goes forward and selected patterns of irrigation schedules are implemented, local variation in rice harvests influences future decisions by the farmers, creating a coupled human–natural system governed by feedback from the environment. This mathematical analysis received a measure of empirical support when government agricultural policies severed the local feedback channels, resulting in the almost instantaneous collapse of rice harvests. The historical process of niche construction may also have included an evolution of religious consciousness, reflected in the beliefs and practices of the water temple cult.
25
I Putu Windu Mertha Sujana, I Wayan Landrawan, and Ni Made Widya Sari. "The Position Of Women Sentana Peperasan (Appropriate Children) View From The Perspective Of Bali Traditional Health Law." Journal of Sustainable Development Science 4, no. 1 (June 23, 2022): 24–28. http://dx.doi.org/10.46650/jsds.4.1.1262.24-28.
Анотація:
The presence of children in a family is the most coveted thing by every married couple. Various efforts can be made by humans to obtain children, one of which is by adopting children. One of the goals of adopting a child is none other than as a successor to the offspring and heirs of his adoptive parents. In Bali, the adoption of a child has a separate legal relationship between the child and his adoptive parents. Through the Dewa Saksi ceremony, religiously the child will become the biological child of his adoptive parents. In addition, even though Bali adheres to a patrilineal system, adopted daughters have the opportunity to being the main heirs in their adoptive families, namely by being made sentana rajeg. Sentana rajeg is a condition in which the daughters are given the status of sons (purusa) in Nyeburin marriages in Bali. Thus, the adopted daughter can be domiciled as the main heir in the adoptive family. To find a solution to these problems, therefore an analysis is needed regarding the position of adopted daughters in Balinese customary inheritance law. The method used to compile this article is literature study or literature study. The result of this research was through the decision of Pasamuhan Agung III/2010, the position of the woman can be one of the heirs and get a certain portion of the inheritance without having to be made a sentana rajeg first.
26
I Wayan Bayu Suta, I Nyoman Putu Budiartha, and I Ketut Sukadana. "Keabsahan Perkawinan Ngerorod (Kawin Lari) di Desa Kelusa, Kabupaten Gianyar." Jurnal Interpretasi Hukum 2, no. 1 (March 26, 2021): 184–88. http://dx.doi.org/10.22225/juinhum.2.1.3099.184-188.
Анотація:
Today's Balinese customary law recognizes two ways to carry out a marriage, namely marrying by memadik (engaging) and marrying by means of Ngerorod (kawin lari). If during the engagement period the parents and families of both parties have the blessing, the marriage will be done by memadik. Conversely, if the engagement period does not get the blessing of the parents and family of one or both parties, while the couple has already fallen in love and it is no longer possible to be separated, then ngerorod is the only way to get married. This study aims to determine the validity of the Ngerorod marriage (kawin lari) in the village of Kelusa, and to determine the legal settlement of the Ngerorod marriage in the village of Kelusa. The research method used is an empirical legal research method with a sociology of law approach. The results showed that the legality of the ngerorod marriage that usually occurs in Kelusa village is that the man and the woman make a statement that the woman is legally in the house of the man she loves. The male family came to Bendesa Adat and Kelian Adat to discuss the ngerorod marriage, then the man picked up the woman in front of her house. Then, the legal settlement in the Ngerorod Marriage in Kelusa village was because the woman was still married to another person, after going through a sangkep (meeting) by the traditional village prajuru giving customary sanctions and being directed or obliged to legally divorce according to the provisions of the Law.
27
Merta, Putu, and Ketut Kanca Wijaya. "Nyepi Lokal Dalam Pengejawantahan Pelestarian Alam di Desa Lokasari Kecamatan Sidemen Kabupaten Karangasem." Metta : Jurnal Ilmu Multidisiplin 2, no. 2 (August 31, 2022): 49–66. http://dx.doi.org/10.37329/metta.v2i2.1844.
Анотація:
Nyepi Day is celebrated by Hindus in Indonesia. In the Province of Bali, where the majority of the population is Hindu, not only in Sasih Kesanga (the ninth month of the Balinese calendar) implement Nyepi, but in several districts in the Province of Bali, the villagers carry out Local Nyepi which is coupled with various ritual/ceremonial activities. Lokasari Village is one of the villages in Sidemen District, Karangasem Regency, Bali Province. The objectives to be conveyed in this paper are (1). To find out the background of the emergence of the Local Nyepi tradition which was held in Lokasari Village. (2). To find out what is the basis of the implementation of Local Nyepi which is held in Lokasari Village. (3). To find out the similarities and differences between the implementation of Local Nyepi and Nyepi carried out by Hindus in Indonesia in general. (4). To find out the community's perception of Local Nyepi which was held in Lokasari Village. The methods used in this paper are: observation, interviews, and literature study. So that the results of the Ngusabha Ceremony which are written in Lontar Dharma Pamacul and Lontar Widhi Sastra and Local Nyepi are obtained because of the tradition of the Lokasari Village community that has been passed down from generation to generation (dresta desa), the similarity lies in the implementation of Catur Brata Penyepian and is based on Tilem, the difference is in the timing of the ceremony, the series of activities for the Nyepi ceremony, the Nyepi executive committee, and its objectives. The purpose of implementing Ngusabha and Local Nyepi in Lokasari Village is seen as a purification ceremony for Bhuana Agung and Bhuana Alit as well as an expression of community gratitude for the harvest that has been obtained by the community.
28
Musso, Pierre. "Entretien." Penser les données par le territoire ?, no. 3 (November 19, 2021). http://dx.doi.org/10.35562/balisages.752.
Анотація:
Pour Pierre Musso, la notion de territoire numérique est nécessairement pensée en lien avec le cyberespace lorsque l’on souhaite dépasser une simple vision augmentée du territoire. Selon lui, le cyberespace « désigne la totalité du système technique télé-informatique, à la fois “matériel”, constitué pour l’essentiel de l’Internet et des systèmes d’information, et “immatériel” fait d’algorithmes de production et de stockage de données ». Pierre Musso nous invite à inventer de nouveaux outils méthodologiques et conceptuels pour étudier l’hybridation de ces deux espaces. Il propose, entre autres, de saisir la topologie de ce cyberterritoire réticulaire (le couple cyberespace/territoire numérique) par une approche sociocognitive qui permet d’analyser les distances, qui ont cette particularité de ne plus être seulement physiques mais sociales, symboliques et mentales.
29
De Laat, Sonya. "Multiplicity of Balinese Characters." NEXUS: The Canadian Student Journal of Anthropology 16, no. 1 (January 1, 2003). http://dx.doi.org/10.15173/nexus.v16i1.185.
Анотація:
Photography as main research data has not been used in anthropology to the extent that it was by Margaret Mead and Gregory Bateson in the late 1930s. This paper takes a critical examination of their use and analysis of photographs in their research in Highland Bali, to demonstrate that their subsequent conclusions may be misrepresentative of the people they were studying. By reviewing analyses by Ira Jacknis and Gerald Sullivan, along with more historical and theoretical considerations, it will become apparent that although the couple exhaustively used the photographic medium, their analysis and conclusions seem to have been manipulated to suit their original hypothesis. Their conclusions being drawn from a small portion of the unprecedented corpus of material, the bias from one of their funding bodies and their lack of collaborative analysis with the research subjects may have been the causes of this possible misrepresentation, although further research would be needed in order to support this claim. The paper concludes with a brief analysis of how the Mead and Bateson project should be viewed by contemporary students of visual anthropology, specifically with respect to reflexivity, collaboration. and contemporary ethical considerations. Finally, the paper calls for further research to be done with this material.
30
Oprea, Denisa-Adriana. "De l’effritement à l’androgyne : l’image du couple dans le roman québécois contemporain au féminin." Voix Plurielles 7, no. 1 (May 8, 2010). http://dx.doi.org/10.26522/vp.v7i1.161.
Анотація:
À travers l’analyse d’un corpus de romans québécois contemporains, nous tentons ici de baliser les éléments d’un
parcours qui va de l’effritement à l’androgyne. Cette évolution est symptomatique tant de la remise en question du couple qu’engendre le féminisme radical que du passage du féminisme de la deuxième vague au féminisme de la troisième vague. Les romans que nous avons retenus sont
Le sexe des étoiles1 (1987), de Monique Proulx, Copies conformes2 (1989), de Monique LaRue et la trilogie Soifs3 de Marie-Claire Blais.
31
Dewi Juliana, Ni Komang, Ni Made Suryati, and Luh Putu Puspawati. "Satua I Srabena I Srabeni: Kajian Sastra Antropologis." Humanis, September 9, 2018, 654. http://dx.doi.org/10.24843/jh.2018.v22.i03.p13.
Анотація:
The study of Satua I Srabeni I Srabena discusses the analysis of literary structure and anthropology. This analysis aims to reveal the building structures and values ??of Balinese culture embodied in Satua I Srabena I Srabeni.This research uses structural theory, text theory, and theory of Literary Anthropology. Methods and techniques used in this study are divided into three stages, namely 1) methods and techniques of data provision using simak method assisted by transcription techniques, record techniques, and translation techniques, 2) methods and techniques of data analysis using qualitative methods and descriptive analytic techniques , 3) methods and techniques of presenting the results of data analysis using informal methods and deductive and inductive techniques. The result of this research is narrative strutur which includes eight incident, using straight groove and groove is divided into five stages, namely: situation stage, generating circumstances stage, rising action stage, climax stage, and denouement stage. Characters and characterizations are divided into three namely: the main character is I Srabena I Srabeni, secondary figures namely Father, and complementary figures (complementary) ie a couple husband, wife of Anak Agung, Anak Agung, wife Jin, Jin. Background is divided into three, namely: the background of the place that is on the road, jumah, gerobag, park, alase, diwangan, punyan bingin, ampike, and pasisi, background time is peteng, ibi sanja, and weak and background atmosphere angry atmosphere, , longing, anxiety, fear, and threatening atmosphere. The theme of women, about women in good behavior should be done by women and contained a mandate on how to respect women and behave well in life. The results of the literary anthropological research in this satua reveal the values ??of the culture contained, namely the value of vital, social values, ethical values, human values, sacred values, and the value of rwa Bhinneda contained in the four elements of culture in the story.
32
Sudibya, Diah Gayatri, and Kadek Richa Mulyawati. "Mesamsam Ceremony for the Validity of Divorce for the Krama of Kubu Traditional Village, Bangli District, Bali-Indonesia." International Journal of Social Science and Human Research 7, no. 02 (February 9, 2024). http://dx.doi.org/10.47191/ijsshr/v7-i02-09.
Анотація:
It is human nature as social creatures that every man and woman have the instinct to love each other and need each other in all areas. As a sign that someone has entered this period, it begins with the marriage process. Marriage is a sacred event and obligation for Hindus because God has said in Manava Dharmasastra IX.96 as follows: To be a mother, women were created and to be fathers, men were created. Religious ceremonies are prescribed in the Vedas to be performed by husband and wife. Such is the importance of marriage that it can only take place after various requirements specified in State law (Law No. 16 of 2019) concerning marriage according to national law and customary law (in this case Balinese customary law), are fulfilled by a series of ceremonies for both candidates. Bride and groom with the intention that the marriage can run smoothly and last forever as a husband and wife couple. However, it cannot be denied that in marriage conflicts can arise resulting in divorce between the two parties, which of course is carried out through the district court process so that a divorce certificate will be issued. Especially in Bali, namely in Kubu Bangli Village, you cannot accept only court decisions, but there are also decisions from traditional villages, namely by carrying out the Mesamsam Ceremony to legalize the divorce. So the problem formulation emerged as to what the divorce procedure is for village manners in the Kubu Bangli Traditional Village and how legal divorce is for village manners in the Kubu Bangli Traditional Village. The method used in this research is an empirical legal research method by looking at the facts that occur in the field by synchronizing the application of positive law and customary law.
33
Sneessens, Henri, and Bruno Van der Linden. "Numéro 33 - septembre 2005." Regards économiques, October 12, 2018. http://dx.doi.org/10.14428/regardseco.v1i0.15943.
Анотація:
Les préretraites ont été conçues initialement comme un instrument visant à répondre aux difficultés créées par les destructions d’emploi et la montée du chômage des années 70-80 et à privilégier l’avenir en privilégiant l’emploi des jeunes. L’instrument est-il approprié ? S’il ne l’est pas, quelles orientations suivre ? Et que penser des propositions gouvernementales dans le document "Vieillissement actif" ?
Les faits observés
Quand on regarde les faits au cours des trente dernières années, on constate le recours massif aux retraits du marché du travail (9 % de la population active en 2005). Parallèlement, sur la même période, on constate une baisse des taux d’emploi. Les taux de chômage des classes d’âge directement concernées sont relativement bas également. Il n’en est pas de même des autres classes d’âge, qui ne semblent pas avoir bénéficié de ces retraits massifs. Le taux d’emploi des 50-64 a certes augmenté sensiblement en Belgique au cours des dernières années. Mais le redressement est nettement moins rapide qu’aux Pays-Bas par exemple; il reste également trop faible pour ramener l’écart avec la France à la valeur observée au début des années 80.
Diagnostic
Au-delà de l’observation des faits, l’analyse que nous résumons dans ce numéro 33 de Regards économiquesconduit à la conclusion que les préretraites n’ont pas soutenu le niveau de l’emploi en Belgique. À moyen et long terme, les coûts de production sont un déterminant central du volume d’activité et de l’emploi. La contraction de la population active entraîne des pressions salariales accrues qui se répercutent sur les prix de vente et sur le volume d’activité, et donc sur l’emploi. Ces effets négatifs sur l’emploi sont renforcés lorsque la réduction de population active implique des dépenses supplémentaires en matière de pensions de retraite et un relèvement des taxes sur le travail.
Les destructions d’emplois sont un phénomène permanent dans nos économies, phénomène qui s’accompagne de créations d’emplois, dont on parle sans doute moins. Les destructions d’emplois impliquent un coût privé pour les entreprises comme pour les travailleurs concernés. Les mesures facilitant les retraits de la vie active réduisent les coûts privés en limitant la perte de revenu du travailleur et les coûts de restructuration des entreprises. Elles impliquent simultanément un coût important pour la collectivité en réduisant durablement le nombre d’emplois et en accroissant la charge des transferts et pensions. Ce coût pour la collectivité est à prendre en compte si l’on veut assurer la pérennité de notre système de sécurité sociale.
Les retraits anticipés ne sont pas toujours la conséquence de restructurations. Une fraction non négligeable des retraits anticipés semble refléter un choix délibéré. La taxe implicite sur le revenu du travail des personnes en fin de carrière due au système de (pré-)retraite atteint 55 % pour un travailleur de 60-65 ans. Un taux de taxation de 55 % signifie qu’en travaillant une année de plus ondiminue la valeur actualisée des revenus de pension futurs d’un montant égal à 55 % du dernier salaire. Cette taxe implicite incite à se retirer prématurément du marché du travail.
Orientations de politique économique
Ce diagnostic remet en cause l’idée selon laquelle maintenir les travailleurs âgés en emploi constitue une menace pour l’emploi des "plus jeunes". Dans ce contexte et compte tenu de l’évolution démographique et de la diminution des taux de mortalité, la fin des facilités de retraits de vie active se justifie, si pas pour tous, en tout cas pour beaucoup. Certes, pas d’un coup car l’adaptation des mentalités comme celle de la législation et des conventions ne peuvent s’effectuer instantanément.
Comment s’y prendre ? Quelques balises
(i) Mettre fin aux distorsions qui pénalisent la poursuite de la vie active
- Retraites anticipées
Pour les travailleurs d’au moins 60 ans dont la carrière est jugée complète du point de vue du calcul des retraites, la décision d’anticiper ou non le passage à la retraite ne doit pas entraîner de changement dans la valeur actualisée des revenus de pension futurs. La décision d’anticiper sa retraite doit seulement entraîner une diminution de la valeur annuelle de la pension. Le cumul d’un salaire et d’un revenu de pension doit alors être autorisé. Les mêmes principes s’appliquent aux travailleurs dont la carrière est incomplète, avec pour seule différence la possibilité de continuer d’accumuler des droits à la pension jusqu’à l’âge de 65 ans, selon les règles en vigueur aujourd’hui. Cette approche des retraites anticipées permet d’éliminer la taxation implicite des revenus du travail impliquée par le système actuel.Elle contribue à améliorer le bien-être des plus âgés, à stimuler l’emploi et améliorer l’équilibre des finances publiques.
- Destructions d’emploi
En cas de licenciement, nous plaidons pour que la personne reste demandeur d’emploi, quel que soit son âge, et que la période de chômage reste une période assimilée du point de vue du calcul de la retraite. Nous plaidons pour que l’allocation complémentaire négociée lors d’un licenciement ou d’une cessation d’activité anticipée soit traitée comme un salaire du point de vue de la (para)fiscalité et qu’elle soit payée jusqu’à l’âge de la retraite anticipée, y compris lorsqu’il y a reprise d’emploi. Ceci devrait encourager la recherche d’emploi et l’acceptation d’offres d’emploi le cas échéant moins rémunératrices.
(ii) Des politiques basées sur une vision dynamique de l’évolution des carrières
Favoriser, tout au long de la carrière, des comportements qui permettent de soutenir les exigences du marché du travail : formation, possibilité de retrait temporaire pour mieux concilier vie professionnelle et vie privée, attention permanente aux conditions de travail. Le développement de retraits du marché du travail à temps partiel ou de formules de réduction du temps de travail, accompagnés d’une allocation sociale, nous paraissent la meilleure réponse au problème des métiers usants. On ne saurait sous-estimer néanmoins la difficulté d’énoncer des critères objectifs permettant de définir sans ambiguïté les métiers usants, physiquement ou psychologiquement.
(iii)Réduire le coût des travailleurs âgés peu qualifiés
L’objectif est de stimuler en priorité l’emploi des moins qualifiés, groupe dans lequel on observe des retraits d’activité les plus importants et les plus précoces, dès l’âge de 50 ans. Le critère d’âge utilisé seul est un mauvais critère de ciblage des allégements structurels. La variable "âge" a du sens (i) si elle est combinée avec d’autres critères (en particulier le niveau des salaires, comme approximation du niveau de qualification) et (ii) si l’on évite des seuils tranchés, sources d’effets pervers sur le groupe d’âge immédiatement inférieur.
(iv)Une réflexion de fond sur les progressions salariales à l’ancienneté
Les progressions salariales à l’ancienneté ou en fonction de l’âge présentent des avantages et des inconvénients. Ce point mérite une réflexion de fond, qui peut être couplée à la discussion sur le calcul des droits à la pension (vus comme un salaire différé).
(v) Le renforcement de la protection de l’emploi : une fausse solution
L’obligation d’outplacement au-delà d’un seuil d’âge et à charge de l’entreprise, que l’on envisage actuellement, impliquerait une hausse du coût de licenciement des travailleurs "âgés", et donc un frein à leur embauche. Si les prestations de service d’outplacement sont en elles-mêmes efficaces, leur financement gagnerait plutôt à se faire via un fonds interprofessionnel alimenté par des cotisations d’employeurs calculées en fonction de leur pratique historique de licenciement quel que soit l’âge du travailleur.
34
Sneessens, Henri, and Bruno Van der Linden. "Numéro 33 - septembre 2005." Regards économiques, October 12, 2018. http://dx.doi.org/10.14428/regardseco2005.09.02.
Анотація:
Les préretraites ont été conçues initialement comme un instrument visant à répondre aux difficultés créées par les destructions d’emploi et la montée du chômage des années 70-80 et à privilégier l’avenir en privilégiant l’emploi des jeunes. L’instrument est-il approprié ? S’il ne l’est pas, quelles orientations suivre ? Et que penser des propositions gouvernementales dans le document "Vieillissement actif" ?
Les faits observés
Quand on regarde les faits au cours des trente dernières années, on constate le recours massif aux retraits du marché du travail (9 % de la population active en 2005). Parallèlement, sur la même période, on constate une baisse des taux d’emploi. Les taux de chômage des classes d’âge directement concernées sont relativement bas également. Il n’en est pas de même des autres classes d’âge, qui ne semblent pas avoir bénéficié de ces retraits massifs. Le taux d’emploi des 50-64 a certes augmenté sensiblement en Belgique au cours des dernières années. Mais le redressement est nettement moins rapide qu’aux Pays-Bas par exemple; il reste également trop faible pour ramener l’écart avec la France à la valeur observée au début des années 80.
Diagnostic
Au-delà de l’observation des faits, l’analyse que nous résumons dans ce numéro 33 de Regards économiquesconduit à la conclusion que les préretraites n’ont pas soutenu le niveau de l’emploi en Belgique. À moyen et long terme, les coûts de production sont un déterminant central du volume d’activité et de l’emploi. La contraction de la population active entraîne des pressions salariales accrues qui se répercutent sur les prix de vente et sur le volume d’activité, et donc sur l’emploi. Ces effets négatifs sur l’emploi sont renforcés lorsque la réduction de population active implique des dépenses supplémentaires en matière de pensions de retraite et un relèvement des taxes sur le travail.
Les destructions d’emplois sont un phénomène permanent dans nos économies, phénomène qui s’accompagne de créations d’emplois, dont on parle sans doute moins. Les destructions d’emplois impliquent un coût privé pour les entreprises comme pour les travailleurs concernés. Les mesures facilitant les retraits de la vie active réduisent les coûts privés en limitant la perte de revenu du travailleur et les coûts de restructuration des entreprises. Elles impliquent simultanément un coût important pour la collectivité en réduisant durablement le nombre d’emplois et en accroissant la charge des transferts et pensions. Ce coût pour la collectivité est à prendre en compte si l’on veut assurer la pérennité de notre système de sécurité sociale.
Les retraits anticipés ne sont pas toujours la conséquence de restructurations. Une fraction non négligeable des retraits anticipés semble refléter un choix délibéré. La taxe implicite sur le revenu du travail des personnes en fin de carrière due au système de (pré-)retraite atteint 55 % pour un travailleur de 60-65 ans. Un taux de taxation de 55 % signifie qu’en travaillant une année de plus ondiminue la valeur actualisée des revenus de pension futurs d’un montant égal à 55 % du dernier salaire. Cette taxe implicite incite à se retirer prématurément du marché du travail.
Orientations de politique économique
Ce diagnostic remet en cause l’idée selon laquelle maintenir les travailleurs âgés en emploi constitue une menace pour l’emploi des "plus jeunes". Dans ce contexte et compte tenu de l’évolution démographique et de la diminution des taux de mortalité, la fin des facilités de retraits de vie active se justifie, si pas pour tous, en tout cas pour beaucoup. Certes, pas d’un coup car l’adaptation des mentalités comme celle de la législation et des conventions ne peuvent s’effectuer instantanément.
Comment s’y prendre ? Quelques balises
(i) Mettre fin aux distorsions qui pénalisent la poursuite de la vie active
- Retraites anticipées
Pour les travailleurs d’au moins 60 ans dont la carrière est jugée complète du point de vue du calcul des retraites, la décision d’anticiper ou non le passage à la retraite ne doit pas entraîner de changement dans la valeur actualisée des revenus de pension futurs. La décision d’anticiper sa retraite doit seulement entraîner une diminution de la valeur annuelle de la pension. Le cumul d’un salaire et d’un revenu de pension doit alors être autorisé. Les mêmes principes s’appliquent aux travailleurs dont la carrière est incomplète, avec pour seule différence la possibilité de continuer d’accumuler des droits à la pension jusqu’à l’âge de 65 ans, selon les règles en vigueur aujourd’hui. Cette approche des retraites anticipées permet d’éliminer la taxation implicite des revenus du travail impliquée par le système actuel.Elle contribue à améliorer le bien-être des plus âgés, à stimuler l’emploi et améliorer l’équilibre des finances publiques.
- Destructions d’emploi
En cas de licenciement, nous plaidons pour que la personne reste demandeur d’emploi, quel que soit son âge, et que la période de chômage reste une période assimilée du point de vue du calcul de la retraite. Nous plaidons pour que l’allocation complémentaire négociée lors d’un licenciement ou d’une cessation d’activité anticipée soit traitée comme un salaire du point de vue de la (para)fiscalité et qu’elle soit payée jusqu’à l’âge de la retraite anticipée, y compris lorsqu’il y a reprise d’emploi. Ceci devrait encourager la recherche d’emploi et l’acceptation d’offres d’emploi le cas échéant moins rémunératrices.
(ii) Des politiques basées sur une vision dynamique de l’évolution des carrières
Favoriser, tout au long de la carrière, des comportements qui permettent de soutenir les exigences du marché du travail : formation, possibilité de retrait temporaire pour mieux concilier vie professionnelle et vie privée, attention permanente aux conditions de travail. Le développement de retraits du marché du travail à temps partiel ou de formules de réduction du temps de travail, accompagnés d’une allocation sociale, nous paraissent la meilleure réponse au problème des métiers usants. On ne saurait sous-estimer néanmoins la difficulté d’énoncer des critères objectifs permettant de définir sans ambiguïté les métiers usants, physiquement ou psychologiquement.
(iii)Réduire le coût des travailleurs âgés peu qualifiés
L’objectif est de stimuler en priorité l’emploi des moins qualifiés, groupe dans lequel on observe des retraits d’activité les plus importants et les plus précoces, dès l’âge de 50 ans. Le critère d’âge utilisé seul est un mauvais critère de ciblage des allégements structurels. La variable "âge" a du sens (i) si elle est combinée avec d’autres critères (en particulier le niveau des salaires, comme approximation du niveau de qualification) et (ii) si l’on évite des seuils tranchés, sources d’effets pervers sur le groupe d’âge immédiatement inférieur.
(iv)Une réflexion de fond sur les progressions salariales à l’ancienneté
Les progressions salariales à l’ancienneté ou en fonction de l’âge présentent des avantages et des inconvénients. Ce point mérite une réflexion de fond, qui peut être couplée à la discussion sur le calcul des droits à la pension (vus comme un salaire différé).
(v) Le renforcement de la protection de l’emploi : une fausse solution
L’obligation d’outplacement au-delà d’un seuil d’âge et à charge de l’entreprise, que l’on envisage actuellement, impliquerait une hausse du coût de licenciement des travailleurs "âgés", et donc un frein à leur embauche. Si les prestations de service d’outplacement sont en elles-mêmes efficaces, leur financement gagnerait plutôt à se faire via un fonds interprofessionnel alimenté par des cotisations d’employeurs calculées en fonction de leur pratique historique de licenciement quel que soit l’âge du travailleur.