This study explores the regulatory and institutional framework for relocating Indonesia’s national capital (Ibu Kota Nusantara, IKN) from Jakarta to East Kalimantan, a plan rooted in the integrative ideology articulated by Soepomo in 1945. This ideology emphasizes harmony between macrocosmic and microcosmic forces within the state, suggesting that the government center should be located centrally within the country to symbolize supreme authority. The relocation is also seen as a crucial move toward achieving “Indonesia Emas 2045”. However, the enactment of Law No. 3 of 2022, which serves as the legal basis for the relocation, has faced significant criticism, particularly regarding the regulatory, institutional, and funding aspects. Previous studies have often been opinion-based and lacked scientific rigor, especially in addressing the complexities of policy implementation. This research aims to fill this gap by providing a detailed analysis of the policy from regulatory and institutional perspectives. The study uses a normative legal approach, incorporating both statute and conceptual analyses, to evaluate the regulatory and institutional frameworks guiding the capital relocation. While it does not extensively address funding issues, it focuses on identifying how well the existing rules align with the policy’s implementation goals. Findings suggest that while the relocation offers significant benefits, such as promoting national unity and symbolizing progress, the process faces challenges, including conflicts with existing regulations and institutional inefficiencies. The contribution of this study lies in offering actionable insights for both the government and civil society to assess and improve the policy’s implementation, ensuring its alignment with the broader vision of national development.

The legalizing of the work act sparked deep-rooted controversy in society, even since it was first proposed by the President. This situation is highly reasonable, especially with new society conditions emerging from the covid-19 pandemic, misunderstandings are natural and disagreements are easy. The copyright law was hasty as it revised dozens of existing laws. Omnibus law appeared on President Joko Widodo's proposal on his inaugural address to the people's assembly on October 20, 2019. The President proposed omnibus law to have overlapping regulations eliminated. The government has also expressed hope with the growing number of pollutive Omnibus Laws in the public and has also attracted foreign investors to invest in Indonesia. Omnibus law has generated controversy in society as it overcomes most of the previous legislation with the new one. This new act. Omnibus law provided an easier passage, as regulations and permits impeded increased construction.

Artikel ini akan mendiskusikan alternatif penangkalan dan penanggulangan radikalisme di era disrupsi dan keterbukaan informasi. Radikalisme pada hakikatnya adalah persoalan konflik budaya dalam masyarakat yang plural, sehingga perlu identifikasi, revitalisasi dan reaktualisasi budaya hukum dan kearifan lokal guna menangkal dan menanggulanginya. Penelitian ini merupakan penelitian hukum kualitatif, dengan pendekatan socio-legal. Subjek dalam penelitian ini adalah stakeholders masyarakat adat sedulur sikep (Kudus & Pati), masyarakat budaya Surakarta maupun komunitas pondok pesantren API Magelang. Data yang dikumpulkan melalui pengamatan, wawancara, Focus Group Discussion, dan dokumentasi, divalidasi menggunakan teknik cross check triangulasi, dan dianalisis secara kualitatif induktif. Penelitian ini menemukan bahwa kearifan lokal sebagai sistem kepercayaan, nilai-nilai, dan kebudayaan yang merupakan sub dari budaya hukum adalah kekayaan sekaligus kekuatan (natural resources) untuk dijadikan bingkai kebangsaan sebagai instrumen dalam menciptakan kedamaian, kebersamaan, persatuan, dan keutuhan bangsa. Budaya hukum dan kearifan lokal di Jawa Tengah, memiliki tiga epicentrum, yaitu: komunitas pesantren, komunitas masyarakat adat, dan komunitas masyarakat budaya. Komunitas pesantren merupakan komunitas keagamaan sebagai institusi sosial yang terdiri dari kyai, santri, wali santri dan alumni dalam pola pendidikan, dengan materi dan metode humanistik tertentu untuk mengajarkan nilai-nilai kearifan sehingga menghasilkan perilaku yang santun, sabar, toleran dengan mengedepankan nalar, kasih sayang dan keteladanan. Komunitas masyarakat adat (indigenous peoples) adalah kelompok masyarakat atau suku bangsa yang memiliki asal-usul leluhur (secara turun temurun) di wilayah geografis tertentu, serta memiliki nilai, keyakinan, ekonomi, politik, dan budaya sendiri yang khas. Adapun komunitas masyarakat budaya (cultural society) adalah komunitas sosial yang memiliki akar identitas kuat dan menciptakan rasa memiliki yang kuat (community ownership and identity), dicirikan adanya daya pemikiran kritis (critical thinking); dan daya pemikiran mandiri (independent thinking). Penelitian ini merekomendasikan perlunya pendekatan integratif dan komprehensif melalui cultural reinforcement, baik soft approach dalam mengkampanyekan pemikiran Islam rahmatan lil alamin , maupun hard approach yang terukur (akurat, presisi dan valid).