Choking is a condition where the upper airways are blocked by food or other objects which causes breathing problems. This is a medical emergency that can occur suddenly, and requires immediate action by anyone who is near the victim, because if left too long the body can experience a lack of oxygen (hypoxia) and resulting in death. Choking is a respiratory condition that is often underestimated by society. In children, the cause of choking is not chewing food properly and eating too much at one time. Apart from that, children also often put small solid objects into their mouths.Treatment is usually successful and the survival rate can reach 95%. Early treatment for choking is divided into 3 types, namely back blow (patting on the back), abdominal thrust (stomping on the stomach) also known as the Heimich maneuver and chest thrust (stomping on the chest).

The protection of heirs' rights to digital assets in Indonesia is becoming increasingly important as digital technology usage grows. Digital assets, including social media accounts, emails, digital files, and cryptocurrencies, present new challenges in inheritance law due to their unique nature. This article discusses how heirs' rights to digital assets can be effectively regulated within the existing legal framework. The main challenges include access and control issues, an incomplete legal framework, and rapid technological advancements. Proposed solutions include updating legal regulations, collaborating with digital service providers, enhancing digital literacy, and developing supportive systems and services. With these measures, it is hoped that heirs' rights to digital assets can be well-protected, providing legal certainty and ensuring that digital assets are not lost or misused.

This research was carried out at the Ugi Village Office, Sabbangparu District, Wajo Regency. The implementation of the research will start from March to June 2024. This study aims to find out the working environment of employees at the Ugi Village Office, Sabbanparu District, Wajo Regency, to find out the organizational commitment at the Ugi Village Office, Sabbangparu District, Wajo Regency, and to find out the relationship between the work environment and organizational commitment at the Ugi Village Office, Sabbangparu District, Wajo Regency. The method used is a census type with a quantitative associative approach.The results of this study show that the work environment carried out at the Ugi Kacamatan Sabbangparu Village Office, Wajo Regency, has a value of 297 and is included in the category of both the average ideal value in the dimensions of the physical work environment and the non-physical work environment. The organizational commitment at the Ugi Village Office, Sabbangparu District, Wajo Regency is included in the good category with a score of 361 from the average ideal value. This is seen from the dimension of organizational commitment based on personalization, job characteristics, structural characteristics and work experience. To find out the work environment is positively and significantly related to the organization's commitment to the Ugi Village Office, Sabbangparu District, Wajo Regency.
 
 

Mangupa is a traditional ritual that is still preserved by the people of South Tapanuli as a form of gratitude to Allah SWT for success or avoidance of danger. This tradition also aims to return the tondi (soul/spirit) to the body so that a person can return to health. In the Mangupa procession, food is served and "hata pasu-pasu," which is an expression of prayer, advice and hope conveyed by family and traditional leaders. This procession is held at certain moments such as sirian (joy) and siluluton (sorrow), and uses traditional materials that have been determined. This research is descriptive analytical in nature which aims to explain the view of Islamic law regarding the implementation of Mangupa. Through a qualitative approach, the author tries to understand how this ritual is practiced in people's lives and how Islamic law views this tradition. From the research results, the implementation of Mangupa in Paringgonan Village was declared permissible (allowed) as long as it did not contain elements of shirk, superstition, lies or excessive waste. If in the future Mangupa violates religious principles, such as destroying beliefs or causing waste, his legal status could change to makruh or haram. The essence of Mangupa is an expression of gratitude, prayer and advice, which is in accordance with Islamic teachings, so that its practice is still acceptable as long as it does not conflict with the Shari'a.

The existence of the Council's Honorary Court as a supporting tool is contained in Article 119 of Law Number 17 of 2014 concerning MD3 in conjunction with Law Number 2 of 2018 concerning MD3 in conjunction with Law Number. 13 of 2019 concerning MD3. That the Council's Honorary Court was established by the DPR with the aim of maintaining and upholding the honor and dignity of the DPR as a representative institution of the people. That the implementation of the Election which is carried out directly is a manifestation of the implementation of democracy which is a manifestation of the sovereignty of the people. In the election, violations of the law were found as regulated in Law Number 7 of 2017 concerning Elections. That election crimes are a form of violation of the law related to acts of falsification of documents, money politics and there is also intimidation of voters and others. That these actions are alleged violations of election crimes because they are contrary to laws and regulations. That to ensure the existence of an election crime, it must go through a court process with a judge's decision, which must first be processed by the Gakkumdu Center, which is an element of Bawaslu, the National Police, and the Attorney General's Office of the Republic of Indonesia. That if proven to have committed an election crime as stated in the district court decision, the legislative candidate has committed an ethical violation, although this must be processed legally in accordance with the mechanism regulated in the DPR Council's Ethics Court, namely referring to the MD3 Law, Regulation of the People's Representative Council Number. 1 of 2015 concerning the Code of Ethics of the People's Representative Council of the Republic of Indonesia and Regulation of the People's Representative Council Number. 2 of 2014 concerning the Procedures of the Council's Ethics Court.
 
 

This study aims to determine the criminal law policy in the return of state financial losses in the form of replacement payments by corruption convicts and to determine the efforts made by police investigators in overcoming obstacles to the return of state financial losses in the form of replacement payments by corruption convicts. The method used in this study is a qualitative method, with a normative legal approach as the main approach and empirical legal as a supporting approach. The data sources in this study were obtained from secondary data as the main data and primary data as supporting data. Furthermore, the data were then processed using qualitative methods. The results of the study obtained information that the criminal payment of replacement money has been regulated in Law No. 31 of 1999 concerning the Eradication of Corruption as amended by Law No. 20 of 2001. The amount of replacement money payment is the same as the assets obtained from the crime of corruption. If the replacement money is not paid, the convict is sentenced to imprisonment for a period not exceeding the maximum threat of the principal sentence. Therefore, the return of state financial losses cannot be optimal. The amount of compensation for state financial losses needs to be increased, by confiscating and seizing the perpetrator's assets/wealth. The Asset Confiscation Law needs to be formed as a legal basis for confiscating assets from corruption.

The use of cryptocurrency assets in Indonesia is still prohibited as a means of payment but as an investment instrument it can be included as a commodity that can be traded on a term exchange as regulated in the regulation of Law No. 10 of 2011 concerning amendments to Law No. 32 of 1997. The positive impact of cryptocurrencies in consumer protection such as cryptocurrency financial access can provide access to the traditional banking system, thereby increasing financial inclusion. There are also negative impacts to consider in consumer protection: security risks associated with theft or hacking of cryptocurrency exchange platforms and digital wallets can threaten the security of consumer funds. This study aims to analyze about consumer protection of cryptocurrencies in the digital age. This research uses normative research methods and uses qualitative data types. The results of this study show that consumer protection in cryptocurrency in the digital era, among others, preventively, in cryptocurrency trading transactions as assets is also strengthened by the Regulation of the Commodity Futures Trading Supervisory Agency Number 9 of 2019 concerning Amendments to the Regulation of the Commodity Futures Trading Supervisory Agency Number 5 of 2019 concerning Textile Arrangements for the Implementation of the Physical Market of Cryptocurrency Assets on Futures Exchanges. Meanwhile, if repressively to protect what is given after a dispute arises in the form of sanctions, fines, imprisonment, and penalties imposed a dispute occurs, regulated in Article 22 of PerBappeti Number 5 of 2019 concerning Technical Provisions for the Implementation of the Physical Market of Cryptocurrency Assets on the Futures Exchange, that dispute resolution is carried out by deliberation to reach consensus if it does not reach consensus the parties can resolve through the Futures Trading Arbitration Agency Commodity (BAKTI) and the State Court as stated in the agreement between the parties. Bank Indonesia reaffirms the ban on the use of virtual currencies in cryptocurrency, both in the form of selling, buying, and trading with these currencies. 

Factors causing children to become perpetrators of criminal acts include the attitude of parents who often commit violence against children. Another cause is the increasing number of perpetrators of crimes committed by children in the family, school and community environment. These value systems conflict with each other with the mindset of children who are growing up. Poverty in the social environment is also a cause of children committing crimes. One example is children and adolescents in the Johar Baru area, Central Jakarta who are often suspects in inter-village brawls. Legal Accountability for Children Who Are Drug Dealers Based on Law Number 11 of 2012 in imposing prison sentences on children as perpetrators of narcotics crimes based on various considerations consisting of aggravating and mitigating considerations shows that judges are only oriented towards prohibited acts which means only oriented towards aggravating considerations.

One of the consequences of poor nutritional management in toddlers is stunting. One nutritious alternative food to prevent stunting at a relatively cheaper price is sweet corn. Sweet corn is increasingly popular and widely consumed because it has a sweeter taste than regular corn (Kartika, 2019). Siswono (2004 in Surtinah, 2013) reported that the sugar content of the master sweet variety is 16 – 18%, close to the sugar content of cane, namely 19%. Sweet corn contains 96 cal Energy, 3.5 g Protein, 1.0 g Fat, 22.8 g Carbohydrates, 3.0 mg Calcium, 111 mg Phosphorus, 0.7 mg Iron, Vitamin A 400 SI, Vitamin B 0, 15 mg, Vitamin C 12.0 mg, and water 72.7 g Iskandar, 2006). This service activity was carried out at the Kampung Jawa Village Hall, Blangkejeren District, Gayo Lues Regency. The parties involved in this activity were lecturers from the Agrotechnology and Forestry study program, PSDKU Gayo Lues, Faculty of Agriculture, Syiah Kuala University as resource persons, as well as the Agrotechnology and Animal Husbandry study program, Faculty of Agriculture, Gunung Leuser University, Aceh Kutacane, village midwives as partners, village heads as facilitators and the village community. Javanese Village as a participant. Survey of activity locations, socialization of service activities, implementation of service activities, evaluation of service activities. The conclusions from this activity are: 1. Regarding the causes, characteristics, dangers and prevention of stunting by related parties, this is one of the first steps in efforts to improve the nutrition of pregnant women and toddlers in the Kampung Jawa Village community. 2. Sweet corn is an alternative food source that can be consumed by pregnant women and toddlers to prevent stunting. 3. This activity attracts the attention of mothers participating in socialization and Posyandu in Kampung Jawa Village and can increase their knowledge about preventing and handling stunting.

Indonesia is a unitary state with a lot of diversity, including various tribes, languages, religions, and cultures. Because it has so many differences, it is important for this nation to practice moderation in religion in order to prevent divisions that can damage the unity of the country. This research is educational and empirical. From the educational aspect, the focus is on the social aspect of religion in a multicultural society by emphasising the values of moderation. Meanwhile, from the empirical side, researchers will analyse the behaviour and actions of society in the practice of religious moderation. A country that is rich in diversity like Indonesia today often faces the issue of radicalism. Various groups that claim to represent certain interests are growing and openly spreading their ideologies. Therefore, religious moderation is an important element to encourage mutual understanding and respect for differences. It is hoped that this can be realised in harmony between religious communities in the midst of community life. The main objective of this study is to explore how to implement religious moderation as a strategic step to create a more inclusive and harmonious Indonesia in the future. The approach used in this study is a literature review, with a descriptive analysis style, namely examining documents and the implementation of religious moderation programmes in Indonesia. The results of the study show that the government faces various challenges in implementing religious moderation, such as rejection from conservative groups and lack of support from educational institutions. The conclusion of this study is that religious moderation is a key factor in building a harmonious and inclusive Indonesia. This can be achieved by increasing collaboration between the government, religious leaders, and the community in promoting the values of moderation. Thus, religious moderation can be a strong foundation for ensuring peace and social stability in Indonesia.