Korupsi politik memiliki kaitan dengan penyalahgunaan wewenang/kekuasaan. Tulisan ini menggunakan metode penelitian socio legal, bertujuan untuk mengkaji penegakan korupsi politik, dalam perspektif hukum dan kriminologi. Penegakan korupsi politik dalam perspektif hukum, dapat ditempuh oleh hakim dengan memaksimalkan pidana penjara serta penjatuhan pidana tambahan, berupa pembayaran ganti rugi dan pencabutan hak politik. Upaya tersebut, perlu diperkuat pula dengan pendekatan nilai, yang berkelanjutan dan integral. Dalam perspektif kriminologi, korupsi politik berkaitan dengan teori pertukaran sosial. Pejabat atau penyelenggara negara mempertukarkan nilai-nilai moral, integritas, profesionalisme, jabatan, kekuasaan, maupun pengaruh dengan uang, barang, rabat (diskon), komisi, pinjaman tanpa bunga, pengobatan gratis, perjalanan wisata, dan kemudahan fasilitas lainnya secara tidak sah. Bahkan juga mempertinggi persahabatan, kepuasan, dan meningkatkan harga diri atau status sosial dengan kekuasaan yang lebih besar atau dengan penguasa yang lebih tinggi darinya. Oleh karenanya, rumusan pasal memperdagangkan pengaruh, perlu dimasukkan dalam revisi Undang-Undang Pemberantasan Tindak Pidana Korupsi. Law Enforcement on Political Corruption Political corruption has to do with abuse of authority / power. This papers uses the socio legal research method, it aims to examine enforcement on political corruption, in a legal and criminological perspective. Enforcement of political corruption in a legal perspective, can be taken by judge by maximizing imprisonment and additional criminal imposition; by payment of compensation and revocation of political rights. These efforts need to be strengthened by a value approach, which is sustainable and integrated. In a criminology perspective, political corruption is related to social exchange theory. State officials or state administrators exchange moral values, integrity, professionalism, position, power and influence with money, goods, discounts, commissions, interest-free loans, free medical treatment, tours and other facilities in an illegal manner. It also enhances friendship, satisfaction and increases self-esteem or social status with greater power or with a higher authority. Therefore, the formulation of the article on trading influence must be included in the revision of the Law on the Eradication of Corruption Crimes.

This research addresses the questions on, among other things, criminal liability of political parties from the perspective of the Law on the Prevention and Eradication of Criminal Acts of Money Laundering and the models of criminal liability of political parties with respect to criminal acts of money laundering. The juridical-normative research method used shows that political parties have met the criteria as corporations, being groups of people or assets to which the corporate criminal liability system applies. The fault of a political party in criminal acts of money laundering can be viewed through the actions of its administrators being a systemically integral part of the party as they have been given the roles by the party for the benefit of the party. The first conclusion is that a political party can be held criminally liable for criminal acts of money laundering. Secondly, the models of criminal liability of a political party in criminal acts of money laundering comprise (1) the model of criminal liability under Law No. 8 of 2010 concerning the Prevention and Eradication of Criminal Acts of Money Laundering. (2) Administrative model guided by the principle of systematiche specialiteit and the method of economic analysis of law approach through the Political Party Law. (3) Restorative justice model in the form of dual track system. This model is the alternative companion to the penal justice system, namely the criminal model and administrative model.

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Perdagangan manusia terutama perdagangan perempuan dan anak merupakan suatu bentuk perbudakan yang dilakukan secara terorganisasi dengan tujuan untuk mendapat keuntungan dalam industri seks, kerja paksa dan sebagainya. Permasalahan ini menjadi perhatian serius masyarakat internasional, dalam menentang praktek perdagangan manusia, sikap ini nampak dari beberapa Konvensi dan Protokol, salah satunya Convention Againts Transnational Organized Crime. Dalam ketentuan Hukum Pidana di Indonesia, masalah perdagangan manusia telah dijadikan tindak pidana, hal ini terlihat dalam Pasal 292, 296, 297 dan 506 KUHP, Pasal 83 Undang-Undang Nomor 23 Tahun 2002 tentang Perlindungan Anak, serta Undang-Undang Keimigrasian untuk penyalahgunaan dokumen ke luar negeri, Undang-Undang Ketenagakerjaan untuk eksploitasi kerja, serta beberapa perundangan lainnya. Kebijakan legal formal untuk mencegah dan menanggulangi masalah tindak pidana perdagangan manusia ternyata tidak mampu meminimalisasi angka tindak pidana perdagangan manusia, hal ini nampak dari laporan International Organization of Migrant tahun 2008 adanya korban trafficking berjumlah 3.127 orang. Saat ini Indonesia telah memiliki Undang-Undang Nomor 21 Tahun 2007 tentang Pemberantasan Tindak Pidana Perdagangan Manusia. Persoalannya bagaimana ketentuan ini memperkuat posisi hukum dari korban dan saksi trafficking terhadap masyarakat sehingga dapat mencegah dan memberantas tindak pidana perdagangan manusia?

Restorative justice has received attention in settlement of criminal cases in Indonesia. The settlement of cases in restorative justice has not been regulated in the Criminal Code and the Criminal Procedure Code. This concept is only regulated through regulations set by law enforcement agencies in the criminal justice system. The question of this research is how to implement restorative justice in solving cases in Indonesia? What is the model of restorative justice in the regulations and applied to customary law communities in Indonesia? This research is a doctrinal or normative legal research method. Restorative justice has been implemented in indigenous peoples in various parts of Indonesia, such as the Balinese indigenous peoples, the Bajawa indigenous peoples, Flores East Nusa Tenggara, the Lampung indigenous peoples and the Karo Batak indigenous peoples. The model of restorative justice that the Indonesian people have practiced is known as the Safeguard System. A model designed to handle case resolution through a restorative approach. Communities have various restoration programs as the primary means of dealing with various problems. The concept of restorative justice, applied in investigation, prosecution and court, adheres to a dual-track system model. This model is an alternative companion to the criminal justice system. The conflicting parties will be given the freedom to choose how to settle criminal cases. If the efforts through the restorative approach are successful, the settlement through the criminal justice system will be abolished.