Penyuluhan tentang bahaya pornografi melalui media elektronik bagi remaja sebagai akibat dari kemajuan komunikasi/teknologi tersebut, justru sangat mengganggu psikologis perkembangan jiwa anak-anak dan remaja. Hal ini dikarenakan melihat dan menonton gambar dan film yang bukan konsumsi mereka, mereka meniru adegan yang ada di dalam internet tersebut. Bertalian dengan hal pornografi, ada semacam dampak yang sangat signifikan yaitu jika sudah maniak terhadap tontotan yang berbau pornografi, maka akan menjadi kecanduan yang disebut kecanduan pornografi. Dimana perilaku berulang untuk melihat hal-hal yang merangsang nafsu seksual, dapat merusak kesehatan otak dan kehidupan seseorang, serta pecandu pornografi tidak sanggup menghentikannya. Pemanfaatan teknologi khususnya di bidang visualisasi melalui media elektronik menjadikan manusia lebih maju cara berpikirnya. Manusia dapat mengenal orang lain di belahan dunia manapun melalui jaringan nasional maupun internasional, secara bilateral maupun multilateral yang diakses melalui situs dalam internet. Manusia bisa mengenal manusia lain melalui jalur internet melalui Facebook, Twitter, Instagram, Vine, Line, WhatsApp, Bee Talk, Skype, dan masih banyak aplikasi yang lain. Dari semua fasilitas tersebut, secara keseluruhan dapat digunakan secara online. Internet sebagai salah satu indikator mempermudah segala gerak diberbagai lini kehidupan dan memudahkan untuk mengakses data apapun, termasuk gambar-gambar/film yang dikategorikan sebagai tontonan orang dewasa atau 17 tahun ke atas. Untuk itu, diperlukan penyuluhan hukum sebagai upaya preventif dalam mencegah bahaya pornografi pada kalangan remaja khususnya. Metode yang digunakan ceramah, diskusi dan tanya jawab. Hasil dari penyuluhan tersebut adalah siswa memahami yang dimaksud dengan pornografi, jenis-jenis serta bahaya pornografi, sehingga bahaya pornografi melalui media elektronik bagi remaja sebagai akibat dari kemajuan komunikasi/teknologi tersebut dapat diminimalisir.

<p><em>As a multicultural country, legal pluralism in Indonesia should be placed in the perspective of a new social movement, which lies as the abstraction of collective subjects to strive for emancipation. Experience has shown that many policies and political laws concerning natural resources do not provide enough room for the representation of indigenous peoples. As the new social movement in the context of multiculturalism, fighting for socioeconomic and natural resource redistribution is as important as providing spaces to foster cultural struggle in terms of fighting discrimination against indigenous peoples. In Dutch legal pluralism theory is termed as theorie van het rechtspluralisme. Lawrence M. Friedman has proposed a definition of legal pluralism as the presence of different legal systems and cultures in a single political community. This research uses the social legal method with a conceptual and historical approach. According to John Griffiths, legal pluralism is the presence of more than one legal rule in a social circle. Further, the concept of legal pluralism does not promote a dichotomy between state law on the one side and folk law and religious law on the other side.</em></p><p> </p><p><strong><em>Keywords: concept, legal, pluralism</em></strong></p><p><strong><em> </em></strong></p><p><strong>Abstrak</strong></p><p><em>Indonesia sebagai negara yang multikulturalisme hendaknya pluralisme hukum diletakkan dalam perspektif the new social movement yang bertumpu sebagai abstaksi subyek yang secara kolektif demi memperjuangkan emansipasi. Berdasarkan pengalaman, banyak kebijakan dan politik hukum atas sumber daya alam tidak memberi ruang representasi terhadap masyarakat hukum adat. Sebagai the new social movement dalam konteks multikulturisme tidak hanya penting dalam memperjuangkan redistribusi sosial ekonomi dan sumber daya alam, tetapi juga memberi ruang munculnya gerakkan untuk memperjuangkan cultural struggle (tantangan budaya) diskriminasi terhadap masyarakat hukum adat. Lawrence M. Friedman menyajikan pengertian pluralisme hukum yang berarti “adanya sistem-sistem atau kultur hukum yang berbeda dalam sebuah komunitas politik tunggal”. Metode penelitian menggunakan sosial legal dengan pendekatan konseptual dan sejarah. Pluralisme hukum oleh John Griffiths, diartikan bahwa hadirnya lebih dari satu aturan hukum dalam sebuah lingkaran sosial, Selanjutnya konsep pluralisme hukum tidak lagi mengedepankan dikotomi antara sistem hukum negara (state law) di satu sisi dengan sistem hukum rakyat (folk law) dan hukum agama (religious law) di sisi yang lain.</em></p><p> </p><p><strong>Kata Kunci: <em>Konseptual, Pluralisme, Hukum</em><em></em></strong></p>

Indonesia with all of its diversities in which law and culture live side by side and become part of state law regularity. Centralistic view contends that the only institution which plays role in creating social regularity is the country through the law formed and determined by the country. In its reality, there are many ‘other forces’ that do not come from the state such as customary law, religion law, habits, trade agreement across country and so on. Those forces also have the ability to regulate the community actions bound in it even sometimes the member or the community in the society prefers to obey the rules formed by their group compared to the state law regulations. The research method used was sociological approach with moral, ethic, and religious approach. Traditional communities are groups of individuals who live from generation to generation in a certain geographical territory and are bind by cultural identities, strong relationships with their indigenous land, regions, and natural resources. Their value system determines their economic, political, and legal institutions. Indigenous peoples are groups of individuals who live from generation to generation in a certain geographical territory and are bind by cultural identities, strong relationships with their indigenous land, regions, and natural resources. Their value system determines their economic, political, and legal institutions arranged by customary institutions that have the authority to govern.

The fourth paragraph at the opening of the Constitution of the Republic of Indonesia states that the Government of the Republic of Indonesia is obliged to protect the entire Indonesian nation, promote the general welfare, and educate the nation's life which is a manifestation of the responsibility of the state which is obliged to create welfare for its people fairly and equitably equally. This constitutional mandate is spelled out in the form of regulations aimed at preventing injustice from the stronger party against the weaker party so that a just and peaceful society can be created. The method used to analyze this problem is through normative and empirical mix and match. The approach used in this study is a statute approach, conceptual approach, and case approach. Legal protection for workers is an obligation for the fulfillment of basic rights inherent and protected by the constitution as regulated in Article 27 paragraph (2) of the 1945 Constitution of the Republic of Indonesia. The logical consequence of this mandate is the birth of the State's obligation to accommodate facilities and the widest possible opportunity for the community so that they can get a job as well as make it something worthy of humanity. Thus, the violation of basic rights guaranteed by the constitution is a violation of human rights. Protection of workers is regulated in Articles 67 to 101 of the Manpower Law, including those concerning wages and welfare. However, when faced with the COVID-19 pandemic situation, the company immediately provided a force majeure reason to avoid paying severance pay for workers/laborers affected by layoffs. The problem that occurs, in this case, is the termination of employment carried out by companies using force majeure reasons by companies in Indonesia unilaterally. Keywords: Impact, Employees, Pandemic

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