scholarly journals Budaya Hukum Masyarakat Adat Bali Terhadap Eksistensi Perkawinan Beda Wangsa

2018 ◽  
Vol 7 (4) ◽  
pp. 516
Author(s):  
Ni Nyoman Sukerti ◽  
I Gst. Ayu Agung Ariani
Keyword(s):  
Indigenous Peoples ◽  
Research Method ◽  
Legal Culture ◽  
Customary Law ◽  
Primary Data ◽  
Legal Research ◽  
Interfaith Marriage ◽  
Applicable Law ◽  
The Family ◽  
Education Science

Different weddings are still a polemic for the custom society of Bali until now, even though they have been normatively removed by Decree No. DPRD. 11 of 1951. This study aims to elaborate and analyze the notion of a marriage of different ancestors and the legal culture of Balinese indigenous peoples related to the marriage. The research method used is empirical legal research by prioritizing field data as primary data extracted by interviews. The type of pedestal is socio-legal. The results show that the marriage of different wangsa is a marriage between tri wangsa women and jaba wangsa men, while the legal culture of Balinese indigenous people towards marriage is as follows; most of the respondents no longer maintained their interfaith marriage in full meaning that the term was not discarded from the family, there was no ceremony for the decline of the house for the woman, and there was no change in calling her parents. This happens because of the development and progress in the fields of education, science, and information technology that change the mindset of some citizens. A small number of respondents still maintain an old tradition that is formally juridically revoked based on the Bali DPRD Decree No. 11 of 1951, wanted to maintain its nationality, respect the old customary law and lack of understanding of applicable law. Perkawinan beda wangsa masih merupakan polemik bagi masyarakat adat Bali hingga kini , walaupun secara normative sudah dihapus dengan Keputusan DPRD No. 11 Tahun 1951. Penelitian ini bertujuan untuk mengelaborasi dan menganalisis pengertian perkawinan beda wangsa  dan budaya hukum masyarakat adat Bali terkait perkawinan tersebut. Metode penelitian yang dipakai adalah penelitian hukum empirik dengan mengutamakan data lapangan sebagai data primer yang digali dengan wawancara. Jenis pendekatannya adalah socio-legal. Hasil menunjukkan bahwa perkawinan beda wangsa adalah perkawinan antara perempuan tri wangsa dengan laki-laki jaba wangsa, sedangkan budaya hukum masyarakat adat Bali terhadap perkawinan tersebut adalah sebagai berikut; sebagian besar responden tidak lagi mempertahankan secara utuh perkawinan beda wangsa tersebut artinya tidak dilakukan istilah dibuang dari keluarga, tidak dilakukan upacara penurunan wangsa bagi si perempuan, dan tidak ada perubahan dalam memanggil orang tuanya. Hal tersebut terjadi karena perkembangan jaman dan kemajuan di bidang pendidikan, ilmu pengetahuan, dan teknologi informasi yang mengubah pola pikir dari sebagian warga masyarakat. Sebagian kecil responden masih ada mempertahankan tradisi lama yang secara yuridis formal sudah dicabut berdasarkan Keputusan DPRD Bali No. 11 Tahun 1951, ingin mempertahankan kewangsaannya, menghormati hukum adat yang sudah usang dan kurangnya pemahaman tentang hukum yang berlaku.

scholarly journals Customary Institutions in the Kei Indigenous Community Against Criminal Case Resolution

2020 ◽  
Vol 3 (1) ◽  
pp. 26-35
Author(s):  
Rudini Hasyim Rado
Keyword(s):  
Social Justice ◽  
Data Analysis ◽  
Customary Law ◽  
Primary Data ◽  
Criminal Cases ◽  
Legal Research ◽  
The Family ◽  
Family Level ◽  
Traditional Institutions

This research is focused on exploring the values of Kei customary law on the settlement of criminal cases that are resolved through customary institutions, by proposing 2 (two) problems, First, how is the existence of the law customary criminal Kei? Second, what is the role of customary institutions in the settlement of criminal cases? This research uses non-doctrinal legal research methods with interviews and observations as primary data. Meanwhile, data analysis is inductive and qualitative. It can be concluded that (1) the formal customary law of Kei is the values that live in the community that are agreed upon and are binding on the community, where the settlement of customary Kei crimes is taken in stages starting from the family level, customary institutions (Soa, Orang Kai and the last tier of Rat). (2) the role of traditional institutions in the settlement of criminal cases is starting to strengthen in society, this is indicated by the level of compliance with decisions and sanctions that are stipulated. People believe that customary cases are resolved by “insiders” (customary institutions) through deliberation (dok Tasdov) with a local wisdom approach to create social justice.

scholarly journals SIKAP MASYARAKAT HUKUM ADAT BALI TERHADAP PUTUSAN MK NO. 46/PUU-VIII/2010 TERKAIT KEDUDUKAN ANAK LUAR KAWIN

2015 ◽  
Vol 4 (3) ◽  
Author(s):  
Ni Nyoman Sukerti ◽  
I Gst. Ayu Agung Ariani ◽  
I Ketut Sudantra
Keyword(s):  
Indigenous People ◽  
Legal Culture ◽  
Customary Law ◽  
Constitutional Court ◽  
Legal Research ◽  
Biological Father ◽  
The Family ◽  
Pros And Cons ◽  
People’S Attitudes ◽  
The Right

This study aimed to determine the knowledge of indigenous people of Bali against theConstitutional Court No.46 / PUU-VII / 2010, meaning the Constitutional Court rulingrelated to the child outside the mating position, to identify and analyze the attitudes ofindigenous communities Bali on the discharge of the Constitutional Court. This study is anempirical law with non-doctrinal approach (socio legal research).The results showed that indigenous people in general do not yet know Bali Court DecisionNo.46 / PUU-VII / 2010 was. Meaning beyond mating gives children the same rights aschildren born within marriage. Balinese people’s attitudes related to this decision, can beclassified into two: 1. Most accept the decision of the reason; children outside the matingstatus to clear, the mother can claim responsibility for the biological father of the child,the child is no longer despised in the family and society. 2. small Sebagain reject reason;children outside mating can cause problems in inheritance in biological father, contraryto the customary law of Bali, girls may prefer not to marry. The attitude of the indigenouspeoples of Bali pros and cons of the legal culture of society.Conclusion: Its meaning is to give children the right to marry outside the same as childrenborn within marriage. Balinese customary law community in general have not been awareof the Constitutional Court. Balinese people’s attitudes towards the Constitutional Courtruling pro and cons.

scholarly journals SEJARAH HUKUM KEDUDUKAN PEREMPUAN DALAM PERKAWINAN MENURUT HUKUM ADAT BALI ( KAITANNYA DENGAN PERKAWINAN NYENTANA BEDA WANGSA)

2016 ◽  
Vol 5 (2) ◽  
pp. 301
Author(s):  
Ni Nengah Budawati
Keyword(s):  
Indigenous People ◽  
Social Life ◽  
Secondary Data ◽  
Legal Culture ◽  
Customary Law ◽  
Behavioral Approach ◽  
Primary Data ◽  
Legal Research ◽  
Legal Perspective ◽  
Data Source

This study aimed to know and understand about the legal culture of community on the phenomenon of different caste nyentana marriage. This research was empirical legal research legal research with behavioral approaches. The data source consisted of primary data sourced directly at the site of research and secondary data that included legislation, traditional laws, law books, magazines, dictionaries and newspapers. This study used qualitative data analysis which then produced descriptive data.Based on the national legal perspective, there are no differences in the position of husband and wife in different caste nyentana marriage. But in Balinese customary law, it resulted in the wife having a position that is more important than the husband in the family. As in the context of social life, especially in the capacity as krama in the sub-village, then the husband remains responsible for his obligations as krama muani while the wife still serves as krama luh. Related to the legal culture of indigenous people in Tabanan over different caste nyentana marriage, the fact that people are still of the view that marriage is an inter-caste marriage. Thus the legal culture of indigenous people in Tabanan tends to be static. This is motivated by many factors, one of which is either ignorance factor of traditional leaders or traditional krama of Decree of the Parliament No. 11 of 1951 which expressly has abolished inter-caste marriages that often lead to discrimination. Penelitian ini bertujuan untuk mengetahui dan memahami tentang budaya hukum masyarakat terhadap fenomena hukum perkawinan nyentana beda wangsa. Penelitian ini ialah penelitian hukum penelitian hukum empiris dengan pendekatan pendekatan prilaku (behavioral approach). Data primer bersumber langsung dari lokasi penelitian, sedangkan data sekunder berupa peraturan perundang-undangan, awig-awig­, literature hukum, majalah, kamus dan surat kabar. Pada penelitian ini data dianalisis secara kualitatif yang kemudian menghasilkan data deskriptif. Berdasarkan perspektif hukum secara nasional, tidak terdapat perbedaan kedudukan suami-isteri dalam perkawinan nyentana beda wangsa. Namun dalam Hukum adat Bali, justru mengakibatkan istri memiliki kedudukan yang lebih penting dibanding suami di dalam keluarga. Adapun dalam konteks kehidupan bermasyarakat, khususnya dalam kapasitas sebagai krama di banjar, maka si suami tetap bertanggung jawab pada kewajibannya sebagai krama muani sedangkan si istri tetap berkedudukan sebagai krama luh. Terkait dengan budaya hukum masyarakat hukum adat di Tabanan terhadap perkawinan nyentana beda wangsa, faktanya masyarakat tetap berpandangan bahwa perkawinan tersebut merupakan perkawinan antar kasta. Dengan demikian budaya hukum masyarakat hukum adat di Tabanan cenderung bersifat statis. Hal ini dilatarbelakangi oleh banyak faktor, salah satu diantaranya ialah faktor ketidaktahuan baik dari pemuka adat maupun krama adat tentang Keputusan DPRD  No. 11 Tahun 1951 yang secara tegas telah menghapus perkawinan antar kasta yang kerap menimbulkan diskriminasi.

scholarly journals PERAN DESA ADAT DALAM TATA KELOLA LEMBAGA PERKREDITAN (LPD) DI BALI

2021 ◽  
Vol 5 (2) ◽  
pp. 580
Author(s):  
Mia Hadiati ◽  
Lis Julianti ◽  
Moody R Syailendra ◽  
Luthfi Marfungah ◽  
Anggraeni Sari Gunawan
Keyword(s):  
Informal Sector ◽  
Research Method ◽  
Conflicts Of Interest ◽  
Secondary Data ◽  
Customary Law ◽  
Primary Data ◽  
Microfinance Institutions ◽  
Credit Institution ◽  
Legal Research ◽  
The Village

LPD as one of the MicroFinance Institutions is very rapidly growing in Bali Province. LPD is said to be the business center of the informal sector. The existence of LPD as a credit institution in the village has been recognized based on customary law. In 2020 LPD in Bali amounted to about 1,433 LPD from a total of 1,485 Indigenous Villages in Bali which more served loans for villagers for various purposes. Therefore, in the management of LPD must be managed properly, correctly, transparency so that there is no misuse of LPD in its management and designation. The research method used in this research is normative-empirical legal research. This research is a blend of normative legal research and empirical legal research. Normative legal research is legal research that uses secondary data, while empirical legal research is legal research that uses primary data.  Based on the results of this pre-study can be concluded the occurrence of criminal acts of corruption committed both the Board and lpd managers cause disputes. Disputes conducted by lpd managers and managers cause conflicts of interest either between the manager with customary karma or between managers and managers both in the duties and functions of their authority. Disputes over customary issues in the Village within the scope of LPD either indicated that cause village losses or violations of applicable laws and regulations are often resolved through national law compared to customary law that applies in an LPD area. LPD sebagai salah satu Lembaga Keuangan Mikro sangatlah berkembang pesat di Provinsi Bali. LPD dikatakan sebagai pusat usaha sektor informal. Eksistensi LPD sebagai lembaga perkreditan di desa telah diakui keberadaannya berdasarkan hukum adat. Tahun 2020 LPD di Bali berjumlah sekitar 1.433 LPD dari total 1.485 Desa Adat di Bali yang lebih banyak melayani pinjaman bagi masyarakat desa untuk berbagai keperluan. Oleh karena itu didalam pengurusan LPD haruslah dikelola dengan baik, benar, transparansi agar tidak terjadi penyalahgunaan LPD di dalam pengelolaan dan peruntukannya. Metode penelitian yang digunakan dalam penelitian ini adalah penelitian hukum normatif-empiris. Penelitian ini merupakan perpaduan antara penelitian hukum normatif dan penelitian hukum empiris. Penelitian hukum normatif adalah penelitian hukum yang menggunakan data sekunder, sedangkan penelitian hukum empiris adalah penelitian hukum yang menggunakan data primer.  Berdasarkan hasil pra penelitian ini dapat disimpulkan terjadinya tindak pidana korupsi yang dilakukan baik itu Pengurus dan pengelola LPD menimbulkan sengketa. Sengketa yang dilakukan oleh Pengurus dan pengelola LPD menimbulkan konflik kepentingan baik antara pengurus dengan karma adat atau antar pengurus dan pengelola baik dalam tugas dan fungsi kewenangannya. Sengketa permasalahan adat di Desa dalam ruang lingkup LPD baik itu terindikasi yang menimbulkan kerugian desa ataupun pelanggaran Peraturan Perundang Undangan yang berlaku seringkali sengketa tersebut diselesaikan melalui hukum Nasional dibandingkan dengan hukum adat yang berlaku di suatu wilayah LPD.

scholarly journals Reinforcement of the Papuan Traditional Communal Rights for the Control of Land and Natural Resources

2021 ◽  
pp. 17-23
Author(s):  
Alwiyah Sakti Ramdhon Syah Rakia ◽  
Keyword(s):  
Natural Resources ◽  
Indigenous Peoples ◽  
Research Method ◽  
Land Ownership ◽  
Customary Law ◽  
Legal Research ◽  
Legal Norms ◽  
Long Time ◽  
Customary Rights ◽  
Research Type

The ulayat rights of Papuan customary law communities over control of land and natural resources are rights granted by laws and regulations with a number of special powers. This study aims to analyze and provide a conception of strengthening the customary rights of the Papuan customary law community to control over land and natural resources. This research method uses a normative-juridical legal research type, which refers to the legal norms of legislation (statute approach), as well as legal theories and principles as supporters. This research is descriptiveanalytical, using qualitative analysis methods. The results of this study indicate that although the regulation of the customary rights of the Papuan customary law community has been in place for a long time, there are some basic things that need to be considered. Several regulations in the Perdasus do not represent the Papua Special Autonomy Law and tend to be contradictory. These provisions raise a number of problems for the Papuan indigenous peoples with regard to land ownership and the use of natural resources.

scholarly journals Reinforcement of the Papuan traditional communal rights for the Control of Land and Natural Resources

2021 ◽  
Author(s):  
A. Sakti Ramdhon Syah R.
Keyword(s):  
Natural Resources ◽  
Indigenous Peoples ◽  
Research Method ◽  
Customary Law ◽  
Legal Research ◽  
Legal Norms ◽  
Long Time ◽  
Customary Rights ◽  
Business Entities ◽  
Ownership Rights

The Papuan traditional communal rights for the Control of Land and Natural Resources, are rights granted by legislation with a number of special authorities. This study aims to analyze and provide a conception about Reinforcement of the Papuan traditional communal rights for the Control of Land and Natural Resources. This research method uses the type of normative-juridical legal research, which refers to the legal norms of statutory approach, as well as legal theories and principles as supporters. This research is descriptive-analytical, using qualitative analysis methods. The results of this study indicate that although the regulation of the customary rights of customary law communities in Papua has been enforced for a long time, but there are some fundamental things that need attention. First, there is no enforceable ownership rights over the land by the customary law community or Papuan individual indigenous people to land that has been owned by other individuals or legal entities, since the enactment of Perdasus. Second, the utilization of natural resources together must use business entities, without considering the skills of indigenous peoples in general are relatively low in relation to the format of business entities. Third, the lack of attention to the development of human resources in the utilization of natural resources.

scholarly journals KAJIAN PERBANDINGAN DALAM PEMBAGIAN WARIS BERDASARKAN PADA HUKUM ISLAM DAN HUKUM ADAT

2018 ◽  
Vol 3 (1) ◽  
Author(s):  
Anwar Hidayat ◽  
M. Gary Gagarin Akbar ◽  
Deny Guntara
Keyword(s):  
Property Rights ◽  
Research Method ◽  
Islamic Law ◽  
Customary Law ◽  
Inheritance Law ◽  
Hereditary System ◽  
The Family ◽  
The Status ◽  
Approach Method ◽  
The Subject

Abstrak Pemberlakuan aturan mengenai kewarisan di Indonesia selama ini terjadi perdebatan antara para ahli hukum tentang status hukum Islam dan hukum adat.Berkaitan dengan permasalahan dalam hukum waris pada hukum Islam dan hukum Adat, maka perlu adanya kesesuaian bagi masyarakat yang akan mempergunakan masing-masing hukum tersebut dalam menyelesaian warisannya kepada sang ahli waris yang berhak. Ketentuan hukum Islam di Indonesia belum merupakan undang-undang (kodifikasi) haruslah sistematis dan prosedural, harus jelas siapa subyek dan obyeknya dan diundangkan oleh lembaga yang berwenang dalam negara. Rumusan masalah dalam penelitian ini adalah bagaimana perbandingan dalam pembagian waris berdasarkan pada hukum islam dan hukum adat. Metode penelitian ini menggunakan metode kualitatif dengan metode pendekatan yuridis empiris. Hasil penelitian yaitu Hukum waris Islam telah menempatkan atauran kewarisan dan hukum mengenai harta benda dengan sebaik-baiknya dan seadil-adilnya. Islam menetapkan hak milik seseorang atas harta, baik bagi laki-laki maupun perempuan seperti perpindahan hak milik dan perempuan pada waktu masih hidup atau perpindahan harta kepada ahli warisnya setelah ia meninggal dunia. Hukum waris adat berpangkal dari bentuk masyarakat dan sifat kekeluargaan yang terdapat di Indonesia menurut sistem keturunan, dan setiap sistem keturunan yang ada mempunyai kekhususan dalam hukum waris yang satu dengan yang lain berbeda-beda. Kata Kunci:Waris, Hukum Islam, Hukum Adat Abstract The enactment of the rules regarding inheritance in Indonesia has been a debate between legal experts about the status of Islamic law and customary law. In connection with problems in inheritance law in Islamic law and Customary law, it is necessary for the community to use each of these laws in complete the inheritance to the rightful heirs. The provisions of Islamic law in Indonesia are not yet laws (codification) must be systematic and procedural, it must be clear who the subject and object are and are promulgated by the authorized institutions in the country. The formulation of the problem in this study is how comparisons in inheritance distribution are based on Islamic law and customary law. This research method uses qualitative methods with an empirical juridical approach method. The results of the research, namely Islamic inheritance law has placed the inheritance and law regarding property as well as possible and as fair as fair. Islam establishes someone's property rights, both for men and women, such as the transfer of property rights and women while still alive or the transfer of property to his heirs after he dies. The customary inheritance law stems from the form of the community and the family character found in Indonesia according to the hereditary system, and each of the offspring systems that have specific inheritance laws is different from one another Keyword: Inheritance, Islamic Law, Customary Law

scholarly journals Penukaran Harta Wakaf Menurut Hukum Islam dan Undang-Undang Nomor 41 Tahun 2004 Tentang Wakaf

2018 ◽  
Vol 1 (1) ◽  
pp. 140-156
Author(s):  
Idia Isti Iqlima ◽  
Syahrizal Syahrizal ◽  
Ilyas Ilyas
Keyword(s):  
Research Method ◽  
Legal Status ◽  
Islamic Law ◽  
Exchange Mechanism ◽  
Primary Data ◽  
Original Form ◽  
Legal Research

Penukaran harta wakaf adalah penukaran harta wakaf dari bentuk semula ke bentuk yang lainnya hukum islam pada dasarnya perubahan status wakaf tidak diperbolehkan melakukan penukaran sebagaimana mazhab Maliki dan Syafi’i sangat menekankan pada keabadian harta benda wakaf walaupun sudah rusak atau tidak menghasilkan sesuatu. Pada Pasal 40 Undang-undang Nomor 41 Tahun 2004 tentang Wakaf dijelaskan harta benda wakaf yang sudah diwakafkan dilarang ditukar. Tujuan penelitian untuk mengetahui status hukum penukaran harta wakaf menurut hukum Islam dan Undang-Undang Nomor 41 Tahun 2004 tentang Wakaf dan mengetahui mekanisme penukaran harta wakaf menurut hukum Islam dan Undang-undang Nomor 41 Tahun 2004 tentang Wakaf. Metode penelitian yang digunakan adalah jenis penelitian hukum normatif (yuridis normatif) dengan mengunakan data primer, data sekunder dan tersier. Hasil penelitian bahwa ada berbeda pendapat ulama dan madzhab tentang penukaran harta wakaf menurut hukum islam ada yang berpendapat melarang ibdal (penukaran) tanah wakaf sekalipun tanah tersebut tidak mendatangkan hasil sama sekali sebagian ulama lainnya memperbolehkan menukar tanah wakaf yang tidak atau kurang bermanfaat dengan tanah lain yang lebih baik namun dengan syarat-syarat tertentu. Dalam perundang-undangan tentang wakaf secara mutlak membolehkan penukaran karena yang menjadi sorotan bukan bentuk akan tetapi yang terpenting dari wakaf adalah fungsi dan tujuannya. Mekanisme penukaran menurut hukum islam harus melalui hakim yang shaleh yang mempunyai ilmu dan amal. Undang-undang nomor 41 Tahun 2004 tentang Wakaf dalam pasal 51 menyebutkan bahwa mekanisme penukaran dilakukan oleh nadzir dengan mengajukan permohonan tukar ganti kepada menteri melalui kantor urusan agama dengan menjelaskan alasan perubahan status dan hasilnya harus dilaporkan oleh nadzir ke kantor pertanahan dana atau lembaga terkait untuk pendaftaran lebih lanjut.The exchange of wakaf property is the exchange of wakaf property from its original form to another form of Islamic law basically the change of waqf status is not allowed to exchange as Maliki and Shafi'i school emphasize on the immortality of waqf property even if it is damaged or does not produce something. In Article 40 of Law Number 41 Year 2004 regarding Waqf, the wakaf property that has been proclaimed is prohibited to be exchanged. The purpose of this research is to know the legal status of the exchange of wakaf property according to Islamic law and Law Number 41 Year 2004 about Wakaf and know the mechanism of exchange of wakaf property according to Islamic law and Law Number 41 Year 2004 about Waqf. The research method used is the type of normative legal research (normative juridical) by using primary data, secondary and tertiary data. The result of the research that there are different opinions of ulama and madhhab about the exchange of wakaf property according to Islamic law there are those who argue forbidding ibdal (exchange) of wakaf land even though the land does not produce the result at all some other scholars allow swap land donation which is not or less useful with other land better but with certain conditions. In the legislation on waqf it is absolutely permissible to exchange because the spotlight is not the form but the most important of the waqf is its function and purpose. The mechanism of exchange according to Islamic law must be through a pious judge who has knowledge and charity. Law No. 41 of 2004 on Waqf in article 51 states that the exchange mechanism is done by nadzir by applying for exchange to the minister through the religious affairs office by explaining the reason for the change of status and the result must be reported by nadzir to the land office of the fund or the relevant institution for registration Furthermore.

Strategi Penyelesaian Pendaftaran Tanah Hak Komunal Masyarakat Hukum Adat Pandumaan-Sipituhuta

Tunas Agraria ◽  
2019 ◽  
Vol 2 (1) ◽  
pp. 45-69
Author(s):  
Ardi Saputra Sinaga ◽  
Julius Sembiring ◽  
Sukayadi Sukayadi
Keyword(s):  
Indigenous Peoples ◽  
Research Method ◽  
Legal Status ◽  
Land Rights ◽  
Customary Law ◽  
Legal Certainty ◽  
Land Registration ◽  
Communal Land ◽  
Community Strategy ◽  
Land Control

Abstract: Environment and Forestry Ministry established the reserve incense forest of the Pan-dumaan-Sipituhuta Customary Law Community as a customary forest. But in reality, it has not been guaranteed legal certainty regarding the existence and recognition of the rights of the Pan-dumaan-Sipituhuta Customary Law Community. The objective of this research is to know the le-gal status of Indigenous Peoples forest in Pandumaan-Sipituhuta Customary Law at this time, strategy of the land registration of communal right settlement, and constraint and effort done in the land registration of communal right settlement of Pandumaan-Sipituhuta Customary Law Community. This research uses qualitative research method with empirical juridical research form. Based on the results of the study showed that the legal status of the Indigenous Forests of Pandumaan-Sipituhuta Customary Law Society is currently reserved as customary forest of Pan-dumaan-Sipituhuta Customary Law Community. Strategy for resolving communal rights land registration in the incense forest of the Pandumaan-Sipituhuta Customary Law Community through four stages. First, recognition of the existence of the Pandumaan-Sipituhuta Customary Law Community. Secondly, the establishment of customary forests of the Pandumaan-Sipituhuta Customary Law Community by Environment and Forestry Ministry. Third, the Settlement of Land Control in Forest Areas is carried out in accordance with Presidential Regulation Number 88 of 2017 by issuing customary forests of the Pandumaan-Sipituhuta Customary Law Community from forest areas. Fourth, registration of communal land rights of Pandumaan-Sipituhuta Custom-ary Law Community.Keywords: strategy, communal rights, customary forestsIntisari: Kementerian Lingkungan Hidup dan Kehutanan (KLHK) menetapkan pencadangan hutan kemenyan Masyarakat Hukum Adat Pandumaan-Sipituhuta sebagai hutan adat. Tetapi kenyataannya, keadaan tersebut hingga saat ini dinilai belum menjamin kepastian hukum akan keberadaan dan pengakuan hak Masyarakat Hukum Adat Pandumaan-Sipituhuta. Tujuan dari penelitian ini untuk menjelaskan bagaimana strategi penyelesaian pendaftaran tanah hak komunal hutan kemenyan Masyarakat Hukum Adat Pandumaan-Sipituhuta. Penelitian ini menggunakan metode penelitian kualitatif dengan pendekatan yuridis empiris. Berdasarkan hasil penelitian menunjukan bahwa status hukum hutan kemenyan Masyarakat Hukum Adat Pandumaan-Sipituhuta saat ini dicadangkan sebagai hutan adat. Strategi penyelesaian pendaftaran tanah hak komunal hutan kemenyan Masyarakat Hukum Adat Pandumaan-Sipituhuta melalui empat tahapan. Pertama, pengakuan keberadaan Masyarakat Hukum Adat Pandumaan-Sipituhuta. Kedua, penetapan hutan adat Masyarakat Hukum Adat Pandumaan-Sipituhuta oleh KLHK. Ketiga, dilakukan Penyelesaian Penguasaan Tanah dalam Kawasan Hutan sesuai dengan Peraturan Presiden Nomor 88 Tahun 2017dengan cara mengeluarkan hutan adat Masyarakat Hukum Adat Pandumaan-Sipituhuta dari kawasan hutan. Keempat, pendaftaran tanah hak komunal Masyarakat Hukum Adat Pandumaan-Sipituhuta.Kata Kunci : strategi, hak komunal, hutan adat

scholarly journals EKSISTENSI OTONOMI DESA PAKRAMAN DALAM PERSPEKTIF PLURALISME HUKUM

2014 ◽  
Vol 3 (3) ◽  
Author(s):  
Anak Agung Istri Ari Atu Dewi
Keyword(s):  
Legal System ◽  
Research Method ◽  
Legal Pluralism ◽  
Customary Law ◽  
Legal Interpretation ◽  
State Law ◽  
Legal Research ◽  
Local Regulation ◽  
Traditional Institution ◽  
The Republic

The purpose of this research is to discover the existence of autonomy of Desa Pakraman in legal pluralism perspective. Related with that purpose, there are two issues that will be discussed, first, how does the existence of the autonomy of Desa Pakraman in Indonesia’s legal system?,Second, how does the existence of the autonomy of Desa Pakraman in legal pluralism perspective?. The research method is normative legal research using statue approach, concept approach and analytical approach and law analysis by using legal interpretation. Based on the problems, the results of discussion are : first, the existence of the autonomy of Desa Pakraman within the Indonesia’s legal system has regulated in the 1945 Constitution of the Republic of Indonesia, national and local Regulations. In the Constitution, specifically Article 18 B of paragraph (2), declare that the states recognizes Desa Pakraman and their traditional rights. In regulation of Law No.5 of 1960 concerning basic Agrarian Law (UUPA), regulation of Human Rights, and regulation of Desa (Village) are clearly recognize Desa Pakraman as traditional institution has traditional rights, one of it is the autonomy of Desa Pakraman. At the local regulation, autonomy Desa Pakraman has regulated in Local Regulation about Desa Pakraman. Second, that existence of autonomy Desa Pakraman in perspective legal pluralism is that the existence autonomy Desa Pakraman is a weak legal pluralism. In perspective weak legal pluralism the state law as a superior and the customary law as an inferior, its position in the hierarchy under State law. As a theory, the semi-autonomous social field from Sally Falk Moore perspectives that Desa Pakraman is semi-autonomous. Desa Pakraman has capacity to hold their village based on the customary law and outomaticly Desa Pakraman to be in framework of state law.

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