Politik Hukum Adat

Definisi
Politik Hukum

Nama Ahli Pendapat

Padmo Wahjono kebijakan dasar yang menentukan arah, bentuk, maupun isi hukum
yang akan dibentuk.
Soedarto upaya untuk mewujudkan peraturan-peraturan yang baik sesuai
dengan keadaan dan situasi pada suatu waktu.
Teuku Mohammad Radhie suatu pernyataan kehendak penguasa negara mengenai hukum yang
berlaku di wilayahnya dan mengenai arah perkembangan hukum
yang dibangun.
 • Politik Hukum Adat
upaya dari kesatuan masyarakat hukum adat
Definisi agar hukum adatnya yang masih dipegang
dapat diakui dan diterapkan demi
kemaslahatan bangsa Indonesia.
 The examples of masyarakat-
Soepomo menganggap bahwa
masyarakat hukum adat (Adat
persekutuan-persekutuan
Law societies) are: desa in Java,
hukum pada masyarakat adat
marga in South Sumatera,
tidak bersifat badan kekuasaan
nagari in Minangkabau 
Indonesia has more than 300 (gezagsgemeenschap),
units of societies which have
ethnics groups melainkan kehidupan
elements that can make them
masyarakat dalam badan-
able to stand alone: laws,
badan persekutuan yang
leaders and environmental
pengelolaanya bersifat
(based on collective rights to
kekeluargaan
land and water)
• Bentuk kewenangan yang dimiliki oleh kepala rakyat terdiri dari 3 lapangan tindakan :
1. Tindakan-tindakan mengenai urusan tanah berhubung dengan adanya pertalian yang erat antara tanah dan persekutuan yang menguasai tanah tersebut
2. Penyelenggaraan hukum sebagai usaha untuk mencegah adanya pelanggaran hukum sehingga hukum dapat berjalan sebagaimana mestinya.
3. Menyelenggarakan hukum sebagai pembetulan hukum apabila suatu hukum dilanggar.
• Seorang kepala adat memegang adat disegala tindakan-tindakannya dan harus selalu memperhatikan perubahan dan tumbuhnya norma baru didalam suatu masyarakat akibat
adanya perubahan keadaan lingkungan. Didalam suatu masyarakat, dapat terjadi timbulnya perasaan hukum baru yang berhubungan dengan kebutuhan akan hukum yang baru
akibat adanya perubahan keadaan. Seorang kepala persekutuan harus peka terhadap proses perubahan ini sehingga dalam pengetahuan adat, hukum adat akan selalu berjalan
secara dinamis untuk tumbuh dan berkembang. Soepomo menggambarkan proses perubahan dalam hukum adat kedalam 4 macam :
1. Ada yang telah lama dilupakan, yang telah hilang kedalam kubur.
2. Adat yang tidak dipakai lagi, sebagai umbut yang telah menjadi hutan rimba raya
3. Adat yang semerbak berkembang, yaitu yang selalu dijadikan umpama, dan
4. Adat yang baru tumbuh, serupa dengan tunas baru dari pohon yang sudah ditebang.
The characteristics of Adat Law societies
(Hazairin):

- communal  gotong-royong (mutual aid),

tolong-menolong (helping each other)
- serasa dan semalu (sharing the same feeling
and the same ashamed) is the major role

Particularly in regards to belief, feeling and the

goals of social system
Theories which are known in Adat Law:
1. Reception in complexu
ketika suatu masyarakat hukum adat menganut
suatu agama, Hukum Adat bagi mereka adalah
hukum yang berdasarkan agama mereka
2. Receptie
hukum masyarakat hukum Adat adalah hukum
adatnya. Hukum Islam dilaksanakan jika
masyarakat hukum adat telah menerima syariat
Islam
3. Receptie a contrario
Adat law is valid if it is not contrary to
Islamic law
• Cases in Adat Law societies are solved in
order to maintain peace

• Roles of the leader of the adat law societies

are in every aspects: to arrest, to investigate,
to give punishment, to give pardon and to
provide conditions to freedom
Menurut Soerjono Soekanto Definitions Strength Sanctions
perbedaan cara, kebiasaan, tata Usage (cara) A form of action Very weak Censure of
kelakuan, adat-istiadat, dan hukum individuals
adat adalah:
Folkways Actions which are Quite strong Blamed by many
(kebiasaan) conducted
repeatedly

Mores (Tata Folkways which strong punishment

kelakuan) are received as
norm

Custom (Adat Mores which are Very strong Excluded from

Istiadat) integrated strongly societies

Adat Law Custom which has Very strong Recovery state and
(Hukum Adat) legal and punishment
consequences
ADAT LAW (Iman Sudiyat)
1. Land law
2. Land transaction
3. Transaction which related to land
4. Liability law
5. Private entity status
6. Family law
7. Marriage Law
8. Inheritance Law
9. Customary law offense
Recognition given by the Constitution

• Article 18B (2)

"The State recognizes and respects the communities of indigenous
people and their traditional rights as long as they still exist and in
accordance with the development of society and the principles of
the Unitary State of the Republic of Indonesia, which is regulated
by law."
 (“Negara mengakui dan menghormati kesatuan-kesatuan masyarakat hukum adat beserta hak-hak
tradisionalnya sepanjang masih hidup dan sesuai dengan perkembangan masyarakat dan prinsip
Negara Kesatuan Republik Indonesia, yang diatur dalam undang-undang.”)
 

• Article 28l (3)

“Cultural identity and traditional peoples' rights are respected in
conformable with the times and civilizations.”
(“Identitas budaya dan hak masyarakat tradisional dihormati selaras dengan perkembangan
zaman dan peradaban.” )
The Development of Adat Law in Indonesia
• Colonialism era
- Adat law studies often conducted by
foreigners. Examples: Christian Snouck
Horgronje and Van Vollenhoven

- Adat law is in line with the situation of the

Indonesians who are religious
• Post-independence era
1. Old era: the discussions regarding the
enforcement of democratic principles—which
are derived from adat law—arose again

2. New era:
- the term of Adat societies refers to isolated
communities
- Adat societies were ransacked and
oppressed  they could not implement
their Adat law (Henley and Davidson)
 3. Reformation era:
- Adat societies began to rise through the
Adat Societies Alliance of the Archipelago
(Aliansi Masyarakat Hukum Adat Nusantara)
- the definition of Adat societies by the
Adat Societies Alliance of the
Archipelago:
“communities that are living together based on
ancestry for generations in an indigenous territory,
which has sovereignty over land and natural
resources, social and cultural life are governed by
customary laws and traditional institutions that deal
with the sustainability of community”
 Old order era

• Although the Constitution that existed at that time (UUD 1945)

recognized the existence of Adat peoples, but in the implementation
The it was ignored. A similar thing happen also when the state
constitution was changed into Constitution RIS. (David Bourchier)

Influence of • The thought that existed at the time was that Indonesian law requires

Adat Law unification which would be implemented nationally. It was as an

effort to show to the world that Indonesian were a united nation. It
was not like adat law that only applies to certain people in certain
areas which made the Indonesian people fragmented (C. Fasseur)

• In one of the laws, the existence of indigenous customary land law,

stated in Articles 2 (4) and 3 of the Law No. 5 of 1960 regarding the
Primary of the Agrarian Law.
New order era

The Law Number 5 year 1960 regarding the

Primary of the Agrarian Law was still
effectively
implemented in Soeharto regime. In the
implementation, the rights on lands which
derived from Adat law were changed into new
titles of rights. The same things happenned
with the titles which were given from the
Dutch. (Daniel Fitzpatrick)
 The inclusion of the recognition of
customary rights was also included in the
Primary Forestry Law of 1967.
Nevertheless, the recognition of Adat law
showed that Adat law was placed under
national law. Article 17 shows such
arrangements, namely, that in the exercised of
adat rights should not be interfered with the
implementation of national programs. Actually
the same thing happened also to the Agrarian
Law. (Daniel Fitzpatrick)
Reformation era

- the results of a research which was conducted

by Simarmata Ricardo (2003) that legal

recognition of adat peoples actualy are
contained in several laws and Bills
(Agricultural, Natural Resources, Human
Rights, Forestry, Mining, Water Management
and Education) and also the amendment of
the 1945 Constitution in 2000. (Bourchier)