PLURALISMA

UNDANG-UNDANG
(LEGAL
PLURALISM)
20023/24
APA DIA?
 Adanya beraneka sistem perundangan untuk menentukan tanggungan undang-undang anggota masyarakat
dalam sesebuah negara. Kesemuanya mempunyai dasar budaya/fahaman yang berbeza. MB HOOKER
 Kepelbagaian boleh berlaku di beberapa peringkat wilayah seperti, negara, serantau maupun antarabangsa.

i. Negara: terdapatnya undang-undang rasmi (official law) dan undang-undang berteras kepercayaan dan
adat.
ii. Serantau: European Union, udang-undang negara bersaingand dengan undang-undang EU.
iii. Antarabangsa: Undang-undang Antarabangsa bersaing dengan undang-undang negara.
 Pluralisma undang-undang adalah merupakan pencabar kepada ‘legal centralism’* – undang-undang adalah
dibentuk oleh negara dan dikuasai oleh negara.
* according to which all law is and should be state-sponsored law, uniform for all persons, applied equally
across all social groups, and emphatically superior to, if not exclusive of, any and all other systems or
repositories of law.

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ASAS PUU

 Setiap Kumpulan social mempunyai peraturan normative, oleh itu

memiliki ‘undang-undang’ yang berbeza, walaupun mungkin tidak
terdapat institusi perundangan diperingkat negeri.
 ‘Undang-undang’ itu adalah aturan hubungan social.
 Aliran sosiologi dan antropologi.

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PERKEMBANGAN
 Leopold Popsil, tiada kumpulan manusia yang hanya memiliki “a single consistent legal system, but as
many much systems as there are functioning subgroups. Conversely, every functioning subgroup of a society
regulates the relations of its members by its own legal system.”
 Legal pluralism is a reality, legal centralism is a myth.

 Brian Tamanaha: Pluralisma undang-undang berlaku sejak era Medieval hingga kehari ini.

 Peperangan dan penaklukan antara kuasa-kuasa besar seperti Rom, Islam dan Eropah.

 Terdapat pelbagai bentuk undang-undang dan institusi yang beroperasi secara seiring dan digunapakai oleh
kumpulan yang berbeza-beza atas asas agama, budaya, perniagaan, strata kehidupan dan tempat.
 Namun, disatu peringkat, negara mengambil-alih kuasa membuat undang-undang, menyebabkan terdapat
undang-undang yang tersisih.
 Penyahjajahan (Decolonisation) mula menerbitkan aliran pluralisma undang-undang dan disokong oleh
perkembangan aliran sosiologikal undang-undang yang memahami undang-undang sebagai fenomena
social.

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GLOBALISASI

 Melahirkan pluralism undang-undang peringkat antarabangsa, kerana

terdapat pelbagai agensi yang melahirkan peraturan, misalnya: UN,
WHO, WTO/GATT, ICJ, ICC
 Melahirkan norma hak asasi apabila tuntutan mengenai hak asasi
dibawa ke tribunal antarabangsa.
 Urusan perniagaan yang membentuk system aturan sendiri. The
United Nations Commission on International Trade Law
(UNCITRAL)
 Pergerakan manusia – dari satu negara ke negara lain membawa
peraturan yang bercanggah dengan negara baru.

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ADAKAH PENJAJAHAN PUNCA
LAHIRNYA PLURALISM
UNDANG-UNDANG?
 Colonization
“The process began in the 17th century with the expansion of the civil
law and common law systems outside Europe and reached its greatest
extent in the nineteenth century and twentieth centuries. The laws with
which the ‘Western’ laws came into contact included the great ethical
and religious systems as well as numberless varieties of unwritten laws.
The result has been that large portions of the globe are subject to laws
the principles of which are drawn from a number of widely differing
cultures. These principles do not usually combine easily with each
other; more often than not they coexist uneasily or conflict in a variety
of ways.” MB Hooker

Pandangan ini boleh disangkal.

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KATEGORI

 Griffith’s ;
 Weak (juristic): ‘the sovereign (implicitly) commands different bodies
of law for different groups in the population’ (operate within the
ideology of legal centralism)
 Strong: ‘a situation where not all law is state law nor administered by
a single set of state legal institutions, and in which laws is therefore
neither systematic nor uniform’.

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UN. (2011A). PROGRESS OF THE
WORLD’S WOMEN 2011-2012: IN PURSUIT
OF JUSTICE. NEW YORK: UN WOMEN.

Non-state legal orders: These exist in every country in parallel with the state system. They
are not formally recognised or state-sanctioned. For example, conflict resolution
mechanisms include informal village jirgas (councils) in Afghanistan and Pakistan and
forums run by street committees in Brazil.

Formal legal pluralism: In many countries in the Middle East, South Asia and South-
East Asia, for example, family and some property matters are governed by different
laws for different religious or ethnic communities. In some African countries, women
married under the customary, religious, civil or common law system are subject to
different state-recognised laws on inheritance and property rights.

Quasi-state legal orders or state incorporation of non-state legal orders: For

example, many African states have incorporated customary chiefs or local power-
holders as the lowest tier of decentralised state legal systems. Alternative dispute
resolution mechanisms are increasingly used to provide services where formal state
capacity is weak or overburdened.

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ILUSTRATION

 Tanah Melayu mempunyai Masyarakat majmuk. Kedudukan Tanah Melayu

sebagai pusat perdagangan antarabangsa menyebabkan pelbagai bangsa
dari serata dunia dating berniaga dan ada antaranya menetap dinegara ini..
 Pedagang dari serata dunia – China, Arab, India dan Eropah

 Pendudukan Inggeris dan pengenalan Royal Charter of Justice 1807

memperkenalkan system undang-undang baru;
 Local inhabitants laws, the Malaya adat, Islamic law, customary law

 Migrants – Chinese and Indians;

 Merdeka 1957 and establishment of Malaysia 1963.

 Common law, Islamic Law, Customary law, Native laws.

 Any other forms of law?

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THE ROYAL CHARTER OF JUSTICE
OF 1807 BRITISH COLONY OF
PENANG
 It was recognised that some aspects of English law would have to adapt to the
distinct religions, manners and customs of the local inhabitants of Malaya. This
was the interpretation of the provisions of the Royal Charter adopted by Chief
Justice Maxwell in Choa Choon Neo v Spottiswood (1869) 1 Ky 216 at 221:
 "In this Colony, so much of the law of England as was in existence when it was
imported here, and is of general (and not merely local) policy, and adapted to the
conditions and wants of the inhabitants is the law of the land; and further, the law
is subject in its application to the various alien races established here, to such
modifications as are necessary to prevent it from operating unjustly and
oppressively to them. Thus, in questions of marriage and divorce, it would be
impossible to apply our law to Mohammedans, Hindoos and Buddhists, without
the most absurd and intolerable consequences, and it is therefore held inapplicable
to them".

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SOUTH AFRICA
CHRISTA RAUTENBACH , DEEP LEGAL PLURALISM IN SOUTH AFRICA: JUDICIAL ACCOMMODATION OF NON-STATE LAW, (2010 ) JOURNAL OF
LEGAL PLURALISM, 140

 Legal pluralism is accepted as a means to guarantee “cultural and

religious rights” provided that “the state may pass legislation
recognising systems of personal and family law consistent with and
subject to other provisions of the Constitution.”
 Section 15(3) of the SAC favours legal pluralism;

(a) This section does not prevent legislation recognising-

(i) marriages concluded under any tradition, or a system of religious,
personal or family law; or (ii) systems of personal and family law under
any tradition, or adhered to by persons professing a particular religion.
(b) Recognition in terms of paragraph (a) must be consistent with this
section and the other provisions of the Constitution.

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INTERPRETATION CLAUSE
S.30
(1) When interpreting the Bill of Rights, a court, tribunal or forum- (a) must
promote the values that underlie an open and democratic society based on
human dignity, equality and freedom; (b) must consider international law;
and (c) may consider foreign law.
(2) When interpreting any legislation, and when developing the common
law or customary law, every court, tribunal or forum must promote the
spirit, purport and objects of the Bill of Rights.
(3) The Bill of Rights does not deny the existence of any other rights or
freedoms that are recognised or conferred by common law, customary law
or legislation, to the extent that they are consistent with the Bill.

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CABARAN-CABARAN

 Berlaku konflik hubungan antara perseorangan (interpersonal) dalam

sistem kenegaraan.
 Dilema untuk pengiktirafan antara kepelbagaian budaya dan keperluan
keseragaman undang-undang.
 Persaingan keutamaan antara undang-udang negara dan undang-undang
peribadi.
 Persaingan norma

Contoh: “Freedom of religion” OR “Freedom from Religion”

 Pluralism subordinates religion and its truth to the postulate that all
religion and non-religious ideologies are basically equivalent and
interchangeable while at the same time posting its own ideology as its
truth as paramount.
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ADAKAH PUU TIDAK SERASI
DENGAN SISTEM PERUNDANGAN
MODEN?

Pertama, ia melanggar prinsip-prinsip asas mengenai ‘kesamarataan undang-undang

(equality before the law) dan kesejagatan (universality);
Kedua, tidak serasi dengan prinsip kedaulatan undang-undang (rule of law)
Ketiga, menjejaskan keabsahan hak negara untuk menggunakan kekerasan;
Keempat, persaingan mendapatkan pengiktirafan dari pihak negara bagi kuasa
penyelesaian konflik, pertentagan norma yang menjadi asas tuntutan:
Contoh: norma dan nilai undang-undang adat boleh menyebabkan pegawai dan
individu untuk mengabaikan norma undang-undang negara, menyebabkan
berlaku kecacatan terhadap kedaulatan undang-undang.

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APA ITU UNDANG-UNDANG
MENURUT PUU
 Tidak berupaya membezakan antara ‘non-legal normative order’ dan
‘legal orders’.
 John Griffiths: ‘all social control is more or less legal’.
 Gordon Woodman, walaupun tidak dapat mengenalpasti undang-
undang, namun, “…law covers a continuum which runs from the
clearest formof state law through to the vaguest forms of informal
social control’.

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BAGAIMANA PUU
MEMPENGARUHI RUPEBENTUK
UNDANG-UNDANG NEGARA.
 Membantu pengkaji, peguam, hakim dan ahli perundangan supaya
tidak berpandangan ekstrim – iaitu, undang-undang rasmi adalah
paling utama, atau peraturan normative adalah seiring dengan
undang-undang negara.
 Pengiktirafan kepada kewujudan ‘undang-undang lain’ @ norma yang
membentuk undang-undang dalam system perundangan negara.
 Pertimbangan khusus perlu dibuat untuk membolehkan penggunaan
prinsip undang –undang dari sistem undang-undang yang berbeza.
Misalnya pengiktirafan amalan adat.

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AUSTRALIA

 tribal marriages were found to fall within statutory references to

"husband and wife“. Roberts v Devereux, unreported, Supreme Court
of the Northern Territory (Forster CJ), 22 April 1982 noted ALRC 31,
60 [74]
 Mabo v Queensland [No 2], right of indigenous peoples to enjoy
native title to their lands.

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UNITED KINGDOM
 Pengiktrafan perkahwinan melalui upucara keagamaan dan pendaftaran
dibawah Marriage Act 1949.
 Vishal Vora, The Continuing Muslim Marriage Conundrum: TheLaw of
England and Wales on Religious Marriage and-Marriage in the United
Kingdom
 https://doi.org/10.1080/13602004.2020.1744839

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