PHI – Hukum Adat

Sartika Intaning Pradhani

Almonika Cindy Fatika Sari

Departemen Hukum Adat

Pusat Kajian Hukum Adat Djojodigoeno
September 2022
sartika@mail.ugm.ac.id / almonika.cindy.f@ugm.ac.id
Bahan Bacaan
• Sulastriyono dan Sartika Intaning Pradhani, 2018, “Pemikiran Hukum Adat Djojodigoeno dan Relevansinya Kini”, Mimbar Hukum, Vol. 30, No. 3,
hlm. 449-464, https://jurnal.ugm.ac.id/jmh/article/view/36956/22793.
• Holleman, J.F., (Ed.), 1981, Van Vollenhovenn on Indonesian Adat Law, Koninklijk Instituut voor Taal- en Volkenkunde, Leiden, hlm. 5,
https://drive.google.com/file/d/1G_MvoajI7z5UDABJ3Qt5oT7rjDKq7R0-/view?usp=sharing.
• Ter Haar, 1962, Chapter XIV Precedent and The Judge dalam Adat Law in Indonesia, Bhatara, Jakarta, hlm. 251-256,
https://drive.google.com/file/d/1gcPwh89WDb6KSJ2__1bF36nFWhEGocJj/view?usp=sharing.
• C. Snouck Hurgronje, 1906, The Achehnese Vol. I., diterjemahkan oleh A.W.S. O’Sullivan, Late E.J. Brill, Leyden, hlm. 14,
https://drive.google.com/file/d/1sTM21vqWwJl8NwyIKBMYKyccw_N_h7mP/view?usp=sharing, diakses:
https://archive.org/details/achehnese01hurg/page/14/mode/2up?view=theater .
• Bronislaw Malinoski, 1951, Crime and Custom in Savage Society, Cetakan Ke-VI, Routledge & Kegan Paul Ltd, London,
https://drive.google.com/file/d/1Uut9z3aMFZmBpBSKTg7PO0uAlUD0RKcy/view?usp=sharing.
• Leopold Pospisil, 1965, A Formal Analysis of Substantive Law: Kapauku Papuan Laws of Land Tenure, American Anthropologist, Vol. 67, No. 5,
https://drive.google.com/file/d/1ooPMADK3sRksFH_VQjXGy6CNRz5Cq81s/view?usp=sharing.
• Adamson Hoebel, 1949, Man in the Primitive World, McGraw-Hill Book Company Inc, New York,
https://drive.google.com/file/d/174FXU1sb0OQMWPUxHFxesv71Oo2eNOJn/view?usp=sharing.
• Lon. L. Fuller, 1969, “Human Interaction and the Law”, The American Journal of Jurisprudence (
https://academic.oup.com/ajj/article/14/1/1/173647),
https://drive.google.com/file/d/1cQnP4vYgMtq3WSSEQJ0BCduxVlihZ61z/view?usp=sharing.
• Soerjono Soekanto, 2016, Hukum Adat Indonesia, Cetakan Ke-XV, PT Raja Grafindo Persada, Jakarta, hlm. 77-78,
https://drive.google.com/file/d/1yjNOXJEbKJGKfa3WgcfMZL6nFhQV4OG-/view?usp=sharing .
• Hilman Hadikusuma, 2014, Pengantar Ilmu Hukum Adat Indonesia Edisi Revisi, Penerbit Mandar Maju, Bandung, hlm. 1-2,
https://drive.google.com/file/d/1Q29iCaZm1y6qJQrUuUG7ce1vi8FbtRBZ/view?usp=sharing .
Darimana Kata Adat Berasal?
 Soekanto • Adat berasal dari bahasa arab yang
(2016: 70) artinya kebiasaan

• Adat berasal dari bahasa

Rajo Penghulu Sansekerta:
(1971: 86 dalam “a” (bukan) dan “dato” (sifat
Soekanto 2016: 70) kebendaan)  sifat
immaterial/sistem kepercayaan
Apa itu Hukum Adat?
Snouck Hurgronje (Hurgronje, 1906: 14)
They (The Acehnese) are all trained up in the doctrine that adat (custom law) and hukom (religious law)
should take their places side by side in a good Mohammedan country - not in the sense inculcated by the
Moslim law-books, that they should fall back on the adat whenever the hukom is silent or directs them to do
so -, but in such a way that a very great portion of their lives is governed by adat and only a small part by
hukom.

Van Vollenhoven (Holleman, 1981:5)

• Indigenous law: adat law minus its foreign
religious elements.
• Adat Law: adats that have legal consequences
consist of indigenous law and religious elements.
• Native Law: embraces both the codified and
uncodified law applicable to natives, and in the
Indies therefore also includes any Native
Criminal Code or Native Code of Procedure.
Logeman (Sulastriyono & Pradhani,
2018: 457)
hukum adat bukanlah hukum yang
bersumber dari adat kebiasaan.
Ter Haar (1962, 251)
a deliberate statement made by a
functionary of the community who is
charged with its determination in actual
decisions. Such decisions indicate the
legal principles which are valid in the
community; their concise legal forms are
drawn from a multitude of less precise
living patterns, from conceptions and
values cherished in the community.
Djojodigoeno (Sulastriyono &
Pradhani, 2018: 457-457)
Definisi: realitas hukum dimana prinsip-
prinsip yang berlaku dalam hubungan
pamrih masyarakat ditemukan
Kritik
prinsip pelaksanaan hukum dalam
sistem hukum kodifikasi dan dalam
sistem hukum adat sama saja karena
berdasarkan ukuran (1) asas-asas dan
peragaan hukum dalam waktu lampau;
(2) keadaan masyarakat; dan (3)
individualitas masing-masing kasus
Fuller (1969, 2—3)
– a language of interaction
• To interact meaning fully men require a social setting in which the moves of the participating
players will fall generally within some predictable pattern.
• To engage in effective social behavior men need the support of intermeshing anticipations that
will let them know what their opposite numbers will do, or that will at least enable them to gauge
the general scope of the repertory from which responses to their actions will be drawn.
– code of conduct
• what is involved is not simply a negation, a prohibition of certain disapproved actions, but also
the obverse side of this negation, the meaning it confers on foreseeable and approved actions,
which then furnish a point of orientation for ongoing interactive responses.
Malinowski (1951, 55)
The rules of law stand out from the rest in that they are felt and regarded as the obligation of one person and the
rightful claims of another. They are sanctioned not by a mere psychological motives, but by a definite social
machinery of binding force, based, as we know, upon mutual dependence, and realized in the equivalent
arrangement of reciprocal services, as well as in the combination of such claims into strands of multiple
relationship.

Pospisil (1965, 186)

the actual behavior of the Kapauku is generally consonant with their ideal abstract rules, and those decisions
over disputed cases which I have collected show a remarkable conformity to the ideal.

Hoebel (1949, 364)

essential quality of law was not merely normative, in that it exhibited regularity, but also imperative - it had to
be linked with authority and sanctions
Hadikusuma (2014: 1-2)
 Soekanto (2016: 77-78)

Secara teoritis akademis

kesulitan membedakan
antara adat istiadat
dengan hukum adat;
apalagi di dalam
praktiknya, dimana
kedua gejala sosial
tersebut berkaitan
dengan eratnya
 Terbentuknya Hukum Adat

1. Perilaku 6.Adat yang

7. Hukum Adat
individu bersanksi

2. Kebiasaan
5.Adat
individu

3. Kebiasaan 4. Kebiasaan
masyarakat : baik masyarakat yang
& buruk baik
 Unsur Hukum Adat

1. Materiil 2. Intelektuil

3. Akibat
Hukum
Ciri-Ciri/Karakter/Sifat Hukum Adat
Sumber Hukum Adat
 Dasar Berlaku Hukum Adat
1. Filosofis
• Pancasila
2. Yuridis
• UUD NRI Tahun 1945 dan Peraturan Perundang-Undangan
Contoh: Pasal 3 dan Pasal 5 UU No. 5/1960 (UUPA)
• Pasal 3: Dengan mengingat ketentuan-ketentuan dalam pasal 1 dan 2 pelaksanaan hak ulayat dan hak-hak yang serupa itu dari
masyarakat-masyarakat hukum adat, sepanjang menurut kenyataannya. masih ada, harus sedemikian rupa sehingga sesuai
dengan kepentingan nasional dan Negara, yang berdasarkan atas persatuan bangsa serta tidak boleh bertentangan dengan
Undang-undang dan peraturan-peraturan lain yang lebih tinggi.
• Pasal 5 : Hukum agraria yang berlaku atas bumi, air dan ruang angkasa ialah hukum adat, sepanjang tidak bertentangan
dengan kepentingan nasional dan Negara, yang berdasarkan atas persatuan bangsa, dengan sosialisme Indonesia serta dengan
peraturan-peraturan yang tercantum dalam Undang-undang ini dan dengan peraturan perundangan lainnya, segala sesuatu
dengan mengindahkan unsur-unsur yang bersandar pada hukum agama.

3. Sosiologis
• Masyarakat
 Bidang-Bidang Hukum Adat

1.Pola 2.Badan 3.Hukum 4.Hukum 5.Hukum Waris

Organisasi Hukum: Kekerabatan Perkawinan
Masyarakat Pribadi &
MHA

6.Hukum Tanah 7.Hukum 8.Hukum Delik

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