Gilang Kresnanda Annas

Eksistensi Hukum Adat: Aktualisasi Nilai Keadilan, Kepastian dan Kemanfaatan Hukum dalam Upaya Penyelesaian Sengketa pada Masyarakat Dayak Kalimantan Tengah

Introduction

Eksistensi hukum adat: aktualisasi nilai keadilan, kepastian dan kemanfaatan hukum dalam upaya penyelesaian sengketa pada masyarakat dayak kalimantan tengah. Telusuri eksistensi hukum adat Dayak Kalimantan Tengah dalam penyelesaian sengketa, mewujudkan nilai keadilan dan kepastian hukum. Didukung KUHP baru, ia jadi solusi alternatif masyarakat.

Abstract

Hukum adat sebagai kebiasaan yang turun-temurun merupakan aturan pertama yang berlaku secara legal di Indonesia. Eksistensi dari hukum yang berhasil bertahan hingga saat ini di tengah masyarakat disebabkan oleh keberhasilannya memberikan wujud keadilan, kepastian dan kemanfaatan secara nyata. Sejalan dengan pemberlakuan tersebut, lahirnya Kitab Undang-Undang Hukum Pidana Indonesia serasa membawa angin segar untuk menunjang eksistensi hukum adat. Penelitian ini berusaha menjawab bagaimana cara kerja kebijakan hukum adat dalam menyelesaikan permasalahan di masyarakat. Penyelesaian permasalahan tersebut tentunya harus mengedepankan keadilan, kepastian dan kemanfaatan bagi masing-masing pihak yang terlibat. Selain ditopang oleh KUHP baru, ada beberapa faktor yang berpengaruh terhadap eksisnya hukum adat di Indonesia. Hal tersebut seperti keasadaran masyarakat untuk melestarikan budaya, adat istiadat, mejaga tradisi leluhur yang mengedepankan musyawarah mufakat sebagai alat untuk menyelesaikan masalah Hadirnya KUHP baru yang mengakui hukum adat sebagai hukum nasional diharapkan dapat menjadi alternatif penyelesaian perkara bagi masyarakat Indonesia.

Review

The paper "Eksistensi Hukum Adat: Aktualisasi Nilai Keadilan, Kepastian dan Kemanfaatan Hukum dalam Upaya Penyelesaian Sengketa pada Masyarakat Dayak Kalimantan Tengah" addresses a highly pertinent and culturally significant topic within Indonesian legal studies. Its focus on *Hukum Adat* (customary law) among the Dayak community in Central Kalimantan offers a valuable regional lens on the enduring relevance of traditional legal systems. The abstract effectively highlights the core argument that customary law persists due to its demonstrated capacity to deliver justice, certainty, and utility, particularly in dispute resolution. Furthermore, the integration of the recently enacted Indonesian Criminal Code (KUHP) as a factor bolstering the existence of *Hukum Adat* adds a timely and contemporary dimension to the research, suggesting an exploration of legal pluralism and the interaction between state and customary law. However, the abstract could benefit from greater detail regarding the methodological approach employed to answer its central research question: "bagaimana cara kerja kebijakan hukum adat dalam menyelesaikan permasalahan di masyarakat." Without this, it is difficult to assess the rigor and empirical basis of the findings. While the abstract mentions factors influencing the existence of *Hukum Adat*, such as community awareness and ancestral traditions, it does not elaborate on how these are investigated or how they specifically contribute to the *modus operandi* of conflict resolution. Additionally, the statement that the new KUHP "diharapkan dapat menjadi alternatif penyelesaian perkara" reads more as an aspiration than an analytical insight; further clarification on *how* the KUHP recognizes customary law and its practical implications, rather than mere hope, would strengthen this point. There is also a slight breadth shift, moving from the specific Dayak context to "masyarakat Indonesia" without clear justification for generalizing the findings. Despite these observations, the study's potential contribution to understanding legal pluralism, cultural preservation, and alternative dispute resolution mechanisms is substantial. A robust exploration of *Hukum Adat* in the context of a modernizing legal framework, especially with the recent KUHP, is crucial for both academic discourse and policy-making. The paper promises to offer valuable insights into how traditional legal systems adapt and remain relevant in contemporary society. I recommend this paper for publication, provided that the full manuscript thoroughly addresses the methodological gaps and provides deeper analytical detail on the interaction between customary law, community practices, and the new national legal framework as outlined above.

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