Customary Laws in Dusun Baru Murmas Bentek Village, Gangga, North Lombok

Long before the Dutch came to Indonesia, Indonesians had their own laws, which were, and still are, called customary laws. Different from the current national laws and the laws that were used by the Dutch, these laws have never beenwritten. No one knows for sure who created these laws, and today they’re known as folk laws or customary laws.

According to Widodo Dwiputro, Law Professor at Mataram University, customary laws are taken from customs of the community. These customs become stronger as time goes by, and then turninto laws that are remembered and agreed upon by society. To validate them and make them official, these customary laws are religiously or magically made sacred. Budi Hartono, Customary Laws leader of Bentek Village, Lombok, explains that customary laws existed long before the modern day widespread religions in Indonesia, such as Islam, Christianity, Hinduism, and Buddhism.

Because customary laws are born out of traditions insociety, people do not feel burdened. If they violate these laws, they feel odd or strange because these laws have been part of their life. Usually, these laws are obeyed more strictly than the national laws. In enforcing customary laws, there are no special people in charge, such as police officers (who also serve as a reminder not to commit crimes). Obedience seems to come internally, from within society. The people in charge of controlling these laws are the customary laws leaders where the laws are applied (this is not their sole job, but an obligation they fulfill as necessary).

Although customary laws are not written, the laws are officially recognized by the central government in the Indonesian Constitution. In 2000, The Indonesian House of Representatives amended the constitution related to the communities that havetraditions of customary laws. This matter is found in section 28B verse 2 in the chapter on local government. The second mention is in section 28L verse 3 in the chapter on human rights. In section 28B verse 2 it is stated that, “The government recognizes and respects elements of customary laws in local communities and traditional customary laws as long as theyare in line with community development and the principles of the Republic of Indonesia, which are arranged in the constitution.” In section 28L verse 3 it is written that, “Cultural identity and the right of traditional community is respected as long as it is in harmony with the development of the era and the civilization.”

The 1960 constitution (number 5) also lays out the main rights of the customary law communities and their rightsregarding agrarianism. “Agrarian laws that are applied on the earth and in space are customary laws, [and these are honored] as long as they do not clash with national needs, which are based on the unity of the nation, Indonesian socialism and the rules that are written in the constitution (UUPA), and elements that are based on the religious laws.” Before, the indigenous forest was managed as a national forest, but now indigenous forestsare managed independently.In arranging these laws, the government created its own team that consists of experts who learned about customary laws, such as those pertaining to indigenous forest regulations, which ban people from cutting down trees.

In Lombok, West Nusa Tenggara, customary laws are not always the same, and not centralized. Every district, sub-district, village and even sub-village level might have different customary laws. Customary laws are used by Sasak Buddhists that inhabit Dusun Baru Murmas in Bentek Village, Gangga. According to Suryadi, the head of Dusun Baru Murmas, the inhabitants of this place believe that they are the descendants of the soldiers of Maja Pahit, whose descendants came to hide from the Kingdom of Demak, one of the Islamic kingdoms in Nusantara at the time that the Islamic Kingdom was trying to convert everyone on neighboring Java Island. That’s why it happens that everyone in Bentek village is Buddhist. There are two sects of Buddhism here. The classic one is Buddhhayana, and the later one is called Teravadha. Both sects are fully compatible in terms of their teachings; what makes them different is only their system of organization and hierarchies.

Because of how customary laws are accommodated, the governmental system is also different from other places. The leader of the sub-village or village usually manages affairs that pertainto the relationship between the sub-village/village andcentral government. There are three positions, which include customary laws leader I, customary laws leader II, and customary laws leader III. Usually people who become customary laws leaders (‘tau lokaq’) are respected and religious.

Customary laws, or rules, that are applied in this village are known as Awik-awik. There are three types of customary laws in Dusun Baru Murmas. The first is Tapsile, the second is Krame, and the third is Nirgame/Game. Customary laws that belong to the Tapsile are concerned with the relationship between humans and other humans, and between humans and nature. Some Awik-awikincludeDugang Ampah-Ampah, Luput Lintangan, and Biwih Imut-imut.

Dugang Ampah-Ampah is a law applied if a man elopes with his bride in the presence/knowledge of the bride’s family. This behavior is regarded as harassment and disrespectful to the bride’s family. Typically, in Sasak culture, men are expected to bravely elope with their brides in secret to show their true love. Another example is Luput Lintangan or ‘wrong touch.’ This law is related to sexual harassment, particularly for women or girls. In addition, there are laws about verbal abuse, such as swearing or spreading rumors. These lawsare called Bibir Imut-imut or Gawepati.

Besides maintaining the relationships between humans and other humans, Awik-awik manages the relations between humans and nature. In Awik-awik, the forest that is located around Dusun Baru Murmas is protected, referred to as indigenous forest. The indigenous forest is very important for the local community, and it is not merely related to environmental issues. The indigenous forest is also home to their ancestors. It is forbidden to cut down any tree in this forest. The area of the indigenous forest is about 5.5 hectares. Twice a year, in April and August the community gathers in this indigenous forest to pray and hold a ceremony for God and their ancestors. It is clear that the relationship between the community where customary laws are found and nature is not subject to object. Instead humans and nature are seen as subject to subject, or in other words in a relationship in which their positions are equal.

Consequences of violating customary law usually include the payment of a fine or punishment in the form of social isolation. These consequences depend on how severe the violation is. In the past, people who violated the laws had to pay seven keti or seven laksa kepeng bolong (old currency). Now it has been changed torupiah, Indonesia’s national currency. If the violation happens more than once, the fine or consequences are doubled. In other villages, such as in Gili Trawangan and Gili Indah, one of the social sanctions that violators might face are called tepeluah. If someone is caught stealing, they will be escorted and shamed in public before being banned from returning to the village. 

During the trial, there is no limit to the number of witnesses. The trial has to be attended by both families of the parties involved, and usually both families are called after a reportis made by the customary laws leader. The trial is led by three tau lokaq or customary law leaders. It is usually held in the village hall or on one of the leaders’berugaqs (traditional Sasak gazebo), and the trial is viewed by the community. Because the trial is open to the public, it makes the accused ashamed of what they’ve done, while simultaneously serving as a lesson or warning for others in the community. The trials do not take long; in most cases, they only last one or two hours.

The second type of customary law is Krame. This type of customary law arranges general issues such as weddings. Besides nikahang (Sasak wedding), the community of Dusun Baru Murmas still use Adat Nyompoq. In these customary laws, parents become matchmakers for their children.

The last type is called Nirgame or Game. These customary laws are related to religion and ceremonies such as Buang Awu and the death ceremony. Buang Awu is a ceremony for a baby that has just lost its placenta. This ceremony aims to clean and purify the baby.

Customary laws in Dusun Baru alive in the heart of its community. Dusun Baru inhabitants feel the customary laws are the laws that they’ve made, and the laws that have been agreed upon together because theyhave been passed down from their ancestors’ customs and made sacred by religion and ceremony. The respect that inhabitants have for these laws is clear when considering how few violations there are in a year. Customary laws leader III, Budi Hartono states that sometimes in a year there are no violations. The community where these customary laws exist in Gangga, especially at Dusun Murmas, is seriously trying to stick to the customary proverb “Titi, Tata, Tertib”. Titi means to be careful about yourself, tata means to focus on yourself first, then on others, and tertib means to follow the rules or Awik-awik that exist in the society.

Hukum Adat Leq Dusun Baru Murmas, Dese Bentek,

Gangga, Lombok Utara

Jaoq sendeqman dateng dengan Belande jok Indonesia, rakyat Indonesia wah bedoe hukum mesaq, hukum niki tesebut hukum adat. Ndekne marak hukum negare ato hukum-hukum saq tekadu isiq Belande, hukum adat niki ndekne tetulis. Ndeq naraq dengan taoq pasti sai saq penembeq piaq hukum niki. Ye ampoq hukum niki tesebut hukum rakyat (Folk Law) ato hukum adat (Customary Law).

Menurut Widodo Dwiputo, Dosen Hukum Universitas Mataram, hukum adat berasal lekan kebiasaan-kebiasaan saq tegaweq isiq masyarakat. Kebiasaaan niki lambat laun makin kuat terusne berubah jari hukum saq teinget, saq tesetujuan siq masyarakat mesaq.  Adenne lebeh kuat, hukum adat niki biasene tesakralan secare agame ato secare magis. Budi Hartono, Pemangku Adat III, Dese Bentek edah jelasang, hukum adat wah araq jaoq sendeqman agame araq.

Hukum adat nganak dait beleq dalem masyarakat, masyarakat ndekne ngerase tebebanan. Munne langgar hukum niki, masyarakat merase araq saq ganjil sengaq hukum niki wah jari bagian idup masyarat mesaq. Biasene hukum adat niki lebih tepatuhin dari pade hukum negare. Dalem penegakan hukum adat, endeq araq dengan saq kusus betuges maraq polisi saq piaq masyarakat takut. Kepatuhan masyarakat dalem hukum adat niki bersifat batiniah. Saq jari kontrol hukum niki biasene ketua adat leq taoq hukum adat niki bekadu.

Walaupun hukum adat ndeqne tertulis, hukum niki teakuin secare sah siq negare dalem konstitusi. Taun 2000 MPR ngamandemen II, UUD 1945 terkait Masyarakat Hukum Adat. Masalah niki tastur dalem pasal 18 B ayat 2 dalem bab tentang Pemerintah Daerah. Saq kedue dalem pasal 28 L ayat 3 dalem bab Hak Asasi Manusie. Pasal 18 B ayat 2 isine “Negare ngaukuin, hormatin kesatuan-kesatuan masyarakat hukum adat dait hak-hak tradisionalne selamene maseh idup sesuai dait perkembangan masyarakat kance prinsip Negare Kesatuan Republik Indonesia saq teatur dalem undang-undang.” Pasal 28 L ayat 3 isine “Identitas budaye dait hak masyarakat tradisional tehormatin selaras kance perkembangan zaman dait peradaban”

Dalem undang-undang Nomer 5 taun 1960 teatur endah hak-hak utame masyarakat hukum adat kance hak-hak adat khususne dalem bidang Pertanahan. “Hukum Agraria saq berlaku leq gumi kance leq angkase no hukum adat, selame ndekne bertentangan kance kepentingan nasional dait negare, saq tedasaran atas persatuan bangse, dait sosialisme Indonesia kance peraturan-peraturan saq tetulis leq undang-undang niki (UUPA) kance peraturan-peraturan lainne, selapuq hal saq pujiq unsur-unsur saq besandar leq hukum agame.” Sendeqmanne, hutan adat tame jok hutan nasional laguq nane hukum adat bediri mesaq. Dalem ngatur hukum ne, pemerintah piaq tim ahli kusus saq perajahin hukum-hukum adat niki.

Leq Lombok, Nusa Tenggara Barat, hukum adat ndekne selalu pade, ndekne terpusat. Tiep kecamatan, kelurahan, desa ato bahkan tingket dusun niniqne bedoe hukum adat saq bede-bede. Salah sekeq hukum adat saq paling lain lekan si lain hukum adat saq tekadu siq dengan Sasak Buddha saq mendot leq Dusun Baru, Dese Bentek, kecamatan Gangga. Menurut Pak Suryadi, kepale Dusun Baru Murmas, dengan-dengan saq asli lekan dese niki percaye nie keturunan prajurit Kerajaan Maja Pahit saq dateng nyeboq pade waktu Kerajaan Demak, salq sekeq kerjaan Islam leq gumi Nusantare saq cobaq ngeislamang selapuq dengan leq Jawe secare pakse. Ye sebabne selapuq dengan leq Dusun Baru beragame Buddhe. Araq due aliran Buddhe saq araq leq dusun niki. Aliran toaq tesebut Buddhayana dait aliran saq baru tesebut Therawadha. Kedua aliran niki endeq araq bedene dalem hal ajaran, saq piaqne berbede organisasine.

Sengaqne ngadu hukum adat, sistem pemerintahan dese endah ndeqne pade kance dese-dese saq lain. Kepale dusun biasene lebeh ngatur masalah hubingan dusun kance pemerintah saq atasan. Araq telu dengan saq posisine kuat dalam hukum adat niki, araq Pemangku Adat I, Pemangku Adat II kance Pemangku Adat III. Biasene dengan saq jari Pemangku Adat ato tau lokaq niki dengan saq tehormatin dait ngerti agame.

Hukum adat atau turan-aturan saq bekadu leq dusun  tesebut Awik-Awik. Araq telu jenis hukum adat leq Dusun Baru. Saq pertame Tapsila, saq kedua Krame dait saq ketelu Nirgame/Game. Jenis hukum adat saq tame joq jenis niki biasene saq berkaitan dait hubongan manusie padene manusie dait hubonganne kance alam. Awik-Awik leq desene contohne Dugang Ampah-Ampah, Luput Lintangan, Biwih Imut-Imut. 

Dugang Ampah-Ampah ne hukum saq berlaku mun araq mame jauq dengan nine pelai merariq leq julun dengan toaq ato. Kelakuan niki berarti ngampahan ato ndekne hormatin keluarge saq nine. Dalem budaya Sasak, dengan mame harus bani pelaian saq nine untukne tunjukkan kesungguhan cintane. Contoh lainne Luput Lintangan ato salaq tegel. Hukum saq berkaitan tentang Pelecehan leq dengan nine. Selain no tatur endah pelecehan saq sifatne secara lisan, maraq missal nyumpaq dengan ato fitnah dengan. Pelanggaran niki tesebut Bibir Imut-Imut ato Gawepati.

Selain ngejagaq hubongan manusie kance manusie, Awik-Awik ngatur hubongan manusie kance alam. Dalem Awik-Awik Hutan saq araq leq sekitar Dusun Baru telindungin, biasene hutan-hutan niki tesebut Hutan Adat. Dalam kehidupan masyarakat adat, Hutan Adat sanget penting, ndekne nyangkut masalah lingkungan doang, Hutan Adat endah bale untuk leluhurne. Leq Hutan Adat niki, ndeqte kanggoan peleng loloan. Luas Hutan Adat niki sekitar 5,5 hektar. Setaun dua kali masyarakat Dusun Baru ngumpul leq Hutan Adat untuk upacare pemujaan leluhur dan Tuhan leq bulan April dait bulan Agustus. Jari jelas, hubongan masyarakat adat kance alam ndeqkne bersifat subjek dait object laguq subjek dait subjek leq be posisi keduene sejajar.

Hukuman ato sangsi terhadep pelanggaran biasene dalem bentuk dende dait sangsi sosial tekucilan siq masyarakat. Hukumanne endah tergantong beleq kodeqne kesalaang saq tegaweq. Leq jaman laeq, saq salah biasane mbayah dende pituq keti ato pituq laksa kepeng bolong. Laguq nane tegentiqne siq kepeng rupie. Mun ngelanggar lebeh lekan sekali, dende ato hukumanne jari due kali lipet.

Dalem persidangan jumlah saksi ndek araq batesan. Sidang niki harusne tehadirin siq kedue keluarge saq bersangkutan. Biasene mun wah araq laporan kedue keluarge niki langsong tepanggil siq Pemangku Adat. Sidang tepimpin siq telu Tau Lokaq ato Pemangku Adat. Sidangne biasene leq bale adat ato leq berugaq pemangku teboye langsong siq masyarakat hukum adat. Salaq sekeq hal saq piaq hukum adat niki berhasil endah sengaq sidangne sifatne terbuka, piaq saq salaq ilaq sekaligus jari perajahang untuk masayarat hukum adat mesaq. Sidang niki ndeqne berlangsong ngoneq, sekeq kasus biasene kaken waktu sekitar sejam sampeq due jam.

Jenis hukum adat saq kedua Hukum Adat Krame. Hukum adat niki ngatur masalah saq lebeh umum maraq misal nikahang. Selain adat merari, masyarakat Dusun Baru masih araq saq kadu Adat Nyompoq. Dalem adatne, dengan toaq bau jodohang anakne. 

Sementare saq terakhir tesebut Hukum Adat Nirgame ato Game. Hukum Adat Nirgame no hukum adat saq araq berhubongan dait agame maraq misal Buang Au dait upacare kematian. Buang Au biasane upacare saq tegaweq munwah bebeaq petoq tali pusetne. Upacarene tujuangne untuk ngebersiang dait nyuciang bebeaq no. 

Hukum adat leq Dusun Baru tetu tame jok angen kehidupan masyarakatne. Masyarakat Dese bentek merase hukum adat no hukum saq siqne piaq mesaq, saq siqne setujuang bareng-bareng karena asalne lengan kebiasaan dan tesakralan siq agame ato siq upacare-upacare adat. Halne terbukti dalem Jumlah kasus dalem setahun. Pemangku Adat III, Budi Hartono nyateang, dalam setahun no kadan-kadang ndeq araq pelanggaran.  Ndeqte bengaq, masyarakat adat leq Gangge khususne leq Dusun niki tetu-tetu berusehe jauq pepatah adatne , Titi Tata Tertib. Titi artine adeng-adeng terhadep diriq mesaq, Tata artine tata diriq juluq baruq engat dengan lain dait Tertib artine ikutin aturan ato Awik-Awik saq araq leq masyarakat.