Electronic Theses and Dissertation

Pasal 2 ayat (1) Undang-Undang Nomor 1 Tahun 2023 tentang Kitab Undang-Undang Hukum Pidana mengakui keberlakuan hukum yang hidup dalam masyarakat (living law), termasuk hukum pidana adat, sebagai bagian dari sistem hukum nasional. Pengakuan tersebut menunjukkan bahwa penyelesaian perkara melalui mekanisme hukum adat diharapkan dapat berfungsi secara efektif dalam menyelesaikan perkara tertentu yang hidup di masyarakat. Namun, dalam praktiknya, pelaksanaan penyelesaian perkara melalui lembaga adat di Gampong Jantho Lama belum sepenuhnya berjalan sesuai dengan ketentuan yang berlaku.
Tujuan penelitian ini adalah untuk mengetahui mekanisme penyelesaian dan sanksi adat yang dijatuhkan dalam setiap perkara, untuk mengetahui bentuk koordinasi dan keterlibatan aparat gampong dengan kepolisian dalam proses penyelesaian perkara, serta untuk mengidentifikasi pihak-pihak yang terlibat dalam penyelesaian tindak pidana secara adat di Gampong Jantho Lama.
. Penelitian ini menggunakan metode yuridis empiris. Data sekunder diperoleh melalui penelitian kepustakaan dengan membaca referensi dan literatur yang berkaitan dengan objek penelitian. Data primer diperoleh melalui penelitian lapangan dengan melakukan wawancara dengan responden dan informan yang meliputi keuchik, tuha peut, imum mukim, pihak kepolisian, masyarakat, dosen, serta pengurus Majelis Adat Aceh.
Hasil penelitian menunjukkan bahwa mekanisme penyelesaian tindak pidana melalui lembaga adat di Gampong Jantho Lama dilaksanakan melalui enam tahapan, yaitu pelaporan, penelaahan, pemanggilan, musyawarah, putusan, serta pelaksanaan dan pengawasan, dengan sanksi adat yang bersifat variatif seperti diyat adat, denda adat, ganti rugi, permintaan maaf terbuka, dan pembinaan oleh imum meunasah, yang seluruhnya berorientasi pada pemulihan hubungan sosial (restoratif). Koordinasi dengan kepolisian berjalan berdasarkan Nota Kesepahaman antara Majelis Adat Aceh dan Kepoliian Daerah Aceh, yaitu berupa pemberitahuan awal, penghormatan atas hasil musyawarah adat, penerimaan laporan sebagai dasar penghentian proses pidana formal. Pihak-pihak yang terlibat meliputi keuchik, tuha peut, imum meunasah, imum mukim, tuha lapan, Majelis Adat Aceh, kepolisian, para pihak yang berperkara, serta saksi dan tokoh masyarakat.
Disarankan agar mendokumentasikan setiap proses dan hasil penyelesaian adat secara tertulis dan sistematis, agar mendorong penyusunan qanun khusus mengenai hukum pidana adat yang sinkron dengan ketentuan living law dalam KUHP Baru.

Article 2 paragraph (1) of Law Number 1 of 2023 concerning the Criminal Code recognizes the validity of "living law"—including customary criminal law—as part of the national legal system. This recognition implies that resolving cases through customary law mechanisms is expected to function effectively in addressing specific disputes arising within the community. However, in practice, the implementation of case resolution via customary institutions in Gampong Jantho Lama has not fully adhered to applicable regulations. This study aims to examine the resolution mechanisms and customary sanctions imposed in each case, the forms of coordination and involvement between village officials and the police during the resolution process, and the parties involved in resolving criminal acts through customary means in Gampong Jantho Lama. This research employs a socio-legal (empirical-juridical) method. Secondary data were obtained through library research, reviewing references and literature relevant to the research subject. Primary data were gathered through fieldwork, involving interviews with respondents and informants—including the *Keuchik* (village head), *Tuha Peut* (village council members), *Imum Mukim* (customary leader of the *mukim* district), police personnel, community members, academics, and administrators of the Aceh Customary Council (*Majelis Adat Aceh*). The research findings indicate that the mechanism for resolving criminal acts through customary institutions in Gampong Jantho Lama proceeds through six stages: reporting, review, summons, deliberation, decision-making, and implementation/supervision. Customary sanctions vary—including *diyat adat* (customary blood money), customary fines, restitution, public apologies, and guidance by the *Imum Meunasah* (mosque leader)—all of which are oriented toward restoring social harmony (restorative justice). Coordination with the police operates based on a Memorandum of Understanding between the Aceh Customary Council and the Aceh Regional Police, involving preliminary notification, respect for the outcomes of customary deliberations, and the acceptance of reports as grounds for terminating formal criminal proceedings. The parties involved include the *keuchik* (village head), *tuha peut* (village council), *imum meunasah* (prayer hall leader), *imum mukim* (sub-district religious leader), *tuha lapan* (customary council), the Aceh Customary Council, the police, the disputing parties, as well as witnesses and community leaders. It is recommended that every process and outcome of customary dispute resolution be documented in a written and systematic manner to encourage the drafting of a specific *qanun* (local regulation) on customary criminal law that aligns with the provisions regarding "living law" in the New Criminal Code.