PENERAPAN SANKSI PIDANA ADAT TERHADAP PELAKU TINDAK PIDANA PENCURIAN KELAPA SAWIT PADA MASYARAKAT ADAT SUKU MELAYU KENEGERIAN BANGKINANG

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Penelitian ini bertujuan untuk menganalisis dan menjelaskan penerapan penyelesaian sanksi pidana adat terhadap pelaku tindak pidana pencurian kelapa sawit di Suku Melayu Kenegerian Bangkinang. Latar belakang penelitian ini didasari oleh kuatnya pengaruh hukum adat dalam kehidupan masyarakat Melayu, yang dalam praktiknya sering kali digunakan sebagai alternatif penyelesaian perkara pidana ringan, termasuk pencurian hasil kebun seperti kelapa sawit. Penelitian ini juga berfokus pada efektivitas pelaksanaan sanksi pidana adat, hambatan yang dihadapi dalam implementasinya, serta perbandingan antara penyelesaian secara adat dan penyelesaian melalui hukum pidana umum. Metode penelitian yang digunakan adalah pendekatan yuridis empiris dengan data primer diperoleh melalui kuesioner yang disebarkan kepada 50 responden masyarakat adat, serta wawancara dengan tokoh adat, yaitu Datuk Rajo Deko selaku pemangku adat dan pemilik tanah ulayat. Data sekunder diperoleh dari literatur hukum pidana, hukum adat, dan peraturan perundang-undangan yang relevan. Hasil penelitian menunjukkan bahwa penyelesaian sanksi pidana adat terhadap pelaku pencurian kelapa sawit masih diterapkan secara aktif oleh masyarakat Kenegerian Bangkinang, terutama melalui mekanisme musyawarah dan pemberian sanksi sosial atau denda adat. Efektivitas penyelesaian ini dinilai kurang optimal oleh sebagian masyarakat adat Melayu Kenegerian Bangkinang. Terdapat sejumlah hambatan seperti kurangnya dokumentasi formal, rendahnya partisipasi generasi muda, dan ketidaksesuaian antara bentuk sanksi dengan tingkat kerugian. Jika dibandingkan dengan proses hukum formal penyelesaian adat dianggap lebih responsif terhadap konteks lokal, tetapi kurang menjamin efek jera bagi pelaku berulang. Penelitian ini merekomendasikan penguatan kelembagaan adat melalui dokumentasi sistem hukum adat secara tertulis agar lebih tertata, transparan, dan dapat diterima secara luas, terutama oleh generasi muda. Keterlibatan aktif generasi muda dalam proses penyelesaian adat harus ditingkatkan, baik melalui pendidikan adat di lingkungan keluarga maupun kegiatan sosial budaya di tengah masyarakat. Ini penting untuk menjaga kesinambungan nilai dan praktik hukum adat di masa mendatang.

This study aims to analyze and explain the application of customary criminal sanctions in resolving theft of oil palm cases committed by perpetrators in the Malay community of Kenegerian Bangkinang. The background of this research is based on the strong influence of customary law in the daily life of the Malay people, which is often used in practice as an alternative mechanism for resolving minor criminal offenses, including the theft of agricultural products such as oil palm. This study also focuses on the effectiveness of customary criminal sanctions, the obstacles encountered in their implementation, and the comparison between customary resolution and resolution through general criminal law. The research method used is an empirical juridical approach, with primary data obtained through questionnaires distributed to 50 indigenous community respondents, as well as interviews with a traditional leader, Datuk Rajo Deko, who serves as a customary authority and ulayat landowner. Secondary data were obtained from literature on criminal law, customary law, and relevant statutory regulations. The results of the study show that the application of customary criminal sanctions for perpetrators of oil palm theft is still actively practiced by the community in Kenegerian Bangkinang, primarily through deliberation mechanisms and the imposition of social or customary fines. The effectiveness of this resolution is considered less optimal by a portion of the Malay customary community in Kenegerian Bangkinang. Several obstacles were identified, such as the lack of formal documentation, low participation of younger generations, and a mismatch between the type of sanction and the level of loss suffered. However, compared to the formal legal process, customary resolution is seen as more responsive to the local context, although it provides less deterrent effect for repeat offenders. This study recommends the institutional strengthening of customary law through the formal documentation of customary legal systems to make them more structured, transparent, and widely accepted, especially by younger generations. Active involvement of the younger generation in customary resolution processes must be enhanced, both through customary education within the family and through cultural and social activities within the community. This is crucial to ensuring the continuity of customary legal values and practices in the future.