Existence of indigenous Indonesian criminal law examined from the perspective of normative (ius constitutum) set forth in Article 18 B of the 1945 Amendment, Article 1, Article 5 paragraph (3) sub B Drt Law No. 1 of 1951, Article 5 paragraph (1), Article 10 paragraph (1) and Article 50 paragraph (1) of Law No. 48 of 2009. Then partial in certain areas such as Nanggroe Aceh Darussalam stipulated in Law No. 44 of 1999, Act No. 11 of 2006, the next is implemented in the form of Qanun both provincial and district levels. Next in Bali set up and implemented in the form of Awig - Awig Village People (Pakraman) as well as from the perspective of ius constituendum set out in Article 2 paragraph (1), (2) of the RUU KUHP of 2012. Then the level of principle set Ciwasasana book or book Purwadhigama, Book of Gajah Mada, Simbur Cahaya, Book Kuntara Raja Niti, Book Lontara 'ade' and Awig awig. In addition, examined from the perspective of theory, practice and procedures found in the form jurisprudence Mahkamah Agung RI as Putusan Mahkamah Agung RI No. 42 K/Kr/1966 Tanggal 8 Januari 1966, Putusan Mahkamah Agung RI No. 275 K/Pid/1983 tanggal 29 Desember 1983 and sanctions adat (traditional medicine) for recovery of the balance essentially magical nature, the cosmos recovery to restore the disturbed balance in order to be religio magic back. Later in the study of criminal law the existence of indigenous Indonesian criminal law is at the level of dogmatic law, legal theory and philosophy of law. Therefore customary criminal law holistically animates all levels of law in the practice of law so that the existence of the law - dimensional nature of criminal law is undoubtedly indigenous capabilities as a characteristic practice of law in Indonesia. Keywords: criminal law customary, traditional sanctions, as well as the principles, norms, theories, practices and procedures

Abstract

Positive Legal Indonesia provides protection against crime victims who are not directly in the Penal Code, Criminal Procedure Code, as well as outside the Criminal Code and Criminal Procedure Code. Later in the Code of Criminal Procedure formulatif policies and by laws to understanding the victim used different terminology, namely the complainant, the complainant, witnesses, interested third parties and the injured party. In practice, the request made by the applicant with the PK as the quality of the witnesses, interested third parties, the Legal Adviser or by the Public Prosecutor and apparently only remedy reconsideration made by the Public Prosecutor and Third Party concerned (Judicial Review Decision No. 4 PK / PID/2000 November 28 2001), which was granted by the Supreme Court while the petition for judicial review filed applicant witnesses (Judicial Review Decision No. 11 PK/PID/2003 August 6, 2003), or the reporting witness stated by the Supreme Court was not accepted by because the applicant is not qualified to appeal judicial review. From the theoretical dimension turns doing different interpretations of the Supreme Court as provided Art. 263 paragraph (1) Criminal Procedure Code that the applicant is granted a judicial review conducted by the Public Prosecutor and the Third Party concerned on the one hand while on the other side of the applicant's application for judicial review of quality reporting victims or witnesses can not be accepted. Keywords: remedies, victims of crime, judicial review

Eksistensi hukum pidana adat Indonesia dikaji dari perspektif normatif (ius constitutum) diatur Pasal 18 B UUD 1945 hasil Amandemen, Pasal 1, Pasal 5 ayat (3) sub b UU Nomor 1 Drt tahun 1951, Pasal 5 ayat (1), Pasal 10 ayat (1) dan Pasal 50 ayat (1) UU Nomor 48 Tahun 2009. Kemudian secara parsial dalam daerah tertentu seperti Aceh Nangroe Darussalam diatur dalam UU Nomor 44 Tahun 1999, UU Nomor 11 Tahun 2006, berikutnya diimplementasikan dalam bentuk Qanun baik tingkat Propinsi dan Kabupaten. Di Papua, diatur dalam Pasal 50 ayat (1) UU Nomor 21 Tahun 2001. Kemudian diatur dalam Pasal 7, 8 RUU Perlindungan Masyarakat Adat Tahun 2009 yang diusulkan oleh Dewan Perwakilan Daerah dan Pasal 18 ayat (1) RUU tentang Pengakuan dan Perlindungan Hak Masyarakat Hukum Adat yang disiapkan DPR tahun 2012. Berikutnya di Bali diatur dan diimplementasikan dalam bentuk Awig-Awig Desa Adat (Pakraman) serta dari perspektif ius constituendum diatur dalam ketentuan Pasal 2 ayat (1), (2) RUU KUHP Tahun 2012. Kemudian tataran asas diatur Kitab Ciwasasana atau Kitab Purwadhigama, Kitab Gajahmada, Kitab Simbur Cahaya, Kitab Kuntara Raja Niti, Kitab Lontara ‘ade’ dan awig-awig. Selain itu, dikaji dari perspektif teori, praktik dan prosedurnya ditemukan dalam bentuk Yurispudensi Mahkamah Agung RI seperti Nomor 42 K/Kr/1965 tanggal 8 Januari 1966, Putusan Mahkamah Agung RI Nomor 275 K/Pid/1983 tanggal 29 Desember 1983, Putusan Mahkamah Agung RI Nomor 1644 K/Pid/1988 tanggal 15 Mei 1991, Putusan Mahkamah Agung RI Nomor 666 K/Pid/1984 tanggal 23 Februari 1985 serta penjatuhan sanksi adat (obat adat) hakikatnya bersifat untuk pemulihan keseimbangan alam magis, pemulihan alam kosmos guna mengembalikan pada keseimbangan yang terganggu agar bersifat religio magis kembali. Kata Kunci: hukum pidana adat, sanksi, praktek.

The interpretation of judges in responding to the dynamics of renewal of Balinese inheritance customary law is very dynamic accompanied by the development of justice, especially towards the dimensions of kapurusa as heirs. Originally, kapurusa was only a descendant of men from a male family and adopted sons, and then it expanded to include male status, and eventually included women as heirs. Judges interpreted based on the development of modern law, progressive law, just law with a philosophical and juridical basis starting with the Decision of the MUDP Bali Supreme Court Number 01/KEP/PSM-3/MDP Bali/X/2010 concerning Supreme Court III MUDP Results Bali.