PERKAWINAN SEMARGA PADA SLSTEMKEKERABATAN PATRILINEAL MASYARAKAT TIONG HUA TIO CIU DI KECAMATAN PONTIANAK SELATAN KOTA PONTIANAK

Abstract

The same clan marriage in the patreneal relationship system community Tiong Hua Tio Ciu in South Pontianak Kecamatan Pontianak city, Heryanto, pages 138, Thesis, Semarang : Kenotariatan Magister Study Program Postgraduate Work Diponegoro University Program. f Tiong Hua Tio Ciu community which another one from 400 traditional ethnic society on Indonesian community in marriage laws system is act as rule custom that the same clan marriage is forbided, because the faith if we pulled from family tree the people who same clan is still have blood connected, that is same the great-grandparents. Formaly it can be call the stipulation custom marriage forbid still exist, but as material the power of stipulation is weak for 20 last years. Weak and faded the marriage prohibition same clan marriage in community Tiong Hua Tio Ciu according the chief of Halim Institute because the decision of punishment is unavailable to couple who break the prohibition. The custom punishment in this during is only psychological attribute not like fines or body punishment in the same manner as common in the traditional community. So with more and more many leader custom, peoples which have make opinion old with somebody although the member of community which included " Tiong Hoa Totok" died because old, we signed more and more thinly (inclined leave) the faith the same clan marriage forbid. f_ With themselves this research have purpose for finding custom laws in community patritineal Tiong Hua Cui about same clan marriage also the laws principles which foundation it. Futhennore analysing with the theories in the custom laws, rules marriage 1974 year number I with theoris about social changing. From the research result expresed, perseption about same clan marriage in community Tiong Hua Ciu we can see on two point of view different with navel to give the legality what the same clan marriage is legal - or not. Govermant, in this matter Note of Civilian And Demography Official, not problem the couple is perform that marriage if one of them still one clan although that marriage must perform according his custom marriage laws firstly for legal. The govermant attitude is appear and base form for legaly some marriage through arrangement in article 2 marriage rules 1974 number 1 which explain : "(1). Marriage is legal, if performed according to his religion and their faith ; and 2). Every marriage is noted according to the rules." But in honest, the attendance article 2 subsection (1) IJUP beside giving legality to couple which performing same clan marriage according to his religion laws, in another side appearing uncertain laws for the couple status which perform same clan marriage according Kong Hu Chu faith which untouchable with teaching (magnigicience) religion. The world judicature attitude is join to fading the existence article 2 subsection (1) UUP in this matter. Noted decision of Country Coil Pati refuse the marriage faith request with rule Number : 51/Pdt.P/1990 date April 8, 1990, decision the Country Corr Rembang Number : 62/Pdt.P/1990 date January, 1990. On the contrary decision Country Coil Boyolali Number : 8/PdtP/1991 date May 2, 1991 is granting the marriage request faith adherent. While that, according prominent figures custom which include from leader custom, peoples which have make opinion old with somebody althougt a part from community commonly, in really same clan marriage is forbided and breaking the stipulation natural custom traditional — their great — grandparents custom. Base life philosophi Tiong Hua people which based on Confucius, Taoisme and Budhisme teaching which translation in eigth duty and can we call "Pat Tik" actually this is enough to protecting the cummnunity for not performed same clan marriage. In another perspective, according a same clan marriage couple says prohibit with the results is only superstition. From research resulting data in a range shown the desire adolescent which perform same clan marriage is chance because they don't believe the results their custom belief in so far with manifold of motive factor (because development period, academy level, appropriate with conviction their religions, economic factor and because love). In the end, pro-contra same clan marriage leave behind two option which same dilemmatic. First, what the same clan nutrriage decided in confrence at level custom society furthermore with goverment decide the existence same clan marriage forbide in the national marriage laws. Second, or the same clan marriage just walk with himself and appears same clan fact in society Tiong Hua Tio Ciu now be "silled" changing with adolescent as pioneer. Researcher attitude in this research more tendention to second option. Judgment, in there no society arrangement which eternal without change in their history. The hold out of community to stand laws custom is to complicate shape of national heir laws although national family laws must we see separate at the contecs same clan marriage forbide. Especially the reseach result expose actually also still have faith, after trough 5 generation, relation-blood between people in the clan is nothing again. With that we are not wary again to leave everything which perhaps barrier in relation with developed custom laws, is appropriate is not mean as "destroying" another elements perhaps some "harmony" like massage for someone "Empu Nan Piawai" in his job, that is Soerojo Wignjodipoero. Masyarakat Tiong Hua Tio Ciu yang merupakan salah satu dart 400 suku bangsa masyarakat Indonesia claim) sistem hukum perkawinannya berlaku ketentuan adat istiadat bahwa orang yang semarga dilarang melakukan perkawinan, karena adanya kepercayaan bila ditanik dart silsilahnya orang yang semarga masih mempttnyai hubungan darah, yakni nenek tnoyang Iaki-laki yang sama Secara formal dapat dikatakan ketentuan adat — istiadat larangan perkawinan semarga masitt ada,tetapi secara matoriil ketentuan daya berlakunya lemah dalam kurun waktu 20 tahun terakhir ini. Lemah dan memudamya larangan perkawinan semarga dalam masyarakat Tiong Hua Tio Ciu menurut Ketua Yayasan Halim karena tidak adanya penetapan sanksi adat yang dikenakan kepada pasangan yang melakukan pekawinan semarga. Sanksi adat selama ini hanya bersifat psikis tidak berupa denda-denda ataupun hukuman badan sebagaimana lazimnya dalam masyarakat adat wnumnya. Begitu juga dengan semakin banyaknya pemuka adat, orang-orang yang dituakan maupun anggota masyarakat yang merupakan "Tiong Hoa Totok" meninggal dunia karena usia senja, ditengarai semakin menipis (kecenderungan meninggalkan) kepercayaan akan larangan perkawinan semarga. Dengan sendirinya penelitian ini bermaksud untuk menemukan hukum adat dalam masyarakat patrilineal Tiong Hua Tio Ctu mengenai perkawinan semarga serta asas-asas hukum yang melandasinya, selanjutnya dianalisis dengan teori-teori dalam hukum adat, undang-undang perkawinan Nomor 1 tahun 1974 serta teori-teori mengenai perubahan sosial. Dart data hasil penelitian terungkap, persepsi mengenai perkawinan semarga dalam masyarakat Tiong Hua Tio Ciu bisa kita lihat dalam dua sudut pandang yang berbeda yang bennuara untuk memberilcan legalitas apakah perkawinan semarga sah — tidaknya. Pemerintah, dalam hal ini Dinas Kependudukan Dan Catatan Sipil, tidak mempermasalahkan apakah pasangan yang melangsunglcan perkawinan tersebut diantara mereka masih satu marga maupun perkawinan tersebut hams dilangsungkan menurut hukum perkawinan adatnya terlebih dahulu agar sah, tetapi yang dipersyaratkan perkawinan tersebut mendapat pengakuan menurut hukum agamanya serta mencatatkan perkawinannya tersebut, maka perkawinan tersebut telah sah. Sikap pemerintah int tercermin dan merupakan landasan dasar bagi sahnya suatu perkawinan lewat pengaturan .dalam pasal 2 undang-undang perkawinan Nomor 1 Tahun1974 yang menyatakan bahwa : "(1). Perkawinan adalah sah, apabila dilakukan menurut hukum masing-masing agamanya dan kepercayaannya itu; dan 2). Tiap-tiap perkawinan dicatat menurut peraturan perundang-undangan yang berlaku." Tetapi secara jujur, kehadiran pasal 2 ayat (1) UUP tersebut disamping memberi legalitas kepada pasangan yang melakukan perkawinan semarga