DIALEKTIKA HUKUM PERKAWINAN ADAT BALI DENGAN REGULASI NASIONAL: UPAYA MEWUJUDKAN KESELARASAN NORMATIF

Abstract

Abstrak

Dialektika hukum perkawinan adat Bali dengan Undang-Undang Perkawinan 1974 mengungkap ketegangan struktural antara pluralisme hidup dan uniformitas nasional. Tri Hita Karana sebagai fondasi Awig-Awig dan Desa Adat menjadikan perkawinan ritual kosmis yang fleksibel (nyeburin, ngerorod, hingga melegandang), sementara UU 1974 mengklaim kesetaraan parental namun mempertahankan patriarkalisme substantif (Pasal 31 ayat 3). Penelitian ini menggunakan metode yuridis normatif.Praktik adat seperti ngodalin atau melegandang berpotensi langgar HAM anak dan paksaan, namun "living law" krama mampu merevisi norma via Perarem lebih adaptif ketimbang regulasi kaku. Globalisasi dan pariwisata mengancam kepastian norma tak tertulis, tapi justru membuktikan adat Bali bukan konservatif, melainkan strategi ekologi spiritual. Harmonisasi normatif tak butuh dominasi negara, melainkan rekognisi kondisional adat direformasi internal agar selaras HAM, sementara hukum positif menyerap dimensi kosmis Bali. Pluralisme hidup bukan hegemoni beku adalah kunci keadilan berkelanjutan.

Kata Kunci: Penyelarasan Hukum, Adat Bali, Perkawinan

Abstract

The dialectic of Balinese customary marriage law and the 1974 Marriage Law reveals the structural tension between living pluralism and national uniformity. Tri Hita Karana, as the foundation of Awig-Awig and the Traditional Village, makes marriage a flexible cosmic ritual (nyeburin, ngerorod, and melegandang), while the 1974 Law claims parental equality but maintains substantive patriarchalism (Article 31 paragraph 3). This research uses a normative juridical method. Customary practices such as ngodalin or melegandang have the potential to violate children's human rights and involve coercion, but the "living law" of the krama (people) is able to revise norms through Perarem (Regional Regulations) more adaptively than rigid regulations. Globalization and tourism threaten the certainty of unwritten norms, but instead prove that Balinese custom is not conservative but rather a spiritual ecological strategy. Normative harmonization does not require state domination, but rather conditional recognition of custom reformed internally to align with human rights, while positive law absorbs the cosmic dimension of Bali. Living pluralism, not frozen hegemony, is the key to sustainable justice.  Keywords: Legal Harmonization, Balinese Customs, Marriage