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129 Available online at https://ejournal2.undiksha.ac.id/index.php/IJLTC/issue/archive

PREVENT CORRUPTION THROUGH PARAREM TRADITION IN THE MANAGEMENT OF PAKRAMAN ADAT VILLAGE FUNDS IN BALI

Komang Citra Pratiwi

Fakultas Hukum dan Ilmu Sosial, Universitas Pendidikan Ganesha, Email: citra.pratiwi@undiksha.ac.id

Info Artikel Abstract

Masuk:1September2022 Diterima:23Oktober 2022

Terbit: 1 November 2022 Keywords:

Corruption, Village funds, Pararem

Corresponding Author:

Komang Citra Pratiwi, email:

citra.pratiwi@undiksha.ac.id

The existence of regional autonomy that prioritizes the rights, powers and obligations of autonomous regions to regulate and manage their own households as has been issued in Law Number 6 of 2014 concerning Villages which makes village funds the responsibility of each village concerned. This is often in the spotlight because there are cases where village officials and even villagers commit acts of corruption. Writing this article aims to find out about how to prevent corruption through the Pararem tradition in managing village funds in general and preventing corruption for all members of society in particular. This research method uses descriptive normative research with literature studies through several books, journals, scientific articles, and papers related to the discussion in writing this article. The results of this study streamline the role of awig-awig and pararem in managing village funds and prevent early-level corruption because they have sanctions that can provide a deterrent effect on perpetrators apart from court rulings

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Introduction

Corruption crimes are now increasingly rampant in Indonesia. The perpetrators of this crime not only involve state officials such as the mayor, governor, house of representatives (DPR), law enforcement officials, but now have involved the community, more precisely the village apparatus, namely the village head, involved in corruption cases. (KPK Thaun Report, 2017). This situation resulted in the crime of corruption as a criminal act initiated by the government to criminalize and criminal efforts as contained in Law No. 31 of 1999 concerning the Eradication of Corruption Crimes which has now been changed to Law Number 20 of 2001¹. In addition, the Indonesian state, which is dubbed as the country of law, often shows that the law is not the only tool to increase the deterrent effect (self-knowledge) on perpetrators of corruption crimes, which this condition has attacked as well as the plague so as to encourage all stakeholders more broadly all components of society to be able to re-carry out various strategies or ways to eradicate and overcome corruption in the country.

Indonesian.

The implementation of autonomous regional policies that prioritize the rights, authorities, obligations, and admulgments of each region, especially villages, to be able to regulate and manage their government households as this stems from the issuance of Law Number 6 of 2014 concerning Villages, which will direct the scope of state fund or financial management which is not only limited to the power of the central government and/or provincial ministries, But in the scope that will increase in the narrower scope, namely the government in each village.

Therefore, this will be a separate resistance for the KPK (Corruption Eradication Commission) institution which has an important role as an independent agency or institution that functions to supervise and eradicate corruption crimes because the space for managing and empowering village funds is often the center of attention so that later it does not cause new cases that will have a fatal effect, especially on the construction of each village area. However, there are corruption cases involving village officials in carrying out their duties and authorities that increasingly misappropriate such as embezzlement of village funds with all efforts to obtain their own benefits, which will be a concern for

1 Widyaningrum,Hesti.Dkk. Anti-Corruption Education for Students. Abdimas Journal. Vol 3 No. 1 (2020)

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the village community, especially in carrying out several development programs that should be effective and efficient, are now hindered. Therefore, the regulation of the use or governance of village finances must be open, responsible, balanced, and applied regularly and disciplined in accordance with the applicable rules².

The rise of cases that have killed individuals such as village officials such as village heads who should set an example of exemplary through their leadership style, now makes village finance/fund management very necessary to be guided, regulated, controlled, evaluated, and reported annually in an open or transparent way so that the community can provide trust ) to the village leader in order to realize the progress of the village concerned. The source of this village fund is none other than to empower villages derived from the State Budget (APBN) through the provincial Regional Revenue and Expenditure Budget (APBD) to each regency/city as financing regarding government affairs, development manifestations, community sivilization, and strengthening community resources as regulated through Law Number 60 of 2014³.

The crimes of corruption that have emerged and have attacked the countryside are very obvious, such as bribery in the village government environment or other modes that are carried out either intentionally or unintentionally to invite village officials to trap behind iron trellises as prisoners.

Therefore, this must be eradicated immediately by increasing community participation, especially indigenous village elders/collectors to help through the implementation of Pararem traditions, awig- awig and social sanctions so that they can provide multiple punishments for perpetrators of corruption crimes in addition to being punished with existing positive laws, but pakraman villages can also have a deterrent effect.

Therefore, in writing this article, the author is interested in how the role and effectiveness of the Pararem tradition of pakraman adat village in Bali in overcoming any actions that are not in accordance with the teachings and rules, especially corruption crimes by taking the title of the article Prevent Corruption Through Pararem Tradition in nature Management of Pakraman Adat Village Fund in Bali.

2 Djasuli, Mohammad. Corruption in Village Financial Management. Retrieved by iaijawatimur.or.id

3 Ibid

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Research Methods

The type of research in writing this article is normative research that focuses on the analysis of existing legal materials (Ibrahim, 2005). The legal material used in this article is primary legal material, namely complex legislation with the use of customary law in this case the pararem tradition. The legal materials in question include the 1945 Constitution; Law Number 60 of 2014;

Law No. 31 of 1999 concerning the Eradication of Corruption Crimes which has now been updated to Law Number 20 of 2001; and Bali Governor Regulation Number 4 of 2020 concerning

Implementing Regulations of Regional Regulation Number 4 of 2019 concerning Customary Villages in Bali.

The research in this article is descriptive in nature which intends to provide data and a thorough explanation of the effectiveness of the Pararem tradition in helping to prevent corruption starting from the traditional pakraman village in Bali. Furthermore, this study uses evaluative reviews because this research aims to intensively analyze the handling of corruption cases that have spread to villages, and this article research uses literature studies through several references as a reference, namely journals, articles, papers or other writings that are relevant to the discussion in this study.

Discussion

Awig-awig and Pararem Pakraman Traditional Village in Bali

In an effort to organize the life of the nation and state, of course, every country has a basic (positive) law through the application and implementation of laws and regulations in order to be able to manage the lives of citizens in every behavior. The same applies to pakraman village life as an indigenous institution that has a position to regulate its people through certain rules and sanctions which is derived from the customary law system which explains if the state approves and glorifies the unity of community life through the existence of customary law and its traditional rights to the extent that the unity is still growing and sustainable in the life of indigenous peoples, and most importantly, it does not deviate from the pillars of the Unitary State of the Republic of Indonesia (NKRI) as explained in Article 18 B paragraph (2) of the 1945 Constitution.

The regulation of Balinese people has long known the name awig-awig. Traditional pakraman village life is a forum for implementing related customary rules that have usually been applied since ancient times through certain traditions that are now undergoing several changes adapted to the needs

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of dynamic life. This rule is used as a rule that has a distingtive nature to take care of village life which refers to positive law as a national law⁴. Awig-awig comes from the word wig which means broken.

Whereas, a means no, furthermore awig means not damaged or good. Thus, awig-awig can be defined as something of a good nature; make good. This awig-awig is a norm imposed for village residents (krama), migrant residents (krama tamiu) and foreigners (tamiu) which is regulated in Bali Governor Regulation Number 4 of 2020 concerning Implementing Regulations of Regional Regulation Number 4 of 2019 concerning Customary Villages in Bali where these rules are made by each Prajuru Desa Adat and/or Banjar Adat

The writing of awig-awig as a legal norm is written using Indonesian and Balinese Latin (Balinese script) which is made based on the guidelines for the awig-awig of dat Village, namely by the provincial level MDA (Traditional Village Council) facilitated by the provincial office. There is also an ordinance for the writing or writing of awig-awig at least in it has regulated the provisions regarding the arrangement of miwah wewidangan (territoriality); pamikukuh miwah patitis; sukreta tata parahyangan (religious); sukreta tata pawongan (social); sukreta tata palemahan; (nature) bhaya, speech, miwah pamidanda; nguwah-nguwuhin (awig-awig change); and closing. This awig-awig must be obeyed by all traditional villages in Bali as a guide for living in line with religious teachings and laws that apply nationally.

In addition to enacting awig-awig as a regulation that is adjusted to the correct procedures as contained in Bali Governor Regulation Number 4 of 2020 concerning Implementing Regulations of Regional Regulation Number 4 of 2019 concerning Customary Villages in Bali, the approval or decision on the implementation of these awig-awig will be carried out through the Paruman Desa Adat which is referred to as the Pararem tradition so that the implementation of awig-awig can be absolutely approved by every customary village practitioner because the position of awig-awig as the norm regulates and arranges new things in addition to being able to be used as a guide in tackling speech or cases in traditional villages.

4 Monika, kadek. Et al. The influence of Customary Law or Awig-Awig on the management of Village Funds in Banjar Village, Banjar Kbaupaten Buleleng District, Bali Province. Scientific Journal of Accounting and Humanities Vol 8, No. 1 (2018)

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Then what about the characteristics of awig-awig? Similar but not the same, awig-awig has characteristics such as applicable national laws. Awig-awig is social religious; concrete; dynamic; has a coherent or communal nature; in contrast to the positive legal position that some inherited from western law seems to rarely save the socialization dimension, it is precisely the opposite of customary law that is more accommodating to the sociological dimension, so that in the merger of positive law, the existence of customary norms as materials for the preparation of laws and regulations, especially in this discussion, is how the law national can raise self-knowledge;kapok to the perpetrators of corruption crimes originating from Pararem and awig-awig Desa Adat.

It should also be noted, that the existence of awig-awig does not only focus on distinguishing between the rights, obligations, or authorities of the villagers alone, not only that, awig-awig through the Pararem tradition applies in every Pakraman Traditional Village is also able to provide sanctions as customary punishments both such as money sanctions (fines), physical sanctions, and psychological sanctions that are packaged with spiritual / religious characteristics so that the deterrent effect The perpetrator's responsibility for the act of depravity is quite felt⁵. Even worse, there are awig-awig which regulates if one of the villagers commits a crime that has been embarrassing the name of the village can be removed from the village, so that this customary sanction can realize appropriate reactions from the community or residents of Pakraman Village to suspend the disturbed magical injustice such as by making an apology; indemnity (dedosaan); confiscation of property (Foreclosure) ); excommunicated (Cassepekan); expelled (Kaselong); and performed a village clean ceremony known as prayascita (Sirtha, 2008;32).

Legal Basis governing Village Fund Management

In Government Regulation Number 43 of 2014 concerning Implementing Regulations of Law Number 6 of 2014 concerning Villages amended into Government Regulation Number 47 of 2015 whose arrangements start from Article 90 to Article 106, and Regulation of the Minister of Home Affairs Number 113 of 2014 concerning Village Fund Management, villages in accordance with their regulations obtain the right and authority to carry out their own household affairs as a form of application of regional applicability autonomous. This financial management has been written as stated

5 Ibid

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in the Regional Revenue and Expenditure Budget (APBD) at the district level with the amount of fund allocation also regulated in the Village Fund Allocation (ADD) which is independent in nature with the aim of developing villages in accordance with the needs and development plans of the village concerned. In addition, for the material for writing and preparing the legal basis, the management of this village fund began from the enactment of Law Number 6 of 2014 concerning Villages starting from Article 71 to Article 75.

The independent KPK (Corruption Eradication Commission) also collaborates with BPD (Village Supervisory Agency) which has the responsibility of reviewing and approving village rules with village heads (leaders), absorbing community opinions, monitoringand evaluating the performance of village heads, and reporting every village administration in general to the community, Regents, or Mayors as BPD (Village Supervisory Agency) already has legal guidelines to be able to carry out their duties and authorities, namely Law Number 6 of 2014 concerning Villages, precisely in Article 55 as a guideline. So that in practice the management and use of village funds will be controlled continuously by the Village Supervisory Agency (BPD) so that there is no abuse, actions that promote corruption, dishonesty, and other deviations in power so as to hinder the implementation of village government and village development plans.

In addition to involving BPD (Village Development Agency) in the management and management of village funds, regulating their use through the applicable government in their villages through pesangkepan (meetings) held by village officials and community representatives in determining the receipt of village funds in line with achieving the vision and mission (goals ) achievements of government achievements. In the use of existing village funds, it can be assumed that the arrangements and/or uses carried out are influenced by the rules/awig-awig and traditions of Pararem in each customary village in determining decisions that involve the village community in its management.

Therefore, the management of this village fund must be in accordance with its arrangements in addition to having been supervised by the Village Supervisory Agency (BPD) so that there are no things that give rise to disintegration and abuse of power, embezzlement, and corruption.

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Prevent Corruption through Traditional Village Pararem

Various efforts and strategies are carried out by the government to prevent and overcome corruption cases in the country. The implementation of legislation, anti-corruption education targeting education units, socialization, and various others until there were attached criminal capital punishment sanctions for savagery of corruption crimes. But often the law in the eyes is not even felt to be able to have a significant deterrent effect. However, the above efforts also do not always have an impact that does not make perpetrators deterrent, it's just that we as citizens also participate in preventing and tackling corruption crimes that are already like an outbreak in this country. The first thing that can be done is preventive efforts from oneself to a wider scope, namely national law.

Preventing corruption through Pararem is one of the efforts to prevent corruption. This prevention is also similar to expanding anti-corruption education through the existence of Customary Villages in Bali, where the initial action was to carry out socialization to all villagers with the direction of the Traditional Village prajuru to create an Anti-corruption Pararem. In addition, anti-corruption education that prioritizes the values of wisdom; local culture, especially in Bali, which is famous as an educational medium that is integrated in the system of artistic life and culture of the community.

The system of government in traditional pakraman villages in Bali involves village prajuru as a customary apparatus formed by legislative institutions or prajuru partner institutions referred to as Traditional Village Sabhas. Furthermore, for the judicial institution which is also a prajuru peer institution in carrying out the handling of customary cases referred to as Kerta Desa⁶. In addition to the above government system, the existence of slick Customary Villages also has social punishments that are neatly arranged in the awig-awig and pararem traditions of Traditional Villages, so that this does not only help organize good government administration; good governance, not limited to that, but to clean up the misuse of state money that is not balanced, dishonest, and in providing understanding to the community in order to continue to prioritize the values of local wisdom as well as having a culture of universal clean living, starting from clean environment (palemaham), clean from drugs and having good integrity (pawongan ), including being free and clean from corruption.

6 https://www.nusabali.com/berita/119959/pencegahan-korupsi-berbasis-desa-adat accessed December 15, 2022

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The Pararem tradition also has a fairly severe level of legal sanctions in customary law. So, perpetrators of corruption crimes who have gone through a court decision are found guilty, then they will get back customary sanctions in the area where they live in accordance with the agreement of the prajuru and the village community so that the regulations in the Pararem tradition are indeed obeyed by the villagers because of their binding and coercive nature as a whole. Bali, which is still thick with local wisdom and some of the magic of its people, makes the Pararem tradition a tool that can prevent and overcome corruption crimes that are coercive and binding in nature. This also takes and strengthens the values that grow in the life of the Balinese people not to dare to deprive them of their rights, but to prioritize obligations rather than rights.

Therefore, this condition will provide two punishments or sanctions to the perpetrators, namely by the basic laws in force in the country and customary law as social sanctions and related to Karma which is trusted in the living environment of the Balinese people. Thus, it is hoped that those who act are increasingly deterred from committing and preventing the existence of corruption crimes.

Conclusion

The crime of corruption as an act that can harm the country's economy, has now attacked like the Indonesian state outbreak both from government officials and even ordinary people who have dared to commit this evil act. With the issuance of Law 60 of 2014, it directs the management of village funds which are regulated independently by village officials assisted and supervised by the Village Supervisory Agency (BPD) whose position is also very significant so that it can assist and supervise the circulation of village money travel.

To overcome this, in accordance with Article 18 B paragraph (2) of the 1945 Constitution and Bali Governor Regulation Number 4 of 2020 concerning Implementing Regulations of Regional Regulation Number 4 of 2019 concerning Customary Villages in Bali, a regulation must be enforced in each Customary Village which is referred to as awig-awig and Pararem tradition which is one of the efforts to prevent corruption actions that provide understanding to the community to have a comprehensive clean living environment, starting from clean environment (palemaham), clean from drugs and have good integrity (pawongan), including being free and clean from corruption.

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Advice

The advice that the author can explain in writing this article is to invite fellow students specifically to be able to analyze what the jurisdiction of customary law or awig-awig looks like through the Pararem tradition in the prevention and countermeasures of corruption crimes to be able to conduct broader research. In addition, we must prevent corruption crimes together not only from government organizers, traditional stakeholders, students (students), but also CSOs (community organizations) and others who are expected to be pioneers and anti-corruption whistleblowers in the hope of launching and educating the public about the importance of a level of integrity that is commensurate with government programs and applicable laws. Regarding the role of pararem through Customary Villages in controlling and counteracting corruption, it is very effective because as previously explained, the existence of customary law, awig-awig, pararem customary punishment is still very thick and feared by the community so that it can have a deterrent effect apart from punishment according to court decisions to perpetrators of corruption crimes.

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