EKSISTENSI HUKUM ADAT MANDAILING DALAM MENGATUR NORMA SOSIAL MASYARAKAT DI KELURAHAN PASAR KOTANOPAN
Abstract
Mandailing customary law still holds an important place in the social life of the people in Pasar Kotanopan Village, Kotanopan District, Mandailing Natal Regency. This study aims to describe the existence of Mandailing customary law and its application in regulating social norms within the community. The approach used is qualitative with a case study method. Data was collected through interviews, observations, and documentation involving traditional leaders, community figures, religious leaders, village officials, and local residents. The analysis was conducted through data reduction, data presentation, verification, and drawing conclusions; the validity of the data was strengthened using source triangulation, method triangulation, and member checks. The results show that Mandailing customary law continues to function as a living law that guides residents' behavior through values of politeness, respect for elders, mutual cooperation, social responsibility, and deliberation. The Dalihan Na Tolu kinship system, which includes mora, kahanggi, and anak boru, is still the foundation of social relationships. In resolving conflicts, the community prioritizes family discussions involving traditional leaders, and customary sanctions tend to be restorative. Customary law also aligns with religious values and government regulations, although modernization and technological developments have caused some shifts in understanding among younger generations. These findings confirm that Mandailing customary law is still relevant as a tool for social control, strengthening solidarity, and preserving cultural identity.
Mandailing customary law still holds an important place in the social life of the people in Pasar Kotanopan Village, Kotanopan District, Mandailing Natal Regency. This study aims to describe the existence of Mandailing customary law and its application in regulating social norms within the community. The approach used is qualitative with a case study method. Data was collected through interviews, observations, and documentation involving traditional leaders, community figures, religious leaders, village officials, and local residents. The analysis was conducted through data reduction, data presentation, verification, and drawing conclusions; the validity of the data was strengthened using source triangulation, method triangulation, and member checks. The results show that Mandailing customary law continues to function as a living law that guides residents' behavior through values of politeness, respect for elders, mutual cooperation, social responsibility, and deliberation. The Dalihan Na Tolu kinship system, which includes mora, kahanggi, and anak boru, is still the foundation of social relationships. In resolving conflicts, the community prioritizes family discussions involving traditional leaders, and customary sanctions tend to be restorative. Customary law also aligns with religious values and government regulations, although modernization and technological developments have caused some shifts in understanding among younger generations. These findings confirm that Mandailing customary law is still relevant as a tool for social control, strengthening solidarity, and preserving cultural identity.
