TINJAUAN YURIDIS DAN SOSIOLOGIS TERHADAP FENOMENA KABIN TANGKEP DI DESA CUMEDAK KECAMATAN SUMBERJAMBE KABUPATEN JEMBER
Keywords:
Keywords: Juridical Review, Sociological Review, Kabin TangkepAbstract
The kabin tangkep phenomenon is a social practice that continues to occur in Cumedak Village, Sumberjambe District, Jember Regency. This practice involves forcibly marrying young couples who are caught or suspected of engaging in premarital relations. Such actions are motivated by a culture of shame, social pressure, and the desire to protect family honor, often neglecting the consent of both parties. This study employs a qualitative method with a case study approach. Data were collected through observation, in-depth interviews, and documentation. The objectives of this research are (1) to identify the causal factors behind the kabin tangkep practice in Cumedak Village and (2) to analyze the phenomenon from juridical and sociological legal perspectives. The findings reveal that the main factors causing kabin tangkep include (1) juvenile delinquency, (2) lack of parental supervision, and (3) weak economic conditions. From a juridical perspective, this practice violates Law Number 1 of 1974 on Marriage, as amended by Law Number 16 of 2019, particularly regarding the minimum legal age for marriage, the obligation to register marriages, and the requirement for mutual consent between both parties. Moreover, this practice often involves underage and unregistered (siri) marriages, which have no clear legal standing. From a sociological perspective, kabin tangkep functions as a form of social control within rural communities to maintain moral stability and family honor. This phenomenon illustrates the tension between state law and the strong influence of local customary norms. Case resolutions often prioritize “redeeming family shame” rather than upholding justice and protecting individual rights. Therefore, this research emphasizes the need to raise legal awareness through legal education, women’s empowerment, the active role of religious leaders and village officials, and constructive socio-cultural approaches. These efforts are expected to foster marriage practices that comply with Islamic law, national law, and the principles of social justice, while also safeguarding the fundamental rights of women and children.
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