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<![CDATA[Peran Tokoh Adat dalam Membantu Penyelesaian Sengketa Perbatasan Darat antara Indonesia dan Timor Leste di Wilayah Enclave Oecussi ]]>
<![CDATA[Sudika Mangku, Dewa Gede]]>;
<![CDATA[APHA, Journal Manager]]>
<![CDATA[ Jurnal Hukum Adat Indonesia Vol 2 No 1 (2018): Journal of Indonesian Adat Law (JIAL) APHA ]]>
Publisher : <![CDATA[Asosiasi Pengajar Hukum Adat (APHA) Indonesia, Fakultas Hukum Universitas Trisakti - Jakarta Barat, Indonesia ]]>
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DOI: 10.46816/jial.v2i1.26
<![CDATA[Indonesia has land and sea borders with ten neighboring countries. The basis of the land border law between Indonesia and Timor Leste was the Convention for the Demarcation of Portuguese and Dutch Dominions on the Island of Timor 1904 (Treaty 1904) and the Permanent Court of Arbitration (PCA) of 1914. This was the legacy of the Dutch and Portuguese Governments, where at that time the Dutch and Portuguese had divided Timor Island into two, namely West Timor based in Kupang and East Timor, based in Dili, including the Oecussi enclave which was within the territory of Indonesian sovereignty. The main problem in this study is how the role of traditional leaders in helping to resolve land border disputes between Indonesia and Timor Leste in the Oecussi enclave. After in-depth studies, it was found that in the 1914 Treaty of 1904 and PCA it was stated that the Dutch controlled the Maucator region and the Portuguese controlled the Oecussi enclave area, therefore automatically the inheritance of the colonial period was attached to Timor Leste including the Oecussi enclave. Indonesia and Timor Leste still leave border issues in the Noel Besi, Bidjael Sunan, and Subina regions. The two countries continue to negotiate and negotiate to resolve the issue immediately by forming a Joint Border Committee (JBC) with the aim of accelerating the process of resolving boundary disputes faced. Based on the 2005 Provisional Agreement Article 6 point (b) which implies that local people in this case indigenous peoples/traditional leaders on the border are given space to be involved in the dispute resolution process that occurs at the borders of the two countries by promoting peaceful and nonviolent methods in accordance with Article 8 of the Provisional Agreement in 2005, that the people who inhabit Western Timor (Indonesia) with the people who inhabit East Timor (Timor Leste) have the same socio-cultural background, then it can be ascertained that the customary law that applies in these two groups of people the same. The substance of the customary law can regulate land issues, as well as customary territorial boundaries, the potential of Customary Leaders can actually play a role in negotiating to resolve the issue.]]>
<![CDATA[Hakikat dan Eksistensi Peradilan Adat di Sulawesi Selatan ]]>
<![CDATA[Buana, Andika Prawira]]>;
<![CDATA[APHA, Journal Manager]]>
<![CDATA[ Jurnal Hukum Adat Indonesia Vol 2 No 1 (2018): Journal of Indonesian Adat Law (JIAL) APHA ]]>
Publisher : <![CDATA[Asosiasi Pengajar Hukum Adat (APHA) Indonesia, Fakultas Hukum Universitas Trisakti - Jakarta Barat, Indonesia ]]>
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DOI: 10.46816/jial.v2i1.27
<![CDATA[The adat justice is an institution that has a function to examine and try a case for the realization of a sense of justice in society. The adat justice has the main objective to restore social balance in society so that there is no revenge due to the dispute. The main objective which is the focus of this research is how is the essence and existence of adat justice in South Sulawesi. This study uses empirical legal research methods. The results of this study illustrate that traditional justice has always existed in South Sulawesi which is stated in the concept of ‘pangngaderreng’ with the term 'bicara' and is the only institution in solving cases that occur in the community. After the independence of the judiciary is no longer recognized with the reason for the realization of a unity of power in which the judiciary is subject to State legal authority.]]>
<![CDATA[Sistem Perkawinan dan Pewarisan pada Masyarakat Hukum Adat Rejang Provinsi Bengkulu ]]>
<![CDATA[Arso, Dimas Dwi]]>;
<![CDATA[APHA, Journal Manager]]>
<![CDATA[ Jurnal Hukum Adat Indonesia Vol 2 No 1 (2018): Journal of Indonesian Adat Law (JIAL) APHA ]]>
Publisher : <![CDATA[Asosiasi Pengajar Hukum Adat (APHA) Indonesia, Fakultas Hukum Universitas Trisakti - Jakarta Barat, Indonesia ]]>
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DOI: 10.46816/jial.v2i1.28
<![CDATA[This study aims to find out the marriage and inheritance system in the Rejang Customary Law community of Bengkulu Province. This research is descriptive analysis. In this study will describe and analyze the marriage and inheritance system of the Rejang Customary law community in Bengkulu Province. This study uses a normative approach, which is done by conducting a study of library materials both primary, secondary and tertiary legal materials in order to obtain answers about marriage and inheritance to the Rejang Customary law community. The data obtained in this study analyzed by using qualitative analysis and the output is descriptive analysis data, in this study qualitative analysis was carried out with inductive deductive thinking methods and vice versa to describe the marriage and inheritance system of the Rejang Customary law community in Bengkulu Province. Research results show that for the rejang tribe, the marriage ceremony is a place to show strength (both wealth and the large number of families) as well as a sign of sanctity. The marriage ceremony is the last ceremony held by parents towards each of their children. It could also be said to be a ceremony of "releasing debt" the obligation of parents to children. In the Adjang Indigenous marriage system, the Rejang tribe adheres to the eleutherogami marriage system. This can be seen from the absence of necessities or prohibitions such as the endogamous marriage system and the exogamous marriage system. The Rejang Indigenous Community has a major inheritance system in which sole control over inheritance in the hands of the oldest male child. If the child sells or pawns inheritance that has not been divided, not the arena of a legitimate authority, then the action can be prosecuted by his other brothers because in principle each individual has the right to inherit from the assets of his parents. But in the current changes, there is also a division of inheritance in the Rejang Indigenous people carried out by an individual distribution system, namely inheritance is divided into each individual as heirs and for the future will be in the mastery and management of each individual heir.]]>
<![CDATA[Dispensasi Kawin dan Perkembangannya: Fenomena Perzinahan di Kabupaten Banyumas ]]>
<![CDATA[Muflichah, Siti]]>;
<![CDATA[APHA, Journal Manager]]>
<![CDATA[ Jurnal Hukum Adat Indonesia Vol 2 No 2 (2018): Journal of Indonesian Adat Law (JIAL) ]]>
Publisher : <![CDATA[Asosiasi Pengajar Hukum Adat (APHA) Indonesia, Fakultas Hukum Universitas Trisakti - Jakarta Barat, Indonesia ]]>
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DOI: 10.46816/jial.v2i2.30
<![CDATA[This study aims to analyze developments regarding marriage dispensation associated with Law Number 36 of 2009 concerning Health and Law Number 35 of 2014 concerning Child Protection. The subjects of this study were the authorities and related directly and indirectly to the determination of marriage dispensation in the Purwokerto Religious Court and the Banyumas Religious Court. Data collection is done by direct interviews with resource persons to obtain more in-depth and precise results. Analysis of the data used in this study is descriptive qualitative. Withdrawal of conclusions is done inductively, namely from empirical data and facts in the field, after analysis is then drawn conclusions. The results of the study indicate that Article 7 of Law Number 1 of 1974 concerning Marriage and marriage dispensation collided with Article 1 number 1 of Law Number 35 of 2014 concerning Amendment to Law Number 23 of 2002 concerning Child Protection concerning the age of children and Article 26 paragraph 1 point c of Law Number 23 of 2002 concerning Child Protection which states that parents are obliged and responsible for preventing the occurrence of marriage at the age of children. Based on the health aspect, the age limit of marriage is a guarantee that the prospective husband and wife has cooked their soul, so that they can realize the goals of marriage well without ending divorce and getting good and healthy offspring in accordance with Article 72 of Law No. 36 of 2009 about health.]]>
<![CDATA[Implikasi Reklamasi Pantai bagi Hak Masyarakat Lokal di Wilayah Pesisir ]]>
<![CDATA[Yulianti, Rina]]>;
<![CDATA[APHA, Journal Manager]]>
<![CDATA[ Jurnal Hukum Adat Indonesia Vol 2 No 2 (2018): Journal of Indonesian Adat Law (JIAL) ]]>
Publisher : <![CDATA[Asosiasi Pengajar Hukum Adat (APHA) Indonesia, Fakultas Hukum Universitas Trisakti - Jakarta Barat, Indonesia ]]>
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DOI: 10.46816/jial.v2i2.31
<![CDATA[Tujuan studi ini adalah untuk menganalisis bentuk pengaturan perlindungan bagi masyarakat lokal akibat kegiatan reklamasi pesisir. Pokok permasalahannya adalah bagaimanakah bentuk perlindungan bagi masyarakat lokal dalam pengaturan pengelolaan wilayah pesisir dan pulau-pulau kecil. Penelitian ini tergolong penelitian hukum normatif yang mengkaji bentuk perlindungan yang diberikan dalam pengaturan hak bagi masyarakat lokal di wilayah pesisir. Pendekatan yang digunakan adalah pendekatan perundang-undangan. Analisis datany analisis yuridis sistematis, yaitu menganalisis secara sistematis dan komprehensif terhadap bahan hukum yng dikumpulkan, baik bahan hukum primer, bahan hukum sekunder, maupun tersier yang selanjutnya diolah dan disimpulkan untuk menjawab pembahasan yang diajukan. Hasil penelitian menunjukkan bahwa reklamasi pantai berimplikasi pada berkurangnya hak masyarakat lokal atas sumber daya di wilayah pesisir. Masyarakat lokal memang tidak sepenuhnya bergantung pada sumber daya pesisir tetapi mereka berhak untuk tetap dapat menikmati atas wilayah pesisir sebagai bagian kehidupan mereka sehari-hari. Hak untuk mendapatkan lingkungan yang bersih dan sehat telah diatur secara konstitusional bahkan telah dikuatkan dengan Putusan Mahkamah Konsitusi, oleh karenanya reklamasi pantai wajib memperhatikan ketentuan-ketentuan tersebut.]]>
<![CDATA[Kepemilikan dan Pengolahan Tanah dalam Perspektif Hukum Tanah Adat ]]>
<![CDATA[Tehupiory, Aarce]]>;
<![CDATA[APHA, Journal Manager]]>
<![CDATA[ Jurnal Hukum Adat Indonesia Vol 2 No 2 (2018): Journal of Indonesian Adat Law (JIAL) ]]>
Publisher : <![CDATA[Asosiasi Pengajar Hukum Adat (APHA) Indonesia, Fakultas Hukum Universitas Trisakti - Jakarta Barat, Indonesia ]]>
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DOI: 10.46816/jial.v2i2.32
<![CDATA[This study aims to analyze land ownership and processing and understand a sense of justice for indigenous peoples from the perspective of Customary Land Law. This study uses a conceptual approach in understanding the reality under study. In the concept of indigenous law regarding land is communalistic religious, which views that the Indonesian people always prioritize and prioritize the interests of the community. The results of the study indicate that (1) the existence of communal land is recognized in the provisions of several laws and regulations insofar as the existence is still there; (2) customary institutions can provide recommendations on land for each land use so that the existence and protection of customary rights and customary law communities can provide justice, legal certainty, legal protection for indigenous peoples by making special regulations for the needs of the local community in land dispute resolution ulayat can thus accommodate a diversity of local customary law provisions that are part of national land law. This study recommends that the role of local government is as a facilitator and coordinator of policy makers, regarding the existence of community land, with the principle of respecting human rights and the principles of state law.]]>
<![CDATA[Pengelolaan Hutan Berbasis Kearifan Lokal pada Masyarakat Hukum Adat Mororene Hukaea Laea di Bombana Sulawesi Tenggara ]]>
<![CDATA[Heryanti, Heryanti]]>
<![CDATA[ Jurnal Hukum Adat Indonesia Vol 2 No 2 (2018): Journal of Indonesian Adat Law (JIAL) ]]>
Publisher : <![CDATA[Asosiasi Pengajar Hukum Adat (APHA) Indonesia, Fakultas Hukum Universitas Trisakti - Jakarta Barat, Indonesia ]]>
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DOI: 10.46816/jial.v2i2.33
<![CDATA[The development of the era with the inclusion of the new patterns of patterens influencing the pattern of people’s lives from traditional to modern society incarnated in the form of prismatic society New patterns in the form of technology, modernity or capitalism also often influence patterns of life costumary law communities that always try to exist or maintain the value of their local wisdom such as in forest resource management patterns in tradition values due to the presumption that these patterns effective and inefficient. During this time community’s habits referred to as local wisdom have only become a binding force for the community groups in their interaction with nature. The attachment of costumary law communities to nature was realized with the sustainability of forest forests in the area of costumary law communities.]]>
<![CDATA[Penyelesaian Sengketa pada Suku Osing ]]>
<![CDATA[Al Arif F, M. Noor Fajar]]>;
<![CDATA[Hamidi, Jazim]]>;
<![CDATA[APHA, Journal Manager]]>
<![CDATA[ Jurnal Hukum Adat Indonesia Vol 2 No 2 (2018): Journal of Indonesian Adat Law (JIAL) ]]>
Publisher : <![CDATA[Asosiasi Pengajar Hukum Adat (APHA) Indonesia, Fakultas Hukum Universitas Trisakti - Jakarta Barat, Indonesia ]]>
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DOI: 10.46816/jial.v2i2.34
<![CDATA[This study aims to describe the legal phenomena and ways of resolving disputes in the Osing Tribe. The Osing tribe is a tribe that has adapted to technology and modern life. This research is included in the type of qualitative research that is descriptive in nature. The type of research description used is the survey method. In collecting data, a dialogic interview method is used. Interviews were conducted informally on 3 (three) people who were considered to be aware of the latest problems and the Osing Tribe consensus to be studied. The results of this study show that the osing tribe lives in harmony, side by side and still maintains its customary law. The Osing tribe even though it has interacted with technology and the modern world but in resolving disputes / disputes prioritizes customary law compared to state law. The dispute resolution in the Osing Tribe seems not well organized in terms of institutions. Therefore the Osing Tribe should restore the function of the Kemiren Osing Community Institution (LAMUK) not only as a consultation institution to carry out rituals but also as a dispute settlement institution because the functioning of LAMUK will be one of the characteristics of the Osing Tribe in the legal sphere.]]>
<![CDATA[Peran Kelembagaan Adat Moloku Kie Raha dalam Mewujudkan Sistem Pemerintahan yang Baik di Maluku Utara ]]>
<![CDATA[Rumkel, Nam]]>;
<![CDATA[Syafari, Tri]]>;
<![CDATA[Yunus, Yahya]]>;
<![CDATA[APHA, Journal Manager]]>
<![CDATA[ Jurnal Hukum Adat Indonesia Vol 2 No 2 (2018): Journal of Indonesian Adat Law (JIAL) ]]>
Publisher : <![CDATA[Asosiasi Pengajar Hukum Adat (APHA) Indonesia, Fakultas Hukum Universitas Trisakti - Jakarta Barat, Indonesia ]]>
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DOI: 10.46816/jial.v2i2.35
<![CDATA[This study aims to examine the institution of Moluku Kei Raha in the Indonesian Government System and the meaning of the Institution of Moloku Kie Raha in Organizing Government. The results of this study indicate that the area named Moloku Kie Raha contained four customary institutions, namely the Sultanate of Ternate, the Sultanate of Tidore, the Sultanate of Bacan and the Sultanate of Jailola. The duties and functions of the customary institutions of Moloku Kie Raha have a very important role in realizing a good governance system that is in line with the meaning contained in the customary institutions. Various meanings in the institution of Moloku Kie Raha such as Alam Ma Kolano in the Sultanate of Ternate who have duties and functions as Mandataris or Heads of State, Kie Ma Kolano in the Sultanate of Tidore with duties and functions that secure and defend all regions within the Confederate state. Jiko Ma Kolano in Jailolo with duties and functions to guard the entire border region, and Dehe Ma Kolano in the Sultanate of Bacan who had the task and function of building the economic system of the Confederate country. The meanings of the customary institutions as social capital are very relevant in realizing a system of good governance especially in North Maluku. The four meanings were studied in depth with the concept of management of the regional government system, especially in North Maluku with the meaning of world bobato and bobato akhirati with the existing institutional structure that has strong and inseparable relevance in realizing the commitment to create a good governance system in North Maluku, namely adopting formal institutions with customary institutions found in Moloku Kie Raha.]]>
<![CDATA[Sistem Kewarisan pada Masyarakat Banjar ]]>
<![CDATA[Muzainah, Gusti]]>;
<![CDATA[APHA, Journal Manager]]>
<![CDATA[ Jurnal Hukum Adat Indonesia Vol 2 No 2 (2018): Journal of Indonesian Adat Law (JIAL) ]]>
Publisher : <![CDATA[Asosiasi Pengajar Hukum Adat (APHA) Indonesia, Fakultas Hukum Universitas Trisakti - Jakarta Barat, Indonesia ]]>
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DOI: 10.46816/jial.v2i2.36
<![CDATA[This study aims to explore the legal values that live in the Banjar community related to the inheritance system. This research is a normative legal research that is examining inheritance legal norms that live and apply in the Banjar community. The results of this study indicate that the inheritance system in the Banjar community is a mixed inheritance system between the individual system and the major system. In the process of inheritance involving Tuan Guru to ask for instructions on the distribution of his inheritance. On the basis of the instructions of Tuan Guru they conduct deliberation or islah. This situation in the Banjar community is to develop religious values into the values of customary law. In the implementation of the distribution of inheritance they prioritize deliberation, if not achieved, it will be forwarded to the religious court.]]>
