scholarly journals Wewenang Kepala Adat dalam Pengelolaan Hutan Adat Berdasarkan Peraturan Daerah Kabupaten Bombana No. 4 Tahun 2015 dan Pengaruhnya bagi Masyarakat Hukum Adat Moronene Hukaea Laea

2018 ◽  
Vol 2 (3) ◽  
pp. 105-121
Author(s):  
Sahrina Safiuddin
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Indigenous Community ◽  
Customary Law ◽  
Direct Influence ◽  
Article 9 ◽  
Customary Rights

Penelitian ini bertujuan untuk mengetahui wewenang Kepala Adat dalam Pengelolaan hutan adat berdasarkan Peraturan Daerah Kabupaten Bombana No. 4 tahun 2015 tentang Pengakuan, Perlindungan dan Pemberdayaan Masyarakat Hukum Adat Moronene Hukaea Laea dan untuk mengetahui pengaruhnya bagi masyarakat hukum adat Moronene Hukaea Laea. Hasil penelitian menunjukan bahwa Pertama, Wewenang Kepala Adat berdasarkan Peraturan Daerah Kabupaten Bombana No. 4 tahun 2015 tentang Pengakuan, Perlindungan dan Pemberdayaan Masyarakat Hukum Adat Moronene Hukaea Laea diatur dalam Pasal 9 ayat (3) yang menyebutkan secara umum kewenangan dari lembaga adat.Wewenang pengelolaaan hutan adat tidak disebut secara spesifik tapi digeneralisir dalam wewenang mengelola hak-hak adat dan harta kekayaan adat. Wewenang Kepala adat dalam Pengelolaan Hutan Adat belum kuat dan penuh dikarenakan kewenangan pengelolaan hutan adat yang dimiliki oleh kepala adat hanya berlaku efektif ke dalam yaitu bagi Masyarakat Hukum adat Moronene. Kedua, Pengaruh wewenang Kepala adat dalam pengelolaan hutan adat berdasarkan Peraturan Daerah Kabupaten Bombana No. 4 tahun 2015 bagi Masyarakat Hukum Adat Moronene Hukaea Laea sangat besar karena berpengaruh langsung terhadap keberadaan dan kelangsungan masyarakat hukum adat Moronene Hukaea Laea. Semakin kuat dan penuh kewenangan Kepala Adat berarti keberadaan dan kelangsungan Masyarakat Hukum Adat Moronene Hukaea Laea dirasakan semakin terjamin dan terlindungi. Namun wewenang kepala adat dalam hal ini kurang kuat dan penuh maka jaminan terhadap keberadaan dan kelangsungan masyarakat hukum adat Moronene Hukaea Laea juga lemah. This study aims to determine the authority of the Customary Chief in the management of customary forests based on the Regional Regulation of Bombana District No. 4 of 2015 concerning the Recognition, Protection and Empowerment of the Moronene Hukaea Laea Customary Law Community and to find out its effects on the Moronene Hukaea Laea indigenous peoples. The results showed that First, the authority of the Customary Head based on the Regional Regulation of Bombana District No. 4 of 2015 concerning Recognition, Protection and Empowerment of the Moronene Hukaea Laea Customary Law Community is regulated in Article 9 paragraph (3) which mentions the authority of customary institutions in general. The authority to manage customary forests is not specifically mentioned but generalized in the authority to manage customary rights and customary assets. The authority of the customary head in the management of customary forests is not yet strong and full because the authority to manage the customary forest owned by the customary head is only effective inward, namely for the Moronene customary law community. Second, the influence of the authority of the customary head in the management of customary forests based on the Regional Regulation of Bombana District No. 4 of 2015 for the Moronene Hukaea Laea Customary Law Community is very large because it has a direct influence on the existence and continuity of the Moronene Hukaea Laea indigenous community. The stronger and full authority of the Customary Head means that the existence and continuity of the Moronene Hukaea Laea Customary Law Community is felt to be increasingly guaranteed and protected. However, the authority of the customary head in this case is less strong and full, so the guarantee for the existence and continuity of the Moronene Hukaea Laea indigenous people is also weak.

scholarly journals Dehumanisation Of Moronene Hukaea Laea Indigenous Community In Setting The Boundary Of Ulayat Rights

Al-'Adl ◽  
2021 ◽  
Vol 14 (2) ◽  
pp. 118
Author(s):  
Andi Yaqub ◽  
Ashadi L. Diab ◽  
Andi Novita Mudriani Djaoe ◽  
Riadin Riadin ◽  
Iswandi Iswandi
Keyword(s):  
Indigenous People ◽  
National Parks ◽  
Indigenous Peoples ◽  
National Park ◽  
Descriptive Analysis ◽  
Indigenous Community ◽  
Conservation Area ◽  
Customary Rights ◽  
The Government

The determination of the area of customary rights of indigenous peoples is a form of protection for indigenous peoples, a step to overcome vertical conflicts between the Moronene Hukaea Laea indigenous people and conservation or national park managers. This study aims to capture the extent to which the position and existence of Perda no. 4 of 2015 on the recognition of the customary rights of the moronene indigenous people of Hukaea Laea. This type of research is descriptive analysis with a qualitative approach, the research location is in Watu-Watu Village, Lantari Jaya District and Rawa Aopa Watumohai National Park, Bombana Regency and the data collection of this study is through direct interviews and deductive conclusions are drawn. Based on the results of this study, the forms of dehumanization of the Moronene Hukaea Laea indigenous people include: (1) In 1997 the Moronene Hukaea Laea indigenous people experienced intimidation by the universe broom group such as burning houses and land and in 2002 repeated home destruction and eviction ulayat areas by the government because the Moronene indigenous people are in conservation areas or national parks, the pretext of expulsion and arrest of customary leaders and indigenous peoples of Moronene Hukaea Laea has based on a negative stigma that the existence of indigenous peoples is a group that destroys ecosystems and ecology. (2) In 2015 the stipulation of Regional Regulation No. 4 of 2015 is not substantive because it only regulates the existence of indigenous peoples, not the absolute determination of territory by the Hukaea Laea indigenous people. This is indicated by the policy of the Minister of Forestry which concluded that based on the total population of the Hukaea Laea Indigenous Peoples, only 6,000 hectares could be controlled. Based on this policy, the local government shows inconsistency towards the indigenous Moronene Hukaea Laea after placing its position as a mediator between the Minister of Forestry, conservation area managers, and the Hukaea Laea Indigenous Community.

scholarly journals Penyelesaian Sengketa Tanah Masyarakat Adat Karuhun Urang (AKUR) Di Desa Cigugur Kuningan Melalui Lembaga Peradilan

2019 ◽  
Vol 2 (1) ◽  
pp. 72-84
Author(s):  
Agung Basuki Prasetyo
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Community ◽  
Customary Law ◽  
Court Ruling ◽  
Inheritance Law ◽  
Land Disputes ◽  
Principle Of Justice ◽  
Customary Rights

ABSTRACDispute resolution through judicial institutions on land in the Karuhun Urang (AKUR) Indigenous Community of Cigugur Village, Kuningan Regency has won the Plaintiffs based on inheritance law, while land according to the AKUR customary law cannot be inherited. Such rights in the legislation are referred to as communal rights. This writing is about fulfilling the principle of justice in the court ruling. The judgment of the judge in his decision considers the object of the dispute as inheritance, and does not consider the testimony of witnesses who are not sworn, because the religion column in the KTP is empty. So that the Plaintiff wins. The judge based his legal considerations more on the Positivism paradigm, which is based solely on written rules such as in legislation, by putting aside the values that live in society.Based on the structural, cultural and substantive components identified there is no principle of justice for the AKUR Community. There are philosophical, historical, and socio-cultural reasons for defending disputed objects for the preservation of AKUR Community customs.Keywords: land disputes, indigenous peoples, customary rights. ABSTRAKPenyelesaian sengketa melalui lembaga peradilan terhadap  tanah yang berada di lingkungan Masyarakat Adat Karuhun Urang (AKUR) Desa Cigugur, Kabupaten Kuningan telah memenangkan pihak Penggugat berdasarkan pada hukum waris, sedangkan tanah menurut hukum adat Masyarakat AKUR tidak dapat diwariskan. Hak semacam itu dalam Peraturan Perundang-undangan disebut dengan hak ulayat. Penulisan ini mengenai pemenuhan asas keadilan dalam putusan peradilan tersebut. Pertimbangan hakim dalam putusannya menganggap objek sengketa sebagai harta warisan, dan tidak mempertimbangkan keterangan saksi yang tidak disumpah, karena kolom agama di KTP kosong. Sehingga Penggugat menang. Hakim lebih mendasarkan pertimbangan hukumnya pada paradigma Positivisme, yang hanya dilandasi aturan tertulis seperti dalam perundang-undangan, dengan mengesampingkan  nilai-nilai yang hidup dalam masyarakat.Berdasarkan komponen struktural, kultural, dan substantif teridentifikasi tidak terdapat asas keadilan bagi Masyarakat AKUR. Terdapat alasan filosofis, historis, dan sosial budaya dalam mempertahankan objek sengketa guna pelestarian adat istiadat Masyarakat AKUR.Kata Kunci: sengketa tanah, masyarakat adat, hak ulayat.

scholarly journals PENGAKUAN HUKUM TERHADAP HAK ULAYAT MASYARAKAT HUKUM ADAT

to-ra ◽  
2016 ◽  
Vol 1 (3) ◽  
pp. 183
Author(s):  
Hidayat Hidayat
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
The State ◽  
Customary Law ◽  
National Scale ◽  
Communal Land ◽  
Customary Rights ◽  
Agrarian Law

Recognition of the existence of customary rights by Article 3 of the Basic Agrarian Law is a natural thing, because along with the customary rights of indigenous communities have existed before the formation of the state of Republic Indonesia. However, many cases of communal land which arise in the regional and national scale, will never obtain settlement completely without any objective criteria necessary as a benchmark determinants of the existence of customary rights and their implementation. Criteria for deciding about the existence of customary rights is composed of three elements, namely the existence of a particular customary law community, the presence of certain customary rights into the environment and the purpose of taking the lives of indigenous people, and the existence of customary law regarding the maintenance of order, control and use lands which apply and be adhered to by the indigenous peoples. Metode of reserach is juridis normative. The results of reaserach shows that there is no regulatory of customary right, and the rule is still from the society. The rule of customary right can be gap to customary rights, in fact lowest.Kata Kunci : Pengakuan hukum, Hak ulayat Masyarakat Hukum Adat

scholarly journals Local wisdom Pasang ri Kajang as a political power in maintaining indigenous people's rights

2021 ◽  
pp. 265-280
Author(s):  
Gustiana Anwar Kambo
Keyword(s):  
Local Government ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Political Power ◽  
Indigenous Community ◽  
Customary Law ◽  
Land Conflict ◽  
District Government ◽  
Customary Land

This research analyzes Pasang ri Kajang as local wisdom in Indigenous people Ammatoa Kajang becomes a social and political power. It maintains the existence of indigenous people Ammatoa Kajang in the customary land conflict with PT London Sumatra (Lonsum). Indigenous Peoples of Ammatoa Kajang, known as indigenous people who uphold the values ​​of local wisdom, was called Pasang ri Kajang; one of them is their belief that forests are the center of life. The conflict has arisen since PT Lonsum has unilaterally taken over Ammatoa Kajang's customary land in several villages. The lack of regulation of the local government that protects the rights of the Kajang community makes the position of the Ammatoa Kajang indigenous community weak in resisting. The indigenous Ammatoa Kajang community and several environmental and indigenous peoples' institutions demanded that the Bulukumba district government make and ratify the Ranperda of the Ammatoa Kajang community that could protect the rights and recognition of the Ammatoa Kajang customary community. At the end of 2015, the Bulukumba district government ratified regional regulation No. 9/2015 about the Inauguration, Recognition, and Protection of Customary Law Communities Ammatoa Kajang. Ratification of this regulation is a form of deregulation carried out by the Bulukumba district government in responding to conflicts over land and forest struggles of the indigenous people of Ammatoa Kajang and PT. Lonsum.

scholarly journals Peraturan Hukum Adat Baduy dan Hierarki Menurut Undang Undang yang Berlaku

2021 ◽  
Vol 6 (1) ◽  
pp. 32-39
Author(s):  
Putri Azzahra Maghfiroh
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Geographical Location ◽  
Capital City ◽  
Customary Law ◽  
Technological Advances ◽  
Customary Rights ◽  
Customary Laws ◽  
The Republic ◽  
The Government

The Baduy tribe is located closest to the capital city of the country. This is special to describe, how Baduy maintains its customs and customary laws in the midst of the influence of technological advances and the development of positive Indonesian law which is especially due to its geographical location not far from the metropolitan city, namely Jakarta and its surroundings. Then the purpose of this study also wants to reveal how Baduy customary law regulations and hierarchy according to applicable laws. Baduy is an ethnic indigenous people who still live in Indonesia. The hierarchy or order of laws and regulations in Indonesia refers to the recognition and respect given by the state in Article 18B paragraph (2) of the 1945 Constitution of the Republic of Indonesia, which is not sufficient to protect the rights of the Baduy customary law community plus the weakness of Perda No.32 of 2001 which discuss the customary rights of the Baduy customary community only. The clash of Baduy traditional interests with the government system has made Baduy weaker in terms of representation. The government must immediately draft a law related to the protection of Baduy customary rights and or create a representation mechanism for indigenous peoples.

scholarly journals Legal and Problematic Protection of Social Movements to The Tau Taa Wana Indigenous People

2020 ◽  
Vol 3 (2) ◽  
pp. 147
Author(s):  
Muhammad Hatta Roma Tampubolon
Keyword(s):  
Social Movements ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Oil Palm ◽  
Customary Law ◽  
Literature Study ◽  
Weak State ◽  
State Recognition ◽  
Study Approach ◽  
Customary Rights

Social movements of the legal community of Tau Taa Wana Custom is a struggle to release threats and structural shackles and want recognition of customary (communal) rights that they deserve. This study aims to analyze and explain the factors that led to the birth of the Tau Taa Wana indigenous peoples' social movements. The research design is descriptive qualitative with a case study approach. Research informants as many as 5 people selected purposively. Data collected through observation, in-depth interviews and literature study. the results showed that the social movement of the Tau Taa Wana indigenous people was driven by three determinants namely, the threat of capitalist expansion through an expansion of oil palm plantations, the threat of loss of communal natural resources due to oil palm expansion, the creation of solidarity in maintaining customary rights and local wisdom. It was concluded that Tau Taa Wana customary law community social movements are caused by policy imbalances, weak state protection functions and the lack of state recognition of the existence of Tau Taa Wana indigenous peoples

scholarly journals PENCEGAHAN PERUSAKAN HUTAN BERBASIS MASYARAKAT ADAT DALIHAN NA TOLU DI TAPANULI SELATAN

2019 ◽  
Vol 48 (1) ◽  
pp. 1
Author(s):  
Anwar Sadat Harahap ◽  
Ahmad Laut Hasibuan
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Forest Degradation ◽  
Customary Law

There are indigenous peoples who have their own traditional value in passing the prevention of forest destruction. Before the establishment of legislation on Preventing Forest Destruction in Indonesia, the indigenous people of Dalihan na Tolu have their own rules in preventing forest destruction. The customary law of Dalihan na Tolu has governed: the model of settlement of forest degradation disputes, the universal rules of indigenous peoples of Dalihan na Tolu on the prevention of forest destruction, the form of sanctions imposed on forest destruction parties, and the form of oversight in the implementation of the prevention of forest destruction.

scholarly journals Konstitusionalitas Hak Masyarakat Hukum Adat atas Hak Ulayat Rumpon di Provinsi Lampung

2018 ◽  
Vol 14 (3) ◽  
pp. 463
Author(s):  
Ahmad Redi ◽  
Yuwono Prianto ◽  
Tundjung Herning Sitabuana ◽  
Ade Adhari
Keyword(s):  
Indigenous Peoples ◽  
Research Method ◽  
Legal Aspects ◽  
Coastal Communities ◽  
Customary Law ◽  
Fishing Gear ◽  
Constitutional Protection ◽  
Customary Rights ◽  
The Republic ◽  
The Government

Pasal 18B ayat (2) UUD NRI 1945 mengatur mengenai penghormatan dan pengakuan atas satuan-satuan masyarakat hukum adat beserta hak-hak tradisionalnya sepanjang keberadaannya masih ada. Salah satu hak masyarakat adat di masyarakat pesisir di Provinsi Lampung ialah hak rumpon sebagai hak ulayat laut. Rumpon laut secara bahasa merupakan jenis alat bantu penangkapan ikan yang dipasang di laut, baik laut dangkal maupun laut dalam. Saat ini eksistensi rumpon laut terancam keberadaannya karena untuk menjaga dan melestarikan sistem pengelolaan perikanan ini tidak didukung oleh tindakan nyata oleh Pemerintah dan masyarakat sekitar pesisir. Tulisan ini melakukan pengkajian atas hak masyarakat hukum atas hak ulayat rumpon di Provinsi Lampung dengan fokus penelitian pada eksistensi hak ulayat laut rumpon pada masyarakat Lampung dan perlindungan konstitusional atas hak ulayat rumpon laut. Metode penelitian yang digunakan yaitu metode socio-legal yang melakukan kajian terhadap aspek hukum dalam ranah das sollen dan das sein.Article 18B paragraph (2) of the 1945 Constitution of the Republic of Indonesia regulates the respect and recognition on customary law community units and their traditional rights as long as they still exist. One of the rights of indigenous peoples in coastal communities in Lampung Province is rumpon’s right as the ulayat right of the sea. Literaly, Rumpon laut is a type of fishing gear installed in the sea, both the shallow and the deep one. Currently the existence of rumpon laut is threatened because the maintenance is not supported by concrete actions by the Government and coastal communities. This paper conducts an assessment of the community’s right on customary rights of rumpon laut in Lampung Province. This paper focuses on the existence of the ulayat right of rumpon laut in Lampung and the constitutional protection of the ulayat right of rumpon laut. The research method used is a sociolegal method that studies the legal aspects in the realm of das sollen and das sein.

scholarly journals EKSISTENSI MASYARAKAT ADAT TERGERUS OLEH KEBUTUHAN ZAMAN Studi Analisis Konflik Masyarakat Adat Sunda Wiwitan di Kuningan yang Terusir dari Tanah Adatnya Sendiri dengan Teori Identitas

2019 ◽  
Vol 1 (1) ◽  
pp. 44
Author(s):  
Rachel Farakhiyah ◽  
Maulana Irfan
Keyword(s):  
Conflict Resolution ◽  
Indigenous Peoples ◽  
Customary Law ◽  
District Court ◽  
Court Ruling ◽  
Land Disputes ◽  
Customary Rights ◽  
The Government ◽  
Customary Land ◽  
Privately Owned

Pengakuan pemerintah terhadap hukum adat masih setengah hati. Padahal, eksistensi hukum adat memiliki landasan konstitusional yang kuat dalam Pasal 18B ayat (2) UUD 1945. Tubrukan antara proyeksi pembangunan dari pemerintah, kepentingan masyarakat umum, beserta hak ulayat dari masyarakat adat, telah menimbulkan gesekan yang sangat rentan akan timbulnya konflik. Seperti halnya yang memicu terjadinya konflik yang memanas di dalam masyarakat sunda wiwitan atas sengketa lahan. Yang mana perlakuan Jaka yang mengklaim tanah adat menjadi tanah milik pribadi sebagai bentuk pelanggaran hukum adat dan kemudian ditambah dengan putusan PN Kuningan yang memanangkan permintaan Jaka atas hak milih tanah adat seluas 224 m2. Putusan PN tersebut dinilai cacat hukum dan tidak memperhatikan asal usul sejarah. Maka hal tersebut menimbulkan berbagai aksi perlawanan dari pihak kubu masyarakat adat Sunda Wiwitan untuk berusaha memperoleh kembali haknya atas tanah adat mereka. Tujuan penulisan artikel ini yaitu untuk menjelaskan latarbelakang terjadinya konflik dan pemicu terjadinya konflik dengan menggunakan teori identitas yang nantinya dapat dirumuskan resolusi konflik yang efektif. Metode yang digunakan dalam penulisan artikel ini yaitu menggunakan studi litelatur yang diperoleh dari jurnal,buku, dan berbagai macam berita. Hingga saat ini konflik yang bergulir belum menemukan kejelasan karena belum terdapat resolusi konflik yang jelas dan masih sampai kepada tahap digagalkannya proses eksekusi tanah adat seluas 224 m2oleh Pengadilan Negri Kuningan. Government recognition of customary law is still half-hearted. In fact, the existence of customary law has a strong constitutional foundation in Article 18B paragraph (2) of the 1945 Constitution. Collisions between projected development from the government, the interests of the general public, along with customary rights from indigenous peoples, have created a very vulnerable friction in the emergence of conflict. As is the case that triggered a heated conflict in Sunda Wiwitan society over land disputes. Which is the treatment of Jaka who claimed customary land to be privately owned as a form of violation of customary law and then added with the Kuningan District Court decision to adopt Jaka's request for customary land rights of 225 m2. The Kuningan District Court ruling was deemed legally flawed and did not pay attention to the origin of history. So this caused various acts of resistance from the sides of the Sunda Wiwitan indigenous people to try to regain their rights to their customary lands. The purpose of writing this article is to explain the background of the occurrence of the conflict and the trigger for the occurrence of conflict by using identity theory which can later be formulated effective conflict resolution. The method used in writing this article is to use litelatur studies obtained from journals, books, and various kinds of news. Until now the rolling conflict has not yet found clarity because there is no clear conflict resolution and is still up to the stage where the process of execution of customary land of 225 m2 was thwarted by the Kuningan District Court.

scholarly journals Protecting expressions of Folklore within the Right to Culture in Africa

2017 ◽  
Vol 13 (4) ◽  
pp. 48
Author(s):  
Enyinna Sodienye Nwauche
Keyword(s):  
Human Rights ◽  
United Nations ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Customary Law ◽  
Cultural Rights ◽  
Substantive Content ◽  
Human Rights Regime ◽  
United Nations Declaration ◽  
The Right

This paper explores the protection of expressions of folklore within the right to culture in Africa by considering three issues, which are the increased understanding of the right to culture in national constitutions and the recognition that customary law is a manifestation of the right to culture; an expanded understanding of the substantive content of the article 15(1) of the International Covenant for Economic, Social and Cultural Rights as part of the right to culture; and the recognition of the rights of indigenous peoples marked significantly by the 2007 United Nations Declaration of the Rights of Indigenous People. The paper demonstrates how a human rights regime may assist in overcoming some of the deficiencies in the national protection of expressions of folklore in Africa.

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