Adat Community Research Articles

The Role of Customary Law in Forest Governance and Conservation in Jambi, Indonesia: A Case Study of Makekal Hulu Village within the Customary Territory of the Suku Anak Dalam

Indonesia's forests face increasing pressures from deforestation and degradation. While national laws exist to protect these vital ecosystems, their implementation often faces challenges, particularly in areas inhabited by indigenous communities with distinct customary laws and practices. This study examines the role of customary law (adat law) in forest governance and conservation in Jambi Province, Indonesia, focusing on Makekal Hulu village within the customary territory of the Suku Anak Dalam. This qualitative study employed a case study approach. Data were collected through semi-structured interviews with adat leaders, community members, government officials, and NGO representatives. Focus group discussions were conducted to gather diverse perspectives on forest management practices. Relevant documents, such as adat regulations, government policies, and NGO reports, were also analyzed. Additionally, data was utilized to enhance understanding of resource use dynamics and land-use change patterns. The findings reveal that adat law plays a significant role in regulating access to and use of forest resources in Makekal Hulu. Adat institutions, led by the village elder and guided by customary beliefs, enforce rules related to logging, hunting, and land clearing. These rules often complement national laws, providing a localized and context-specific approach to forest management. However, challenges exist in harmonizing adat law with national legislation, particularly concerning land tenure conflicts and external pressures from logging and plantation interests. In conclusion, this study highlights the importance of recognizing and incorporating adat law into forest governance frameworks in Indonesia. By integrating traditional knowledge and practices with national policies, a more effective and sustainable approach to forest conservation can be achieved. This requires collaboration between government agencies, adat communities, and civil society organizations to ensure that adat law is respected and supported within the broader legal framework.

Trade-off Anak Adat Status as a High-cost of Political Transaction in Papua Local Elections

Currently, the political transaction through trade-off anak adat (customary child) status is wider applied in Papua local election. Benefiting from the direct elections, the elites competed for political power in the regions by mobilizing ethno-religious sentiments and utilizing money-politics. The voters, in return, behave as clients as they seek to gain material benefits from their preferred candidates in exchange for political loyalty. This condition caused the high-cost politics during the local election. Based on this problem, this paper attempts to analyze the hijacking of adat (customs) through trade-off anak adat status as a form of political transaction which impacted to high-cost politics. This study cultivates the theory of political transactions to analyze the political transaction in Papua local election especially in the gubernatorial election 2018 and election of DPRD (Regional Representative Council)’s member in 2019. This form of political transaction has caused the high-cost of local election in Papua, which is not only in the form of money, but also carried the social cultural high-cost impact. Of course, vote buying will make the candidates have to spend a lot of money. The trade-off of anak adat status from other than Papuan through buying and selling mechanism rather than using achievement and acknowledgement from the adat community would harm the Papuans. Moreover, this practice has brought detrimental destruction to the socio-cultural values of Papuan adat community. This study is qualitative research that use political approach to observe the local election processes in Papua. We used the criteria of credibility and confirmability to validate the data in our qualitative research.

Green Economic and Local Wisdom toward Sustainable Development in West Papua, Indonesia

Sustainable development is currently being implemented globally in response to the need for global societies to ensure a balance of development between economic and environmental issues (such as forests) and local communities. Local governments have committed to managing their forests for development in accordance with green economic principles. In addition, the adat community also has a significant role in promoting local wisdom in managing natural resources in Papua. This article attempts to investigate the role of green economic programs on development in the Papuan's local communities. The study found that the political, traditional structural system adopted local wisdom on the patterns of agricultural farming in the Papuan community. The study found that the green economy program is the alternative solution for developing the local community due to the economic benefit to Indigenous people and the lack of damage to Papua's natural resources.

Rethinking the Role of Customary Elites: The Flexibility of Adat and the Interest of Customary Elites in Local Politics in Lampung, Indonesia

This study examines the customary elites' role in the local socio-political landscape in Lampung, Indonesia. The problem is that so far, the role of customary elites is often ignored in regional development, where they only become political symbols and are used for local political interests in the region. In this case study, customary elites attempt to manage their adat communities so that they make positive contributions to society. Adat still has a significant influence and plays an important role in the daily lives of the Lampung people. However, this is not just community-level regulation or customary law; it also has important cultural and social significance for the nation. This study uses qualitative research methods and an ethnographic approach. Data was collected through in-depth interviews and participant observation with analysis using data reduction, verification, data display, and data triangulation. The result showed that adat helps form and maintain social ties among local communities, contributing to government development programs and administrative changes. In the adat government, traditional elites also represent their adat communities. Adat shows flexibility towards change while preserving local wisdom and contributing to regional development. Customary elites and adat communities have great influence in society, and they are valued and respected by their collective members. Their role should be maximized by local governments in regional development because one of the keys to successful development is utilizing local wisdom because local wisdom is the element that is most adaptable and flexible in change.

The Implementation of Customary Court Within the Framework of Law Number 21 of 2001 Concerning Special Autonomy of the Province of Papua

The Adat (customary) community in the province of Papua is of a diverse culture that respects and maintains Adat law. Under Law Number 21 of 2001 concerning Special Autonomy in the Province of Papua, an Adat community is defined as a group of native people of Papua who, since their birth, have been living in a particular territory, bound to, and compliant with a particular Adat law with solidarity upheld by the members of the community. This research seeks to analyse the legal tenets of the Adat court that the people of Waena have to abide by, how criminal offences are settled under an Adat court of Waena, and the impacts of the implementation of special autonomy in the Adat community of Waena within the scope of Adat law. This research employed an empirical-legal method, supported by primary and secondary data. Data were collected from in-depth interviews, observation, and documentation. The research results reveal that the locals of Waena uphold the Adat law passed from their ancestors, while also abiding by the state’s law as the general law (unification). The special autonomy in place in the community of Papua under Law Number 21 of 2001 reinforces the existence of Adat law and the role of an Adat court in resolving both private and criminal cases faced by the native people of Waena. The judiciary structure of the Adat community concerned consists of Ondofolo/ondoafi as the Chief Judge/chief of deliberation and koshelo in Kampong Waena as the members. Three pillars serve to govern the life of the people of Adat institution, churches, and the government of Kampong.

Acknowledgment of Adat Law-Based Tenure in the Courtroom: Study of Decisions on Criminal Acts of Land Clearing by Burning, Logging Trees Without Permits, and Collecting Plantation Products Without Permits

Abstract: The recognition of the existence of adat communities and their rights can not only be found in the constitution but also various regional laws and regulations. However, this recognition is counterproductive because it further distances adat communities from their rights, especially tenure rights based on adat law. The diverse and minimal understanding of adat law by executives and law enforcement officials compound this condition. Sometimes, adat communities must face the law because they are suspected of committing criminal acts violating it. Therefore, this research aimed to examine the recognition of adat communities’ tenure rights in the courtroom. This research is normative legal research using a case approach—four court decisions as the primary data. The results of this study indicated that in deciding cases, there are times when judges recognize how adat communities control and utilize natural resources according to their adat law. However, there are times when judges override the narrative of adat law that adat communities claim. This research also showed that adat law narratives can play a role in freeing adat communities from punishment. Keywords: Adat law, adat communities, criminal crime, tenure rights

THE PRACTICE OF ESTABLISHING ISLAMIC LAW BY INDIGENOUS PEOPLE: A STUDY OF FIVE VILLAGES IN KEDEPATIAN SEMERAP, KERINCI REGENCY

Every fatwa issued by the ulama for a particular village in Kerinci refers to the adage, specifically in the five towns of the Semerap Kedepatian. In these five villages, the fatwas were issued and legitimized by the adat community. This article aims to determine what decisions are made and how the practice of establishing Islamic law by indigenous peoples in the customary area of the Kedepatian Semerap, Kerinci Regency. This type of research is qualitative field research. The data sources in this study are divided into two, namely, primary sources and data originating from traditional stakeholders, including elements of four types of adat, namely depati ninik mamak, tonggak pemarang, cerdik pandai, and ulama. While secondary data, namely documentation of customary decisions in the Semerap Kedepatian customary area. Data collection techniques were used in the observation, interview, and documentary research. The data analysis technique used is data condensation, data presentation, and conclusion drawing (verification). The study results show that the decisions of Islamic law determined by the adat community are Islamic legal decisions which are furu’iyyah (branching), not ushul (principal) issues. The issues of the Islamic law that were decided included marriage (dowry), sunnah worship (terawih prayers and distribution of qurban meat), and once agreed on the issue of ushul (zakat). The practice of establishing Islamic law in the Kedepatian Semerap area was carried out at the gedang house, which was attended by four elements consisting of elements of depati ninik mamak and elements of ulama, elements of tonggak pemarang (post-duty ninik mamak), and elements of cerdik pandai. Determination of Islamic law is carried out by deliberation and consensus, and if no agreement is reached, the depati will use his prerogative rights in making legal decisions.

Kedudukan Perempuan dalam Hukum Waris Masyarakat Adat Karo

The purpose of this study was to determine and analyze the position of women in the inheritance law of the Karo indigenous people. The research method used in this research is normative juridical research by conducting literature studies and field studies by conducting interviews with traditional stakeholders in Karo Regency. The result of this research is that the position of women in the inheritance law of the Karo community has its own rules. Karo customary inheritance rights are contained in the provisions of the MA-RI Jurisprudence No. 179/K/SIP/1961 which stipulates that the equal rights of men and women have created pros and cons among the Karo adat community. The position of women in the kinship system in Lingga Village is twofold, namely the position as a child and the position as a wife. The position as children is that girls are not the next generation of the family because they are considered temporary, this is because at one time the position of women in Karo customary inheritance rights is carried out in several ways, including giving affection (Pemere Keleng Ate), the rule of law concerning inheritance (Peradaten Kerna). Erta Tading-Tadingen) and provide educational facilities. The form of property given is in the form of trinkets and land/rice fields.

Participatory fisheries governance in Indonesia: Are octopus fisheries leading the way?

Indonesian fisheries law and policy is currently dominated by hierarchical or centralised governance models which have several shortcomings compared to participatory governance. The octopus fisheries governance in four villages of Bulutui, Gangga Satu, Popisi, and Darawa in Sulawesi, Indonesia present a unique model of participatory fisheries governance. In this paper, we use T.S. Gray's fisheries governance model to identify best practice for participatory fisheries governance at the village level (de facto) and analyse Indonesian fisheries law (de jure) to support best practice therein. This study shows that of the four models of participatory fisheries governance, applying a hybrid approach between community partnership and co-management is the most suitable partnership model (de jure and de facto). The hybrid model can be applied for both villages with adat communities, i.e. communities where customary tenurial claims are still practised, acknowledged under law and respected by migrant communities, and for those villages with non-adat communities. It is recommended that octopus fisheries policy incorporates participatory governance in the future to allow active participation of the community in managing their fisheries with a clear legal status.

Adat Law and Legal Pluralism in Indonesia: Toward A New Perspective?

Adat law is part of Indonesia's legal system with unwritten characteristics. To some extent, it embeds with religious values. As a country with pluralist societies, adat law plays an important role in Indonesia that increasingly adds the critical discourse of legal pluralism since it originates from indigenous values based on habits to execute from the older generation. This study aimed to analyze the contextual development of adat law in Indonesia through a historical perspective and its applicability to its emerging positivization in the form of state law. It emphasized the recent development of transforming adat law into state regulation through by-laws with the following prospects and challenges. This study used socio-legal method research, a cross-disciplinary approach in nature through the form of analysis to the normative and contextual issues of adat law. This paper concluded that constituting the state regulation contains the boundaries to implement adat law as the right of adat community, adat court, and the adoption of the adat values. The positivization has developed by adopting adat law to by-laws at the regional level of governments. By-law is assumed to have law enforcement that binds the community because it comes from the habits of the community. Therefore, it indicates a new paradigm in recognizing and protecting adat law, not through by-laws, in which both adat and state laws are different and could not be a unity law.
 KEYWORDS: Adat Law, State Law, Legal Pluralism, Indonesian Law.

The Roots and Evolution of Nationalism in Indonesia

ABSTRACT The emergence of nationalism in Indonesia began at the dawn of the twentieth century, which ultimately led to the birth a new nation-state in 1949. The seeds of national consciousness were sown, and roots of Indonesian nationalism reached its apex during the Revolution (1945-49), manifesting most profoundly in the fight against the oppression of Dutch colonialism. The Revolution was central to the Indonesian republic’s perception of itself and has been influential in fostering nationalism during the post-independence period. This article examines the roots and evolution as well as dynamics and manifestations of Indonesian nationalism, throughout the different phases of Indonesia’s modern history. In doing so, it addresses three salient questions, namely i) how the seeds of national consciousness were sown; ii) what were the underlying factors/dynamics shaping the nature and development of nationalism; and iii) how nationalism and nationhood manifested in a geographically divided, ethno-culturally diverse state like Indonesia, whose citizenry has remained strongly attached to their traditional ethnological and adat communities. Emphasis is given to both stateoriented and popular manifestations of Indonesian nationalism, to highlight the state/elite-centric nature, and populist drive behind its discourses, agenda, and manifestations. Keywords: Indonesia; nationalism; national identity; state nationalism; popular nationalism

Sertifikasi Atas Tanah Pusaka Tinggi (Studi Nagari Ulakan, Kecamatan Ulakan Tapakis, Kabupaten Padang Pariaman, Provinsi Sumatera Barat)

A plot of land has an important meaning and role in human life. Indonesian government has legal authority in land as it is specified in Law No. 5/1960 on Basic Regulation of Agrarian Affairs. Land Certification is used to create legal certainty in land by organizing land registration and providing certificate as evidence. There many plots of land which have not been registered such as tanah ulayat (village land), especially in Sumatera Barat Province where the majority of its people is Minangkabaunese. The reserch problems are how about the process registering tanah pusako tinggi (ancestral land) by the adat (traditional) community, how about its legal consequences, and how about its obstacles. The research used juridical normative method. Primarv data were gathered by conducting interview and secondary data were obtained from library research such as from books, journals, and electronic media. Certification of tanah pusako tinggi has the same procedure as the other land certification which is referred to the Directive of the Head of the National Land Agency No. 1/2010 on the Standard of Land Service and Regulation. However, there are some things which distinguish them from land registration in general. One of them is the right which is attached to the land is communal right. The certification causes the recognition of land rights and anything related to the control, handing out, expiration, and land acquisition as well as legal certainty on the ancestral land. Some obstacles found in the process of certification are varied, viewed from the government's few point, the internal and external factors and the people. The government has also attempted to handle the obstacles in registering tanah pusako tinggi.

THE INSURGENCY OF ADAT, AN IMPEDIMENT TO INDONESIA AS A COMMON PROJECT

This article traces what is known as adatrechtpolitiek within the contexts of social unrest among the natives inspired by Islam. Adat is a form of identity politics from above and cannot be isolated from the colonial policy to contain the rise of political Islam. As adat posits exclusive and distinct characteristics it is problematic after independence to revive it for social engineering as Indonesia is a common project that is based on equality of its citizens. The main question is therefore whether or not the deployment of adat in the current political development will be an impediment for Indonesia as a common project. Using evidence from several adat communities, this article exposes the impasse of continuing adat politics as only masking real challenges confronted by contemporary Indonesian society. In the current rise of conservative Islam, rehearsing adat as identity politics is dangerous in promoting a divided society. Inclusive citizenship as an embodiment of a common project in which the right of individual and the right of community is accommodated should be the ultimate solution to eradicate inequality and to fulfill social justice.

Strategi Eksklusi pada Film Dokumenter The Mahuzes Karya Watchdoc Documentary: Kajian Critical Discourse Analysis Theo Van Leeuwen

This study aims to examine the construction of the exclusion strategy used by Watchdoc in The Mahuzes documenter film. The data used in this research is the text of the speech in the film obtained from the transcripts.The method used is a descriptive qualitative method with Van Leeuwen approach to Critical Discourse Analysis (CDA). The result showed that Watchdoc used passivation and nominalization strategies to eliminating social actors in the film trough narrative descriptions, journalists speech, and adat community stories. Watchdoc uses the form of passivation dijadikan, dibongkar, dibersihkan and nominalization perebutan, penggusuran, andpembongkaran to criticize government policies and corporate industrial activities in Papua. By eliminating the actors in the film, the audience will think critically about the people involved in events and circumstances that are destrimental to adat community in Papua.

Role of Damang (Tribal Chief) on Domestic Violence Cases (Study at Palangka Raya City, Indonesia)

This study aims to introduce the community to the customs of the Dayak tribe as well as to describe the role of the traditional head damang in handling cases of domestic violence that occurred in the city of Palangka Raya. The people of Central Kalimantan carry out their lives based on rules, norms or orders in navigating life that are regulated by traditional institutions in the form of kedamangan which in this kedamangan customary institution consist of damang, sub-district customary mantir, and village customary mantir. Damang is a customary leader and head of the district level customary peace mantir density who is authorized to enforce Dayak customary law in a customary area. The problem of domestic violence is a serious case that must be handled by the damang because the damang is a person who has the position to resolve and decide on a customary case that occurs in the adat community.

Fungsi Kearifan Lokal Dalam Menjaga Kelestarian Lingkungan Hidup Di Desa Penglipuran

This article examines the function of local wisdom of the Penglipuran Village community in preserving the environment in the insistence of modern life. Data obtained by in-depth interview techniques, observation, and by conducting a literature study. The discussion uses the functional structural theory from Talcot Parsons which states there are four important functions needed by all systems, namely adaptation, goal attainment, integration, latency. The analysis shows that the Penglipuran community can still survive to maintain local wisdom in terms of environmental conservation because traditional villages as a system function properly good. Hulu Apad Adat Elders and Adat leaders (Bendesa Adat), as implementers and enforcers of customary law both awig-awig and perarem who regulate environmental issues related to Hindu religious teachings, Tri Hita Karana, which regulates harmonious relations with God, fellow human beings, and natural environment. The effort made by the Penglipuran community to maintain local wisdom and at the same time be able to adapt to modern life is by maintaining the pattern of values ​​inherited from their ancestors. In the field of pawongan, the community maintains local wisdom to maintain harmony in neighboring and community life, among others; maintaining the existence of a hatchery or a road that gives access to neighboring yards, maintaining the existence of blended corals to avoid polygamous marriages which are believed to cause disharmony in family life, and to strengthen community social relations in addition to cooperation in carrying out mutual social activities and also cooperation in carrying out religious ceremonial activities, there is also local wisdom of nyangkepang sager. Sangkep or meeting with the tradition of eating together with a menu of rice with a side dish of salted fish (sager) added with grated coconut. In addition to fostering familiarity with fellow community members, it also means teaching a simple lifestyle that is different from the consumptive lifestyle of modern times. The preservation of traditional values ​​is passed on by parents to the next generation from an early age. Likewise, in the field of palemahan, environmental cleanliness, forest preservation is still maintained by protecting it through the enforcement of customary law whose sanctions are linked to beliefs or religions, namely Hinduism. Actions that cause damage to the environment are believed to be sinful acts. Adat community obedience to comply with these Customary rules when analyzed with the theory of validity and legal enforceability of Meuwissen. that the principles of Customary Law meet the requirements; social or factual enforceability, juridical enforceability and moral enforceability.

The Recognition of Customary Rights by Indonesian Constitutional Court

Formal law and customary rights never-ending contest have been a challenge for Indonesia in its effort to construct a modern nation. In this kind of battle, there are two conflicting values, the certainty of law versus harmonious value within society. However, the idea of constitutionalism can incorporate customary law as part of its fabric. Within the array of positivism and legal pluralism, the Indonesian Constitutional Court is trying to take leadership in the role of customary rights recognition. One of the legal standings that can put a petition to the constitutional court is a representative of the adat community as long as it still lives according to the values Indonesian State as required by legislation. The provision requires the existence of customary communities stipulated in a specific law. However, the required legislation is not stipulated yet in Indonesia, creating the institutional difficulty for The Constitutional Court upon accepting the customary rights case from specific adat communities. Given the limitation, this paper turns attention to how the Indonesian Constitutional Court deals with the recognition of customary rights as outlined in the Constitution. This study will attempt at answering this question by integrating the reading of Indonesia Constitutional Court judgments, the institutional framework analysis with a sociological approach through Indonesian Constitutional Court judges’ interviews. The study reveals one possible picture of how customary law and constitutionalism can co-exist in the same vision in Indonesia's pluralistic society. This co-existence is not without risk of tension, but with the possibility of success under the name of constitutionalism order to protect, rather than neglect, the national people living on the plural law.
 
 Received: 16 January 2021 / Accepted: 6 April 2021 / Published: 10 May 2021

Pembebanan Hak Tanggungan dalam Pemberian Kredit Pada Lembaga Perkreditan Desa (LPD)

In 1984, the Provincial Government of Bali issued an idea to help the pakraman village in carrying out its cultural function. With Governor's Letter Number 972 of
 1984, November 1, 1984 concerning Village Credit Institutions. This type of research is normative research, the source of legal material consists of primary and secondary legal materials. Analysis of legal materials with interpretation analysis. The results of the study show that the granting of credit to rural Credit Institutions with guaranteed mortgage rights, is set forth in a credit agreement between the LPD and the customer who is also required to get approval from adat Bendesa, in this case to apply adat sanctions when bad credit occurs. The position of adat "sanctions" is as a last resort after other efforts have not been successful with the aim that credit arrears can be repaid. In the application of strict and objective adat "sanctions", it is very necessary, because the adoption of adat "sanctions" based on the existence of nepotism elements can cause a crisis of the banjar / adat community members' trust in the existence of prajuru and awig-awig who have been highly respected and obeyed. Bali Provincial Governor Regulation No. 44 of 2017 binds to the imposition of mortgage rights in the granting of loans to the LPD that only applies to the local traditional village, in this case the LPD is a savings and loan business entity owned by the customary village. Therefore, from the very beginning in the credit agreement an effort was made to form a binding agreement according to the awig-awig of the traditional village and which appeared in the recommendations of the management. If a bad credit occurs, it can be resolved in a village paruman by imposing customary "sanctions" which are part of the power in resolving any violations or disputes that are there because of original autonomy, namely in an effort to provide legal protection for one of its assets. And bad credit customers who do not carry out the obligations as set forth in the credit agreement are imposed with confiscation of collateral that is bound by the imposition of mortgage rights for immovable property.

Familyhood principle and the cooperatives ideas in economic provisions in the Indonesian Constitution

Este artículo narra el viaje en la historia económica de Indonesia y el desarrollo dinámico del Principio de la Familia y las ideas cooperativas. El principio de la Familia y las ideas cooperativas fueron elegidas por los fundadores de la nación Indonesia como las bases para regular la economía nacional en la Constitución de Indonesia. Esta elección fue motivada por la historia económica desde la llegada de los europeos para llevar a cabo un comercio internacional de especias en 1512 hasta el final del colonialismo holandés en 1942. La formulación de las estipulaciones económicas en la Constitución tenía como objetivo transformar la economía de una economía colonial a el sistema económico nacional democrático que está de acuerdo con los valores y las culturas de las comunidades adat. Para realizar esta transformación económica, las cooperativas se eligen para ser la estructura empresarial y también el sistema económico. Se cree que las cooperativas como una institución que se origina en los pensamientos europeos están de acuerdo con los valores y las culturas de las comunidades adat que son comunalistas, lo que en la Constitución se denomina Principio de Familia. La dinámica y el desarrollo del Principio de Familia dependen en gran medida de la voluntad política de los encargados de formular políticas económicas. Sin embargo, desde el nacimiento del Tribunal Constitucional en la era de la democracia política, hubo desarrollos muy interesantes en Indonesia. La revisión judicial de la Ley de Cooperativas es un ejemplo en el que el Tribunal Constitucional desempeña un papel importante en la protección del Principio de Familia y las ideas de las cooperativas como bases para regular la economía nacional.

EXCHANGE OF LAND: A MODEL OF SUSTAINING THE EXISTENCE OF LAND UNDER ADAT LAW

The objective of the State is to ensure the welfare of the people as stipulated in the 1945 Indonesian Constitution. One of the ways to reach this objective is by protecting the rights of land usage and ownership by the people. However, customary land (tanah hak ulayat) belonging to the Indonesian adat community is under constant threat of extinction. This is due to the increasing relinquishment of communal land by the government in the face of rising need of lands in Indonesia, especially those designated for public utility. This possesses a problem for the adat community to sustain themselves. The purpose of this study is to provide a model recommendation to prevent the extinction of customary land as well as a solution to empower the adat community. This study uses the normative legal research methodology. The legal documents and legal resources are analysed by using statutory and conceptual approaches. Both approaches are significant to examine the existing laws in addition to analyse the factual challenges revolving the preservation of customary land by the adat community. This study found that the main cause leading to the extinction of customary land is the difficulty faced by the adat community to prove the status of communal land. This is encouraged by the lack of admissibility in the evidentiary materials and a lack of written laws providing the protection of customary land. Therefore, the ideal model to prevent the extinction of customary land is through the participation of adat community to sustain assets of land and the opportunity of exchange of lands under adat law. This study contributes to the existing literature on adat law in Indonesia.