This article introduces the socio-spatial implications of the recent transformation of inter-ethnic relations in Seram Island, Maluku. These transformations follow the implementation of the current regional autonomy policies in Indonesia, specifically on Customary Village (Desa Adat) Law No. 6 of 2014, which provides legal support for re-strengthening the traditional political forms at the village level or commonly known as negeri adat in the context of Maluku. The author highlights the consequences of this law on the change of governmental structural status from the uniform village model of desa, which was held previously in Soeharto’s New Order era, to negeri adat. This law provided a chance for minority groups generally termed by the surrounding population as “primitive” or “backward” to gradually emerge as political actors. Yet, this revival of adat has also generated a rivalry among villages on obtaining the “adat” label. It resulted in renewed identity claims and encouraged villagers to demand an increased village fragmentation (pemekaran desa) in order to gain independent financial resource from the government as well as to reinforce their autonomy in managing their traditional territory. Given these contesting claims, the challenges around the discourse of adat and the definition of adat itself remain unclear and need to be discussed. In Indonesia, especially in the context of Maluku society, adat is still considered as a natural state that is widely prevalent within the society’s daily life, such as social hierarchies and institutions as well as land transmission processes. On the other hand, this article attempts to show how adat also promotes areas of intervention in political contests and, thus, will concentrate on the processes of administrative configuration and on the power games between village societies. Examined through ethnographic method and participatory mapping, the focal point of interest is a sub-village (dusun) named Masihulan, a minority hinterland community of animists in North Seram, the so-called Alifuru. The author analyses how the application of desa adat law has provided this community the opportunity to split from its previous principal village, called Sawai, in order to become an independent village. Besides the economic oriented objective, divergent identity claims exacerbate local tensions and may provoke disintegration between social groups.
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