Fulfillment of Indigenous Community Rights through the

Formulation of Regional Regulation

Annurdi Annurdi and Budimansyah Budimansyah

Faculty of Law, Universitas Panca Bhakti

budimansyahmh@gmail.com

Keywords: Indigenous people’s right, local regulation.

Abstract: The Constitution recognizes the existence of indigenous people as long as it is alive and accordance with the

principle of the Unitary State of the Indonesia Republic which is the regulated in law. The existence of

indigenous people can not be separated by traditional rights which are hereditary inherent in everyday live

which sees that their life and life can not be separated from the values of relegio-magical. The indigenous

people’s right in practice are not all accommodated in legislation so that indigenous peoples can not got the

full fulfilment of their right, even explicitly recognized in the constitution but without further regulation, these

rights will be difficult to obtain. This study is a normative juridical research, where the data used in this study

is secondary data in the form of books, legislation, documents and other writings relating to the problems

under investigation. Based on the research, it is found that the presence of local regulations in the fulfilment

of the rights of indigenous peoples is very important considering that these rights can be obtained if the regions

have made arrangements in the form of local regulations that recognize and protect the existence of customary

law communities and their rights.

1 INTRODUCTION

The existence of customary law community within

the framework of the Unitary State of the Republic of

Indonesia (NKRI) is a necessity. Long before the

existence and the enactment of the law of the state

(the law), the customary law is compatible with the

existence of customary law communities in various

regions in Indonesia. This empirical reality then

confirms that Indonesia is an archipelagic country as

well as a country rich in tradition and culture and then

forming its laws with different characteristics.

Indonesia as an archipelagic country in which

there are various ethnics in each of the islands and

even in various islands in an archipelago there are still

many ethnicities and then in one ethnic sometimes

there are differences in tradition because it is

influenced by the geographical background of the

region and its origin. This fact confirms that

Indonesia is established with diversity not uniformity

and the existence of indigenous and tribal peoples and

their traditional rights can not be ignored by the State.

In its development the Portuguese first came to

Malacca in 1509 there had been conflicts and

evictions against indigenous and tribal peoples who

were poured in the form of colonial and political

policy of sheep fighting. This can be seen from the

history of the Padri War in West Sumatra and the

contradiction between customs with one another and

the contradiction between customary law and

religious law as well as customary law and religious

law are two sides of the poles that are impossible to

meet and will not apply harmoniously.

The eviction of customary law values including

traditional rights was followed by Christian Snouck

Hurgronje's theory with Receipt theory which did not

want the presence of customary law and Islamic law

in the Dutch East Indies. Customary law and Islamic

law would only be applicable if it were not contrary

to the laws of the then state (law) and customary law

and Islamic law as if it were a second class law that

was rearranged by the Dutch East Indies government.

Customary law in various regions which is the

original law of the Indonesian nation must be

defeated by Dutch colonial law because it is

considered to give birth to disintegration, legal

pluralism so that the birth of legal uncertainty here

and there or even feared will raise awareness of the

law of the people so that indigenous people will

collectively reject the legal presence Dutch colonial.

Post of the independence of Indonesia, the

existence of indigenous peoples must return to lose

because of the enforcement of colonial law is

Annurdi, A. and Budimansyah, B.

Fulﬁllment of Indigenous Community Rights through the Formulation of Regional Regulation.

In Proceedings of the Annual Conference on Social Sciences and Humanities (ANCOSH 2018) - Revitalization of Local Wisdom in Global and Competitive Era, pages 249-255

ISBN: 978-989-758-343-8

249

reinforced by the laws that were born by the

Indonesian nation itself. It can be proven that the

application of the Criminal Code, Civil Code, KUHD

and some other legislation that in fact comes from the

Dutch colonial government. The enactment of the

1945 Constitution of the State of the Republic of

Indonesia (the 1945 Constitution of the Republic of

Indonesia) on August 18, 1945 has provided a place

for the recognition of indigenous and tribal peoples

but in its development until the amendment of the

1945 Constitution of the Republic of Indonesia of

1945 recognition of society customary law and

traditional rights are still abstract, that is, it is only

existed without any derivative regulations in various

regions in the form of local regulations (Perda) which

acknowledge more concretely to indigenous and

tribal peoples, especially with regard to the law. The

enactment of Emergency Law Number 1 Year 1951

on Temporary Measures to Organize Unity The

Power and Event Arrangements of Civil Courts are

also half-hearted to be applied because in reality the

recognition is still of an abstract nature and the

customary courts have not been implemented

properly.

The search for where the customary law

community enter the new phase that is since the birth

of Decision of the Constitutional Court Number:

Number 35 / PUU-X / 2012 where the Alliance of

Indigenous Peoples of Nusantara (AMAN), Unity of

Customary Law Community of Kenegerian Kuntu,

Unity of Customary Law Society Kasepuhan Cisitu

tested several the norm in Law Number 41 Year 199

regarding Forestry and in the Decision of the

Constitutional Court Number: Number 35 / PUU-X /

2012 recognizes customary law not State law.

Acknowledgment of indigenous and tribal peoples

and their traditional rights is almost acquired but must

again be hampered because the Constitutional Court's

ruling is still abstract so that it does not have concrete

values of how the mechanism of recognition of

customary forests and so on while the legal regulation

is still missing and on the other hand customary

forests are factually everywhere even in various

regions of Indonesia still recognize and recognize

customary forest and customary law.

The existence of indigenous and tribal peoples

still has to be fought through the formation of

concrete rules that not only acknowledge in general

but do not provide technical guidance on how the

recognition is made. Acknowledgment and granting

of customary community rights can not be fulfilled

only by regulation at the law level only or the laws

and regulations of Government Regulation,

Presidential Regulation and Ministerial Regulation

because the regulation is still general and applicable

to all Indonesian people while existence indigenous

and tribal peoples are characteristic of their distinct

regional and cultural characteristics in each region so

that it is not possible to be formed only by general

rules. Departing from the above reality, the authors

are interested to conduct further research on the

fulfilment of customary law community rights

through the formation of local regulations.

1.1 Problem Formulation

The problem in this research is "How is the

fulfillment of Indigenous People's Rights that

performed through the formulation of Local

Regulation?”

2 METHOD

This study aims to reveal the urgency of fulfilling the

indigenous people’s rights through the formulation of

local regulations. This research is normative law

research, data source used in this research is in the

form of secondary data that is book, journal,

legislation, documents and other writings related to

the problem under study.

As for the laws and regulations that are used as

secondary data in this study, among others, the

Constitution of the Republic of Indonesia, Law

Number 12 on 2011 about The Establishment of

Legislation Regulation, Law Number 23 on 2014

about Regional Government, and other regulations

related to this research.

3 RESULTS AND DISCUSSION

Indonesia is a unitary state in the form of a republic

(NKRI) as contained in the constitution. In the

implementation of the Republic of Indonesia in the

form of the republic embraced decentralization

system is not centralized. Syarif Hidayat and

Bhenyamin states that as a concept, decentralization

grows and evolves with the demands and demands of

democracy for a long time (Huda, 2013). The concept

of decentralization has been much debated, especially

in developing countries in the 1950s. In this period it

can be said that the first "wave" of the concept of

decentralization has received special attention, and

has been articulated as the most relevant concept for

strengthening and empowering local governance. The

second wave of the decentralization movement,

ANCOSH 2018 - Annual Conference on Social Sciences and Humanities

250

particularly in developing countries, was in the late

1970s. Furthermore, Harry Friedman explains that

decentralization is the principle of governance that is

opposed to centralization. Decentralization produces

local governance, where it occurs "....a" superior

"government one encompassing a large jurisdiction-

assigns responsibility, authority, or function to 'lower'

government unit-one encompassing a smaller

jurisdiction-that is assumed to have some degree of

autonomy ".

Local regulation is a regulation established by the

local government that is Governor, Regent, Mayor

together with DPRD. The implementation of regional

government is carried out with the principle of

autonomy as far as possible, but within the framework

of NKRI there are some authorities that should not be

taken by local government that is as contained in

Article 10 of Law Number 23 on 2014 about Regional

Government namely foreign policy, defence, yustisi,

monetary and fiscal national and religion.

In the formulation of local regulations can come

from the order of legislation that is above it then

called with delegate authority and the formation of

local regulations derived from regional initiation

because it is a requirement of each region. The

authority of the regional government in forming a

regional regulation with the authority of attribution

can not be separated from the juridical basis of the

authority given by the legislation so that it can not be

contradictory vertically and horizontally with other

laws and regulations. In the formation of a good law,

it must follow the governance of the formation of

good legislation that is in terms of principle, aspect,

authority and material content. Jazim Hamidi said

that the establishment of good legislation should meet

the following requirements (Hamidi, 2011):

1) Philosophical Foundation (Philosofische

Grondslag)

A formulation of legislation should have an

acceptable justification (rechtvaardiging) if

examined philosophically. The justification must

be in accordance with the ideals of truth (ideee der

waarheid), and the ideals of justice (idee der

gerechttigheid), and the ideals of decency (idee

der zederlijkheid).

2) Sociological Foundation (Sociologische

Grondlag)

A legislation must be in accordance with public

belief or legal awareness. Therefore, the law

established must be in accordance with living law

in the community.

3) Juridical Foundation (Rehctsgrond)

A statutory ordinance must have a legal basis or

legal basis or legality contained in other higher

provisions. The juridical foundation can be

divided into the following two (i). The formal

juridical basis of formal aspect is the provision

which grants the authority (bevaoegheid) to an

institution to establish it, and (ii) the judicial basis

of which material aspect is in the form of a matter

or issue to be regulated.

4) Political, Ecological, Medical, Economical, and

Other

Platforms conform to the types or objects

governed by the laws and regulations. There is

another consideration that needs to be considered

by legislators that basically a legislation is created

must be supported by an accurate research order

Isering called the making of research-based

legislation).

In the sciens of legislation that the

establishment of good legislation must meet the

principles of the establishment of good state

regulations. I.C. Van der Vlies as quoted by Maria

Farida Indrati S., dividing the foundations in the

formation of good national regulations into formal

and material bases, the formal bases include

(Farida, 2007):

 the principle of clear objective;

 the principle of the right organ;

 the necessity principle;

 the principle of enforceability;

 the principle of consensus.

Material basics cover:

 the principle of clear terminology and clear

systematics;

 the principle of know ability;

 the legal equality principle;

 the principle of legal certainty;

 the principle of individual administration of

justice.

The local government as an autonomous region

granted by the central government has the authority

to form a special regulation, one of which is the

regulation of the fulfilment of customary community

law rights. The formation of a regional regulation

whose material content contains the fulfilment of

customary community rights can be seen in Article 6

of Law Number 12 Year 2011 on the Establishment

of Legislation Regulation, the "national principle" is

further explained in the explanation that the meaning

of "national principle" is that the content of legislation

should reflect the pluralistic nature of the Indonesian

nation (diversity) while maintaining the principle of

the Unitary State of the Republic of Indonesia. "The

principle of bhineka tikaa lika" referred to as "single

bhineka ika principle" means the content of

legislation should pay attention to the diversity of the

Fulﬁllment of Indigenous Community Rights through the Formulation of Regional Regulation

251

population, religion, tribe and class, special

conditions of the region, and culture especially

concerning sensitive matters in the life of society,

nation and state, so the existence of a living law is

clearly not contrary to this law.

Furthermore, the local government which is given

the authority in organizing government in the region

in terms of making a special law is a necessity

because ignorance of this can result in a regulation

that is far from the legal consciousness of the people.

Eugen Eurlich states that a positive law will have

effective force when it is in harmony with the law

within society (Hamidi, 2011). Furthermore, a

political organization called a state in addition to state

law in the form of legislation, also apply religious

law, people's law, and local regulatory mechanisms

that also serve as a means of social control. Often the

government ignores the phenomenon of local wisdom

in establishing a legislation. The reality of legal

pluralism is displaced by the ideology of legal

centralism adopted by the government in the politics

of legal development directed to create legal

unification, codification of law, and legal uniformity

with the stamp of national law as one- the only law

applicable to all citizens throughout the territory of

the Republic of Indonesia (Hamidi, 2011).

Furthermore, the basis of the legitimacy of the

formation of local regulations in the fulfilment of the

rights of indigenous and tribal people’s lies

hermitically in legislation in Indonesia ranging from

the 1945 Constitution to the lowest level can be

shown as follows:

1) Indonesia Constitution on 1945;

Article 18B paragraph (2) "The State recognizes

and respects the unity of indigenous and tribal

peoples along with their traditional rights as long

as it is alive and in accordance with the

development of society and the principle of the

Unitary State of the Republic of Indonesia, as

governed by law".

Article 28I Paragraph (3) "The cultural

identity and the rights of traditional society are

respected in harmony with the times and

civilizations".

Article 32 Paragraph (1) "The State promotes

the national culture of Indonesia in the midst of

the civilization of the world by ensuring the

freedom of the people in maintaining and

developing its cultural values" while in paragraph

(2) "The State respects and maintains the regional

language as the national cultural treasure".

2) TAP MPR No. IX on 2001 about Agrarian

Reform;

3) Article 4 letter j states "Agrarian reform and

management of natural resources shall be carried

out in accordance with the principles of: ... j).

Recognize, respect, and protect the rights of

indigenous and tribal peoples' cultural diversity of

agrarian / natural resources ".

4) Decision of the Constitutional Court Number 35 /

PUU-X / 2012 stating that customary forest is no

longer state forest;

5) Law Number 5 on 1960 about Basic Regulation of

Agrarian Principles;

Article 2, paragraph 4, "the right of control of

that State above its execution may be authorized

to the Swantra and customary law communities,

as necessary and not contrary to the national

interest, in accordance with the provisions of

legislation".

6) Law Number 39 on 1999 regarding Human

Rights;

Article 5 Paragraph (3) "Every person,

including a vulnerable group of people, is entitled

to receive recognition and protection more with

respect to its specificity".

Article 6 Paragraph (1) "in the context of the

enforcement of human rights, the differences and

needs of indigenous and tribal peoples shall be

observed and protected by law, society and

government".

Article 6 Paragraph (1) "The cultural identity

of customary law communities, including

customary land rights is protected in harmony

with the times".

7) Law Number 24 on 2003 regarding the

Constitutional Court

Article 51 "The applicant is a party who deems

his / her constitutional rights and / or authority to

be impaired by the coming into effect of the law,

namely:

 Individual Indonesian citizen;

 Unity of customary law community as long

as it is alive and in accordance with the

development of society and the principle of

Unitary State of the Republic of Indonesia as

stipulated in law;

 Public or private legal entity; or

 State institutions.

8) Law Number 20 on 2003 regarding National

Education System;

Article 5 paragraph (3) "citizens in remote or

backward areas and remote indigenous peoples

are entitled to special service education".

Article 32 Paragraph (2) "Specialized

education services constitute education for

learners in remote or backward areas, isolated

ANCOSH 2018 - Annual Conference on Social Sciences and Humanities

252

indigenous peoples, and / or natural disasters,

social calamities, and economic inadequacies".

9) Law Number 23 on 2014 about Regional

Government;

10) Law Number 39 on 2014 about Plantations;

11) Government Regulation Number 78 on 2011

about Ratification of Convention on the

Protection and Promotion of the Diversity

Cultural Expressions (Kovensi on Protecting and

Promoting Cultural Expression Diversity);

12) Regulation of the Minister of Agrarian Affairs /

Head of National Land Agency Number 5 Year

1999 concerning Guidance on Completion of

Problem on Customary Land Rights of Adat Law;

Article 1 "hak ulayat that is authority which,

according to customary law, belongs to a certain

customary law community over a certain area

which is the environment of its citizens to take

advantage of natural resources, including land in

the territory for their survival and life, inner and

outward and inherent between the people of the

customary law and the territory concerned ".

Article 2 "the exercise of customary rights

insofar as they still exist, is committed by the

indigenous peoples concerned in accordance with

the provisions of local customary law. The ulayat

right of customary law community is still exist if:

 There is a group of people who still feel

bound by their customary legal order as

citizens with a certain legal partnership that

recognizes and implements the terms of

fellowship in daily life;

 There are certain ulayat lands that are the

environment of the citizens of the legal

community and where they take their daily

necessities; and

 There is a customary law arrangement

regarding customary land ownership,

control and use of communal land and

obeyed by the citizens of the law

community.

13) Regulation of the Minister of Home Affairs

Number 52 on 2007 concerning Conservation and

Development of Customs and Social Values of

Cultural Society;

14) Regulation of the Minister of Home Affairs

Number 52 on 2014 concerning Guidelines for the

Recognition and Protection of Indigenous

Peoples.

Indigenous and tribal peoples are societies that

can not be separated from society as part of

society in general but have characteristic and

characteristic which is distinct and different from

each other. Discussion on indigenous and tribal

peoples can not be separated from the law, adat

law as an integrated part of the indigenous system.

Each customary law community has different

legal and cultural characteristics and then

different copyrights, works and initiatives.

Koentjaraningrat means that the word "culture" is

derived from the Sanskrit word buddhayah, i.e.

the form of jama from buddhi meaning "mind" or

"mind". Thus culture can be interpreted as "things

with reason". More Koentjaraningrat said that the

culture there are three manifestations, namely

(Koentjaraningrat, 2013):

 The form of culture as a complex of ideas,

ideas, values, norms, rules and so on.

 The form of culture as a complex of activity

and the patterned actions of humans in

society.

 Beings of culture as objects of human works.

The recognition and protection of indigenous and

tribal peoples and their traditional rights is done

through the establishment of legislation both at the

central and regional levels. The recognition of

indigenous and tribal peoples other than

constitutional mandate is also a social reality that is

not omitted or ignored by the state as an organization

of power. Dewi Sulastri said that the social reality of

Indonesian society shows that there is more than one

legal system that effectively works to regulate the life

of the people, in this case based on the reality of

socio-cultural pluralism that is often claimed as the

characteristic of this nation (Sulastri, 2015). One form

of social-cultural pluralism that led to the existence of

a legal system outside the formal legal system that the

state is the existence of the existence of indigenous

peoples with customary law system. As part of the

social reality of Indonesia, the existence of these

indigenous peoples clearly can not be undermined its

meaning, even then the tendency that their existence

must be maintained and strived to be more prominent

as a result of the introduce cultural rights as part of

the human rights that have become the agreement

together in the association of the nations of the world

to be obeyed.

The fulfilment of the rights of indigenous and

tribal peoples is a form of the constitutional rights of

citizens individually or collectively. Some rights of

indigenous and tribal peoples are rights relating to the

existence and sustainability of daily life (customary

law community life), these rights consist of:

 Recognition and protection of rights in the form

of music art, art, sculpture, clothing and other

forms of work of indigenous and tribal peoples;

 Acknowledgment and protection of rights in the

form of traditions carried out from generation to

Fulﬁllment of Indigenous Community Rights through the Formulation of Regional Regulation

253

generation such as robo 'robo' culture in

Mempawah District, carbide cannon tradition in

Pontianak and others;

 Recognition and protection of rights in

customary law;

The recognition and protection of indigenous and

tribal peoples over the law is the imposition of

customary law and customary courts in various

regions. Recognition of customary law as a living law

in the community is accommodated not only in the

formation of local regulations in each region but in

the case of RKUHP Article 2 Paragraph (1) "the

provisions as referred to in Article 1 paragraph (1)

shall not reduce the enforcement of the living law

within (2) "the enactment of a living law within the

society referred to in paragraph (1) to the extent

consistent with the values contained in Pancasila, the

right human rights, and general legal principles

recognized by the peoples of nations " (Law Number

16 on 2004 regarding Public Prosecution Service;

Law Number 48 on 2009 regarding Judicial Power;

Law Number 23 on 2014 regarding Regional

Government).

Recognition of the existence of customary court

through the formation of local regulations is also a

fulfilment of the rights of indigenous and tribal

peoples. It is understood that indigenous and tribal

peoples can not be separated from their legal system

and how to implement the legal system in the form of

judgment against people who violate customary law.

Customary courts are still there and strong in various

regions in Indonesia, for example in Minangkabau,

West Kalimantan, Papua and several other areas.

Hilman Hadikusuma states that the term "judiciary"

(rechtspraak) basically means the discussion of law

and justice conducted by the court system (consent)

to settle cases outside the court and / or in court

(Hadikusuma, 2003). If the discussion is based on

customary law, it is called "Customary Law Court" or

"Adat Court" only. Customary Tribunals may be

exercised by individual members of the community,

by the family / neighbors, heads of kin or adat head

(customary judges), village head (village judges) or

by organizational board members, as mentioned

above in the peaceful settlement of the indigenous

delict to restore disturbed community balance.

The fulfilment of the rights of indigenous and

tribal peoples through the existing regulation is

deemed incapable of accommodating the fulfilment

of the rights of indigenous and tribal peoples. This is

because the regulation of the legislation (other than

the Perda) only regulates general but unworkable

matters, in other words can only be the juridical basis

but in concrete application to provide the fulfilment

of the rights of indigenous and tribal peoples is not

possible held. Such conditions require the presence of

the state through local governments in formulating

local regulations that provide the fulfilment of the

rights of indigenous and tribal peoples such as art

rights, gifts, traditions and even their laws through

customary court.

The fulfilment of customary community rights

and traditional rights is the mandate of the

constitution which must be fulfilled by the State, the

denial of the constitutional mandate is a form of

denial of our state ideals as contained in the Preamble

to the 1945 Constitution of the Republic of Indonesia.

The form of fulfilment of the rights indigenous and

tribal peoples is the formation of a regional regulation

that establishes regional regulations that

accommodate the rights of indigenous and tribal

peoples. The arrangement is done in 2 (two) form of

arrangement that is:

1) Fulfilment of customary community law rights in

a common law

Regulation of local regulation in fulfilling the

rights of indigenous and tribal peoples in a general

arrangement, this is done in one heterogeneous

region where the regional regulation only

regulates and recognizes the existence of

indigenous and tribal peoples and traditional

rights but the further implementation is related to

the specificity of the fulfilment of such rights shall

be effected by the formation of a Bupati

Regulation or a Decree of the Regent. One

example can be addressed in the recognition and

protection of certain regional cultures in which

within the area there is acculturation and ethnic

diversity so it is more appropriate if the

recognition and protection in general.

2) Fulfilment of customary community law rights in

special regulations

Regulation of local regulation in fulfilling the

rights of customary law community in special

arrangement, this is done in one homogeneous

area so that the contents of the law mention

explicitly about the recognition and protection of

the rights of customary law community. One

example that can be presented as in Kapuas Hulu

District, West Kalimantan is the recognition and

protection of some customary forests in a

Kecamatan in Kapuas Hulu District, it is effective

and efficient by explicitly mentioning the

recognition and protection and the name of the

region because there is a homogeneous ethnicity

in the area.

ANCOSH 2018 - Annual Conference on Social Sciences and Humanities

254

4 CONCLUSIONS

Based on the description in the above discussion it

can be concluded that the fulfilment of customary law

community rights through the formation of local

regulations is very important. It is based on the

embryonicity of indigenous and tribal peoples

existing before the existence of NKRI then must be

lost due to the presence of foreign law (colonizers)

with the theory, laws and policies at that time. The

rights of indigenous and tribal peoples enter a new

phase when Indonesia mardeka and recognized the

existence of indigenous and tribal peoples in the

constitution and then the birth of Decision of the

Constitutional Court Number: Number 35 / PUU-X /

2012 whose ruling is to recognize customary forest is

no longer state forest. Although the juridical

existence of indigenous and tribal peoples has been

recognized but in practice the rights of indigenous

and tribal peoples can not be immediately fulfilled,

this is because the existing legislation is still

considered abstract and has not been able to fulfil the

rights of indigenous and tribal peoples.

Considering such condition, it is necessary to

formulate a law as an effort to fulfil the rights of

customary law community in each region.

Constitutional legislation is permissible and even

delegated to regions to make local regulations to fulfil

the rights of customary law communities. The

formation of local regulations on the rights of

indigenous and tribal peoples is done in 2 (two) ways

namely first, recognition with the fulfilment of

customary law community rights in general, namely

the law only acknowledges but the implementation is

followed up in Bupati or Bupati Decree, the rights of

indigenous and tribal peoples through Perda with

content material of the law which gives special rights

such as recognition of customary forest and

customary courts in various regions in Indonesia.

REFERENCES

Farida, M., 2007. Ilmu perundang-undangan proses dan

teknik pembentukannya. Yogyakarta, PT. Kanisius

(Anggota IKAPI).

Hadikusuma, H., 2003. Pengantar ilmu hukum adat

Indonesia. Lampung, Penerbit Bandar Maju.

Hamidi, J., 2011. Optik hukum peraturan daerah

bermasalah menggagas peraturan daerah yang

responsif dan berkesinambungan. Jakarta, Prestasi

Pustaka Publisher.

Huda, N., 2013. Hukum pemerintahan daerah. Bandung,

Penerbit Nusa Media.

Koentjaraningrat. 2013. Ilmu antropologi. Jakarta, Rineka

Cipta.

Law Number 16 on 2004 regarding Public Prosecution

Service.

Law Number 48 on 2009 regarding Judicial Power.

Law Number 23 on 2014 regarding Regional Government.

Sulastri, D., 2015. Pengantar hukum adat. Bandung, CV.

Pustaka Setia.

Fulﬁllment of Indigenous Community Rights through the Formulation of Regional Regulation

255