Implementation of Javanese Local Wisdom Principles as Alternative
Solution for Non-Litigation Legal Aid Model for Marginal
Community
Asri Wijayanti
Faculty of Law, University Muhammadiyah of Surabaya, Jl. Sutorejo 59 Surabaya, Indonesia
Keywords: Legal Aid, Marginal Community, Local Wisdom, Javanese.
Abstract: Legal assistance for marginal community can be provided in the form of litigation and non-litigation. Legal
aid providers will apply universal legal principles to alternative dispute resolution efforts. The principle of
local wisdom should also be part of a universal principle, including the local principle of Java Wisdom. This
study aims to provide an alternatives dispute resolution that can be used as an alternative solution for non-
litigation legal aid provision model. This legal research uses statute and conceptual approach. The result of
this research is in Javanese society there have been alternative solution principles for non-litigation legal aid
model for marginal community by applying Javanese local wisdom principles. Javanese philosophies of life
are the embodiment of local wisdom that can be used as an alternative solution for non-litigation legal aid
provision model. The recommendations are the fact that the local Javanese wisdom principles can be used as
alternative solution to non-litigation legal aid models in marginal community.
1 INTRODUCTION
Provision of legal aid is one of the manifestations of
Indonesia as a state law. As a state of law, it is surely
an obligation of the State to provide legal protection.
Legal protection basically consists of two aspects,
namely the application of the principle of state law
and the existence of guarantees of granting human
rights protection.
There are thirteen characteristics of the rule of
law: the Supreme Godhead, the supremacy of the law,
the equality before the law, the due process of law,
the limitation of power, the independence of mixed
organs, the impartial free judiciary, the state
administrative court, the Constitutional Court, the
democratic rechstaat, welfare rechstaat, transparency
and social control (Asshiddiqie, 2016).
The existence of legal aid becomes one aspect of
the realization of Indonesia as a state law. The legal
rules relating to legal aid are still vague norms.
Interpretation of the substance and procedure on the
rule of law resulted in legal aid for marginal
community in Surabaya not yet maximal (Wijayanti,
2017).
There are a few people know the substance and
procedure for obtaining legal aid (Erwira, 2016)
Legal aid has not been maximally supervising the
process of justice (Kuat, 2012). Legal aid
organizations have not provided maximum protection
to child laborers (Wijayanti, 2017). The judiciary
does not yet have humanizing soul, almost all
criminal cases get prison sentence after going through
the judicial process (Setia, 2014).
Provision of legal protection through free legal aid
programs for marginal community can be provided in
the form of litigation and non-litigation. Non-
litigation legal effort is often referred to as dispute
resolution alternatives (APS / ADR). Legal assistance
can also be provided for sharia economic cases in the
Religious Courts. Resolving sharia capital market
disputes as part of the sharia economic dispute, in
litigation aspect are resolved in the Religious Courts
while non-litigation settled through BASYARNAS
and / or other civil disputes may also be resolved
through the Alternative Dispute Settlement pursuant
to Law 30/1999 on Arbitration (Hudiata, 2017).
In general, legal aid providers will apply a
universally applicable law principle when making
alternative dispute resolution efforts. Legal aid
providers have not much to know, understand and
implement the local culture.
Wijayanti, A.
Implementation of Javanese Local Wisdom Principles as Alternative Solution for Non-Litigation Legal Aid Model for Marginal Community.
In Proceedings of the Annual Conference on Social Sciences and Humanities (ANCOSH 2018) - Revitalization of Local Wisdom in Global and Competitive Era, pages 419-424
ISBN: 978-989-758-343-8
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
419

The philosophy that exists in local culture is very
important to be applied to all fields of science. There
has been research related to the implementation of
"Manunggaling kawulo Gusti" which is a part of
Javanese philosophy in Java architecture (Adiyanto,
2011).
The principle of local wisdom should also be part
of the principle of universal law. One of the legal
principles in local wisdom is the philosophy found in
Javanese culture.
1.1 Research Problem
From the above description, comes the problem of
whether the principle of local wisdom of Java can be
used as a provision of alternative solutions for non-
litigation legal aid model for marginal community?
1.2 Research Methods
This research is normative law research using statute
and conceptual approach. Normative legal research is
a legal research that places law as the norm system.
The norm system consists of principles, norms,
laws, court judgments, agreements and doctrines or
teachings (Ranuhandoko, 2003). The method used in
legal research conducted by examining the legal
materials as existing library materials (Soerjono and
Sri, 2009). The main legal research material is the rule
of law and court judgement. Analysis of legal
materials on the issues under the study is using
interpretation or legal construction.
2 LITERATURE REVIEW
2.1 Legal Aid
Legal aid for marginal community can be done
through non-litigation by applying the local wisdom
principles of Javanese society.
2.1.1 Definition
Legal aid is legal service provided by legal aid
providers for free to legal aid recipients (Article 1 of
Law 16/2011). Legal aid is conducted on the basis of:
justice, which means placing each person's rights and
obligations proportionally, properly, correctly, well
and systematically; equality before the law, means
that everyone has equal rights and treatment before
the law and the obligation to uphold the law;
openness, means that giving access to the public to
obtain a complete, correct, honest and an impartial
information in obtaining justice guarantee on the
basis of constitutional rights; efficiency, means that
maximizing the provision of legal assistance through
the use of existing financial resources; effectiveness,
which means that determining the attainment of the
objectives of providing legal assistance appropriately
and accountability of each activity and the final
outcome of the activities of legal aid provision shall
be accountable to the public (Article 2 of Law
16/2011 along with its elucidation).
The six principles contained in Law 16/2011 are
in accordance with the principle of universal legal aid,
namely accessible, affordability, sustainable,
credibility, and accountability). The purpose of
providing legal aid aims to: guarantee and fulfill the
right of legal aid beneficiaries to gain access to
justice; realize the constitutional rights of all citizens
in accordance with the principle of equality before the
law; ensure the certainty of the implementation of
legal aid equally applied throughout the territory of
Indonesia; and realize an effective, efficient, and
accountable judiciary (Article 3 of Law 16/2011).
Legal aid is provided to assist in the settlement of
legal issues faced by legal aid recipients (Article 6
paragraph (1) of Law 16/2011). The absence of free
legal aid is a barrier to equitable access to justice
(Kristel, 2015).
2.1.2 Forms of Legal Aid Provision
Forms of legal aid provision include exercising
power, accompanying, representing, defending and /
or taking other legal actions for the legal benefit of
the Legal recipient (Article 4 of Law 16/2011). There
are two forms of legal aid that are litigation and non-
litigation.
The provision of legal aid litigation based on
Decree of Minister of Law and Ham Number: M.HH-
01.HN.03.03 year 2017, consists of: the criminal
amounted to Rp. 8,000,000.00 per activity which
covers the investigation stage (criminal)/the lawsuit
stage (civil)/ the preliminary examination stage
(administration) (Rp 2,000,000.00), the trial stage at
the first level court (Rp 3,000,000.00), the Appeals
Court stage (Rp 1,000,000.00), stage of appeal
cassation (Rp 1,000,000.00), and review stage (Rp
1,000,000.00).
The provision of non-litigation legal aid includes:
legal counseling, legal consultation, case
investigation, electronic or non-electronic, legal
research, mediation, negotiation, community
empowerment, outside court assistance and/or
drafting legal documents.
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420

2.1.3 Non Litigation of Legal Aid
Provision of non-litigation legal aid based on Decree
of the Ministry of Justice and Human Rights Number:
M.HH-01.HN.03.03 year 2017, consists of:
 Legal counseling support amounted to Rp.
3.740.000,00 which covers the costs of:
consumption of activities; professional
services/speaker; doubling and binding the
final report; documentation of activities;
banners;
 Legal consultations amounted to Rp.
140.000,00 which covers the costs of:
counselling ; doubling and binding documents;
 Case Investigation amounted to Rp. 290.000,00
which covers the costs of: consultation
doubling and binding documents;
 Legal research amounted to Rp. 2.500.000,00
which covers the costs of: proposal writing;
instrument; field research; tabulation or data
processing; temporary report creation;
scientific meeting or FGD ; doubling and
binding documents;
 Mediation amounted to Rp. 500.000,00 which
covers the costs of: Mediator ; doubling and
binding documents;
 Negotiation amounted to Rp. 500.000,00 which
covers the costs of: negotiator ; doubling and
binding documents;
 Community empowerment amounted to Rp.
2.000.000,00 which covers the costs of
consumption; professional services / speaker;
doubling and binding; documentation; banner;
 Outside court assistance amounted to Rp.
500.000,00 which covers the costs of assistance
to witnesses and / or victims of criminal acts;
doubling and binding documents;
 Drafting of legal documents amounted to Rp.
500.000,00 which covers the costs of drafter;
doubling and binding documents.
2.2 Local Wisdom
Local wisdom is often called indigenous knowledge.
Used to describe a system of knowledge developed
by a community that is contrary to scientific
knowledge commonly referred to as modern
knowledge (Parry et al., 2007).
Local wisdom is very important in people's lives,
especially in the era of globalization. Currently there
are many studies on how to deal with the negative
impact of globalization. In general, attention is still
limited to alternative solutions coming from outside /
other countries. There are a few people who are
looking for alternative solutions by basing on local
wisdom.
Research conducted by Mungmachon, M., states
that globalization has a negative effect on the
socialization of life in school, namely the loss of
knowledge and traditional wisdom (Mungmachon,
2012). Similar to research conducted by Aromkliang,
also shows that the philosophy of "Atoni Pah Meto"
has been applied in Timorese society to save the
environment (Aromkliang and Chatraphorn, 2014).
The potential for conflict in the community can be
reduced through the values of local wisdom. Pela
Gandong as a form of local wisdom which has an
important role in reconciliation by reuniting the
solidarity of communities broken up during the
conflict in Maluku (Jati, 2013).
2.2.1 Definition
Local wisdom is the basic knowledge gained from a
balance living with the nature. It can be explored
through experience or truth obtained from the life of
society. There is an integration of body, spirit and
environment (Nakorntap et al., 1996).
Local wisdom can be an alternative solution in the
inability to live together harmoniously (Miss, 2012).
The ability to use local wisdom can be done by people
in the city through self-adjustment (Na Thalang,
2001).
2.2.2 Forms of Local Wisdom
Local wisdoms are very important. They determine
human dignity in the community (Geertz, 2007). The
form of local wisdom can be categorized into two
aspects, namely tangible and intangible. Types of
local wisdoms include institutional, customary
values, and systems and procedures. It attempts to
accommodate local cultural values or customs into
positive law done through the process of adoption,
adaptation, and assimilation (Ernawi, 2010).
2.2.3 Javanese Local Wisdoms
Local wisdoms in Javanese society can be found
through the philosophy of life of its people. This
philosophies of life are used to run everyday life.
Alon-alon waton kelakon has similar meaning
with slow but sure. It also means that people must
work carefully, rigorous and focus in order to get
maximum result gradually and sustainably
(Almunauwar, 2017).
Aja gumunan, aja getunan, aja kagetan, aja
aleman suggests people not to be easily wonder,
regret, surprised, and spoiled. This philosophy
Implementation of Javanese Local Wisdom Principles as Alternative Solution for Non-Litigation Legal Aid Model for Marginal Community
421

teaches us to be the one who can adapt in any
situations. So they will not make trouble for
themselves and others (Safira, 2018).
Sapa nandur, bakalan ngunduh basically contains
retribution or karma. For those who collect goodness
then one day will get the results. People who help a
lot of others, he will get good karma someday. We are
taught to compete to plant good wherever we are. It
also means that our hard work will succeed someday
(Safira, 2018).
Nrimo ing pandum means accepting God's gift
with a sincere heart. This means that man always
seeks and puts up any work he does during the work
is good and right. Do not impose the will moreover to
the detriment of others (Almunauwar, 2017). That
philosophy means accepting all gifts. We should be
sincere in facing everything happens in our lives. This
is shown especially so that we do not become greedy
and want the property of others (Safira, 2018).
Sepi ing pamrih rame ing gawe, banter tan
mbancengi, dhuwur tan ngungkuli means doing
things silently, working with spirit, fast without
overtaking, and high without having to exceed
(Almunauwar, 2017).
Mangan ora mangan asal ngumpul means that
eating is not an important thing when we can still
gather in a bond of unity. Thus, the concept of
working concepts has dimensions of ukhuwwah or
brotherhood and not limited to the lust of the world
(Almunauwar, 2017).
Tuna satak, bathi sanak means that a little loss is
not a problem to create a new family member. This
phenomenon spawned a network of services,
emotional, and financial (Almunauwar, 2017).
Urip iku urup means that life must be lit. If you
follow this philosophy, you are invited to make our
lives lit by helping those around us. The main point is
that you should be able to benefit both the small and
the big things (Safira, 2018).
Aja keminter mundak keblinger, aja cidra mundak
cilaka means that do not feel the smartest if you do
not want to go wrong and do not like to cheat.
Corruptors are smart people but they are in the wrong
way. They also cheat a lot of people. That is why we
must always be humble in order to be safe in our life
(Safira, 2018).
Sak bejo-bejone wong kang lali isih bejo wong
kang eling lan waspodo. This philosophy is taken
from the book of Ronggo Warsita the poet from the
land of Java. It mean that the lucky person is the one
who always remembers the God and careful in life.
(Safira, 2018).
Ngunduh wohing pakarti means that everyone
will get the consequences of all his own behavior. So,
we do not have to blame and look for the faults of
others because it could be the result of what we did.
So, we must be careful in doing any actions. (Safira,
2018).
Ngluruk tanpa bala, menang tanpa ngasorake,
sekti tanpa aji-aji, sugih tanpa bandha. Attack
without army, triumph without humiliation, powerful
without supernatural power, rich without capital is the
meaning of this philosophy. The meaning of these
words is that we should be courageous despite
fighting alone and always maintain prestige and
always be grateful. (Safira, 2018).
Ajining diri saka lathi, ajining raga saka busana.
The meaning of this philosophy is self-respect
derived from oral and body honor derived from
clothing. For the Javanese, the way to dress it
determines the honor of the body and the way of
speaking shows the honor of one's self. Our
appearance and speech affect how people react and
appreciate us. (Safira, 2018).
Becik ketitik ala ketara means that the goodness
will be seen and evil will also appear. All deeds will
be obvious whether good or bad. It is a teaching for
us to make good acts frequently. If you do bad thing
and hide it, be sure that one day it will also be
revealed (Safira, 2018).
3 ANALYSIS AND DISCUSSION
Legal aid is needed for someone who is having legal
problems and is unable to pay for advocates / lawyers.
Law 16/2011 provides a guarantee of legal protection
in the form of providing legal aid for free to the
community in need. The aid provider is limited to an
accredited legal aid agency.
The legal aid recipient is a person or group of poor
people who face legal problems and who can not
fulfill basic right appropriately and independently
(including the right to food, clothing, health care,
education services, work, and / or housing) (Article 1
number 1 jo Article 4 paragraph (1) jo Article 5 of
Law 16/2011). The facts that a person or group of the
poor are by having:
 Letter of poverty (SKTM) issued by the head of
Village or Head of district of the same level
stating that the concerned can not afford the cost
of the case, or;
 Other social security certificates such as Poor
Family Card (KKM), Public Health Insurance
Card (Jamkesmas), Rice Poor Card (Raskin),
card of Keluarga Harapan Program (PKH),
card of Bantuan Langsung Tunai (BLT) KPS) or
other documents relating to the list of poor
ANCOSH 2018 - Annual Conference on Social Sciences and Humanities
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people in an integrated government database or
issued by other agencies authorized to provide
inadequate information, or;
 The statement of incapacity on the services of an
advocate made and signed by the applicant of
the Court Postal Service and approved by the
Court Post of legal aid Officer if the Court's Post
of legal aid service applicant does not have the
document (Article 22 paragraph (2) of Perma
1/2014).
Recipients of legal aid are limited to the poor and
does not include marginal community. The marginal
community or grassroots is the bottom society that
has poverty and exclusion problems and has no access
to labor market, land, product distribution and certain
rights (Samandawai, 2001).
Marginal community should be entitled to legal
aid, both litigation and non-litigation. Provision of
non-litigation legal aid based on Decree of the
Ministry of Justice and Human Rights Number:
M.HH-01.HN.03.03 Year 2017, including legal
counseling, legal consultation, case investigation,
legal research, mediation, negotiation, community
empowerment, outside court assistance, legal
documents drafting.
The legal aid providers in providing non-litigation
legal aid to the legal aid recipients can apply the
principle of local Javanese wisdom. Legal providers
should always strive to provide great benefits to legal
aid recipients. The legal aid providers can apply the
Javanese philosophy of urip iku urup. Meaning that
life must be lit. If following this philosophy, the legal
aid providers should strive to make their lives lit by
helping the people around them, including the
recipients of legal aid. The point is that legal aid
providers should be able to benefit both the small and
the big things in the process of legal aid.
The topic of legal counseling and empowerment
for marginal community can be in the form of
brainwashing Javanese local wisdoms in marginal
communities where legal counseling is conducted.
Providing legal consultations for marginal
community who are undergoing civil, criminal or
state administrative cases may implement Javanese
local wisdom in the form of ngluruk tanpa bala,
menang tanpa ngasorake, sekti tanpa aji-aji, sugih
tanpa bandha. Legal aid providers can help to analyze
the existing case appropriately so that the direction of
the consultation may reflect that philosophy and can
be a meaningful weapon for the struggle of the rights
of the violated legal aid recipients.
Providing non-litigation legal aid in the form of
investigation of cases, legal aid providers can apply
the basic philosophies of Javanese local wisdom of
alon-alon waton kelakon; sapa nandur, bakalan
ngunduh; aja keminter mundak keblinger, aja cidra
mundak cilaka; sak bejo-bejone wong kang lali isih
bejo wong kang eling lan waspodo; ngunduh wohing
pakarti; ajining diri saka lathi, ajining raga saka
busana dan becik ketitik ala ketara. As well as the
existence of an adage or proverb which states that "the
real opponent of an advocate is his own client". Often
the legal aid recipient who is a client of the legal aid
organization has not presented the whole facts of
truthfully. Regardless of the element of intent or
negligence, legal aid providers must be able to
explore the truth of facts so that the results of the
investigation of the case can be maximized.
Legal aid providers may conduct legal research or
drafting legal documents in relation to the case of a
recipient of legal aid. Javanese philosophy alon-alon
waton kelakon can be applied in the process of legal
research work. Legal research should be conducted in
accordance with appropriate stages. Should not be
hasty in doing legal research steps. Normative legal
research can be done using statute approach,
onceptual approach, historical approach or
comparative approach. Legal aid providers must be
careful, thorough, and concentrated in order to obtain
maximum results in stages and sustainable. The final
result of legal research can be legal opinion. Error
determining the steps, so the result of legal opinion is
not correct and will bring the possibility of negative
impact for legal aid organization.
The provision of legal aid in the form of
negotiation, mediation and outside court assistance
can also apply the basic philosophy of Javanese loca
wisdom. Its implementation must be impartial. Both
parties in dispute must be strived to understand and
apply the existence of the spiritual responsibility to
Allah SWT / God Almighty. The hope of tuna satak
bathi sanak philosophy can be implemented.
Achieving an agreement or peace on which the
purpose of keeping the bonds of brotherhood among
the people is maintained.
The fourteen Javanese philosophies have lived in
Javanese society. Fourteen Javanese philosophies are
local wisdom that can be a source of formal law in an
alternative dispute resolution that can be used as an
alternative solution for non-litigation legal aid
provision model.
4 CONCLUSIONS
In Javanese society there has been alternative solution
principle for non-litigation legal aid model for
Implementation of Javanese Local Wisdom Principles as Alternative Solution for Non-Litigation Legal Aid Model for Marginal Community
423

marginal society by applying the principle of local
wisdom of Java, that are alon-alon waton kelakon;
aja gumunan, aja getunan, aja kagetan, aja aleman;
sapa nandur, bakalan ngunduh; nrimo ing pandum;
sepi ing pamrih rame ing gawe, banter tan
mbancengi, dhuwur tan ngungkuli; mangan ora
mangan asal ngumpul; tuna satak, bathi sanak; urip
iku urup; aja keminter mundak keblinger, aja cidra
mundak cilaka; sak bejo-bejone wong kang lali isih
bejo wong kang eling lan waspodo; ngunduh wohing
pakarti; ngluruk tanpa bala, menang tanpa
ngasorake, sekti tanpa aji-aji, sugih tanpa bandha;
ajining diri saka lathi, ajining raga saka busana dan
becik ketitik ala ketara. Javanese local wisdoms can
be used as an alternative solution for non litigation
legal aid model.
ACKNOWLEDGEMENTS
Thank’s for Ministry of Research, Technology and
Higher Education of the Republic of Indonesia.
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