Merauje's Animism

Such as the 1945 Constitution, regional regulations, and other written laws. Customary law expert Van Vollenhoven stated that customary law is indigenous law and is not based on legislation enacted by the Dutch East Indies government. Then, with the arrival of Buddhism, Islam, Christianity, Catholicism, and Confucianism, cultural and religious upheaval was inevitable.

Such as the Jambi UU book, Simbur Cahaya, which contains land regulations in the Palembang highlands, UU nan 20, which contains customary crimes in Minangkabau, Ruhur Parsaoran, which contains regulations on social life for the Batak people in Tapanuli, and several other regulations. Customary law, in the sense of custom, has existed since the reign of Sultan Iskandar Muda in Aceh Darussalam from 1607 to 1636. This law was written by Jalaluddin bin Syeh Muhammad Kamaluddin, son of Kadhi Baginda Katib Negri Tyrussan, on the orders of Sultan Alaiddin Jihan Syah. In his preamble, he stated that when examining cases, judges must consider sharia, adat, and resam law. In Lampung, customary law recognizes the male mayoral system for inheritance matters.

For example, in the Tulangbawang region, to this day, there is a nuwow balak (a large stilt house where the eldest son resides), and tanoh menyanak (family land containing fruit orchards or lakes for communal fishing). In Kalimantan, customary law applies to forest land ownership. If there are signs or signs of previous cultivation, no one else may cultivate it again, as the land is already owned by someone else, and according to the shifting cultivation tradition, it will be repeated in the next period. In the past, indigenous communities prohibited inter-ethnic or inter-village marriages, arguing that it was an ancestral tradition.

According to Cornelis van Vollennhoven, customary law is a set of rules regarding the behavior of indigenous people and foreigners. On the one hand, it carries sanctions, while on the other, it remains uncodified. This was because Japan predominantly implemented military law, while statutory law and customary law were largely untouched. Regarding agrarian legal policy during the New Order era, the focus was no longer on the formation of the Basic Agrarian Law (UUPA) but rather on its implementation. For example, during the New Order era, the focus was on national development. Consequently, demands for land and the intensity of land acquisition from the community increased drastically.

Therefore, the government took action by issuing Presidential Instruction 9/1973, which refers to the law on revocation of land rights. At the same time, Cirebon was known for its religious courts, which regulated customary violations and other matters not covered by religious courts. Cilaga, a court for economics, trade, sales, and debt, was also a court for the economy, trade, and debt. According to Liputan6.com (2016), the word "culture" itself comes from the Sanskrit word "budhayah," the plural form of "buddhi," meaning mind or reason.

Furthermore, in English, the word "culture" is derived from the Latin word "colore," meaning to organize, cultivate, or work. The culture of Indonesian ancestors has been highly respected, passed down from generation to generation, maintained, and preserved. This tradition of "patting plain flour" is for Hajj pilgrims living in Sumatra, particularly those of Malay ethnicity.

For example, in Riau, when Hajj pilgrims depart for the Holy Land to perform the Hajj pilgrimage, a characteristic sense of togetherness can be seen in rural communities in Java. For example, when one member of the community dies, others will immediately help with whatever they can to ease the burden on the bereaved family. Mutual cooperation influenced by economic and social conditions can be seen in Naga village, where the community's role in daily life is influenced by several factors in meeting basic needs such as food, schooling, and other needs.

Patrilineal societies also exist in Bali, Nusa Tenggara, Maluku, and Irian Jaya. For example, in Rejang, several clans reside within a hamlet. Developments in the regional government's economic structure have increased the need for non-agricultural land, even in Cianjur province, which administratively has extensive agricultural areas in several areas.

Although the industry in the Cilanjan and Sukaryu districts is substantial, the industries established in these areas include electronics, garment, shoe, doll, livestock, and textile factories, as well as those operating in the naturally occurring hazardous waste (B3) sectors. These include the villages of Babakansari, Hegarmanah, Mekarjaya, Panyusuhan, Sindangraja, Sukalyu, Sukamulya, Sukasirna, Salajambe, and Tanjungsari. During the last 5 years 2012 - 2016, the area of ​​rice fields in industrial villages decreased by 133 hectares to non-rice fields, including 75.4 hectares of land.and industry.

Industry in Skullu is large to medium-sized. In the Musrenbang (Development Development Planning) for 2015, the theme of the development plan was welfare and public services for economic and social recovery after the COVID-19 pandemic. A genealogical community/legal association is an organized social unit whose members are bound by a common lineage from a single ancestor, either directly through blood relations or indirectly through marriage or customary ties.

In this regard, the Indonesian indigenous peoples, who are members of the Indigenous Peoples Alliance of the Archipelago, also stated that indigenous communities are communities with ancestral roots that are passed down through generations and live in a specific geographic area, possessing distinctive value systems, ideologies, economic, political, cultural, and social systems. Jayapura is known as a multicultural city with communities from various ethnic groups, such as Sentani, Tobati, and Kayu Batu. This area boasts extraordinary marine resources, with destinations such as Cenderawasih Bay and Mansinam Island.

Wasur National Park is a conservation area home to rare endemic species. Sorong serves as the capital and center of economic and governmental activity. Discussions about expanding the region have been circulating since 2004, but these initiatives were only realized nearly a decade later.

Destinations such as Waigeo, Misool, and Batanta attract tourists from various countries. Supported by infrastructure like Arar Port and Domine Eduard Osok Airport, tourism and logistics access are increasingly easy. This region is known for its high mountains, exotic beaches, and indigenous communities that still uphold ancestral traditions.

Persipura has a classic rivalry with major clubs like Persib Bandung, Persija Jakarta, and PSM Makassar. The club management released the official squad list that will compete in the 2013 Pegadaian Championship. Their traditional villages are spread across the Warmare, Minyambouw, and Anggi regions.

Wamena is the center of cultural activities for the Dani tribe, famous for its Baliem Valley Festival, which features simulated traditional warfare, traditional music, and distinctive dances. It oversees several clan leaders, such as Hasor. They reject the results of the Pepera (Pepera) and consider Papua to be their ancestral homeland and should be free from outside influence.

According to the oral traditions of traditional elders, their ancestors have inhabited this area for hundreds of years. According to traditions passed down through generations, their ancestors came from indigenous communities living in fertile mountainous regions and valleys rich in natural resources. Language serves as a means of preserving ancestral values.

Oral tradition is the primary way they pass on knowledge, customary laws, and ancestral stories to the younger generation. Many young people are relearning their ancestral languages ​​to prevent them from being lost in the ravages of modernization. Through language, the community conveys advice, songs, and ancestral stories that serve as life guidance.

They believe that nature is inhabited by ancestral spirits who must be respected. One tradition still practiced is the harvest ceremony, where people express gratitude to the creator and their ancestors for abundant agricultural produce. Dance movements illustrate the harmony between humans, nature, and ancestral spirits.

When building a house, they ask for the blessings of their ancestors for the protection of their family. Strong supporting pillars symbolize steadfastness, while the curved roof represents ancestral protection. The main pillar of the house symbolizes ancestral strength, while the wide roof represents protection for all members of the tribe.

This ritual is accompanied by prayers to ancestral spirits for protection and prosperity for the entire village. The songs sung contain moral messages, ancestral stories, and expressions of gratitude to nature. Each color and symbol on the clothing has its own meaning, such as courage, fertility, and gratitude to the ancestors.

Red and white body paint is used as a symbol of strength and protection from evil spirits. Each carving has a symbolic meaning, such as honoring ancestral spirits or symbolizing courage. This activity helps them earn a living without abandoning their ancestral culture.

Through this ceremony, the community affirms their identity and maintains a connection with nature and guardian spirits. They teach the meaning of balance between humans, nature, and ancestors. Belief in God is manifested through belief in supernatural powers, such as animism, the belief in inanimate objects with souls, and dynamism, the belief in moving objects.

Although many members of the community now embrace Christianity, ancestral beliefs remain a part of their cultural identity. To this day, belief in ancestral spirits coexists with the Christian teachings that have developed in the region. Many young people are starting to abandon ancestral traditions due to the influence of globalization.

The term modern comes from the word modo which means yesng now. The term "modern" comes from the word "modo," which means "now." Amidst modernization, the indigenous people of West Papua maintain their identity and ancestral values ​​passed down through generations.

Before the arrival of modern religion, the people of West Papua embraced animism and dynamism, believing that every element of nature has a guardian spirit. Among these tribes, the Meyah and Hatam are known as two indigenous ethnic groups that live side by side in the Arfak Mountains region of Manokwari Regency. The Meyah and Hatam are not just two tribes in West Papua, but symbols of harmony between humans, nature, and ancestors.

To this day, the Tehit tribe maintains their ancestral identity and traditions as an important part of Papua's cultural diversity. Before modern religion, the Tehit tribe adhered to animist beliefs centered on respect for nature spirits and ancestors. Through cultural preservation and strengthening local identity, the Tehit tribe continues to demonstrate that ancestral values ​​remain relevant amidst changing times.

According to the traditional elders, the ancestors of the Marind tribe are believed to have come from the area between the Maro and Bian rivers in Merauke.