Customary Village and The Bali Anyar Customary in Bali)
Article 61 Regulates
Mwah jan ana kajoe rebahang angin ring wawengkon praboemijan Tenganan Pagringsingan, kajoe larangan desa lwirnija doeren, tingkih kawasa kadjoerag wolih wonge ring Tenganan Pagringsingan, janija kajoe thep, mwah nangka, tjempaka tan kawasa djoerur, wnang kajoe ika mantoek kadesa sawoengkoel, jan ana wonge mamosroeg ngardi kajoe ika tan ana soepaksa ring desa, tkawnang kadanda goeng arta 2000, nwah kajoe ika wnang kadawoet wolih desa.
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And if there is a wind-fallen wooden tree in the village area of Tenganan Pagringsingan, the village prohibited timber for example: durian trees, tingkih may be collected (taken) by people in Tenganan Pagringsingan, if tehep trees, jackfruit, cempaka are prohibited from taking, it should be entered into all villages If someone violates working on the wood without checking with the village, then it should be fined 2000, and the wood should be confiscated by the village.
Based on awig-awig Tenganan Pagringsingan village above, sustainability and environmental balance are highly maintained. Therefore, awig-awig forbid their citizens to cut trees carelessly. Especially if the tree is still alive, except for firewood, it is permissible to cut live wood as long as it is not from wood for building materials.
185 Although the customary village of Tenganan Pagringsingan prohibits logging for the sake of forest preservation, there are special rules allowing logging for special reasons, which are called arrows, weaners and tumapung. The term Arrowo means being able to cut trees for the purpose of protecting other plants, but the owner of the tree must deposit half of the price of the wood to the village after being deducted by the handyman fee. The term weaning means the thinning of a type of tree, for example in one location growing three trees in one species, the tree may be cut down, but the determination may be cut down is decided by three examiners sent by Kelian Adat by paying attention to the function and designation so that personal desires can be suppressed and also to slow down deforestation. The term tumapung means special privileges granted to someone who has just married.
According to village rules, three months after the wedding ceremony, the bride must separate from her parents and build a new household. The customary village party gave the new family a plot of land covering an area of +5 acres, to build a house on top of that, the bride and groom were allowed to cut down enough wood trees.
B. Forest Protection in Awig-awig Sangeh Customary Village
In awig-awig of the Sangeh customary village, the role of the customary prajuru in preserving the nutmeg forest is set out in Article 47 (2) which states “Kulawarga desa adat Sangeh tan kengin ngusak-asik ring sajeroning alas minakadi ngambil taru, rencek, buah pala, menyan lan sane siosan sadurung polih pamutus saking Prajuru Adat Sangeh”. Based on the sound of Pawaw 47 (2), it outline states the role of the customary prajuru as a breaker in the consideration of village manners who want to take wood that is prohibited in the awig-awig of the customary village. Then in the Sangeh customary village Pararem as an explanation of the Sangeh customary village awig-awig stated on wilangan 10:
”Yening wenten kulawarga sane mamurug pawos 47, nomor 2 awig-awig desa adat Sangeh kadanda antuk jinah bolong asli 200 kepeng’. Based on the perarem sound as an explanation of the Sangeh customary village awig-awig regulating the sanctions imposed on village manners in violation of article 47 (2) the awig-awig of the customary village will be subject to a fine of 200 kepeng.
186 C. Forest Protection in Awig-awig
Serangan Customary Village
Regarding legal protection related to mangrove / mangrove forests in the customary village area Serangan is not specifically regulated in the customary village. Nevertheless, as the implementation of the Tri Hita Karana teachings, especially those concerning the inheritance of governance, the mangrove / mangrove forests in the customary village area of Serangan are preserved by the indigenous people. In addition, indigenous peoples also play an active role in preserving forests by planting mangrove / mangrove seeds again in places that need them as well as activities to clean mangrove / mangrove forests from piles of plastic waste.
Model of Legal Pluralism in Forest Protection in Customary Villages in Bali
The legal pluralism referred to here contains more than one law governing forests in Bali. These rules include religious, moral and ethical law, State law and customary law. Religious law, Hindu teachings governing forest protection are the concept of tri hita karana, the concept of sat kertih and wana kertih. Related to state law
regulated in Law of the Republic of Indonesia Number 41 of 1999 concerning Forestry and Law of the Republic of Indonesia Number 18 of 2013 concerning Prevention of Forest Destruction. The country's law provides a legal umbrella for forest protection in Indonesia. While in customary law can be seen in the rules of awig-awig customary villages, for example in the Tenganan Pagringsingan customary village set in article 14, article 54, article 55 and article 61. While in awig-awig customary village Sangeh set in article 47 (2) and 10 perarem numbers.
Model of Legal Pluralism in Forest Protection in Customary Villages in Bali can be seen in the image below.
Figure 1
Conslusion
Legal pluralism includes religious, moral and ethical law, State law and customary law. Religious law, Hindu teachings governing forest
187 protection are the concept of tri hita karana, the concept of sat kertih and wana kertih. Related to state law regulated in Law of the Republic of Indonesia Number 41 of 1999 concerning Forestry and Law of the Republic of Indonesia Number 18 of 2013 concerning Prevention of Forest Destruction. The country's law provides a legal umbrella for forest protection in Indonesia. While in customary law can be seen in the rules of awig-awig customary villages, for example in the Tenganan Pagringsingan customary village set in article 14, article 54, article 55 and article 61. While in awig-awig customary village Sangeh set in article 47 (2) and 10 perarem numbers.
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