JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

Customary Law as an Ecological Mechanism: A

Literature Review of the Socio-Ecological System of

the Kajang Tribe in South Sulawesi

Suwandi

a,1

, Riska Putri

b,2

, Septian Syahnam Ardhiansyah

c,3

, Pinkan Claudia Aribowo

, Nurfaizal

Rosyid

a,b,c,d,e

Department of Pancasila and Citizenship Education, Faculty of Teacher Training and Education, Pamulang

University

wandy.idoy@gmail.com;

rizkaputri471@gmail.com;

Syahnam04@gmail.com;

pinkanclaudia2@gmail.com;

nurfaisal.r@gmail.com

Corresponding Author: wandy.idoy@gmail.com

INFO ARTIKEL

ABSTRACT

Article History:

Received: June 21, 2025

Revised: August 14, 2025

Approved: October 15, 2025

Available Online: November 1,

2025

Customary law is a collective value system that originates from local

wisdom and is passed down from generation to generation within

indigenous communities. This study aims to examine the role of

Ammatoa customary law in the Kajang tribe community in South

Sulawesi as an ecological mechanism based on spirituality and social

structure. Using a descriptive qualitative approach with a literature

review method, this study examines relevant scientific literature on the

structure of customary law, the values of Pasang ri Kajang, the principle

of kamase-mase, and the Patuntung belief system. The results of the

study show that Kajang customary law not only regulates social

relations but also protects the environment through customary

prohibitions, the division of sacred zones, a social sanction system

based on siri’, and collective governance led by Ammatoa. This system

reflects living law and operates effectively without state intervention.

Customary law has proven to be more adaptive and adhered to because

it is based on moral and spiritual legitimacy, not formal legal coercion.

Additionally, these findings indicate that synergy between customary

law and state law is feasible to strengthen national conservation

policies that are ecologically just. Therefore, customary law must be

substantively recognized as a partner in sustainable environmental

governance in Indonesia.

Keywords:

Customary Law

Ammatoa

Kajang Tribe

Environmental Conservation

Local Wisdom

Pinkan Claudia Aribowo, Nurfaizal Rosyid

This is an open access article under CC BY-SA license

1. Introduction

Indonesia is one of the countries with the richest cultural heritage and indigenous

communities in the world. From Sabang to Merauke, thousands of indigenous communities

still exist with their unique value systems and social institutions, including in terms of

environmental management. The existence of customary law in indigenous communities plays

an important role as a regulator of social behavior and an instrument for nature conservation

(Purnomo et al., 2024). One concrete example of this success can be seen in the indigenous

community of the Kajang tribe in Bulukumba Regency, South Sulawesi. The Kajang

community particularly the Kajang Dalam (Ilalang Embayya) group lives a life closely aligned

with the principle of simplicity (kamase-mase), and all their actions are based on ancestral

heritage enshrined in customary law. In this community, the forest is considered a spiritual

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

entity that must not be destroyed, as it is part of the sacred space of their lives. Therefore,

customary law serves as the primary mechanism for environmental conservation, even before

the state formally intervened (Nur, 2024).

At the center of the Kajang community's customary legal system is a traditional leader

called Ammatoa, who is both a spiritual leader and a customary chief with the highest

authority in all decision-making. Ammatoa is not only responsible for religious or belief-

related matters, but also plays a central role in establishing customary rules, including the

preservation of customary forests. In this system, prohibitions on cutting down trees in certain

areas, restrictions on clearing land indiscriminately, and limited use of water sources are

concrete examples of the implementation of ecology-based customary law (Yulika et al.,

2025). According to research (Ichwan et al., 2021), the value system known as Pasang ri

Kajang is an oral tradition that functions as a customary constitution and serves as the main

reference in regulating the relationship between the community and nature. These values are

instilled from childhood through informal education and customary rituals, thereby creating a

very high level of ecological awareness within the Kajang community.

Unlike state regulations, which are normative and positivistic in nature, the customary law

of the Kajang tribe is more spiritual and transcendental, based on the mandate of their

ancestors that has been passed down from generation to generation. This is clearly seen in the

implementation of the Kamase-mase principle, which is to live simply, honestly, and not

excessively in utilizing natural resources. This concept is not only a philosophy of life, but

also a collective moral foundation that governs the relationship between humans, nature, and

supernatural forces. In this context, the prohibition against destroying forests is not only a

social rule, but also a form of respect for the spirits of the ancestors who are believed to

inhabit the area (Sumbara, 2023). It is therefore not surprising that the Kajang community does

not have permission to clear forests, cut down trees indiscriminately, or build houses with

materials obtained from the exploitation of nature without customary consent. Adherence to

this principle has been the main foundation for the success of the Kajang community in

preserving their customary forests for hundreds of years (Muur & Bedner, 2016).

In addition to Kamase-mase, the principle of Pasang ri Kajang is also a central element in

the structure of Kajang customary law. Pasang is a collection of advice, prohibitions, and

counsel from ancestors that has been passed down orally, and functions as a “customary

constitution.” The existence of Pasang reinforces the position of customary law in regulating

all aspects of life, including environmental conservation (Erawati et al., 2022). In a study

conducted by (Nurmala et al., 2022), it is mentioned that Pasang ri Kajang places more

emphasis on moral responsibility than written legal sanctions, because the Kajang community

believes that every violation will receive immediate retribution from nature or the spirits of

their ancestors. This is why the Kajang community has a very strong spiritual connection with

nature and voluntarily complies with customary rules without pressure from external

authorities. This system has proven effective in preserving the Ilalang Embayya customary

forest despite deforestation threats in other areas.

The strength of Kajang customary law lies not only in the structure and norms of the

customs themselves, but also in the process of passing on values that occurs consistently in

everyday life. The Kajang community grows up in a cultural environment that shapes

ecological awareness from an early age. Children are introduced to Pasang values through folk

tales, oral teachings, and active participation in traditional rituals. In this context, education

does not take place in formal classrooms but through social interaction and spiritual

experiences (Jalal et al., 2024). This is reinforced by the findings of (Aspan & Irwansyah,

2023), which state that the transmission of traditional values in the Ammatoa community is

carried out through informal channels that are effective in shaping collective character and

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

behavior that cares for the environment. This system is very different from conventional

education, which relies on a structured curriculum, as the Kajang community places greater

emphasis on the internalization of values through social modeling.

Compliance with customary law in Kajang society is not the result of an authoritarian

system of coercion, but rather a product of deeply rooted cultural legitimacy. In Kajang

society, violating customary law means not only going against the community, but also against

the will of the ancestors and the universe. This is what distinguishes the customary legal

system from modern state law, which places greater emphasis on formal punishment.

Sanctions in Kajang customary law are more social and spiritual in nature, such as ostracism,

customary curses, or collective shame, which are often more effective in maintaining order

and environmental sustainability (Andalusia & Kansil, 2023). (Jayantiari et al., 2024) note that

the Ilalang Embayya community has a sacred bond with their forest territory, and customary

rules are absolute and non-negotiable. Values such as honesty, perseverance, and loyalty to the

rules are passed down through generations and serve as the highest moral standards in

community life.

In the context of national environmental law, indigenous communities such as the Kajang

are often overlooked in the formulation of formal policies. However, their local wisdom has

long been practicing conservation principles that are in line with the goals of sustainable

development. The Ammatoa customary law has an internal monitoring system that does not

require state apparatus because all community members monitor and remind each other. This

social control operates without coercion, as it is based on emotional and spiritual ties to the

land and ancestors (Aspan & Irwansyah, 2023). As mentioned in a study by (Megawati &

Mahdiannur, 2021), the Kajang indigenous community has protected their customary forests

for over a century without formal government regulations. However, when state intervention

occurs without understanding the existing customary structures, it often leads to conflicts and

the degradation of local values.

Another interesting fact is how Ammatoa customary law has been able to adapt to

changing times without losing its traditional essence. Although the Kajang Dalam community

rejects modern technologies such as electricity, asphalt, and motorcycles, they remain open to

intercultural communication as long as it does not interfere with their value system. This

shows that customary law is not rigid, but adaptive while maintaining its basic principles

(Afdal et al., 2022). According to (Hutabarat et al., 2024) in their book titled Indonesian

Customary Law (History and Development), one of the strengths of customary law in

Indonesia, including Kajang, lies in its ability to function as a living law system that adapts to

social dynamics without losing its identity. This adaptability is one of the reasons why

customary law remains relevant as an alternative model for community-based environmental

conservation.

Ammatoa customary law not only regulates human relations with nature, but also includes

strict rules regarding social structure, spatial planning, and even the architectural form of

houses. Every decision regarding land use, tree felling, or house construction must be

approved by the customary leader and assessed based on its conformity with the principles of

Pasang. In the Ilalang Embayya community, the customary forest area is divided into several

sacred and profane zones, each with different levels of prohibition. (Nurkhalis et al., 2018) in

their research on ecotourism management in the Ammatoa forest stated that the core zone

cannot be entered indiscriminately, even by the Kajang people themselves, as it is believed to

be the dwelling place of ancestral spirits and the balancer of the cosmos. This management

pattern resembles modern conservation systems such as core zones and buffer zones, but it has

grown from local wisdom that is both traditional and spiritual in nature.

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

Furthermore, Ammatoa customary law cannot be separated from a traditional belief

system called Patuntung. Patuntung is a belief that emphasizes harmony between humans,

nature, and God, and regards nature as a living being with rights. In this belief, excessive

exploitation of nature is considered a form of betrayal of the ancestors' mandate. (Hasan &

Nur, 2019) state that in the Patuntung belief, every element of nature—such as rocks, soil, and

trees—is seen as having a spirit that must be respected. Therefore, Kajang customary law often

incorporates ritual or spiritual ceremonies in its implementation, such as ceremonies before

cutting down trees or clearing land. The existence of Patuntung reinforces the position of

customary law as a comprehensive value system that is not merely technical norms but also

sacred and philosophical in nature.

The existence of the Kajang tribe's customary law shows that traditional legal systems can

stand alongside, and even complement, state law in the context of environmental protection.

Various studies have found that when the government tries to incorporate customary areas

such as Ilalang Embayya into formal schemes such as national parks or protected forests, it

often causes conflict. This happens because the state's approach often ignores social and

spiritual structures that existed long before Indonesia's independence. (Hutabarat et al., 2024)

explain that many indigenous communities, including the Kajang, face pressure due to

overlapping claims between state law and customary law. However, they emphasize that if

given the appropriate legal space, customary law can become a strategic partner of the state in

environmental conservation, and even more effective because it is based on the moral

legitimacy of the community.

Given the success of indigenous peoples in preserving the environment based on

customary law, various parties have begun to push for legal recognition of customary

territories through formal state instruments. In this context, the Kajang community is among

the few communities that have obtained official recognition of their customary forests through

a decree from the Minister of Environment and Forestry. However, this recognition still faces

challenges in its implementation in the field, particularly regarding territorial boundaries and

external intervention from parties with interests in natural resources (Abdullah et al., 2024).

Research (Purnomo et al., 2024) highlights that formal recognition alone is not enough; there

needs to be a participatory mechanism that accommodates customary values in their entirety

within the national legal system. Without this, customary law will only be used as a cultural

symbol without any substantial power in policy-making.

Ammatoa customary law also plays an important role in fostering collective ecological

awareness based on a sense of moral responsibility, rather than mere legal compliance. Unlike

modern environmental regulation approaches, which tend to be repressive, the Kajang

customary system emphasizes the reciprocal relationship between humans and nature. In this

context, violations of customary law not only result in social sanctions but are also seen as a

form of cosmic imbalance. (Arisnawawi et al., 2024) argue that the integration of divine

principles and customary values within communities like Kajang creates a social climate that

naturally upholds sustainability. Principles such as “do not cut down without permission,”

“return wood to the forest if unused,” or “avoid waste in rivers” are concrete reflections of the

environmental ethical system embedded in the community's culture.

It cannot be denied that the pressures of globalization and the exploitation of natural

resources have become serious challenges to the sustainability of customary law, including in

the Kajang community. Although internally the Kajang community is very disciplined in

upholding customary principles, external interventions such as plantation expansion,

infrastructure development, and tourism often disrupt the ecological balance that has been

preserved for generations. In a study by (Mubarok et al., 2023), it is explained that although

indigenous communities enforce customary sanctions, violations committed by external actors

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

are not always within the reach of the customary legal system due to differences in jurisdiction

and authority. Therefore, efforts to preserve customary law are not sufficient with legal

recognition alone, but must also be accompanied by political and social protection of the

integrity of the community's territory and value system.

Based on the social and ecological realities described above, it is important to examine in

depth how the Ammatoa customary law in the Kajang community has been able to survive and

even make a significant contribution to environmental conservation. The existence of this

customary law is not only relevant in a cultural context, but also shows great potential as an

alternative model for sustainable natural resource management. Therefore, this study aims to

examine the form, principles, and effectiveness of the customary law system applied by the

Kajang community in protecting their customary forests. The main focus is on the internal

mechanisms of the community in enforcing customary rules, as well as how these laws

synergize or conflict with state laws. The main questions to be answered in this study are: how

do the structure and content of Ammatoa customary law contribute to ecological conservation?

And to what extent can these values be integrated into the national legal system without

eroding the cultural identity of indigenous communities?

2. Method

This study uses a descriptive qualitative approach with a library research method. This

approach was chosen because the study aims to understand and describe in depth the Ammatoa

customary law practices in environmental conservation based on text data and documents.

According to (Meleong, 2018), qualitative research is used to understand the meaning of social

phenomena experienced by research subjects, not merely to measure symptoms quantitatively.

In this context, the qualitative approach allows researchers to examine the cultural meanings

and values of customary law that exist within the Kajang community. The data in this study

were obtained from secondary sources, namely relevant written documents such as scientific

journal articles, academic books, research reports, and customary law documents that are

openly accessible. In accordance with the guidelines (Zed, 2008), the literature study method

relies on gathering information through reviewing literature as a basis for developing a

framework for thinking and analysis. Therefore, the literature used was selected purposively,

namely only those that directly discuss the Kajang tribe community, Ammatoa customary law,

and the relationship between local wisdom and environmental conservation. Data collection

techniques were carried out by systematically searching for scientific documents through

academic portals such as Google Scholar, Garuda, ResearchGate, and reputable national and

international journals. All sources were searched based on criteria of time (the last 10 years),

relevance, and academic credibility. Each piece of data obtained was classified according to

theme, namely: customary law structure, kamase-mase and pasang principles, customary forest

management, and the interaction between customary law and the state. The data analysis

technique used is content analysis, which is an interpretive method of the symbolic meaning

and values in customary law texts. (Miles et al., 2014) states that in qualitative research, the

analysis process consists of three main stages: data reduction, data presentation, and drawing

conclusions. This technique allows researchers to explore how the values of Ammatoa

customary law function not only as norms but also as a living and sustainable ecological force

within the Kajang customary community.

3. Result and Discussion

The customary law practiced by the Kajang community embodies a system of values that

is alive and evolving within a unique socio-ecological framework. Customary law does not

function as an administrative norm, but rather as a set of rules that are spiritually internalized

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

and collectively inherited. Nur (2024) explains that the customary leadership structure, with

the Ammatoa at its center, is not merely symbolic but also functional in maintaining balance

between humans and nature. All decisions related to land use, tree felling, or the allocation of

other resources are always under the control of the customary structure. The main strength of

this system lies in the community's belief that customary rules are a manifestation of the

mandate of their ancestors and the will of nature, not merely technical policies.

The involvement of customary law in maintaining the ecological order of the Kajang

community can be traced through a number of literature studies that have been systematically

analyzed. Each source provides important contributions to understanding the social structure,

customary values, and environmental management systems practiced by the Ilalang Embayya

indigenous community. To summarize these initial findings, the following is a summary of

key literature that will serve as a basis for further discussion.

Table 1. Summary of Findings from a Literature Review on the Kajang Customary Legal System

Author

Focus of Findings

Type of Source

Nur (2024)

Customary legal structures and Ammatoa

authority in environmental conservation

Journal of Law and

Local Wisdom

Ichwan et al.,

(2021)

Pasang values as customary law in regulating

ecological relations

Journal of Education,

Social Sciences, and

Culture

Jalal et al.

(2024)

Passing on values through traditional

education and participation in collective rituals

Walisongo Sociology

Journal

Hasan & Nur

(2019)

The role of the Patuntung spiritual system in

upholding ecological norms

Phinisi Integration

Review

Hutabarat et

al. (2024)

The interaction between customary law and

state law in the context of the legalization of

customary territories

National Customary

Law Book

(Source: Author's Analysis, 2025)

The five sources in the table show that Kajang customary law not only reflects traditional

norms, but also forms a functional and sustainable ecological regulatory system. The focus of

the discussion will now shift to a thematic analysis of the dimensions of customary law,

ranging from the structure of authority, the transmission of values through traditional

education, to the spiritual relationship between humans and the environment as practiced in the

Patuntung and Pasang ri Kajang systems.

Pasang ri Kajang serves as the main instrument in organizing community life, including

maintaining the ecological balance of customary areas. Ichwan et al., (2021) state that Pasang

is not only a set of prohibitions, but also ethical principles that reflect the relationship between

humans and nature. Violations of Pasang, such as cutting down trees without permission or

polluting water, are not only considered social offenses, but also spiritual violations that will

bring imbalance to life. Pasang is understood as a moral guideline for life, and is implemented

through collective awareness, not external coercion. In the Kajang customary legal structure,

the existence of Pasang ensures that customary rules continue to function even without written

form or formal supervision.

The value system contained in Pasang and Kamase-mase is passed down through informal

traditional education in everyday life. Jalal et al. (2024) state that since childhood, Kajang

children have been involved in traditional activities such as ma'pasang and mappalili, which

indirectly instill a sense of responsibility towards nature and ancestors. This process does not

occur through a written curriculum but through life experiences rich in values. Social

modeling and participation in traditional rituals make the traditional education process

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

profound and shape a strong ecological character. This is what distinguishes the Kajang

community from those dependent on formal legal regulations; environmental awareness is not

formed through prohibitions but through the internalization of values.

In the Patuntung belief system, forests, rocks, water, and all elements of nature are

considered to have spirits that cannot be harmed without customary permission. Hasan and

Nur (2019) emphasize that customary prohibitions such as not cutting down large trees, not

building houses without permission, or not littering, stem from the belief that nature is a living

entity that must be respected. Therefore, customary law has not only a normative dimension,

but also a transcendental one. Any action that violates customary rules is believed to have

spiritual consequences, not just social ones. Thus, Kajang customary law performs an

ecological function not only through community sanctions, but also through a mechanism of

fear of cosmic imbalance arising from violations against nature.

One of the main strengths of Kajang customary law lies in its siri’-based social control

system, which is a collective sense of shame that acts as a moral sanction. In Ilalang Embayya

society, violations of customary rules are not immediately subject to administrative sanctions,

but will result in social exclusion or exclusion from customary rituals. Andalusia and Kansil

(2023) note that siri’ is not merely an ethical mechanism but also functions as an effective

control tool without the involvement of formal legal authorities. The fear of losing face in

front of the community encourages individuals to comply with prohibitions such as burning

forests, cutting down large trees without customary permission, or damaging rivers. This

sanction model creates ecological stability based on inner awareness, not external coercion.

Kajang customary law strictly regulates the zoning of the Ilalang Embayya customary

forest area, which is considered a spiritual living space. The forest area is divided into three

zones: the core zone (off-limits), the buffer zone (limited management), and the utilization

zone (for the daily needs of the community). Nurkhalis et al. (2018) note that the core zone is

seen as the dwelling place of ancestral spirits, so human activity is strictly prohibited. This

zoning is not based on formal maps, but rather on verbal consensus and passed down from

generation to generation. This pattern is very similar to modern conservation principles, but is

rooted in spirituality and community agreement, rather than technocratic instruments of the

state.

Enforcement of rules in Kajang society is not carried out by specific individuals, but

through a collective monitoring system by all members of the community. Every citizen is

responsible for reminding and reprimanding others if violations occur, whether against Pasang

or other customary prohibitions. Aspan & Irwansyah (2023) explain that this form of

surveillance takes place without formal procedures, but has high legitimacy because it is based

on a sense of moral responsibility. If someone is found to have trespassed into a restricted

zone, the community will not report them to the police, but will instead carry out social

correction through a customary forum or direct reprimand. This system demonstrates that

Kajang customary law is restorative in nature and encourages reconciliation rather than

punishment.

The use of natural resources in the Kajang community is not carried out individually, but

through traditional deliberations led by Ammatoa. Every plan to clear land, cut down large

trees, or take stones from rivers must be discussed together and decided collectively. Hutabarat

et al., (2024) state that this system prevents unilateral exploitation and ensures that resources

are used wisely, fairly, and sustainably. In practice, traditional deliberations combine ethical,

spiritual, and ecological considerations—unlike state legal procedures, which are

administrative and legal-formal in nature. Decisions made through traditional deliberations are

final because they are considered to represent the voices of ancestors and nature.

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

Various findings from the literature review that have been analyzed thematically show

that Kajang customary law has rich and multidimensional regulatory mechanisms. Every

aspect of environmental conservation—whether in the form of prohibitions, zoning systems,

supervision, or collective decision-making—is deeply rooted in the spiritual values and social

structures practiced by the community. To summarize and classify these thematic elements

systematically, Table 2 below maps the relationship between the main themes, the customary

mechanisms applied, and the academic sources referenced.

Table 2. Mapping Thematic Customary Law as an Ecological Mechanism

Main Theme

Relevant Customary Mechanisms

Primary Source

Social and Moral

Sanctions

Siri’ (collective shame, exclusion)

Andalusia & Kansil

(2023)

Sacred Zones in

Customary Forests

Space division: core, support,

utilization

Nurkhalis et al.,

(2018)

Community Collective

Oversight

Social reprimands, moral control,

customary corrections

Aspan & Irwansyah

(2023)

Tiered Resource

Management

Traditional council, Ammatoa

authorization

Hutabarat et al.,

(2024)

(Source: Author's Analysis, 2025)

The classification in the table confirms that Kajang customary law is not only a living law,

but also serves as a systemic framework that encompasses integrated ethics, spirituality, and

social regulation. Through these mechanisms, customary law not only prevents ecological

damage but also instills moral and collective responsibility in maintaining cosmic balance. The

subsequent section will explore aspects of value transformation, the role of indigenous women,

as well as the potential for synergy and conflict between customary law and state law within

the framework of sustainable environmental conservation.

Kajang customary law contains a number of prohibitions that essentially reflect strong

conservation principles. Prohibitions on cutting down large trees near water sources,

prohibitions on clearing land with fire, and prohibitions on building houses from exploitative

materials are some concrete examples. Megawati & Mahdiannur (2021) reveal that the Kajang

community adheres to these prohibitions not out of fear of state law, but because of the belief

that such actions could invite the wrath of nature and ancestors. Customary prohibitions are

understood as a mechanism for preventing environmental damage that does not require

enforcement agencies, as they are carried out with spiritual awareness. In this context,

adherence to customary rules is more effective than modern environmental regulations, which

are repressive in nature.

The core zone in the Ilalang Embayya customary forest has the highest spiritual status

because it is believed to be the dwelling place of ancestral spirits. Even the residents of Kajang

Dalam themselves are not allowed to enter the area without a very urgent reason and must

perform a special ritual. In the community's view, the core zone is the pillar of the cosmos that

maintains the balance between the human world and the universe. Jalal et al., (2024) state that

the community does not need markers or fences to protect this zone, as customary prohibitions

are strong enough to restrict access. This fact shows that the customary zoning system is not

symbolic, but operational and socially and spiritually binding.

The relationship between customary law and state law in the context of managing the

Kajang customary forest is not always harmonious. Several studies reveal that state

intervention often fails to take into account the established social structure within the

community. Hutabarat et al., (2024) explain that top-down forestry policies, such as the

establishment of national parks, actually cause conflict because they conflict with customary

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

boundaries. However, the formal recognition of the Kajang customary forest by the Ministry

of Environment and Forestry is an example that synergy is still possible. In this case,

customary law remains the main actor in the field, while state law acts as a formal legal

protector.

Given the effectiveness of customary law in protecting the environment, many parties

have begun to push for the integration of customary values into national conservation policies.

Abdullah et al., (2024) emphasize that legal recognition alone is not enough if it is not

accompanied by political protection mechanisms and community participation. The

government needs to establish a customary consultation platform before implementing policies

that affect customary territories. The experience of the Kajang community demonstrates that

local systems can operate in parallel with—and even surpass—the effectiveness of state law in

protecting important ecological areas. Therefore, sustainable development strategies must

begin to adopt models that value customary law as a key pillar of environmental protection.

Ammatoa customary law is not static. It evolves in line with social dynamics without

losing its core values. In this context, the revitalization of customary law is carried out through

the strengthening of customary institutions, the documentation of Pasang, and community

involvement in national legal forums. Hutabarat et al., (2024) state that the revitalization of

customary law in Kajang includes the process of re-actualizing customary principles into

contemporary issues such as agrarian conflicts and ecotourism. This is done not by changing

the substance of the values, but through adjustments to the ways in which they are conveyed

and implemented. This approach allows customary law to remain alive in society while also

being recognized in the state legal system as a legitimate source of local law.

The young generation of Kajang plays an important role in preserving and reinterpreting

the traditional values they have inherited. Despite being exposed to formal education and

technology, they have not abandoned the principles of kamase-mase or Pasang. Purnomo et

al., (2024) explain that many young people in Kajang now serve as a bridge between the

traditional world and the outside world, particularly in traditional documentation activities and

eco-tourism management that still respect sacred boundaries. This transformation of values

demonstrates that traditional law is not incompatible with progress, as long as its essence is

preserved. The younger generation is key to the sustainability of customary law by expanding

its interpretation without compromising its core principles.

Although they do not occupy a formal position like Ammatoa, women in Kajang society

play a strategic role in preserving customary law. They become conveyors of values through

parenting, performing domestic rituals, and guarding customary prohibitions in the household.

Aspan & Irwansyah (2023) show that women act as enablers of cultural transmission because

they are responsible for teaching Pasang values within families and communities.

Additionally, women's involvement in rituals such as mappalili and ma'rio-rio makes them key

actors in the community's spiritual ecology. This role demonstrates that the preservation of

customary law is inseparable from cross-gender participation that reinforces one another.

When compared to state law, customary law in Kajang demonstrates high effectiveness in

terms of compliance, participation, and ecological impact. Abdullah et al., (2024) note that

state law often fails to penetrate public consciousness because it is purely legal-formal and

based on administrative sanctions. In contrast, customary law works through moral legitimacy

and spiritual bonds. People comply with customary law not because they fear punishment, but

because they fear violating the cosmic order, which they believe will bring destruction. In this

case, customary law has proven to be more adaptive, more accepted, and more sustainable in

the context of community-based environmental management.

Globalization, economic expansion, and the introduction of modern development systems

pose serious challenges to the existence of Kajang customary law. External pressures such as

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

infrastructure projects, mass tourism, and land conversion often clash with Pasang values and

customary structures. However, the Kajang customary legal system has demonstrated

remarkable cultural resilience. Mubarok et al., (2023) note that despite the penetration of

modern technology and economics, the Kajang community has maintained the principle of

kamase-mase and limited modernization to specific areas. In this context, customary law is not

anti-modernity but selective about the values it adopts, thereby preserving the sustainability of

both identity and ecology.

The effectiveness of customary law in protecting the Ilalang Embayya customary forest

has made Kajang an important model for community-based conservation development. Not

only does customary law protect forest cover, it also successfully preserves spatial planning,

water sources, and biodiversity, which are part of their cosmological system. Megawati and

Mahdiannur (2021) show that the concept of customary zoning has substantial similarities with

the principles of national parks, such as core zones and buffer zones. The difference lies in the

source of legitimacy: while state conservation is based on positive legal instruments,

customary conservation is based on spirituality and respect for nature. This shows that

customary law can function as an alternative to culturally-based conservation policies.

Synergy between customary law and state law needs to be built within the framework of

an equal partnership. Formal recognition of customary territories, such as that given to the

Kajang community, must be followed by the empowerment of customary institutions, not

merely symbolic certification. Purnomo et al., (2024) emphasize that an integrative approach

will succeed if the government is willing to listen, accommodate, and provide actual space for

customary law practices in the policy process. In this case, customary law is not seen as a

competitor to state law, but rather as a complement that has proven effective in protecting the

environment long before formal law existed. Such collaboration not only strengthens the

protection of natural resources, but also strengthens the political position of indigenous

peoples at the national level.

An analysis of Kajang customary law as a socio-ecological system shows that

environmental conservation does not always have to rely on formal law or technocratic

approaches. Indigenous communities are capable of establishing efficient, value-based

regulatory systems that are collectively enforced through mechanisms rooted in ancestral

beliefs. All dimensions from authority structures, prohibited zones, social oversight, to the role

of women are integrated into the Pasang and Patuntung value system that is alive in the

community. Customary law not only survives but evolves and inspires more humane,

equitable, and sustainable conservation policies. The next section will summarize the findings

and provide recommendations for strengthening the position of customary law in national

environmental governance.

4. Conclusion

A study of Ammatoa customary law in the Kajang community shows that customary law

functions not only as a regulator of social norms, but also as an ecological mechanism that has

proven effective in preserving the environment. Values such as Pasang ri Kajang, kamase-

mase, and Patuntung beliefs form a living law system, collectively enforced through the social

and spiritual structures of the community. Customary prohibitions, forest zoning, social

sanctions based on siri’, and customary deliberations are concrete manifestations of

conservation mechanisms that are implemented without direct involvement from state law.

These findings confirm that customary law has the internal capacity to regulate the

relationship between humans and nature in a sustainable manner. The success of the Kajang

community in preserving the Ilalang Embayya customary forest for dozens of generations

without state legal intervention shows that a community-based approach can be an alternative

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

in natural resource management. Customary law integrated with local cultural and spiritual

values has proven to create high compliance and collective ecological awareness. In the

context of sustainable development, customary laws such as those in Kajang can be strategic

partners in formulating national conservation policies. Therefore, recognition of customary

laws should not only be administrative in nature, but should also include strengthening

customary institutions and recognizing the value systems that support them.

The central and regional governments need to open up more space for indigenous peoples

to participate in the environmental policy-making process. Legal recognition of indigenous

territories must be accompanied by institutional support, budgetary support, and legal

protection for living indigenous practices. In addition, it is important for the state to avoid top-

down approaches that often ignore local social structures. By making indigenous law an equal

partner in environmental conservation, the state not only strengthens the conservation system

but also realizes ecological and cultural justice for indigenous peoples. Researchers in the

fields of law, anthropology, and the environment are encouraged to conduct more in-depth

and interdisciplinary studies on customary law practices in various other communities in

Indonesia. Ethnographic and participatory field research will be very helpful in describing the

internal dynamics of indigenous communities that are not captured by normative approaches

alone. In addition, studies on the role of the younger generation, the transformation of

indigenous values in the digital age, and the role of women in indigenous structures can be

important entry points in understanding the sustainability of customary law in the future.

5. References

Abdullah, A., Fisher, M. R., & Sahide, M. A. K. (2024). Environmental Governance

Challenges of Indigenous Forest Recognition: Climate Solution Ideal and Its Uneven

Outcomes in Indonesia. Forest and Society, 8(2), 402–421.

https://doi.org/10.24259/fs.v8i2.34423

Afdal, A., Lambali, S., & Syahribulan, S. (2022). Innovation in the Implementation of

Ammatoa Customary Regional Regulations on the Kajang Indigenous Community in

Bulukumba Regency. Proceedings of the 6th Batusangkar International Conference,

BIC 2021, 11 - 12 October, 2021, Batusangkar-West Sumatra, Indonesia. Proceedings

of the 6th Batusangkar International Conference, BIC 2021, 11 - 12 October, 2021,

Batusangkar-West Sumatra, Indonesia, Batusangkar, Indonesia.

https://doi.org/10.4108/eai.11-10-2021.2319639

Andalusia, Z. Z., & Kansil, C. S. (2023). The Existence of Silariang Customary Delik In The

Customary Law of Kajang Kab. Bulukumba Against Indonesian Law. Journal

Research of Social, Science, Economics, and Management, 2(07).

https://doi.org/10.36418/jrssem.v2i07.352

Arisnawawi, Paelongan, C., Tangibali, K. H., Payung, F. G., & Alfat, M. I. (2024).

Pembentukan Karakter Bangsa melalui Integrasi Prinsip Ketuhanan dan Nilai- Nilai

Adat dalam Pancasila. Journal of Marginal Social Research, 1(1), 34–42.

Aspan, Z., & Irwansyah, I. (2023). Maintaining environmental sustainability based on

traditional knowledge: Lesson from Kajang tribe. Russian Law Journal, 11(1), 69–74.

https://doi.org/10.52783/rlj.v11i1.349

Erawati, E., Lewa, I., & Thosibo, A. (2022). Reflection of the Pasang Ri Kajang in Settlements

Traditional Communities Kajang Bulukumba Regency: 9th Asbam International

Conference (Archeology, History, & Culture In The Nature of Malay) (ASBAM 2021),

Makassar, Indonesia. https://doi.org/10.2991/assehr.k.220408.005

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

Hasan, H., & Nur, H. (2019). Patuntung Sebagai Kepercayaan Masyarakat Kajang Dalam

(Ilalang Embayya) Di Kabupaten Bulukumba. Phinisi Integration Review, 2(2), 185.

https://doi.org/10.26858/pir.v2i2.9981

Hutabarat, S. A., Judijanto, L., Rahim, E. I., Nuraeni, Y., Takdir, Zamrud, W. O., Citranu,

Herman, & Yase, I. K. K. (2024). Hukum Adat Indonesia (Sejarah dan

Perkembangannya). PT. Sonpedia Publishing Indonesia.

Ichwan, M., Reskiani, U., Indah, A. L., Fitri Makmur, A. N. A., & Djafar, E. M. (2021).

Pasang ri Kajang: Tradisi Lisan Masyarakat Adat Ammatoa Suku Kajang dalam

Pembentukan Karakter Konservasi. Ideas: Jurnal Pendidikan, Sosial, Dan Budaya,

7(4), 133. https://doi.org/10.32884/ideas.v7i4.495

Jalal, J., Akhiruddin, A., Salemuddin, Muh. R., Iskandar, A. M., Sriwahyuni, S., & Kasim, H.

(2024). Social Construction for Maintaining Local Wisdom: Study of Kajang

Community, South Sulawesi, Indonesia. JSW (Jurnal Sosiologi Walisongo), 8(1), 95–

110. https://doi.org/10.21580/jsw.2024.8.1.18839

Jayantiari, I. G. A. M. R., Arjawa, I. G. P. B. S., Rebeiro, L., & Paquita, J. A. (2024). Forming

Legal Culture in Customary Forest Management: Local Wisdom Approach of

Customary Law Communities. Udayana Journal of Law and Culture, 8(1), 67.

https://doi.org/10.24843/UJLC.2024.v08.i01.p04

Megawati, S., & Mahdiannur, M. A. (2021). Implementation of Forest Conservation Policies

based on Local Wisdom of the Ammatoa Kajang Indigenous Community. IOP

Conference Series: Earth and Environmental Science, 940(1), 012082.

https://doi.org/10.1088/1755-1315/940/1/012082

Meleong, L. J. (2018). Metologi penelitian kualitatif (Edisi revisi; Cet.38, Juli 2018). PT

Remaja Rosdakarya.

Miles, M. B., Huberman, A. M., & Saldaña, J. (2014). Qualitative data analysis: A methods

sourcebook (Third edition). SAGE Publications, Inc.

Mubarok, A., Absori, Harun, & Sheela Jayabalan. (2023). The Relationship Of State Law And

Customary Law: Reinforcement And Protection Of Customary Law In Constitutional

Court Judgment. Jurnal Jurisprudence, 188–204.

https://doi.org/10.23917/jurisprudence.v13i2.2914

Muur, W. V. D., & Bedner, A. (2016). Traditional rule as “modern governance”: Recognising

the Ammatoa Kajang adat law community. Mimbar Hukum - Fakultas Hukum

Universitas Gadjah Mada, 28(1), 149. https://doi.org/10.22146/jmh.15871

Nur, R. (2024). Revitalisasi Hukum: Integrasi Kearifan Adat Ammatoa Suku Kajang dalam

Pelestarian Lingkungan Hidup. Pikukuh: Jurnal Hukum dan Kearifan Lokal, 1(2), 99–

111. http://dx.doi.org/10.62870/pkh.v1i1.29192

Nurkhalis, N., Arief, H., & Sunarminto, T. (2018). Analisis Stakeholders Dalam

Pengembangan Ekowisata di Hutan Adat Ammatoa Kajang Sulawesi Selatan. Jurnal

Pariwisata, 5(2), 107–119. https://doi.org/10.31311/par.v5i2.3811

Nurmala, Muh. Dassir, & Supratman. (2022). “Pasang”, Knowledge and Implementation of

Local Wisdom in The Kajang Traditional Forest Area, South Sulawesi. Pusaka :

Journal of Tourism, Hospitality, Travel and Business Event, 40–47.

https://doi.org/10.33649/pusaka.v4i1.151

JISBI: Jurnal Ilmu Sosial dan Budaya Indonesia

Vol. 3, No. 2, November 2025, page: 88-100

E-ISSN: 3031-2957

100

Suwandi et.al (Customary Law as an Ecological Mechanism:....)

Purnomo, V. D., Supeno, B. J., & Lisdiyono, E. (2024). The Role of Customary Law in the

Development of National Law in the Modern Era. Formosa Journal of Sustainable

Research, 3(10), 2143–2154. https://doi.org/10.55927/fjsr.v3i10.11945

Sumbara, A. P. F. (2023). Legal Analysis of Communal Rights of Ammatoa Kajang Customary

Law Community On Customary Forest In Bulukumba District. Edunity Kajian Ilmu

Sosial Dan Pendidikan, 2(7), 822–833. https://doi.org/10.57096/edunity.v2i7.114

Yulika, F., Dewi, S. F., Kasman, S., Fernando, H., Riski, W. N., Salleh, K. M., & . E. (2025).

Customary Leadership and Ecological Preservation: Insights from the Kajang

Indigenous Community, Indonesia. Journal of Ecohumanism, 4(1).

https://doi.org/10.62754/joe.v4i1.5660

Zed, M. (2008). Metode Penelitian Kepustakaan. Yayasan Pustaka Obor Indonesia.