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Legal Analysis Report for Iccas in Indonesia

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AN ANALYSIS OF INTERNATIONAL LAW, NATIONAL LEGISLATION, JUDGEMENTS, AND INSTITUTIONS AS THEY INTERRELATE WITH TERRITORIES AND AREAS CONSERVED BY INDIGENOUS PEOPLES AND LOCAL COMMUNITIES REPORT of Indonesia Sumber Photo: http://iccas.or.id/tentang-wgii/ Prepared by: Tim Riset Epistema institute Supported by: 1 based on a decision of the German Bundestag Page Table of Contents Section One INTRODUCTION Page 1. The Goal of Analysis 5 2. Methodology of Analysis 5 3. Conceptual Framework 5 4. Executives 6 5. Organization of report 6 Section Two Legal Analysis and ICCAs Practices in Indonesia 1. Indonesia, Local and Adat Communities 7 2. Human Rights and Local and Adat Communities 11 3. Land, Water and Marine Sectors 18 4. Natural Resources, Environment and Culture Sectors 25 5. Natural Resources Extraction, Large 36 Infrastructure/Development and Agricultural Projects 6. Protected Areas, ICCAs and Sacred Sites 40 7. Non-Legal Recognition and Support 45 8. Judicial Institutions' Decisions 48 9. Practice of Implementing Legal Recognition of Adat 52 Peoples in the Field 10. Resistance and Engagement 54 11. Reformation of Regulations and Policies 56 12. Case Studies 58 73 Section Three CLOSING References Attachments 2 Page Sumber Photo: Internal collection of Epistema Section One Introduction In many places throughout the world, areas of important and high biodiversity are oftentimes located within indigenous and community conserved areas (ICCAs).1 Traditional and contemporary management systems which are inherent within adat (indigenous) practices allow conservation, restoration and connection of certain ecosystems, habitats and species in harmony with the beliefs of adat and local communities. Although ICCAs have proven to be capable of maintaining the unity of ecosystems, culture and community wellbeing, ICCAs are actually under increasing threats of damage and extinction. These threats are intensified by the lack of countries/governments that recognize, protect and respect adat territories and natural resources owned by local and adat communities. Not to mention the important contributions that local and communities have given to the management and maintenance of their conserved areas. In Indonesia, the regulatory frameworks related to the recognition and respect of ICCAs have evolved, although they still tend to be dominated by the government authority. In 1990, the government issued Law No. 5 of 1990 concerning Conservation of Natural Resources and Ecosystems. Currently, within the time span of 2014 – 2018, a number of the new regulations provide an opportunity to strengthen the recognition and protection of ICCAs in Indonesia. Today, a discussion is underway on the revision of Law 5/1990 which is being advocated by the Working Group on ICCAs Indonesia (WGII) 2. In general, the government is beginning to shift its views on the existence of ICCAs and the role of indigenous and local communities in conservation. The Directorate General of Natural Resources Conservation and Ecosystems at the Ministry of Environment and Forestry (MOEF) has confirmed a new approach in the management of conserved forest areas. One such approach is to place local and adat communities as one of the subjects of conserved area management. This can be seen from Minister of Environment and Forestry Regulation No. 83/2016 on Social Forestry and Director General of Natural Resources Conservation and Ecosystem Regulation No: P.6/KSDAE/SET/Kum.1/6/2018 concerning Technical Guidelines for Conservation Partnerships in Natural Reserve Areas and Natural Conservation Areas. Adat peoples3 as one of the legal subjects have been regarded as important actors in forest management. The decision of the Constitutional Court No. 35/2012 concerning the Testing of Forestry Law No. 41/1999 has 1 3 In Indonesia the concept is called AKKMA. 2 Information on WGII can be accessed on http://iccas.or.id/tentang-wgii/ 3 It is common in Indonesia to use of the terms Masyarakat Adat (Indigenous Peoples) and Masyarakat Hukum Adat (Adat Page Law Communities) for the same purpose. The term Masyarakat Adat is a translation of the Dutch term rechtsgameenschap confirmed the constitutional rights of adat peoples as the ones with the control and management rights of forests in their adat territories. Legal recognition of adat peoples has been done by local governments through regional (provincial and district/city) regulations. According to the Epistema Institute database, up to February 2018 there have been 225 local law products distributed throughout different provinces and districts/cities in Indonesia which recognize the existence of Adat Law Communities covering an area of adat territories around 213,541.01 hectares. Nonetheless, legal recognition of adat law communities in reality is still limited to the recognition of their existence (as a subject). This recognition of adat law communities’ existence is rarely accompanied by the legal recognition of their adat territories as their living space. The implication is that adat peoples who want to manage their adat territories still have to go through other legal processes, such as the mapping of their adat territories and their registration. This condition alone presents a challenge, and WGII is trying to advocate the solution to this challenge through the revision of Law No. 5/1999. It is not difficult to find conservation practices carried out by local and adat communities in Indonesia. The following are some examples which are worth to mention: the sacred forest of the Kajang People in Bulukumba District, South Sulawesi Province; Leuweung Tutupan (protected forest), in the Kasepuhan Community in Lebak District, Banten. However, these local wisdom-based conservation practices have not been fully accommodated by the legislation at the national, provincial and district/city levels. Therefore, the conservation area “in the style of” Kajang People is still threatened by extractive forest industry practices. Meanwhile, the protected forest of Kasepuhan Community has little chance to be managed directly by the people since it is included in the forest area which has a conservation function. By considering the legal frameworks on conservation and conservation practices of local and adat communities in Indonesia, this analysis will observe, first of all, the conservation legal frameworks in Indonesia and ICCAs recognition and protection, as well as ICCAs practices of local and adat communities in several areas in Indonesia. 1. The Goal of Analysis The main goal of this legal analysis is to describe the impact of legal regulations, policies, and institutions at the national, provincial, and district/city level on ICCAs, and to provide recommendations on how to strengthen the recognition and respect of ICCAs. This legal analysis for Indonesia is a part of reports from several countries organized by Natural Justice and ICCAs Consortium which include: • Africa: Benin, Kenya, Madagascar, Morocco, Namibia, Senegal, Tanzania, and Zambia. • Americas: Argentina, Belize, Brazil, Colombia, Ecuador, Guatemala, Paraguay, Peru, and Suriname. • Asia: Georgia, Indonesia, Iran, Jordan, Kyrgyzstan, Malaysia, Maldives, Philippines, and Viet Nam. The global report will be completed by the Natural Justice dan ICCAs Consortium which will be elaborated by analysis at both regional and international levels. or adatrechtsgameenschap which was first introduced by C. van Vollenhoven. Ter Haar (student of van Vollenhopen) defined Masyarakat Hukum Adat as the units that have their own orderly and eternal arrangement and have their own management and wealth, both material and immaterial. On the other hand, the origin of the term Masyarakat Adat is quite difficult to trace. Some people say this term is a direct translation of the term Indigenous Peoples, but others disagree. The definition of Masyarakat Adat was formulated in 1993 by Jaringan Pembela Hak-Hak Masyarakat Adat (Japhama) or Indigenous Peoples Rights Defenders Network which was later adopted by the Alliansi Masyarakat Adat 4 Nusantara (AMAN) or the Archipelago Indigenous Peoples Alliance in 1999, as community groups who have ancestral origins (for generations) in a certain geographical area, and have certain values, ideologies, economics, politics, cultures and territories (for further information, read Pengakuan Hukum terhadap Masyarakat Adat di Indonesia, by Rikardo Page Simarmata, 2006: 23-27). In this paper, the author will use both terms interchangeably with the same meaning. 2. Methodology of Analysis The methods used in this analysis follow to the steps provided by the International Research Team organized by Natural Justice and the ICCAs Consortium that is through answering a series of key questions which are divided into 13 (thirteen) issues or fields. The types of data used in this analysis are primary data and secondary data. Primary data are obtained through a workshop process/FGD in order to get experience in ICCAs practices as well as the application of legal laws and regulatory policies in the practices of natural resources conservation. The primary data is needed as a result of the empirical legal research approach and an attempt to get a real-life snapshot in the field. On the other hand, secondary data are used to explain the legal aspects of ICCAs which include (i) primary legal material in the form of laws and regulations concerning forestry, the environment, spatial planning, land, adat law communities; (ii) secondary legal materials in the form of books, research results, magazines and
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    Kiat Praktis Identifikasi, Dokumentasi danPromosi Praktik Cerdas pelampung, botol bekas ini sangat kuat, elastis, ringan, mudah diperoleh, terjangkau serta dapat digunakan berulang-ulang. 3. Inovasi pada pembenihan tanaman jati lokal dilakukan oleh kelompok perempuan Kabupaten Konawe Selatan. Secara teori, benih yang akan disemai terlebih dahulu ditabur pada bedengan kemudian dibakar, namun cara tersebut memiliki tingkat keberhasilan hanya 40% untuk tumbuh. Praktik pembenihan yang dilakukan oleh kelompok perempuan Kabupaten Konawe Selatan adalah melalui pemberian perlakuan terhadap benih sebelum disemai. Benih terlebih dahulu dimasukkan ke dalam karung yang berongga dan mudah menyerap air. Kemudian benih di dalam karung direndam ke dalam pembuangan penampungan air atau ke dalam air berlumpur selama tiga hari tiga malam. Setelah tiga hari benih tersebut dijemur di bawah sinar matahari selama satu hari. Keesokan harinya benih ditaburkan ke bedeng yang telah disiapkan. Teknik lain yang juga biasa dilakukan yakni perendaman benih dengan air panas selama minimal tiga hari tiga malam, di mana setiap pagi benih tersebut dijemur di bawah sinar matahari dan di sore hari dilakukan lagi perendaman sampai esok hari untuk penjemuran. Proses dilakukan selama tiga berturut-turut. Metode bertujuan untuk memudahkan pertumbuhan kecambah pada benih jati tersebut. Cara ini memiliki 85% tingkat keberhasilan tumbuh. Praktik persemaian yang dilakukan oleh para kelompok perempuan petani jati sudah dilakukan selama kurang lebih 4 tahun. Di tahun ketiga, kegiatan persemaian jati kelompok perempuan sudah mempunyai kebun benih sendiri dengan 31 Buku Panduan usia bibit jati yang dimiliki kelompok perempuan di kebun benih sudah berumur kurang lebih 3 tahun dan tinggi pohon bibit Jati tersebut sudah mencapai sekitar 6 meter. Kebun benih milik kelompok ini adalah sebanyak 4 buah yang tersebar di 2 kecamatan dan 2 desa, yakni Kecamatan Laynea yang terdiri dari Desa Aoreo dan Desa Pamandati, serta Kecamatan Laeya yang terdiri dari Desa Lambakara dan Desa Ambalodangge di Kabupaten Konawe Selatan.