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Changing in governance practices from centralized to decentralize and shifting from uniformity to diversity in village governance do not necessarily mean customary values that are owned and maintained can be used in the administration of customary (adat) village governance. The problem of the customary village governance arises from the uniformity of villages, the lack of recognition of customary values and the number of customary villages that have been declared during the New Order government. However, the issuance of Law No. 6 of 2014 concerning villages at this time is expected that the customary values can be accommodated to strengthen the course of customary village governance. This study aims to describe and analyze the application of traditional values (local wisdom) used in the administration of Nagari Kapau Government. This study used a qualitative approach whose data collection methods were in the form of in-depth interviews, observation and data triangulation that was carried out to increase credibility. The results of the study revealed that the uniformity of villages in the New Order era apparently was not able to eliminate the traditional values that are owned directly; even the traditional values were still maintained and used in the practice of governing the Nagari Kapau government in Agam Regency, West Sumatera Province. The customary values (local wisdom) used in the task of organizing governance will be described as follows (1) the Kalarasan Koto Philiang Chaniago is used in the decision-making process of the Minangkabau indigenous people, (2) the Adat Basandi Syarak, Syarak Basandi Kitabullah (ABSSBK) is used as a philosophy live in the Minangkabau Indigenous people, (3) the Penghulu (Ninik Mamak) is used as the Nagari owner in the Minangkabau indigenous people, (4) Wali Nagari (the Head of the Customary Village) is used as the Head of Government in the Minangkabau Indigenous Community, (5) Harta Pusaka (Sako Pusako) is used as a legacy system in the Minangkabau Indigenous people, (6) Suku is used as a condition for the establishment of Nagari in the Minangkabau Indigenous people, (7) Tungku Tigo Sajarangan (the three Sajarangan Stove) and Tali Tigo Sapilin as a pattern of Leadership in Minangkabau Indigenous people.

This paper aims to evaluate the implementation of Maritime Security Policy in Indonesia. While the issues of maritime security are varied, this paper focuses only on three issues in maritime security, which include maritime delimitation, Illegal Unreported and Unregulated (IUU Fishing) and Piracy. It is argued that IUU Fishing as well as piracy and any other maritime security threats emerged due to unclear maritime delimitation. Indonesia is the biggest archipelagic state in the world neighboring with ten coastal states, which each of them needs clear maritime delimitation. While Indonesia has done much in fixing its maritime delimitation, yet much remain to be done. Furthermore, while various international legal framework has been established relating to IUU Fishing, unfortunately, national laws concerning IUU Fishing still recall for never ending debates. Similar to this, national laws in piracy is still out of date since such laws still regulated under Criminal Laws Code/ Kitab Undang-Undang Hukum Pidana (KUHP), which was adopted from Dutch laws many decades ago. Such conditions leads to insufficient policy implementation. This paper adopts a qualitative research method. Data collected from relevant informant and analysed using policy implementation theory. It is submitted that in ensuring policy implementation, existing policies relating to maritime security, especially IUU Fishing as well as piracy needs to be revisited and revised to be in accordance with international policies and legal framework