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This paper examines how Malagasy dina—local-level codes considered 'customary law' in Madagascar—have been enrolled in competing projects of territorial production. In doing so, it engages with conversations regarding the mobilization of indigenous forms—here manifested in the guise of 'authentic' institutions—to stake claims and govern behavior on extractive frontiers. Drawing on ethnographic evidence from Betsiaka, a rural commune in Madagascar's far north, I show how a gold mining-specific dina has figured in local leaders' struggles against state-corporate interventions; in external actors' strategies of domination; and in intracommunity contests between factions seeking wealth and power in the diggings. [ABSTRACT FROM AUTHOR]

The relationships between local governments and Indigenous institutions in Australia are unstudied, despite both being oriented to the local level. Related research focuses on the performance of Indigenous local governments, Indigenous forms of governance and its relation to local government, relations between local governments and Indigenous communities, and the intercultural dynamics of Indigenous and Western governance frameworks in local governments. This article presents the findings of a study that examines relations between local governments and Indigenous institutions in the Torres Strait, a relationship that is framed by s. 9(3) of the Local Government Act 2009 (Qld) (LGA) that allows local governments to 'take account of Aboriginal tradition and Island custom'. A framework adapted from health‐related studies, consisting of three alternative policy approaches—mainstreaming, indigenisation, and hybridisation—is used in this study to characterise relationships between local governments and Indigenous institutions. Kinship and country, two important Indigenous institutions, are marginalised in Queensland's mainstream system of local government, which in turn creates obstacles for Aboriginal and Torres Strait Islander people from participating and engaging in local government processes. Points for practitioners: Government that does not recognise the institutions which are fundamental to how Indigenous people govern will marginalise them from power.Indigenous institutions are legitimate actors whose voice must be considered within mainstreaming discussions.Representation within indigenous institutions influences local government relations. [ABSTRACT FROM AUTHOR]

This normative legal research conducted using statutory regulations examined several regulation regarding the protection of indigenous institutions that included Article 18b paragraph 2 of the 1945 Constitution, 18B paragraph (2), Article 28D paragraph (1), Article 28G paragraph (1), and Article 28I paragraph (3), and the organic regulations under them. The results of the study show that Indonesia as a State is obliged to protect the natural rights of humans themselves, namely customary law communities based on the Decision of the constitutional court no. 35/puu/ix/2012 referred to as customary rights in both private law and public law. John Locke's theory of protection provides legal protection for rechtgemeschappen, which needs further juridical and sociological review. Futhermore, customary institutional protection norms in Indonesia need to be adhusted by carrying out a legal review (reviewing) of legal regulations and Article 18b, Paragraph 2 of the 1945 Constitution, Article 6 of Law Number 39 of 1999 concerning human rights, Constitutional Court Decision Number 35/puu-ix/2012 Ministerial Regulation of the Ministry of Home Affairs Number 52 of 2014 concerning the recognition and protection of customary law communities, and Circular Letter Number 3/se/iv/2014 regarding the determination of the existence of Masyarakat Hukum Adat and ulayat lands.

This article explores the revitalization of the Sikko-Mando Gadaa system by analyzing historical sources and addressing the challenges faced in renewing the values of the system. The study highlights the system's ability to blend past traditions with new socioeconomic realities, demonstrating both continuity and adaptability. In response to socioeconomic and political changes, modifications were made to the Sikko-Mando Gadaa system, including the decentralization of power to operate more effectively at the clan level while maintaining a strong connection to the central Caffee at Oda Roba. This involved a rule of five gadaa classes sharing authority on an eightyear rotational basis, a practice that was suspended over a century ago. Recent research has recommended indigenous systems, like the Oromo Gadaa System, as a means to address societal challenges and promote sustainable development. The efforts to reinstate the Oromo Gadaa System have gained momentum, supported by its recognition as an intangible heritage of humanity by UNESCO. The Sikko-Mando Gadaa has been undergoing a revival under Oda Roba, with representatives from the Arsi Oromo community since May 2018. However, the revitalization process has faced divergent views within the Arsi Hayyuu community. Therefore, adjustments need to be made considering the specificities, heera and seera, sub-centers, power structure, agnatic and geographic organizations of the Sikko-Mando Gadaa system, aligning them with the existing realities of the Arsi people and the principles of Oromo Gadaa philosophy. [ABSTRACT FROM AUTHOR]

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The major purpose of this study deals with Indigenous institutions developed for guiding the social, political, economic and religious life in Kelem Wollega Zone, with particular emphasis on the role of Siiqqee institution, in conflict resolution among individuals and communities. There are various indigenous dispute settlement institutions among Oromo communities in Kelem Wollega Zone such as jaarsummaa, Gumaa system, Siiqqee Institution, Qaalluu system, Moggaasaa, Guddifachaa and dispute settlement among different religious institutions. However, this study is delimited to explore the role of indigenous institutions in conflict Resolution at Kelem Wollega Zone only, because the researchers has been teaching at Dambi Dollo University at present time. As an institution Siiqqee represents the over all aspects of Oromo women. In order to realize this intended objective, methodologically the study were employed qualitative research approach which enables the researchers to have an understanding of the nature of disputes in the study area and how they are resolved through indigenous means. Relevant data for this study were collected from both primary and secondary sources. Tools such as key informant interview, focus group discussion, case study and pilot observation were utilized for collecting primary data depending on the objectives of the study. Secondary data were gathered from published and unpublished, articles, journals, books, MA thesis and PHD dissertations and the internet. These secondary sources helped to secure information on historical background of the people in the study area and to explore the role of indigenous institutions in conflict resolution. The interview was conducted in Afaan Oromo and it was audio recorded after informants consent was gained. The data obtained from both primary and secondary sources were organized thematically and analyzed qualitatively. Furthermore, the finding indicate that, as an institution of conflict resolution, Siiqqee resolve conflict between different social groups, like between spouse, between mother and son, between the Oromo and different ethnic groups and so on. Women are considered as peace makers and respected by all members of the community. In this regard, the findings of this study confirm the idea of structural functionalism and symbolic interpretation theory. The general emphasis of this study specifically focused among Oromo Communities, by emphasizing on the role of Indigenous institutions as mechanisms of conflict resolution in Kelem Wollega Zone of Oromia national regional state. [ABSTRACT FROM AUTHOR]

This paper explores the Wancho communities in the Longding District of Arunachal Pradesh, located in the north-east of India, analysing their architecture in its traditional cultural and geographical context. Through a phenomenological study of the landscape and architecture of the Wancho, it reveals how these communities create forms and inscribe their particular patterns upon the landscape, resulting in a unique built expression. Phenomenology emphasizes lived experience and enquires into the related concepts of space and place, understanding how physical phenomena are inscribed with meanings. Accordingly, the Wancho settlements in Arunachal Pradesh have been seen through the lens of lived-experiences that provide them with meanings. In Wancho settlements the emotional and subjective attachment of the community to their place is strong, and is reflected through the material reality of the village and its environment. Seen as a whole, the settlements integrate climatic and other natural environmental factors, as well as the cultural institutions, values and practices of these people, which are also reflected through the craft and local skills of the community. The traditional Wancho settlements are “read” here by considering their landscape and townscape as “texts”.

On December 26, 2004, the Indian Ocean earthquake, which had its epicenter off the northern coast of Sumatra, was followed by a series of huge tsunami waves, which caused considerable damage to many coastal communities in Asia. In Indonesia, Aceh and North Sumatra suffered the greatest. Many residents rapidly lost their families, homes, fishing boats, farmland, well-being, and self-confidence. Numerous donors provided considerable support, and many victims gradually recovered. Through these tremendous efforts, the victims have gradually regained their well-being; in the over fifteen years since the tsunami, reconstruction has resulted in sustainable community development. This study aimed to determine how the victims have rebuilt their livelihoods and how communities have supported them. The fieldwork comprised interviews with key members of affected local communities in Aceh Besar District in 2006–2018. Some respondents were selected for interview and focus group discussions. This study examines the recovery process, how victims developed social relations, and how they were encouraged and developed self-confidence and independence. The results showed that for the victims, the most important factors in the reconstruction were (1) a firm relationship with family and relatives and (2) a strong sense of community. This study found that women’s activities were supported by Panglima Laot Lhok (fishing communities’ leaders), Toke Bangku (financial traders), and a fish processing association. Those actors were important for the economic, financial, and social institutions in the community. Mutual support in the community and indigenous institutions played roles in strengthening social resilience. The income-generating activities in the mutual system empowered victims—especially women—and their families. The victims developed a feeling of self-confidence and independence that has gradually increased. Through community-based activities, the victims improved their livelihoods.

Environmental conflict between indigenous peoples and state agencies developing natural resources has become a global phenomenon. This article presents a compelling but underreported incident of environmental conflict in China. The Tongpo case describes a struggle between a Mongol pastoral people who worship and protect their sacred mountain and a Han Chinese natural resource development company that began constructing a coking mill at the foot of this mountain in late 2005. This paper gives a detailed account of the origins, development, and impact of the Tongpo case from the perspective of indigenous environmental justice. It focuses on two related subjects: how Mongol indigenous institutions in China have protected the environment, and how environmental injustice has occurred at the local level in China. By applying an indigenous environmental justice lens to this case study, this paper exposes how environmental injustice is manifested through internal colonialism, nationalism, and racism and illuminates the ways in which indigenous groups protect their sacred lands. [ABSTRACT FROM AUTHOR]

Introduction. The research aims to examine knowledge transfer by a local community Rurukan Adat "Nabawadatala" in preserving local knowledge ion Citengah village – Sumedang, West Java. Data Collection Method. This research used qualitative approach with a case study method. Data Analysis. Qualitative data analysis was conducted iteratively and continuously until reach the data saturation. The three steps of data analysis were conducted, including data reduction, data display, and conclusion drawing/verification. Results and Discussion. Pattern transfer occurred in the study includes three processes, namely the preparation of sustainable work plan; the concept of learning and knowledge sharing; and the creation of knowledge to form a tourist area-based education. Conclusion. A cultural centre established by the Citengah village community leaders to support knowledge transfer is very useful, not only for people inside of the community, but also for people around the community.

Abstract Introduction Evidence is mounting that traditional knowledge can play a critical role in shaping the biodiversity conservation strategies and maintaining ecosystem services. This study was conducted with Adi community of Arunachal Pradesh (Ar P) state in the Eastern Indian Himalayas to understand as how local systems of forest classification governs conservation tradition and influences subsistence livelihoods. Twenty Adi villages were sampled from East Siang district of Ar P. A total of 197 men and 204 women (total of 401) Adi respondents were selected for this study. A combination of methodologies including in-depth interview, transect walks, focus group discussion, participant observation and informal interactions were combined for data collection. Results Local forests are classified into 10 different categories based on indicators such as topography, cultural significance, use typology, ownership rights and plant diversity indicators. Local people assign different values (economic, cultural and ecological) to different forest types. Overall, morang followed by regpi and homegardens are perceived to be more valuable to the local needs than other forests with relative ranking of a particular forest reflecting its sustainability. Adis access several diverse services from these community-managed forests. Compared to men (3–35%), the role of women was assessed to be much higher (65 to 100%) in conserving forest biodiversity. Woman-led practices, instrumental in sustainable forest management, included deliberate manipulations of micro-habitats, sustainable harvesting strategies and species domestication. Men were mostly involved in ownership and decision-making roles and in devising social norms to ensure sustainability. Adi celebrate a number of cultural events to sustain biodiversity. Forest-based livelihoods are intrinsically connected to forest resource conservation and are governed by community approaches. Most of the community members gather plants, hunt wild animals and access other ecosystem services from these forests to sustain their livelihoods. Community-owned forests are collectively managed by an indigenous institution ‘Kebang’. Conflicts relating to forest land use and resource management are resolved by the customary chief ‘Gaon Burha’ and his associates using traditional norms. Conclusions Adi’s system of forest classification, based on ecological, socio-cultural and livelihood indicators, is a location-specific yet comprehensive in nature. Study suggests that integrating the local indicators applied in classifying and strategies applied in managing the local forests can provide valuable insights to the policy makers for the sustainable conservation of forest resources.

In the contemporary world, enormous changes and improvement are taking place in governance practices throughout the world. Democratic decentralization, in particular, has become a serious concern in many countries, especially in developing countries like Ethiopia. Successive Ethiopian governments have introduced and implemented modern governance system. This happened despite the existence of indigenous institutions which have been playing an indispensable role in guiding the social-political lives of the societies, especially for the rural area communities in filling the gap of the formal state institutions. Given the limitations of modern institutions, relying on traditional institutions could be an attractive option to improve local governance. This is because, when compared with state institutions, traditional institutions do not need to build from the beginning. At the local level creating new and efficient state institutions can be difficult and costly and time-consuming. Accordingly, the qualitative research methodology was employed in the study for its appropriateness to investigate indigenous institutions and local governance by collecting practical evidence from Sidaama province. Eventually, the findings of the study revealed that properly employing indigenous institutions are good mechanisms for improving the performance of formal local governance institutions in the study area. [ABSTRACT FROM AUTHOR]

In the contemporary world, enormous changes and improvement are taking place in governance practices throughout the world. Democratic decentralization, in particular, has become a serious concern in many countries, especially in developing countries like Ethiopia. Successive Ethiopian governments have introduced and implemented modern governance system. This happened despite the existence of indigenous institutions which have been playing an indispensable role in guiding the social-political lives of the societies, especially for the rural area communities in filling the gap of the formal state institutions. Given the limitations of modern institutions, relying on traditional institutions could be an attractive option to improve local governance. This is because, when compared with state institutions, traditional institutions do not need to build from the beginning. At the local level creating new and efficient state institutions can be difficult and costly and time-consuming. Accordingly, the qualitative research methodology was employed in the study for its appropriateness to investigate indigenous institutions and local governance by collecting practical evidence from Sidaama province. Eventually, the findings of the study revealed that properly employing indigenous institutions are good mechanisms for improving the performance of formal local governance institutions in the study area. [ABSTRACT FROM AUTHOR]

This article assesses the quest for resolution of Guji-Gedeo conflicts, the federal device as a means of managing conflict employed and their effectiveness. Methodologically, the study is mainly based on qualitative approach with an opinion and descriptive surveys to reveal the existing problems. It emerges from the study that the different structures, processes and mechanisms, which are employed at various levels of administrative hierarchies of governments for managing the conflicts, remain ad-hoc, not well-coordinated and, above all, their actions are mainly reactive. The study draws an argumentative conclusion that the Federal Government and authorities of the Southern Nations, Nationalities and Peoples’ Region (SNNPR) and Oromiya Regional State need to boost their close cooperation, engagement in early warning and conflict management endeavors in addressing the conflict as the two communities are still at loggerheads over the issue of defining the contested boundary claims. It is also useful to extend the scope of such cooperation and engagement to the level of local governments in both Regional States. Along with these efforts, it would be better if authorities at various levels revitalize and empower traditional conflict resolution institutions to run parallel with ‘modern’ government structures to respond to the conflicts promptly. It is thus prudent to use the advantage of federalism as flexible and innovative system of governance to manage the conflict constructively.

Resolution of disputes and investigation of institutions that have attempted to right the wrongs (some of which have persisted for centuries) regarding pastoralists' property rights over indigenous water sources in East Africa have rarely been the subject of formal study. Using a framework of water property rights, hereafter konfi, we report on contestations over rights to the ancient tula wells in southern Ethiopia, some of which have been in operation for more than 500 years. Unlike grazing lands, which are communal resources, wells are private properties managed by corporate clan members. We reconstructed the history of contests over property rights to 64 wells and found that some contests over konfi have remained unresolved for many generations. Only a small percentage (20%) of the wells have no history of disputes over property rights. The resolution of disputes relies on the principal tenet of the non-transferability of konfi property rights, except in the case of the family of the ancestral konfi dying out. Contestants are expected to reconstruct how they lost the konfi in the first place. The Borana tend to discourage contests over wells through the long duration of investigations, as well as myths associated with false claims that appeared to result in deaths among the claimants. [ABSTRACT FROM AUTHOR]

This article is based on the research that assessed the governing principles and their roles of indigenous institutions to natural resource management and local resource mobilization in selected districts (Shebedino, Wonsho and Alata Wondo) of the Sidaama in Southern Ethiopia. Qualitative research methodology was employed in the study for its appropriateness and accordingly data was collected through the use of qualitative instruments like key informant interview, focus group discussions, personal observation and secondary sources. From each district, the researcher selected 34 key informants purposively comprised of traditional elders (28 members), sub district (Kebele) administration (2 members), Kebele youth affair (2 members) and Kebele women affair (2 members). Therefore, the total key informants were 102. From each Woreda, one FGD was conducted in which 12 participants from different community groups were selected purposively to gather reliable information. Therefore, three FGDs comprising 36 members were conducted. The findings of the study revealed that indigenous institutions are very strong in terms of their legitimacy and are based on norms and values of the society. The study also showed that these indigenous institutions and their governing principles are pivotal to manage the multifaceted affairs starting from day-to-day affairs of the community, conflict management and resolution, local resource mobilizations, natural resource management to building sense of community ownership in local development initiatives. Moreover, the study revealed that the scope of participation of women and youth is very limited. Finally, the study suggested that local development policies and programs must take into account these indigenous institutions which have the potential to increase the level of community participation for appropriate utilization of natural resource management and local resource mobilization. [ABSTRACT FROM AUTHOR]

The study was conducted in eastern Ethiopia where the Somali and Oromo ethnic groups live. The main purpose was to examine the roles and challenges of the indigenous conf lict resolution mechanisms practised as an alternative to modern methods among the Ittu Oromo and Issa Somali clans. The study employed a qualitative research approach under which key informant interviews, focus group discussions, observations and informal discussions were conducted. Key informants and focus group discussants were selected purposively. It was found that territorial expansion, resource competition and cattle raiding were considered as the main causes of violent conf lict in the area. Boundary disputes between the two regions have been associated not only with the accessibility of resources, but also with issues of identity. According to the participants, the indigenous institutions can play a major role in preventing and resolving intra-ethnic conf licts. * Zigale Tamir Tenaw is assistant professor in the Department of Gender and Development Studies, College There are cases of government support for indigenous institution leaders, especially where there is proximity between such leaders and the current political system. Government intervention in the indigenous systems can also result, however, in the weakening of customary institutions in the area. The absence of a single common binding indigenous institution that governs inter-ethnic conf lict in the area is another challenge for indigenous systems of conf lict resolution. Indigenous institutions can deal effectively with many conf licts caused by the above mentioned factors, but since they also have certain limitations, serious thought should be given to the option of appropriately integrating modern and indigenous institutions. [ABSTRACT FROM AUTHOR]

This study reports on the biocultural dimensions of thetasat(Arenga obtusifoliaGriff.) tree and its conservation by various informal institutions of theAditribe of Arunachal Pradesh, India. The study included 240Adicommunity members (120 men and 120 women) residing in 12 villages of the East Siang and Upper Siang districts of Arunachal Pradesh. The study was conducted using personal interviews and participatory methods. Results indicated that the stem oftasatis used as a traditional food during droughts and in preparing an ethnic beverage.Tasatis being conserved by theAditribe in various habitats. Plant populations oftasatwere observed relatively higher in Upper Siang than the East Siang district. The study found differences in the status of biocultural knowledge between genders and different age groups.Kebangandreglepare two indigenous institutions of men and women, respectively, and play leading roles in sustainingtasatplants in various habitats. Women of the Upper Siang district still maintain a knowledge network for diffusing biocultural knowledge related totasat, among others, through a barter system. Changing land use patterns in agriculture affectstasatconservation. The value addition fortasatbased products, and rewarding women who conservetasat, can enhance the sustainability oftasatbased on biocultural knowledge and institutions. [ABSTRACT FROM AUTHOR]

Malawi's political transition from single-party rule to multiparty democracy in June 1994 raised expectations for sustainable peace in the country by, among others, passing a new legal framework that provided for conflict resolution mechanisms and good governance. However, political conflicts that have posed challenges to the foundations of peace and political stability have been a characteristic of the multiparty dispensation, leading to interventions by indigenous institutions whose aim is to build peace. This paper, which is based on field research, analyses the major political conflicts that have occurred on Malawi's political scene since the 1990s. Using the Public Affairs Committee as a case study, the paper illustrates the challenges facing the indigenous conflict resolution mechanisms. It also shows that despite the political transition, the socio-political environment still exhibits political behaviour and norms formed during the 30 years of single-party rule. There is a need for capacity-building and deliberate policy to enhance the indigenous-based mechanisms in order to promote sustainable peace in the country. [ABSTRACT FROM AUTHOR]

The contemporary legal systems of Latin America were all established on institutional foundations that had evolved during not only the course of four centuries of Spanish and Portuguese colonial rule, but also from the fusion of pre-existing institutions formed in previous evolutionary processes. This article is an attempt first to develop an analytical framework in which such developments can be meaningfully analysed and second to identify the principal features of these prior regimes. It begins with a detailed set of propositions defining law, its basic elements and attributes as well as a theory of legal evolution. It continues with an application of this framework in the context of the Aztec and Inca civilizations, the evolution of law on the Iberian Peninsula, and finally the principal features of Spanish colonial law that ultimately emerged in the context of the Latin American colonial experience. [ABSTRACT FROM AUTHOR]

Interviews I have conducted with activists from the American Committee on Africa (ACOA), Black Panther Party, Organization of Afro-American Unity (OAAU), and Student Nonviolent Coordinating Committee (SNCC) reveal how institutions indigenous to the African diaspora helped facilitate exchanges between Black power and African liberation organizations during the 1960s. This study enriches our understanding of the relationship between each of these social movements' transnational emancipatory praxes and their now iconic rhetorical and aesthetic articulations of white supremacy as physical, economic, political, and cultural terror. Through engaging with African anti-colonialism, Black power organizations acquired a more refined class analysis and confronted the opportunities and challenges created by grafting racial politics onto the geopolitical landscape. African-American institutions, historically Black colleges and universities, and activist gatherings in what I define as emancipated spaces, played a vital role in facilitating connections between African liberation and Black power through their financial, cultural, and architectural resources and their function in the African-American community as builders of group consciousness. In addition to demonstrating how exchanges between African liberation and Black power helped create ideational and tactical dynamics that continue to serve the struggle against white supremacy, the remarkable life stories of the activists I interviewed point toward a generalizable theory about the mechanisms and consequences of transnational relationships between social movements in the African diaspora. [ABSTRACT FROM AUTHOR]