One model of ownership of access and the management of coastal and marine resources is a communal property widely applied to indigenous peoples who have ”hak ulayat” (customary rights) over coastal and marine areas. This article aims to analyze and deeply describe the traditional knowledge systems and coastal resource management of the Tobati-Enggros coastal fishermen. This research is a qualitative descriptive study using an ethnographic approach. The data collection techniques used were in-depth interviews and field observations. The data analysis is interpretive descriptive. The results showed the traditional maritime knowledge system in Tobati-Enggros fishers includes the nature of the marine coast, fishing gears, types of fishing, and fishing season. Management of Coastal Resources is also regulated in the Customary Authority under the leadership of ”Keondoafian” (tribal chief) by implementing Manjo in managing coastal resources. This shows that the existence of Manjo customary law and subsistence utilization patterns, based on traditional knowledge systems, the Tobati-Enggros fishing community has local wisdom values closely connected with the aim of marine conservation.

The encounter of regulations originating from the state with the culture of indigenous peoples has given birth to a new socio-cultural order. Like what happened in Pulo Village, during the election process for the village head, there was a negotiation process between state regulations and customary norms. For this reason, using an ethnographic approach, this study seeks to uncover how the role of clans in the election of village heads is related to the system of social stratification with relations between kin. The technique of selecting informants is determined purposively, with the data collection techniques used are observation and interviews. Data analysis includes data reduction processes, data descriptions and conclusions. The results showed that the social stratification of the Kayupulo people consisted of, Ondoafi, clan head Clans (upper class), Clan Members, and Migrant Communities. Then relations between clans are formed from economic activity and clan relations in exogamous marriages. The role of kin in the election of village heads is seen starting from the process of determining candidates for candidates through a process of customary consolidation that those who verify that they can nominate as village chiefs. Clans that were reclaimed as village leaders are carried out in turn from lines, Sibi, Yowe, Haay, and Soro for every one time tenure.

Pemahaman tentang kearifan tradisional dalam menjaga ekosistem pesisir (lingkungan laut) sangat diperlukan. Karena kearifan tradisional atau kearifan lokal merupakan sebuah bentuk pengetahuan, pemahaman, keyakinan, wawasan dan adat istiadat atau kebiasaan yang menjadi pedoman bersikap dan berperilaku. Setiap komunitas tanpa terkecuali masyarakat pesisir pastinya memiliki bentuk-bentuk kearifan tradisional masing-masing yang diperoleh sebagai hasil pewarisan maupun dari proses belajar.  Melalui kearifan tradisional masyarakat dapat mengelola lingkungan hidup secara lestari dan berkelanjutan, sebagaimana dijelaskan pula dalam Undang-Undang Nomor 23 tahun 2009. Jenis penelitian ini adalah penelitian deskriptif kualitatif yang berlokasi di Kampung Kayu Pulo (Tahima Soroma) Distrik Jayapura Selatan, Kota Jayapura. Metode pengumpulan data dalam penelitian ini dilakukan dengan wawancara, observasi, dan dokumentasi. Prosedur pemilihan  narasumber dilakukan dengan cara snowball sampling. Tujuan penelitian ini adalah untuk mengetahui bentuk-bentuk kearifan Tradisional Orang Kayu Pulo dalam menjaga ekosistem Pesisir dan untuk mengetahui Faktor-faktor yang menghambat dan mendukung dalam usaha menjaga ekosistem Pesisir di Kampung Kayu Pulo .  Bentuk-bentuk  kearifan tradisional orang Kayu Pulo diantaranya: menggunakan alat tangkap ramah lingkungan, dan tidak mengotori lingkungan. Kebiasaan masyarakat di Kampung Kayu Pulo khususnya sebagai nelayan juga tergambar dari kemauan mereka untuk mematuhi peraturan tentang penggunaan alat tangkap yang dapat merusak ekosistem pesisir (laut). Kearifan tradisional orang kayu  Pulo dalam menjaga ekosistem pesisir berkaitan dengan pandangan  mereka tentang laut. masuknya modernisasi menjadi hal yang tidak dapat dihindarkan. Sebagai salah satu yang dapat menjadi faktor penghambat, modernisasi dapat mempengaruhi para generasi yang diharapkan dapat meneruskan  kearifan tradisionalnya. Sedangkan faktor pendukung adalah terkait dengan kepercayaan atau spiritual yang berhubungan dengan laut.

Despite the Special Autonomy Law has been declared, ethnical sentiment between migrant settlers (amber) and indigenous of Papua (komin) is still strong in Jayapura society. This study assumes that primordial sentiment does not merely derive from cultural differences, yet it is more likely caused by the social-economical disparities, mainly access to the venture space resources. Thereby, this study attempts to investigate how economic spatial domination upon Jayapura city between settlers and Papuans and what are the affecting factors? Using the urban ethnography method, we argue that settlers-indigenous sentiment grew as urban economic structure had not been really changed since the colonial era, even until Special Autonomy implementation. Those settlers such Chinese, Buginese, or Javanese subdue economical opportunities of the city. While Papua communities have not fully integrated to the market economy due to political history which tied up to the traditional manner. However, state affirmative politic after the Special Autonomy Law symbolically delivers new strength for Papuans in negotiating towards economic space disparities of Jayapura.

This study aims to determine the form of early marriage among Korowai women and want to know the factors that influence the occurrence of early marriage for Korowai women in Kabuage village, Firiwage district, Boven Digoel district. The research method used is descriptive-qualitative method, because this method is considered capable of analyzing social reality in detail. Research informants include women who marry early, traditional parents, men and the village head. Data collection was carried out using literature study and field study techniques which included observation, interviews and literature studies. In analyzing the data, three lines of interactive analysis were used, namely data reduction, data presentation and conclusion drawing. The results showed that there were two forms of early marriage in women, namely the form of coercion and without coercion and the driving factors for early marriage in women in Kabuage Village were cultural, educational, economic and modernization factors. The conclusions and suggestions of this study are that early marriage among Korowai women in Kabuage Village, Firiwage District, Boven Digoel Regency occurs in the form of coercion and without coercion which generally occurs due to cultural, educational, economic and modernization factors. Then the suggestion that can be given is the need for the involvement of the Office of Women Empowerment and Family Planning (KB) in Boven Digoel Regency to suppress marriage at an early age. So, it can provide a good understanding to parents, community and traditional leaders. As well as creating more opportunities for girls to obtain rights in accordance with the Rights of the Child Convention. As well as the need for the efforts of various agencies to work together to help human resources in Kabuage Village.