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Marriage agreements frequently give rise to juridical issues when intersecting with inheritance law, particularly within the context of second marriages. This study is based on an inheritance dispute examined in the Palangka Raya District Court Decision Number 21/Pdt.G/2022/PN.Plk, wherein the second wife argued the existence of a marriage agreement to annul the inheritance rights of children from the previous marriage. Using a normative juridical method with statutory and case approaches, this research evaluates the agreement’s validity against formal registration requirements and freedom of contract limitations. The findings indicate that the marriage agreement invoked by the defendant was declared invalid and lacked binding legal force due to noncompliance with the formal registration requirements under Article 29 of the Marriage Law and the inclusion of clauses contrary to inheritance provisions in the Civil Code, particularly concerning the rights of children as lawful heirs. Consequently, the disputed property was classified as marital property to be distributed among all heirs in accordance with applicable law. This study affirms that freedom of contract in marriage agreements is limited and cannot override legal protection of legitimate heirs.

The relationship between Makassar sailors and the Yolngu Aboriginal people in northern Australia since the 17th century shows an early form of peaceful and mutually beneficial inter-community diplomacy. The sea cucumber trade activity became the entry point for deep economic cooperation and cultural exchange, leaving a significant influence on the social and cultural identity of the Yolngu people. Using a historical method approach, this article explores archaeological, linguistic, and oral narrative evidence that strengthens the traces of this interaction. In the modern context, this historical legacy is an important foundation for Indonesia's cultural diplomacy and soft power, while strengthening strategic cooperation with Australia in the fields of maritime, culture, and regional security.

The position of nephews as substitute heirs in inheriting inheritance often raises questions because they do not have direct blood relations with the testator. However, the Civil Code has regulated the provisions of inheritance by substitute heirs. This research examines what is meant as inherited property, how are the provisions of substitute heirs in the Civil Code, and what is the position of nephews as substitute heirs to inherited property. The purpose of this research is to provide an analysis related to the position of nephews as substitute heirs so that it can be a reference in the process of dividing the inheritance. This research uses normative research methods with a statutory approach. The results of the research show that the Civil Code has regulated and guaranteed that nephews as substitute heirs can have the right to receive inheritance from the testator.

There are 3 forms of inheritance systems in Indonesia, namely Islamic inheritance, customary inheritance and civil inheritance (BW). There are various different division systems and different sources. Islamic inheritance law is based on the Koran and the Prophet's Sunnah, customary inheritance law. based on customary/hereditary provisions, while civil inheritance is based on the provisions of civil law regulations part book II. However, in the division of inheritance there are still problems that occur, giving rise to conflicts and even inheritance disputes. This research uses legal theory, quoted from the opinion of expert Santoso Pudjosubroto, who believes that inheritance law is a law that regulates whether and how the rights and obligations regarding a person's property when he dies will be transferred to other people who are still alive. This research method uses a normative method by referring to regulations in the inheritance law distribution system, such as the Compilation of Islamic Law, customary law, and BW. So the title that can be drawn from this research is Problems in the Implementation of Inheritance Division.

The Huta Nagodang tourist village still inherits the traditional Ulos weaving culture which has been preserved from generation to generation from its ancestors until today, namely Ulos Harungguan, which means a collection that includes all types of Ulos. And it has a motif that is combined with the Ulos motif owned by the Toba Batak ethnic group and commodification is carried out as a development of this Ulos. And used as a source of economic income for community members, the Ulos craft from Huta Nagodang village has its own icon which is the only one in Huta Nagodang village which was sacredly inherited from their ancestors as Ulos Harungguan. The aim of this research is to find out Ulos as a cultural heritage in traditional ceremonies in Hutana Godang village, Muara sub-district, North Tapanuli district. The method used in this research uses a qualitative method with a descriptive approach and data collection techniques through observations, interviews with informants, and documentation. The results of this research describe Ulos Batak as cultural heritage in traditional ceremonies involving the village government, traditional leaders and the community.

pewaris, ahli waris , dan sistem pewarisan yang digunakan oleh suku adat tertentu. Dalam suatu konteks pewarisan adat disini ditujukan untuk melakukan suatu penerusan harta warisan baik itu berupa harta yang berwujud fisik atau materiil atau harta warisan yang tidak berwujud fisik atau immaterial. Sistem pewarisan yang diterapkan oleh suku Jawa disini adalah sistem kekerabatan parental dan sistem  pewarisan secara individualis, dimana terdapat suatu keterkaitan dalam kedua unsur pewarisan tersebut. Dalam pewarisan yang telah diterapkan oleh suku Jawa disini telah memberikan ruang terhadap para ahli waris untuk memiliki kedudukan yang sama dalam pewarisan. Sistem individualis yang diterapkan dalam sistem pewarisan suku jawa juga memberikan bahwasanya dalam pewarisan tersebut harta benda akan menjadi hak milik dari ahli waris. Metode yang digunakan dalam penelitian ini adalah yuridis empiris dengan pendekatan studi pustaka, dimana dengan penerapan metode tersebut akan memberikan penjelasan yang lebih detail terhadap sistem pewarisan yang terjadi dalam suku Jawa dengan sistem kekerabatan parental dan penerapan sistem pewarisan individualis. Kata Kunci:  Suku Jawa, Parental, Individualis, Waris

This research aims to determine the heirs in the żawil arḥȃm group according to Islamic law. And to find out the position of żawil arḥȃm in inheritance from the perspective of Islamic law. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, the results of studies related to the research to be carried out. Literature study can be likened to a key that will open everything that can help solve research problems. The results of the research show that the heirs in the żawil arḥȃm group are (1) maternal grandfather, (2) every grandfather or grandmother who dies gets an inheritance, (3) grandchildren from the daughter's side, (4) daughters from the brother's side. son, (5) Sister's son, (6) Mother's brother's son, (7) Mother's uncle, (8) Uncle's daughter, (9) Father's aunt (father's sister), ( 10) Maternal uncles and aunts (mother's brothers and sisters). This is explained by Imam Nawawi in the book Raudhatut Thâlibîn, and Wahbah Zuhaili in the book al-Fiqhul Islam wa Adillatuhu. Meanwhile, according to the Malik and Syafi'i schools of thought, dzawil arham does not inherit. If someone dies without leaving dzawil furudh or ashabah, while he has żawil arḥȃm, then tirkah is given to Baitul mal. Because in the verses Mawaris only explains the ashabul furudh and ashabah parts. Allah does not mention the żawil arḥȃm part at all. Meanwhile, Abu Hanifah and Ahmad are of the opinion that żawil arḥȃm was given a will based on the word of Allah SWT, Surah Al-Ahzab verse 6. And the position of żawil arḥȃm in inheritance is as a non-permanent heir (outside of fardhu and ashobah experts), and as a place to resolve inheritance problems when there are no fardhu and ashobah experts. And those who do not make the dzawil arham an irregular heir, then the settlement is through radd to the żawil furudh which takes precedence over the inheritance of the żawil arḥȃm, but they inherit together with the person who does not get the radd, namely husband and wife.