For the Langa indigenous people, Waja is a process of recovery for mistakes because someone has violated a prohibition or certain customary law norms that apply in the Langa indigenous people. There are several marriage problems that occur in the Langa community that are not resolved with waja. The practice of waja serves to break the bond of engagement or marriage that has occurred between a man and a woman, the purpose is as a deterrent effect and also as a means of value education for the community so that marriages that violate customary norms can be eliminated or no longer repeated. This research is an empirical research, so the data source used is the primary data source, the primary data is obtained from the results of interviews. The data were analyzed in a descriptive-qualitative manner. The results of this study show that: (1) The function of waja customs in the marriage legal system of the Langa indigenous people is for the enforcement of customary norms and rules, the restoration of good name, efforts to break the bond of engagement or marriage between men and women and to realize justice and balance in community life, including in terms of marriage. (2) The process of applying waja customs in the practice of marriage of the Langa indigenous people is carried out in accordance with the marriage violations that have been carried out by both parties. The types of violations of waja customs are infidelity, relationships that are not approved by parents and abusive behavior of husbands towards wives.

The purpose of this research is to analyze the position of daughters in the division of inheritance based on the customary inheritance law of Timor Amanuban in Fatuulan Village, Ki'e Subdistrict, South Central Timor District. The type of research used by the author is Empirical Legal research, the type of data used in this research is qualitative data. The data used in the research is based on the relevance of the source data, namely primary and secondary data. The results of this study suggest that the position of girls in the indigenous people of Timor Amanuban in Fatuulan Village who still apply the patrilineal system, who are entitled to get and receive inheritance rights are only sons, both biological children and adopted children from the father's side (semarga) who are legally valid. However, daughters are still considered and taken into account even though they are not visible as a form of respect and affection from people towards their children. The consideration of Timorese customary inheritance law Amanuban towards the position of girls who still adhere to the patrilineal system with no equality between girls and boys and indirectly shows an imbalance of rights. With the consideration of Timorese customary inheritance law, that girls are also taken into account to get their rights even though they are not the same and do not appear to be like boys giving their inheritance. This is because the gift is only seen as an appreciation and a sign of affection for the child.