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 legal existence of Lingko Mbehal land in the administrative area of Boleng District, West Manggarai Regency. The type of research used by the author is empirical normative legal research. The sources of legal materials used in this research are primary and secondary legal materials. The method of processing legal materials through 3 (three) stages, namely editing, coding and systematization of data which is then analyzed descriptively qualitatively. Based on the results of the research, the structure of the mbehal customary functionaries now consists of: tua golo, tua gendang and tua batu The loss of tua pasa and penggawa is due to the fact that the lingko or customary land in mbehal has become private land or property rights. Due to the belief of the mbehal indigenous people, the existence of the lingko means that the tua pasa and penggawa also exist, because the duties of the two customary functionaries are closely related to land. the current implementation of the functions of the mbehal customary functionaries are: First, Tua Gendang functions as the head of the traditional house. Secondly, Tua Golo usually leads nempung or joint deliberations. Thirdly, Tua Pasa only functions when clearing land. Fourth, the penggawa is responsible for distributing the lingko to the community because Tua Pasa is only responsible for clearing the land. Finally, Tua Batu functions as the head of the family at the branch family level. The legal position of lingko mbehal land is: Firstly, the opening of lingko mbehal has several stages, namely nempung (deliberation), preparation for the division of the lingko (haju pasa and tuak bongko), implementation of the lingko lodok (teing hang/torok manuk, weri haju pasa and division of the lingko. Secondly, when planting, materials such as manuk sepang, manuk bakok and manuk welu are prepared. During the harvest season, the mbehal community calls it "uma randang dara wini latung". Thirdly, the Mbehal Lingko consists of two types of Lingko, namely religious Lingko and randang Lingko.