BAJO’S LIVING LAW ON ENVIRONMENTAL PRESERVATION TO SUPPORT ECONOMIC IMPROVEMENT

The Bajo tribe is unique in terms of settlements in shallow water areas, this has the potential to become a tourist attraction that can help improve the economy of the Bajo community. The Bajo tourist attraction requires a sustainable environment, and the Bajo community has a living law that is in accordance with this. Based on these conditions, this article discusses related; (1) Living law of the Bajo tribal community regarding the protection of coastal areas; (2) Protection of economic potential in coastal areas based on the living law of the Bajo tribe. This is juridical-normative research, with conceptual approach and statute approach. The results of the study stated that; (1) The living law of the Bajo community includes; Malo Daya; Tibah Pindah; Palibu; Pongka; Sakai; and Lamma; (2) Environmental protection is important to provide a tourist attraction that can improve the community's economy, so that living laws that are in accordance with environmental protection was necessary to maintain.

uniqueness to attract tourists, 15 the uniqueness of the Bajo tribe is in the condition of the settlement located in shallow sea waters. This could have a domino effect on improving the economy of the Bajo's community, to support the tourism sector, it is necessary to preserve nature in the settlement areas of the Bajo's people.
The Bajo's people have knowledge about the environment in which they live.
Their traditional knowledge, unique fishing traditions, knowledge of astrology, as a direction, and when the season is going to sea, so that the surrounding community is close to nature. 16 The ability to know natural phenomena through traditional knowledge (local wisdom) has a unique opportunity to continue to be developed so that it could be maintained and obeyed. 17 The knowledge is traditionally carried out by the local community repeatedly, so that it becomes a habit that is carried out by the community.
This habit was initially carried out by people to meet their daily activities with limited facilities and infrastructure. The behavior of the Bajo's people is then carried out continuously, so that it becomes a habit that is adhered to and carried from generation to generation, so that it becomes part of public awareness that is obeyed by people in the region. This behavior pattern of the includes taboos aimed at preserving coastal areas, and they are obeyed, even though it is not written in national regulations.
Law should be considered as an expression of cultural values according to Soerjono Soekanto. 18 The values that are lived and obeyed by the Bajo's people are 'living law', because they are a representation of the feelings that exist in the community. The Bajo's people live by obeying the 'living law' in accordance with the value of environmental conservation. Although living law applies in society, it was an unwritten rule, so it could be lost over time. Those explanations became the background of this article titled "Bajo's 'Living Law' on Environmental Preservation to Support Bajo Community Economic Improvement". In this article, there are two main questions, they are: (1) How is the living law in the Bajo tribal community on the protection of coastal 15 Victoria Lelu Sabon, et. al, "Strategi Peningkatan Kinerja Sektor Pariwisata Indonesia Pada Asean Economic Community", Esensi: Jurnal Bisnis dan Manajemen, Volume 8 No. 2, 2018, hlm. 163-176. 16 Fenty U Puluhulawa, "Local Value in Management of Fish Resource and Development of Law (Studies of Bajo Tribe in Gorontalo)", Hassanudin Law Review, Volume 1 No. 3, 2015, hlm. 350-356. 17 Ibid. 18 Hendra Wahanu Prabandani, "Pembangunan Hukum Berbasis Kearifan Lokal", Hukum dan Kearifan Lokal, Volume 1 No. XVII, 2011, hlm. 29-33. area, (2) How is the protection of the economic potential in the coastal area based on the living law of the Bajo tribal community? This is juridical-normative research, and use conceptual approach and state approach. The conceptual was necessary to analyze the concept of living law. The statute approach was necessary to analyze the living law of Bajo, and the positive law which recognizes the living law. and use, and all associations, not only those recognized by law but also of those neglected and bypassed, even of those not approved. 32 'Living law' reveals how humans relate their activities, keeping such concepts in mind, in their association with one another. Ehrlich argues that 'living law' should be found to some extent in legal documents governing legal relations but more fully in the way people behave in their associations and activities. 33 'Living law' states that it is not enough to be aware that the law lives and develops, but there must be an awareness that the law is part of human life. 34 Acts that violate the feeling of justice and propriety that live in society or living law, thus causing disturbances to the peace and balance of the community concerned, therefore, to restore peace and balance, reactions occur as a form of disturbance with the intent as a form of eliminating or neutralizing a side condition resulting from a violation. 'Living law' is different from law which is enforced by the courts Ehrlich expressed that "The living law is not the part of the content of the document that the courts recognize as binding when they decide a legal controversy, but only that part which the parties actually observe in life". 35 'Living law' is a rule that is used in ongoing life relationships, could be sourced from customs and/or habits, but not only limited to customary law, but values, behavior patterns and even official law that applies in society is also 'living law'.

II. DISCUSSION
The legislative process or the formation of official law should not conflict with 'living law' or customary law prevailing in the community. and Lamma is the process of catching fish by sailing using motor boats carrying goods to be traded abroad. 56 According to Ramli Utina, there are 3 groups of traditions in the Bajo community, namely; palilibu, bapongka, and sasakai. 57 Palilibu, is the custom of going to sea using a soppe type boat driven by oars, this fishing activity takes only one or two days and then returns to the settlement to sell the catch and some of it is enjoyed with the family. 'Bapongka' or also called 'babangi' is a fishing activity for several weeks and even months by using a large boat measuring approximately 4 x 2 m called Leppa or Sopek, often involving the family (wife and children) and some even giving birth to children on the boat. and what is important to observe during Bapongka is the taboo, Sasakai, which is the habit of going to sea using several boats to go to sea for several months with an inter-island roaming area. 58 During the group undergoing mamia kadialo (going to sea) there are taboos that may be carried out by both the bereaved family and those who are at sea. The taboos include, among others, being prohibited from dumping into sea waters such as; sea cucumber washing water, wood charcoal or kitchen ashes, cigarette butts and ashes, chili water, ginger and orange juice, as well as a ban on washing cooking utensils (pans) in sea waters.
Washing water and these materials should be collected and then disposed of on land.
There is also a taboo on eating turtle meat, if this is violated it could bring havoc, storm disasters, disturbances of evil spirits and even those who go to sea do not get anything.
Turtles are believed to help a lot of humans who experience accident or disaster, therefore these animals should not be killed, this belief is called turtle tilowan food. Bajo has weak economic level, 63 including the ability to finance education. 64 The source of income for the Bajo's people came from fisheries activity and tourism. Tourism has the potential to improve the economy of the Bajo community. The tourism sector could cause a multiplier effect on the Bajo's economy. The tourism sector could open a variety of jobs, ranging from providers of boat transportation services, restaurants, lodging, and others. This is expected to improve the economic condition of the Bajo's people, who tend to have a lower economic level than some other areas in Gorontalo. 65 A tourist location must have a characteristic or uniqueness that is an attraction, 66 and the uniqueness of the Bajo is their habitation which is located in shallow waters. The tourism sector needs to be supported by the preservation of natural resources in order to remain attractive. 67 The consequence of making Bajo as a tourist location, the Bajo's people must maintain the preservation of the coastal environment, so that tourism services could become a source of community life. 68  'living law' is not in the form of written regulations, it could be lost along with the times.
To maintain the validity of the living law, state intervention is required by making the 'living law' official law that could be enforced. To generate the living law of the Bajo people, formal regulations (positive law) are needed whose substance is in accordance with the values of the living law. The implementation of positive law could be effective if it is in line with the living law in the society. 73 Also to maintain the living law of Bajo people, the government should not make formal regulations which are in contradiction with the living law.

III. CLOSING
The Bajo tribal community is one of the tribes in Indonesia who live in coastal areas and in marine areas. The Bajo people have a 'living law' that is in accordance with the values of maintaining the sustainability of the coastal and marine environmental areas.
The Bajo's 'living law' prohibits the disposal of garbage and household waste into the sea, prohibits killing turtles (turtle tilowan food), prohibits damage to corals and fishing activities near coral reefs. The Bajo's people also have a prohibition on going to sea during the spawning period of fish (food tilowan power). The majority of the Bajo's 'living law' are in accordance with the preservation of coastal and marine areas.
Tourism is one of the potentials that could improve the economic condition of the Bajo people. The tourism sector requires sustainable environmental conditions as a tourist attraction. The living law as referred to in point 1 could support the preservation of coastal and marine areas. Currently the living law is still valid, but it is feared that it would disappear over time. It is necessary for the government to not formulate the positive law which is in contradictive with the living law, also to formulate positive law which contains the living law of Bajo.