In the context of history and politics, in fact, indigenous people have been there ahead of the country of Indonesia. Protection of customary law community unit to defend their constitutional rights if there are laws that harm their constitutional rights. But there are certain requirements that must be met in order for customary law community unit having legal domicile (legal standing) to file a petition for legislation in the Constitutional Court because not all indigenous people have legal standing in testing the law. This of course has the legal implications on the recognition, respect and protection of customary law community unit, namely the unity of indigenous people that still exist are not automatically recognized as customary law community unit unless it has to meet certain constitutional requirements set out in the 1945 post-change.The purpose of the conduct of this research is to discover, deepen and develop ideas related to concepts, theories, principles of legal and normative provisions concerning the legal status of customary law community unit in the proceedings in the Constitutional Court.Requirement for customary law community unit in order to have legal status (legal standing) as the applicant in the testing of the Act is quite heavy, but must prove himself as a customary law community unit as referred to in Article 51 paragraph (1) letter b Law the Constitutional Court, must also meet 5 (five) loss of constitutional requirements as specified in jurisprudence of the Constitutional Court. The legal position because of the weight requirement (legal standing) for customary law community unit, until now there is no applicant who claims to customary law community unit, has a legal domicile (legal standing) in testing the law. Typology and benchmarks about who is categorized as a customary law community unit is still not clear, so that through decision No. 31/PUU-V/2007, the Court gave typology and size of the unity of indigenous people by interpreting Article 18B paragraph (2) of the 1945 Constitution
Status keistimewaan Provinsi DIY dalam kurun waktu sekian lama lebih sering diinterpretasikan sebagai istimewa dalam hal wilayah yang dulunya berbentuk kerajaan, istimewa dalam pemimpin yaitu dipimpin dwi tunggal dari lingkungan Kasultanan dan Pakualaman, dan istimewa dalam sistem pemerintahannya yang hierarkis patrimonial. Apabila dikelompokkan, pemaknaan keistimewaan Provinsi DIY setidaknya terbelah menjadi 2 (dua) yakni pihak yang pro-pemilihan dan pro-penetapan. Penetapan Sri Sultan Hamengku Buwono sebagai Gubernur dan Sri Paku Alam sebagai Wakil Gubernur Provinsi DIY tidak bertentangan dengan prinsip-prinsip demokrasi menurut UUD 1945 karena dalam Pembukaan UUD 1945, para penyusun UUD 1945 sepakat untuk mengadaptasikan bentuk dan model demokrasi yang sesuai dengan budaya dan corak masyarakat Indonesia yakni demokrasi permusyawaratan berdasar kekeluargaan. Artinya, masyarakat DIY berhak bermufakat secara kekeluargaan mengenai mekanisme yang ingin dipraktikkan, sepanjang mekanisme tersebut dipandang demokratis, dalam arti tidak bertentangan dengan gagasan demokrasi permusyawaratan serta tidak mengabaikan hakikat keistimewaan DIY, termasuk melalui mekanisme penetapan. Dalam hal menentukan kepala daerah DIY, para pengubah UUD 1945 tidak memaknai demokrasi hanya melalui mekanisme pemilihan secara langsung oleh rakyat atau oleh DPRD, melainkan membuka mekanisme lain di luar itu sepanjang mekanisme tersebut dianggap demokratis dan mendapatkan payung hukum dari undang- undang.
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