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This study examines the impact of environmental quality and gender equality on human welfare in Indonesia from 2015-2020, using a panel database of 33 provinces. The results of the model selection testing with the Chow test and the Hausman test recommend regression analysis using the Fix Effect Model (FEM). This study resulted in the finding that there is a unidirectional and significant relationship between gender equality and human well-being. That means that gender inequality has the opposite effect. The second finding is that statistically, there is a positive relationship between environmental quality and human welfare in the case of provinces in Indonesia. The estimation results show that economic growth has a positive and significant relationship with human well-being in Indonesia. This study indicates that human well-being in Indonesia before and during the Covid-19 pandemic shows differences. The novelty of this study is to analyze the effect of gender equality and environmental quality indicators in influencing human welfare. In addition, this research also accommodates the Covid-19 pandemic period in an empirical model.

Social harmony among people of different religious and ethnic groups is a significant indication of human well-being. Although economic indicator is a key prerequisite for measuring human well-being, it does not provide a comprehensive picture of how to achieve long-term harmony. The unbalanced and partial or biased harmony that exclusively leads to economic or material gains must be balanced with instilling social norms nurtured from the bonds of love, closeness, and friendly ties amongst people from different religious and ethnic groups. The environment of harmony is particularly strong in Malaysia since the society can demonstrate an easy-going lifestyle despite facing issues of religious and ethnic differences. This paper discusses the examples of cooperation practiced by believers of different religions in Sabah, particularly cooperation to retain existing relationships to mend strained relationships because of interfaith family conflict. This study uses a qualitative method based on content analysis design and in-depth interviews with the key informants from religious authorities and individuals involved in interfaith family conflict. The study's findings revealed that Sabah's peaceful coexistence is reflected in people's willingness to live together, which encourages a peace-loving lifestyle, allowing any problems to be resolved through a middle path, agreeing to disagree and win-win situation. This study contributes to a better understanding of religion's function as a generator of harmony through the application of noble values and the practice of cooperation across religious groups. [ABSTRACT FROM AUTHOR]

Human activities that alter land cover have destroyed natural ecosystems and caused conflict. In Indonesia, community-based forest management (CBFM) policies implemented by the government seek to empower communities, ameliorate forest conversion, and reduce environmental conflict. This article critically assesses contemporary CBFM policy in Indonesia by analyzing its history and outcomes through policy analysis. To systematically review previous literature on CBFM, this research uses the PRISMA method. It finds that communities are often able to manage forest areas sustainably through sociocultural systems that combine management customs and culture. Empowerment through CBFM policy therefore promises to promote community subsistence, equity, and security regarding forest management. However, granting total resource rights to communities can result in land conversion unless managerial safeguards are in place. Many studies find that the clarity of land boundaries, the consistency of regulation, and the partiality of land governance drive CBFM program success. To facilitate land governance for the successful implementation of Indonesian social forestry, communities need access rights, authority to manage forests, and sufficient knowledge transfer to participate in formal forest management. In contrast to previous iterations of CBFM in Indonesia, current social forestry policy acknowledges these governance needs and seeks to implement them.