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This study aims to analyze the convergence of environmental degradation clubs in the Association of Southeast Asian Nations (ASEAN). In addition, this study also analyzes the influence of renewable energy and foreign direct investment (FDI) on each club as an intervention to change the convergence pattern in each club.

This study analyzes the club convergence of environmental degradation in an effort to find out the distribution of environmental degradation reduction policies. This study uses club convergence with the Phillips and Sul (PS) convergence methodology because it considers multiple steady-states and is robust. This study uses annual panel data from 1998 to 2020 and ASEAN country units with ecological footprints as proxies for environmental degradation. After obtaining the club results, the analysis continued by analyzing the impact of renewable energy and FDI on each club using panel data regression and the Stochastic Impacts by Regression on Population, Affluence and Technology model specification.

Based on club convergence, ASEAN countries can be grouped into three clubs with two divergent countries. Club 1 has an increasing pattern of environmental degradation, while Club 2 and Club 3 show no increase. Club 1 can primarily apply renewable energy to reduce environmental degradation, while Club 2 requires more FDI. The authors expect policymakers to take into account the clubs established to formulate collaborative policies among countries. The result that FDI reduces environmental degradation in this study is in line with the pollution halo hypothesis. This study also found that population has a significant effect on environmental degradation, so policies to regulate population need to be considered. On the other hand, increasing income has no effect on reducing environmental degradation. Therefore, the use of renewable energy and FDI toward green investment is expected to intensify within ASEAN countries to reduce environmental degradation.

This research is by far the first to apply PS Club convergence to environmental degradation in ASEAN. In addition, this study is also the first to analyze the influence of renewable energy and FDI on each club formed, considering the need for renewable energy use that has not been maximized in ASEAN.

This study aims to investigate the implications for financial innovation and product development of differences between schools of jurisprudence (fiqh) pertaining across regional Muslim markets, and the consequences for global financial institutions.

The methodology is qualitative, drawing upon several sources. Firstly, differences in interpretation regarding the economic and moral responsibilities of financial institutions in Islamic and secular contexts. Secondly, contrasting tenets of schools of Islamic jurisprudence regarding the permissibility of products traded intra Muslim markets. Thirdly, characteristics of complex financial instruments traded in global secular markets prior to the credit crisis of 2007–2008.

Differences between Islamic and global secular interpretations regarding responsibilities of financial institutions militate against integrated markets across which products can be seamlessly traded. Global financial institutions should recognise that different Islamic schools of jurisprudence prioritise either legal form or substance of financial products, but not both simultaneously. This should be considered when designing new products for regional Muslim markets.

Global financial institutions which focus upon the legal (micro) form of new Islamic products should relate in investor prospectuses and marketing materials the extent to which these accommodate Islamic jurisprudence’s equal (macro) concern for public interest or maslahah. This may comprise the reallocation of risk from those unable to bear it to those willing to assume it for a price, reinforcing rather than compromising economic stability.

This study evaluates implications for product development and marketing for global financial institutions active in regional Muslim markets across which different Islamic schools of jurisprudence apply.

This study aims to analyze the policies and strategies used by governmental organizations to address the impacts of climate change in informal neighborhoods, kampungs, such as Bukit Duri and Melayu in Jakarta, Indonesia, focusing on canal and river flooding mitigation and infrastructure development. The research examines the displacement of residents due to the demolition of informal settlements along riverbanks, the role of different governmental organizations and the implications of these policies on affected communities.

This study uses the theoretical framework of environmental injustice to evaluate the strategies used by the Indonesian Government to address climate change adaptation in Jakarta, with a specific focus on the problem of flooding and its impact on displacement. By analyzing the history and outcomes of flood mitigation policies, this paper assesses the government’s strategies related to infrastructure, evacuation and socialization. In doing so, the study examines the social impact of these policies on affected communities. Furthermore, social listening and media analysis of Twitter data and various news outlets are conducted to gain insights into the living conditions and experiences of displaced residents in two public housing projects.

The study revealed the challenges faced by the government in implementing policies for climate change adaptation and flood mitigation in Jakarta, including a lack of community engagement with residents of the Kampungs in the decision-making process for relocation. Despite government efforts and providing low-cost apartments (rusuwana), the analysis sheds light on the various forms of injustice that result from the government’s approach to climate change adaptation in Jakarta.

This study examines social justice issues in Jakarta’s informal neighborhoods and explores locally driven efforts vs government-mandated policies for managing natural hazards and adapting to climate change.

Surveys in Europe show that immigration is more of a challenge than an opportunity for a significant number of people. However, little attention is given to attitudes toward immigration in the Middle East. This paper examines the effects of personal values and religiosity on the anti-immigration attitudes of citizens in the Middle East and North African countries.

Utilizing data from the World Values Survey, we analyze how personal values and religiosity affect anti-immigration attitudes in nine Middle Eastern countries. The data covers individual-level data of 9 MENA countries from the WVS Round 7 (2017–2022). Factor analysis is applied as a data reduction method. Afterward, an OLS regression analysis is conducted on the pooled data.

Anti-immigration attitudes increase with age, education, and religiosity. Personal values such as national pride, support for nationals, and belongingness to one’s country significantly affect anti-immigration attitudes. Furthermore, the importance of religion as a measure of religiosity was found to be positively associated with anti-immigration attitudes.

This paper contributes to underexplored literature by investigating how individual-level determinants, such as demographic indicators, personal values, and religious factors, shape anti-immigration attitudes in the MENA context, distinct from European dynamics.

The purpose of this paper is to scrutinise the intricate relationship between the inadequate enforcement of anti-corruption laws and the application of good governance and the persisting prevalence of coups d'état and poverty in Africa.

This paper uses a doctrinal legal research approach, synthesising existing literature while extensively analysing primary and secondary legal sources. Its primary aim is to scrutinise the intricate relationship between the inadequate enforcement of anti-corruption laws and the application of good governance and the persisting prevalence of coups d'état and poverty in Africa. The choice of case study countries Burkina Faso, Chad, Gabon, Guinea, Mali, Niger and Sudan stems from their historical significance, regional diversity, data accessibility and potential insights into the interplay among anti-corruption enforcement, governance, poverty and coups d'état in Africa.

The enforcement of anti-corruption laws and the promotion of good governance are indispensable for democracy and economic stability; their suboptimal enforcement directly contributes to coups d'état and the worsening of poverty in African nations. It emphasises the imperative for African countries to consistently and proficiently enforce anti-corruption laws and adhere to principles of good governance, effectively and responsibly, to mitigate coups d'état and alleviate poverty in the region.

This study designs a model strategy for combating coups d'état and corruption in Africa as contribution to knowledge in the field of study.

The ways communities have regarded disasters and natural hazards in the cultural sphere can provide a lens to inform the understanding of their ability to withstand shocks and the factors that led to such conditions. Only by tracing the complexities of creating, transmitting and preserving a culture of preparedness among disaster-vulnerable communities can researchers and practitioners claim to be working toward policy that is informed by the communities’ own experience and design policy or programming on their behalf.

In efforts to prevent, respond to and recover from disasters, what alternatives are available to top-down strategies for imposing expert knowledge on lay publics? How is the context of communities’ socioecological context understood in the development of programs and policy on their behalf? What can be learned from community narratives and cultural practices to inform disaster risk reduction?

I collected examples of how different communities perceive, prevent and respond to disaster through art, music and literature and analyzed how these were embedded into local narratives and how historical context influenced such approaches. My findings show that communities use cultural practices to contextualize experiences of hazards into their collective narrative; that is, storytelling and commemoration make disasters comprehensible. By incorporating such findings into existing policies and programs, institutions may be able to more effectively apply them to affected communities or build new ones around their actual needs and experiences.

By framing disasters as an anthropological inquiry, practitioners can better recognize the influence of a place’s nuance in the disaster management canon–guided by these details, not despite them.