It is well acknowledged that human immunodeficiency virus stigma (HIV stigma) challenges people living with HIV globally. There is a scarcity of information about determinants of HIV stigma and discrimination among married men in the Indonesian context. This study aimed to explore factors that contribute to stigma and discrimination against HIV-positive men married to women in Yogyakarta, Indonesia. Face-to-face in-depth interviews were conducted to collect data from participants using a snowball sampling technique. A framework analysis was used to guide the analysis of the data. HIV stigma framework was also applied in the conceptualisation and the discussion of the findings. The findings indicate that participants experienced external stigma within healthcare facilities, communities and families. This external stigma was expressed in various discriminatory attitudes and behaviours by healthcare professionals and community and family members. Similarly, participants experienced anticipated stigma as a result of HIV stigma and discrimination experienced by other people living with HIV. Individual moral judgement associating HIV status with amoral behaviours and participants’ negative self-judgement were determinants of perceived stigma. The current findings indicate the need for training programs about HIV stigma issues for healthcare professionals. There is also a need to disseminate HIV information and to improve HIV stigma knowledge among families and communities.

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Indonesia is a home of various religions and traditional beliefs. However, from the time before the fall of the New Order in 1998 up to now the coexistence of followers of different religions cannot be said to be without problems. The 2004 Indonesian Bishops’ Conference’s pastoral notes reflect the worry that the peaceful coexistence among different religious followers is failing. Nevertheless, the document’s dominant node is expressed in positive attitude and hope. The Indonesian Bishops’ Conference encourages all Christian communities to develop themselves into ‘counter-communities’. This article is aimed at discovering the relevance of the idea ‘counter-communities’ to the problems of coexistence of different religious followers in the Post-New-Order era, which now has been marked with prejudice and mistrust.

<p><em>This study investigated the relationship between the circular economy amid the Covid-19 pandemic and Christian ethics using the latest literature in management, business ethics, and Christian ethics. Recently, many studies have been conducted on the circular economy, which is seen to be an alternate form of economic activity that benefits the underprivileged and the natural environment. However, it appears that the ethical implications of this circular economy have gotten limited attention. Christian ethics, especially the Catholic Social Teachings, provides a source of inspiration for the sustainable development of economic thought. The data analysis method used in this study was bibliometric analytical procedures, which involved collecting articles from Scopus, Google Scholar, and CrossRef databases. VOSviewer software was used to map keywords from these papers in order to identify research gaps in the region to be investigated. In addition, a qualitative analysis of the selected papers using the Atlas.ti program version 9 highlights the quantitative findings and delves deeper into the research themes. This research indicated that discussions about the circular economy are still mostly unrelated to aspects of ethics, morality, and religiosity, implying that more research is needed to go deeper into those areas.</em></p><p><strong>Key words:</strong> Catholic Social Teaching, bibliometric, circular economy, Christian ethics, Covid-19.</p>

The Catholic Church in Asia has declared triple-dialogue (dialogue with the Asian cultures, with religions and with the poor) as its "way of being Church". The farmers belong to the poor in most of Asian countries, especially in Indonesia. This article tries to trace back the history of the Asian Church's concern with the farmers, which are the representation of the poor. This concern has inevitably touched socio-cultural and socio-political dimensions of christian faith, which lead the christian communities to the most concrete social problem of the local communities, and at the same time connect them with global issues like hunger and food industrialization, or ecological crisis and sustainable farming.