The growth of the population requires space to accommodate human activities. The development aims to provide a space for humans, but it has an impact on the decreasing green open space. The majority of previous research examines the policy, policy implementation, community support/ involvement, and the need for green open space. While this study examines the management and the factors of the management of public green open space, the research uses a descriptive qualitative method by utilizing primary data through interviews and observations and is supported by secondary data, such as reports, rules, and research results. This study found that the management of green open space, and regulations were available at the regional level; however, for the fulfilment of public green open space only reached 10.76% while still lacking 9.24% because the management faces the substance and technical problems. To fix these deficiencies requires a master plan and a strong leadership commitment to realize these deficiencies.

Integrating customary-religious values of an indigenous tribe "Suku Anak Dalam” (SAD) and state zoning system in Bukit Duabelas National Park (TNBD), Jambi, Indonesia is a configuration of an intersubjective relationship between government ecology and the religion of indigenous SAD in forest conservation that has not been studied by previous researchers. Hence, this article discusses that intersubjective relationship practice in preserving, maintaining, and protecting sustainable forest by assimilating the SAD's customary-religious values and the state zoning system. Moreover, this article also complements the shortcomings of previous researchers who believe that SAD's cosmology is animistic and proves that the TNBD zoning system's implementation as a cause of the SAD conflict. After conducting the interviews and the observations supported by relevant literature sources, this article shows that the SAD believes that the cosmos is not only inhabited by humans, but there are nonhuman beings such as animals and Badewo who are perceived as a human in which they are believed as social actors in forest conservation. SAD and nonhuman beings live together and contribute to each other and have a mutual relationship to life sustainability in the forest or so-called indigenous religion. Besides, the article also found that the TNBD zoning system is not the primary cause of the SAD conflict, rather the dynamics process in integrating state zoning and indigenous custom-religious spaces between the TNBD offices and the SAD.

The aim of this study is to explore the relationship between culture and waste recycling, in order to provide a possible estimation of the impact of cultural participation upon households behavior within the meta-issue of sustainability. We look at the cognitive and social determinants of pro-environmental behavior. Percentage of wastewater management methods by Regency / City in Jambi Province is known that waste management is still dominated by burning 60.5%, transported by officers as much as 18.4%, dumped into trenches / rivers / sea as much as 11.2%, buried in soil 6%, discarded 3.7% and composted only 0.3%. We used data on household behaviors to highlight the determinants of waste recycling by moving from a cultural - ecological standpoint. The analysis highlights a strong positive relation between the propensity to take part in some cultural activities and the propensity to abide by waste recycling guidelines and prescriptions. Our empirical results indicate that policies aiming at influencing sustainable development by fostering pro-environmental behavior may be more effective when considering the cultural participation dimension as a complementary factor. Therefore, the hierarchy of solid waste management has given the highest priority to reducing resources through 3R, intermediate treatment (waste bank) and final disposal.

Human rights activists and the educated urban society strongly criticize the practice of early marriage, including the classical fiqh on which it is based. They have repeatedly proposed amendments to article 7 of the Marriage Law No. 1 of 1974 concerning age restrictions on marriage. This paper is a response to these groups' views with the formulations, first, what are the factors and the problems of early marriage and their status in the perspective of maqāṣid al-sharīʻa?; second, what worldview that projects the human rights activists' criticism in the midst of living fiqh and maqāṣid al-sharīʻaʼs review on it? This paper is a combination of field and literary studies. Samples are taken from the living fiqh or the doctrine of Shāfiʻī School which exists in the Malay community of Tebo Ulu, Jambi Province and supported by relevant literature. This paper concludes that, in early marriage, the harms are far greater than the benefits. Hence, according to the holistic understanding of maqāṣid al-sharīʻa, the marriageable age needs to be regulated by law. However, the above groups' criticism is not completely justifiable because early marriage is also closely related to the state's failure in improving the welfare of its citizens, providing educational facilities, as well as differences in worldview between human rights activists and article 284 of the Criminal Law Code on adultery and traditional customs of Malay and other Indonesia's indigenous custom that need to be resolved.