The trade in wild animals involves one-third of the world's bird species and thousands of other vertebrate species. Although a few species are imperiled as a result of the wildlife trade, the lack of field studies makes it difficult to gauge how serious a threat it is to biodiversity. We used data on changes in bird abundances across space and time and information from trapper interviews to evaluate the effects of trapping wild birds for the pet trade in Sumatra, Indonesia. To analyze changes in bird abundance over time, we used data gathered over 14 years of repeated bird surveys in a 900-ha forest in southern Sumatra. In northern Sumatra, we surveyed birds along a gradient of trapping accessibility, from the edge of roads to 5 km into the forest interior. We interviewed 49 bird trappers in northern Sumatra to learn which species they targeted and how far they went into the forest to trap. We used prices from Sumatran bird markets as a proxy for demand and, therefore, trapping pressure. Market price was a significant predictor of species declines over time in southern Sumatra (e.g., given a market price increase of approximately $50, the log change in abundance per year decreased by 0.06 on average). This result indicates a link between the market-based pet trade and community-wide species declines. In northern Sumatra, price and change in abundance were not related to remoteness (distance from the nearest road). However, based on our field surveys, high-value species were rare or absent across this region. The median maximum distance trappers went into the forest each day was 5.0 km. This suggests that trapping has depleted bird populations across our remoteness gradient. We found that less than half of Sumatra's remaining forests are >5 km from a major road. Our results suggest that trapping for the pet trade threatens birds in Sumatra. Given the popularity of pet birds across Southeast Asia, additional studies are urgently needed to determine the extent and magnitude of the threat posed by the pet trade.

Fikih Kebencanaan (Coping with Disaster) is a product of Muhammadiyah's ijtihad to respond to contemporary problems, especially geological and non-geological disasters, which later become the normative foundation for the mitigation of health disasters such as the Covid-19 pandemic. The paradigm of the present research is a transdisciplinary qualitative type with a phenomenological approach. The research analyzed the reasoning of Fikih Kebencanaan and its actualization in Covid-19 mitigation. The medical health movement and the reconstruction of fiqh of worship during an emergency in particular, and how to deal with the disaster theologically in general. The results showed that the reasoning of Fikih Kebencanaan was expanded in terms of medical, theological, and educational movements. Medical movement is a health movement in the form of providing 74 Covid-19 Standby Hospitals capable of accommodating 3,917 patients or 36.15% of the total number of cases in Indonesia, followed by the distribution of masks, gloves, and foods to 401,209 Covid-19 affected victims. The theological movement was in the form of religious provision in which Muhammadiyah attempted to reconstruct classical Islamic jurisprudence of the rule of worship to adapt to an emergency. In contrast, the Indonesian Council of Ulema (MUI) applied zoning. The educative movement was a preventive effort to counter narration stemming from micro-celebrity Da’i & Influencers (religious preachers) tried to circumvent religious provisions with their viral statements on social media. This effort was realized by developing neuroscience Islamic education with learning media in visualization that combined modern comics and contemporary cartoons with cinematic narratives. The neuroscience Islamic education movement tried not to use the dogmatic-monolithic approach as in classical education.

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Religious, inspirational, and motivational storytelling can develop hard a work ethic, and also cultivate spirituality that implicates the nation's progress. On the contrary, storytelling that "lulled" people will make the nation's generation become lazy, thus do not have work hard ethic. Children's stories in Indonesia are still contaminated with Isra'iliyat stories and contain trickery, even mystique, and sexual contents. Therefore it has implications for the nation's condition which is corrupt, adolescent free-sex, and rampant practice of political shamanism. This research examines the storytelling in Early Childhood Education in the study of the neuroscience of Islamic education. The research setting was conducted at Early Childhood Education institutions in Yogyakarta. This research was using a descriptive qualitative approach. Research data were children's storybooks and storytelling methods in early childhood learning practices. Elements of children's stories were analyzed in descriptive, interpretative, and comparative ways based on neuroscience learning theories, thus can be known which stories fit the brain work characteristics. The results showed that children's stories can be divided into three, which are robotic stories, the stories that could be damaging children's brain potential; academic stories, stories that could be emasculating children's brain; and scientific stories or neurostory telling, the stories that have the potential to optimize the children's brain.

The essence of Islamic education, in addition to the transfer of value and knowledge is the optimization of all human potential. Most of human potential rests on his brain. The science of studying the brain is neuroscience. Therefore, Islamic education and neuroscience can be hybridized in an interdisciplinary manner. The purpose of this study was to find new scientific varieties resulted from hybridization of Islamic education and neuroscience. This research is an interdisciplinary study with a qualitative approach in the form of library research. The source of the research data is the literature in the field of Islamic education and neuroscience that is explored and collected documentary and analyzed with content analysis. The results of the study showed that the concepts of nasiyah (crown) and ‘aql (mind) in the Quran have a correlation with the brain and mind in neuroscience. Both can be hybridized so as to find new varieties of science called the Islamic Education Neuroscience. This new branch of science has the potential to be equivalent to the scientific branches that have been developing so far, such as the philosophy of Islamic education, the psychology of Islamic education, the anthropology of Islamic education and so is the neuroscience of Islamic education. Educators, both teachers and lecturers who study this science can do stimulation and intervention to optimize students' brain potential in an integrated manner in learning Islamic diversity.