E-commerce applications have significantly changed how people transact with each other. This includes digital advances that drive illegal wildlife trade. In Indonesia, the Conservation Act of 1990 was enacted before the internet revolution and does not, therefore, adequately cover online illegal wildlife trade. In this study we identified wildlife traded illegally through advertisements published by five large national e-commerce companies and one social media platform operating in Indonesia, using 39 keywords. We also analysed data on wildlife cybercrime court case outcomes, associated criminal networks and their modus operandi. Over 12 months, we found 996 advertisements for wildlife and wildlife products, including of 45 nationally protected species, from 421 accounts. Amongst the six platforms monitored, Facebook Marketplace had the highest illegal wildlife trade traffic. We found that those prosecuted for online illegal wildlife trade were given low sentences. Our analysis of wildlife legislation, focus group discussions and expert interviews showed that the Government of Indonesia Trade Law (2014) and Law on Electronic Information and Transactions (2008) cannot be used to prosecute online illegal wildlife trade cases because these laws do not acknowledge regulations for protected species. Our study emphasizes the urgency of revising the Conservation Act and changing the definition of trade to include advertisements of protected species. We recommend development of screening tools for advertisements and accounts on e-commerce platforms, review of community/user guidelines to prohibit trade of protected species, and strengthening the approach of combining multi-context laws with stakeholder cooperation to prosecute online illegal wildlife trade cases.

Nahdlatul Ulama (NU), the world’s largest Islamic organisation, is renowned for fostering tolerance in Indonesia. However, recent studies have revealed that the degrees of tolerance NU displays are inconsistent, throwing the organisation’s reputation for acceptance into question. By adopting critical juncture and case study analyses, this article finds that tolerance within NU is dynamic for three reasons. First, it evolves depending on the social-political context of the time. Second, NU upholds tolerance within specific limits, extending it to those who do not contradict the Islamic values it upholds and who do not pose a threat to the unitary state of the Republic of Indonesia (NKRI). Third, the commitment to tolerance by NU’s membership, the nahdliyin, varies and does not always align with NU’s principles.

The nature of Indonesia’s foreign policy has long been understood as non-aligned. It has been associated with the basic tenet of bebas aktif (being independent and active) and the evolving international relations of the state, which demonstrated continuity in its non-side-taking position in the Cold War. However, recently, new trends in Indonesia’s regional and global conduct have emerged, including the diversification of multilateral engagements beyond ASEAN, the strengthening of various forms of strategic partnerships with major Indo-Pacific powers, and the adoption of normative hedging policies in response to sensitive international issues. What explains these developments? The conception of Indonesian foreign policy as being defined by non-alignment is no longer appropriate. This article argues that Indonesia now employs a partial multi-alignment strategy. Nevertheless, limited national power and persistent threat perceptions prevent the state from pursuing a fully multi-aligned strategy.

Indonesia's volcanoes are places of recreation, aesthetic production, and scientific knowledge-gathering, as well as sites of pilgrimage, spirituality, and natural disasters for locals as well as international travellers. In this article, I focus on volcanoes as historic sites of labour to demonstrate the entanglement of colonial tourism and science with local forms of work and knowledge, and to reveal the origins of the porting and guiding work that takes place on Indonesia's volcanoes to this day. Using Tina Campt's method of “listening to images,” I show how colonial photographs, albeit partial sources, make modes of subaltern labour visible that written sources routinely minimised, restoring porters, guides, and what I call “camp domestics” to histories of service, science and geotourism in Indonesia. Recognising the homosocial setting of the colonial scientific expedition and the peculiar physical challenges of the volcano environment, I also examine the negotiation of Indonesian and European masculinities and their intersection with class and racial hierarchies on the volcano. The article thus reflects on how Javanese workers’ spatial and social mobility entailed the negotiation of opportunity as well as exploitation on tour.

The COVID-19 pandemic has presented multifaceted challenges globally, impacting adolescent health. Among these, food security and nutrition are intertwined closely with mental health outcomes. In Indonesia, with its diverse socio-economic landscape, these interconnections may have been exacerbated by the pandemic. This study investigated the relationship between food security, nutrition and adolescent mental health in Indonesia during COVID-19. Longitudinal data were collected from 511 adolescent boys and girls in 2021–2022 in Gunungkidul district, Yogyakarta. Food security was measured using the Household Food Insecurity Access Scale (HFIAS), and the validated Kessler-10 Psychological Distress Scale (K10) was used to measure adolescent depression. Multivariate linear regression and linear mixed-effects regression were employed to explore associations between these variables, while adjusting for sex, age, pubertal status and household income. Overall, food insecurity score was positively associated with depressive symptoms (β: 0·72, 95 % CI 0·52, 0·92), while BMI z-score was inversely associated (β: −0·31, 95 % CI 0·68, −0·03). We found an increase in strength of association between food insecurity and depressive symptoms over time (moderately food-insecure: β: 1·36 (95 % CI −0·10, 2·83) to 4·63 (95 % CI 2·17, 7·09); severely food-insecure: β: 1·89 (95 % CI 0·36, 3·41) to 3·30 (95 % CI 1·50, 5·10). Enhancing food access, improving nutritional status and providing mental health support are crucial components of adolescent health.

A recent study published in Oryx proposed that the extinct Javan tiger Panthera tigris sondaica may still survive on the Island of Java, Indonesia, based on mitochondrial DNA analysis of a single hair sample collected from a location where a tiger was reportedly encountered. However, upon reanalysing the genetic data presented in that study, we conclude that there is little support for this claim. The sequences of the putative tiger hair and Javan tiger museum specimens generated are not from tiger cytoplasmic mitochondrial DNA but more likely the nuclear pseudogene copies of mitochondrial DNA. In addition, the number of mismatches between the two Javan tiger sequences is unusually high for homologous sequences that are both from tigers, suggesting potential issues with data reliability. The paper provides insufficient details on quality control measures, making it impossible to rule out the possibility that errors were introduced during the analysis. Consequently, it is inappropriate to use the sequences presented in that study to infer the existence of the Javan tiger.

Poisonous birds are rare but on New Guinea, including Indonesia’s easternmost provinces, no less than nine poisonous species, eight pitohuis and one species of ifrita, are found. Pitohuis when handled can cause sneezing with numbness and burning of nasal tissue and nausea in humans. In the bird markets of western Indonesia novelty birds are traded at a premium and overexploitation of popular songbirds leads traders to find replacement species to meet demand. We conducted over 800 surveys in the bird markets of Sumatra, Java, Bali, Lombok, and Sulawesi between 1994 and 2023 and from 2015 onwards we assessed the online trade in pitohuis and Blue-capped Ifrit Ifrita kowaldi. We identified the species, recorded their prices and location, and the date when the birds were offered for sale. We analysed temporal trends, volumes, prices, and geographical origin of the sellers. Between 1994 and 2014 we did not encounter a single pitohui in the Indonesian bird markets. In the following years we recorded 113 pitohuis in 12 bird markets and we recorded 199 pitohuis for sale online; 248 were variable pitohuis and 54 were Hooded Pitohui Pitohui dichrous. No ifritas were recorded. Most pitohuis were recorded in eastern Java and Bali. Prices differed between eastern Java (mean of US$93) and western Java and Bali (US$185), possibly suggesting pitohuis arrive from West Papua in eastern Java and from there make their way to the outer markets. Pitohuis are marketed as “Papuan Straw-headed Bulbuls”; the Straw-headed Bulbul Pycnonotus zeylanicus is a very popular and expensive songbird from Southeast Asia, including western Indonesia, that has become rare both in the wild and in the markets due to overexploitation. Discussions about pitohuis on online forums rarely mention “poisonous” but when it is mentioned traders dismiss this as something not to worry about and they claim it to be dietary-dependent. Poisonous pitohuis are novelty, as well as master, birds in Indonesia, where they are marketed for their song ignoring any negative side-effects of them being poisonous. The trade in novelty species, when detected early, does allow for the authorities to intervene in a timely manner to ensure that this trade does not impede their conservation.

In the two decades since the end of Suharto regime in Indonesia, two apparently distinct public industries have emerged in tandem: gendered forms of religious style, glossed as modest fashion, and legal efforts to hold citizens accountable for theft, glossed as corruption. Many of the most high-profile anti-corruption cases in the past decade have brought these two fields into semiotic interaction, as female defendants increasingly deploy forms of facial cover associated with extreme religious piety to signal humility and shame when appearing in court, in the process complicating the relationship between religious semiotics and criminality. Analyzing how and why these two genres of political communication have intersected in the past decade, and to what effects, requires situating these shifts in the context of dense aesthetic archives in which the spectacularity inherent to fashion resonates with the unique impulses of a post-authoritarian political landscape in which uncovering secrets is especially alluring. I argue that the hermeneutic impulses motivating popular fascination with criminal style, often circulated via social media, open new analyses of the ethical relationship between beauty and justice. Building on the scholarship on transparency and on the human face, I argue that putting gendered religious style at the center of the analytical frame—from religious self-fashioning to court appearances, and as forms of political protest—reveals the ethical impulses behind seeing and being seen, and the faciality of scandal.

This article traces Hacking's “looping effect” in colonial policies and practices of taxation, coerced labour, and governance in Indonesia. It argues that knowledge production for the purpose of taxation was a two-way, interactive process which was in particular influenced by complexes of local indigenous social organization, institutions, mentalities, and behaviour as expressed through adat (Indonesian systems of political-social norms and customary law). Such patterns and systems, the article reveals, were internalized into and started working reciprocally with colonial policy, knowledge production, and administrative practices. Taxation made up and changed people, but underlying strategies to categorize and “make known” subjects were also recognized and actively used, evaded, or influenced by these subjects and by local intermediaries. Consequently, colonial knowledge created an institutional framework that reoriented the self-perception of these subjects and intermediaries, which then changed and reconditioned popular responses to the colonial state. Systems of colonial knowledge were thus modified to eventually fit the realities they were supposed to describe, influence, and legitimize, creating a looping effect between colonial, “made up,” and actual social realities.

In 2013 and 2019, two separate encounters with a white shark (Carcharodon carcharias) were documented within Indonesian waters. Of particular importance was ca. 6.0 m male C. carcharias that was captured in Lombok, Indonesia in 2013, where an upper lateral tooth was retained. Using the D-loop sequences of the mitochondrial DNA (mtDNA) associated with this captured white shark, the mtDNA was compared to the available mtDNA sequences in GenBank® associated with the Northwest Pacific and Australian (i.e. Southern-Western and Eastern) C. carcharias subpopulations to determine its point of origin. Results from the mtDNA analyses suggest that the point of origin for this captured C. carcharias is from one of the Australian subpopulations. When compared to primary literature, this migration presents a northerly range extension for this species; however, since it is unclear what Australian subpopulation this shark was from it is uncertain what subpopulation this range extension applies to. Although C. carcharias presence within Indonesian waters is likely a rare occurrence, being that Indonesia represents the largest shark fin exporter in the world, the utilization of these waters and potential unsustainable exploitation poses a definitive threat to this highly migratory top predator. Therefore, further research investigating the purpose and site fidelity of C. carcharias within these waters is critical to future multijurisdictional protection of this top predator.