The formation and implementation of migration policy cannot avoid being influenced by political elements, particularly political actors who have a direct or indirect interest in migration issues. Previous studies show that the influence on the administration and migration policy of a country has created the concept of ‘client politics’, that is, employers have a certain influence on the administration of foreign workers, especially in western countries. This situation has also created two groups which are pro-migrants consisting of employers, fundamental rights groups and trade unions; and anti-migrants are often associated with bureaucrats, nationalists and others. This study has used qualitative methods and has interviewed the informants consisting of government agencies, academics, employers, trade unions and NGOs. The results of the study show that those actors have a certain influence on the management of foreign workers including in the aspects of policy making and implementation. The concept of ‘client politics’ is seen to only apply to certain sectors, especially the manufacturing sector. Therefore, practically in Malaysia it is considered as ‘sectoral client politics’. In conclusion, the influence of both groups is not pursuing the interests of the country but rather on the interests of their respective sectors and entities.

COVID-19 is among the tremendous negative pandemics that have been recorded in human history. The study was conducted to give a breakdown of the effect of post-COVID-19 mental health among individuals residing in a developing country. The two scales, namely DASS-21 and IES-R, were employed to collect the essential related data. The findings indicated that anxiety was a typical and common mental issue among the population, including up to 56.75% of the participants having extremely severe anxiety, 13.18% reporting severe anxiety. Notably, no one has anxiety and depression under moderate levels. Additionally, there is 51.92% depression and 43.64% stress ranging from severe to extremely severe levels. Furthermore, there were significant statistical differences among the data on stress, anxiety, and depression according to gender (males and females) and subgroups (students, the elderly, and medical healthcare workers). Besides, the prevalence of post-traumatic stress disorder in the study was relatively high, especially when compared to the figures reported by the World Health Organization. Moreover, stress, anxiety, and depression all displayed positive correlations with post-traumatic stress disorder. This is big data on the mental health of the entire population that helps the country’s government propose policy strategies to support, medical care and social security for the population.

Manyanda tradition, a tradition of taking over social roles after death, in addition to successfully maintaining social continuity in the family structure, is also a potential capital in strengthening social cohesion. However, this context has not been discussed comprehensively in previous studies so it is very important to explain. In addition to responding to the shortcomings of previous studies, this study also aims to explain the mechanisms, factors and implications of the practice of this tradition as a reflection of social cohesion based on customary and religious values. By using a qualitative descriptive case study approach, this study shows three important findings. First, the spontaneity of the community and traditional leaders when hearing the news of death and social activities forty days afterwards. Second, the dominance of spiritual and cultural factors in addition to social and structural factors that encourage the community to preserve this tradition. Third, the Manyanda tradition has implications for strengthening the community’s commitment and belief in the meaning of death, the importance of a replacement figure who takes over social roles and strengthens the tribal identity of the Nagari (local village) community. This study recommends the importance of this tradition to be preserved as the root of social cohesion.

Cases of human trafficking are becoming more prevalent and represent grave abuses of human rights. Both locally and internationally, victims of human trafficking run the danger of being exploited, violent, or infected with contagious illnesses. The Indonesian government has not fully complied with the minimal criteria for safeguarding victims of human trafficking, notwithstanding Law Number 21 of 2007 for the Eradication of the Crime of Human Trafficking. Human rights restoration and respect for victims of human trafficking must be given priority in the implementation of legal protection for these individuals. To strengthen and increase the security of victims’ rights in the future, this study intends to conduct a thorough analysis of the humanism approach model and policies for safeguarding victims of human trafficking. This research uses an empirical technique to support its normative legal analysis. Primary and secondary legal sources are used in this research. The study’s findings show that the protection provided by humanist criminal law for victims of human trafficking is founded on humanitarian principles that derive from the divine principles found in the Pancasila ideology. There are additional requirements for punishment, such as its purpose, its ability to serve as therapy, and its determination to reflect the victim’s and society’s sense of justice. This criminal law is founded on the principles of legality and balance.