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Environmental degradation adversely overshadows the field of work considering the strong links it holds with the natural environment, particularly by the ecosystem services loss, the natural disasters' occurrence and the inequalities associated with the exposure to environmental degradation and its related risk. Labour as a party with a relatively weak bargaining position must receive legal protection from the state. Justice for workers is a condition that ensures the continuity of their employment relationship status and justice for the welfare of workers. This study aims to provide an overview of the environmental changes regarding the maximum time limit of a certain work agreement in Indonesia. This study uses the descriptive qualitative method. Descriptive research is defined as analyzing documents by participating in arguments based on the point of view of events. This research is formative research on environmental and labour law in Indonesia. This study uses three approaches, namely a legislative approach, a conceptual approach and a comparative approach. The data were obtained using documentation and literature studies on the problems that occur with changes in employment status and environmental conditions in Indonesia. The results demonstrate that a relevant curtailment of pollution stems from productivity-led working time reduction. [ABSTRACT FROM AUTHOR]

The distinct family laws governing India's major religious groups saw important changes over the last generation, primarily through judicial initiative and secondarily through legislation. The paper discusses the patterns of change in Muslim matrimonial law, compares the changes in Muslim and Christian law, and identifies the major reasons for these changes. Although the judiciary enjoyed much autonomy in adjudicating Muslim law since India's decolonization, significant judicial reform emerged only from the 1970s when visions in policy communities changed. The growth of mobilization and litigation to promote gender equality made some judges and legislators inclined to provide women easier redress in matrimonial cases. An increased awareness of reforms in some Muslim-majority countries helped judges find justifications for gender-equalizing reform in Islamic normative repertoires. The resulting legal changes addressed only some gender inequalities in family law, although the Indian constitution justified more far-reaching changes. The perceived need for justification in group normative repertoires and the weakness of legal and political support structures restricted gender-equalizing reform. The limited executive commitment to the implementation of such reforms and the presence of community courts as alternative dispute resolution fora further limited the consequences of judicial reform in state courts for gender relations and family life. [ABSTRACT FROM AUTHOR]

The distinct family laws governing India's major religious groups saw important changes over the last generation, primarily through judicial initiative and secondarily through legislation. The paper discusses the patterns of change in Muslim matrimonial law, compares the changes in Muslim and Christian law, and identifies the major reasons for these changes. Although the judiciary enjoyed much autonomy in adjudicating Muslim law since India's decolonization, significant judicial reform emerged only from the 1970s when visions in policy communities changed. The growth of mobilization and litigation to promote gender equality made some judges and legislators inclined to provide women easier redress in matrimonial cases. An increased awareness of reforms in some Muslim-majority countries helped judges find justifications for gender-equalizing reform in Islamic normative repertoires. The resulting legal changes addressed only some gender inequalities in family law, although the Indian constitution justified more far-reaching changes. The perceived need for justification in group normative repertoires and the weakness of legal and political support structures restricted gender-equalizing reform. The limited executive commitment to the implementation of such reforms and the presence of community courts as alternative dispute resolution fora further limited the consequences of judicial reform in state courts for gender relations and family life. [ABSTRACT FROM AUTHOR]