Indonesia

10,34 Ha hectares

The communities Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), The organization ams also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group works with, whose faith is closely linked to their ancestral land, actively participate in ongoing and inherent land stewardship, which is essentially a form of ecological and spiritual restoration. The customary law (adat) and religious practices of the indigenous communities in the mountainous areas of West Java, Indonesia, are closely linked to their operations. Various customary land areas and sacred forests encircling villages in the Garut and Tasikmalaya regencies are examples of specific sites; however, local names are frequently used instead of official, widely accepted site names. Traditional land management methods are used by these communities, which naturally aid in restoration. For instance, they preserve sacred groves, also known as leuweung larangan or hutan adat, which serve as water catchment areas and hotspots for biodiversity. According to their ancestral beliefs, they forbid destructive activities there. By avoiding chemical inputs and frequently incorporating particular rituals that coordinate planting and harvesting with natural cycles, their agricultural practices, especially traditional rice farming, which honours rice as "mother", naturally support soil health and biodiversity. In the event of environmental disruptions, they also perform customary rituals for blessing and healing the land. Formalising and expanding these current, faith-based restoration initiatives is what interests me. In order to acknowledge the communities' strong spiritual ties to the land long-lasting model for ecological recovery and resilience, The organization wants to connect these traditional methods with modern restoration science. Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), The organization ams also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group's personal involvement mostly focuses on closing the knowledge and communication gap between indigenous communities, especially those in mountainous areas, and larger international or governmental organisations engaged in land management and stewardship. Translating and interpreting intricate cultural nuances and indigenous knowledge systems, particularly those pertaining to land, that frequently transcend simple linguistic distinctions is Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), The organization ams also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group's primary responsibility. The organization makes sure that external stakeholders understand and appropriately communicate these communities' voices, viewpoints, and deeply ingrained traditional practices around land restoration and sustainable management, and vice versa. In particular, Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), The organization ams also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group leads discussions about faith-based customs (like Islam Kejawen) and traditional adat rituals that are essential to their land stewardship philosophy. These customs are essential to how these communities view and treat their land, despite occasionally being perceived as different from conventional religious or scientific methods. The organization supports their incorporation into more comprehensive land management plans by elucidating their importance and effectivenes from an indigenous viewpoint. The organization essentiallys make sure that land-related projects are not only technically sound but also equitable, culturally sensitive, and fully participatory. Ultimately, The organization strives for solutions that actually empower and benefit the land and its traditional custodians.

10,34 Ha. hectares

The communities Project Sonorous and UNEP Eco-Faith Working Group works with, whose faith is closely linked to their ancestral land, actively participate in ongoing and inherent land stewardship, which is essentially a form of ecological and spiritual restoration. The customary law (adat) and religious practices of the indigenous communities in the mountainous areas of West Java, Indonesia, are closely linked to their operations. Various customary land areas and sacred forests encircling villages in the Sukabumi, Garut and Tasikmalaya regencies are examples of specific sites; however, local names are frequently used instead of official, widely accepted site names. Traditional land management methods are used by these communities, which naturally aid in restoration. For instance, they preserve sacred groves, also known as leuweung larangan or hutan adat, which serve as water catchment areas and hotspots for biodiversity. According to their ancestral beliefs, they forbid destructive activities there. By avoiding chemical inputs and frequently incorporating particular rituals that coordinate planting and harvesting with natural cycles, their agricultural practices, especially traditional rice farming, which honours rice as "mother", naturally support soil health and biodiversity. In the event of environmental disruptions, they also perform customary rituals for blessing and healing the land. Formalising and expanding these current, faith-based restoration initiatives is what interests me. In order to acknowledge the communities' strong spiritual ties to the land long-lasting model for ecological recovery and resilience, The organization wants to connect these traditional methods with modern restoration science. The organization finds that the biggest obstacle is the enormous knowledge and communication gap between contemporary restoration frameworks and traditional land management techniques. The spiritual principles and indigenous knowledge that support a community's connection to its land are frequently not completely understood or incorporated by outside policies and interventions. For example, ten rice biodiversity types were paradoxically destroyed which forced indigenous communities to take part in a "green revolution" initiative that ignored their strong spiritual ties, where rice is regarded as "mother," their source of life. This demonstrates how urgently this gap must be closed in order to guarantee that land management genuinely respects and empowers local communities.

100 hektares hectares

Indonesia, where Gereja Kalimantan Evangelis (Kalimantan Evangelical Church) is currently working. The region's extensive peatlands have been converted for use as agricultural land, for plantations and settlements. Without proper management, the soil becomes les fertile, erosion occurs and pollution increases. In some areas, such abandoned gold mines have turned into large-scale sand deserts. These sites pose a threat to food security, biodiversity and environmental stability. The efforts that their church organisation will undertake are as follows: In peatland areas, the organization will carry out intensive campaigns to prevent fires, as these are the main cause of land degradation and carbon emissions. The organization will also introduce agroforestry systems and use organic fertilisers. The organization will also provide intensive education on how to clean and cultivate soil without burning it. Furthermore, the organization will implement water management strategies to maintain peatland moisture levels and prevent fires during the dry season. To restore former mining areas that have turned into sandy deserts, the organization will encourage rural communities to establish their own conservation areas, known as 'prayer forests', where trees are left to grow naturally and are never cut down or used for gold mining. The aim is to create space for congregations to carry out environmentally friendly worship. If the land has been degraded, the organization will implement a reforestation programme to restore it. All activities will be carried out in a participatory, cooperative and independent manner. Most of their congregations are Dayak people who have been accustomed to managing land using traditional agricultural techniques since the time of their ancestors. One such technique is 'slash and burn', whereby forests or vegetated land are cut down and burned to clear land for agriculture. After burning, the land is usually farmed for a few years before being allowed to 'rest' and recover its fertility naturally. However, today the population is growing, and farmland is shrinking, so shifting cultivation is no longer possible. Both of these occupations result in land degradation.

2 hectares hectares

Currently, their faith organization, Pondok Pesantren Assalafi Al Fithrah, located in Surabaya, East Java, Indonesia, does not yet have an established land restoration program. However, the organization is strongly interested in initiating activities related to land restoration and environmental stewardship in the near future. In addition to planting, the organization recognize the urgency of adopting better waste management practices. Their daily waste output is substantial. The organization is planning to explore composting organic waste to support soil health and urban agriculture, while promoting systematic recycling and reducing single-use plastics in all activities. These efforts align with their broader vision of pesantren self-reliance, environmental education, and community engagement. By integrating environmental care into their curriculum and daily routines, the organization aim to cultivate ecological awarenes, a sense of responsibility, and sustainable habits among students, teachers, and the local community. Their interest in starting these initiatives is driven by their belief that land restorationeven on a modest scale in a city environmentcan contribute meaningfully to sustainability, food security, health, and resilience. The organization is eager to learn from other faith-based organizations and partners who have experience in similar contexts.

2 hectares hectares

The organization has many environmental initiatives underway, but one that will have a far-reaching impact on the community is the cultivation of herbal plants. These herbs will become a commodity in their area, involving youth movements and the community surrounding the Islamic boarding school. The goal is to empower the economy in the agribusines sector and promote nature tourism. Of course, this will take time, but the organization is confident the organization can do it. Key challenges include key challenges include the challenge the organization face is that the budget required is not small, and the organization need to start by educating the public.

2 hectares hectares

The Parish of St. John the Evangelist Parish of Linggang Melapeh, located in Linggang Melapeh Village, in Kutai Barat Region, Kalimantan Timur, Indonesia. The Parish is thrying to work on some issues connected with conservation acts, such as:. The parish is planning to connect the indigenous people of Tonyooi Rentenuukng in Linggang Melapeh with the conservation act, in line with the act of faith. With the existence of parish forest, the parish trying to preserve the local fruit and local tree, which most of these local plants are in the brink of extinction. The parish forest located next to the customary forest, which also managed by the indigenous people, to conserve 5 springs which form 5 rivers that flow to 3 subdistricts in Kutai Barat region. The customary forest also the home for clouded leopard, sun bear, gibbons, hornbills, and other endemics. That means the parish forest also the outer forest to protect these animal fro threat. The Parish of St.John Evangelist of Linggang Melapeh with its members also develop sustainable coffee farm, where the land for plantation is the unused soil belong to the parish. This is the action to help the catholic community to build their sustainable coffee busines. WKRI (Wanita Katolik Republik Indonesia) or Catholic Women of Indonesian Republic, also the subject of their project, where the women groups cultivating local food of Dayak Tonyooi Rentenuukng. Their activity focused on planting the local food seeds called celai, jagaq, and varieties of local rice, the they also sell the product of local food to the local and regional market, to so the parish need capacity building to develop the skill and knowledge to master the ability to connect the community with the issues.

3.5 hectares hectares

The organization manage land around 3.5 hectares at Reco, Wonosobo, Central Java, Indonesia. The organization try to recover it from destruction because it is formerly a rock and sand mining. The organization try to build that as field-part of their Laudato Si' Center. In collaboration with Java and South Borneo Province of Sacred Heart Missionary fathers the organization develop this center as spiritual and practical center to learn Laudato Si'. Many of the members of their organization (Laudato Si' Movement Indonesia, National Chapter of Laudato Si' Movement) are religious or lay person, some of them are in charge of their organization's asset. Some diocese chapters also start to build their own Laudato Si' center. So participation in this training program is important for us, to give us insight about how to organize and empower their members and partners.

30 Ha hectares

The organization actively engage in land restoration through their Muhammadiyah Disaster Management Center (MDMC). Their current efforts focus on areas affected by peatland degradation and forest fires, particularly in the districts of Kubu Raya, Mempawah, and Sintang in West Kalimantan Province, Indonesia. In collaboration with interfaith youth groups and local communities, the organization implement community-based restoration programs that combine reforestation, peatland recovery, and environmental education. Their activities include planting native tree species in degraded areas, establishing community nurseries, and promoting agroforestry practices that support both ecological balance and local livelihoods. Moreover, the organization is committed to building environmental literacy among young people by integrating ecological awarenes into religious education programs at Muhammadiyah schools and youth forums. This approach reflects the Islamic principle of khilafah (stewardship) and promotes environmental ethics rooted in faith. The organization also work closely with local governments, religious leaders, and civil society organizations to ensure that restoration efforts are sustainable and inclusive. In the near future, the organization plan to expand their restoration sites to other vulnerable regions in West Kalimantan, while continuing to promote interfaith collaboration for climate resilience. Their commitment is not only to restore degraded lands but also to nurture a culture of care for creation among the faithful, emphasizing that environmental protection is an integral part of religious responsibility. Second, low environmental literacy among local communities means that education and behavior change require sustained and context-sensitive approaches. Additionally, extreme climate changessuch as prolonged dry seasonsfurther complicate ecosystem recovery efforts.

300 hectares hectares

Their 200 hectares of rice farm in Karawang West Java Indonesia is badly needed to be restored to the full capacity of the almost infertile and replenished land, which had been utilized for hundreds of years. Their 13 hectares of timber and coffee farm in Lampung, Sumatra, Indonesia needed to be replanted after cutting down the timber for sale. Their coal mine in East Kalimantan badly needed restoration. The rice farms needed experts in land restoration as well as capital to do that. The same with all their social busines enterprises like the timber, coffee farm and coal mine.

4 hectares of coastal mangrove area hectares

At Mempawah Mangrove Park in West Kalimantan, Indonesia, the organization is restoring degraded coastal ecosystems that have suffered from illegal logging and unsustainable aquaculture. Their work is grounded in community leadership and spiritual values. The organization involve local youth, womens groups, and faith leaders, particularly from Islamic communities, to embed conservation efforts within everyday spiritual practices. Their restoration activities include planting native mangrove species such as Rhizophora mucronata and Bruguiera gymnorhiza, setting up small-scale nurseries, and engaging students and school teachers in environmental education. The organization works closely with Friday prayer leaders to incorporate environmental messages into sermons, helping people see land stewardship where the organization link restoration with sustainable livelihoods, like mangrove honey and ecotourism, to reduce dependency on destructive practices. The organization is currently expanding efforts to nearby degraded riverbanks where erosion and pollution have threatened biodiversity and freshwater acces. What makes their approach unique is the integration of ecological restoration with faith narratives and intergenerational values. The organization believe this fosters a stronger emotional and spiritual connection to the land, leading to deeper engagement and long-term commitment from communities. By Their goal is not just to restore trees, but to restore relationships between people, nature, and faith. The organization also lack consistent acces to funding that supports long-term monitoring and care. Most donors support tree planting, but not the critical follow-up needed for survival and resilience. Were seeking tools that also capture spiritual, cultural, and social values. Young people in their community are eager to help, but the organization need more structured capacity building and mentoring to involve them meaningfully in land care. In some cases, local bureaucracy slows down collaboration or land acces, making it hard to move quickly. The organization is committed to finding practical, inclusive solutions and are looking for tools that respect both science and faith.

45 hectares hectares

Desa Orimalang/Universitas Diponegoro is restoring a rice field to fertility isnt as simple as adding fertilizer. Its about healing an ecosystemsoil, water, microbes, and memory. First, test the soil: check pH, organic matter, and salinity. You cant fix what you dont understand. Next, manage water wisely. If the lands waterlogged, install drainage channels. If dry, restore bunds and irrigation. Rice fields are not swamps or desertsthey need balance. Feed the soil, not the illusion of quick fixes. Incorporate organic matter like compost, decomposed manure, or green manure crops (Sesbania, Azolla). Return rice straw to the landdont burn it. Adjust soil chemistry: add lime for acidity, gypsum for salinity, or biochar for nutrient retention. Think of this as therapy for exhausted earth. Avoid monoculture fatigue. Rotate crops with legumes or use padi + fish/duck systems for biodiversity and natural fertilization. Nature abhors uniformity. Minimize tillingit disrupts microbial life. Use mulch or direct seeding where possible. Then, revive microbes with biofertilizers like Trichoderma, Rhizobium, or EM4. The soil, like a stomach, needs its probiotics. Skip the chemical arms race. Use Integrated Pest Management: natural predators, trap crops, and neem-based solutions preserve ecological harmony. For long-term resilience, plant nitrogen-fixing trees around paddy edges, start community composting, or join farmer field schools. Restoration is both technical and cultural. Look for warning signs: crusted topsoil, stunted growth, yellow leavesyour soil is speaking. Be Ultimately, restoring a rice field is not just an agronomic task. Its an ethical returnto stewardship, not exploitation. Fertility, like trust, must be rebuilt slowly, with care and humility. Compacted, or saline. Water mismanagementeither drought or floodingdisrupts rices delicate needs. Theres also a knowledge gap: many rely on outdated or industrial methods, unaware of regenerative alternatives. Pest resurgence after chemical withdrawal demands patience and integrated pest strategies. Financially, transition costs are realrestoration takes time, with slow initial yields. Finally, climate change adds unpredictabilityaltering rain patterns and pest behavior. But with commitment, education, and support, these obstacles can be transformed into fertile groundliterally and metaphorically. Restoring a rice field is an act of resistance against collapse and a promise to the futur.

5 hectares hectares

Planning to plant supporting trees on the riverbanks around the Islamic boarding school with types of hard trees that produce, such as sugar palm trees, mango trees, matoa trees, coconut trees, etc. Key challenges include key challenges include the challenge is the limited availability of land and limited supporting facilities.

5 hectares hectares

Land restoration activities are taking place on 5 hectares of Bukit Watu Keren in Ngawen District, Gunungkidul Regency, Yogyakarta Special Region, Indonesia. Land restoration activities include various actions, such as:. Planting native vegetation (revegetation): Restoring vegetation cover using plant species that are suited to the land's conditions and native ecosystem. Sustainable land management: Implementing land management practices that maintain ecosystem balance and sustainable land functions. Designating protected areas: Protecting areas with high conservation value and important roles in the ecosystem. Severe Land Degradation: Many lands have experienced significant degradation due to land conversion, forest and peatland fires, and unsustainable agricultural practices. This degradation can include soil erosion, los of soil fertility, decreased biodiversity, and hydrological changes that impact ecosystems.

6 hectares hectares

At Cikeas River Climate Community (KISUCI) in Bogor, West Java, Indonesia, the organization is actively restoring the riverbank ecosystem through reforestation, erosion control, and community-based conservation. This includes planting native species, stabilizing slopes, and engaging local communities in sustainable land management. Additionally, at Azzikra Waqf Forest (also in Bogor), the organization integrate Islamic ecological principles with land restoration, transforming endowed land into a thriving forest that serves both environmental and spiritual purposes. Activities include agroforestry, water conservation, and biodiversity enhancement, while empowering local communities through education and sustainable livelihoods. Their work extends beyond ecology, addressing social justice (ensuring fair acces to resources), spirituality (connecting faith with environmental stewardship), and humanitarian efforts (supporting vulnerable groups through nature-based solutions). The organization also plan to expand restoration efforts to other waqf lands in Indonesia, promoting faith-driven ecological resilience. Legal: Complex land tenure issues, especially on waqf land, requiring alignment with religious endowments and government regulations. Technical: Gaps in expertise for large-scale ecological restoration, including soil rehabilitation, hydrology, and native species selection. Organizational: Balancing ecological goals with community needs, ensuring inclusive participation while maintaining project continuity amid volunteer turnover. Social: Overcoming short-term economic pressures (e.g., illegal logging or farming) by providing sustainable alternatives for local communities. Addressing these requires innovative financing (e.g., green waqf models), legal col5. Laboration with Islamic and state authorities, capacity-building partnerships, and strong community engagement.

7 HECTARES hectares

PESANTREN MADINATUNNAJAH CILIMUS ADDRESS IN JL RAGASAKTI 130 SETIANEGARA CILIMUS KUNINGAN JAWA BARAT LOCATED AROUND Mt CIREMAI WEST JAVA WHICH THE BIGEST MOUNTAIN IN JAVA ISLAND WITH PLENTI BIODIVERSITY SUCH AS FOREST ORCHARD, MANY FLOWERS AND BIRDS. I DREAM TO RPOTECT AND ALSI TO COLLECT THOSE FOREST FLOWERS BY BUILDING THE SPECIAL AREA AROUND AND ALSO PROTECT THE BIRD AND MAKE CATALOG FOR THE FOREST BIRD BY FHOTOGRAPH AND BUILD SPECIAL COMMUNITY FOR BOTH CONCERN FOREST FLOWER AND BIRD. Key challenges include key challenges include the most challenges for this concern are the less knowledge and less publishment, therefore pesantren madinatunnajah cilimus plans to make forum group development for young generation, farmer and otorized person, and need to publish the nature movement.

Nahdlatul Ulama (NU)'s faith community, Nahdlatul Ulama (NU), has long been active in social and spiritual development acros Indonesia, including in Nahdlatul Ulama (NU)'s hometown of Tegal, Central Java. While there is no large-scale land restoration project currently being led by NU in Nahdlatul Ulama (NU)'s region, there are growing grassroots efforts to addres environmental degradation and promote reforestation, especially through the involvement of youth and local mosques. In Tegal, several environmental concerns have been emerging in recent years. The city has experienced a steady reduction in agricultural land, with farmland shrinking from over 750 hectares in 2014 to around 732 hectares in 2016 due to rapid urban development, especially in East Tegal. Additionally, about 48 hectares of protected forest on the slopes of Mount Slamet have been illegally converted into farmland, affecting water sources and local ecosystems. Despite the seriousnes of these issues, there has not yet been any significant faith-based effort in the region to addres them systematically. Nahdlatul Ulama (NU) has participated in small-scale activities such as community tree planting, clean-up programs, and awarenes campaigns, often connected to mosque-led youth groups and pesantren initiatives. These activities, while modest, have helped foster a deeper environmental consciousnes within Nahdlatul Ulama (NU)'s local faith-based community. The organization believes there is strong potential for more structured restoration projects in Tegal, especially through the collective efforts of young people, religious leaders, and institutions like NU. The organization sees a valuable opportunity to initiate or support faith-driven environmental work in Nahdlatul Ulama (NU)'s hometown. Through participation in the Faith4Land Masterclass, While there are many youth and community members who care about the environment, there is no structured program or dedicated team for land restoration or sustainable land management. Raising environmental awarenes from a faith-based perspective is still a work in progres, and requires stronger support and encouragement from religious leaders.

While the Indonesian Tax Court, does not directly conduct land restoration activities, Ministry of Finance of the Republic of Indonesia is actively engaged in advancing policy research and inter-agency collaboration that supports the enabling environment for faith-based land stewardship and restoration initiatives. Indonesia is home to vast areas of land owned and managed by religious institutions, including waqf (Islamic charitable endowments), church-owned lands, and other sacred sites. Many of these landsespecially in West Java, Central Java, and South Sulawesihave ecological significance and restoration potential. Ministry of Finance of the Republic of Indonesia is currently working on a research initiative that explores how tax incentives, judicial clarity, and digital governance can support land restoration on religiously owned lands. This includes reviewing tax court rulings involving waqf lands and religious exemptions under PBB-P2 (Land and Building Tax), identifying regulatory bottlenecks, and proposing equitable policies to promote sustainable use. In parallel, Ministry of Finance of the Republic of Indonesia is collaborating with colleagues from civil society and local faith-based organizations to explore a pilot project in West Java, focused on restoring idle waqf land through agroforestry practices led by pesantren (Islamic boarding schools). This aligns with Indonesias broader environmental commitments and supports inclusive community-based restoration. Ministry of Finance of the Republic of Indonesia's long-term vision is to help integrate environmental restoration into the stewardship of religious lands, supported by clear tax policy, legal certainty, and interfaith collaboration. Many of these lands lack formal registration or clear titling, which complicates eligibility for tax exemptions and creates disputes in land and building tax (PBB-P2) assessments. In Ministry of Finance of the Republic of Indonesia's role at the Indonesian Tax Court, The organization frequentlys observe cases where unclear legal frameworks hinder religious organizations from optimizing their land for ecological purposes. Coordination gaps between local tax offices, religious bodies, and environmental stakeholders also delay the implementation of integrated restoration strategies.

Community mentoring activities are carried out in different villages every year. In 2025, community community development programs were carried out in Banjarharjo Village, Kalibawang District, Kulonprogo Regency, Indonesia. The work program is conducted for 3 weeks in each semester. Each work program is carried out based on a specific theme, in the odd semester the mentoring is in the form of a survey of land measurement and assessment, while in the even semester the program implemented is in the form of compiling a database of land capability maps and guidelines for sustainable land use. In compiling the land capability map database, the resulting map is a second scale map (1:10.000), so that the primary data collection proces is carried out, such as collecting soil samples for a 50x50 meter grid throughout the village area. The soil samples are then identified for soil texture, soil structure, effective depth, erosion potential and drainage conditions. This activity involves not only village office staff, but also other community elements such as farmers and village youth. With this mentoring program, village communities can understand the condition of the land and asses the potential of the land so that the land used is not degraded and sustainable in the future. Many people were not interested and did not want to be involved in the activities the organization initiated. In fact, the program the organization initiated aims to achieve sustainable land use as a preventive effort against land degradation and natural disasters such as landslides. It is necessary to implement an approach such as focus group discussions several times before the program is implemented in order to accommodate community aspirations in order to achieve a common perception.

First, the organization had the plan to reframe their Meraki Project theme, where one of them focuses on Land Restoration, where the Meraki Project itself consists of a start of Gamification to create fundamental knowledge on land restoration, continue with a series of workshops on environmental management skills and entrepreneurial skills, then lastly will close with a restoration initiative project. This meraki project will be started by August, where the organization has already secured funding from UNESCO, and this project is also part of the extended region of the Geopark Meratus. Within this program, the organization will engage in traditional faith. In contrast, "legal faith" recognized by the government started in 6 rural areas in Balangan regency with a very close part within one of the huge mining companies, where one of the villages that the organization will start calling "Desa Liyu". Within GIS, at least another 5000 hectares of areas will be restored, especially in the areas that have been damaged because of deforestation and the effects of mining companies. First, it leads to the violation of the FPIC proces, where many of us need to hand over their land to the government. In contrast, it leads to NGO having minimal protection over communities. The long history of conflict between traditional and legal believers in the communities has also led to a more fragile situation when managing human resources.