Overtourism has intensified socio-environmental pressures in popular destinations, raising concerns about ethical responsibility and sustainable behavior among tourism actors and visitors. In this study, we explored how environmental awareness and ethical values shape behavioral intentions under overtourism pressure by combining a systematic literature review with qualitative field data from Bali. Through a PRISMA-based review of 100 peer-reviewed journal articles published between 2015 and 2024, we synthesized evidence on environmental ethics, responsible tourism, and pro-environmental behavioral mechanisms. The review reveals that increasing scholarly attention is being paid to ethical norms, emotional engagement, and contextual constraints but shows that there is limited empirical understanding of how these factors are experienced in practice by local actors and domestic tourists. To address this gap, qualitative interviews were conducted with three key stakeholders, including accommodation and tourism service providers, and 10 domestic tourists. Thematic analysis identifies three interrelated mechanisms influencing behavioral intention: (a) recognition of environmental risk and destination vulnerability, (b) ethical reasoning and sense of collective responsibility, and (c) structural barriers shaped by convenience, economic pressures, and weak governance. While participants express strong environmental awareness and moral concern, behavioral intentions are often constrained by limited information, the perceived ineffectiveness of individual actions, and a lack of regulatory enforcement. This study contributes to the sociological literature on sustainable tourism by elucidating how ethics and awareness translate into intention under overtourism pressure. We report the practical implications for ethical communication, stakeholder collaboration, and participatory governance.

Objective To investigate the willingness of healthy subjects to participate in clinical trials and its influencing factors, to improve recruitment efficiency. Methods A convenience sampling method was employed to conduct a questionnaire survey among healthy subjects using an online questionnaire system. Information on demographic characteristics, opinions on clinical trials, and willingness to participate in clinical trials was collected. Statistical description, along with univariate and multivariate unconditional logistic regression analyses, were used to evaluate the epidemiological characteristics of healthy subjects and the influence of related factors on their willingness to participate in clinical trials. Results A total of 423 valid questionnaires were collected. The average age of the healthy subjects was 29.13 ± 8.20 years old, with a gender ratio of 0.66:1. The willingness of healthy subjects to participate in clinical trials was 53.66% (227/423). Logistic regression analysis showed that urban subjects had higher willingness than rural subjects ( OR = 2.175, 95% CI : 1.291–3.664). Unemployed individuals not actively seeking work subjects ( OR = 2.891, 95% CI : 1.134–7.371) and those with a moderate level of understanding of clinical trials ( OR = 3.906, 95% CI : 1.950–7.827) also showed higher willingness. In contrast, subjects who were aware of the functions of an ethics committee had lower willingness ( OR = 0.565, 95% CI : 0.335–0.952). Factors such as age, gender, and average monthly income were not significantly associated. Conclusion Residence, employment, and level of understanding of clinical trials significantly influence the willingness of healthy subjects to participate. Targeted strategies such as enhancing education in rural areas, optimizing recruitment among the unemployed individuals not actively seeking work, and improving ethical communication should be implemented to increase participation.

The rapid expansion of social media in Nigeria has transformed civic engagement and public communication but has also intensified ethical challenges, including misinformation, cyberbullying, hate speech, political manipulation, and declining public civility. This study examines these developments through the normative framework of Islamic communicative ethics, grounded in Qur’ānic and Prophetic principles of truthfulness, verification, responsible speech, restraint, and harm-avoidance. Employing a multidisciplinary qualitative approach that integrates Islamic ethical theory, media studies, and analysis of Nigeria’s socio-political context, the study interrogates the moral foundations of digital misconduct. The findings indicate that persistent abuses within Nigeria’s online sphere are not merely regulatory or technological failures but manifestations of weakened moral orientation and diminished communicative responsibility. The erosion of ethical speech norms has contributed to ethno-religious tensions, political polarisation, reputational harm, and declining social trust. The study demonstrates that Islamic communicative ethics offers a coherent and contextually resonant framework for reorienting digital behaviour toward accountability, civility, and communal welfare. It concludes that embedding value-driven ethical principles in digital literacy, public discourse, and policy development is essential for fostering a healthier and more socially cohesive online public sphere in Nigeria.​

Public storytelling is increasingly important for geographers as higher education faces increased scrutiny, politicized attacks on truth-telling, and pressure to show broader relevance. This article argues for integrating more public-facing science communication into geographic education and introduces The Conversation as a classroom tool. A vehicle for university scholar-driven explanatory journalism, The Conversation publishes short, open-access articles that demonstrate the value of academic insights to real-world issues. Based on our experiences teaching with and contributing to the platform, we created two classroom exercises aligned with an authentic learning framework. First, curated articles from The Conversation serve as authentic class content, enabling students to evaluate how university scholars apply disciplinary ideas to contemporary problems; how knowledge is produced, translated, and evidenced for broader audiences; and whose perspectives are included (or missing) within stories. Second, the media outlet serves as an authentic practice space where students simulate writing in The Conversation style, from pitching and drafting to receiving feedback and revising an explainer article for general audiences. These classroom activities invite educators and students to address the rewards, challenges, and ethics of science communication, as well as the practical skills, cognitive and emotional labor, and power relations embedded in The Conversation’s expert-centered storytelling.

This article critically examines the transformative potential of deinstitutionalized care (DC) to reshape the care of disabled older adults. We point out the ethical tensions and systemic gaps that threaten their well-being. To address the limitations of DC, we explore how community-based support systems can empower disabled older adults, mitigate the risk of exclusion, and redefine aging with dignity. We advocate for people-centered reforms and underscore the urgency of centralizing the voices of disabled older adults in policy design. This could ensure that DC promotes autonomy, safety, and a meaningful sense of community belonging.

This research is motivated by changes in students' academic communication patterns due to the rapid development of digital technology, which has the potential to affect the consistency of formal language use. In academic literacy, formal language plays a crucial role as a marker of professionalism and the accuracy of scientific communication. This study aims to analyze the shift in formal language use in students' academic communication and identify the factors influencing it in the digital era. The research method used a qualitative approach with a descriptive design. Data were collected through an online questionnaire in the form of open-ended questions to students at the University of Muhammadiyah Maumere who actively use digital media in academic communication. Data were analyzed by grouping respondents' answers and identifying language usage patterns. The results show that students understand the differences between formal and informal language, but their application in digital academic communication is not yet consistent. The shift is characterized by the use of abbreviations, slang, and inconsistencies in linguistic rules influenced by instant communication habits, social environments, and the nature of digital media. These findings emphasize the importance of continuously strengthening formal language literacy and academic communication ethics in higher education

Objectives: This study aims to trace the historical evolution of Islamic marketing from the Halal certification movement to contemporary digital practices; to synthesize ethical and theoretical foundations; and to identify opportunities, tensions, and future research and practice priorities for the field. Methods: This research employs a qualitative, descriptive methodology grounded in systematic literature review principles. A systematic review of the main body of knowledge on Islamic marketing over the past few years was conducted using available sources, both traditional and electronic. Results: The analysis shows a clear trajectory: (1) grassroots Halal assurance in the mid-20th century -- (2) institutional standardization led by national bodies -- (3) expansion into a multi-sector global economy -- (4) emergence of an Islamic-values marketing paradigm -- (5) rapid digitization (e-commerce, social media, fintech, AI, blockchain). Core opportunities include scale, community engagement, and data-enabled personalization. Persistent challenges include fragmented certification, variability in jurisprudential interpretation, and authenticity risks (technical compliance vs. value-driven practice). Trust, ethical communication, and culturally sensitive execution strongly mediate consumer response. Conclusions: Islamic marketing has matured from a niche adaptation to a comprehensive values-based business philosophy. Progress now hinges on three priorities: (1) coordination and transparency in standards and assurance, (2) ethically governed technology adoption that protects privacy and dignity, and (3) context-responsive strategies that respect intra-Muslim diversity.

ABSTRACT This forum article advances a conceptual analysis of how Saudi women across generations negotiate femininity, agency, and social legitimacy amid the cultural transformations associated with Vision 2030 and the expansion of digital media. Rather than treating empowerment as a linear outcome of reform or digital participation, the article argues that femininity in the Saudi context is constituted through ongoing symbolic negotiation among moral expectations, affective practices, and mediated visibility. Drawing on feminist political economy, theories of emotional capitalism, and postcolonial feminist critique, the analysis examines how generational differences shape women’s engagements with public space, professional aspiration, family obligation, and online self-presentation. Older women tend to ground femininity in communal ethics, religious literacy, and respectability, while younger women increasingly articulate selfhood through global aesthetic repertoires, digital self-branding, and entrepreneurial orientations. The article further analyzes the rise of female digital mentors and informal life coaches as new figures of gendered authority, showing how advice and care circulate through platform-based economies of attention and monetization. Through the analytic lens of symbolic negotiation, the study demonstrates how legitimacy functions as a central currency through which Saudi women reconcile reformist discourses, cultural continuity, and digital modernity. In doing so, it offers a contextually grounded framework for understanding gendered agency beyond celebratory or oppositional narratives of social change.

This study aims to analyze the construction of moral values in Surah al-Baqarah verse 83 based on Tafsir As-Sa'di and examine its implementation in fostering students at the Annail Islamic Boarding School, Gowa Regency. The research uses a qualitative approach with a descriptive-analytical type through a combination of literature research and field research. Data collection techniques were carried out through documentation studies, in-depth interviews, and participatory observations, while data analysis used content analysis, thematic analysis, and descriptive-contextual. The results of the study show that Surah al-Baqarah verse 83 contains an integrative moral construction, including monotheism as a moral foundation, the obligation to serve parents and relatives, social concern for orphans and the poor, universal communication ethics, and the integration of ritual and social worship. The implementation of these values at the Annail Islamic Boarding School is carried out through the habituation of worship, adab education, strengthening ukhuwah, and the enforcement of discipline, which has been proven to form religious character, social concern, and personal responsibility of students. This study confirms that the contextual internalization of Qur'anic moral values can be an effective model for fostering the character of students in facing the moral challenges of contemporary society.

ABSTRACT Existing research on kink-identified people’s healthcare experiences has focused largely on encounters with mainstream systems, where disclosing kink practices can invite stigma, misunderstanding, or denial of care. Far less attention has been given to the alternative forms of (health)care cultivated within kink subcultures themselves. This article reports findings from a qualitative study of such practices among fist-fuckers. An international sample of 20 kink-identified gay men participated in four online focus groups. Reflexive thematic analysis generated five themes: (1) skill and resource exchange; (2) emotional and psychological support; (3) placemaking care; (4) embodied and experiential knowledge; and (5) communal care and resilience. Framed through queer worldmaking, the findings show how everyday care practices among fist-fuckers form subcultural webs of health promotion and (health)care grounded in reciprocity, intimacy, and collective responsibility rather than hierarchical biomedical models. These practices are affective, emergent, and distributed through embodied knowledge and a communal ethics of care. The article argues that fist-fuckers enact queer worldmaking through the construction of health-and kink-sustaining subcultural webs that allow them to flourish in their kink. In doing so, they offer a critical rethinking of what counts as care, who provides it, where it takes place, and the ethics which organise it.

Globalization and the expansion of digital communication culture have generated a global problem marked by the decline of ethical language use in educational and da’wah contexts, including the increasing prevalence of impolite communication toward children. This condition potentially hinders the formation of noble character at an early age, particularly in nonformal Islamic educational institutions. Previous studies on Islamic communication ethics have predominantly focused on normative-theoretical approaches, digital da’wah, and adult audiences, while empirical research examining teachers’ da’wah communication practices toward children in madrasah diniyah remains limited. This research gap highlights the need for studies that position teachers as da’wah communicators who actively maintain ethical speech and shape children’s character through daily communication practices. This study aims to analyze Islamic communication ethics in the delivery of children’s da’wah by teachers at MDTA Al-Hidayah Padang Matinggi. A qualitative approach with a case study design was employed using participant observation, semi-structured interviews, and documentation. The findings indicate that the application of qaulan layyina, qaulan ma’rufa, and qaulan karima principles fosters polite, dialogical, and child-friendly communication, contributing to the internalization of noble character values. The theoretical contribution of this study lies in strengthening Islamic communication studies through empirical evidence of teachers’ communication as a transformative da’wah instrument in children’s education

Objective: This study examines how digital literacy and Indonesian language proficiency shape university students’ patterns of social media use. Digital literacy is conceptualized not merely as technical ability, but as a reflective and ethical capacity to access, evaluate, and produce information responsibly. Indonesian language proficiency is similarly positioned as a key indicator of students’ logical reasoning, clarity of expression, and politeness in digital communication. Using a mixed-methods approach with 75 Communication Science students, this study collected quantitative data through Likert-scale questionnaires measuring digital literacy, language proficiency, and ethical awareness, while qualitative insights were obtained from open-ended responses describing students’ verification practices, communicative strategies, and perceptions of responsible online behavior. The results show that 84% of students routinely verify information sources before sharing, 78% maintain polite and audience-appropriate language when interacting online, and 92% express pride in using proper Indonesian in digital spaces. These findings indicate that higher digital literacy is associated with stronger discernment, self-regulation, and ethical awareness in social media use, while greater Indonesian language proficiency supports clarity, civility, and context-sensitive communication. The integration of these competencies fosters responsible and reflective participation in online environments. The novelty of this study lies in demonstrating how language proficiency complements digital literacy in fostering responsible digital behavior and strengthening students' communicative ethics. Importantly, these insights have practical implications for curriculum development and character education in higher education, by promoting an integrated approach that combines digital literacy and language ethics to prepare students for responsible digital citizenship.

Abstract. This review aims to analyze the influence of peer norms on language ethics by examining how social normative frameworks and peer-based dynamics shape ethical language use across diverse communicative contexts. The method employed is a systematic literature review of scholarly articles addressing the impact of peer norms on ethical language practices. The literature search was conducted systematically through query transformation, screening based on inclusion and exclusion criteria, citation tracking, and ethical and contextual validation. A total of 50 selected articles were analyzed using qualitative thematic synthesis, grouping findings into five main areas: the influence of peer norms on language ethics, mediating mechanisms in ethical decision-making, differences between formal and informal contexts, the role of social identity and group affiliation, and theoretical contributions and implications for digital communication ethics. The findings indicate that peer norms exert a moderate to strong influence on ethical language behavior, with digital environments amplifying normative pressure through anonymity and group dynamics. These results highlight the complex interaction of norms, identity, and context in shaping language ethics and underscore the need for interdisciplinary approaches

A fundamental problem hindering the acceleration of Micro, Small, and Medium Enterprises (MSMEs) in Indonesia is the low level of service communication competency, which results in poor customer experience and low sales conversion rates. This community service activity aims to socialize and provide assistance in effective communication strategies to improve service quality and partner operational income. This program is implemented collaboratively by a consortium of academics from four strategic institutions: Manado State University, Jakarta Global University, Fajar University, and Pattimura University. The implementation method uses Participatory Technology Assistance (PTA) which includes persuasive communication workshops, service excellence training, and the implementation of an AI-based communication assistant (ChatGPT) for digital service optimization. The results of the activity show an 88% increase in partner understanding of business communication ethics and a positive correlation with a 15-20% increase in daily turnover in the first month after the intervention. This synergy has succeeded in creating service communication standards that are adaptive to local cultural characteristics in North Sulawesi, Jakarta, Makassar, and Maluku.

The purpose of this article is to present a theoretical review of the notion of digital capital in relation to the principles and values of digital ethics, with the aim of contributing to the field of communication. Methodologically, a quantitative, critical and interpretative analysis of recent sources is carried out in order to define the state of the art and to propose an ethical position applied to the field of digital communication and interaction on social networks based on the concepts of equity, respect and dignity. Considering technologies (ICT’s) and artificial intelligences as tools oriented to good, putting the human person as an end in itself and as the center of the communicational process, the concept of Ethical Literacy is proposedDigital that contributes to the strengthening of a digital ethical communication for social welfare from the Mexican context.

Kato nan ampek is a linguistic politeness norm in Minangkabau culture that encompasses four principles: kato mandaki (respect towards elders), kato manurun (towards younger individuals), kato malereng (towards those honored), and kato mandata (towards peers). This study examines the implementation of kato nan ampek values in Islamic Religious Education teaching, as well as supporting and inhibiting factors. This is a field research study conducted through interviews with Islamic Religious Education teachers, curriculum deputies, and students from grades XI and XII, along with observations. The results indicate effective integration of kato nan ampek values such as raso (mutual respect), pareso (empathy), sopan (politeness), and kasih sayang (compassion) in Islamic Religious Education activities like debates and group discussions, which promote harmonious interactions. Supporting factors include local curriculum, active teacher roles, school programs, and a supportive environment, while inhibiting factors stem from diverse student backgrounds and technological influences. The conclusion states that this implementation strengthens student character, preserves Minangkabau culture, and promotes ethical communication, with recommendations for expanding application and teacher training.

The rapid development of digital communication technology has transformed internal communication practices within public institutions. This study aims to examine the role of WhatsApp in enhancing internal communication among staff at the Office of Religious Affairs (KUA) Tiroang. Using a qualitative descriptive approach, data were collected through in-depth interviews, observation, and documentation involving 19 staff members. The findings indicate that WhatsApp plays a significant role in accelerating information dissemination, improving coordination between leaders and staff, and supporting work efficiency and public service delivery. However, the use of WhatsApp also presents several challenges, including message misinterpretation, information overload, blurred professional boundaries, and dependence on a single communication platform. These findings suggest that while WhatsApp is effective as an internal communication medium, its use requires clear communication ethics and complementary communication channels to ensure accuracy and professionalism. Overall, WhatsApp contributes to building a more responsive and flexible communication system within KUA Tiroang.

This study analyzes the influence of forensic accounting knowledge and a multidimensional approach encompassing religiosity, justice, ‎relativism, egoism, utilitarianism, deontology, language, and culture on fraud prevention strategies in universities. A total of 543 ‎respondents, including lecturers, students, and educational staff from public and private universities in Indonesia, participated in this study. ‎Data processing was carried out using Partial Least Squares through SmartPLS 3.0. The results show that four variables, namely forensic ‎accounting knowledge, deontology, language, and egoism, significantly influence fraud prevention strategies. Forensic accounting ‎knowledge and deontology have a positive influence, indicating that investigative competence and adherence to universal moral principles ‎are the main foundations for establishing an anti-fraud system. Conversely, egoism negatively influences fraud prevention, indicating that ‎self-interest orientation weakens the effectiveness of fraud prevention strategies. Language plays a crucial role in strengthening ethical ‎communication and increasing collective awareness of fraud. However, the other five variables, namely religiosity, justice, relativism, ‎utilitarianism, and culture, did not show a significant influence, indicating that normative values are not automatically internalized as anti-‎fraud behavior without the support of a conducive organizational structure. This study provides a theoretical contribution to the development ‎of a multidimensional model of fraud prevention and practical input for universities to strengthen governance and a culture of integrity. This ‎finding confirms that an effective fraud prevention strategy requires the integration of forensic accounting knowledge competencies, ‎normative ethics, egoistic orientation control, and language-based organizational communication‎.

The rapid integration of digital technology in vocational education presents both opportunities and challenges in shaping students’ character and professional ethics. This study aims to examine the role of digital spiritual literacy in fostering professional morality among vocational students in the Mineral Chemical Engineering program at the Morowali Metal Industry Polytechnic, particularly within the Religious Education and Ethics course. A quantitative approach with a correlational survey design was employed. Data were collected from 87 students using a Likert-scale questionnaire and analyzed through Structural Equation Modeling–Partial Least Squares (SEM-PLS). The results reveal that digital spiritual literacy has a positive and significant effect on students’ professional morality (β = 0.56; p < 0.001), with a moderate explanatory power (R² = 0.31). These findings indicate that integrating spiritual awareness and Islamic ethical values into digital learning practices plays a crucial role in strengthening integrity, responsibility, discipline, and ethical communication among vocational students. This study contributes to the literature on Islamic education and vocational education by highlighting digital spiritual literacy as a strategic approach to developing professional character aligned with the demands of the industrial sector.

Social media today functions not only as a platform for sharing information but also as a space for debates, including those on religion. One emerging phenomenon is the presence of blasphemous speech against Islam, particularly in online debates between Muslim and Christian users on Facebook. This study aims to identify forms of blasphemy against Islam in the Islam versus Christianity debate groups. This research uses a descriptive qualitative approach. The data consists of words, phrases, clauses, and sentences suspected of containing blasphemous speech against Islam, taken from nine posts in Facebook debate groups during October–November 2023. Data were collected through screenshots and analyzed using theories of meaning analysis, implicature, and stylistics. The analysis revealed that the nine posts contained elements of blasphemy against Islam, including: (a) insults toward God and Islamic symbols; (b) blasphemy against Islamic teachings and the Qur'an; and (c) negative stereotyping of Islam as a religion and social identity. These findings illustrate how vulnerable social media is to the spread of hate speech and blasphemy. Based on the analysis, netizens who commit blasphemous speech may be subject to sanctions in the form of imprisonment and/or fines, in accordance with applicable Indonesian regulations. This study highlights the urgent need for linguistic awareness and ethical communication on social media, especially in religious discourse. It is expected to serve as a reminder for users to express their opinions responsibly to avoid legal consequences and social harm.