In Great Britain, an estimated 4% of road deaths occur among children under 16 years-old. Previous research has often focused on individual-level risk factors, with less attention to the broader social, environmental and system-level determinants shaping child road safety. Emerging systematic reviews highlight the need for integrated approaches that consider inequalities, built environment characteristics and transport systems in understanding child injury risk. The establishment of the National Child Mortality Database (NCMD) in 2019 provides a unique opportunity to comprehensively analyse child road fatalities in England. This study adopts a systems-based approach, using Dahlgren and Whitehead's (1991) Social Determinants of Health model to explore the interplay of modifiable risk factors and inform evidence-based interventions. A sequential mixed-methods design will analyse all child road traffic fatalities (0-17 years) recorded in the NCMD between 2019 and 2024 (estimated n ≈ 262). Cases will be identified using NCMD cause of death classifications and child death review panel determinations.Quantitative analysis will describe patterns in child road deaths across individual, family, social and environmental factors, identifying variations by mode of transport, age, gender, deprivation and geographic region. A qualitative template analysis of child death review narratives will provide deeper insight into the systemic conditions contributing to child road deaths. Context-Mechanism-Outcome models will be developed to explore how different risk factors interact to increase vulnerability. Recommendations for policy and practice will be coproduced with stakeholders, including caregivers, using the study findings. Ethics approval has been obtained through the University College London, Civil, Environmental and Geomatic Engineering Local Ethics Board (28815/001). Findings will be disseminated through peer-reviewed publications, policy briefings, stakeholder workshops and practitioner guidance, with the aim of informing national road safety policy and cross-sector prevention strategies.

Aim: To examine the relationship between the ethical attitudes of psychiatric nurses and their knowledge, attitudes, and practices regarding physical restraintMethod: This study has employed a descriptive cross-sectional design. The researchers recruited 146 nurses who work in psychiatric units. Convenience sampling method was used to collect data. "Sociodemographic Questionnaire," "The Scale of Nurses' Knowledge Level, Attitudes, and Practices Regarding Physical Restraint," and "The Ethical Attitude Scale for Nursing Care." used as a measurement.Results: The nurses' mean scores of knowledge, attitude, practices regarding physical restraint, and ethical attitudes were [7.09±1], [30.1±3], [38.3±2] and [156.1±13], respectively. The ethical attitudes of nurses and practices regarding physical restraint scores were found to be positively correlated. It was further found that the ethical attitudes of nurses contributed 9.1% to predicting their practices regarding physical restraint.Conclusion: This study is essential to understand how ethical attitudes affect physical restraint practices among psychiatric nurses. Healthcare institutions can work towards enhancing the ethical attitudes of psychiatric nurses by addressing barriers, providing targeted education, and promoting a supportive ethical environment.

ABSTRACT This scoping review examines how contemporary Islamic education integrates environmental ethics (Eco-Islam) and democratic multicultural values as potential resources for reimagining Religious Education (RE) in the Anthropocene. Drawing on a corpus of 120 international scholarly articles (2014–2025), the study maps dominant thematic mechanisms, evaluates their strengths and weaknesses, and proposes a conceptual framework for transformative RE. While the corpus is dominated by Indonesian studies (79%), reflecting its role as a laboratory for Islamic education innovation, the proposed TES-RE framework is presented as a transferable heuristic, not a prescriptive model, with explicitly stated contextual limitations. The findings identify three integrative mechanisms: Critical Wisdom-Based Environments, which foster holistic, spiritually-grounded pedagogies; Prophetic Eco-Pedagogy, which roots environmental stewardship in Qur’anic hermeneutics and jurisprudence; and Critical Democratic Encounter, which engages Islamic traditions with pluralistic citizenship. Using Floridi’s ‘infosphere’ and Chasokela’s Transformative Learning Theory as lenses, the review argues that these mechanisms offer viable pathways for developing an eco-social, critically reflective RE paradigm. The study concludes with a SWOT analysis and a CIMO-logic framework to guide curriculum and pedagogical innovation in RE, aiming to equip learners for ethical, ecological, and civic engagement in a pluralistic world.

ABSTRACT This article examines Tim Winton’s Shallows as a novel of unsettled dwelling, arguing that its representations of domestic, coastal and shell-like spaces articulate a specifically settler-colonial form of existential angst. While Shallows has often been read through ecocritical frameworks that emphasise environmental activism, whaling and ecological ethics, this article shifts attention to the spatial and affective dimensions of home, intimacy and belonging. Drawing on Gaston Bachelard’s phenomenology of the house and the shell, and reworking it through feminist spatial theory (Elizabeth Grosz) and settler-colonial scholarship (Lisa Slater, Simone Bignall, Lorenzo Veracini), the article reads Winton’s dwellings as anxious enclosures that promise refuge and expose the instability of settler emplacement. Through a close reading of the book’s central characters, Daniel, Queenie and Cleve, it shows how feelings of emptiness, loneliness and anxious proximity emerge not simply as psychological states but as spatialised affects produced by the unresolved conditions of colonial occupation. The article concludes by reading Queenie’s reimagined relation to place as a tentative movement beyond the contracted shell of settler domesticity towards a more open, non-possessive mode of inhabitation.

Environmental Ethics and Human Responsibility Toward Nature: A Philosophical Framework for Intergenerational Justice and Ecological Stewardship

Social media's growth in the digital age has had a big impact on how people interact and communicate. Social media affects cognitive processes, behavior, and manners in daily life in addition to being a source of amusement and information. A number of detrimental effects, including hoaxes, cyberbullying, fake news, and slander, can result from careless social media use. In this article, a qualitative research method with a particular library-based research approach was employed. This research methodology combines various types of data, including books, scientific journal articles, the Quran and hadith, and other scientific literature related to Islamic digital media ethics. This research aims to study and analyze the application of Islamic teachings to digital media in contemporary society. Data collection techniques include a combination of document-focused and literature-based data collection. The results of the study indicate that Islam teaches its followers to always maintain morals and ethics in communicating, both directly and through digital media. Values ​​such as honesty, avoiding prejudice, not insulting others, and spreading kindness are important guidelines for using social media. By implementing Islamic values ​​on social media, social media should be used as a means to spread knowledge, preach, and good values, thereby creating a safe, harmonious, and ethical digital environment.

The efficient and orderly realisation of the value of grassland ecological products is the key to achieving the strategic goal of transforming 'green mountains' into 'golden mountains'. The behaviour of herders, as the direct promoters of the realisation of the value of grassland ecological products, is crucial to achieving this goal. Therefore, it is of great significance to carry out research on the behaviour of micro-entrepreneurs in order to accelerate the cracking of the problem between the shortage of ecological products and the constraints of natural resources, and to promote balanced development. Based on the eco-ethical perspective, the contradictory factors and research frameworks affecting the behaviours of grassland eco-products value realisation were extracted from five aspects: natural relationship cognition, grassland ecological function cognition, grassland ecological statute awareness, pro-environmental attitudes, and knowledge of grassland ecological husbandry. A mixed method of structural equation modelling (SEM) and fuzzy set qualitative comparative analysis (fsQCA) was used to explore the influencing mechanisms and antecedent configurations of the behaviours of value realization of grassland ecological products in China. The results showed that natural relationship cognition, grassland ecological function cognition, grassland ecological statute awareness, pro-environmental attitude and grassland ecological animal husbandry knowledge all significantly influenced the intention and behaviour of grassland ecological product value realisation. And the intention to realise the value of grassland ecological products played a partial mediating effect between the ecological ethical view and the behaviour of realising the value of grassland ecological products. Secondly, policy support played a positive moderating role in the intention and behaviour of grassland ecological product value realization. Finally, six nested configuration pathways leading to the behaviour of value realisation of grassland ecological products have been identified.

Pro-environmental behavior in climate change mitigation: The role of psychological distance.

ABSTRACT This article examines Indigenous care ecology as a culturally grounded framework for river stewardship and environmental sustainability in the Mahakam River basin, East Kalimantan, Borneo, where coal mining expansion, forest loss, and river degradation increasingly threaten local communities. Intensive coal extraction and barge transportation along the Mahakam River have accelerated sedimentation, water pollution, biodiversity decline, and ecological vulnerability for river-dependent populations. Focusing on the living sacred narrative of Princess Karang Melenu and the Mahakam River Dragon within the Kutai Lama community, the study conceptualises sacred narratives not as folklore but as Indigenous ecological knowledge systems that shape environmental ethics, relational accountability, and community-based governance. Using qualitative research informed by feminist ethnography, including participant observation, interviews, and focus group discussions, the study explores how sacred narrative, ritual practice, and women’s cultural leadership translate care-based values into concrete environmental stewardship amid extractive pressures and climate-related change. The analysis highlights three interconnected dimensions: the persistence of living lore in everyday ecological behaviour, the complementary symbolic roles of female and non-human guardians in regulating human–river relations, and the revitalisation of Indigenous narratives as adaptive responses to environmental stress linked to mining activities. The findings demonstrate that storytelling, ritual observance, and women-led cultural practices strengthen river care initiatives, protection of culturally significant sites, and informal conservation norms. The article argues that integrating Indigenous care ecology into environmental governance can support culturally grounded pathways for river basin sustainability and climate resilience in extractive landscapes.

This study examines how the Baduy community’s experience of divinity informs ecological sustainability. It asks how spiritual belief, customary law, and everyday practice shape Baduy modes of conserving nature. The study uses a qualitative fieldwork design supported by library research. Data were collected through systematic observation, in-depth interviews with selected members of the inner and outer Baduy, and local government official in Lebak District, Banten, Indonesia. Informants were selected purposively for their knowledge of Baduy religious practice, customary authority, and environmental management. The data were analyzed through a philosophical phenomenological approach by identifying recurring themes in the informants’ lived experiences and interpreting them in relation to ecotheological perspectives, especially Seyyed Hossein Nasr’s critique of the separation between nature and the sacred. The findings show that Baduy Divine experience is embodied in customary rules, agricultural practices, forest zoning, simplicity, and restraint in the use of natural resources. The article argues that the Baduy case contributes to religious ecology by showing how an indigenous tradition and its interaction with Islamic concepts offer a concrete example of religiously grounded ecological ethics.

To evaluate the prevalence and reasons for perceived inappropriateness of care (PIC) among ICU clinicians, to identify organizational, clinician, and work-related characteristics associated with PIC, and to determine if PIC is associated with adverse patient outcomes within 6 months post-ICU. Single-day cross-sectional survey, supplemented with follow-up data. Physicians and nurses from 47 Dutch ICUs and 525 patients who were treated in the ICU on the survey day. None. PIC (i.e., a patient situation in which care provision conflicts with a clinician's personal values or professional judgment) and other relevant variables were collected through questionnaires and the National Intensive Care Evaluation registry. A total of 1058 physicians and nurses (response rate, 72%) and 215 of the 397 eligible patients (54.2%) completed the survey. Among clinicians, 276 (26%) reported PIC for at least one patient. Clinicians mostly referred to distributive injustice (n = 181; 70%) and disproportionality of care (66%). Being a nurse (adjusted odds ratio [aOR], 1.78; 95% CI, 1.37-2.33; p < 0.001) and working in a culture that avoids end-of-life decisions (aOR, 1.92; 95% CI, 1.51-2.45; p < 0.001) were associated with higher PIC risk. Larger ICU bed capacity (aOR, 0.97; 95% CI, 0.94-0.99; p = 0.004) and mutual respect within interdisciplinary teams (aOR, 0.84; 95% CI, 0.70-1.00; p = 0.045) were protective. PIC reported by multiple clinicians was independently associated with increased risk of death (aOR, 3.86; 95% CI, 1.23-12.16; p = 0.02) and the combined outcome (i.e., death, severely frail, or not living at home anymore; aOR, 2.91; 95% CI, 1.14-7.42; p = 0.03). PIC is common in the ICU, inversely associated with a supportive ethical work environment, and should be regarded as a legitimate concern that warrants team reflection, as it is a prognostic marker of poor patient outcomes.

ABSTRACT This article explores how movement improvisation can serve as a transdisciplinary pedagogical tool for embodying environmental ethics, establishing a co-creative relationship with Earth, and challenging the hegemonic power structures inherent in academic disciplines. Environmental ethics are typically taught through cognitive-based learning methods. Dancing the Biomes (DTB), an ecological dance pedagogy designed by Gottlob for their master’s degree, offers a body-based approach. This article provides a pedagogical definition of improvisation as an embodied way of knowing and, through four curricular examples, shows how it can be utilized to explore ecological ethics. Participant drawings and written reflections that emerged from teaching DTB in Devon, England, provide visual illustrations of this embodied knowing.

As dietitians actively engage in sectors beyond healthcare, practitioners are expected to uphold ethical standards that reflect both individual conduct and the profession's social identity. The growing influence of digital technologies, sustainability challenges, and interdisciplinary collaboration further underscores the need to understand current standards of ethical practice. However, global dialog on dietetic ethics remains limited and fragmented. To analyze how professional ethics are governed and enforced, and how ethical content domains are structured and expressed in dietetic codes worldwide. A qualitative document analysis was conducted on national or regional codes of ethics and conduct from 25 dietetic associations spanning North America, Europe, Asia-Pacific, and Africa. Documents were obtained from public repositories or through direct association outreach. Codes written in English or Chinese were analyzed directly; others were translated using artificial intelligence (AI) and verified by issuing organizations. Using a reflexive content analysis approach, we examined revision history, government and enforcement, and ethical content domains. Enactment of ethical guidelines ranged from 1982 to 2024, and only five documents reported revision practices, with update cycles varying from scheduled to ad hoc. Regional variation was observed across three dimensions of ethical guidelines: intended audience scope, aspirational enforcement approaches, and references to legal compliance in relation to local laws or legislation. All documents referenced bioethical principles, but only eight incorporated environmental ethics; ethical guidance addressed professional interactions outside patient-practitioner relationships. Conflicts of interest in these contexts included non-financial domains (e.g., media engagement), with advertising and marketing explicitly discussed in several recently updated guidelines. Findings highlight key opportunities to strengthen ethical guidance in dietetics, particularly in relation to environmental ethics, collaborative practice contexts, and conflicts of interest in digital settings.

This study examines the mediating role of tawāḍuʿ in reducing ecological poverty through economic behavior. It integrates the concepts of deep ecology, environmental justice, and khilāfah to explain the relationships among environmental injustice, natural resource exploitation, economic greed, sustainable environmental policy, and ecological poverty. Using a quantitative approach with SEM-PLS, data were collected from 245 Muslim middle-class respondents in South Sulawesi, Indonesia. The findings show that environmental injustice increases resource exploitation, which intensifies economic greed and leads to less responsible economic behavior while weakening tawāḍuʿ. In contrast, sustainable environmental policy enhances tawāḍuʿ, fostering ethical awareness and promoting more responsible economic behavior. Tawāḍuʿ significantly contributes to reducing ecological poverty and serves as a key mediator linking structural and behavioral factors to socio-ecological outcomes. The results indicate that ecological issues are not merely technical or economic but are also shaped by moral-spiritual dimensions that influence economic behavior. This study contributes by proposing an integrative ecological–structural–spiritual model and empirically validating the role of tawāḍuʿ within Islamic environmental ethics. Practically, it highlights the importance of integrating moral-spiritual values into sustainable environmental governance.

Artificial intelligence can replace nursing tasks, but not nurses: Examining artificial intelligence's supports and threats to nursing practice through the lens of the 2025 Nursing Code of Ethics.

This article examines how Wakara religiosity on Ukara Island generates a coherent environmental ethic by linking religious belief, moral value, environmental attitude, and ecological practice. The study adopted a qualitative case-study design integrating ethnographic fieldwork and philosophical analysis. Data were collected from 58 purposively selected participants, including elders, lineage heads, traditional healers, ritual specialists, adult community members, youth, Christian leaders, and a Muslim leader. Methods included 12 key-informant interviews, eight focus group discussions, participant observation, spatial and material documentation, and artefact analysis. Data were analysed through open coding, axial coding, thematic analysis, and salience-weighted matrices. The findings reconstruct five domains of Wakara religious life: clan-spirit cosmology, traditional specialists, vital-force interpretations of illness, elder-mediated knowledge transmission, and the ecological roles of Christian and Islamic institutions. The article shows that clan gods, witches, healers, and ancestors shape values attached to life, land, sacred places, and moral order, producing taboos, rituals, sanctions, and stewardship practices that sustain ecological responsibility in a biocultural landscape.

Workplace bullying and incivility have continued to escalate across health care and pose serious risks to workforce well-being, organizational sustainability, and patient safety. This article builds on a prior four-part article series for this journal and examines emerging dimensions of bullying, including mobbing, gaslighting, cyberbullying, remote and virtual incivility, and the misuse of artificial intelligence. Recent data demonstrate a rising prevalence, disproportionate impacts across gender, race, ethnicity, and sexual minority status, and direct associations with burnout, turnover, medical error, and mortality. The piece also reviews the evolving regulatory, professional, and legislative responses to incivility and highlights an organizational quality-monitoring system that has yielded successful outcomes for health care settings. Practice strategies are also provided to mitigate bullying within the current health care workspaces (e.g., virtual or remote, onsite, or hybrid) and foster psychologically safe, ethical, and high-quality health care environments that heed the Quintuple Aim. Readers of this article will be able to (1) identify historic and current data regarding workplace bullying and incivility in health care, (2) define common terms associated with workforce bullying and incivility, (3) recognize fresh dimensions of workforce bullying and incivility, and (4) apply knowledge regarding quality monitoring systems to mitigate incivility in the health care workplace. Health care organizations and systems, all touchpoints across the transitions of care. Findings reveal how workplace bullying and incivility in health care have not diminished despite decades of professional standards, position statements, and accreditation efforts. Bullying has further escalated in prevalence, complexity, and harm over the past several decades creating significant risks for workforce well-being, organizational sustainability, and patient safety. COVID-19 amplified workforce stress, disrupted interprofessional relationships, while also accelerating the availability of remote roles. New role opportunities became impediments to effective workforce collaboration that advanced quality and safety concerns across practice settings. Ongoing awareness of the dimensions and consequences of workforce bullying by case management's interdisciplinary composition continues to be a critical way to inform successful standards of practice by all case managers. Professionals who hesitate to confront and address incidents of disruptive and oppressive behaviors in the health care workspace contribute to poor quality of care. The Coronavirus (COVID)-19 pandemic brought new challenges to health care settings that contribute to high levels of workforce burnout, increased retention and attrition, and create tensions across critical fault lines of interprofessional interactions. In response, new types of bullying and incivility have appeared, fostering a dangerous culture of silence in the industry. This dynamic disrupts patient safety and quality care delivery. Understanding of these negative behaviors ensures greater promotion of workforce psychological safety, while also protecting patients and their families.

The global ecological crisis demands an education rooted in moral and spiritual values. Islamic Environmental Education is an interdisciplinary field that combines Islamic theology, environmental ethics, and pedagogy. This study identifies research trends, conceptual gaps, and future directions by integrating bibliometric mapping and a literature review. Using VOSviewer and manual analysis of 103 documents of various types (articles, conference proceedings, and book chapters), this study maps key terms, themes, and developments. The results indicate that Islamic Environmental Education is developing within five main clusters: the implementation of environmental education in Islamic educational institutions; Islam and sustainability; Islamic values and sustainable development; religion and climate change; and Islamic-based environmental character education. Overlay analysis reveals a shift in research focus from conceptual and normative discussions toward practical implementation, environmental governance, and global sustainability. This study also found that the integration of Islamic values into environmental education holds great potential for fostering ecological awareness and sustainable behavior through Islamic schools, pesantren, and eco-pesantren. However, research gaps remain, evidenced by the weak interconnections between certain topics and the scarcity of empirical research on the effectiveness of Islamic Environmental Education programs. This study offers a novel approach by systematically identifying research gaps in the field of Islamic Environmental Education through keyword network visualization, overlay, and density analysis. These findings provide a new direction for the development of an Islamic value-based environmental education model that is more practical, empirical, and measurable.

The Hungry Tide by Amitav Ghosh delivers a blueprint for the most anticipated ‘Green Design’, where literary craftsmanship is aided by sustainability, reflecting the complexity of the fragile human-nature relationship at its very best. His grand narrative style and incorporation of aspects like eco-resilience, environmental humanities and diversification of life-forms have transformed the novel into his artistic numero uno. Apart from instilling the sense of eco-anxiety in the human subconscious, it reflects a grim picturization of post-industrial society and the deteriorating effects of anthropogenic activities on climate change, aligning with Global Environmental Policies and the United Nations’ concept of harmonious coexistence of human and non-human sources, along with SDGs. This paper explores Amitav Ghosh’s The Hungry Tide through an eco-critical lens, uncovering the rich tapestry of intricate human interaction with their ecosystem. The global concern for mangrove biodiversity losses, communal incidents like the ‘Morichjhapi massacre’ remind us of the need for conservation of indigenous culture and knowledge, forcing us to reflect on our ecological ethics. By aligning themes of the novel with the United Nations’ Sustainable Development Goals (SDGs), this study highlights how literature catalyses biogeopolitical dynamics, motivating inclusive eco-altruism and crafting a robust design for the sustainable future.

Studies have considered the roles of antecedents of organizational pride. However, they have not yet investigated the personality and motivational factors and potential interactions between the ethical environment, personality traits, and employees' needs in explaining organizational pride. This study fills the gap within the person-organization fit approach by examining the relationship between dark triad personality traits and organizational pride, mediated by the opportunities to satisfy the need for power and moderated by perceptions of an instrumental ethical climate. The cross-sectional research included 1,000 participants (mean age = 41.06; 54.9% men and 45.1% women) employed on a full-time, permanent contract in companies of various sizes in Poland. A positive relationship between narcissism and organizational pride was found (B = 0.30, p = 001), as was a negative relationship between Machiavellianism and organizational pride (B = - 0.26, p = 003), and between psychopathy and organizational pride (B = - 0.29, p = 001). Perception of the instrumental climate moderated the relationship between narcissism and the opportunities to satisfy the need for power (t = 3.19; p = 009), Machiavellianism and the opportunities to satisfy the need for power (t = 2.93.; p = 003), psychopathy and the opportunities to satisfy the need for power (t = 2.94; p = 033), as well as opportunities to satisfy the need for power and organizational pride (t = 5.57; p = 000). Indirect positive relationships between narcissism and Machiavellianism and organizational pride, mediated by opportunities to satisfy the need for power and amplified by a perception of an instrumental ethical climate, were confirmed. The beneficial function of an instrumental ethical climate and opportunities to satisfy the need for power of narcissistic and Machiavellian employees' organizational pride were discussed. Practical implications were formulated regarding the recruitment and selection of work candidates and their development in terms of dark triad features and their congruency with instrumental ethical climate and possibilities to satisfy their need for power.