Emotional maltreatment and problematic short-video use among adolescents: an indirect association through narcissism and moderation of the direct association by physical activity

Background: Awareness of youth-friendly sexual and reproductive health services (YFSRHS) is an important starting point for enabling young people to identify and seek appropriate sexual and reproductive health information and care. However, awareness of these services may vary across settings, including higher education institutions. Objective: To determine the level of awareness of YFSRHS among undergraduate students at Saint Augustine University of Tanzania (SAUT), Malimbe Campus. Methods: A quantitative descriptive cross-sectional study was conducted among undergraduate students at SAUT Malimbe Campus. Data were collected using a structured, self-administered questionnaire. Of 109 questionnaires distributed, 108 completed questionnaires were included in the analysis. Descriptive statistics were used to summarize students’ awareness and reported sources of information. Results: Of the 108 respondents, 96 (88.9%) reported having heard of YFSRHS, while 12 (11.1%) had not. Social media was the most frequently reported source of information (44.0%), followed by friends or peers (41.0%) and health facilities (36.0%). University programmes and posters or advertisements were reported less frequently. Conclusion: Most respondents had heard of YFSRHS, with social media and peer networks serving as prominent information channels. Strengthening accurate information through these channels, alongside university-based communication, may help address the awareness gap among students who remain unreached.

Religious education is often expected to promote tolerance, but respect for religious difference does not necessarily ensure accurate understanding of religious others. This study examines how religious education policies in Indonesia and England emphasize different forms of cognitive tolerance. Using qualitative document analysis and comparative policy analysis, the study analyzes selected legal, curricular, and pedagogical documents through four components: Knowledge of Religious Others, Recognition of Internal Diversity, Critical Reflection, and Understanding Commonalities and Differences. Indonesian policy gives greater relative emphasis to understanding commonalities and differences within religion-specific formation, social harmony, and responsible citizenship. English policy gives greater emphasis to critical reflection and knowledge of religious and non-religious worldviews through shared enquiry. Recognition of Internal Diversity appears in similar proportions in both datasets, but it serves different curricular functions. The findings show differently configured pathways toward cognitive tolerance, combining the same cognitive components with different relative emphases and curricular purposes.

Character education is an important foundation for preparing preservice teachers. However, the internalization of moral values does not necessarily entail the ability to make ethical decisions in professional practice. This article aims to synthesize the conceptual relationships among character education, moral development, professional identity, and professional ethics among preservice teachers and formulate a framework for strengthening teacher education. The study employed an integrative literature review involving targeted searches for major theoretical works and scholarly articles on character education, moral reasoning, teachers’ professional ethics, and preservice teacher education. The literature was analyzed thematically by comparing theoretical foundations, research contexts, findings, and pedagogical implications. The synthesis indicates that the transition from personal character to professional ethics is a nonlinear process integrating five mechanisms: recognition of values and moral sensitivity, role modeling, reasoning through ethical dilemmas, guided reflection during field placements, and an institutional culture consistent with ethical values. The synthesis also identifies a gap between ethical knowledge and the ability to apply moral concepts explicitly when considering conflicts between values. These findings underscore the need for ethics education that connects an understanding of norms with reasoning practice and reflection on professional experiences. This article proposes a Character–Professional Ethics Transition Model linking value internalization, moral reasoning, professional identity formation, and accountable ethical action. In practical terms, the framework may guide the integration of learning based on ethical dilemmas, reflection on field placements, and the strengthening of institutional culture into preservice teacher education. The proposed model requires empirical testing, particularly through longitudinal research in Indonesian teacher education contexts.

Yayasan Cahaya Ilmu is a social and religious institution in Lawang Kuta Hamlet, Lembar Village, West Lombok Regency, that fosters 11 adolescent and young adult beneficiaries aged 13–18 years with orphan, double-orphan, and underprivileged family backgrounds. Prior to this program, the beneficiaries had not received structured mentoring in Al-Islam and Kemuhammadiyahan (AIK), consistent with national data indicating high school dropout rates in West Nusa Tenggara. This community service program aimed to improve participants' understanding of Islamic values, cultivate knowledge of Muhammadiyah's ideology, and build noble character and independence. The method adapted a Participatory Action Research approach, implemented over one month through eight scheduled visits (twice weekly), combined with independent daily worship habituation supervised by the foundation's mentor. Results showed improvement across all indicators: the average AIK comprehension score increased from 50.5 to 80.6 (scale of 100); 91% of participants were able to perform prayer according to fiqh standards; 91% showed improvement in Qur'anic recitation quality using the tahsin method and 100% of participants successfully memorized five short surahs. Outputs produced include a two-volume AIK module, Qur'anic storyboards, daily worship monitoring tables, and the establishment of an independent study circle (halaqah mandiri) as a form of program sustainability.

Although physical activity enjoyment is associated with athletes’ psychological outcomes, the mechanisms underlying its relationship with mental well-being remain unclear. This study examined the mediating role of loneliness among athletes. A correlational survey design was employed. The participants consisted of 350 athletes selected through criterion sampling, including 178 females (Mage= 20.58 ± 1.99) and 172 males (Mage= 21.91 ± 4.88). Data were collected using the Physical Activity Enjoyment Scale, UCLA Loneliness Scale–Short Form, and Warwick-Edinburgh Mental Well-Being Scale. Pearson correlation analysis and PROCESS Macro Model 4 mediation analysis were conducted, and indirect effects were tested using 5,000 bootstrap samples. Physical activity enjoyment was positively associated with mental well-being (r= .586, p< .01) and negatively associated with loneliness (a= −.196, p< .01). Loneliness was negatively associated with mental well-being (b= −.447, p< .01). The mediation analysis revealed a significant indirect effect of physical activity enjoyment on mental well-being through loneliness (indirect effect= .088, 95% CI [.026, .147]). These findings indicate that enjoyment of physical activity contributes to athletes’ mental well-being and that loneliness partially explains this relationship. The results emphasize the importance of considering social connectedness and psychological experiences in understanding athletes’ well-being.