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In the contemporary globalized era, where conscientious and inclusive leadership (IL) are increasingly valued, cultivating altruistic prosocial tendencies (APT) among future leaders becomes critical. However, a significant gap persists in understanding the optimal approach for assisting young leaders with commendable social sensitivity. This study aims to examine the connection between IL and a leader’s APT and focuses on the moderating role of internalized values (IV) among young leaders in Indonesia.

The research adopted a quantitative methodology, using an online survey to gather data from 12.584 participants in the “Kampus Mengajar” program. The data analysis is conducted using structural equation modeling.

The study highlights the significant association between IL and APT among leaders, emphasizing the importance of inclusive approaches in fostering prosocial behavior. Additionally, it reveals the moderating impact of IVs, indicating that leaders who embrace values promoting societal belongingness are more inclined toward altruistic actions. This nuanced insight contributes to theoretical discourse and offers practical implications for organizations and educational institutions aiming to cultivate socially conscious leadership among young leaders.

This study advances scholarly understanding by exploring how IL shapes APT among young leaders, integrating insights from Role Identity and Role Identity Salience theory. By examining the moderating role of IVs, the study offers nuanced insights into the conditions that enhance this relationship.

This paper aims to examine the role of two mediating variables in the relationship between spiritual leadership with organizational citizenship behavior (OCB). The two mediating variables used in the study were organization-based self-esteem (OBSE) and workplace spirituality as followers’ intrinsic motivation and self-concept factors. Furthermore, the research also examined the role of perceived organizational support as moderating variable on the relationship between spiritual leadership and workplace spirituality.

A survey was conducted using questionnaires via a face-to-face method. The five-point Likert scale was used to assess the variables and to measure the items. The tool of analysis used was partial least square. The sample consisted of 234 respondents encompassing teachers and educational staffs of an Islamic based education institution in Indonesia.

The results supported five out of the eight proposed hypotheses. It was apparent that there was a partial mediating role of the OBSE as followers’ motivational concept on the relationship between spiritual leadership and organization citizenship behavior.

The dearth of literature on the adoption of spiritual leadership in Islamic schools makes the depth of discussion on the study framework somewhat limited.

The insight provided by this study into understanding and link between spiritual leadership and OCB among Muslim education practitioners. While a large body of leadership research has adopted a variation of leadership theories, the results shifted the focus of attention to the adoption of spiritual leadership as an essential determinant of discretionary behavior in a religious-based institution.

Islamic schools are in dire need of teachers with discretionary behavior. Spiritual leadership proved to have a significant relationship with organizational based self-esteem and OCB. It promotes the intrinsic well-being of the follower by creating a vision where people can achieve their higher purposes of life and contributing to society by performing services to others, and by giving people a feeling of being appreciated.

The study extends scholarly understanding on the role of spiritual leadership, which is a relatively new and growing area of interest for academics and practitioners, in shaping teachers and academic staffs’ OCBs regarding both theory and practice.

Although the academic literature provides extensive insight into the motivations for the unethical use of information technology in online classes, little is known about how perceived justice, the opportunity to cheat and spiritual legitimacy mitigate unethical behavior among young academics. The purposes of this study are two folds: first, to determine how perceived lecturers’ justice and opportunity to cheat may mitigate academic misconduct in online classes, and second, to evaluate the moderating effect of spiritual power on the relationship between perceived lecturers’ justice and opportunity to cheat and academic misconduct.

This research was conducted at universities in three Southeast Asia countries, including Indonesia, Malaysia and Thailand, with a total of 339 respondents. The research questionnaire was distributed using Google Forms. The analytical method used to test the research hypothesis is moderated regression analysis (MRA).

The findings of this study reveal that spirituality moderates the relationship between lecturer justice and the opportunity to cheat online. Even though the justice level of the lecturer is low, individuals with relatively high spirituality will show much less cheating behavior than when there is a low level of lecturer justice and a low level of student spirituality, and vice versa.

Cheating occurs when students develop an intention to cheat, which leads to actual involvement in cheating, meaning that theoretically, the findings extend the fraud triangle theory. In addition, the practical implications of this research are that lecturers need to conduct fair teaching, such as transparency of exam conditions, assessment, the right to an opinion and supervision during exams, consequently, the students cannot cheat. Spirituality is also an essential factor that can reduce online cheating, so instilling spirituality in specific courses is a fruitful solution.

The contributions of this study are twofold. First, this study gives testable theories on how spiritual help works. Second, this study offers tailored and more humanistic assistance, such as a mechanism that adjusts to the academic world’s usage of more positive technologies. This study contributes to the literature on online cheating in higher education across three Southeast Asian nations (Indonesia, Malaysia and Thailand).