درخت حوزه‌های تخصصی

Objective: The objective of this study is to explore the lived experiences of Zoroastrian-Muslim interfaith marriages in Iranian society, focusing on the challenges, outcomes, and strategies adopted by couples. Methods: This qualitative study employed interpretative phenomenological analysis (IPA) to understand the participants' perspectives. Data were collected through in-depth, semi-structured interviews with 13 male participants involved in interfaith marriages between Zoroastrians and Muslims in Iran. Theoretical sampling was used, and interviews were analyzed using open, axial, and selective coding, with data saturation achieved after the 13th interview. The Atlas.ti software was used for coding and analysis to derive themes from the participants' narratives. Findings: The findings reveal both positive and negative outcomes of interfaith marriages. Negative consequences include social exclusion, personal dissatisfaction, and emotional stress due to religious and cultural conflicts. These challenges were exacerbated by legal constraints, such as the requirement for non-Muslims to convert to Islam for formal marriage registration. On the other hand, positive outcomes included personal growth, intellectual development, and enhanced social cohesion through exposure to different religious and cultural perspectives. Acceptance of differences and maturity were key factors in successful marriages. Social exclusion and family opposition were prevalent but varied based on gender and minority status. Conclusion: Interfaith marriages in Iran, particularly between Zoroastrians and Muslims, are fraught with complexities. While many couples experience significant challenges related to social exclusion and cultural conflicts, others find personal growth and mutual understanding through their relationships. These marriages reflect broader societal dynamics, where religious hegemony and legal frameworks play crucial roles in shaping outcomes. The study highlights the need for legal reforms and social support to foster inclusivity in interfaith marriages.

Objective: The present study aimed to model marital satisfaction and parental problem-solving on children's mental health with the mediating role of parental emotional support. Methods: The research method was descriptive-correlational and of the structural equation modeling type. The study population included all adolescent girls aged 15 to 18 years along with their parents residing in Tehran in 2024, from whom 258 adolescents and their parents were selected as the sample through convenience sampling. Data collection instruments included the Marital Satisfaction Questionnaire (EMSS, ENRICH, 1987) and the Problem-Solving Styles Questionnaire (PSS, Cassidy & Long, 1996) for parents, and the Emotional Atmosphere Questionnaire (FEA, Hilburn, 1964) and the General Health Questionnaire (GHQ, Goldberg, 1979) for adolescents. Parents responded to the Marital Satisfaction and Problem-Solving Styles Questionnaires, while adolescents responded to the Emotional Atmosphere and Mental Health Questionnaires. Findings: The results showed that the proposed model had a good fit. Findings also indicated that the direct path of marital satisfaction, parental problem-solving, and parental emotional support to children's mental health was significant (P < 0.05), and the indirect path of marital satisfaction and parental problem-solving to children's mental health through parental emotional support was also significant (P < 0.05). Conclusion: These findings suggest that marital satisfaction and parental problem-solving can affect children's mental health through parental emotional support.

Objective: This study aimed to explore how narrative reframing functions as a coping and meaning-making mechanism among Taiwanese families experiencing trauma. Methods and Materials: A qualitative research design was adopted using purposive sampling to recruit 26 participants from Taiwan who had directly experienced family trauma, including bereavement, illness, or sudden life disruptions. Semi-structured interviews were conducted until theoretical saturation was reached. Each interview lasted 60–90 minutes, was audio-recorded, and transcribed verbatim. Data were analyzed using thematic analysis facilitated by NVivo 14 software. An inductive coding approach was applied to identify open codes, subcategories, and overarching themes, with constant comparison used to refine findings. Research rigor was ensured through reflexive memo-writing, triangulation of coding among team members, and maintaining an audit trail. Findings: Analysis yielded three overarching themes: (1) Emotional reconstruction through narrative reframing, where participants processed trauma-related emotions, reduced guilt and shame, regulated distress, and cultivated hope; (2) Relational transformation within the family system, including improved communication, redefined roles, conflict resolution, trust rebuilding, and strengthened intergenerational understanding; and (3) Identity and future orientation, where families reframed themselves as survivors, emphasized personal growth, redefined goals and values, and expressed aspirations to transmit resilience across generations. Participants highlighted that narrative reframing enabled them to transform suffering into continuity, strengthen bonds, and situate trauma within cultural and spiritual frameworks that emphasized endurance and meaning. Conclusion: The findings demonstrate that narrative reframing is a powerful coping process in families experiencing trauma, allowing for emotional healing, relational adaptation, and the construction of resilient family identities. This study underscores the importance of integrating narrative approaches into therapeutic interventions to support families in navigating trauma, rebuilding trust, and envisioning hopeful futures.