subjective well-being

There is almost a global consensus over this fact that well-being is the ultimate purpose of any policy-making, especially in democratic governments. Participating in organized sports is regarded as one of the important social grounds (institutions) with the potential capability of supporting the mental health. High and long-term participation and attractive environments make organized sports a significant and positive instrument for facilitating the population level change in case of health treatments such as promoting the mental health, enhancing the emotional/social performance and the life quality related to social relationships. Taking part in sports spaces and fields or watching the sport matches create this feeling in the individuals that there is something going on that is far more important than the scores and results; as if the collective mind is given a new energy, and the individuals experience a sort of joy and happiness caused by participating in sport events or just watching them. Sports can be an attractive environment for supporting the subjective well-being, which can be realized by focusing on the importance of sports in childhood and adolescence, while supporting the subjective well-being in such periods and considering its positive effects on the future periods of life. Since subjective well-being is considered as a developmental index of societies and regarding the significant role of sports and physical activities in creating such feeling, it seems necessary that more attention be paid to sports and principled investments be done in this social institution, besides having responsible management and planning. The instances of such marks can be enumerated as the development of sport clubs, development of sport for all, building health roadin public places like parks and sidewalks, and providing sports and sports facilities for all categories and groups of the society regardless of gender, age and ethnicity.

Environmental dimensions can be used as indicators of urban quality of life due to their potential contribution to subjective well-being. The environment is constituted by the interacting systems of physical, biological, and social elements interrelated in various ways, individually and collectively. This study aims to uncover qualitatively whether these two environmental elements, namely social and physical factors, are indeed predictors of subjective well-being and reliable indicators of quality of life in cities. The study presents and tests a model that examines a matrix of cross-effects between social and physical indicators with subjective well-being. Data are obtained through an expert survey in the city of Tehran. In this approach, a group of urban planners undertakes the effect of social and physical components on subjective well-being. First, the existing literature is studied, and the related components are identified. Then, some interviews are made, and the cross-section analysis effects are extracted in a cross-effect matrix. As the finding revealed, among physical factors, percapita and spatial justice can have the highest impact on subjective well-being in Tehran. This was followed by access to urban transportation networks depending on their type, quality, and amount. Also, commute, neighborhood, housing, and job satisfaction were predictors of subjective well-being. Among social factors, spending leisure time, continuous social interactions, and health status impact subjective well-being. 

Objective:   The aim of present study was to determine the predictors of quality of marriage and also test the mediating role of subjective well-being in the relationship between four existential domains and quality of marriage. Methods: In terms of purpose, this study was an applied research and used structural equation modeling. The statistical population of research included all married people of Kermanshah city in 1400. The sample consisted of 441 married men and women who were selected by convenience random sampling method and questionnaires were completed by electronic survey method. Dehshiri Spiritual well-being Scale , Norton Quality of marriage Index  and Warwick-Edinburgh subjective well-being Scale were used to collect data. SPSS and AMOS software version 26 were used to analyze the data and the data were analyzed using the structural equation model method. Results: The results of structural equation showed that relationship with self and relationship with nature have a significant relationship, both directly and indirectly, with the quality of marriage. subjective well-being has only directly and relationship with God only indirectly  related to the quality of marriage, so that relationship with God through subjective well-being has a significant relationship with quality of marriage. Conclusion: The results of the research showed that a good relationship with God leads in good relationships with self and nature, and results of these good relationships strengthen people’s subjective well-being, and this in turn increases the quality of marriage. As we know, one of the dimensions of consultants' work is prevention. Therefore, it is recommended that counselors and psychologists provide the necessary training on establishing and enriching the four existential relationships to clients who seek premarital counseling or in individual counseling to clients. Counselors and psychotherapists in evaluating the problems of couples, as one of the variables affecting marital relationships, should also consider the extent of the four existential relationships and try to solve the problems of couples, to enrich these relationships.

The purpose of this study is to explore whether training psychological capital is effective on mental health and subjective well-being in adolescence. A quasi-experimental design was used with pre-test and post-test data evaluations, comparing an experimental group with a control group. In this study, the statistical population included adolescent girls with problematic mental health (age 13–15) referred to an Arian psychological clinic from April to June 2021 in Borujerd, Iran. The study included twenty-three adolescents selected through a purposive sampling method and randomly divided into two groups, experimental (n=12) and control (n=11). To collect data, mental health and subjective well-being questionnaires were administered. For the experimental group, Psychological capital intervention was administered in ten sessions of 90 minutes every two weeks while the control group received no treatment. MANOVA in SPSS software version 23 was used for data analysis. Results suggest that the Psychological Capital intervention had positive effects on mental health (P <0.001, F = 18.88) and subjective well-being (P<0.001, F= 16.36) in adolescent girls with problematic mental health. This study reveals that PsyCap intervention is effective at improving mental health and subjective well-being. This study provides encouraging new evidence for the efficacy of psychological capital (PsyCap).

While some research projects have been done into the guidelines for and inefficacy of religious involvement in subjective well-being (SWB), it has been well-argued that religious involvement should be more considered as one of the key elements triggering off SWB. The current study examines the possible relationship between religious involvement, religious attendance, religious beliefs, and SWB among male and female groups. The relationship between the variables and SWB was investigated through Propensity Score Matching (PSM) and Nearest-Neighbor Matching (NNM). The sample consists of people aged 18 and over in fifteen districts of Isfahan in the year 2020 (N=363). Our analysis shows a robust influence of religious involvement, religious attendance, and religious beliefs on SWB in a framework of multivariate logistics which controls for education, gender, income, and disabilities. Moreover, in contrast to other studies, the findings indicate equal efficacy of religion for both men and women. In addition, findings show that Muslim individuals are happier and more satisfied with life than non-Muslim or non-religious people. We suggest that the influence of religious organizations and communities on the process of happiness and welfare as well as the function of these elements be highlighted as areas for further studies.

Background: Housewives build a significant part of society. They play a key role in strengthening the foundation of the family and nurturing the next generation of any country, so it is very important to pay attention to mental health of this population.   Aim: This study investigated effects of a period of Hatha yoga-based mindfulness practice on distress tolerance and subjective wellbeing of housewives. Materials and Methods: Participants were 38 housewives between 31 to 52 years who were randomly divided into two experimental groups including face-to-face (i.e., presence on the grass, n=17) and online (via Sky room, n=21). A 6-week Hatha Yoga-based mindfulness training was held simultaneously in twelve sessions for both groups. Distress Tolerance Scale (DTS) and Keyes and Magyar-Moe’s Subjective Well-being Scale were used. Results: The results of analysis of covariance showed that all subscales of distress tolerance and subjective well-being of housewives in the face-to-face group were significantly higher than the online group. Moreover, the results of paired t-test showed that the means of post-test of all subscales of distress tolerance and subjective well-being of housewives were significantly higher than the means of pre-test. But in the online group, the means of pre-test and post-test did not differ significantly in all variables. Conclusion: Our findings emphasize that, in order to improve metacognitive processes, yoga-based mindfulness training in online method cannot replace face-to-face method.