social health

This research aimed to investigate the impact of game-based resilience training package on social health in Female students of Meibod city. This study is quasiexperimental, using a pre-test and post-test, with a control group design. The samples were 30 students from the sixth primary schools selected by random multistage sampling method, they were divided into two experimental and control groups. To collect data, Keyes' (2004) social health questionnaire was used as pre-test in both groups. Then, game-based resilience training, as the independent variable (intervention), was conducted only in the experimental group in 14 sessions of 60 minutes each; the control group did not receive any training. At the end of training, the questionnaire was administered again in both groups as a post-test. The extracted information and data were analyzed with the help of the parametric test of univariate analysis of covariance (ANCOVA). The results showed that game-based resilience education has an effect on the social health of students and there was a significant difference between the control and experimental groups. The findings showed that resilience training increases the level of positive emotions, self-esteem and successful coping with negative experiences and improves interpersonal relationships. It also makes it easy to adapt to challenges and create a sense of coherence in a person.

The present study aimed to design a scale for Modara based on Islamic teachings and investigate the factor structure, validity, and reliability of that. The research method was qualitative-quantitative (sequential exploratory). 320 subjects who were studying in Mashhad universities in the academic year 2020-2021 were selected by the Stratified random sampling method. Research instruments included the Modara scale, The Depression, Anxiety, and Stress Scale (DASS-21), and the Resilience Scale. The content validity ratio (CVR) and content validity index (CVI) were 0.84 and 0.82 respectively. Guttman's reliability coefficient of 0.84 also indicates good reliability for this scale and Cronbach's alpha for the Modara scale was 0.76. The results of exploratory factor analysis revealed three factors for the Modara scale: Tolerant behavior, Mild Forgiveness, and Wise guidance. Confirmatory factor analysis also confirmed the fit of the three-factor structure of the model. Furthermore, there was a significant and negative correlation between all subscales and the total score of the Modara scale with all subscales and the total score of the DASS and there was also a significant and positive correlation between the total score of the Modara scale with the score of the Resilience scale.Therefore, Modara as an interpersonal skill can be considered in life skills training programs and increase the level of social health in society.

The present research was conducted with the aim of analyzing the content of the Qur'an textbook and the heavenly messages of the elementary school based on the components of social health. In terms of practical purpose and descriptive research method, it is content analysis type. The statistical population of the research is the number of 12 volumes of textbooks of the Qur'an and the heavenly messages of the elementary school in the academic year of 2023. In this way, the entire statistical population has been examined and content analyzed in terms of attention to social health and its components, and the description criterion was attention to social health and its components, so sampling was done in a targeted manner. At this stage, the data obtained from the content analysis form was classified, and descriptive statistics (Fraud tables, percentages and averages) and qualitative analysis were used. The findings showed that the total frequency of social health components in the elementary Quran textbook was equal to 21 items. 14% related to social prosperity, 9% related to social adaptation, 24% related to social cohesion, 5% related to social acceptance and 48% related to social participation. is. The total frequency of social health components in the textbook of Heavenly Messages of the elementary school is equal to 77 items. Of which 11% are related to social prosperity, 23% are related to social adaptation, 27% are related to social cohesion, 10% are related to social acceptance and 29% are related to social participation.

While no one in the world can deny the benefits of digital technologies, the adverse effects of technology on physical and mental health are also a controversial topic in the world. Therefore, the present study was conducted with the aim of investigating the effect of using digital devices on the social development of children aged 2 to 6 years in Yazd city.

The current research is descriptive and the statistical population included children aged 2 to 6 years old in kindergartens in Yazd city in the academic year 2022-2023. 300 children were included in the research with available sampling method. To collect data, lifestyle checklist and measurement of the use of digital devices and how to work with them (researcher-made tool) and Weiland's Social Development Questionnaire (1953) were used. After collecting the data with the help of the lifestyle checklist completed by the parents, the children were placed in three groups; The first group includes children who have been exposed to digital devices excessively (more than 60% of their waking hours) during the last three months, and the second group includes children who have been exposed to digital devices moderately (between 30 and 60% of their waking hours) during the last three months. their waking hours) were exposed to digital devices and the third group included children who used digital devices the least (less than 30% of their waking hours); Was. Also, all three groups were equal to each other in terms of age. In the next step, Weiland's social development questionnaire was completed by the parents and the social development status of the children of all three groups was examined. The data were processed using the analysis of covariance test with repeated measures and SPSS software. Any kind of difference in these two groups was investigated.

The average social development in all three groups was significantly different from each other (p < 0.001), which showed that digital devices have an effect on children's social development. Social development in children with high use of digital devices is 12. 45 and during moderate use, it was 59.4 and during low use of digital devices, it was 69.7, which showed that social growth decreases with the increase in the use of digital devices.

The results of the research indicated that the high use of digital devices has an effect on the social development of children, and this effect is in addition to the delay in skills related to social development, such as general self-help, self-help in dressing, self-help in eating, communication with others. , self-regulation in one's behaviors, socialization, physical mobility, may affect other developmental skills in general and can cause weakness in the domain of vocabulary, verbal intelligence and disturbance in executive functions

The aim of this study was to develop a model of Women Returning to drug use based on family functioning and family emotional climate by mediating role of social health in the rehabilitated women addicted to drug. The research method was descriptive-correlational. The statistical population consisted of 430 women with a history of substance abuse in the rehabilitation camp of new life in Mashhad, from which a sample of 204 people was selected based on the convenient method. Research tools included the Fadardi, Ziaee and Barerfan (2008) Substance use Scale, Epstein, Baldwin & Bishab (1983) family functioning, Hillburn (1964) family emotional climate and Keys' (1998) social health. The statistical analysis was done in the descriptive part based on frequency percentage and average calculation with SPSS24 software and in the inferential part based on structural equation model in AMOS. The reliability of the mentioned four questionnaires was calculated according to Cronbach's alpha coefficient equal to 0.91, 0.90, 0.87 and 0.77 respectively. The findings showed that social health has a positive mediating role in the relationship between the two variables of family functioning and family emotional climate with the tendency to use drugs again. As a result, due to the influence of social health on the functioning of the family and the family emotional climate, with the influence of social health on the ability of people to avoid the tendency to use drugs again, it should be taken into consideration in educational and therapeutic programs in both the educational system and the treatment system.

From the man’s healthy dimension, social health is more necessary for youths who are the main engine of society. From the perspective of Islam the category of the social health of youths is more important. In the Islamic lifestyle and from the view of sociology the requirements should be considered for this dimension of health. In the Islamic lifestyle, the person who follows a worthy model and has hope, motivation cheerfulness, answerability, cooperation, equitability, and a feeling of satisfaction can have social health. From the view of sociology, requirements can be counted such as cohesion, unity, participation, flourishing, and social acceptance. Internet, software, library sources, and documents have been used in this research, and with the analytic-descriptive method it has been attempted the different aspects of the issue be explained initially and then they have been studied.

Social health is a function of various social and cultural factors and after entering the university, the student encounters a new environment that is different from his previous life and his previous social environment and during the study period with many problems. It will be found that each of them can harm his social health and considering the importance of ensuring the social health of students, this study was conducted to investigate the effect of social networks on students' social health. The research showed that students' social health as a social construct is affected by the quantity and quality of presence and activity in social networks. With the proliferation of means of disseminating information, the concentration of power in controlling information has disappeared, and on the other hand, the centers of power that have formed in social networks, around shared values, ideas, and interests, have disappeared. Social, cultural, political and economic's have emerged as powerful actors.

Undoubtedly, physical activity is one of the important indicators of individual and social health and neglecting it has adverse effects on productivity. On the other hand, the restriction of physical activity due to cultural and religious teachings is more pronounced in women. Therefore, the present study was conducted to investigate the status of physical activity among students of Farhangian University throughout Iran and the effect of gender differences among them was investigated. The present study was an applied research that was conducted by survey method and was cross-sectional in terms of time. The present study was a cross-sectional study. The research population was the students of Farhangian University of the whole country who were first considered as a census. In order to conduct research, the health record system was first designed and implemented in 98 Branch. Of Farhangian University and educational centers across the country. In this regard, the variables were measured in two parts and recorded in the system. The registered information of 29115 students was studied in the student health record system. Only 15% of students were physically active seven days a week (at least 30 minutes at a time), as recommended by the World Health Organization. Male students were significantly more active than female students. There was a significant difference in this ratio between girls and boys.11% of girls and 7% of boys did not engage in any physical activity during the week. Based on the findings, the level of physical activity among students of Farhangian University is estimated to be unfavorable. The situation was worse in the girl population.

Among the various factors related to adolescent high-risk behaviors, spiritual intelligence, emotional intelligence and social health as a set of mental skills and talents are the most important predictors of high-risk behaviors because there are intertwined relationships between them. Therefore The present study aimed to predict the high-risk behaviors of adolescents based on the level of spiritual intelligence, emotional intelligence and social health.

The method of this descriptive study was correlational. The target population was all female high school students in Marand (1671 N =), of which 310 were selected based on the Karajsi and Morgan table by multi-stage cluster sampling. Data collection tools include; Questionnaires for measuring high-risk behaviors were Mohammadi and Ahmadabadi (2008), Cong's spiritual intelligence (2008), Wang and Love's emotional intelligence (2007), and Keyes's social health (2000). Data were analyzed using Pearson statistical methods and multivariate regression.

The results showed that there is a significant relationship between spiritual intelligence, emotional intelligence and social health with high-risk behaviors. The results also showed that between the dimensions of spiritual intelligence, the dimension of producing personal meaning and then expanding the state of consciousness, and between the dimensions of emotional intelligence, self-awareness, and the dimensions of social health, the dimension of social participation and social adaptation explain desirable risky behaviors.

Therefore, it can be said that there is a significant relationship between the rise of each of the mentioned variables and the ability to predict well with high-risk behaviors of students.

Healthy human is the axis of social development, and the development process without regarding to health is impossible .Social health in society is affected by many factors that can be studied in sociological studies. This article is aimed at sociological analysis of the social health of women and social violence.

In this research, using Quantitative survey methods, women aged between 15-49, in Owramanat area in Kermanshah Province, have been studied in 1398-1397. Sample size was 300 people based on Cochran formula by multistage cluster sampling. . Data were collected using a Researcher-made questionnaire and Respondents' views were evaluated .

The results of the study showed that the level of women's health was moderate, and the highest average value was related to the social participation dimension and the lowest value was related to social acceptance dimension. The findings also showed a significant and reverse relationship between socialization, ethnic identity, verbal violence and gender attitudes with social health in the studied population. Regression results indicate that among the effective variables (socialization, ethnic identity, verbal violence and gender role) on social health, the variable of verbal violence with a beta value of ./185 inversely has influences the social health of women in the community.

Also, the results indicate that the indicators of socialization, verbal violence, gender role and ethnic identity can explain up to 15% of the dependent variable. Key words: Social health, Owramanat, Social violence, Socialization, Verbal violence.

The purpose of this study is to investigate the effect of cyberspace on the social health of high school students in Roodan. In terms of target type, an applied survey is considered as a small scale in terms of the extent of micro and in a time –consuming cross-sectional study.The research method in this research is a field method using a scrolling technique and a questionnaire for collecting data. The statistical population of the present study is the students of Roodan city. 368 of them were studied using Cochran's formula . The present study seeks to investigate the relationship between mobil-based cyberspace as an independent variable and the total amount of social health and it's indicators ( social solidarity, social acceptance, social cohesion, social participation, and social flourishing ) as a dependent variable .
The results of the research indicate that: between mobile-based cyberspace with total social health ( -0.33) and it's indicators: social solidarity ( -0.27 ) social acceptance ( -0.23 ) social cohesion ( -0.36 ) social participation ( -0.42 ) and social flourishing ( -0.31 ) there is a negative , inverse and meaningful relationship. Therefore, all research hypotheses are confirmed.

To measure the relationship between psycho-social health and national-religious identity among Yazdi high school students a sample of 354 students was selected using a cluster sampling method. Measures used to assess the constructs are of acceptable validity and high internal consistency (alpha= 0.75). Statistical analyses revealed a significant correlation between the two constructs, yet the national-religious identity has no relationship with SES. Furthermore, a significant difference was observed between male and female students in terms of religious identity. Also, %19 of the variance in identity is explained by the psycho-social health. Further research in this area is recommended.

The purpose of this study was to investigate the relationship between Islamic life style and social health among people of Yazd city. This study was a survey research and 384 people were selected from the triple regions in Yazd city by Sampling with Probability Proportional to Size (PPS). The data collecting have been conducted through Kavyani's (1390) Islamic life style scale and Keye's (1998) social health. The results showed that among men and women, men's average of social health was significantly more in comparison with women's and also married people's average of social health was more than single people's (P<0.05). In addition, women's average of Islamic life style was significantly more compared to men's (P<0.05). There was a direct and significant relationship between Islamic life style and social health and its aspects. In other words, if life style conforms to Islam more and more, social health and its aspects will be better and better. In accordance with the study results, developing Islamic life style in the society would cause to improve social health.

Spirituality, is inseparable part of ethics and human values and have a high importance on monotheism religions. This is importance from that human nature have a fundamental tendency to positive and favorite values. The lack of faith is alarm bell that revealing human disability in facing to difficulties of life. Spirituality manifesting in hope and trust to “mercy, grace, compassion, justice, friendship and wisdom” of God. Hopefulness and trust of human beings helps them in passing and ephemeral moments of life and to be accept the will of God. Spirituality in work, is inspiring and motivating power in permanent search for finding goal and meaning of life based on working, deep knowing to value of working, extent of the world, creatures of nature environment, and system of personal belief. Spirituality have connection with three levels of organizational behavior that is individual, group and organizational levels, and despite the fact that spirituality in organization, have a deep philosophical and personal conception, but more or less in all of definitions of scientific and academic centers, spirituality including of integrity, perfection, cohesion in working milieu and deep values in work. Based-spirituality organization will accompanied by numerous advantages including of staff health and self-control. Also, gained God’s favor in result of spirituality, will be effect on work success. Based on studies and research findings, religious beliefs as a transcendence basic indicator, can lead towards perfection and transcendence, and as a result, organizational spiritual and mental health, and finally spiritual transcendence of staff have a rightful effect on individual and social health. Furthermore, it seems that doing the proper and consistent cultural engineering in religious teachings and knowing to reality of Islamic worldview and ideology is essential for NAJA (Islamic Republic Disciplinary Force), and by its performing, to take important steps for spiritualizing the self, Islamic society and extant organizations.

Social health is one of the new concepts in social since which have recently received much attention in Iran and the world. Some of the social scientists believe that there is a kind of summation of society situation under this new concept and because of being vast it can be a good analytical tool for sociologists, social pathologist and planners. On the other hand educational system is an important subsystem in each society which covers some social health parameters and at the same time is connected to some other parameters of social health; it can be the axel of educating staff and form the process of new generation's socialization. In this study the researches and writings about education system and social health elements have been studied by using Metaanalysis.

In this paper, the writer discusses what is known as modern mysticisms, which has posed a threat to the society’s spiritual health. The writer begins with the claim that naming such thinking currents as mystic is misleading as they should be truly named anti-mystic currents. Equally misleading, the writer states, is division of knowledge to false and true because the concept of false knowledge is paradoxical. According to the writer, if such thinking currents are named as mystic, the mind meets them in a positive way in the first encounter, but labeling them as anti-mystic sharpens the society’s sensitivities and brings their attention to the dangers posed by such thinking currents. The writer also discusses the effect of such anti-mystic currents on religious epistemology. According to the writer, one of the basic tenets of Islamic mysticism is complete conformity of the intellect with revelation and the Shariat; otherwise, whatever we know today as Islamic mysticism should be labeled as anti-Islamic.