The present study examined how psychological well-being and mental health relate to Self-esteem and social adjustment among institutionalized children living in welfare centers in Rasht. Overall, the findings show that both constructs are robust, positive predictors of children’s psychosocial functioning. Psychological well-being and mental health together accounted for roughly one-fifth to one-quarter of the variance in both social adjustment and self-esteem, with religious and existential well-being and several mental health subscales making independent contributions. These results are consistent with the thesis data on the same population, which likewise indicated significant positive associations between psychological well-being, mental health, self-esteem, and social adjustment.
Our findings align with a large body of evidence documenting those institutionalized children are at increased risk for emotional and behavioral problems, including low Self-esteem and impaired social adjustment. Nsabimana et al., for example, reported that institutionalization in Rwanda was associated with reduced Self-esteem and higher internalizing and externalizing problems (
5). Studies from Indian child-care institutions similarly show that institutionalized youth tend to have lower Self-esteem and greater adjustment difficulties than peers who remain in family settings (
34). Recent systematic reviews of institutionalized adolescents emphasize that psychological adjustment is shaped by a combination of personal resources (such as self-concept and coping), social relationships, and caregiving quality (
35). In this context, the present study adds to the literature by demonstrating that positive psychological resources — particularly spiritual–existential well-being and perceived mental health — are not only impaired in institutionalized children but also function as key predictors of their Self-esteem and ability to adapt socially.
The independent effects of religious and existential well-being on both Self-esteem and social adjustment are particularly noteworthy. Children who reported stronger religious well-being and a greater sense of meaning and purpose in life tended to score higher on Self-esteem and to function better in social contexts. This pattern is consistent with the theoretical and empirical work around the Spiritual Well-Being Scale (SWBS) developed by Paloutzian and Ellison, which conceptualizes religious and existential well-being as complementary sources of overall spiritual health and resilience (
36). Studies in adolescent samples have shown that higher spiritual well-being is linked to fewer emotional problems and better overall well-being, supporting the idea that a coherent system of beliefs and meaning can buffer stress and foster positive self-views (
37). In the Iranian cultural context — where religious beliefs, collective rituals, and spiritual narratives are closely intertwined with daily life — religious and existential well-being may be especially important in helping children reinterpret adversity, maintain hope, and feel valued within a community, even in the absence of biological family support.
Similarly, the mental health subscales showed meaningful associations with Self-esteem and social adjustment. Somatic and anxiety symptoms emerged as significant predictors, and the overall mental health construct explained around one-fifth of the variance in both outcomes. This accords with evidence that children’s mental health is closely tied to their social functioning and subjective well-being; longitudinal research has shown that better well-being and self-concept are associated with more positive social relationships and fewer mental health difficulties in early primary school (
38). In institutional settings, where children are frequently exposed to prior trauma, separation, and social stigma, untreated somatic and anxiety symptoms may directly undermine their capacity to form secure peer relationships and to internalize positive views of self. Conversely, interventions that reduce psychological distress and improve emotional regulation can support more adaptive social behavior and healthier self-concepts (
39).
Taken together, these findings reinforce the view that fostering psychological well-being and mental health is central to improving outcomes for children under welfare care. International frameworks and recent reviews on child mental health emphasize that well-being should be treated as a core public health target, not merely the absence of disorder (
39). The present study suggests that, in welfare institutions, programs that integrate spiritual–existential components (e.g., meaning-centered activities, opportunities for age-appropriate religious practice) with evidence-based mental health support (e.g., group-based coping skills, trauma-informed counseling) may be particularly effective. Such programs could be delivered collaboratively by welfare staff, school personnel, and mental health professionals, with explicit goals of enhancing Self-esteem and social skills alongside symptom reduction.
This work has several strengths. It uses well-validated, culturally adapted instruments for self-esteem, social adjustment, psychological well-being, and mental health, and it focuses on a relatively understudied yet highly vulnerable group of children in Iran. To our knowledge, few studies have quantitatively modeled the predictive roles of both spiritual–existential well-being and mental health dimensions on Self-esteem and social adjustment within Iranian welfare institutions. At the same time, important limitations must be acknowledged. The cross-sectional design does not allow causal inferences; it cannot be determined whether higher psychological well-being and mental health lead to better Self-esteem and social adjustment or whether the relationships are bidirectional. The sample is restricted to welfare centers in a single city, which limits generalizability to other regions and to non-institutionalized populations. The reliance on self-report measures may also be influenced by social desirability and children’s differing levels of insight.
Future research should build on these findings through longitudinal and intervention designs. Prospective studies could clarify the temporal dynamics between spiritual–existential well-being, mental health, self-esteem, and social adjustment in institutionalized children, and identify sensitive developmental windows for intervention. Experimental or quasi-experimental trials in welfare centers might test specific programs — for example, combined resilience training and meaning-centered group work — to determine whether targeted enhancement of psychological well-being and mental health yields measurable gains in Self-esteem and social functioning. Multi-site studies across different Iranian provinces and diverse cultural settings would further illuminate contextual moderators, such as institutional climate, staff training, and contact with biological families. Ultimately, translating these findings into comprehensive, culturally grounded psychosocial support within welfare systems may help mitigate the long-term risks associated with institutional care and promote healthier developmental trajectories for these children.
5.1. Limitations
One of the main limitations of the present study was the willingness of the children to participate in the study. In addition, the difficulty of understanding some of the questionnaire items for the study participants was another limitation of this research.
5.2. Conclusions
This study examined the relationship between psychological well-being, mental health, Self-esteem and social adjustment among institutionalized children living in welfare centers in Rasht. The findings showed that both psychological well-being (especially religious and existential well-being) and mental health dimensions (somatic and anxiety symptoms and social functioning) are significant predictors of children’s Self-esteem and their capacity to adapt socially. Together, these variables explained a meaningful proportion of variance in both outcomes, indicating that children who experience greater inner peace, meaning, and emotional stability tend to evaluate themselves more positively and function better in interpersonal contexts, even in the challenging environment of institutional care. From a practical perspective, the results underscore that improving the quality of life for children in welfare institutions cannot be limited to meeting their physical needs. Programs that deliberately enhance spiritual–existential well-being, provide accessible mental health support, strengthen social skills and foster positive self-concepts should be considered essential components of care. Such interventions can be integrated into daily routines of welfare centers through group activities, counseling, and collaboration with mental health professionals and educators. At the same time, the cross-sectional design and single-city sample limit the generalizability and preclude causal inference, highlighting the need for longitudinal and multi-site studies. Nevertheless, the current findings offer clear evidence that nurturing psychological well-being and mental health is a promising pathway for promoting healthier developmental trajectories, higher Self-esteem and better social adjustment in one of the most vulnerable groups of children in society.