In recent decades, urban transformations and evolving family structures have led to a decline in face-to-face interactions within neighborhoods, weakening the role of social institutions in supporting families—particularly mothers with young children. This study explores the lived experiences of mothers participating in “Kama,” a mother–child coworking ecosystem established in mosques, and examines its impact on family development as well as neighborhood-level cultural and social growth. The research adopts a qualitative, applied approach using grounded theory methodology to understand how mothers perceive and engage with Kama spaces. Through purposive sampling, in-depth interviews were conducted with 15 participants, including mothers and trained facilitators who have directly experienced this ecosystem. The study investigates how Kama, by operating within mosque environments, creates a supportive platform for mothers and children, fostering personal growth, social participation, and community cohesion.
Findings reveal that Kama coworking spaces offer a unique solution to the dual challenge faced by many mothers: balancing caregiving responsibilities with personal and social development. These spaces allow mothers to remain close to their children while engaging in educational, cultural, and professional activities. The presence of children in a safe, spiritually enriched environment—supervised by trained facilitators—reduces separation anxiety and enhances emotional security, while mothers benefit from peer support, skill-building opportunities, and access to shared resources.
The conceptual framework of the study integrates Bowlby’s attachment theory and Bourdieu’s theory of capital and social fields. At the micro level, Bowlby’s model emphasizes the importance of a “secure base” for children’s emotional and cognitive development. Kama spaces reproduce this secure base by enabling mothers to maintain emotional proximity while pursuing individual goals. This dual engagement fosters curiosity, learning through play, and social growth in children, while mothers experience psychological well-being and empowerment through meaningful interactions with other women.
At the meso level, Bourdieu’s framework positions the mosque as a dynamic social field where various forms of capital—social, cultural, and symbolic—are exchanged. Kama spaces facilitate the accumulation of social capital through mother-led support networks, parenting education, and religious learning. Participation in mosque-based activities enhances mothers’ social credibility and symbolic capital, encouraging sustained engagement and leadership within the community.
The interplay between these two levels demonstrates how secure mother–child attachment and the generation of social capital within mosques contribute to broader outcomes: family development and neighborhood-level cultural enrichment. Kama spaces thus serve as catalysts for a virtuous cycle of emotional growth, social empowerment, and community participation.
Strategically, the study identifies key interventions to enhance the effectiveness of Kama spaces. These include mosque design improvements to accommodate mother–child activities, training programs for facilitators, and collaborative efforts with mosque leadership to support women’s participation. The research also highlights the importance of redefining motherhood in contemporary Iranian society, where educated, religiously committed women seek to integrate caregiving with social activism.
The study builds on prior research addressing maternal challenges in urban environments. For example, Karami et al. (2022) identified five major obstacles faced by mothers in Tehran’s public spaces, including inadequate infrastructure, high costs, and safety concerns. Similarly, Ataol et al. (2022) emphasized the need for integrated urban spaces that support joint mother–child activities, mobility, and community engagement. Kama responds to these needs by offering a localized, mosque-based alternative that is accessible, affordable, and culturally resonant.
Moreover, the research draws on insights from Sadeghi and Shahabi (2019), who argue that shifting societal expectations and increased educational and professional opportunities for women have redefined the meaning of motherhood. Higgins et al. (2004) further demonstrate that role conflict between caregiving and professional aspirations can negatively impact women’s mental and physical health. Kama addresses this tension by creating a flexible environment where mothers can pursue personal growth without compromising their caregiving responsibilities.
Methodologically, the study employs grounded theory to extract a paradigm model illustrating the causal, contextual, strategic, and outcome-related dimensions of Kama’s impact. The model identifies two core mechanisms—secure attachment and social capital generation—as drivers of positive outcomes, including improved maternal well-being, enhanced child development, and increased community participation.
In conclusion, this research contributes to the discourse on women’s social participation by documenting a grassroots initiative that reimagines the role of mosques in contemporary urban life. Kama coworking spaces empower mothers to engage in meaningful activities while nurturing their children in spiritually and socially supportive environments. The findings underscore the potential of mosque-based interventions to strengthen family bonds, promote gender-inclusive community development, and revitalize the cultural relevance of religious spaces.