https://cssca.ricac.ac.ir/ Child and Adolescent Cultural-Social Research en daily 1 Thu, 22 May 2025 00:00:00 +0330 Thu, 22 May 2025 00:00:00 +0330 https://cssca.ricac.ac.ir/article_232132.html National identity is a key concept in understanding human societies. It embodies a sense of belonging to shared cultural symbols and codes-such as norms, values, language, religion, literature, and collective history-that distinguish a society and strengthen cohesion (Ghasemi & Ebrahimabadi, 2011, p.118). It includes cognitive, value-based, and emotional dimensions: the cognitive aspect helps individuals recognize their place in a broader community; the value-based aspect promotes social participation; and the emotional aspect shapes attitudes toward “self” and “other” groups (Zhelanova, 2021; Aretov, 2022).Iran’s multicultural nature-formed through the historical presence of diverse ethnic and religious groups-has produced multiple subcultures with distinct identities (Ghasemi & Ebrahimabadi, 2011, p.108). While this diversity enriches national culture, it also poses challenges, especially during adolescence, a crucial stage for identity formation influenced by family, education, peers, social conditions, and media.Children’s literature is therefore an important tool for fostering national identity. Yet, this area has received limited scholarly attention. As one of the most influential institutions in this field, the Institute for the Intellectual Development of Children and Young Adults (Kanoon) is expected to produce literature that reflects the country’s cultural and social characteristics, helping children engage with their culture and develop a clearer sense of national identity.Research Method: The present study employs qualitative content analysis using an inductive approach. The units of analysis consist of the texts, questions, and illustrations contained in the selected books. Data were collected through a systematic review of the books. During the content analysis process, a structured coding checklist was applied.Findings:The findings show that in the story “What’s the Scariest Thing You’ve Ever Done?”, only one component of the religious dimension (praying) and one component of the social dimension (maternal support) are addressed. These elements are not specific to national identity and are broadly recognizable across cultural and geographical contexts. In “Fandoghi and the Big Task”, aspects of the social dimension (social cohesion, sense of belonging, and commitment to society) and the cultural dimension (traditional architecture and local clothing) are depicted. In “Qamari in the Balcony”, the social dimension, the cultural dimension (Iranian names), and the religious dimension (praying) are present but in a limited and non-diverse form. In “Better Friend or Cookie?”, only two components of national identity-cultural symbols (native plants such as kharkhask, marigold, and fennel) and aspects of the social dimension-are represented, while other dimensions are omitted. This narrow focus may stem from the story’s emphasis on characters’ daily routines.Across the reviewed books, widely recognized national symbols such as the flag, national anthem, and national calendar are completely absent, while only natural symbols, particularly native plants, are mentioned. This pattern reflects a lack of diversity in the symbolic repertoire introduced to children. The omission of national symbols may contribute to an incomplete or constrained understanding of national identity. The analysis further reveals that the books engage with national identity dimensions in a limited and uneven manner, exposing children to only a portion of the relevant components. Most books primarily emphasize social aspects-such as social cohesion, belonging, and commitment to society-while only a few refer to cultural elements, including traditional architecture and local clothing. https://cssca.ricac.ac.ir/article_243287.html This article studies the cinematic construction of child sexual abuse and seeks to answer the question of how children's and Young Adults’ Cinema represents child sexual abuse and what sight it shapes about this social problem. In this study, the construction of child sexual abuse has been analyzed in the films "Baduk", "Don", "Oil Children", "The Girl in the Sneakers", "I'm Taraneh, 15", "Requiem of Snow", "The Disgraced", "Girls", "The Little Sparrows". Mirzoeff's "visual culture" theory has been used to analyze the cinematic construction of child sexual abuse, and the qualitative content analysis method has been used to analyze the films. The findings of this study show that children's and Young Adults’ cinema includes a gendered interpretation and simplistic view of aggressive behaviors, such as rape and sexual exploitation of girls, which reinforces limited and stereotypical views of the subject. But this perspective challenges cultural beliefs about child marriage and can act as a factor in changing common beliefs about child marriage. https://cssca.ricac.ac.ir/article_230713.html Introduction:  This paper argues that digital and network technologies have not merely influenced but have fundamentally reshaped the experience of adolescence in Iran, positioning youth as a decisive force in socio-cultural transformation. Situated within cultural and digital studies, the paper critiques both techno-optimistic and techno-pessimistic discourses and proposes a more nuanced understanding of technology as an embedded component of adolescents’ everyday lives, endowed with both material and moral agency.Adolescence in Iran is a historically constructed category that emerged alongside urban modernization and the expansion of formal education. The recent proliferation of digital media has profoundly altered this life stage. Iranian adolescents now rely on digital platforms for education, entertainment, communication, and emotional expression. Prevailing interpretations of this shift are polarized: optimistic views emphasize increased autonomy, identity experimentation, and emancipation from traditional social constraints, whereas pessimistic accounts warn of alienation, social fragmentation, and the reproduction of offline inequalities. Rejecting both perspectives as technologically deterministic, the paper argues that digital technologies are deeply woven into the fabric of adolescent life, shaping habits, attitudes, and values, compressing generational structures, and contributing to the democratization of experience.Method and Conceptual Framework:  Drawing on a cultural studies approach, the study synthesizes existing empirical research-including surveys, and quantitative and qualitative academic studies-to explore how digital cultures are reshaping adolescent identity formation and socialization in Iran.Findings:  The findings are organized around several key themes. First, the concept of “generation” has undergone transformation. Classical theories define generations through shared historical experiences or collective traumas; however, digital technologies have compressed generational boundaries, increasingly defining them by shared technological objects-such as smartphones-rather than historical events. Iranian adolescents born in the 2000s and 2010s experience social traumas (e.g., sanctions, COVID-19), cultural fragmentation, and a “politics of life,” yet retain local cultural distinctions while negotiating global aspirations. Subcultural analyses reveal clear generational differences in internet use, fashion, and language, demonstrating adolescents’ agency and their “quiet encroachment” into everyday life.Second, Social Media and Everyday Life are dominated by global platforms such as Instagram and YouTube, despite official filtering measures. Platform use is primarily oriented toward leisure activities, including fashion and music, rather than formal education. Digital platforms also enable civic engagement and subcultural expression, including the organization of protests via Instagram Stories, anonymous accounts for creative expression, and fan activism (e.g., K-pop communities). Blogging and influencer culture (“blaggerism”) further exemplify enhanced agency, though they carry significant risks, such as oversharing personal information, identity misrepresentation, and resulting family or academic conflicts.Third, Gaming and Virtual Worlds serve as privileged sites for socialization and identity formation for over 30 million Iranian gamers. Contrary to alarmist accounts, games foster creativity, decision-making, and simulations of alternative futures. Emerging 3D and metaverse platforms, along with live streaming on services such as Twitch, facilitate digital-emotional communities and economic exchanges. Additionally, virtual reality (VR) environments and dating applications provide new, albeit potentially risky, avenues for interpersonal relationships, partially compensating for restrictions in the public sphere.Fourth, the “Affective Turn” reflects the emergence of emotional communities or “affective publics” and “neo-tribes” on social media. These communities are structured around shared subjective judgments and affective experiences. Iranian adolescents’ understanding of intimacy, humor, and social evaluation is increasingly shaped by publicized emotions, the desire for social recognition, “carnivalization,” and the creation of digital heroes and anti-heroes-all amplified within online spaces.Finally, the impact of Artificial Intelligence (AI) is profound. Algorithms on platforms such as TikTok create echo chambers, shaping self-perception and limiting exposure to alternative viewpoints. AI chatbots offer emotional support but may reduce reliance on human interaction, potentially reinforcing social isolation. AI also exacerbates comparison culture, affecting body image and privacy, while simultaneously offering opportunities for educational innovation and artistic creation. Iranian adolescents navigate these global AI frameworks within a locally embedded religious-ethical context, often accessing filtered platforms through VPNs.Conclusion:  Digitality has endowed Iranian adolescents with increased agency and new forms of subjectivity rooted in self-expression and digital activism. Traditional institutions have been partially marginalized, prompting a recalibration of symbolic boundaries. The study argues against pathological interpretations of adolescent digital engagement, proposing instead that digital ethics emerge organically from the internal logic of digital spaces. Balanced digital engagement can be fostered through democratic digital literacy, dialogue, and reflective practices, enabling society to understand and support the diverse identities shaped by adolescents in an increasingly digital world. https://cssca.ricac.ac.ir/article_241089.html هر طرحی برای تربیت، نیازمند شناخت متربی و مبتنی بر مبانی انسان شناختی است. دراین میان، نیازمندی دوران کودکی این نیازمندی را به صورت مضاعف به این مفهوم پردازی و مبنااندیشی به گونه ای مضاعف است. زیرا کودک و کودکی، در قدیم نه به عنوان مفهوم و دورانی مجزا از بزرگسالی بلکه در راستای آن و در درون آن تعریف می شد. عمر کودک و کودکی به عنوان مفهومی مستقل و دورانی دارای تمایز کیفی با بزرگسالی، کمتر از 200 سال است. بر اساس این انگاره جدید، وجود کودک دارای مقتضیاتی متفاوت از بزرگسال است و دوران کودکی، دورانی ویژه و متمایز از سوی دیگر، جامعه ما در مقام جامعه ای که دین در تاروپود آن در هم تنیده است، در فعالیتهای تربیتی در دوران کودکی، دچار سردرگمی و پریشانی است. از یک سو، همانگونه که بیان شد کودک در تربیت سنتی، متمایز از بزرگسال در نظر گرفته نمی شد (حاتمی، ...) و از سوی دیگر، اعتبار مفهوم نوظهور کودکی در دنیای امروز، برای ما در هاله ای از ابهام است. به سخن دیگر، ارتباط مفهوم کودکی امروز و رویکردهای تربیت در دوران کودکی منتج از آن، با پشتوانه فرهنگی-دینی جامعه ما مشخص نیست و همین امر، مواجهه ما با این رویکردها را دچار ابهام می سازد. برای روشن شدن این مواجهه، لازم است، سنگ محکی در مقام معیار فراهم آید که برآمده از زمینه دینی-فرهنگی ما باشد. از بزرگسالی است و برای مواجهه های تربیتی با کودک، باید این اقتضائات خاص و ویژگیها را در نظر آورد. https://cssca.ricac.ac.ir/article_234435.html Introduction: Rapid transformations in the digital world have profoundly reshaped adolescents’ perceptions, interactions, and moral decision-making processes. Cyberspace-characterized by anonymity, minimal restrictions, easy access to diverse content, and the influential presence of celebrities-creates a context in which traditional moral boundaries are redefined. Given that adolescence is a critical period for moral identity formation, understanding adolescents’ lived experiences of morality in digital environments is particularly important. This study aimed to explore and describe Iranian adolescents’ moral experiences in virtual spaces and to identify the components shaping their ethical understanding, thereby providing a multilayered perspective on digital morality among youth.Method: A descriptive phenomenological approach was employed, following Colaizzi’s seven-step analysis. Ten adolescents aged 13 to 19 from Sari were selected using purposive and snowball sampling. Data were collected through semi-structured, in-depth interviews lasting 20–30 minutes until theoretical saturation was achieved. To enhance credibility, strategies such as participant validation, field notes, and concurrent data analysis were implemented. The analysis yielded 21 major themes, categorized into three overarching dimensions: contextual factors, moral/immoral behaviors, and consequences.Findings: Adolescents’ moral understanding is shaped within a digital environment whose structural characteristics play a pivotal role. Key contextual factors included:Anonymity, increasing boldness, reducing self-regulation, and facilitating unethical behavior.Limited restrictions, such as weak age limits and minimal oversight, creating a perception of cyberspace as unbounded.Parental influence, which could be positive or negative depending on supervision, emotional connection, and role modeling.Artificial competition, fostering jealousy, social comparison, and peer pressure.Boredom and the pursuit of pleasure, leading to excessive use and risky behaviors.Networked interactions, amplifying peer and influencer effects.Participants reported a range of moral and immoral behaviors, including:Impulsive imitation of influencers, trends, and peers.Intentional immoral acts driven by desires for attention, validation, or visibility.Viewing pornography as immoral, with some considering it a natural aspect of adolescence.Emphasizing intention over appearance in moral evaluation.Adherence to ethical principles, such as respect, non-harm, and the Golden Rule.Condemning rumor-spreading as highly unethical.Normalizing cross-gender interactions as part of common human relationships.Identified consequences of digital moral and immoral behaviors included:Addiction and psychological dependency.Psychological harm from social comparison and fear of judgment.Weakening of family foundations due to inappropriate challenges, jokes, or sharing of private content.Overshadowing of previous positive behaviors by single immoral acts.Overall, these findings suggest that adolescents’ moral understanding is a multilayered phenomenon shaped by the interplay of digital structures, social learning, and individual situational factors.Conclusion: Morality in digital spaces is a complex construct shaped by three primary domains:Structural features of digital platforms, such as anonymity and minimal restrictions.Social learning processes, influenced by parents, peers, and influencers.Situational decision-making, rooted in personal needs, motivations, and emotional states.Adolescents demonstrate potential for ethical conduct-respecting privacy, applying the Golden Rule, and exercising responsibility-while remaining vulnerable to impulsive and unethical behaviors. Effective moral education should therefore be multidimensional, encompassing media literacy, critical thinking, emotional regulation, parental education on digital ethics, and structural safeguards in online platforms. These findings underscore the need to reconceptualize morality in digital environments, accounting for their unique characteristics while preserving core societal ethical values. https://cssca.ricac.ac.ir/article_241233.html Children’s and young adults’ animation in the contemporary era is no longer merely a medium of entertainment; rather, it has evolved into an influential arena for shaping children’s emotions, cognition, and social practices—an arena in which narrative constitutes its very core. Drawing upon the theory of Identification and Narrative Engagement, the present study examines the narrative capacities of the feature-length animated film Bache Zerang, and analyzes the factors that contribute to its impact on child and adolescent audiences. The research adopts a qualitative, descriptive–analytical approach, with data collected through narrative observation and theoretically guided analysis of storytelling elements. The findings indicate that Bache Zerang, through its use of an age-congruent heroic protagonist, the symbolic design of animal characters, an adventure-driven plot structured around suspense, a culturally familiar milieu, and humorous dialogues, provides a fertile ground for emotional identification and active narrative engagement. Such engagement attenuates children’s cognitive resistance to overt moral messaging and facilitates the internalization of values such as responsibility, environmental stewardship, and friendship within an enjoyable and non-coercive experiential framework. In this sense, the film’s effectiveness is rooted not in the explicitness of its messages, but in the quality of its narrative construction and the depth of the audience’s immersion in the story world. https://cssca.ricac.ac.ir/article_234739.html Introduction:‌ Recent research underscores the importance of examining teaching practices in schools, particularly in relation to Generation Alpha. Born between 2010 and 2025, this generation is the first to grow up entirely within digital environments and to be familiar with modern technologies from an early age. Understanding their distinctive characteristics and learning needs is essential for designing effective educational strategies and redefining the role of teachers in the learning process.Purpose: This study aimed to identify the key components of effective teaching from the perspective of Generation Alpha, thereby providing a clearer framework for understanding their expectations regarding teachers’ roles in education.Methods:‌A phenomenological approach was employed, guided by an integrated theoretical framework combining Bandura’s social learning theory, Danielson’s teaching framework, and the TPACK model. Participants were selected through purposive sampling until theoretical saturation was reached, resulting in a total of 19 Generation Alpha students. Data were collected via in-depth interviews and analyzed using Colaizzi’s seven-step method.Findings: Analysis revealed that effective teachers, according to Generation Alpha, must demonstrate both professional competence-such as subject mastery and pedagogical skills-and strong interpersonal capabilities. Personal and professional attributes, along with communication and relational skills, were crucial in fostering meaningful teacher-student connections. Additionally, the ability to effectively integrate modern technologies into teaching practice was identified as an essential component of teacher effectiveness.Conclusion: The findings highlight the need to prepare learning environments that support effective teaching and teacher empowerment. While technological competence is important for engaging Generation Alpha, the quality of teacher-student relationships remains the most influential factor in their learning process. These results suggest that educational policymakers should focus simultaneously on enhancing teachers’ professional expertise, strengthening interpersonal skills, and developing technological proficiency to meet the expectations of this digitally native generation. https://cssca.ricac.ac.ir/article_243477.html Abstract Purpose: The purpose of this research is to determine the place of literature for children and adolescents in the textbooks of the first and second secondary courses (literature and humanities) in 1402. Research method: In this research, 87 textbooks of all the first and second grades of high school were studied line by line using the content analysis method and based on the checklist. Findings and results: The findings showed that in general, 349 cases of literature were used in the textbooks of the first secondary school, of which 137 cases were poems and 75 cases were stories. 1143 cases of different types of literature have been used in second secondary level textbooks, of which 780 cases were poems and 133 cases were stories. Books of literary sciences and techniques ranked first with 449 items and Persian books ranked second with 392 items. 57% of the content related to literature is presented in the margins of textbooks and 43% of it is presented in the main text of the books. Ghazal format is in first place with 370 items and Masnavi format is in second place with 279 items. New legends ranked first with 7 items, philosophical and religious legends and talking animals ranked second with 3 items. Historical stories ranked first with 73 cases, philosophical stories ranked second with 37 cases, and religious stories ranked third with 29 cases. Among the authors whose names were mentioned in the textbooks, Ali Shariati and Nader Ebrahimi with 5 works, ranked first and Shahid Motahari, Qaisar Aminpour and Abdul Hossein Zarinkoob with 4 works, ranked first. They are second. Among the poets, Saadi is on the first place with 176 poems, and Maulana is on second place with 104 poems. Iranian poets and writers and poets of the 7th, 14th and 8th centuries are the most dominant group in the textbooks of the first and second level of high school. Also, pictures of poets and writers are rarely used in textbooks. Male poets and writers are more frequent and female poets and writers have a smaller share in the educational system. The word "poetry" is ranked first with 783 repetitions, and "story" is ranked second with 383 repetitions. https://cssca.ricac.ac.ir/article_234510.html The policymaking conducted in the field of childhood through the lens of the child–nature relationship. Accordingly, this research seeks not only to critique social, cultural, educational, environmental, economic, and political policymaking with an emphasis on childhood, but also to propose strategies and solutions for reconnecting children with nature and enabling them to benefit from rich natural environments. Based on this problem statement, the main question of the present study is: How have social, cultural, educational, economic, political, and environmental policies-particularly those concerning childhood-approached the relationship between children and nature? What points and policies have they articulated regarding this relationship, and what have been the outcomes and consequences of those policies?Method: To answer the above questions, this study employs a documentary research method. The dominant approach is “descriptive–analytical,” relying on library-based data collection conducted through reviewing and extracting information from sources relevant to the research topic. With an interdisciplinary approach, the research materials have been used so that through a careful and detailed review of the literature, studies, and existing policies, the researcher could refine the data to the extent possible, categorize them coherently and meaningfully, and ultimately provide a systematic description. Thereafter, the study critiques and examines the relevant policies and high-level documents, identifying challenges and criticisms raised against them. Finally, it presents recommendations to improve the current situation.The documents and policies examined in this article were selected through the documentary method and by searching keywords such as “child,” “nature,” “environment,” “open space,” and “play.” In other words, the data were collected through keyword searches and then interpreted and analyzed. The reviewed documents include: the Fundamental Reform Document of Education, the Six National Development Plans (social, economic, and cultural), the Vision Document of the Islamic Republic of Iran for 2025, the National Cultural Engineering Map, the National Curriculum of the Islamic Republic of Iran, the National Document on the Rights of the Child and Adolescent, the Law on the Protection of Children and Adolescents, the Charter of the National Organization for Education and Training, the National Curriculum Document, the General Environmental Policies, and the Child-Friendly City program.Findings:‌Analysis of  policies in Iranian society, with an emphasis on childhood, shows that these documents have not addressed the child–nature relationship (particularly in the form of direct and unmediated experience). Examination policymaking indicates that most of these documents fail to give serious attention to children and childhood, and none of them discusses children’s direct contact with nature, natural spaces designated for children, or children’s free play in natural environments.In the documents produced by the Department of Environment, the focus is limited to environmental protection education for children. Likewise, municipal documents and programs-despite acknowledging children’s right to the city and the need to provide urban spaces for them-generally remain at the level of slogans and have rarely been implemented.The neglect of the child–nature relationship in policymaking has contributed to shaping children in Iranian society as individuals confined to enclosed, artificial, and limited urban spaces, deprived of free and spontaneous play in natural settings. This is despite the fact that children’s experiences in nature help heal physical, psychological, and social disorders and strengthen various skills (Wilson, 1984). Free play in nature enhances children’s sense of wonder, creativity, and imagination, and fosters the internalization of an ethic of care and a sense of responsibility toward nature (Carson, 2023). Conversely, children’s absence from nature leads to a wide range of physical, psychological, and social harms and disrupts their developmental trajectory. It also reduces self-confidence, increases anxiety and worry, hinders emotional and social growth, contributes to social isolation and social anxiety, impairs relationship management and sound decision-making, limits self-knowledge and the discovery of personal abilities, and fosters indifference and alienation toward nature (Louv, 2006; Nabhan & Trimble, 1994).Ultimately, based on the findings of this study and the critique of existing policies, several strategies may be proposed for improving policymaking related to children and ensuring their access to nature experiences, including:Reframing perspectives on children and childhood;Redirecting policies and programs toward providing direct nature experiences for children;Grounding policymaking in systematic and targeted research on the child–nature relationship;Establishing a High Council for Children to centralize related policies and programs;Transforming school programs and environments to incorporate green spaces;Shifting teachers’ roles from instructors to facilitators;Providing natural spaces for children through various organizations;Designing habitats and integrating natural elements within cities;Revitalizing neighborhoods for children and planning for children’s return to their neighborhoods;Fostering intergenerational interactions between children and the elderly in local spaces; https://cssca.ricac.ac.ir/article_241586.html According to Transcendent Philosophy (ḥikmat-e motaʿāliyeh), philosophy is a human intellectual activity whose limits are the very limits of human capability, and its goal is the perfection of the human soul and assimilation to God. However, since it is a human activity and a process through which humans attain soul-perfection, preparing the individual for reasoning is very important and essential. This is because an individual cannot attain perfection merely by memorizing doctrines and proofs; rather, becoming (ṣayrūrat) is possible through thinking. Based on this, Mulla Sadra explicitly states that imitation (taqlīd) has no place in philosophy; rather, the individual must personally discover truths through thinking and contemplation. The question of this investigation is whether, based on Sadrian principles, philosophy can be taught to children or not. Mulla Sadra considers the beginning of the rational faculty's growth to be from the time of puberty and its reaching perfection around the age of forty. Therefore, since philosophy is the work of the rational faculty, philosophizing in the precise sense is naturally difficult for an immature child from Sadra's perspective. However, given that Sadra considers all perceptions to contain a degree of abstraction and also deems the faculty of illusion (wahm, imaginative faculty) to be very close to intellection, it can be inferred that using the faculty of illusion for teaching philosophy to children is possible. This becomes achievable through teaching philosophy via stories and analyzing real-life issues, which possess the degree of particularity necessary for the faculty of illusion. Furthermore, since logic, in its application, is a practical matter, teaching logic can also be part of this. Therefore, it is argued in this article that teaching philosophy to immature children within the framework of Transcendent Philosophy, based on these principles, is possible and feasible. https://cssca.ricac.ac.ir/article_234759.html Introduction: Nahjul-Balagha, a central religious, intellectual, and cultural text for Muslims, has long guided individuals toward happiness, security, and peace due to its comprehensive nature. One notable feature of Nahjul-Balagha is its distinctive rhetorical style, evident in its sermons, letters, and wise sayings. Storytelling, recognized as an effective method for promoting social behavior, provides a scientific approach to strengthen social learning. This study examines how storytelling based on the wisdom of Nahjul-Balagha can influence the social behavior and personality development of children and adolescents.Method: The study employed a quasi-experimental design with applied objectives and quantitative data. The statistical population comprised members of the Intellectual Development Center for Children and Adolescents in Nowshahr. Initially, 60 participants were selected through simple random sampling. Based on scores from the Torrance Creative Thinking Test, 40 male participants aged 9 to 11 were assigned to two groups of 20: experimental and control. The experimental group participated in storytelling sessions grounded in Nahjul-Balagha’s wisdom. Both groups completed the Torrance Creativity Test before and after the intervention. Data analysis included comparisons of pre- and post-test scores across five variables: fluidity, flexibility, originality, elaboration, and experimentation. Statistical significance was assessed at α = 0.05.Results: Storytelling emerged as an effective method for introducing children to new concepts and enhancing engagement. Participants actively interacted with the narrative by recalling experiences, asking questions, or supplementing the story, fostering a deeper sense of involvement. Pre-test scores for social behavior learning showed the highest frequency (37.5%) in the range of 75–85 and the lowest (2.5%) below 50. Post-test scores indicated improvement, with the highest frequency (55%) in the range of 85–100 and the lowest (15%) in the range of 75–85. Analysis of variance revealed significant differences between experimental and control groups across the measured variables (p < 0.05), confirming the positive impact of storytelling based on Nahjul-Balagha on social behavior learning.Discussion: The findings indicate that storytelling grounded in Nahjul-Balagha can effectively convey social norms and ethical behaviors to children and adolescents. Consistent with previous studies (Dehghanzadeh et al., 2015; Rahman Doost, 2002), narrative methods that allow active participation promote learning, memory retention, and personal engagement. The quasi-experimental results demonstrate that structured storytelling significantly enhances children’s social behavior scores, suggesting its utility as a pedagogical tool in educational settings.Conclusion: Storytelling based on the wisdom of Nahjul-Balagha has a measurable and positive effect on children’s social behavior and personality development. Incorporating culturally and religiously meaningful narratives into educational programs can foster ethical learning and contribute to holistic development. This approach underscores the potential of integrating traditional wisdom into modern educational practices.