Suicide attempt, as a form of social action, emerges within the context of complex individual and structural interactions and is influenced by cultural factors. This study, using the grounded theory method, explores the lived experiences of individuals aged 18 to 40 in Kohgiluyeh and Boyer-Ahmad Province, investigating the social and cultural factors leading to suicide attempts and the formation of a problematic life. A problematic life refers to a life experience marked by numerous and intricate challenges that place individuals at risk. In this study, 14 in-depth interviews were conducted using purposive and snowball sampling with men and women, both married and single, who had attempted suicide. Data were analyzed through open, axial, and selective coding. The research identified five main categories. Findings revealed that problematic life is shaped under the influence of generational conflicts, pressures from traditional marriage norms, revenge-driven motivations, emotional loneliness, and the declining social stigma surrounding suicide. These categories form a problematic cycle, progressing from a troubled life experience to the act of suicide, constructed as a social process. The core category, "The Suicide Cycle: From Problematic Life to Problematic Suicide," reflects the complex interaction of social, cultural, and individual factors and a recurring sense of hopelessness and helplessness that culminates in suicide attempts. The findings show that within the tribal and clan-based context of Kohgiluyeh and Boyer-Ahmad, tensions between tradition and modernity—alongside social control and violence—generate feelings of powerlessness and isolation among youth, pushing them toward suicidal behavior. These results underscore the necessity of cultural and social interventions to prevent suicide in the region.

Extended Abstract
1. Introduction
Suicide is a significant global social and public health challenge. According to the World Health Organization (WHO), suicide refers to any deliberate act by an individual to inflict self-harm, which may lead to death. In recent decades, the global rate of suicide has shown a disturbing upward trend, prompting heightened concern both at national and international levels. Although the overall suicide rate in Iran is lower than the global average, the rate among young Iranians, particularly those aged 15 to 29, exceeds the global average, positioning Iran as a concerning case within the region. In 2021, the WHO reported approximately 717,000 suicide-related deaths globally, indicating an urgent need for more localized and contextual studies to understand and address the underlying causes.
In the Kohgiluyeh and Boyer-Ahmad province of Iran, the issue of suicide is particularly acute, reflecting a complex interplay of traditional, modern, and postmodern values within a unique socio-cultural context. The region’s demographic structure, marked by the coexistence of tribal customs and emerging modern values, creates a dynamic but conflicting social environment. The rapid socio-cultural transformations, the clash between tradition and modernity, and the associated generational conflicts create a problematic living situation for many young individuals. These conditions influence not only familial interactions but also personal and social dimensions, leading to challenges that increase vulnerability to suicide. This research aims to explore the underlying factors contributing to suicide attempts among individuals aged 18 to 40 in Kohgiluyeh and Boyer-Ahmad province, focusing on the role of problematic living shaped by socio-cultural contradictions.

2. Methodology
The study adopts the grounded theory approach, ideal for exploring complex social phenomena through qualitative data analysis. This method is particularly relevant given the intricate social fabric of Kohgiluyeh and Boyer-Ahmad, where traditional norms and modern values coexist, often in tension. The research setting is Kohgiluyeh and Boyer-Ahmad province, and the participants are individuals aged 18 to 40 who have attempted suicide within the past month. Purposive and snowball sampling methods were employed to recruit 14 participants, including both men and women with diverse educational backgrounds (from high school diplomas to master’s degrees). In-depth, semi-structured interviews lasting 30 to 40 minutes were conducted, focusing on personal experiences, familial interactions, social pressures, and motivations behind suicide attempts.
Data collection included not only direct interviews but also observational field notes, allowing for a comprehensive understanding of the participants’ lived experiences. The data were analyzed through the three-stage coding process (open, axial, and selective coding). In the open coding phase, initial themes such as family rifts, generational gaps, emotional loneliness, and social stigmatization were identified. In the axial coding phase, these themes were organized into broader categories, including problematic living, emotional isolation, and socio-cultural stressors. Finally, selective coding identified the core category: “The Suicide Cycle: From Problematic Living to Problematic Suicide.”
To ensure validity, triangulation of data sources (interviews, field notes, and expert feedback) was utilized. Continuous comparison and member checking with participants also reinforced the accuracy of findings. The analysis process was iterative, moving back and forth between data and theory, allowing for the emergence of deeper insights and more nuanced understanding of the social and cultural factors influencing suicidal behavior.

3. Findings
The findings reveal that problematic living, shaped by socio-cultural contradictions and familial conflicts, significantly contributes to suicide attempts among young adults in the region. The core category identified is the "Suicide Cycle: From Problematic Living to Problematic Suicide," which represents the continuous and cyclical nature of how social pressures and personal crises converge to increase suicide risk.
Five major categories emerged: (1) Family Rifts and Generational Gaps, highlighting the clash between traditional parental authority and modern youth perspectives; (2) Emotional Loneliness, stemming from familial rejection and a sense of social isolation; (3) The Pressure of Traditional Marriages, where forced and consanguineous unions exacerbate emotional distress; (4) Revenge and Protest Suicide, reflecting acts intended to draw attention or retaliate against perceived injustices; and (5) Social Destigmatization of Suicide, where increased societal tolerance towards suicide normalizes the behavior.
Participants expressed feelings of abandonment, lack of empathy, and intergenerational misunderstanding, which led to emotional turmoil and increased suicide ideation. One participant, a 25-year-old female, described how the persistent conflict between her modern aspirations and traditional family expectations caused intense stress, eventually leading to a suicide attempt. Another participant, a 32-year-old male, mentioned that societal judgments about his economic struggles and marital issues made him feel trapped, with suicide perceived as the only escape.
The study highlights that problematic living encompasses emotional neglect, intergenerational tension, and unmet social expectations, which, when combined with socio-economic struggles, form a multidimensional risk for suicidal behavior. The role of traditional norms in exacerbating mental distress, particularly for young women facing forced marriages and gender-based restrictions, was particularly evident. Participants described a sense of powerlessness, loss of self-worth, and the inability to reconcile personal aspirations with familial expectations. This dynamic often leads to an escalating cycle of hopelessness and despair, ultimately culminating in suicidal behavior.

4. Conclusion
This study demonstrates that suicide in Kohgiluyeh and Boyer-Ahmad is not merely an individual or psychological issue but a complex social phenomenon deeply rooted in cultural and structural contradictions. The interplay of traditional values and modern aspirations creates a sense of anomie and loss of meaning, particularly among young adults caught between conflicting generational norms.
The research suggests the need for culturally sensitive interventions that address the root causes of problematic living, including family dynamics, social norms, and economic pressures. Implementing community-based support systems, promoting open dialogues about mental health, and addressing the socio-cultural roots of emotional isolation are essential steps towards reducing suicide rates. Tailored educational programs and family counseling could mitigate generational conflicts and empower young people to navigate their social environments more resiliently. Additionally, integrating mental health education into the school curriculum could proactively address the challenges faced by younger generations.
In conclusion, addressing suicide requires a holistic understanding of problematic living, emphasizing the socio-cultural context and its impact on individual well-being. This study contributes to the broader discourse on suicide prevention by highlighting the necessity for local, context-aware strategies that integrate social, cultural, and psychological dimensions. Such an integrated approach can significantly reduce the rates of suicide attempts and foster resilience among at-risk populations.