1. Introduction
In contemporary urbanism, human-centric approaches prioritize public space regeneration as a critical strategy for enhancing quality of life. The “Path of Sarzendegi” project in Tehran’s District 2 exemplifies this shift, creating a 47-kilometer pedestrian-oriented corridor connecting four major parks via two bridges to restore spatial coherence and foster collective life. This study systematically evaluated its socio-cultural impacts from diverse stakeholder perspectives, addressing a critical gap in Iranian urban regeneration practice where physical interventions often proceed without comprehensive socio-cultural assessment.
The theoretical framework integrates Social Capital Theory (Putnam, 2000), emphasizing trust and civic participation, with Sense of Place Theory (Relph, 1976; Lewicka, 2011), focusing on emotional and perceptual dimensions of human–environment relationships. This integration yielded analytical dimensions: social cohesion, neighborhood interactions, perceived safety, distributive justice, place attachment, neighborhood identity, spatial legibility, and collective memory.
2. Methodology
Employing a sequential explanatory mixed-methods design (Creswell & Plano Clark, 2017), the study combined semi-structured in-depth interviews (n = 25–30) with purposive maximum-variation sampling, focus groups, a researcher-designed questionnaire (n = 200, quota random sampling, Cochran’s formula), and systematic observation checklists. Data collection occurred during winter 2025 within the project’s geographical boundaries. Questionnaire validity was confirmed through expert review and pilot testing; reliability was established via Cronbach’s alpha (0.78–0.92 across dimensions). Qualitative data underwent thematic analysis; quantitative data were analyzed using descriptive statistics and one-sample t-tests. Integration followed Fetters et al.’s (2013) framework.

3. Results and Conclusion
Quantitative results revealed notable successes: identity formation and spatial legibility achieved the highest mean (4.25/5), followed by dynamism and vitality (4.19), place attachment and belonging (4.17), social interactions and collective participation (4.08), and intergenerational interaction enhancement (4.00). However, critical deficiencies emerged: nighttime safety and equitable amenity distribution both scored lowest (3.25/5), alongside weak collective memory preservation (3.79) and local culture reflection (3.71). Negative perceptions included increased traffic and congestion (2.80), alienation among long-term residents (2.10), and prioritization of tourists over residents (2.30).
Qualitative findings corroborated these patterns, revealing formation of neighborly interactions and improved perceived nighttime safety due to integrated lighting, alongside emergence of cultural gathering spaces. However, long-term residents expressed significant alienation, perceiving imported consumer culture, loss of unique local characteristics, and diminished collective memory. A critical perceptual gap emerged between long-term residents and other stakeholder groups regarding collective memory preservation and local culture reflection.
Correlation analysis demonstrated that legibility and place attachment were strongly positively correlated among new users, suggesting physical quality directly enhances emotional attachment. Conversely, daily interactions and nighttime safety showed weak or inverse correlation; increased daytime vibrancy did not translate to perceived safety after dark. Most significantly, new visual identity and collective memory were negatively correlated, indicating modern aesthetic elements failed to connect with older residents’ memories. Spatial inequity correlated strongly with dissatisfaction among long-term residents and local businesses.
These dual findings, simultaneous success in physical indicators and failure in subjective participatory indicators, reveal fundamental tensions. The theoretical contribution lies in identifying a systematic gap between physical design and symbolic capital translation, introducing the mediating concept of “spatial-narrative justice,” the right of different groups to participate in space narratability and representation of multiple identities. This demonstrates that socio-cultural impact assessment cannot be limited to quantitative satisfaction measurement but requires context-sensitive mixed methodology capable of amplifying marginalized voices.
Practical recommendations, structured within “remedial” (addressing deficiencies) and “compensatory” (redressing harm) frameworks, include: nighttime safety enhancement through expert lighting audits with community patrols and solar-powered installations; equitable amenity redistribution based on needs assessment with vulnerable group representation; collective memory revival through “Neighborhood Memory Atlas” development with oral histories and indigenous names; conflict reduction through regular “Neighborhood Days” and local craft markets; symbolic compensation for long-term residents through cultural budget allocation and naming ceremonies; institutionalization of participatory mechanisms via “Neighborhood Advisory Councils” with binding decision-making authority; mandatory socio-cultural impact assessment protocols for all regeneration projects; and continuous monitoring with monthly transparency reports.
This experience offers a potential operational model for participatory socio-cultural impact assessment in Iranian urban regeneration. However, the study demonstrates that physical regeneration alone, however impressive, cannot guarantee socio-cultural sustainability. Future projects must systematically integrate social and cultural considerations from feasibility through implementation, ensuring equitable benefit distribution, collective memory preservation, and genuine stakeholder participation. This requires fundamental institutional reform—shifting from top-down physical interventions toward collaborative, socially responsive regeneration processes that recognize regeneration as inherently socio-cultural transformation.