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Sustainable well-being is the well-being attained without compromising others' opportunities to pursue their happiness. The concept of well-being is not merely personal, relational, organizational or communal issues, but rather the synergy of all four dimensions. The four dimensions of well-being are distinguishable, but they are inseparable entities. While focusing on subjective measure of well-being some research fail to interrogate the influence of contextual dynamics on respondents who report high levels of well-being despite living in deprived community conditions. This study argues that there could not be well-being without the combination of personal, relational, organizational and communal wellness. Keyword: sustainable well-being, human interrelationships with other humans. Date Received: 30 April 2016 Date of Acceptance: 30 October 2016 Aisyah Abu Bakar, Mariana Mohamed Osman, Syahriah Bachok, Ismawi Zen, Alias Abdullah, & Muhammad Faris Abdullah A Theoretical Assessment on Sustainable Wellbeing Indicators for People Interrelationships © 2017 by MIP 22 INTRODUCTION This study establishes the theoretical framework of human interrelationships with other humans as an important component of sustainable well-being. Sustainable well-being is the achieved well-being without compromising others' opportunity to pursue their well-being. The study is a part of an ongoing pursuit to discover subjective indicators of sustainable well-being that manifests in (i) human interrelationships with other humans, and (ii) human interrelationships with the environment. This paper focuses on human interrelationships with other humans. Malaysia Well-Being Report 2013 (MWI, 2013) prepared by Economic Planning Unit (EPU) reported the social progress of Malaysia under eight Social Well-Being components. However, EPU admitted that the reports cannot cover all aspects of wellbeing (MQLR 2004; MQLR 2011). These refer to the nonquantifiable aspects such as the harmony of the country, work ethics, and communal values. On June 2014, EPU inquired researchers to discover what matter most to the citizens. Many research focusing on subjective well-being measures failed to interrogate the influence of contextual dynamics on respondents who report high levels of well-being despite living in deprived conditions (Prilleltensky & Fox, 2007). There are two interesting and debatable possibilities of the mentioned problem. The first possibility is that the poor people could be genuinely experienced a high level of well-being despite living in underprivileged conditions. The second possibility is that the poor people refused to be portrayed as the object of pity (Haworth & Hart, 2007). Eckersley (2005) claims that sources of bias are countless and social desirability is strong in many self-reports wellbeing studies. This study assesses recent and relevant studies on human interrelationships with other humans largely conducted in Malaysia. The theoretical findings help in determining the most appropriate dimensions and indicators of human interrelationships with other humans for Malaysia. Selected findings from recent subjective well-being studies from the year 2010 onwards were used to capture the variables involved in human interrelationships with the environment. The purpose of limiting the sources is to establish parameters in determining the patterns of recent findings on subjective well-being studies, particularly in Malaysia. The selection of the papers depends on the relevance of the papers in examining the personal, relational, organizational and communal well-being as well as the addressed dynamics and factors involved in human interrelationships with the environment. The identified issues, dynamics, and factors relate to the discovered potential indicators of human interrelationships with other humans. PLANNING MALAYSIA Journal of the Malaysia Institute of Planners (2017) © 2017 by MIP 23 SUSTAINABLE WELLBEING Sustainable well-being entails sustainability towards achieving wellbeing (Dodge, Huyton & Sanders, 2012; O'Riordan, 2014). The approach of sustainable wellbeing is to place maintenance and expansion of wellbeing onto a sustainable basis where it is being provided unsustainably in the present (Holdren, 2007; Dodge et. al, 2012; O'Riordan, 2014). In other words, sustainable wellbeing is achieving wellbeing without compromising others’ ability to achieve their wellbeing. ‘Others’ is about the present society, the future generation, and the surrounding environment. Sustainable well-being offers potential of more comprehensive wellbeing indicators which accounts for a long term use. Sociality is an important temperament of human existence, a theory acknowledged as far back as Aristotle. Social connectedness is multi-faceted. Well-being studies employing quantitative analysis have been revealing three dimensions where people experience socially connected (Kjell, 2011; Haworth & Hart, 2007). The experience manifests young and middle-age adults and does not differ across ethnicities. The dimensions are intimate connectedness, relational connectedness and collective connectedness. Intimate connectedness reflects the fulfilment of social connection at a personal level and often associates with marital status. Related connectedness indicates fulfilment in the needs of close friendship and often measured by the frequency of contact with friends and family relatives. Collective connectedness recognizes the fulfilment in the sense of belonging to a group and often measured in the number of voluntary memberships. Human has accessed and adapted to a diverse source of relationship opportunities. Satisfaction of one relationship are interconnected with satisfaction with other relationships. Humans seek fulfilments from a wide array of relationships domains. It is within the human nature to want be close and valued unfailingly over time. HUMAN WELLBEING IN MALAYSIA Many subjective well-being studies have been centred in the Western individualistic countries. The Eastern people tend to have its place in collectivistic society. Collectivistic values have a significant influence on things that make Eastern people happy (Lu & Shih, 1997). The Western ideal has placed significant emphasis on individualism and liberalism in achieving well-being. The Western ideals greatly differ from collectivistic cultures that highly regard harmonious relations with other members of the society (Lu & Gilmour, 2004; Lu & Shih, 1997). The collectivistic Confucian-based societies particularly Koreans, Chinese and Japanese held moderation as greater esteem than extremism. That is, extreme happiness was not ideal in collectivistic culture (Lu et al., 2001). Nevertheless, while Eastern cultures would provide significant knowledge to well-being studies, a significant majority of the studies focused on Chinese and Japanese. There was a lack of well-being studies on Eastern Muslims Aisyah Abu Bakar, Mariana Mohamed Osman, Syahriah Bachok, Ismawi Zen, Alias Abdullah, & Muhammad Faris Abdullah A Theoretical Assessment on Sustainable Wellbeing Indicators for People Interrelationships © 2017 by MIP 24 countries such as Malaysia. Table 1, Table 2, Table 3, Table 4 and Table 5 show findings from selected studies in Malaysia. The findings were categorized under Overall Well-Being, Personal Well-Being, Relational Well-Being, Organizational Well-Being and Communal Well-Being. Table 1 Overall Well-Being Summary of Findings Authors The highest source of happiness for both Malaysian and Indonesian respondents were family. The result demonstrated how Malaysian and Indonesian societies were naturally inclined to collectivistic values that place family and group welfare before personal contentment. Sources of Jaafara et

A THEORETICAL ASSESSMENT ON SUSTAINABLE WELLBEING INDICATORS FOR PEOPLE INTERRELATIONSHIPS