This is a translation of the post by Girl of the Sands, that originally appeared on the russian version of neweurasia.

Mahalla is a very Uzbek phenomenon. No, I would say that it is more likely Eastern. The community in the east is a society. The concept of “mahalla” is a very multilayered notion.

First, its concept is historical. From Arabian it is translated as an “area” or “neighborhood.” That is an administrative-territorial division that has a social function. Second, it is geographical-cultural. A human being is a social creature. Uzbeks are very communal. There is an aspiration for unity in every Uzbek’s heart from birth. Uzbeks desire to unite with people close to them; with those people with whom they share similar interests - community, farming, drinking together, “gap” (explained below) both men’s and women’s, as well as weddings and funerals, which are the two main events in the social life of Uzbeks that they share with neighbors. People who live close to each other often are relatives. For example, my relatives prefer to live by each other. They buy apartments in the same neighborhood, or in the same entrance to an apartment building. This means that one of the first associations with mahalla is kinfolk. When we say mahalla we mean jigar, that is relatives. By the way, jigar has interesting meanings. In direct translation it means liver, but this word is also used meaning “relative.” It is like “a flesh from my flesh,” or in direct translation from Uzbek “the liver from my liver.”

For the person not from Uzbekistan one of most interesting social phenomena will be, perhaps, gap culture. Gap is directly translated as a “word” or “conversation” meaning that people are going to communicate. And to eat - to eat a lot. A LOT. Gaps are segregated by gender. They are separate for women and men. This is also the case at weddings, as the groom’s and bride’s sides do different “parties” for the men and women. For example, groom’s side organizes a big “plov party” usually at 5 am (very very early) where they invite men from bride’s side, and bride’s side in turn organizes post-wedding “party” for women from groom’s side. Gap usually in not only a gathering to eat a lot, but also an organization of the so-called “black cash” game (members of the group gather money and give to each person of the group on a monthly (weekly) basis). In such cases, Gap is held by a person who gets the cash. However, Gaps can be held for different reasons: just to chill out with friends or to discuss something. In general, it is our variant of western parties. Gaps are often hold in special places of mahalla specially built for such occasions. Each mahalla has it own places of this kind and mostly they look like small chayhanas.

Fourth, this concept has a legal meaning. Today, mahalla is a body of citizen self-management. However, it is legislated very roughly. According to the plan of lawmakers mahallas should be very “handy” for the government, though in reality the laws are very poorly written. Why if it is a body of self-management of the citizens, it is registered in a part of the constitution under the name “executive branch”? In this part of the law, the mahalla is registered as a body of self-management of the citizens which is financed by hokimiyats, and also considered a representative of the government “He who pays gets to order the music.” And as a result, usually in mahallas no decisions come from the people. Though, each mahalla has its own mini-parliament, proudly called the “citizens’ council.” But as a matter of fact all decisions are made only after the (verbal) approval of hokimiyats. So, covered by historical traditions of association between people in mahallas, the state has created mini-bodies for the realization of its own goals.

What does a mahalla consist of? It consists of a council of citizens, a mini-parliament, and of an aksakal, a chosen person (usually old) respected by others, who is the head of the mahalla and in charge of implementing the will of the citizen’s council. However, he actually implements the will of the hokimiyat, as he has to, but does his best to defend the interests of the mahalla’s citizens. In addition, he, for example, puts a seal on the application which you give to government authorities to get an exit visa if you do not work. He also cooperates with hokimiyat and associations of house owners (AHO) concerning questions of getting money from citizens for communal services, and in the organization of subbotniks (if there wouldn’t be people at subbotniks – then the hokimiyat would punch him in the neck). Lately, it has been a usual process to gather the aksakal, AHO, mahalla representative, comrades from hokimiyat and representatives of municipal services once a week in mahalla. They sit and think, think, think. Who is the chairman of the panel? Of course, it is a representative of the hokimiyat.

Also, recently there were few committees attached to the mahalla, such as a women’s committee, and a mini-committee on spiritual and education matters, which is basically just busy with the work of the president. In rural places mahalla carries out the functions of the AHO. A few more details about the women’s committee - it is a part of the mahalla committee, which carries out social support of women on behalf of the state. What does it do in reality? One thing I know precisely – it distributes governmental aid grants for birth and keeping children, and does not carry out the rules of the state on divorces. It is a big problem for people, as in order to divorce, first is necessary to take an official note from mahalla committee that they have done everything possible but could not preserve a family. While you do your best to get the note, everyone in mahalla finds out about your personal life and that you are going to divorce. There is a film from the 1970’s called “Mahallada Duv-Duv Gap” (Whole Mahalla Speaks about It). You will be ashamed for sure. Therefore, people try to solve their problems quietly, and try not to let it lead to a divorce. For example, if your husband beats you, you go to the uchastkoviy, a policeman of the neighborhood, so that he can talk (threaten with jail for example) to you husband and solve the problem. Or you gather your relatives and “fight.” You may involve your brothers, sisters, parents and hundreds of your other relatives, who most likely live in the same mahalla, so anyway you will be “popular” in mahalla and may screen sequel of “Mahallada Duv-Duv Gap.”

I mentioned about “hashar.” It is a general subbotnik, which is attended voluntarily. It is not held on a regular basis, but when needed, for example, to construct public works, or to repair them, or help one of the members of mahalla in construction or repair. Recently, “hashar” tradition is widely used by hokimiyats in cleaning territories, like streets, schools, hospitals, etc. Everyone, whether they are employees of state financed institutions, students, schoolchildren, or just mahalla dwellers, are “volunteered.” Such global “hashars” are held at least twice a year - before Navruz (March 21) and Independence Day (September 1). The mechanism is already set – instructions are given by hokimiyats to mahallas, and mahallas are responsible for carrying out the work.

A sense of belonging to a community and the keeping of strong family ties are one of the basic features of the Uzbek mentality, just like tolerance and patience, and ability to suffer everything that may happen to them.