A town within the city

🔴 A place of craft and authority

 

🔴 Pillar of centuries, mirror of time

 

 

In the life of the Uzbek people, the word “mahalla” holds a broader and deeper meaning than just an ordinary territorial unit. The term comes from Arabic, meaning “place” or “location”. Throughout history, in different regions, it has also been referred to as “mahallot”, “guzar”, “community”, or “tribe”. Today, it is not only an administrative unit but also the clearest expression of mutual respect, solidarity, and collective responsibility.

 

Historical roots

 

The history of the mahalla is closely connected to the earliest communal structures of humanity. Archaeological sources indicate that during the Bronze Age, eight families lived together at the Sopollitepa site, united not only by kinship but also by shared economic interests. Over time, under the patriarchal system, the number of families exceeded one hundred, and the community came to be led by elders. These elders formed a supreme council, which resolved issues such as village life, peace treaties, taxation, and communal work.

 

From the 3rd century BCE to the early 5th century CE, the council of elders in the Fergana (Parkana) state made crucial political and social decisions. This tradition continued in later centuries, and mahalla governance remained rooted in collective agreement and mutual responsibility.

 

In his History of Bukhara, Narshakhi noted that more than 1,100 years ago, Bukhara had several mahallas. Alisher Navoi, in his Hayrat ul-abror, described the mahalla as a “town within the city”. During the reign of Amir Timur, mahallas were organized according to professions: goldsmiths, coppersmiths, tanners, knife-makers, and many other crafts. Thus, the mahalla was not only a place of residence but also a unique form of local self-governance, with unwritten internal rules and regulations.

 

Not a “Remnant of the past”, but rather...

 

The mahalla, while a small administrative unit, is also a community of people bound by shared values, traditions, and customs. They organized ceremonies together, improved their neighborhood, raised the younger generation, maintained order, and observed social rituals. Through communal labor (hashar), canals were cleaned, streets repaired, and social solidarity strengthened.

 

At the beginning of the 20th century, mahallas were governed by elders. The yuzboshi (leader of a hundred households) and his assistants managed public affairs and protected the interests of citizens. However, during the Soviet era, mahallas were seen as a “remnant of the past”, and their rights and powers were restricted. Nevertheless, mahallas proved their resilience and preserved their traditions.

 

Revival in the independence era

 

After Uzbekistan gained independence, the role of mahallas in state and public life was restored. Based on the 1993 Law “On Citizens’ Self-Government Bodies”, mahallas received legal status. They gained the right to own property, have their own budget and bank accounts, establish production facilities, open small businesses, assist the needy, and provide services to the population.

 

On August 17, 1993, the Mahalla Charitable Foundation was established, launching wide-ranging efforts to protect the interests of low-income families, the elderly, the disabled, large families, and orphans. The Mahalla newspaper also began covering activities in this field.

 

Mahallas play an invaluable role in ensuring peaceful and stable life in our country, strengthening interethnic friendship and harmony, and raising young people in the spirit of both national and universal values friendly neighborhood, mutual respect, compassion, care, and patriotism.

 

In line with Presidential Decree No. PF–209 and Resolution No. PQ–402 of December 21, 2023, the “Association of Mahallas of Uzbekistan” was established. These reforms aim to further enhance the role of the mahalla institution in society and solidify its position as the “first link” in addressing people’s concerns.

 

The mahalla of New Uzbekistan

 

Today, the concept of the mahalla is reaching a new stage. Within the framework of the Center of Islamic Civilization in Uzbekistan, the section “New Uzbekistan — the foundation of a new renaissance” will feature a special mahalla model. In this exhibition, visitors will feel as though they are walking through a real modern Uzbek mahalla.

 

The most interesting aspect is that the exposition will not only represent a single neighborhood but will bring together best practices from different regions. For example, through the “Mahalla Seven” system, it will be demonstrated with practical examples how citizens can handle tax payments and access services directly within the mahalla, without going to the district center.

 

Within the project, a digital catalog covering the historical, cultural, and social aspects of each mahalla will be created. Scientific studies, documentaries, and short films will be prepared and presented in 3D format. This will allow not only guests but also Uzbeks themselves to gain a deeper understanding of the uniqueness of the mahalla institution.

 

 

As visitors walk through the exposition, they will gradually sense the image of New Uzbekistan. They will realize that the mahalla has been a centuries-old pillar of Uzbek society, and that the concepts of human dignity and social solidarity within it remain just as relevant today.

 

Shahnoza Rahmonova
P/S: The article may be used with reference to the official website of the Center.