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61-510: There are 52 neighbourhoods in Ceylanpınar District: Evren Paşa neighborhood is populated by Uzbeks , who are Afghan refugees . Ceylanpınar has a hot semi-arid climate ( Köppen climate classification : BSh ). Summers are extremely hot with virtually no rain at all, winters tend to be cool but can become very cold due to northeasterly winds. This article about a Southeastern Anatolia region of Turkey location

122-404: A Mahalle council ( Persian : شورای محله ), a quarter mosque, and a small parkette. A maalo (sometimes maale ), plural maala ( Macedonian : маало / маале, маала ) is a synonym for neighborhood in colloquial speech, but can also appear as part of a neighborhood name, such as Skopje's "Debar maalo", and Bitola's "Jeni maale", "Madzar maala". In Romanian, the word mahala has come to have

183-511: A muhtasib and a territorial muhtasibat . They were urban divisions in central Asian communities which today exist in Uzbekistan , Kyrgyzstan , and Tajikistan . Historically, mahallas were autonomous social institutions built around familial ties and Islamic rituals. Before the establishment of the Soviet rule in central Asia, mahallas fulfilled local self-government functions connecting

244-415: A paraplegic person identifying as such, or something less prominent such as a deaf person regarding themselves as part of a local, national, or global community of Deaf People Culture. Disability identity is almost always determined by the particular disabilities that an individual is born with, though it may change later in life if an individual later becomes disabled or when an individual later discovers

305-455: A broad range of opportunities for identity formation, specifically in three different realms. These three realms of identity exploration are: Self-concept , or self-identity, is the set of beliefs and ideas an individual has about themselves. Self-concept is different from self-consciousness , which is an awareness of one's self. Components of the self-concept include physical, psychological , and social attributes, which can be influenced by

366-464: A certain point in life and must be successfully resolved to progress to the next stage. The particular stage relevant to identity formation takes place during adolescence: Identity versus Role Confusion. The Identity versus Role Confusion stage involves adolescents trying to figure out who they are in order to form a basic identity that they will build on throughout their life, especially concerning social and occupational identities. They ask themselves

427-559: A company or organization that enhance someone's career or encourages them to make practical career choices. Training is a form of identity setting, since it not only affects knowledge but also affects a team member's self-concept . On the other hand, knowledge of the position introduces a new path of less effort to the trainee, which prolongs the effects of training and promotes a stronger self-concept. Other forms of identity setting in an organization include Business Cards, Specific Benefits by Role, and Task Forwarding. An ethnic identity

488-422: A previously overlooked disability (particularly applicable to mental disorders). In some rare cases, it may be influenced by exposure to disabled people as with body integrity dysphoria . Political identities often form the basis of public claims and mobilization of material and other resources for collective action . One theory that explores how this occurs is social movement theory . According to Charles Tilly,

549-533: A psychosocial aspect of an individual. Social relation can refer to a multitude of social interactions regulated by social norms between two or more people, with each having a social position and performing a social role. In a sociological hierarchy, social relation is more advanced than behavior, action, social behavior, social action, social contact, and social interaction. It forms the basis of concepts like social organization, social structure, social movement, and social system . Interpersonal identity development

610-506: A relatively-independent quarter of a larger village or a town, usually with its own school , religious building or buildings, mayor's representative etc. Mahalas are often named after the first settler or, when ethnically separate, according to the dominant ethnicity. In the Ottoman Empire, the "mahalle" was the smallest administrative entity. The mahalle was generally perceived to play an important role in identity formation , with

671-437: A role in identity formation, such as race, ethnicity, and spirituality. The concept of personal continuity , or personal identity, refers to an individual posing questions about themselves that challenge their original perception, like "Who am I?" The process defines individuals to others and themselves. Various factors make up a person's actual identity, including a sense of continuity, a sense of uniqueness from others, and

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732-550: A sense of affiliation based on their membership in various groups like family, ethnicity, and occupation. These group identities demonstrate the human need for affiliation or for people to define themselves in the eyes of others and themselves. Identities are formed on many levels. The micro-level is self-definition, relations with people, and issues as seen from a personal or an individual perspective. The meso-level pertains to how identities are viewed, formed, and questioned by immediate communities and/or families. The macro-level are

793-512: A separate type of settlement administration on some occasions. In rural mountainous areas, villages were often scattered and consisted of relatively separate mahalas with badly developed infrastructure . Today, settlements are divided into towns or villages, and the official division of towns is into quarters. It today is used almost always to refer to the Roma neighbourhoods of towns such as Arman Mahala . In Greece , mahalas ( Greek : μαχαλάς )

854-470: A set of political values. The four identity statuses in James Marcia's theory are: Jeffrey Arnett's theory states that identity formation is most prominent in emerging adulthood, consisting of ages 18–25. Arnett holds that identity formation consists of indulging in different life opportunities and possibilities to eventually make important life decisions. He believes this phase of life includes

915-644: Is a stub . You can help Misplaced Pages by expanding it . Mahalle A mahallah , also mahalla , mahallya , mahalle , mohalla , mehalla , or mehalle is an Arabic word variously translated as district , quarter , ward , or neighborhood in many parts of the Arab world , the Balkans , Western Asia , the Indian subcontinent , and nearby nations. Historically, mahallas were autonomous social institutions built around familial ties and Islamic rituals. Today it

976-531: Is a complex process in which humans develop a clear and unique view of themselves and of their identity . Self-concept , personality development , and values are all closely related to identity formation. Individuation is also a critical part of identity formation. Continuity and inner unity are healthy identity formation, while a disruption in either could be viewed and labeled as abnormal development; certain situations, like childhood trauma , can contribute to abnormal development. Specific factors also play

1037-449: Is a crucial stage in life. Marcia created a structural interview designed to classify adolescents into one of four statuses of identity . The statuses are used to describe and pinpoint the progression of an adolescent's identity formation process. In Marcia's theory, identity is operationally defined as whether an individual has explored various alternatives and made firm commitments to an occupation , religion , sexual orientation , and

1098-477: Is an Islamic congregation or parish. Typically, a mahalla supports a single mosque. An imam is seen as the spiritual head of a mahalla. Mahallas are directly subordinate to a city or town , especially an electoral district, for ritual and representative purposes. Unlike a ward , it is an optional and non-elective unit of a city corporation or municipal corporation . Mahalla also means an urban neighbourhood. In Bulgaria , mahalas were historically considered

1159-489: Is an identification with a certain ethnicity , usually on the basis of a presumed common genealogy or ancestry. Recognition by others as a distinct ethnic group is often a contributing factor to developing this identity. Ethnic groups are also often united by common cultural, behavioral, linguistic, ritualistic, or religious traits. Processes that result in the emergence of such identification are summarized as ethnogenesis . Various cultural studies and social theory investigate

1220-413: Is becoming less significant due to the growing acceptance of identity options that were once less accepted. Many of the identity options from the past are becoming unrecognized and less popular today. The changing sociocultural situation is forcing individuals to develop a unique identity based on their own aspirations. Sociocultural influences play a different role in identity formation now than they have in

1281-490: Is composed of three elements: Interpersonal identity development allows an individual to question and examine various personality elements, such as ideas, beliefs, and behaviors. The actions or thoughts of others create social influences that change an individual. Examples of social influence can be seen in socialization and peer pressure, which can affect a person's behavior, thinking about one's self, and subsequent acceptance or rejection of how other people attempt to influence

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1342-487: Is considered a neighborhood. Sometimes it is considered a quarter of a small town or a gypsy neighborhood. The township of Szentendre lost most of its population during the Ottoman era, and was repopulated by various migrant groups from the Balkans - Serbs , Dalmatians , Bosniaks and the like. They built their own churches and created their own neighborhoods around them. They called them mahala or mehala , using

1403-477: Is formation of ideas an individual takes based on the culture they belong to. Cultural identity relates to but is not synonymous with identity politics . There are modern questions of culture that are transferred into questions of identity. Historical culture also influences individual identity, and as with modern cultural identity, individuals may pick and choose aspects of cultural identity, while rejecting or disowning other associated ideas. Professional identity

1464-400: Is more time and effort put into developing that identity. Adolescents that have a post-secondary education tend to make more concrete goals and stable occupational commitments. Going to college or university can influence identity formation in a productive way. The opposite can also be true, where identity influences education and academics. Education's effect on identity can be beneficial for

1525-439: Is popularly recognised also by non-Muslims as a neighbourhood in large cities and towns. Mahallas lie at the intersection of private family life and the public sphere. Important community-level management functions are performed through mahalle solidarity, such as religious ceremonies, life-cycle rituals, resource management and conflict resolution. It is an official administrative unit in many Middle Eastern countries. The word

1586-416: Is the identification with a profession , exhibited by an aligning of roles , responsibilities , values , and ethical standards as accepted by the profession. In business , professional identity is the professional self-concept that is founded upon attributes, values, and experiences. A professional identity is developed when there is a philosophy that is manifested in a distinct corporate culture –

1647-432: Is the set of beliefs and practices generally held by an individual, involving adherence to codified beliefs and rituals and study of ancestral or cultural traditions, writings, history, mythology, and faith and mystical experience. Religious identity refers to the personal practices related to communal faith along with rituals and communication stemming from such conviction. This identity formation begins with an association in

1708-439: Is to resolve the undifferentiated facets of an individual, which are found to be indistinguishable from others. Given this, and with other admissions, the individual is led to a contradiction between the self and others, and forces the withdrawal of the undifferentiated self as truth. To resolve the incongruence, the person integrates or rejects the encountered elements, which results in a new identity. During each of these exchanges,

1769-407: The corporate personality . A business professional is a person in a profession with certain types of skills that sometimes require formal training or education. Career development encompasses the total dimensions of psychological, sociological, educational, physical, economic, and chance that alter a person's career practice across the lifespan. Career development also refers to the practices from

1830-598: The Middle East, Europe, the Balkans and Turkey. Against the background of the ongoing migration crisis, all participants of the festival focus their work using themes of hospitality, identity formation, homelessness, migration, fluctuation, the changing of an existing order and the dissolution of borders. The second Mahalla Festival took place 2018 in Valletta , Malta , in the frame of European Capital of Culture under

1891-621: The Ottoman nomenclature, and the word is still in use to describe these small quarters of the town today. In India, the word mohalla is used in Hindi and Urdu to refer to a "neighbourhood". The "mahalle" is the smallest urban administrative division in Iran . Each city is divided into a few Mantaqe s, ( Persian : منطقه ), which is then divided into Nahiye s ( Persian : ناحیه ), further subdivided to Mahalle ( Persian : محله ), usually having

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1952-510: The areas of support, social monitoring, and school monitoring. In contrast, when the relationship is not as close and the fear of rejection or discontentment from the parent or other guardians is present, they are more likely to feel less confident in forming a separate identity from their parents. The Internet is becoming an extension of the expressive dimension of adolescence. On the Internet, youth talk about their lives and concerns, design

2013-408: The connections among and individuals and issues from a national perspective. The global level connects individuals, issues, and groups at a worldwide level. Identity is often described as finite and consisting of separate and distinct parts (e.g., family, cultural, personal, professional). Many theories of development have aspects of identity formation included in them. Two theories directly address

2074-445: The content that they make available to others, and assess the reactions of others to it in the form of optimized and electronically mediated social approval. When connected, youth speak of their daily routines and lives. With each post, image or video they upload, they can ask themselves who they are and try out profiles that differ from the ones they practice in the "real" world. [REDACTED]  This article incorporates text from

2135-438: The environment in which they live. If a family does not have integration, it is likely to cause identity diffusion (one of James Marcia 's four identity statuses, where an individual has not made commitments and does not try to make them), and applies to both males and females. Morgan and Korobov performed a study in order to analyze the influence of same-sex friendships in the development of one's identity. This study involved

2196-438: The existential questions: "Who am I?" and "What can I be?" They face the complexities of determining one's own identity. Erikson stated that this crisis is resolved with identity achievement, the point at which an individual has extensively considered various goals and values, accepting some and rejecting others, and understands who they are as a unique person. When an adolescent attains identity achievement, they are ready to enter

2257-560: The government. Mahallas are a common unit not only in Uzbekistan, but in Tajikistani cities like Khujand and Kyrgyzstani cities like Osh . In Turkey, mahalle , which may be translated as 'neighborhood', was traditionally a kind of sub-village settlement, one that could be found in both rural settings and in towns. Identity formation Identity formation , also called identity development or identity construction ,

2318-449: The individual must resolve the exchange before facing future ones. The exchanges are endless since the changing world constantly presents exchanges between individuals and thus allows individuals to redefine themselves constantly. Collective identity is a sense of belonging to a group (the collective). If it is strong, an individual who identifies with the group will dedicate their lives to the group over individual identity: they will defend

2379-467: The individual on the basis of what they know from gender role indications (social behavior, clothing, hairstyle, etc.). Gender identity may be affected by a variety of social structures, including the person's ethnic group, employment status, religion or irreligion, and family. It can also be biological in the sense of puberty. Disability identity refers to the particular disabilities that an individual identifies with. This may be something as obvious as

2440-412: The individual's attitudes, habits, beliefs, and ideas; they cannot be condensed into the general concepts of self-image or self-esteem . Multiple types of identity come together within an individual and can be broken down into the following: cultural identity , professional identity , ethnic and national identity , religious identity , gender identity , and disability identity. Cultural identity

2501-489: The individual's identity; the individual becomes educated on different approaches and paths to take in the process of identity formation. Sociocultural influences are those of a broader social and historical context. For example, in the past, adolescents would likely just adopt the job or religious beliefs that were expected of them or that were akin to their parents. Today, adolescents have more resources to explore identity choices and more options for commitments. This influence

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2562-430: The individual. Interpersonal identity development occurs during exploratory self-analysis and self-evaluation, and ends at various times to establish an easy-to-understand and consolidative sense of self or identity. During interpersonal identity development, an exchange of propositions and counter-propositions occurs, resulting in a qualitative transformation of the individual. The aim of interpersonal identity development

2623-476: The interpretation of our relationship to others ("stories") create the rationale and construct of political identity. The capacity for action is constrained by material resources and sometimes perceptions that can be manipulated by using communication strategies that support the creation of illusory ties. Interpersonal identity development comes from Marcia's Identity Status Theory, and refers to friendship, dating, gender roles, and recreation as tools to maturity in

2684-450: The local mosque and the local coffee house as the main social gathering institutions. Mahalle lay at the intersection of private family life and the public sphere. Important community-level management functions were performed by mahalle solidarity, such as religious ceremonies, lifecycle rituals, resource management and conflict resolution. Today, the mahalle is represented in the municipality and government by its muhtar . The muhtarlık,

2745-403: The most important affiliations is that of the family, whether they be biological, extended, or even adoptive families. Each has its own influence on identity through the interaction that takes place between the family members and with the individual. Researchers and theorists state that an individual's identity (more specifically an adolescent's identity) is influenced by the people around them and

2806-598: The next stage of Erikson's theory, Intimacy versus Isolation, where they will form strong friendships and a sense of companionship with others. If the Identity versus Role Confusion crisis is not positively resolved, an adolescent will face confusion about future plans, particularly their roles in adulthood. Failure to form one's own identity leads to failure to form a shared identity with others, which can lead to instability in many areas as an adult. The identity formation stage of Erik Erikson's theory of psychosocial development

2867-453: The office of the muhtar, has been designed as the smallest administrative office, with representative and enforcement powers at the local level. In some cases, however, the muhtar acts as not only the representative of the government towards the community but also the head of the community toward the government and subverts official government policies by intricate face-to-face mahalle-level relationships. A mahalla ( pronounced mo-hol-la ),

2928-406: The parents' religious contacts, and individuation requires that the person chooses the same or different religious identity than that of their parents. In sociology, gender identity describes the gender with which a person identifies (i.e., whether one perceives oneself to be a man, a woman, outside of the gender binary), but can also be used to refer to the gender that other people attribute to

2989-424: The past. The type of relationship that adolescents have with their parents has a significant role in identity formation. For example, when there is a solid and positive relationship between parents and adolescents, they are more likely to feel freedom in exploring identity options for themselves. A study found that for boys and girls, identity formation is positively influenced by parental involvement, specifically in

3050-487: The private sphere with the public sphere. Religious rituals, life-cycle crisis ceremonies, resource management, conflict resolution, and many other community activities were performed at the mahalla, in other words, on the neighbourhood level. An informal council of elders, called oqsoqol (or " aksakal ") provided leadership. After their inclusion in the Soviet Union, informal mahalla organizations were placed under

3111-400: The process of identity formation: Erik Erikson's stages of psychosocial development (specifically the Identity versus Role Confusion stage), James Marcia 's identity status theory, and Jeffrey Arnett's theories of identity formation in emerging adulthood. Erikson 's theory is that people experience different crises or conflicts throughout their lives in eight stages. Each stage occurs at

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3172-445: The question of cultural and ethnic identities. Cultural identity adheres to location, gender, race, history, nationality, sexual orientation, religious beliefs, and ethnicity. National identity is an ethical and philosophical concept where all humans are divided into groups called nations. Members of a "nation" share a common identity and usually a common origin, in the sense of ancestry, parentage, or descent. A religious identity

3233-887: The relationship's problems, providing support, offering advice, relating others' experiences to their own similar experiences, and providing encouragement. The results concluded that adolescents actively construct their identities through common themes of conversation between same-sex friendships; in this case, involving relationship issues. The common themes of conversation that close peers seem to engage in helping to further their identity formation in life. Cognitive development influences identity formation. When adolescents are able to think abstractly and reason logically, they have an easier time exploring and contemplating possible identities. When an adolescent has advanced cognitive development and maturity, they tend to resolve identity issues more so than age mates that are less cognitively developed. When identity issues are solved quicker and better, there

3294-399: The root meaning 'to settle', 'to occupy', derived from the verb halla (to untie), as in untying a pack horse or camel to make a camp. In ancient cultures, hospitality involved welcoming a stranger at the host location and offering him food, shelter and safety. That demonstration of hospitality centred on the belief that strangers should be assisted and protected while they travel. A mahala was

3355-473: The state control and served as local extensions of the Soviet government. Mahallas were thought to be "eyes" and "ears" of the Soviet government; mahalla became a control mechanism of the state. Mahalla leaders were then appointed by the government. Mahalla level state-society relationships were more complex, however, as their leaders could serve as henchmen as well as act as buffers between the local community and

3416-490: The state. Due to intimate, face-to face relationships dominant at the mahalla level, mahalla organizations could often shield the community from the incursions of the state. Since 1993, the Uzbek government reorganized mahalla councils as bearers of "Uzbek nationhood" and "morality," effectively reproducing Soviet style state domination over the society. Thus, they are formal structures run by committees and once again regulated by

3477-513: The strictly negative or pejorative connotations of a slum or ghetto that are not present (or not as strongly implied) in other languages. A mahalla is an Islamic congregation or parish in Russia and a number of countries, once part of the Soviet Union . Typically, mahallas support a single mosque. An imam is seen as the spiritual head of the mahalla. Mahallas are directly subordinate to

3538-673: The title "Generating New Narratives". The third Mahalla Festival took place in 2020 under the title " Wandering Towers " with online and physical events due to the COVID-19 pandemic. The 2021 edition, " Murmuration ", took place in the Istanbul district of Kadıköy at the Yeldeğirmeni Sanat Merkezi. The word is used in many languages and countries to mean neighborhood or location and originated in Arabic محلة ( maḥalla ), from

3599-559: The use of 24 same-sex college student friendship triads, consisting of 12 males and 12 females, with a total of 72 participants. Each triad was required to have known each other for a minimum of six months. A qualitative method was chosen, as it is the most appropriate in assessing the development of identity. Semi-structured group interviews took place, where the students were asked to reflect on stories and experiences concerning relationship problems. The results showed five common responses when assessing these relationship problems: joking about

3660-549: The views of the group and take risks for the group, often with little to no incentive or coercion. Collective identity often forms through a shared sense of interest, affiliation, or adversity. The cohesiveness of the collective identity goes beyond the community, as the collective experiences grief from the loss of a member. Individuals gain a social identity and group identity from their affiliations in various groups, which include: family, ethnicity, education and occupational status, friendship, dating, and religion. One of

3721-560: Was brought to the Balkans through Ottoman Turkish mahalle , but it originates in Arabic محلة ( mähallä ), from the root meaning "to settle", "to occupy". In September 2017, a Turkish-based association referred to the historical mahalle by organizing a festival with the title "Mahalla" in the frame of parallel events of the 15th Istanbul Biennial . The festival in Istanbul features cultural initiatives of civil society and artists from

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