Difference between revisions of "Joro (Kyrgyzstan)"

''Joro oturush'' or gatherings take place on a weekly or bi-weekly basis, with time and place being confirmed in advance by the elected ''joro'' leader. Along regular gatherings there are irregular ones accompanying special occasions such as weddings, funeral, births etc. When ''jorolor'' (plural for ''joro'') meet to discuss preparations to the big occasions, they agree how to distribute responsibilities and duties, how to cover expenses of these ceremonies and make provisions about other budget matters. Irregular ''joro'' meetings are called ''keneshuu ashy'' or ''keneshuu dastorkonu'' (in Kyrgyz) or ''maslyat ashy'' (in Uzbek) which means a meal where ''jorolor'' meet to plan and discuss preparations for upcoming ceremonies.     

''Joro oturush'' or gatherings take place on a weekly or bi-weekly basis, with time and place being confirmed in advance by the elected ''joro'' leader. Along regular gatherings there are irregular ones accompanying special occasions such as weddings, funeral, births etc. When ''jorolor'' (plural for ''joro'') meet to discuss preparations to the big occasions, they agree how to distribute responsibilities and duties, how to cover expenses of these ceremonies and make provisions about other budget matters. Irregular ''joro'' meetings are called ''keneshuu ashy'' or ''keneshuu dastorkonu'' (in Kyrgyz) or ''maslyat ashy'' (in Uzbek) which means a meal where ''jorolor'' meet to plan and discuss preparations for upcoming ceremonies.     

''Joro oturush'' are popular among men from all walks of life, from high-school students to pensioners. ''Joro'' usually includes friends, neighbors, classmates or university mates and colleagues. Regular ''joro'' gatherings vary in size, but on average a ''joro'' group consists of ten to twelve people. Depending on social and communication skills as well as financial standing, a person can be part of several ''joro'' groups. Depending on the type of ''joro'', it is common to differentiate as ''mekteptesh/klasstash jorolor'' (school-based ''jorolor''), ''universitet/kurstash jorolor'' (university-based ''jorolor''), ''dos-jorolor'' (''joro''-friends), ''ayildash jorolor'' (village-based ''jorolor''), ''konshu jorolor'' (''joro''-neighbors), ''ishtegi /kolletiv jorolor'' (work-based ''jorolor'') and ''bala kez jorolor'' (childhood friends ''jorolor'') etc. The classifications allow one to organise their life and to not mix up their various gatherings. On average, a middle-aged man is a member of two or three ''joro'' meetings at once: a school or university based one, and a work-, neighbourhood- or village-based one. Sometimes ''joro'' meetings combine a saving fund (see [[chernaya kassa]]).  

''Joro oturush'' are popular among men from all walks of life, from high-school students to pensioners. ''Joro'' usually includes friends, neighbors, classmates or university mates and colleagues. Regular ''joro'' gatherings vary in size, but on average a ''joro'' group consists of ten to twelve people. Depending on social and communication skills as well as financial standing, a person can be part of several ''joro'' groups. Depending on the type of ''joro'', it is common to differentiate as ''mekteptesh/klasstash jorolor'' (school-based ''jorolor''), ''universitet/kurstash jorolor'' (university-based ''jorolor''), ''dos-jorolor'' (''joro''-friends), ''ayildash jorolor'' (village-based ''jorolor''), ''konshu jorolor'' (''joro''-neighbors), ''ishtegi /kolletiv jorolor'' (work-based ''jorolor'') and ''bala kez jorolor'' (childhood friends ''jorolor'') etc. The classifications allow one to organise their life and to not mix up their various gatherings. On average, a middle-aged man is a member of two or three ''joro'' meetings at once: a school or university based one, and a work-, neighbourhood- or village-based one. Sometimes ''joro'' meetings combine a saving fund (see [[chernaya kassa]]).  

Joro gatherings can be held at picnics in suburbs or in a bath-house, but most commonly, ''jorolor'' gather in the tea house, ''chaikhana'', where they can stay and talk for hours. It offers a public space where ''joro'' meetings can be held with minimal expense, but also offers a degree of privacy not interrupted by service. In case a meal is ordered, the expenses are usually covered collectively, or in turn by each ''joro'' member. In exceptional cases, the meal may be provided by the ''joro'' meeting organizer. There is an understanding that the ''chaikhana'' is a masculine space. Usually ''jorolor'' gather there without their wives, who would sometimes sit in a separate room of the ''chaikhana''.

Joro gatherings can be held at picnics in suburbs or in a bath-house, but most commonly, ''jorolor'' gather in the tea house, ''chaikhana'', where they can stay and talk for hours. It offers a public space where ''joro'' meetings can be held with minimal expense, but also offers a degree of privacy not interrupted by service. In case a meal is ordered, the expenses are usually covered collectively, or in turn by each ''joro'' member. In exceptional cases, the meal may be provided by the ''joro'' meeting organizer. There is an understanding that the ''chaikhana'' is a masculine space. Usually ''jorolor'' gather there without their wives, who would sometimes sit in a separate room of the ''chaikhana''.

Gendered consumer choices are also undergoing changes in modern ''joro'' gatherings. They are only rarely served with the bozo national non-alcoholic brew. Depending on a company’s financial standing, social status and religious beliefs, alcoholic drinks are now allowed, particularly in male companies, especially young or middle-aged. Women's gathering tend not to use alcohol. Agreement on whether alcohol is consumed at youth ''joro'' meetings takes into account the religious values of members. Gatherings of families, neighbours or colleagues may put alcohol on the menu to celebrate special events. At a ''joro oturush'' meeting, where both drinking and non-drinking people are present, mutual adjustment is made. On occasion where alcohol is served, non-drinkers would accept it with understanding. Likewise, members who drink may choose to refrain from consuming alcohol in a predominantly non-drinking ''joro''. If alcohol becomes an issue, members may leave their ''joro'' and enter a ''joro'' where they feel more comfortable. The ethnic composition of ''joro'' mainly depends on the region, neighbourhood, education and employment of its members. In mono-ethnic regions, neighbourhoods, schools and offices, mono-ethnic jorolor also prevail. If a region, neighbourhood, school and employment staff of an organization is ethnically mixed, joro reflects this diversity. ''Joro'' practice is not specific to Kyrgyzstan – it is common in other Central Asian countries, with some country-specific features, for example ''gaps'', ''gashtaks'', ''ziefats'', ''mushkil-kusho'', ''mavliud'' or ''bibi-seshanbe'' in Uzbekistan and Tajikistan (Madamidzhanova and Mukhtarov 2011).  

Gendered consumer choices are also undergoing changes in modern ''joro'' gatherings. They are only rarely served with the bozo national non-alcoholic brew. Depending on a company’s financial standing, social status and religious beliefs, alcoholic drinks are now allowed, particularly in male companies, especially young or middle-aged. Women's gathering tend not to use alcohol. Agreement on whether alcohol is consumed at youth ''joro'' meetings takes into account the religious values of members. Gatherings of families, neighbours or colleagues may put alcohol on the menu to celebrate special events. At a ''joro oturush'' meeting, where both drinking and non-drinking people are present, mutual adjustment is made. On occasion where alcohol is served, non-drinkers would accept it with understanding. Likewise, members who drink may choose to refrain from consuming alcohol in a predominantly non-drinking ''joro''. If alcohol becomes an issue, members may leave their ''joro'' and enter a ''joro'' where they feel more comfortable. The ethnic composition of ''joro'' mainly depends on the region, neighbourhood, education and employment of its members. In mono-ethnic regions, neighbourhoods, schools and offices, mono-ethnic jorolor also prevail. If a region, neighbourhood, school and employment staff of an organization is ethnically mixed, joro reflects this diversity. ''Joro'' practice is not specific to Kyrgyzstan – it is common in other Central Asian countries, with some country-specific features, for example ''gaps'', ''gashtaks'', ''ziefats'', ''mushkil-kusho'', ''mavliud'' or ''bibi-seshanbe'' in Uzbekistan and Tajikistan (Madamidzhanova and Mukhtarov 2011).