Rethinking our Social Fabric through Third Spaces
Consider our daily lives. For many of us, our daily grind revolves around shuffling back and forth from home to school or work. But where do we go if we are not at one of these places? For some, it might be the gym or grabbing a coffee or dinner with friends. But for most, the answer is often...nowhere. In the Maldives, the growing cost of living and the rising influence of social media have made these outings even rarer. Add to this the lingering effects of a post-COVID world, and many of us are still living with a 'social distancing' mindset, even without realizing it.
In the Maldives, before modernization and mobile phones took over, informal third spaces once naturally fostered daily social interactions among islanders, connecting people beyond close friends or family but with acquaintances, neighbors, and familiar faces. Back then, you might not know someone personally, but you'd know their name, face, family and house. Take the holhuashi, for instance–a communal hangout spot where men would gather to chat, share news, and discuss the day’s events. For women, gatherings where they worked on tasks like rope-making, became hubs of collaboration, laughter, and bonding. These spaces weren’t formal or planned; they grew naturally, creating a tight-knit sense of community that's harder to find today. These spaces weren’t just venues, they exemplified how physical spaces can encourage meaningful social interactions, reinforce shared values, and create a collective identity. The legacy of the holhuashi reminds us that meaningful connections often emerge from simple, natural, unstructured interactions. Reintroducing such spaces in modern settings could address the growing isolation in urban areas and foster a renewed sense of belonging.
Today, there is a lack of spaces that could serve as modern third spaces. For example, the city’s only cinema, with its limited offerings and lack of communal waiting areas, does little to encourage casual interaction or community building. Similarly, while art exhibits are regularly held, their formal, gallery-style presentations often discourage spontaneous conversations and connections. More informal, fair-style art events—featuring music, refreshments, and comfortable seating areas—could better fulfill the role of third spaces, but such initiatives are rare.
Many existing spaces are geared toward productivity rather than social connection. For example, the Business Centre Corporation (BCC) operates spaces like the SME Hub, Seed, and other innovation hubs, which provide valuable resources for entrepreneurship, business guidance, and skill-building. However, recreational options like bowling alleys or accessible communal hubs are practically non-existent. Even parks and outdoor spaces, such as Rasfannu, Central Park, Sultan Park, and the spaces between Hiya Flats, serve primarily as leisure spots but lack the design and structure to foster organic introductions or meaningful interactions among our community.
In cities across the globe, public libraries often act as key third spaces catering to students, low-income groups, and marginalized individuals, offering refuge and resources for personal and communal growth. In Malé, the National Library of the Maldives once served as such a space when it had its own premises, extended evening hours, and robust community engagement. However, since being moved to a temporary office space in 2012, it has faced funding and staffing challenges, reducing its operational hours and diminishing its role as an inclusive community space.
One notable example of an existing third space in Malé is Israhvehinge Naadhee, which regularly hosts events and attracts large numbers of Male's elderly community. While it provides an excellent example of a third space, it primarily caters to the elderly, missing the cross-generational connections that would create a more inclusive and dynamic community space. A proposed intervention could involve partnering with a local university or community organization to introduce cross-generational programs at Israhvehinge Naadhee. For example, a regular program pairing seniors with university students for casual meetups over coffee or tea, offering opportunities for mentorship, shared learning, and storytelling. By introducing such programs, Israhvehinge Naadhee could become a prototype for inclusive third spaces in the Maldives.
Currently, the Maldives lacks well-designed, inclusive third spaces that are crucial for enriching communities, fostering connections, and promoting a shared sense of belonging. From the vibrant community hubs mentioned earlier—spaces for workshops, cultural events, and intergenerational interaction—to libraries offering inviting reading areas and extended hours, there's so much potential to reshape how we socialize and grow as a society. It's important to note that reimagining and building these third spaces isn't just about creating physical locations; it's about revitalizing our social fabric. It’s about making space for people to come together, share ideas, and strengthen bonds, just as our communities did in the past. Spaces like Israhvehinge Naadhee already demonstrate the potential to engage different generations. Expanding such spaces could help create a more inclusive, dynamic community. Policy action is needed to ensure these spaces are accessible, not just as leisure spots, but as community-driven environments. This approach can potentially reshape how we engage with each other and the spaces we inhabit, fostering a more connected, resilient society.
For further information, the Public Policy Lab will be releasing a publication version of our white paper "Building around third spaces as a social development paradigm" as part of our Working Paper Series: Community Enrichment and the Social Fabric, Edition #1.
Eiesha Shahym works as a Publications Officer for Public Policy Lab. She did her LLB and BA from the University of South Australia. She is passionate about social policy, human rights, and policy development.
