Tajiks

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Tajiks

PRONUNCIATION: tah-JEEKS
LOCATION: Tajikistan
POPULATION: More than 7 million
LANGUAGES: Tajiki; Russian; Uzbeki
RELIGIONS: Islam (Sunni and Shia); Orthodox Christianity; Judaism; Nonreligious

INTRODUCTION

The Tajiks are an Indo-European people who, after the breakup of the Indo-Iranian tribal confederation, occupied the upper reaches of the Amu River (territory of present-day Uzbekistan). In the 9th century ad, through the efforts of the Samanids (an Iranian family promoted by the Abbasid caliphs against Turkish invaders), they came to prominence and formed the Tajik nation. After the fall of the Samanids (999 ad), they became clients of the Turks and the Mongols.

During the latter part of the 19th century, the Tajiks were divided. Most of the population occupied what would become the republic of Tajikistan in the former Soviet Union and the rest became an integral part of Afghanistan. The Tajiks' desire to maintain their ethnic unity has made them vulnerable to manipulation by their neighbors, especially Russia and Uzbekistan. On 5 December 1929, Tajikistan became an independent republic in the USSR.

After gaining independence from the Soviet Union in 1991, clashes among clans and between Muslims and communists resulted in five years of civil war (1992–97) as a result of which thousands lost their lives, and more than 100,000 fled to Afghanistan. More than 35,000 homes were destroyed, either in battle or as a result of ethnic-cleansing actions. At present, the insecurity of the war has all but disappeared. The political situation, however, remains tense.

In November 1994, Tajikistan held its first presidential election. Imomali Rahmon (formerly Rahmonov), a former communist and the Head of Tajikistan's Supreme Soviet since 1992, was elected president. Elections of the Tajik Parliament (Majlisi Oli) have been held regularly and charges of ballot fraud and other irregularities have been leveled against the government (1999, 2000, 2005).

LOCATION AND HOMELAND

Tajikistan covers 55,250 sq mi (143,100 sq km), an area slightly smaller than Illinois. Geographically, Tajikistan can be divided into two regions, north and south. The Zarafshan Mountains with their lush valleys and flat plains form the northern kulturbund, where Tajik and Uzbek cultures have become fused. The Hissar, Gharategin, and Badakhshan mountains form the southern kulturbund. Here, Tajiks live as members of major clan organizations. During the 1924 administrative divisions of Central Asia, the centers of the old Tajik culture (i.e., Samarqand and Bukhara) were given to Uzbekistan. Restoration of these cities to Tajikistan remains a goal.

Khorog, the capital of Gorno-Badakhshan and the up-and-coming cultural center of the south, is active in the development of Tajik culture, Badakhshani style. Aided by the Agha Khan, it has the potential to become a trendsetter for the region. The diverse peoples of Badakhshan— —Ishkashims, Roshans, Shughnans, Wakhis, and others—add color and zest to the linguistic and cultural developments of the region.

The major geographic feature in the south is the Panj River, which separates southern Tajikistan from northern Afghanistan. The river collects the waters of the Badakhshan and Gharategin highlands, irrigates a network of cotton plantations in Kulab and Qurqanteppe, and feeds the Aral Sea. At present, increasing use of the water upstream is creating chronic water shortages in Tajikistan.

Since the 1980s, the population of Tajikistan has grown from 3.8 million to more than 7 million. In addition, considerable numbers of Tajiks live in Uzbekistan, Kyrgyzstan, Afghanistan, and China. With a birth rate of 4.1 (per woman) and a death rate of 8.4 (per 1,000 people), the population of Tajikistan is expected to rise dramatically. This will no doubt put a great deal of strain on the Tajik economy, especially when prices are geared to world markets and salaries to Tajik scales.

LANGUAGE

Tajiki is an Indo-European language, a close kin of Farsi and Pashto. The subtle semantic and structural differences often form the substance of interesting conversations; in fact, an ability to compare languages and explain oddities determines a person's grasp of the culture.

In 1989 Tajiki became the sole official language of the country, displacing Russian and Uzbeki. The act boosted Tajik morale, but failed otherwise. Viewing the future job market in Tajikistan, Russians, Ukrainians, and other Soviet contributors to Tajik prosperity left the country. Since 1995, Russian, which had retained its status as the language of international communication, has regained its previous status. Uzbeki, too, is allowed to flourish in regions predominantly inhabited by Uzbeks.

The current Tajik alphabet (in use since the 1940s) is a modified version of the Russian Cyrillic alphabet. Since the adoption of Tajiki as the national language, instruction in the Arabic-based Persian alphabet has been encouraged in schools. Materials for teaching the "language of the ancestors" are provided by the Islamic Republic of Iran. It is unlikely that the Tajiks will distance themselves from either the Russian language or the Cyrillic alphabet in the foreseeable future. The economic and security needs of the state require that Russian language and culture remain as a positive force in Tajik society. There is, however, an increasing use of the Latin alphabet for using email and Internet systems.

FOLKLORE

Tajikistan, Iran, and Afghanistan enjoy a unique cultural heritage. Over the centuries, however, each has modified or developed new aspects of this culture. The major contribution to this shared heritage is the magnificent Shahname (Book of Kings) of Firdowsi—an account of the prehistory of the region, including the cosmic battle between Good and Evil, development of the "divine right of kings," and the dynastic reign of pre-Islamic Iranian monarchs. The exploits of Rustam, for instance, inspired a number of films produced by the Tajik Film Studios during the 1960s and 1970s.

Lesser myths, mostly based on Turkish prototypes, include the story of Nur, a young man who, to attain his beloved, tamed the mighty Vakhsh River by building a dam on it, and the story of a sacred sheep that was lowered from heaven to help the Tajiks survive.

RELIGION

In ancient times, present-day Tajikistan was a part of the empire of the Achaemenian Persians. The religion of that empire was Zoroastrianism. After the Arab conquest in the 8th century, Islam was introduced and remained unchallenged until the rise of atheism in the early years of the 20th century. Today atheists, Muslims, Jews, and Christians live together. The majority of the Muslims are Sunni (80%) of the Hanafisect. The Shia (5%), primarily Isma'ili, live in Gorno-Badakhshan. There are also some Nonreligious groups (10%), and others (5%).

The Tajiks' religious beliefs dictate their choice of clothing. The more orthodox Muslims wear the hijab. Less orthodox Muslims wear modest, traditional Tajik attire. Those who work in offices wear typical Western clothing.

Sufism grew in strength during the Soviet era and, by creating a conduit between the Muslims of Afghanistan and Tajiki-stan, promoted Islamic teachings at the expense of the Society of the Godless. In 1992, the two ideologies clashed but the Communists, due to their access to the media and a competent propaganda machine, won.

MAJOR HOLIDAYS

Tajiks observe three different types of holidays: Iranian holidays that date back to the Zoroastrian times; Muslim holidays that, to a large degree, are the same as those elsewhere in the Muslim world; and Soviet holidays. The most important Iranian holiday is the Navruz (New Year). It begins on March 21 and continues for several days. This holiday, celebrated by Iranians, Afghans, and most Turkic peoples of the region, dates back to Iranian mythic times. It celebrates the victory of the forces of Good (warmth) over those of Evil (cold), marks the beginning of the annual sowing season, and commemorates the memory of departed ancestors.

The major Islamic holidays are Maulud al-Nabi (the birth of the Prophet Muhammad), Id al-Adha (celebrating the ancient account of Abraham offering his son for sacrifice), and Id al-Fitr (celebration of the end of the Ramadhan fast). These celebrations, observed in secret during the Soviet era, are now held in the open. Their dates are not fixed due to the rotating nature of the lunar calendar.

Holidays with origins in the Soviet era include the New Year's Day (January 1), International Women's Day (March 8), Labor Day (May 1), and Victory Day (May 9). This latter commemorates both the end of World War II and the victory over the 1991-attempted coup. Tajik Independence Day is celebrated on September 9.

RITES OF PASSAGE

There are both traditional and Soviet rites of passage. Boys are circumcised at the age of five. After marriage, Tajik women traditionally pluck their eyebrows and wear special ornate hats and distinctive clothing. Many connect the eyebrows together (qosh). Married Soviets, both men and women, wear their wedding rings on the third finger of the right hand. A ring on the middle finger indicates separation, or the death of a spouse.

INTERPERSONAL RELATIONS

The Tajiks recognize three privileged groups: children, the elderly, and guests. Children, like adults, participate in most gatherings and, within limits, contribute to the life of the party. The elderly, often referred to as muysapid (white hair) or aksakal (white beard), are highly esteemed, consulted in important affairs, and obeyed. Guests fall into various categories depending on the nature of the relationship.

Family visits and visits by colleagues and acquaintances require the preparation of a dasturkhon, a tablecloth spread over the floor or on a low table. Bread, nuts, fruits, various types of halvo, preserves, and homemade sweetmeats are placed on the dasturkhan. The guest of honor is seated at the head of the dasturkhon, farthest from the door. Tea is served by the host who serves himself first. The host offers the piyola to the guest with the left hand while placing the right hand on the heart. The guest drinks two or three less-than-half-full piyolas (cups). A piyola turned upside-down is the sign that a guest does not want it refilled. The offer of a full piyola indicates that the guest should drink and leave. Meetings outside the house occur in the choikhona (teahouse), where guests gossip, learn the news of the day, and listen to music.

When Tajiks meet, they shake hands and place their left hand on the heart or, if they are family or close friends, hug. Very close friends kiss each other on both cheeks. Holding hands among boys and young men is normal, a casual sign of friendship. The Tajiks have many unique and interesting customs. For instance, certain items such as money, keys, needles, and scissors are not passed from hand to hand. Rather, they are placed on a table for the other person to pick up. It is believed that standing in the doorway will make a person go into debt, and spilling salt in the house will cause a person to get into a fight. A person who whistles in the house is likely to lose something valuable, and a person who twirls a key chain on his or her finger becomes a vagabond. If someone sneezes during a departure, the party should wait a while before leaving, and if one returns home for a forgotten item, one should look in a mirror before leaving the house again.

LIVING CONDITIONS

Living conditions in Tajikistan, especially in Dushanbe, are challenging. The difficulty stems from shortages of water, gas, and electricity for everyday use. This, a nuisance for the visitor, is a nightmare for the Tajiks who lack purchasing power to buy commodities at exorbitant prices. The difficulty is compounded when the steady rise in prices is not compensated with a raise in salaries.

Housing in Dushanbe, the largest urban area, consists of many high-rise Soviet-era apartment complexes. In these complexes, which are usually surrounded by large courtyards and common spaces, elevators rarely work and water pressure is weak on the higher floors and the buildings in disrepair. Housing shortages were a factor in the February 1990 uprising in Dushanbe. In recent years a vigorous program of urbanization has demolished many of the traditional houses, especially near the center of Dushanbe. The inhabitants are either relocated to new state-built apartments or are compensated with land on which they can build.

Transportation in urban areas, although far better than in the early years after independence, has suffered recently, primarily because supplies of gasoline from Russia and natural gas from Uzbekistan and Turkmenistan have become unreliable and expensive. In addition, roads connecting the residential suburban areas with the city are not designed to handle a large volume of commuter traffic. This leaves the citizens no option but public transportation. Dushanbe has a system of electric trolleys and gas-powered buses, as well as a large number of taxis and mashrutkas, small vans that carry 4–5 passengers and larger vans that carry up to about 10 passengers.

Telephone service is also very deficient. International calls must be made through a centralized office, which requires a two-day notice and advance payment. Express mail reaches Dushanbe in 10 days. Now, however, the cell phone, although pricey for the Tajik budget, has become available and calling cards have helped bypass the difficulties of the state service.

The medical infrastructure has deteriorated so significantly that many trained personnel have left the country. There is a general scarcity of medical equipment and medicines and a potential for significant disease outbreaks (such as hepatitis A, diphtheria and polio) due to inadequate immunization and sanitation.

FAMILY LIFE

The Tajiks are family oriented. Families are large but do not necessarily live together. Some may live in the city and some may live in the qishloq (village). In fact, the more widely the family is spread, the more opportunities it has for drawing on resources for collective use. This kind of orientation allows outsiders to become a part of a family and expand it into a clan. These clans compete for political power, social reform, educational opportunities, and economic initiatives. There are at least four or five major clans in Tajikistan. The most prominent are the Khujand clan in the north and the Kulab clan in the south. During the Soviet period, the Khujand clan was paramount. At present, the Kulab clan is at the helm. The rivalry between the two has long been a major source of discontent, especially in relation to the expenditure of international aid.

CLOTHING

Traditional Tajik clothing for men consists of a joma (a knee-length jacket) tied at the waist with a colorful mionband (kerchief), an indicator of status. The paisley design of the Tajik toqi (skullcap) distinguishes the Tajiks by region (e.g., four-cornered, tall toqis are worn by men from Gharm).

Women wear a kurta (blouse), usually made of soft, colorful, bright silk and shalvor (long pants) with decorative cuffs (sheroz). Women also wear hats with their national costume. Their hats, especially those from Bukhara and Badakhshan, are either embroidered or decorated with precious stones. Village women wear colorful rusaris (scarves). This latter is tied in the back and worn in a decorative manner more like a hat than a veil.

Men and women, especially in urban centers, wear European clothes. Rarely are European and traditional styles mixed, except perhaps that a traditional hat might be worn with a European suit. Traditional clothes for both sexes are particularly important in distinguishing ethnic groups—Kulabis, Hissaris, and Badakhshanis. Each region has a particular dance and a special fashion for its male and female dancers. Farmers and herders wear a special heavy boot over their usual shoes. Older Tajik men wear long Islamic cloaks and turbans. They also wear beards.

Students, especially during the Soviet era, wore uniforms with kerchiefs and other distinctive decorations. In recent times, the wearing of uniform and kerchief is being reestablished.

FOOD

The generic word for food is avqot. As is the custom elsewhere in the world, various courses are served. Pish avqot (appetizer) includes sanbuse (meat, squash, or potatoes with onions and spices wrapped in bread and either deep-fried or baked), yakhni (cold meats), and salad.

The avqot is either suyuq (broth based) or quyuq (dry). Examples of the former include shurbo nakhud (pea soup), khom shurbo (vegetable soup), and qurma shurbo (meat and vegetables sautéed in oil and then simmered in water). The main national dish is osh, a mixture of rice, meat, carrots, and onions fried and steamed in a deep pot or deg, preferably over an open fire. Pilmeni (meat and onions in pasta and cooked in water or meat stock), mantu (meat and onions in steamed pasta), and shishlik are examples of dry avqot. Following is a recipe and cooking directions for osh:

Osh
1 small onion, diced
200 gr (almost ½ cup) oil
500 gr (just over 1 lb.) meat, cut into medium pieces
500 gr (just over 1 lb.) carrots, julienned
1,000 gr (4 cups, 3 oz.) rice, soaked for 40 minutes before
adding
pinch of cumin seeds
Heat oil, then add meat and cook until brown. Add onion, continue cooking until meat is done. Add enough water to cover the meat and simmer until water is gone. Add carrots and sauté for 2 or 3 minutes. Add one cup of water, cumin seeds, and pepper. Add the rice. Add lukewarm water to cover the rice by about 1 cm (nearly ½ inch). Add salt to taste. Increase heat and simmer until all water is evaporated. Turn the rice over so that cooked rice comes to the top. Make 5 or 6 holes or steam vents in the rice, cover, decrease the heat and cook for 15 to 20 minutes. Serve by dishing out the rice onto a platter and then arranging the carrots and meat on top.

Desserts include tortes, various types of murabbo (jam) and fruits. Chakka (drained yogurt) and lamb kabob are favorite treats served on special occasions. Everyday food is less elaborate. Students running to school, for example, might have shirchoi (sweetened warm milk and tea poured over bread and butter), shirberenj (rice custard), or bread and eggs.

Tea and vodka are common drinks for adults. Black tea is served during winter, green tea during summer. Tea is served ritually in piyolas (small cups). Vodka is drunk amid music, dance, and long, cheerful speeches delivered by members of the family and guests. Other drinks include koumis (fermented mare's milk) and kefir (a thick yogurt drink).

Fruits and vegetables grown in the country form a major subject of conversation. It is important, for instance, to know which part of the country produces the best melon, apple or grapes.

EDUCATION

Until the fall of Bukhara (1920), Bukharan schools taught the Quran and the Shariah. Attempts by the intellectuals and jadids to introduce new-method schools met with severe penalties.

During the Soviet era, Tajik educational establishments became subservient to the educational system of the Soviet Union. Rather than learning about the greats of Tajik culture, Russian literary figures such as Maxim Gorkii and Vladimir Mayakovskii were taught. Sadriddin Aini (d. 1954), the father of Tajik literature, gained his fame by extolling the socialist way at the expense of traditional values. Soviet education transplanted both the Tajiki language and the Tajik culture. In the long run, however, due to the instability of the Soviet system itself, a vacuum was created. By the 1970s, the anti-Russian efforts of the Muslim educators bore fruit and, eventually, ousted the communist regime.

The 1992–97 civil war, devastated southern Tajikistan. In the process, schools were destroyed, many teachers and students were killed, and many non-Tajik educators left the country.

Soviet education had both positive and negative effects on the Tajiks. On the positive side, it essentially eliminated illiteracy by 1960 and acquainted the Tajiks with Russian literature. On the negative side, it alienated most Tajiks from their own cultural heritage. At present, a gradual reversal of that trend is taking shape.

Today, the English language and American culture are finding their way into Tajikistan. English is stressed in schools because many people, including those who intend to emigrate, want to learn English for its role in international business.

Tajik parents expect their children to make steady progress toward a respectable marriage and a good, responsible job. They feel that they owe their children a good education, a respectable wedding tuy, and partial expenses for rearing their grandchildren. (They pay for the gahvorabandon, a cradling ceremony for a newborn child, for instance.) In return, they expect their children to take care of them in their old age and to see to their needs at the end of their lives.

A painful aspect of Tajik education is a lack of funds for teachers' salaries. This leads, in many cases, to bribery both in finding ones way into schools and in exiting school with an unearned degree.

CULTURAL HERITAGE

Tajik music varies by region. In the north, especially in Samarqand and Bukhara, the shashmaqom is recognized as the chief musical form normally played on a tanbur. There, the cycle of songs known as naqsh plays a prominent role in the festival of the tulips (sairi guli lola). In the south, falak and qurughli predominate. The national hofiz (singer) is respected by all.

Various regions have reacted to the new wave from the West differently. The Badakhshanis, for instance, have adopted Western musical innovations; but the Gharmis have not.

Tajik literature covers a wide range of genres over many centuries. Most of the literature, however, is poetry. Rudaki and Firdowsi are prominent classical authors, and Aini and Tursanzadah are well-known Soviet Tajik authors. In the 1990s, a division took place whereby poets such as Layeq Shir'ali and Mu'min Qana'at were distinguished for their affiliation with the communist government, whereas Bozor Sobir and Gulrukhsor Safieva were identified with the Opposition. Bozor Sobir was imprisoned for more than a year (1992–93) for his anti-Uzbek views. Other Tajik writers include the scenarists Saif Rahim and the science fiction author Adash Istad.

A recurring theme in Tajik literature is the exploitative measures of a bai (rich man) who "helps" an orphaned boy meet the expenses for his father's funeral. The young man ends up working for the bai for the rest of his life to pay the debt.

WORK

The makeup and circumstances of the work force in Tajiki-stan have changed drastically in recent years. Many youth who would traditionally have worked on cotton plantations have migrated to the cities and become involved in trade; they import goods from Pakistan, Japan, and China and sell them in makeshift shops or in stalls alongside the street.

A large number of Tajiks work in the lower echelon of industry—mining, machine-tool factories, canneries, hydroelectric stations—in non-managerial jobs. In general, about 50% of the population is under 20, and over one half of those are not in the labor force. As a result, there are a number of groups in the population that are neither employed nor in school.

In general, work can be divided along agricultural and industrial lines. Work in agriculture revolves around work in kolkhozes and sovkhozes. These collective and state farms produce most of the cotton, fruit, and vegetables consumed in the republic, and some is also exported. Work in the fields entails digging canals, planting, irrigating, and harvesting.

Women's roles vary widely. Sovietized Tajik women participate in all aspects of society and a few are even members of parliament. Muslim wives, on the other hand, stay at home and take care of the children.

Most marriages are arranged. After negotiations, the father of the groom pays most of the expenses for the tuy (celebration). Women can initiate divorce procedures and receive half of the family's assets.

Tajik women are fully acquainted with the silk culture, a labor-intensive operation that begins with feeding silkworms mulberry leaves and ends with extracting the silk. The care of orchards and vineyards as well as sheep breeding in the highlands falls on men. Both men and women work in the entertainment business, but mostly women work in textile factories as machinists and administrators.

Alongside the traditional jobs, the growing Tajik bureaucracy employs many youths, as do the burgeoning foreign businesses established in Tajikistan by Turkish and Iranian concerns.

SPORTS

The national sport of the Tajiks, gushtingiri (wrestling), has a colorful tradition. When the towns were divided into mahallas (districts), each district had its own alufta (tough) who was also the best wrestler. The position of the alufta, usually an upright and respected individual, was often challenged by those of lower rank.

Buzkashi (which means, literally, "dragging the goat") is a sport involving strenuous bodily exertion. In this game, the carcass of a goat is dragged by horsemen who grab it from each other. The aim of the riders is to deposit the carcass in a designated circle in front of the guest of honor. Buzkashi is usually performed as part of the Navruz celebrations.

In recent years, many European sports have also found their way into Tajikistan. Soccer is so popular that, in the eyes of many, it rivals buzkashi.

ENTERTAINMENT AND RECREATION

As early as the 9th century, Avicenna compared man's existence on earth with that of a puppet in a puppet show. Th is tradition, retained over the centuries by the maskharaboz (clown), is now expanded by professional troupes.

During the Soviet period, special attention was paid to the arts, both as a means of reducing the Tajiks' demand for jobs in the heavy industry and as compensation for the daily drudgery of the workers on the cotton plantations. Barring the purpose, the result was culturally stimulating. The Tajik cinema, for in stance, produced a number of worthy films based on Firdowsi's Shahname. They are called Rustam and Suhrab, The Story of Siyavosh, and Kaveh the Blacksmith. Similar advances were made in the production of stunning spectacles on the lives of Rudaki, Umar-i Khayyam, and others.

With the disintegration of the Soviet Union, the arts lost their primary means of support. Producers, directors, actors, and writers either joined the ranks of the jobless or became involved in business. Many left Tajikistan. This fall of the cultural center has not been altogether bad, however. It has given regional groups the opportunity to showcase their talents and abilities. Troupes from Badakhshan, Kulab, and Khujand appear regularly on the national scene.

Not long ago, programs such as Maria (a Mexican rags-to-riches soap opera) or the American soap Santa Barbara were the only shows that really kept the Tajiks entertained. Local broadcasting was very limited in scope, dealing mostly with regional matters, especially agriculture. Videos allowed Tajik youth a wider choice of programs. The introduction of satellite programming has changed all that.

FOLK ART, CRAFTS, AND HOBBIES

Traditional Tajik crafts include the embroidered Bukhara wall hangings and bedcovers popularized in the 19th century. The Tajik style of the tapestries typically has floral designs on silk or cotton and is made on a tambour frame. Woodcarving and ceramics are also honored Tajik crafts.

SOCIAL PROBLEMS

The social problems of Tajikistan are too numerous to list. Perhaps the most important social problem has to do with authority and control. Since the 10th century, when the Samanid dynasty lost its hegemony over Central Asia, the Tajiks have been ruled by the other peoples of the region, especially the Turks. Since 1868, when the Turks became subservient to the Russians, the Tajiks' situation has become even more precarious. In the 1870s, taxes imposed by Russia drove the Tajiks to revolt a number of times. One such revolt, the Vaase uprising, which was mercilessly put down, is still remembered.

The 1992 Tajik bid for independence was also met with severe reprisals. This time, however, the democratic nature of the age did not allow an open assault on the opposition. The indirect means employed turned into a civil war, crippled the administration in Dushanbe, ruined the economy, and totally destroyed the infrastructure. Russia, on the other hand, achieved its goal. The same set of circumstances that spell out social discontent in Tajikistan gains Russia a steady revenue for defending the Tajik border, places Tajikistan's foreign affairs in Russian hands, and allows Russia to reassert itself forcefully in Tajikistan's internal affairs.

Tajikistan's problems stem from dependence on Russia for military, economic, and foreign policy matters and on the international community for the rest of its needs. This is compounded by a 60% below-poverty-line economy, a high rate of population growth, and a lack of skilled workers. Ethnic tension and regionalism often bring the country to the verge of disintegration.

To remedy this situation, clan wars between the North and South must stop and the mafias of Dushanbe, Khujand, and Kulab must be deactivated. Barring this, Tajikistan cannot achieve its goals of economic and military independence, raising per capita income, decreasing unemployment, stopping population growth, improving transportation to move food and fuel, and introducing meaningful medical and educational reforms.

GENDER ISSUES

Under the Soviet system, women were treated very differently than they are today. They enjoyed equal civil rights, participated in the labor force, and were very active in politics. Most importantly, they had a considerable degree of independence. In Tajikistan, the fall of the Soviet Union was followed by five years of civil war that affected Tajik women the most. In addition to losing sons and husbands to the war and becoming refugees in neighboring lands, the textile factories were closed. That meant loss of livelihood as women were the primary labor force in that industry. Destruction of agriculture and the educational and health services further affected women as they worked in the fields, were teachers, doctors, and nurses. Male chauvinism that prevented women from the decision-making positions also subjected them to harassment and discrimination.

With 60% of the population living below the poverty line, about a million Tajik men seek work in Russia. Women whose men go to Russia stand to lose their husband as he might marry a Russian and stay, as well as their source of income and security, not to mention being burdened with childcare and provision for children.

Men who return from Russia, along with money, bring HIV. This prepares the ground for women to deal with a health system that is virtually nonexistent, fees that are exorbitant, and drugs. Soon, they are engaged in drug trafficking and prostitution to pay their bills.

Instances of domestic violence in Tajikistan are many. Nevertheless, women accept to get married even as a second wife. Those who refuse to be humiliated end up taking their own lives by either self-immolation or drug overdose.