Nothing blossoms here except these sunflowers. Not the hibiscus our mother planted by the orchard, or these lilies we buried with a prayer. Only these golden heads, standing with outstretched arms embracing sunlight.
I plucked one yesterday, rubbed its velvet against my cheek, and wondered if yellow can teach me something about staying alive. I plucked another before your voice broke out. When it cracked open, you sounded like a drum calling back its own silence. We both turned our faces to the window and hoped answers would someday fall in with the light.
Today, at dawn, we laughed like oiled doors on rusted hinges, swinging open and shut stories of childhood foolishness. We swore we would sink our fears beneath Agbami— that river where frogs sang falsetto as boys drowned things without dying.
At noon, the sun’s heat made you bow to the sand where you dragged a stick & spelled nothing, etching lines like someone trying to draw an escape route without a map.
At dusk, you smeared olive oil on your wrists again, said it keeps the ghosts from tightening their ropes at midnight. You looked like a man holding himself by a thread— fear had teeth, and you were offering your neck.
I didn’t ask questions. But I’m still here, plucking petals again, asking if you still believe.
Peace Ogunjemilua is a writer whose works explore nature and narratives rooted in cultural depth. He has contributed articles to magazines and was featured in the Nigerian Student Poetry Prize. He is a Sprinng Writing Alumnus, and he also interns as an architectural writer at Rethinking the Future (RTF). Peace runs a blog called ThinkGreen, focused on sustainable design, and with a background in architecture, he brings a unique perspective to his writing. Aside from reading, he loves graphic art and music.
Soviet Modernization and the Profound Changes in Uzbek Women’s Lives
ANNOTATION; This article examines the significant transformations in the lives of Uzbek women between 1920 and 1980, during the period of Soviet modernization. It analyzes how Soviet policies—despite their ideological, political, and cultural agendas—played a major role in shaping women’s identities, social roles, and life experiences. The research highlights the ideological contradictions, the impact of forced modernization, and the clash between tradition and the new Soviet worldview. It explores the path of struggle, adaptation, and active participation of Uzbek women within this historic context.
KEYWORDS: Soviet modernization, Uzbek women, social transformation, gender policy, traditional society, emancipation, ideological control
The Soviet period introduced profound and often contradictory changes to the social life of Central Asia, especially in Uzbekistan. Among the most affected groups were women, whose roles in society, family, and public life underwent radical transformations under the guise of liberation and modernization. The aim of this article is to evaluate the effects of Soviet modernization on Uzbek women between 1920 and 1980, based on historical facts, documents, and research1
From the 1920s, Soviet ideology launched an intensive campaign of social engineering. Uzbek women were expected to discard traditional garments like the paranja and chachvan, symbols of modesty in Muslim society, and join public life as workers, teachers, and activists. The infamous “Hujum” campaign (1927) symbolized this movement, where unveiling was both a political and cultural tool. While promoted as emancipation, this campaign often led to violence, social ostracism, and even death for many women at the hands of their own communities.
Despite such challenges, a generation of educated and politically active women emerged during this period. Names like Uyg‘unoy Abdullayeva and Tojixon Shodieva, among many others, became symbols of transformation. These women were trained in the newly established institutions such as the Women’s Departments [Zhenotdel] and pedagogical institutes, gaining access to education, legal rights, and employment opportunities that had been previously unavailable.
Nevertheless, the transformation was not entirely emancipatory. Soviet modernization was not a neutral, benevolent process but rather one that was tightly controlled, ideologically driven, and often repressive. Women were used as instruments of the state agenda: their visibility in the workforce was both a propaganda tool and an economic necessity. Yet many women continued to experience double burdens—working full-time jobs while still being expected to fulfill traditional roles at home.
In rural areas, modernization occurred more slowly and often encountered stronger resistance. While urban women were able to access state-sponsored opportunities, women in villages faced continued patriarchal pressure. Still, over time, even these regions witnessed significant shifts, particularly through literacy campaigns, compulsory education, and the rise of medical institutions that increasingly involved female professionals1
By the 1960s and 70s, the presence of Uzbek women in social, cultural, and academic life had become normalized. They worked as doctors, engineers, educators, and artists. However, it is important to recognize that these developments were not entirely organic but orchestrated through state pressure, quotas, and ideological control. Women’s organizations were heavily monitored by the Communist Party, and any deviation from Soviet ideals was quickly suppressed.
Despite these limitations, the Soviet era undeniably laid the groundwork for today’s gender dynamics in Uzbekistan. Women’s access to education, employment, and public roles—even if imposed—planted the seeds of long-term change. The Soviet modernization of women’s roles, although controversial, is a key part of understanding contemporary Uzbek society.
In conclusion, the Soviet modernization process brought irreversible changes to the lives of Uzbek women. Despite its many contradictions, pressures, and ideological rigidity, it opened previously inaccessible paths in education, employment, and public life. This transformation was not merely a shift in attire or workplace presence, but a deeper social and psychological reorientation. It disrupted centuries-old traditions while simultaneously creating new forms of dependence on the state. Uzbek women, therefore, were not passive recipients of change but active participants in negotiating their identities and futures within a highly politicized system. Understanding this complex process is essential for evaluating both the costs and gains of modernization in a colonial and ideological context.
REFERENCES
1.Kamp, M. (2006). The New Woman in Uzbekistan: Islam, Modernity, and Unveiling under Communism. University of Washington Press.
2.Northrop, D. (2004). Veiled Empire: Gender and Power in Stalinist Central Asia. Cornell University Press.
3.Edgar, A. L. (2004). Tribal Nation: The Making of Soviet Turkmenistan. Princeton University Press.
4.Bobojonov, H. (2005). “Oʻzbek ayolining faoliyati tarix zarurati sifatida”. Tarix va Hamdo‘stlik, №2.
5.Jo‘rayev, A. (2011). “Oʻzbek ayollari tarixidagi burilishlar”. Ijtimoiy fanlar, №1.
6.Tursunova, G. (2020). “Sovet davri ayollari: islohotlar va oqibatlar”. Yangi O‘zbekiston, №3.
7.Islomova, Z. (2019). “Oʻzbek ayolining ijtimoiy faolligi: tarix va zamonaviylik”. Fan va turmush. N6Sevara Olimova, [7/27/2025 6:25 PM]
Olimova Sevara, from Kashkadarya region. Born in Mirishkor district , 4th year student at the Faculty of History of Karshi State University
Should All Lawbreakers Be Imprisoned, or Are There Better Alternatives?
It is widely acknowledged that the issue of whether all lawbreakers should be imprisoned or whether alternative forms of punishment may be more effective has sparked considerable debate in recent years. While perspectives on this matter differ, it remains a significant concern that affects both individuals and societies. This essay will explore the key aspects of this topic before presenting a final conclusion.
On the one hand, a common argument in favor of imprisoning all offenders is that it ensures public safety. Supporters of this view argue that strict punishments act as a deterrent to crime, thereby protecting innocent citizens. This is particularly relevant in cases involving violent criminals, regardless of their age. For instance, a study conducted by Eliot in 2018 revealed that the number of crimes significantly decreased in regions where strict enforcement policies were in place.
On the other hand, lenient punishments may encourage further criminal behavior. If criminals are not held accountable through fair and appropriate measures, the number of offenses may continue to grow. Simply imposing fines might not be sufficient, especially in serious cases. A just and balanced system is essential. Governments must also consider the broader needs of society. For example, a 2023 BBC report highlighted a case in which two offenders repeatedly committed crimes despite receiving lenient penalties in the past.
In conclusion, the question of how to deal with lawbreakers presents both challenges and opportunities that require thoughtful consideration. While opinions may differ, it is crucial to adopt a balanced approach that combines justice with rehabilitation. Collaboration among policymakers, educators, and the general public is vital in order to implement effective strategies. Without such efforts, lasting progress will remain out of reach.
My name is Sabina Nafasova, and I was born on May 22, 2008, in Shahrisabz district, Qashqadaryo region, Uzbekistan. I am currently a senior student at School No. 74 in my hometown.
I am actively involved in the SMORM project, which focuses on social awareness, media literacy, and responsible digital behavior.
In 2025, I was selected for the third round of the MGIMO-Tashkent Model United Nations (MUN) conference as a delegate representing the UNESCO committee. Participating in MUN has strengthened my leadership qualities and broadened my understanding of global issues.
One of my articles was recently published in the Kenya Times newspaper.
Just as every nation has its own customs, traditions, and culture, it also has its unique national attire. This clothing is not merely a garment, but a reflection of a people’s history, aesthetic values, taste, and way of life. That is why national attire is rightly called the pride of a nation.
National clothes are an invaluable heritage passed down from generation to generation. They represent the identity and uniqueness of each nation. The traditional Uzbek attire — made from fabrics like atlas, adras, zarbof, and beqasam, adorned with colorful patterns — beautifully showcases our people’s refined taste and deep appreciation for delicate art.
Uzbek women’s garments stand out for their elegance and ornamentation, while men’s clothing — such as doppis (skullcaps), belbogs (sashes), and yaktaks (robes) — symbolize loyalty, resilience, and honor. Each region’s unique clothing style — the Andijan doppi, Bukhara atlas, Qashqadarya yaktak, and Khorezm’s embellished coats and robes — further enriches our national diversity.
Wearing national dress is not merely about decorating oneself; it is about honoring our history, culture, and values. Today, it is heartening to see our youth wearing traditional clothes during celebrations, weddings, international festivals, and cultural events. This reflects the emergence of a generation that remains loyal to its roots and proud of its identity.
Therefore, as the younger generation, we must cherish our national attire, value it, and wear it with pride. Because national dress is not just fabric — it is the visible form of the love we carry in our hearts for our homeland.
My name is Ermatova Dilorom Baxodirjonovna, born on May 3, 1998, in Asaka district, Andijan region. My family is an ordinary family, and we are five members in total.
My father worked as a brigadier at “GM-Uzbekistan” and is now retired. My mother is a housewife. My older brother works in the press service department at “GM-Uzbekistan.” My younger sister is a second-year student at the “Abu Ali Ibn Sino” Public Health Technical School in Asaka.
I graduated from Asaka district’s 55th general education school in 2015. In 2015, I enrolled in the Pedagogical College in Asaka district, specializing in “Machine Drawing and Painting,” and graduated with a red diploma. Unfortunately, I was unable to continue my education at the university, so after completing college, I submitted documents for external studies at the “Public Health” technical school, specializing in “Nursing.”
I graduated from the technical school with excellent grades and currently work as a nurse at the Asaka District Maternity Complex.
I have many interests, including drawing, making toys and clothes from yarn, creating things from cardboard, and sewing. I also enjoy writing poetry. I never stop learning and working on self-improvement. Currently, I am in the process of learning Turkish and Korean languages.
