Status of Women in Uzbekistan

IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 10, Issue 3 (Mar. - Apr. 2013), PP 47-55 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.Iosrjournals.Org Status of Women in Uzbekistan Saima Ibrahim Centre of Central Asian Studies, University of Kashmir, India Abstract : Women as an individual or as an autonomous political being are treated unequally and unjustly by every society. Her basic and fundamental rights are being violated since centuries and in all the societies and Uzbekistan is not an exception. Uzbekistan is a patriarchal society in which a cultural bias against women has been an acceptable fact. After the disintegration of the Soviet Union, Uzbekistan opened a new chapter to bring socio-cultural changes in the status of women. Uzbekistan inscribed gender equality in the constitution. Women have been guaranteed equality of rights by the law but are unable to get equality by male dominated society and family. The objective of this paper is to highlight the status of Uzbek women in different periods with special reference to status of women in independent Uzbekistan. Keywords- Women, Soviet Union, Status, Uzbek, Gender I. INTRODUCTION The question of Women‟s Rights has attained paramount significance throughout the course of history almost among all the civilized communities of the world. The reason is obvious, for thousands of years women were kept in total subjugation as most of the societies were patriarchal. For centuries it was considered a natural law that women were inferior to men and therefore were to submit to the latter‟s authority for the smooth functioning of the family life. The doleful condition of women has been even woven in the historical layers. Historically speaking, there has been male domination in almost all societies throughout the ages. Man was to possess and dominate women, have mastery over her and determine her future, in the capacity of a father, brother or a husband. Confined to home and hearth, she was deemed incapable of taking decisions outside her domain. [1] The path covered by the Republic of Uzbekistan in the years since it acquired independence highlights the difficult situations faced by the new Central Asian states. The republic is characterised by a combination of economic transformation and strengthening of authoritarian government. During the past 20 years of independence, Uzbekistan has moved along a path of gradual development of democracy, socially oriented market economy, the nation building process by keeping the indigenous ethno- national culture and traditions as the core of the independent state of Uzbekistan. Whereas we find traditionalism and modernity co-existing in Uzbekistan, [2] traditionalists wanted women to remain at home, the liberals wanted to promote women‟s equality and their participation in the society on equal footing with men. Uzbekistan is on the path of national revivalism, it is reviving the past in which women were believed to be inferior as compared to men. They were simply meant for the household and family affairs, including the upbringing of children. The status of women folk in modern Uzbekistan is largely related to the past. The country has inherited the Soviet legacy combining both indifference and softness towards the women in the overall gender structure. In sequence thereof, the socio- economic status of the womenfolk including their public life is getting affected. [3] II. PRE-SOVIET PERIOD Women‟s position in the history of Central Asian region, the former colonial periphery of imperial Russia, was mostly determined by “the strict traditions and canons of Islam”. [4] In the past, western writers visiting Central Asia generally presented a gloomy picture of its society especially of women who according to them were totally subjugated by their men-folk and religious leaders, treated as chattels, forced into hellish marriages and leading lives of virtual slavery. [5] The Soviet sources with their colonial ideology portrayed the negative image of traditional culture. The lack of gross understanding of Central Asian family structure inclined them to look upon the women folk of Turkistan nothing more than slaves, subject to whims and wishes of their lords and masters. During the pre-Soviet period, marriages were arranged by close relatives in accordance with the rules of Islamic and customary law; neither the bride nor generally the bridegroom had any say in the choice of their future partner. There was frequently a considerable difference in age between husband and wife, since the financial obligations incurred by the male were very heavy, especially the payment of the bride-price (Kalym); only young men from the wealthiest families could afford this. [6] The price depended on the wealth and standing of the groom. In lieu bride would bring dowry with her which would often take the form of linen and household goods. Although polygamy is legal in Muslim law and men are permitted to have four wives at a www.iosrjournals.org 47 | Page Status of Women in Uzbekistan time (on condition that all were treated equally) but in practice only the rich have more than two. [7] Similarly under Muslim law, a man can divorce his wife at will but at the same time he has to return all her property, pay the Kalym in case it is not already paid. Apparently this practice of Kalym appears as a sort of enslavement and debasement of women but at the same time it acted as a check to divorce as well. The value of bride-price and dowry made divorce an expensive luxury which everyone could not afford. [8] Also among crafts men and rural cultivators where women made a substantial contribution to the family economy, divorce would be extremely expensive. Moreover it is not only man, a woman too can compel her husband to divorce her on certain grounds, (END) one, if the husband is absent for certain time without any news being heard of him, two, if a wife is a minor she can refuse to continue the marriage until she attains majority, three, if she can prove that he is treating her badly or he has married a second wife without her formal permission. Although women are subservient to their husbands at the same time they have certain rights as well. She has a right to food, clothing, lodging servants, money, and to all those expenses which are usual among persons of her rank. If these were not provided by the husband she can complain to the Qazi or judge who can allow her to borrow money on account of her husband, or can even order the sale of some portion of her husband‟s property in order to provide her money which is necessary. [9] Traditionally women did not share in the parental estate. After marriage, the next great increase in status, rights and respect for the women comes from bearing the son. Her position becomes far more secure and stable. With the birth of a son, the mother gains property rights as well: if she is widowed, she acts as guardian of her son‟s portion while he is a minor. [10] Further instance of the increased status may be found in the levirate. [11] In a sense the levirate is a form of social insurance; thus the widow will be taken care of. The above facts shows a sort of discrepancy in the statements of Western scholars when they represent the picture of Central Asian women worst than a slave. The basis of their understanding of the issue is based on their limited understanding of the marriage system like bride- price or Kalym, polygamy, child marriage and paranja system in vogue in Central Asian society. They have neglected the magnificent and influential role of Muslim women in the court politics and the ability of middle class women to maintain control over the whole family through their industry even in the presence of patriarchal family structure. Women played an important role in the socio-economic field and provided a substantial financial support to their families. [12] Not only this, even wives of high officials made crafts at home which they sent to the market for sale to have some income of their own.[13] There have been cases where a wife has supported the whole family by selling her embroidery and hatching silkworm eggs. This hatching industry remained entirely in the hands of women. Some women are metal workers and make bowl and so on, other embroidered caps for sale in bazaar. [14] Central Asia had a long tradition of female teachers known as Otines who were responsible for the religious education of both boys and girls in their own homes. [15]These were invited by the families to participate in the rituals such as birth, marriages etc. These Otines also recited prayers or mystical poems at various religious ceremonies among women such as Mavlud (commemoration of the Prophet Mohammad SAW‟s birth). Education in this period was founded on Islamic learning and among women was confined exclusively to those from the wealthy strata of society. In fact Otines were honorific titles and referred to the educated ladies, especially ladies of the court. [16] In the late 19th century and early 20th centuries , long before the Bolshevik group, a progressive movement of the national intelligentsia known as Jadidism had raised the issue of drawing women into social and cultural life as part of its programme to revitalize and reorganize society. Shura-i-Islam, a Jadidist organisation, was the first to make the issue of women‟s participation in elections a part of its programme. They believed that society‟s intellectual level depended in many respects on the status of women. They held that society‟s transformation must begin with reforms in the spiritual and cultural spheres and in everyday life, which also meant changing the perception of women‟s place and role in Muslim life.

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