• KZT/USD = 0.00216
  • TJS/USD = 0.10800
  • UZS/USD = 0.00009
  • TMT/USD = 0.29850
  • KZT/USD = 0.00216
  • TJS/USD = 0.10800
  • UZS/USD = 0.00009
  • TMT/USD = 0.29850
  • KZT/USD = 0.00216
  • TJS/USD = 0.10800
  • UZS/USD = 0.00009
  • TMT/USD = 0.29850
  • KZT/USD = 0.00216
  • TJS/USD = 0.10800
  • UZS/USD = 0.00009
  • TMT/USD = 0.29850
  • KZT/USD = 0.00216
  • TJS/USD = 0.10800
  • UZS/USD = 0.00009
  • TMT/USD = 0.29850
  • KZT/USD = 0.00216
  • TJS/USD = 0.10800
  • UZS/USD = 0.00009
  • TMT/USD = 0.29850
  • KZT/USD = 0.00216
  • TJS/USD = 0.10800
  • UZS/USD = 0.00009
  • TMT/USD = 0.29850
  • KZT/USD = 0.00216
  • TJS/USD = 0.10800
  • UZS/USD = 0.00009
  • TMT/USD = 0.29850
20 August 2026

Viewing results 1 - 6 of 8

The Pressure of Tradition: Why Child Marriage Persists in Tajikistan

Although the legal age for marriage in Tajikistan is 18, courts may grant permission for girls to marry at 17 under “exceptional circumstances.” In reality, however, girls are often married off at even younger ages. Parents routinely petition courts with emotional appeals, citing poverty, orphanhood, or the wishes of elderly relatives, to secure early marriages for their daughters. Legal Loopholes and Judicial Discretion As explained by lawyers from PRO BONO DE JURE, applicants must justify their request to lower the marriage age and provide supporting evidence. Yet the law offers no clear definition of what qualifies as “exceptional,” leaving judges broad discretionary power. In practice, economic hardship is the most common justification. Sociologist Gulnora Beknazarova, who reviewed approximately 550 court cases on underage marriage, found that only one involved a couple in love. “The rest were applications from poor families or guardians claiming they couldn’t afford to care for the girl,” she said. In some instances, judges have approved marriages simply because wedding plans were already in motion and the bride’s age came to light only during registration. “These cases account for just 3%,” noted gender researcher Diana Ismailova, “but their very existence highlights a troubling precedent.” Social Pressures and Family Expectations In rural communities, many mothers fear their adolescent daughters may come under “bad influences” and lose their virginity before marriage. “After ninth grade, girls are impossible to control... they ruin their future,” said one woman who arranged her daughter’s marriage at 16, as quoted by Your.tj. Elder family members also play a significant role. In traditional Tajik households, their wishes often carry the weight of law. For some, marrying off a granddaughter is a final wish, one that younger family members feel obligated to fulfill. According to Beknazarova, societal expectations enforce a rigid timeline for girls. “There’s a ‘social clock’ that ticks faster for them. If a woman isn’t married by 22, she risks being labeled an ‘old maid,’” she explained. In contrast, men face far less societal pressure regarding marriage age. “Marriage at 16 isn’t rare,” she added. “Even if not officially registered until 18, society still views it as normal.” Cultural Norms vs. Practical Realities Early marriages are often poorly considered. Parents seldom ask: “What if she divorces?” or “How will she support herself?” Divorce rates are rising, but it is typically the woman who ends up raising the children alone. Beknazarova attributes these decisions to a traditional mindset in which a girl’s path is predetermined: marriage and motherhood. “You marry off your daughter because it’s time, because that’s what everyone does,” she said. Still, change is slowly taking root. In 2024, amendments to Tajikistan’s Education Act made schooling through grades 10-11 compulsory. More girls are completing their education, and awareness efforts by government and civil society groups are helping shift attitudes around women’s rights. “Young people are already thinking differently,” Beknazarova said. “And life will sort everything out in time.”

Love and Politics: How the Wives of Alash Founders Sparked a Controversy

A controversy that may appear perplexing to outside observers has ignited debate across Kazakh society. The target of online backlash is journalist Maya Bekbaeva, known for her extensive work promoting Kazakh history, from the era of Khan Jochi, son of Genghis Khan, to notable Soviet-era figures. Two years ago, Bekbaeva released a documentary highlighting the wives of prominent Kazakhs who fought for autonomy within the Russian Empire. A fragment of the film, selectively edited, surfaced on YouTube last week, triggering widespread public reaction. A Controversy with Cultural Implications The edited clip suggested that the founders of the Alash party routinely married Russian women because Kazakh women were “uneducated” and unable to compete, a claim that quickly drew backlash. The storm was fueled by a Facebook post from journalist Mukhtar Tumenbay, who encountered the clip and shared it with commentary that drew a flood of emotionally charged responses. Some commenters accused the film of inciting interethnic tension, implying that Alash leaders chose Russian partners due to the inaccessibility of “proud and chaste Kazakh women.” Bekbaeva responded by clarifying that the excerpt had been misleadingly edited. She reiterated that the film was intended to inspire modern Kazakh women to pursue education and societal advancement. “You could always talk to [those women] about various things. That’s something we should remember when raising girls, don’t rush them into marriage; let them learn and prove themselves. Love prefers equals,” she said, emphasizing the film’s deeper message. Revisiting Alash and Alash Orda To understand the roots of this debate, one must revisit the early 20th century. Following its defeat in the Russo-Japanese War, the Russian Empire entered a period of upheaval. Peripheral regions, including modern-day Kazakhstan, began resisting colonial policies such as the Stolypin reforms, which facilitated the resettlement of Russian and Ukrainian peasants to Kazakh steppe lands, disrupting nomadic traditions and livelihoods. A pivotal moment came on May 16, 1907, when Bakhytzhan Karataev, a descendant of Khan Abulkhair and a law graduate from St. Petersburg, delivered a speech in the State Duma defending the rights of the steppe people. His ideas eventually laid the groundwork for the formation of the Alash party in 1917. Founded by Alikhan Bokeikhanov, Akhmet Baitursynov, and Mirzhakip Dulatov, the Alash movement advocated for autonomy and reform. That same year, the All-Kazakh Congress in Orenburg approved the creation of the Alash Orda Provisional People's Council, a precursor to the modern Kazakh state. The Wives Behind the Leaders Among the Alash founders, two were indeed married to Russian women. Akhmet Baitursynov’s wife, born Alexandra Ivanova, converted to Islam and adopted the name Badrisafa. She supported Baitursynov through exile, imprisonment, and repression, becoming one of the first women deeply involved in the national movement. Alikhan Bokeikhanov married Elena Sevostyanova, daughter of an exiled Narodnik. Despite his mother’s opposition, Elena was Christian, the couple remained together until her death. Some speculate that Bokeikhanov may have converted to Christianity for her, as she was buried with Orthodox rites. Political analyst Daniyar Ashimbayev notes that until...