Women in Uzbekistan have been labeled as victims of patriarchy and
submissive, voiceless bodies who lack agency and decision-making
power. They are also often symbolized as preservers of rituals and
culture and also the victims of socio-economic transformations.
During the years of land tenure changes from collectivization to
de-collectivization, World War II and the five-year plan economy,
women played a vital role in pursuing a diverse range of livelihood
opportunities to sustain their families and communities. But what
kind of livelihood activities do women pursue in rural areas in
Uzbekistan? What do they think about themselves? Do they exercise
agency? What are their values, desires, dreams, and inspirations in
the post-Soviet period in Uzbekistan? Women's Lives and Livelihoods
in Post-Soviet Uzbekistan presents women's voices and their
experiences of carrying out livelihood activities such as farming,
trading, baking, sewing, building greenhouses, and establishing
furniture workshops. In a major contribution to the study of
post-Soviet transformations, Zulfiya Tursunova demonstrates how
women exercise multi-dimensional empowerment by joining social and
economic saving networks such as gap and chernaya kassa. These
networks represent a collective movement and action against
economic dependency of women on men and the state micro-loan bank
system. The networks that do not require external donor
interventions have been able to empower women for social justice,
knowledge, redistribution of resources, and conflict resolution in
ways that are vital to community development. Tursunova provides
accounts of such ceremonies as mavlud, ihson, Bibi Seshanba, and
Mushkul Kushod. These ceremonies show the ways the conflict
resolution practices of women are woven into their everyday life,
and function autonomously from the hierarchical elite-driven
Women's Committees and state court systems established in the
Soviet times. Many local healers and otins (religious teachers) use
their discursive knowledge, based on Islam, Sufism, shamanism, and
animism to challenge and transform women's subordination, abuse,
and other practices that impinge on women's needs and rights. These
female religious leaders, through different ceremonial practices,
create space for raising the critical consciousness of women and
transform the social order for maintaining peace in the
communities.
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