Tajikistan’s Hijab Ban: Veiling Religion in a Muslim-Majority Nation

Tajikistan’s President Emomali Rahmon has previously referred to the hijab as “foreign clothing” and has implemented measures to reduce public displays of religiosity. These actions are closely tied to his political strategy and hold on power.

On 8 May, the lower house of Parliament, the Majlisi Namoyandagon, ratified the Bill, and the upper house, the Majlisi Milli, followed suit on 19 June, after Eid celebrations. As a result of this move, President Emomali Rahmon can now claim that the hijab is a foreign garment, per his earlier statements.

The new law states that on days of holidays and ceremonies, the government bans the sale, import, promotion, and dress in clothing that is viewed as foreign to the culture of Tajikistan by the government. 

As part of the bill, Muslim garments associated with Islam are also banned, and money cannot be gifted to children during Eid and Navroz. This custom is widespread throughout the Islamic community. Fines will range between 7920 and 39500 somonis for specimens found to violate the new law.

Rahmon’s Strategy

Over the years, President Emomali Rahmon has made numerous changes to Tajikistan’s constitution to consolidate his power. The most significant amendment came in 2016 when term limits for the presidency were removed.

 He has also outlawed faith-based political parties that might challenge his rule. In a 2015 article for Al Jazeera, Massoumeh Torfeh, a former spokesperson for the UN Mission of Observers in Tajikistan, discussed the increasing religious restrictions in the country.

Torfeh noted that President Rahmon’s anxiety over clothing stems from a rise in religiosity among the population since the Soviet Union’s collapse. This period has seen the construction of new mosques, a surge in Islamic study groups, and an increase in Islamic-style dress among women and men. Concurrently, Islamist armed groups have been active in the border areas of Tajikistan and Afghanistan.

President Rahmon launched a vigorous campaign against the hijab in 2015, describing it as “a sign of poor education.” By 2024, he intensified his stance, stating, “Xenophobia in clothing… Wearing foreign clothes with fake names and hijab is another pressing issue for our society.”

In 2017, the government initiated a campaign featuring automated phone calls encouraging women to wear traditional Tajiki dresses. The following year, a 376-page handbook titled ‘The Guidebook Of Recommended Outfits In Tajikistan’ was published.

 This guide outlines acceptable garment materials, lengths, colors, and styles, permitting a colored head-scarf to be worn only in the traditional Tajik manner—tied behind the head without covering the face and neck. It also bans black garments at funerals, suggesting a blue outfit with a white headscarf instead.

A Visual Security Perspective

President Rahmon’s actions can be viewed through visual security studies, as he seeks to control the visual representation of religion in the public sphere. Rahmon has repeatedly emphasized the importance of national identity and preventing the influence of foreign cultures, which he views as a threat to Tajikistan’s stability.

This stance is further reinforced by documentary footage and news coverage that portrays the hijab as a symbol of Islamic extremism and foreign influence. The dominant narrative that hijab is used as a tool to oppress women and threaten national security is propagated through various visual media, such as speeches and news reports. 

Curbing the religious freedom and rights of individuals where restricting the autonomy over their body curtails the entire idea of secularism in a state’s objective is alarming. The government has framed the hijab as a security threat, justifying its crackdown on religious expression in the name of national unity and stability.

The suppression of religious practices is not limited to the hijab; it extends to other aspects of Islamic life, such as the celebration of religious holidays and the ability to gift money during these occasions. These actions are part of Rahmon’s broader strategy to consolidate power and promote a secular, nationalist agenda in a state with a majority of Muslims.