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Tajikistan - Ethnic Groups
In the last decade of Soviet power, Tajiks became a larger proportion of the republic's total population. The 62.3 percent they constituted in the 1989 census was an increase from their 58.8 percent proportion in the 1979 census. This trend seemed likely to continue into the late 1990s, barring such countervailing factors as civil war and emigration, because Tajiks accounted for 70 percent of the republic's natural population increase in 1989.
The preindependence government of Tajikistan made some provision for the distinctive needs of minority nationalities living within the republic's borders. It provided education, mass media, and cultural offerings in Russian (see Education; The Media, this ch.). In 1988 state radio began broadcasting in German, Kyrgyz, and Crimean Tatar. There were several Uzbek-language bookstores in the republic. Late in the Soviet era, Dushanbe had cultural centers for Uzbeks, Ukrainians, and members of other nationalities as well as restaurants that provided ethnic foods for Uzbeks, Tatars, Koreans, and Germans.
By the end of the Soviet era, many educated Tajiks were criticizing what they perceived as the continued privileged position of Russians in society. Even after decades of improved education and indoctrination of younger generations of Tajiks, Russians and other nonindigenous peoples still occupied a disproportionate number of top positions in the republic's communist party (see Political Parties, this ch.). Tajiks also saw Russians perpetuating their dominance by hiring practices biased against Tajiks. By the end of the Soviet era, Tajiks often were a small minority in the administration of the republic's main industrial enterprises, including the chemical plants, the cotton textile industry, and large construction projects (see Labor, this ch.).
Although ethnically classified with the Tajiks in the Soviet era, several Eastern Iranian peoples who had not been assimilated over the centuries by their Persian- or Turkic-speaking neighbors preserved distinct identities. These groups were the Yaghnobs and seven Pamiri peoples. At the end of the Soviet era, the Dushanbe government allowed some leeway for education, broadcasting, and publication in the Pamiri languages. However, these limited reforms were more than outweighed by the repression that the victors in the civil war directed against the Pamiris in 1992 on the grounds that they tended to support political reform.
For much of the Soviet era, the central government used inducements such as scholarships and cash bonuses, as well as outright reassignment, to increase the settlement of Russian workers in Tajikistan. In the 1920s and 1930s, the small number of Tajikistanis with industrial and professional skills prompted the central authorities to relocate individuals with special expertise to Tajikistan, and Moscow sent many other people as political prisoners. By 1940 roughly half of the republic's industrial work force belonged to nonindigenous nationalities; most of these people were Russian. The engineering profession had a particularly large proportion of Russians and other non-Central Asians. Non-Central Asians settled in Tajikistan during World War II as industries and their workers were shifted east of the Ural Mountains to prevent their capture by the German army. Additional Russians and other Europeans went to Tajikistan in this period as war refugees or political deportees. As a result, between 1926 and 1959 the proportion of Russians among Tajikistan's population grew from less than 1 percent to 13 percent. During the same period, the proportion of Tajiks dropped from 80 percent to about 50 percent. This figure fell especially fast during the agricultural collectivization of the 1930s.
By the time Tajikistan became an independent republic in 1991, its multiethnic population included an ethnic majority of Tajiks and an even larger religious majority of Muslims (see table 4, Appendix). Despite Soviet claims that ethnic and religious loyalties had diminished sharply and were bound for extinction, there were strong indications in the late 1980s and early 1990s that ethnic and religious identities remained essentially intact. Indeed, those factors began to exert greater influence as Soviet controls weakened and people sought alternative ideologies.
Because of the prominence of Russians and other non-Tajiks in such urban activities as government and industry, Dushanbe, the capital, became a predominantly non-Tajik city. According to the 1989 census, Tajiks constituted 39.1 percent, Russians 32.4 percent, Uzbeks 10 percent, Tatars 4.1 percent, and Ukrainians 3.5 percent of Dushanbe's population of about 602,000. Although educated, urban Tajiks were likely to speak Russian well, few Russians living in Dushanbe spoke Tajik or felt a need to do so. This situation caused increasing resentment among Tajiks in the late 1980s and early 1990s.
The Tajiks' language, which they traditionally had called Persian (Farsi), was relabeled Tajik. Major Persian-language writers were called Tajiks, even if they had not used that term to describe themselves and had not lived in Central Asia. Tajik, like the other Central Asian languages, underwent a two-stage alphabet reform by order of the Soviet regime. First, the Arabic alphabet was abandoned in 1929 in favor of the Latin. Then, in 1940 Moscow declared Cyrillic the official alphabet of the Tajik language.
According to the latest census, taken in 1989, Tajikistan had a population of 5,092,603, of whom Tajiks constituted about 3.17 million, or 62.3 percent. The accuracy of subsequent population estimates suffers from the region's large-scale population movement. In 1989 about three-quarters of all Tajiks in the Soviet Union lived in Tajikistan. Of the remaining 1 million Tajiks, about 933,000 lived in neighboring Uzbekistan. Much smaller Tajik populations lived in Afghanistan and China. The other major nationalities living in Tajikistan were Uzbeks, 23.5 percent (1,197,841); Russians, 7.6 percent (388,481); Volga Tatars, 1.4 percent (72,228); and Kyrgyz, 1.3 percent (63,832). In order of size, the remaining 3.9 percent included populations of Ukrainians, Germans, Turkmen, Koreans, Jews (including those of European ancestry and "Bukhoran Jews," whose ancestors had lived in Central Asia for centuries), Belorussians, Crimean Tatars, and Armenians.
Meanwhile, during the 1930s and 1940s Tajik culture was redefined and Sovietized to suit the political requirements of the central government of Soviet leader Joseph V. Stalin. In this period, the accusation of "bourgeois nationalism" could destroy a member of the intelligentsia or a political figure. In the renewed wave of Stalinist repression after World War II, Tajik intellectuals were purged for being nationalists, a loosely defined offense that could be applied to any form of opposition to central government policies.
In creating the new Central Asian republics in the 1920s, the central political leadership arbitrarily defined national identities, which until that time had had little political importance. In the case of the Tajiks, this meant not only differentiating them from the Uzbeks, with whom they had much in common despite their different native languages, but also from fellow Persian-speakers outside the Soviet Union. Although the labels "Tajik" and "Uzbek" were not Soviet inventions, they had little meaning to many of the people to whom they were suddenly applied. This circumstance led to much confusion when people were required to identify themselves by one of these two national designations.
You can read more regarding this subject on the following websites:
List of ethnic groups in Tajikistan - Wikipedia
Tajikistan Country Studies index
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