Eid al-Adha in Dushanbe.. an occasion present in homes, far from the streets | policy

Dushanbe- In the Tajik capital, Dushanbe, Eid al-Adha does not announce itself the way it is known to visitors coming from other Arab or Islamic cities. On the night and morning of Eid, Dushanbe does not seem overwhelmed with colors, crowds, or children’s voices. The streets are quiet, the movement is lighter than usual, and the city maintains its orderly rhythm, as if the occasion is passing inside more than it appears outside.

To a visitor, signs of Eid appear few and limited. He might spot men heading to or leaving mosques after prayer, or hear a passing greeting between two people, or notice that some establishments are closed because today is an official holiday. But other than that, widespread Eid manifestations hardly appear in the streets, squares, or public places.

This impression was not just a passing observation. On the sidelines of the Dushanbe International Water Conference, I asked a number of Tajik journalists and media professionals about the atmosphere of Eid al-Adha in the country. The answers were very similar: Yes, Eid is an official holiday in Tajikistan, and Eid prayers are held in mosques, but there are no clear signs of celebration in the streets and public places, according to directives from the authorities.

One of them – who refused to mention his name – says that Eid “is present on the calendar and in the mosques, but it does not appear much on the street.” He added that most of the rituals associated with the occasion take place inside homes and among families, while the public space remains calm and controlled.

Another pointed out that the visitor may not feel that he is on Eid day if he relies only on what he sees in the streets, because the celebration does not take a public or noisy form. He added that citizens are prohibited from slaughtering sacrifices in homes and open places, as the state allocates designated places for slaughtering sacrifices.

This explains much of what the visitor sees in Dushanbe. The holiday is present, but it does not turn into an open collective scene. It is a religious and social occasion, but its appearance in the public sphere is limited. Prayer in the mosque, public holidays, family visits, and tables inside homes are all part of the day, but they do not necessarily create a clear visual image on the street.

President’s message

andThe message of Tajik President Emomali Rahmon on the occasion of Eid al-Adha gave this calm in the street a clearer official interpretation. The president did not present Eid as an occasion for widespread celebration or large social demonstrations, but rather stressed that it is a religious occasion based on faith and moral values, which should not turn into a show or an occasion for extravagance.

Rahman said, in the congratulatory message published by the official Khawar Agency, that “Eid al-Adha is not a wedding,” in a striking reference to the state’s desire to keep the occasion within its disciplined religious and social framework. He added that celebrating Eid must be compatible with the values ​​of economy and savings, far from extravagance and ostentation.

In his message, the Tajik President recalled the national law on organizing celebrations and ceremonies, which was approved about two decades ago, considering that it played an important role in controlling the culture of events and preventing waste. According to his speech, religious holidays and events should direct people to goodness, generosity, and moderation, and not turn into a field for superstition, fanaticism, or exaggerated appearances.

Rahman did not link his call to economics only to the religious aspect, but also presented it as a social and living necessity. The money wasted on celebrations, he said, could be directed to educating children, improving family conditions and raising the standard of living.

The President also placed his message in a broader global context, noting the turbulent international situation, the decline in the availability of food in many countries, and the rise in its prices. From this approach, he called on citizens to pay attention to the development of the local economy, exploit every inch of land, and think about securing a food stock sufficient for two years, in a way that ensures the protection of families and children from the fluctuations of the period.

Tajik peculiarity

With this speech, the lack of Eid manifestations in the streets of Dushanbe does not appear to be a mere coincidence or a reflection of the character of a quiet city, but rather part of a broader official perception of the way to celebrate. The state does not cancel the holiday, but it redefines it: prayer, faith, solidarity, frugality, and avoidance of public appearances that the authorities may see as wasteful or a departure from moderation.

Here lies the peculiarity of Eid al-Adha in Tajikistan. The country has a Muslim majority, and Eid al-Adha is a public holiday in which schools and most institutions are closed, which is also confirmed by data on international calendars of official holidays. But official recognition of the occasion does not mean allowing it to spread in the streets as a widespread popular celebration.

The Tajik state, which constitutionally defines itself as a secular state, deals with religion as a sensitive matter related to identity, security, and politics, and not to worship alone.

Therefore, Dushanbe appears on Eid as a city that adheres to both sides of the equation. On the one hand, it does not deny or cancel the occasion; It grants her official leave, and Eid prayers continue in mosques. On the other hand, do not let the public space turn into an open religious celebration. There is a feast, but under a clear roof of organization and control.

A law regulating celebrations

This control has become more apparent in recent years. In 2024, Tajikistan approved amendments to the law regulating traditions, celebrations and ceremonies, which included banning clothing that the authorities describe as “foreign to the national culture.” It also banned children’s participation in Eid al-Fitr and Eid al-Adha celebrations, as these amendments affected the custom of “idgerdak,” which is a popular custom in which children go out during the holiday to get sweets and small gifts.

Hence, the absence of children from the public scene is not a simple detail. In many cities, children create their first holiday image: new clothes, laughter, sweets, movement between homes, and endless curiosity. As for Dushanbe, this image seems absent or faint in the street, not because the holiday is absent from people’s minds, but because part of its popular manifestations have become governed by official restrictions.

This is what makes the visitor read a holiday not only through what appears, but also through what does not appear. The quiet city does not say that people do not celebrate, but it says that celebration does not go out into the public sphere much. The houses may be warmer than the streets suggest, the tables may be full, and the visits may be continuous, but all of this happens in a space that the visitor does not see and cannot claim to describe from the outside.

In the markets and some streets, there may be movement associated with the holiday before the day or in its early hours, but it is not enough to create a large festive scene. There are no prominent religious banners, no large popular gatherings, and no collective expressions of joy in the squares. Dushanbe seems to prefer that Eid remain a quiet affair, closer to the family and the mosque than to the street.

In the atmosphere of Eid al-Adha, Dushanbe does not appear to be a sad city, but it is also not a noisy city on Eid. It is a city that practices joy in a low voice. Prayers in mosques, an official holiday, and homes often carry the true meaning of the occasion, while the street remains calm, as if it sums up Tajikistan’s relationship with religion.