An article by Tajik political scientists Abdughani Mamadazimov and Farrukh Salimov says modern Tajikistan is entering a new stage of its political and social development.  One of the key events in recent years was the parliamentary elections, which resulted in a stable two-party system in the Majlisi Namoyandagon.

Representatives of the People's Democratic Party and the Agrarian Party reportedly form the main part of the parliament, while the Party of Economic Reforms is demonstrating its desire to establish a full-fledged parliamentary group.

The authors claim that these processes signify a qualitative shift toward multi-party politics and the beginnings of a multi-party political culture, reflecting the country’s efforts to democratize its socio-political life.

However, the importance of these changes reportedly extends beyond political structures.  It is noteworthy that the composition of the parliament has notably rejuvenated, and the participation of women in representative bodies has significantly increased.

This reflects a shift in eras, marking the rise of a new generation, born either in the final years of the Soviet Union or during the period of independence.

This generation’s task is not just to take the baton but to rethink the idea of national and public unity, filling it with new meaning, relevant to the current global challenges and internal transformation.

The article notes that the generation raised in the traditions of the Soviet era is gradually stepping out of active public life.  Along with them, the cultural and value system based on collectivism, social justice, and moral responsibility toward society is also fading.  These values, paradoxically, are now taking on a new resonance.

It is important to understand that many of the social orientations of the past — from a strong social protection system to intolerance of corruption — should not be rejected but rather adapted and recreated on a new basis that corresponds to the realities of modern Tajik society, the authors say.

Why is the idea of national unity needed?

They note that the development of the idea of national unity cannot occur in isolation from living historical memory.

One of the vivid examples of popular initiative in this direction is the spontaneous movement of the Caravans of Peace and Unity, which emerged in the post-conflict years.

Participants of these caravans, which traveled along the Kulma-Murgab-Khorog-Kulob-Dushanbe-Ayni-Khujand-Isfara-Vorukh route in 1999, 2000, 2002, 2006, and 2022, reportedly sought to symbolically “heal” the wounds inflicted by the country’s civil conflict.

This experience remains an essential anchor for building an ideology centered not on an abstract state but on the individual: their connection to the land, their readiness for dialogue and reconciliation.

“Today, there is a natural need to spread positive changes from the capital to the entire country,” the authors say, noting that this is especially important for remote regions, where youth often find themselves cut off from informational flows, modern educational environments, and participation in public life.

It is precisely in these areas, where social mobility works intermittently and access to modern communication and education is lacking, that the greatest vulnerabilities arise.

Young people from these regions reportedly become targets for destructive ideologies, which, under the guise of religious or political slogans, aim to undermine the foundations of national sovereignty.

Tajikistan, located near the southern borders of unstable territories, is especially susceptible to this risk.

Violent extremism and international terrorism, fueled by social vulnerability and informational illiteracy, pose a real threat not only to individuals but to the state as a whole.

In these conditions, coordination between government bodies, civil society institutions, and international organizations becomes of paramount importance.

A systematic and consistent approach to forming a comprehensive concept of national unity and social cohesion is particularly significant.  Such a concept cannot be superficial or declarative. It must encompass political, legal, cultural, educational, and informational dimensions.

Historical responsibility

The first and most important step in this direction is increasing the political and legal literacy of youth, especially in peripheral regions.

The lack of critical thinking, weak internet literacy, and religious illiteracy make young people particularly vulnerable to sophisticated methods of informational influence and psychological manipulation.

The authors emphasize that in this context, the work of Consultative Groups on Preventing Violent Extremism, operating at local government offices in eight cities and districts (Bokhtar, Kulob, Isfara, as well as Baljuvon, Jalolidini-Balkhi, Nurobod, Roudaki, and Shahrinav), should be especially highlighted.

These centers have already proven their effectiveness in educational and preventive work, but their potential is far from exhausted.

“It is important that they not only inform but also actively involve youth in constructive processes — through training, media education, and supporting initiatives and platforms for dialogue.

Moreover, there is a need to strengthen their capacity to resist informational aggression from radical groups such as "Velayat-e Khorasan" (Islamic State-Khorasan Province, or IS-K) Jamaati Ansarullah, and others, whose activities, though illegal, are directed toward destabilizing our society,” the article says, noting that the Consultative Groups should become not just reactive institutions but centers of the future — enlightened, digital, and democratic.

“When discussing prospects, the formation of a unified ideological platform capable of uniting different generations, regions, and social strata cannot be overlooked. Such a platform could be the idea of "sarbalandī va saodati millat" (pride and happiness of the nation),” say the experts.  “This is not a slogan or an abstraction but a comprehensive philosophy, grounded in respect for one’s own culture, the pursuit of well-being, and social justice.  Youth, if presented with this idea not as dogma but as a guideline, are capable of embracing it and making it part of their internal value system.  Only through the combination of these two components can we speak of a truly viable and attractive model of national unity.”