The isolated region of Pamir developed a society based on mutual aid and collective governance—a threat to the autocratic regime of Tajikistan

~ A Karimov ~

Under the constant pressure of a totalitarian regime, Pamiri society has been pushed to the brink of survival. Their principles, which upheld balance and equality for centuries, are systematically being destroyed by external forces.

Situated in the harsh highland conditions of the Pamir autonomous region, which is part of Tajikistan, Pamiri society has functioned for centuries based on principles that resonate strongly with anarchism. There were no rigid hierarchical systems or centralised authority. Local communities were governed through equal participation, traditions, and mutual consensus.

The desire for equality manifested in all aspects of life, including everyday matters. A striking example of this is the traditional Pamiri house, or as the Pamiris call it, the “Ched.” This unique structure consists of just one room, where not only one but several families can live together. The number of residents in such a house can reach 30 or more people.

This community developed in such a way because the harshness of the surrounding environment left no alternative path for development. The brutal climatic conditions, difficulties in resource extraction, and the sheer necessity of survival forced people to unite. Either everyone supported each other and lived by the laws of equality, or individuals faced inevitable consequences on their own. This need for cohesion and mutual assistance shaped social bonds, strengthened the spirit of cooperation, and ensured survival in the highlands.

The isolated nature of the region allowed Pamiri society to evolve into a somewhat unique system—self-sufficient and possessing an independent model of governance. In such conditions, rigid authority or a centralized system was not only unnecessary but impossible. Survival depended on everyone acting as a single organism. This way of life among the Pamiris existed centuries before anarchism was conceptualized as a philosophical and political idea in the 19th century. Anarchist intellectual leaders, such as Proudhon and Bakunin, might have seen Pamiri society as a natural embodiment of their ideals, emerging organically without theoretical foundations. Sometimes, the conditions of life create the necessary environment.

Mutual aid, horizontal structures of relationships, and collective governance—these principles formed the foundation of Pamiri life, shaped over centuries of survival in isolation and close ties with nature.

The arrival of the Russian Empire brought significant changes to the region as a whole, but it had little direct impact on Pamiri society. Despite the presence of an external power, the old traditions of self-governance remained largely intact, likely due to the remoteness of the area. The central authorities of both the Russian Empire and the Soviet Union paid little attention to the lives of this small population in the highlands on the periphery of the empire. Villages could be two days’ journey apart, with no roads in some areas even to this day. People still travel on foot, and some settlements consist of only a few thousand residents. It’s no wonder their isolated way of life went unnoticed.

However, with the establishment of Soviet rule, many communist principles resonated with the Pamiris. Ideas of equality, collectivism, and the common good aligned with long-standing practices.

After the collapse of the Soviet Union, Pamiri society faced a new and much harsher form of governance. Amid the chaos of the Tajik Civil War, Emomali Rahmon came to power and established an autocratic regime. With the rise of the new government, systematic repression against the Pamiris began. The regime viewed the distinctiveness and autonomy of the Pamiris as a threat to its authority.

While Tsarist Russia and the Soviet Union largely ignored this peripheral region for understandable reasons, the new state could not overlook the Pamiri community, as their non-compliance challenged the authority of the new regime. The autocratic system began imposing its own rules, which clashed with Pamiri traditions. This led to bloodshed and brutal repression. During and after the civil war, Pamiris faced total subjugation, cultural suppression, and attempts to erase their identity. The use of their native language, expressions of ethnic belonging, and even simple mentions of their heritage could result in persecution.

I remember how the central government, in its attempts to establish control over the Pamir region, forced local residents to purchase driving licenses. Yes, purchase them. Most people had neither license plates nor driving permits, and the authorities made no effort to teach traffic rules. Instead, it was a simple transaction: you paid a fee and received a driving license.

Additionally, the government deployed traffic police, who began charging fees for every passage through their checkpoints. For most Pamiris, this was completely incomprehensible—why should we pay to pass through our own roads?

Sometimes, the situation bordered on absurdity. People outright refused to follow these rules. There were instances where traffic officers were forcibly removed from checkpoints and driven around on car hoods, an open display of disdain for this new policy. Of course, some may call this lawlessness, but isn’t the system itself, attempting to limit the right to free movement, the real criminal?

The clearest examples of state violence were the events of 2012 and 2022, when military forces were deployed against civilians. In 2012, the conflict was framed as a crackdown on crime, but the real goal was to demonstrate power and suppress resistance. In 2022, the situation repeated itself with even greater brutality—dozens of people were killed, and hundreds were arrested.

Today, Pamiri society is under the harsh oppression of Emomali Rahmon’s dictatorial regime. Repression continues, and anyone who dares to voice their opinion or oppose the system risks imprisonment. Hundreds of innocent people are in Tajikistan’s jails—some for comments on social media, others for participating in protests.

The regime deliberately creates an information vacuum around events in the Pamirs. International media either fail to cover the tragedies of this people or receive distorted information. This allows the dictatorship to conceal its crimes, ranging from the murder of civilians to systematic repression of an entire ethnic group.

As an anarchist and a Pamiri, it is my responsibility to break this silence. Among my comrades, I feel a duty to share and address this issue. I owe it to my people and to my beliefs.