The Headscarf and the Paranja: A History Woven into Fabric
Traditional Head Coverings of Uzbek Women
The Headscarf (Ro‘mol) and Its Varieties
Beginning in the early 20th century, Uzbek women adopted the practice of wearing tyubeteikas—traditional skullcaps—sewn in a style similar to those worn by men, featuring a quilted lining. However, women's caps had distinct characteristics: they were flatter in shape, decorated with smaller, more intricate embroidery, and featured brighter, more vivid color palettes. One particularly popular type was the araqchi, a finely crafted women’s skullcap.

Head coverings in traditional Uzbek culture served not only as items of clothing but also as clear indicators of a woman’s social and family status. By observing a woman’s headdress and hairstyle, one could distinguish between a young girl, a bride, a childless woman, a mother, or an elderly grandmother. Broadly speaking, women’s headwear fell into two categories:

1. Caps and hats worn directly on the head – including kalpak, tyubeteika (known as taqiya or kallaposhi), fur hats, and others;

2. Scarves and wraps that covered or were tied around the head – such as ro‘mol, peshonaband, lochak, durra, durracha, lokki, yovlik, and similar forms.

Depending on a woman’s age and the season, headscarves were styled differently and had specific names, including: dudoq ro‘mol, ip ro‘mol, shol ro‘mol, jun ro‘mol, to‘r ro‘mol, ipak ro‘mol, doka ro‘mol, misqali doka ro‘mol, g‘ijim ro‘mol, qalayaki ro‘mol, quroqdi ro‘mol, besh gulli ro‘mol, balxi ro‘mol, and gardi ro‘mol. Younger women and brides favored white or brightly colored scarves, while older women typically wore more modest, neutral tones and smaller sizes.

In the Fergana Valley, a distinctive technique for wrapping the headscarf was common. The scarf was folded diagonally into a triangle and wrapped snugly around the head. A darker or black scarf called a durracha was then layered on top. Its ends were crossed at the back of the neck, brought forward over the forehead, and tucked under the base scarf. Over this, a final layer of lightweight fabric—usually doka—was tied. In Bukhara, a longer and wider version called shasha doka was used instead. Even today, in some districts of the Tashkent region, older women can still be seen wearing a durracha in this traditional way. However, in most cases, a smaller scarf—known as durra—is now more commonly worn.

The Paranja: A Symbol of Privacy and Social Norms

Until the first quarter of the 20th century, the paranja was a mandatory outer garment for Uzbek women whenever they left the home. It was accompanied by a face veil known as the chachvon, which covered the eyes and face. Every woman or girl was expected to own both items as part of her daily attire.

In the city of Samarkand, the chachvon was locally referred to as chashmand. As women prepared to exit their homes, they would first don the paranja in the courtyard, and then, just before stepping outside, they would pull the chachvon over their faces. Wealthier women wore paranja and chachvon made from expensive fabrics, often adorned with colorful decorative details, while women from poorer households made use of simpler, older versions.

In rural areas, the use of paranja and chachvon was less frequent and typically reserved for special occasions or long journeys. In regions where the custom of wearing a paranja was not practiced, women used alternative coverings. For example, some covered their heads with children’s coats or local shawls. In Samarkand and Shahrisabz, striped fabrics were used as wraps, while in Khorezm and nearby regions, women wore a garment called jegdä—a long cloak with ends that reached the waist or were tailored into sleeve-like extensions. While working, women would wrap the ends of the jegdä around their necks for ease of movement.

In Roma (Gypsy) communities, chachvons were sometimes made from horsehair. Among the wealthier classes, chachvons were decorated with delicate blue or pink beads, and the edges were reinforced with a dense decorative trim called mag‘iz.

References

Abdurakhmonov F. On the Formation of the Uzbek People. – Tashkent, 1999.
Buriyev O. The Eternal Values of the Uzbek People. – Karshi: Nasaf, 2005.
Buriyev O. Uzbeks: Ethnic History and Ethnocultural Processes. – Samarkand, 2008.
Topical Issues in Source Studies, Historiography, and Research Methodology, Vol. 6. Ed. by M. Iskhakov. – Tashkent: TDShI, 2014.