Changes and Conflicts in the Dynamics of Generation Relations in

Modern Family Structures in Central Asia

Kamola Uskanbaevna Saidova

Tashkent International University of Education, Tashkent, Uzbekistan

Keywords: Central Asia, Relationships Between Generations, Family Life, Traditional Values, Globalization,

Sociocultural Changes, Parents, Children, Society, Traditions.

Abstract: This scientific article explores the dynamics of intergenerational relationships within the context of changing

family structures in Central Asia. The authors examine the impact of traditional values, sociocultural changes,

and globalization on the interaction between older and younger generations. Special attention is given to the

role of family dynamics, religious aspects, and social transformations in shaping conflicts and shifts in values

within family relationships.

1 INTRODUCTION

Humanity has already lived through two decades of

the new century, which represents the next stage in

the growing socio-cultural problems of world

civilization. History shows that the modern world is

characterized by a unique interconnection and high

interdependence of all members of the world

community. The main factor “complicating social

progress is the historical turns on the threshold of the

new century, accompanied by the lack of ready-made

programs and plans for building a civil society, as

well as the aggravation of clashes of civilizations”

(Huntington, 1994).

The 21st century is characterized by worsening

ideological confrontations between countries of the

world and problems in the implementation of youth

policy in the Central Asian region. In this regard,

there is a process of transition from a traditional to a

liberal society in the context of globalization and

information progress, which leads to the deformation

of social relations. This is manifested in a decrease in

the importance of family and marriage, conflicts

within the family, and an increase in the number of

divorces, including tragic cases of murder or the sale

of newborns by their mothers.

It becomes clear that modernized family life has

freed itself from parental control, which, in turn,

negatively affects family education and the formation

of a new generation. In recent years, there has been a

https://orcid.org/0000-0002-0248-3638

decline in the value of family traditions, a deviation

from the traditional principles of family life, and the

alienation of the individual from the family, which

leads to the isolation of the individual.

There are also non-standard situations in social

life, such as “guest workers” not only of fathers but

also of mothers, which hurts the socialization of

children, leading to an increase in the number of

criminal offenses among minors, drug addiction,

tobacco smoking and alcoholism among secondary

school and professional students colleges (Law of the

Republic, 1992) authority of senior members, and

strict adherence to ethno-confessional requirements

and rituals. Especially in Muslim families, religious

affiliation is more significant compared to national

one, considering it full only in conditions of

authoritarianism of the older members, where honor

and respect for elders were considered key. The

grandfather represented the honor and conscience of

the family, the guarantor of spirituality and morality

for men, and the grandmother for women.

The main factor causing the “extinction” of the

traditional foundations of family relationships is the

confrontation between traditional and innovative,

planned and market in the family’s way of life. This

creates contradictions within the family, pitting the

traditional values of parents against the new values of

young people. As a result of identifying the specifics

of the status of generations and genders, issues of

changing family relationships have become relevant

(Lisovsky, 2002).

Saidova, K.

Changes and Conﬂicts in the Dynamics of Generation Relations in Modern Family Structures in Central Asia.

DOI: 10.5220/0012678700003882

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 2nd Pamir Transboundary Conference for Sustainable Societies (PAMIR-2 2023), pages 127-133

ISBN: 978-989-758-723-8

127

This problem has become the subject of a long

discussion in the media of the Republic of

Uzbekistan. During the period of historical changes,

the focus of social progress shifted to the problems of

relations between the West and the East, Christian,

and Islamic cultures, which is emphasized in the

studies and concepts of colonialism by European

scientists. We must also not forget the warnings about

the “Decline of Europe” due to the degradation of

family relationships (Spengler, 1998).

Taking this problem into account, the following

research objectives were set:

- develop the theoretical socio-pedagogical

foundations for the analysis of family life and the

ethnic-confessional educational function of parents;

- study national communications of

intergenerational relations, analyze factors that create

barriers between generations in the family;

- determine the main directions for strengthening

communication conditions between generations.

2 ANALYSIS AND

METHODOLOGY

Problems of relationships between generations, that

is, communication between grandfathers, fathers, and

children, represent a historical social value that

occupies a central place in both world and national

religions. In world religions, relations between

generations are considered within the framework of

religious social doctrine, and Islam bases its religious

strategy on the respect and love of children for their

parents. These social principles of relationships

between generations are reflected in the philosophical

and pedagogical works of Alisher Navoi, Yusuf Khos

Khozhib, Kaykovus, Mahmud Koshgari, Amir

Temur, and others.

Modern pedagogy and psychology are enriched

with extensive literature devoted to the problems of

family and family relationships. The relationship

between parents and children, the connection between

the older and younger generations, has become the

subject of study in sociological and pedagogical

research by specialists (Bocharova, 1985; Varga and

Smekhov, 1986; Golod, 1984; Tashtemirov, 1982).

Modern trends in youth culture, problems of

various age categories and conflicts within the family,

and features of the problems of older people in a

family environment are reflected in the works of

authoritative scientists (Babochkin, 1997; Bobakho

and Levikova, 1996; Vdovina, 2005; Solnik, 1992;

Solovyova, 1991; Shapirov, 1981).

Several scientists who have contributed to the

study of this problem from the perspective of

pedagogy and education have also emphasized issues

related to intergenerational connections in their

articles (Lisovsky, 2002; Nikitin and Nikitina, 1989).

These kinds of investigations, nevertheless, are not

very common in the writings of scientists from

Central Asia.

The issue of intergenerational relationships is

covered in the nation's Basic Law (Constitution,

2023), emphasizing a distinct part devoted to the legal

obligation of parents to raise their children till

maturity, although international legal experience in

this area is lacking. They are also required by law to

give their children's aging parents emotional and

financial assistance. Parents must raise their children

according to the highest national and worldwide

spiritual and moral standards. The republic's present

legislation lays the groundwork for governmental

policy toward youth, marriage, and families.

In this study, the relationships between

generations were analyzed taking into account

national traditions of education and the values of the

ethno-confessional life of the population. The

principles of tradition and innovation, as well as the

way of life and thinking of the peoples of the region,

served as the basis for analyzing the relationship

between fathers and children. The methodological

basis of the study was a personal-value approach,

considering student youth as a subject of relationships

and children.

Numerous theoretical techniques, including

analysis, comparison, generalization, and modeling,

were employed throughout the investigation.

Additionally, cause-and-effect parenting techniques,

systemic-functional family education ideas, and

programmatic family education were applied. In the

process of analysis, generalization techniques,

comparative social pedagogy, and inductive and

deductive philosophical knowledge methods were

applied. To effectively solve problems, a program for

organizing and monitoring family life was developed,

including relationships between generations, the

relationship of children to parents, strengthening

family foundations, and preventing gaps between

generations.

3 DISCUSSION AND RESULTS

Based on a socio-pedagogical analysis of research

approaches to the relationship between generations,

the following key provisions are identified that are

essential for our research:

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1. The problem of the relationship between fathers

and children as an anthropological educational

process: this aspect concerns the transmission of

cultural family traditions and the inheritance of not

only material but also spiritual values. It is aimed at

ensuring old age and forming fundamental principles

of relationships among the younger generation.

2. Decent life for older people and care for

children: this point of view emphasizes that the

development of respectful attitudes towards and care

for elderly parents is the result of pedagogical

influences and the influence of the family

environment.

3. Respect and love of children for their parents:

in the conditions of scientific and technological

progress and globalization, the revival of national

traditions is necessary. This includes children's

respect and love for their parents, which becomes a

key element of national identity.

4. Principles of intergenerational relationships:

These principles can be divided into two factors. The

first factor is the intensification of the educational

impact of the educational system of family life on the

younger generation. The second factor is the close

familiarization of the individual with traditions,

lifestyle, and national values in the educational

process. The culture of coexistence of several

generations in a family becomes an important aspect,

allowing the transfer of social and everyday

experience and the assimilation of spiritual and moral

principles inherited from previous generations.

The issue of father-child relationships is

examined in the framework of our study while taking

into consideration how young people are being

prepared for family life. Not only do the essential

moral and spiritual attributes of the person develop

here, but the ethics and aesthetics of children's

interactions with their parents are also established.

Priority provisions that can form the foundation of

family pedagogy in the area of sustainable

development of families and marriage relations

among the peoples of Central Asia were determined

based on the examination of socioeconomic and

spiritual life. The provisions encompass the

following: the establishment of universal systems of

access to education and self-education with the

involvement of various public institutions; the

preservation of national family values; family

education and upbringing; the strengthening of

parents' social status; the respect for national and

universal principles of communication in the family

space; and the ethno-confessional principle of family

life. Social cooperation in the family involves

strengthening the social status of the father and

mother, who perform the functions of raising and

educating the younger generation in the spirit of

social activity and patriotism.

Over many millennia, social awareness developed

and impacted every aspect of human civilization,

setting standards for how society and the individual

should interact. The social and legal standing of men,

women, and children was established by the national

mindset, which was founded on ethno-religious

principles. These rules, which reflected the traits of

family interactions, were validated and ingrained in

societal life.

Ethnic-confessional relations, which describe

family interaction based on the characteristics and

norms of individual behavior, cannot be abstract and

exist in the context of national relations. These

relationships extend both within and between states,

requiring interdisciplinary research due to their

complexity and relationship with politics and law.

Understanding how men's and women's national

status affects the dynamic between parents and

children is especially crucial. Every country has a

unique constitutional order for men and women that

defines a culture and way of life based on historical

development. Even though men and women are

socially and biologically identical, the nation's culture

is viewed as mostly male.

These aspects, including national statuses,

constitutional principles, and cultural characteristics,

represent a complex field of study, especially in the

context of intergenerational relationships.

The described changes in male and female status

in the conditions of modern civilization, such as

changes in lifestyle, changes in gender appearance,

and the use of elements traditionally associated with

a particular gender, have indeed become common

phenomena. These changes affect traditional ideas

about men and women, including in the context of

ethno-confessional relations.

Many communities place a great value on the

authority and social standing of males, particularly in

Muslim societies. In the public sphere, a man's great

authority is regarded as a combination of material

security and virtues like moral purity, decency, and

manly honesty. The "ideal" guy is traditionally seen

to be noble, genuine, respectful to elders, giving, and

showing charity to women and juniors. These values

and norms of male behavior are important for the

sustainability of the national way of life, family

traditions, and respect for elders in society. However,

it is important to note that in the modern context, there

is a degradation of traditional ideas about men and

women. This emphasizes the urgent need to

understand and analyze ethno-religious situations,

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129

taking into account the changing roles and statuses of

genders.

The region's male character has historically been

influenced by the aforementioned qualities, which

include courage, heroism, boldness, modesty, and a

culture of forgiving. These characteristics not only

represent conventional norms but also have a

significant impact on the development of men's

decency codes and ethnoreligious interactions.

Research into various ethno-religious and socio-

cultural aspects of life in the region provides an

interesting perspective on the traditional values and

roles of men and women. Maintaining a sense of duty

and obligation among men in the context of family

traditions and intergenerational solidarity, as well as

emphasizing male status characteristics such as

seriousness, determination, wisdom, and foresight,

indeed represent key elements in ethno-religious

dynamics.

Deep roots in the history and customs of the area

are reflected in traditional notions about the role of a

male as the leader of the home, the bearer of duty and

obligation to parents, and a culture of forgiveness. It's

crucial to remember that these principles can affect

social interactions and larger ethno-religious and

familial ties in addition to family relationships.

In the modern context, changes in the roles of men

and women, as well as shifts in traditional ideas of

masculinity and femininity, present a challenge to

maintain these values and adapt to modern realities.

As you can see, the restraint and endurance of men,

and their role in supporting families and society, all

this is important for the formation of national identity

and the sociocultural landscape.

In the framework of family life, intergenerational

connections have historically supported stability,

with women playing a significant stabilizing role.

Within Muslim communities, women were revered as

enigmatic, divine beings with cleverness beyond the

comprehension of forty donkeys. Fights with women

were frowned upon, and it was improper to engage in

combat with them. The status of women in society

frequently contributed to the resolution of disputes.

There are numerous instances in which combatants

may kill one another, but women could step in and

break up violent conflicts by putting themselves in the

way of the conflict and taking off their headscarves.

A child's personality develops in the context of

actual family dynamics, where they learn to respect

their parents, learn moral norms for their relationships

with their grandparents, and pick up ethical and

beautiful behavioral concepts from them. Children's

emotions are formed and developed by their mothers,

who also draw them to their love and affection.

Young parents might benefit from the significant role

grandparents play in schooling. Grandparents teach

moral principles and values to children, which shapes

their social cognition.

The lack of grandparents can lead to cognitive

discontent in contemporary split households with

working parents. Children's communication reflects

this, which results in unfavorable feelings and

experiences. Alienation between brothers and sisters,

or between fathers and children, can become the

standard of social life in an urban setting where

individualism is prevalent. The issue of alienation is

more severe in urban households than in rural ones,

particularly in those headed by a single parent.

According to statistics, males make up no more than

46.5% of the population in Russia and 50.1% in

Uzbekistan.

In light of this, scientific and theoretical analysis

of the ethnic mentality of men plays an important role

in preventing complex relationships between

generations, such as the “gap” between father and

son.

Special relationships are formed in the family,

which are regulated by established lifestyle standards

and the social system. The relationships of children as

individuals are formed under the influence of moral

principles, and collectivism in family life, where

older family members deserve honor, and younger

members feel cared for, creating mutual respect and

sympathy. It is also worth noting that there is a

relationship between the family and the mahalla

(community), where the authority of the family is

determined by relations between generations and

respect for elders, which is considered a key element

of social stability.

The mahalla, or community, transforms into a

male education institution for the development of

individual cultures. Important aspects of masculinity

are instilled by this culture, producing a real dzhigit

(brave and fearless man).

Aspects of the culture of the sexes and their

biological existence are taken into consideration in

Islam to comprehend the culture of relationships and

disputes. Islam offers its rules based on this, stressing

that a real man looks for games and risks, whereas a

woman is a hazardous toy for a man. This doctrine,

which views all else as lunacy, highlights the

distinction between men and women and urges the

preparation of men for battle and women for the

assistance of warriors.

The "idealization of women" in Soviet culture,

which severely weakened a man's power over a

woman, exacerbated the generational conflict.

Women's socio-political standing changed as a

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consequence of the ideal of the female activist,

Komsomol member, and production leader, which

also caused men's former prestige and respect for

grandparents to decline. As a result, issues of conflict

between genders and generations surfaced in the

context of the democratization of public life, giving

rise to customs and jokes regarding mothers-in-law.

It should be concluded that the concept of

“modernity” makes its own adjustments to social

relations between the sexes and generations, and the

disruption of these relations can have an impact on

the normalization of public life. A woman in this

context can influence the relationship between fathers

and children, as well as the presence of ancestors in

the family.

Men's and women's mentalities, or social status,

must be constructed on the foundation of historical

experience, taking into account the national

philosophical and religious ideals in addition to

cultural traditions. In the East, a man is revered not

just as a religious figure but also as the embodiment

of justice and righteousness and the protector of

familial bonds.

Many families oriented toward spiritual and moral

values can be considered successful, including men

living with a father and mother and several children.

Children's relationships with grandparents may vary

in the degree of mutual attachment, reflecting the

variety of forms in family dynamics.

Issues and disputes among generations also

become pertinent when considering traditional

spiritual cultures and population demographic

reproduction. Changes in the sociocultural milieu,

such as the deterioration of young values and the

escalation of generational conflicts, are what lead to

these conflicts.

After all, the anomalies in family problems that

arise in the modern social environment often manifest

themselves in nuclear families, cut off from their

ancestors, and exposed to the rapidly changing

problems of modern times. Anomie, as tension in the

behavior of an individual, reflects resistance or

contradiction in the social environment.

The common structure of production and

consumption gave rise to the authority and total

tyranny of the father in the East's traditional family

structure. Low-tech agricultural methods need the

cooperation of friends and family in addition to one

household. Ancestor cults, respect for tribal leaders,

and esteem for older community members were all

results of this. It also contributed to the emergence of

elder respect in civilization. The seniority order was

genetically preserved as a result of these customs,

which persisted for many millennia.

However, modern changes in society, such as the

transition from complex family models to nuclear

families and the loss of control of higher structures

over lower ones, have led to a weakening of the

authoritarian mentality of older generations.

Changing lifestyles, increased mobility, and the

availability of information technology have also

contributed to the change in traditional structures.

Family disputes are a manifestation of the

generational clashes brought about by these

developments. Generational disputes have increased

as a result of the shift to nuclear families, divorce

from ancestral homes, and the growing

individualization of family life. When societal

transition and democratization impact values and way

of life, family connection issues become more

apparent in the context of global developments.

For example, the new Renaissance in Asia is

bringing changes to traditional ways of living and

thinking, causing a clash of views and lifestyles

between generations. The politicization of Islam and

the complexity of socio-cultural life in Asian and

African countries are accompanied by a family and

marriage crisis and a decline in the value of family.

Thus, conflicts between generations are closely

related to changes in the family life of the peoples of

the world, and the ability to control social progress

lies in the hands of humanity. Overcoming these

conflicts requires respect and attention to the different

values of different generations, rather than collapsing

into a “war of all the old against all the young.”

Based on the research, several key points can be

highlighted:

1. Traditional values in Central Asia. For many

centuries, the character of the peoples of Central Asia

was dominated by peace, humility, and obedience, as

well as the desire for peaceful resolution of conflicts

and respect for older generations. These principles

were passed down from generation to generation and

embodied in traditions and cultural values.

2. Changes in the spirituality of the younger

generation. Today's younger generation is perceived

as more prone to extremes, violence, and radical

methods to achieve their goals. This compares to the

more sedate and traditional approach of previous

generations.

3. Conflicts between generations. Problems in

mutual understanding and dissatisfaction of the older

generation with the younger have existed for a long

time and can be traced back to the history of various

societies. Possible reasons include a system of class

division, divinity, and the cult of tradition, which

strengthened the people's minds towards respect for

elders and adherence to customs.

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131

4. Spiritual unity in the change of generations.

Even with the changes associated with the

transformation of society, there is a certain spiritual

unity in the change of generations, different from

Western societies. This may be due to historical

characteristics and the collective nature of

production.

5. Impact of gender equality policies. Tensions

between generations increased due to gender equality

policies, which led to a change in social dynamics in

the family, with the loss of authority of the father and

possibly a transition to a "matriarchy".

It is intriguing to see that a broad range of subjects

are covered by our study, such as politics, economics,

societal shifts, and even how gender affects family

dynamics.

4 CONCLUSIONS

The conducted research shows the following criteria:

1. The role of the head of the family. In sociology, the

head of the family in Uzbek society is considered an

important element in the self-organization of the

family as a social institution. Census data indicates a

predominance of men as heads of household.

2. Experiment "Father's Week". As part of the

Father's Week experiment, a study was conducted

where women in the family voluntarily took on the

traditional appearance of Muslim women. The

experiment showed that such changes in women's

behavior have a positive effect on men and children,

improving family relationships.

3. Clash of generations. It is necessary to solve the

problem of generational clashes by improving

relationships between parents in the family. The ratio

of parents and children in the family is considered an

important aspect of sociocultural progress.

4. Transformation of family relationships. In

conditions of transformation processes, family

relationships change. Young people are adapting to

innovations, while the older generation may

experience difficulties in adapting due to the

preservation of conservative views.

5. Globalization and the influence of mass culture.

Globalization removes borders and affects society as

a whole. Mass culture becomes accessible to all age

groups, including young people, which influences

their views and values.

The position of the head of the family, issues with

generational conflicts, shifts in conventional roles for

men and women, and the effects of globalization on

family values are just a few of the topics covered in

this research into family dynamics in Uzbek culture.

The following key messages can be identified from

this study:

1. Raising the marriageable age. The increase in the

age of marriage among young people is seen as a

factor influencing conflicts between generations. Late

marriage can smooth out relationships, as young

spouses take a more conscious approach to parental

responsibility and inheriting traditions.

2. Bachelor lifestyle. It is noted that a bachelor

lifestyle, especially if it lasts for a long time, can

reduce respect for the older generation and the level

of subordination to parents.

3. Mobility and migration of the population.

Increased mobility and migration of the population

influence changes in family stereotypes and standards

of thinking, which can lead to generational

incompatibility.

4. Division of property and conflicts. Problems with

the division of parents' property can become a source

of serious conflicts between brothers and sisters, and

also lead to the destabilization of society.

5. Weakening education. There is a weakening in the

upbringing of children due to the lack of time parents

have to communicate and talk with their children.

This complicates the relationships between

generations in the family.

6. Strengthening traditions. To strengthen

relationships between generations, it is proposed to

revive ethno-confessional traditions and develop a

culture of education and upbringing.

7. Philosophical and educational conditions. The

principle and tradition of the relationship between

fathers and children are considered philosophical and

educational conditions for social stability and the

prevention of threats to the socialization of youth.

8. Social youth policy. The solution to the problems

of social youth policy is seen in strengthening the

relationships between generations.

Thus, this study emphasizes the meanings of

marriage, population migration, weakening

parenting, and strengthening traditions as it analyzes

many facets of intergenerational relationships in the

context of family life in Central Asia.

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