the unveiling campaign were often ostracized, attacked, or even killed for their failure to defend tradition and Muslim law (shariah). The Uzbeth clergy encouraged Uzbek men to attack unveiled women, and about 2,500 unveiled women were reportedly murdered by men. The Soviet attack on female veiling and seclusion proved to pin Party activists in direct confrontation with Islamic clergy, who vehemently opposed the campaign, some going so far as to advocate threats and attacks on unveiled women. Every attack on the veil only proved to foment further resistance through the proliferation of the wearing of the veil among the Uzbeks. While Muslim cultural practices, such as female seclusion and the wearing of the paranji, were attacked by this campaign, they emerged from the hujum still deeply entrenched in Uzbek culture and society. Uzbek Communists were first and foremost loyal to their Uzbek Muslim culture and society. If the two clashed, they would most likely side with their own kind. The fundamental problem of the hujum was that women were trapped between the Soviet state and their own society, with little agency to make their own decisions. In the male-dominated society of Uzbekistan, men often went to great lengths to prevent their wives from attending Soviet meetings and demonstrations. Fearing of the public opinions of their mahallas, many women decided against unveiling. The mahalla's judgment could be unmerciful. In Uzbekistan, there was little to no middle ground. If women resisted state pressure, they complied with social pressure, or vice versa. Women often sided with their husbands in their reaction to the hujum: they would follow their husband's instructions. Murder proved an effective method of terrorizing women into re-veiling. It also served to remind women where they stood in the social hierarchy. These murders were not spontaneous eruptions, but premeditated attacks designed to demonstrate that the local community held more authority over women's actions than did the state. Infamous premeditated murders of women that unveiled included those of Nukhon Yuldasheva and Tursunoy Saidazimova. An unveiling campaign was also carried out in the predominantly Shia Muslim Azerbaijan Soviet Socialist Republic. The unveiling campaign in Azerbaijan was supported by the outreach efforts of the Ali Bayramov Club women's organization. The unveiling campaign in Azerbaijan is commemorated by the Statue of a Liberated Woman, showing a woman unveiling, which was erected in Baku in 1960. Outcomes There was fierce debate surrounding the idea of making