unveilings. Stories written by activist authors encouraged unveiling and emphasized that women were not morally degraded by the decision to unveil. These stories targeted widows and impoverished women, as they had the least to lose by unveiling. Despite the Division's attempts, few women choose to unveil. The few who did unveil usually had Jadid or communist families. While some women unveiled during trips to Russia, many re-veiled upon returning to Central Asia. Still, the chachvon and paranji aided women's rights by calling attention to disparities between male and female power. Compared to the chachvon and paranji, nomadic women's yashmak veiled comparatively little and was applied only in the presence of elders. Soviet authorities took this as evidence of women's freedom and praised the nomad's gender norms. Women's rights, though, were still curtailed in nomadic culture. Women were not given the right to divorce, had fewer inheritance rights, and were generally under the sway of male decisions. While the Women's Division attempted to use the yashmak as a rallying call for women's rights, its low symbolic appeal relative to the chachvon stymied change. The post-Jadid, more explicitly communist government encouraged women's activism but ultimately was not strong enough to enact widespread change, either in settled or nomadic communities. Soviet motivations The hujum was part of a larger goal to "create a cohesive Soviet population in which all citizens would receive the same education, absorb the same ideology, and identify with the Soviet state as a whole." The state championed women's rights so they could substitute State control for patriarchal control of women. The Zhenotdel, mostly composed of women hailing from Russian and other Slavic areas, believed that such a campaign would be welcomed and adopted by the Muslim women in Central Asia. Throwing off the veil in public (an individual act of emancipation) was expected to correspond with (or catalyze) a leap upward in women's political consciousness and a complete transformation in her cultural outlook. Launching the campaign In 1927 Tashkent, Uzbekistan became the center of the campaign for women's liberation. The campaigns aimed to completely and swiftly eradicate the veils (paranji) that Muslim women wore in the presence of unrelated males. The brunt of the campaign fell on the shoulders of the Slavic women of the Zhenotdel, who wished to complete the campaign in six months (allowing them to celebrate their success alongside the tenth anniversary of the Bolshevik Revolution