By Greta Lynn Uehling (auth.)
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Additional info for Beyond memory: The crimean tatars’ deportation and return
Finally, some individuals are explicitly rejecting remembering as a way of life. Rather than engaging in what they call “neurosis” or “ethnic Introduction 23 psychosis,” they urge that the past be allowed to pass. All three dimensions have bearing on the Crimean Tatar structure of feeling and will lead to new research questions. Hopefully, the insights gleaned from their repatriation can be applied to other cases in which remembering is reconfigured and tied to specific distributions of power and authority over time.
The groups with official recognition were provided with ethnic institutions that supported them. Those with unfavorable status were forced to use those of other peoples. This changed over time with some groups being “promoted” while others were subsumed within other groups (Suny 1993). This arrangement was intended to serve the basic interests of the Soviet State, which, as Wixman sees them, were the maintenance of the political power of the Soviet Union and its territorial integrity; the transformation of Soviet society into a modern socialist one; and the spread of Soviet influence and world revolution (Wixman 1986: 467).
The Khanate had a well-established legal system incorporating Asian elements into a system modeled on the Ottomans. It functioned as a constitutional monarchy in the sense that while the khan was head of state, power was shared between the khan, mirza (lower Tatar nobility), and beys (Tatar tribal leaders). During the Khanate, the peoples of this diverse region first began referring to themselves as “Crimeans” (Poliakov 1998). The Mongol Influence So to say that the Crimean Tatars are the descendents of the Golden Horde of Chingis Khan is only part of the story.
Beyond memory: The crimean tatars’ deportation and return by Greta Lynn Uehling (auth.)