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EN
Since its independence of Ukraine, the interest Crimean Peninsula is growing. It is located in a strategic place where the main historical routes cross. Crimea is the homeland of the Crimean Tatars, who afer returning to Ukraine in 1991 are the most vulnerable social layer on the peninsula. Te aim of the article is to analyze the issues of religious, linguistic, ethnic, political and cultural tolerance in the Crimea. Te article is mainly based on the Russian and Ukrainian sources that are analyzed in the topic.
EN
The paper focuses on Crimean Tatars - a stateless nation, which was subject to forced assimilation policy during the Soviet period. The dynamics of the nationality question after the USSR collapse has changed dramatically: members of ethnic groups started (re)learning their languages, (re)writing their histories, and articulating political demands. The crucial factors in shaping the nature, directions and intensity of the national revival are: (1) collective memory, (2) quality of intellectual and political elites - among others, the presence or absence of national institutions, (3) role of religion in a given community, (4) available political strategies, and (5) socio-cultural and politico-economic background of transition. In case of Crimean Tatars their awareness of former persecutions and traumatic experience of deportation from Crimea (in 1944) and return to Crimea (after 1989) is a source of social bonds and consolidation of ethnic community. At the same time, in Crimean Tatar case, success of the national revival and relative success in coping with problems of recent migration depended heavily on ethnic political institutions - Kurultay and Mejlis, which were able to consolidate intellectual elites and effectively articulate political and social demands of this ethnic community.
EN
The article is devoted to the preliminary analysis of biographical interviews, taken with representatives of Crimean Tatars returning to Crimean Peninsula and settling in the places that they or their ancestors used to live before deportation. The research was conducted in summer of 2008 and 2009, 20 interviews were taken with consideration of age, sex, place of living and level of education. Traces of memory are understood in this article as repeatable elements of biographical narratives. By this virtue those repeated elements refer not only to individual identity but they also build collective identity, more precisely national in this case. The key element of the article is the third part of it where relations between memory and identity are explored in collected biographies. As it appeared in all life-stories deportation from Crimea and return after years are crucial elements of construction of biographies and in all cases it has a form of trajectories. The general conclusion is that memory of these painful events and celebration of it is functional for building the strong collective identity which is based on traditional values, religious and political integration of national minority.
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