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1
HRABOVSKY, Serhiy. "THE PROBLEM OF CRIMEA TATAR AUTONOMY IN UKRAINE." Almanac of Ukrainian Studies, no. 31 (2022): 81–87. http://dx.doi.org/10.17721/2520-2626/2022.31.11.
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The article is devoted to the actual theoretical and practical problem of today - the creation of Crimean Tatar autonomy. The author responds to the discussions about this problem, which have flared up in the intellectual space of Ukraine in recent months, and offers his view on it. The article analyzes in detail the arguments of opponents of the creation of such autonomy and proves that these arguments are based either on ignorance of historical and political facts, or are based on a deliberate distortion of reality. The Crimean Tatars (Crimeans, Cyrimly) are, according to the law, one of the three indigenous peoples of Ukraine, and according to history, they are a state-creating nation. In 1917-18, the Crimean Tatars attempted to build an independent state on modern foundations. This attempt was destroyed first by the "Red" and then by the "White" Russians. In 1921, the Bolsheviks were forced to create an autonomous republic in Crimea within the borders of Russia in order to ensure the national needs of the Crimean Tatars. In 1928, 1937-38 and 1944, the Crimean Tatars became victims of mass repressions, the last time – victims of deportation and genocide. The author emphasizes that upon returning to Crimea, the Crimeans became one of the main pillars of Ukraine on the peninsula in the fight against Russia's attempts to annex Crimea. In 2014, official Kyiv betrayed the Crimean Tatars, who were ready to oppose Russia with weapons in their hands, and in 2016 it prevented the formation of the Crimean Tatar volunteer battalion. Therefore, the creation of Crimean Tatar autonomy is not only the realization of the legal right of the Cyrimly as an indigenous people, but also the atonement of the guilt committed by the official Kyiv against the Crimean Tatars. Instead, denying the need to create such autonomy or ignoring the need for it can seriously undermine Ukraine's position both in Crimea and in the entire Turkic world.
2
Fisher, Alan W. "The Crimean Tatars (3)." Crimean Historical Review 10, no. 1 (July 3, 2023): 33–86. http://dx.doi.org/10.22378/kio.2023.1.33-86.
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This work is a translation from English of the second part of the scientific work of Alan Fisher, the famous historian, professor at Michigan State University, USA. His work The Crimean Tatars was published in 1978 in the USA. In the second part of the book, the author considers the following issues: 1. Reorganization of Crimea; 2. Catherine II and Islam; 3. Administrative structure; 4. Tatar nobility; 5. Crimean clergy; 6. Tatar emigration; 7. Russian colonization; 8. Russian administration of Crimea in the 19th century; 9. Administrative structure organization; 10. Tatar mirza class; 11. Tatar land ownership; 12. Military service of the Tatars; 13. Cities of the Crimea 14. Tatar peasants. 15. Crimean Tatar national awakening; 16. Destruction of Tatar architecture; 17. Russia and Crimean Islam; 18. Education; 19. Gaspraly (I. Gasprinsky); 20. Gaspraly’s followers; 21. Young Tatars. In general, the second part of the work considers the Russian period of stay of the Crimea.
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GAFAROVA, Ranetta. "ANALYSIS OF THE POEM-HYMN OF THE CRIMEA TATARS «ANT ETKENMAN» («I SWORN») NOMAN CHELEBIDZHIKHAN IN HISTORICAL PERSPECTIVE." Linguistic and Conceptual Views of the World, no. 71(1) (2022): 38–52. http://dx.doi.org/10.17721/2520-6397.2022.1.04.
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Crimean Tatar’s history is that of agony, exile, sorrow, oppression and persecution, but it is also the history of Crimean Tatar nation’s national struggle. Crimean Tatars’ history has 5 stages: 1. Crimean Khanate Period (1441-1783), 2. Russian Domination: Invasion of Crimea (1783-1917), Crimea during Russian Revolution and Early Bolshevik Reign: Crimean Tatar Republic (1917-1918), 4. Exile Period (1944-1987), 5. Return to Homeland (1987 – up to the present), 6. Repeated annexation of Crimea by Russia (2014 – up to the present). The first three periods are presented in Crimean Tatar National Anthem. National anthems have a significant importance in the histories of nations, as they reflect the national identities. Crimean Tatar National Anthem has been sung and listened with high zest by the majority of the nation in different times and places. So what does it tell to us? What values does it advice us to maintain? What kind of targets does it point out? In order to give satisfactory answers for such questions, we will handle “Ant Etkenmen” in quartets, making use of past studies on History and Linguistics. The name of Crimean Tatar National Anthem is “Ant Etkenmen”, and it was written by Numan Çelebi Cihan, the first president of Crimean Tatar People’s Republic. In our study, important poems in the history of Crimean Tatars, mainly “Ant Etkenmen” (I Vowed) the national anthem of Crimean Tatars written in 1917 by Numan Çelebi Cihan, will be analysed in terms of vowing motif. Our study is based on the both the symbolic languge analysis and the aesthetic aspects of the national anthem in terms of its sound, words, harmony, the world of sense, dream and thought, its lyricism, meter, rhyme, rhtym, language and style. The first three quartets of the anthem focus on the agonies in the history of Crimean Tatars. In the analysis of the poem data received in the field of History will also be made use of.
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Latysh, Yurii, and Mariia Faranosova. "Policy of the Russian Occupational Authorities Regarding the Crimean Tatars." Ethnic History of European Nations, no. 64 (2021): 82–91. http://dx.doi.org/10.17721/2518-1270.2021.64.11.
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The article based on a wide source base (official materials of authorities, human rights organizations, statements and interviews of politicians and public figures, representatives of the Crimean Tatar movement, eyewitness testimonies, analytical and informational publications in the media) conducted a comprehensive analysis of Russia’s policy towards the Crimean Tatar people. The actions of the Mejlis of the Crimean Tatar People in defense of Ukraine’s territorial integrity during the meeting on February 26, 2014 were analyzed. The position of Crimean Tatar political and public organizations on the illegal referendum on March 16, 2014 and Russia’s capture of Crimea was highlighted. Particular attention is paid to the relationship between the Russian authorities and the Mejlis of the Crimean Tatar People, which included three periods: the confrontation in late February – March 2014 (peaceful protests, boycott of an illegal referendum), the search for compromise in late March – May 2014 (when the Majlis delegated its representatives to the leadership of the «government» and «parliament» of Crimea, controlled by Russia); since May 2014, when the Russian authorities failed to bring the Mejlis under their control and set a course to ban it and persecute leaders. The facts of collaboration of the Crimean Tatars, which, however, did not become widespread, were also considered. Attempts by the Russian authorities to establish relations with the Crimean Tatars are analyzed: rehabilitation of deported nations, preservation of the high status of the Crimean Tatar language, involvement of certain representatives of the Crimean Tatars in the occupation administration. The principles of the state policy of Ukraine and Russia regarding the Crimean Tatars are compared, the fact is emphasized that Ukraine, unlike Russia, recognizes them as the indigenous people of Crimea. The main forms of repressive policy against Crimean Tatars are considered: abduction and persecution of activists, liquidation of opposition media, restriction of freedom of peaceful assembly, violation of the right to freedom of association, imprisonment and deportation of leaders of Crimean Tatar organizations.
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Demeshko, Natalia E., and Aleksandr A. Irkhin. "The Republic of Türkiye and Ukraine: Using the Crimean Tatar Question in Foreign Policy after 2014." Vestnik RUDN. International Relations 22, no. 4 (December 30, 2022): 755–70. http://dx.doi.org/10.22363/2313-0660-2022-22-4-755-770.
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In historical retrospect, the use of national issues and contradictions has repeatedly become the weakening mechanisms for some great powers in regard to others. In this case, various technologies to construct national myths and ideologies based on tribalism and national exclusiveness and superiority were applied. After the “Crimean spring” in 2014, the Crimean Tatar issue gained a new level of relevance. The Republic of Türkiye and Ukraine are actively using the Crimean Tatar factor to oppose the reintegration of Crimea into the Russian Federation and, consequently, to weaken Russia’s positions in the Black Sea and Mediterranean region. In the article the authors analyze the peculiarities of the influence of the Republic of Türkiye on the Crimean Tatars, as well as the Ukrainian initiatives in relation to the Crimean Tatars and joint Turkish-Ukrainian projects, with the target group consisting of the Crimean Tatars. The methodological basis of the research is system-based, geopolitical, civilizational and institutional approaches, which are implemented both directly and by using a number of general scientific and political science methods. The current policy of Türkiye and Ukraine on the Crimean Tatar issue has common features. Firstly, it is currently topical for the policy elites of these states, both at the domestic and international political levels. Under these circumstances, if the Crimean Tatar issue is an opportunity for Kiev to re-establish its jurisdiction over Crimea, then for Ankara the Crimean Tatar population helps to enlist the electoral support, as well as to consider Crimea and the Black Sea region as a Turkish sphere of influence. Secondly, the conditional Turkish-Ukrainian alliance presents itself as a “protector” of the Crimean Tatars from “Russian aggression.” Thirdly, Türkiye and Ukraine are projecting a positive state image by demonstrating protection of interests and observance of the Crimean Tatars rights on the territory of Russia. Fourthly, the actions of Türkiye and Ukraine in terms of the Crimean Tatar can be characterized as a double standard policy. This thesis is confirmed by the national policy of the Republic of Türkiye, and the approaches of Ukraine to the solution of the Crimean Tatar issue before the reunification of Crimea with Russia.
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Kemal, El’vira R. "About the ethnonym “Crimean Tatars”: analysis of historical sources." Crimean Historical Review 9, no. 2 (2022): 51–62. http://dx.doi.org/10.22378/kio.2022.2.51-62.
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The article is devoted to the issue of self-designation of the Crimean Tatars. Among the Crimean Tatar people discussions have been going on for a long time on the topic of the true ethnonym: Crimeans or Crimean Tatars. Defenders of the “Crimeans” version claim that this ethnonym is historical and more accurate. Is it so? We analyzed historical sources and described the results in the article.
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IRKHIN, Aleksandr, and Natalia DEMESHKO. "Crimean Tatars and Leading Powers of Islamic Civilization: Investments in Expansion." Middle & Post-Soviet East, no. 1 (2023): 50–76. http://dx.doi.org/10.31249/j.2949-2408.2023.01.04.
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The article reveals the main methods of influence of Islamic states on the Crimean Tatars since the 1990 s. The object of the study is the policy of Islamic states in the post-Soviet space, the subject is the Crimean Tatar factor in the policy of Islamic states. After the repatriation of the Crimean Tatars to Crimea in the 1980 s, various subjects of international relations, including Turkey, Saudi Arabia, the United Arab Emirates, Kuwait, Iran, etc., financed economic, socio-cultural, religious projects on the peninsula. The Republic of Turkey has had the most significant impact on the Crimean Tatars since the 1990 s in comparison with other Islamic states. Until 2014, Turkey carried out systematic work in relation to the Crimean Tatar ethnic group on the territory of Crimea. A significant role in the formation of the attractive image of the Turkish Republic for this ethnic group was played by: state structures of Turkey, representatives of business circles, the Crimean Tatar diaspora of Turkey, religious organizations and foundations, higher educational institutions of Crimea and Turkey, mass media. After the Crimea came under the jurisdiction of Russia in 2014, the work of Islamic states, including Turkish organizations on Crimean Tatar issues continued from the territory of Ukraine. Since the Crimean Tatar issue plays for Ankara one of the key roles in the system of checks and balances in cooperation with Russia.
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Krysachenko, Valentyn. "Crimean Tatars: Autochtonity of the Indigenous People of Ukraine. Historical Origins." Ukrainian Studies, no. 4(85) (January 15, 2023): 19–48. http://dx.doi.org/10.30840/2413-7065.4(85).2022.267401.
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The study is devoted to substantiating the status of the Crimean Tatars as an indigenous people of Ukraine. The purpose of the article is to identify the phenomenon of historical continuity of the Crimean Tatars ethnogenesis on the territory of the Crimean Peninsula. The anthropological, population and genetic continuity of the autochthonous population existence on the territory of Crimea is argued. The direct genetic and cultural kinship of a series of basic ethnic groups of the peninsula (Tavrs, Scythians, Roksolans, Polovtsians, Crimean Tatars) is substantiated. The ability of the Crimean Tatar ethnic group to a high level of self-organization, including the formation of an independent state, has been proven. During the 13th-15th centuries, the process of political formation and self-determination of the Crimean Tatars took place. The landscape and climatic features of certain regions of the Crimean Peninsula contributed to the formation of several regional centers of ethnogenesis. It is with the flat part of its territory that the actual process of birth and formation of the Crimean Tatars as an ethnic group is connected. The southern coast and the mountainous part of Crimea, in the conditions of a peculiar natural isolation, and as a result, attractiveness for colonization expansions, had a peculiar trajectory of ethnic changes and transformations. And only with the emergence of the Crimean Khanate as an independent state, local ethnic groups and national groups were involved, through assimilation, in the further development of the Crimean Tatar people. The same applies to the population from the neighboring countries forcibly brought into the Crimean society, which became a kind of source of diversification of the gene pool and cultural borrowings for the Crimean Tatar ethnic group. The influence of Lithuanian Rus on the ethno-political formation of the Crimean Khanate is traced.
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Шевкетовна Шукурджиева, Зельфира. "Emigration processes in the Crimea and their display on the pages of the newspaper "Terdzhiman"." SCIENTIFIC WORK 68, no. 07 (July 22, 2021): 44–49. http://dx.doi.org/10.36719/2663-4619/68/44-49.
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The article addresses the issues of emigration of the Crimean Tatars in the general historical context. It examines the problem in terms of the vision of its well-known Crimean Tatar educator in details. Reformer, educator, publisher, journalist Ismail Gasprinsky analyzed a number of articles of the author on this theme, which expressed its position on this issue. Key words: Crimea, ethnic press, journalism of Gasprinsky, emigration waves, Crimean Tatars
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Seidametov, Eldar Kh, and Amet-han A. Sheykhumerov. "Tatars on the military service to the Ottoman sultans." Golden Horde Review 12, no. 2 (2024): 399–413. http://dx.doi.org/10.22378/2313-6197.2024-12-2.399-413.
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Research Objectives: Studying the contributions of the Crimean and Nogai Tatars to the military efforts of the Ottoman state from the moment that the Crimean Khanate fell under the Turkish protectorate until the mid-19th century. Research materials. The article is based on an analysis of sources and rich historiographical material, the works of domestic and foreign scientists on the topic of research. Results and Novelty of the Research: An analysis of sources and historiography shows that over the centuries, thousands of Tatars (Crimean, Nogai, Kazan) fought in the ranks of the Ottoman army. The participation of the troops of the Crimean Khanate significantly strengthened the capabilities of the Sultan’s armies. After the joining of Crimea in 1783, thousands of Crimean and Nogai Tatars left the territory of the Khanate and continued to fight against Russia. In 1787, the Ottoman authorities proclaimed the revival of the Crimean Khanate. The armed forces of the Girays fought against the Russians and Austrians in the Russo-Turkish War of 1787–1791. After the war of 1787–1791, despite the liquidation of the Khanate, the Ottoman government continued to actively involve Tatars in military service. The Tatar cavalry fought on the side of the Sultan in the Russian-Turkish wars of 1806–1812 and 1828–1829. Military personnel of the Dobruja Tatar Regiment took part in a number of key events in the Turkish military history of the 19th century. During the Crimean War (1853–1856), the combined forces of British, French and Turkish troops landed in Crimea. The allies, at the same time, used the help from the Crimean Tatar population. Later, Crimean Tatars also participated in Turkish wars, such as the Russo-Turkish War of 1877–1878 and World War I (1914–1918).
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Zaatov, Ismet A. "Ethnocultural basis of the formation process of the Crimean Tatar art culture and decorative and applied art (part one)." Crimean Historical Review, no. 2 (October 28, 2021): 134–70. http://dx.doi.org/10.22378/kio.2021.2.134-170.
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Based on the research results of Russian, Soviet and foreign archaeologists, anthropologists, geneticists and art historians, an attempt has been made to trace the process of formation of the artistic culture and decorative and applied art of descendants, who by the 10th –11th centuries took part in shaping of the Crimean mountain people, the Tats of the Crimea, the ancestors of the ethnographic groups of the modern Crimean Tatar people – the southern coastal and mountain Crimean Tatars, as well as of the Greco-Tatars – the Urums of the Azov region. And also to try to characterize the culture and decorative arts of the aboriginal and immigrant ethnic groups of the Crimean peninsula, who later took part in the process of ancient cultural genesis of the population of the mountainous and southern coastal Crimea. It also shows the initial stage of the process of cultural genesis of the steppe and foothill Crimean Tatars, which was going on parallel to the process of cultural genesis and formation of the artistic culture of the Tats of the mountainous and southern coastal Crimean Tatars.
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Aydin, Filiz Tutku, and Fethi Kurtiy Sahin. "The politics of recognition of Crimean Tatar collective rights in the post-Soviet period: With special attention to the Russian annexation of Crimea." Communist and Post-Communist Studies 52, no. 1 (February 19, 2019): 39–50. http://dx.doi.org/10.1016/j.postcomstud.2019.02.003.
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This paper examines the process of how Crimean Tatars strived to attain group-differentiated rights since they have returned to their homeland in the early 1990s. Whereas the politics of minority rights were viewed through security lens in earlier literature, we emphasize the significance of cultural constructs in influencing the minority policies, based on qualitative content analysis of “speech acts” of elites, and movement and policy documents. Focusing on the interaction of the framing processes of Crimean Tatars with the Crimean regional government, Ukraine, and Russia, we argue that the “neo-Stalinist frame” has played a major role in denying the rights of Crimean Tatars for self-determination and preservation of their ethnic identity in both pre and post annexation Crimea. The Crimean Tatars counter-framed against neo-Stalinist frame both in the pre and post-annexation period by demanding their rights as “indigenous people”. Ukraine experienced a frame transformation after the Euromaidan protests, by shifting from a neo-Stalinist frame into a “multiculturalist frame”, which became evident in recognition of the Crimean Tatar status as indigenous people of Crimea.
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Dukach, Nataliia. "Protection of Rights of the Crimean Tatars as an Indigenous People of Ukraine in the International Arena." Mediaforum : Analytics, Forecasts, Information Management, no. 13 (December 22, 2023): 245–69. http://dx.doi.org/10.31861/mediaforum.2023.13.245-269.
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The purpose of this article is to study the main types and forms of participation of the Crimean Tatar people aimed at protecting the rights of the Crimean Tatars as an indigenous people of Ukraine in the international arena after the occupation of the peninsula in 2014. The article analyzes the problem of violations of international human rights law and the rights of indigenous peoples on the territory of the occupied peninsula. The paper outlines the main types and forms of participation of Crimean Tatars aimed at protecting the rights of indigenous people in the international arena, in particular, the participation of the Mejlis as a representative body of Crimean Tatars, as well as leaders of the Crimean Tatar indigenous people and human rights organizations, etc. The author also provides a list of international documents adopted since the beginning of the occupation of Crimea, which were adopted as a sign of support for Ukraine and condemnation of Russian aggression and occupation of Crimea and criminal actions of the Russian authorities. The author concludes that such participation of the Crimean Tatar indigenous people, aimed at protecting the rights of the indigenous people of Ukraine in the international arena, has become an important element of Ukraine's diplomatic struggle for Crimea. It is also emphasized that cooperation between Ukraine and the Crimean Tatar indigenous people is an important guarantee of the future processes of de-occupation and reintegration of Crimea, as well as the preservation of Ukrainian statehood on the peninsula.
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Dr. Akif Tahiiev. "Transformation of the Status of the Mejlis of the Crimean Tatar People in the Ukrainian Legislation." Journal of European Studies (JES) 40, no. 1 (January 1, 2024): 49. http://dx.doi.org/10.56384/jes.v40i1.336.
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From the beginning of Ukraine's independence in 1991, Crimean Tatars began effective political activity to restore their right to live in Crimea as indigenous people and to maintain a decisive role in Kyiv’s relations with the regional government of Crimea. Qurultay (representatives’ body) and Mejlis (executive body) were recreated to represent the Tatar people. The Mejlis adopted acts that did not have necessarily binding legal force, however, it was recognized and integrated into the Ukrainian legal system in 1999 through a presidential order. Policy recommendations of Mejlis were considered noteworthy in decisions made by Ukrainian authorities regarding issues of the Crimean Tatars particularly and Crimea in general.
The focus of the paper is to study the transformation of Ukrainian supremacy in Crimea and the status of the Mejlis of the Crimean Tatar in pre- and post-2014. It is based on historical data on Crimean Tatars and analyses the legal acts and policies adopted by the highest authorities of Ukraine related to the subjects of the Mejlis. During the political events of ‘Euromaidan’ that took place in Ukraine in 2013-14 and the Russian annexation of Crimea through a referendum in 2014, the topic of the autonomy of the Crimean Tatars became a relevant issue of human rights and placed as a priority area in the agenda of the Ukrainian government. This research also serves as a case study of the minority group of displaced people who need someplace to stay and settle.
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Konkin, Denis V. "From the History of the Crimean Muslims Taxation in the 19th Century: The “Tatar Levy,” Details of Preparation, Collection, and Distribution: Materials from the Russian State Historical Archive." Herald of an archivist, no. 1 (2023): 117–30. http://dx.doi.org/10.28995/2073-0101-2023-1-117-130.
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The article draws on documents from the Russian State Historical Archive (fond 1152 “Department of State Economy of the State Council", series 1-5), to examine the process of preparing, collecting, and distributing the tax for Crimean Tatars (the so-called “Tatar Levy,” tatarsky sbor). The problem of the Crimean Tatars taxation arouse immediately after the annexation of the Crimea. Fiscal system of the Crimean Khanate differed from that of the Russian Empire. Poll tax used in the Russian Empire was unacceptable for the Muslim. Amount and parameters of the tax adapted to the Crimean Tatars’ religion caused long discussions in the Russian authorities. Only in 1829, at the insistence of M.S. Vorontsov, a poll tax was introduced for the Crimean Tatars, the Tatar Levy. It amounted to 1 ruble 50 kopecks or 43 kopecks in silver and was to be directed to the priority needs of the Crimea. The draft budget was compiled by the Novorossiysk Governor-General, cleared with the Ministry of Finance and the State Council of the Russian Empire, and approved by the Emperor. The Tatar Levy funds were distributed in several target areas: infrastructure projects (construction of the road on the Southern coast of Crimea, construction of stone bridges, renovation of administrative buildings, creation of port infrastructure, providing water supply to the peninsula); support for agricultural projects (creation of new vineyards in Magarach); recreation (construction of mud baths near Yevpatoria and in Saki, financing of the Nikitsky Botanical Garden); restoration and construction of cultural and historical objects (restoration of the Khan's palace in Bakhchisarai, Juma-Jami in Yevpatoria, replenishment of museum collections, building of new mosques and churches). The revenues were significantly reduced after mass emigration of the Crimean Tatar population in 1860. The tax was finally abolished in 1874, when the taxation of the Crimean Tatars was unified with that of other taxable estates of the Tauride gubernia.
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Liulka, Vitalii. "Bekir Osmanov: Life Journey and Contribution to the Development of the Crimean Tatar Community." Ethnic History of European Nations, no. 71 (2023): 128–33. http://dx.doi.org/10.17721/2518-1270.2023.71.17.
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The article examines specific aspects of Bekir Osmanov’s biography. His life is analyzed from before the start of World War II, including the politically motivated trial he faced. His partisan activities as a scout are highlighted, which led to German occupiers placing a bounty on Bekir Osmanov’s head. It is emphasized that despite his accomplishments, after May 1944, he, like other Crimean Tatars, found himself outside of Crimea. The plight of special settlers among the deported populations is underscored, which almost rendered their struggle for rights impossible. The influence of the fact that Crimean Tatars, unlike many other nations, were not allowed to return after the 20th Congress of the CPSU is noted as a factor that spurred the activation of the Crimean Tatar movement. Attention is drawn to how the principle of registration was deliberately used to complicate the possibility of legal return to Crimea. By analyzing KGB report notes, the article examines how activists organized the Crimean Tatar people for the fight and the role Bekir Osmanov played in this struggle. It is mentioned that initially, among a portion of Crimean Tatars, including B. Osmanov, there were hopes that agreements could be reached with Soviet leaders, and the idea emerged to write letters to the party leadership explaining the unjust situation of the Crimean Tatar people. Bekir Osmanov’s activities during the subsequent stage of the struggle for return are considered, when Crimean Tatar activists traveled to Crimea and southern regions of Ukraine to conduct organizational work in order to facilitate relocation. The circumstances under which Bekir Osmanov himself resettled in Crimea are clarified, and it is shown that he did not cease his activities until his death. It is demonstrated that through his life, Bekir Osmanov exemplified practical advocacy for his people’s rights and became one of the leading Crimean Tatar figures in the 20th century.
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Kuleshir, Mariia. "THE THEME OF THE DEPORTATION OF CRIMEAN TATARS IN POPULAR SONGS." Scientific Journal of Polonia University 61, no. 6 (March 5, 2024): 62–70. http://dx.doi.org/10.23856/6107.
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In the article an attempt of the analysis of two songs composed and performed by Jamala, a Ukranian singer of Crimean Tatar origin, has been made. The songs under the study − ‘1944’ and ‘The way home’ – are both dedicated to the deportation of Crimean Tatars in 1944. The annexation of Crimea in 2014 forced many Crimean Tatars to leave the peninsula as protestors against Russian colonial regime were persecuted, threatened, killed. Jamala together with her dissident compatriots had to leave their ancestors’ land in 2014. Crimean Tatars including the singer’s grandparents underwent ruthless mass deportation in 1944. Jamala like other Crimean Tatars of her age represents the generation who were born in deportation, returned home and were doomed to experience the repeat of the forced exile. The singer knows the tragic collisions of her family history from her parents and grandparents who passed down to her their invaluable legacy − Crimean Tatar language, traditions, stories, memories, music, songs – the core of their identity. Jamala and her family are the witnesses and keepers of historical truth and authenticity which serves the foundation for the investigated texts.
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Napadysta, V. G. "IDEOLOGICAL GROUNDS OF CULTURAL IDENTIFICATION OF THE CRIMEAN TATARS: FORMATION CONTEXTS." UKRAINIAN CULTURAL STUDIES, no. 1 (2017): 65–69. http://dx.doi.org/10.17721/ucs.2017.1.14.
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The article describes the current ideological grounds of the cultural identity of the Crimean Tatars; the historical and political contexts of their formation is studied, comparative analysis of the activity of the first institutional bodies of the Crimean Tatar national movement – National movement of the Crimean Tatars and Organization of the Crimean Tatar national movement – representations of the ideological longings of the nation, is performed; their role in the creation, expansion, extension of the meaning and practical implementation of the ideological grounds stated in program documents of the named organizations, are determined; it analyzes their differences inthe strategic value landmarks and tactical steps, stipulated by them, which have become the reason of different vectors of the mentioned institutional representatives of the Crimean Tatar people in the process of cultural identification, based on unified ideological grounds – national identity, repatriation and national-cultural revival. This study articulates the value of the ideological grounds of the cultural identification of the Crimean Tatars in solving a whole range of problems, caused by the return of the Crimean Tatars to their historical motherland. The traditional orientation of the power establishments of the independent Ukraine on the economic, inter-ethnic,religious segments of the integration process of the Crimean Tatars into the Ukrainian community, neutral lized the role of their value orientations and ideological longings, which in its turn did not allow to see the CrimeanTatars as the most proUkrainian power in the Autonomous Republic of Crimea. The importance of the analysis of the ideological grounds of the cultural identity of the Crimean Tatars, differences in strategic values and tactical steps of the various establishments of the Crimean Tatar national movement, isstipulated by the search of models of efficient projects to return and re-integrate the occupied territory of Ukraine, which would include the humanitarian components, based on specific ideological and valuable grounds, but not limited to the economical and political measures.
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Zhogova, O. V., N. V. Lagunova, S. V. Ivanovsky, S. O. Salugina, and M. M. Kostik. "Familial Mediterranean fever in the Republic of Crimea: a description of a series of cases with an analysis of historical and ethnographic aspects of the disease." Rheumatology Science and Practice 57, no. 3 (July 11, 2019): 339–44. http://dx.doi.org/10.14412/1995-4484-2019-339-344.
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Familial Mediterranean fever (FMF) is a monogenic autoinflammatory disease with a high prevalence in some countries. The carriers of the MEFV gene causing FML are Jews, Armenians, Turks, Arabs and other nationalities of Mediterranean origin. Crimean Tatars are one of the nations that inhabit the Crimean peninsula, who do not formally belong to Mediterranean populations. Until 2016, there were no data on FMF in Crimea among the Crimean Tatar population; however, 15 new cases of FMF have been diagnosed in the Republic of Crimea in the past 2 years. The paper provides data on FML patients and information about the ethnic origin of the Crimean Tatars, explaining the possible origin of mutant alleles in the population.
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Hazizova, Olena. "PROBLEMS OF ETHNOCULTURAL SPACE OF THE AR OF CRIMEA IN THE CONTEXT OF THE ANNEXATION OF THE PENINSULA." Almanac of Ukrainian Studies, no. 22 (2017): 22–28. http://dx.doi.org/10.17721/2520-2626/2017.22.3.
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The Crimean Tatar problem holds a leading position in the system of ethnocultural relations with the AR of Crimea. It is caused by a number of factors inherited from the past, as well as by the imperfection of the legislative basis of Ukraine, its ethnonational policy. Political and legal foundation, built during the years of independence, made it possible to combine the interests of all components of the Ukrainian political nation; however, it didn’t provide equal conditions for the ethnonational development and active participation in state-building processes of Crimean Tatars and national minorities. According to the All-Ukrainian Population Census of 2001, the ethnic composition of the Autonomous Republic of Crimea is as follows: Ukrainians constitute 24.3%, Russians – 58.3%, Crimean Tatars – 12.0%, other nationalities – 5.4% (Belarusians – 1.4%, Tatars – 0,5%, etc.). Separate statistics regarding the city of Sevastopol indicated the prevalence of Russians (71.6%); almost the statistically average percentage of Ukrainians in Crimea (22.4%); and a small Crimean Tatar community (0.5%). During the years of independence, the national and cultural need of Ukrainians and Crimean Tatars to study in their mother tongues was extremely poor. So, out of 583 schools that functioned in Crimea in 2014, only 7 were Ukrainian, and from 23.4% of ethnically Ukrainian schoolchildren only 0.7% were taught in the state language. In the 2013–14 academic year, 5551 Crimean Tatar children were educated in their native language; the national-cultural needs of the Crimean Tatars were not completelythis situation was the lack of qualified pedagogical staff, lack of textbooks, etc. After the annexation of Crimea, the Ukrainian language, which the occupation government had recognized as one of the state languages, almost completely disappeared from the educational space of Crimea, with only 1 of 7 schools retaining Ukrainian-language instruction. Today, 15 general education establishments of the Republic of Crimea continue to provide their instruction in the Crimean Tatar language (201 classes, 3651 students). Long before the onset of the armed conflict in eastern Ukraine and the annexation of Crimea, challenges in the humanitarian field, in particular the tragedy of the Ukrainian language in the cultural and educational continuum of the peninsula, were in the sight of the Ukrainian humanities: lead scientists observed negative ethnocultural tendencies caused by the inaction of state authorities that reinforced the threat of disintegration and loss of state sovereignty. During the years of Ukrainian independence, Crimea hasn’t formed strong pro-Ukrainian electorate capable of defending state sovereignty. Taking into account the constant support of Russia by the Russian community of the peninsula, lobbying for the idea of the “Russian World” and “the originally Russian Crimea”, as well as the lame state support of Ukrainian and Crimean Tatar communities, which would be able to withstand the separatist threats, the ideological war in Crimea had been lost even before 2014, which became one of the reasons for the annexation of the peninsula.
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Seyitkhalilova, Leylya S., and Arzy Yu Alieva. "Alan Fisher. The Crimean Tatars." Crimean Historical Review 9, no. 1 (2022): 58–114. http://dx.doi.org/10.22378/kio.2022.1.58-114.
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The given article is a translation from English of the well- known scholar, historian Alan Fisher`s work The Crimean Tatars. He was a professor of State University in Michigan, the USA. He had life -long interest to the history of Ottoman Empire and Turkic peoples. His work The Crimean Tatars was published in 1978 in the USA. The work consists of several chapters:1. The Origins of the Crimean Tatar Khanate. 2. Ottoman Hegemony in the Crimea. 3. The Political system of the Crimean Khanate. 4. Economic and Cultural Life in the khanate. 5. The Crimean Role in Eastern European Politics. The first chapter of the work gives a detailed study of the Origins of the Crimean Tatar Khanate, relations with the neighboring countries: Ottoman Empire, Moscovy, Poland and so on. The author represents an in- depth analyses of each ruling khan, his contribution into coming into being of the Khanate: Sahib Giray, Devlet Giray, Gazi Giray, Selim Giray I In the first chapter the author also offers detailed information about political and economic life of the Khanate.
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Demeshko, Natalia, and Alexander Irkhin. "USA and ethno-political myths of the Crimean Tatars as a factor of weakening of the USSR and the Russian Federation in the international scene." OOO "Zhurnal "Voprosy Istorii" 2022, no. 2-2 (February 1, 2022): 20–29. http://dx.doi.org/10.31166/voprosyistorii202202statyi49.
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In historical retrospect, the United States uses various mechanisms of influence regarding the Crimean Tatars. One of the mechanisms is the construction of ethno-political myths, which can have both constructive and destructive social effects. The process of constructing destructive ethno-political myths in relation to the Crimean Peninsula is particularly revealing in this context. As Crimea, because of significance its military-strategic position, serve as a platform for testing various forms of social destabilization, by the USA, Turkey and European countries, including through the actualization of Crimean Tatar issues. American technologies for constructing the “eternal” foe image in the mythonarrative of the Crimean Tatars based on materials of the US State Department, nonprofit organizations, analytical centers, publications of the American scientific and expert community, mass media, data of Crimean Tatar organizations is considered by the authors in this article.
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Akat, Abdullah. "The Influences and Changes of the Crimean Tatars Music in the Process." Rast Müzikoloji Dergisi 1, no. 1 (April 15, 2013): 1–7. http://dx.doi.org/10.12975/rastmd.2013.01.01.0001.
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Crimea is now an autonomous parliamentary republic which is governed by the Constitution of Crimea in accordance with the laws of Ukraine. But, Crimea has been home to different nations during the history, as a result of the cultural wealth and thisfactor has been moved to today patterns. Crimean Tatars is one of the important parts of this wealth. The Crimean Tatars were forcibly expelled to Central Asia by Joseph Stalin's government after II. World War. After the fall of the Soviet Union, some Crimean Ta began to return to the region. Now, Crimean Tatars, an ethnic minority in Crimea and make up about 13% of the population. So, Crimean Tatars’ music must be evaluated in two periods. Before exile and after exile. There are many networks in the music of Crimea, and these networks can continue their existence even in small villages. On the other hand, the effects of popular culture increasing on Crimean Tatars music. The aim of this paper is to explain the musical differences in the process of change Crimean Tatars from generation to generation; define the effects of the people, places and mass media that cause them, observe them in daily practice and analyze these type of issues.
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Muratova, Elmira. "The Transformation of the Crimean Tatars’ Institutions and Discourses After 2014." Journal of Nationalism, Memory & Language Politics 13, no. 1 (July 12, 2019): 44–66. http://dx.doi.org/10.2478/jnmlp-2019-0006.
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Abstract The article deals with the transformation of the Crimean Tatars’ institutions and discourses after the 2014 conflict around Crimea. It shows the change in the balance of power of traditional institutions such as Mejlis and Muftiyat, which for many years represented secular and religious components of Crimean Tatars’ ethnic identity. It tells how the Mejlis was dismissed from the political stage in Crimea, while the Muftiyat has enjoyed a great support by new authorities. This transformation and threats to societal security inevitably led to reassessment of previous views and goals of the main actors in the Crimean Tatar community and the formation of new institutions with hybrid composition and discourse. The article focuses on organization such as ‘Crimean solidarity,’ which was formed in 2016 as a reaction to authorities’ pressure over the Crimean Tatars. Using discourse analysis of statements of activists of this organization and content analysis of social media, the author presents the main topics of its discourse and types of activity. She shows how the traditional Islamic discourse of activists of this organization has been transformed by the incorporation of the main concepts of secular discourse developed by the Mejlis. The author argues that the appearance of ‘Crimean solidarity’ indicates the blurring of lines between secular and religious, and ethnic and Islamic in the Crimean Tatar society. It shows how people with different backgrounds and agendas manage to leave their differences aside to support each other in the face of a common threat.
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Severina, Yelena. "Crimean Tableaux of Catherine II’s Court as the Visual Record of the Russian Empire’s Southern Expansion." ВИВЛIОθИКА: E-Journal of Eighteenth-Century Russian Studies 10 (December 15, 2022): 113–40. http://dx.doi.org/10.21900/j.vivliofika.v10.1148.
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This article analyzes celebrations of Russian military victories over the Ottoman Turks during Catherine II’s reign on the examples of pictures (tableaux) featured in fireworks, illuminations, triumphal arches, processions, and instances of live theater. Performing the Crimean conquest via these artistic displays, from the early 1770s—the time when Crimea first begins to appear in them—and until Catherine’s final years, served as a way of incorporating the peninsula as a part of the imperial design and of announcing the Crimean Tatar as the latest member of the Russian Empire’s supporting cast. This paper argues that Crimea’s changing status in the ceremonial culture of Catherine’s court is reflected in these tableaux with their focus on the territory (Crimea) as opposed to its people (Crimean Tatars).
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Ganieva, Emine Suleimanovna, Zarema Seityag'yaevna Osmanova, and Akhtem Seit-Ametovich Mazinov. "Linguoculturological aspect of studying Turkic toponyms of Crimea." Филология: научные исследования, no. 5 (May 2020): 28–41. http://dx.doi.org/10.7256/2454-0749.2020.5.33007.
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The object of this research is the Turkic toponymic units of the Crimean Region. The subject of this research is the Crimean Tatar toponymic lexicon in the linguocultural aspect. The article examines the Turkic (Crimean Tatar) toponymic system as a fragment of the linguistic worldview of its native speakers. The need is underlined for comprehensive characteristics of geographical denominations of the Crimean Peninsula, with consideration of linguoculturological components as a full-fledged element. The goal consists in description of the Turkic toponymic units of Crimean Region as a phenomenon generated by the culture of Crimean Tatars. It is determined that the semantic of Turkic toponyms is motivated by different associations related to images of the animals and their habitat, plants, historical events and legends that defined names of the objects, etc. There also nomens with unmotivated semantics, permitting variable semantization. As a result of analysis, the examined in linguoculturological aspect toponyms of Crimea of Turkic origin are classified by most significant thematic groups. The Crimean Tatar toponymic lexicon is viewed from linguoculturological perspective for the first time, which defines the scientific novelty of the research. The following conclusions were made: geographical denominations of Crimea are the cultural artifact of Crimean Tatars, reflecting the historical stages of their settlement, ancient migrations and interethnic contacts, economic activity. Political and social transformations, geographical specificities, location, territorial traditions, including those that no longer exist. The geographical nominations, alongside the instances of creation of toponyms based on external resemblance of geographical object with the realities surrounded Crimean Tatars (color, form), also used cultural and mental associative principles of nomination. This is why the terms included religious, somatic, legend-based, and other components.
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Fedinec, Csilla. "Special Status of the Crimean Tatars in the Legislation of Ukraine." European Yearbook of Minority Issues Online 16, no. 1 (April 1, 2019): 173–87. http://dx.doi.org/10.1163/22116117_01601008.
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Though the Ukrainian state has not had sovereign rights over Crimea since 2014, Crimean Tatars have continued to repeatedly and emphatically assert their rights to self-determination. In March 2014, the Ukrainian Parliament (Verkhovna Rada) adopted a resolution on guarantees of the rights of the Crimean Tatar people as a part of the state of Ukraine. The resolution formally recognized the UN Declaration on the Rights of Indigenous Peoples. The resolution proposes that the Verkhovna Rada of Ukraine instructs the Cabinet of Ministers of Ukraine to urgently submit draft laws on status of the Crimean Tatar people as indigenous people of Ukraine. However, at the end of 2017, no such draft law or regulatory legal act has been seen. The purpose of this article is to analyse the situation of the Crimean Tatars in the Ukrainian legislation.
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Konkin, Denis. "On the Problem of the Population of the Crimea in the Late Eighteenth and Early Nineteenth Centuries and the First Wave of the Crimean Tatar Emigration." Materials in Archaeology, History and Ethnography of Tauria, XХVII (December 15, 2022): 628–47. http://dx.doi.org/10.29039/2413-189x.2022.27.628-647.
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This article addresses disputable questions of statistis of the Crimean population on the eve and in the first decades after the annexation of the Crimea by the Russian Empire. These problems are of particular importance in connection with historiographical interpretations of the Crimean Tatar emigrations. The works of A. Ozenbashly, which are the most referred to in Western and Turkish historical scholarship, have been analysed in detail. The errors of his “million-strong” calculations of the population of the Crimea in this period have been uncovered. A similar analysis has been undertaken in case of modern article by N. S. Seitiag’iaev, who proposed a new argument for the over-estimated evaluation of the peninsula’s population. Moreover, we have also paid attention to the factual and logical mistakes and inconsistencies in the works of the first publishers of the Cameralistic Description of the Crimea A. A. Skal’kovskii and F. F. Lashkov, and in the 1793 account published by P. S. Pallas; these sources later became an important reason for misinterpretations of the demographic statistics of the Crimea in the scholarship. The conclusion uncovers the growth of the Tatar population in the Crimea after its incorporation into the Russian Empire. According to O. A. Igelstrom, in 1783 there were approximately 115,000 people, mostly Crimean Tatars, living in the Crimea. By 1795, the Crimean population was 157,600 (including 137,000 Crimean Tatars). In the very early nineteenth century, there were from 70,000 to 95,000 male Crimean Tatars according to different estimations, i. e. the minimal number was 130,000–140,000 both sexes. By 1816, this number increased to 182,700, and in 1850 it reached 267,400. Therefore, the conclusion of the global emigration of the Tatar population from the Crimea during the first decades of the Russian rule is not correct. Even 80,000 migrants could not leave the peninsula unnoticed and unrecorded after 1783. The main emigration flow of the late eighteenth century should be related to the pre-Russian period of the Crimean history, when internal struggle in the Crimean Khanate provoked by the Russian-Ottoman rivalry forced a great part of the local population to leave the peninsula.
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Kozelsky, Mara. "Casualties of Conflict: Crimean Tatars during the Crimean War." Slavic Review 67, no. 4 (2008): 866–91. http://dx.doi.org/10.2307/27653028.
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During the Crimean War, Crimean Tatars were charged en masse with collaborating with the Allies. At the war's conclusion, nearly 200,000 Tatars left the peninsula to relocate in the Ottoman empire. Mara Kozelsky contributes to an understanding of this critical episode in the Crimean War by examining secret surveillance documents, a collection that records complex state attitudes toward Tatars from the Allied landing on the Crimean coast to the Treaty of Paris. These documents reveal that intelligence operations provided no evidence of a collective Tatar guilt and instead testified to the diversity of pressures on state policies toward subject populations on the front lines of battie. Shifting wartime conditions, religious tensions, and repeated crises at the front highlighted unresolved debates about religion and loyalty to the state. Some officials recommended deporting the Tatars, others encouraged their migration, and still others advocated on the Tatars’ behalf.
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Seyitkhalilova, Leylya S., and Arzy Yu Alieva. "Alan Fisher. The Crimean Tatars (2)." Crimean Historical Review 9, no. 2 (2022): 99–128. http://dx.doi.org/10.22378/kio.2022.2.99-128.
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This article is a continuation of the translation from English of the famous historian Alan Fisher’s scientific work “The Crimean Tatars”. A. Fisher was always interested in the history of the Ottoman Empire and Turkic peoples. His work “The Crimean Tatars” was published in 1978 in the USA. The second part of his work covers the following items: 1. Crimean Tatars in Imperial Russia (Russian interest in the Crimea). 2. Catherine II. 3. War of 1768–1774. 4. Russian success with Nogay Tatars. 5. Kaplan Giray. 6. Russian invasion. 7. Russian-Crimean Treaty. 8. Sahib Giray in power. 9. Second Russian invasion. 10. Şahin Giray`s policies. 11. Crimean opposition to Şahin. 13. Crimean colonization. 14. Third Russian invasion. 15. Şahin Giray`s reforms begun anew. 16. Final Russian invasion. 17. Reorganization of the Crimea. On the whole this part of work covers political and economic conditions under which Crimea came under the rule of Russia.
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Hazizova, Olena. "Crimean Tatars in the Conditions of Integration into Ukrainian Humanitarian Space: Educational Aspect." Ukrainian Studies, no. 3(84) (November 9, 2022): 200–215. http://dx.doi.org/10.30840/2413-7065.3(84).2022.265074.
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The research is focused on highlighting the situation of the Crimean Tatars in Crimea, analyzing the state policy of Ukraine in the field of satisfying cultural and educational needs of the Crimean Tatars after 1991, which will make it possible to identify errors and miscalculations when implementing ethnopolitics of independent Ukraine in Crimea and prevent similar ones in the future.Relevance of the researched issues is due to the fact, that the ethnopolitical conflict in Crimea and east of Ukraine attested that maintaining ethnopolitical stability is the most important task of the ethnonational policy of the state, a guarantee of the territorial integrity and inviolability. At the same time, legislation and actions of state authorities did not fully ensure ethnopolitical stability, which caused ethnopolitical destabilization with all its components (using one's own national minority to annex the territories of the country of its residence, illegal referendums, undeclared hybrid war).Foundations of views and ideologies, stereotypes and prejudices of the young generation who will later decide the fate of the country are laid through education. Therefore, considering the problems of preservation and development of the Crimean Tatar language in the socio-cultural space of Crimea, we focused on the miscalculations in the humanitarian policy of Ukraine towards the Autonomous Republic of Crimea.After 2014 a number of legislative documents aimed at protecting the rights of the Crimean Tatar people as an indigenous people of Ukraine were adopted in Ukraine. The activities of Crimean Tatar public organizations concerning the national and cultural revival of the ethnic group were also intensified. However, despite public initiatives and projects, it is necessary to develop and implement an effective state program for the protection and development of the Crimean Tatar language in the conditions of modern challenges. One of the key points of this program should be the development of a network of classes with the Crimean Tatar language as a language of education, the opening and support of Sunday schools, publication of textbooks and additional literature in the Crimean Tatar language, and the financial support of public cultural and educational initiatives. It is important to develop and support projects that would represent Crimean Tatar culture in Ukraine and the whole world.
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Zaatov, Ismet A. "Semantic parallels of archaic Crimean Tatar musical terminology with the musical vocabulary of “Divan Lugat at-Turk” by Mahmud al-Kashgari in the context of the Turkic musical culture of the early Middle Ages." Crimean Historical Review, no. 2 (2020): 97–123. http://dx.doi.org/10.22378/kio.2020.2.97-123.
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The process of the formation of the Crimean Tatar musical culture can be divided into post-Byzantine-Golden Horde, Tatar-Seljuk and Nogai Kypchak (Nogai) – Ottoman periods of the cultural genesis of the Crimean Tatar people. The fact that the ancestors of the steppe Crimean Tatars are the Turkic tribes of the Kypchaks and the ancestors of the southern coastal Crimean Tatars are the Turkic tribes of the Oghuz, from the earliest centuries of their history were ethnic groups with a developed musical culture, written evidence from ancient Turkic authors and, in particular, the dictionary “Divan Lugat ata” – Turk “Mahmud al-Kashgari”. This article attempts to determine, based on the lexical analysis of the text of the vocabulary, the direct connection between the semantics of musical terminology in the language of modern Crimean Tatars with the semantics of the musical vocabulary of their Oguz and Kipchak ancestors, as well as identifying patterns of Oguz and Kipchak musical vocabulary in lexicon of the Crimean Tatars by the time of Mahmud Al-Kashgari has written his creation.
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Kutsyk, Ruslan, and Denys Khokhlov. "Stereotyping of the crimean tatar people’s image as a problem of interethnic communication in ukrainian society." Skhid 4, no. 1 (April 1, 2023): 34–44. http://dx.doi.org/10.21847/2411-3093.2023.4(1).276475.
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With the transition of the Turkic-speaking peoples to a settled way of life in the eastern steppes of Europe, stereotypes were increasingly established in European public opinion, which determined the stereotyped and often unfair perception of the “steppe” peoples, including the Crimean Tatars, several centuries earlier. This problem is especially relevant for Ukraine, whose territory has become a place where different civilizations, cultures and religions collide. Considering this, an important task at the present stage is to overcome worldviews and prejudices that complicate the process of interethnic communication and the establishment of a dialogue of cultures. The proposed article examines the main features of the process of stereotyping the image of the Crimean Tatar people as a factor influencing interethnic communication in Ukraine. On the example of folklore and classic literature, as traditional relayers of the public consciousness of Ukrainians, the main negative markers-pronouns that were used to designate the Crimean Tatar people were determined. The main reasons that contribute to the stereotyping of the Crimean Tatar people’s image and hinder the development of efficient communication practices have been clarified. In this context, special attention is paid to the study of the historical and religious factors’ role. The nature of social interaction and conflict-genicity between Crimean Tatars and pro-Russian forces in the Crimea before the occupation is outlined. The impact of modern political events on the change in the image of the Crimean Tatar people is determined. The main measures that were implemented in order to overcome prejudices against the Crimean Tatars and to establish efficient and positive interethnic communication inside the Ukrainian society are outlined.
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Hazizova, Olena. "CRIMEAN "KNOT" OF IDENTITIES: RUSSIAN ANNEXATION AND THE PROBLEM OF PRESERVING OF THE NATIONAL SINGULARITY OF CRIMEAN RESIDENTS." Almanac of Ukrainian Studies, no. 23 (2018): 25–31. http://dx.doi.org/10.17721/2520-2626/2018.23.4.
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The insufficient degree of common identity at the state level, the distinct regional character of axiological and ideological differences in the Ukrainian society, direct interference with the internal affairs and imposition of common identifications on the part of other subjects of international relations considerably aggravates the threat of separatism, leads to the increase of joint identification of citizens with other societies and their political interests, which can lead to the territorial disintegration of the country. The annexation of Crimea by Russia became a significant destabilizing factor in the region, which sharpened ethnopolitical controversies on the peninsula. The most ethnically dissatisfied are Crimean Tatars and ethnic Ukrainians, who experience constant discrimination due to their ethnic origin, language, and religion from the state authorities of Crimea and Russian Federation. According to the population census, conducted by the Federal Service of State Statistics, subordinate to the Russian power, the peninsula has observed a considerable decrease of the Ukrainian and Crimean Tatar population: 15.8% of Ukrainians and 10.6% of Crimean Tatars. Russians constitute the majority: 68.3% comparing to 58.3% in 2001. Different sociological studies in Crimea claim annexation to cause the intensification of regional tendencies. Thus, according to the 2016 poll, 35% of the citizens identified themselves, first of all, as Crimeans and not as the citizens of Russia, which considerably exceeds average Russian figures. This dynamics does not obviously fit the ideas of the “Russian World”; thus, the peninsula observes the implementation of the “soft deportation” policy of Crimeans, substituted by Russians. The official data state that during four years 178 thousand people have migrated to Crimea, the prevailing majority of them being Russians. Although Ukraine does not have opportunities for implementing the legislation developed in the time period of 2014–2018 for the regulation of Crimean ethnopolitical disputes on the occupied peninsula, the development and implementation of the de-occupation and reintegration strategy of Crimea is crucial for the protection of Crimean ethnic communities’ rights and restoration of the territorial integrity of Ukraine.
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Mambetova, Gulshen Rustemovna. "STRUCTURAL ANALYSIS OF THE CRIMEAN TATAR PEOPLE'S INSTRUMENTAL MUSIC." ASJ. 2, no. 38 (July 14, 2020): 4–12. http://dx.doi.org/10.31618/asj.2707-9864.2020.2.38.11.
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The study of Crimean Tatar musical folklore is one of the urgent scientific tasks of modern musicology, because, despite some existing studies, the musical culture of the Crimean Tatars is still poorly understood. The purpose of the article is to identify the belonging of the analyzed work to the genre of poppies. In the musical culture of the Crimean Tatars, a structural analysis of the Crimean Tatar folk instrumental music from the collection of F. Aliyev “Anthology of the Crimean folk music” has not yet been made, so the choice of topic is due to the need to fill in a significant gap. This study will provide an idea of the Crimean Tatar folk instrumental music.
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Asan, Elmaz. "Elite culture of Early Modern Crimean Khanate: Western Travellers' Perceptions." Bitig Edebiyat Fakültesi Dergisi 4, no. 7 (June 14, 2024): 31–42. http://dx.doi.org/10.69787/bitigefd.1413754.
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The statehood of the Crimean Tatars indigenous people of Crimea is little known worldwide. In the era of the Crimean Khanate, the Crimean Tatars cultivated elite culture characterised by a synthesis of European customs and Islamic religious traditions. The term "elite culture" refers specifically to the cultural society of the established aristocracy, the educated upper class, political influencers, and individuals active in fields such as education, art, literature, architecture, philosophy and the military. Elite culture in the Crimean Khanate can be described as the confluence of various influences leading to a distinctive fusion of artistic, intellectual and social elements. This study looks at elite culture from the perspective of Western travellers from France, Germany, Poland and England visiting Crimea in 16th-19th centuries, in particular, Martin Bronowski, Baron de Tott, Claude-Charles de Peyssonnel and others. The research contends that the travelogues portrayed a harmonious blend of culture and politics, showcasing how certain Crimean khans, who were also skilled writers and musicians, contributed to this vision. The leaders of the Crimean Tatar Giray dynasty aspired to establish an advanced state, characterized by a military and a thriving intellectual heritage, deeply intertwined with the Ottoman Empire.
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Razhepaeva, F. Z. "Сrimean Tatars: deportation and fate of the people in Kazakhstan." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 137, no. 4 (2021): 92–106. http://dx.doi.org/10.32523/2616-7255-2021-137-4-92-106.
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The article is devoted to an urgent and insufficiently studied problem. It is the deportation of the Crimean Tatars to Kazakhstan during the Great Patriotic War. The author presented a historiographic review of the literature on the forcible resettlement of certain ethnic groups to the territory of Kazakhstan, which showed the lack of today works entirely devoted to the Crimean Tatars, who, at the behest of the leadership of the totalitarian state, ended up in Kazakhstani lands. In this regard, the purpose of this article was to disclose the process of deportation and residence in the conditions of special settlements of the Crimean Tatars during the war and in the post-war period in Kazakhstan. The author introduced into scientific circulation the materials of the State Archives of the Almaty Region, the Central State Archives of the Republic of Kazakhstan, the State Archives of the Karaganda Region, and the Archives of the President of the Republic of Kazakhstan, published in various collections of materials and documents. The article discusses the reasons for the resettlement of the Crimean Tatar ethnos to the East, shows how the betrayal and desertion of individual people were blamed on the whole people, as the country’s leadership for the security of its southern borders, within two days they carried out an operation to send old people in freight cars, women and children to the eastern lands. Part of the Crimean Tatars ended up in Kazakhstan. The author, relying on documents and archival materials, examines the resettlement of «Crimeans» in Kazakhstani lands, their living in special settlements, the lack of rights and freedoms, the possibility for children of deported Crimean Tatars to master only technical specialties necessary for the development of the economy of the Kazakh SSR. The number of «Crimeans», their knowledge of their native language, was witnessed by the data of the 1970 and 1999 population censuses, which the author cites in the article in dynamics and in comparison. In the conclusion, the conclusion is presented that, despite all the difficulties of the fate of the whole people, the Crimean Tatars were able to adapt and actively engage, together with representatives of other ethnic groups, in the creative work for the development of Kazakhstan.
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Yekelchyk, Serhy. "The Crimean Exception: Modern Politics as Hostage of the Imperial Past." Soviet and Post-Soviet Review 46, no. 3 (August 12, 2019): 304–23. http://dx.doi.org/10.1163/18763324-04603005.
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The author proposes a new perspective on the political mobilization of ethnic Russians in the Crimea as reactive settler nationalism. After the Russian imperial conquest of the peninsula and the gradual displacement of the Crimean Tatars, the 1917 Revolution galvanized the Tatar national movement, which entered into an alliance with the Ukrainian one. A similar situation developed in the late 1980s, when the peninsula’s Russian ethnic majority found itself threatened by the loss of status and land in what could become a Tatar autonomy within Ukraine. Based on the implicit approval of Stalin’s genocidal deportation of the Crimean Tatars in 1944, the political mobilization of ethnic Russians in the 1990s made the Crimea an easy target for Russian annexation, which, however, took place twenty years later because of Russia’s internal reasons and the Euromaidan Revolution being perceived as a threat to the Putin regime.
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Uznarodov, Dmitry I. "Ethnic Minorities of Crimea in the 20th – Early 21st Century: Specifics of Demographic Transformations." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 2 (214) (June 30, 2022): 60–67. http://dx.doi.org/10.18522/2687-0770-2022-2-60-67.
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The article examines the features of demographic transformations of the most numerous ethnic mi-norities of the Crimean peninsula in the 20th - early 21st century (Ukrainians, Crimean Tatars, Belarusians, Armenians); the key historical prerequisites, that had a decisive influence on these processes are highlighted. By means of statistical data analysis methods (summary and grouping of the obtained data, correlation analysis of data), the key stages that influenced the dynamics of the number of ethnic groups under consideration are identi-fied. The first stage dates back to the 40s of the 20th century, when, due to certain decisions of the then authorities of the country, the ethnic landscape of the Crimean peninsula changed significantly (the tragic deportation of Crimean Tatars and Armenians in 1944; the mass resettlement of the Ukrainian population to the territory of Crimea as a result of the Resolution of the State Defense Committee of August 12, 1944 “On the resettlement of collective farmers to the regions of Crimeaˮ), and the second stage began in 1989 and lasted until about the mid-2000s, characterized by the processes of repatriation of the Crimean Tatar population, which resulted in an increase in the share of this ethnic group in the structure of the population more than six times. Also during this period, the share of the Armenian ethnic group in the population structure increased almost three and a half times, and the share of the Belarusian ethnic group, on the contrary, decreased by 1.4 times.
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Shynkarenko, Mariia. "Compliant Subjects?" Communist and Post-Communist Studies 55, no. 1 (March 1, 2022): 76–98. http://dx.doi.org/10.1525/j.postcomstud.2022.55.1.76.
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The Crimean Tatars, a Muslim Turkic ethnic group, remain the most oppressed group in Crimea after the 2014 Russian annexation. The Ukrainian public tends to view them as obedient victims forced to accommodate Russian demands, while scholars mainly avoid the issue. My ethnographic fieldwork in Crimea, however, demonstrates that what might seem like obedient behavior from the outside is, in fact, an expression of agency. This reading is based on close-range observations and conversations with people who speak and behave in ways that initially appear as compliant acts, but which do in fact challenge Russian authorities—arguably more so than other overt forms of resistance in this context. I argue that the ability to decipher many Crimean Tatars’ behavior as tactics of resistance, depends on our understanding of authorities’ contrary expectations. Portrayed as religious fanatics and a security threat, Crimean Tatars are stereotyped as terrorists, likely to engage in extremist activity. In light of this, Crimean Tatars’ compliant behavior, expressed through patience and etiquette, festivity and humor, proves that narrative wrong. Furthermore, other seemingly compliant behaviors—such as accepting Russian passports in order to remain in Crimea—should be interpreted as an act of resistance to the political aims of state actors. By undermining the state’s aim to push out Crimean Tatars and increase the Slavic population, the decision to remain in Crimea in fact challenges state power, rather than affirms it.
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Abibullayeva, D. I. "FORMATION AND DEVELOPMENT OF MUSLIM CHARITABLE SOCIETIES IN THE CRIMEA (IN THE LATE XIX – EARLY XX CENTURY)." Scientific Notes of V.I. Vernadsky Crimean Federal University. Historical science 7 (73), no. 1 (2021): 3–18. http://dx.doi.org/10.37279/2413-1741-2021-7-1-3-18.
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The article is devoted to the formation and development of charitable organizations of the Crimean Tatar people, whose main tasks were to combat poverty and illiteracy among the Muslim population in the Crimea in the second half of the XIX – early XX centuries. The leading role of representatives of the Crimean Tatar intelligentsia in the development of charity is considered, with the help of which issues of an educational social and humanitarian nature, problems in the development of education and culture were solved. During the next meeting of the Tauride nobles in 1893, the well-known public and political figure Ismail Mufti-zade, the idea of the need for the Crimean Muslims to organize a charitable organization was presented. For this purpose, at the same time, 150 rubles were collected between the murzas, which served as the basis of capital. Ismail Mufti-zade drew up the «Charter of the Crimean Charitable Society in Simferopol for helping the Crimean Tatars in need», which was reviewed and signed at the Ministry of Internal Affairs on December 24, 1896. Crimean Charitable Society of Muslims in Moscow In Simferopol, «Dzhemiet Khayrie» was under the jurisdiction of the Ministry of Internal Affairs. Reports of the activities of the charity society after review and approval were sent to all the members of the society, and through the Taurida Governor and Trustee of the Odessa school district, was presented at the interior Ministry and the Ministry of national education. The charity society had its own seal and had the right to acquire and sell its own property on the grounds stipulated by law. According to the «Charter», the purpose of the society was to work in two main directions: social charity and charity education. In the first direction, the Society took care and helped the elderly and sick people from among the Crimean Tatars who were unable to work, and provided them with real material assistance. Russian Russian-Tatar schools, Russian classes at the existing mekteb and madrasahs, and placement of orphans and the poorest children in vocational schools were opened with the proper permission of the charity organization of the Crimean Tatars in the second direction. According to the «Charter», members of this society could be persons of both sexes, of all classes and ranks, except for underage students who were tainted by the court. The members of the society were divided into several categories: honorary members, full members of the society. The activities of the Muslim charity society in Simferopol are reflected in the reports of general meetings of different cities, which consider the positive aspects and shortcomings in the work of the society. At the beginning of the XX century. Charitable societies of Crimean Tatars were established in other cities of the Crimea: Yalta, Bakhchisarai, Kerch, Yevpatoria, Karasubazar, whose activities were aimed at solving social and humanitarian educational problems. With the beginning of the First World War, the financial situation of the Society deteriorated significantly, however, the needy Crimean Tatars continued to help receive financial assistance until 1920. With the establishment of Soviet power in the Crimea, charitable societies ceased to exist. The history of the creation and development of Muslim charitable societies in the Crimea is worthy of deep scientific research.
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Alieva, Arzy Yu. "Mary Holderness. Notes relating to the Manners and Customs of the Crim Tatars. Written during the four years` residence among that people." Crimean Historical Review, no. 1 (June 2021): 238–60. http://dx.doi.org/10.22378/kio.2021.1.238-260.
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This translation is based on the work “Notes Relating to the Manners and Customs of the Crim Tartars…” by the English traveler Mary Holderness. This work was published in London in 1821. It contains detailed information about the way of life of the Crimean Tatars, among whom Mary Holderness lived for four years in the village of Karagoz (Karagoss, at present the village of Pervomayskoye, Kirovsky district of the Crimea) since 1816 to 1820. The work is based on the author’s personal testimonies about the conduct of marriage, funeral and many other ceremonies of the Crimean Tatars: their customs, traditions, methods of housekeeping and education, especially intra-family relations. In her notes, Mary Holderness describes the development of women’s handicrafts and leather production. The author notes that all the Crimean footwear production was made in Bakhchisarai and Karasubazar, and subsequently sent to other Crimean cities. The author provides information on the development of sheep breeding among the Crimean Tatars. Lamb skins, after appropriate processing, were highly valued and exported to Moscow. Jewelry production was also well developed. Various jewelry decorations were made by them: jewelry made of silver, glass, brass, lead, as well as gold with colored stones. The significance of work lies in the fact that it provided the modern reader with the opportunity to get acquainted with the way of life and customs of the Crimean Tatars of the period described. An abundance of background information: food prices, Russian equivalents of British measures, indication of the distance between settlements make it possible to assess the standard of living of the Crimean Tatar people in the period under review.
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Useinow, Nedim. "Muzułmanki w ruchu narodowym Tatarów krymskich od końca XIX wieku. Narodziny aktywizmu kobiet, rola historyczna i pozycja społeczna." Studia Religiologica 54, no. 4 (2022): 327–43. http://dx.doi.org/10.4467/20844077sr.21.020.17242.
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Muslim Women in the National Movement of Crimean Tatars since the Late Nineteenth Century. The Birth of Women’s Activism, Their Historic Role and Social Position The socio-political movement of Crimean Tatars since the second half of the nineteenth century, aiming for political and territorial autonomy in Crimea, is traditionally associated with the name of its iconic leader Mustafa Dzhemilev. Meanwhile, a closer look at the nation’s struggle to reach its goals allows us to also see the role of women by no means reduced to the function of mothers and wives of activists. Examples can be drawn from the dawn of the movement to the present day, describing the profiles of prominent female figures whose socio-political activities have influenced the formation of the modern national and religious identity of Crimean Tatars. This publication presents a description and analysis of the role women played in the history of the nation during its independence movement. Using the example of outstanding silhouettes, the author demonstrates that Crimean Tatar women activists often performed key tasks at the most decisive moments of history, which in no small measure influenced the relatively high position of Muslim women in the social hierarchy of the nation.
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Kerimova, Aliye T. "Clothers of the Crimean Tatars in the early years of Soviet power." Crimean Historical Review, no. 2 (October 28, 2021): 171–78. http://dx.doi.org/10.22378/kio.2021.2.171-178.
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The article examines the process of Sovietization of the traditional costume of the Crimean Tatars in the 1920s. Researches made by scientists and ethnographers of the studied period confirms the fact of gradual loss of the national identity of the Crimean Tatar traditional costume and transition to the general Soviet type. The factors that influenced this process were: the influence of Russian and European fashion, military conditions, and the general decline of the economy in the country and the famine of the 1920 in the Crimea, the loss of traditional sewing and weaving techniques, the replacement of handmade fabrics with factory fabrics, the use of artificial dyes for dyeing threads. The well-to-do strata of the population and the elderly, in particular, those living in some parts of the foothill and southern coastal parts of the Crimea, were the least susceptible to modern fashion. The national attributes that managed to survive the longest period in the clothes of the Crimean Tatars were headdresses – fes and kalpak. The main features of Soviet clothing were simplicity, efficiency and functionality.
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Opanasenko, Anton. "Retrospective and perspective analysis of the development of understanding and ensuring the rights of indigenous peoples of Ukraine." Theory and Practice of Intellectual Property, no. 1 (June 3, 2022): 78–87. http://dx.doi.org/10.33731/12022.258195.
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Keywords: Indigenous peoples, indigenous peoples of Ukraine, Crimean Tatars, Karaites, Krymchaks, Gagauz people, Crimean Platform, Crimean Khanate, Crimean People's Republic, Autonomous Republic of Crimea, city of Sevastopol, Crimea, Sevastopol, Mejlis of the Crimean Tatar People, Qurultay of the Crimean Tatar people, selfdetermination, occupation, deoccupation, genocide, deportation, deportation of the Crimean Tatars, Surgun
The article analyzes in detail the process of formation and development of the rights of indigenous peoples in independent Ukraine. Particular attention is paid to the provisions of the Constitution of Ukraine in this context and their interpretation. The legislative process and legislative initiatives that preceded the adoption of the Law of Ukraine “On the Legal Status of Indigenous Peoples of Ukraine” on July 21, 2021 are described.The peculiarities of the legal acts of Ukraine, which regulate the rights of indigenous peoples, their connection and further impact on the overall development of the studied issues, are clarified. A retrospective analysis of the legislation of the last 30 years, highlighting the main stages and elements, provides an opportunity to formulate a perspective on the further development of the indigenous peoples’ rights’ issue in Ukraine in the field of normative consolidation of their legal status and implementation of rights guaranteed by the Constitution and laws of Ukraine. The rights of indigenous peoples are depicted through the prism of modern legal and political processes, in particular, the Crimean Platform, as the most effective mechanism for de-occupation of the Autonomous Republic of Crimea and the city of Sevastopol, ensuring the rights of Ukrainian citizens violated by the temporary Russian occupation of the peninsula. Particular attention is paid to the place of the indigenous peoples of Crimea and the issue of restoringtheir rights under this mechanism. The restoration of such rights seems particularly important, given the particular persecution of indigenous peoples and their individual representatives by the occupying power today, as well as the perpetration of genocideagainst these peoples in the past.
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Hrabovsky, Serhiy. "THE CRIMEAN CONFLICTING KNOT: COLONIAL DIMENSIONS." Almanac of Ukrainian Studies, no. 25 (2019): 54–60. http://dx.doi.org/10.17721/2520-2626/2019.25.9.
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The article is devoted to outlining and exploring a number of important stories of the history and present situation of the Crimea. The author turns to the study of Russian colonial policy on the peninsula. This policy resulted in the annihilation of the Crimean Tatar people and the deliberate settlement of Crimea by specific categories of population from "mainland" Russia, and subsequently - from Soviet Ukraine. The colonial pressure of the tsarist authorities was changed after 1917 for a short period with the assertion of Crimean Tatar national communism as a modernizing anti-colonial movement. However, from the second half of the 1930s, colonial policy on the peninsula resumed, and in 1944 it became embodied in the forced deportation of indigenous peoples, especially the Crimean Tatars. Up until the second half of the 1980s, the Kremlin tried not to allow the Crimean Tatars to return to their historical homeland at all. Only at the time of perestroika the authorities of the USSR agreed to allow such a return, but simultaneously tried to dispense it in every possible way. At the same time, the Kremlin launched a special operation aimed at removing Crimea from Ukrainian jurisdiction and securing its status as a Russian colony. Also this attempt failed because of the collapse of the USSR, but the goal remained unchanged; Russia's annexation of Crimea was carried out in 2014. The author analyzes the reasons that enable the Russian propaganda to influence a large part of the Crimean population effectively. The article illustrates the ineffective policy of official Kyiv to minimize the effects of Russian colonialism on the Crimean Peninsula in 1991-2014. The article also examines the newest stage of colonization of Crimea by Russia, which began in 2014. The author concludes that in recent years, new conflicting factors on the Crimean peninsula have been added to the traditional ones, and they all require further special studies.
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Zaatov, Ismet A. "Republican Crimean Tatar Museum of Art: the experience of creation (from the first person)." Crimean Historical Review 10, no. 1 (July 3, 2023): 162–75. http://dx.doi.org/10.22378/kio.2023.1.162-175.
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Started in the 19th century by Gasprinsky the process of creating a museum of the Crimean Tatars was completed at the turn of the 20th and 21st centuries. the creation of the Republican Crimean Tatar Museum of Art – the first Crimean Tatar museum with an independent legal status, renamed in 2015 into the Crimean Tatar Museum of Cultural and Historical Heritage. The article briefly reflects the history of the Crimean Tatar museum construction filled with tragic events, overcoming prohibitions and persecution.
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Petrunok, Boris. "IDENTITY MARKERS IN THE CONTEXT OF POLITICALLY MOTIVATED PERSECUTION OF UKRAINIANS AND CRIMEAN TATARS IN THE TEMPORARILY OCCUPIED CRIMEAN PENINSULA." Almanac of Ukrainian Studies, no. 28 (2021): 86–93. http://dx.doi.org/10.17721/2520-2626/2021.28.14.
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This article is dedicated to the study of identity markers in the context of politically motivated persecution by the Russian Federation in the temporarily occupied Crimean Peninsula. The occupational administration, following a set political course, basically builds a generalized „Other‟ that is being persecuted. They also create their own identity markers that further prove the longevity and legitimacy of the temporary occupation of Ukraine's territory. Cases of human rights violations, harassment of national and religious communities in the occupied Crimea are actively documented and investigated by non-governmental human rights organizations: Crimean Human Rights Group, Crimea SOS, Regional Center for Human Rights, Crimean Tatar Resource Center and a number of others. In the article proposed a comprehensive approach to the analysis of collective identity Crimean Tatars and Ukrainian. Author examined the main components of collective identity Crimean Tatars at the present stage. Considered the main challenges faced by the Crimean Tatar and Ukrainian community in connection with the occupation of the Crimea. Today we can talk about a specific list of elements indicating the ethnocide and linguicide agenda, political and religious persecution in the Crimean Peninsula. Furthermore, the so-called „general threat‟ is too blurry and undefined for the Russian Federation based on the gathered material throughout the years of occupation. The occupant cannot classify and define the risks that they face and that compromise the illegal occupation and attempt to annex a part of Ukrainian territory. So, they target all the self-organized active communities that are not controlled by the occupational government. Whether these communities have an agenda, national, cultural, or religious differences is an important factor, but it is not in priority. The Russian occupational regime understands its weakness on the temporarily occupied territory of the Crimean Peninsula, so it utilizes the logic and traditions of other authoritarian and totalitarian regimes. However, it will lead to the collapse of the dictatorship.
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Khrapunov, Nikita. "“Blessed Idlers” or “Indolent Loafers”: the Stereotype of Crimean Tatar Laziness in Russian and Foreign Mind in the Late of the 18th and 19th Centuries." ISTORIYA 14, no. 1 (123) (2023): 0. http://dx.doi.org/10.18254/s207987840024209-8.
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This paper discusses the origin and evolution of the stereotype of “laziness” of the Crimean Tatars, which appeared in Russian and foreign travel writings from the late-eighteenth and nineteenth centuries. It has been shown that this stereotype was a product of Western “armchair” knowledge of the Enlightenment, which produced the ideas of “terrestrial paradise” in faraway countries where lived the “noble savages”. Applying it to what was seen in the Crimea, the writers and scientists ignored the specificities of Muslim ethics and political-economic developments in the region. The reflections on the Crimean residents were sometimes influenced by subjective circumstances, such as conflicts with Tatars concerning the possession of land properties. The stereotype of “Tatar sloth” quickly established itself in public mind. It had real political consequences, as it influenced the actions of the government and private persons. Perhaps this stereotype was among the reasons why the integration of the Crimea into the Russian empire took a very long time.
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Useinov, Timur Bekirovich. "Ethnocultural stereotypes of the Steppe Crimean Tatars and Dobruja Tatars based on proverbs of the turn of XIX and XX centuries." Филология: научные исследования, no. 1 (January 2020): 39–47. http://dx.doi.org/10.7256/2454-0749.2020.1.31971.
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This article conduct an analysis of ethnocultural stereotypes of the Steppe Crimean Tatars and Dobruja (Romanian) Tatars based on proverbs of the turn of XIX and XX centuries. The subject of this research became the Kipchak Crimean Tatar paremiological fund of that period. The goal consists in an accurate, tolerant elucidation of the topic. Initially, the stereotypes are divided into auto-stereotypes, which is an outlook upon the own ethnic group; and hetero-stereotypes, which is the representations on a neighboring ethnos. The first ones, being an inseparable part of national identity, are prone to exaggeration of merits of their ethnos and carry a complementary character. This fact impedes a realistic assessment of the merits of neighboring ethnos, which is compared to the own in accordance with cultural values. The determined differences serve as a foundation for hetero-stereotypes, which usually belittle the positive sides of the other national portrait. The scientific novelty consists in examination of ethnocultural stereotypes based on proverbs of the turn of XIX and XX centuries. Which contributed to fuller understanding of the mentality of Crimean Tatars and Dobruja (Romanian) Tatars being a diaspora of Crimean Tatar ethnos. Paremiological material allowed dividing the stereotypes into auto-stereotypes and hetero-stereotypes. The research results offered an opportunity to determine and explore the ethnic composition of Crimean Peninsula of the turn of XIX and XX centuries.