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belief that is was “Turkishness”, actual or imposed, that led to
their being primarily
defined as a
deportirovanyi narod, a ‘deported people’ (Levin,op. cit.,p.2).
These approaches are relevant to my analysis since they allow to understand
identity as a dialogical and politicized discourse, emerging in a space that is never
neutral. For disempowered and marginal groups, such as the Meskhetian repatriates,
discourses on identity reveal their mundane and practical nature
in daily encounters
with dominant identities and legal regimes that reproduce and regulate the nexus
between citizenship and territory.
TWO SETTLEMENTS OF RETURNEES
Ethnographic research conducted in two Meskhetian settlements in Georgia –
one located in the Guria region and the other in the Samtskhe-Javakheti region –
allows some reflections on diverse patterns of return/migration and dwelling, and on
the experience and
representations of place, belonging and identity.
The former is a compact village, founded by families that returned to Georgia
in the late 1970s and early 1980s as workforce for the local Sovkhoz. It is home
nowadays to some 20 families, what is left of a “second deportation” of Meskhetians
from Georgia in the early 1990s (Swerdlow, op. cit., p. 11). Most of those who
managed to stay organized themselves in compact settlements. Their narratives
resonate with pride for having endured deprivations and hostility without giving up
the dream of living in their motherland, hence they consider themselves pretty much
like pioneers within the Meskhetian movement for return. Despite being settled
compactly, their biographies could be seen as one of the possible alternative ways of
return and integration. A collective genealogy of the settlement, with inevitable
approximation, can be sketched out as follows: the oldest generation, now represent-
ted only by a handful of individuals, lived through deportation – some, in fact,
thorough multiple deportations – exile and return; their oldest sons, nowadays in
their 50s-60s, were born in exile and moved to Georgia, in some cases before their
parents did; the youngest generations are represented by those who were
born in the
motherland of their grandparents and grand-grandparents, who receive(d) their
education in Georgian language and can be seen as the best proof of a successful
process of return and integration.
The core of the settlement in the Samtskhe-Javakheti region results from a
more recent immigration/return trend, primarily from Azerbaijan, started in the wake
of the adoption by the Georgian government – in 2007 – of the Law on Repatriation.
Many of these returnees – some of whom have by now managed to regularize their
position – perceived the application procedures as upholding unnecessarily
complicated formalities, and started resettling on their own (Trier, Tarkhan-Mouravi,
Kilimnik, op. cit., p. 46). Most of them chose Samtskhe-Javakheti, an administrative
region comprising the historical Meskheti, the place where they, or their ancestors,
were deported from. Here, the main community is made up of a dozen Meskhetian
households, in a mixed Georgian-Armenian neighborhood. Unlike those who
repatriated in the late 1970s and early 1980s, and were able to regularize their
position, becoming citizens of Georgia within few years, the new returnees, and their
descendants, are in a condition of precariousness concerning their status in the