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FUAT DENIZ En Minoritets Odyssé Örebro Studies 21 En minoritets odyssé FUAT DENIZ En minoritets odyssé ISSN 0280-9605 ISBN 91-7668-279-X En minoritets odyssé 1 Till min familj: mor och far, Etina, Andreas, Vivianne och Berolin Mindre ivrig än vinden är jag, ändå måste jag fara.Vi vandrare, som ständigt söker den ensliga vägen, börjar aldrig en dag där vi slutar den föregående. Ingen sol- uppgång finner oss där solnedgången lämnade oss. Med- an jorden sover, färdas vi. Vi är frön av en klängande växt, och det är först i vår mognad och i vårt hjärtas fullhet, som vi överlämnas åt vinden och sprids. khalil gibran 2 Örebro Studies 21 fuat deniz En minoritets odyssé Det assyriska exemplet 3 Första upplagan: En minoritets odyssé. Det assyriska exemplet av Fuat Deniz Uppsala universitet 1999 ISBN 91-628-3759-1 © Fuat Deniz 2001 Titel: En minoritets odyssé. Det assyriska exemplet Tredje tryckningen 09/2003 Utgivare: Universitetsbiblioteket, juni 2001 www.ub.oru.se Skriftserieredaktör: Joanna Jansdotter Redaktör: Heinz Merten Tryck: DocuSys AB, Göteborg ISSN 0280-9605 ISBN 91-7668-279-x 4 Innehåll Del I Introduktion och bakgrund 1 Introduktion 11 1.1 Det mångkulturella samhället 11 1.2 Problemet 14 1.3 Syfte och frågeställning 18 1.4 Metateoretiska utgångspunkter 19 1.5 Forskningsprocessen 26 1.6 Förförståelse, delad grupptillhörighet och objektivitet 29 1.7 Disposition 30 2 Etnicitetens historiska och teoretiska kontext 35 2.1 Modernisering och kollektiva identiteter: 35 etnicitet, nation och stat 2.2 Den teoretiska förståelsen av etnicitet 43 2.3 Nyförståelse av universalism och partikularism 52 Del II Teoretiska perspektiv, begreppsdiskussion, undersökningsmodell och metoder 3 Etnisk identitet 61 3.1 Den svårfångade etniciteten 61 3.2 Etniska relationer 63 3.3 Allmänteoretiska utgångspunkter 67 3.4 En sammansatt teori om etnisk identitet 69 Sammanfattning 80 4 Diskurser och praktiker samt upprätthållande 83 och transformation av etnisk identitet Inledning 84 4.1 Sociala relationer, praktiker och diskurser 84 4.2 Upprätthållande av etnisk identitet 86 4.3 Transformation av etnisk identitet 89 5 Undersökningsmodell 97 5.1 Modellens sju grunder 97 5.2 Val av diskurser och praktiker för analys 102 6 Metoder 111 5 Del III Empirisk analys Bakgrund till den empiriska analysen 117 Identitetsbeteckningar 117 Historisk bakgrundsbeskrivning av de fyra kyrkorna 121 7 Modernisering och repressiv identitetspolitik i 125 ursprungssamhälle Inledning 126 7.1 Från imperiet till nationalstat 127 7.2 Folkmordet 1915 och dess betydelse för det 135 kollektiva medvetandet 7.3 Statlig expansion och penetration 142 8 Etniska relationer och upprätthållande av etnisk 149 identitet i Tur Abdin 8.1 Etniska relationer 149 8.2 Upprätthållande av etnisk identitet 159 Sammanfattning av kapitel 7 och 8 172 9 Transformation av etnisk identitet i 173 ursprungssamhälle Inledning 173 9.1 Nationsbildningsprocessen i det ottomanska imperiet 173 9.2 Från religion till nation 178 Sammanfattning 188 10 Assimilation och integration i Sverige 191 Inledning 191 10.1 Från det traditionella till det moderna samhället 194 10.2 Etniska relationer och identitetspolitik 203 10.3 Nya assimilationshot 215 10.4 Integrationsmöjligheter 221 10.5 Statslöshet 227 11 Sociala praktiker i Sverige 237 11.1 Föreningsorganiserandet 237 11.2 Familje- och släktband samt socialisation 247 11.3 Boendestruktur 250 11.4 Endogami 257 11.5 Yrkesstruktur och ekonomisk situation 265 Sammanfattning 274 6 12 Fördjupad transformation av etnisk identitet 279 och kultur samt dess motsättningar i Sverige Inledning 279 12.1 Fördjupad transformation från etnoreligiös mot 280 etnonationell identitet 12.2 Användandet av eget språk: dess betydelse och överlevnad i Sverige 304 12.3 Transformation av etnisk kultur 309 13 Retrospektiv granskning och prospektivt 323 blickande samt omgivningens erkännande 13.1 Retrospektiv granskning och prospektivt blickande 323 13.2 Omgivningens erkännande 332 Sammanfattning av kapitel 12 och 13 344 Noter 348 Käll- och litteraturförteckning 349 7 8 DEL 1 Introduktion och bakgrund 9 10 1. Introduktion 1.1 Det mångkulturella samhället En av de bärande och mest utmanande samhällsfrågorna idag handlar om det mångkul- turella samhället. Migration och etnisk mångfald har tvingat fram en långt ifrån smärtfri omdefinition av olika nationalstater i västvärlden. Migrationen kan ses som en nyckelhän- delse för de individer och kollektiv som berörs av den. På grund av sina effekter transfor- merar den emigranternas etniska identitet och formerandet av etniska gränsbevarande stra- tegier. Migration har alltid existerat som ett globalt fenomen och har troligen ökat i mo- dern tid (se t.ex. Castles & Miller 1998) p.g.a. utvecklingen och utbredningen av den globala ekonomin, utvecklade kommunikationsmedel samt ett ökat beroende mellan olika länder och centra i världen. Den kapitalistiska världsekonomin opererar och måste operera på global nivå; tillgång och efterfrågan på arbetskraft sker över nationsgränserna. Företagen övergår i multinationella företag, vilka med sina gigantiska kapitalansamlingar och makt- medel kan erbjuda eller lägga ned massarbetstillfällen har därmed blivit nya maktenheter. Globaliseringen innebär att den moderna människan lever i en värld som påverkas av händelser långt bortom den egna nationens gränser; de ekologiska problemen är ett illustra- tivt exempel på det. Riktningen av migrationen går från ohållbara levnadsförhållanden till rika och välmå- ende områden, till länder där människors möjligheter till ett värdigt liv är möjliga eller mer troliga. På ett nationellt eller kollektivt plan har migrationen djupgående följder, både för den nation från vilken människor emigrerar och för den nation de immigrerar till. Föränd- ringarna är ännu större och omvälvande för de människor som emigrerar. Följderna för avsändarsamhället kan vara många, såsom att bli av med oppositionella och revolterande grupper, förlora mänskliga resurser, know how, humankapital, delar av eliter, förändringar i den demografiska strukturen, att bli av med fattiga, outbildade arbetslösa grupper. På ett kollektivt och individuellt plan innebär migrationen separation och sorg bland vänner och släkt, vilka blir kvar i landet. Men migrationen kan också innebära en förbättring av de kvarvarandes materiella liv genom ekonomiskt stöd från dem som emigrerar. För mottagar- länderna kan immigrationen medföra nya bidrag och impulser till kulturen, know how, nya ekonomiska branscher, tillväxt av befolkningen etc., men det kan också skapa pro- blem i form av etniska konflikter, xenophobia. Framförallt är migrationen en social föränd- ring för emigranterna själva; de lämnar sitt ursprungsland, den välbekanta och kända värl- den, språket och kulturen. De måste i det nya landet lära på nytt, resocialiseras i det nya samhället för att fungera som samhällsmedborgare. Djupt internaliserade värden, normer och identiteter ifrågasätts i det nya samhället och av dess majoritetsbefolkning. Immigran- terna förvandlas i det nya landet till invandrare, de marginaliseras i kulturellt, socialt och ekonomiskt hänseende. De måste modifiera och nyskapa identiteter och världsbilder. De tvingas att argumentera för och försvara vilka de är, vilka värden och normer de hyllar och lever efter och det råder ett mer eller mindre starkt tryck på dem att med tiden assimileras. Även Sverige berörs av de ovan beskrivna sociala och politiska förändringar som migra- tionen innebär. Efter andra världskriget har Sverige förändrats radikalt vad gäller den et- niska sammansättningen. Från att ha varit ett av Europas mest etniskt homogena länder är Sverige idag i många avseenden ett mångkulturellt/ mångetniskt samhälle. Invandringen har ”förpassat landets etniska homogenitet till historien. Ett av Sveriges mest karakteris- tiska drag som nation hör idag till det förflutna” (Rojas 1993:9). Med undantag för vissa extremgrupperingar innehåller retoriken om det mångkulturella samhället positiva konnotationer. Det gäller stora delar av det offentliga samhället – såväl 11 politiker som forskare, journalister, kulturfolk och myndigheter använder begreppet. Vad detta mångkulturella samhälle innebär, hur det ska utformas och vilka slitningar och kon- flikter det medför råder det dock oenighet om. I denna debatt förmedlas många gånger bilden att det ”mångkulturella samhället” är ett modernt fenomen och även om den ökade migrationen och globaliseringen otvivelaktigt minskat t.ex. de europeiska samhällenas grad av etnisk homogenitet har etniskt homogena samhällen varit mer undantag än regel i his- torien. En dominerande form av samhällsbildning, som föregick nationalstaten, var det s.k. plurala samhället som bestod av flera nationer. I diskussionen om det mångkulturella samhället klargörs sällan att kulturell mångfald varit normalitet i människans historia medan idén och konstruktionen av den homogena nationalstaten är ett modernt fenomen. Vidare är det viktigt att särskilja olika former av mångkulturella samhällen i vår samtid; dessa kan t.ex. åsyfta samhällen med ursprungsbefolkningar som är territoriellt koncen- trerade och avskilda från majoritetsbefolkningen, de kan åsyfta samhällen med invandra- de etniska grupper eller permanenta etniska grupper och majoritetsbefolkning. Olika ty- per av mångfald som dessa ger upphov till olika slags problem och kräver olika lösningar. Medan ursprungsbefolkningar ofta strävar efter rätt till självbestämmande i olika frågor och territoriell kontroll, handlar invandrade gruppers krav om likvärdiga livsvillkor för att kunna integreras i samhället. Etnisk
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