The Socio-Cultural Adaptation of The Afghan Uzbek Diaspora In Turkey: The Case of Ovakent, Hatay Bebitov Maqsud Abdirasulovich

Аннотация

This scholarly article presents a comprehensive study of the socio-cultural adaptation processes of the Uzbek diaspora, which was forced to migrate from Afghanistan to Turkey. The central focus of the research is on the cultural preservation and social integration strategies of Afghan Uzbeks who settled in the village of Ovakent, Hatay Province, in 1982. The main research directions cover: the impact of the 1989 Afghan crisis on migration; mechanisms for receiving ethnic migrants; the history of formation and demographic characteristics; the role of language, customs, and family structures in ethnic identification; and the dynamics of relations with the local community. The scientific novelty of this study lies in its micro-sociological analysis of the adaptation process of Ovakent’s Uzbek community, which is presented for the first time. It identifies the factors that contribute to maintaining the cultural stability of ethnic groups under conditions of forced migration. The article provides essential empirical data for understanding adaptation strategies of ethnic communities within global migration processes. Keywords: Afghan Uzbeks, diaspora, migration, socio-cultural adaptation, religious life, Turkey, Hatay, Ovakent. culture have also fostered a sense of empathy and Introduction: Migration is an inseparable part of assistance toward migrants. The Soviet Union’s military human history and represents a complex sociological intervention in Afghanistan (1979–1989) brought phenomenon that leads to social, cultural, economic, profound political and social changes to the region. The and religious transformations. Various causes, such as invasion by the Red Army and the subsequent civil war climate change, geographical factors, political conflicts, forced many people from northern Afghanistan— economic inequality, and religious persecution, have including ethnic Uzbeks—to leave their homeland. compelled people to leave their homelands. The Millions of Afghan refugees fled to neighboring intensification of global migration flows has further countries, including Pakistan. In 1982, the Republic of increased the significance of this phenomenon. Forced Turkey received 4,195 Afghan migrants of Turkic origin migration, in particular, emerges as a result of human from Pakistan, including ethnic Uzbeks, and resettled rights violations, military conflicts, and natural them in various regions across the country. This study disasters, creating the need for many individuals to aims to examine the formation, socio-cultural seek new living environments. The Republic of Turkey, adaptation processes, and current state of the Afghan due to its geographical location, democratic structure, Uzbek diaspora that was relocated to Turkey in 1982 and relatively stable economy in the region, has and settled in the village of Ovakent in Hatay Province. become an important destination for migrants from Within the framework of the study, the historical various countries. The Anatolian land, which has hosted causes of migration, the adaptation of migrants to a many civilizations throughout history, has shown a new environment, their tendencies to preserve ethnic unique sensitivity in accepting communities that share and cultural identity, and their interactions with the ethnic and religious similarities. The Turkish nation’s local community are analyzed. The results of this nomadic past and historical experience tied to steppe American Journal Of Social Sciences And Humanity Research 351 https://theusajournals.com/index.php/ajsshr American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141) research are of significant academic value for younger generations and changes in attitudes toward understanding the consequences of forced migration certain traditions indicate a process of cultural and studying the integration processes of migrant transformation. Sunni Islam serves as the main unifying communities. factor for the community. The informal religious education system and communal rituals not only