Abstract
The fewer Karaims there are, the more complicated the study of Karaims becomes. The community is disappearing, and the adverse effects of endogamy are reaching their inevitable conclusion. Yet everything that concerns the lives, activities and long-term and short-term plans of the Karaim community seems to defy demographic figures. This is the starting point for an account of Karaims living in contemporary Poland. As in the past, contemporary “grand narratives” tend to marginalize such small groups as the Karaims, leading to their sense of alienation. This chapter attempts to describe some remarkably effective strategies for survival developed by the distant descendants of the Khazars, Polovtsy and Kipchaks. This tiny community has benefited from the various possibilities of maintaining their identity, which include media performances, shows, incidental and hybrid group ties, vociferous mobilizations, effective application of administrative regulations, the activities of their elites and leaders, and images of the group as seen by others. Karaimes have proved adept at presenting their identity with the aid of vehicles such as electronic media. It turns out that in constructing ethnic identity, the more people learn about Karaims, the more their numbers grow.
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Notes
- 1.
According to ethnological study conducted by the author (2017). The Polish Karaims Association maintains a register of persons of Karaim origins, treating as one of its most important tasks the constant monitoring Karaim population from 1997. Intra-group records show exactly 183 people at the end of 2016. The state census of 2011 showed 314 people.
- 2.
I have been studying the Karaim community since 2004. This has mainly been ethnographic research based on in-depth interviews and participant observation. I have also observed the Internet and analysed ethnic press. By 2017, I conducted over 30 in-depth interviews with community representatives, including leaders of individual communities (Polish and Lithuanian), and in five cases, I conducted regular interviews with the same people (every two or three years). I conducted them in territories of Poland (Warsaw 2004–2007; 2009–2012; 2016–2017, Wrocław 2004–2007; 2009–2011; 2016–2017, Gdansk 2004–2007; 2009–2011; 2016) as well as in Lithuania (Kaunas, Panevezys, Trakai, Vilnius), and Ukraine (in the Crimea: Bakhchysarai, Fedosia, Yevpatoria, Yalta, Sevastopol Simferopol, Sudak, and Berdyansk, Halych, Kiev, Lviv), where the descendants of the “East Europeans” Karaim live today. I contacted my interlocutors via e-mail correspondence and on social media 2004–2017 (over 200 conversations), 20 Gb of research. Also, I participated in ethnic events conducting observations, taking notes and descriptions. I have now extended my research with surveys, and have collected over 100 standardized statements from four research series (including questions about group relations, traditions, change in the community, and identity and contemporary individual and collective Karaim activity). Each year I analyse the information published in traditional and electronic media (Polish, Lithuanian, and Ukrainian press, websites, and social Karaims from Central and Eastern European countries.
- 3.
Jołczu (traveler) Oczar (“local”), Tanysz (familiar), Dost (friend), Jubij (host), Tanuwczu (expert), Karasakal (black-bearded), Aksakal (white-bearded).
- 4.
Translation from the Russian: “At that time, General Schwartz came to Odessa from Kiev during the speeches of the Bolsheviks (…)”, Hebrew: “Karaims: history, traditions and customs”.
- 5.
A netography, or maybe ethnography, of Karaims is also a description of distributive categories of culture. A dozen or so years ago, monographs of communities or “culture of the region” were made in this way.
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Ackowledgements
The project was financed by the National Center of Science Poland granted on the basis of the decision number DEC-2014/15/B/HS5/00732.
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Graczyk, L. (2020). Fewer Karaims, But More Karaim Issues. In: Michna, E., Warmińska, K. (eds) Identity Strategies of Stateless Ethnic Minority Groups in Contemporary Poland. Migration, Minorities and Modernity, vol 5. Springer, Cham. https://doi.org/10.1007/978-3-030-41575-4_5
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