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the public and political dimensions of remembrance, for enacting its“capsulation”back in time, and
for outlining the exceptional “historical meaning” of these events. Yet, interestingly enough, the
references to this meaning and to the political importance of remembering are made during the
ceremony, in front of the present local people and the returning resettlers – many of whom with
direct observations about the events of 1980s, with awareness about the new forms of alienation
that the resettlement posed upon them, and with reservations of remembering these events.
It is namely here – in the tension between the deeply sunk personal memories about
the resettlement and their mobilization in the political discourse of the present – where the
forthcoming commemorations of the “Revival” process and the participation of resettlers in such
ritual activities would be put at stake and would face its major challenges.
Translated from Bulgarian by Nikolai Vukov
Asenov, B. 1996.
Văzroditelniyat protses i Dărzhavna sigurnost
[The Revival process and
State Security], Sofia: SamIzdat.
Assmann, J. 2001.
Kulturnata pamet
[Cultural memory]. Sofia: Planeta 3.
Ben-Amos, D., L. Weissberg (eds). 1999.
Cultural Memory and the Construction of Identity
Detroit, Waine State University Press.
Bochkov, P. 2004.
Bălgarskite turtsi, izselnitsi v Izmir – identichnost, adaptatsiya i mrezhi
na solidarnost [The Bulgarian Turks resettlers to Izmir: identity, adaptation and networks of
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Lazova. Sofia: NBU, 175–190.
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MaltsinstvenatapolitikavBălgariya. PolitikatanaBKPkymevrei, romi,
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Antropologiya na pametta
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Connerton, P. 1989.
How Societies Remember
. Cambridge: Cambridge University Press.
Conway, M. 1997.
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Crane, S. 1997.
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Elchinova,M. 2001.
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Alien by Default. The Identity of the Turks of Bulgaria at Home and in
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Gedi, N., E. Yigal. 1996.
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Gruev, М. 2003.
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politicheskiyat rezhim (1944–1959)
[Between the Five-Pointed Star and the Crescent. The Bulgarian
Muslims and the political regime]. Sofia: IK “Kota”.