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dc.contributor.advisorJhala, Jayasinhji
dc.creatorSakarya, Hulya
dc.date.accessioned2020-11-02T15:10:53Z
dc.date.available2020-11-02T15:10:53Z
dc.date.issued2012
dc.identifier.other864885650
dc.identifier.urihttp://hdl.handle.net/20.500.12613/2294
dc.description.abstractThis study examines the efficacy of new liberal policies designed to recognize cultural difference and improve integration of ethnic communities in Georgia, an emerging democracy in the Caucasus. Ethnographic fieldwork was conducted in the city of Tbilisi over nine months in 2009 to investigate public opinion and observe changes in heritage-related endeavors. The liberal policies are part of a reform initiative of president Mikheil Saakashvili and reflect his reimagining of the Georgian nation in civic terms rather than ethnonationalist ones. I recognize the unique and ambitious nature of this project and believe that Georgia's leaders are keenly aware of the constraints on their small nation in the context of late capitalism. The project, which I call the Multiethnic Georgia project, is thus a response to these conditions by deploying multiethnic identity as a resource and thus a way to reconfigure Georgia's relationships with its global partners. The Multiethnic Georgia project is problematic on a few levels. At its outset, the project responds to neoliberal pressure rather than to people's desire for a national concept change. Also, average Georgians (not including minorities) believe these kinds of social management paradigms are unnecessary. They claim they have always been tolerant and that social leveling mechanisms will only exacerbate the friction between people. In this sense, ordinary Georgians as well as more educated observers, touch on a problematic feature of the Western recognition paradigm, which arose to prevent ethnic conflict but does not deal with underlying structures that create social inequality. This project seems to be inculcating a superficial approximation of multicultural coexistence. I call attention to Georgian inter-culturalism instead, which exists in the form of unique social practices that show interdependence, flexibility and openness, as well as local norms of civility, and is a better platform from which to construct a recognition and ethnic integration project.
dc.format.extent204 pages
dc.language.isoeng
dc.publisherTemple University. Libraries
dc.relation.ispartofTheses and Dissertations
dc.rightsIN COPYRIGHT- This Rights Statement can be used for an Item that is in copyright. Using this statement implies that the organization making this Item available has determined that the Item is in copyright and either is the rights-holder, has obtained permission from the rights-holder(s) to make their Work(s) available, or makes the Item available under an exception or limitation to copyright (including Fair Use) that entitles it to make the Item available.
dc.rights.urihttp://rightsstatements.org/vocab/InC/1.0/
dc.subjectAnthropology, Cultural
dc.subjectCaucasus
dc.subjectHeritage
dc.subjectMulticulturalism
dc.subjectNationalism
dc.subjectRepresentation
dc.titleGeorgian Polyphonic Imaginaries: The Politics of Representation in the Caucasus
dc.typeText
dc.type.genreThesis/Dissertation
dc.contributor.committeememberGarrett, Paul B., 1968-
dc.contributor.committeememberLevitt, Laura, 1960-
dc.contributor.committeememberGrant, Bruce, 1964-
dc.contributor.committeememberSanders, Rickie
dc.description.departmentAnthropology
dc.relation.doihttp://dx.doi.org/10.34944/dspace/2276
dc.ada.noteFor Americans with Disabilities Act (ADA) accommodation, including help with reading this content, please contact scholarshare@temple.edu
dc.description.degreePh.D.
refterms.dateFOA2020-11-02T15:10:53Z


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