Text, Context and Performance

Ethnopolitical Entrepreneurs as Nation Builders? Heritage and Innovation in Gagauzia

“…The interplay of the construction of exclusionary national narratives and economic (inter) dependence shows that the institutionalization of nation building in Gagauzia is, to a great extent, ultimately restrained by economic realities. Along with contributing to the body of Gagauzian studies (Katchanovski 2005;Keough 2006;Demirdirek 2008;Kapaló 2011;Kvilinkova 2013;Cantir 2015;Tudoroiu 2016;Kosienkowski 2017aKosienkowski , 2017bGrigoriadis and Shahin 2021), I contribute to discussions on contemporary processes of nation building in postsocialist regions (Smith et al 1998;Suny and Kennedy 1999a;Polese and Isaacs 2016;Polese et al 2018), particularly to what extent it is a top-down process or involves elite participation. Bringing to light ethnographic data on intersectional and local experiences of belonging, I also aim to counter "methodological nationalism" (Wimmer and Glick Schiller 2003) both generally and in Gagauzian studies in particular.…”

“…The last work is particularly relevant as an exploration of the efforts of early twentieth-century priest Mihail Çakir to define and promote the category "Gagauzian"a predecessor of the ethnopolitical entrepreneurs I discuss. Ethnographic studies of Gagauzia are far fewer, and those that do exist focus, for instance, on religion (Kapaló 2011), migration (Keough 2006), or language (Demirdirek 2008;Kvilinkova 2013). None remotely deal with contemporary heritagization and innovation processes or offer insight into ethnopolitical entrepreneurship and their nexus with local experiences of belonging.…”

Between Ethnic Group and Nation: Mihail Çakir’s Histories of the Gagauz

“…69 Romanian nation-building in Bessarabia and anti-Romanian grassroots mobilization had a profound influence on the formation of gagauz identity. 70 Çakir highlighted Orthodox Christianity as the foundation stone of the moral qualities of the gagauz and as one of the main pillars of gagauz identity. 71 By claiming an ethnic and not a national identity for the gagauz, 72 he avoided clashing with Romanian nation-building initiatives.…”

“…Multiple attempts were made to republish Çakir's works on the history of gagauz, and increasing references to his personality and work by politicians and scholars pointed at the lasting impact of Çakir's work on the gagauz people. 102 Çakir's status among the gagauz rose precipitously: He was portrayed as a role model, 103 an "apostle" and "educator" of the gagauz people 104 and was given the honorific title "Ay-Boba" (Holy Father). 105 His clerical position only added to his universal appreciation and raised him to quasi-sainthood.…”

“…His works "formed the basis upon which later national ideals were built" and contributed to gagauz religious life to the extent that his works are preceived to "be revered and honored rather than questioned." 106 Moreover, his multilingual teaching, preaching, and publication record raised him to a model of respect for cultural diversity and mutual respect for gagauz, Moldovans, and Russians. The revival of interest in Çakir's works and influence is similarly evident from the commemoration events held in 2016 for his 155th birthday, such as a meeting in a regional library at which his works were said to have paved the way for the emergence of gagauz literature, 107 or the discovery of his tomb in the old cemetery of Chișinău in 2000, the erection of his bust in 2011 and its restoration in 2016.…”