PDF Dosyası - Ankara Üniversitesi Kitaplar Veritabanı

made their contribution also in this fıeld, although the majority of writersand translators lived and continue to live in Helsinki.As for the material culture, a number of traditional dishes have defendedtheir position on the tables of Tatar homes. In 1990 a Tatar cookerybook called Milli aşlarıbız was published by Mrs. Derya Samaledtinin Helsinki in the Tatar language, of course.I hope that this short description has been suffıcient to convince youthat the dual identity of the Tatars in Finland is not a legend. At the sametime, I believe, it has indicated that, besides being religious congregations,the Islamic Congregation in Finland and its sister in Tampere haveesteemed and supported national causes.In recent years this national aspect vvith a low external profile hassurfaced in a nevv vvay. As vvell-rooted citizens of Finland the Tatar Islamiccongregations have faced altered circumstances, vvhen Muslimsfrom other countries and vvith a totally different cultural background haveimmigrated to Finland. In principle other Muslims are vvelcome to pray inthe mosques of Tatars; in practice, hovvever, the immigrants have acquiredprayer-houses of their ovvn vvhere they arrange their meetings andcan spend time according to their national customs.As for the future of the Tatar community in Tampere, the moving ofyouth to the region of the capital city seems to constitute the most seriousdanger: the number of young couples and children is in striking decline.It is normal that Tatar vvomen too have a job outside the home and thusthey are not able to teach their children as vvas the custom earlier; grandparentsdo not live together vvith their grandchildren either, and the summercourses are insufficient to transmit the Tatar language and other traditionsto the children.At present, approximately every second marriage is a so-called"mixed marriage". The children of these couples can be members of theIslamic congregations-a Tatar vvoman is legally entitled to make a decisionregarding the name and religion of her child. Hovvever, the transmissionof the Tatar language to a child demands exceptional resolution onthe part of the Tatar parent in a "mixed marriage".Despite a number of modern challenges, the Finnish Tatar community,the northernmost Islamic Turk congregation in the vvorld, can be characterizedas a successful case of dual identity. It is to be hoped that theyvvill be able to retain this identity in the future.***Finally, I should like to dravv the attention to the traditional Turkpronunciation and recitation habits of Arabic vvhich have been transmit-729