Reconceptualizing the Myth of Return: Contuity and Transition Amongst the Greek-Cypriot Refugees of 1974

Home is Where the Heart Is? Forced Migration and Voluntary Return in Turkey's Kurdish Regions

“…This article challenges the common assumption, particularly among academics in the field, that displacement is irreversible (Zetter 1999;Adelman and Barkan 2011) by investigating Kurdish returns in Turkey. It highlights the importance of analysing the intentions of IDPs themselves, and it formulates and tests a set of hypotheses emphasizing the role of structural, integration, identity, and community variables in the return process.…”

“…The integration hypothesis argues that displaced persons are less likely to return home after the passage of time and after successfully settling in a new environment when such an option exists in the first place (see also Zolberg 1989: 406;Zetter 1999;ICG 2002;Iba´nez and Moya 2010). There could be several related indicators of integration, including a permanent job, property, and language proficiency (Wahlbeck 1999;Annan et al 2011;Toal and Grono 2011).…”

“…displaced persons). So far, there has been mixed and contradictory evidence in the literature as to whether return is feasible following protracted displacements, 2 or, in some cases, if it is even desirable (Warner 1994;Zetter 1999;Adelman and Barkan 2011). 3 To shed light on return under prohibitive conditions, this article focuses on two groups of Kurdish Internally Displaced Persons (IDPs): those who remain displaced and have resided in urban environments in Western parts of Turkey since the 1990s; and those who have opted to return to their pre-conflict homes and communities despite continuing lowintensity violence.…”

Back Home? Refugees' Experiences of their First Visit back to their Country of Origin

“…From exile, return is envisaged through concepts like the meaning of home and belonging (McMichel 2002;Said 2000) and the prominent notion of the myth of return (Al-Rasheed 1994;Israel 2000;Zetter 1999). …”

To "1974" ως πολιτισμικό τραύμα

“…Για να αντιληφθούμε τη συλλογική συγκρότηση του '1974' ως πολιτισμικού τραύματος, αυτό πρέπει να αναλυθεί σαν ένα 'φρικιό γεγονός' (Alexander 2004α) που υφίσταται σαν μια ρωγμή στον χρόνο ή, όπως στο απόσπασμα από την ομιλία του Προέδρου, ως ένα γεγονός που ανέτρεψε την 'ομαλή πορεία στον χρόνο'. Τα πολιτισμικά τραύματα αντιμετωπίζουν το οδυνηρό ιστορικό γεγονός ως κάτι που έγινε 'εκτός χρόνου' (Alexander 2004β: 226 Ο μύθος της επιστροφής φαντάζει πιο ρεαλιστικός στον βαθμό που εξιδανικεύει την προ του 1974 περίοδο ως έναν παράδεισο απλής και ευτυχισμένης ζωής ,1999, Dikomitis 2004, Loizos 1981 …”