American Journal Of Social Sciences And Humanity Research
351
https://theusajournals.com/index.php/ajsshr
VOLUME
Vol.05 Issue05 2025
PAGE NO.
351-354
10.37547/ajsshr/Volume05Issue05-72
24
The Socio-Cultural Adaptation of The Afghan Uzbek
Diaspora In Turkey: The Case of Ovakent, Hatay
Bebitov Maqsud Abdirasulovich
Senior Lecturer, Denov Institute of Entrepreneurship and Pedagogy, Denov, Uzbekistan
Received:
31 March 2025;
Accepted:
29 April 2025;
Published:
31 May 2025
Abstract:
This scholarly article presents a comprehensive study of the socio-cultural adaptation processes of the
Uzbek diaspora, which was forced to migrate from Afghanistan to Turkey. The central focus of the research is on
the cultural preservation and social integration strategies of Afghan Uzbeks who settled in the village of Ovakent,
Hatay Province, in 1982. The main research directions cover: the impact of the 1989 Afghan crisis on migration;
mechanisms for receiving ethnic migrants; the history of formation and demographic characteristics; the role of
language, customs, and family structures in ethnic identification; and the dynamics of relations with the local
community. The scientific novelty of this study lies in its micro-sociological analysis of the adaptation process of
Ovakent’s Uzbe
k community, which is presented for the first time. It identifies the factors that contribute to
maintaining the cultural stability of ethnic groups under conditions of forced migration. The article provides
essential empirical data for understanding adaptation strategies of ethnic communities within global migration
processes.
Keywords:
Afghan Uzbeks, diaspora, migration, socio-cultural adaptation, religious life, Turkey, Hatay, Ovakent.
Introduction:
Migration is an inseparable part of
human history and represents a complex sociological
phenomenon that leads to social, cultural, economic,
and religious transformations. Various causes, such as
climate change, geographical factors, political conflicts,
economic inequality, and religious persecution, have
compelled people to leave their homelands. The
intensification of global migration flows has further
increased the significance of this phenomenon. Forced
migration, in particular, emerges as a result of human
rights violations, military conflicts, and natural
disasters, creating the need for many individuals to
seek new living environments. The Republic of Turkey,
due to its geographical location, democratic structure,
and relatively stable economy in the region, has
become an important destination for migrants from
various countries. The Anatolian land, which has hosted
many civilizations throughout history, has shown a
unique sensitivity in accepting communities that share
ethnic and religious similarities. The Turkish nation’s
nomadic past and historical experience tied to steppe
culture have also fostered a sense of empathy and
assistance toward migrants. The Soviet Union’s military
intervention in Afghanistan (1979
–
1989) brought
profound political and social changes to the region. The
invasion by the Red Army and the subsequent civil war
forced many people from northern Afghanistan
—
including ethnic Uzbeks
—
to leave their homeland.
Millions of Afghan refugees fled to neighboring
countries, including Pakistan. In 1982, the Republic of
Turkey received 4,195 Afghan migrants of Turkic origin
from Pakistan, including ethnic Uzbeks, and resettled
them in various regions across the country. This study
aims to examine the formation, socio-cultural
adaptation processes, and current state of the Afghan
Uzbek diaspora that was relocated to Turkey in 1982
and settled in the village of Ovakent in Hatay Province.
Within the framework of the study, the historical
causes of migration, the adaptation of migrants to a
new environment, their tendencies to preserve ethnic
and cultural identity, and their interactions with the
local community are analyzed. The results of this
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
research are of significant academic value for
understanding the consequences of forced migration
and studying the integration processes of migrant
communities.
METHODOLOGY
This study employs a qualitative methodology to
examine the sociocultural and religious life of the
Uzbek diaspora that migrated from Afghanistan to
Turkey. Taking into account existing limitations, the
research applies the following primary methods:
Relevant academic literature, archival documents,
demographic data, and mass media sources are
analyzed to construct the theoretical foundation and
contextual framework of the study. To identify the
modes of interaction and self-representation within
the diaspora, textual and visual materials (websites,
forums, social media, documentary content) are
examined. To determine the specific features of the
Afghan Uzbek diaspora, the experiences of other
migrant communities in Turkey and the Uzbek
diasporas abroad are analyzed. Statistical data and
survey results are analyzed to assess the demographic
and socio-economic condition of the diaspora
community.
Literature Review
Existing research on the sociocultural adaptation of the
Afghan Uzbek diaspora in Turkey mainly focuses on the
following areas: Öztürk (2014) examined the historical
dynamics of Turkic ethnic group migration from
Afghanistan to Turkey, analyzing the migration waves
of 1979
–
1989. His dissertation (2014) also addressed
the settlement patterns and labor market integration
of migrants. Kalafat (1995) explored the cultural
consequences of migration and strategies for
preserving ethnic identification. Andican (2020)
analyzed the macro-political causes of migration and
the transnational connections of the diaspora.
However, certain microsociological aspects, such as the
sociocultural and religious dynamics of Uzbek migrants
in Ovakent village of Hatay province, their mechanisms
for preserving ethnic identity, and interactions with the
local community, have not been adequately explored
through empirical research. This study seeks to address
this gap in the existing scholarship.
DISCUSSION AND RESULT
The research conducted on the Afghan Uzbek diaspora
living in the village of Ovakent in Hatay Province,
Turkey, revealed the following key aspects of the
cultural preservation and integration processes of
migrant communities: The community simultaneously
maintains its ethnic identity (language, traditions,
family structures) while adapting to the local society.
The increasing use of the Turkish language among
younger generations and changes in attitudes toward
certain traditions indicate a process of cultural
transformation. Sunni Islam serves as the main unifying
factor for the community. The informal religious
education system and communal rituals not only
reinforce ethnic solidarity but also facilitate the
intergenerational transmission of cultural heritage.
Changes in the cultural codes observed among the
younger generation reflect the dynamic nature typical
of diasporic communities, which has significant
implications for future cultural preservation strategies.
Main div
For a nation like the Turks, historically rooted in
nomadic and steppe cultures the concept of migration
holds profound significance. The Turkish people of
Anatolia and the Republic of Turkey, aware of this
sensitivity, have embraced numerous migrant
communities who left their homelands for various
reasons. Among these migrants, those sharing common
ancestry and religious beliefs were given priority. The
majority of the migrants accepted by Turkey were of
Muslim and Turkic origin. Notably, beginning in the
1950s, Uzbeks fleeing the Soviet Union after World War
II arrived in Turkey via Pakistan. In addition, Kazakhs,
Kyrgyz, and Uyghurs from China's Xinjiang region and
Afghan Uzbeks brought to Turkey in 1982 also belong
to this group. The migrants were settled in different
villages and cities according to their ethnic identities.
This study focuses on the socio-cultural and religious
lives of the Uzbek migrants, originally from
Afghanistan, who were brought from Pakistan and
settled in Ovakent village, Hatay Province, in 1982.
Apart from the introduction, the research is divided
into three sections. The introduction outlines the
general theoretical framework. The first section
presents an overview of Hatay Province and Ovakent
village. The second section explores the socio-cultural
life in Ovakent based on research findings, while the
third section examines the village's religious life. The
study concludes with evaluations and appendices.
Migration is one of the key factors causing changes in
the socio-economic, cultural, religious attitudes, and
behaviors in both the origin and destination regions.
The geographical area within the present borders of
the Republic of Turkey has historically experienced
numerous waves of migration. Some of the newcomers
integrated into Turkish society by establishing various
relationships with the Turks, the principal element of
the state, while others preserved their identities and
continued their existence as a subculture. Turkic
migrants who arrived in Turkey from different
countries at different times have recently attracted the
attention of sociologists. Although not extensively
studied, these groups have become subjects of
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353
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
academic research, particularly within sociology and
the sociology of religion. For example, there have been
scholarly works on Uyghur migrants from East
Turkestan who arrived after World War II [1, pp. 45
–
52]. A major phase in the migration of Afghan Uzbeks
to Turkey was triggered by the Soviet occupation of the
region. The Soviet army's invasion of Afghanistan and
the subsequent events significantly impacted both
Afghanistan and the Turkic world. On April 27
–
28,
1978, a military coup was staged by the People's
Democratic Party of Afghanistan against President
Mohammad Daoud Khan (Andican, 2020, p. 507). As a
result of this coup, Daoud Khan was killed, and the
Afghan government was overthrown.
The leader of the "Saur Revolution," Nur Mohammad
Taraki, was appointed head of the newly established
Democratic Republic of Afghanistan [2, pp. 15, 45
–
48].
Following a revolt by opposition groups, Afghanistan
plunged into a civil war, prompting Taraki to request
Soviet intervention. The Soviet Union intervened
militarily in late 1979 [3, pp. 115, 78
–
85]. Under
Brezhnev's leadership, the USSR aimed to expand its
influence
by
supporting
the
Marxist-Leninist
government in Afghanistan, securing access to Middle
Eastern oil and the Indian Ocean, and suppressing
Islamic movements in the region [4, pp. 45
–
48]. The
Soviet invasion in 1978 intensified the political crisis
and armed conflict in Afghanistan, leading to forced
displacement, especially in the northern regions
heavily populated by Uzbeks such as Baghlan, Kunduz,
Faryab, Helmand, Takhar, and Mazar-i-Sharif. This
occupation created a complex and multi-faceted
refugee crisis in the region. Civilians' lives were
endangered, vital services collapsed, and economic
activity halted. As a result, people were forced to flee
for survival and a more secure future. Around four
million refugees migrated to Pakistan during this
period. However, ethnic and religious divisions
escalated tensions and increased refugee flows. In this
context, Turkey supported international initiatives to
ensure the safe return of Afghan refugees [5, p. 69]. Yet
it was Turkish President Kenan Evren’s visit to refugee
camps in Peshawar, Pakistan, and his meeting with
former Afghan MP Abdulkarim Mahdum that shaped
the destiny of Turkic-origin refugees [6, p. 509], leading
to the inclusion of Turkic refugees on Turkey’s
resettlement agenda. Following Evren's visit on
November 22, 1981, Turkey initiated the resettlement
of Turkic refugees by enacting Law No. 2641 to
facilitate their transfer from Pakistan. During the
occupation, some Uzbeks traveled westward using
unofficial routes to reach Pakistan and were granted
refugee status. In 1982, based on a decision by the
Turkish Council of Ministers and under the
coordination of UNHCR, 4,195 Afghan refugees of
Turkic origin, including Uzbeks, were brought to Turkey
and settled in provinces such as Şanlıurfa and Hatay [7,
p. 81]. These Afghan Uzbeks represent part of the
millions of refugees displaced by the war in
Afghanistan. Their acceptance and resettlement in
Turkey reflect the country’s humanitarian principles
and its policies based on historical and cultural ties with
the Uzbeks. The displacement of Uzbek migrants began
with the Soviet invasion of Afghanistan. Some Turkic-
origin migrants from northern Afghanistan
—
Uzbeks,
Kyrgyz, and Turkmens
—
headed to Iran or Pakistan. The
harsh conditions they encountered led many to seek
refuge in Saudi Arabia or Turkey [8, p. 32]. Over the
years, Uzbek groups primarily from Baghlan, Kunduz,
and Mazar-i-Sharif were transferred to Turkey through
agreements and organizations, and were settled in
various regions based on their socio-economic
conditions and skills. For example, Kyrgyz engaged in
livestock were sent to Erciş (Van), Turkmens to Musa
village (Tokat), and Uzbeks to Ovakent (Hatay),
Gaziantep, and Urfa-
Ceylanpınar. Due to landslide risks
in the Kömürçukuru neighborhood of the Elmadag
region, part of the Amanos Mountains between Hatay
and Iskenderun, a plan was made to relocate the
residents. As part of this, 442 model houses were built
on the Amik Plain, at the foot of the Amanos
Mountains. In 1982, 172 Uzbek families (789
individuals) from Afghanistan were settled in Ovakent
with the support of the Council of Ministers and the
United Nations [9, p. 12]. Over time, an additional 150
families moved from Kömürçukuru. Today, the number
of Uzbek households has exceeded one thousand due
to extensions and new buildings adjacent to the original
houses. Though it held village status for a time,
Ovakent was later reclassified as a neighborhood when
Hatay became a metropolitan municipality.
With legal and illegal migration from Afghanistan and
population growth, the number of residents in the
neighborhood exceeded 7,000. However, due to the
migration of youth seeking better employment in
major cities like Istanbul and Izmir, TÜİK reports that
the population has dropped to around 6,900. The
Uzbek migrants who settled in the neighborhood over
time came from various tribes in Afghanistan [10, p.
44], generally divided into three major groups:
Parakandalar
–
9 smaller clans, Qongirotlar
–
7 clans,
Tavchi (Toqchi)lar
–
7 clans. The Qongirot and Tavchi
(Toqchi) groups, who are the most influential in the
community and originally from the Fergana Valley,
claim descent from the Prophet and are especially
respected due to their strong religious commitment.
Despite coming from different tribes and regions, there
are no major linguistic or cultural differences among
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354
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
them aside from minor pronunciation distinctions [11,
p. 44b].
CONCLUSION
Migration is a key factor that brings about changes in
the socio-economic, cultural, and religious patterns
and behaviors of both origin and destination regions.
The territory within the present-day Republic of Turkey
has experienced many such migrations throughout
history. Some migrants have integrated into Turkish
society, forming various relations with Turks, while
others have maintained their distinct identities,
existing as subcultures. The Afghan Uzbeks who
migrated to Turkey are part of the millions displaced by
war in Afghanistan. Their acceptance and settlement
highlight Turkey’s humanitarian values and culturally
rooted policies toward the Uzbek people. The findings
of this study indicate that Afghan Uzbeks settled in
Ovakent, Hatay, have formed a distinctive socio-
cultural and religious life in the post-migration period.
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