Abstract
The present article explores the linguistic situation among emigrant Tatars by the example of the Turko-Tatar diaspora in the USA. The cultural and educational work of the Turko-Tatar diaspora contributes to the preservation of the native language, national traditions outside the country as the culture, the language and the religion have played an integral part in preserving the national and cultural image, the lifestyle of the immigrant in a foreign land, in a foreign culture. The language is deemed as the cornerstone of the spiritual culture, a means of cultural cross-fertilization and self-identification. The Tatar diaspora in the USA retains a collective memory of the country of origin as well as striving for self-identification. They possess an enduring identification with the country of origin along with a sense of group unity based on it in order to preserve and develop their language and culture in a foreign environment. The study has confirmed our hypothesis that the linguistic consciousness of the Tatar in America has several features that distinguish it from the linguistic consciousness of Tatars in Tatarstan. At the same time, general views of both groups to certain values can be traced in the linguistic thinking. DOI: 10.5901/mjss.2015.v6n5s3p298
Highlights
The contemporary Tatar language serves as a means of communication for the multimillion Tatar people
As mentioned above the American Turko-Tatar Association in the United States was founded based on the Tatar Society of America that emerged in the 1950s in New York
Summarizing, we can say that the Tatar language is a link that can miraculously preserve cultural exchange even through the millennia passing from generation to generation
Summary
The contemporary Tatar language serves as a means of communication for the multimillion Tatar people. According to rough estimates the overall number of Tatars living abroad adds up to 1.100.000 people; the Tatar diaspora in the far-abroad countries amounting to a little bit over 40.000 people. This is the way it looks it a quantitative sense: 25.000 in Turkey, 5.000 in China, 1.000 in the USA, around 1.000 in Finland, 8.000 in Poland, FRG and other European countries and 1.000 in other Asian countries and Australia The article in question that recounts the issues that go with the preservation of the native language and culture of the Tatar diaspora far abroad by the example of the United States has pragmatic applicability for the development of the Tatar cultural linguistics and social linguistics. Face-to-face meetings, interviews with representatives of the Tatar diaspora during the internship in Milbro, California, were part of the primary methods used to obtain the information required for the research
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