Image of the old homeland and stages of separation in Hungarian emigrants of 1956

Abstract

The study explores the life histories of thirteen “56er” members of the Hungarian Community Church of Georgia who were interviewed as they considered themselves refugees of 1956. In some aspects, the interviewees identified with Hungarians, meaning that in certain situations they behaved like Hungarians and in others like Americans. For them, “being Hungarian” manifested itself in language usage, in eating Hungarian foods, in celebrating Hungarian holidays and participating in the cultural programmes of the Hungarian parish. The author considers this community a part of a Hungarian diaspora since analyses of the life histories showed a collective memory of the old homeland, which is typical for a diaspora.

The analysis of the images of the homeland looked at four moments in time, specifically: childhood stories, first visits to the old homeland, visits after the democratic transformation, and memories of crossing the border.

It was found that the different interviewees’ memories about their old homeland were remarkably rich and similar, even if there were of different points in time. The reason for the similarities is seen in the discussion of personal experiences with others and were expected as such. In fact, the stories had risen to the level of collective memories, where images of the old homeland were selectively preserved, notions that justify not returning.

In their life history narrations, the interviewees presented interpretations collectively “developed” (by the diaspora). This observation is supported by the fact that the interviewees deleted every detail from the originally recorded stories which they deemed unfit to be made public.

The depiction of the political atmosphere of the old homeland, torn by war and heading towards communist dictatorship, served as the framework for their childhood images. In the memories of the first visits to the old homeland, the country of origin had lost any appeal and became a place where the emigrants could no longer imagine living. From the images of the old homeland after the democratic transformation, it is apparent that, in comparison, the new homeland America emerged victorious. And finally, the stories of crossing the border showed that leaving the old homeland was perceived by the interviewees as a form of liberation.

In conclusion, the manner the interviewees speak about their country of origin points beyond the mere devotion to, or the rejection of, the place of birth. Opinions about the old homeland, embedded in stories, also express the way individuals coped with the tension that results from the “double bond”, from two affiliations. The stories also traced the stages of separation from the old bonds, and opening up towards new connections.