"Namai - tai tas jausmas, kad esi reikiamoje vietoje reikiamu metu": namų konstravimo ypatumai migruojant

LTStraipsnis skirtas namų konstravimo migracijoje problemai nagrinėti akcentuojant kintančius dialektinius santykius tarp individo, vietų, objektų ir aplinkos. Straipsnio objektas yra namų konstravimo praktika kasdienybėje, nes ji atskleidžia, kaip namus patiria ir išgyvena aktyvų tarpvalstybinį migracinį gyvenimą praktikuojantys modernūs klajokliai. Siekiama atsakyti, kaip individas konstruoja namus, savąją rizominę erdvę kintančioje aplinkoje ir kaip supaprastinamas binarinis jų vertinimas „čia“ ir „ten“ – jis neatspindi migraciją išgyvenančių individų gebėjimo per procesą, taktikas kurti situacinius namus, laiduojančius ontologinį jų saugumą. Klausiama, kaip ir kokiais terminais kalbėti apie dabartinius migracijos procesus kintant vietos supratimui, kuris atskleidžiamas per namų – nenamų dichotomijos problemiškumą ir kintantį erdvės suvokimą pateikiant lauko tyrimo metu užfiksuotus migraciją išgyvenančių individų pasakojimus. [Iš leidinio]Reikšminiai žodžiai: Klajokliai; Migracija; Namai; Namai, namų konstravimas, kasdienybė, modernūs klajokliai; Rizominė erdvė; Home; Home, practices of homing, everyday life, modern nomads; Migration; Nomads; Rhizome space.

EN[...] The purpose of this paper is to analyse the problematic process of home construction through dialectic relations between migrating individuals, changing places, objects and the environment. In the social sciences, this has resulted in home being discussed as the opposite of homelessness or the absence of home. However, these considerations overlap and share a tension within home (Moore 2007) and are seen as a unit. Thus, the object of this ethnography is practices of home construction in everyday life, which acknowledges how home is experienced and sensed among borderless modern nomads, in other words, highly migratory people, who have changed living countries approximately every half to two years for the last few years. Informants (25 to 40 years old) expressed a rather strong struggle with the concept of migration, and refused to call themselves immigrants/emigrants. The main reasons were the lack of matching points of their lives' narratives, and their understanding of how migration is interpreted in the media, and by people around them. They did not feel as though they had necessarily left home, nor did they feel homeless or experience loss; they did not wish to be judged according to stereotyp cal categories of winners or losers. This position represented the mismatch between the media's and migrants' concept of migration. Actually, the choices they made for changing countries or places were more personal-development driven than influenced by political or economic reasons. They used the term e/im/migrant only in order to play with the social-political system in certain situations (e.g. forgetting social security number or enrolling on language courses, etc) but never honestly for their personal identification, because in one sense or another they felt at home.This position led me to enquire about their daily lives, in order to understand how their home was actually experienced and performed. Modern nomads establish their rhizome space (Urry 2003), through which they manage to sense objects and the environment while using tactics for creating place and space. By combining theoretical and empirical analysis, it is aimed to reveal how the individual constructs his/her own rhizome space in a changing environment. Modern nomads who often change their residence around the world, as the anthropologist Winther (Winther 2009) indicates, are people that construct home locally through tactics in the middle of instability for establishing comfort. Due to this phenomenon, the categories of home as place, as an idea, as 'to feel at home', as homing are analysed. Based on ethnography which was conducted with 16 modern nomads from June 2011 to April 2012, who were living during the time of the research in Canada, Denmark, the USA, Brazil, France, the Philippines, Italy and the United Kingdom, it is demonstrated how in everyday life the construction of home happens, how the complexity of home is experienced and sensed through the action of homing. The meetings took place in Vilnius, Kaunas, Klaipeda and Tallinn, when the informants came back to visit their family and friends. Moreover, a constant relationship with all informants was maintained through mobile platforms, such as skype or facebook. Home for modern nomads is a never-ending process, which is not located in a specific place, which is an ability of being -in-a world, when tactics contribute to creating safe and known places in a movement, while combining continuity and changeability. In this paper, mobility is approached as a socio-spatial practice (Jensen 2009; Hoffman 2002) when people are surrounded by the dialectic experiences of/ through personal material objects (Empson 2007; Edwards 2001). [...]. [From the publication]