Russian colonial violence, having as its aim the destruction of Crimean Tatar culture, was reprocessed and directed against this destruction. Forced assimilation was used by Crimean Tatars as a reminder of why it is so important to preserve your culture, avoid forgetting and dissolving. Nicolas Compridis, a philosopher, criticises the love postcolonial theory has towards the concept of hybridity – of culture as a constantly changing and adapting porous substance. He proposes to look not at cultural changes, but at cultural continuity. He sees a radical political potential in cultural preservation, no less than that, which lies in the concept of hybridity: cultural continuity allows to show the collectivity of attachments and identities, building solidarity between them. Such solidarity provides a chance to withstand the colonial policy of assimilation. Compridis' theoretical framework demonstrates that a culture's stability does not mean its frozenness in the past, which is fully relevant in the preservation of the national identity of Crimean Tatar people. Memories of Crimea, preserved in families through years of deportation, allowed for implementing the dream of return, while a new cultural identity, built on old grounds after the return to Crimea, helped in the fight against endless challenges.

The connection with Crimea was maintained through legends and folktales – in the Legend of the Living Cliffs, a mother and a daughter turn into cliffs in the valley of the Kachа river, and in the legend of the Ayu-Dag mountain, a bear becomes the mountain. Alim Aliev also remarks in his interview that “celebrations, weddings and funerals were what allowed us to keep our identity during deportation.”

Conversations about the homeland as it existed before deportation, which existed before return in 1989. Sevilya Izidinova, in her interview to the GULAG museum reminisces that during deportation her family spoke of what Crimea was like every day at the dinner table, and her grandma “knew every mosque in Bakhchisaray”.

Language activism. After a refusal to renew the licenses of Crimean Tatar mass media (television channel “ATR”, children's television channel “Lyale” and radiostation “Meydan”, print media, such as “Avdet”, “Kırım” and others, as well as the activities of the “QHA” information agency) in 2015, the Mejlis has proclaimed this to be a breach of the rights of indigenous people. Another example of language activism is the “прАвокатор” project, ran by the “Crimean Tatars” website and directed at improving legal literacy in particular in the field of realising the right to learn the Crimean Tatar language at schools.