Yearbook of Kutaisi Ilia Chavchavadze Public Library

An Eminent Georgian Scholar in Abkhaz Studies and the Peculiar Journey of One of His Works

2023-08-23T12:47:52+04:00

Bagrat (Shota) Janashia (1901-1978) was a distinguished specialist in Abkhaz studies and a prominent public figure hailing from Abkhazia. Having been born and raised in an Abkhazian village, he acquired a profound understanding of the Abkhazian language, along with its customs, traditions, folklore, and way of life. Upon graduating from Tbilisi State University in 1929, he returned to his homeland of Abkhazia, dedicating himself to scholarly and educational pursuits.

Bagrat Janashia demonstrated remarkable expertise in Abkhazian language, folklore, and literature. He conducted extensive fieldwork, gathering linguistic materials from local villages, and actively contributed to the compilation of Abkhazian language and literature workbooks. Furthermore, he undertook the task of translating literary works by Georgian and overseas authors into Abkhazian. His profound knowledge and contribution to the field earned him a distinguished position within the Abkhazian intelligentsia, while also garnering respect and recognition from both Abkhazian and Georgian communities.

One of Bagrat Janashia’s notable achievements was the creation of the „Abkhazian-Georgian Dictionary“ in 1954. This pioneering bilingual dictionary encompasses approximately eight thousand words, translating them from the primary lexical corpus of the Abkhazian language into Georgian. Even today, this dictionary retains significant scientific and practical value for researchers studying both the Abkhazian and Georgian languages.

Interestingly, it remains relatively unknown within the scientific community that Bagrat Janashia also compiled the first concise Georgian-Abkhazian dictionary, which accompanied the workbook entitled „Georgian Language for Abkhazian Schools. The First Year of Studying“, drafted by Klimenti Tevzadze and Tinatin Goniashvili and published in 1937.

The „Abkhazian-Georgian Dictionary“ by B. Janashia experienced an unusual journey. Initiated in 1937 in collaboration with D. Gulia, the author continued working on the dictionary alone after D. Gulia’s departure due to personal reasons, ultimately completing it within a year. However, the book encountered numerous obstacles since 1938:

• In 1938, due to the conversion of the Abkhazian language script from Latin to Georgian graphics, the author had to rewrite the entire book.
• The progress of the work was hampered by the tumultuous years of 1941- 1945, marked by the upheaval of war.
• In 1947, the unfortunate passing of academician Simon Janashia, who was meant to serve as the book’s editor, posed further challenges.
• In 1950, academician Ketevan Lomtatitdze assumed the responsibility of finalizing the edition, and the dictionary was submitted to the publishing house. However, due to the complex nature of the text, the book was only published in the spring of 1955. Regrettably, it did not garner widespread readership. This lack of readership can be attributed to the fact that, in 1954, the Abkhazian language script underwent a change from the Georgian script to the Russian alphabet (Cyrillic) under Moscow’s directive. Consequently, the new generation of Abkhazians was unfamiliar with the alphabet used between 1938 and 1954, rendering the book inaccessible to them.

Thus, owing to political circumstances, it took eighteen years for the writing, editing, and publishing of the book designated to contribute to the rapprochement of the two peoples. Still, as it turned out, the book was lost to the mass of readers.

Deity Ajveifshaa in Abkhaz folk songs

2023-08-23T12:58:38+04:00

Throughout the long process of human civilization, traditions have shaped and evolved within the realm of spirituality, being passed down through generations. This assertion is supported by a wealth of oral storytelling materials that serve as chroniclers of past days.

Various peoples around the world possess their distinctive traditional poetry and rituals, reflective of their unique ways of life. The Abkhazian folk tradition and ethnography are no exception.

Abkhazian folk culture is particularly abundant with hunters’ songs. Preserved textual materials demonstrate that hunters approached the deity Azhveipshaa, the god of hunting and protector of wild animals, with profound reverence, seeking his aid in capturing large game, ensuring successful hunts, and safeguarding against misfortune. Traces of pagan beliefs can be discerned in these songs dedicated to the deity Azhveipshaa.

It is noteworthy that hunters’ songs were often performed by groups of individuals. In ancient times, men would hunt together in groups, assisting one another. On occasion, a solitary individual would sing the song.

At certain stages of human development, people held the belief that the success of hunting hinged largely upon the favor of the hunting god. They believed that Azhveipshaa governed their destinies. Consequently, hunters felt compelled to uphold traditions and perform the necessary rituals before and during their hunts. It is important to highlight that, whether or not one believes in these practices, hunters continue to adhere to the generally established rules.

Simultaneously, alongside the pagan deities associated with hunting, the influence of Christianity grew stronger and began to impact traditions connected to hunting. Christian beliefs gained prominence in the lives of the people, bringing about significant changes in the spiritual world of hunters. Consequently, some hunters began to turn to Saint George, seeking his intercession for successful hunts.

Institutionalization of the European Union and the Abkhazia Issue: Discussion in International Resolution

2023-08-23T14:00:57+04:00

In the context of international involvement in the Abkhazia conflict, the most active participants are representatives from the OSCE and the UN. From September 27, 1993, throughout the 1990s and into the 2010s, negotiations between the conflicting parties of Abkhazia and Georgia have been facilitated by the United Nations and the Organization for Security and Cooperation in Europe.

The primary focus of these negotiations revolves around the human factor, particularly the repatriation of internally displaced persons from conflict-affected regions, which is intricately tied to the determination of the political status of the designated territories.

However, the question arises regarding the significance of these resolutions and decisions if their implementation has been consistently delayed. It is crucial to recognize that these resolutions demonstrate the efforts of the Organization for Security and Cooperation in Europe and the United Nations in resolving the Abkhazia conflict (as well as the situation in South Ossetia). Despite facing strong opposition from Russia at the UN General Assembly and the Organization for Security and Cooperation in Europe during the research period from 1992 to 2021, the UN resolutions and OSCE summit decisions serve as a constant reminder to the international community that Abkhazia and the so-called South Ossetia (which actually refers to the Shida Kartli mountains) are integral parts of Georgia. These resolutions assert the rights of the indigenous people of these regions to return to their ancestral lands and waters. They affirm that the state of Georgia will never relinquish its land and water, where the ethnogenesis of the Georgian nation originated three thousand years ago and where the rich traditions of Georgian culture and statehood have developed over centuries.

The Written Legacy of the Abkhazian Princely House in the 19th Century: A Study of Documents and Epistolary Heritage

2023-08-23T14:05:48+04:00

The exploration and reevaluation of the written legacy of the princely house of Abkhazia in the 19th century hold considerable importance within the GeorgianAbkhazian scientific historiographical discourse. During this era, the primary language of Abkhazian culture and education was Georgian, a fact substantiated by historical documents and artifacts. Of particular interest are the official documents, epistolary heritage, and epigraphic monuments associated with the Sharvashidze family, representatives of the Abkhaz princely house. These three groups of historical sources, which encompass official documents, family correspondence, political letters, and various written materials, are predominantly written in Georgian.

This paper focuses on the study and analysis of official historical documents attributed to Kelesh-Bey Sharvashidze, Giorgi (Safar-Bey) Sharvashidze, and Mikheil Sharvashidze. The examination emphasizes the language of the documents, writing styles, textual editing practices, signatures, and other relevant aspects. Notably, these documents adhere to the diplomatic norms of medieval Georgia, employing various diplomatic terms developed in the Georgian kingdoms of the late Middle Ages. They also feature specific appellations characteristic of the Georgian literary language, traditional forms of prayer, and other linguistic elements. It is evident that these documents were not authored by individuals or groups with an „other“ identity; instead, the Georgian language serves as the language of their inner world and their sense of self, evident in every sentence.

The epistolary heritage, preserved and published in the Mikheil Sharvashidze Foundation at the Nation-al Archives of Georgia, can be categorized into three groups: 1) Georgian-language letters with Russian trans-lations provided by official authorities, 2) Russian-language letters sent to the author in Georgian and subsequently translated from Georgian to Russian (though the originals are not extant), and 3) letters composed by the author in Russian and sent to the addressees. Notably, the
third group comprises the fewest number of letters.

The third group of epigraphic material within the written heritage of the Sharvashidze feudal house en-compasses construction and memorial inscriptions, primarily in the form of epitaphs. Grave decoration and the carving of epitaphs are integral aspects of the culture of numerous countries, directly linked to societal traditions, attitudes towards the deceased, and death in general. As a manifestation of philosophical aesthetics concerning life and death, epitaphs hold distinct value as artifacts representing the mentality and cultural iden-tity of individuals within their traditional context. The language, script, content, and attitudes toward death reflected in tombstone epitaphs provide clear indications of diverse cultures and identities. The epitaphs of the last prince of Abkhazia, his wife, and Abkhaz dignitaries serve as significant guardians of cultural identity within our symbolism-laden world.

The examined material confirms that the language of the historical documents, letters, and inscriptions, as well as how they are composed and the traditions observed in writing epitaphs, is unequivocally Georgian. For the authors of these texts, Georgian serves not only as a language of culture but also as the language of their inner world, allowing them to convey their thoughts and feelings metaphorically. These materials unin-tentionally manifest collective historical memory and cultural identity, solidifying the Abkhaz princely house’s written monuments as a treasure trove of inherited collective knowledge preserved in the Georgian language, employing Georgian script and diverse traditional methods of transmission and embellishment.

The Issue of Abkhazia in Giorgi Merchule’s „Life of Grigol Khanzteli"

2023-08-23T14:12:45+04:00

In the genre of Georgian hagiographical writing known as „On lives“, there are approaches suitable for the given era, where clergymen occupy a central role in organizing secular life and resolving worldly matters through the service of spiritual life. This phenomenon is exemplified in the „Life of Grigol Khandzteli“, whose spiritual journey is directed towards constructive engagement with secular life, aiming to regulate it. With this kind of exploit, the rapprochement of the earthly life and life in heaven turn more visible, this synthesis transforms the existence of the country and shapes the way of its unification, based on a single cultural-state soil.

The contributions of Saint Grigol Khandzteli extend beyond bridging the gap between heavenly and earthly realms; they also encompass the formation of Georgia as a unified nation. Throughout his endeavors, spanning various regions such as Samtskhe, Kartli, Tao-Klarjeti, and Abkhazia, he serves as a unifying force, bringing these „countries“ together into a cohesive state known as Georgia. The persona of St. Grigol Khandzteli transcends the confines of a specific historical period, dismantling the boundaries of a single nation and uniting a fragmented society and country through the construction of churches and monasteries, the offering of prayers, the establishment of regulations, and the promotion of literacy.

In the daily life of St. Grigol Khandzteli, there emerges an aspiration towards universal work rather than personal gain, stemming from the harsh realities of life within the country. Ioane Sabanisdze’s call for the protection of the national route of development takes on new dimensions in the ninth century and is complemented by the scholarly endeavors of Giorgi Merchule, who expands the national idea through his exploration of St. Grigoli’s merits.

Grigol Khandzteli becomes a unifier of the earthly and heavenly worlds, establishing order in the wilderness and fostering religious and secular life on solid foundations. These achievements are the result of his inexorable efforts and exalted superhuman qualities, which command respect and reverence from both secular and religious spheres. The obedience and awe expressed towards St. Grigol Khandzteli’s divinely ordained mission demonstrate the acknowledgment of his authority.

In Giorgi Merchule’s „Life of Grigol Khandzteli“, the development of principles centered around national unity and the search for national foundations represents a significant step not only within the context of a specific era but also in a contemporary context. Previous national ideologies paved the way for the establishment of national values, the preservation of territorial integrity, and the cohesion of the nation.

St. Grigol Khandzteli integrates the „country“ of Abkhazia into the broader space of unified Georgia, bringing it into the realm of spiritual and state coexistence. Through the construction of the Ubei monastery, he establishes a center of Christian faith in western Georgia, where the king, as a statesman, governs the country not only unilaterally but also as an active participant in spiritual life. In his discourse with King Demete, St. Grigol Khandzeteli emphasizes the pivotal role of the king’s authority in the process of rebuilding the nation while highlighting the indispensable contributions of spiritual figures and nuns, without whom the unification, development, and progress of the country would not be able to inspire benevolent paths

Megrelian Lexicon Assimilation in the Abkhazian Language

2023-08-23T14:21:31+04:00

The Abkhazian language exhibits a rich vocabulary, consisting of a considerable number of loanwords, including a significant amount derived from the Georgian language. This article focuses on the identification and analysis of Megrelian phonetic
elements observed in the Abkhazian lexicon, based on the work conducted by Prof. T. Gvantseladze in the development of the Abkhaz-Georgian dictionary. Examples of Megrelian loanwords in Abkhazian are provided, such as „a-máká“ in Abkhazian corresponding to „make“ in Megrelian, meaning „oilstone“, and „a-nŭš“ in Abkhazian corresponding to „niši/nəši“ in Megrelian, meaning „boat“.

According to Prof. T. Gvantseladze, given the historical presence of Georgians in the region of contemporary Abkhazia, it is reasonable to consider fragments of Georgian languages and dialects as a linguistic substrate within the phonological system of the Abkhazian language, particularly in various semantic domains of its vocabulary. However, alternative viewpoints expressed in scientific literature propose that a similar type of vocabulary in Abkhazian may have been borrowed from Megrelian. Taking into account the notion that „apxaza/apxazi“ (Abkhazian) refers to an ancient Kartvelian inhabitant of the region, and considering the perspective that the term itself has Georgian origins (apxaza meaning „apxaš zani“ or „mountain Zani“ in Megrelian, as suggested by A. Lomtadze and R. Sherozia), it further strengthens our position that the Georgian-derived lexical units identified in the Abkhazian language represent a substrate layer in the present-day Abkhazian linguistic landscape.

Further research is required to ascertain whether the identified lexical units persist in their current form within the Abkhazian language. If they are indeed found to be present, we can interpret them as borrowings from the Kartvelian language family.

The Presence of Greeks and the Greek Language in the Abkhazian Autonomous Soviet Socialist Republic (20th-30th Century)

2023-08-23T14:28:06+04:00

This study represents the first attempt in the Georgian language to analyze the fundamental aspects of the presence of Pontic Greeks and the usage of the Greek language across various domains during the 20th-30th century, after their relocation from Ottoman Turkey to Abkhazia in 1867. The research draws upon documents preserved in the Georgian archives and information obtained from scholarly literature.

The establishment of the new Greek diaspora in Abkhazia transpired following the dissolution of the Abkhazian Principality in 1864, which resulted in the mass deportation of Abkhazians to Ottoman Turkey. The inaugural Greek settlement, known as „Pervinka“ (meaning „firstborn“ in Russian), was founded in 1868. Greek resettlement from Ottoman Turkey to Abkhazia continued until 1921. During the 20th-30th century, the Greek population in Abkhazia ranked third in number, following the Abkhazians and Georgians. The majority of Greeks did not possess Soviet Union citizenship, a pretext employed by the communist regime to justify their deportation in 1938, 1942, 1944, and 1949. Allegations ranged from anti-Soviet sentiments and suspicions of espionage on behalf of Greece, Germany, England, and Japan, to refusal to comply with communist reforms. However, these deportations were fundamentally driven by military-strategic considerations. The year 1938 witnessed widespread anti-Soviet sentiments and an upsurge in foreign espionage activities. In 1942 and 1944, sympathy towards Germany was added to the previous accusations. The 1949 deportation stemmed from the Soviet Union’s preparations for war against Turkey and its opposition to the newly formed NATO. Due to a lack of trust, the coastal Greek population was deemed potentially disloyal in the event of a conflict with Turkey or NATO.

The Greeks residing in Abkhazia predominantly spoke the Pontic dialect of the Greek language, which markedly differed from other dialects. The communist regime initially planned to establish schools with Greek as the language of instruction. However, artificial barriers were imposed, and the so-called Greek schools initially conducted classes in the mother tongue, only to be replaced by the Russian language at a later stage. Greek textbooks were compiled and published in Rostov, but their availability was limited, resulting in some schools lacking adequate resources. Eventually, these schools transitioned to using Russian as the primary language. Textbooks brought from Greece for the second stage of education were rejected by a special commission for ideological reasons. Consequently, Russian became the medium of instruction during the second stage of education. Furthermore, most lectures at the Greek Pedagogical College in Sokhumi were delivered in Russian, and education at the Sokhumi Pedagogical Institute, across all disciplines, also took place in Russian.

During this period, a Greek language newspaper and a Russian literary newspaper with a Greek supplement were briefly published. Additionally, a Greek theater existed; however, in 1938, the publication of the newspaper and its supplement was terminated, and the Greek theater was closed. Therefore, while verbal assurances suggested the development of the Greek ethnic diaspora and the preservation of their linguistic rights in Abkhazia, the reality witnessed a policy of Russification and extensive discrimination against the Greek population, including loss of life.

Challenges of the Scientific Investigation into Abkhazia and its Surrounding Territories: A Critical Analysis Perspective

2023-08-23T14:33:41+04:00

The present work provides a critical evaluation of the hypothesis put forward in the scientific study of Abkhazia, which has distorted the historical narrative of Abkhazia and its neighboring Georgian provinces, thereby fueling separatism.

In the examination of Abkhazia’s history, both Georgian and Abkhaz scholars employ linguistic material as either an additional or fundamental source. However, regrettably, they often neglect the fact that linguistic analysis requires specific methodologies, and drawing false and sometimes unscientific conclusions based solely on superficial analysis, while disregarding recommended procedures, is not only unacceptable but also detrimental. Therefore, before utilizing the scholarly heritage of previous generations, it is imperative to ascertain the accuracy and validity of these ideas through linguistic methodology.

This study delves into the viewpoints of esteemed scholars such as N. Marr, I. Javakhishvili, and S. Janashia regarding the etymology of certain lexical units documented in Western Georgia from the perspective of modern linguistics. We challenge the Abkhazian and Circassian origins attributed to toponyms like Tskhumi, Pasisi, Chibati, Ancha, Kutatisi, Boboqvati, as well as hydronyms such as Gubazouli and Supsa, and the masculine name and surname Gubazi.

The specific hypothesis subjected to our critical analysis lacks a sound methodological foundation and requires linguistic substantiation. It is also evident that the claims made by Abkhaz separatists regarding the preexistence of various parts of Western Georgia (including Abkhazia, Samegrelo, Imereti, Racha, Guria, and Adjara) before the arrival of Georgians are unfounded.

With the thought of thought: from Abkhazia

2023-08-23T14:39:45+04:00

Three writers, Rene, Geno, and Zaur Kalandia, were born in Abkhazia from a single family. This work focuses on the poetry of René Kalandia (1944-2014). While René Kalandia›s poetic work has been the subject of study in newspaper publications, this article represents the first scientific research on the poet›s work, specifically addressing his connection to Abkhazia. The scientific novelty of this work lies in its attempts to comprehensively examine Kalandia›s unique and profound philosophical poetry. The paper explores various aspects of Kalandia›s work, ranging from deep contemplation to playful wordplay, revealing the individuality of his thinking and his poetic expressions of bohemianism, spiritual yearning, and pagan visions. The harmony between the native surroundings of Abkhazia, the sea, the sky, and its people is eloquently depicted in his poetry, sometimes with confessional undertones and a sense of longing. Reading René›s poetry requires extraordinary energy, talent, and willpower to navigate the emotional storms embedded within. The paradigms presented possess an inexplicable charm and a distinctive enchantment, making it challenging even for professional critics to fully encapsulate. René Kalandia›s poetic rhetoric skillfully combines alienation from the text with intense confessional ntonations, evoking unmanageable traumatic impulses that serve as metaphorical expressions. These impulses give rise to representations of neuroses and formations, bearing metaphorical connotations. Through his poetry, René explores the wonders of the cosmic world, the human soul, dreams, unfulfilled aspirations, and shattered hopes. He embodies the archetype of a lost poet, a sailor navigating the sea of stars, imbued with immense pain and suffering, representing the collective anguish of
Georgia. René, who unites the sea and the poet within himself, emerges as a seeker of eternity, possessing unearthly qualities and boundless love. His beautiful poetic masterpieces will forever captivate the interest of future generations, ensuring the continued relevance and resonance of René Kalandia's poetry.

On Verb Forms with Emphatic Vowels in Megrelian (according to Gali Speech)

2023-08-23T14:44:22+04:00

In Megrelian emphatic vowels that extend word forms are widespread. Vowels y, u, and ŭ can be attached to words ending in a consonant, including verb forms and perform such functions.

In the presented article, the cases of the occurrence of the extending vowel with the verb forms are discussed in the Samurzakano Megrelian, one of the municipalities of currently occupied Abkhazia - according to the Gali speech. The published Megrelian texts (I. Kipshidze 1914; M. Khubua 1938) were taken for analysis, which was compared with the new material recorded in the villages of Gali municipality (Otobaia, Ghumurishi).

From the analyzed material, it can be seen that in Samurzako Megrelian, the verb extension vowel is found in a sufficient number, although it is not characterized by such a frequency as it is in Senaki speech.

Marker suffixes of person and number can be complicated with a long vowel; The structure of the verb stem (the number of syllables) does not matter, it will be attached to different screeve forms. It occurs with a pause both at the end of a sentence and within it. In a certain position, the unextended variant alternates with the extended form, and in some cases (before the particle -a of reported speech) only the extended option is used. Of the extended vowels, the շ vowel is often used. The occurrence of
extended /u/ seems to be due to the phonetic factor: it is mainly found with forms containing a vowel. As a matter of fact, the vowel /i/ is rarely attested in Samurzakano Megrelian.

In general, Maghrelian differs from literal Georgian in terms of the frequency of extended verb forms, although similar facts are more or less confirmed in dialects.

Metropolitan Ambrosi (Khelaia) as the Catholicos-Patriarch on the Cathedra of the Diocese of Tskhum-Abkhazia in Georgia

2023-08-23T14:49:11+04:00

Metropolitan Ambrosi (Khelaia), a notable figure in the history of our country and the esteemed leader of the Catholicos-Patriarchate, served as the Archbishop of the Diocese of Tskhum-Abkhazia, where he dedi-cated himself to the spiritual and religious interests of the nation and the flourishing Orthodox Church of Georgia. As a wise clergyman and devoted patriot, Metropolitan Ambrosi actively engaged inm the affairs of the Georgian government and the ecclesiastical administration of the Diocese of Tskhum-Abkhazia. His tenure played a crucial role in the promotion of the principles and values upheld by the Georgian Orthodox Church and the national identity of Georgia.

Metropolitan Ambrosi was a spiritual father to every faithful Christian, residing within the jurisdiction of the Diocese of Tskhum-Abkhazia, which encompassed the regions of Tskhum and Abkhazia. His influence extended beyond the ecclesiastical
sphere, as he ardently safeguarded the righteous interests of the Georgian nation and the Orthodox Church. Furthermore, Metropolitan Ambrosi held a special place as a representative of the ethnic communities residing in the historical territory of
Tskhum-Abkhazia.

In September 1921, Metropolitan Ambrosi was elected as the CatholicosPatriarch of Georgia, relin-quishing his position on the Cathedra of the Diocese of Tskhum-Abkhazia. This momentous appointment marked the pinnacle of his religious and administrative career, symbolizing his full dedication to the Catholicos-Patriarchate and the spiritual guidance of the Georgian Orthodox Church.

This article relies on scholarly publications, archival sources, and periodicalmaterials to present a comprehensive account of Metropolitan Ambrosi΄s life and contributions.

Professor Tariel Putkaradze on Abkhazia (based on his notes)

2023-08-23T14:58:07+04:00

As a respected scholar and public figure, Tariel Putkaradze has extensively examined the past and the determining factors of the current situation in Abkhazia. Employing both scientific-educational methods and social networks, his research aims to facilitate a proper orientation in the struggle for the restoration of the country΄s conquered territories. This paper summarizes the researcher›s position as recorded in his work, highlighting the following key points:

1. Abkhazia is an integral part of a unified Georgia, affirmed by the unanimous support of the Abkhazian population in the March 31, 1991 referendum. The conflict in Abkhazia is viewed as an element of the broader Russo-Georgian war that began on December 22, 1991. It is seen as a war against the state of Georgia, including the Apsua ethnos, and involving state criminals. Addressing these issues within the political spectrum is crucial for establishing the correct trajectory for the country΄s progress.

2. A differentiated approach is necessary when engaging with the population residing in the occupied territories. While some support the Russian occupiers, others advocate for the restoration of Georgia›s territorial integrity.

3. Overcoming the information warfare targeted against Georgia is of paramount importance. This entails combating falsified history and terminological sabotage, which aim to isolate Georgia from the West and leave it unsupported in the face of the Russian Empire.

4. The path towards reunification of Abkhazia (as well as the Tskhinvali region) lies in achieving real independence for the country through a Western European orientation. Joining the Commonwealth of Nations while preserving its national ethnic identity requires the unity of Georgian citizens in national-state affairs. This unity will enable the consolidation of the peoples of the Caucasus in their struggle for independence.
5. Following de-occupation, Georgia must take effective measures to reclaim the Russian-occupied territories of Abkhazia. This is crucial for the preservation of the Abkhazian ethnos, language, and culture, which are currently under threat of extinction within the Russian imperial sphere. By addressing these issues, Professor Putkaradze contributes valuable insights to the discourse surrounding Abkhazia΄s complex political and social dynamics.

The portrayal of Abkhazia in the memoir of Babo Sharvashidze

2023-08-23T15:17:52+04:00

Memories, diaries, and personal correspondences have long ceased to be considered a marginal genre, as the readers’ interest in this form of literature continues to grow worldwide. The memoirs of Babo Sharvashidze, the youngest daughter of Mikheil Sharvashidze, the last prince of Abkhazia, were translated from English by Maya Tsertsvadze and published as a book in 2019 by the „Artanuji“ publishing house.

According to the „Memoirs“, the author’s personal qualities, as well as the social circles, environments, and societies with whom she interacted, are extensively depicted. Babo Sharvashidze’s life spanned multiple countries, where she encountered numerous distinguished individuals and families from various nationalities including Georgian, Russian, Abkhaz, English, and others. Her memoirs encompass documentary facts and intricate details that hold immeasurable historical significance.

Of particular note are the years of childhood documented in the diaries, providing a reflection of life in our beloved Abkhazia and shedding light on the experiences of a prominent and influential family. Throughout the narrative, names of geographical locations such as Likhni, Sukhumi, Ochamchire, New Athons, and others are intertwined. The vivid portrayal of Babo Sharvashidze’s parents and siblings in her memory holds great significance. It becomes evident how Russia played a role in the dissolution of the principality of Abkhazia, while also highlighting that the European way of life was not foreign or unacceptable to the small nation of Georgia; rather, it was internalized. Despite being separated from Abkhazia in her childhood due to unforeseen circumstances, the author never forgot her homeland, which is reflected in her memoirs.

Exploring the Socio-Religious Significance of the Forge in the Myth-Ritual System of Abkhazian-Georgian Culture

2023-08-23T15:23:40+04:00

The exploration of South Caucasus culture, specifically the region of Kolkheti, remains a pertinent issue in Georgian scientific research. Throughout the centuries, cultural coexistence has been primarily expressed and reflected in various aspects such as the language used in worship services, folk traditions, and rituals. However, following the „Abkhazia war“ in the late 20th century, the Georgian-Abkhazian relationship was severed not only politically but also culturally, scientifically, and socially.

This study aims at elucidating the historical and cultural foundations of the Georgian-Abkhazian relationship by examining the metallurgy and forge mythology. By analyzing folklore and ethnographic materials from the late 19th and early 20th centuries, a combination of typological analysis and the historical-comparative method is employed.

The research unveils the socio-religious aspects and significance of the forge in the daily lives of the people, particularly from the Bronze Age and into the Iron Age. Both Georgian, specifically Megrelian, and Abkhaz traditions feature a distinctive ritual performed in the forge on New Year’s Eve, accompanied by prayers and sacrifices. While this tradition has disappeared in Megrelian culture, in Abkhazia it not only persists but has been officially recognized as a holiday since 1994, remaining a beloved folk tradition. In Abkhazia, the forge prayer ritual is known as „Azhiranikha“ and is regarded as „the day of creation of the world“.

This article explores the reasons behind the association of the blacksmith cult with cosmogonic myths, delving into the complete myth-ritual complex surrounding the blacksmith cult and highlighting both similarities and differences within the Colchis culture. Through typological analysis, the study investigates cosmogonic beliefs and rituals associated with the deity and cultural hero of blacksmithing.

Additionally, it addresses the blacksmith as a sacral, central figure in the religious and social fabric, positioned at the heart of the fire, as well as turning blacksmithing tools into cults. The research also emphasizes the role of the blacksmith as a religioussocial center. While the traditions related to blacksmithing in the Kolkheti plain likely originated during the same period, the Abkhazian ethnological-folklore materials reveal a more archaic layer compared to the Megrelian sources, which exhibit Christianized elements, such as the deity’s name and the nature of the ritual offerings.

The narrative of war and peace in modern Georgian literature (According to "Let’s Speak - 33 Stories about Abkhazia“)

2023-08-23T15:29:29+04:00

The research problem of this paper pertains to the thematic exploration of war and peace in modern Georgian literature. The profoundly impactful human experiences associated with war and the subsequent psycho-emotional consequences intricately depict the boundaries of our collective humanity. Therefore, the latest developments in Georgian literature present a captivating phenomenon that necessitates meticulous examination. The successful cultivation and internalization of the concept of peace
among conflict participants significantly hinge upon its artistic representations within this context. Efforts to reevaluate values and establish a new societal order would be futile without drawing upon the spiritual wisdom embodied in culture. Within the realm of Georgian literature, the activation of historical memory, positive traditions, and cultural values assumes paramount importance in the quest to overcome conflict. It is worth noting, however, that no universally applicable formula has been devised to ensure absolute effectiveness in post-conflict periods. The present study delves into the prose works of contemporary Georgian writers (1990-2021), specifically those encompassed in the anthology „Let’s Talk - 33 Stories about Abkhazia“, published in 2019. The analysis revolves around the artistic characteristics of these narratives, which serve as poignant reflections of the Georgian nation’s perspective on the imperative nature of peace. The research corroborates that these literary works offer a meticulously crafted and sincere portrayal of the tumultuous events during the Abkhazian war, steadfastly committed to the ideals of peace and resolutely averse to endorsing calls for vengeance. The latest contributions to Georgian literature admirably preserve a tradition grounded in universal humane principles, fortifying its significance not only within the national cultural sphere but also in the broader global cultural context.

Migration of Abkhazians and Settlement in Adjara: Reasons, Chronology, Settlement Patterns

2023-08-29T12:04:04+04:00

The Caucasus region has historically attracted the attention of powerful states seeking to expand their influence. During the 16th century, Russia initiated an active policy to establish its presence in the Caucasus, leading to a decisive rivalry with the previous regional powers, the Ottomans and Iran, during the 18th century. Capitalizing on the favorable international context and the sentiments of the Caucasian peoples, Russia gained a significant advantage in the region by the turn of the 18th-19th centuries.

Following Russia’s penetration into Transcaucasia, the issue of the Abkhazian Principality gained prominence in the early 19th century. In 1806, recognizing the circumstances, the head of Abkhazia, Kelesh Beg Sharvashidze, decided to seek protection under Russia, as the Ottomans showed no intention of relinquishing control over Abkhazia. The fate of the principality was ultimately determined by the intense conflicts between Russia and the Ottoman Empire during the first half of the 19th century. On July 12, 1864, the Abkhazian Principality was abolished, and its last leader, Mikheil Sharvashidze, was exiled to Russia.

Russia’s subsequent objective became evident: to reorganize Abkhazia, a strategically vital region along the Black Sea coast, under the empire’s administrative, economic, and demographic interests. As a result, a forced mass emigration of Abkhazians took place in 1867, with a significant number settling in Adjara. However, the migration of Abkhazians to Adjara had already commenced before this emigration wave, dating back to the late 18th century. Nonetheless, the majority of Abkhazians who settled in Adjara arrived during the 1860s and 1870s. Several families completely abandoned Abkhazia, with some of their descendants no longer residing there. Testimony to this can be found in the presence of Kudbes, Atrushbes, and Khokhbes descendants living in Adjara.

The Speeches of Bolsheviks in Abkhazia during the Time of the Democratic Republic (Based on the Perspective of Kutaisi Press)

2023-08-29T12:10:28+04:00

In 1918-1919, a volatile situation unfolded in the region surrounding Georgia, as the newly independent nation faced challenges from both Russia and internal disruptions. Among the various factions, the Abkhaz separatists emerged as a particularly active group, advocating for the independence of Abkhazia and expressing dissatisfaction with the autonomy agreement previously reached with the representative of the People›s Council of Abkhazia. The Georgian society closely monitored these developments, relying on periodicals such as „Our Country“, „Social-Democrat“, and „People›s Friend“, which were published in Kutaisi and provided regular updates on the unfolding events.

During this period, the Bolsheviks, led by Lakoba, and the White Guards, under the command of General Denikin, together with a volunteer detachment, became increasingly active. In response, the Georgian government dispatched General Mazniashvili with a sizable army to confront them. Although the battles against the Red Army and the Volunteer Army proved challenging, General Mazniashvili achieved some successes in the struggle for Abkhazia. Efforts were made to negotiate an agreement between the conflicting parties, and a meeting took place on September 25, 1919, attended by Denikin, Alekseev, Romanovsky, as well as representative from the Georgian side, including Evgeni Gegechkori and Giorgi Mazniashvili. During the meeting, Russian generals laid claim not only to the Sochi Mazra but also to the Gagra district, rendering a mutual agreement unattainable.

Subsequently, the British military mission assumed the role of an arbitrator, but their attempts to restrain Denikin proved ineffective. The Georgian government repeatedly appealed to the British military mission, albeit without success. Eventually, Denikin's army was defeated by the Red Army, and Abkhazia became part of the Socialist Republic of Georgia in the form of autonomy.

First Abkhazian Family in Kutaisi in the 19th Century

2023-08-29T12:15:39+04:00

The present article delves into the hitherto unexamined topic of the settlement of the first Abkhazian individual, Taku (Simon) Shkhvatsabaya, in Kutaisi. Born in the 1830s, Taku was brought up by Ioba Chi-burdanidze, a resident of Kvitiri, who hailed from the village of Tkhina in Abkhazia. Upon reaching adult-hood, Taku decided to embrace the Orthodox Christian faith and establish himself in Imereti. His godfather, Simon Abashidze, was the grandson of King Solomon I. After his baptism, Taku (Simon) Shkhvatsabaya set-tled in the vicinity of present-day Lado Asatiani Street, Kutaisi, which was later renamed Abkhazia Street in honor of his ethnicity in 1885. Subsequently, the family relocated to Levashov Street, presently known as Merab Kostava Street, where their ancestral house still stands, featuring a commemorative plaque. This family played a pivotal role in bringing up several prominent public figures, scientists, and artists, including profes-sors Konstantine and Giorgi Shkhvatsabaia, Igor Shkhvatsabaia, Zurab Shkhvatsabaia, acclaimed sculptor Giorgi Shkhvatsabaia, and others. This study presents a comprehensive investigation into the initial settlement of the first Abkhazian, Taku (Simon) Shkhvatsabaya, in Kutaisi, shedding light on the history behind the naming of his family and residential street. It discusses the circumstances surrounding Taku›s relocation from the village of Tkhina in Abkhazia to be raised by Ioba Chiburdanidze in Kvitiri during the 1830s. Further-more, it explores his subsequent conversion to Christianity and establishment in Kutaisi.

Family Names and Family Settlements in the Village of Tskhiri, Gali Region

2023-08-29T12:55:09+04:00

The village of Tskhiri is located within the occupied territory of Abkhazia in the Gali region approximately 12 kilometers from Gali. Extending across a significant area on both sides of the Eristsali River, Tskhiri was historically divided into three villages in 1930. One village became part of the first village council of Gali, the second joined the Recho-Tshiri council, and the third integrated with the Tskhiro-Gali village committee, assuming the name «Kvemo Tskhiri.» Eventually, Tskhiri established its village council with Tskhiri village serving as its center.

Presently, Tskhiri falls under the Tkvarcheli region, an artificial administrative division that encompasses portions of the Gali and Ochamchire villages. However, it adopted the name «Tshir» upon becoming part of this region. The village is located 70 kilometers away from the contemporary regional center. The local population categorizes Tskhiri into three districts: Tshiti, Jhin Tskhiti (Upper Tskhiri), and Etseri. These districts are further subdivided into ancestral neighborhoods, with each district housing closely related families.

The ancestral neighborhoods primarily consist of one family, resulting in their relatively small size. According to local classifications, there are currently five ancestral neighborhoods: Sazukhbaio (derived from Zukhbaia), Sakamkio (derived from Kamkia), Sanakofio (derived from Nakofia), Sarodonaio (derived from Rodonaia), and Satsatavo (derived from Tsatava). While only one family remains from the Zukhbaia, Kamkia, and Tsatava communities, their ancestral neighborhoods, namely Sazukhbaio, Sakamkio, and Satsato, have endured.

The data presented in this article was collected in 2022 in the village of Tskhiri. The objective of this research is to examine the changes in family settlements within Tskhiri over the past two decades. Before the war, approximately 30 family names were recorded in the village, which decreased to 25 following the conflict. The current residents have identified the following family names in the village: Alsandia, Alphenidze, Aronia, Bakarandze, Buava, Gogilandze, Gogokhia, Esaia, Zukhbaia, Kamkia, Kortava, Krementsovi, Laishvili, Matua, Nakopia, Rodonaia, Uzarashvili, Shafanski, Chekheria, Tsaguria, Tsatava, Tsikolia, Tsimitia, Cholaria, and Khiklandze.

The family names that emerged in the village after the war include Krementsovi, Tsaguria, and Cholaria.

Despite recent developments, there has not been an ethnic transformation within the village. Georgian families have historically populated the area, a characteristic that remains true to this day. However, the population has significantly declined, with approximately 100 households in the past reducing to around 40 presently. While there is one family of Polish origin, they also speak Georgian like the rest of the residents.

Linguistic Characteristics of the Chkhortolian Dialect Spoken by the Inhabitants of Gori

2023-08-29T13:00:26+04:00

The investigation into the linguistic, historical-geographic, and cultural aspects of the indigenous and historical region of Georgia, especially of occupied Abkhazia, holds significant relevance in the context of contemporary society. This article aims to present specific linguistic features observed in the speech of the forcibly displaced population living in Gori, originating from the Chkhortoli village in the Gali district of Abkhazia. The analysis is conducted through the examination of relevant illustrative examples, focusing on the following aspects:

1. Development of the Chkhortolian dialect within the dialectal environment of Shida Kartli, encom-passing intonation patterns, accentuation, and grammatical forms.
2. Evolution of memory concerning village toponymy and vocabulary, including the understanding of place names, folk etymology, and scientific etymology.

An intriguing comparison is drawn between the speech of the displaced population during the 1990s and the period following the 2008 war, examining the linguistic variations across generations. The speech of the Chkhortoli people exhibits language phenomena inherent in the Georgian language system.

The toponyms in the Chkhortoli village exemplify two distinctive models of delimiters: either com-bined with the delimiter or standing alone. Place names originating from the village of Chkhortoli, rooted in Georgian heritage, reflect the region's occupational activities, traditions, and cultural expressions. These place names encapsulate rich, diverse, and reliable information.

The name „Chkhortoli“ itself carries the meaning of „nine eyes“, derived from the Megrelian words „chkhoro“ and „toli“. The term „chkhoro“ (nine) finds confirmation in the toponymy of Georgia, seen in the names of mountainous villages and rivers such as Chkhorotsku, Chkhorotskari, Tskhramukha, and Tskhratska-ro. In each instance, it denotes the abundance of water or water streams.

„Okhoje“ serves as a designation for both a river and a bull stall. The term „khoj“ refers to a bull in Megrelian. The affix „o-e“ signifies a destination or place. Similarly, „Tsarche“ is explained in Megrelian as „tsar-che“, meaning „white water“, but colloquially referred to as „white eyebrow“ by the local population due to the limestone nature of the Chkhortoli area.

Another notable place in Chkhortoli is „Khachalara“, associated with sparse grass growth and predomi-nantly mountainous terrain. The districts within the Chkhortoli village include Ekiani Chkhortoli (Upper Chkhortoli), Guri Chkhortoli (Middle Chkhortoli), and Tudolani Chkhortoli (Lower Chkhortoli). The names of these locations derive from the sa-o prefix-suffix combination, indicating the surnames of individuals re-siding in the village, such as Gamisonia (Sagamisonio), Kikoria (Sakikorio), and Zarkua (Sazarkuo).

The culinary vocabulary of Chkhortoli unveils terms such as Elarji, Gebzhalia, Chincholiya, Jinjolia, and Dzrdzi. Furthermore, attention is drawn to the distinct intonation observed in interrogative sentences within Shida Kartli, where the tone either continues or rises when the particle „-o“ is attached to a specific word in Megrelia.

Grigol II (Lortkipanidze) - Catholicos of Abkhazia (Western Georgia)

2023-08-29T13:05:08+04:00

The Diocese of Abkhazia in Western Georgia has played a significant role in the history of the Apostolic Autocephalous Orthodox Church of Georgia. Throughout its existence, it was led by numerous distinguished hierarchs. From 1696 to 1742, Grigol II (Lortkipanidze) served as the Catholicos of Abkhazia for a remarkable period of 46 years. Various charters, archival materials, and museum documents provide valuable information about the life and activities of Grigol II, the Catholicos of Abkhazia. In 1701, Dosítheos, the patriarch of Jerusalem, sent a letter to Grigol II, acknowledging his position as the Catholicos of Abkhazia. Pope Clement XI also informed SulkhanSaba Orbeliani and Catholicos Grigol Lortkipanidze about sending missionaries to Abkhazia and sought their assistance. Grigol II undertook the restoration of agriculture that belonged to the Diocese of Abkhazia and reclaimed some of the estates seized by feudal lords in Odishi, Guria, and Racha. He notably provided support to the oppressed Catholic serfs who were forcibly relocated across the Enguri River. Grigol II actively participated in the political affairs of the time. As the leader of the Church in Western Georgia, Grigol Lortkipanidze is referred to as both Catholicos and Patriarch. Grigol II, the Catholicos of Abkhazia, passed away in 1742. Renowned writer and theologian Nikoloz Cherkezishvili-Rustveli composed a eulogistic sermon highlighting the merits of Grigol Lortkipanidze in his iambic verse. This article draws upon museum documents and scholarly literature, some of which are being introduced into academic circulation for the first time.

Preserving the cultural heritage of Abkhazia: A scientific exploration of digital archives

2023-08-29T13:50:25+04:00

The firm unity of our country’s past, present, and future determines the peculiarities of historical events. In this paper, I discuss the invaluable wealth bestowed upon us-the cultural heritage monuments of Abkhazia-highlightingtheir significance and role in shaping historical events. The compilation includes a brief overview of several noteworthy sites, such as the churches and monasteries of Bichvinta, Bedia, Ilori, Komani, Dranda, Gagra, Mokvi, Likhni, as well as the Besleti Bridge, Anakofia Castle, Gantiadi Basilica, and Sharvashidze Palace, to name just a few from an extensive list.

These monuments form an integral part of Georgian culture, bearing witness to their historical narratives through the distinct architectural features characteristic of Georgian culture and the Georgian frescoes adorning their surfaces. Within the territory of modern Abkhazia, the abundance of Georgian written monuments provides rich material for historical-source-scientific research, paleographical investigations, and the study of the evolution of written culture. These written monuments encompass a wide range of artifacts, including epigraphic inscriptions and manuscripts transcribed on delicate materials.

The research draws upon the invaluable contributions of T. Kaukhchishvili, a renowned scholar specializing in Greek epigraphy in Georgia. According to Kaukhchishvili›s data, the Greek epigraphic monuments discovered in modern Abkhazia predominantly date back to the pre-9th century era.

The primary objective of this paper is to emphasize the importance of showcasing the cultural heritage monuments of Abkhazia in digital repositories and platforms, aimed at facilitating their widespread popularization. To achieve this, I propose the development of a mobile application that collects information about the cultural heritage in Georgian, Abkhazian, and English languages, providing insights into its cultural-historical significance and current state of preservation. Utilizing digital technologies, these heritage treasures can be shared across various internet platforms, ensuring their accessibility and preservation for future generations.

Tedo Sakhokia and Abkhazia

2023-08-29T13:56:14+04:00

One of the primary focal points of Tedo Sakhokia’s (1868-1956) multifaceted scientific, creative, and socio-political endeavors was his proactive involvement in addressing the challenges associated with Abkhazia. He not only opposed the colonial policies enacted by the Russian government in Abkhazia through his written works but also took practical measures. This is exemplified by his pivotal role in establishing the „Georgian Party“ of Abkhazia between 1895 and 1904. This political party regarded the resolution of two key issues as essential prerequisites for fostering the national consciousness of Abkhazia’s inhabitants: the official recognition of Georgian language services in churches and the implementation of Georgian-language education in schools. Tedo Sakhokia’s insights about Abkhazia are of significance as they provide us with a comprehensive understanding of the ethnic makeup of the local population. Specifically, according to his information, Georgians constituted the largest segment of Abkhazia’s inhabitants by the end of the 19th century. However, due to Russia’s colonial policies in the region, the number of foreign settlers, primarily Russians, steadily increased. According to the writer, this ethnic division of Abkhazia’s population resulted in the greatest hardships for the Abkhazians, who represented the smallest portion of the populace. While Tedo Sakhokia’s association with Abkhazia extends beyond the matters discussed herein, the aforementioned details offer a substantial foundation for acknowledging the role he played in addressing the challenges of Abkhazia through his creative pursuits and active practical endeavors.

A 19th Century American Source on Abkhazia

2023-08-29T13:59:35+04:00

Among the notable individuals who explored Georgia during the 19th century, it is imperative to highlight the American ethnographer, folklorist, and translator, Jeremiah Curtin. From 1864 to 1869, he served as a secretary at the US Embassy in St. Petersburg, during which time he embarked on his journey to the Caucasus. Upon his return to the United States, J. Curtin frequently delivered lectures on Russia and the Caucasus. His final visit to the Russian Empire occurred in 1900.

J. Curtin’s memoirs were meticulously prepared for publication by his widow, Alma Cardell, based on his notes as an American diplomat and writer. The book was initially published in America in 1940 by the Wisconsin State Historical Society. Within these memoirs, the author narrates various accounts of his endeavors and recounts his impressions of his trip to Georgia. Notably, J. Curtin captivatingly describes numerous regions and cities of the country. This specific work exclusively focuses on episodes involving Abkhazia and the Abkhazian people. Its value is heightened by the author’s firsthand experience, as he traveled to the region in the early 1870s.

In conclusion, it is fair to assert that despite some inaccuracies, Jeremiah Curtin’s memoirs must be regarded as a multifaceted and significant foreign source for studying the history of Abkhazia and Georgia as a whole.

Epigraphy of Western Georgia (Abkhazia). Linguistic-paleographic peculiarities

2023-08-29T15:32:47+04:00

As indicated by historical documents, Abkhazia has consistently been an inseparable part of the Georgian kingdom, with its population being Georgian. The existence of a unified civilization in the region is evidenced by inscriptions, manuscripts, and historical records. It is important to emphasize that the Adyghe (Abazines) tribe, who lacked literacy and a written alphabet, could not have fostered the remarkable culture that thrived in Abkhazia.

The animosity exhibited by Apsua separatists towards Georgians was nurtured under the influence of Russia, as they sought a common ground to rally around. The Apsua people, presenting Russian script and language as their own, pretended to develop the Apsua language—an endeavor that remains unfounded and unacceptable. There was never a Georgian issue in Abkhazia, nor were there any significant scholarly investigations being conducted.

In his essay, Vakhushti highlights three names for the country: Egris, Abkhazia, and Imereti. The term „Egris“ originated from Targamos› son, while „Abkhazia“ is linked to Levan, who eventually ruled over Abkhazia following the reigns of the first Leon and the second Levan. After Leon Khosrovani›s demise, he claimed full authority over both Egris and Abkhazia, renaming the entire territory his kingdom. During that period, they had conquered all of Abkhazia, and the broader Georgian region was referred to as Kartli Amereti, with Abkhazia specifically denoted as Imereti or Imerni. This integration was primarily aimed at unification (Vakhushti Bagrationi, 1997, p. 145).

The epigraphic monuments in Abkhazia primarily date back to the 8th-10th centuries. The study of these monuments holds great significance for the understanding of the Georgian language and the broader historical context. Epigraphic artifacts are scattered throughout the entirety of Abkhazia.

The inscriptions frequently employ the karagma, a symbol representing the abbreviation of words. A small cross symbol () is a prevalent feature in most inscriptions. Furthermore, descending diphthongs formed by the letter ჲ (iota) can be observed. Additionally, non-syllabic/u/ is confirmed after a consonant, while the sound ჴ (khari) has been incorporated into the word roots. Numerous phonetic and morphological elements are also discernible. The epigraphy of Abkhazia stands as a remarkable testament to the rich Georgian culture, crafted by skilled hands.

Main findings: As indicated by the research, the Apsua separatists, who are deemed hostile by the central power, are residents of the northern part of the Caucasus and have no written language. They were unable to create or establish written texts and compile any manuscripts and build churches. Their settlement occurred later, but they remained in the minority. They adopted the Georgian alphabet, while Abkhazia, on the other hand, sought to differentiate itself, but all of this proved to be merely fictional.

The Political Status of Abkhazia in the Democratic Republic of Georgia (1918-1921)

2023-08-29T14:02:32+04:00

The political status of Abkhazia during the collapse of the old Russian statehood and the subsequent formation of national republics in the South Caucasus region remains a contentious subject in modern histori-cal research. While the historical connection of Abkhazia to Georgia as an integral part is indisputable, vari-ous works in foreign languages have presented this issue through the lens of Soviet propaganda. The govern-ment of the Democratic Republic of Georgia faced formidable challenges from its inception, as it sought to establish an independent Georgia within its historical borders, including the territory of modern Abkhazia, currently under foreign occupation. Hence, an examination of the political status of Abkhazia in the Democratic Republic of Georgia remains highly relevant today. The purpose of this research is to investigate the status of Abkhazia during the period of the Democratic Republic of Georgia by conducting an objective anal-ysis of archival documents.

Based on objective scrutiny, the following conclusions can be drawn: a) During the existence of the Democratic Republic, it was possible to restructure the administrative unit of the Sokhumi district of the Rus-sian Empire into an autonomous Abkhazia; b) On June 11, 1918, the „People’s Council of Abkhazia“ signed an agreement that granted autonomy to Abkhazia as a part of the Democratic Republic of Georgia; c) On Oc-tober 16, 1920, the draft constitution of Abkhazia was adopted during the People’s Council meeting and sub-sequently submitted to the Constituent Assembly for approval. The „Statute on the Management of Autonomous Abkhazia“ was prepared based on this document and received approval from the founding assembly on February 21, 1921. From 1919 onwards, Abkhazia enjoyed de facto powers in agreement with the Govern-ment of Georgia. The extent of autonomy granted to Abkhazia through this provision exceeded any previous rights bestowed upon the region, as it encompassed complete self-governance and full autonomy in domestic affairs. On February 21, 1921, the constitution of the Democratic Republic of Georgia, approved by the Con-stituent Assembly, officially recognized and legalized the autonomous status of Abkhazia within the unified Georgian state. The participation of Abkhazia’s representatives in the creation of this constitution further ce-mented the autonomous status of Abkhazia.

Through an objective analysis of archival materials and historical documents, this research sheds light on the complex and nuanced political developments surrounding the status of Abkhazia in the Democratic Republic of Georgia. By providing an unbiased examination of the subject matter, this study contributes to a more comprehensive understanding of the historical and political dynamics of Abkhazia during this pivotal period.

Abkhazia in the Persian poetry of the Middle Ages

2023-08-29T15:39:20+04:00

According to the historical sources of the Middle Ages, „Abkhazia“ is referred to as the entire territory of Georgia. As a counterpart for the Eastern region, „Abkhazi“ is ethnically the same as a Georgian, as „Abkhazi“ means „Georgia“. In written sources and historical literature, particularly in the poetry of the Middle Ages, the use of the term „Abkhazi“ is not limited to one specific context but encompasses the historical and geographical references associated with it. Authors and poets use this term to convey the history and geographical connections between Georgia and Iran. In the literary works of Shirvan, a notable representative of the literary school of Shirvan, the term „Abkhazi“ appears and is consistently used alongside its association with the heart and soul of Georgia. Based on the example of the dialect of the Khakan region, it is evident that the spoken language in Abkhazia is Georgian. The article provides examples of translations from the poetry of the Middle Ages, specifically in Georgian, to demonstrate how the term „Abkhazi“ was employed in the context of Georgian political unity.

Ethnic Origin of Catholicoses of Western Georgia - Abkhazia

2023-08-29T14:08:33+04:00

The Catholicate of Abkhazia has played a significant role in the religious and political landscape of Georgia for nearly a millennium. Its establishment dates back to the reign of the Kingdom of Abkhazia in Western Georgia during the 9th and 10th centuries. The Catholicate continued to exist throughout the era of the unified Georgian monarchy from the 11th to the 15th centuries, as well as during the formation of the Kingdom of Imereti from the 16th to the 18th centuries. Encompassing the entire of Western Georgia, the Catholicate of Abkhazeti held its seat in Bichvinta until 1565.

However, due to the complex political circumstances arising from Ottoman invasions and migrations from the North Caucasus, King Bagrat III of Imereti (1510- 1565) and Catholicos Evdemon Chkhetidze (1557-1578) relocated the Catholic center from Bichvinta to Gelati in 1565. The Catholicate persisted until 1814.

It is crucial to emphasize that a wealth of sources, documents, cultural and artistic works, including frescoes, manuscripts, legal monuments, and church inventory, as well as descriptive icons that have survived, unequivocally affirm the founding and existence of the Catholicate of Abkhazia within the Georgian reality. Furthermore, the Catholicoses themselves were of ethnic Georgian origin and conducted religious services in the Georgian language. The abundance of spiritual and cultural monuments created during the Catholicate›s existence was exclusively composed in Georgian, providing indisputable evidence of its formation and exist-ence within the Georgian context.

Any attempt by contemporary «researchers» or ill-founded publications to challenge this historical fact will undoubtedly fail. In the future, it is imperative to produce a dedicated monograph on the Catholicos of Abkhazia, available in multiple languages, to provide an accurate account of the true history of the Catholicos of Abkhazia (Western Georgia) and disseminate this knowledge to a wider audience.

Not Overcame Humanism

2023-08-29T14:12:54+04:00

The book „Manana Anua. 52 Days of the Slavery“ by Shorena Lebanidze reflects the tragedy of war and thoroughly describes the 52-day captivity of Yuri Anua΄s wife, Zoia Adamia (now Mother Mariami), and his daughter, Manana. Yuri Anua was a subdeacon in the Koman church named after John Chrysostom and the restorer of Vasilisko spring. Outside the church, only bullets and death awaited the people inside.

In the novel, common sense and spiritual strength stand against the cruelty of war. Yuri Anua and Father Andria (Kurashvili) sacrificed themselves. Yuri Anua, an Abkhazian by ethnicity, had no choice between Georgians and Abkhazians. His choice, desire, and spiritual longing were for reconciliation.

Father Andria was not forgiven for his answer: «This is the Lord›s land!» to the question, „Whose land is it?“

The work is a first-person narrative, and the feelings expressed are intense. A mystical harmony is created, where „the deceased (Father Andria - N.P.) lying near the icons is saved from the destructive force of death“. Manana Anua, dressed in the priest›s robe, and the women entrusted to God›s grace, pray. Impressive and convincing is the short but spiritually deep episode of how „a pious person with a special mission was born from 27-year-old Manana Anua from Koman“.

The story, narrated by a real person, has been transformed into a novel by the writer. The driving force of the action is war; it shows the true face of the people without a mask. There are lazy, cowardly, and cruel people, as well as those who express kindness and have not become callous, like Rafik Achba. The Georgians had saved Rafik Achba›s brother from the cruelty of the Mkhedrioni members during the military coup in Georgia that had taken place before the war in Abkhazia started. The kind-hearted brave man accepted grace and promised himself: „I will forget the hostility toward the Georgians, and I will not forget the saving of my brother. I will save everybody God allows me to save“. He was the person who protected Manana Anua and her mother from hatred and death, sending them safely to Tbilisi. This book had its continuation in real life: it was published twice, in 2015 and 2019, and translated into Abkhazian (Translator - Irma Osia) and Turkish (Translator - Hasan Celik) languages. After the Abkhazian edition, one of the protagonists, Rafik Achba, the same as Rafik Aiba, familiarized himself with the book. He expressed his willingness to have his real name in the book, and his wish was fulfilled in the second edition. Rafik Aiba holds an important position in Abkhazia.

The title of the article, „Book about Hope and Tragedy“, refers not only to the discussed novel but also to the daily reality of Abkhazia, especially in Samurzaqano, where there are still Georgians living with the document „Temporary Right to Live“. Students from Shota Meskhia Zugdidi State Teaching University have dedicated a small volume of stories to the great hope and huge tragedy of Georgians living under this „right“. In general, the subject of our research is the role of public diplomacy in Georgian-Abkhazian relations and the strengthening of ancestral and general human values. The novel is one part of the victory of words and it also encompasses hope and tragedy. Each episode can be transferred into each plot.

Abkhazian families in KemalPasha

2023-08-29T14:18:36+04:00

The lack of research on Abkhazian families residing in the Artvin region of the Republic of Turkey, both within Georgian and Turkish academia, highlights the novelty of this paper. Specifically focusing on the Abkhazian families in Kemal Pasha district of Artvin province, this study offers valuable insights. Situated near the border of Georgia, Kemal Pasha district (Ilche) is a coastal area along the Black Sea, with the city of Kemal Pasha serving as its administrative center. The district predominantly consists of Laz and Hemsins populations.

district of Artvin province, this study offers valuable insights. Situated near the border
of Georgia, Kemal Pasha district (Ilche) is a coastal area along the Black Sea, with the city of Kemal Pasha serving as its administrative center. The district predominantly consists of Laz and Hemsins populations.

Of particular interest is the presence of two Abkhazian families residing in the city of Kemal Pasha, as there are no concentrated settlements of Abkhazian descendants in Artvin province. However, traces of Ab-khazian ancestral memory can be observed among the contemporary population. The primary reason behind individual cases of Abkhazian settlement in the region can be attributed to emigration. It is noteworthy
that during the era of emigration, Artvin served as a significant transit point for North Caucasian migrants en route to Erzurum, a major collection and distribution center.

The timeliness of this topic is further emphasized by the fact that the brothers under examination are descendants of Abkhazians who settled in the Batumi district in the mid to late 19th century before they emi-grated from Abkhazia. The study of Caucasian migration is an important area within modern scientific re-search, and part of this research involves observing the faint traces of these migrations within Artvin province.

An essential aspect of this study is the recognition that Kemal Pasha is a coastal settlement where the first-generation Abkhazians were engaged in seafaring activities. They transported cargo within the vicinity, with their sailing routes encompassing Khofa, Batumi, and occasionally Trabzon under favorable weather conditions. This maritime activity persisted until the 1920s. Despite the limited available information regard-ing the memory of Abkhazians in Kemal Pasha, this paper aims to analyze their family history within the context of Caucasian migrations.

It is worth noting that the closest concentration of Abkhazians to Kemal Pasha can be found in Georgia, particularly in Batumi and neighboring villages such as Angisa, Adlia, Feria, Sameba, Kakhaberi, and Charnali. Against this backdrop, it can be inferred that individual families of the first generation of Abkhazi-an emigrants settled further south, not only in Kemal Pasha but possibly in other locations as well.

On some issues about Abkhazia

2023-08-29T14:23:21+04:00

1. The Significance of the Bichvinta Church in the Early Spread of Christianity in Georgia.

According to historical sources, the Church of Bichvinta played a crucial role in the initial phases of Christianity’s dissemination in Georgia. The involvement of its leader in the activities of the early ecumenical council is a clear indication of the rapid establishment of Christianity in the early centuries (Sherozia, 2014). It is important to note that the head of the Bichvinta church should not have been of Greek or any other foreign nationality (=language) for two primary reasons. Firstly, preaching and prayers were likely conducted in the local language to ensure understanding among the congregation, as the purpose of the worship service would otherwise be lost. Secondly, the Bichvinta Church, possibly referring to the Bedia Cathedral, appears to have been active even before Christianity was declared the state religion of Georgia. However, Christians were still facing persecution in the Greco-Roman world during this time.

2. Noteworthy church documents of the 17 -18th centuries associated with the Bichvinta Church documents from the 17th and 18th centuries provide interesting insights into the Bichvinta church and its benefactors from various parts of Megrelia. For instance, records from 1628 mention a resident of Ghalidzga (present-day Beslakhuba) who donated Paraksia to the Bichvinta church. Similarly, an 18th-century document indicates that Ganisha Barkalaya of Ghalidzga, Bigwa Jwebe of Bia in the first half of the 18th century, Levan Dadiani donated Gvichia, a fisherman, to Bichvinta Church in 1628, and Gatanjia Gwichia of Bashi to Mtatsminda in 1642. This list can be further expanded using P. Tskhadaya’s work “Surnames and Surnames Settled in Samegrelo“ (2000). The princes of Megrelia paid close attention to the affairs of the Bichvinta church, as it was a part of their domain from the beginning. Notably, Levan II Dadiani, along with his sister, the queen of Kartli, showed great interest and support for Georgian culture(see the history of „Vepkhistkaosani’s“ oldest manuscripts), particularly for churches and monasteries.

Noteworthy examples include the restoration of the Jerusalem Cross Monastery together with the Bichvinta Church and the construction of a new Church in the Uriat district of Jerusalem (Gabashvili, 1956), among many others.

3. Of particular interest are the Agapes at the Cross Monastery in Jerusalem (Metreveli, 1967). The inscriptions here mention individuals such as „Markozi of Bedia“, „Former Nikoloz Catholicos of Bedia“, „Melikzedeli of Bedia“, „Yovakim the Catholicos of Tsaishi-Bedia and Abkhazia“, „Catholicos of Abkhazia Daniel and his son Giorgi of Chkhondi“,„Bishop Grigoli of Dranda“, „Mikael Abkhazi“, and „Eudemon of Dranda, son Jaiani of Tsalenjikha“. The timeframe for the individuals listed in the Agape inscriptions spans from the 11th to the 18th centuries. Together with the church documents, the Agape inscriptions from the Cross Monastery provide valuable historical information about Abkhazia (=Egris, Samegrelo) and Georgia as a whole.

Abkhaz Migration and Sea Travel Stories in the Oral History and Fiction

2023-08-29T14:29:50+04:00

Together with the scientific literature and fictional texts of Georgian and Abkhazian writers, this work primarily relies on oral histories gathered from descendants of Abkhaz emigrants (muhajir) during field expe-ditions conducted from 2014 to 2022. As a result, it offers novel insights into both the general phenomenon of Abkhaz emigration and the specific experiences of Abkhazians residing in Adjara from the perspective of studying Abkhazian relations. Abkhaz migration was intertwined with the ongoing processes in the Caucasus region and the Russian-Ottoman wars, which inflicted significant pain on Abkhazia. The history of mass mi-grations can be traced back to the mid-19th century, featuring several major waves in the 1860s, 1870s, and 1880s, with isolated cases of emigration documented until the 1920s and 1930s. Emigrant Abkhazians settled both within the Ottoman Empire and near their homeland. Before the Russo-Ottoman War of 1877-78, Adja-ra was part of the Ottoman Empire, and a portion of Abkhazian refugees settled there, driven by hopes of eventual return and the resemblance of natural conditions. This paper examines narratives related to the jour-neys undertaken by emigrants, whether by sea or land, utilizing various modes of transportation such as ships, boats, carts, horses, or on foot. The central focus of the research revolves around the challenges associated with sea travel, which is extensively depicted in press materials, oral histories from descendants of emigrants (including Abkhazians living in Adjara), and in artistic works, such as Bagrat Shinkuba’s „The Last Ubikh“, Ilhan Akin’s „Silent Cry“, Anzor Kudba’s „The Road“, and others discussed within the paper. The relevance of this topic stems from the significant interest in emigration as a mass population movement not only in the Caucasus but also beyond, as well as the importance of studying the history and cultural heritage of emigrant descendants, particularly Abkhazians residing in Adjara, within the complex context of contemporary Georgian-Abkhazian relations. The objective of this paper is to explore the oral histories of Abkhaz emigrant descendants, including those living in Adjara, alongside artistic texts, sources, and relevant scientific literature specifically about Abkhazian emigration, particularly concerning sea travel. The findings of this research lead to the conclusion that the sea route left a lasting, more poignant imprint on collective memory. It is worth noting that the tragic layer of oral histories predominantly centers on the experiences of exiles within the depths of the Ottoman Empire. While the challenges of migration were not unfamiliar to families settled in Batumi, the accounts of those who ventured further away often contain indescribable pains... pains that have become indelibly etched in the memory and soul of Abkhazians.

Archival insights: Exploring Akaki Jobava's records on „Thoughts about Abkhazians“

2023-08-29T14:36:15+04:00

This paper, presented at the conference, discusses the records of Akaki Jobava (1893-1969), a native of Abkhazia and an ethnically Abkhazian individual, focusing on his work titled „Thoughts about Abkhazians“. These recordings, written in Russian and dated 1961, have been preserved within the author’s family archive and handed down to us by his descendants. Before the revolution, Akaki Jobava served in the Russian army, holding a military rank. After the revolution, he returned to his homeland, settling in Sukhumi, and assuming the role of Chief Accountant in the Ministry of Finance of the Autonomous Republic of Abkhazia for several years. Akaki Jobava was a highly educated and literate person, deeply connected to Abkhazian culture and devoted to his homeland. He was fluent in Abkhazian, Megrelian, and Russian languages.

Akaki Jobava was married to Zinaida Karichashvili (1905-1981), a Georgian woman, daughter of Ni-koloz Karichasvili, and the niece of Davit Karichashvili (1862-1927) a renowned Georgian public man. Zi-naida’s mother Mariam was a sister of Leonide (1861-1921), Catholicos-Patriarch of All Georgia, during 1919 -1921. After graduating from the Pedagogical Faculty of Tbilisi State University in 1927, Zinaida was assigned to work as a teacher of Georgian language and literature in Sokhumi, where she met her future hus-band. Later, the couple relocated to Tbilisi, and they had a son named Leonide (Leo) Jobava (1937-1993), who earned a candidate of technical sciences degree and served as an assistant professor at the Polytechnic Institute of Georgia. Influenced by his mother and the Georgian environment he grew up in, Akaki Jobava’s son identified himself solely as Georgian and was an ardent patriot of Georgia. This sentiment extends to Akaki Jobava’s grandchildren as well, who have a Georgian mother and currently reside in exile. Akaki Jobava, his wife, and his son rest in peace at the Digomi cemetery in Tbilisi.

Akaki Jobava’s notes reflect his perspectives and opinions on the legal status of Abkhazians during the pre-revolutionary and Soviet periods. They were written with deep affection for Abkhazia and its people, ac-companied by anguish caused by Russia’s colonial policy in Abkhazia, the mistreatment and harassment of compatriots, the erosion of Abkhazian traditions, and the decline of the Abkhazian language. Even today, Russian policy continues to exert negative consequences in Abkhazia, which remains de facto separated from Georgia, leading to the ongoing degeneration and destruction of the Abkhazian people. Given this context, Akaki Jobava’s notes, as presented at the conference, hold significant importance and deserve special attention.

Monk Iakime΄'s Account of Georgian Manuscript Books Preserved in Abkhazia (Insights from Archival Materials of 1934)

2023-08-29T14:41:47+04:00

The personal fund of Academician Akaki Shanidze is preserved in the National Archives of Georgia, housing a collection of various archival documents concerning Abkhazia. Notably, among these documents, is the letter sent by Monk Iakime from the village of Tsarche in Achigvara to Ak. Shanidze on December 29, 1934, stands out, along with the previously unknown descriptions of Georgian manuscript books held in Abkhazia.

Ak. Shanidze acknowledges receiving information about these manuscripts from Akaki Dzidziguri, the brother of Academician Shota Dzidziguri. Monk Iakime’s letter explicitly suggests that Ak. Shanidze was offered the opportunity to acquire these books for Tbilisi State University. Within the letter, the monk further informs Ak. Shanidze that the Georgian books he had purchased were tragically consumed by fire on August 29, 1924. Fearfully, the monk entrusted the surviving books to an undisclosed person. Following Ak. Shanidze’s written response, the monk embarked on a journey on foot through the mountains of Abkhazia to locate the hidden books and provide the scientist with detailed information about them. Accompanying the letter, Monk Iakime included separate sheets containing descriptions of five Georgian handwritten books preserved in Abkhazia, which he sent to Professor Ak. Shanidze.

Thus, according to Monk Iakime’s account, four of the books in his possession were written in the Khutsuri script, the medieval Georgian alphabet, while two were written in Mkhedruli, the modern-day Georgian alphabet. Taking into consideration that the seventh book was inscribed on leather, it can be presumed that it too was written in Khutsuri. Out of the seven handwritten books, four were ecclesiastical, while two were secular. The manuscripts depict biblical figures, Georgian and Greek clerics, as well as notable Georgian laypeople.

In exchange for the transfer of these books, Monk Iakime requested that Prof. Ak. Shanidze advocates for the restoration of the then-destroyed Bedia and Bagrati Cathedrals, thereby exemplifying his profound love for his homeland, religion, and cultural heritage monuments.

Regrettably, no further information regarding Monk Iakime of Tsarche is currently available. Future research endeavors hold promise for unveiling his biography and contributions to the Georgian church and cultural domain.

Dimitri Kipiani's Confidential Report on the Life and Legacy of Mikheil Sharvashidze, the Last Prince of Abkhazia

2023-08-29T14:46:07+04:00

Dimitri Kipiani’s secret report, authored on October 12, 1855, regarding Mikheil Sharvashidze, the last Prince of Abkhazia, remains highly relevant in the context of Georgia’s history, particularly concerning Rus-sia’s occupation of the country. This report presents significant historical events, their analysis, and evaluation by the speaker, Dimitri Kipiani, providing intriguing insights that deserve careful consideration. The objective of this research is to revive forgotten or lesser-known aspects of Georgian history, introduce remarkable his-torical figures to readers, and shed light on their contributions.

During the Crimean War in 1853-1856, Abkhazia was occupied by the Turkish army, and with the aid of Prince Mikheil Sharvashidze, the Russian army successfully evacuated without any casualties. Subsequent-ly, in May 1854, Mikheil Sharvashidze, along with his wife and children, sought refuge with his father-inlaw’s family in Samegrelo, only to return to still-occupied Abkhazia about a year later. This raised suspicions within the Russian government, prompting the dispatch of a secret mission to Western Georgia in September 1855, led by civilian adviser Dimitri Kipiani. Kipiani traveled through Imereti, Guria, and Samegrelo, gath-ering valuable information and opinions from individuals closely associated with Mikheil Sharvashidze, ulti-mately submitting his comprehensive report to the government.

Dimitri Kipiani’s strong sympathies and a fervent desire to exonerate Mikheil Sharvashidze are evident in the document, perceptible even to Crown Prince Nikoloz Muravyov, who expressed skepticism by marking certain words, phrases, sentences, and paragraphs in red. Nevertheless, Kipiani’s report played a significant role in securing the acquittal of the Prince of Abkhazia in St. Petersburg, despite the planned abolition of the Abkhazian principality in 1864. Not merely an official record, Kipiani’s report also demonstrates elements of fiction, as he skillfully narrates contemporary events with artistic flair, capturing the interest of readers through vivid portrayals of historical personalities such as Mikheil Sharvashidze, Alexandra Dadiani-Sharvashidze, Giorgi Dadiani, Ivane Mukhranbatoni, Ekaterine Chavchavadze-Dadiani, and Omer-Pasha. Furthermore, the report serves as an invaluable historical source, offering intriguing insights into ongoing political events in Georgia and the Russian-Turkish war on a broader scale.

Traditional Culture of the Gali District (Based on the ethnographic materials of Gali)

2023-08-29T14:52:21+04:00

Gali region, with its culture and traditions, is one of the distinguished regions of Abkhazia. It has still preserved some significant elements of traditional spiritual culture until today: beliefs, magical religious ritu-als, and holidays tightly connected with the traditional daily life of the people.

In general, family and social life, as well as spiritual culture, reflect all the ongoing changes in the country. The transformation of the daily life of the Gali population, caused by historical difficulties, has in-fluenced the spiritual culture of this region. Local customs bear special viability as they have gained new tra-ditions over centuries while also preserving old ones.

The daily life of the Gali population still preserves rituals of the New Year, spring, and autumn cycles. First-Footer or “Makuchkhuri” and “Symbolic Seeding” rituals are still observed among New Year traditions. During the New Year, the head of the family used to spread Ghomi grains in the sitting room as a symbol of abundance and fruitfulness, silently bringing water from the river in the morning and sprinkling it around the hearth, and so on. The function of these rituals was to revive the forces of nature, bring good luck in agricul-ture, and ensure an abundant harvest. These periods are the most important for farmers, and they all bear sacred significance.

Rituals related to viticulture are also diverse. It is also interesting to describe the prohibited activities of Tabus-Vashineri, blacksmiths’ customs preserved in the minds of the elderly, and the former smithy places that are still modestly treated. Many beliefs and rituals have been removed from contemporary daily life; however, some rituals are still preserved in the Gali region.

Thus, the spiritual culture of the Gali population is an inseparable part of Georgian culture, which has been changing along with the development of society and adapting to a new reality. That’s why it preserves values gained from various periods of social development. However, the Gali population tries to preserve old traditions. The reason for this is tense relations with Abkhazia, which have led to the isolation of the region and conditioned a conservative transformation of the spiritual culture of the population.

Teimuraz Gvantseladze and Abkhazia

2023-08-29T14:57:05+04:00

The paper discusses the scientific and public activities of Professor Teimuraz Gvantseladze, a linguist, a recognized researcher of the Abkhazian language and Georgian-Abkhazian relations, a deputy of the Supreme Council who signed the Act of Independence of Georgia.

Prof. Gvantseladze’s scholarly pursuits encompass an extensive study of the Abkhaz, Abaz, and Georgian languages, along with investigations into broader issues within theoretical linguistics. he is the founder of the linguistics of historiography as a new scientific direction in Georgia. Furthermore, he actively engages in numerous scientific grant programs and projects, assuming key positions such as editor of a prominent scientific publication and esteemed member of editorial boards.

Under his guidance, several candidates and doctoral scholars successfully defended their theses in the specialized fields of Abkhazology and Georgian studies. Prof. Gvantseladze has amassed an impressive publication record, 384 scholarly works, including 33 comprehensive books, published in languages such as Georgian, Abkhazian, Russian, Ukrainian, French, and English.

His significant contributions to the field have not gone unnoticed, as evidenced by his distinction as a laureate of the esteemed Giorgi Sharvashidze State Prize.

During his tenure at the theater institute, Prof. Gvantseladze played a pivotal role in guiding and supporting his Abkhaz students, leading them to lend their voices to the feature film “Ugubziara.” This film, produced by Georgian cinematographers in the 1930s, explored themes rooted in Abkhazian culture during the 1980s.

It is worth noting that Prof. Teimuraz Gvantseladze enjoys profound admiration and respect, not only from the Abkhazian community but also from people across the Caucasus region. He is actively against the so-called Apsua school, which in essence is a weapon of russification of Abkhazians. Collecting his Facebook posts related to the mentioned issues and publishing them in a book, I think, will be very useful for Georgian cause.

A Visible Hell according to Guram Odisharia΄s „Pass of the IDPs“

2023-08-29T15:02:36+04:00

The tragic events that unfolded during the Georgian-Abkhazian conflict of 1992-1993, which can be more accurately characterized as a Georgian-Russian war, continue to hold significant relevance today, partic-ularly in light of the ongoing Russia-Ukraine war. This conflict resulted in the occupation of 20% of Geor-gia’s territory by Russia, making it imperative to examine the facts, events, and objective reality surrounding this period. This research aims to convey to readers the harrowing chronicles of the 20th century’s recent past, ensuring that future generations understand the immense suffering endured by their parents and grandparents, and recognize Abkhazia as their homeland.

The story “Pass of IDPs,” written by Guram Odisharia on October 15-16, 1993, just three weeks after Abkhazia’s fall, remains a poignant account that vividly captures the ongoing turmoil and unhealed wounds of that time. The authenticity and raw emotions conveyed within the narrative reflect its immediate proximity to the unfolding events. Notably, Odisharia dedicated the story to his daughter, Salome Odisharia, emphasizing the importance of transmitting history to future generations.

“Passage of the IDPs” aptly describes Odisharia’s documentary-artistic account, reflecting the harsh reality faced by displaced individuals along their arduous journey. The pass itself had no previous name and was christened after the destitute population, who had no alternative but to traverse this treacherous route to save their lives. Reading Odisharia’s skillfully penned truth evokes an overwhelming sense of sorrow. The story unveils the relentless struggles and hunger endured by the doomed population, exacerbated by the merciless forces of nature. Freezing conditions plagued their arduous journey, where pausing for respite meant certain death, and the prospect of relief remained elusive. Odisharia does not shy away from depicting the grim reality of the road, exposing not only acts of kindness, support, and love, but also instances of robbery, betrayal, pain, and tears.

Despite the profound tragedy and anguish, the story imparts a glimmer of hope - the belief that, sooner or later, everyone will return to their homes. Moreover, the significance of this narrative lies in its capacity as a historical source, with the characters representing real people who directly experienced this unfathomable tragedy.

Morphological structure of Abkhazian and Georgian place names of Samurzakhano

2023-08-29T15:06:58+04:00

The article undertakes an analysis of the morphological structure of Georgian and Abkhazian toponyms in the region of Samurzakhano. The relevance of this topic is evident in the significant changes observed in the toponymic landscape following the events of 1993. At that time, all Kartvelian-origin toponyms were prohibited, and artificially created Abkhazian names introduced by separatists became prevalent. These newly introduced place names either had no historical basis or represented unofficial variations of Kartvelian topo-nyms adapted to the Abkhazian language. Our objective is to conduct a comprehensive morphological analysis of the Georgian and Abkhazian toponyms in the Samurzakhano region before the occupation. The study is based on the toponyms documented by Paata Tskhadaia and Villena Jojua.

The analysis revealed that the majority of micro toponyms in the research area exhibit a distinctly Georgian morphological structure. These toponyms employ Georgian or Megrelian roots, bases, and affixes as productive elements. The second category comprises exclusively Abkhazian toponyms, which display a varied morphological landscape. This includes both simple-based Abkhazian toponyms and complex-based composite Abkhazian toponyms that preserve morphological and syntactic features specific to the border regions of Ab-khazia. The third group comprises what can be termed hybrid or bilingual toponyms. These geographical names employ elements from one language as roots and bases while incorporating morphological features from the second language as affixes. Alternatively, the composite toponym may have one constituent word in Georgian and the other in Abkhazian.

It is noteworthy that within the neighboring Tsalenjikha municipality, which shares an eastern border with Samurzaqano, the majority of Megrelian toponyms in Samurzakhano are confirmed to be of Kartvelian origin. Their structure, including the root, base, and affix, are all derived from Kartvelian elements, specifi-cally Megrelian, rather than Abkhazian. Examples include Tkhumloni, Zakalon, Ubado Mikol, Ucha Toba (meaning “violet lake”), Oskhapue Sumgal, and others. The analyzed material clearly illustrates the diversity of morphological and semantic groups within the territory of Samurzaqano. Notably, Megrelian toponyms and productive affixes exhibit a dominant presence, and even within the Abkhazian bases themselves, Megrelian productive affixes are frequently observed.

The Confrontation between Georgians and Abkhazians – Examining the Impact of Propaganda on Societal Dynamics

2023-08-29T15:10:55+04:00

This article examines the role of propaganda in shaping the confrontation between the Georgian and Abkhazian populations during the late 1980s. With theemergence of the national liberation movement in Georgia, various non-governmental organizations, historians, scientists, and writers with separatist leanings became influential voices in Abkhazia. These actors capitalized on the nascent theories of mass media effects, including framing, persuasion, and conflict, to shape public opinion. Additionally, Russian military special propaganda tactics were employed successfully to exacerbate divisions between the Georgian and Abkhazian communities, employing manipulative tactics and disseminating disinformation among both combatants and civilians. The primary objective was to incite mutual hatred and discord. In the pursuit of promoting separa-tism in Abkhazia, „Black propaganda“ was deployed, allowing for the complete distortion of reality to achieve propaganda goals. Falsification and manipulation of history, repeated dissemination of fabricated narratives, and the portrayal of unknown heroes were common strategies employed. Publications such as „Бзибь“ in Russian and Abkhaz languages, „Aidgilara“ in Abkhazian, and „Единение“(edinenie) in Russian were uti-lized by „Aidgilara“ to propagate its message to the Russian-speaking and Abkhazian-speaking populations. The articles published in these newspapers depicted Abkhazians as oppressed and Georgians as oppressors, focusing on specific themes that intensified over time, fostering animosity towards Georgians through propa-ganda techniques. These themes encompassed the settlement of Georgians in Abkhazian territories, the displacement of the Abkhazian language by Georgian, the closure of Abkhazian schools, the substitution of Abkhazian toponyms with Georgian names, preferential appointments of Georgians to leadership positions, bi-ased interpretations of the events of April 9, 1989, and the partial coverage of the tragedy of July 15-16, 1989. The Georgian-language press in the Autonomous Republic of Abkhazia, including „Voice of Abkha-zia“, „Golden Fleece“, „Kolkhetian Diadem“, and „Apsni Kapsh“, responded to the fabricated information published in Abkhazian newspapers by disseminating materials supported by factual evidence and documen-tary sources. However, these efforts were insufficient and inaccessible to the non-Georgian population. The article sheds light on the changed behaviors and heightened aggression among the population, manipulated through propaganda methods, press releases, and speeches delivered by „Aidgilara“, ultimately leading to a deepening confrontation between the Georgian and Abkhazian communities.