Georgian Culture Research Articles

“The Sweetness of the Persian Tongue”: the Limits of Poetry in Medieval and Early Modern Georgia

Abstract The history of medieval Georgian poetry is long and complicated. Placed between Persian and Byzantine commonwealths, the unification of the Georgian kingdom under the Bagratids in the eleventh century brought about a dramatic cultural revival. The formation and development of what is known as secular poetry was a reaction to the simultaneous adoption and adaptation of Persian and Byzantine elements by Georgian culture. As a result, over time, a distinct literary genre was shaped, with its own linguistic, graphic, and poetic registers – emerged, which was often contrasted with ecclesiastic writing alongside a a rigid differentiation between secular and religious writing generally and poetry specifically. The present paper identifies the origins and reasons for such a differentiation in early modern and modern political and literary discourses. While it mentions many poems from the twelfth to the seventeenth century, two relatively early theories of poetry are discussed in detail: Ephrem Mc‘ire’s (twelfth-century) reference to the “form and substance” dichotomy in poetry and Shota Rust‘aveli’s (twelfth- or thirteenth-century) vision of what does and what does not constitute proper poetry. In subsequent centuries, these discussion about the limits of poetry were integrated into identity discourses, as illustrated by the numerous sequels to and emulations of Rust‘aveli, and fed into a certain anxiety over Georgian culture within the context of total Persian dominance

EU Cultural Policy and the European Space of Georgian Culture

EU Cultural Policy and the European Space of Georgian Culture

An ethnographic study on the traces of Georgian culture in the cuisine of Ordu (Türkiye)

Migration caused by various factors such as war, natural disasters, and famine, significantly influences cultural elements. The tangible and intangible elements acquired from past generations and passed down to subsequent generations can be called cultural heritage. Cuisine is a significant component of the cultural heritage, as earlier migrations have closely influenced culinary culture. Following the wars towards the end of the Ottoman Empire, Georgians who migrated from the Caucasus brought their culinary culture to Türkiye. Ordu was one of the cities where Georgians settled the most during this period. The main objective of this study is to identify and examine traces of Georgian culture in the Ordu cuisine. The research utilized an ethnographic design and a purposive sampling technique. Data were obtained through interviews with eight individuals familiar with Georgian culinary culture and whose families had been in the region for five generations. The obtained data were subjected to content analysis. These findings indicate that prominent elements of Georgian culture in the cuisine of Ordu include the widespread use of spices and sauces, the significant use of walnuts in dishes, limited consumption of oil, frequent preference for medicinal and aromatic plants, changing traditional methods, the preparation of unique dishes on specific occasions, and the resemblance of culturally used materials. Georgian cuisine includes both vary vegetables such as kale, eggplant, corn, leeks, grapes, beans and vary meals such as pepeçura, khachapuri (haçapuri), hinkali, and papa. Common cooking methods include roasting, baking, boiling, and frying. It was also determined that characteristic kitchen utensils such as bileki stone (stone-made bread pan), gobi (wooden dough boat), sanakveli (small wooden bowl for crushing garlic etc.), and laperay (cabbage mashing board) were used in Georgian cuisine. The significant presence of Georgian culture in the cuisine of Ordu is a crucial gastronomic heritage feature that holds considerable value for the region.

Cultural Heritage of Europeism in Georgian Publicist and Artistic Texts

Due to historical ill-fate, Georgia found itself cut off from European civilization and culture for a long time. The catastrophe caused by the fall of Constantinople in the 15th century placed Georgia under an aggressive Islamic siege, posing a mortal threat to the existence of its nation-state and at the same time cutting the spiritual and cultural arteries that historically connected Georgia with Europe. The process of “re-Europeanization” (Siradze, 2008, p. 213) was first systematically revealed in the Georgian writing of the so-called “transitional century” (the turn of the 18th-19th centuries) and spread in all spheres of life throughout the 19th century. It should be emphasized that for our leaders, Europeanism was essentially not a matter of social-cultural orientation or vector, but the return of Georgian culture to its native bosom, native living and mental space, the restoration of the natural path of development. The 19th century saw great interest in Europe and its literature. The term "Europeanism" has been established since the 1850s. As for the content of the term itself, when defining the essence of Europeanism, we rely mainly on the point of view of Friedrich Nietzsche that Europe, as a term denoting culture, refers to those peoples who have a common past with the Greek and Roman civilizations, in the form of the Bible and Christianity. If we take into account Nietzsche’s definition and compare it with the history of Georgia, it is easy to see that we really have reason to call ourselves Europeans. First of all. The present work is aimed at studying and fully presenting the history of European-Georgian relations; the role and significance of translation, journalism and fiction in bringing Georgia closer to Europe; the turning of the viewpoint of Georgian society towards European ideals and the struggle for the establishment of the cultural traditions of Europeanism.

Georgian Literature before the Weltliteratur

The history of Georgian writing starts much earlier than when Goethe introduced the term “Weltliteratur.” It starts from the era of Christianity from the 4th century. Due to the fast spread of Christianity in the Early Medieval period, Georgia was already included in the European net of Christian writing. All branches of Christian spiritual literature were presented. Georgian culture and literature naturally were developing in the frame of the Western European tradition. The period of the 11th-12th centuries was a Golden Era for Georgia, and the heyday of fame for Georgian culture and literature as well. Precisely during this period, “The Knight in the Panther’s Skin” was created by Shota Rustaveli. Apart from its aesthetic, philosophical, and worldview depth, it is a first text in Georgian literature as well as in European literature which reflects the clashing of two huge universes in Georgian culture—the West and the East. The Western principles are revealed in the Christian worldview of the text, in the way of thinking of the author and in its genre; however, the 12th century is already a period of strengthening of the influence of Eastern culture and literature in the European part of the Caucasus, and Rustaveli regards with obvious favor the Oriental poetic motifs. Unfortunately, at this stage of European literary history, Georgian literature was separated from the Western European literary process due to tragic political events. As for literature, it was a period of almost three centuries of silence. After the fall of Constantinople, Georgian literature had to move closer to the Eastern area as an historically offered alternative. From the 17th century, the process of the returning of Georgian political and cultural life back within the European frame had been started. Genuine Georgian writers were able to tie Georgian literature to the cultural models of European Classicism and the Enlightenment.

Cultural Policy of the Democratic Republic of Georgia (1918–1921)

Culture, cultural heritage is a kind of text allowing us to “read” about the identity and genetic code of a nation, or, in other words, providing a key to understanding the “personality” and mindset of the nation and, at the same time, creating a path to the future. Therefore, protecting and developing culture to ensure cultural continuity is an essential prerequisite for ensuring the existence and progress of each nation and country – this is the firmly held axiom on which the cultural policy of states is based. This becomes all the more relevant for Georgia, which, due to its unique location and geopolitical, cultural and strategic importance, already in the distant past embraced the cultural achievements of the eastern and western civilisations and succeeded in creating its uniquely distinct and diverse national culture, thus putting itself firmly on the map of world culture. Of utmost importance in this process is the brief transitional period of existence of the Democratic Republic of Georgia (1918–1921), during which the country actively set about defining and implementing state cultural policy and establishing a national administration system in this sphere. The article argues that the state vision of culture or, in modern terms, cultural policy corresponding to the political system then in place, existed within the aforesaid time frame long before the world, including modern Georgia, saw the need to develop a cultural policy. Considering the country’s legislative framework, the institutional administration system of the cultural sphere, the dynamics of cultural life and its peculiarities, and internationally recognised concepts and models, we tentatively define the cultural policy model of the Democratic Republic of Georgia in the last part of the article. We liken it, to a certain extent, to the Architect State model as developed by Harry Hillman Chartrand and Claire McCaughey. The bureaucratic-educational concept model offered by Milena Dragićević-Šešić and Branimir Stoykovich also proved to be of interest. The international models put forward by the aforesaid scholars undoubtedly differ from the historically existing ktitoric/protective model of Georgian culture, as well as from the protective model established by the Democratic Republic of Georgia. There are, however, some common features between them: centralised patronage/support of culture by the state, non-intervention in the content of art; considering culture and art as one of the precursors to the social wellbeing of society; highlighting the priority importance of the educational function of culture and art. With due regard for the foregoing, we have tentatively designated the cultural policy model applied by the Democratic Republic of Georgia as the educational model of the Architect State.

Ritual as a Sign and Means of Identity

The paper aims to show how it is possible to associate the conceptof identity with “ancestral customs” and “cultural memory”. Withthat purpose the author tries to outline a particular version of collectiveremembering grounded in the use of ritual resources. Withthat end in view, the special literature together with the field ethnographicdata collected by the author during the years 1976-89throughout Georgia had been used in the paper. Purposely, the ritualprocess associated with the early-Christian tradition had beendescribed not as a stereotyped activity, but as related events locatedwithin Georgian history. It has also been shown that the mentionedcustom bore the function of the ethnic and culturalidentification, as foreigners and aliens infiltrated from other countrieswho performed the custom, in that way were adopted and integratedinto the Georgian Christian culture. An emphasize hasbeen made on the importance of the performance of the ritualwhich became so inseparable and immanent among the inhabitantsof Georgia, that in spite of the confessional turbulences of thelater periods, it persisted in the environment of a new faith. Themain task of the paper was organized around the question:whether it is possible to experience the feeling of identity andwholeness within the Georgian culture throughout the centuriesby means of performing an established ancestral ritual. The analysisof the ethnographic data provided the author with clues to theidentity, culture and self-understanding of an age-old Georgian society.

The unknown letters of Marie Prittwitz, the German translator of “The Knight in the Panther’s Skin”, to the Juruli Family

The study of the Georgian noble families has always been of great importance to the Georgian historiography. Noble Georgian families can be traced to the 7th Century AD. The concept of nobility is generally linked to history, social status, and legalities. The majority of noble families received titles as a result of their intelligence, military service and close relationships to royalty. In the given article, we try to revive the history of Juruli and Makrashvili families by shedding light on the relationship of Nino Juruli and Marie Prittwitz, a translator of “The Knight in the Panther’s Skin”. For years, Juruli and Makarashvili families had been the center of Georgian literature and culture and they did their best to support and popularize Georgian culture at home and abroad.

BACK TO THE HOLY LAND

In 2022, in the Kingdom of Jordan, at the mouth of the Jordan River, where Jesus Christ was baptized, Georgia was given 4 thousand square meters. meter plot of land, where the Georgian Culture Center will be built in the near future. The transfer of land to Georgia, adjacent to the Jordan River, is an expression of goodwill from His Majesty King Abdullah II, Prince Ghazi, as well as Archbishop Christophoros of Amman and Patriarch Theophilus of Jerusalem. In the perspective of Georgia and the Hashemite Kingdom of Jordan, there are much more prospects for cooperation than it seems at first glance, and the deepening of this cooperation is beneficial and beneficial for both sides. The first steps of this partnership have already been taken, a memorial stele was erected on the plot of land transferred to Georgia near the place of the Epiphany near the Jordan River. The Prime Minister of Georgia awarded the highest award “Order of the Golden Fleece” to the King of Jordan. Prince Ghazi and the Archbishop of Amman were actively involved in the events organized during the visit of the Prime Minister of Georgia to Jordan. Historical sources confirm that the Georgians founded spiritual centers in the holy land since the fifth century. The first and foremost among them is the Georgian theologian and philosopher Petre Iber, Bishop of Mayumi, founder of the Georgian monastic school in the Holy Land. It is not surprising that the earliest Georgian inscription, was also found on holy ground. In the era of the late Middle Ages, the impoverished and ruined Georgian kings and princes had difficulty directing the necessary funds for the normal functioning of churches and monasteries in the holy land. “Therefore, Georgians from Jerusalem were gradually forced to pledge the property of monasteries and churches.” As a result of the conquest of Georgia by Russia and the abolition of the Georgian Apostolic Church in the 19th century, the existence of Georgian spiritual centers in the Holy Land became impossible. Only today, in 2022, through the efforts of the Georgian government and the goodwill of the Jordanian royal family, it became possible to transfer to Georgia a piece of land on holy land, near the Jordan River, where, according to tradition, the Savior was baptized. In connection with the tradition of epiphanies on the Jordan River, the most interesting and important is the holy place of Al-Mahtas. The territory that is located in the territory of the Kingdom of Jordan. Al-Mahtas has been associated with the place of baptism of Jesus Christ since the late Roman-Adrebyzantine era (IV-VI centuries). The facility is located east of the Jordan River, close to the ancient road to Jerusalem and Transjordan. In Al-Mahtas, in 1996, an international team of scientists discovered the original baptismal site of the Savior. This area, as we mentioned, is not far from the place where the Jordan flows into the Dead Sea, it is located in the Bethany Valley, in the village of Wadi al-Harar. The place of baptism of Jesus Christ was located forty meters to the east of the current bed of the Jordan River. The reason for this was the change in the course of the Jordan River in the 5th century and the cutting of a new bed. “Georgian Holy Land” is already located in the vicinity of this place. Georgia-Jordan rapprochement is related to the “Holy Land”, which will become more versatile in the future, the prospects of this partnership are clear considering the resources of the two countries and other domestic and foreign parameters. Georgian-Jordanian bilateral cooperation is quite realistic and feasible in the near future and a project bringing benefits to both sides. So, by returning to the “holy land”, Georgia acquired a necessary prospective partner in the form of Jordan along with Christian holiness.

ქართული სამეფო-სამთავროების საგარეო პოლიტიკის ისტორიიდან

This paper focuses on a very interesting period in the history of Western Georgia, particularly, in the history of Odishi principality, when the inteligent and energetic Levan II Dadiani (1611-1657) ruled the principality. During his rule, the principality reached its highest level of development and gained a dominant position over other Western Georgian political units. The political structures were strengthened, the country's defense capability was enhanced, favorable conditions were created for economic progress, and the principality became the center for the preservation and revival of Georgian culture. The strong leader was never satisfied with his achievements and tried to unite the territory of Western Georgia and subordinate it under his centralised leadership. In this paper, the main directions of foreign policy in Odishi principality in the first half of the 17th century (Relations with Turkey, Iran, and Western Europe) are studied and important facts and events are analyzed. This paper will benefit historians, students, and a general readers interested in themes presented.

Mapping the Circulation of a Less-Translated Literature: Georgian Books Abroad Since 1991

ABSTRACT This article maps the circulation of Georgian books abroad, through translation, from 1991 to 2019 (since Georgia’s independence from the Union of Soviet Socialist Republics [USSR] to Georgian culture’s internationalization after the guest-of-honorship at the 2018 Frankfurt Book Fair). The analysis demonstrates that interperipheral relations do not necessarily depend on mediation from the centers, as the world system of translations has tended to assume. Although the main locus of translation of Georgian books after 1991 was Western Europe, a “translation zone” distinct from the global centers of consecration situated in the Caucasus-Black Sea region has also emerged, while the shared history of twentieth-century socialism and its translational network may have left some traces in the post-Soviet space in terms of cultural transfers. Equally, the role of cultural mediators has proved crucial in the process of circulation. The article also argues for the use of alternative sources in order to analyze translation flows with the goal of adding nuance to the core-periphery model in light of the limitations of the Index Translationum.

Centrality of winemaking in Georgia: from prehistoric age to present-day globalization

ABSTRACT Spending on feasting and wine is better than hoarding our substance. That which we give makes us richer, that which is hoarded is lost. 1 These verses from the twelth-century Shota Rustaveli's epic, The Knight in the Panther's Skin, represent a quintessentially Georgian culture of hospitality and generosity—praising the custom of giving as honorable and self-rewarding while featuring wine prominently in this custom. In Georgia – a mountainous country between the Black and Caspian Seas, where Europe meets Asia – wine has been made and celebrated continuously for the last 8000 years. 2 Wine is not only a product for Georgia. It is a symbol of deep-seated historical traditions, a unique national culture of cordiality and service, global aspirations, and institutional progress to translate the ambitions into success. The Georgian law defines winemaking as a “priority sector of the country's economy.” 3 Wine is a key driver of branding Georgia as its cradle—promoted by both officials and academics. 4 Despite the constraints and challenges, Georgia's wine industry and wine tourism can persevere and stimulate other sectors of the national economy. Georgia's image as a Wine Country is also vital for the global awareness of the country and its international recognition.

LAND IS AN ESSENTIAL COMPONENT OF A NATION'S EXISTENCE AND CREATIVITY

The mentality of the Georgian nation is historically democratic. Historically, Georgia was a perfectly feudal country. One quarter of Georgian territory - the mountains – lived millennia of a history under conditions of the so-called “community democracy” (non-dominant territorial community, community land ownership). Georgia, thanks to its strong Christian culture, its feudal history (and in the mountains, the so-called "community democracy"), is a typologically western country, which throughout its history has been striving for a connection with the West. The current situation in Georgia is particularly acute. The nutrition of the population of Georgia today is essentially dependent on imports, which, due to the difficult geostrategic and geopolitical situation, can be stopped at any moment. The use of agricultural land owned by a foreign citizen to prevent this danger requires the use of legal tools, which the Georgian state does not currently have. In Georgia, the form of long-term transferrable lease should be used mostly for foreigners. Land use is unregulated and unaccounted for! It is heartbreaking that in the ancient country of Georgian culture, today there is such a negligent attitude towards the land, which probably has no analogues in the modern world! The process of land transfer by the state is unsystematic and does not bring economic efficiency, social expediency or any other essential public benefit. The State has lost its main function - control over the land use. The rural community must surely regain its unconditional and inalienable right to its own estate; This means, first of all, that the common community land - pastureы, meadows, water landscapes, forestry fund lands (and more!) must be legally returned to the community for permanent and gratuitous ownership and use; this land should not be state-owned, but municipal property, and the community, which is its only legitimate owner and user, and it should be made impossible the ownership of this land, that is, fair and efficient management of rural heritage - its management, rational use, organization of other economic activities in the rural area using agricultural production or land as the main means of production without their consent. To solve the land issue, we deem it necessary: To define the main goals of land reform; To create a legislative and normative framework for fundamental agrarian reform; it is necessary to prepare and adopt a land code as soon as possible; To regulate land privatization - preparation of normative bases, by which the real content will be acquired by the principle of Article 116 of the Georgian Constitution of 1921. that "cultivation and use of land is the duty of the landowner to the public". Based on this principle, the law clearly defines the terms and conditions that must be met by the purchaser of the land. In particular, the rule of privatization of community-owned land will be established, when privatization is allowed only with the consent of the community and on the condition that the community should receive specific public benefits from the privatization. In addition, when privatizing land, it must be mandatory for the acquirer to submit land development and development plans (which must comply with the normative documents adopted by the municipality); To restore the community ownership of land - preparation of normative, institutional and technical bases, establishment of a local community in rural areas, which will be transferred to permanent ownership and gratuitous use of state-owned land within the administrative boundaries of the village; To establish a State Land Reform Commission to adopt and implement new land legislation, to carry out fundamental agrarian reform; the Commission should ensure that a national consensus is reached on reform-related issues, that the reform is properly planned and coordinated; To improve as soon as possible not only the land ownership but also the land use accounting. Solution to land issues, proper ownership of land, therefore, regulating land ownership and land use in the Georgian way, is our foremost responsibility towards each other, as well as towards our ancestors and descendants!

Okropir Bagrationi - Populizer of Georgian Culture

Georgian society knows Okropir Bagrationi (1795-1857) as one of the organizers of a riot which took place in 1832, but only specialists know that he was quite a good poet as well.Even though his goal was difficult, which led to several defects, Okropir Bagrationi still managed to do his job well. Creating a scenic version of “Vepkhistkaosani” was very important. On the one hand for popularizing Georgian culture and on the other hand - it was a great step forward in development of Georgian dramaturgy. With his play Okropir Bagrationi, maybe without him realizing, created a new kind of a drama, so called “New Drama”, which made Georgian writing a part of the world's literary process again.

The internationalization of Georgian literature: Georgia as the guest of honour at the 2018 Frankfurt Book Fair

ABSTRACT This paper offers an account of Georgia’s guest-of-honor experience at the 2018 Frankfurt Book Fair, aiming to observe how Georgian literature was represented and what branding strategies the Georgian delegation deployed to showcase Georgian culture before the international literary field. To this end, this paper considers what features Georgia’s literary and political actors spotlighted in the process of branding Georgian literature and which authors were granted more visibility during the fair. This case study approaches literature and translation from a sociological perspective.

The New Zion of Ot’kht’a

The lavra of Ot’kht’a Eklesia and its twin monastery at Parkhali are located in an isolated, mountainous area of present-day north-east Turkey, which, in the ninth-tenth century, gradually emerged as the politically de facto independent kingdom of Tao-Klarjet’i and as a stronghold of Georgian culture. Both lavras were established on the steep slopes of valleys carved by the tributaries of the Çoruh (Č’orox’i) river by Georgian monks seeking for those “deserts” that, in their opinion, God had reserved to them since the Creation of the world. Thanks to the support of David iii the Curopalates, the churches of Ot’kht’a and Parkhali erected in monumental dimensions and lavishly decorated with a complex, almost identical program of mural paintings in the apses. The present paper aims to show to what extent images could reflect the monastic view of their relationship with the natural world in terms of Biblical allegorism. In particular, it lays emphasis on the multi-layered symbolism associated with the “Holy Zion” - notion and the different ritual, performative, and visual strategies whereby site-bound holiness came to be materially evoked.

Парадоксы советского дискурса 30-х годов: от библейской метафоры к идеологеме вождя

The study first raised the question of using biblical metaphors in the process of establishing Soviet ideology and creating a cult of the leader of the Soviet people. Authors tested the story “Blizzard” by Georgian writer Shalva Dadiani in the context of Georgian cultural mentality and studied the ideology function of the biblical metaphor “The Pillar of Light” in the discourse of Georgian Soviet prose. An analysis of the text proved that in Georgian culture, the basic concepts-metaphors of Christian Doctrine were an effective weapon of Soviet propaganda. At Bible the “The Pillar of Fire”, “The Pillar of Cloud” and “The Pillar of Light” are theophany – the manifestations of the presence of the God. The biblical metaphor transformed into an ideology representation of the Soviet Leader and in the text of the Shalva Dadiani this is an allegory of the New Messiah – Stalin. As a result, with the help of biblical metaphors were formed a new ideological concept (the Soviet leader is the Messiah of the New Doctrine) and the new metaphorical model of Soviet reality. Thus, by transferring the basic values of the traditional Christian conceptual sphere to the Soviet ideological one, a new ideological concept is created and a new metaphorical model of Soviet reality is formed. This achieved a double goal: the inviolability of the Soviet ideologeme was confirmed on an emotional level, and at the same time the respect and trust in the Church that had been carried for many generations was undermined – it was transferred to the new teaching and its adherents.

Berry, Helen. Orphans of Empire: The Fate of London’s Foundlings.

Berry, Helen. <i>Orphans of Empire: The Fate of London’s Foundlings</i>.

Artists and Writers for Two Centuries in the Cultural-Religious Context

The history of Georgian painting is closely connected with the name of the 19th century artist Giorgi (Grigol) Maisuradze, who went through the way of demonstrating his artistic talent, from the family of peasants to the Brulov Academy and later working as a teacher of art. Giorgi Maisuradze&amp;#39;s paintings are preserved in various museums in Kutaisi, and his following biography with his family and descendants still creates an interesting cultural gallery where famous Georgian artists, writers and scientists are presented. The artist&amp;#39;s works has been thoroughly studied by an art critic Shalva Kvaskhkadze, and the present issue is from the history of Georgian culture.

Allegory of the Didgori War, allusions and paradigms in the poem "The Knight in the shoes of a Panther"

In the Georgian mythology the underworld, ctonic world is symbolized by Kajeti (Kajaveti), the residence of negative demons, after defeating of which St. George and other Sons of God after descent to the underworld obtain treasure, chalice. This is the initation path of St. George. In ,,The Knight in the Panther’s Skin” the symbolic drama of the heroic initation is given through the images of the Georgian mythology and folklore. In the Georgian culture and mentality of XII c. the defeating of the underworld, ctonic world, the victory over the lower world is the end of the initation path of sunny heroes and knights. In ,,The Knight in the Panther’s Skin” it is symbolized by two episodes: defeating of Kajeti and the big war of Khataeti. Also, these two episodes contain symbols and allegories, allusions and paradigmatic meanings, which are connected with the main Georgian symbol of the defeating of evil by God’s knights – The Didgori battle.