Thereafter and throughout the early modern period, Georgians became politically fractured and were dominated by the Ottoman Empire and successive dynasties of Iran. Georgians started looking for allies and found the Russians on the political horizon as a possible replacement for the lost Byzantine Empire, "for the sake of the Christian faith". The Georgian kings and Russian tsars exchanged no less than 17 embassies, which culminated in 1783, when Heraclius II of the eastern Georgian kingdom of Kartli-Kakheti forged an alliance with the Russian Empire. The Russo-Georgian alliance, however, backfired as Russia was unwilling to fulfill the terms of the treaty, proceeding to annex the troubled kingdom in 1801 as well as the western Georgian kingdom of Imereti in 1810. There were several uprisings and movements to restore the statehood, the most notable being the 1832 plot, which collapsed in failure. Eventually, Russian rule over Georgia was acknowledged in various peace treaties with Iran and the Ottomans, and the remaining Georgian territories were absorbed by the Russian Empire in a piecemeal fashion through the course of the 19th century. Georgians briefly reasserted their independence from Russia under the First Georgian Republic from 1918 to 1921 and finally in 1991 from the Soviet Union.
The Georgian nation was formed out of a diverse set of geographic subgroups, each with its characteristic traditions, manners, dialects and, in the case of Svans and Mingrelians, own regional languages. The Georgian language, with its own unique writing system and extensive written tradition, which goes back to the 5th century, is the official language of Georgia as well as the language of education of all Georgians living in the country. According to the State Ministry on Diaspora Issues of Georgia, unofficial statistics say that there are more than 5 million Georgians in the world.
Etymology
An exonymic term "Georgian" resulted from the merger of Persian designation "gurğ" (wolf), with the cult of Saint George popular among the Georgians. The saint's name played a definite role in the transformation of "gurğ/gorg" into "Georgia/Georgian". The earliest known example for an endonym"kartveli" (ႵႠႰႧႥႤႪႨ) was found as an archaeological artifact in the neighborhood of Umm Leisun, nearby Jerusalem.
Georgians call themselves Kartveli (ქართველი, pl.Kartvelebiქართველები), their land Sakartvelo (საქართველო), and their language Kartuli (ქართული). According to The Georgian Chronicles, the ancestor of the Kartvelian people was Kartlos, the great-grandson of the BiblicalJapheth. However, scholars agree that the word is derived from the Karts, the latter being one of the proto-Georgian tribes that emerged as a dominant group in ancient times. Kart probably is cognate with Indo-European gard and denotes people who live in a "fortified citadel". Ancient Greeks (Homer, Herodotus, Strabo, Plutarch etc.) and Romans (Titus Livius, Cornelius Tacitus, etc.) referred to western Georgians as Colchians and eastern Georgians as Iberians.
The term "Georgians" is derived from the country of Georgia. In the past, lore-based theories were given by the medieval French traveller Jacques de Vitry, who explained the name's origin by the popularity of St. George amongst Georgians, while traveller Jean Chardin thought that "Georgia" came from Greek γεωργός ("tiller of the land"), as when the Greeks came into the region (in Colchis) they encountered a developed agricultural society.
However, as Alexander Mikaberidze adds, these explanations for the word Georgians/Georgia are rejected by the scholarly community, who point to the Persian word gurğ/gurğān ("wolf") as the root of the word. Starting with the Persian word gurğ/gurğān, the word was later adopted in numerous other languages, including Slavic and West European languages. This term itself might have been established through the ancient Iranian appellation of the near-Caspian region, which was referred to as Gorgan ("land of the wolves").
Most historians and scholars of Georgia as well as anthropologists, archaeologists, and linguists tend to agree that the ancestors of modern Georgians inhabited the southern Caucasus and northern Anatolia since the Neolithic period. Scholars usually refer to them as Proto-Kartvelian (Proto-Georgians such as Colchians and Iberians) tribes.
The Georgian people in antiquity have been known to the ancient Greeks and Romans as Colchians and Iberians. East Georgian tribes of Tibarenians-Iberians formed their kingdom in 7th century BCE. However, western Georgian tribes (Colchian tribes) established the first Georgian state of Colchis (c. 1350 BCE) before the foundation of the Kingdom of Iberia in the east. According to the numerous scholars of Georgia, the formations of these two early Georgian kingdoms of Colchis and Iberia, resulted in the consolidation and uniformity of the Georgian nation.
According to the renowned scholar of the Caucasian studies Cyril Toumanoff, the Moschians also were one of the early proto-Georgian tribes which were integrated into the first early Georgian state of Iberia.
The ancient Jewish chronicle by Josephus mentions Georgians as Iberes who were also called Thobel (Tubal). David Marshall Lang argued that the root Tibar gave rise to the form Iber that made the Greeks pick up the name Iberian in the end for the designation of the eastern Georgians.
Diauehi in Assyrian sources and Taochi in Greek lived in the northeastern part of Anatolia. This ancient tribe is considered by many scholars as ancestors of the Georgians. Modern Georgians still refer to this region, which now belongs to present-day Turkey, as Tao-Klarjeti, an ancient Georgian kingdom. Some people there still speak the Georgian language.
Colchians in the ancient western Georgian polity of Colchis were another proto-Georgian tribe. They are first mentioned in the Assyrian annals of Tiglath-Pileser I and in the annals of Urartian king Sarduri II, and also included western Georgian tribe of the Meskhetians.
Iberians, also known as Tiberians or Tiberanians, lived in the eastern Georgian kingdom of Iberia.
Both Colchians and Iberians played an important role in the ethnic and cultural formation of the modern Georgian nation.
According to the scholar of the Caucasian studies Cyril Toumanoff:
Colchis appears as the first Caucasian State to have achieved the coalescence of the newcomer, Colchis can be justly regarded as not a proto-Georgian, but a Georgian (West Georgian) kingdom ... It would seem natural to seek the beginnings of Georgian social history in Colchis, the earliest Georgian formation.
An FTDNA collection of Georgian Y-DNA suggests that Georgians have the highest percentage of Haplogroup G (39.9%) among the general population recorded in any country. Georgians' Y-DNA also belongs to Haplogroup J (32.5%), R1b (8.6%), L (5.4%), R1a (4.2%), I2 (3.8%) and other more minor haplogroups such as E, T and Q.
Culture
Georgian language is written in its own unique alphabet since the early 5th century.
Georgian is the primary language for Georgians of all provenance, including those who speak other Kartvelian languages: Svans, Mingrelians and the Laz. The language known today as Georgian is a traditional language of the eastern part of the country which has spread to most of the present-day Georgia after the post-Christianization centralization in the first millennium CE. Today, Georgians regardless of their ancestral region use Georgian as their official language. The regional languages Svan and Mingrelian are languages of the west that were traditionally spoken in the pre-Christian Kingdom of Colchis, but later lost importance as the unified Kingdom of Georgia emerged. Their decline is largely due to the capital of the unified kingdom, Tbilisi, being in the eastern part of the country known as Kingdom of Iberia effectively making the language of the east an official language of the Georgian monarch.
All of these languages comprise the Kartvelian language family along with the related language of the Laz people, which has speakers in both Turkey and Georgia.
According to Orthodox tradition, Christianity was first preached in Georgia by the Apostles Simon and Andrew in the 1st century. It became the state religion of Kartli (Iberia) in 319 or 326. At the same time, in the first centuries A.D., the cult of Mithras, pagan beliefs, and Zoroastrianism were commonly practiced in Georgia. The conversion of Kartli to Christianity is credited to St. Nino of Cappadocia. Christianity gradually replaced all the former religions except Zoroastrianism, which become a second established religion in Iberia after the Peace of Acilisene in 378. The conversion to Christianity eventually placed the Georgians permanently on the front line of conflict between the Islamic and Christian world. Georgians remained mostly Christian despite repeated invasions by Muslim powers, and long episodes of foreign domination.
As was true elsewhere, the Christian church in Georgia was crucial to the development of a written language, and most of the earliest written works were religious texts. Medieval Georgian culture was greatly influenced by Eastern Orthodoxy and the Georgian Orthodox Church, which promoted and often sponsored the creation of many works of religious devotion. These included churches and monasteries, works of art such as icons, and hagiographies of Georgian saints.
Today, 83.9% of the Georgian population, most of whom are ethnic Georgian, follow Eastern Orthodox Christianity. A sizable Georgian Muslim population exists in Adjara. This autonomous Republic borders Turkey, and was part of the Ottoman Empire for a longer amount of time than other parts of the country. Those Georgian Muslims practice the Sunni Hanafi form of Islam. Islam has however declined in Adjara during the 20th century, due to Soviet anti-religious policies, cultural integration with the national Orthodox majority, and strong missionary efforts by the Georgian Orthodox Church. In the early modern period, converted Georgian recruits were often used by the Persian and Ottoman Empires for elite military units such as the Mameluks, Qizilbash, and ghulams. The Iranian Georgians are all reportedly Shia Muslims today, while Ingiloy (indigenous to Azerbaijan), Laz (indigenous to Turkey), Imerkhevians (indigenous to Turkey), and Georgians in Turkey (who descend from Georgian immigrants) are mostly Sunni Muslim.
In addition to traditional religious confessions, Georgia retains irreligious segments of society, as well as a significant portion of nominally religious individuals who do not actively practice their faith.
The Georgian cuisine is specific to the country, but also contains some influences from other European culinary traditions, as well as those from the surrounding Western Asia. Each historical province of Georgia has its own distinct culinary tradition, such as Megrelian, Kakhetian, and Imeretian cuisines. In addition to various meat dishes, Georgian cuisine also offers a variety of vegetarian meals.
The importance of both food and drink to Georgian culture is best observed during a Caucasian feast, or supra, when a huge assortment of dishes is prepared, always accompanied by large amounts of wine, and dinner can last for hours. In a Georgian feast, the role of the tamada (toastmaster) is an important and honoured position.
In countries of the former Soviet Union, Georgian food is popular due to the immigration of Georgians to other Soviet republics, in particular Russia. In Russia all major cities have many Georgian restaurants and Russian restaurants often feature Georgian food items on their menu.
The Georgians have historically been classified into various subgroups based on the geographic region which their ancestors traditionally inhabited.
Even if a member of any of these subgroups moves to a different region, they will still be known by the name of their ancestral region. For example, if a Gurian moves to Tbilisi (part of the Kartli region) he will not automatically identify himself as Kartlian despite actually living in Kartli. This may, however, change if substantial amount of time passes. For example, there are some Mingrelians who have lived in the Imereti region for centuries and are now identified as Imeretian or Imeretian-Mingrelians.
Last names from mountainous eastern Georgian provinces (such as Kakheti, etc.) can be distinguished by the suffix –uri (ური), or –uli (ული). Most Svan last names typically end in –ani (ანი), Mingrelian in –ia (ია), -ua (უა), or -ava (ავა), and Laz in –shi (ში).
The 1897 Russian census (which accounted people by language), had Imeretian, Svan and Mingrelian languages separate from Georgian.
During the 1926 Soviet census, Svans and Mingrelians were accounted separately from Georgian.
Svan and Mingrelian languages are both Kartvelian languages and are closely related to the national Georgian language.
Laz people also may be considered Georgian based on their geographic location and religion. According to the London School of Economics' anthropologist Mathijs Pelkmans, Lazs residing in Georgia frequently identify themselves as "first-class Georgians" to show pride, while considering their Muslim counterparts in Turkey as "Turkified Lazs".
Subethnic groups
Georgian name
Settlement area
Language (dialect)
Number
Difference(s) from mainstream Georgians (other than location)
^The fresco was a demonstration of the ambitious imperial example on which the Georgian monarchs modeled themselves and competed in magnificence with those of Byzantine Empire.
^The total figure is merely an estimation; sum of all the referenced populations only.
^ The term Kartveli, derived from Old GeorgianKartueli (ႵႠႰႧႭႳႤႪႨ), originally designated inhabitants of the Kingdom of Iberia and were natively known as Kartvelians, that stood at the political, cultural, religious and economic vanguard of the nation. Kartvelians, tracing their definitive appearance since post-Assyrian times, gradually became a dominant element in nation-building that would give its name to the whole country and people. After the Georgian unification, the term would come to signify all-Georgian enterprise, becoming absolute and universal.
^Tchekhanovets, Y. (2014). Iohane, bishop of Purtavi and Caucasian Albanians in the Holy Land. In G. C. Bottini, L. D. Chrupcała, & J. Patrich (Eds.), Knowledge and Wisdom: Archaeological and Historical Essays in Honour of Leah Di Segni (Studium Biblicum Franciscanum, Collectio Maior; Vol. 54). Edizioni Terra Santa, p. 305, ISBN978-88-6240-274-3
^Braund, David. Georgia in Antiquity: A History of Colchis and Transcaucasian Iberia, 550 BC-AD 562, pp. 17–18
^Peradze, Gregory. "The Pilgrims' derivation of the name Georgia". Georgica, Autumn, 1937, nos. 4 & 5, 208–209
^Hock, Hans Henrich; Zgusta, Ladislav (1997). Historical, Indo-European, and Lexicographical Studies. Walter de Gruyter. p. 211. ISBN978-3-11-012884-0.
^Mikaberidze, Alexander (2015). Historical Dictionary of Georgia (2 ed.). Rowman & Littlefield. p. 3. ISBN978-1-4422-4146-6. However, such explanations are rejected by the scholarly community, who point to the Persian gurğ/gurğān as the root of the word (...)
^Boeder; et al. (2002). Philology, typology and language structure. Peter Lang. p. 65. ISBN978-0-8204-5991-2. The Russian designation of Georgia (Gruziya) also derives from the Persian gurg.
^Sauter, Simonia, Stephenson, Orchiston (2014). Historical Astronomy of the Caucasus: Sources from Georgia and Armenia. p. 114.{{cite book}}: CS1 maint: multiple names: authors list (link)
^Thomas Liles, "Islam and religious transformation in Adjara", ECMI Working Paper, February 2012, [1]Archived 5 November 2015 at the Wayback Machine, accessed 4 June 2012
^Ramet, Sabrina P. (1989). Religion and Nationalism in Soviet and East European Politics. Durham: Duke University Press. p. 187. ISBN978-0-8223-0891-1.
Rapp, S. H. Jr. (2016) The Sasanian World Through Georgian Eyes, Caucasia and the Iranian Commonwealth in Late Antique Georgian Literature, Sam Houston State University, USA, Routledge
Toumanoff, C. (1963) Studies in Christian Caucasian History, Georgetown University Press
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