Georgia has a unique ethnographic heredity and cultural peculiarities. In fact, it is a kind of ethnographic museum with many exhibits having a real worldwide significance. A Georgian ethnographer, G.Chitaia notes, that “The past history of mankind presents a variety of information, and among it, ethnographic features have special place and they have particular significance for science (see page 200). Apart from their value itself, they also have the significance of historical reality, and reveal the identity of people. From this point of view, the peculiarity of the Georgian nation has its own set of historical reasons, and it is equally important for the scientists.” (106, p.72).

It can be definitely said about Georgia, that it is the country of ancient and great traditions in agriculture and farming, which is seen in its name, originated from the Greek word, expressing the idea of farming and labour on the earth and land. On that basis, Vakhushti presumes that “Sakartvelo was called Georgia due to the hard work of the Georgians (since “Giorgi” is translated as “labourer”). Before him, a Frenchman, De Troillo, also explained that the “Georgians received that name because of their agricultural skills and activities”.

As it is acknowledged in special literature, Asia Minor and the Caucasia represented ancient hearths of the wheat culture. Archaeological excavations on the territory of the latter proved the ancient traditions of the culture of cereals. The sorts of wheat that reached our times, show that ”Only in the consistence of the Georgian wheat are preserved those decisive issues and stages of the evolution of the culture, and we cannot understand without them the history of that culture, because only it preserves and protects the remnants of the old culture” (88, pp.8-10).

It should be noted that out of existing 27 species of wheat existing in the world now, the major part – 14 species are found in Georgia (and 6 among them are endemic), and here are preserved the ancient, initial (pale relict) forms, and on this basis our country is considered the first genocentre of the many species of the wheat.

Another “business card” of the Georgian economy is wine growing. A large number of the researchers consider Georgia one of the ancient places the vitriculture originated in and then spread in the world (see pages 212-213). The fact is that the rules of growing and caring for vines, were known on the territory of this country – the classical country of viticulture and wine-making, as early as 3300-3200 B.C. A archaeological findings show that at the end of the II millennium, wine-growing in Georgia was substantially advanced. Among the 4000 sorts of vines, registered in the world, 500 are Georgian sorts. The researches admit the possibility of the derivation of the Indo-European words – vin, wein, vine, vino, etc., - from the Georgian “ghvino”. It is also interesting, that the spread of Christianity in Georgia took place with the vine branches in particular. And finally, significant is also the fact that “The division of the land into two main geographical and botanical and agronomical parts, into hillside and valleys… was founded on the concept of the spread of viticulture: the line defining the possibility for vine-growing, played the role of a border-line for valleys; beyond that line, where the vine culture was impossible to develop – was considered the hillside. Apart from that, the vine growing and winemaking had an impressive place in the external trade of the country: Georgian wines were considered an export item since ancient times… This moment was well-known for neighbouring enemies and in the battles and ward they were quick to spoil and ruin that part of the Georgian economy, trying to break the spirit of the unyielding nation as well“ (124, p.303).

Georgia is divided into two historical and geographical regions: highlands and lowlands. The basic activity of highlanders was cattle-breeding, and for people living in the valleys, the lowlanders – farming.

Since initially, the basic activities of the Georgians were connected with land and agriculture, from earliest times, comparatively less attention was paid to trade. Once Akaki Tsereteli mentioned, “Since ancient times, Georgia was turned into a military camp, and its sons - the knights and warriors spent their days and knights in the battle-fields. Trade and accounting were not for them! Trade and various skills and professions were left to Armenians and Jews, and also to the Georgians, who – because of being crippled and for some other disability, could not be drafted into the army (111, p.443).

Of course, people like Georgians, who became famous for equal skills in plough-work and fencing, the people who remained devoted to the ways and ethical norms of life they received from their ancestors as a testament, remained exemplary in their traditional life and habits. From this point of view, we must acknowledge that the Georgians have a lot to be proud of, because their culture and traditions, molded in historical turmoil, at the same time determines the character and extent of the ethnographic originality of any nation, and is as beautiful and impressive as the nature of the country itself.
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Although the Georgians had been influenced by other nations’ cultures, which left their substantial imprint on the habits and ways and ethics of the Georgians, but “basic for them remains the old traditional life, that is still intact in social life…Therefore, wherever they go, they are easily recognized by others. If you make a photo of a Georgian, it is possible to develop an impression of all others, of the whole nation.” (20, p.41).

Keen was the observance of King Vakhtang VI, the Lawmaker: “ The ways and conduct of the Georgians are different, visibly unlike the ones of other peoples, our princes and noblemen differ, different is the concept of blood and death, different is betrayal and unbecoming”(27 , p.532).

“According to its basic ethnographic characteristics, Georgia certainly belongs to the civilized world, and the category of advanced countries, interesting in many ways. Its every single province has its own original image and face in culture and ways, and local population – with unique features of their regions, and in the whole, all that ensures the amazing ethnographic mosaic of the country and its special attractiveness (see page 201). We believe, it will not be an exaggeration if we state that from the aspect of the general level of the way of life and rare perfection of national traditions, as well as the phenomenal forms of the so-called regionalism, the Georgians do not lag behind great nations, like Greeks, for instance, or Hindus or Chinese, that are considered among the Aborigine elite of the world ethnic culture” (72).

Indeed, if we take a glance at the recent historical and ethnographic map of Georgia, that underwent territorial cuts (see page 202), we shall see that the country represents a unique blend of various historical-ethnographic parts, where each region had “its own history”. Along with the general and common, each of them has its peculiar features of the historical development.” (52, p.175).

And, what is also significant – along with the division into regions, “the Georgians still managed to preserve their country’s ethnographic unity” (74, p.5), which, in itself is a clear proof of its ethnic consciousness.

The fact remains, that “Any historical-ethnographic region of Georgia represents the old and present habitat of a particular ethno-territorial group. Such groups are: Kartleli, Kakheli, Kizikeli, Ingilo, Meskhi, Javakheli, Tushi, Khevsuri, Pshaveli, Mokheve, Mtiuli, Gudamakreli, Khandoeli, Xneli, Megreli, Svani, Imereli, Rachveli, Lechkhumeli, Guruli, Achareli, Kobuletleli (or Kobuleli), Imerkheveli (the former Shavshi), Nigaleli (or Livaneli – former Klarji), Chani (or Lazi) and Pereidneli, distributed in Kartli, Kakheti, Kiziki, Samtskhe, Javakheti, Khevsureti, Pshavi, Khevi, Mtiuleti, Gudamakari, and other places” (72) (see page 203).
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As it is explained in special literature, “The likewise interethnic division is characteristic of the ethnic structures of other nations as well. For example, the Russians embrace the Pomors, Poozers, Zaoneges, Kargopols, Pskoviches, Meshcheras, Tudovlians, Polekhes, Goriunes, Saianes, Ustens, Markovs, Kamchadals, Urals, Kerjaks, Kazaks (of Don, Kuban, Terek, Urals), Ruskoustins, and other groups; among the Poles are identified: Velikopols, Malopols, Lenchizs, Serdzes, Slenzians, Mazurs, Varmiaks, Pomors, Gurals, Sandomirs, Krakovians, Liakhs, Kashubs: The French people imply: Normandians, Pikardians, Burgundians, Overnians, and others; among the Germans – Schwabs, Saxonians, Frankons, Bawarians, and others; Italians consist of Sicilians, Venetians, Ligurians, Calabrians,Lombardians, Piemontians, Toscans, Campanians, Sardinians; The Spains imply Aragonians, Asturians, Castilians, Leons, Cantabrians; the Ukrainians imply Litvins, Gutsuls, Verkhovins (or Boikis) and Lemkis; in Belarus there are Poleshchuks and Pinchuks; among Latvians – Latgals, Zengals, Augshzemls, Zangmans, and Livs; among the Turks – Yuiks, Turkmen, Takhtajis, Abdals, Zeibekels; among Ossetians – Alagirs, Kurtats, Tagaurs, Tuals, Digors, etc.

So, regionalism and numerous ethno territorial (or ethnographical) groups do not present a particular Georgian phenomenon, and itself, it says nothing against the interethnic solidity of the Georgians. Every single group of them has its sharply defined provincial features and unique ethnographic image – but they have been all bounded and tempered by the common national consciousness during the centuries – and also the ethnic stereotype, based on the thorough perception of belonging to the Georgian nation” (69, pp.8-9).

Luckily, we can follow the picture of gradual perfection of the national consciousness and identity through documents, and the most characteristic appears to be the 1790 “Tractate on the unity of kings and rulers of the Ivers”. The introductory part presents the following:

“Due to the same religion that unifies neighbouring kingdoms of Kakheti, Kartli, Imereti, Odishi and Guria, are the sons of the same church of catholic and sharing the same language and love of one another, as kin in blood and bound and inter-related by close links and relations, , and therefore, we, being the kings and rulers of the above-mentioned countries of Iveria and we promise to fulfill these conditions and ensure strong unity”.(28, p.501).

The cited excerpt shows that, “The idea of the unity of the Georgian nation is based on the thorough understanding of the common origin of all Georgians (Iverians), mutual unity of religion, mutual national literary style and perfect understanding of the deep knowledge of the common-state territory (perfect understanding of its possession) and thoroughly understood the love based on mutual and “bilateral love” (69,p.11).

Since that type of love, called “mavaskhelian” is poorly understood by many, we consider it helpful to provide a particular explanation of Sulkhan-Saba Orbeliani, where he explains it as the “debt returned” or “loan recovered.” Here debt and loan are mentioned in other dictionaries, too (41, p.154, 212, 237, 243, 262), and also – with an additional meaning of returning the loan with interest and additional sum (42, pp.503, 660).
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“The given explanations easily interpret that type of love, as an obligatory in relationship, binding for both sides, true and reasonable for both sides… The particular desire to expand the love based on blood relationship, was expressed by a Kartlian in origin Parnavaz and Kuji (see pages 204-205) from Egrisi by origin, when their brotherly relations were transformed into the unity of eastern and western Georgias in the IV c B.C., bounded together on both sides of the Likhi range. We can conclude from this fact, that mutual appreciation and love among the Kartvelian tribes determined an imminent character of the process of ethnic integration.

In particular, concrete cases, we face a very optimal set of first-grade qualities which demonstrate a rare maturity of ethnical identity (“blood relations and family ties” + “binding mutual affection” + “one language and writing” + “common religion and homeland – ‘the All-Iveria”), that helped the Georgians to demonstrate their rare ethnic stability and a number of historical examples of their endurance – which helped them to secure themselves from the destructive process of ethnic divergence, even after the victimization the pitiless clutches of the divide et impere principle” (69, 8-9, 11-12).

We can conclude that the solidity of ethnic identity, gave an impulse to the spiritual courage and balanced ethnocentrism – and helped them to endure historic misfortunes, and reach the present days as a monolithic ethno-social organism. (72).

Considering the above-mentioned, we conclude, that presenting “the separate ethnographical (or ethno partial) groups: Megrels, Svans, Adjarians, Meskhs, Tushis and others – as independent “nations” or “ethnic groups of double national identity” (“sub ethnos”) – which is a systematic lapse of Russian and European special historical and ethnographic literature, and must be considered an unacceptable distortion of the truth. We are dealing here with an attempt to distort the ethnic consciousness of the Georgians and to provoke the ideological sabotage, aimed at the tribal split and estrangement; or, this may be also a standard manifestation of elementary ignorance – the argumented elimination of which is an immediate task for Georgian researchers to solve – and does not present a great difficulty” (72).

In general, Georgian researchers should display greater diligence in historical and ethnographic studies of each ethnographic (or ethno-territorial) group, in order to present the regional peculiarities in a possibly complete way; long time ago, Vakhushti Bagrationi, Iacob Gogebashvili and Sergi Makalatia – the founders of ethnographic and cultural studies in Georgia, were considerably maltreated in their turn. But to them, particularly, we owe considerable descriptions of separate units of the Georgian people, which have at present the first-grade value for the creation of a perfect ethnographic portrait of the Georgian nation.

In his capital historical study – “The description of the kingdom of Georgia” – Vakhushti Bagrationi describes the inhabitants of the whole Samtskhe-Saatabago (i.e. the historical Meskheti, G.G.), and the Samtskhe community in particular, in the following way:

“Both, men and women, are like Kartvelians (Kartvelians here signify the people of Kartli, G.G.), their speech is slow and sweet, they are tall and well-built, strong in spirit, handsome, lovers of knowledge and art and skills, but now, due to Islam, not any more…Their religion was Christian, like of all other Kartvelians, and they constituted the parish of the Catholicos of Kartli; however, now their nobles and rulers are Mohammedans, yet the peasants remain Christian, but most of the peasants of Klarjeti – are Mohammedans, too; but even those who remain Christian, lack their pastor, since they are no longer subordinated to the Catholicos of Kartli, as for the Greeks, they are busy with their own affaires. Therefore, they are left without pastors and episcope that are consecrated and ordained in Kartli. The nobles speak Tartar at official feasts and gatherings, yet at home and with their kin and friends, they speak Kartuli. The nobles and Mohammedans are dressed like Osmans, but the Christians dress like the Greeks, but those from Javakheti and some Meskhians, dress like Trialels, and the same can be said about the women” (23, pp.660-661).
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The same author writes about the people in Javakheti:”Men and women resemble the peasants from Kartli, well-built and attractive to look at… Their religion is still Christianity, but the peasants do not have the pastor episcope, and the priests they have, are Georgians. Their language is Georgian, and their leaders speak Tartar in case of need when dealing with the Osmans” (23, p.672).

About the population of Chaneti, Vakhushti writes, that “they are skillful in woodwork, building boats, big and small, their religion now is completely Mohammedan, just a few may be Christians, but Kartuli they do know”(23,p.690).

The characteristics given to Kakhetians by Vakhushti, is the following: “Men and women, good-looking, aerial and remind the Kartlians in ways, manners and conduct, and they are free in spirit, proud, skillful in praise and rhetoric, brave fighters, mostly peasants, and they are devoted people, dressed as Kartvels, and the language and religion of theirs is of Kartli and they are the parish of the Catholicos of Kartli”(23, p.526).

The research of the Prince describes also the Kizikians: “…they are brave, militant, strong, well-built, devoted to each other” (23, p.543), but speaking of Georgian highlanders (Svans, Mokheves, Mtiulis, Gudamakrelis, Pshavs, Khevsurs, Tushis), he gives greatest attention to the Tushis: “They are courageous in battles, strong, fearless, perfect horse riders…If they notice someone cowardish, trying to get home, they never let him eat with them – but only with dogs, from their trough. Their language and religion is Georgian. Their pastor at present is in Alaverdi that took Kharchashni. They have an old church and a priest, but they do not know the truth, so they have a great cliff rock and on the day of Ilia the Prophet, they go to that rock and sacrifice a sheep and a cow, and worship the rock, and what they hear from the rock, they trust and believe most of all. Those who live in the regions of Kistis and Ghlighvis, their leaders do know their language, too… Never happens among them an adultery, but in case of violence, the woman commits suicide, but the man is killed by the community and no one is trying to exile to another country” (23, pp.554-555).

A very warm description is given by Vakhushti of Imeretians: ”As we have already mentioned, both men and women, are the most attractive and aerial, since even the children of peasants look like the children of noblemen. They are neat, clean dressed, the same applies to their horses and arms and ammunition; smart, swift, joyful and sweet-tongued, light, hot-tempered, agile in battle and strong, nimble in fight and in other cases, generous and industrious, caring for the present day – but not for tomorrow, singers and appreciators of wisdom, and mostly kind-voiced, sociable and ever inclined to increase the number of friends and well-wishers. Their religion and language is common with Kartvels, but their manner of speech is quicker…”(23, pp.745-746).
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Almost the same applies to the piece of “Description” about the Gurians: “…but men and women are like Imeretians in spirit and ways, in religion and language… Dressed and clad they are in the same way, their good-looks are the same, but foppish and soft prevail, lovers of sweet talk, but prefer to use bookish language (like Meskhs) – and Georgian, not a foreign language. They are brave in battles… do not steal, are not inclined towards robbery; like the Odishians, they are hospitable and welcome guests with pleasure, sing nicely and reading is popular among them, they are quiet, although hot-tempered…” (23, p.793).

Not less we value the observations on Megrels, Svans, Rachvels, Lechkhumians, , and other characteristics provided by Vakhushti, but the volume of the study does not allow to dwell longer on the topic, and besides, we are going to learn about other interesting works and observations regarding ethnography by I.Gogebashvili and S.Makalatia. In his ethnographic study: “Georgia and its parts”, I.Gogebashvili gives the following description of the representatives of the various regions of his homeland:

“The old-time hospitality and feast-love is still with Kakhetians, they have not changed. They are endowed with other positive features as well. What they hate most of all, is adulation, flattery and stealthyness, because themselves – they are honest, upfront and openhearted. The ancient legendary bravery of Kakhetians, although decreased, but nowadays, they are still bold and daring. Their devotion in friendship is exemplary. In the days of misfortune, lucky are the ones who have the assistance of Kakhetians beside them, and in the days of joy and happiness, they are the foremost in joining the general happiness and gaiety” (62, p.229-230).

“The people of Kiziki have a strong sense of self-esteem. They never pardon even the smallest offence and never let anyone make use of them or befool. They admire independence. In speech, in manners and ways, it is easy to recognize that they never let the youk of serfdom burden their necks and spirit… After scrutinizing their character, one soon understands that they are talented people” (62, p.233).

From the point of view of elegance and honest conversation, the Ingilos look much better than Kakhetians and especially Kiziks – they rarely swear there. Ingilos not just do not use that language, but hate others using it. Equally hate they flattery and adulation and cherish independence…”(62, p.235).

“Generally, the Tushis and Pshav-Khevsuris retain the traditional Georgian qualities of courage, upfrontness, fraternity, independence and freedom. Amazing is the poetic talent of Pshavis, they are always ready to cite verses and improvise poems” (62, p.237).

“In their peaceful nature, the Kartlelians overshadowed Kakhetians and Imerels. That could be explained, first of all, by the middle location of the region, and because of that, they had no immediate contact with wild tribes at the borders. The second reason was farming and the specificity of farming labour, which must be considered the most peaceful and rewarding activity. This type of work excludes the possibilities of deceiving the partner – a matter so common in trade that influenced and molded the nature of people. If a peasant is industrious and works properly, and God provides him with proper weather, crops will be good, if not – then the work appears futile. One’s own right hand and the wish of God – that is the sole hope of a farmer. For this reason, the process of ploughing and sowing positively affects men’s nature, calms them. It explains also a comparative lack of conflicts, misunderstanding or troubles among the villagers in Kartli – compared to other regions of the country. The chief priority for a Kartleli was his clean consciousness, considering himself honest – that was the only thing that mattered, he would never crave for anything else. Probably, the proverb: “If I consider myself – my own friend, I cannot be called poor” – is said about the people of Kartli” (62,pp.240-241).
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“Racha is well-known for hard-working people, and not only males, but females also join them in work and labour. We doubt that at any other place in Georgia we can find people so hard working as Rachvelis are. Even their bodily constitution speaks about the strength of their body and spirit. They are of medium height, well built, broad-shouldered and muscled. Their dress does not greatly differ from Imeretian, only some of them like to carry on their back either a sheepskin bag – Gouda, or a calfskin bag, and with that they provoke the lowlanders – Imeretians – to make fun of them… But the Rachvelis are slow and rather raw to understand the feeling of self-esteem, they lack trust in their own selves, which is so valuable for humans. Boasting and bragging, which a few Kakhetians and Imeretians do, is not the best feature to have; but, on the other hand, neither the Rachvelis’ behaviour deserves praise – their manner of self-depreciation and self-abasement. Once a Gurian peasant was asked: ”Are you a noble or a commoner?” And this was his answer: “Just remember that I am a good one, and in what way does my belonging to the nobility concern you?” – That is the answer, a Rachveli would never be capable of giving”(62, pp.260-261).

“The Gurians build their houses of wood and call them odas. Their dress includes chokha and as a headwear – kabalakhi; they also use short chonias – instead of chokha, and enjoy that costume. They are very quick in speech, movements, job, they like straight and upfront talk, dislike flattery, they are quick in anger, but equally quick in calming down. Their agility and bravery is well known. The Gurians are talented, rapid and agile in everything and they tend to education” (62, p.264).

“The Megrels represent a branch of the Kartvels. They do not look any different from other Georgians, and they are so much like Imeretians and Gurians, that Kartlelians and Kakhetians cannot tell the difference. They are a bit apart because of the language, but that language is a half-brother of Kartuli, and practically all Megrels speak Georgian and like it a lot. They consider it a divine language, because the church service in Samegrelo was – and is always carried out in Georgian. It is noteworthy, too, that among the Megrels there are more persons with perfect knowledge of Georgian, than among other Georgians. They have always admired the Georgian literature and many of them have enriched it with their wonderful works… The Megrels also prevail in bold attitude: they could easily leave for Kakheti and indulge in the sharing of the gardening work, or they could open an inn or a tavern at the Black Sea coast… Such type of jobs the Megrels considered easy. It is hard to find any other people with the same amount of talent, with the same drive to education, so bold and sharp-witted as the Megrels are.. But the initial ethical malfunction and “disease” of the Megrels is stealing of domestic animals, cattle, and particularly, horses.” (62, pp.265, 271).
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“A comparatively distant branch of the Kartvelis, are the Svans. A traveler may find a lot of common with the Kartvelians in their ways and habits. A Svan is easily recognized, and he differs from other highlanders living in the vicinity. In face and complexion he reminds other highlanders of Georgia – Tushis, Pshavs, and Khevsurians: he is well built and of healthy physique. His dress differs slightly from the dress of the Megrels or Imeretians. For his headwear, a Svan uses two types of hats: in winter he wears a tall conic felt cap, white or black, but in summer he uses an Imeretian cap – papanaki, which is so small that hardly covers the top of the head; more than his dress, a Svan cherishes his arms – a rifle, a pistol and a dagger, but they do not use swords or sabers. Like other highlanders, a Svan is also sharp-witted, and like other people, he also loves his country a lot. A Svan is reluctant to leave his land even for a short while. Many of them reach their old age without ever seeing any other place beyond neighbouring Lechkhumi. Many of the Upper Svaneti never visited the Lower Svaneti. The climate of other regions and lands badly affects them. If asked, “Why don’t you come down to Imereti to work?”, - they retort that they “are afraid of the climate… And the worst enemy of the people there is the tradition of animosity and vendetta” (62, pp.272, 275-276).

“In spite of being separated from Sakartvelo for several centuries, the Meskhs still retained their similarity to the Georgians - in nature, in morals and ethics, in habits and ways.. Generally, they are hard working, and rather rich in their possessions. Their house and family look clean, nice and comfortable, and strangers and foreigners are pleasantly surprised by the sight and impression. In this region people are more used to good and kind life and existence, than in other parts of Georgia” (62, pp.282-283).

“In body, language and manners, the Acharelis remain genuine Georgians until now. They are as quick, as the Gurians, alert and bold, they like their arms a lot and are good at using the gun. Among their best ethical qualities, the following must be mentioned: respect of the aged people, hospitality, self-esteem , inquisitiveness and a tireless ability to work. All day long, men work in the fields, and women – at home. A boy, reaching the age of teens, immediately becomes a shepherd and spends the days in forests” (62, pp.289-290).

“People of Shavsheti speak pure Kartuli, but in their pronunciation they resemble Khevsurs…In old times, they showed a lot of courage and selflessness in their struggle against the enemies…They tried hard to survive and endure, but finally failed, broke and appeared depressed and dispirited. They consider themselves Georgians, everybody knows and remembers that their homeland was snatched by force from Georgia, and the Osmans made of them the Mohammedans by force” (62, pp.290-291).

“Previously, Kobuleti was a part of Guria, so the local population resembles the Gurians in everything – in looks, in the manner of dressing, in ways and habits, in the way their houses are built, in their traditions of work and high-spirits; their manner of speech, the way they speak Georgian, is also a replica of the Gurians’ manner. The sole thing that makes them different is their religion: they were also induced to change their religion to Islam – under the pressure and force of the Turk-Osmans. Still, the respect towards Christianity is deeply buried in their hearts: many of them – even at the period of the Osmans rule, dared to baptize their children in Christian way, and taught them a number of Christian traditions and rules. Blood relations among Gurians and Kobuletans are frequent… They often visit each other, and not a wedding, nor a funeral or any other gathering could take place in the villages on both sides of the border, without inviting each other to the occasion. As they say, “a complete unity in days of joy or sorrow”(62, pp.291-292).

The Livans indulge in many trades and activities, and are good at everything; thus, compared to other Georgians, living in that part, they are rather well off and are already accustomed to good conditions… They are tall, sharp witted, with smart and clever expression, their self-esteem and sweet Georgian speech reminds us of our forefathers. Although they are Mohammedans, they know perfectly well know that their former faith was Christian and till now, they respect holy places”. (62, pp.293-294).
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“The Chani are half-brothers to the Megrels. In ancient times they both constituted one nation and occupied the East coast of the black Sea, including half of the South coast. Later, the Gurians from the East moved towards the sea, split the tribes of Megrel-Chanis and occupied the territory of their present habitat, thus dividing the long-time unity of brother-tribes… And although they have been apart for centuries, still, their resemblance in looks, dress, nature, character, talents and ways and habits, is striking. The language of Chani is the same the Megrels speak, with a slight difference. Many of them speak Georgian as well, as the Megrels do. Foreigners call them Lazis, and the territory of Chaneti – they call Lazistan… The narrowness of the strip of land they own prompted them to pick up the road on which they make their wealth and fortune. They became the children of the sea, they learned the skills of boat making, learned the skills of sailing and navigation – and perfected that difficult and hazardous activity to the point of almost danger-proof art of sailing. Their mastery, smartness, courage and agility at sea, surprised even the Englishmen… The struggle with the sea, travels to foreign countries made the people mobile, bold, alert and seekers of new endeavours. Of their own produce, the Chani sell abroad wood, lemons, oranges, olives and some objects of artisans and craftsmen, but mostly they sell the foreign produce. . They are also very accustomed to inn keeping… They are also well known as stonemasons and carpenters… Their women’s quality of hard work is unprecedented, no other place is possible to find equal to them in mundane work and labour.” (62, pp. 294-296).

A famed Georgian ethnographer, S.Makalatia, describes the separate ethno territorial groups of the Mokheves, Mtiules, Khevsures, Tushes and Pshavelis:

“The body structure of the Mokheves is strong, they are of medium height, but physically healthy and agile. Their typical representative is round-faced, with right features, but of darker complexion. His physical health is inseparable from his courage, his active work, his swiftness and boldness… He likes and respects his language. In spite of his close ties with Kavkav (Vladikackaz – G.G.), and some other foreign cities and towns, he does not forget his mother tongue, He believes, it is shameful to mar the purity of the native language. The way the Mokheves speak is unhurried and distinct. They are witty and also, quick-witted, and clear thinking is their characteristic feature. In speech, they allow their Mokhevian accent to reappear.” (81, pp.100-101).

“The Mtiules are of medium height and the physical sturdiness of their body is perfectly completed with nice features of their face. We can say they preserved typical qualities of the Georgian nice looks. Their speech is pure Georgian, they speak distinctly and slowly. .. Their ethics are considerable, larceny, robbery or murder are rare among them. They are still strong in following the traditions of hospitality and welcoming guests and strangers.” (79, pp.84-85).
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“The Khevsures are strong, and healthy, enduring and active in their toils and work. They are of medium height, broad-shouldered and strong-muscled. Their faces are rather round, their complexion – darkish. Their nose is usually straight, eyes – big and dark. Their conduct is slow, unhurried, but they are quick in their actions. They have enough courage and boldness, and defending their personality they can sacrifice their own life. Being by nature of acute self-respect, they cannot bear moral disgrace, nor physical ugliness and for that reason, can commit suicide. A Khevsuri is always conceited with strangers, showing his pride of being a Khevsuri, but he does not like anything strange and foreign and never follows it. At the same time, he is cautious and suspicious. He is not ready to trust another person, but if he does, he is reliable and devoted to the end. Their females are sturdy in body and unhurried in manners, they lack female tenderness and have a bit of male attitude in behaviour. They are quick and bold, too, but because of toil and social conditions, their expression is rather sad and grim. The Khevsures hate immorality and perversion which have no place in that land” (82, pp.106-107).

“The Tushis are strong and healthy people… Their looks and type is Georgian. Their features are straight, their complexion – dark and their height – medium. Raised in Mountains and leading the life of shepherds, they are courageous; they know how to express their appreciation to well-wishers and their hostility – to their enemies. In social life and work, they are polite and nice-mannered. They are efficient in their toils, work and in increasing their wealth. But at the same time, they are prudent and sparing, and at certain times and places – thrifty; their reasoning is unhurried and their common sense – sane, in speech they are witty, in actions – fast. They speak pure Georgian, in some of the villages of Chaghmi region, in Omalo and Shenako only, it is possible to meet some Tushian versions of the Kartuli language, with some sounds and words of a peculiar pronunciation still preserved” (80, p.101).

“The Pshavians are physically healthy. They are agile in work and enduring in work and action. They are of medium height, slender and slim. Their faces are of a dark complexion and handsome. They resemble rather the lowlanders, the people from the valleys, they are mostly good-looking. Their nature is reserved and polite. In public they are unconstrained – whether males or females, and out-of-place shyness and reticence is considered among them to be a sign of inferiority. At the same time, they enjoy dally and flirt. They are not at all introverted, they like gaiyety, shairoba – competing in improvising verses – and fun. They are always welcoming and hospitable to guests, ever ready to please and entertain them. They never steal, nor indulge in robbery, and consider it shameful. They are generally peaceful and consciously evade quarrel or trouble. The Pshavs are sharp-witted, sweet-tongued. They are very good at kaphia – a sharp-tongued, witty and swift exchange of jokes and hints. They appreciate clever rhetoric and politeness of a stranger and display respect towards him. A Pshaveli woman is bold, is not afraid of walking alone, in speech she is equally straightforward and cheeky. Their females like to adorn their dialog with exclamation of “Ah, my brother!” or “Ow, brother!” Nowadays their Georgian does not sound regional anymore… They are inclined to acquire knowledge and education. They possess sufficient talent and faculties for that…” (84, pp.99-101, 103).
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And finally, we have to present the records of Z.Chichinadze about the Georgians from Phereidan: “Unfortunately, the Georgians living in Persia have changed in appearance. Apparently, the nature and locality did affect the type – to the point that the present-day local Georgians look more like Persians and can be recognized only by the Georgian they use. Men still wear a Georgian dress: the same old short tunics, kulajas, chokha, and other items are still popular, but felt hats are exchanged to Persian headwear, yet, the slippers and kalamani are still spread and much-used. Their females have also retained their likeness to the Georgians, but their dress is quite different, they dress in Persian style – as they say – “in Tartar way”. Yet, they never use veil or yashmak, which is their principal difference from Persian women in looks and attire. Their speech, ways and habits are the same as those their ancestors used after their extermination from their homeland” (118, p.116).

The cited excerpts leave an impression of a minor reference book in regional studies, and provide quite a sufficient idea of ethnographic originality of each territorial group, constituting the Georgian nation, and at the same time, persuades us of the necessity of carrying out thorough studies of the so-called regional phenomenon.

Generally, the idea of regionalism, being able to endanger the ethnic unity of the Georgian people – thus ensuring the development of intra-ethnic separatism – is hardly acceptable. In fact, all that should be approached in a different way. Regionalism does not threaten to split and dismantle Georgian ethno-cultural body, on the contrary – it provides the major factor of its exceptional beauty and attractiveness. Any nation, considering numerous intra-ethnic structural units, resembles a harmonious choir of singers, where every member sings its specific tone – and even the strictest audience is charmed by the resulting polyphony. But even if one of the singers appears unable to lead its tone, the beauty and charm of the choir song will dwindle and diminish immediately, and the sound scale will become immediately dull and colourless. Therefore, we shall not be mistaken if we compare the intra-ethnic order of the Georgians – to the beautiful Georgian polyphony, and state that the Georgians represent an ethnographic interest only for the reason that in its structure a Megreli is clearly different from a Svan, with his local regional characteristics, a Svan – from a Kakhetian, a Kakhetian – from a Meskhi, a Meskhi – from a Rachveli, a Rachveli – from a Tushi, but in spite of all that, they all represent genuine Georgians – with their ethno-cultural parameters. Thus, regionalism, is the best illustration of the remarkable and indisputable richness of Georgia, and requires not a wrong and negative understanding, but proper protection and care. The fact is, that the total elimination of the cultural differences between the separate parts of Georgia, and the elimination of local ethno-territorial groups, will deprive our country of the traditional historic and ethnographic charm that have for centuries invariably amazed the scholars and writers of Georgia and other countries.

But in case “regionalism” really becomes an obstacle for normal development of the nation and the inhabitants of particular provinces begin to foster the claims of their prevalence, according to their regional or tribal features – which is, in fact, the last step towards the regional separatism, then the said phenomenon shall need an urgent elimination; as our great Ilia said: “every Georgian, of any part of our country, whether Gurian, Imeretian, Kakhetian or from Kartli – they all have the door of our united family open to participate in our mutual worries and joy as it befits to a brother. And this is not just a right of each of us, but our holiest duty. Thus, what brotherhood and unity should mean. That brotherhood and unity constitute a great rock, where a great palace of our life should be built.”