Religious diversity Historical and cultural wealth of Ajara

Religious diversity Historical and cultural wealth of Ajara

The archaeological evidence of ancient layers of humanity (in the form of artifacts) and written texts following the invention of writing, demonstrate that religion has existed at every stage of human development, running parallel to human history. The evolution of religion is closely linked to the spiritual and intellectual advancement of individuals.

In Georgia, its geopolitical position has allowed for the meeting and intertwining of various religious traditions and cultures. Christianity, specifically Orthodoxy, is one of the defining factors of the country's past and present. However, religious diversity is also a historical, cultural, and societal wealth that Georgia, and specifically its distinctive region, Ajara, possesses. It's worth noting that Batumi is among the most interfaith cities in Georgia, where diverse religious denominations are widely represented with their respective religious buildings and congregations.

For many years, Orthodox Christians and Muslims in Ajara have cohabited within the same spaces, their daily lives intertwined, which has led to the blending of cultures and traditions, resulting in a unique model. In the villages of Upper Ajara, Christian and Muslim shrines function side by side, creating a distinctive local ambiance.

Orthodox Christians - Georgians have maintained the Christian faith since the times of the apostles. According to historical tradition, the introduction and spread of Christianity in Georgia begins from Ajara, specifically from Didajara, and it is associated with the name of the first apostle of Christ - Andrew the First-Called. From that time, the first church was built in Adjara, and the first priest and deacon were consecrated here. The religious policy of the Soviet Empire was directed against all religions and beliefs, particularly targeting the Orthodox Church. By the early 1920s, the church had lost its legal status. With its anti-religious campaign, the Soviet regime pushed the Georgian Orthodox Church to the brink of extinction. In independent Georgia, like in the rest of the post-Soviet space, there was a shift towards religiosity. As a result of the strengthening of the legal foundations of the Orthodox Church, many old temples and shrines in Ajara have been returned to the Church.

Armenian Gregorians - The settlement of Armenians in Ajara, along with other ethnic minorities, is largely tied to the Russo-Turkish war of 1877-1878 and the period following the war. Nonetheless, according to some accounts, a small portion of them had settled even before the war. This is supported by the fact that the Armenians in Batumi had their own Armenian-Gregorian church, built in 1873, which housed a planetarium during the Soviet Union era. Armenians predominantly lived in Batumi and its surrounding areas. The majority of them belonged to the Gregorian religious community, hence they were referred to as Armenian Gregorians. Today, there is one Armenian Gregorian Apostolic Church functioning in Ajara, which is subordinate to the Diocese of the Armenian Church based in Tbilisi and is overseen by an Armenian bishop. His seat is in St. George's Church in Tbilisi.

Catholics - The work of Catholic missionaries in Georgia dates back to the 17th century. In Ajara, this process began after the Russo-Turkish war of 1877-1878. Due to the rise in socio-economic and political significance of Batumi and its surrounding areas, which attracted ethnic minorities, the number of ethno-confessional groups also increased. As a result, another branch of the Christian faith, Catholicism, spread, represented by both Roman Catholic and Armenian Catholic churches. The majority of believers in their mixed parishes were Georgians.

Muslims - The spread of Islam in Ajara started in the second half of the 16th century, after the Ottomans conquered Ajara. The intensity of its spread varied due to various socio-political factors.

Since 1563, when the local rulers adopted Islam, Ajara became a part of the Ottoman Empire as an autonomous administrative unit. The spread of Islam in Ajara was facilitated by the forms of land tenure, social and tax systems, and military-administrative governance. It was gradual - initially in Lazeti, then in the Chorokhi and Ajaristskali valleys, and finally in Kobuleti. This process became particularly intense during the 19th century. During this period, mosques and theological schools were built in Ajara. In the final years of Ottoman rule, a significant number of local Muslims left their homeland for various reasons and relocated to different parts of the Ottoman Empire. This process is known as Muhajirob. According to 2010 data, there are 184 different types of Muslim buildings in Ajara, including 119 mosques.

Jews - The origins of Judaism are intrinsically linked with the history of the Jewish people, the ancient beliefs, and mythological tales that form a crucial part of this religion. Judaism is characterized by a belief in the one God, Yahweh, the holy distinction of the Jews, and belief in the Messiah who will lead them to the Promised Land, as well as a particular cult. To distinguish the Lord's covenant with Abram and his descendants, i.e., the Jews, it was necessary to follow the rule of circumcision. The Jews have traveled a long and challenging path to form the aforementioned doctrines. The destruction of the Jewish state led to a new wave of Jewish migration to different countries worldwide, one branch of which settled in Georgia for the second time. They had commercial, economic, and cultural ties with the local population for centuries. As a result of this contact, they experienced linguistic assimilation but tenaciously preserved their religious identity, despite attempts to reinterpret certain Jewish doctrines in Western Europe. The formation of Judaism was influenced by the ideas of Hellenism, Neoplatonism, and Aristotle. In turn, this religion greatly influenced Christianity and Islam.

To better understand religious tolerance in Ajara, it's sufficient to know that most families have representatives of both religions (Christians and Muslims). They celebrate both Easter and Bayram and even visit the graves of the deceased during both holidays. In families, a festive table typical for both religions is prepared.