Georgia culture. Georgian traditions and customs

Already in the second half of the 16th century, Russians rushed to the Volga region. This happened during the period of granting estates and estates to people who served in tsarist army who lived at that time in the northern regions of the region. Many who chose this land as their new home were from the Moscow state. Before the others, adventurers, “walking” people, and also vagabonds decided to settle in the Volga region. All this population of the Volga region hoped that, being away from the constant supervision of the authorities and masters, they would have more freedom and fewer problems.

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The process of forming a settled Russian diaspora in the Volga region was finally completed by the 18th century. This was also helped by the fact that the Orenburg defensive line was built here, designed to become a barrier for the steppe nomads. When the peasants gained freedom in 1861, most of They went to look for unoccupied fertile lands, turning their attention to the southern part of the region. As people mixed, arriving from different corners countries, with local peoples began to take shape new type a resident of the Volga region, who was not similar to the population living in the central regions of Russia.

Tatars

They are considered a generation that arose from people from the Kazan or Astrakhan Horde. If you pay attention to them physical type, then in this regard they have no equal in attractiveness among all local residents of this region. Representatives of this nationality traditionally wear oriental clothes, important feature which is of considerable length and width. Their outfit includes a shirt of white or another color, with sleeves of sufficient width that covers the body below the knees. The belt is not included with it. It is worn together with a sleeveless camisole, made on the basis of colorful silk fabric, a robe, which is belted with a sash, and a fur coat is put on top of it. Rich Tatars stood out because their outfits were made of thinner cloth. The presence of a large number of gold jewelry indicated that this person very rich.

The Tatar population of the Volga region also stood out for its housing. A special feature was that the stove was necessarily separated from the rest of the space in the house using a curtain. Behind the latter was most often located female half. Those who lived in great wealth owned a house where there were two halves, separated from each other by a vestibule. This room was most often used for prayer. Carpets were laid in living rooms, and chests with bright upholstery were placed next to the walls.

Kalmyks

These people are usually classified as the western branch of the Mongols. The arrival of Kalmyks to the modern territory of this region took place at a time when the population density of the Volga region was extremely low - in the 17th century. Having decided to leave their home, which was Dzungaria in the southern part of Siberia and Mongolia, they, led by Khan Kho-Yurluk, settled on a large territory on the right side of the lower Volga. With their arrival, local nomads ceased to be main force in these places.

The houses in which the Kalmyks lived fully took into account their way of life. Changing one place to another, they moved along with the herds, having a yurt with them. This name was given to a portable dwelling that resembled a felt hut with a wooden covering. The decoration in such a dwelling included a low bed with several felts. Not far from it there was a box used for storing “burkhans” (idols).
Usually, the main element in Kalmyk attire was a robe or single-breasted beshmet, which was a complete copy of the clothing of the Caucasian highlanders. To belt the beshmet, a belt was pulled around the waist. For people who lived in prosperity, the belt was distinguished by the presence of iron plates with silver notches. Kalmyks used sheepskin or fox fur coats as winter clothing.

Germans

At the beginning of the twentieth century, this people formed a colony, the number of which at that time was about 400 thousand people. They chose as their place of residence the territory where the Samara and Saratov regions are now located. The settlement of these lands by colonists began after the manifestos of Empress Catherine II, the essence of which was to provide any resident of Europe with the opportunity to choose new lands for habitation, characterized by the most favorable conditions. The settlements that the Germans formed in this area can be compared to a state that arose within a state. They created a unique world that was unlike the neighboring world of the Russian population, which was clearly manifested in the faith, culture, language and way of life, as well as the character of the inhabitants. Particularly interesting in light of this was the question of what the natural population growth of the Volga region was, taking into account the arrival of settlers in these lands.

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The Middle Volga region is a special ethnographic region of Eastern Europe, located at the junction of Europe and Asia. The peoples inhabiting the Volga region have much in common both economically and historical development, and in origin, culture, life.
The peoples of the Volga region include: MORDVIANS, MARI, UDMURTS, CHUVASH, KAZAN or VOLGA TATARS and BASHKIRS. True, the Bashkirs are included among the peoples of the Volga region conditionally; in fact, they occupy a middle position between the peoples of Central Asia and the Volga region and culturally gravitate towards both.
The purpose of this work is to give as complete as possible comparative description traditional economy and everyday life of the peoples of the Volga region in the 17th - first half of the 20th centuries.

Farming.

The basis of the economy of the peoples of the Middle Volga region at all times was agriculture, which served as the main source of their existence. In the 19th - early 20th centuries, it was the predominant occupation of the Mordovians. Among the Mari, Tatars and Udmurts, agriculture was largely supplemented by other non-agricultural activities. Among the Bashkirs until the 17th century traditional type The economy was semi-nomadic cattle breeding. Until the 16th century, the predominant occupations of the Mari were hunting and fishing.
But among all the peoples of the Middle Volga region, the most important branch of agriculture was field cultivation. It was semi-natural in nature and was characterized by very low productivity, for example, grain yields in Chuvashia did not exceed 40-45 poods per dessiatine1. Communal land use prevailed everywhere. The community regulated all land relations of communal peasants. She redistributed land, meadows and other lands. Equal per capita distribution of land led to the fact that peasant farms received an allotment in the form of small ones located in different places plots. In the 19th century, the Finno-Ugric peoples, under the influence of the Russian population, were dominated by a three-field system, in which all arable land was divided into three parts (three fields). The first field was intended for winter crops, the second was sown with spring crops, and the third was fallow, that is, it was not sown at all and was most often used for pasturing livestock. The next year, the fallow field was dug up for winter crops, the winter crops were sown with spring crops, and the spring crops remained. Over the course of three years, all fields were changed. Wheat, peas, and hemp were also grown in the southern regions; the latter was grown on personal plots and was the main technical crop of the peoples of the Volga region. Potatoes appeared in the Volga region in the middle of the last century, but were not widely used and were cultivated as a garden crop.

Details Created 08/13/2013 14:02

Russians, Tatars, Chuvashs, Mordovians

Russians

Russians are the largest population group in the city of Ulyanovsk. Russians - representatives Slavic group Indo-European language family. The settlement of the Simbirsk strip from various regions did not occur simultaneously, and settlers arrived from various regions of the Russian state, mainly from the upper Volga and central regions. The earliest (in the first half of the 17th century) the extreme northwestern lands of the Simbirsk Volga region along the defensive lines were populated.

The remaining lands were developed in the second half of the 17th century and in the 18th century. “Service people” of the Moscow government, monasteries, peasants, etc. took part in the settlement.

The main occupation of the Russians of the Simbirsk Volga region was agriculture. They sown winter rye, and spring crops - oats, buckwheat, spelt, millet, barley, wheat, and peas. Industrial crops include flax and hemp. Russians have also been involved in gardening for a long time. The second branch of agriculture was animal husbandry. Peasant farms raised horses, cattle, pigs, sheep, goats, and poultry.

The new geographical environment and proximity to non-Russian peoples left their mark on material culture Russians of the Simbirsk Volga region. This is how the Russians perceived the elements traditional culture local population: from the Tatars and Chuvash, the location of the stove (retreating from the back wall), cauldrons embedded in the stove, some dishes (salma, katyk and others); from the Finno-Ugric peoples - an outbuilding - a basement, some elements of clothing.

In its turn, Slavic culture had an impact on the life of the non-Russian peoples of the Simbirsk region. The Russians brought more advanced farming methods - the three-field system, more advanced agricultural tools (Russian-type plows) and devices for drying sheaves - the log barn.

By religion, Russians were Orthodox Christians. They widely celebrated ancient holidays: Christmastide, Maslenitsa, Semik-Trinity.

Folk fine arts are represented by carving, painting, embroidery, weaving, and lace weaving. A characteristic feature of Russian fine art is ornamentation. One of oldest species ornament - geometric. The most common motifs are rhombus, rosette, circle. These patterns have much in common with the patterns of the non-Russian peoples of the Middle Volga region. Oral folk art was varied.

The Russian women's clothing complex included a canvas shirt, also called “sleeves,” and a sundress. In poor families, everyday sundresses were made from painted canvas, and holiday sundresses were made from Chinese fabric (thick blue cotton fabric). In rich families, holiday sundresses were made of silk, corduroy and velvet. Sundresses were always worn with a belt. Among the people, the belt was considered a talisman, was used in rituals, and was ritual. The belt was also used to tell fortunes about marriage. Girls who wanted to get married looked in the forest for two aspen trees that could be tied with one belt, and if they found them, they believed that their wish for marriage would come true. Over the sundress they wore a warmer - “epanechki”. They repeated the shape of a sundress, only much shorter. In the Simbirsk province there was another form of sleeveless women's clothing - a corset. It was worn over a sundress and sleeves. A corset is a vest with gathers and no sleeves. It was worn mainly in the Radishchevsky district. This type of clothing was borrowed from Ukrainians and southern Great Russians. Various kokoshniks are noted as festive women's headdresses. They were worn married women before the birth of the first child. The most common was a kokoshnik with a rounded top, shaped like a crescent. Beads, foil, glass, mother-of-pearl and freshwater pearls were used for decoration. The ornament used images of birds, plant motifs. Kokoshnik, as a rule, was passed down from mother to daughter. Glass red round beads, “amber”, and seed beads were common additions to Russian women’s costume.

Tatars

Tatars are representatives of the Turkic group of the Altai language family. IN ethnic composition Tatar population has various components: ancient Turkic (who came from the Asian steppes in the 1st millennium AD), Bulgar, Kipchak, and others Turkic-speaking tribes, as well as some Finno-Ugric and Slavic ones. In the Simbirsk Territory, local groups of Tatars are distinguished: Buinsky, Simbirsk, Karsun, Khvalynsky (Starokulatkinsky, Pavlovsky, Nikolaevsky districts) and Tatars of the Trans-Volga regions.

Until the 19th century, today's Tatars preferred to call themselves "borgarly", "kazanli" or "mosleman" (Muslims). Only in the 20th century did the word “Tatars” finally become the self-name of the people. Among the Tatars of the Middle Volga region, two main ones stand out: ethnic groups: Kazan Tatars and Mishars.

Despite dialectal and territorial differences, the Tatars are a single nation with a single literary language, a single culture– folklore, literature, music, religion, national spirit, traditions and rituals.

The traditional food of the Tatars is meat, dairy and vegetable - soups seasoned with pieces of dough (tokmach noodles, chumar), porridge, sour dough bread, flatbread - kabartma. National dishes- byalesh with a variety of fillings, usually meat (peremyach), cut into pieces and mixed with millet, rice or potatoes; unleavened dough baked goods are widely represented in the form of bavyrsak, kosh tele, echpochmak, gubadiya, katykly salma, chakchak. Dried goose (kaklagan kaz) is considered a delicacy. Dairy products – katyk, sour cream, cottage cheese. Drinks – tea, ayran (tan).

Despite the fact that the ancestors of the Kazan Tatars lived on the territory of the Simbirsk province long before the founding of Simbirsk, the assignment of local lands to the Tatars began with the settlement of the Simbirsk region by service Tatars of the Moscow state.

Tatars who profess Islam live in the city of Ulyanovsk.

The first Muslim prayer house in Simbirsk was built in 1853 at the expense of the merchant K.A. Akchurina. On Losevaya Street (now Federation Street). A decade after the fire of 1864, with funds from T.K. Akchurin a mosque was built. Muslims of the city of Ulyanovsk continue to support and develop the best traditions of Islam. This is expressed and manifested in different sides life, starting from raising children, respectful attitude towards elders to holding bright national holidays. At the same time, respect for other religions and cultures remains the most important core of their worldview.

Chuvash

The Chuvash are representatives of the Turkic group of the Altai language family. The very name of the people “Chuvash” is derived from the Bulgarian tribe Suvar, Suvaz. The Chuvash ethnic group was founded by the Turkic-speaking tribes of the Bulgars and Suvaz, as well as the Finno-Ugric tribes of the Mari. The Bulgars and Suvazes, having moved after the defeat of Volga Bulgaria by the Mongol-Tatars to the right bank of the Volga, mixed with the tribes of the “mountain” Mari and formed a group of Chuvash-virials (riding), now living in the northwestern regions of Chuvashia. At the same time, the Turkic-speaking Suvaz tribes, having settled in the central and southern regions of modern Chuvashia, formed the Anatri (grassroots) group. The Anatri have retained more of the features of traditional culture and anthropological type their Turkic-speaking ancestors and in cultural characteristics have significant similarities with the Tatars. In the culture of the Virials, the features of the Finno-Ugric ancestors - the "mountain" Mari - appeared.

Before joining the Russian state, the Chuvash of the Ulyanovsk Volga region were pagans. In their paganism there was a system of polytheism with supreme god Torah. The gods were divided into good and evil. Each occupation of people was patronized by its own god. The pagan religious cult was inextricably linked with the cycle of agricultural work and the cult of ancestors.

IN XVIII-XIX centuries Most of the Chuvash were baptized. Pagan belief in pure form ceased to exist, and yet dual faith remained. They were baptized and married in church, but pagan ancient names were worn next to Christian ones.

Applied art among the Chuvash is represented by wood carving, embroidery, and weaving. Chuvash embroidery was distinguished by its variety of stitches, decorativeness, and richness of patterns.

Oral creativity was also developed. Lyrical, labor, and ritual songs were popular, and choral singing was widespread. Ancient musical instruments were the duda, bagpipes, and harp.

The Simbirsk Chuvash school, organized in 1868 by the educator of the Chuvash people I.Ya. Yakovlev with the active assistance and support of I.N. Ulyanov, played a major role in the rise and development of culture and in the education of the Chuvash.

In 1870, thanks to I.Ya. Yakovlev, Chuvash writing appeared on the basis of Russian graphics, textbooks for Chuvash schools began to be created, and literature appeared in the native language.

Mordva

Mordovian tribes are the autochonous (indigenous) population of the interfluve of the Oka, Sura, and Middle Volga. Mordva is divided into two main groups: Erzya, which in the past occupied the left bank of the river. Sura, and moksha, who lived in the river basin. Moksha. The Ulyanovsk region is inhabited mainly by Mordovians - Erzya.

According to the language group, Mordovians belong to the Volga branch of the Finno-Ugric group of the Uralic language family.

The predominant type of family among the Mordovians, as well as among other peoples of the Ulyanovsk Volga region, from the second half of the 19th century century there was a small patriarchal family. But large, undivided families of 20 or more people also remained. At the head peasant families stood the father - “bolshak”, enjoying unlimited powers and power.

Basics traditional occupation Mordovians - arable farming (winter rye, spelt, millet, flax, hemp). Livestock farming (large and small livestock), beekeeping, and later beekeeping played a significant role. Waste trades were developed, mainly for agricultural work.

The traditional dwelling is a two- or three-part hut with a Central Russian layout; in Moksha, sometimes with a Western version of the South Russian one.

The basis of the traditional Mordovian women's costume is a shirt made of white canvas (panar), richly decorated with embroidery, in which red, black, blue tones interspersed with yellow and green. The Erzyan women had a ritual shirt, completely covered with embroidery. It was worn by girls on their coming of age and at weddings. Open outer clothing - such as a robe made of white canvas (erzya - rutsya, moksha - myshkas, plakhon). Moksha women wore white canvas pants (ponkst) that were ankle-length. Outerwear- a type of caftan (suman), fur coat. Woman suit complemented by many decorations made of metal, beads, coins, and shells. A specific breast decoration is a clasp that pins the panhard collar (sulgam). In Erzi it had the shape of an open oval, in Moksha it was trapezoidal. The loincloth decoration of the Erzyan pulagai women (pulai, pulaksh, pulokarks) is unique, with rich embroidery, braiding, woolen tassels, and metal plaques. It was first worn on the day of coming of age.

Women's hats are varied: magpie type, towels, bedspreads, tall, on a solid base. A common headdress for girls was a headband, embroidered or trimmed with beads and braid. Ancient shoes - bast shoes (moksha - karkht; erzya - kart) with oblique weaving. The legs were wrapped in white and black onuchas. Some elements traditional clothes are preserved, especially in moksha: older women sometimes wear panar, more often as ritual clothing (for a wedding, funeral, wake). Modified forms of traditional women's clothing continue to exist. Men's folk clothing, the main parts of which were a white shirt and canvas trousers, fell out of use by the 20th century.

Traditional food consisted mainly of agricultural products: sour bread (kshi); pies with various fillings, usually with porridge; pancakes made from wheat, millet, pea flour, noodles, salma (pieces of dough in the form of balls, boiled in water). Meat dishes (Moksha fried meat with onions - shchenyam, Erzya fried meat and liver with seasonings - selyanka) were mainly festive and ritual. Drinks - pure (made from honey), mash (pose), kvass.

The Mordovians had many traditional customs and rituals, which were accompanied by dishes associated with them. For christenings, millet milk porridge was cooked, which, like eggs, was considered a symbol of fertility. Each participant in the christening, having tasted it, congratulated the parents on the addition to the family and expressed the wish for the newborn to live as many years as there are grains of porridge in the pot. For the wedding, the main pie was baked - luksh from sour rye dough or wheat flour with 7-12 layers of filling.

Mordovian folk holidays timed to coincide with the agricultural calendar. It was solemn and crowded summer holiday velozks, dedicated to the patroness of the village (Vel-ava). Nowadays, a holiday of a remote or small village is celebrated, and in some places - a holiday of traditional Mordovian cuisine.

Mordvinian believers are Orthodox. But in spiritual culture, features of ancient paganism are also noticeable. In pre-Christian religious beliefs Mordovians attract attention a large number of female deities.

It was believed that the gods could cause a lot of troubles and troubles if they were not appeased and appeased in time, therefore, in honor of the deities, in the supposed places of their habitat, i.e. in forests, fields, rivers, in dwellings, outbuildings, prayers (ozkst), at which prayers were said (oznomat) and sacrifices were made.

Each holiday was accompanied by purposeful prayer, with the performance of one or another set of magical rituals. Prayers could be public and family, when the interests of an individual family were in mind. In some prayers only men participated, in others - only women, in others - both together. Family prayers were performed by the elders in the house, most often by the mistress of the house, and at public prayers, special old men and old women were chosen each time to perform rituals and say prayers - inyatyat and inbabat (from ine - great, great, atya - old man, baba - grandmother). When saying prayers, they turned to the east. Pre-Christian beliefs and rituals of the Mordovians were not characterized by the worship of idols.

The Supreme God in the pre-Christian beliefs of the Mordovians was called Shkai, Nishke. In connection with Christianization, this name was transferred to christian god. Although the Mordovians are considered the most Christianized people of the Volga region, they still retain in their beliefs some remnants of “paganism,” some of which have been syncretized with Orthodoxy.

Ritual poetry is developed in folklore: calendar and family poetry (the lamentations of the bride, “coril” and praise songs at a wedding); songs - family-related, epic (about Litov - a girl abducted by God, about Tyushta, culture hero and leader, protector of the people), historical; tales about heroes, pre-Christian deities, animals. There are lyrical lingering songs, ditties, proverbs, and sayings.

Culture of Georgia

Culture of Georgia

Georgia is a country of ancient and original culture.

• The culture of Georgia consists mainly of the main Kartli ethnic group of Georgians, as well as the culture of Georgians: Kakhetians, Imeretians, Mingrelians, Gurians, Javakhis, Muslim Adjarians, Laz, Ingiloys,

Also from the sub-ethnic culture of the small peoples of Georgia: Mokhevs, Khevsurs, Pshavs, Tushins, Mtiuls, Gudamakarians, Tories, Rachints, Lechkhums, Svans, Meskhetes. The Svans, more than other small subethnic groups, stood out for their originality, just like the Khevsurs.

• Georgian culture developed greatly and borrowed the cultures of songs, dances, tailoring, cuisine, from neighboring peoples: in particular Armenians, Ossetians, Chechens, Abkhazians, Azerbaijanis, Turks, Avars, Laks, Kurds, Yezidis since medieval times, since Georgia has always was a multinational country and had trade, cultural relations with neighboring peoples, examples include comic Armenian melodies remade in the Georgian way like Kartli songs, as well as the Kintouri dance (dance of the Tbilisi Kinto) originally Armenian dance Shalokho,

Also the hallmark of Georgian cuisine: Khinkali (originally the name of the dish was North Caucasian, namely Chechen, or Dagestan), elements of Turkish or Azerbaijani culture can be found in wedding ceremonies Georgians, many borrowings from Ossetian culture, namely from literature, Ossetian dances, songs, and some borrowings from the cuisine of Ossetians and other neighboring peoples.

• The period had a great influence on the development of Georgian culture Russian Empire the end of the 19th century, then the middle of the 20th century in Soviet times.

Ancient Greek myths about the Golden Fleece

folk music

The roots of Georgian folk music go back several thousand years.

Since ancient times, Georgian folk musical instruments: wind instruments - six-barreled soinari (larchemi), nestvi, sviri, avili, nai (varieties of pipes), buki, kvirostviri (varieties of trumpet), sakviri (signal horn), karakhsa (horn), gudasviri, chiboni (bagpipes); plucked strings - changi (harp), knari, ebani (lyre type), panduri, chonguri (lute type), tsintsil (cymbal type); bowed strings - chianuri, chuniri; percussion - bobgani (tympanum), dabdabi, dumbo, noba, doli (a type of drum), koshi (large military drum), tablaki (snare drum), tsintsila (cymbals), dayra (tambourine), spilendzchuri (large brass kettledrum), diplipito (miniature timpani).

The Georgian people have long shown themselves in song creativity. There are historical documents from the 8th and centuries BC telling about labor, marching and round dance songs. Wandering singer-storytellers - mestvires were simultaneously composers-improvisers, poets, singers and bagpipe players.

Musical folklore Georgia contains a number of dialects: Tushino, Khevsur, Mtiul, Kartli, Kakheti, Rachin, Pshav, Mokhev, Lechkhumi, Svan, Mingrelian, Imeretian, Gurian, Adjarian, Laz.

A feature of Georgian folk music is polyphony: two-, three- and four-voices.

Three-voice is the basis of the traditional Georgian music: against the background of the bass, the melody is developed by the two upper voices in various combinations. In the songwriting of western Georgia, the songs of the Svans stand out for their harmony and severity of sound. These songs are characterized by frequent dissonant combinations, joint movement of three voices with basic triads. Folk polyphony is presented with all its versatility in Gurian and Adjarian songs. They feature krimanchuli - the so-called upper, special voice, which requires the soloist to have a high, atypical for a man, register and the ability to perform complex graces with a guttural sound.

Georgian architecture

Georgian art, starting from the 4th-5th centuries. up to the turn of the 18th-19th centuries, a long and complex path of development passed, which is organically connected with the development Georgian people and Georgian statehood. Like any living art, Georgian was closely connected with the art of neighboring countries of Western Asia and the Mediterranean basin. These connections enriched Georgian art, but it, for its part, made a significant contribution to the development of medieval world art. On the one hand, there is an undoubted genetic connection with the art of the pre-feudal era, on the other hand, there is an expansion of the range, deepening and enrichment of content; It was in the Middle Ages that the original national features of Georgian art manifested themselves especially clearly.

Monumental Georgian architecture developed in the Middle Ages, in connection with the development of statehood and the spread of Christianity and temple construction. In the 6th century, a common type of Georgian temple was the basilica. A number of early Georgian basilicas are known: Anchiskhatskaya, Tskarostavskaya, Urbinisskaya. The most famous is the Bolnisi Zion, the construction of which began in and was completed in 493; it is the oldest and, moreover, well-preserved basilica. The three naves had vaulted ceilings and were placed under a common gable roof. Galleries with a beautiful roof were arranged on the north and south. A closed baptismal chapel was built on the eastern side.

Culture of modern Georgia

Georgian music

The founders of the Georgian conducting art are People's Artist of the Georgian SSR Z. P. Paliashvili and Honored Artist of the Georgian SSR E. S. Mikeladze.

Georgian cinema

Georgian dance

Georgian painting

The art of painting is represented in Georgia by the works of such masters as the legendary Niko Pirosmani, Gigo Gabashvili, David Kakabadze, Lado Gudiashvili, Korneliy Sanadze, Elena Akhvlediani, Sergei Kobuladze, Simon Virsaladze, Alexander Beridze and Ekaterina Bagdavadze. Such Georgian sculptors as Elgudzha Amashukeli, Irakli Ochiauri and Zurab Tsereteli are world famous.

Personalities of Georgian culture

Theater and film actors

• Sofiko Chiaureli (1937-2008), theater and film actress
• Veriko Andzhaparidze (1897-1987), theater and film actress
• Akaki Vasadze (1899-1978), actor, director, theater teacher
• Mikhail Gelovani (1892-1956), theater and film actor
• Vasily Godziashvili (1905-1976), theater and film actor
• Valiko Gunia (1862-1938), actor, playwright, director
• Spartak, Bagaev theater and film actor
• Sergo Zakariadze (1909-1971), theater and film actor.
• Sharakh Pachalia (b. 1914), actor, director, playwright
• Akaki Khorava (1895-1972), theater and film actor
• Anastasia (Taso) Abashidze (1881-1958) - actress. People's Artist Georgian SSR (1943).
• Vasily Abashidze (1854-1926) - actor. People's Artist of the Republic (1922).
• Tamara Abashidze (1892-1960) - actress. People's Artist of the Georgian SSR (1950).
• Abbasov, Mirza Ali (1874-1943) - Azerbaijani actor. Honored Artist of the Georgian SSR (1924).
• Mgaloblishvili, Nodar Aleksandrovich (b. 1931) - Soviet, Russian and Georgian theater and film actor.
• Kavsadze, Kakhi Davidovich (b. 1935) - Georgian, Soviet theater and film actor.

Ballet dancers

Composers and conductors

Film directors

• Kalatozov, Mikhail Konstantinovich (1903-1973)
• Parajanov, Sergei Iosifovich (1924-1990)

Theater directors

Opera singers

Singers

Artists

• Simon Virsaladze (born 1909), theater artist. People's Artist USSR (1976). Full member of the USSR Academy of Arts (1975)
• Teimuraz Davidovich Murvanidze (born 1939), artist. Honored Artist of the Georgian SSR (1978).
• Tamara Abakelia (1905-1953) - sculptor and theater artist. Honored Artist of the Georgian SSR (1941).
• Lado Gudiashvili is one of the largest Georgian artists of the 20th century. Hero of Socialist Labor (1976). People's Artist of the USSR (1972).
• Elena Akhvlediani - artist, graphic artist, theater designer, People's Artist of the Georgian SSR (1960)

Shota Rustaveli Prize Laureate

Architects

Sculptors

• Zurab Tsereteli is an artist and sculptor. People's Artist of the USSR (1980), People's Artist Russian Federation(1994), President of the Russian Academy of Arts (since 1997), Honorary Member of the Russian Academy of Education. Academician of the Russian Academy of Natural Sciences.

Poets

Writers, playwrights, screenwriters

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Notes

1. Music Encyclopedia. Ch. ed. Yu. V. Keldysh. T 2. Gondolier - Korsov. 960 stb. from illus. M.: Soviet Encyclopedia, 1974 (stb. 78-88)
2. Essays on the history of Georgia. Volume 2. Georgia in the IV-X centuries / [Ed.: M. Lordkipanidze, D. Muskhelishvili] -, 1988 – 580 p.
3. Great Russian Encyclopedia: In 30 volumes / Chairman of scientific editor. Council Yu. S. Osipov. Rep. edited by S. L. Kravets. T. 1. A - Questioning. - M.: Great Russian Encyclopedia, 2005. - 766 p.: ill.: map.
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16. Soviet encyclopedic Dictionary, Chief editor A.M. Prokhorov, M. 1990
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18. Collection of op. in 5t.t. M.1969

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An excerpt characterizing the Culture of Georgia

Returning to Moscow from the army, Nikolai Rostov was accepted by his family as the best son, hero and beloved Nikolushka; relatives - as a sweet, pleasant and respectful young man; acquaintances - like a handsome hussar lieutenant, a deft dancer and one of the best grooms in Moscow.
The Rostovs knew all of Moscow; this year the old count had enough money, because all his estates had been remortgaged, and therefore Nikolushka, having got his own trotter and the most fashionable leggings, special ones that no one else in Moscow had, and boots, the most fashionable, with the most pointed socks and little silver spurs, had a lot of fun. Rostov, returning home, experienced a pleasant feeling after some period of time trying on himself to the old living conditions. It seemed to him that he had matured and grown very much. Despair for failing to pass an exam according to the law of God, borrowing money from Gavrila for a cab driver, secret kisses with Sonya, he remembered all this as childishness, from which he was now immeasurably far away. Now he is a hussar lieutenant in a silver mentic, with a soldier's George, preparing his trotter to run, together with famous hunters, elderly, respectable. He knows a lady on the boulevard whom he goes to see in the evening. He conducted a mazurka at the Arkharovs’ ball, talked about the war with Field Marshal Kamensky, visited an English club, and was on friendly terms with a forty-year-old colonel whom Denisov introduced him to.
His passion for the sovereign weakened somewhat in Moscow, since during this time he did not see him. But he often talked about the sovereign, about his love for him, making it felt that he was not telling everything yet, that there was something else in his feelings for the sovereign that could not be understood by everyone; and with all my heart he shared the general feeling of adoration in Moscow at that time for Emperor Alexander Pavlovich, who in Moscow at that time was given the name of an angel in the flesh.
During this short stay of Rostov in Moscow, before leaving for the army, he did not become close, but on the contrary, broke up with Sonya. She was very pretty, sweet, and obviously passionately in love with him; but he was in that time of youth when there seems to be so much to do that there is no time to do it, and the young man is afraid to get involved - he values ​​​​his freedom, which he needs for many other things. When he thought about Sonya during this new stay in Moscow, he said to himself: Eh! there will be many more, many more of these, somewhere, still unknown to me. I’ll still have time to make love when I want, but now there’s no time. In addition, it seemed to him that there was something humiliating for his courage in female society. He went to balls and sorority, pretending that he did it against his will. Running, an English club, carousing with Denisov, a trip there - that was another matter: it was befitting of a fine hussar.
At the beginning of March, the old Count Ilya Andreich Rostov was preoccupied with arranging a dinner at an English club to receive Prince Bagration.
The Count in a dressing gown walked around the hall, giving orders to the club housekeeper and the famous Theoktistus, the senior cook of the English club, about asparagus, fresh cucumbers, strawberries, veal and fish for Prince Bagration's dinner. The Count, from the day the club was founded, was its member and foreman. He was entrusted by the club with arranging a celebration for Bagration, because rarely did anyone know how to do this wide hand, it was a hospitable way to throw a feast, especially because rarely did anyone know how or want to invest their money if it was needed to organize a feast. The cook and housekeeper of the club listened to the count's orders with cheerful faces, because they knew that under no one else could they profit better from a dinner that cost several thousand.
- So look, put scallops, scallops in the cake, you know! “So there are three cold ones?...” asked the cook. The Count thought about it. “No less, three... mayonnaise times,” he said, bending his finger...
- So, will you order us to take large sterlets? - asked the housekeeper. - What can we do, take it if they don’t give in. Yes, my father, I forgot. After all, we need another entrée for the table. Ah, my fathers! “He grabbed his head. - Who will bring me flowers?
- Mitinka! And Mitinka! “Ride off, Mitinka, to the Moscow region,” he turned to the manager who came in at his call, “jump off to the Moscow region and now tell Maximka to dress up the corvée for the gardener. Tell them to drag all the greenhouses here and wrap them in felt. Yes, so that I have two hundred pots here by Friday.
Having given more and more different orders, he went out to rest with the countess, but remembered something else he needed, returned himself, brought back the cook and the housekeeper, and again began to give orders. A light, masculine gait and the clanking of spurs were heard at the door, and a handsome, ruddy, with a black mustache, apparently rested and well-groomed from his quiet life in Moscow, entered the young count.
- Oh, my brother! “My head is spinning,” the old man said, as if ashamed, smiling in front of his son. - At least you could help! We need more songwriters. I have music, but should I invite the gypsies? Your military brethren love this.
“Really, daddy, I think Prince Bagration, when he was preparing for the Battle of Shengraben, bothered less than you do now,” said the son, smiling.
The old count pretended to be angry. - Yes, you interpret it, you try it!
And the count turned to the cook, who, with an intelligent and respectable face, looked observantly and affectionately at father and son.
- What are young people like, eh, Feoktist? - he said, - the old people are laughing at our brother.
“Well, Your Excellency, they just want to eat well, but how to assemble and serve everything is not their business.”
“Well, well,” the count shouted, and cheerfully grabbing his son by both hands, he shouted: “So that’s it, I got you!” Now take the pair of sleighs and go to Bezukhov, and say that the count, they say, Ilya Andreich sent to ask you for fresh strawberries and pineapples. You won't get it from anyone else. It’s not there, so you go in, tell the princesses, and from there, that’s what, go to Razgulay - Ipatka the coachman knows - find Ilyushka the gypsy there, that’s what Count Orlov was dancing with, remember, in a white Cossack, and bring him back here to me.
- And bring him here with the gypsies? – Nikolai asked laughing. - Oh well!…
At this time, with silent steps, with a businesslike, preoccupied and at the same time Christianly meek look that never left her, Anna Mikhailovna entered the room. Despite the fact that every day Anna Mikhailovna found the count in a dressing gown, every time he was embarrassed in front of her and asked to apologize for his suit.
“Nothing, Count, my dear,” she said, meekly closing her eyes. “And I’ll go to Bezukhoy,” she said. “Pierre has arrived, and now we’ll get everything, Count, from his greenhouses.” I needed to see him. He sent me a letter from Boris. Thank God, Borya is now at headquarters.
The Count was delighted that Anna Mikhailovna was taking on one part of his instructions, and ordered her to pawn a small carriage.
– You tell Bezukhov to come. I'll write it down. How is he and his wife? - he asked.
Anna Mikhailovna rolled her eyes, and deep sorrow was expressed on her face...
“Ah, my friend, he is very unhappy,” she said. “If what we heard is true, it’s terrible.” And did we think when we rejoiced so much at his happiness! And so tall heavenly soul, this young Bezukhov! Yes, I feel sorry for him from the bottom of my heart and will try to give him the consolation that will depend on me.
- What is it? - asked both Rostov, the elder and the younger.
Anna Mikhailovna took a deep breath: “Dolokhov, Marya Ivanovna’s son,” she said in a mysterious whisper, “they say he has completely compromised her.” He took him out, invited him to his house in St. Petersburg, and so... She came here, and this head-off man is behind her,” said Anna Mikhailovna, wanting to express her sympathy for Pierre, but in involuntary intonations and a half-smile, showing sympathy for the head-off man, like she named Dolokhov. “They say that Pierre himself is completely overwhelmed by his grief.”
“Well, just tell him to come to the club and everything will go away.” The feast will be a mountain.
The next day, March 3, at 2 o'clock in the afternoon, 250 members of the English Club and 50 guests were expecting their dear guest and hero of the Austrian campaign, Prince Bagration, for dinner. At first, upon receiving news of the Battle of Austerlitz, Moscow was perplexed. At that time, the Russians were so accustomed to victories that, having received the news of defeat, some simply did not believe it, while others sought explanations for such a strange event in some unusual reasons. In the English Club, where everything that was noble, with correct information and weight gathered, in December, when news began to arrive, nothing was said about the war and about the last battle, as if everyone had agreed to remain silent about it. People who gave direction to the conversations, such as: Count Rostopchin, Prince Yuri Vladimirovich Dolgoruky, Valuev, gr. Markov, book. Vyazemsky, did not show up at the club, but gathered at home, in their intimate circles, and Muscovites, speaking from other people’s voices (to which Ilya Andreich Rostov belonged), were left for a short time without a definite judgment about the cause of war and without leaders. Muscovites felt that something was wrong and that it was difficult to discuss this bad news, and therefore it was better to remain silent. But after a while, as the jury left the deliberation room, the aces who gave their opinions in the club appeared, and everything began to speak clearly and definitely. The reasons were found for the incredible, unheard of and impossible event that the Russians were beaten, and everything became clear, and in all corners of Moscow the same thing was said. These reasons were: the betrayal of the Austrians, the poor food supply of the army, the betrayal of the Pole Pshebyshevsky and the Frenchman Langeron, the inability of Kutuzov, and (they said on the sly) the youth and inexperience of the sovereign, who entrusted himself to bad and insignificant people. But the troops, Russian troops, everyone said, were extraordinary and performed miracles of courage. Soldiers, officers, generals were heroes. But the hero of heroes was Prince Bagration, famous for his Shengraben affair and his retreat from Austerlitz, where he alone led his column undisturbed and spent the whole day repelling an enemy twice as strong. The fact that Bagration was chosen as a hero in Moscow was also facilitated by the fact that he had no connections in Moscow and was a stranger. In his person due honor was given to a fighting, simple, without connections and intrigues, Russian soldier, still associated with the memories of the Italian campaign with the name of Suvorov. In addition, in bestowing such honors on him, the displeasure and disapproval of Kutuzov was best shown.