The purpose of our paper is to show, on the example of Tbilisi, how places become sacred and the sights of pilgrimage; what are the modern and traditional forms of pilgrimage in Georgia. The study showed that the grav...The purpose of our paper is to show, on the example of Tbilisi, how places become sacred and the sights of pilgrimage; what are the modern and traditional forms of pilgrimage in Georgia. The study showed that the graves of the prominent people for their pure life and miraculous deeds, who lived during the Soviet and post-Soviet periods until now are the places of veneration. These people before official canonization became saints for people and as I call them, they became “folk Saints”, as the forms of their veneration are the same as canonized ones. After post-Soviet revival of religiousness in the late 1970es, one form of pilgrimage became especially popular in the Orthodox Church of Georgia. On the memorial days of Saints or just after Sunday liturgy priest and congregation visit graves of these Saints or prominent churches dedicated to them, where they pray and have small services. The study showed that this form was not traditional Georgian form of pilgrimage, but Russian one. I also argue that there might have been five forms of traditional pilgrimage in Georgia. The study was based on historical sources, published scientific works and the personal field ethnographic materials.展开更多
Georgia is a country where women＇s secular and religious activities would never be strange and unprecedented. But also this is a country where women are considered impure for ritual purposes, not allowed even to come...Georgia is a country where women＇s secular and religious activities would never be strange and unprecedented. But also this is a country where women are considered impure for ritual purposes, not allowed even to come too close to the shrines or conduct liturgy; where participation in main shrine rituals or slaughter of sacrifice was and is strictly forbidden. However, there are remarkable exceptions that are shown in the article. Women＇s shrines are found almost in all regions of Georgia, but according to our field works and other ethnographic data their presence is remarkably obvious in Khevi, mountainous region of East Georgia. The study of the subject brought us to a conclusion that women in Khevi might have more rights in conducting religious rituals at shrines than in other Eastern Georgia＇s highland regions. It may be conditioned by St. Ninos＇s strong connection with the region.展开更多
At the center of one of the ancient Georgian mythological narratives, we find a figure of the great mother Nana in the land of Batonebi. It is one of the images of paradise, suffused with eternal light, ruby marani （...At the center of one of the ancient Georgian mythological narratives, we find a figure of the great mother Nana in the land of Batonebi. It is one of the images of paradise, suffused with eternal light, ruby marani （location for storing wine in special pitchers）, and a poplar growing nearby. This poplar is the tree of life, the tree of immortality on which, in some variants, vine is climbing up. In the fourth century, as the tradition and chronicle says, before coming to Georgia for preaching Christianity, St. Nino was given a vine cross by the Blessed Virgin. In the twelfth century, the Georgian king Demetre I wrote a hymn entitled ＂You Are the Vineyard＂ which is dedicated to Blessed Virgin, the patroness of Georgia. If we look at the way in which the religious mentality of Georgians developed, we can notice a line of symbols： the vine, representing the tree of life/cross, and the holy woman （the great mother Nana, the Holy Virgin, and St. Nino）, who is connected with it. The vine cross, the ＂Georgian Cross＂ that Our Lady gave to St. Nino is one of the obvious images of Georgian identity containing pre-Christian worldviews as well.展开更多
文摘The purpose of our paper is to show, on the example of Tbilisi, how places become sacred and the sights of pilgrimage; what are the modern and traditional forms of pilgrimage in Georgia. The study showed that the graves of the prominent people for their pure life and miraculous deeds, who lived during the Soviet and post-Soviet periods until now are the places of veneration. These people before official canonization became saints for people and as I call them, they became “folk Saints”, as the forms of their veneration are the same as canonized ones. After post-Soviet revival of religiousness in the late 1970es, one form of pilgrimage became especially popular in the Orthodox Church of Georgia. On the memorial days of Saints or just after Sunday liturgy priest and congregation visit graves of these Saints or prominent churches dedicated to them, where they pray and have small services. The study showed that this form was not traditional Georgian form of pilgrimage, but Russian one. I also argue that there might have been five forms of traditional pilgrimage in Georgia. The study was based on historical sources, published scientific works and the personal field ethnographic materials.
文摘Georgia is a country where women＇s secular and religious activities would never be strange and unprecedented. But also this is a country where women are considered impure for ritual purposes, not allowed even to come too close to the shrines or conduct liturgy; where participation in main shrine rituals or slaughter of sacrifice was and is strictly forbidden. However, there are remarkable exceptions that are shown in the article. Women＇s shrines are found almost in all regions of Georgia, but according to our field works and other ethnographic data their presence is remarkably obvious in Khevi, mountainous region of East Georgia. The study of the subject brought us to a conclusion that women in Khevi might have more rights in conducting religious rituals at shrines than in other Eastern Georgia＇s highland regions. It may be conditioned by St. Ninos＇s strong connection with the region.
文摘At the center of one of the ancient Georgian mythological narratives, we find a figure of the great mother Nana in the land of Batonebi. It is one of the images of paradise, suffused with eternal light, ruby marani （location for storing wine in special pitchers）, and a poplar growing nearby. This poplar is the tree of life, the tree of immortality on which, in some variants, vine is climbing up. In the fourth century, as the tradition and chronicle says, before coming to Georgia for preaching Christianity, St. Nino was given a vine cross by the Blessed Virgin. In the twelfth century, the Georgian king Demetre I wrote a hymn entitled ＂You Are the Vineyard＂ which is dedicated to Blessed Virgin, the patroness of Georgia. If we look at the way in which the religious mentality of Georgians developed, we can notice a line of symbols： the vine, representing the tree of life/cross, and the holy woman （the great mother Nana, the Holy Virgin, and St. Nino）, who is connected with it. The vine cross, the ＂Georgian Cross＂ that Our Lady gave to St. Nino is one of the obvious images of Georgian identity containing pre-Christian worldviews as well.
