 |
customer@davidpublishing.com |
 |
3275638434 |
 |
 |
| Paper Publishing WeChat |
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License
Forms of Georgian Traditional Pilgrimage and Autocephalous Orthodox Church of Georgia of Today
Nino Ghambashidze
Full-Text PDF
XML 654 Views
DOI:10.17265/2159-5836/2018.06.016
Ivane Javakhishvili Tbilisi State University, Ivane Javakhishvili Institute of History and Ethnology, Tbilisi, Georgia
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.
ethnology, history of religion, church history, pilgrimage
Gegia, N. (2015). Mjdomare Anastasia [Sitting Anastasia]. Tbilisi: Iverioni.
Ghambashidze, N. (2016). Field diary. Tbilisi.
Ghambashidze, N., & Alaverdashvili, K. (2018). Aghmosavlet saqartvelos tradiciuli kultura (Gudamakaris, Khevis, Tushetis salocavebi) [Traditional culture of the east Georgin highland (Gudamakari, Khevi, Tusheti Shrines)]. Tbilisi: Meridiani.
Kitsmarishvili, M., & Tarkashvili, N. (2014). Tsminda mama Gabrieli aghmsarebeli da salosi [St. Father Gabriel, Confessor and God’s Fool]. Tbilisi: publishing house not indicated.
Kldiashvili, D. (2001). Gareja da piligrimoba adreuli shuasaukuneebis qartul tsyaroebshi [Gareja and Piligrimage in the early Georgian sources]. In Desert Monasticism, Gareja and the Christian East (Eds.), Skhirtladze, Zaza. Tbilisi: Aster and CJS.
Naletova, I. (2010). Pilgrimages as Kenotic communities beyond the walls of the church. In C. Hann and H. Goltz (Eds.), Eastern Christians in anthropological perspective. London: University of California Press.
Nekrasov, N. (2016). Zheleznaia doroga [“Railway”]. Retrieved from http://www.ilibrary.ru/text/1029/p.1/index.html.
O zhizni sxiarkhimandrita Vitalia [Life of Schiarchimandrite Vitally]. Second edition. (2008). Moscow: Novospask Monastery.
Speshite delat dobro, skhiarkhimandrit Vitali-pisma, nazidania, svidetelstva [Hurry to Do Good, Schiarchimandrite Vitally—Letters, Teachings, Evidences]. (2014). Tbilisi: publishing house not indicated.