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The Adjarians (tr), sometimes also known by the misnomer of Muslim Georgians, are an ethnographic group of Georgians indigenous to Adjara in southwestern Georgia. Adjarian settlements are also found in the Georgian provinces of Guria, Kvemo Kartli, and Kakheti, as well as in several areas of neighbouring Turkey.
Under the lengthy Ottoman Empire, which actively favored Muslims over Christians,Gregory Jusdanis. "Belated Modernity and Aesthetic Culture". University of Minnesota Press: 1991, page 17, Quote: "non-Muslims had an inferior legal status...they paid higher taxes, they were not allowed to bear arms, their evidence was not valid in court against Muslims."[1]Julie Crea Dunbar. "Exploring World History Through Geography From the Cradle of Civilization to a Globalized World", The Advance of the Ottomans, Bloomsbury Publishing, 2022, Quote: "Non-Muslims had to pay higher taxes and follow restrictions, including ensuring their homes were not as tall as those of Muslims, not carrying weapons without permission...The empire considered non-Muslims inferior." [2] many Adjarians converted to Islam; however, most of them have since reverted back to Christianity following their reunification with the Georgian mainland. Despite an extended period under Turkish rule, Adjarians have kept the Georgian language (with Adjaran dialect) and traditions.Anatoly Michailovich Khazanov (1995). 9780299148942, University of Wisconsin Press. ISBN 9780299148942 In the 1926 census, Adjarians were categorised as a distinct ethnic group. In the 1939 census, they were included in the same category as Georgians. Since Georgian independence, most Adjarians consider themselves Georgians, but some segments of the Georgian society continue to view Muslim Adjarians as second-class "Turkification" Georgians.
During the 1853–1856 Crimean War and the 1877–1878 Russo-Turkish War, as other Ottoman subjects many Adjarians fought on the side of the Turks. The Ottomans were forced to cede Adjara to the expanding Russian Empire in 1878 under the Treaty of Berlin. Russian authorities initially promoted emigration, allowing Muslims to sell their property and leave the country, as a result of which many Muhacir. However, Russian authorities then tried to win the loyalty of local Muslims by building mosques and madrassas, reasoning that it was better to operate these religious establishments under strict supervision of the state, while prohibiting study in Muslim countries. As a result, many muhacir came back to Adjara.
Adjara became part of the independent Georgian Democratic Republic in 1918. However, in April 1918, the Ottoman Empire invaded Georgia and captured Batumi. On 4 June 1918, the Treaty of Batum was signed, under which Georgia was forced to cede Adjara to the Ottoman Empire. However, due to the Ottoman defeat in the First World War and the Treaty of Mudros, the Ottomans soon withdrew from the territory, and Adjara fell under the temporary occupation of Great Britain. During this time, under the leadership of prominent Adjarian activist Memed Abashidze, the Congress of the Representatives of Muslim Georgians was held on 31 August 1919. It passed a resolution supporting reunification with Georgia and elected Majlis of Georgian Muslims, which represented Muslim Georgians in relation to the British administration.
The British administration ceded Adjara to the Democratic Republic of Georgia on July 20, 1920. It was granted autonomy under the Georgian constitution adopted in February 1921 when the Red Army invaded Georgia. Achara joined the territory of Soviet Georgia under the 1921 Treaty of Kars, between the Ottoman Empire and the Soviet Union. The treaty required that Achara would have "administrative autonomy and the right to develop its own culture, its own religion, and its own agrarian regime". However, the Soviet atheist ideology dampened religious practice in the region, thus diminishing the Adjarian legitimation for autonomy within the Soviet system. In the 1920s, the Achars rebelled against the Soviet anti-Islamic activities and collectivization reforms. The armed uprising began in the mountainous regions of Adjara in April 1929. Soviet troops were deployed in response and swiftly quelled the revolt.Peter Malcolm Holt, Ann K. S. Lambton, Bernard Lewis (1977), The Cambridge history of Islam, p. 639. Cambridge University Press,
The Georgian population of Adjara had been generally known as Muslim Georgians until the 1926 Soviet census listed them as Adjarians, separate from the rest of Georgians, counting 71,426 of them. In subsequent Soviet censuses, they were listed with other Georgians, and the question of religion was completely dropped from Soviet censuses after 1937. A. G. Volkov Census of 1937 Facts and Fictions, originally published in Перепись населения СССР 1937 года. История и материалы/Экспресс-информация. Серия «История статистики». Выпуск 3–5 (часть II). М., 1990/ с. 6–63.
There was a resurgence of the Adjarian religious identity during the dissolution of the USSR. Islamic religious practice became the cultural norm, madrassas reopened and the call to prayer sounded from mosques. Local leader Aslan Abashidze leveraged the ongoing Islamic revival to advance his political goals. After the Georgian independence, the first Georgian president Zviad Gamsakhurdia appointed Abashidze as the chairman of Ajaria's parliament in 1991. Taking advantage of the turmoil caused by the Georgian Civil War, War in Abkhazia and South Ossetia, he unilaterally took power without formal agreement and started to withhold tax revenue and capture Adjara's considerable wealth. The Head Mufti of Achara, Haji Mahmud Kamashidze, supported Abashidze in his power struggle. However, after Abashidze reached his goals, he stopped using the Muslim movement for his political goals. The 2004 Adjara crisis led to Aslan Abashidze stepping down from his post after thousands of Adjarians protested against his rule in Batumi in May 2004, with Georgian President Mikheil Saakashvili symbolically proclaiming "Abashidze has fled, Adjara is free".
While the Russian authorities supported the Russian Orthodox Church's missionary efforts, they also tried to win the loyalty of Adjarians by building mosques and madrassas and supporting the local Muslim clergy. As a result, some Adjarians emigrants, called Muhacir, came back to Adjara.
The collapse of the Soviet Union and Georgian independence led to renewed interest in religion, including Islam. There was a renewed push for Christianization of the Muslim Adjarians, especially among the youth, during the government of Zviad Gamsakhurdia.George Sanikidze and Edward W. Walker (2004), Islam and Islamic Practices in Georgia. Berkeley Program in Soviet and Post-Soviet Studies. University of California, Berkeley Institute of Slavic, East European, and Eurasian Studies.
According to the 2014 census, 54.5% of Adjarians are Orthodox Christian. georgia-religion 2014National Statistics Office of Georgia. Population Census 2014: Population by Regions and Religion , Retrieved: 6 May 2016 In select municipalities, Muslims make up the majority, with 94.6% of the population in Khulo Municipality, 74.4% in Shuakhevi Municipality, 62.1% in Keda Municipality and 56.3% in Khelvachauri Municipality. In Batumi and Kobuleti Municipality Muslims make up a minority with 25.4% and 28.8%.
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