Ministry of Education of the Republic of Azerbaijan Baku International Multiculturalism Centre Azerbaijani Multiculturalism Textbook for Higher Education

7.14. Multiculturalism in Georgia

It may be presumed from the diversity of approaches towards understanding the multicultural reality in different national societies that it is impossible for people with different histories, cultures and identities to coexist peaceably, according to the general, universal principles of tolerance. The steps towards the social stabilization of a complicated ethnocultural and ethno-social environment must take into consideration not only the interests of groups, but also of individuals. A concrete national policy should be drawn up on this basis and its effectiveness should be evaluated on the same basis, too.

The reason for the plurality of typologies of multiculturalism is connected with the diversity of the research interests and value bases of the compilers of these typologies. The seven types of multiculturalism, shown by Stuart Hall and Terence Turner

– conservative, liberal, pluralist, commercial, corporate, critical revolutionary and difference multiculturalism – can be divided into two main categories: inclusive (or inclusive multiculturalism) and non-inclusive multiculturalism (or multiculturalism of exceptions). A combined model is more suitable for Georgian multiculturalism, one directed at integration on the political level (formation of a unified societal culture) and supporting only the cultural (religious, artistic) diversity of individuals and groups. This model envisages the rapid integration of different cultural groups into the common space of the state. The types of multiculturalism described were determined on various bases, so while they all describe the policy of real multiculturalism they are not all mutually exclusive.

Today many countries have cultural diversity and the greater this diversity the more it may conceal potentially contentious issues. In Georgia cultural minorities and majorities defend

466 their positions in terms of language rights, regional autonomy,

representation in political parties and administrative organs, demands on the educational programmes of primary and high schools, immigration policy and even national symbols such as the national anthem and state holidays. Women, ‘visible minorities’, aborigines or local peoples and the disabled can be shown as subjects of social policy. The study of relations between ethnic majorities and national minorities are very relevant in the multicultural regions of Georgia.

While it is genuinely important to learn the language of the new motherland, this is not enough for loyalty to the country, especially when there is pressure on immigrants from the government and negative treatment on the part of the indigenous majority.

In order to use cultural diversity to improve society, on the one hand, it is necessary to reconsider historical experience in the regulation of inter-ethnic relations, and, on the other hand, to improve the administrative skills of personnel, who carry out social, cultural and national policy. The principles of multiculturalism can be adapted to Georgian conditions on the basis of a modern integration policy in line with leading European and worldwide trends that help to create a unified socio-cultural space. This means there is a need for major change in the previous forms of cultural and national relations between national minorities and majorities. First of all, it demands the best algorithms for activity among groups and a change in the nature of relations between the state, its institutions and different groups of the population.

In this sense, the organization of democratic governance, political, socio-economic and cultural life, as well as the forms of creative initiative of individuals and social collectives developed in Western societies, are useful and effective for certain type of civilizations (Max Weber). The multicultural ideologies of national

Section III

Chapter 7

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Azerbaijani Multiculturalism

states are carried out in the form of national policy. Their main principles are the following: no discrimination against national and ethnic minorities within the national society; the principle of social and legal equality with the majorities within the national society; interracial and intercultural tolerance among different groups of the population; first, the acceptance of the multi-ethnic and multicultural nature of national society; second, recognition of the equal status of national majorities and national minorities; recognition of their right to take decisions to protect and develop their languages, ethnic cultures and way of life, to take possession of ethnic areas, and for their ethnocultural and political future.

Azerbaijan is the closest of the multicultural models for Georgia because of the closeness of the axiological systems in the historical sources of the two cultures. First of all, this belongs to basic concepts that define the main aspects of value. The conflict between ‘ours’ and ‘not ours’ is at the basis of relations between nations; unlike cultures that try to keep a distance from foreigners (this can be seen in the terminology: goy in Jewish, qaco in Gypsy, varvar in Greek, gavur in Turkish and so on), Georgians receive guests as messengers from God. This is reflected in language with special terminology – the word sautsxo (the best of something, what is reserved for guests). The saying ‘We are all sons of Adam, Tatars are our brothers too’ is a shining manifestation of tolerance (the word ‘Tatar’ is used instead of the ‘Azerbaijani’ ethnonym in Georgian literary sources).

Since paroemiology is an important part of the information basis shaping models of multiculturalism, classical literature reflects the main values of both Azerbaijan and Georgia.

The work of the giants of world literature Nizami Ganjavi and Shota Rustaveli should be mentioned first of all. In fact, the main

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concepts at the basis of multiculturalism (inter-national, gender, confessional etc.) are reflected in their works. The classics, reflecting the influential aspects of multiculturalism, shaped the period dubbed ‘the Renaissance of the Orient’ by scholars.

The experience of relations with the Abkhaz and Ossetians is also interesting. In the Soviet period in Georgia instruction in Abkhaz and Ossetian schools was in the respective mother tongues, at a time when no such schools existed in the Russian Federation. As a result of the efforts of the mass media of Russia, political conflicts were presented as ethnic confrontations, as in Nagorno-Karabakh, which contradicted the principles of tolerance and multiculturalism that characterized our people.

Special mention should also be made of the role of Baku International Multiculturalism Centre. The creation of a branch of the Centre in Georgia accelerates the process of understanding multiculturalism and stimulates research in this area.