This book introduces the reader to the remote mountain borderlands between Georgia and Chechnya. Because of recent political and military unrest in this area, the book should be of serious interest (especially to U. S. State Department scholars). At the urging of Alan Dundes, two University of California, Berkeley, scholars have worked hard to achieve publication of this work. Dr. Vakhtang Chikovani is former head of the Department of the Ethnology of the Caucasus at the Institute of History and Ethnology, Georgian Academy of Sciences. He now offers courses in Georgian culture at the University of California, Berkeley. Dr. Shorena Kurtsikidze holds a Ph.D. in Cultural Anthropology from the Institute of History and Ethnology, Academy of Sciences of Georgia. Since 2001 she has taught the Georgian language for the Department of Slavic Languages and Literatures, University of California, Berkeley.
The book contains a useful preface introducing the region, a group of 158 black-and-white photographs taken during the 1970s by Dr. Chikovani, an ethnographic essay on the Pankisi Gorge, fifteen historical legends labeled “Myths of the Crusaders,” and forty folktales. Notes are provided at the book’s end which explicate some of the text and give sources for all tales. A brief discussion of Georgian magic tales is included. And a bibliography for further reading on Georgia is appended.
Part One, pages 1–226, is titled “The Last Crusaders and Their Neighbors: Images from Georgia-Chechnya Borderlands, 1970–1990.” The 158 black-and-white photos in this section attempt to provide a clear document of cultural artifacts, structures, and residents of this highland region. With the exception of the last photo, all seem to have been taken during the 1970s. They are clearly labeled and dated, and in addition many of the photos are explicated in an extensive note section. The authors tell us that many of the artifacts seen in these photos are no longer extant.
Part Two, pages 227–261, “Georgia’s Pankisi Gorge: An Ethnographic Survey,” contains detailed ethnographic discussion of family and kinship structures, law, blood revenge, religious practices, and wedding and funeral customs. The authors try to make sense of the close proximity of Christian and Muslim residents, and the exchanges between religions over time. This is an extremely confusing area and the authors do an important job here by clarifying the many factions and their beliefs. An earlier version of this paper is also available online: http://repositories.cdlib.org/iseees/bps/2002_03-kurt/. The authors note that this essay was written in 2002 and reflects their reactions to political sentiments at that time. No mention is made of the 2008 disturbances in this area. Likely the book was already to press at that time.
In Part Three, pages 262–310, “Myths of the Crusaders,” legends of the hero Kopala (Iakhsar) are given, along with stories of Gakhua Megrelauri and others. We learn here of the works of Saint George, of battles with Devs, and much more. The tradition that some of the folks in these mountains are descendants of Crusaders is supported by the chainmail still in possession of families. These legends are translated from a Georgian collection published in Tbilisi in 1967. Kurtsikidze suggests that these tales reflect conflicts between the Batsb-Kist and Dagestani and the local Georgian population. These legends and their motifs are quite unusual. Their presentation here is an important contribution to world folk literature.
In Part Four, pages 313–655, “Georgian Folktales,” forty folktales are translated by Shorena Kurtsikidze, who also translated the “Myths of the Crusaders” section. Notes are given providing sources for all tales. The magic tales contain many well-known Slavic motifs but are combined in a distinctly Georgian light. You will read here of unpromising heroes such as “Ash-scraper,” of battles with Devs, helpful animals, parted brothers, and, of course, of the beautiful lady “sun-has-never-seen-beauty.” Also some delightfully unusual motifs, such as the deer that covers itself with jewels and drops them for the hero.
The book concludes with useful notes, a glossary, and a short essay on “The World of Georgian Magic Tales.”
It is too bad that the authors did not take the trouble to add type and motif numbers to the tale section. Perhaps they felt that Teimuraz Kurdovanidze’s Index of Georgian Folktale Plot Types (Tbilisi: Merani Press, 2000) did the job already. The bookmaking is unfortunate. It seems to be produced from camera-ready copy of typed, double-spaced pages. Thus the book is needlessly 711 pages long and costs 167 Euros. But at least it is published. There is, of course, no contextual discussion of storytelling in Georgia. It would be wonderful if Dr. Kurtsikidze would return to Georgia and collect tales herself. She could then provide us with fascinating information about storytelling style and contextual use in Georgian culture.
In conclusion, the authors have made a fine contribution to our knowledge of this Georgian region. Though expensive, the volume will hopefully find its way to the shelves of major folklore collections.
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[Review length: 816 words • Review posted on November 3, 2009]