On the Activities of the Ethnic Communities in the Republic of Abkhazia, by Gulnara Chakvetadze

Gulnara V. Chakvetadze is a historian and researcher of ethnic communities in Abkhazia, holding a PhD in Ethnography, Ethnology and Anthropology (2008).

From the Proceedings of the International Forum of Caucasus Historians, "Peoples of the Caucasus in the 18th-21st Centuries: History, Politics, Culture," Sukhum, 1-4 October 2025.

This article has been translated into English by AbkhazWorld.

In the Abkhazian ASSR, ethnic communities played a significant role in the preservation of culture and language. These communities established cultural centres, organised cultural and educational events, and supported schools where instruction was conducted in native languages. The communities also participated in social projects. The Russian community, for example, was involved in charitable initiatives aimed at supporting low-income families, veterans, and orphans. Furthermore, the communities fostered inter-ethnic dialogue, with their representatives participating in forums and conferences dedicated to issues of inter-ethnic cooperation.

The multi-ethnic Republic of Abkhazia is known for its Russian, Armenian, Greek, Jewish, Estonian, Polish, German, and other communities, about which we have gathered information. Due to its geographical proximity and historical ties with Russia, Abkhazia has for centuries been an attractive destination for settlers.

The Greek Community

Greeks have inhabited the territory of modern Abkhazia since the second half of the first millennium BCE. They founded the port city-colonies of Dioscurias on the site of present-day Sukhum, Gyenos at modern Ochamchira, and Pitiunt at Pitsunda. In the 19th and first half of the 20th centuries, the Greek community in Abkhazia was large and played a leading role in the republic.

Greeks established numerous villages: Alexandrovskoe, Georgievskoe, Olginskoye, Mikhailovskoe, Pavlovskoe, Konstantinovskoe, Ekaterininskoe, Andreevskoe, Mariinskoe, and Dmitrievskoe. Orthodox churches were built in all these villages, where services were conducted in Greek. Notable among them were the Church of St George the Victorious in Georgievskoe, the Church of St Demetrius in Olginskoye, the stone Church of St Peter and Paul in Mikhailovskoe (Kuma), the Church of St John in Pavlovskoe, and the Church of St Constantine and Helen in Konstantinovskoe. At the time, Sukhum was often called a "little Greece". A Greek school was opened in Sukhum in 1909, and a Greek theatre was also active. The Greek church built in 1909, which now serves as the city's cathedral, is an invaluable part of the Greek heritage in the city.

With the establishment of Soviet power in Abkhazia, national schools, including Greek ones, began to be closed. Education was shifted to Russian, and in the villages, to Georgian. As a result, many Greeks began to leave en masse for their historical homeland. The church was closed for several years, and only in 1943 was permission granted to reopen it, with the liturgy conducted first in Greek and later in Russian. In 1949, tens of thousands of Abkhazian Greek families, totalling around 50,000 people, were subjected to mass deportation to the undeveloped regions of Kazakhstan. Although some families managed to return to Abkhazia, the Greek community never regained its former strength and influence.

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The remaining Greeks established the Society of Greeks of Abkhazia on 22 January 1994. Its first chairman was the poet Nikolai Patulidi, who also served as the executive secretary of the Greek cultural centre 'Irini' (meaning 'peace' in Greek). The society was later headed by Nikolai Isakov. In 2008, the 'Irini' centre was renamed the public organisation 'Dioscuriada' under the leadership of Dmitry Karsanidi, with plans to create a centre for studying the Greek language and learning traditional Greek dances. In late 2009, the name was reverted to the 'Irini' cultural and charitable centre. The community also published its own insert, "The Greek Community," in the newspaper Nuzhnaya. Since 2022, the society has been led by Alexander Konstantinidi. In 2023, a pre-school education class was opened in the building of the former Greek school.

The Estonian Community

The resettlement of Estonians to the South Caucasus began in the mid-19th century. Settlers chose a plot of land near Sukhum and named it Linda. Estonian villages were also founded in Salme and Sulevo. In the Caucasus, Estonians had to adapt to new natural conditions; they began to cultivate maize and tobacco, keep bees and pigs, and hunt wild goats and bears. The villages had their own blacksmiths, shoemakers, tailors, carpenters, and photographers. Soon, civil servants, homeowners, pharmacists, and shop owners emerged from among the Estonians. The cultural life of the settlements was based on Estonian schools, societies, and, of course, the Lutheran church built in Sukhum. The church parish consisted of Estonians, Germans, and Latvians. With the arrival of Soviet power, the church was closed, and school education in the Estonian language was banned.

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In the post-Soviet era, the Estonian society 'Linda' was created. In the same year, a private school for the study of the Estonian language began its work. By 2003, the school had ceased its activities due to a small number of students. At present, the society does not have an office or a chairman, and there is no information about its religious members. The younger generation of Estonians in Abkhazia are not proficient bearers of their culture and language.

The German Community

Tsarist authorities encouraged the colonisation of newly acquired territories by representatives of "cultured" nations. The settlement of Germans in the Caucasus began in 1804. In 1878, thirty German families settled near Sukhum. In 1915, the Lutheran Church of St John was built in Sukhum. It was closed during the Soviet era, but in 2011 the government of Abkhazia transferred the church to the Lutherans of the republic for indefinite use. In villages with a predominantly German population, the German language was studied in schools.

During the mass repressions of 1937-1938, churches were closed and priests were arrested. In the early 1940s, German prisoners of war arrived, who helped rebuild the post-war country. In 1945, two secret scientific facilities were opened in Sukhum and Agudzera, where German physicists worked on the Soviet uranium project. By 1955, the Germans had left Abkhazia. In a short period, German POWs built the Red Bridge in Sukhum, the Gumskaya railway platform, several buildings in Tquarchal, the 'Teshchin Yazyk' road interchange, and the colonnade on Sukhum Mountain.

In 1990, the Germans of Abkhazia formed a community. The community's representative and chairman of the parish council of the Evangelical Lutheran Church of the Germans of Abkhazia was Lavrenty Gart. The aim of the community was to unite descendants so they would not forget their roots. The revival of the Lutheran tradition in Abkhazia was associated with the name of Bishop Gert Hummel of the Evangelical Lutheran Church in Georgia. He made a huge contribution to the development of the church, which was restored at his own expense. Thanks to G. Hummel, a parish school was organised at the church, where about 10 people studied. The church also received assistance from the regional Lutheran church in Georgia, which receives sponsorship from Germany.

The church community consisted of about 50 people. During and after the Georgian-Abkhazian armed conflict of 1992-1993, many were forced to leave due to difficult financial circumstances. The Lutherans in Abkhazia maintain close contact with Catholics and Baptists, sometimes holding joint services. Since 2015, the chairwoman of the society of Germans of Abkhazia has been Tamara Pavlovna Agrba. Currently, the number of believers is 60 people.

The Jewish Community

In the 19th century, representatives of the Jewish community from Tiflis (Tbilisi) resettled in Abkhazia. From the mid-19th century, the Jewish community began to grow rapidly. During that period, Jews were engaged in small trade and crafts. A small synagogue and school always operated in Sukhum. The first synagogue in Sukhum was located on Karl Marx Street (now Engels Street), and was later moved to Gogol Street, where it existed until 1953.

In the mid-1950s, about 3,000 Jews lived in Abkhazia. Most of the community belonged to the so-called Georgian Jews (Sephardic). In 1958, a new synagogue was built with their funds, which had two buildings in its courtyard where two congregations coexisted peacefully: the Georgian (Sephardic) Jews prayed in the first, and the Ashkenazi (Krymchaks) in the other. For various reasons in the 1970s and 1980s, Jews, mainly Georgian Jews, began to move to Russia and Israel. In those years, Jews held a prominent position in Abkhazian society. Among them were many excellent lawyers, engineers, musicians, scientists, and especially doctors, such as cardiologist Professor David Kakiashvili, chief physician of Abkhazia Tatyana Zaliznyak, neurosurgeon Izya Orlovsky, and dentist Alexander Gorodetsky. Abkhazia is also home to a small ethnic group of Jews who call themselves Krymchaks; they practice Judaism but speak a Turkic language.

In 1991, Mikhail Beniashvili was appointed rabbi of the synagogue. After his death in 2005, the synagogue had no permanent rabbi. His duties were performed by community member and doctor Igor Chernyak. As of 2012, the Jewish population was about 200 people. Currently, the synagogue has no rabbi. After 1993, the synagogue building housed the Jewish cultural and charitable society 'Shalom', organised by Lev Khaikin, and the charitable fund 'Nadezhda' (Hope). The motto of the 'Shalom' society was: "Let's join hands, friends, so as not to perish alone". The activities of 'Shalom' were largely religious in nature and ceased after L. Khaikin's death. In 2022, a new religious community of Orthodox Judaism, 'Magen David', was organised. The chairman of the Jewish society of Abkhazia since 2022 is Ephraim Malis Bzenko. There are few adherents of Judaism, and they are predominantly elderly. The synagogue is not functioning, and the Jewish faith is losing its followers.

The Polish Community

Throughout the 19th century, exiled Polish settlers appeared in Abkhazia. In 1908, exiled Polish Catholics and Armenians who had arrived from Turkey built the Roman-Catholic Church of St Simon the Canaanite in Sukhum. The first Polish religious society in Abkhazia, 'Dom Polski' (Polish House), appeared in 1917. In 1937, the church was closed by the Soviet authorities, and the society ceased to exist. From that moment until 1993, the building housed a state museum.

In 1993, the rector of the Sochi church, Father Bogdan Seweryn, who had come to Russia from Poland, received permission from the Abkhazian government to resume the activities of the Catholic Church in the country. In the same year, the Polish community 'Związek Polaków w Abchazji Wspólnota Polska' (Union of Poles in Abkhazia 'Polish Community') was organised. Its first chairwoman was Valentina Fyodorovna Shchekovskaya. The community's mission was to ensure that Poles did not forget their language. In 1996, Lina Nikolaevna Gogloeva-Zelinskaya became the head of the community. In 1999, she established a Sunday school in a private home and taught the Polish language. A children's ensemble named 'Polonianka', consisting of 12 children, was also created in 1999.

Two Polish societies operated in Abkhazia: the 'Union of Poles of Abkhazia' and the 'Centre of Polish Culture of Abkhazia'. Both organisations were engaged in cultural and educational activities. Through its connections with the historical homeland, the 'Centre of Polish Culture' organised free education in Polish universities. The community's chairwoman submitted a petition to the Sejm of Poland for the education of children from Abkhazia in Poland. Five children—I. Gitsba, I. Gorbatko, N. Guliya, M. Guliya, and N. Voronov—went to Poland to study, but only I. Gitsba returned to his homeland. The Polish community of Abkhazia received financial aid through the Polish embassy in Moscow. Currently, the Sukhum community consists of 80 people, predominantly elderly parishioners, most of whom are Armenians and Poles. Meetings of the Polish societies were held at the Catholic church. The community is not currently functioning.

The Armenian Community

Historical records of Hamshen Armenians, who resettled from Western Armenia to Abkhazia, began to appear in the late 1860s. The first Armenian settlers established themselves in the village of Mtsara, after which Armenians appeared in Upper Eshera, and later in Anukhva, Tsebelda, Armyanskaya Atara, Arakich, Kavaklug, and other places. In 1906, the Sukhum Armenian School was opened. In 1908, on a plot of land allocated by the city council, the Church of St Gregory the Illuminator was built with public funds, and later, in 1913, a school building was added to it. Several newspapers were published in the Armenian language: Luys (1912-1913), Nor-Kyank (1913), Paros (1919), and Karmir Astgh (1920). An Armenian state theatre, a pedagogical college, and a song and dance ensemble operated in Sukhum. Armenians also played a significant role in the construction of statehood in Abkhazia.

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By the end of the 1980s, two large Armenian communities were functioning in Abkhazia: 'Krunk' in Sukhum and 'Mashtots' in Gagra, as well as an Armenian Cultural Centre. The Sukhum community, under the leadership of A. Topolyan, actively participated in the political life of Abkhazia. The Gagra community, led by A. Chakryan, operated more as a cultural and charitable society, collaborating with the Ministry of Culture of Armenia and actively engaging in charity work. In 2000, a unified Armenian Community of Abkhazia was created, with S. Kerselyan as its chairman. The main goals of the community were to promote the spiritual, cultural, and social development of the Armenian population of Abkhazia in cooperation with the other peoples inhabiting the republic. The number of active members of the society reached over 1,000 people. In 2014, the Armenian Apostolic Church of Surb Amenaprkich (Holy Saviour) was opened in Gagra. Currently, the head of the Armenian community is Alik Minasyan, chairman of the 'Amshen' charitable foundation.

The Russian Community

The Russian presence in Abkhazia began as early as the 18th century but particularly intensified after Abkhazia's incorporation into the Russian Empire in the 19th century. During the Soviet years, the Russian community grew significantly due to the migration of specialists, engineers, teachers, and doctors who came to work in Abkhazia. After the collapse of the USSR and due to a number of circumstances, some Russians left Abkhazia, but many remained, supporting the stability and development of the republic. Today, the Russian community in Abkhazia is one of the largest and most influential ethnic groups. Interaction with other ethnic groups, participation in public life, and the preservation of Russian culture make the Russian community an important part of Abkhazia's multi-ethnic society.

With the assistance of Yuri Voronov, the 'Congress of Russian Communities of Compatriots of Russia in Abkhazia' (KROSRA) was created in Abkhazia in 1994, with Voronov serving as its chairman. Even before Moscow officially recognised the republic's independence, a decision was made to create an association of public unions, the 'Russian Community of the Republic of Abkhazia'. At that time, four Russian communities—Tquarchal, Gulripsh, Gagra, and Sukhum—pledged to direct all their efforts towards building a sovereign state together with the Abkhaz and other peoples living in Abkhazia.

After recognition in 2008, the Russian communities agreed to coordinate their efforts to achieve socially significant results in the life of the republic and to strengthen ties with public organisations in Russia. The Coordinating Council of Russian Compatriots in the Republic of Abkhazia was established. Gennady Nikitchenko, head of the KROSRA, was elected chairman of the Coordinating Council for a one-year term. The Council was created to protect the rights of Russians and to unite the disparate Russian communities. Council co-chairman S. Pigar concluded: "We do not need numerous communities; we need one organisation that can defend our issues and clearly articulate our goals and objectives".

In 2017, the public association 'Russian Community of Abkhazia' was established. The chairman of the community is Roman Sergeevich Ryazantsev. The community's goal is the consolidation of the Russian people, compatriots, and Russian-speaking public associations and organisations, with the aim of uniting and strengthening the unity of the Russian people living on the territory of the Republic of Abkhazia. The community's activities are aimed at strengthening the unity of the multi-ethnic society of Abkhazia, developing Abkhazian statehood, and developing and strengthening the allied and strategic partnership between Abkhazia and Russia.

Conclusion

The current historical period is marked by a sharp increase in the role of ethno-national associations in solving the global problems of world order. Despite all predictions about the inevitable disappearance of ethno-national differences as a result of the worldwide universalisation of life, ethnic communities have not only survived but have transformed into one of the defining factors of social development. They satisfy people's need for solidarity in order to achieve a common goal and realise shared social ideals. And since the solution to all social problems is carried out through the political process, ethnic groups have become not only objects but also subjects of politics.

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