Khevsurs

The first mentions of this rugged region inhabited by fierce and fearless mountaineers date back to the 15th century. However, this does not imply that Khevsureti was settled only in the late Middle Ages. The inaccessible gorges were inhabited long before that, and pre-Christian traditions and customs have continued to play a significant role in the daily lives of these people.

It was only during the “Golden Age,” under the reign of King George III and his daughter, Queen Tamar, that the Georgian rulers began to consider the protection of their borders from northern neighbors. This led to the use of Khevsurs as border guards. In return for fulfilling this duty, they were exempted from paying any taxes to the treasury.

Proud and bound by a unique code of honor, the formidable and fearless Khevsurs have gained a reputation for their martial prowess and bravery, engaging in conflicts with neighbors throughout history. While their animosity towards the northern Muslim peoples, such as the Ingush and Chechens (who are ethnically related), can be somewhat understood, their aggression against fellow believers, such as the Pshavs and Tushs, remains perplexing.

And what of the Pshavs and Tushs? The Khevsurs have repeatedly waged war against one another. Furthermore, the culture of the Caucasian vendetta (blood revenge) was deeply ingrained in society, allowing conflicts to persist even over trivial matters.

Upon examining the national costume and daily life of the Khevsurs, Russian ethnographer Arnold Zisserman hypothesized that they are heavily Georgianized descendants of European crusaders. This hypothesis is supported by a wealth of historical documents indicating contact between Georgians and crusaders. The Khevsurs, who wore chainmail up until the 20th century, showcased a practice uncommon among Caucasian peoples. Their straight swords also bear resemblance to European designs. The mountaineers have always recognized the authority of the Georgian king, rejecting any feudal lords and living in tribal communities. Khevsur warriors often served as elite units for the Georgian kings. Moreover, anthropologically, the Khevsurs differ from Georgians and are closer to Europeans.

When the royal authority in Georgia weakened, the Argvetian princes sought to annex this region to their principality. However, this annexation was purely formal.

The 19th century brought terrible trials for the region.

Firstly, there was General Simanovich’s campaign in 1813. His army captured Khevsureti through fierce battles, employing fire and sword.

Secondly, in 1843, the forces of Imam Shamil waged war against the Khevsurs, demanding their recognition of his authority and renunciation of Russian rule. The Shatilians refused, suffering the loss of two men while killing over a hundred of the Imam’s warriors.

Thirdly, the plague of 1850 decimated nearly the entire population. The entire village of Anatori, except for one person, “migrated” to the graveyards, which are now one of Khevsureti’s tourist attractions.

The devastation and depopulation of this mountainous region were significantly exacerbated by Soviet rule. While some mountaineers returned later, they settled not in fortresses but in ordinary houses with more amenities. Thus, the village of New Shatili emerged.

In 1942, when the Ingush and Chechen peoples were repatriated, Khevsurs were forcibly relocated to their abandoned villages. Some mountaineers fled to avoid repatriation, hiding in the mountains. During this time, the code of honor was evident, as Khevsurs living in the homes of Ingush and Chechens secretly fed the fugitives, concealing them from government authorities.

In the 1950s, when the repatriates were returned to their lands, the Georgians voluntarily vacated their homes and returned to Khevsureti.

As mentioned earlier, the mountaineers lived in tribal communities, which could be divided into two castes:

1. Warriors, who engaged in raids and plunder, as well as protecting their property.
2. Shepherds and farmers, who raised livestock and cultivated meager harvests due to climatic conditions.

Since the Khevsurs often found themselves snowbound for half the year, their entire lifestyle and infrastructure were shaped by this reality. Their village resembled a massive fortress, with towers and turrets connected to one another through both visible and hidden passages.

These fortresses became impregnable, their walls appearing to be a continuation of the rocks. As a result, the Khevsurs rarely suffered defeats from external enemies. The high mountain villages-fortresses stand as brilliant, unique monuments to Georgian architecture. Each clan settled in its own gorge, utilizing and protecting it from raids by neighbors.

Although everyone lived in the fortress, each family had its own small tower. Connections with relatives were maintained through both external and internal passages. During long winter evenings, women would sew, knit, and embroider stunningly beautiful traditional costumes. Almost every element of the national attire featured intricate embroidery or woven crosses. Meanwhile, the men kept their weapons ready, ever vigilant in guarding their fortress.

As mentioned earlier, the mountaineers lived in tribal communities, which could be divided into two castes:

1. Warriors, who engaged in raids and plunder, as well as protecting their property.
2. Shepherds and farmers, who raised livestock and cultivated meager harvests due to climatic conditions.

Since the Khevsurs often found themselves snowbound for half the year, their entire lifestyle and infrastructure were shaped by this reality. Their village resembled a massive fortress, with towers and turrets connected to one another through both visible and hidden passages.

These fortresses became impregnable, their walls appearing to be a continuation of the rocks. As a result, the Khevsurs rarely suffered defeats from external enemies. The high mountain villages-fortresses stand as brilliant, unique monuments to Georgian architecture. Each clan settled in its own gorge, utilizing and protecting it from raids by neighbors.

Although everyone lived in the fortress, each family had its own small tower. Connections with relatives were maintained through both external and internal passages. During long winter evenings, women would sew, knit, and embroider stunningly beautiful traditional costumes. Almost every element of the national attire featured intricate embroidery or woven crosses. Meanwhile, the men kept their weapons ready, ever vigilant in guarding their fortress.

The Khevsurs wear their distinctive national attire known as “talavari,” richly adorned with intricate embroidery. Each Khevsur woman possesses the skill to weave a special dense fabric called “toli,” which is used to create the talavari. She knows how to dye it, cut it, and express her artistic abilities—rooted in the enduring principles of age-old traditions—through the color combinations in the embroidered patterns. Creating a single costume requires about 10 meters of fabric. Women enjoy a greater variety in their clothing, which includes the dress called “sadiazo,” outer garments known as “koklo” and “papanagi,” the headdress “sataura,” the scarf “mandili,” and hand-knitted footwear called “amokerili tatebi.” It’s rare to find two talavari with identical embroidery among the Khevsurs.

To complement the women’s outfits, they adorn themselves with metal jewelry and glass beads, believed to protect them from evil spirits. Each detail carries its own significance. For instance, if a Khevsur woman throws her mandili scarf between two fighting tribesmen during a duel, it serves as a signal for them to cease hostilities and part peacefully.

Men also wear talavari, and their ensemble is just as intricate and beautiful: it includes the shirt “perangi,” trousers “shalvari,” the cap “kudi,” and the Circassian coat “chokha.” Before marriage, a man’s talavari is crafted by his sister, while after marriage, it becomes the responsibility of his wife. Both men and women have a variety of additional garments, such as the fur coat “tkavi,” knitted woolen leg warmers “pachichi,” and leather shoes “kalamani.”

This entire ensemble can be quite heavy—imagine carrying around 15 kilograms of clothing! Times have changed, and today’s youth do not wear talavari in the same volume as before; they don the traditional attire only on special occasions, when families come together to celebrate their heritage.