The Struggle for Georgian Identity and the Power of the "Other"

The Concept of the Imagined Community

When we talk about national identity, it’s more than just the passport you hold or where you pay taxes. According to Liu & Turner’s definition, national identity is a deeply internal, psychological sense of belonging that emerges from citizens’ shared connection to their country's historical and cultural traditions, moral values, ideals, beliefs, and national sovereignty (Liu & Turner, 2008). In other words, it acts as the “glue” that holds a society together, shaping how individuals see themselves and their place in the nation. This concept aligns with Benedict Anderson’s idea of “imagined communities,” where members of a nation, despite never meeting most of their fellow citizens, feel united through shared symbols, history, and values (Center of Social Science, 2019).

In Georgia, national identity is an ongoing project shaped by stories that answer questions like “Where do we come from?” and “What sets us apart?” (Gökçelik, 2022). Creating an "us" versus "them", called "Othering", reinforces identity and legitimizes the government (Staszak, 2008). This distinction provides stability and a sense of self in a turbulent world. Georgia’s location at the crossroads of Europe and Asia constantly tests its identity, which is crucial for its survival.

The Pillars of Georgianness: Language, Homeland, and Faith

Georgian identity is special because it blends ancient traditions with a modern vibe, as the country aims to become more European. Many of the sources I gathered pointed out a few key things that define what it means to be Georgian.

The “Ena, Mamuli, Sartsmunoeba” Triad

In the 19th century, Ilia Chavchavadze, a significant figure in Georgia's history who is referred to as the "father of the nation," introduced a slogan: “Language, Homeland, and Faith” (Gökçelik, 2022). It’s not just a cool saying; it really captures the essence of what it means to be Georgian.

 Language (Ena):

The Georgian language, known as Kurtuli, is a huge source of pride for the people. It’s unique and doesn’t relate to Russian, Turkish, or any Indo-European languages. The alphabet is one-of-a-kind, unlike anything else out there. For Georgians, their language serves as a "fortress," enabling them to preserve their culture despite pressures from various empires over centuries (Gökçelik, 2022).

Homeland (Mumuli):

Real estate here goes beyond just property; it’s a deep, almost spiritual connection to the Caucasus landscape. People see their “Homeland” as a sacred space they've fought hard to protect from constant invasions (Tevzadze, G, 2008). This is especially important since 20% of Mamuli is under Russian control. For many Georgians, their national identity feels like it’s suffering when the territory gets divided (Bladadze, 2022).

Faith (Sartsmuneoba):

Even for those who aren’t extremely religious, the Georgian Orthodox Church is seen as a crucial part of the nation (Surmanidze, L., & Tsuladze, L., 2008). Around 83% of people identify with it (Minority Rights Group, 2023). Historically, being Georgian has been tied to being Christian. During the Soviet years, when religion was suppressed, the Church became a symbol of resistance for the nation. Nowadays, it’s the most trusted institution in the country, acting like a “veto power” in cultural matters (Surmanidze, L., & Tsuladze, L., 2008).

The European Choice: “I am Georgian, therefore I am European”

There’s a well-known quote from the late politician Zurab Zhvania: “I am Georgian, and therefore I am European.” This really captures a big part of what it means to be Georgian today. It’s all about the idea that Georgia isn't just “joining” Europe but is “returning” to it (Surmanidze, L., & Tsuladze, L., 2008). This choice helps set Georgia apart from Russia’s “Eurasian” influence. You’ll see EU flags everywhere in Tbilisi, flying outside government buildings (Surmanidze, L., & Tsuladze, L., 2008). The EU's presence has sparked controversy since the October 2024 elections. While EU flags remain on public buildings, new leaders have begun to retreat symbolically, markedly with the removal of the EU flag from the presidential palace in early 2025, indicating a shift towards a more Russia-friendly or 'neutral' foreign policy. (Megrelidze, S., 2025). This goal of aligning with Europe is more than just politics; it's a major shift in how Georgians see themselves, moving from a post-Soviet identity to embracing a Western one (Surmanidze, L., & Tsuladze, L., 2008).

Historical Resilience and the “Golden Age”

Georgians take great pride in their history, especially the “Golden Age” between the 11th and 13th centuries, when King David the Builder and Queen Tamar ruled (Tevzadze, G., 2008). This time was the high point for Georgian power and culture. When Georgians think about their identity today, they often look back to this period as a kind of guide. It shows that Georgia is meant to be a strong, unified, and sophisticated regional player, rather than just a small “post-Soviet” country. This connection to the past helps them feel like there's a smooth transition from their medieval history to their current independent state (Tevzadze, G., 2008).

Defining the “self” Through the “Other”

By examining Anna Triandafyllidou’s (1998) ideas, we can understand how Georgia shapes its identity by referencing both external and internal groups. According to her theory, the “Other” plays a key role, pushing a nation to define its borders and bring its people together.

Russia, the “External Other”

Triandafyllidou talks about an "external other" as a foreign power that threatens a country’s identity. For Georgia, that external other is Russia. The 2008 war and ongoing occupation of Abkhazia and South Ossetia have made Russia seem like the imperialistic, authoritarian opposite of Georgia’s democratic, freedom-loving identity (Bladadze, 2022). This "us" versus "them" mindset brings Georgians together. Even when they argue about their own politics, they unite against Russian influence. The "other" isn't just a neighboring country but symbolizes everything Georgia wants to leave behind (Bladadze, 2022). Georgia often views its Soviet past as if it were something foreign, as if it never happened to them (Surmanidze, L., & Tsuladze, L., 2008). By framing those 70 years of Soviet rule as an outside occupation, they’re able to separate themselves from that side of history and focus on their European identity instead. This selective memory helps them link their Golden Age to the present day, moving away from the idea of the “Soviet man” and instead embracing a Western heritage.

Minorities, the “Internal Other”

Triandafyllidou’s idea of the internal other refers to groups living in a country who are seen as different and challenge the idea of a united national identity. In Georgia, being “Georgian” is associated with the Orthodox Church and the Kartuli language. Ethnic and religious minorities, like Muslim Georgians or ethnic Armenians and Azerbaijanis, often find themselves in this category (Surmanidze, L., & Tsuladze, L., 2008). Armenians, sharing a Christian heritage and distinct Apostolic faith, often find themselves in a 'guest' status like the Muslim Azerbaijani minority. (Surmanidze, L., & Tsuladze, L., 2008). This leads to tension between civic identity, based on citizenship, and ethnic identity, linked to heritage and faith. (Surmanidze, L., & Tsuladze, L., 2008). These internal others are usually seen more as "guests" than as full "hosts" of national identity, which is a significant obstacle to Georgia’s aim of becoming a more inclusive European democracy (Surmanidze, L., & Tsuladze, L., 2008).

The “Western Liberal”, Cultural Other

Recently, a new kind of "othering" has appeared. Some conservative groups, often with support from the Church, are starting to view Western liberal values, like LGBTQ+ rights, as something strange and out of place, like a threat to their sense of identity (Margvelashvili, K., 2025). The government has increasingly adopted this sentiment to justify a shift away from EU integration in favor of 'protecting' national traditions. This creates a bit of a contradiction: while the West can be seen as an "external friend" politically, its values sometimes come across as something that doesn’t quite fit in. They're not just an invading force; sometimes they seem like ideas that challenge the way things are.

 

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References

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Center for Social Sciences. (2016). Identity and National Identity: Theoretical Overview. CSS. http://css.ge/wp-content/uploads/2019/07/identity.pdf

Gökçelik, S. (2022). National identity and its components. International Journal of Social Sciences and Education Research, 11(2). https://ijors.net/issue11_2_2022/articles/gokcelik.html?utm_source

Liu, Q., & Turner, D. (2018, February 19). Educational philosophy and theory. Identity and national identity. https://www.tandfonline.com/doi/pdf/10.1080/00131857.2018.1434076  

Margvelashvili, K. (2025, December 17). Contested National and digital space, the Orthodox Church, and the new forms of religious engagement: Comparative insights from Georgia and Greece. Frontiers. https://www.frontiersin.org/journals/political-science/articles/10.3389/fpos.2025.1659335/full?utm_source=

Megrelidze, S. (2025, November 28). Georgia marks a year of protests since EU talks stalled and crackdown intensified. AP News. https://apnews.com/article/georgia-protests-european-union-crackdown-ad554712ea4a1a04e0f9b62c78d6c0e5 

Minority Rights Group International. (2023). Georgia: Minorities and Indigenous Peoples. https://minorityrights.org/country/georgia/

Staszak, J. F. (2008). Other/othering. International Encyclopedia of Human Geography, 1-7. https://www.unige.ch/sciences-societe/geo/application/files/3214/4464/7634/OtherOtherness.pdf  

Surmanidze, L., & Tsuladze, L. (2008). Surmanidze, Lali; Tsuladze, Lia Article. The formation of nation-state and cultural indentity: A Georgian perspective. https://www.econstor.eu/bitstream/10419/54619/1/644229632.pdf

Tevzadze, G. (2008). The birth of the Georgian nation. identity and ideology. political and societal identities. nationality and religiosity. CORE. https://core.ac.uk/outputs/478466691/?utm_source=pdf&utm_medium=banner&utm_campaign=pdf-decoration-v1