Adygha Khabzeh and Beyond
Adel Bashqawi
8 June 2022
https://circassianfischt.wordpress.com/2015/02/21/كتاب-الأديغه-خابزه-القانون-الأخلاقي-ا/amp/
In the context of research on the extent of the spread of the Adygha Khabzeh to find out who applies and adheres to it, or got similar codes of ethics and behavior of the society, for non-Circassians from other peoples of the Caucasus, an electronic bulletin was found, issued by the Ministry of Foreign Affairs of the Republic of Abkhazia in four languages. When stopping at what this publication provides to find out what can be known in regard to possible intertwined relations and possibility of similarities in the application of customs and traditions between the different peoples of the Caucasus.
Shocking Information
In the culture section of the aforementioned electronic bulletin, the Circassian Adygha Khabza was not mentioned. Rather, an Abkhaz traditional code of ethics was addressed. “The core part of the Abkhaz culture is a traditional ethic code {apsuara}, literally meaning {abkhazship}. According to the definition of the famous Abkhaz ethnologist, professor Sh.D. Inal-ipa, {apsuar}” is a historically established form of manifestation of national identity and self-assertion of the Abkhaz people, an unwritten code of traditional knowledge and values, including the whole range of customs, concepts and principles.” But it was not possible to get around the fact, which cannot be refuted or ignored, in regard to the national clothing and the origin of the Abkhaz language, which was described as “along with similar languages (Abaza, Adyghe, Circassian and Kabardian) making up the Abkhaz-Adyghe group.”[1]
Knowing that what is published on this page ignores any mention of any rapprochement or intimate historical relations between the Circassians and the Abkhazians, or describing the Abkhazians as Circassians from near or far, other than including them as of the other peoples of the Caucasus. This is the exact opposite of what is being promoted by certain Abkhazian and Circassian parties who are ignorant of history and reality, whether in the past or the present.
On the other hand, it is necessary to explore the mysteries of illusions and wishes against the facts and decisions issued by well-known Abkhaz bodies and published on the Internet since 1997. It should be emphasized to show dissatisfaction with the shocking information that was rarely acknowledged by the Abkhaz officials, which confirms what the Circassians wished that it hasn’t already occurred. The website of the Ministry of Foreign Affairs states: “One of the distinctive features of the Abkhazian princedom was that unlike the Georgian principalities (Kartli-Kakheti, Imeretii, Guria, Megrelia), when it entered Russia it did not completely lose its statehood, according to a number of historians.”
The bulletin continues: “The power of the Abkhaz ruler is strengthening with the support of the Russian military administration in the Caucasus, which occupies the rather high place in the Russian military hierarchy. In particular, the last sovereign prince of Abkhazia Mikhail Shervashidze (1823-1864) had the rank of Lieutenant-General, Adjutant-General and the Order of St. Alexander Nevsky.” It goes on: “The Abkhaz rulers who enjoyed a certain authority contributed to the promotion of Russian influence in the Abkhazian free mountain communities and the lands of neighboring Ubykhs and Shapsugs.”
But what happened to the rulers of Abkhazia and reflected on their people at that time what usually happens to everyone who helps foreign powers, as they are dispensed with when their role ends. Describing Abkhazia under Russian protection, the article continues: “By the time of the end of the Caucasus War (1864), the Great Abkhaz principality had lost its military and political importance and was liquidated. The military administration of Sukhum was formed on its territory, which was later renamed the Sukhumi region.[2]
Symbol’s of Independence
“Independence means an independent decision and opinion of self-determination, self-governing and self sufficient without any direct or indirect foreign pressure. It was disappointing to read on Internet that Abkhazian parliamentarians had celebrated not too long ago, what they described the anniversary of 165 years of so-called Russian-Abkhazian friendship! The Abkhazian parliament also had requested Russia few years ago to recognize the genocide that had been inflicted on Abkhazians without even mentioning their brothers or friends the {Adigha Circassians} who had lost half of the nation by being subjugated to deliberate genocide and ethnic cleansing”[3]
This policy extends to make the current Abkhaz authorities defend falsehood, and even be more Russian than the Russians themselves regarding the Circassian Question, to the extent of taking over the Circassian decision, and suspicious attempts that simulate mixing water and medicine. Nevertheless, the pro-Russian Abkhaz government should not be confused with the Abkhaz people. Also, the Abaza who moved from Abkhazia, to live in Circassia, long before the outbreak of the Russian-Circassian war, decided to live with their Circassian brothers, whom they and their descendents ended up with a fate of either being displaced to the Ottoman Empire or staying in Circassia. Some of them now reside in the present-day administrative republics of Kabardino-Balkaria and Karachay-Cherkessia.
From the same standpoint, after the Abkhaz authorities closed the door to the Syrian Circassians who were forced to leave Syria as a result of the war that began more than eleven years ago, it made them head to other destinations. These same authorities later adopted a new selective policy to grant Circassians from Jordan, Turkey and other countries, an Abkhaz citizenship, which could be obtained within days, weeks or months, when the required conditions are met. Everyone who said that he was of Abkhaz origin or that his family name appeared in a list of names described as the names of Abkhaz families, would obtain their citizenship within a very short period, but whoever insisted that his family was Circassian (Adyghe), he had to wait for months or perhaps his request will be rejected. The crucial element is that some Abkhaz parties, with the help of some individuals of the Circassian diaspora, copied the names of all Circassian families, and arranged them in a list published in a Russian-language book that was printed in Nalchik in 2017, and mentioned in pages 441 to 447 that they are Abkhaz names. They may refer to the list to determine who meets the conditions.[4]
Comments and Responses
The Circassian diaspora as well as the Caucasian diaspora criticized “the call of the Abkhaz president, Alexander Ankvab, to the Abkhaz diaspora in Turkey, to disassociate itself from the efforts to obtain international recognition of the genocide of the Peoples of the Caucasus in the nineteenth century. Ankvab had issued a statement on the twenty-fifth of last month (November 2011), in which he said that the efforts aimed at obtaining the international community’s recognition of the Circassian Genocide are merely Georgian provocations aimed at undermining Russia.” This would obliterate the truth, put up flimsy excuses and flatter the occupier who has committed crimes of destruction, genocide, ethnic cleansing and forced deportation.[5]
The energy of the forces of good that can distinguish between truth and falsehood, the wheat and chaff, has not exhausted. It monitors what is happening and criticizes the wrong behavior, and even draws the attention of public opinion to what is happening and what must be done. In this regard, “the leader of Nalchik Adigha khasa in KBR, Ibrahim Yaganov, who is called the Hero of Abkhazia, stated in December 2012, that he does not understand {why the Abkhazian leadership voluntarily took on the mission to prove that there was no Circassian genocide}.1089”[6] Knowing, that Ibrahim’s father is Abaza, and his mother is a Kabarday, Circassian.
While the proverb saying: “Loose lips sink ships” applies to those who do not have the appropriate method or common sense in expressing information related to fateful matters and irrefutable facts. They do not possess the skills of articulation and expression in addressing those who are concerned. In this regard, it was stated: “In March 2013, Veterans Federation of Abkhazia condemned statements made by the Head of the International Circassian Association on the recognition of the Circassian Genocide crime committed by Tsarist Russia1093”[7]
Abkhazia Between Voluntary Accession, Repression and Displacement
The topic is presented by many sources in different forms such as:
— “From 1555 to 1806 Abkhazia was under Ottoman rule. While most accounts describe the rapprochement with Russia as voluntary, Abkhaz historian Stanislav Lakoba convincingly disputes this in {History: 18th Century-1917}, in The Abkhazians, op. cit., pp. 67-88.” p. 4
— “Abkhaz consider that repeatedly throughout history, and particularly since the nineteenth century, they have beenthe victims of greater powers’ attempts to control their territory. This was especially so after 1810, when Abkhazia joined Russia.32 Russia revoked Abkhaz autonomy in 1864, and the Abkhaz rebelled. This provoked repression so harsh that tens of thousands fled to the Ottoman Empire in a great migration called the Mohajirstvo, 33” a mass expulsion of the majority of the Abkhaz by the Russian Empire.
— “From 1918 until 1921, when the Russian Red Army annexed Georgia, Abkhaz say they were again the victims of repression, this time from the Georgian Menshevik revolutionary government.34 They fear a repeat should they again reintegrate into the Georgian state.35” [8]
— However, public relations made them apparently obliged to seek friendship and sympathy for Abkhazia in particular, according to methods appropriate to the status quo. “The Abkhazian parliamentarians had celebrated not too long ago, what they described, the anniversary of 165 years of so-called Russian-Abkhazian friendship!”[9]
In conclusion, the above can be abbreviated by revering to this fact: “The proverb (what’s) one man’s meat is another (man)’s poison means that things liked or enjoyed by one person may be distasteful to another.”[10]
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References
[1] http://mfaapsny.org/en/helpful-information/culture/
[2] http://mfaapsny.org/en/helpful-information/history/
[3] http://justicefornorthcaucasus.info/?p=1251658933
[4] file:///Users/adel/Downloads/Abaza_v_Kabarde_2017%20(1).pdf
[5] http://justicefornorthcaucasus.info/?p=1251677739
[6] p. 425 from the book Circassia: Born to be Free, by Adel Bashqawi.
[7] p. 425 from the book Circassia: Born to be Free, by Adel Bashqawi.
[8] https://www.files.ethz.ch/isn/23764/176_abkhazia_today.pdf
[9] http://justicefornorthcaucasus.info/?p=1251658933
[10] https://wordhistories.net/2017/05/07/one-mans-meat-is-anothers-poison/#:~:text=The%20proverb%20(what’s)%20one%20man’s,food%20as%20opposed%20to%20drink.
