The Circassian Cause: Between Solidarity and Subversion
Icons, Movements, and the Struggle for Return
Adel Bashqawi
July 28, 2025
Introduction
In nature, biological and environmental elements often necessitate coexistence and mutualism—relationships in which different organisms exchange benefits and become indispensable to one another. These links can be unstoppable, uncontrollable, and sometimes even fatal to both parties. Mutualism imposes itself:
- Between humans and living organisms such as bacteria and plants
- Between plants and other plants
- Between animals and plants
- Between animals and other animals
Relationships and interactions take many forms, ranging from parasitism and cooperation to competition. Symbiosis is the overarching term for any relationship between two dissimilar organisms National Geographic. [1] Mutualism, a subset of symbiosis, describes species that work together for mutual benefit Natural History Museum. [2]
In a similar vein, this analogy can be extended to human societies. Mutual interests and benefits often arise between individuals, entities, institutions, or associations—sometimes to the point of confusion or convergence. These relationships may compel parties to follow a specific pattern of interaction.
Conformity with Reality
The Circassian national conscience is rooted in values of true belonging and collective responsibility. It champions unity, freedom of choice, and the right to self-determination. Through challenging times, Circassians have pledged enduring solidarity and resilience. Fraternal respect has persisted from the era of the Russian-Circassian War to the present, including relations between diaspora communities and the homeland.
However, occasional attempts by individuals from specific backgrounds—often leading seasonal entities with attractive titles—have emerged. These entities sometimes pursue coexistence and mutual benefit in ways that conflict with national interests. Certain individuals are deliberately positioned or directed by unseen actors—people, entities, or backseat drivers—who remain behind the scenes.
Victims’ Vengeance
It is worth mentioning in this regard, that the “famous Georgian poet and military figure Grigol Orbeliani (1804-1883) has been regarded one of the best pieces of the Georgian documentary prose. The diary was written in 1831-1832.” He regarded Circassians as “they were {a freedom-loving people and fought Russia for their freedom for many years, who suppressed, humiliated and conquered all Kabarda but was unable to kill the love to freedom in them. They are always ready for a war and always look for a chance to liberate their homeland from Russians}.” [3]
In the same context, “pairing Shevchenko’s poetic defiance with the highlanders’ struggle against imperial domination is a compelling bridge between Ukrainian and Circassian narratives.” [4] Their goal has always been to inform the world of the endless tragedies and injustices they have endured—and continue to endure.
It is noteworthy that the first book published in Jordan about Circassian history appeared in 1927, titled The Last Year of the Circassian Wars for Independence. This reflects a clear intent to document and publicize the fate of a nation that resisted brutal invasion forces for decades. [5]
The book was translated into Arabic and includes a preface signed by the Society for Studies of the Adygea Province and the Historical and Ethnographic Museum of Adygea. The translator noted that the original Russian text was first printed in 1865 in the weekly supplement of the newspaper Al-Muaq, just one year after the end of the Russo-Circassian War. It recounts the final year of the war for independence, during which Circassians were deported from their homeland due to an agreement between Russia and Türkiye, and the reluctance of European powers to intervene.
Integration and Coexistence of Circassian Communities in Homeland and Diaspora
One undeniable truth is that Circassians, dispersed across a wide geographical area, have never forgotten their homeland. Their concerns and aspirations have always centered on keeping the flame of freedom alive. They have worked tirelessly to document and publish the history of their nation following forced deportation—a one-way journey marked by strict measures that prevented return.
Circassians in the diaspora have consistently shown interest, whenever possible, in the fate of their ancestors—both in the homeland and during displacement. Their efforts aim to inform others and to find ways to overcome the consequences of invasion, occupation, destruction, genocide, ethnic cleansing and forced exile.
The Circassian Icon: Kuba Shaaban
Kuba Shaaban was born in January 1890 in the Kuban province of Circassia, North Caucasus, and passed away in January 1974 in Paterson, New Jersey. He was a prolific Circassian writer, historian, and playwright, renowned for his unwavering advocacy of his Motherland and the Circassian culture. His literary contributions spanned nearly every genre—plays, poetry, novels, essays, and historical works. Among his most notable creations are The Circassians’ Battles, The Immigration of the Circassians, The Grammar of the Circassian Language, and Circassian Alphabet. [6]
Shaaban lived much of his life in poverty, yet he remained a beacon of Circassian pride and humanistic values. He dedicated his intellectual and poetic efforts to both the broader human condition and the Circassian national cause. He developed linguistic and pedagogical strategies to preserve and teach the Circassian language, including adaptations using the Latin and Arabic alphabets for teaching Circassians who speak different languages.
He was a towering figure—an intellectual bridge between Circassians in the homeland and diaspora. His journey took him from Circassia to Nalchik, then to Munich during WWII, followed by Turkey, Jordan, Syria, and eventually to the Sorbonne in Paris in 1959, where he researched the Circassian language’s connections to other tongues. In 1963, he settled in Paterson, New Jersey, where he spent his final nine years. He mastered multiple languages, taught Circassian across continents, and published six books in the Circassian language.
Though materially poor, Shaaban was rich in linguistic and scientific insight. He developed methods for preserving and transmitting cultural knowledge, including Adyghe Khabze—the Circassian code of ethics. His work embodied Edward Tylor’s foundational definition of culture: “that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society.” [7]
The Committee for the Liberation of the North Caucasus: Birthplace of the Circassian National Movement
The Committee for the Liberation of the North Caucasus was founded in 1965 in the United States during the Soviet era, primarily by Circassian founders. Its mission was to foster communication among the peoples of the North Caucasus and to expose the crimes committed against them by Russian imperialists. [8]
Many of the early pioneers of the Circassian national movement were refugees who fled the Soviet Union shortly after World War II. After passing through countries such as Jordan, they eventually immigrated to New Jersey, USA. These activists engaged with members of the U.S. Congress to raise awareness about the Soviet occupation and colonization of the Caucasus.
Following the June 5, 1967 Six-Day War in the Middle East, these pioneers—through the support of the Tolstoy Foundation—intensified their efforts to draw attention to the plight of Circassians and other North Caucasian nations. The Tolstoy Foundation played a key role in resettling many Circassians, Kalmucks, and other Northern Caucasians displaced by conflict. [9]
This support enabled the resettlement of Circassian refugees forced to leave the Golan Heights after the war. Over time, this development attracted additional Circassians from Jordan, Turkey, and other countries to immigrate to New Jersey. A vibrant Circassian community was established and has since grown to number in the thousands.
The significance of Paterson, New Jersey, as a hub for Circassian resettlement was highlighted in a 1973 New York Times article, which stated:
“Why did the Circassians come to Paterson and its environs? One reason is that the Tolstoy Foundation, an organization working with Russian émigrés, settled refugees here in the 1920s because non-English-speaking persons could find work in Jersey factories more easily than in New York and other large cities.” [10]
Striving for Freedom and the Right to Self-Determination
Courageous initiatives continue to challenge Russian propaganda. One such example is the documentary People of Steel, which chronicles the defenders of Mariupol during the “Last Stand at Azovstal.” Told by the victims themselves, the film has been screened globally, amplifying the voices of resistance. [11]
Purposeful activism is essential. Its absence leaves indigenous peoples vulnerable to military occupation and state-sponsored terrorism. The struggle for basic rights and the restoration of usurped homelands remains urgent.
Conclusion
Captive nations and colonized regions express deep gratitude to allies who amplify their cause. These efforts—rooted in logic, justice, and anti-racism—support the restoration of legitimate rights. Despite immense burdens since the Russian invasion, Circassians and other oppressed peoples remain steadfast in their covenant with heroic ancestors.
They continue to defend the noble principles of their nations, resisting colonial cruelty and propaganda. Russia’s defiance of humanitarian norms and international law persists, but so does the resilience of those who refuse to be silenced.
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References:
[1] https://education.nationalgeographic.org/resource/symbiosis-art-living-together/
[2] https://www.nhm.ac.uk/discover/mutualism-examples-of-species-that-work-together.html
[3] https://justicefornorthcaucasus.info/?p=1251662239
[4] https://justicefornorthcaucasus.info/?p=1251685919
[5] https://justicefornorthcaucasus.info/?p=1251681251
[6] https://dbpedia.org/page/Kuba_Shaaban
[7] https://helpfulprofessor.com/types-of-culture/
[8] https://justicefornorthcaucasus.info/?p=1251672837
[9] https://www.tolstoyfoundation.org/reliefindex.html
[11] https://youtu.be/Yr_EfWLQRKs?si=7305QJXGGRhV0SBF
