Papers by Nino Okrostsvaridze
თბილისი : უნივერსალი, 2018
Kadmos, 2014
The contemporary world has been facing legal or illegal migrancy, based on social, economic, poli... more The contemporary world has been facing legal or illegal migrancy, based on social, economic, political, and religious determination. The number of migrants is growing every day. Mostly they are moving from the East to the West or Europe. Movement is not only physical activity, but it is displacement of culture, traditions and customs from one ethnical space to another one. During migration people take with them part of the total culture. On the new soil they encounter new reality, which could be the reason of dual existence, dissatisfaction. Our research addresses issue of migration of Turkish Georgians in 1960s, from Turkey (Village Hayriye) to Germany (Bergneustadt). Three different cultural elements: - Georgian, Turkish and German, influence their mode of life and affect everyday perception of reality. During the Russo-Turkish War in 1877-78, Achara and other historical provinces of Georgia were attached to the Russian Empire. One part of the Georgian population came under Ru...
Advances in Marketing, Customer Relationship Management, and E-Services
This research examines the strength of the Turkish Georgians ethnic identity in Turkey and German... more This research examines the strength of the Turkish Georgians ethnic identity in Turkey and Germany, issues of socialization with German society, and perception of “home” and “consumption” of the past to define ethnic identity. Consumption is not only a way of behaving, but it is also part of a way of life, which is defined by ethnic and religious identity, which itself defines consumer behaviour. A perception of self-identification, linkage with forefathers, and a search for a long-lost past are particularly necessary in foreign countries, and different reminders regarding the past and origin are considered to be the best means. Consumption of “past” and (re)construction of memories form a tight-knit ethnic unit in a foreign country, and institutionalization of own culture is so strong that many of the ethnic participants feel as if they were living in their own country. Ethnic “retailers” (communities, membership groups) provide the “emotional glue” that sticks ethnic participants ...
The terms of ethnic identity in conscience of Ardahan (Turkey) people
One of the oldest side of... more The terms of ethnic identity in conscience of Ardahan (Turkey) people
One of the oldest side of historical Georgia – Ardahan (Geo: Artaani) is poliethnic region of modern Turkey. There are Turks, Kurds, Tarakams, descendants of Georgians and etc. Among inhabitants the memory trace of life is mostly erased. Different situation is in Photskhovi, where local people preserve Georgian toponyms and words. At the same time, is widely prevalent the following terms: "akhiskeli Turk", Caucasian Turks ", which is the result of a political ideology.
The contemporary world has been facing legal or illegal migrancy, based on social, economic, poli... more The contemporary world has been facing legal or illegal migrancy, based on social, economic, political, and religious determination. The number of migrants is growing every day. Mostly they are moving from the East to the West or Europe. Movement is not only physical activity, but it is displacement of culture, traditions and customs from one ethnical space to another one. During migration people take with them part of the total culture. On the new soil they encounter new reality, which could be the reason of dual existence, dissatisfaction.
Our research addresses issue of migration of Turkish Georgians in 1960s, from Turkey (Village Hayriye) to Germany (Bergneustadt). Three different cultural elements: - Georgian, Turkish and German, influence their mode of life and affect everyday perception of reality.
During the Russo-Turkish War in 1877-78, Adchara and other historical provinces of Georgia were attached to the Russian Empire. One part of the Georgian population came under Russian rule; the other part emigrated as “Muhajirs” to Ottoman Turkey. As a result of living in culturally different countries (Russia, Ottoman Empire), the life ways of the Georgian Muslim communities began to diverge. In 1960s due to high levels of unemployment in Turkey and the need for inexpensive labour in the expanding economies of Europe, Turkey concluded bilateral agreement to supply workers to Germany. Approximately one million Turks crossed the border up to 1974, hoping to get rich fast. Twofold Muhajirs at the crossroads of three cultures, without (home) land, the real and permanent one, strangers in foreign and “native” land, torn apart by two sorts of memories, try to make a new beginning, to fit in with new “motherland” (Germany) and at this time to maintain ethnic culture, space and identity.
Key words: Turkish Georgians, migration to Germany, perception of home, nomadism.
During my scientific missions in Inegol, Turkey, I came across interesting stories; many of the... more During my scientific missions in Inegol, Turkey, I came across interesting stories; many of them are connected to persons who maintained ethnical self-identity in foreign reality, did not forget the past on behalf of future. Self-identity helped them to keep their own inner space, which impeded assimilation process for a while.
Among these persons should be mentioned Osman Akiskaloglu-Gochitidze, who had to leave Georgia with father and brother On September 6, 1942, during The Second World War. His family hated The Soviet Union and did not want to take part in World War II; exactly this became the main reason for leaving their homeland and taking refuge in Turkey.
Osman Gochitidze traversed difficulties. His life reflected Georgian and Turkish social-political problems of that time. In 1992 he established association in Inegol, which helped Adjara and the people who were in financial pressure. This organization financed Georgian Mussulman students to study in Medres (Islamic school), Quran courses, and also donated money, necessary things to Mosques in Adjara.
In abovementioned article are given archival documents, materials, personal letters, which are connected to the activities of this organization in Turkey.
http://caucasology.com/amirani23/okrostsvaridze.djvu
For the question of history of Turkish Georgians in Hayriye (village in Turkey)
At the end of Ru... more For the question of history of Turkish Georgians in Hayriye (village in Turkey)
At the end of Russo-Turkish War thousands of Muslim Georgians had to flee from their homeland. They wished to find “new hope” in Turkey. Georgians used to choose the places similar to Georgia in weather, forest, river valleys and natural features. According to villagers in 1880s their ancestors were led to the side of Hayriye by Imam Haci Mehmet Efendi Kochaoghli, Husein Ağa Xinkiladze also took a great part to establish the village.
About 250 Georgian Muhagirs left their houses near Artvin, from other sources villages of Machaxela: Chukuneti, Chxutuneti, kirkiteti, Xinkileti, Kirnati and etc and travelled to Turkey.
Hayriye(Machaxela, “Small Moscow”) is situated in Marmara Region, Province of Bursa. It is located in the foothills of the Uludağ range, that`s why it was called a “Mountain Village”.
The mode of life, cultural-economic structure of old and present Hayriye are quite different. Other villagers call Hayriye “Küçük Moskova” (Small Moscow), “Communists”. We suppose that economic development, European experience, knowledge and desire of innovation can be considered to be its main reason.
http://caucasology.com/amirani22/okrostsvaridze.djvu
Books by Nino Okrostsvaridze
Our work represents historical-ethnographical research on ethnic Georgians` family mode of life i... more Our work represents historical-ethnographical research on ethnic Georgians` family mode of life in Hayriye village ( Inegol region, province of Bursa)
It is well-known that family is very complex and multilateral phenomenon of social life. It has past and present and future depends on the result of these ones. But its structure can be under danger, can pass through changes when family of one ethnical group settles and lives in foreign land with another ethnic group. This new environment could form new family type, replace old traditions with new ones, or synthesize. But family could be stable towards changes and maintain ethnical identity.
After Russo-Turkish War (1877-78) one part of Georgian population came under Russian rule, the other part emigrated as “Muhajirs” to Ottoman Turkey. One nation was separated into two parts. As a result of living in culturally and traditionally different countries the life ways of the Georgians began to diverge which made influence on their psychics, mentality and family economic-cultural mode of life.
Present work aims to analyze Hayriye village`s (Inegol ,Turkey) ethnic Georgians` past and present family mode of life from historical and ethnographical perspective. The following questions are analyzed in the research: history of ethnic Georgians` village Hayriye, structure of dwelling, economic bases, structure of the family, customs, interrelation between guest and host, kinship unit and ritual kinship, engagement-marriage, birth, circumcision, death, folk therapy (medicine), woman`s role, specific signs of ethnic self-identification and etc. We tried to compare above-mentioned materials to common-Georgian family traditions.
Present research has practical as well as scientific importance. For the first time, in Georgian ethnography, will be analyzed ethnographical materials of Hayriye village`s ethnic Georgians` family mode of life. This will make possible to see Turkish Georgians` ethnographical reality in above-mentioned village.
Present work is historical-ethnographical research, that`s why on the first stage it was important to study literature about Georgian muhajirs, Southern-Western Georgian and Turkish family traditions. On the second stage in 2009-2011we had ethnographical fieldworks in Turkey.
It was necessary to use historical-comparative and combined-intensive method, approbated by Georgian ethnographers. It was compulsory to plan and choose right method of working, to research small and big social units, like-family, tribe, and village. We studied carefully the places where ethnic Georgians settled down, lived with them and observed their family, traditions forming, changing, and passing down from generation to generation. Materials were collected and studied in the following way: observation, conversation with villagers, receiving information from informant. It is also very important to use modern technical equipments: audio, photo, video.
On the result of our study we found out three signs of self-identity: 1. Terminological-(we mean definition-“Gürcü” and “Chveneburi” (it means “one of ours”) 2. Ethnical characters, which distinguish them from others. 3. Ethnical self-identity, expressed with symbols and intellectual culture.
We also found out three main reasons, which made muhajirs keep their ethnical identity.
önsöz
Bu araştırma yazısı, Türkiye’nin İnegöl İlçesinin Hayriye Köyünde yaşamakta olan, Gürcüleri konu alan Tarih ve Etnografik araştırma yazısıdır.
Bu araştırmayla, Gürcü halkının ikamet ettiği Hayriye köyünün: Tarihi, yerleşim düzeni, ekonomik yapısı, yerleşik ailelerin özellikleri: aile yapıları, örf ve adetleri, ev sahipliği-misafirlik bakımından ve akrabalık ikili ilişkileri, ailelerin geçmişinde yaygınlaşan, inanış ve ibadetleri, yerleşim yapısıyla ilgili alışkanlıklarından, ölüm merasimlerine kadar her alışkanlıkta ve adetlerde, kadının rolü, kendilerinde mevcut olan öz sezilerinin, somut, belirli alametleri ve araştırdığımız diğer özelliklerini, evrensel Gürcü kültürüyle kıyaslamaya çalıştık. Ayrıca, Hayriye köyünün yaşam tarzına ilişkin birçok özellik, bize bu konuda genelleştirme imkanı vermiş olup; bu özellikler İnegöl’ ün etrafında mevcut olan, Gürcü ailelerin yaşamakta olduğu diğer köylerde de mevcuttur.
Bu araştırma yazısı, temel olarak, 2009-2011 yıllarında Türkiye’nin İnegöl ilçesi ve ilçe etrafında, Gürcü aileler tarafından kurulmuş olan, köylere birçok kez yapılan araştırma gezilerine dayanmakta olup; bu araştırma gezilerinde, tarafımızdan ses ve görüntü kayıtları, fotoğraf ve belgeler, tabloların tanımı ve konuşma örnekleri, coğrafik ve sözcük tanımlama yorumlarıyla toplanmıştır.
Anahtar Kelimeler: Müslüman Gürcüler, Türkiyeli Gürcüler, muhacirler, Hayriye köyü, etnik kimliği.
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Papers by Nino Okrostsvaridze
One of the oldest side of historical Georgia – Ardahan (Geo: Artaani) is poliethnic region of modern Turkey. There are Turks, Kurds, Tarakams, descendants of Georgians and etc. Among inhabitants the memory trace of life is mostly erased. Different situation is in Photskhovi, where local people preserve Georgian toponyms and words. At the same time, is widely prevalent the following terms: "akhiskeli Turk", Caucasian Turks ", which is the result of a political ideology.
Our research addresses issue of migration of Turkish Georgians in 1960s, from Turkey (Village Hayriye) to Germany (Bergneustadt). Three different cultural elements: - Georgian, Turkish and German, influence their mode of life and affect everyday perception of reality.
During the Russo-Turkish War in 1877-78, Adchara and other historical provinces of Georgia were attached to the Russian Empire. One part of the Georgian population came under Russian rule; the other part emigrated as “Muhajirs” to Ottoman Turkey. As a result of living in culturally different countries (Russia, Ottoman Empire), the life ways of the Georgian Muslim communities began to diverge. In 1960s due to high levels of unemployment in Turkey and the need for inexpensive labour in the expanding economies of Europe, Turkey concluded bilateral agreement to supply workers to Germany. Approximately one million Turks crossed the border up to 1974, hoping to get rich fast. Twofold Muhajirs at the crossroads of three cultures, without (home) land, the real and permanent one, strangers in foreign and “native” land, torn apart by two sorts of memories, try to make a new beginning, to fit in with new “motherland” (Germany) and at this time to maintain ethnic culture, space and identity.
Key words: Turkish Georgians, migration to Germany, perception of home, nomadism.
Among these persons should be mentioned Osman Akiskaloglu-Gochitidze, who had to leave Georgia with father and brother On September 6, 1942, during The Second World War. His family hated The Soviet Union and did not want to take part in World War II; exactly this became the main reason for leaving their homeland and taking refuge in Turkey.
Osman Gochitidze traversed difficulties. His life reflected Georgian and Turkish social-political problems of that time. In 1992 he established association in Inegol, which helped Adjara and the people who were in financial pressure. This organization financed Georgian Mussulman students to study in Medres (Islamic school), Quran courses, and also donated money, necessary things to Mosques in Adjara.
In abovementioned article are given archival documents, materials, personal letters, which are connected to the activities of this organization in Turkey.
http://caucasology.com/amirani23/okrostsvaridze.djvu
At the end of Russo-Turkish War thousands of Muslim Georgians had to flee from their homeland. They wished to find “new hope” in Turkey. Georgians used to choose the places similar to Georgia in weather, forest, river valleys and natural features. According to villagers in 1880s their ancestors were led to the side of Hayriye by Imam Haci Mehmet Efendi Kochaoghli, Husein Ağa Xinkiladze also took a great part to establish the village.
About 250 Georgian Muhagirs left their houses near Artvin, from other sources villages of Machaxela: Chukuneti, Chxutuneti, kirkiteti, Xinkileti, Kirnati and etc and travelled to Turkey.
Hayriye(Machaxela, “Small Moscow”) is situated in Marmara Region, Province of Bursa. It is located in the foothills of the Uludağ range, that`s why it was called a “Mountain Village”.
The mode of life, cultural-economic structure of old and present Hayriye are quite different. Other villagers call Hayriye “Küçük Moskova” (Small Moscow), “Communists”. We suppose that economic development, European experience, knowledge and desire of innovation can be considered to be its main reason.
http://caucasology.com/amirani22/okrostsvaridze.djvu
Books by Nino Okrostsvaridze
It is well-known that family is very complex and multilateral phenomenon of social life. It has past and present and future depends on the result of these ones. But its structure can be under danger, can pass through changes when family of one ethnical group settles and lives in foreign land with another ethnic group. This new environment could form new family type, replace old traditions with new ones, or synthesize. But family could be stable towards changes and maintain ethnical identity.
After Russo-Turkish War (1877-78) one part of Georgian population came under Russian rule, the other part emigrated as “Muhajirs” to Ottoman Turkey. One nation was separated into two parts. As a result of living in culturally and traditionally different countries the life ways of the Georgians began to diverge which made influence on their psychics, mentality and family economic-cultural mode of life.
Present work aims to analyze Hayriye village`s (Inegol ,Turkey) ethnic Georgians` past and present family mode of life from historical and ethnographical perspective. The following questions are analyzed in the research: history of ethnic Georgians` village Hayriye, structure of dwelling, economic bases, structure of the family, customs, interrelation between guest and host, kinship unit and ritual kinship, engagement-marriage, birth, circumcision, death, folk therapy (medicine), woman`s role, specific signs of ethnic self-identification and etc. We tried to compare above-mentioned materials to common-Georgian family traditions.
Present research has practical as well as scientific importance. For the first time, in Georgian ethnography, will be analyzed ethnographical materials of Hayriye village`s ethnic Georgians` family mode of life. This will make possible to see Turkish Georgians` ethnographical reality in above-mentioned village.
Present work is historical-ethnographical research, that`s why on the first stage it was important to study literature about Georgian muhajirs, Southern-Western Georgian and Turkish family traditions. On the second stage in 2009-2011we had ethnographical fieldworks in Turkey.
It was necessary to use historical-comparative and combined-intensive method, approbated by Georgian ethnographers. It was compulsory to plan and choose right method of working, to research small and big social units, like-family, tribe, and village. We studied carefully the places where ethnic Georgians settled down, lived with them and observed their family, traditions forming, changing, and passing down from generation to generation. Materials were collected and studied in the following way: observation, conversation with villagers, receiving information from informant. It is also very important to use modern technical equipments: audio, photo, video.
On the result of our study we found out three signs of self-identity: 1. Terminological-(we mean definition-“Gürcü” and “Chveneburi” (it means “one of ours”) 2. Ethnical characters, which distinguish them from others. 3. Ethnical self-identity, expressed with symbols and intellectual culture.
We also found out three main reasons, which made muhajirs keep their ethnical identity.
önsöz
Bu araştırma yazısı, Türkiye’nin İnegöl İlçesinin Hayriye Köyünde yaşamakta olan, Gürcüleri konu alan Tarih ve Etnografik araştırma yazısıdır.
Bu araştırmayla, Gürcü halkının ikamet ettiği Hayriye köyünün: Tarihi, yerleşim düzeni, ekonomik yapısı, yerleşik ailelerin özellikleri: aile yapıları, örf ve adetleri, ev sahipliği-misafirlik bakımından ve akrabalık ikili ilişkileri, ailelerin geçmişinde yaygınlaşan, inanış ve ibadetleri, yerleşim yapısıyla ilgili alışkanlıklarından, ölüm merasimlerine kadar her alışkanlıkta ve adetlerde, kadının rolü, kendilerinde mevcut olan öz sezilerinin, somut, belirli alametleri ve araştırdığımız diğer özelliklerini, evrensel Gürcü kültürüyle kıyaslamaya çalıştık. Ayrıca, Hayriye köyünün yaşam tarzına ilişkin birçok özellik, bize bu konuda genelleştirme imkanı vermiş olup; bu özellikler İnegöl’ ün etrafında mevcut olan, Gürcü ailelerin yaşamakta olduğu diğer köylerde de mevcuttur.
Bu araştırma yazısı, temel olarak, 2009-2011 yıllarında Türkiye’nin İnegöl ilçesi ve ilçe etrafında, Gürcü aileler tarafından kurulmuş olan, köylere birçok kez yapılan araştırma gezilerine dayanmakta olup; bu araştırma gezilerinde, tarafımızdan ses ve görüntü kayıtları, fotoğraf ve belgeler, tabloların tanımı ve konuşma örnekleri, coğrafik ve sözcük tanımlama yorumlarıyla toplanmıştır.
Anahtar Kelimeler: Müslüman Gürcüler, Türkiyeli Gürcüler, muhacirler, Hayriye köyü, etnik kimliği.
One of the oldest side of historical Georgia – Ardahan (Geo: Artaani) is poliethnic region of modern Turkey. There are Turks, Kurds, Tarakams, descendants of Georgians and etc. Among inhabitants the memory trace of life is mostly erased. Different situation is in Photskhovi, where local people preserve Georgian toponyms and words. At the same time, is widely prevalent the following terms: "akhiskeli Turk", Caucasian Turks ", which is the result of a political ideology.
Our research addresses issue of migration of Turkish Georgians in 1960s, from Turkey (Village Hayriye) to Germany (Bergneustadt). Three different cultural elements: - Georgian, Turkish and German, influence their mode of life and affect everyday perception of reality.
During the Russo-Turkish War in 1877-78, Adchara and other historical provinces of Georgia were attached to the Russian Empire. One part of the Georgian population came under Russian rule; the other part emigrated as “Muhajirs” to Ottoman Turkey. As a result of living in culturally different countries (Russia, Ottoman Empire), the life ways of the Georgian Muslim communities began to diverge. In 1960s due to high levels of unemployment in Turkey and the need for inexpensive labour in the expanding economies of Europe, Turkey concluded bilateral agreement to supply workers to Germany. Approximately one million Turks crossed the border up to 1974, hoping to get rich fast. Twofold Muhajirs at the crossroads of three cultures, without (home) land, the real and permanent one, strangers in foreign and “native” land, torn apart by two sorts of memories, try to make a new beginning, to fit in with new “motherland” (Germany) and at this time to maintain ethnic culture, space and identity.
Key words: Turkish Georgians, migration to Germany, perception of home, nomadism.
Among these persons should be mentioned Osman Akiskaloglu-Gochitidze, who had to leave Georgia with father and brother On September 6, 1942, during The Second World War. His family hated The Soviet Union and did not want to take part in World War II; exactly this became the main reason for leaving their homeland and taking refuge in Turkey.
Osman Gochitidze traversed difficulties. His life reflected Georgian and Turkish social-political problems of that time. In 1992 he established association in Inegol, which helped Adjara and the people who were in financial pressure. This organization financed Georgian Mussulman students to study in Medres (Islamic school), Quran courses, and also donated money, necessary things to Mosques in Adjara.
In abovementioned article are given archival documents, materials, personal letters, which are connected to the activities of this organization in Turkey.
http://caucasology.com/amirani23/okrostsvaridze.djvu
At the end of Russo-Turkish War thousands of Muslim Georgians had to flee from their homeland. They wished to find “new hope” in Turkey. Georgians used to choose the places similar to Georgia in weather, forest, river valleys and natural features. According to villagers in 1880s their ancestors were led to the side of Hayriye by Imam Haci Mehmet Efendi Kochaoghli, Husein Ağa Xinkiladze also took a great part to establish the village.
About 250 Georgian Muhagirs left their houses near Artvin, from other sources villages of Machaxela: Chukuneti, Chxutuneti, kirkiteti, Xinkileti, Kirnati and etc and travelled to Turkey.
Hayriye(Machaxela, “Small Moscow”) is situated in Marmara Region, Province of Bursa. It is located in the foothills of the Uludağ range, that`s why it was called a “Mountain Village”.
The mode of life, cultural-economic structure of old and present Hayriye are quite different. Other villagers call Hayriye “Küçük Moskova” (Small Moscow), “Communists”. We suppose that economic development, European experience, knowledge and desire of innovation can be considered to be its main reason.
http://caucasology.com/amirani22/okrostsvaridze.djvu
It is well-known that family is very complex and multilateral phenomenon of social life. It has past and present and future depends on the result of these ones. But its structure can be under danger, can pass through changes when family of one ethnical group settles and lives in foreign land with another ethnic group. This new environment could form new family type, replace old traditions with new ones, or synthesize. But family could be stable towards changes and maintain ethnical identity.
After Russo-Turkish War (1877-78) one part of Georgian population came under Russian rule, the other part emigrated as “Muhajirs” to Ottoman Turkey. One nation was separated into two parts. As a result of living in culturally and traditionally different countries the life ways of the Georgians began to diverge which made influence on their psychics, mentality and family economic-cultural mode of life.
Present work aims to analyze Hayriye village`s (Inegol ,Turkey) ethnic Georgians` past and present family mode of life from historical and ethnographical perspective. The following questions are analyzed in the research: history of ethnic Georgians` village Hayriye, structure of dwelling, economic bases, structure of the family, customs, interrelation between guest and host, kinship unit and ritual kinship, engagement-marriage, birth, circumcision, death, folk therapy (medicine), woman`s role, specific signs of ethnic self-identification and etc. We tried to compare above-mentioned materials to common-Georgian family traditions.
Present research has practical as well as scientific importance. For the first time, in Georgian ethnography, will be analyzed ethnographical materials of Hayriye village`s ethnic Georgians` family mode of life. This will make possible to see Turkish Georgians` ethnographical reality in above-mentioned village.
Present work is historical-ethnographical research, that`s why on the first stage it was important to study literature about Georgian muhajirs, Southern-Western Georgian and Turkish family traditions. On the second stage in 2009-2011we had ethnographical fieldworks in Turkey.
It was necessary to use historical-comparative and combined-intensive method, approbated by Georgian ethnographers. It was compulsory to plan and choose right method of working, to research small and big social units, like-family, tribe, and village. We studied carefully the places where ethnic Georgians settled down, lived with them and observed their family, traditions forming, changing, and passing down from generation to generation. Materials were collected and studied in the following way: observation, conversation with villagers, receiving information from informant. It is also very important to use modern technical equipments: audio, photo, video.
On the result of our study we found out three signs of self-identity: 1. Terminological-(we mean definition-“Gürcü” and “Chveneburi” (it means “one of ours”) 2. Ethnical characters, which distinguish them from others. 3. Ethnical self-identity, expressed with symbols and intellectual culture.
We also found out three main reasons, which made muhajirs keep their ethnical identity.
önsöz
Bu araştırma yazısı, Türkiye’nin İnegöl İlçesinin Hayriye Köyünde yaşamakta olan, Gürcüleri konu alan Tarih ve Etnografik araştırma yazısıdır.
Bu araştırmayla, Gürcü halkının ikamet ettiği Hayriye köyünün: Tarihi, yerleşim düzeni, ekonomik yapısı, yerleşik ailelerin özellikleri: aile yapıları, örf ve adetleri, ev sahipliği-misafirlik bakımından ve akrabalık ikili ilişkileri, ailelerin geçmişinde yaygınlaşan, inanış ve ibadetleri, yerleşim yapısıyla ilgili alışkanlıklarından, ölüm merasimlerine kadar her alışkanlıkta ve adetlerde, kadının rolü, kendilerinde mevcut olan öz sezilerinin, somut, belirli alametleri ve araştırdığımız diğer özelliklerini, evrensel Gürcü kültürüyle kıyaslamaya çalıştık. Ayrıca, Hayriye köyünün yaşam tarzına ilişkin birçok özellik, bize bu konuda genelleştirme imkanı vermiş olup; bu özellikler İnegöl’ ün etrafında mevcut olan, Gürcü ailelerin yaşamakta olduğu diğer köylerde de mevcuttur.
Bu araştırma yazısı, temel olarak, 2009-2011 yıllarında Türkiye’nin İnegöl ilçesi ve ilçe etrafında, Gürcü aileler tarafından kurulmuş olan, köylere birçok kez yapılan araştırma gezilerine dayanmakta olup; bu araştırma gezilerinde, tarafımızdan ses ve görüntü kayıtları, fotoğraf ve belgeler, tabloların tanımı ve konuşma örnekleri, coğrafik ve sözcük tanımlama yorumlarıyla toplanmıştır.
Anahtar Kelimeler: Müslüman Gürcüler, Türkiyeli Gürcüler, muhacirler, Hayriye köyü, etnik kimliği.