Exploring Hidden Islamic Village in Georgia | Adjara

Added: 2026-05-10

[00:00:00]Assalamu alaykum dear brothers and sisters and welcome back to the Islamic Shahada channel.

[00:00:11]Georgia is a country located in the Caucasus region at the crossroads between Eastern Europe and Western Asia.

[00:00:18]It has a population of around 3.7 million people and is known as a country with a very strong Eastern Orthodox Christian identity. Historically, the Georgian Orthodox Church has played a significant role in shaping the nation's identity, culture, and politics. To this day, more than 80% of Georgia's population identifies as Orthodox Christian, making it the dominant element in the country's social life.

[00:00:44]Amid this dominance, there is one region with a distinctly different character, namely Ajara. Ajara is an autonomous republic located in southwestern Georgia directly bordering the Black Sea and close to the Turkish border. The region has a population of around 333,000 based on the latest available census data and is known as the only area in Georgia with a significant indigenous Muslim ethnic community. The uniqueness of Ajara lies not only in its religious composition but also in the identity of its people. Unlike other Muslim communities in Georgia, which generally come from minority ethnic groups or immigrant backgrounds, Muslims in Ajara are ethnic Georgians. They speak the Georgian language, share the same local traditions, and are culturally part of Georgian society as a whole. However, in terms of religious practice, they follow Islam, creating a combination of identity that is rarely found in Europe.

[00:01:47]Based on the 2014 census, the religious structure in Ajara shows a fairly unique balance with around 54.5% of the population adhering to Orthodox Christianity and approximately 39.8% identifying as Muslim.

[00:02:05]This percentage makes Ajara the main center of the Muslim community in Georgia and also the region with the highest level of religious diversity in the country. And although Muslims are statistically a minority, their geographical distribution shows a different pattern as Muslim communities are actually the majority in several rural and mountainous areas. And up to now, including in 2026, the 2014 census data is still used as the most valid reference in various studies and reports because the latest census has not fully released detailed data on religious composition.

[00:02:41]This situation makes Ajara an important case study in understanding the relationship between religion, ethnic identity, and history in Georgia. On one hand, the region remains an integral part of a country with a strong Christian identity. On the other hand, Ajara preserves an Islamic heritage that has been rooted for centuries, making it one of the clearest examples of internal diversity in the Caucasus region.

[00:03:10]Unlike other Muslim communities in Georgia which are generally from Azerbaijani ethnicity or other minority groups, Muslims in Ajara are native ethnic Georgians. They use the Georgian language, have Georgian culture, yet practice Islam as their religion. This phenomenon makes Ajara one of the most unique examples in Europe where ethnic identity and religion do not always align. Islam in this region began to develop significantly during the period of Ottoman Empire rule in Georgia from the 16th to the 19th centuries. During this period, a large portion of the local population gradually converted to Islam. Starting from the elites and eventually spreading to the general population. Entering the modern era, the religious composition in Ajara underwent significant changes.

[00:04:02]After the collapse of the Soviet Union, there was a wave of conversions to Orthodox Christianity, causing the proportion of Muslims to decline compared to earlier periods when they had been the majority. Nevertheless, Islam has remained strong, especially in mountainous areas. The distribution of the Muslim population in Ajara is uneven and shows a sharp geographical contrast between urban and rural areas.

[00:04:30]In cities such as Batumi, which serve as centers of economic activity, tourism, and modernization, Muslims are estimated to make up only around 25% of the total population with a more diverse society influenced by urbanization and global interaction.

[00:04:49]In contrast, in more remote mountainous regions, Muslim communities form an absolute majority such as in Kulo with about 94.6%wak 6% Schwakvi around 74.4% and Kada around 62.1%.

[00:05:07]This difference reflects not only demographic distribution but also the strength of religious identity. In mountainous areas, relatively isolated geographic conditions lead communities to preserve traditions more strongly, including Islamic practices in daily life, such as communal prayers, religious celebrations, and socially embedded norms. Meanwhile, in urban areas, the influence of modernization, secular education, and cross-cultural interaction tends to make religious practice more flexible and less pronounced. This data shows that the continuity of Islam in Ajara is highly dependent on social and geographical structures where remote areas serve as centers for preserving the religious identity of local Muslim communities.

[00:05:55]One of the most distinctive features of Islamic life in Ajara is the presence of traditional wooden mosques estimated to number more than 50 structures scattered across mountainous areas such as Kulo, Shwakei, and Kada. These mosques were generally built between the 18th and early 20th centuries using local wooden construction techniques without modern nails and are decorated with highly detailed hand carvings. Their uniqueness lies in the combination of Islamic architectural elements such as the Mab and Minbar with traditional Georgian decorative motifs including geometric patterns, floral designs, and sun symbols derived from pre-Christian traditions.

[00:06:39]Notable examples include Gorgomi Mosque, known as one of the largest wooden mosques in the region, as well as Scalta Mosque and Kaviriki Mosque, which reflect the richness of local wood carving art. In coastal areas such as Batumi, there is also Batumi Mosque, which differs in style as it was built in the Ottoman architectural tradition and serves as the main urban place of worship. More than just places of worship, these wooden mosques function as centers of social life, religious education, and symbols of identity for the local Muslim community that has endured for centuries while also representing a clear example of cultural acculturation between Islam and the unique traditions of the Caucases.

[00:07:27]During the period of Soviet Union rule in Georgia, religious practices in Ajara experienced significant suppression as part of the state atheism policy implemented across the Soviet Union.

[00:07:41]Religious institutions were strictly restricted and many mosques, especially traditional wooden mosques in mountainous areas were closed or repurposed into warehouses, administrative offices or even collective farming facilities. Religious activities such as communal prayers, Quran teaching, and Islamic holiday celebrations were not completely banned, but were closely monitored and restricted, often carried out quietly or within very limited settings. As a result, Islamic life in Ajara shifted from the public sphere into the private domain where religious practices were preserved mainly through family traditions including prayers, moral values, and social customs passed down informally from generation to generation. In addition, limited access to formal religious education during this period led to a more localized and restricted understanding of religion.

[00:08:38]However, these pressures did not fully erase Islamic identity. In many cases, they strengthened the role of families and small communities as the primary guardians of Islamic traditions until religious freedom was restored after the collapse of the Soviet Union in the early 1990s.

[00:09:00]After Georgia regained independence in the early 1990s, religious freedom was constitutionally guaranteed and Muslim communities in Ajara began to revive religious practices that had been suppressed during the Soviet era.

[00:09:14]Mosques that had been closed were gradually reopened and activities such as communal prayers, religious study gatherings, and Islamic holiday celebrations were once again carried out openly. However, this freedom has not been fully matched by equal institutional support.

[00:09:33]One of the main challenges is the limited religious infrastructure, especially in urban areas such as Batumi, where the number of mosques does not meet the growing needs of the Muslim population.

[00:09:45]Efforts to build new mosques, including additional mosque projects in Batumi, often face lengthy administrative processes. opposition from certain segments of society and complex local political dynamics.

[00:10:00]In addition, access to formal religious education remains limited, leading many communities to rely on informal learning at the village or family level.

[00:10:13]Despite these challenges, Islamic life in Ajara continues to show relatively stable dynamics and has even undergone gradual revitalization.

[00:10:23]Local religious organizations play a crucial role in managing mosques, organizing religious education, and maintaining the continuity of Islamic traditions amid social changes. At the same time, relations with neighboring countries such as Turkey have also contributed significantly, particularly through mosque renovation support, logistical assistance, and opportunities for religious education for younger generations.

[00:10:50]This combination of local initiatives and external support helps Muslim communities in Ajara preserve their identity while adapting to modern conditions without losing their deep historical and cultural roots.

[00:11:05]In the social context, relations between Muslim and Christian communities in Ajara are generally peaceful and stable without major open conflicts. Daily interactions, whether in neighborhood life, economic activities, or public spaces, reflect a relatively high level of tolerance with both communities engaging normally without clear social segregation.

[00:11:29]However, beneath this stability lies a more complex dynamic related to national identity in Georgia, which is closely tied to the Georgian Orthodox Church. In the national narrative, being Georgian is often implicitly associated with being Orthodox Christian, placing Muslim communities despite being ethnically Georgian, in a more marginal social position. This situation encourages some Muslims in Ajara to adapt in various aspects of life, both socially and culturally. In some cases, individuals choose to express their religious identity more privately, especially in urban settings to avoid stereotypes or social pressure. There are also instances where some individuals or families convert to Orthodox Christianity, not always for theological reasons, but as a form of social integration or to gain broader acceptance. On the other hand, many Muslim communities continue to openly maintain their identity, particularly in rural and mountainous areas where community solidarity is stronger and social pressure is relatively lower.

[00:12:39]Despite these challenges, it is important to note that interreligious relations in Ajara are not dominated by conflict, but rather by an ongoing process of identity negotiation.

[00:12:51]Intercom community dialogue, cross-religious kinship ties, and centuries of shared coexistence have all contributed to a relatively harmonious pattern of coexistence. Social life in Ajara reflects a balance between practical tolerance at the local level and complex identity dynamics at the national level where Muslim communities continue to adapt without fully losing their religious and cultural heritage.

[00:13:17]Ajara represents a unique case in Europe. A Muslim community that is not made up of immigrants but of indigenous people who have preserved their religion for centuries with a strong presence in mountainous regions. distinctive architectural heritage and complex identity dynamics.

[00:13:36]Islam in Ajara is not just about religion. It is about history, culture, and the resilience of a community in the face of changing times.

[00:13:48]Thanks for watching until the end. I hope it was useful.