by Jan Chrzan, Katya Krat & Nutsa Lomsadze
Illustrations by Katya Krat, Photos by Nutsa Lomsadze & Katya Krat
Walking the landscape of the Georgian hinterlands meant exploring various boundaries between host and guest. A friendly dog would start to bark, and suddenly a spontaneous supra (Georgian feast) begins over brewing coffee. At this moment, strangers become friends.
As we traversed this journey, sounds of life surrounded streets, shops and markets. Houses and garden gates opened to reveal origins, dreams and stories of common grounds through a unique amalgamation of Georgian, Armenian and Azerbaijani cuisine. In this hinterland of Georgia, the spoken languages are intertwined with the country’s soviet history and vision of the future. Some of our fellow field researchers could not communicate verbally with our hosts, so the act of making and consuming food or drink, often using our hands, became our common language.
The hosts of Shulaveri and its surrounding villages shared with us not only a meal but their experiences of family life, love and loss. We heard stories about the life of a thriving factory in soviet times and about the bond between Armenian and Azerbaijani neighbours. We traced our movements across these trails to form a palimpsest of encounters which celebrate these memories through a supra of stories. This supra of stories documents only a small segment of our journey through the site. Thus, the installation aims to honour our experiences with the people we met, the food we ate and the knowledge we gained. In turn, this installation invites others after us to explore common ground and connection through food by laying down this tablecloth to inspire their own supra – expanding the supra of stories.
In Georgia, a Supra (Georgian: სუფრა) is a traditional feast and an essential part of social culture. The event of a Supra brings people together through an array of dishes and toasts conducted by the Tamada, the duly appointed toastmaster. There are two types of supra: a festive supra (ლხინის სუფრა), called a keipi, and a sombre supra (ჭირის სუფრა), called a kelekhi, that is held after burials.
During our field research at the site of Shulaveri, and its surrounding areas we were invited into many people’s homes and sat around many tables together. As a result, we want to frame the reflection of our experiences as a ‘series of supras’.
To us, the supra of stories relates directly to its linguistic origins, the tablecloth. This tablecloth then threads together a common narrative of this place and its diverse people through the act of eating, making and connecting over time despite differences in language, culture, religion and age.
Each element of our final work is symbolic of our expressions of Shulaveri, Dashtapa and the Krasnoe Village and its inhabitants. Each drawing, pattern and motif is inspired by its resident’s sense of place to celebrate their unique stories and hospitality. The supra of stories table cloth showcases the temporality of a multi-ethnic feast through lines of movement depicted in orange. Another line of movement divides and connects the cloth, and traces our walking journey, moving from region to region to document our experiences from a first-person and aerial perspective. Hand-written recipes in English, Armenian, Azerbaijani and Georgian capture inhabitants’ connection with food and each other, in spite of social or political boundaries.
French philosopher Merleau-Ponty declared that the body constitutes a way to relate, perceive and understand the world. This phenomenological viewpoint suggests that the subject and the world are interlaced to form one. So places like these can act as a site which provides a rootedness to space and a connection to time, embodying both personal perception, memory and action through bodily understanding.
Hence, we saw Shulaveri, Dashtapa and the Krasnoe Village as situated networks of relationships and associations existing in space and time. Our methodology explored the idea of ‘walking the landscape’ to experience and embody the place through our senses. The smells, sounds and actions of each experience between host and guest highlighted its physical value and symbolic importance. This notion emphasizes the relationship between food and society, marking this place as a reflection of cultural significance within the context of Georgia.
Our journey through this site allowed us to enter unique microcosms of intertwined cultures. When walking Shulavari we ventured to Dashtapa, an area mostly inhabited by Azerbaijani residents. Another route took us to the Red Village, a predominantly Armenian area, where Georgian, Azerbaijani and Armenian are spoken interchangeably. Indeed, we found these areas to be a melting pot of Georgian, Armenian and Azerbaijani cultures. We experienced and celebrated each cultural thread that our hosts revealed to us, allowing us to embrace both our differences and commonalities.
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