"evropuli qartia saqarTvelo "European Charter for Regional or ...

logava G. Gasviani, R. Khvistani, L. Akhaladze, J. Gamakharia, B.
Khorava, G. Kalandia, etc.
Accordingly, considering the Georgians of Svaneti and Egrisi
(Odishi, Samegrelo) as societies that lack the written native language is
a falsification of history.
Tomasz Wicherkiewicz’group has a recommendation according
to which it is necessary to facilitate creation of the works of art and
pieces of music in Megrelian-Laz and Svan languages (p.38).
For at least 15 centuries the Megrels, the Svans and the Laz (the
Chkondidelis, Iovane Minchkhi, Ioane Petritsi, Ambrose Khelaia, Konstantine
Gmasakhurdia, etc.) have created literature and music works by
means of the common national Georgian language. The folklore was
equally created in these dialects as in those of Khevsureti, Tusheti and
Achara. Why do the authors of recommendations (being intended for
the Georgian government), by some reasons, try to separate the Megrels-Laz-Svans
from other Georgians (the Kartlians, the Tushs, the
Meskhs, etc.) and offer to create "belletristic literature" in Svan and
Megrelian dialects as an alternative to the Georgian belletristic literature
of historical importance? 415
The common national classical art and folk art legacy (the Megrelian-Laz-Svan-Khevsurian-Taoan
foklore, etc., dialectal lexis, cusotoms,
and ethnographic specificities) equally requires care and preservation,
as they constitute the unique Georgian treasure which is a valuable
gift to mankind.
The opinion stating that the provisions of Part II (Article 7) of the
Charter are to cover "unwritten Kartvelian languages" (Megrelian-Laz
and Svan), is unfounded even according to the principles of the Charter;
namely, the authors have probably missed that Part II of the Charter can
415 Any person has a right to use dialects and idioms for writing purposes. For instance,
in Georgia nobody can prohibit Eter Tataraidze to create excellent poetry in Tush idiom;
though if she would ahve declared the Tush literature and tush idiom as a different one
from Georgian, she would, first of all, deprive herself of the national culture of her nation
– the great Georgian literature. Eter Tataraidze follows the way of great Petritsi,
Chkondidelis, Ilia, Akaki, Vazha, Konstantine (for Konstantine Gamsakhurdia’s
conception, see the annex) and many other Georgian writers and she
enriches the common literary language with the Tush flavours.
332