Citations:supra


 * 2006, Mathĳs Pelkmans, Defending the Border: Identity, Religion, and Modernity in the Republic of Georgia,, part II: “Frontiers of Islam and Christianity in Upper Ajaria”, chapter v: ‘Defending Muslim Identities’, §: «Difficulties in Restoring and Maintaining Muslim Identity», :
 * When I met Bejan and Enver at the supra, they enthusiastically told me that I was about to experience true Georgian hospitality.
 * 2011, Paul Manning and Zaza Shatirishvili, “The Exoticism and Eroticism of the City: The »Kinto« and his City” in Urban Spaces after Socialism: Ethnographies of Public Places in Eurasian Cities, eds. Tsypylma Darieva et al., Campus Verlag GmbH, §: ‘The 20th century kinto narrative: The kinto and the qarachogheli’, :
 * We might add here the tendency of kinto poetry to be associated with articulating and eliciting love and desire (whether heterosexual, homoerotic or homosexual), as well as the noted homoeroticism of the supra ritual itself with which the kinto is associated.
 * 2013, Adrian Brisku, Bittersweet Europe: Albanian and Georgian Discourses on Europe, 1878–2008,, chapter i: “Nationhood and Empire: A Tale of Historical and Ethnocultural Similarities and Differences”, §: ‘Ethnolinguistic Identities and Culture’, :
 * Most Georgians believe that their inherent hospitality (stumart-mokvareoba), exemplified with the tradition of supra (the banquet), is a rather old phenomenon. A German anthropologist has pointed out the intensification of this tradition at the onset of imperial Russian rule in Georgia. Accordingly, as a way of ‘self-othering’, especially vis-à-vis Russians with whom they shared the Orthodox faith, the supra became the symbol of hospitality manifested by a particular way of eating, drinking and feasting in which guests are treated with outmost attention (De Waal 2010: 12).