The self-designation of the Dido is tsez. In the other Caucasian languages they are known as tsunti. Both designations derive from the words denoting an eagle (in Dido tsez, in Andi tsun, in Akhvakh tsul). The name dido which is more frequently used in academic literature, has come from the Georgian language. There is no clear explanation for the self-designation. The Dido language belongs to the northwestern group of Dagestan languages (Avar-Ando-Dido), and has a high degree of inner differentiation (five dialects: the Kidero, Shaitl, Asakh, Shapikh and Sagada). The Sagada dialect is notable for its difference from the others. There is no written language, and instead the Avar language is used. The Avar language operates also as a lingua franca, with Dido mainly confined to domestic use. The first printed materials dealing with the Dido language date back to the 18th--19th century (P. S. Pallas, I. A. Gyldenstedt, I. von Klaproth). More serious research work was carried out at the beginning of the 20th century, becoming particularly intensive during the 1920s and 1930s (A. Dirr, E. Bokarev, D. Imnaishvili).
The Didos live in Dagestan, on the upper reaches of the Andi-Koisu river. The largest villages (Kidero, Gudatl, Azilta, Shaitl, Kituri, Asakh, Retlob, Shapikh, Hupri, Sagada, Mitluda and Tsibari) are situated in the Tsunta District of Dagestan. Some families have settled in the lowland villages of Dagestan.
Information on the Dido population is incomplete and vague. Only the census of 1926 recorded the Dido as a separate people. In all other cases they have been recorded as Avars. The following data is collected from academic literature and the accounts of expeditions.
The figures show that the population has doubled, a situation unique amongst all other cases of Ando-Dido peoples. It may be that the 1926 census data is not complete. On the other hand, the rise in the Dido population could have been caused by the assimilation of some smaller ethnic groups belonging to the Dido group of languages.
Religion. The Didos are Muslims (Sunnite). Alongside Islam, brought into Dagestan in the 8th century by Arabs, during the 9th--11th centuries Christianity began to spread supported by the rulers of Georgia and Kakhetia. Military campaigns led by Timur (the end of the 16th century) helped to counter Christianity's spread and advance Islam considerably. By the 17th century Islam had become the official religion. Previous to both Islam and Christianity the Didos had held pagan beliefs. Elements of pagan customs have survived to the present day.
History. The territory of the Dido was, for the most part, ruled by the Avar (Serir) rulers. According to some Georgian sources the southwestern part of this territory was also a part of Georgia and Kakhetia previous to the 11th century. The first records of an independent Dido political unit, a free community, that was nominally dependent on the Avar Khanate, date from the 15th century. Close economic and political ties connected the Dido with other Ando-Dido communities and they also enjoyed good relations with the Tush and Bats living in Kakhetia. The consolidation of Islam in the 18th century resulted in a series of religious wars with the Christians of Georgia.
Early in the 20th century the Dido became caught up in several nationalist and religious movements. Concurrently the notions of Dagestan separatism and Pan-Islam were spreading throughout the region. The Dido themselves had no separatist intentions. At the height of political instability, 1917--20, the mountains of Dagestan became a stronghold of the Dagestan nationalist movement. For four years the Didos fought for the independence of Dagestan. In 1920 they were finally defeated by the Bolshevist forces. With the help of the Red Army, Soviet power was established in Dagestan. At first the new power was evident only in towns and larger villages; in the mountains the old ways of life continued. A national resistance movement remained active until the 1930s, instigating two uprisings (the first in the autumn of 1920 and the second in the spring of 1930). The nationalist movement was finally and efficiently liquidated during the process of collectivization that occurred in the mid-1930s. Following World War II the suppression of the mountain people continued albeit by more subtle means. Brute force was no longer applied, instead the offices of suppression were the Soviet educational system and Soviet cultural policy.
enforced adoption of European civilization.
As a result of this consciously destructive policy, the mother tongue of the Dido retreated and was replaced by the language of the Avar. The elements of Dagestan culture in Dido society are weakening. A European style has become widespread in clothing, household appliances, technology and architecture. Younger generations are losing contact with the old ethnic culture and traditions. Soviet customs are gaining in popularity. The number of mixed marriages has increased, and more people have begun to migrate to the plains and industrial centres.