In the paper, based on a complex analysis of ethnographic materials, interesting issues of ethno-economics are discussed. In particular: The reasons for the beginning of the process of emptying rural settlements, which is still ongoing, but originates from the last quarter of the 19th century; the consequences of rejecting the willing rule of standing next to each other in labor-activity; Integrating modern means of ennobling personal economic and social status ("living affordably") into everyday life. The following are the reasons for the emptying of the countryside and the abolition of traditional farming: 1. neglecting traditional, time-tested approaches to "people's life", farm management; 2. Abolition of traditional local community governance, for example, replacement of the "Makhvshi" institution with "trickster-savvy, salaried" administrators; 3. The gradual replacement of unity, work for each other with the approach "to be mine". We mean that on the way to economic security, the "rule of unselfishness help" was forgotten. 4. "legally recognized" binding relationships that did not take into account human capacity. Replacing the faith-boosting "begar" with "an inappropriate natural tax imposed on you by law"; 5. Forgetting the habit of asking God for "provided happiness". It is revealed that before the government launched various economic programs to raise social welfare, the individual and the community themselves were oriented to get a better life and distribute the "benefit" to their family and external needs. On the basis of complex research, the historical meaning of the terms: "Scream", "Bad Monday", "Letting go" and "Peace", "Begara" is revealed; Also, the name of a better economic condition obtained by "faithful and calculated work" - "comparatively better being". It is worth noting the fact that ethnographic materials once again confirmed the opinions of Georgian economists that physiocratic views were always predominant for the Georgian space, until the consciousness of our population was formed on the basis of national-Georgian morality. This was reflected not only in various types of legislation, but also in literature. Only "The knight in the panther skin" and "Wisdom of Lies" are enough to prove this. However, after the disruption of the Georgian statehood by Tsarist Russia and, later, the Sovietization, the thinking of the citizens of Georgia changed and adapted to the new reality, which should be perceived as an adequate response to the change in environmental conditions. However, historical experience shows that this process had a negative impact on the current situation and future prospects of our country. Before the state took over social and economic functions, the community itself was responsible for the well-being of its members. We may think that in the conditions of the so-called “collective responsibility”, the area of individual responsibility is lost, however, in the case of the community, it was the concern for the well-being of another; by being willing to share the risks associated with the life of a “neighbor” without benefit, a community member insured himself and his family's well-being. As a result, all this, “relatively better living” obtained by “faith and commited work” can be called the “communit’s economy”. Although it was subject to general economic laws, but the moral and social characteristics of local society were highlighted in it, in the formation of which a decisive role ws played by religion and historically formed traditions. The ethno-economy is what we used to describe this situation.
