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Caucasian stories of Decembrists
Full text linkსტატიაში განხილულია ორი რუსი დეკაბრისტის - პ. მუხანოვის და ე. ლაჩინოვის - ჩანაწერები მე-19 საუკუნის 20-იანი წლების კავკასიის შესახებ.პიოტრ ალექსანდრეს ძე მუხანოვი (1799 - 1854) თანამედროვეებისთვის ცნობილი იყო როგორც მწერალი, სამხედრო ისტორიკოსი და დეკაბრისტი. მისი მოთხრობები, სამოგზაურო ნარკვევები და სტატიები სამხედრო ისტორიის შესახებ ხშირად იბეჭდებოდა მაშინდელ ჟურნალებსა და ლიტერატურულ ალმანახებში. ჟურნალში - „მოსკოვსკი ტელეგრაფ“ - 1825-1826 წლებში, გამოქვეყნდა პ. მუხანოვის კავკასიური სამოგზაურო ჩანაწერებიდან - „მოგზაურობა საქართველოსა და ყარაბაღში“ - სამი ნარკვევი: „განჯის აღება (წერილი რ-სთან***)“, „წითელი ხიდი. მოგონებები გილდენშტედტის შესახებ (წერილი რ-სთან***)“ და „ელიზავეტპოლის ველი (წერილი საქართველოდან)“. რუსი მწერალი 1825 წლის მაისში ჩამოვიდა საქართველოში; კავკასიიდან გამგზავრების ზუსტი თარიღი უცნობია, თუმცა ნოემბრის მეორე ნახევარში ის უკვე მოსკოვშია და დეკემბერში აჯანყებაში ღებულობს მონაწილეობას. მწერალი მიესალმება თავისი ქვეყნის კავკასიურ პოლიტიკურ კურსს. ის აღფრთოვანებულია თანამემამულეების წარმოებული ბრძოლებით. ევდოკიმ ემელიანეს ძე ლაჩინოვი (1799-1875) კავკასიაში ორჯერ იმყოფებოდა. 1816-1817 წლებში ალექსეი პიოტრის ძე ერმოლოვის ელჩობას ახლდა ირანში, ხოლო 1827 წლის დასაწყისში, დეკაბრისტების აჯანყების შემდეგ, მიესაჯა სასჯელი და ჯარისკაცად ჩამოქვეითებული კავკასიის მოქმედ არმიაში გამოიგზავნა. მნიშვნელოვანია მის ისტორიულ ნარკვევში - „აღსარება“ - არსებული ცნობები მე-19 საუკუნის 20-იანი წლების რუსეთ-ირანისა და რუსეთ-თურქეთის, ასევე ჩრდილო კავკასიაში რუსეთის წარმოებული ომის შესახებ. ის იყო ამ ომების მონაწილე და თვითმხილველი.
The article discusses the works of two Russian Decembrists - P. Mukhanov and E. Lachinov - notes about the Caucasus of the 20s of the 19th century.Pyotr Alexandrovich Mukhanov (1799 - 1854) was known to his contemporaries as a writer, military historian andDecembrist. His short stories, travel essays, and articles on military history were frequently published in periodicals and literary almanacs. From the travel notes of P. Mukhanov “Travel to Georgia and Karabakh”, three essays: “Taking of Ganja (letter to R***)”, “Red Bridge. Memories of Güldenstädt (letter to R***)" and “Elizavetpol's Valley (letter from Georgia)” were published in the magazine – “Moskovsky Telegraph” - in 1825-1826. The Russian writer arrived in Georgia in May 1825. The exact date of the writer's departure from the Caucasus is unknown, although he was already in Moscow in the second half of November and in December, he takes part in the uprising. The writer approves and salutes the political course of his country and admires the battles occurred. Evdokim Emelianovich Lachinov (1799-1875) visited the Caucasus twice. In 1816-1817, he accompanied the embassy of Aleksey Petrovich Yermolovto Iran, and at the beginning of 1827, after the Decembrist uprising, he was sentenced and demoted to the rank of soldier and sent to the active army of the Caucasus. Important in his historical essay – “Confession“- are the reports about the Russia-Iran and Russia-Turkey wars of the 19th century, as well as the war waged by Russia in the North Caucasus. He was a participant and eyewitness of these wars
სასჯელაღსრულების სამართალი (სახელმძღვანელო). მეორე შევსებული და გადამუშავებული გამოცემა
Full text link2024 წლის პირველ იანვარს ძალაში შევიდა საქართველოს კანონი პენიტენციური კოდექსი. წიგნი არის სახელმძღვანელო, რომელშიც განხილული და გაანალიზებულია ახალი პენიტენციური კოდექსის ნორმები საერთაშორისო რეგულაციების შედარებით ასპექტში. წიგნში განხილულია ბრალდებულთა/მსჯავრდებულთა უფლებები, პენიტენციური მოსამსახურის საქმიანობის ძირითადი პრინციპები, პენიტენციური დაწესებულების ტიპები, მსჯავრდებულთა პირობით ვადამდე გათავისუფლება და სხვა პენიტენციური სისტემისთვის მნიშვნელოვანი საკითხები
On One of the Instantiations of the Conceptual Metaphor Cognition is Perception in Georgian Language and Culture
Full text linkThis paper examines one of the instantiations of the generic-level
conceptual metaphor Cognition is Perception in Georgian language and
culture. Cognitive linguistics (namely, conceptual metaphor theory, embodiment
hypothesis, Gardner’s theory of multiple intelligences) and historical
linguistics form the theoretical basis of the study. The empirical
data have been accumulated from authoritative dictionaries and corpora
as well as samples of spoken and written discourse genres.
The study of scholarly literature and the analysis of the empirical
data have revealed the following:
1. For Georgian language and culture, hearing sensory modality is
of dominance. Hence for Georgian, the intrafield semantic extension is
hear>see, and not see> hear. The said can be illustrated by the following
derivational sample q’uri-q’ureba (ear-look). The presented evidence
contradicts Viberg’s (1984) universal, unidirectional pattern of semantic
extension across modalities see>hear.
2. In transfield extensions, the conceptual metaphor with the image-
schema Understanding/Knowing is Hearing is of primacy.
3. The derivation of lexemes denoting hearing perception from the
roots referring to intellection is also attested in Georgian: goni – gagoneba
(reason/mind – hearing). It is noteworthy that gagoneba further developed
a secondary meaning – understanding.
In the paper the above-enumerated peculiarities are interpreted
from the standpoint of Gardner’s theory of multiple intelligences.
According to Gardner (2011), the 8 types of intelligence singled out by
him (linguistic, mathematical/logical, musical, kinesthetic, spatial interpersonal,
intrapersonal, naturalistic) are realized in every individual, however,
one of the types is of dominant importance. In my viewpoint, multiple
intelligences can be used in reference to a particular culture and
language community. The observations on the samples of verbal and
non-verbal behaviour have revealed that for Georgian culture musical
and interpersonal intelligences are of primary relevance. The dominance
of the mentioned intelligence types is reflected in the image-schemas
presented above
Prose of the 1930s
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36. Naitonal Statistics Office of Georgia, https:// www.geostat.ge/en
37. TBC Capital, anticipating EU candidate mem- bership status. https://tbccapital.ge/ge/publications/ all-publications/singleview/30006064-evrokavshiris- tsevrobis-kandidatis-statusis-molodinshi
38. World Bank Group, https://www.worldbank. org/en/homeThe article focuses on the impact of Georgia obtaining EU candidate status on its international trade. The interest in this topic stems from the fact that Georgia's acquisition of candidate status marks a significant step towards integration with the European Union. Many people directly associate Georgia's development with integration into the European family and expect that along with this integration, welfare in Georgia will significantly improve. Therefore, we consider it important to investigate the potential impact of obtaining EU candidate status on Georgia's foreign trade.
The aim of the research is to determine the effects of obtaining candidate status, how it will impact Georgia, and how the situation of Georgia's foreign trade will change. The research subject is the assessment and analysis of the effects arising from the acquisition of candidate status, the analysis of positive and negative events that Georgia may face, and the opportunities and challenges that Georgia will encounter. The object of the research is the relationship between the European Union and Georgia and the regional influence that current events may have. Among the methods used in the study, it should be noted the general scientific methods of analysis and synthesis, induction and deduction, as well as the method of systematic research. The research has practical significance in terms of creating favorable conditions for the long-term development of economic cooperation
between Georgia and the European Union
Challenges of inclusive education practice
Full text linkInclusive Education in Georgia – Achievements, Challenges and Perspectives - 2024
Joint Conference of Ivane Javakhishvili Tbilisi State University and Batumi Shota Rustaveli State UniversityThe inclusive education model is based on the principle that all children have the right to receive education and to reveal their potential as much as possible in general education schools. Every person is an individual. Difference creates diversity. Thus, the environment should create all the conditions for the manifestation of opportunities, so that each person feels like an important, necessary, and socially developed person.Teachers make a significant contribution to the quality implementation of inclusive education, and therefore, teacher training university programs must develop the relevant competencies for future teachers.
In the paper, we share with you the research of A. Tsereteli State University regarding the teaching of "inclusive education", which was carried out within the framework of the 5-credit training course of the 300-credit teacher training program - "inclusive education". In this course, embedded practice in public schools is integrated. Schools and students have understood the rights and responsibilities of practicing in a quality and result-oriented manner. Within the framework of the training course, the lecture is held at the university (15 hours in total), and the student spends two hours of practice at school (30 hours in total), under the mentorship of a special teacher. During the practicum, the student is required to produce a portfolio that includes several activities outlined in the embedded practicum syllabus. The presentation of the presented portfolio is held at the last summary lecture, to which the special teachers of the schools, in which the mentioned built-in practice took place, are also invited.
In the 2023-2024 academic year, we conducted a study regarding the implementation of the practice of inclusive education for students. The aim of the study was: to reveal the needs of inclusive education practice. Quantitative and qualitative research methods were used, namely, interviews, and questionnaires. The research was conducted on the example of five public schools in Kutaisi. 14 students in the 3rd year of the 300-credit teacher training program participated in the research.
Based on the results of the research, conclusions and challenges were highlighted that most special teachers work with students with special needs and subject teachers try to avoid developing individual plans, and students spend most of their time in the classroom and not in the classroom. environment. To improve the practice of students, the following recommendations were developed:
- It is important to devote more time to practice in school and observe students;
- To increase the awareness and involvement of teachers regarding inclusive education;
- On the part of subject teachers, more attention should be paid to researching the needs of students with special needs;
- It is necessary to spend more time working on individual plans and developing and modifying resources;
- to increase constructive cooperation between subject teachers and students.
The results and recommendations of the given research were sent to the principals of the schools receiving the practice to share the results of the said research with the teachers and special teachers of their schools, to further improve the practice
Synonymy of Simple and Complex Sentences with Temporal Subordinate Clauses in the Russian and Georgian Languages
Full text linkHuman thinking is characterized by two types of forms: universal
(general) logical forms of thinking, which do not depend on the structure
of a specific language, and national forms of thinking, which depend on
the grammatical structure of a specific language, and which A. Chesnokov
calls semantic forms of thought. Universal and semantic forms of thought
exist in unity, because they belong to one sphere of thought - the
linguistic sphere. When moving from one language to another, the logical
structure of thoughts does not change, when reflecting the same objective
situation, structural differences are observed that do not play a cognitive
role. This is related to the difference in semantic forms of thought,
which may coincide in different languages and be different in one. Differences
in syntactic structures are due not to differences in objective reality,
but to the specificity of the process of reflecting the facts of objective
reality.
From the standpoint of the content-semantic approach to the study
of the semantic-syntactic structure of the sentence, this syntactic unit is considered simultaneously as a predicate and as a nominative unit that
reflects a certain objective situation. This objective situation reflected by
the proposal G.A. Zolotova calls the typical meaning of the sentence. A
typical value has a hierarchical structure depending on the degree of
generalization of abstraction and can be expressed both by the set of
propositions of one model and by several synonymous models containing
components of equal value but different structure. It is from the
standpoint of the doctrine of the typical meaning of the sentence that
G.A. Zolotova discusses the phenomena of syntactic synonymy.
The sentence model and its typical meaning form an indivisible
unity, the sides of which do not have a single-valued correspondence,
and this leads to the synonymy and homonymy of the sentence models.
Syntactic synonyms can reflect the same typical situation when their
lexical components differ, and they can also reflect the same typical
situation and, at the same time, the same specific situation even when
they contain identical or synonymous lexemes.
A number of sentences that differ in the structure of the thought
expressed in them and the semantic form, but reflect one typical
situation, should be considered syntactic synonyms. The report discusses
the synonymy of simple and complex subordinate clauses with a
temporal dependent part in the Russian and Georgian languages. The
conducted analysis showed us that synonyms of complex sentences with
a temporal dependent part and simple sentences are possible if the
following correspondences exist: a) In a simple sentence, the predicate
part of a complex subordinate sentence corresponds to an abstract noun
of similar semantics; b) the subject of a dependent clause in a simple
sentence corresponds to an attribute that refers to an abstract noun and
is expressed in both languages by a noun or a pronoun in Genitive; c) the
temporary subordinating conjunction corresponds to a preposition in
Russian, and in Georgian to a postposition expressing simultaneity/multi-
temporality, respectively. For example:
Я заметил ее лицо, когда оно появилось над бортом среди сак-
вояжей и сбитых на сторону шляп. (Александр Грин) (multi-temporality)
- Я заметил ее лицо после его появления над бортом среди
саквояжей и сбитых на сторону шляп.
Когда мне понадобится ваше заступничество, Ипполит Алек-
сан-дрович, я вас непременно об этом извещу. (Б. Акунин) (simul taneity) – При надобности в вашем заступничестве, Ипполит Алексан-
дрович, я вас непременно об этом извещу.
„არა, არა, ჩემით...“ ღიმილითვე გაუწოდა ქვითარი და, მუშტარ-
მა ფრთხილად რომ მიიხურა კარი, შევცბი - სულ სხვა კაცი შემომცქე-
როდა, გამომწვევი, უნდო... (გ. დოჩანაშვილი) (multi-temporality) –
„არა, არა, ჩემით...“ ღიმილითვე გაუწოდა ქვითარი და მუშტარის მი-
ერ კარის ფრთხილად მიხურვის შემდეგ შევცბი - სულ სხვა კაცი შე-
მომცქეროდა, გამომწვევი, უნდო...
დილის ათი საათი იქნებოდა, როცა მატარებელი ქალაქის სადგუ-
რის წინ გაჩერდა. (ა. მორჩილაძე) (simultaneity) - დილის ათი საათი
იქნებოდა მატარებლის ქალაქის სადგურის წინ გაჩერებისას.
If the main and dependent parts of a complex subordinate sentence
have the same subject, then in the Russian synonymous simple sentence
it is possible to use the absolutive or an absolutive construction. For
example: Когда я играл, я был исключительно поглощен соображе-
ниями игры. (А. Грин) – Играя, я был исключительно поглощен сооб-
ражениями игры.
Observing the synonymy of complex substructures and simple sentences
also showed us that these synonymous constructions differ not
only in grammatical structures, but also in the semantic forms of though
Legal Status of Non-Muslims in the Arab Caliphate
Full text linkეძღვნება პროფესორ თინათინ მარგველაშვილის ხსოვნას (1924 – 2006) / Dedicated to Memory of Prof. Tinatin Margvelashvili (1924 – 2006)The article analyzes the religious and legal position of non-Muslims in the Arab Caliphate based on data from Arab sources and analysis of scientific literature.
The category of Dhimmis in the Arab caliphate originally included Jews and Christians. The situation applicable to the dhimmis would later also apply to Zoroastrians or fire-worshippers. Already in the contract signed by the Prophet Muhammad with the people of Najran (632 AD), the term Dhimmis (Arabic: reward, protection) is mentioned in the meaning of protection of non-Muslims in case of compliance with the terms of the contract.
Judging by the texts of the treaties with the Dhimmis of the first century of the Hijra, preserved by Arab historians, their main conditions were: payment of a poll tax (jizya), a certain monetary or in-kind tribute, provision of quarters for Muslims and an obligation not to help their enemies. In exchange for this, “the dhimma of Allah, his Messenger, and the Commander of the Faithful” was guaranteed the inviolability of the person and property, the city wall and churches was ensured. However, there is no evidence in the Qur'an for a tax on a single soul ('alā l-na's), as argued by later jurists. The per capita tax, which eventually became established in Islamic law, was adopted by the Arabs from Sasanian practice If Ahl al-Dhimma participated in the defense of Muslim territories, they would be exempted from jizya. However, based on the practice of early Muslim communities, Christians and Jews were not obligated to join Muslims in fighting to defend their lands, as military jihad had religious connotations. According to Shari'ah norms, the Imam of the Muslims had no right to abrogate Jizya, unlike al-Kharajah (land tax), without reason at his discretion. Ibn Qayyim al-Jawziyya (d. 1350) explains this by saying that Kharaj was established in practice on the basis of Ijtihad, while Jizya is mentioned in the Qur'an and is paid in exchange for the preservation of life. Muslims, under no circumstances, had the right to violate the contract of protection, or the ‘aqd al-Dhimma, because this agreement, according to the provisions of the Sharia, was considered to be of unlimited duration.
The agreement of ‘aqd al-Dhimma lost its legal force in the following three cases:
1) after the adoption of Islam by a Dhimmi; 2) when Muslims lost control over a given territory, and it came under the rule of non-Muslims; 3) after military coups, when power passed into the hands of dhimmis.
The treaties of the conquest era differ in their brevity and contain guarantees of freedom of worship and preservation of church property. So, ‘Amr ibn al-‘As announced that he “guarantees the protection of the people of Egypt for their life, property, religion, churches, crosses”, and Khalid ibn al-Walid in the agreement with the inhabitants of Hira noted that “they are allowed to ring the bells at any time of the day and night, except for the time of Muslim prayer; It is allowed to carry out their crosses on the days of their holidays”. The founders of the key Sunni Law Schools -neither Malik ibn Anas, nor al-Shafi'i, nor Ahmad ibn Hanbal - did not allow synagogues and temples to be built in Muslim cities and their surroundings. Abu Hanifa allowed the construction of religious structures of Zimmi at a certain distance from the border of the Muslim city.
According to the principles of Islam, certain restrictions were to be applied to the dhimmis, showing their humiliated position. The "humiliation" of the Ahl al-Dhimma, according to the version of Imam al-Shafi'i (d. 204/819), consisted in the application of the norms of Shari‘a to him, i.e. the Dhimmis had to follow the prescriptions of Islam in matters not related to doctrine (aqidah), and if they appealed to a Muslim court, they were judged according to the laws of Islam. If they resisted the execution of the rulings of the Shari‘a judge, the imam had the right to use military force against them.
According to the point of view of Imam Muhammad al-Shaybani, “the dhimmi in everyday matters (in relationships, in matters of inheritance, etc.) had to comply with the rulings of Muslim judges, with the exception of matters related to wine and pigs”. At the end of the 8th century, the chief Qadi Abu Yusuf recommended to Caliph Harun al-Rashid (786-809) to oblige those under his protection: not to build new temples, not to carry crosses in public, not to follow a person sitting on a horse (only to use a mask), not to sell wine and pork in Muslim markets, not to wear straw and silk clothes.
The reign of Caliph al-Mutawakkil (847-861) became a turning point in the religious policy of the Muslim state. Caliph al-Mutawakkil began persecuting Dhimmis, seeking to undermine the position of non-believers in the administrative apparatus and public life. A decree of 850 introduced restrictions on clothing for non-Muslims: they were required to wear yellow headdresses of a special shape, special stripes on the sleeves, and to use only wooden stirrups and saddles with balls. In 854, it was ordered to destroy all newly built churches; Dhimmi were prohibited from riding horses. In 859, a ban was imposed on accepting non-Muslims into government service, and Christian officials began to be dismissed. The houses of Christians and Jews had to be marked with wooden images of demons. But the growth of the educational and intellectual level of Muslims led to the fact that the state needed the services of non-Muslim officials less and less.
In the 11th century, al-Mawardi (974-1058), a political philosopher who developed the concept of the state within the framework of Muslim (Sunni) law-fiqh, formulated six obligatory and six desirable conditions that ahl al Dhimma must observe. Obligatory: not to censure the Qur’an, not to blaspheme Muhammad, not to blaspheme the Muslim religion, not to commit adultery and not to marry Muslim women, not to persuade Muslims to convert to another faith, not to help those who are at war with Muslims. Failure to observe any of these conditions deprives them (Dhimmis) of patronage, i.e. places them outside the law.
The jurists of different Madhhabs are not unanimous as to how a Muslim who kills a Dhimmi should be punished. The Hanafis consider it permissible to use Qisas against the killer of a Dhimmi, if the Dhimmi lives in Muslim territory and does not wage an armed struggle against Muslims. Al-Ghazali later wrote that earlier Muslim scholars like Imam Al-Sha‘bi (641-723) and Abu ʿImran Ibrahim ibn Yazid al-Nakhaʿi (670- 714) were of the same opinion. However, in practice it was mainly used. In addition, the blood value of a non-Muslim was half that of a Muslim. If the Dhimmis of the whole district rebelled against the Muslim state (for example, the rebellion of Armenians and Christian Georgians against the Caliphate in the 8th-9th centuries, the rebellion of the Coptic Christians in Egypt during the time of the Abbasid Caliph Al-Ma’mun, etc.), the army sent against them had to act as against "unbelievers" or those who have abandoned their beliefs.
Based on the discussed material, we can emphasize that despite various restrictions, mainly Muslims and non-Muslims coexisted quite peacefully within the framework of one state - the Arab Caliphate
The “Crisis of Humanities” and Contemporary Challenges
No full textHumanities are the foundation of all sciences. Although the term has
been established since the Middle Ages, its meaning was changing over
time. In the era of postmodernism, humanitarian sciences include those
academic disciplines that are focused on the process of giving the meanings
to the world and interpreting it through the research of individual
historical or social phenomena. Humanitarian fields are the foundation
of value systems. However, in the modern world, which is focused on
economic profit, humanities seem to have lost their importance. The loss
of interest to humanities is due to the fact that funding opportunities are
decreasing; the number of young people in the academic space is automatically
declining. Governments also consider it more profitable to direct
funds to those disciplines that develop technologies or provide immediate
material results. Scholars started to discuss the “crisis of
humanities”. The analysis of the issue is multifaceted. Researches (both
qualitative and quantitative) have already been conducted or are underway
in various countries.
At the same time, efforts were made to make humanities interesting
again. On this way, content and technological renewal of the programs is
ongoing. New directions are emerging (digital humanities, public humanities...).
The academic debate is underway. Some scholars consider the
thesis about the crisis to be exaggerated; they are directing their focus
on the methodology of statistical data collection and analysis. Others
consider the crisis as a real process and try to develop new strategies
with the involvement of the wider society and decision-makers, and above
all to justify the great importance of humanities in the way of further
development of humanity. Humanities contribute to the development of critical thinking, the
conscious use of comparative and relativistic approaches, and the accumulation
of fundamental knowledge. These are the components without
which we will get such a consumer society, the members of which can
become “technically good performers” just as the element of the mechanism,
which raises the danger of unconditional establishing of an authoritarian
hierarchy. It is necessary to involve our society in these debates,
because a large number of the current social and political problems are
created precisely because of the lack of analysis of broad contexts and
discourses, simply not seeing and understanding them. In this way, the
education system, proper teaching methodology and the knowledge of
current debates will be given crucial importance