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Akaki Shanidze and the Georgian-Russian Dictionary of David Chubinashvili
Get PDFეძღვნება პროფესორ ფარნაოზ ერთელიშვილის დაბადებიდან მე-100 წლისთავს/ Dedicated to the 100th Birthday of Prof. Parnaoz ErtelishviliThe scholarly legacy left by Akaki Shanidze comprises, among other important papers,
several lexicographic works (a dictionary of Vazha-Pshavela’s poems, a complete concordance
of Rustaveli’s epic poem, etc.). Casual remarks concerning the history of various lexical
forms or phraseologisms often turn into full-sized independent essays clearly demonstrating
the keen interest of the author in lexicography.
The present paper is written in memory of my father for the 136th anniversary of his
birth, but at the same time, I have attempted to show, using his personal notes and some books
now in my possession, how Akaki Shanidze used the Georgian-Russian Dictionary of David
Chubinashvili. I have also copied and analysed Akaki’s own additions and corrections written
in his neat and legible script on the pages of an old copy of the dictionary given to him as a
gift by the son of D. Chubinashvili in 1911 when Akaki was a student of the Saint Petersburg
Imperial University.
The Dictionary is a well-thumbed book, showing that Akaki used it often. The additions
and corrections are numerous and interesting from a linguistic point of view. Akaki’s personal
correspondence (now kept at the National Archives of Georgia) shows his incessant efforts
to have the dictionary published for the second time. It was published in 1984 as a replica of
the first
For Substantive-semantic Relations of jeri “time for something or someone, its turn”, rigi “row” and tsesi “rule” in the Georgian Language
Get PDFI. The aim of the paper is to search for the conditioning factor of the lexical-semantic nest of the Georgian polysemic words: jeri in the meaning “a row, time for something or someone; a rule”, rigi in the meaning of “a rule, time for something or someone; a morality” and tsesi “a rule, a statute; a row, a morality”. Based on the functioning of the crossing semantic units of all the three lexemes to determine the religious preconditions for certain magistral directions within the processes (as forwarding the question).
II. By means of all the three polysemantic units under analysis, partial synonymy is created, in which the substantive-semantical unit “rule” will be represented in three magistral substantive-semantical directions:
1. “Natural rule” (natural events, moral, logical and other factors…) and “canonical rule” (order, decision, decree, moral rules, traditions, also many other juridical or traditional rules… lease, reward, salary, tenant…);
2. “Time and place which are determined by special rules” (breakfast, dinner, supper, other times of having meals… special territory designed for sports events, for physical exercises, playing, such as area, arena, square…);
3. “Obeying the rule, proper implementation of this rule” (in tsesierad “properly”, rigianad “sequentially”, jerovnad, jerarsi “properly”...).
Pure functional-semantic directions, which “border” with the nest of analysis, can be guessed out of the main substantial-semantic directions:
Time factor – “time for something or someone”; “at some time, until a certain time” [semantic fields: “time for something”, “until this time”, “yet this time”, “for this time”...], cf.: jer, jerats, jerjerobit, jer isev, jer kidev, amjerad, imjerad…
Consistency factor – in sequence, regularly, alternating activities, distributing [semo-fields: “first this time and then that (time)”, “row, in turns”, “rule, properly”], cf.: jer, jeri(a), jerit, jer-jerit, jeroba, jeradoba, jereuloba; shejereba, dajereba; rigi, rig-rigit, morigeoba, garigeba, darigeba, chamorigeba…
The factor of protecting and properly implementing the rule – fulfilling one’s own wishes with responsibility and reasonable obedience [semantic fields: “as a rule”, “it is time to…”, “it should be done”, “as needed”, “surely”, “appropriately, properly”, “sequentially”, “believably” (jer-ars, jerisaebr, jerovnad, jerovnebit, dajerebit, dajerebuli, damjeri, damjerebeli, dasajereblad, jer-chinebit, shejerebit, gajereba…), “according to the rule”; and so on); also – “as a rule” (tses-ars), “properly”, “as usual”, do as it must be, as it is a rule (tsesierad, tsesisaebr); –“reliably”, “with belief”, “well-done”, “properly done”, “satisfactorily” (sartsmunod, kmayofa, damakmakofileblad)), cf. of negative connotation: “it is not proper” (ara jer-ars), “not to be done now”, “not appropriate now” (ujeroa), “it is wrong” (urigoa), “out of rule” (aratsesieri, utseso), “careless” (ukuradghebo)…
III. Resulting from the functional-semantical data which is shown in the magistral directions of the lexical-semantical nest represented above, it becomes evident that the substantive-semantic unit “rule” stands out among other units with a high functional-semantical frequency.
Considering the principle of unification of faith and knowledge, it is possible to define an extraordinary Georgian choice of the Georgian lexical “triplet”:
•
jeri “row, rule, deal, face, similar, cause”;
•
rigi “row, in a row; regulation; rule, turn, habit, participant, line”;
•
tsesi “statute law; row, habit, morality, similarity”.
Comp.: editor variations of semantic units – “it is necessary” (< jer-ars) – which are given in the old Georgian manuscripts known as Jruch-Parkhali’s Evangely and of semantic units – “it is a rule” (< tses-ars) of the Adishi Evangely (Matthew 22:17), namely, their Christian legislative, substantive-semantic motivation. Also comp.: Christian-legislative fundamentals of the sacred text revealed in principal directions:
•
Time factor: “There is an appointed time for everything, and a time for every affair under the heavens” (Ecclesiastes 3:1) and so on; •
Consistency factor: “But Paul thought it best not to take him, because he had deserted them in Pamphylia and had not accompanied them in the work” (Acts 15:38); “And at the second time Joseph was made known to his brethren; and Joseph’s kindred was made known unto Pharaoh” (Acts 7:13) and so on;
•
The factor of proper implementation and fulfilment of the rule: “But when the
Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day” (Matthew 12:2); “Wherefore ye must need to be the subject, not only for wrath, but also for conscience sake” (Romans 13:5) and so on.
On the other hand, compare especially significant semantic units of all the three lexemes:
a) “Row, rule, order, established, appointed”; b) “law, religion”; c) “persuasion, credibility, convincingness; oath”; d) “fate; believe, trust, obey” and so on
KUTAISI SEEN THROUGH THE EYES OF THE GEORGIAN JEWS
Get PDFHistorical tradition speaks of the first Jews coming to Mtskheta,
the ancient capital of Kartli, the East Georgian Kingdom, as early as the
end of the 8th century BC. However, later, as a result of external and internal
migration waves the Jewry spread all over Georgia. In Western
Georgia, their spiritual and cultural center was Kutaisi, one of the most
important cities in Georgia with its interesting history from the capital
of Aia-Colchis Kingdom to the reign of Bagrat III and David IV Aghmashenebeli
and thereafter … The purpose of the present paper is to clarify the role of Georgian
Jewry in the development of Kutaisi and demonstrate the ways in
which Kutaisi and the Jewish community of Kutaisi are described in historical
sources and in the works of contemporary Georgian Jews.
Obviously, the strategic location of Kutaisi and the growth of trade
accelerated the urbanization of Kutaisi and eventually contributed
to the formation of Jewish community that was actively involved in the
development of the city. However, up until the 17th century there are
only the barest hints of information of Georgian Jews and, consequently,
very little is known about the Kutaisi Jewry and their contribution
to the economic life of the city throughout the period. From the
17th century the picture becomes clearer thanks to the information
scattered in historical sources and official documents. In particular,
Vakhushti Bagrationi is the first historian and geographer to have mentioned
Kutaisi Jews. It was supplemented by numerous documents referring
to them as serfs owned by their feudal lords. Based on the sources,
it can be assumed that at that time the Jewish population of Kutaisi
was quite small but it gradually increased due to the internal migration.
Starting from the 18th century, many Jews of Akhaltsikhe, Oni,
Lailashi, Kartli and other regions moved to Kutaisi.
Given the lack of historical information, the accounts/descriptions
of Kutaisi Jews contained in travelogues could prove highly valuable
but the analysis shows that they are less reliable sources because they
provide inaccurate demographic data. Therefore, the significance of
the study of Georgian printed sources (scholarly works, periodicals, fiction
and non-fiction writings etc.) issued in Israel can hardly be overestimated.
The paper discusses the works of two Kutaisi writers, Daniel Khakhanashvili
and Irakli Kokuashvili from this point of view. The contribution
of Daniel Khakhanashvili, an outstanding scholar/historian, who
worked fruitfully on the lifestyle, customs and traditions of the Jewish community in Georgia as well as on the history of Kutaisi and Georgian
Jewry over decades, is invaluable in this regard. His rich heritage includes
unique material for the book „The Gates of Prayer: The Jewry of
Kutaisi“ published in Tel Aviv in 2009. The book provides a coherent
and in-depth account of the life of Kutaisi Jewry. This book can well
serve as the primary and reliable source for the study of various aspects
of social and cultural life of the Jewish community in Kutaisi including
demographic data, the origins of Kutaisi Jewry, trade, involvement
in politics, their religion, Kutaisi synagogues etc.
Irakli Kokuashvili is an author of many books. He has published several
books in Israel. Some of them are anthologies of selected poems,
while others are based on real events and situations and contain the
author’s memories of childhood and youth, his parents, family members
and his hometown of Kutaisi. The book also includes dedications
to family members and relatives in poetic as well as prosaic form. The
poems devoted to Kutaisi show much affection for the city. His latest
books are concerned with the spiritual leaders of the Jewish community,
outstanding historical and contemporary figures, artists, writers,
friends and acquaintances. The book „Jews in Kutaisi“ narrates the history
of Kutaisi Jewry and provides demographic data as well as comprehensive
information on their lifestyle and traditions.
Both authors have preserved a sense of Georgian as their native
language and, most importantly, some of their writings contain significant
accounts of the life and occupation of the Kutaisi Jewry. Given the
insufficient information provided by historical sources and travelogues,
these writings are particularly valuable for the study of the role of the
Jewry in the urban development of Kutaisi.სტატია მომზადებულია შოთა რუსთაველის ეროვნული სამეცნიერო ფონდის სამეცნიერო პროექტის ფარგლებში/ This paper was supported by Shota Rustaveli National Science Foundation
(SRNSF
Zaza Aleksidze A Portrait of Scientist
Get PDFეძღვნება აკადემიკოს ზაზა ალექსიძის ხსოვნას (1935 – 2023)/
Dedicated to Memory of Academician Zaza Aleksidze (1935 – 2023
Development trends of big data in modern industries
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firm performance: Effects of dynamic capabilities. Journal of Business Research, 70, 356-365.Today Big Data is an important and valuable resource worldwide. It is difficult to find a single
area of public life that does not depend on fast and reliable data transfer. The dimension of big data
covers many aspects, starting from the technological base to the set of economic and business
models. The potential of big data in the field of marketing is tremendous, the usage of electronic
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approved, that Big data and analytics changing the landscape of various industries. Numerous
studies and publications have been provided on this highly relevant issue. The aim of the paper is to
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specific in many industries. The article is based on numerous scientific works and electronic
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Formation of the New Memory in the Period of Transition: Hero-antihero Discourse
No full textEvery epoch is associated with defining events as well as
concrete figures. Their significance particularly increases in the
period of transition: their images are constructed under conditions
of rapid political and socio-cultural changes; they influence
ongoing processes; these figures form the foundation for the
memory of different groups and have unifying or dividing function.
Applying the hero-antihero discourse for the analysis of the
meanings assigned to them enables us to observe the process
of formation of collective memory, which affects many other
processes of the period. Out of the key figures of the 1990s, I have
selected Merab Kostava who significantly influenced construction
of the image of the modern hero as well as the perception
and representation of events of the 1980s-1990s. His
grave in Mtatsminda Pantheon - the most important symbolic
area for the modern Georgian collective identity - was a step towards
the formation of a new collective memory. The study aims
to answer the following questions: How the image of Merab Kostava
as a hero was constructed on the basis of cultural patterns
preserved in the Georgian culture? Who were the antiheroes visÀ-
vis his image? How do the mechanisms of remembering and
forgetting work in this process? The research is based on the
study of diverse narratives and employs the methods of content
analysis and discourse analysis to explore the specific meanings
that individuals/groups attach to social reality. The empirical
material is comprehended within the framework of the theory of
collective memory
Metaphoric Conceptualisation of PRIDE in the Georgian Language and Culture
No full texthttps://doi.org/10.52340/PUTK.2023.2346-8149.02Metaphors express the cultural values of society and communicate their worldviews (Lakoff & Johnson, 2008). From this standpoint, the choice of metaphors to conceptualize emotions (for instance, PRIDE) is believed to be determined by universal and cultural-specific metaphoric models that arise from globally shared contexts on the one hand and cultural-specific contexts, practised locally and accepted by the speech-community, on the other (Kövecses, 2015).
This paper explores the general models of metaphor and their specific manifestations employed while conceptualization the concept of PRIDE in the Georgian language and culture. The empirical data were collected from the Georgian National Corpus. The data were analysed employing the model of metaphor suggested by Rusieshvili (2005)
The Toponym "Elam" in the Georgian Versions of the Old Testament
No full textეძღვნება პროფესორ ფარნაოზ ერთელიშვილის დაბადებიდან მე-100 წლისთავს/ Dedicated to the 100th Birthday of Prof. Parnaoz ErtelishviliThe Bible tells the century-old history of the Jewish nation that inhabited various
territories and communicated with linguistically different peoples. Hence, the Old Testament
contains the names of toponyms of numerous regions. Under the influence of Hebrew, these
toponyms initially appeared in the Greek translation of the Bible and, later, in other translations
based on the Greek version of the Bible, including the Georgian translations.
The following types of toponyms are found in the Georgian translations: 1. Local names
of toponyms of Asia Minor and North Africa. These names have appeared in the Georgian
versions under the influence of the Greek and Armenian translations of the Bible; 2. The
Greek place-names that were well-known in the Hellenic period; 3. Greek versions of placenames
formed by means of different morphological affixes. Therefore, translation of the
geographical names requires a multidimensional approach.
We have studied the toponyms transferred into Georgian based on different methods by
means of a comparative approach, taking into account the history of each text of the Bible.
We have compared the relevant textual forms of toponyms and related ethnonyms. We have
focused on the technique of translation, the practice of copying and the method of glossing.
It is interesting to find out which tradition of naming of toponyms was familiar to the
Georgian translator and shared by the latter: Greek historiographic tradition, Greek Biblical
tradition, the tradition of the country to which the toponym in question belongs, or the
translator does not follow any of the above-mentioned traditions and merely follows the text,
transliterating the geographical names and ethnonyms. In order to answer these questions, it
is necessary to study the technology of transfer of toponyms.
A toponym may be translated if its meaning is known to the translator or if an
exact correlate exists in the language of translation. In other cases, the translator creates
transliterated forms and tries to achieve maximum closeness to the original version. In such
cases, transliteration is due to the lack of information regarding the translated segment (Tov,
1999, pp. 503-4). In the latter case, the translator is obliged to copy the original word.
When analyzing the Georgian versions of Biblical toponyms, alongside with the study
of translation technique, we should take into account the fact that the names containing
phonemes alien to Georgian could have been changed in the process of copying.
By establishing correspondence between Georgian and foreign versions, we can identify
the initial version found in the Georgian translation and the reading which is close to it. We
can also find out what was changed by the copier and how authentically we have preserved
the initial translation.
Thus, identification of the toponyms of the Georgian version of the Bible and textological
research is an important task with reference to the study of the technique of transfer, the issues
of origin and authenticity of translation and further history of the text. Identification of the
Greek-Armenian and Georgian correlation of toponyms helps to analyze the knowledge and
opinion of ancient Georgians and translators regarding the Biblical society and find out the
awareness of Georgians regarding the regions and countries mentioned in the Bible.
The aim of the given research was to find out which Biblical textual tradition was shared
by Georgian translators when transferring the toponym Elam. Research has proved that the
toponym Elam was rendered in Georgian under the influence and imitation of Greek. Regarding the technique of translation of the above-mentioned toponym in the Georgian
Bible, we can conclude the following:
1. Elam is a fixed lexical equivalent used in all Georgian translations. Different readings
(such as “Selonelisa“) are due to the error of the copier; 2. The Georgian versions of the Old
Testament use the reading Elam/Elamite, obtained as a result of transliteration from Greek;
3. Georgian reveals a tendency of closeness to Greek; 4. At the time of translation, there was
no Georgian adequate correlate for Elamite, therefore, the form was transliterated; 5. In the
Georgian versions, there are no translations of the toponym or any correlates historically
known to Georgians; 6. The toponym was transliterated based on its pronunciation (Αι-e →
e-(lam)). As for the ethnonym, it was based on the imitation of the pronunciation and spelling
(-ῖτ → ite); 7. At the time of translation, the lexical unit denoting Elam was not found in the
Georgian language. It is also possible that Georgians confused Elamites with other nation/
nations, having overly general knowledge of the nations of the Middle East (e.g. Midianites).
8. During the transfer of Elam’s synonymous toponym (Ἐλυμαΐda – “Elyamadad“), the
transliteration was based not on the pronunciation but on the spelling. Georgian translatoreditors
were unable to identify the toponym Ἐλυμαΐda (“Elumaydas“), because they were
unaware of the toponymy of Elam’s regions. Hence, they failed to establish the correspondence
between Ἐλυμαΐda (“Elumayda“) and Elam.
9. Analysis of the Bible has proved that the meaning of the toponym Elam was narrowed
with time. Initially (approximately in the 14th-13th centuries B.C.), the name Elam referred
to the regions of Susiana and Anshan; later (approximately in the 7th-6th centuries B.C.) the
name referred to Susiana only; finally (approximately in the 3rd-1st centuries B.C.), the name
embraced Susa only.
Thus, for Georgian translators-editors, the Bible was a reliable source for the study of the
country of Elam and the history of the Elamite ethnicity. The translation was not influenced
by the background knowledge of the translators. On the contrary, based on the translation,
the Georgians acquired knowledge regarding Elam – one of the powerful states in the ancient
Middle East.
This research [PHDF-22-6557] has been supported by Shota Rustaveli National Science Foundation of Georgia (SRNSFG)
Universal Styles of Clothing as Seen on Georgian Money
No full texthttps://geohistory.humanities.tsu.ge/ge/procedings/83-shromebi/178-shromebi-19.htm
The Tendency of “Slavish Translation” in Modern Georgian
No full textAcademician Varlam Topuria has left rich and diverse scientific heritage. Special mention should be made of his works dedicated to the purity of the Georgian language and the culture of Georgian speech, which forms part of Georgian culture in general. In the above-mentioned works, the scholar focuses on the issue of borrowing as a universal phenomenon and a way of enriching the borrower language. However, he makes a distinction between justified and unjustified borrowings. According to him, loan-words either reflect cultural relations or are imposed on the language as a result of violence of the invaders. In his works, special focus is made on calques which are harmful for the nature of language. V. Topuria notes that we should use a foreign word in case of absence of a proper equivalent in the native language. Loan-translations should also serve better understanding of the meaning expressed by the foreign word. The scholar notes: “Translation should not be slavish; translation should correspond to the nature of the Georgian language and should be applied according to the needs” (Topuria, 1965, p. 64).
In the above-mentioned works, V. Topuria describes the tendencies widespread in the middle of the 20th century. Taking into account the political situation of the given period, it is natural that the scholar mostly focuses on the influence of the Russian language and analyzes Russian loan-translations and barbarisms („sakhezea“ < налицо (is present, is vivid); „dziritadshi“ < в основном (mostly, chiefly); „gauprtkhildit avtomobils“ < берегись автомобиля (take care of the automobile) etc.). In modern Georgian, the Russian influence has been replaced by the influence of English. This influence is much more intense: new words are almost always English, and the influence of the English language is vivid on each level of the language. There is an excessive amount of barbarisms („apilirebuli“ < affiliated, „borderizatsia“ < borderisation, „dedlaini“ < deadline, „evaluatsia“ < evaluation, „vizitori“ < visitor, „implementatsia“ < implementation, „inspiratsia“ < inspiration ...). The number of calque forms and syntagmas increases on daily basis („komunikatsiis qona“ < to have communication, „gonebrivi ierishi“ < brainstorming and so on). For instance, the English words girl-friend and boy-friend have penetrated into Georgian as two types of barbarisms: “gerlprendi” and “boiprendi”, obtained by means of transliteration-transcription, and calque syntagmas “megobari gogo” and “megobari bichi”, obtained by means of exact translation with inversed components. There are also examples of partial calques, when one member of a foreign collocation is represented by a foreign grapheme and the other member is translated into Georgian. The two members are either hyphenated or written together: IT Department – „IT-gankopileba“ / „IT gankopileba“; VIP Service – „VIP-momsakhureba“ / „VIP momsakhureba“.
Observation of modern Georgian discourse proves that the English words are mostly borrowed without necessity. “Slavish translation” is accompanied by the abundance of passive constructions. Due to this, our language gradually loses its original nature. One of the reasons for the above-mentioned is this: without consideration of Georgian language norms and social requirements, foreign language material is used by mass media, social media and advertising, thus becoming rapidly widespread. Therefore, more responsibility should be taken by the journalists, who justify the shortcomings of translated texts by the lack of time. Ordinary speakers of Georgian, who spread foreign words and phraseological units, thus restricting the usage of corresponding native lexemes, should take into account the grave impact of this phenomenon on their native language.
We should treat the usage of foreign words with great care, because the above-mentioned tendency goes far beyond the culture of speech. Foreign words become widespread not only in our everyday speech but also in our linguocultural space. All this eventually leads to the change in the national mentality (Omiadze, 2009, pp.166-178)