Dspace, Ivane Javakhishvili Tbilisi State University
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Epoch, Ideology and Dictionaries
Full text linkIt is common knowledge that the change of vocabulary, maybe
influenced by a number of factors among them we should first of all
mention the influence of the prevailing ideology of the particular
country. If the state is totalitarian, all the spheres of life are under its
control, which is reflected in the vocabulary of the language. Dictionaries
and other works compiled and published in some totalitarian states of
the last century are a visible example of this.
Linguistics of the 20th century got interested in studying the impact
of fascist ideology on human speech. This is well described by Victor
Klemperer in the book “LTI - The Language of the Third Reich. A Philologist’s
Notebook”. And after the 90s of the same century, it became
relevant to observe the lexical-grammatical features of the speech of the
inhabitants of the two Germanys; Special attention was paid to the
differences in the linguistic features (including lexical ones) in the
discourse of the same population living in the GDR and the FRG. It
became obvious how great was the influence of the Soviet ideology on
the discourse of the inhabitants of socialist GDR.
Ideology and regime influence not only speech but also public
consciousness. The novel "The Unbearable Lightness of Being" by the
famous Czech writer Milan Kundera serves as proof of this. One of the
chapters of the book is called “Dictionary of Unintelligible Words”, where
we can see that the two main characters, Sabina and Franz, sometimes
cannot understand each other. The reason is that Sabina grew up in
socialist Czechoslovakia and France in Switzerland. For example, the
word “demonstration” for Sabina is associated with tedious advance
marches and fake celebrations, while for Franz it is a form of protest of a
free man.
German prof. Rudi Keller, an interesting researcher in this field
called the influence of ideology on the speech of humans the phenomenon
of the “invisible hand”. A similar situation was characteristic of
the countries of the socialist camp, the republics of the Soviet Union,
Georgia among them.
From the point of view of the impact of political ideology on the
lexical side of speech, the eight volume Explanatory Dictionary of the Georgian Language, (1950-1965, Chief Editor prof. Arn. Chikobava)
presents a great interest. Despite the ideological pressure and the most
difficult conditions during the hard post-war years, compiling such a
dictionary was equal to scientific heroism. Its lexical base at that time
was comprehensive and reflected the lexical stock of the Georgian
language as much as possible.
Obviously, the Soviet ideology found its reflection in the given
dictionary, and it was certainly inevitable. From this point of view, several
aspects can be distinguished:
• Diverse definitions according to the views of socialist and capitalist
countries;
• A large number of words of ideological content when selecting
lexical units;
• Ideological coloring of definitions of words of political-economic,
social, philosophical and other topics;
• Propaganda of atheism and trending definition of religious words;
• The abundance of borrowed words from the Russian language:
neologisms and abbreviations characteristic of the Soviet epoch;
• Collocations and illustrative sources (Marxist-Leninist political
literature, press of that time, history of the communist party of the Soviet
Union, communist party congress resolutions...).
In the definitions of the lexical units, you can see the tendency of
demonstrating the superiority of the socialist world and the communist
ideology, the high moral portrait of a “free” Soviet person and the moralpolitical
vices of the capitalist countries are emphasized.
It is worth mentioning that the first edition of the Explanatory
Dictionary of the Georgian Language is not only a rich source of cultural
information, but also the ideological one and reflects the contradictory
Soviet years. This again emphasizes that the dictionary is a kind of the
reflection of the relevant time
Special Teacher - A Promoter of Inclusive Education
Full text linkInclusive Education in Georgia – Achievements, Challenges and Perspectives - 2024
Joint Conference of Ivane Javakhishvili Tbilisi State University and Batumi Shota Rustaveli State UniversityAccording to the data of 2024, there are approximately 12,000 students with special educational needs (SEN) studying in public schools (Education Management Information System, 2023). Consequently, the profession of the special teacher is becoming increasingly relevant. Since the implementation of inclusive education in the country, there has been a need for personnel to assist subject teachers in educating SEN students.
Initially, the Law of Georgia on General Education included a provision for a "teacher of students with special needs." In 2010, an amendment defined the term "special teacher." According to the latest revision, a special teacher is defined as "a person with professional knowledge, skills, and relevant qualifications defined by the professional standard of a teacher, who independently or together with a subject teacher teaches students with special educational needs or works with them individually or in groups to improve learning outcomes and develop various skills" (212). Despite the legislative definition and the significant role of the special teacher in schools, the issue of special teacher qualifications still persists. After intensive discussions, it was decided that existing special teachers must confirm their professional competence by passing an exam to be granted the status of senior special teacher. It was determined that "a practicing special teacher is required to pass the special teacher exam defined by Georgian Law by January 1, 2025, to confirm their professional competence" (Article 613).
Based on the professional standard for special teachers, an exam program was developed, and in 2021, the National Assessment and Examinations Center (NAEC) conducted the first senior special teacher exam. Since then, this exam has been held annually, with about 2,600 applicants each year. Some of this applicants are practicing special teachers in the system seeking status change, while others are entering the system for the first time as senior special teachers.
One way to strengthen the profession of special teachers is to diversify the pathways to becoming a senior special teacher. Until recently, the status of senior special teacher could only be obtained through an exam, but starting in 2024, a "60-credit special teacher training program" will be launched, granting graduates the status of senior special teacher
Inclusive vocational education: challenges and perspectives
Full text linkInclusive Education in Georgia – Achievements, Challenges and Perspectives - 2024
Joint Conference of Ivane Javakhishvili Tbilisi State University and Batumi Shota Rustaveli State UniversityInclusive vocational education ensures equal access to education for everyone, regardless of abilities and limitations, reduces discrimination and stigmatization of people with special needs, and contributes to forming an inclusive society where the dignity of all members is protected. It also increases the sense of equality and justice, responds to different labor market demands and provides personnel equipped with the necessary knowledge and skills. Inclusive vocational education enables people with special needs to become employed and independent.
The purpose of the research conducted within the scope of the paper is to study the challenges and perspectives of inclusive vocational education by the example of a specific vocational institution. Within the framework of the study, the degree of inclusiveness of the vocational educational process was evaluated, which includes: adaptation of the learning environment, educational programs and teaching methods, availability of learning resources and auxiliary technologies, as well as raising the qualifications of teachers and their readiness to teach vocational students with special needs.
Research methodology includes quantitative and qualitative research to study vocational institutions and students. As a result of the research, the main challenges were identified and recommendations were developed for the successful implementation of the inclusive educational process in the vocational field. The research will contribute to the improvement of practice in the direction of inclusive vocational education
Cristoforo Castelli - Spiritual Father of Elene Atabeg (new sources, facts, conclusions)
Full text linkBased on the reports of the Theatine missionary Don Cristoforo de
Castelli, which have not yet entered scientific circulation, it was possible
to introduce many new facts related to this topic and revise previously
drawn conclusions. Let’s formulate them point by point:
1. Atabeg of Samtskhe, Manuchar III (1591-1625) went to Istanbul in
1625 to declare his obedience to the Sultan. Before leaving, he sent his
young daughter Elene to her uncle, the head of Guria, Malachia II, to avoid
the expected political threat from the Sultan. Therefore, it is a mistake
to assume that for political reasons Manuchar tried to offer Elene to
Shah Abbas I as a wife for his grandson.
2. Cristoforo Castelli first met Elene in Guria not in 1633, but in 1634
at the request of Catholicos Malachia II. During his stay in the Gurian
principality of Kastelli (1634-1640), Elene Atabeg was his spiritual daughter
and the latter shared the Catholic faith. Elene, known for her beauty,
became the object of great political bargaining during her stay in Guria.
The Sultan demanded that she be sent to Istanbul, and Shah Safi I (not
Shah Abbas I) to Iran to marry her. The principals of Guria and Odishi
preferred to make Elene the queen of Iran. It fell to Levan II Dadiani to
carry out this task, obviously due to his great authority, influence and
goals at that time. Therefore, after 1639, Elene was sent from Guria to
Odishi.
3. Elene knew perfectly well about the intentions of the Sultan and
Shah. His confidant Castelli convinced her: it was better to die a Christian
than to accept the Muslim crown. Catholic Elene, inspired by Castelli,
chose immediate death rather than the change of her faith. Filled with
this faith, Elene demanded in Odishi that Father Castelli be brought to
her. This greatly contributed to the official transfer of Kastelli from Guria
to Odishi (1640).
4. Arriving in Iran (1642), Elene wrote with heartache to Father Castelli
in Odishi that she could not resist Islamization. If he had been near
her, she would have avoided this. If he came to him then, she would receive
him with joy, and the Shah would give him permission to found a
mission. Probably, at the end of October 1643, Castelli wrote a letter to
Elene and promised her that he would definitely come to Iran, and if he could not do this when leaving Odishi, it was because of his illness. Obviously,
there was a different reason, namely: without a permission from
Rome, he could not leave the Odishi mission and could not go to Iran on
his own.
5. Between 1643-1646, Castelli repeatedly tried to obtain permission
from Rome to establish a mission in Iran. In 1646, Castelli complained to
Rome that in these five years he had achieved a lot in Iran. He was ready
to glorify the Lord and sacrifice his life in the service of Elene.
6, probably in 1647, the Shah of Iran and Elene made a new request
to Pope Innocent X (1644-1655) to grant Castelli permission to establish a
mission in Iran. In the same year, the Shah and Queen Elene asked Levan
Dadiani, through their ambassador Avtandil Manvelishvili, to send Castelli
to Iran. The principal assured the ambassador that this was not his
right and he could not force Father Castelli to submit to his will.
7. it is unreasonable to think that Father Castelli had different feelings
for Elene. True, Castelli, fascinated by the beauty of Georgian women,
often had to fight his feelings; he could not be a superman, but he,
as a missionary, probably wanted to leave an indelible mark on the history
of missionary activity
ხათუნა გაფრინდაშვილი, „ტაო-კლარჯეთიდან ათონამდე“ (თბილისი, 2024)
Full text linkეძღვნება პროფესორ თინათინ მარგველაშვილის ხსოვნას (1924 – 2006) / Dedicated to Memory of Prof. Tinatin Margvelashvili (1924 – 2006
Comfort Food in Ancient Colchis
Full text linkhttps://geohistory.humanities.tsu.ge/ge/procedings/83-shromebi/179-shromebi-20.html
ივანე ჯავახიშვილის სახელობის თბილისის სახელმწიფო უნივერსიტეტის ჰუმანიტარულ მეცნიერებათა ფაკულტეტის საქართველოს ისტორიის ინსტიტუტის შრომები შესულია ERIH PLUS-ში (The European Reference Index for the Humanities and the Social Sciences) / This journal was approved on 23.10.2024 according to ERIH PLUS criteria for inclusio
Methodological and Terminological Problems in Modern Georgian Grammatical Literature and the Ways to Overcoming them (On the Relation between Form and Content)
No full text1. The subject-matter of the research and study of grammar, as
one of the branches of linguistics, is the study of the word and its
relation with the content.
2. Unlike the mono-personal verb of European languages, the
Georgian poly-personal verb is a “sentence in miniature” in itself due
to the alternation of subjective and objective person markers and
vowel prefixes which make orientation between grammatical persons.
3. The research of Georgian poly-personal verb according to the
“model” of the Thracian grammar have gaven rise to many essential
methodological and terminological problems, which are still unsolved.
Among them is the problem of “Voice category”.
4. Until today, in university grammar courses and school textbooks
of the Georgian language, verbs of the R-(th.suf.) -ი -i
structure are qualified as “passive”, “passive voice verbs” verbs, when
they actually have an active content.
5. In connection with this problem, quite a number of articles
have been published: including my articles – “Tradition and Authoritarianism
in Georgian Grammatical Literature”, “Dogmatism in Grammatical
Literature” and others.
6. The structural analysis of the entire verb material in the
eight-volume explanatory dictionary of the Georgian language showed,
that verbs of the ა- a-/ ი- i-/ უ- u-/ ე- e- R(th.suf.) -i -ი
structure (ვ-ი-მალ-ებ-ი v-i-mal-eb-i “I am hiding”, ვ-ე-მალ-ებ-ი v-emal-
eb-i “I am hiding myself from him/her”, ვ-ე-ლაპარაკ-ებ-ი v-elap’arak’-
eb-i “I am speaking with him/her”, ვ-ე-ჩხუბ-ებ-ი v-e-čxubeb-
i “I am fighting with him/her”, ვ-ე-ჯაჯგურ-ებ-ი v-e-jajgur-eb-i “I
am shaking him/her/it”, ვ-ე-მზად-ებ-ი v-e-mzad-eb-i “I am
preparing for something”, ვ-ა-ხტ-ებ-ი v-a-xt’-eb-i “I am jumping on something”, ვ-ა-ცხრ-ებ-ი v-a-cxr-eb-i “I am attacking him/her/it”
etc. . .) clearly have an active content (their subject is active) and,
therefore, their qualification as passive verbs is unfounded.
Abbreviations:
R – Root; th. suf - thematic suffi
The Groups of Pronouns in Modern Georgian
No full textIn Georgian, there are 10 groups of pronouns. The units comprising
each group have been defined by numerous Georgian scholars. In my
opinion, this classification requires further clarification regarding certain
cases. The paper focuses on personal and demonstrative pronouns.
ეს es, ეგ eg, ის is, იგი igi are viewed in the Georgian linguistic
literature on the one hand as III person pronouns, and, on the other
hand, as demonstrative ones. In my opinion, such classification creates
certain problems. Therefore, we should work out a different approach.
A. Arabuli does not consider the pronoun იგი igi as a demonstrative
pronoun (Arabuli, p. 242). I agree with this opinion. As for the pronouns
ეს es – ეგ eg – ის is, according to A. Arabuli and Z. Peikrishvili, they
serve as personal pronouns in collocation with verbs and as demonstrative
pronouns in collocation with nouns.
I share the opinion that in collocation with the noun ეს es – ეგ eg –
ის is act as demonstrative pronouns. However, in my opinion, even in
collocation with the verb, the pronouns ეს es and ეგ eg preserve their
demonstrative meaning, because their semantics always implies deixis
(denoting closeness to the first or second person). Due to this fact, I
argue that these pronouns should always be classified as demonstrative
pronouns.
As for the pronoun ის is, which is used in collocation with the verb,
in the absolute majority of cases, it acts as a personal pronoun. However,
in some contexts, it can perform the function of a demonstrative
pronoun; for instance: ან ეს მოვიდეს, ან ის an es movides an is
“either this one or that one should come”.
Thus, the pronoun ის is should be included in two different groups,
namely, it should be considered as a demonstrative pronoun in the
opposition: ეს es – ეგ eg – ის is “this –that”; and as a personal pronoun
in the opposition: მე me – შენ shen – ის is “I, you, he/she/it”
THE HEROIC-HISTORICAL BALLAD “KHEVSURIANS IN THE BATTLE OF GORI”
No full textA significant part of poetic texts and prose narrations about King Erekle was written down in the second half of the 19th-early 20th century, about a century after king’s reign. Thus, although there are many artistic elements, mythological archetypes and anachronisms in the narrations of King Erekle’s cycle, these texts still provide an opportunity to restore historical reality. The stories related to the hero king could not completely be passed into mythology.
The verses of the cycle of Erekle II, depicting the battles under the leadership of the king, are distinguished by more reality, because some of them are created according to the testimony of eyewitness to the battles of King Erekle. In the poetic and prose texts depicting the battles of King Erekle, an unmistakable sense of authenticity is created by the specific geographical environment where the battle took place, by the abundance of toponyms and microtoponyms. The folk verses of this cycle outstanding fighters and public heroes are presented with their names and various ways of confirming their identity, which further strengthens the reality of the narrative conveyed in the text.
The ballad of the heroic-historical genre “Khevsurians (East Georgian highlanders – Kh.M.) in the Battle of Gori”, which has reached us in several versions, tells about the events of 1744, one of the episodes of the battle of King Erekle against Givi Amilakhvari and Yusuf Pasha. The verses consist of several parts.
The verse “Khevsurians in the Battle of Gori” is an extremely important folk work. It presents important details of the relationship between King Erekle and Khevsurians; sacred elements of the traditional existence of the military-religious society of Khevsureti; the identity of the Khevsurians fighting under the flag of King Erekle; the circumstances of the battle; the poem enriches our knowledge of Khevsurian oral tradition. It is true that this folk work depicts the participation of the Khevsurians in the Battle of Gori, but it is possible that elements of other battles were also included in it. This is evidenced by the tragic end of the poem. Actually, it is known that the battles of Gori and Surami ended with the victory of King Erekle. On the one hand, the ballad could have been created with the genre characteristics of the traditional Khevsurian heroic “song”. In such heroic ballads, the protagonist always dies at the end. On the other hand, as an oral text, it may have been influenced by the dramatic events of the Krtsanisi Battle, and the mournful culmination of the poem was formed later
