Abakhazian and South Ossetian Conflict
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Georgia/Abkhazia
HUMAN RIGHTS WATCH ARMS PROJECT HUMAN RIGHTS WATCH/HELSINKI March 1995 Vol. 7, No. 7 GEORGIA/ABKHAZIA: VIOLATIONS OF THE LAWS OF WAR AND RUSSIA'S ROLE IN THE CONFLICT CONTENTS I. EXECUTIVE SUMMARY, RECOMMENDATIONS............................................................................................................5 EVOLUTION OF THE WAR.......................................................................................................................................6 The Role of the Russian Federation in the Conflict.........................................................................................7 RECOMMENDATIONS...............................................................................................................................................8 To the Government of the Republic of Georgia ..............................................................................................8 To the Commanders of the Abkhaz Forces .....................................................................................................8 To the Government of the Russian Federation................................................................................................8 To the Confederation of Mountain Peoples of the Caucasus...........................................................................9 To the United Nations .....................................................................................................................................9 To the Organization on Security and Cooperation in Europe..........................................................................9 -
The View from Abkhazia of South Ossetia Ablaze
Central Asian Survey Vol. 28, No. 2, June 2009, 235–246 The view from Abkhazia of South Ossetia ablaze Paula Garbà Department of Anthropology, University of California, Irvine, USA The Abkhazian and South Ossetian perspectives on the fighting between Georgians and South Ossetians in August 2008 could not be heard above the noise generated around the geopolitical implications of the larger Russian–Georgian clash. The population of Abkhazia experienced the violence in South Ossetia as though it was occurring on their own territory. This confirmed their complete lack of trust in the Georgian government’s commitment to peaceful resolution of the conflicts. In addition, they were disappointed with what they regarded as the international community’s absence of criticism of Georgia’s actions and lack of concern for the safety and well-being of the South Ossetians. Russia’s recognition of South Ossetia’s and Abkhazia’s independence has taken the question of Georgia’s territorial integrity off the negotiation table indefinitely. It also has set back the formal peace process with both South Ossetia and Abkhazia. An essential way forward, toward establishing trust as a necessary foundation for progress in the political negotiations, would be for the US and other interested countries to engage with the people of Abkhazia and South Ossetia at all levels, demonstrating credible and consistent concern for the safety and well being of all the people affected by the conflict. Keywords: conflict; culture; Abkhazia; South Ossetia Introduction Georgian–Abkhazian official relations since the end of the 1992–1993 war have offered little common ground for a mutually acceptable resolution. -
The Security of the Caspian Sea Region
16. The Georgian–Abkhazian conflict Alexander Krylov I. Introduction The Abkhaz have long populated the western Caucasus. They currently number about 100 000 people, speak one of the languages of the Abkhazo-Adygeyan (west Caucasian) language group, and live in the coastal areas on the southern slopes of the Caucasian ridge and along the Black Sea coast. Together with closely related peoples of the western Caucasus (for example, the Abazins, Adygeyans and Kabardians (or Circassians)) they play an important role in the Caucasian ethno-cultural community and consider themselves an integral part of its future. At the same time, the people living in coastal areas on the southern slopes of the Caucasian ridge have achieved broader communication with Asia Minor and the Mediterranean civilizations than any other people of the Caucasus. The geographical position of Abkhazia on the Black Sea coast has made its people a major factor in the historical process of the western Caucasus, acting as an economic and cultural bridge with the outside world. Georgians and Abkhaz have been neighbours from time immemorial. The Georgians currently number about 4 million people. The process of national consolidation of the Georgian nation is still far from complete: it includes some 20 subgroups, and the Megrelians (sometimes called Mingrelians) and Svans who live in western Georgia are so different in language and culture from other Georgians that it would be more correct to consider them as separate peoples. Some scholars, Hewitt, for example,1 suggest calling the Georgian nation not ‘Georgians’ but by their own name, Kartvelians, which includes the Georgians, Megrelians and Svans.2 To call all the different Kartvelian groups ‘Georgians’ obscures the true ethnic situation. -
Second Report Submitted by the Russian Federation Pursuant to The
ACFC/SR/II(2005)003 SECOND REPORT SUBMITTED BY THE RUSSIAN FEDERATION PURSUANT TO ARTICLE 25, PARAGRAPH 2 OF THE FRAMEWORK CONVENTION FOR THE PROTECTION OF NATIONAL MINORITIES (Received on 26 April 2005) MINISTRY OF REGIONAL DEVELOPMENT OF THE RUSSIAN FEDERATION REPORT OF THE RUSSIAN FEDERATION ON THE IMPLEMENTATION OF PROVISIONS OF THE FRAMEWORK CONVENTION FOR THE PROTECTION OF NATIONAL MINORITIES Report of the Russian Federation on the progress of the second cycle of monitoring in accordance with Article 25 of the Framework Convention for the Protection of National Minorities MOSCOW, 2005 2 Table of contents PREAMBLE ..............................................................................................................................4 1. Introduction........................................................................................................................4 2. The legislation of the Russian Federation for the protection of national minorities rights5 3. Major lines of implementation of the law of the Russian Federation and the Framework Convention for the Protection of National Minorities .............................................................15 3.1. National territorial subdivisions...................................................................................15 3.2 Public associations – national cultural autonomies and national public organizations17 3.3 National minorities in the system of federal government............................................18 3.4 Development of Ethnic Communities’ National -
Russia the Ingush-Ossetian Conflict in the Prigorodnyi Region
Russia Page 1 of 32 RUSSIA THE INGUSH-OSSETIAN CONFLICT IN THE PRIGORODNYI REGION Human Rights Watch/Helsinki Human Rights Watch New York · Washington · London · Brussels Copyright © May 1996 by Human Rights Watch. All rights reserved. Printed in the United States of America. Library of Congress Catalogue Number: 96-75960 ISBN: 1-56432-165-7 ACKNOWLEDGMENTS This report is based on a trip to the Republic of Ingushetiya, hereafter Ingushetiya, and the Republic of North Ossetia- Alaniya, hereafter North Ossetia, both states of the Russian Federation, from August 11-19, 1994. Until 1994, North Ossetia was the North Ossetian Autonomous Soviet Socialist Republic (ASSR), a part of the former Soviet Union. Until 1992, Ingushetiya was part of the Checheno-Ingush Autonomous Soviet Socialist Republic (ASSR), and was also part of the former Soviet Union. Human Rights/Helsinki representatives visited Vladikavkaz, Kartsa, Chermen, Tarskoye, Kurtat, Dachnoye, and Maiskii in North Ossetia and Nazran and Gaziyurt in Ingushetiya. Jeri Laber and Rachel Denber edited the report, and Shira Robinson provided production assistance for its publication. Human Rights Watch/Helsinki thanks both North Ossetian and Ingush authorities as well as officials from the Russian Temporary Administration (now the Temporary State Committee) for their cooperation with the mission participants. Human Rights Watch/Helsinki would like to express our appreciation to all those who read the report and commented on it, including Prof. John Collarusso of McMaster University. We would also like to thank the members of the Russian human rights group Memorial, who provided generous assistance and advice. In 1994 Memorial published an excellent report on the conflict in the Prigorodnyi region, "Two Years after the War: The Problem of the Forcibly Displaced in the Area of the Ossetian-Ingush Conflict." Finally, we would like to thank the Carnegie Corporation of New York, the Henry Jackson Fund, the Merck Fund and the Moriah Fund for their support. -
Genetic Analysis of Male Hungarian Conquerors: European and Asian Paternal Lineages of the Conquering Hungarian Tribes
Archaeological and Anthropological Sciences (2020) 12: 31 https://doi.org/10.1007/s12520-019-00996-0 ORIGINAL PAPER Genetic analysis of male Hungarian Conquerors: European and Asian paternal lineages of the conquering Hungarian tribes Erzsébet Fóthi1 & Angéla Gonzalez2 & Tibor Fehér3 & Ariana Gugora4 & Ábel Fóthi5 & Orsolya Biró6 & Christine Keyser2,7 Received: 11 March 2019 /Accepted: 16 October 2019 /Published online: 14 January 2020 # The Author(s) 2020 Abstract According to historical sources, ancient Hungarians were made up of seven allied tribes and the fragmented tribes that split off from the Khazars, and they arrived from the Eastern European steppes to conquer the Carpathian Basin at the end of the ninth century AD. Differentiating between the tribes is not possible based on archaeology or history, because the Hungarian Conqueror artifacts show uniformity in attire, weaponry, and warcraft. We used Y-STR and SNP analyses on male Hungarian Conqueror remains to determine the genetic source, composition of tribes, and kin of ancient Hungarians. The 19 male individuals paternally belong to 16 independent haplotypes and 7 haplogroups (C2, G2a, I2, J1, N3a, R1a, and R1b). The presence of the N3a haplogroup is interesting because it rarely appears among modern Hungarians (unlike in other Finno-Ugric-speaking peoples) but was found in 37.5% of the Hungarian Conquerors. This suggests that a part of the ancient Hungarians was of Ugric descent and that a significant portion spoke Hungarian. We compared our results with public databases and discovered that the Hungarian Conquerors originated from three distant territories of the Eurasian steppes, where different ethnicities joined them: Lake Baikal- Altai Mountains (Huns/Turkic peoples), Western Siberia-Southern Urals (Finno-Ugric peoples), and the Black Sea-Northern Caucasus (Caucasian and Eastern European peoples). -
Georgia - Researched and Compiled by the Refugee Documentation Centre of Ireland on 28 August 2009
Georgia - Researched and compiled by the Refugee Documentation Centre of Ireland on 28 August 2009 Information on difficulties facing Ossetians living in Georgia. Information on difficulties for people in mixed marriages (i.e. Georgian/Ossetian) and their children in Georgia and Ossetia. Information on the current situation of Ossetians living in Georgia was scarce among sources available to the Refugee Documentation Centre. The Georgian newspaper Rezonansi reported a government statement denying any persecution of Ossetions in Georgia as follows: Georgian officials and NGOs have denied Russian and Ossetian media reports on the persecution of Ossetians in Georgia proper and on the Ossetians leaving their homes throughout Georgia because of the persecution. They consider it not true , suspecting that the Russians and separatists are disseminating such reports to justify ethnic cleansing of Georgians in Tskhinvali region carried out by the Tskhinvali puppet regime and the Russian occupation troops. (Rezonansi (6 November 2008) Officials, NGOs deny persecution of Ossetians in Georgia proper) In a section titled Moscow trying to justify ethnic cleansing of Georgians this report states: With the help of Russian news channels, the Tskhinvali puppet regime is deliberately spreading untrue information about the persecution of ethnic Ossetians and the misappropriation of their property , today's statement by the Ministry of State for Reintegration reads. They make up fact and then report as if lots of ethnic Ossetians were leaving Georgia. I declare that these so-called 'facts' are not true and aim to justify ethnic cleansing of Georgians in Tskhinvali region carried out by Russia, the Tskhinvali puppet regime, and the occupation troops, and breed strife in the centuries-old, good-neighbourly relations between Ossetian and Georgian people. -
Mountain Constantines: the Christianization of Aksum and Iberia1
Christopher Haas Mountain Constantines: The Christianization of Aksum and Iberia1 At the beginning of the fourth century, Ezana I of Aksum and Mirian III of Iberia espoused Christianity, much like their better-known contempo- rary, Constantine the Great. The religious choices made by the monarchs of these two mountain polities was but one stage in a prolonged process of Christianization within their respective kingdoms. This study utilizes a comparative approach in order to examine the remarkably similar dynam- ics of religious transformation taking place in these kingdoms between the fourth and late sixth centuries. The cultural choice made by these monarchs and their successors also factored into, and were infl uenced by, the fi erce competition between Rome and Sassanian Persia for infl uence in these stra- tegically important regions. In September of 324, after his victory at Chrysopolis over his erstwhile impe- rial colleague, Licinius, the emperor Constantine could look out over the battlefi eld with the satisfaction that he now was the sole ruler of the Roman world. Ever since his public adherence to the Christian God in October of 312, Constantine had been moving slowly but steadily toward more overt expressions of favor toward Christianity through his avid patronage of the Church and his studied neglect of the ancient rites. For nearly eight years after his conversion in 312, Constantine’s coinage continued to depict pagan deities like Mars and Jupiter, and the Christian emperor was styled “Com- panion of the Unconquerable Sun” until 322.2 Christian symbols made only a gradual appearance. This cautious attitude toward religion on the coins can be ascribed to Constantine’s anxiety to court the loyalty of the principal 1 The following individuals generously shared with me their suggestions and assistance: Niko Chocheli, Nika Vacheishvili, David and Lauren Ninoshvili, Mary Chkhartishvili, Peter Brown, and Walter Kaegi. -
RETURN of the CIRCASSIAN WORLD: MAY the FORCE BE with YOU Written for the Return of the Circassian World Website on January 2018 by Jade Cemre Erciyes
RETURN OF THE CIRCASSIAN WORLD: MAY THE FORCE BE WITH YOU written for the return of the Circassian World Website on January 2018 by Jade Cemre Erciyes When Metin Sönmez, the renowned creator of the CircassianWorld and AbkhazWorld Websites, besides many others, asked me to write an article for the return of the CircassianWorld by the beginning of 2018, after a break of more than 4, I got very excited. There were so many things to tell about what it meant for me in the past, what it means for me today, and what it will mean for academics, researchers or journalists working on the Circassian people the moment it becomes online. It is not that easy to start writing this article from its main topic for various reasons. First of all, someone, not much knowledgeable about Circassians may be reading this piece. Besides, I do not want to just narrate a self-reflexive story or a list of key points acknowledging the value of the CircassianWorld. I decided to design this paper as a resource for researchers who may, one day, be interested in the development of the Circassian scholarship. To reflect upon this, it is important for me to start with a short introduction about the earliest works on the Circassian people and the Caucasus1. This is followed by a short review of works focusing on the diasporisation of the Circassians – or in other words, the events of the 19th Century2. This part is a response to a question that I frequently hear in the diaspora which I had been meaning to write for a long time (and I do in my forthcoming book in Turkish). -
Siposjános Angol Karacsáj.Indd
János Sipos – Ufuk Tafkul KARACHAY-BALKAR FOLKSONGS János Sipos – Ufuk Tafkul KARACHAY-BALKAR FOLKSONGS Institute for Musicology of the Research Centre for the Humanities of the Hungarian Academy of Sciences – L’Harmattan Budapest, 2015 The fi eldwork lasting 10 years were supported by the Stein-Arnold Exploration Fund of the British Academy (2010), the Mellon Fellowship for Research in Turkey (2005, 2011) and the Hungarian Scientifi c Research Fund (OTKA K-42461, K-67997) The publication of the book was supported by the Hungarian Scientifi c Research Fund (OTKA PUB 113373) Photos made by: János Sipos and Ufuk Tavkul English translation by Judit Pokoly © János Sipos, 2015 © Institute for Musicology of the Research Centre for the Humanities, the Hungarian Academy of Sciences, 2015 © L’Harmattan, 2015 ISBN 978-963-414-083-2 L'Harmattan France 5-7 rue de l'Ecole Polytechnique 75005 Paris T.: 33.1.40.46.79.20 Email: [email protected] L'Harmattan Italia SRL Via Degli Artisti 15 10124 TORINO Tél : (39) 011 817 13 88 / (39) 348 39 89 198 Email: [email protected] L’Harmattan Hungary: L’Harmattan Könyvesbolt Párbeszéd Könyvesbolt 1053 Budapest, Kossuth L. u. 14–16. 1085 Budapest, Horánszky utca 20. Tel.: 267-5979 www.konyveslap.hu [email protected] www.harmattan.hu Editor in chief: Ádám Gyenes Design: Gábor Kardos, cover design: László Kára Printed and bound by Séd Nyomda, general director: Szilvia Katona CONTENTS PREFACE . 7 INTRODUCTION . 7 IN THE WAKE OF THE EASTERN CONNECTIONS OF HUNGARIAN FOLK MUSIC . 11 Report on my fi eldwork series in researching folk music . -
Tales of the Narts: Ancient Myths and Legends of the Ossetians
IntRODUctION THE OSSETIAN EpIC “TALES OF THE NARTS” VASILY IvANOVICH ABAEV 1 w CYCLES, SubjECTS, HEROES In literary studies it is established that the epic poem passes through sev- eral stages in its formation. To begin we have an incomplete collection of stories with no connections between them, arising in various centers, at various times, for various reasons. That is the first stage in the formation of the epic. We cannot as yet name it such. But material is in the process of preparation that, given favorable conditions, begins to take on the out- lines of an epic poem. From the mass of heroes and subjects a few favorite names, events, and motifs stand out, and stories begin to crystallize around them, as centers of gravity. A few epic centers or cycles are formed. The epic enters the second stage of cycle formation. In a few instances, not all by any means, it may then attain a third stage. Cycles up to now unconnected may be, more or less artificially, united in one thematic thread, and are brought together in one consistent story, forming one epic poem. A hyper- cyclic formation, if one can use such a term, takes place. It may appear as the result of not only uniting several cycles, but as the expansion of one favorite cycle, at the expense of others less popular. This is the concluding epic phase. The transformation to this phase is frequently the result of individual creative efforts. For instance, the creation of the Iliad and the Odyssey Opposite page: A beehive tomb from the highlands of North Ossetia. -
Church – Consolidating the Georgian Regions
Church – Consolidating the Georgian Regions Metropolitan Ananya Japaridze Saint Ilia the Righteous said from the very establishment of the holy Church of Georgia, that it presented a strong power consolidating the whole population of the state. It was not locked within the narrow ethnic borders but was the belonging of different ethnos residing in the state. According to Holy Writ, it never differentiated Hellenist from Jew, Georgian from non-Georgian, as its flocks were children of Georgia with mutual responsibility to the country and citizenship. Even Saint Nino, founder of the Georgian Church, came from Kapadokia. Saint of Georgian Church, martyr Razhden, and Saint Evstati Mtskheteli were Persian. Famous 12 fathers struggling against fire-worship and Monophysitism were Assyrian (Syrian). Neopyth Urbani Episcope was Arabian. The famous Saint Abo Tbileli came from Arabia too. The Saint Queen Shushanik was Armenian etc. The above list shows that Georgian church unified all citizens of the country in spite of their ethnic origin. At the same time, the Georgian church always used to create a united cultural space. The Georgian Church was consolidating regions and different ethnic groups of Georgia. The Georgian language was the key factor of Georgian Christian culture. Initially, Georgian language and based on it Georgian Christian culture embraced whole Georgia, all its regions. Divine services, all church acts, in mountains and lowlands from the Black Sea to Armenia and Albania were implemented only in Georgian language. Georgian language and Georgian culture dominated all over the Georgian territory. And just this differentiates old Georgia from the present one. It’s evident that the main flocks of Georgian Church were Georgians of West, South and East Georgia.