dro msvidobisa #3, 2001

Transcription

1 dro msvidobisa #3, 2001 Hands off Free Media! There is No Alternative to Reconciliation and Nonviolent Settlement of the Abkhazia Problem samoqalaqo dialogis~ sainiciativo jgufis mimartva saqartvelos mosaxleobasa da saqartvelos xelisuflebas dioniji sandoli da paradigmatuli gardatexa CvenSi denis sandole / paradigmebi, Teoriebi da metaforebi konfliqtis mogvarebasi: SeTanxmeba Tu dabneuloba? SoTa nadirasvili / saqartvelos Tavisufal qveynad Camoyalibebis problemebi nino wiklauri / sqesta konfliqti da ojaxi gaga nijaraze / Zveli biwebi Ho-Won Jeong - Redefining Third Party Roles in Peace Building ho uan Jongi / msvidobis mseneblobis processi mesame mxaris rolis axleburi gansazrvra Ho-Won Jeong / Feminist Understandings of Violence Dena L.Hawes / Artists of Color: De-Constructing Racism, Multiculturalism and Identity Politics dina houzi / feradkaniani xelovani: rasizmis, multikulturizmis da identurobis politikis dekonstruqcia Johan Galtung / September : Diagnisis, prognosis, Therapy dalai lama / sulierebis ganzomilebani George Margvelashvili / Next comes Democracy: of this the origin and nature have still to be considered by us lika kviwinasvili / Zaladoba Tbilisis qucebsi Cemi msvenieri ledi - rian aisleri rian aisleri / Tasi da maxvili dali berekasvili / erti cnebis garkvevisatvis

2 Salva kedia / me miyvars elaiza duliti an ori sityva klasobrivi Sovinizmis Sesaxeb gio mgelaze / bluzi omis mere magda CinijiSvili / warwera kedelze usangi xasxasasvili / mudmivi kategoriebi damtavrda: xelovnebis axleburi gansazrvra Ushangi Has-hasashvili / Forever is all over: the perpetual re-definition of art Tamuna / Flowers dato marraze / samsxverplo cxeni Revaz Tabukashvili Jr. / The girl, Who looks like you irakli kakabaze / siyvarulis doqtrina Hands off Free Media! Statement of International Center on Conflict and Negotiation on the recent events in Georgia (published in the Georgian press and spread via Internet) October 30, 2001 the state security raids on the office of the independent Georgian TV company Rustavi 2 and the following waves of public protest have attracted wide attention. Politicians and representatives of different social groups have demonstrated a kind of unanimity that has not been observed for a long while; the happening has been appraised as an unintelligent attempt of the government, which totally lost credit of the public confidence, to underpin its power while in fact attacking free mass media, abusing existing remnants of democracy and overall apparently violating legal norms. No intelligent citizen, being an adherent of the future of Georgia, can ignore such an assessment. The acts of protest might be emotionally over-charged which is understandable. But it would be erroneous to claim and blame the demonstrators in sponsoring destabilization, where the power agencies themselves push the society towards destabilization. It is still not clear what exactly happened on 30 October, who backed those events and whose interests did they serve. Though whatever the end results, undoubtedly the happening was a logical consequence of President Shevardnadze s internal politics. President Shevardnadze, whatever are praises for his political talents, still is the descendant of the old Nomenklatura system and his understanding of state building hardly desists from old Soviet stereotypes. His political course brought about the short-lived stabilization during , but afterwards the situation turned worse year by year. The reasons for Shevardnadze s failure in this regard have to be sought in the inherent tribulations of the Soviet-type management that he still pursues. We will avoid the discussions on overwhelming corruption and economic short fallings that turned into indispensable components of this system but emphasize only a single factor, that is directly related to 30 October events. As a matter of fact, security, police and other power structures moved beyond the spheres of social control and placed themselves above the rule of law. Apart from establishing a policing regime in the country, such a practice also helps the rapid

3 degradation and degeneration of ruling structures themselves. The employees of the privileged agencies loose the sense of reality, imagine themselves as unrestrained proprietors and rulers of the country and pursue respectively the actions that are closer to feeblemindedness than to anything else. One of the major reasons of Soviet collapse was a tendency of intellectually degrading ruling elites coming to power one after another. This, in turn, could be explained by the syndrome of uncontrollability, struggle for privileges and deliberate ejection of progressive minds from recruitment well established in Soviet practice. As we are getting convinced, such a process is unfolding in its classical mode in modern Georgia. Moreover, the process here has been developed much speedier than in the former USSR. There is an urgent need for rapid response to the challenge. We do not intend to start out campaign for radical measures or call for coup d etat since we realize the possibility of destructive impact and outcomes of revolutionary ways and consider that we still have something to loose if such undertakings take place. However, we also realize that the actionoriented anti-corruption policy and structural reforms in security and law-enforcement agencies are to be launched immediately, although people have lost hope for such changes long ago. In other case, the president and the government have to resign and preliminary presidential and parliamentary elections have to be held. There is No Alternative to Reconciliation and Nonviolent Settlement of the Abkhazia Problem Statement of the International Center on Conflict and Negotiation on the Latest Developments in Abkhazia and Their Possible Consequences (spread via Internet) Throughout last years the situation in Abkhazia was periodically deteriorating that resulted into numerous casualties among local peaceful population as well as peacekeepers and international observers. Such a turnout makes all efforts to drive the process of peaceful settlement out of the deadlock virtually unfeasible. The recent outbreak of violence and continuous bloodshed in the region unfolding up to now is of highly destructive potential within the context of the chain of regional conflicts in the Caucasus. These developments are hardly coincidental with wider international events following the terrorist attacks on the United States. Quite naturally there are number of questions that arise: 1) Is this process really spontaneous, uncontrollable and unpredictable, as being presented? Or we deal with well planned provocation aiming to make the Abkhazia issue irresolvable? 2) Who are the actors, and what are means and interests standing behind the escalation of tension in Abkhazia? 3) If the process develops in the same direction as for now, what would be its consequences for Russia-Georgia bilateral relations and the stability in the region overall? The general background for the latest developments in Abkhazia is certainly unfavorable for peaceful negotiations. More specifically, the prevalence of inflexible, rigid positions of principal negotiators on all sides of the process, unwillingness or inability to utilize existing opportunities for discovering common points of interests, rapprochement of positions and, finally, the accomplishment of the mutually acceptable agreement serves as one of the major reasons hampering the peace process. Another factor is adversity of public approaches in Georgian and Abkhazian societies defined by the very strong image of the enemy in people s consciousness. Severe social-economic conditions of people exiled from Abkhazia during the wartime

4 (overwhelmingly ethnic Georgians) makes their psychological status even more vulnerable and turns them into a social group much easier to manipulate. All these only promote further destabilization and aggravation of the situation. Also, inconsistency of Russia s role and policy as a mediator in the process of negotiations and insufficiency of endeavors of international organizations determines the course of such developments. The following conclusions could be drawn from the analysis of current situation (as of mid- October, 2001): The Georgian guerilla groupings (mainly comprising of the displaced persons from Abkhazia) and North-Caucasian paramilitary units participate in current armed clashes on the territory of Abkhazia. Great part of the Georgian public morally supports guerilla activities but cautiously refers to the involvement of the Chechen combatants. The official Tbilisi claims, there is lack of information in regard to these issues (especially, the involvement of North-Caucasian mercenaries in military operations) but increasingly demonstrates its verbal support for the guerilla activities. Only a few non-governmental organizations in Georgia have criticized Georgian power structures for their stated or latent support for the escalation of guerilla actions, and claimed for the immediate termination of bloodshed. The modalities of current process remind in many terms the events of May, 1998 in Gali region on the territory of Abkhazia. The latter brought about new casualties, a new mass exodus of Georgian returnees from Gali, burned villages and housing, stalemated process of negotiations and stronger enmity between the sides to the conflict. The analysis of May, 1998 events led to the logical assumption that the happening was a clear provocation triggered by the forces countering peaceful ways of settlement. Yet those events have not yielded an adequate assessment, notably also not from the side of international organizations involved. It should be noted that present public opinion in Georgia over the ongoing process in Abkhazia is hardly as balanced and moderate as it was in May, 1998 aftermath. By that time, the attitude dominating in public assessments deemed armed clashes and further provocations totally unacceptable stating that Georgian government should not support such menacing undertakings. There is a large and quite influential group of people in Georgia being critical about the prospects of peaceful solution to Abkhazia conflict. They consider military way to be the only feasible option left in order to ensure the restoration of Georgian jurisdiction over territory of Abkhazia. The so called Abkhazia Government in Exile residing in Tbilisi and being empowered by high authorities represents the political center of this platform. Real magnitude of such an approach in Georgian society in not precisely measured. As a matter of fact, at critical points people and groups advocating a military scenario tend to be in the center of public and mass media attention, as well as dominate wide political circles of Georgia that helps them create false impression on the public support for their position, as if being shared by the whole Georgian society. In such cases, we observe certain leftovers of the totalitarian mentality, weakness and disarray of the state authority, mass frustration of the IDPs, and, quite often, the failure to realize and acknowledge that military or any other forcible solution to the problem is principally implausible and impossible. There is a double standard pursued by Georgian officials when, on the one hand, stating their compliance to the UN Security Council resolutions, whereas, on the other hand, many of the same high-rank officials openly speak about their support for escalation of guerilla activities in Abkhazia, and meanwhile bypassing the issue of Chechen militia involvement. There are rumors that Russia might hand back Abkhazia in exchange for Georgia shutting down Pankisi corridor for Chechens. For their part, almost all political forces in Georgia try to use present disposition

5 of circumstances in the political struggle prior to pending elections maximally in favor of their own political campaigns. Traditionally rigid position of the Abkhaz authorities and sources of propaganda controlled by them tend to view the entire peace process merely as a mechanism reinforcing de facto separation of Abkhazia from Georgia proper, and not as a platform for reconciliation and mutually acceptable settlement. Such an approach of the Abkhaz side indeed invokes skepticism and pessimism of Georgian public regarding the perspectives of peaceful regulation of Abkhazia issue and underpins positions of radicals and the war party. Certain military-political circles in Russia deliberately encourage further partition of Abkhazia from Georgia proper conforming their purpose to dismantle the Caucasus region in a manner that would ensure the maintenance of Russian military presence there. It is hard to exclude the possibility of the same forces taking part and sponsoring provocations in Kodori Gorge and the rest of Abkhazia territory. Georgian society and mass media became lately more supportive to guerilla activities. Adherence of such position derives from past experience, namely, inefficacy of negotiation process, absence of tangible progress in defreezing the conflict, failure of long debated repatriation of refugee and IDPs, etc. unfolding, in turn, against the background of deep political crisis in Georgia, ( in given conditions none may start allegations against the other, since everybody fights via means available ). In addition, the moral intricacy of the situation accentuated lately the unanimity of public opinion around the ultimate demand for Russian (nominally CIS) peacekeepers withdrawal from the conflict zone, while distracting attention from other more delicate questions still to be answered. The request for the withdrawal could be viewed from another angle: the question here is to ensure that virtual Georgia-Abkhazia border guards who have discredited themselves as peacekeepers leave the territory, might open an opportunity for Tbilisi to regulate bilateral relations with Sukhumi without an intermediary. But how is this option compatible with risky manifestations of Georgian officials support to guerilla activities? Could we speak about any direct bilateral negotiations at all under given circumstances? The stance of ICCN is that the Georgian government has to enact all measures at hand to immediately terminate armed confrontation in Abkhazia, clearly and strictly address such a course of developments as unacceptable, especially criticize any further encouragement or support of the war, denounce provocation, which turned already into death tool of many and now endangers last hopes for peaceful settlement to disappear. We call Georgian, Abkhazian and Russian politicians for mobilizing their efforts to reach rapidly an adequate agreement. We consider it a necessity to urgently organize an international conference on Abkhazia under the aegis of international organizations and adopt respective document on non-resumption of hostilities by the sides to the conflict. sazogadoebrivi gaertianeba `samoqalaqo dialogis~ sainiciativo jgufis mimartva saqartvelos mosaxleobasa da saqartvelos xelisuflebas

6 Cven, sazogadoebrivi gaertianeba samoqalaqo dialogisatvis sainiciativo jgufis wevrebs, ar SegviZlia ar avimarlot xma masin, rodesac saqartvelo darupvis piras dgas. amis nateli dadasturebaa axlaxans afxazetsi fartomasstabiani omis provocirebis mcdeloba, yovelgvar avantiurebze wamsvleli politikuri da saxelisuflebo jgufebis sayoveltaod gabatonebuli korufcia, Zalovani struqturebis yovlad uzneo arviraxsniloba sakutar mosaxleobastan urtiertobasi da qveynis pirveli piris gasaocari umoqmedoba katastrofis winase myofi qveynisatvis aset sasinel periodsi. Cvens mier Catarebuli kvlevisa da analizis Sedegad irkveva, rom yvelaferi es jawvia im saerto gegmasi, romelic miznad isaxavs saqartvelos saxelmwifoebriobis imdenad dasustebas, rom qveyanam sabolood dakargos damoukidebloba. amisatvis mtavari gasatamasebeli karti isev da isev afxazetis sakitxi xdeba. Cven kargad gvaxsovs, Tu ra roli itamasa afxazetis sakitxma saqartvelos erovnulganmatavisuflebeli mozraobis dasawyissi saqartvelos damoukideblobis drosis qves eris gaertianebisatvis rusetis imperiisagan, saxelmwifoebrivi damoukideblobis mosa-poveblad wels afxazetis Tema gamoiyeneba imisatvis, rom saqartvelom dakargos ase Znelad mopovebuli damoukidebloba da isev gadaiqces nomenklaturuli feodalizmis anklavad. amas xels uwyoben pirvel rigsi saqartvelosi arsebuli reaqciuli wreebi, romeltatvisac arafers nisnavs saxelmwifoebrivi interesi. bolo dros askarad gamoikveta destabilizaciis mosurne erti SexedviT sruliad gansxvavebuli Zalebis gaertianeba da interesta Tanxvedra. afxazetis konfliqtis samxedro gzit gadawyvetis yovelgvari mcdeloba sinamdvilesi azlierebs rusetis faqtors saqartvelosi da mtlianad kavkasiasi. Cveni azrit, ar aris SemTxveviTi, rom saqartvelosi garkveuli politikuri Zalebi xels uwyoben am saxifato process. Cven vsvamt ramdenime metad mtkivneul kitxvas: 1. vin daafinansa CeCenTa SeiaraRebuli razmebis gadayvana afxazetis teritoriaze? 2. rogoria Zalovan struqturata roli am avantiurasi? 3. vin axdens saqartvelos masobrivi informaciis sasualebebis monopolizacias? vin yidulobs sakomunikacio sivrces saqartvelosi? 4. ratom ar aris gamwvirvale sxvadasxva cnobil oligarqta morvaweoba da mati SesaZlo roli samxedro da sxva saxis avantiurebsi? 5. ratom ar uwyobs xels saqartvelos xelisufleba saxalxo diplomatiis warmoebas qartvelebsa da afxazebs Soris, ristvisac didi Tanxebi iyo mirebuli? 6. vis interesebsia qartveli eris ketilmezobluri urtiertobis gafuweba CrdilokavkasielebTan? 7. ratom ar xdeba im Sedegebis gatvla da prognozireba, rac mohyveba saomari moqmedebebis spontanur eskalacias?

7 8. ratom swiravs saqartvelos xelisufleba devnilebsa da afxazetis mosaxleobas da ratom ar dgams qmedit nabijebs am problemis msvidobianad mogvarebisatvis? Cven velit pasuxebs am kitxvebze. winaarmdeg SemTxvevaSi mivmartavt protestis mwvave formebs. samoqalaqo dialogis sainiciativo jgufis saxelit: giorgi xucisvili zviad bokucava irakli kakabaze givi gigauri (gamoqveynda saqartvelos presasi da gavrcelda internetit) dioniji sandoli da paradigmatuli gardatexa CvenSi doqtori denis jei di sandole, anu italiurad rom vtqvat, dioniji sandoli, Zalian kargad nacnobi saxe-lia konfliqtologiisa da socialur mecnierebata samyarosi. qristofer mitceltan da maiql benqstan ertad igi iyo im mecnierta jgufis wevri, romelmac musaoba daiwyo jon bartonis xelmzrvanelobit da daamusava Zireul adamianur motxovnilebata Teoriuli da praqtikuli safuzvlebi ian wlebsi bihevieristul fsiqologiaze, ganmatavisuflebel politikur mecnierebaze da progresul saertasoriso samartalze dayrdnobili mati mozrvreba agebs namdvili msvidobis winapirobas, romelic eyrdnoba samartlian adamianur urtiertobebs. ar arsebobs msvidoba samartlis garese! es sityvebi xsirad ismoda samoqalaqo uflebebis dacvis mozraobis mimdinareobisas. denis sandole da misi kolegebi yoveltvis am filosofiis ertgulni iyvnen. doqtorma sandolem ganatleba amerikisa da inglisis sauketeso saganmanatleblo dawesebulebebsi miiro. londonis universitetsi iyo doqtori bartonis studenti isev da isev qristofer mitceltan ertad. swored aq eyreba safuzveli 60-iani wlebis SuagulSi Zireuli adamianuri motxovnilebebis Teoriasa da konfliqtebis mogvarebis fasilitatorul praqtikas wels jorj meisonis universitetsi (ass) ixsneba msofliosi pirveli konfliqtebis analizisa da mogvarebis centri brian vejis xelmzrvanelobit da denis sandolec ert-erti pirvelia, vinc

8 konfliqtologiis swavleba daiwyo magistraturasi da 1987 wlidan doqtoranturasi. denis sandole iyo agretve is adamiani, romelmac Seqmna msofliosi uzlieresi konfliqtologiuri skola jorj meisonis universitetsi, moizida ra socialuri mecnierebis iseti grandebi, rogorebic arian jon bartoni, qristofer mitceli, meri klarki, iohan galtungi, rajmohan gandi, misel le baroni, sendi Seldelini, ricard rubinstaini, ho uan Jongi da sxvebi. doqtori sandole gamoirceva Tavisi mecnieruli midgomit da is mkvetr aqcents aketebs gonismier sawyisze. agretve igi sakutar Tavs Tvlis Segnebul humanistad, romelic Jan Jak rusosa da volteris gzis gamgrzelebelia. is iyo pirveli, romelmac wamoayena paradigmatuli gardatexis idea socialur mecnierebasi. Tomas kunis nasromis mecnieruli revoluciebis struqturaze dayrdnobit man gaaketa metad mnisvnelovani naxtomi politikur azrovnebasi. ratom unda iyos Zaladobaze dayrdnobili realpolitika - ertaderti saazrovno kategoria. sandole iwyebs alternativis Ziebas, Tanac iseti humanisturi alternativisa, romelic Zaladobas aucileblad ar miicnevs wels is aqveynebs Tavis cnobil werils, romlis qartul Targmansac gtavazobt Cvens JurnalSi. imedi gvaqvs, saqartvelosi SesaZlebeli iqneba axali paradigmis gamozebna, romlis Tanaxmadac Cven ara gvaqvs mosjili ertmanetis Wama da dominacia. agretve, imedi gvaqvs, denis sandoles naazrevi sasargeblo iqneba momavali saxelmwifo morvaweebisatvis da msvidobis mosurne adamianebisatvis. paradigmebi, Teoriebi da metaforebi konfliqtsa da konfliqtis mogvarebasi: SeTanxmeba Tu dabneuloba? denis sandole Sesavali nebismieri mcdeloba, konfliqtebis warmosobis regionebi rukaze iqnas arnisnuli, inteleqtualur varjisze metia, radgan konfliqtis monawile mxareebi ganagrzoben Zaladobas. isini ar cdiloben daexmaron konfliqtis mogvarebit dainteresebul mxareebs konfliqtebis mogvarebis gzebis ZiebaSi. ismis kitxva: SegviZlia Tu ara Cven, konfliqtebis analitikosebs, konfliqtebis mogvarebis Teoretikosebsa da praqtikosebs, msvidobis mkvlevarebsa da `sxva dainteresebul pirebs~, raimes Tqma Zaladobrivi konfliqturi situaciebis Sesaxeb? SegviZlia Tu ara, konfliqtsi monawile mxareebs konfliqtis mogvarebis misarebi gzebi SevTavazoT? tomas kunma gaakritika kartezianuli midgomis `unaklo arqma~ da ganacxada, rom mecnierebisa da `WeSmaritebis mraradebelta~ mier arqmuli realoba mati Sinagani principebidan momdinareobs. Sesabamisad, es paradigmebi ertmanetisagan gansxvavdeba da realobis mravalgvari suratebi yalibdeba; warmoisoba realobisadmi gansxvavebuli midgomebi.

9 yvelaferi, rac exeba mecnierebs, unda gvexebodes Cvenc. rogorc arnisnavs ser karl poperi (1959, gv. 22), mecnieruli codna aris `vrclad dawerili, sayoveltaod gaziarebuli codna~. mecnierebasi arsebobs realobis~ ganmsazrvreli, gansxvavebuli da, xsir SemTxvevaSi, winaarmdegobrivi koncefciebi. amis Sedegad, paradigmebis~ koncefcia dakavsirebulia konfliqtebsa da konfliqtebis mogvarebastan, sadac monawile mxareebi mzad arian msxverpli gairon sakutari msoflmxedvelobis dasacavad. arsebobs otxi saertasoriso da pirovnebatsorisi paradigma, romelic nebismier doneze ukavsirdeba konfliqtebsa da mati mogvarebis gzebs: (1) politikuri realizmi anu realpolitika; (2) politikuri idealizmi anu idealpolitika, (3) marqsizmi, (4) aramarqsistuli radikaluri azrovneba. pirveli ori paradigma, romelzec qeri saubrobda (1939 weli) didi debatebis~ sagania da radikalurad gansxvavdeba ertmanetisagan. politikuri realizmi anu realpolitika ufro dominanturia, vidre politikuri idealizmi da sami Semadgeneli komponenti gaacnia (ix. sandole, 1984 weli): 1. arwerilobiti realizmi: mosazreba imis Sesaxeb, rom msoflio potenciuri sabrzolo velia; (2) ganmartebiti realizmi: mosazreba arsebuli mdgomareobis mizezebis Sesaxeb: (a) pirveladi mizezi: adamianis qcevis ganmsazrvreli faqtori aris misi uaryofiti genetikuri buneba. nakli, romlitac Cven vibadebit (ix. kostleris mocveneba manqanasi~ 1967 weli); (b) meoradi: saertasoriso doneze ar arsebobs konfliqtis mogvarebis Sesaferisi meqanizmebi. uolci (1959 weli, gv. 232) rusoze saubrisas, arnisnavs, rom `omebi warmoiqmneba imis Sedegad, rom ar arsebobs mati SemaCerebeli meqanizmebi;~ (3) ganmsazrvreli realizmi: Tu uaryofiti biologiuri determinizmi da problemis gadawyvetis meqanizmis ararseboba iwvevs saxelmwifoebis agresias yvela doneze, masin Cven, gadawyvetilebis mimrebebma, yvelaferi unda gavaketot Cveni ZiriTadi interesebis dasacavad: vizrunot sakutari Tavis, rolisa da/an jgufis (eris) gadarcenisatvis. morali~ am SemTxvevaSi aris arnisnuli interesebis warmatebuli ganxorcieleba. realpolitikis mier gansazrvruli samyaro fermkrtalia da xels uwyobs morton doicis mier gansazrvruli konfliqtis mogvarebis winaarmdegobrivi~ procesis warmosobas. aq igulisxmeba Zalaze dafuznebuli, mtruli, konfrontaciuli, nulovani Sedegis mqone, mogeba-wagebis~ midgoma konfliqtis mogvarebisadmi. realpolitika ganmsazrvreli msoflmxedveloba iyo zesaxelmwifoebis politikosebisatvis `civi omis~ periodsi. realpolitika gansazrvravda serbebisa da xorvatebis qcevas xorvatiasa da bosnia-hercogovinasi mimdinare omebis dros, somxebisa da azerbaijanelebis qcevas mtian yarabarsi. realpolitika dremde gansazrvravs sxvadasxva xalxebis qcevas (mag.: CrdiloeT irlandiasi, palestinasa da Sri lankasi). gasakviri ar aris, rom realpolitika da Sesabamisad, winaarmdegobrivi procesebi ukavsirdeba gamanadgurebel Sedegebs.

10 politikuri idealizmis momxreebi, iseve rogorc realistebi, miicneven, rom Zaladobis safrtxe da intensivoba izrdeba (arwerilobiti realizmi), Tumca isini realistebisgan gansxvavebit omisa da Zaladobis gansxvavebul mizezebze miutiteben (ganmartebiti realizmi) aseve problemis gadawyvetis sxva gzebs gvtavazoben (ganmsazrvreli realizmi) idealpolitikosebisatvis Zaladobrivi konfliqtis mizezad mravali faqtori SeiZleba iqces. Zaladobaze reaqcia mravalgvaria da SeiZleba moicavdes rogorc sapasuxo Zaladobas~, ise arazaladobriv sasualebebs, romlebic Secvlis politikur, socialur, ekonomikur da sxva sistemebs imisatvis, rom armoifxvras Zaladobrivi konfliqtis warmosobis pirobebi. konfliqtebis mogvarebis TanamSromlobiTi~ procesebi: arawina-armdegobrivi, arakonfrontaciuli, aranulovani jamis (pozitiuri jamis), mogeba-mogebis~ midgomebi_doicis mier mxardaweras poulobs. idealpolitika konstruqciul SedegebTan asocirdeba. gansxvaveba realpolitikas da idealpolitikas Soris SemdegSi mdgomareobs: `buneba arzrdis winaarmdeg~: realpolitika yuradrebas amaxvilebs adamianis agresiul bunebaze, xolo idealpolitika amtkicebs, rom SesaZlebelia garemosa da, Sesabamisad, qcevis Secvla. uolcis Tanaxmad (1959 weli), pirveli paradigmis TvalTaxedva pesimisturia, xolo meoris - optimisturi. Cvens mier moyvanili danarceni ori paradigma realpolitikisa da idealpolitikis kombinacias warmoadgens. realizmis msgavsad, marqsizmi xazs usvams konfliqtis gardauvalobas (socialur-ekonomikur klasebs Soris). idealizmis msgavsad, marqsizmi ariarebs, rom SesaZlebelia struqturuli cvlileba, gansakutrebit, warmoebis sasualebebis sworad gadanawilebis Sedegad. amave dros, marqsistul TeoriaSi, iseve rogorc idealizmsi, aris mravali koncefcia adamianis bunebis Sesaxeb, romelic damokidebulia garemoze da amit ewinaarmdegeba realizmis mier dadgenil koncefcias adamianis bunebis Sesaxeb (garemos ugulebelyofa). aramarqsistuli radikaluri azrovneba realizmis msgavsia da ariarebs adamianis biologiuri bunebis sizlieres ( adamianis motxovnilebata sizliere msoflios sazogadoebasi~, (ixilet qouti da rosati, 1998 weli), magram idealizmis msagvsad, xazs usvams struqturuli cvlilebebis SesaZleblobas, rac xels Seuwyobs socialuri, politikuri, ekonomikuri da sxva institutebis daaxloebas `adamianis ZiriTad motxovnilebebtan~. aramarqsistuli radikaluri azrovneba, marqsizmis msgavsad, ariarebs cvlilebata aucileblobas, rac gamoiwvevs institutebis motxovnilebebtan daaxloebas _ garemos daaxloeba `adamianis bunebastan~. cvlilebebi xsirad radikalurad xorcieldeba da es, Tavis mxriv, xels uwyobs Zaladobrivi konfliqtebis axali ciklis warmosobas. marqsizmi da aramarqsistuli radikaluri azrovneba, realizmis msgavsad, ariarebs, rom konfliqtebis mogvarebis process (mas xsirad Tan sdevs destruqciuli Sedegebi) Tan axlavs Sejibri. Zalauflebas CamoSorebuli pirovnebebi da umciresobata jgufebi, romelta uflebebic xsirad irrveva, cdiloben Tavidan gansazrvron sakutari urtiertobebi status-kvos mxardamwerebtan ertad, magram arnisnuli mcdelobebi xsir SemTxvevaSi sasargebloa mxolod umravlesobis jgufebisatvis. aramarqsistuli radikaluri azrovneba, idealizmis msgavsad, ariarebs TanamSromlobiTi procesis (mas Tan sdevs konstruqciuli Sedegebi) racionalurobas da mis mnisvnelobas grzelvadiani gadawvetilebis mirebasi gamovlenil konfliqttan dakavsirebit. marqsistuli Teoriisa da aramarqsistuli radikaluri azrovnebis

11 paradoqsi mdgomareobs SemdegSi: Sejibris Tanmxlebi procesebi, romlebic xels uwyoben struqturuli cvlilebebis ganxorcielebasa da TanamSromlobiTi procesebis ganvitarebas, warmosoben TviTgamagrZelebeli Zaladobrivi konfliqtis sistemebs da amit pirdapir ukavsirdebian realistur kategorias (igive bedi SeiZleba ewios idealistur Teorias, romelic mxars uwers `omis warmartvas omis SesaCereblad~). arsebobs konfliqtis gansazrvris ori orientacia (realizmi, idealizmi, marqsizmi da aramarqsistuli radikaluri azrovneba) da konfliqtis mogvarebisadmi ori midgoma (konfrontaciuli da TanamSromlobiTi). aucilebelia gavaanalizot, rom konfliqtis monawile mxareebma SeiZleba ertmanetis Jleta daiwyon, magram isini am gadawyvetilebamde sxvadasxva sawyisi poziciidan (ekvifinaluroba) midian. arsanisnavia, rom konfliqtebis analitikosebi, konfliqtis mogvarebis Teoretikosebi, mkvlevarebi da sxvebi cdiloben nebismier konfliqts an konfliqtis mogvarebis perspeqtivas Sinaarsi mianiwon da moagvaron. piradad me, mircevnia Sevajero (4+2) perspeqtivebi, zogadad gamovikvlio konfliqtis warmosobis mizezebi da pirobebi da movnaxo misi mogvarebis gzebi. qvemot moyvanilia sxvadasxva literaturul wyaroze dafuznebuli `mravalparadigmuli~ gamokvleva, romelic moicavs konfliqtis warmosobis mizezebsa da garemoebebs da misi mogvarebis gzebs. pirvel rigsi, ganvsazrvrav zogiert ZiriTad termins. ZiriTadi terminebi: konfliqti, gamovlenili konfliqtis procesi da agresiulad gamovlenili konfliqtis procesi konfliqti dinamiuri fenomenia (sandoli, 1980, 1986 wlebi), gamovlenili konfliqtis procesi Sedgeba Semdegi fazebisagan: iniciativa, eskalacia, kontrolirebadi mxardawera, Sesusteba, dasasruli/mogvareba. ufro zustad Tu ganvsazrvravt, gamovlenili konfliqtis procesi aris: situacia, romelsic monawileobs ori an meti aqtori, an mati warmomadgenlebi; isini cdiloben daicvan sakutari interesebi, romelic mowinaarmdegisatvis miurebelia da, pirdapir Tu iribad, asusteben mowinaarmdegis SesaZleblobas, miarwios mizans. am gansazrvrebis Tanaxmad, konfliqti uaryofit emocias ar iwvevs. jon bartoni arnisnavs (1972 weli, gv ): `konfliqti, seqsis msgavsad, adamianebs Soris urtiertobebis ZiriTadi SemoqmedebiTi elementia. konfliqti aris sasualeba, romlitac SesaZlebelia materialuri ketildreobis, usafrtxoebis, samartlianobis da pirovnuli ganvitarebis mirweva... konfliqtis arseboba aris garantia imisa, rom sazogadoebis motxovnilebebi dakmayofildeba. konfliqti, seqsis msgavsad, siamovnebis gancdas unda iwvevdes.~ Cemi interesis sagania, aqvt Tu ara konfliqtis monawile mxareebs misi mogvarebis sasualebebi. miuxedavad imisa, airceven Tu ara isini Sejibris Tanmxleb process idealpolitikis an aramarqsistuli radikaluri azrovnebis aspeqtsi, mainc arsebobs sasisroeba, rom gamovlenili konfliqtis procesi gadaizrdeba agresiulad gamovlenil konfliqtis processi: `agresiulad gamovlenili konfliqtis procesi aris iseti situacia, romelsic ori an meti monawile an mati warmomadgenlebi cdiloben daicvan ertimeoris sawinaarmdego interesebi mowinaarmdegis qonebisa da

12 Rirebuli simboloebis fizikuri ganadgurebis gzit; an/da cdiloben fsiqologiuri an fizikuri ziani miayenon da sxva Zalismieri sasualebit gaanadguron ertmaneti~ (sandoli, 1980, 1986 wlebi). davubrundet Cvens pirvandel kitxvas: risi gaketeba SegviZlia imisatvis, rom Tavidan avicilot xangrzlivi Zaladobrivi konfliqti? ra daskvnis gamotana SeiZleba Teoriisa da praqtikidan gamovlenili konfliqtis procesis (MCP) agresiulad gamovlenili konfliqtis processi (AMCP) gadazrdis Sesaxeb? Teoria da kvleva konfliqtsa da konfliqtis mogvarebasi zemoarnisnul kitxvastan dakavsirebuli informaciis kargad gasaanalizeblad is garkveul CarCoSi unda movaqciot. arsanisnavia uolcis (1959) sistema, romelic Semdeg ganzomilebebs moicavs: (1) individualuri done; (2) socialuri/erovnuli done; (3) trans-socialuri/saertasoriso done; (4) globaluri done daamates robert nortma (1990 weli) da nazli Coukrim (Coukri da norti, 1990 weli), imisatvis, rom am sistemasi moeqciat globaluri procesebi (bunebrivi Tu socialuri), romlebic pirveli sami ganzomilebis zemoqmedebis Sedegia. magalitad, msofliosi arsebuli tropikuli tyeebis ganadgureba, ozonis fenis SeTxeleba, satburebis gavlena ekologiaze, Sids-is pandemia da sxva globaluri problemebi, romlebic mogvarebas sawiroebs. individualuri done bevri Teoretikosi da mkvlevari musaobs am doneze. arsebobs didi moculobis informacia, romelic me otx qvekategoriad davyavi: (1) biologiuri, (2) fiziologiuri, (3) swavlis da (4) SeuTavsebloba. biologiuri qvekategoria biologiuri da fiziologiuri qvekategoriebi `adamianis bunebas~ ikvleven. pirveli cdilobs asaxos filosofosebis, Teologebisa da im mecnierebis nasromebi, romlebic adamianis bunebis `cxovelurobaze~ saubroben. isini adamianis bunebas mxolod erti kutxit udgebian. fiziologiuri qvekategoria asaxavs fsiqologebis, fiziologebisa da sxva mecnierebis nasromebs, romlebic cdiloben adamianis buneba sxvadasxva kutxit ganixilon. biologiuri qvekategoriis Teoretikosebs Soris arian klasikuri realisti moazrovneebi. hans morgentaus gansazrvrebit, `civi omis~ periodsi `uzenaesi realisturi WeSmariteba iyo `Zalis politika~, _ Tavdacva da Zalis demonstrirebis gaxsireba erovnuli interesebis gansaxorcieleblad _ romelic imarteboda adamianis bunebidan armocenebuli obieqturi kanonebit~. realisti da protestanti Teologis, reinhold niburis (1940, 1953 wlebi) azrit, adamiani codvili ibadeba da amis gamo, borotebis Cadena SeuZlia; adamians gaacnia `sicocxlisa da Zalauflebis qonis survili~, rac mas aizulebs sxvebis xarjze sakutari Zala gazardos da gadarcenisatvis ibrzolos.

13 ufro adreul periodsi mcxovrebi moazrovneebi, rogoric iyo netari avgustine, etanxmeba im Teorias, rom adamianis negatiuri qcevis safuzveli kacobriobis pirveli codvaa. spinoza, meore mxriv, acxadebs, rom Zaladobis safuzveli aris vneba, romelic sar azrze ufro Zlieria. pirveli msoflio omis Semdgom periodsi, zigmund froidi (1922, 1959, 1961 wlebi) werda, rom adamianis ganadgurebis unari `dialeqtikuri brzolaa~ sicocxlesa (erosi) da sikvdils (Tanatosi) Soris. rodesac erosi dominirebs, agresia mimartulia gare samyarosken, xolo Tanatosis dominirebisas agresia mimartulia adamianis Sida samyarosken. arnisnuli energia yoveltvis gantavisuflebas cdilobs. amis Sedegad: omisa da konfliqtis gamovlena periodulad aucilebeli xdeba. jgufebi cdiloben daicvan sakutari Tavi TviTgamanadgurebeli energiis sxvebisadmi mimartvit (dogerti da epalcgrafi 1990 weli, gv. 277)~. biologiuri qvekategoriis meore jgufs miekutvnebian etnologebi, gansakutrebit konrad lorenci (1967 weli), romelsac miacnda, rom adamians, iseve rogorc sxva cocxal arsebebs, agresia dabadebidan Tan sdevs, magram calkeul saxeobebs Soris agresia sasikvdilo ar aris da gadarcenis Rirebuleba gaacnia. adamianebtan mimartebasi es mosazreba gamartlebuli ar aris, radgan mati teqnologiuri da kulturuli evoluciis donem gauswro pilogeneturi evoluciis dones; adamianebsi `bunebrivad~ ganvitarda ritualizebuli agresiis meqanizmebi. sxva saxeobebisagan gansxvavebit, adamianebs Soris arsebuli agresia gadarcenis instinqtit ar aris ganpirobebuli da is sasikvdilo da disfunqciuri xasiatis matarebelia. biologiuri qvekategoriis Teoriebs iziareben politikuri realizmis warmomadgenlebi, romlebic miicneven, rom adamianis agresiuli qcevis safuzveli adamianis biologiurad gansazrvruli bunebaa. biologiuri qvekategoriis warmomadgenlebi iziareben realpolitikis fuzemdeblebis Sexedulebebs konfliqtsa da misi mogvarebis gzebis Sesaxeb. fiziologiuri qvekategoria am qvekategorias miekutvnebian is Teoretikosebi da mkvlevarebi, romlebic cdiloben `gazomon~, an sxvagvarad, sistemasi moaqcion adamianis bunebis simptomebi~: isini organizmis calkeul nawilebs gamoikvleven imisatvis, rom gaarkvion misi zegavlena adamianis bunebaze. jon pol skoti (1958 weli) miicnevda, rom `adamians gaacnia Sida fiziologiuri meqanizmi, romelic stimulirebis dros Cxubis motxovnilebas warmosobs~ (gv ). amis Sedegad, meqanizmi spontanuri ar aris; misi gamoxatvis forma damokidebulia Seswavlaze: CvenTvis Cxubis motivacia ganisazrvreba warmatebit; rac ufro didxans grzeldeba warmateba, ufro Zlieria motivacia~ (gv. 126). skotis Teoriis Tanaxmad, adamianis agresiuli qcevis fiziologiuri sawyisi (wyaro) aris mravalfaqtoriani CarCo, romelic ganapirobebs urtiertqmedebas organizmsa ( nature ) da garemos ( nurture ) Soris _ `ar unda daviviwyot, rom nebismier realur situaciasi qceva gaxdeba yvela doneze arsebuli faqtoris Sedegi~. pol makleinma (1975, 1978 wlebi) ganavrco Tezisi imis Sesaxeb, rom adamianebs `sammagi tvini~ gaacniat, romelic Sedgeba (a) reptiliuri, (b) limburi da (c) cerebraluri korteqsis qvesistemebisagan. isini pilogeneturi evoluciis

14 progresuli doneebis msgavsia (reptiliuri qvekomponenti yvelaze primitiulia). cxovelebsi tvinis orive naxevarsferos stimulacia (restaki, 1979 weli, gv. 41) _ hipotalamusi reptiliur ganayofsi da amigdala limbursi _ iwvevs fiziologiur reaqcias, romelic igivdeba TavdasxmisTvis momzadebastan~. reptiliuri da limburi qvesistemebit gansazrvrul qcevaze dakvirvebisas makleinma daaskvna, rom Cven SegviZlia gadavxedot paleofsiqikur process _ qcevis uzvelesi formebi, romlebic Cveni ZuZumwovara da qvewarmavali winaprebisgan mogvyveba (restaki, 1979 weli, gv. 42). magram cocxal arsebebs gaacniat cerebraluri korteqsic, `romelic yvelaze metad adamiansia ganvitarebuli~ (hilgardi, 1979 weli, gv. 321; restaki, 1979 weli, gv. 46); aqedan gamomdinare, adamianis qceva ufro metad aris ganpirobebuli cerebraluri korteqsit, vidre reptiliuri an limburi tvinit. makleini ambobs, rom nebismier socialur situaciasi `samive tvini (reptiliuri, limburi, neokortikuli) sxvadasxva saxit ertsa da imaves ganicdis~ (restaki, 1979 weli, gv. 51). gancda, romelsac erti an ori tvinis nawili akontrolebs, SeiZleba konfliqtsi Sevides darcenil tvinis nawil[eb]tan. amastan dakavsirebit, makleinma Seqmna koncefcia Sizofiziologiis Sesaxeb, romelic exeba konfliqts grznobasa (limburi tvini) da azrovnebas (neokorteqsi) Soris. Tu amgvar konfliqtsi limburi tvini dominirebs da akontrolebs adamianis qcevas, masin monawiles ucndeba Zlieri grznoba, romelic xsirad mcdaria. aseti Zlieri grznoba SeiZleba iyos raime paranoiduli fsiqozis forma: Sizofiziologia, sadac rwmena xdeba danaxvis Semdeg (nebit Tu unebliet, makleinma fiziologiuri TvalsazrisiT gaamartla spinozas Tezisi imis Sesaxeb, rom Zaladoba aris vneba, romelic sar azrze ufro Zlieria). arsebobs argumenti imis Sesaxeb, rom stresis qves reptiliur da limbur `racionalurobas sari azri~ anu neokortikuli tvinis sistema ver gaakontrolebs. arnisnuli argumenti garkveulwilad ewinaarmdegeba artur koestleris Sexedulebas imis Sesaxeb, rom `Cvens nervul sistemasi arsebobs potenciurad sasisi nakli~. koestleris mocveneba manqanasi~ aris makleinis Sizofiziologia limburi da neokortikuli tvinebis Sesaxeb (koestleri, 1967, gv ). koestleris mosazreba `ZiriTadi motxovnilebebis~ Teorias efuzneba; magalitad, motxovnileba vinmes ekutvnode: `adamianebis SesaZlebloba da survili gaaigivon tomtan, ersa da eklesiastan~ (koestleri, 1978 weli). koestleri miicnevs, rom es integraciuli, TviTamaRlebis mimartulebebi aris kacobriobis istoriis manzilze arsebuli Zaladobis safuzveli (koestleri, 1967 weli, gv. 234): `egoisturi, piraduli motivebis safuzvelze Cadenil Zaladobriv danasauls istoriuli mnisvneloba ar gaacnia... ufro sayuradreboa Tavganwiruli ertguleba drosis, lideris, religiuri mrwamsisa da politikuri rwmenisadmi~. koestleris sqemasi `omi aris sasikvdilo rituali, romlis safuzvelic aris TviTamaRlebis identifikacia (koestleri, 1967 weli, gv. 253), romlis drosac sakutari Tavis (me-s) amarlebis processi adamiani identificirdeba tomtan, eklesiastan, drosasa da idealtan. amis Semdeg adamiani ganicdis agresiul emociebs da ganaxorcielebs Zaladobriv qmedebebs (koestleri, 1967 weli, gv ); piraduli sizulvili am procesis Semadgeneli nawili ar aris: `TiToeuli msxverpli isjeba ara rogorc individualuri piri, aramed rogorc mtris simboluri warmomadgeneli~ (koestleri, 1967 weli, gv ). yvelaferi zemotqmuli adasturebs mocvenebis~, `potenciurad sasisi naklis~, arsebobas; es

15 aris limburi da neokortikuli tvinis Sizofiziologia _ garkveulwilad es Sexeduleba fiziologiuri TvalsazrisiT adasturebs doqtrinas pirveladi codvis Sesaxeb! koestleris Teorias, romelic makleinis nasromis avtoriseul variants moicavs, realisti moazrovneebi iyeneben imisatvis, rom daamtkicon Teoria adamianis agresiuli bunebis Sesaxeb. Seswavla jon pol skotis msgavsad, albert bandura (1973 weli) miicnevs, rom agresia aris fiziologiur meqanizmebs Soris urtiertqmedebis, am meqanizmebis stimulaciisa da Seswavlis Sedegi. skotis azrit, agresiis wyaro fiziologiur procesebsia, magram agresiis stimulis wyaro _ garemosi (dogerti da placgrafi, 1990 weli, gv. 278). banduras Teoriis safuzveli mdgomareobs ara Sinagan impulsebsi, aramed socialur SeswavlaSi, socialur konteqstsa da rolebsi, sapasuxo reaqciaze, modelirebasa da SesaZleblobaSi, Sefasdes waxaliseba -dasjis Sedegebi nebismieri qmedebis dros.~ makleini acxadebs, rom stresul situaciasi limburi tvini dominirebs cerebralur korteqsze da Sizofiziologia~ iwvevs Zaladobrivi pasuxis warmosobas stresul stimulze; Zaladobrivi qmedebis ganxorcielebis Sedegad xdeba stimulis arqma, rogorc safrtxis ganadgureba da organizmi swavlobs~ rogor ganasxvaos damokidebuleba konkretul stimulsa (x) da pasuxs (y) Soris. es aris `diskriminantuli Seswavla~. rodesac iqmneba kavsiri da is individistvis konkretul situaciasi qcevis norma xdeba, SesaZlebelia x-y kavsiri adamianis nervul sistemasac daukavsirdes. zemoarnisnulma Teoriam SeiZleba axsnas realpolitikis warmomadgenelta mosazreba imis Sesaxeb, rom omebi da saertasoriso konfliqtebi warmoiqmneba imis Sedegad, rom ar arsebobs mati SemaCerebeli meqanizmi.~ Sesabamisad, Seswavlam SeiZleba didi roli Seasrulos Zaladobrivi konfliqtebis eskalaciasa da gagrzelebasi. konfliqtologiis Seswavlis momxre Teoretikosebi xsirad optimisturad arian ganwyobilni da amis gamo idealpolitikis warmomadgenlebtan igivdebian. disonansi es qvekategoria Zaladobas ganixilavs, rogorc reaqcias sasurvel da realur vitarebaze. moviyvan leon festinjeris (1962 weli) koncefcias kognitiuri disonansis Sesaxeb, romelic exeba winaarmdegobas sasurvel da realur vitarebas Soris; Cven gagvacnia rwmena, faseulobebi, qceva da garemo, romelic realurad arsebobs da amave dros, warmodgena imis Sesaxeb, Tu rogori unda iyos TiToeuli matgani. `disonansi~ SeiZleba imartebodes an saertod ganadgurdes disonansis warmomqmneli situaciebis armofxvrit. disonansi SeiZleba armoifxvras Cveni rwmenis, faseulobebis, qcevisa da garemos Secvlis Sedegadac da Seiqmnas axali balansi realur da sasurvel vitarebas Soris arsebul winaarmdegobasi. disonansis SemzRudveli qceva SeiZleba ZaladobaSic gamovlindes, miuxedavad imisa mimartuli iqneba es Zaladoba gare Tu adamianis Sida samyarosaken.

16 arnisnul Teorias emxroba zogierti Teoretikosi da mkvlevari. pirvel rigsi unda visaubrot iohan galtungze (1969 weli), romlis Teoria struqturuli Zaladobis Sesaxeb dremde ert-erti yvelaze mnisvnelovania konfliqtologiasi. galtungis azrit, arsebobs struqturuli gansxvaveba somaturi da fsiqikuri ketildreobis realur da potenciur SesaZleblobebs Soris, misi arqma `msxverpls~ da fizikuri Zaladobis gamovlenas ar moitxovs. realur da potenciur SesaZleblobebs Soris arsebuli gansxvavebis Sesamcireblad yvelasatvis Tanabari sasualebebi ar arsebobs. urtiertobata ierarqiis qveda safexurze myoft garkveul etnikur, religiur an sxva jgufsi unebliet gawevrianebis gamo xsirad ar aqvt SesaZlebloba daikmayofilon ekonomikuri, politikuri, ganatlebis, samartlebrivi da sxva motxovnilebebi. struqturuli Zaladoba warmoiqmneba iset sazogadoebasi, romelsic arsebobs institucionalizebuli rasizmi da garsemortymulia imperialisturi sazogadoebebit: `TviTon mtavrobis warmomadgenlebs Soris, romlebic resursebs anawileben, Zalaufleba aratanabrad aris gadanawilebuli~ (1969 weli, gv. 171). rodesac struqturuli Zaladoba obieqturidan subieqtur sferosi gadaizrdeba, limburi sistema amoqmeddeba da monawileebi (aqtorebi) ganaxorcieleben Zaladobriv qmedebebs im pirebis mimart, vinc mat aviwroebs an apirebs Seaviwroos. Ted robert gurma (1970 weli) ganavrco struqturuli Zaladobis Teoria da Semoitana SedarebiTi deprivaciis koncefcia, rac gulisxmobs ariarebul gansxvavebas `faseulobis molodinsa~ (resursebi, romlebsac adamiani mis kutvnilad miicnevs) da `faseulobis qonis SesaZleblobas~ (resursebi, romlis mopoveba adamians SeuZlia) Soris. rac ufro didia faseulobis molodinsa~ da `faseulobis qonis SesaZleblobas~ Soris `sasualo xarisxi~, mit ufro didi moculobisaa SedarebiTi deprivacia; rac ufro didia SedarebiTi danaklisis intensivoba da moculoba koleqtivis wevrebs Soris, mit ufro didia mat mier koleqtiuri Zaladobis ganxorcielebis SesaZlebloba, romelic politikur Zaladobasac moicavs (guri, 1970 weli, Tavi 2, 3, 6, 8; gv ). galtungis (1964 weli, smitis gamocema, 1974 weli, gv. 275) rangis utanasworobis koncefcia gulisxmobs socialur-ekonomikuri ganzomilebis sxvadasxva indikatoris monawileebis (aqtorebis) aratanabar mdebareobas urtiertobata ierarqiasi. erti individi SeiZleba garkveuli indikatorit (mag. ganatleba) ufro marla iyos, magram sxva indikatorit (mag. dasaqmeba, Semosavali, sacxovrebeli pirobebi) ufro dabla. galtungis sqemasi aqcenti ketdeba ara im monawileze, romelic yvela indikatorit dabla dgas, aramed im monawileze, romelsac gaacnia `zemdgomi-qvemdgomi~ statusebi da igi Zaladobriv qmedebas ganaxorcielebs balansis damrrvevi wyaros mimart (galtungi, 1964 weli, smiti 1971 weli, gv. 275): `agresia, umetes SemTxvevaSi warmoiqmneba iset socialur garemosi, sadac aris rangis utanasworoba. individta sistemasi agresiam SeiZleba miiros danasaulis, jgufis sistemasi revoluciis, xolo eris sistemasi omis forma. magram arnisnuli ukiduresi formebi SeiZleba ar gamovlindes im SemTxvevebSi, Tu: (1) rangis gatanabrebis sxva sasualebebi sruli zemdgomi konfiguraciis mimart ukve gamoyenebulia da (2) mocemul kulturasi Zaladobrivi agresiis SemTxvevebi ukve arsebobs.~ rodesac struqturuli Zaladoba _ iqneba es guris SedarebiTi deprivaciis~ koncefcia Tu galtungis rangis utanasworoba~ _ gadaizrdeba Zaladobis gamovlenis formasi individis mdgomareobis Secvlis miznit, masin igi moicavs

17 frustracia_agresias. dolardisa da misi kolegebis gansazrvrebit, romelta nasromi `frustracia da agresia~ (1939 weli) `yvelaze met gamokvlevas moicavs agresiis Teoriis Sesaxeb~ (megare da hokansoni, 1970 weli, gv. 22), frustracia aris: `miznisa da misi mirwevis gamovlenasi Careva qcevis Tanmimdevrobis Sesaferis momentsi~ (dolardi, 1939 weli, gv. 7). pirveladi gansazrvrebis mixedvit garizianeba (frustracia) moicavs agresiis aucilebel da sawiro pirobebs: am koncefcias safuzvlad udevs mosazreba imis Sesaxeb, rom agresia yoveltvis frustraciis Sedegia. ufro zustad Tu vityvit, agresiuli qcevis gamovlenas yoveltvis win uzrvis frustraciis arseboba da piriqit, frustraciis arsebobas yoveltvis mohyveba agresiis garkveuli formis gamovlena~. dolardma da misma kolegebma Camoayalibes agresiis mravalganzomilebiani gansazrvreba: agresia SeiZleba iyos askara da faruli, fizikuri da ideologiuri, gaazrebuli da gauazrebeli, Sida da gare. agresiis gamovlena aris agresiis gamomwvev Zalasa da agresiuli aqtebis akrzalvas Soris arsebuli rtuli urtiertqmedebis Sedegi: agresiis gamomwvevi Zala icvleba frustraciis moculobis mixedvit. frustraciis moculobas Semdegi faqtorebi ganapirobebs: (1) frustraciaze pasuxis gamomwvevi Zala; (2) frustraciaze pasuxis gacemasi Carevis done da (3) frustraciaze gacemuli pasuxebis raodenoba (dolardi, 1939 weli, megaresa da hokansonis gamocema, 1970 weli, gv. 29).~ pirveladi Seswavlis dros, frustrirebuli individi sasjels ariqvams, rogorc konkretul qmedebas, Cadenils konkretuli obieqtis mimart; Semdeg, imisda mixedvit, romeli iqneba ufro gavleniani agresiisadmi darwmuneba Tu sasjelis molodini individi gansazrvravs sakutar qcevas konkretuli obieqtis mimart. agresiis gamowvevam SeiZleba ukiduresi frustracia gamoiwvios da warmoiqmneba Semdegnairi cikli: frustracia _ agresia _ agresiuli Careva _ ukiduresi frustracia. am ciklis martva SeiZleba obieqtis an pasuxis SecvliT: frustrirebulma individma SeiZleba Seicvalos mizani an sasualebebi, rata Seamciros agresiis gamomwvevi mizezebis moculoba da gamoiwvios katarzisi. garemoebebidan gamomdinare, obieqtis Secvlam SeiZleba moicvas sakutari Tavis dasja: `sakutari Tavis mimart agresiisaken midrekileba ufro xsiria masin, rodesac individs miacnia, rom Tavad igi da ara gare agenti aris damnasave pirveladi frustraciis warmoqmnasi; agretve masin, rodesac pirdapir agresias akavebs individi da ara gare agenti~ (megare da hokansoni, 1970 weli, gv. 32). dresdreobit, dolardisa da sxva kritikosebis zegavlenit (bandura da uoltersi, 1963 weli), frustraciis gansazrvreba Seicvala da miiro agresiis xelissemwyobi pirobis statusi. Cveni dainteresebis sagani SemdegSi mdgomareobs: ra iwvevs individsi garizianebas, rac Semdeg Zaladobriv qcevasi vlindeba? jeims Couing devisma (1962, 1973, 1986 wlebi) ertmanets daukavsira dolardis jgufis formulireba frustracia_agresiis Sesaxeb da abraham maslous Teoria `motxovnilebata ierarqiis~ Sesaxeb. devisis gansazrvrebit, arsebiti da ganxorcielebadi motxovnilebebi ganapirobebs gamovlenili konfliqtis procesis

18 gadazrdas agresiulad gamovlenili konfliqtis processi: `Zaladoba... warmoiqmneba masin, rodesac konkretuli bunebrivi motxovnilebebi ar aris dakmayofilebuli~ (devisi, 1973 weli, gv. 251). jon bartonma (1979, 1990, 1990 wlebi) Tavis hipotezasi daakavsira frustracia da adamianis ZiriTadi motxovnilebebi, rogoricaa pirovnuli, usafrtxoebis, ariarebis, avtonomiis, Rirsebisa da siaxlovis motxovnilebebi: Teoria adamianis motxovnilebebis Sesaxeb amtkicebs, rom arsebobs garkveuli ontologiuri da genetikuri motxovnilebebi, romlebic socializaciis processi unda dakmayofildes. winaarmdeg SemTxvevaSi warmoiqmneba frustracia, romelic individebsa da jgufebs antisocialuri qcevisaken ubizgebs. iset garemosi, sadac individis pirovnuli da sxva motxovnilebebi daukmayofilebelia, socializacia SeuZlebelia. individebi aset garemosi agresiulad iqcevian. iseti qceva, romelic warmoadgens pasuxs frustraciaze, xsir SemTxvevaSi, agresiuli da gamanadgurebelia, magram amgvar konteqstsi savsebit gasagebia~ (bartoni, 1990a weli, gv ). otxive paradigma konfliqtis Sesaxeb asaxulia disonansis~ qvekategoriasi: struqturuli Zaladoba moicavs SedarebiT deprivacias da rangis utanasworobas; gansakutrebit masin, rodesac igi gamoxatulia institucionalizebul rasizmsa da imperializmsi; es SeiZleba miekutvnos rogorc politikur idealizms, marqsizmsa da aramarqsistul radikalur azrovnebas, ise politikur realizms. frustracia_agresia otxive kategorias miekutvneba. ZiriTadi motxovnilebebis Teoria piradad me mivakutvne aramarqsistul radikalur azrovnebas; magram amave dros, danarcen sam kategoriasac exeba (usafrtxoebis motxovnileba Zalian axlosaa politikur realizmtan). Zaladobrivi konfliqti SeiZleba ganixilos pirovnul, jgufur, organizaciebis, saertasoriso da sxva doneebze. konfliqtis monawileebze gavlenas axdens yvela doneze mimdinare procesi. amas moicavs uolcis faseulobata CarCo~ (miuxedavad imisa, rom uolcis dainteresebis sagans saertasoriso omis warmosobis mizezebis dadgena warmoadgens). unda gavitvaliswinot jon pol skotis (1958 weli, gv. 2) mosazreba: nebismier situaciasi adamianis qcevas ganapirobebs yvela doneze mimdinare procesi.~ socialuri done yvelaferi, rac itqva individualur doneze mimdinare procesebis Sesaxeb, SeiZleba davukavsirot socialur dones. martalia, arsebobs seriozuli gansxvavebebi ganqorwinebis processa da saertasoriso oms Soris, magram analizis nebismier doneze individs, rogorc gadawyvetilebis mimrebs, didi mnisvneloba eniweba. amis gamo, individualur doneze mimdinare procesebi da movlenebi mnisvnelovania. jon bartoni individualur dones aigivebs axsnis erteultan: `esaa socialuri cvlilebisa da misdami winaarmdegobis gawevis axsnis safuzveli~ (bartoni, 1984 weli, gv.19). es argumenti reduqcionizms mxars ar uwers (ix. kelmani, 1965 weli, gv. 5-6): ganqorwinebis procesi ar SeiZleba avtomaturad gadaizardos saertasoriso omsi (Tumca arsebobs garkveuli msgavseba am or process Soris: iniciativa da eskalacia). arsanisnavia robert nortisa da misi kolegebis nasromi im krizisis Sesaxeb, romelic Semdeg pirvel msoflio omsi gadaizarda. ertoblivi analizis Sedegad mat

19 daadgines damokidebuleba molodinsa da qmedebas Soris da Camoayalibes Semdegi mosazreba: Tu SfoTvis, SiSis, safrtxisa da travmis molodini seriozulia, masin adamians wagebis molodinic ver SeaCerebs omsi monawileobisagan (zinesi, norti, koxi, 1961 weli); iset situaciasi, romelsic individis Careva seriozulia, monawile Seecdeba: _ gadawarbebuli reagireba moaxdinos mowinaarmdegis qmedebebze (holsti, norti da brodi, 1968 weli). zemoarnisnuli mosazreba konkurencias ~ uwevs spinozas Teziss imis Sesaxeb, rom Zaladoba warmoiqmneba masin, rodesac vneba dominirebs sar azrze; agretve makleinis Teorias Sizofiziologiis Sesaxeb _ SesaZlo an realuri Tavdasxmis sasisroebit gamowveul stresul mdgomareobasi, limburi tvini dominirebs neokortikul tvinze, rac iwvevs motxovnilebebis daukmayofileblobaze emociur (Zaladobriv) pasuxs. rodesac ase xasiatdeba konfliqtis monawile ori mxare, konfliqti SeiZleba gadaizardos deterministul da umartav processi. luis ricardsonma (1939 weli) Seqmna Teoria qmedeba-reagirebis Sesaxeb. igi Seecada matematikurad gamoetvala amgvari procesebis dinamika. misi azrit, aseti procesebi masin warmoiqmneboda, rodesac adamianebi ar wyvetdnen fiqrs (Cemi piradi azri aris is, rom adamianebi, gansakutrebit mamakacebi, wyveten fiqrs~ eskalirebuli konfliqtis situaciasi. Cemi mosazreba miekutvneba realpolitikis CarCos). Tu arnisnuli dinamika warmoiqmneba sazogadoebis SigniT politikuri status-kvos damcvelebsa da mowinaarmdegeebs Soris, masin damcvelebma SeiZleba mimarton (rasac me vuwodeb) uzveles politikur hipotezas~ _ rodesac qveynis mkvidrni SfoTaven da omsi monawileobis mirebis esiniat!~ georg rimelma (1959 weli, gv. 98) Camoayaliba mosazreba: konkretul jgufsi elitarebi cdiloben hyavdet mtrebi, rata jgufis wevrebistvis ertad yofna sasicocxlo mnisvnelobis iyos.~ arsebobs mosazreba imis Sesaxeb, rom adamianma unda gamoigonos~ mtrebi, im miznit, rom SeinarCunos sakutari roli da jgufisadmi identuroba~. es mosazreba froidis TeoriasTan aris axlos: imisatvis, rom monawileebma (aqtorebma) Tavidan aicilon Tanatosis mier gamowveuli `afetqeba~, isini unda Seecadon erosis mier gamowveuli mtruli grznoba sxvebze gadaitanon. arsanisnavia vamik volkanis (1985, 1987 wlebi) Tezisi imis Sesaxeb, rom arsebobs rogorc mtris, ise mokavsiris yolis motxovnileba. mosazreba imis Sesaxeb, rom individma sakutari roli da jgufisadmi identuroba yvela doneze agresiis gamovlenit unda SeinarCunos, SeiZleba daukavsirdes uiliam grehem samneris (1906 weli) etnocentrizmis Teorias. misi azrit, etnocentrizmi mteli kacobriobisatvis damaxasiatebeli Taviseburebaa: TiToeuli jgufi irvivebs siamayis grznobas, xazs usvams sakutar upiratesobas da zizrit uyurebs jgufis garet myoft~ (uiliam grehem samneri, 1906 weli, gv ; levini da kempbeli, 1972 weli, gv. 8). mcdeloba, xalxi daiyos kategoriebad Cven~ da isini~ da Cveni~ risxva mat~ mimart iyos mimartuli, jon pfaiferis (1979 weli, gv. 92) azrit, CvenSi warsuli

20 droidan arsebobs, an SeiZleba dabadebidan mogvyvebodes.~ eduard uilsoni (1979 weli, ) acxadebs, rom Cveni tvini Semdegnairad aris daprogramebuli: Cven adamianebs vyoft megobrebad da ucxoebad. ucxo adamianis qmedebebis gvesinia da konfliqtis mogvarebas agresiis gamoyenebit vcdilobt. problema SemdegSi mdgomareobs: Cveni Tandayolili msoflmxedveloba arqaul periodsi Camoyalibda. am periodsi ucxo adamianis danaxva pirovnebasi SiSsa da agresiul qmedebas iwvevda~ (pfaiferi, 1984 weli, gv. 92). Tanamedrove msofliosi fartomasstabiani Zaladoba regresad SeiZleba CaiTvalos~. agresias warsulsi garkveuli azri hqonda, magram dres igi sruliad gaumartlebelia. zemoarnisnuli Teoria jgufis wevrebsa da ucxoebs Soris konfliqtis Sesaxeb SeiZleba davukavsirot bartonis (1984 weli, gv.3,6,77) Teziss: [kapitalizmsa da socializms Soris] nebismieri potenciuri konfliqtis wyaro aris TiToeul sistemasi arsebuli naklis~ Sedegi, romelic sazogadoebis TiToeul wevrs safrtxes uqmnis, miuxedavad imisa, arsebobs Tu ara garese safrtxe...aset naklad~ SeiZleba CaiTvalos etnikuri konfliqti, rasobrivi mrelvarebebi, qucis Zaladobisa da umusevrobis marali done, SesaZleblobebisa da Semosavlebis aratanabari gadanawileba.~ serbebisa da xorvatebis konfliqti bosnia-hercogovinasi da somxet-azerbaijanis utanxmoeba mtiani yarabaris Sesaxeb nateli magalitia civi omis~ Semdgomi periodis `sistemis marcxisa.~ askaraa, rom etnikuri konfliqti qveynis sazrvris garet SeiZleba gamovides (ix. sandoli, 1991 weli). bartonis azrit, socialuri sistemis naklis~ wyaro SeiZleba iyos arsebuli socialur-ekonomikuri sistema. jon hobsoni (1965 weli) amtkicebs, rom imperializmi iyo kapitalizmis araswori danergvis Sedegi: (a) Warbi warmoeba mdidari elitisatvis, (b) miwodebis Semcireba garatakebuli umravlesobis xarjze. amgvari struqturuli utanasworoba SeiZleba gaxdes sazogadoebis SigniT galtungis struqturuli Zaladobis warmoqmnis obieqturi piroba~. hobsonisa da sxvebisagan leninma gaiziara mosazreba imis Sesaxeb, rom imperializmi aris kapitalizmis umarlesi donis~ gamovlenis Sedegi. msoflios yvelaze Zlieri kapitalisturi qveynebi ekonomikuri zrdistvis sawiroeben resursebis did raodenobas. amis gamo, isini Seecdebian moipovon iafi musaxeli, nedleulis resursebi da garantirebuli bazari. msofliosi, sadac koloniebis yolis SesaZlebloba arsebobs, kapitalistur qveynebs Soris urtiertoba emsgavseba potenciuri omis mudmiv mdgomareobas, xolo `eqspluatirebulta~ da `eqspluatatorta~ urtiertoba qmnis obieqtur pirobebs sazogadoebebs Soris struqturuli Zaladobis gansaxorcieleblad. amitom, leninis azrit, saertasoriso sistemasi, romelsic kapitalisturi qveynebi dominireben, fartod gavrcelebuli iqneba saertasoriso konfliqtebi. amave dros, nazli Coukri da robert norti (1975 weli) amtkiceben, rom mosaxleobis zrda da resursebis motxovna ekonomikis ganvitarebis SesanarCuneblad, teqnologiebis gaumjobeseba, gamoiwvevs `Tanmdev zewolas~; sazogadoeba izulebuli iqneba, sakutari qveynis teritorias gascdes da moipovos mistvis sawiro resursebi. potenciuri konfliqturi situacia `Tanmdevi zewolisatvis~ aris damaxasiatebeli.

21 hobsonis da leninis mier arweril imperializmis pirobebsi konfliqturi situaciebi ufro xsiria, radgan sasurveli resursebis mopoveba ufro naklebad SesaZlebelia. amis gamo, saxelmwifoebma resursebis mosapoveblad SeiZleba Zala gamoiyenon. Coukrim da nortma kavsiri daadgines qveynis Sida zrdas, erovnul eqspansias, samxedro xarjebs, aliansebsa da saertasoriso sazogadoebas Soris. saertasoriso done rac ufro metad asaxavs saertasoriso sistema hobsonis mosazrebas saertasoriso anarqiis Savi xvrelis~ Sesaxeb, mit ufro sayuradreboa rapoportis (1974 weli, gv. 175) mosazreba egzogenuri (endogenurisgan gansxvavebit) konfliqturi garemos Sesaxeb: endogenuri konfliqti iseti konfliqtia, romelsic konfliqturi sistemebi ufro didi sistemis nawilia, mas gaacnia sakutari meqanizmebi imisatvis, rom gaakontrolos an moagvaros konfliqti [egzogenur konfliqtis garemosi mogvarebisa da kontrolis bevri meqanizmi ar arsebobs]. rac ufro egzogenuria~ konfliqtis garemo, `mit ufro meti omi daiwyeba, radgan ar arsebobs mati SeCerebis efeqturi meqanizmebi~ (uolci, 1959 weli, gv. 232). konfliqtur situaciasi gadamwyveti roli eniweba eri-saxelmwifoze zemdgom~ gadawyvetilebis mimrebs. `realistebis~ azrit, erovnuli usafrtxoebis Selaxva mxolod eri-saxelmwifos doneze gadasawyveti problema ar aris. uolci amtkicebs, rom omi warmoiqmneba saertasoriso doneze da mas gaacnia mizezebi, romlis arsebobis SemTxvevaSi omi SeiZleba daiwyos, magram arsebobs usualo da realuri mizezebic, romlebic pirvel (individualur) da meore (socialur) doneebze warmoiqmneba.a omis warmoqmnis an SeCerebis sasualebebi garemostan mimartebasi icvleba. mat cvlilebas ganapirobebs isic, Tu rogoria saertasoriso politikuri sistema _ bipolaruli Tu mravalpolaruli. karl doici da j. devid ringeri (1964 weli) aigiveben mravalpolarul sistemas saertasoriso urtiertqmedebis SesaZleblobebTan, pluralizmsa da stabilurobastan. am faqtorebis arsebobisas omis warmoqmnis SesaZlebloba naklebia. kenet uolcis (1967 weli) bipolaruloba nisnavs ubraloebas, gansazrvrulobas, martvadobas, stabilurobasa da omis warmosobis nakleb SesaZleblobas. mcdelobam, gadaewyvitat sistemis polaruloba_stabilurobis sakitxi (ix. rozenkrancis bimultipolaruloba~, 1966 weli), empiriul uzustobamde migviyvana. Teoriuli sakitxis gadawyvetisas j. devid singerma da misma TanamSromlebma proeqtsi omis korelatebi, bipolaruloba uaryofitad daaxasiates da mecxramete saukunis omebs daukavsires. meoce saukunestan mimartebasi bipolaruloba dadebitad daakavsires omtan. singerisa da doicis mosazrebebi mravalpolaruloba_stabilurobastan dakavsirebit sainteresoa meoce saukunestan (1945 wlamde) mimartebasi, xolo uolcis bipolaruloba-stabilurobis mosazreba - mecxramete saukunestan mimartebasi. `civi omis~ damtavrebam wlebsi da bipolaruli armosavlet-dasavletis urtiertobis mravalpolaruli sistemit Secvlam gamoiwvia etnikuri konfliqtebisa da nacionalisturi grznobebis arzeveba armosavlet evropasa da yofili sabwota kavsiris teritoriaze. am movlenebit dainteresdnen specialistebi, romelta

22 Sorisac aris robert hanteri (1989 weli). man ganacxada: `arsebul vitarebasi aris seriozuli sasisroeba, rom warmoisvas omi evropis regionsi.~ `axali mravalpolarulobis~ sasisroebas amtkicebs birtvuli, qimiuri, biologiuri, masobrivi ganadgurebis iararisa da saraketo teqnologiebis gavrceleba (ix. speqtori, 1987 weli; ~The Economist~, 1992 weli; budianski, 1992 weli, robinsi, 1992 weli). saertasoriso vitareba midis imisken, rom damyardes morton kaplanis (1957 weli) mier gansazrvruli erteuli vetos sistema, romelsic TiToeul saxelmwifos SeuZlia Tavisi mowinaarmdege gaanadguros. iararis gavrcelebis ert-erti mizezi SemdegSi mdgomareobs: ganvitarebad qveynebs (samxrets), nawilobriv, SesaZlebloba ezlevat gaiumjobeson ekonomikuri mdgomareoba, romelic CrdiloeTTan urtiertobis Sedegad dasustebulia. brendtis komisiis (1980 weli) monacemebit msoflios mosaxleobis 1/4-s (CrdiloeTSi) gaacnia msofliosi arsebuli Semosavlis 4/5, xolo msoflios mosaxleobis 3/4-s (samxreti) gaacnia msofliosi arsebuli Semosavlis 1/5. agretve unda arinisnos Semdegi: CrdiloeTSi TiToeuli adamiani daaxloebit 70 weli cxovrobs; is isviatad ganicdis SimSilis grznobas da sasualo ganatleba mirebuli aqvs. samxretis qveynebsi mosaxleobis umravlesoba 50 wlamde cxovrobs; Ratak qveynebsi yoveli meotxe bavsvi 5 wlis asakamde kvdeba; samxretis mosaxleobis 1/4 an meti ganicdis SimSils da sakvebis naklebobas; mosaxleobis 50% gaunatlebelia. es monacemebi exmianeba marqsistul (agretve idealistur, aramarqsistul radikalur azrovnebas da realistur) Teorias da SeiZleba iyos galtungis mier gansazrvruli struqturuli Zaladoba. globaluri done nortis gansazrvrebit (1990 weli, gv. 25), globaluri warmosaxva sasualebas mogvcems gavigot, Tu rogor urtiertqmedebs ertmanettan socialuri da bunebrivi garemo xmeletze, zrvasa da sahaero sivrcesi.~ norti dainteresebulia pirveli sami warmosaxvis (donis) gamovlenit globalur doneze: bunebriv garemosi mciredi Carevac ki artulebs Cveni cxovrebis pirobebs. amave dros, Cveni saqmianoba uaryofit gavlenas axdens rogorc bunebriv, ise socialur garemoze.~ arsanisnavia, rom meotxe, globaluro donis, mnisvneloba Seviwrovebulia Tanmdevi zewolit~ (Coukri da norti, 1975 weli), romelic vlindeba mosaxleobis zrdasi, teqnologiis gaumjobesebasa da mosaxleobis mier resursebis ZiebaSi~ (norti, 1990 weli, gv. 188). jesika metiusi (1992 weli) gvicvenebs, Tu rogor gadaizrdeba zemoarnisnuli faqtorebi Zaladobriv konfliqtsi. me am process maltusis kosmaris gameoreba~ vuwode. siraribe da garemos gauareseba ertmanettan kavsirsia. arc erti matgani demokratiistvis sasargeblo ar aris. rodesac miwis nayofiereba mcirdeba da izrdeba Rataki mosaxleobis raodenoba, warmoiqmneba stagnacia an ekonomikuri dacema. am process mivyavart frustraciamde, ukmayofilebamde, politikur areulobasa da Zaladobamde~ (metiusi, 1992 weli). nortma ganacxada (1990 weli, gv. 24): meotxe warmosaxva, anu globaluri done, satanadod ganvitarebuli da mirebuli analitikuri koncefcia ar aris, miuxedavad imisa, rom warmoiqmna misi ariarebis aucilebloba.~ mis wignsa da meri klarkis

23 nasromsi azrovnebis axali modelebis ZiebaSi~ (1989 weli) arnisnulia, rom yuradreba unda mieqces globalur problemebs, radgan mat mogvarebaze kacobriobis gadarcena aris damokidebuli. konceptualuri integracia Tu dazabuloba: ertiani Teoriis arsebobis sakitxi davubrundet Cvens pirvandel kitxvas: SegviZlia Tu ara raimes Tqma Zaladobrivi konfliqtisa da misi mogvarebis gzebis Sesaxeb? Tu SegviZlia, iqneba Tu ara Cveni SemoTavazeba Tanmimdevruli~? zemoarnisnulidan Cans, rom mecnierebs aqvt garkveuli mosazrebebi am sakitxtan dakavsirebit. daviwyeb jon pol skotisa da kenet uolcis mosazrebebit: aucilebelia Seiqmnas garkveuli CarCo~, romelic ariarebs konfliqtisa da Zaladobis mamozravebeli faqtorebis arsebobas yvela doneze. mati mosazrebebi ertiandeba generikul TeoriaSi, romelic exeba Zaladobrivi konfliqtis inicirebasa da eskalacias da konfliqtis mogvarebis sasualebebis danergvas: (1) arsebobs fiziologiuri meqanizmi, romelic moitxovs stimulirebas Zaladobrivi qmedebis gansaxorcieleblad. masze gavlenas axdens Seswavla (skoti, bandura); (2) SesaZlo an realuri sasisroebis dros, rodesac adamianis ZiriTadi motxovnilebebi, rogoricaa usafrtxoebis, pirovnuli da sxva motxovnilebebi daukmayofilebelia, fsiqologiuri meqanizmebi (limburi sistema) dominirebs monawilis neokortikul racionalurobaze (makleinis Sizofiziologia). amis Sedegad ufro xsiria Zaladobrivi pasuxis gacema frustraciaze (devisi, bartoni, dolardi); (3) frustracias SeiZleba mohyves struqturuli Zaladoba (galtungi), romlis mizezia rangis utanasworoba da SedarebiTi deprivacia (guri); (4) frustraciaze agresiul pasuxs iwvevs etnocentrizmi (samneri) da realpolitika; (5) rodesac ori an meti monawile (aqtori) warmoadgens konfliqtis mxareebs, masin frustraciam an agresiam SeiZleba gamoiwvios kvazide-terministuli spirali, msgavsi ricardsonis mier arwerili qmedeba-ukuqmedebis procesebisa (sadac adamianebi fiqrs wyveten, magram amjerad ukve realpolitikis CarCoebSi). rac ufro metad arian Cabmuli monawileebi (aqtorebi) am processi, mit ufro izrdeba imis Sansi, rom isini gadawarbebit ariqvamen da gadawarbebulad reagireben mati motxovnilebebis winaarmdeg ganxorcielebul qmedebebze, ritac dasabams azleven spirals (makleinis Sizofsiqologia; koestleris mocveneba manqanasi~) da izrdeba imis SesaZlebloba, rom igi gadaizardos TviT-ganxorcielebad winaswarmetyvelebasi; (6) `konfliqtis procesi~ SeiZleba gamwvavdes garemos Sokis~ da uzustobis zegavlenit, romelic saertasoriso da globalur doneze arsebobs (masobrivi ganadgurebis iararis gavrceleba (kaplani) da maltusis kosmaris gameoreba~ (Coukri da norti; klarki; metiusi));

24 (7) `konfliqti rogorc procesi~ aris movlena, romelsic mesame mxare ereva. mati mizania Seqmnan saswauli~, romlis Sedegadac realpolitikit ganpirobebuli konfliqtis mogvarebis sasualeba, romelsac Tan sdevs Sejibris procesi, gardaiqmneba idealisturi politikit ganpirobebul TanamSromlobiT processi. am elementebis CarTva Teoriasa da praqtikasi mogvianebit iqneba SesaZlebeli. saqartvelos Tavisufal qveynad Camoyalibebis problemebi SoTa nadirasvili Cveni qveyana saxelmwifoebrivi Camoyalibebis rtul gzaze dgas. igi gardamaval safexurzea, kolonialuri mdgomareobidan gamovida da Tavisufal saxelmwifod unda iqces. sabwota kavsiris Semdeg sxva respublikebtan ertad saqartvelom damoukidebloba moipova. mis winase dgas amocana, Camoyalibdes Tavisufal, erovnul da damoukidebel saxelmwifod. am amocanis Sesasruleblad mravali problemis gadawyvetaa sawiro. igi unda iqces, ert mtlian, saxelmwifoebriv erteulad da sxva saxelmwifoebtan normaluri urtiertoba daamyaros. amave dros, SigniT, Tavisi mxareebi, raionebi, organizaciebi, partiebi da sxva erteulebi man ertiani saxelmwifos saxit unda gaaertianos. am processi gatvaliswinebuli unda iqnas istoriuli gamocdileba, rac qartvelma erma daagrova da saxelmwifos martvis is formebi, rac Tavisufalma qveynebma SeimuSaves. arsebobs motxovnebis garkveuli ertoblioba, romelta gatvaliswinebis safuzvelze SesaZlebelia eris sulieri da materialuri kulturis Semdgomi ganvitareba, eris sulieri da materialuri motxovnilebebis dakmayofileba, eris Tavisufal saxelmwifod gadaqceva. saqartvelos saxelmwifod formirebis processi arsebobis sakitxebis rigi, romlebic Cveni xelisuflebis mier satanadod ar aris gatvaliswinebuli. amis gamo iqmneba problemebi, romelta gadawyveta am sakitxebis garkvevas moitxovs. arnisnuli sakitxebidan Cven SevexebiT Svids. esenia: 1. eris damoukidebloba da Tavisufleba. damoukidebloba jer kidev ar aris Tavisufleba, 2. qartuli kulturis tipi da misi kavsiri uflebisa da movaleobis kategoriebtan, 3. eri da pirovneba, 4. adamianisa da eris uflebebisa da movaleobebis urtiertoba, 5. korufciis socialur-fsiqologiuri safuzvlebi, 6. Cvens sazoga-doebasi pirovnebis formirebis pirobata deficitia, 7. erovnuli da demokratiuli saxelmwifos Sinagani struqturisa da sxva saxelmwifota motxovnebis urtiertsetavseba. 1.OEeris damoukideblobisa da Tavisuflebis sakitxi. damouki-debloba jer kidev ar aris Tavisufleba. qartveli eri 200 weli damoukideblobaze ocnebobda. Cveni literatura da kultura am ideit iyo gajrentili. damoukidebloba movipovet, magram Tavisufali erovnuli saxelmwifos aseneba Zneli yofila. Turme, damoukidebloba sulac ar nisnavs Tavisuflebas. Cvenma xelisuf-lebam ver SeZlo normaluri saxelmwifoebrivi urtirtobebis Camoyalibeba, verc qveynis SigniT da verc garet. Zveli socialuri kavsirebi, romlebic ar mogvwonda, dairrva, magram axali, sasurveli kavsirebis Camoyalibeba ver movaxerxet.

25 armocnda, rom damoukidebloba da Tavisufleba arsebitad gansxvavdebian ertmanetisagan. am cnebebs, samwuxarod, xsirad erti da imave mnisvnelobit xmaroben. socialuri fsiqologiis specialistebisatvis pirovnebis formirebis Seswavlis dros nateli gaxda, rom bavsvi pirovnebad Camoyalibebis processi bevri ramisgan xdeba damoukidebeli, magram Tavisuflebisagan igi mainc Zalian Sors aris. eric SeiZleba imave mdgomareobasi armocndes. cnobilma socialurma fsiqologma da fsiqoanalitikosma e. fromma satanado analizis safuzvelze ucvena, rom Tavisuf-lebisTvis brzolis processi adamiani did fsiqologiur sizneleebs awydeba da, rogorc is ambobs, Tavisuflebisagan gaqcevis tendencia ucndeba. man dawera saintereso da fartod cnobili wigni Tavisuflebisagan gaqceva, magram SemdgomSi am sakitxebis ufro Rrma analizis Sedegad dadginda, rom erebsa da admianebs ucndebat damoukideblobisagan da ara Tavisuflebisagan gaqcevis tendencia. damoukidebloba Tavisuflebis mopovebis pirvel safexurs warmoadgens. am etapze eri gamoeyofa sxva saxelmwifos, Tavs arwevs mis batonobas, xdeba damoukidebeli, magram mas jer kidev didi Zalisxmeva swirdeba, rom Tavisufal saxelmwifod iqces. eri Tavisufali xdeba masin, rodesac igi TviTon ircevs Tavisi cxovrebis gzas, saxavs Tavis miznebsa da amocanebs, Tavisi samoqmedo gegmis mixedvit axorcielebs Tavis saqmianobas da Tavad xdeba Tavisi aqtivobis avtori. damoukideblobis mopovebis dros, rodesac is jer kidev ar aris Tavisufali, mas ar SeuZlia Tavisi qcevis martva, rogorc wesi, Tavs upatronod, migdebulad da umweod Tvlis. damoukideblobis mopovebis dros eri, Cveulebrivad, kargavs im minimalur saarsebo pirobebsac, rac mas sxvisi batonobis pirobebsi hqonda. am dros ucndeba mas tendencia gaeqces am mzime, damoukideblobis mdgomareobas. damoukideblobisagan gaqcevis otxi gza arsebobs, swored am gzebis dasawyissia dres Cveni qveyana. pirveli gza, ritac eri damoukideblobit gamowveuli izolaciis, gawirvebisa da daucvelobis mdgomareobisagan gaqcevas cdilobs, ukan dabrunebasi mdgomareobs. am dros qveyana mzime mdgomareobidan gaqcevas Zveli mfarveli batonis orbitasi SesvliT cdilobs. damoukideblobit gamowveul mzime mdgomareobas Zveli damokidebulebis mdgomareobasi yofna urcevnia. adre minimalurad mainc ikmayofilebda motxovnebs,ddres upatrono, usaxsro da miusafaria. I. yvelasatvis kargad aris cnobili 90-iani wlebis sazoga-doebrivi organizaciebi, partiebi da politikuri morvaweebi, romlebic amtkicebdnen, rom qveynis xsna damoukideblobisagan gamowveuli qaosuri da anarqiuli mdgomareobidan ukan, rusetis mfarvelobasi Sesvlis gzit aris SesaZlebeli. isini amtkicebdnen, rom saqartvelos rusetis garese ar SeuZlia Tavisi Tavis martva. Cveni xsna rusetis mfarvelobasi SesvlaSi mdgomareobs. am poziciis gansamtkiceblad isini iyeneben debulebas, rom rusets saqartvelostvis mxolod sikete unda. rusets unda, rom saqartvelo Zlieri da ertiani saxelmwifo iyos. am saocari debulebit mat surdat damoukideblobisagan gaqcevis tendencia daefarat. magram male, roca sruliad askara gaxda rusetis mtruli aqciebi saqartvelos winaarmdeg, masin mat ori rusetis, ketili da boroti rusetis arsebobis mtkiceba daiwyes. isini amtkicebdnen, rom mat ketil rusettan dabruneba surdat. es orientacia dresac arsebobs. mas mravali partia da politikuri morvawe icavs. aseti saqmianoba ganwyobis fsiqologiasi subieqtis gaormagebis proceduris saxelit aris cnobili.

26 II. meore gza, ritac qveyana cdilobs damoukideblobisagan gamowveuli gawirvebisagan gaqcevas, axali batonis, mfarvelis Ziebaa, romelic daifaravs, upatronebs mas. dres CvenSi garkveuli politikuri wreebi meore gzas mimartaven, ritac cdiloben damoukideblobit gamowveuli SfoTvis, izolaciis da upatronobis dazlevas. am gzas Cvenma xelisuflebamac mimarta mas Semdeg, rac nateli gaxda, rom ukan, rusetisaken dabrunebis politikas saqartvelosatvis aravitari sikete ar moaqvs. xelisuflebam daiwyo axali patronis Zieba. axal, sasurvel mfarvelebs, megobari qveynebi daarqves. mat mfarvelobasi SesvliT scades damoukideblobit gamowveuli miusafrobisa da sizneleebis dazleva. am gzis gasamartleblad gamoyenebuli iyo fsiqologiasi cnobili kontrastis kanoni: Cveni qveynis SesaZleblobebis gadametebulad sustad da mfarveli qveynis SesaZleblobebis gadametebit Zlierad warmodgena. am procedurit xelisufleba cdilobs gauadvi-los xalxs damoukideblobaze uaris Tqma, rata TviTon gaeq-ces damoukideblobas, misgan gamowveul izolaciasa da uzlu-rebis gancdas. III. damoukideblobit gamowveuli izolaciisa da SiSis dazlevas eri da misi xelisufleba xsirad nevrotul-situaciur saqmianobaze gadasvlit cdilobs. am dros xelisufleba uars ambobs erovnuli saxelmwifos Camoyalibebaze da kerzo, situaciuri amocanebis gadawyvetit cdilobs Seqmnas didi pozitiuri musaobis STabeWdileba_iwyebs e. w. nevrotul fusfuss. aset saqmianobas xelisufleba did Rirebulebas aniwebs. msgavsi saqmianobis magalitebia qveynis teritoriaze satranzito gzebis msenebloba, navtobisa da gazis milebis gayvana, garkveul politikur kavsirebsi Sesvla, ucxoebis mier misi saqmianobis dadebitad Sefasebis magalitebis dagroveba. amave dros xdeba realuri erovnuli Rirebulebebis devalvacia, gaufasureba. piradi interesebi did mnisvnelobas izenen, izrdeba materialuri Rirebulebis fasi, Zlierdeba korufcia, aseve, izrdeba Zlieri, rkinis xelis motxovna, Zlieri beladis Zieba da sxva. yvela es saqmianoba ersa da mis xelisuflebas sasualebas azlevs gaeqces damoukideb-lobit gamowveul sizneleebs, uari Tqvas Tavisuflebisken svlaze. Cvens mier CamoTvlili saqmianobani aris ara Tavisuflebisgan, aramed damoukideblobisagan gaqcevis gzebi. am dros eri, misi xelisufleba Tavisuflebisagan rodi axorcielebs gaqcevas. isini arc arian Tavisuflebi, amitom mat ar SeiZleba hqondet Tavisuflebisagan gaqcevis tendenciebi. isini damoukidebelni arian da ara Tavisufalni, damoukideblobas gaurbian da ara Tavisuflebas. fsiqoanalitikosebi Tavisuflebisagan gaqcevaze laparakobdnen, Cven _ damoukideblobisagan gaqcevaze. IV. damoukideblobis dros armocenebuli migdebulobis, izolaciis da upatronobis dazlevis ertadert swor gzas damoukideblobidan Tavisuflebisaken svla warmoadgens. es ar aris damoukideblobisagan gaqceva. am dros eri jer ar aris Tavisufali, magram mas SeuZlia aircios is, Tu ra unda gaaketos. Tavisuflebisaken svla yoveltvis garkveul saqmianobas moitxovs. am saqmianobasi, upirveles yovlisa, igulisxmeba miznebis dasaxva da amocanebis Camoyalibeba, romelta SesrulebiT SeiZleba Tavisuflebis mirweva. sawiroa gegmis Sedgena imis Sesaxeb, Tu ra TanmimdevrobiT da ra drosi unda ganxorcieldes dasaxuli amocanis garkveuli nawilebi. am saqmianobis mtavari mizani imasi mdgomareobs, rom xelisuflebam qveyana erovnul da demokratiul saxelmwifod Camoayalibos. amisatvis igi TanamSromlobaSi unda Sevides sxva saxelmwifoebtan, Seqmnas

27 saxelmwifoebrivi cxovrebisatvis sawiro organoebi, gansazrvros qveynis ganvitarebis prioritetuli aspeqtebi, Camoayalibos erovnuli ekonomika, soflis meurneoba, ganatleba, jandacva, imusaos imistvis, rom Seitanos Tavisi unikaluri kultura msoflios kulturis saganzursi. am amocanis Sesruleba ver SeZlo wlebis damoukidebeli saqartvelos xelisuflebam. am amocanis Sesrulebaze ar aris orientirebuli arc drevandeli xelisufleba. saqartvelos, rogorc Tavisufali, erovnuli da demokratiuli saxelmwifos Camoyalibeba SeuZlebelia rusetis an sxva romelime qveynis SemadgenlobaSi SesvliT, arc ekleqturi, wvrili saqmianobit, nevrotuli fusfusit, partiuli da araerovnuli amocanebis samsaxurs rom gulisxmobs. Cveni qveynis didi erovnuli ideologebi saqartvelosi Tavisufali erovnuli saxelmwifos CanoyalibebisaTvis aucileblad Tvlidnen amocanebis garkveuli ertobliobis Sesrulebas. asetebad miacndat: qveynis erovnuli mtlianobis ganmtkiceba; zrunva erovnul ekonomikaze, ganatlebasa da xelovnebaze, zrunva inteligenciaze; qveynis kulturuli da politikuri orientaciebis SeTanxmeba; Cveni erovnuli naklovanebebis gatvaliswineba; qartuli kulturis Taviseburebebis SenarCuneba da ganvitareba. 2. qartuli kulturis tipi da misi kavsiri uflebisa da movaleobis kategoriebtan. erovnuli da demokratiuli saxelmwifos CamoyalibebaSi did rols TamaSobs misi xalxis kultura, tradiciebi, istoria. am processi didi mnisvneloba eniweba mat SenarCunebasa da ganvitarebas. qartvelma xalxma Seqmna mwerlobis, mxatvrobis, arqiteqturisa da xelovnebis mravali dargis SesaniSnavi Zegli. eris ganmtkiceba materialuri da sulieri kulturis dacvisa da ganvitarebis processi xdeboda. am processi udides rols TamaSobda adamianta da socialuri jgufebis urtiertobani, rac adat-wesebis da tradiciebis saxit Camoyalibda. qartveli xalxis cxovrebasi aseve udidesi roli Seasrula martlmadideblurma qristianulma msoflmxedvelobam, ramac gansazrvra qartveli eris moraluri Sexedulebebi da cxovrebis wesi. qartveli xalxi Tavis movaleobad Tvlida qartuli kulturis da rwmenis dacvas. am mxriv man gmirobis saocari magalitebi gvicvena. mis saqmianobas safuzvlad edo movaleobisa da valdebulebis grznoba. es ganpirobebuli iyo im msoflmxedvelobiti principebit, rac man erad Camoyalibebis processi SeimuSava. es yvelaferi gatvaliswinebuli unda iyos masin, rodesac Cven erovnuli saxelmwifos ardgenas vcdilobt. ukanasknel xanebsi sul ufro mtkicdeba da Zlierdeba socialur-kulturuli orientacia, romlis mixedvit kulturebi, romlebsac erebi qmnian, gansxvavebul principebze arian agebuli. Cven mxedvelobasi gvaqvs kulturebi, romlebsic individebsa da socialur koleqtivebs gansxvavebuli Rirebulebebi miewerebat. amitomac isini eris cxovrebasi da ganvitarebasi gansxvavebul rols TamaSoben. dreisatvis dasavletis qveynebsi sul ufro dominirebul mdgomareobas ikavebs adamianis uflebata dacvis motxovna. es orientacia amerikidan modis. amerika, rogorc saxelmwifo, sxva qveynebidan gaqceulma xalxma Seqmna. bevri matgani garkveul danasaulebata gamo dasjas gaurboda, bevri kargi cxovrebis maziebeli iyo. isini ebrzodnen adgilobriv mosaxleobas, indielebs, anadgurebdnen mat da mat miwebze saxldebodnen. isini imusavebdnen urtiertobis garkveul wesebs da qmnidnen

28 axal sazogadoebas, romelsic ZiriTad motxovnad sakutari pirovnebis dacvis amocana dominirebda. isini qmnidnen arnisnuli vitarebis Sesatyvis kulturas. mat sazogadoebasi Tavis gadarcena adamianta mtavar amocanas warmoadgenda, amitom adamianta Soris urtiertobata normebi da kultura calkeuli individebis motxovnilebata gatvaliswinebit aigo. mat istoriul erovnul kutvnilebas da erovnul kulturas mati gadarcenisa da axal samyarostan SeguebisaTvis didi mnisvneloba arara hqonda. mat sazogadoebasi calkeul individebsa da mis uflebebs prioritetuli mnisvneloba mieniwa. mattan naklebi yuradreba eqceoda sazogadoebis motxovnebs, rasac sxva qveynebsi adamianebi movaleobis saxit ganicdian. SeiZleba itqvas, rom amerikis kultura adamianis uflebebisa da Tavisuflebis motxovnata safuzvelze Camoyalibda. misgan gansxvavebit, didi warsulis mqone erebi Tavisi erisa da sxva socialuri jgufis motxovnebs met yuradrebas aqceven. armosavluri kulturebi ZiriTadad agebulia movaleobata safuzvelze, romlebsac sazogadoeba adamianebs motxovnata saxit uyenebs. amitom gasakviri ar aris, rom adamianis uflebata da Tavisuflebis deklaracia swored amerikasi daiwera. massi adamianis uflebebs prioriteti eniweba movaleobebtan SedarebiT, metic, massi TiTqmis aravitari adgili ar uwiravs adamianta movaleobebs. misi 30 debulebidan mxolod ertsi, 29-e debulebis pirvel punqtsi, aris naxsenebi, rom yovel adamians aqvs valdebuleba sazogadoebis winase, romelsic aris SesaZlebeli misi pirovnebis sruli ganvitareba. massi laparakic ki ar aris imaze, Tu ra valdebuleba aqvs adamians sazogadoebis, eris, ojaxis da sxva socialuri jgufebis mimart. SeiZleba itqvas, rom amerikuli kultura adamianis motxovnata safuzvelzea agebuli, armosavluri qveynebis kulturebis safuzveli ki valdebulebebia, romlebic adamians waeyeneba eris, ojaxis da sxva socialuri jgufebis mier. adamianis uflebata deklaracia isea Sedgenili, TiTqos adamiani swored eris, ojaxis, religiis da sxva socialuri institutebis motxovnebisagan unda gaatavisuflos. magram saqmis vitarebis sagangebo analizis safuzvelze nateli xdeba, rom adamianis uflebata dacva, TavisTavad sulac ar gamoricxavs adamianis movaleobata sawiroebis ariarebas. amistvis unda Camoyalibdes adamianis movaleobata gaazrebuli sistema, rac sulac ar daupirispirdeba uflebata qartias. adamianis uflebata da movaleobata aseti sistema SesaZleblobas mogvcems, SevqmnaT adamianuri garemo, romelsic ar dairrveva misi uflebebi da Tavisufleba, iarsebebs pirovnebis ZalTa sruli ganvitarebis da realizaciis SesaZlebloba da, amave dros, mas eqneba valdebulebebi Tavisi eris mimart. evropis ganvitarebul qveynebsi Cven vxedavt adamianis uflebebis dacvis deklaraciisa da erovnuli valdebu-lebebis urtierttan garkveuli dozit SeTanxmebis mcdelobas. mati SeuTanxmeblobis Sedegia balkanetis, kavkasiisa da Sua aziis qveynebis konfliqtebi. saqartvelosi sazogadoebrivi urtiertobisa da kulturis formirebasi movaleobis gancdas didi mnisvneloba eniweboda. CvenSi erovnuli saxelmwifos formirebis processi aucileblad unda moxdes adamianis uflebata da movaleobata garkveuli dozit gawonasworeba. am amocanis SesrulebisaTvis gatvaliswinebuli unda iyos, rogorc adamianis uflebebi, ise qartuli kulturisa da tradiciebis motxovnebi, mat mimart garkveuli movaleobebi. XIX saukunesi qartuli mwerlobisa da xelovnebis morvaweta gavlenit Camoyalibda swori erovnuli orientacia, eris winase movaleobis gancda, magram XX saukunis dasawyissi marqsistuli msoflmxedvelobis gavlenit CvenSi ukve antierovnuli

29 politikuri orientacia gabatonda. amitom saqartvelom Tumca moipova damoukidebloba, magram, satanado erovnuli politikis uqonlobis gamo, ver moaxerxa Tavisufali erovnuli saxelmwifos aseneba. dreisatvis Cvens qveyanasi msgavsi situacia iqmneba. rusetis imperiis daslis Semdeg saqartvelom moipova damoukidebloba da amasi garkveuli wvlili misma pirvelma xelisuflebam Seitana, magram man ver SeZlo damoukideblobidan Tavisuflebisaken svla. Semdeg mosulma xelisuflebam, romlis amocana Tavisufali, erovnuli saxelmwifos aseneba iyo, ver SeZlo Tavisuflebisaken svla, misi ZiriTadi amocanis Sesruleba. mis mier damoukideblobisagan gaqcevis TiTqmis yvela gza iyo gamoyenebuli, xelisufleba ertdroulad mimartavda rusetisaken ukan dabrunebis, axali, dasavleteli patronebis Zebnisa da nevrotuli fusfusis mcdelobebs. imis gamo, rom eris bunebis gagebis safuzvelze ar dgas da arc qartuli kulturis bunebas itvaliswinebs, cxadia, Cveni amjamindeli xelisufleba ver moipovebs seriozul warmatebebs Tavisufali saqartvelos saxelmwifos mseneblobasi. igi ver qmnis amisatvis aucilebel winapirobebs. 3. eri da pirovneba erisa da pirovnebis urtiertoba, samwuxarod, bolomde natlad ar aris gagebuli. isini Znelad Sesaswavli obieqtebia. pirovnebis Sesaxeb ukanasknel xanebsi bevri saintereso monacemi iyo mopovebuli antropologiis, sociologiisa da fsiqologiis mier. socialur fsiqologiasi mravali kanonzomiereba iyo dadgenili, romlebic adamianis aqtivobas uzevs safuzvlad. igive ar itqmis eris Sesaxeb. eris bunebis Seswavlas mecnierebasi, samwuxarod, satanado yuradreba ar eqceva. amas zogjer imit xsnian, rom eris sakitxebi Zlier emociur gancdebtan aris dakavsirebuli da adamianebs uwirt misi problemebis obieqturad ganxilva. mecnierta obieqturoba kidev ufro sustdeba, roca sakitxi erebs Soris arsebuli konfliqtebis Seswavlas exeba. cnobilia, rom konfliqtur urtiertobasi sxvadasxva erebis mecnierebi erisa da misi istoriuli sakitxebis Sesaxeb, rogorc wesi, urtiertgamomricxav poziciebze dganan. es vitarebac uslis xels mat eris sakitxebis obieqturi Seswavlis saqmesi. eris Seswavlas isic aznelebs, rom eris Sesaxeb ar gvaqvs arc ertiani cneba da arc ertiani zogadi warmodgena. adamianebs ara aqvt cnebebi ZaRlis, xis, balaxis, katis, tbis da sxva sagnebis Sesaxeb, magram mat aqvt zusti zogadi warmodgena mat Sesaxeb da arasodes ar eslebat es sagnebi ertmanetsi. eris Sesaxeb, rogorc armocnda, samwuxarod, mecnierebs ara aqvt ertiani warmodgena. cnebis SemuSaveba, rogorc wesi, kategorizebul saganta da warmodgenata safuzvelze xdeba. eris Sesaxeb ki mecnierebs aseti ertiani kategorizebuli warmodgena ara aqvt. amitom eris cnebis SemuSaveba bevrad ufro did sizneleebtan aris dakavsirebuli, vidre sxva movlenebis Sesaxeb cnebata SemuSaveba. mecnierebi imasic ver Tanxmdebian, Tu ra movlenebi vigulisxmot sityva ersi. mdgomareobas isic artulebs, rom qartul siyva ersi da sityva naciasi, rac umetes evropul enebsi ixmareba, xsirad xalxta sruliad gansxvavebuli ertoblioba igulisxmeba. franguli revoluciis Semdeg, napoleonis mmartvelobis droidan, mraval enasi sityva nacia Semodis xmarebasi. am droidan klasebs Soris sxvaoba mcirdeba da xalxis diferencireba klasebis magier, erovnebis mixedvit xdeba. sityva nacia TandaTan fartod gavrcelda msofliosi. igi TiTqmis yvela enasi gavida. bevri axirebuli mecnieris azrit, ar arsebobda sityva nacia, radgan ar arsebobdnen

30 naciebi, erebi. sakvirvelia, magram faqtia, rom mravali mecnieris azrit, erebi mxolod ukanaskneli orasi wlis manzilze gacndnen. mati azrit, erebis gacena kapitalizmis ganvitarebastan aris dakavsirebuli. am droidan gazlierda komunikacia xalxebs Soris. xalxi mowyda soflis meurneobis saqmianobas, Seiqmna damwerloba, daiwyo wignebis bewdva, Seiqmna saliteraturo enebi, ganvitarda industria da kavsiri mwarmoebel qalaqebsi mcxovreb adamianta Soris, gacnda erovnuli cnobiereba da erovnuli kulturebi. erebi TiTqos am procesebis bazaze Seiqmna. am Sexedulebis mixedvit, berznebi, sparselebi, egviptelebi, Cinelebi ar iyvnen erebi. aseve TiTqos Secdomad unda CaiTvalos saqartvelos erovnulobisa da saxelmwifoebriobis sami atasi wlis dresaswauli. eris Sesaxeb aseti Sexeduleba axali Tvalsazrisis saxelit aris cnobili. faqtobrivad asetive Tvalsazrisze idga eris Sesaxeb marqsistuli msoflmxedveloba. misi azrit, erebi kapitalizmis ganvitarebis periodsi Seqmnili fenomenebia. marqsistebis mtavari sazrunavi klasebis likvidacia iyo, romlis Semdeg erebis Serwyma da likvidacia TavisTavad moxdeboda. amis Semdeg klasobriobas da erovnulobas moklebuli kacobrioba TiTqos Tavisi ganvitarebis saboloo, umarles etaps miarwevda. rogorc vxedavt, eris Semswavlel mecniertatvis sityva nacia -Si socialuri sinamdvilis sruliad gansxvavebuli kategoriis movlenebi igulisxmeba. amitom, cxadia, Zalian gaznelda mecnierebasi eris cnebis Camoyalibeba. Tanamedrove socialur mecnierebata safuzvelze mwifdeba Tvalsazrisi, romlis mixedvit eri ganxiluli unda iqnes rogorc ertiani, organuli da sulieri fenomeni, romelic formirebisa da cxovrebis specifikuri kanonzomieribit xasiatdeba. am kidev ufro axali Teoriis mixedvit, eri cocxal, sulier arsebas warmoadgens, romelsac Tavisi motxovnilebebi, miznebi da amocanebi aqvs. Tavisi motxovnilebebis dakmayofilebisatvis da miznebis mirwevisatvis igi garkveul saqmianobas eweva, qmnis materialur da sulier faseulobebs, ritac garkveuli wvlili Seaqvs msoflio kulturis ganvitarebasi. msoflio kultura erovnuli kulturebis Tanavarskvlavedebis saxit iqmneba. isini ertmanetze dadebit gavlenas axdenen. erebs ar SeuZliaT sxva erebis kulturuli Rirebulebebis meqanikuri gadatana. isini ucxouri kulturis analogebs Tavis wiarsi qmnian da ayalibeben. yoveli eri da kultura unikaluria Tavisi bunebit. mas ar SeuZlia sxva eris kulturis adgilis dakaveba msoflio kulturasi. sxva eris mier romelime erovnuli kulturis ganvitarebis Secvla, sxva kulturasi gadayvanis cda, eris sikvdils iwvevs. mistvis gankutvnili adgili msoflio kulturis TanavarskvlavedSi Seuvsebeli rceba. sxva eri ver Seavsebs mis adgils. es ki msoflio kulturis gararibebas iwvevs. yoveli eris, rogorc cocxali, sulieri arsebis matarebel aspeqts, misi teritoria, ekonomika da xalxi qmnis, xolo fsiqikur aspeqts _ ena, kultura, wes- Cveulebebi da istoria. eris suliereba arnisnuli aspeqtebis ertianobasi vlindeba. samwuxarod, eris arsis gansazrvrisatvis xsirad misi mxolod romelime aspeqts gamoiyeneben, ritac SeuZlebeli xdeba eris bunebis dadgena. eris gansazrvrebis dros, samwuxarod, aseve xsirad, logikuri gvaris saxit adamianebis gaertianeba gamoiyeneba. igi aset xasiats irebs: eri aris adamianta gaertianeba, romelic... da Semdgom CamoTvlilia rvamde specifikuri nisani. aseve ganmartebasi kargad aris gansazrvruli eris cnebis moculoba da ara Sinaarsi; massi xsirad gulisxmoben eris Camoyalibebis process, rac sulac ar Seesatyviseba sinamdviles. am Sexedulebis mixedvit, adamianebi ertiandebian da qmnian erebs.

31 adamianta gaertianebit martlac SeiZleba Camoyalibdes klasebi, partiebi, organizaciebi da sxva socialuri jgufebi. magram am gzit ver Seiqmneba eri! mis Camoyalibebamde, erad gaertianebamde ar arsebobdnen adamianebi. isini adamianebad eris wiarsi yalibdebian, massi izenen enas, kulturas, wes-cveulebebs da sxva Tvisebebs, romlis garese cocxali arseba ver iqneba adamiani. individebi adamianebad ersi yalibdebian da ers adamianebis ertoblioba qmnis. adamianebis erad Camoyalibeba da ersi adamianoba, ert mtlian process warmoadgens, mati TanamSromlobis safuzvelze moxda adamianis da eris, rogorc sulieri fenomenebis, ertdrouli Camoyalibeba da Semdgomi ganvitareba. adamianica da eric, orive, sulier fenomenebs warmoadgenen. isini xasiatdebian unikalobit, aqvt Tavisi istoria, avtobiografia, Tavisi `me, SeuZliaT Tavisi arsebobis dadastureba, egzistencia-loba. eri, iseve rogorc adamiani, ibrzvis Tavisi arsebobistvis, sicocxlisa da sulierebis SenarCuneba-ganviTarebisaTvis. isini, rogorc sulieri fenomenebi, ara mxolod arseboben, aramed qmnian, miznebisa da amocanebis mtel sistemebs, momavals, romlis mixedvit iwyeben cxovrebas. am gzit adamianebsa da erebs Soris SesaZlebeli xdeba TanamSromloba, rac mxolod sulieri arsebobisatvis aris damaxasiatebeli. erovnuli Sexedulebebis SeuTanxmelobasa da winaarmdegobas mosdevs konfliqti da omebi, romelta dazleva garkveuli pirobebis formirebit aris SesaZlebeli. yoveli eri, romelic saxelmwifod yalibdeba, garkveul urtietobasi Sedis sxva erebtan da saxelmwifoebtan. am urtier-tobata gatvaliswinebit qmnis Tavis erovnul msoflmxedvelobas. amis garese igi ver gaxdeba erebis didi ojaxis wevri. rogorc yoveli pirovneba sxva adamianta uflebebisa da motxovnebis gatvaliswinebit agebs Tavis cxovrebas, aseve yoveli eri sxva erebis uflebata da interesta gatvaliswinebit unda agebdes Tavis erovnul ideologias da cxovrebas. eri saxelmwifod Camoyalibebis processi kanonzomierebata garkveuli sistemis gatvaliswinebit unda agebdes Tavis politikas. samwuxarod, Cven jerjerobit ar gvaqvs nateli erovnuli politika, romlis safuzvelze SesaZlebeli iqneboda saxelmwifos aseneba da sxva qveynebis sistemasi damoukidebeli da Tavisufali saxelmwifos saxit Sesvla. im warumateblobis ert-erti mizezi, rasac Cveni qveyana ganicdis saxelmwifoebriobis mseneblobis saqmesi, isicaa, rom xelisufleba ar itvaliswinebs im Taviseburebebs, ritac eri xasiatdeba. amis garese ki SeuZlebelia erovnuli da demokratiuli saxelmwifos Camoyalibeba. eris yvelaze arsebiti Tviseba da misi logikuri gvari aris is, rom igi sulier fenomens warmoadgens. igi enis, kulturis, wes-cveulebebis, tradiciebis da sxva socialuri Rirebulebebis Semqmneli subieqtia. misi sicocxle da suliereba dafuznebulia biologiur, SemecnebiT da moralur kanonzomierebebze. igi, rogorc cocxali da sulieri arseba, ikmayofilebs Tavis motxovnebs, qmnis materialur da sulier Rirebulebebs da sxva erebtan da adamianebtan urtiertobasi cxovrobs. igi, rogorc cocxali da sulieri arseba, sxva erebtan konfliqtebisa da brzolis processi SeiZleba mokvdes kidec. sikvdilis Semdeg misgan darceba mkvdari ena da mkvdari kultura. istoria icnobs aset mkvdar erebs, romlebmac mkvdari enebi da kulturebi datoves. mat enaze arar laparakoben, mati kulturebi arar cxovroben,

32 arar qmnian materialur da sulier Rirebulebebs. mat dakarges subieqtis Tvisebebi da istorikosebis Semecnebis obieqtebad iqcnen. qartvel ers, es ambavi rom ar daemartos, didi brzola da Zalisxmeva swirdeba. Tavis gadarcenis yvelaze did garantias eristvis erovnul da demokratiul saxelmwifod Camoyalibeba warmoadgens. Cvens qveyanas aqvs amis Sansi. saqartvelos, rogorc ers, SeuZlia gadarces. igi ert-erti uzvelesi da kulturuli qveyanaa, man mravali saukunis manzilze erovnul-saxelmwifoebrivi skola gaiara. massi erovnuli cnobiereba Camoyalibda. man politikuri da saxelmwifoebrivi mseneblobis gamocdileba daagrova. garese Zalebis mier misi ertianobis darrvevisa da danawilebis drosac massi yoveltvis rceboda erovnuli saxelmwifoebriobisadmi swrafva. bolo ori saukunis ganmavlobasi saqartvelo rusetis mier iyo aneqsirebuli. rusetis mier saqartvelos asimilaciam sasis dones miarwia, magram igi mainc inarcunebda Tavis erovnebad yofnis tendencias. am sulier miswrafebas qartuli religiuri da saero mwerloba inarcunebda. es mtkice erovnuli suli damoukideblobi-satvis brzolis gabmul processi iwedeboda. saqartvelos mzime koloniur mdgomareobas isic artulebda, rom igi qristianuli qveynis mier iyo aneqsirebuli. rusets saqartvelos kolonializacia imanac gauadvila, rom saqartvelo rusetisagan, rogorc qristianuli saxelmwifosagan, TanagrZnobas da Svelas eloda. am mxriv saqartvelos ar gaumartla. qristianuli ruseti saqartvelosatvis isetive dampyrobi armocnda, rogorc mahmadianuri sparseti da TurqeTi. rusetica da mahmadianuri armosavletic saqartvelos sulier ganadgurebas cdilobdnen. am mxriv ruseti kidev ufro sasisi armocnda, vidre musulmanuri qveynebi. rusetma ert periodsi bevrad ufro mzlavrad CaaxSo qartuli sulis erovnuli buneba, vidre es sxva erebma moaxerxes. 4. adamianis da eris uflebani da movaleobani. qartveli eri Tavis xalxs adamianta uflebebisa da movaleobebis garkveuli sistemis motxovnata mixedvit zrdida. TviTon qartuli kulturac mati ertobliobis safuzvelze iqmneboda da vitardeboda. socialuri ganvitarebis kvalobaze sul ufro izrdeboda adamianis uflebata wre, magram, amis gamo, garkveul movaleobebs sulac ar daukargavt Tavisi Zala da mnisvneloba. Cveni xalxis cxovrebasi ena, sarwmunoeba, samsoblo, Tavisufleba, ojaxi da sxva socialuri faseulobani did Rirebulebas inarcunebdnen. saqartvelos istoria ZiriTadad qveynis damoukideblobisa da TavisuflebisaTvis brzolis istoriaa. am processi adamianebi Tavis uflebata dacvastan ertad gamudmebit asrulebdnen Tavis movaleobas. qartveli eris gadarcena da ganvitareba garkveul movaleobata Sesrulebis gzit xorciel-deboda. rogorc ukve arvnisnet, amerikelta gavlenit adamianta uflebebis dacvis ideam garkveuli prioriteti SeiZina adamianis movaleobata mimart. adamianis uflebata qartia, ZiriTadad, adamianis uflebebs erebis, klasebis, saxelmwifos da sxva socialuri jgufebis zemoqmedebisagan icavs. am orientaciam didi wvlili Seitana adamianta ganvitarebis saqmesi, magram adamianis uflebebisa da movaleobebis urtiertisagan mowyvetam, garkveuli tipis kulturebi didi sizneleebis winase daayena. aucileblad unda gavacnobierit is, rom adamiani rogorc pirovneba, Cveulebrivad, garkveul erovnul, religiur da kulturul garemosi yalibdeba. mati

33 uguleblyofa sazogadoebasi egocentrul orientacias arvivebs, xels uslis moralur SexedulebaTa formirebas da zrdis adamianta danasaulebriv saqmianobas. rogorc arnisnuli gvqonda, amerikuli kultura, ZiriTadad, adamianta uflebebis safuzvelze armocenda. bevri armosavluri kultura ki, ZiriTadad, movaleobis safuzvelze iqmneboda. aset sazogadoebasi adamianebi garkveuli socialuri rolebis Sesrulebis dros yalibdebodnen. unda itqvas, rom mxolod uflebata an movaleobata samsaxursi Camoyalibebuli kulturebi ver uzrunvelyofen adamianis pirovnebis bolomde realizacias. sagnobrivi sinamdvilis movlenata urtiertoba mkacri kanonis safuzvelze xorcieldeba, iq mkacri determinizmi batonobs. mxolod adamianta urtiertobis processi iqmneba Tavisuflebis samyaro, sadac adamianebs SeuZliaT aircion mati urtiertobis formebi. am sferosi iqmneba adamianuri garemo, romelsic mat SeuZliaT Seqmnan sagnobrivi garemosagan gansxvavebuli axali sinamdvile. am sinamdvilesi SeuZliaT moitxovon adamianebma pirovnebad da adamianad yofnis ufleba. mxolod adamianur garemosi, socialur urtiertobasi izens adamiani garkveul uflebebs, Tavisuflebas, romlis dacvis garese SeuZlebelia adamianuri, sulieri cxovreba. adamianis uflebata dacvis qartia adamianis uflebebs sruliad samartlianad mis imtavitve mocemul fenomenad Tvlis. mat garese adamiani ar SeiZleba iyos adamiani, sulieri arseba. sakitxavia saidan modis movaleobata mteli sistema, eris, ojaxis, organizaciebis mimart, romlebic did rols TamaSoben adamianta cxovrebasi da gansakutrebit socialur rolebze da movaleobebze agebul kulturebsi. arsebobs azri, rom adamians movaleobani da valdebulebani Tavs moaxvia socialurma garemom. erti ram cxadia, rom adamianis uflebata deklaraciis avtorebs movaleobis gancda sulac ar miacniat adamianis sicocxlis, pirovnebis Zalebisa da sulierebis ganvitarebis aucilebel da xelissemwyob pirobad. es deklaracia Tavisi bunebit swored situaciuri garemodan momdinare movaleobebisagan gantavisuflebis amocanas emsaxureba. magalitad, qartiis mecamete, metotxmete da metxutmete statiebsi laparakia imaze, rom adamians ufleba aqvs icxovros iq, sadac unda, datovos Tavisi samsoblo, uari Tqvas mis moqalaqeobaze, Tu moindomebs, kvlav dabrundes ukan da isev miiros misi moqalaqeoba. amasi, cxadia, araferi ar aris cudi, magram qartiasi aravitari mitititeba ar aris Tavisi eris, qveynis mimart adamianis movaleobataa Sesaxeb. ertaderti vitareba, romelsic adamianis movaleobis Sesaxeb aris laparaki, imasi mdgomareobs, rom adamianis uflebebi SeiZleba SeizRudos masin, rodesac isini arrveven sxvata uflebebs. (statia 29, nawiliii). Tavisi uflebis motxovnilebata dakmayofilebis dros adamianma ar unda SuzRudos sxvisi uflebebi da Tavisufleba. adamians waeyeneba mxolod iseti movaleobani, romlebic isev adamianta uflebebs emsaxureba. igive azria Cadebuli 29-e statiis I nawilsi, sadac natqvamia, rom adamiani movalea daicvas sazogadoebis zogierti motxovna, rac misi arsebobisatvis aris aucilebeli. misi arsebobisatvis adamianis zogierti uflebis SezRudva imiti aris gamartlebuli, rom mxolod sazogadoebasi xdeba adamianis pirovnebis Tavisufali da sruli ganvitareba. es yvelaferi ki mis uflebataa dacvas emsaxureba.

34 qartiasi sawirod aris micneuli adamianisatvis garkveuli movaleobis dakisreba ojaxis mimart. es movaleobac sabolood adamianis uflebata dacvas emsaxureba. ojaxi, qartiis mixedvit, aris adamianis sacxovrebeli garemo, sadac xdeba adamianis garkveuli uflebebisa da Tavisuflebis bunebrivi formireba. masasadame, uflebata qartiis mixedvit, movaleoba mxolod im SemTxvevaSi SeiZleba daekisros adamians, roca igi adamianis uflebata dacvas emsaxureba. movaleoba mxolod uflebis mqone subieqtis mimart SeiZleba daekisros adamians, rata sxva adamianis ufleba ar Seilaxos. amitom principulad adamians ufleba aqvs uari Tqvas movaleobebze, romlebsac mas ojaxi, saxelmwifo da sxva socialuri jgufebi akisreben. magram sakitxavia, igive vitarebastan gvaqvs Tu ara saqme adamianisa da eris urtiertobasi? Cven mier adre nacvenebi iqna, rom eri aris sulieri fenomeni, romelsac aqvs Tavisi me, avtobiografia, egzistencionaloba. igi cocxali da sulieri arsebaa. iseve rogorc calkeuli adamiani, eri ibrzvis Tavis arsebobisatvis, sicocxlisa da sulierebis SenarCuneba-ganviTarebisaTvis, igi ara mxolod arsebobs, aramed qmnis Tavisi miznebisa da amocanebis sistemebs, msoflmxedvelobas, erovnul ideologias, romlis mixedvit cxovrobs da qmnis sulier kulturas. mas, rogorc subieqts, aqvs ufleba izrunos sicocxleze da Tavisi sulieri Zalebis ganvitarebaze. yoveli ers aqvs ufleba ibrzolos da daicvas Tavis mier Seqmnili materialuri da sulieri kultura. igi ibrzvis Tavisi uflebebis dacvisatvis. eri unda irebdes valdebulebas, ar daarrvios sxva eris uflebebi, ritac Tavis uflebata dacvisaken aris mimartuli. adamianma, iseve, rogorc sxva adamianebis mimart, unda airos movaleoba, ar daarrvios eris ZiriTadi uflebebi da Tavisufleba. arnisnuli monacemebis safuzvelze Cven vfiqrobt, rom adamiani da eri, rogorc sulieri arsebani, unda ibrzodnen Tavisi uflebebis dasacavad da TavianT uflebebs ar unda iyenebdnen sxva adamianebisa da erebis uflebata SezRudvisaTvis. amisatvis aucilebelia Seiqmnas adamianta da erebis uflebata da movaleobata sistema, rac xels Seuwyobs adamianis pirovnebisa da eris kulturis Tavisufal da srul ganvitarebas. 5. korufciis zrdis socialur-fsiqologiuri faqtorebi kidev erti samwuxaro fsiqologiuri movlenaa arsanisnavi. daaxloebit 20 wlis winat Catarebuli gamokvlevebis mixedvit qartveli xalxi ocdaati Rirebulebidan erovnul da sulier Rirebulebebs aniwebda upiratesobas. axlaxans Catarebuli gamokvlevebis mixedvit, Cveni xalxis cnobierebasi mnisvnelovani cvlilebebi moxda. Cveni xalxi dreisatvis sulier da erovnul RirebulebebTan SedarebiT materialur Rirebulebebs aniwebs met mnisvnelobas. erovnulma Rirebulebebma ukanasknel adgilebze gadainacvles. socialuri jgufebidan yvelaze didi Rirebuleba ers eniweboda, Semdgom modioda ojaxi, megobrebis wre, profesiuli jgufebi da a. S. dres erma, am socialur jgufebtan SedarebiT, bolo adgilebze gadainacvla. Rirebul jgufebad, piradi interese-bis Semdeg, ojaxi da megobarta wre itvleba. xelisuflebis orientaciis gavlenit, erovnuli ideis da sxva sulieri Rirebulebebis dakninebis Sedegad, xalxi materialur Rirebulebebze da mcire socialur jgufebze orientirebuli gaxda. amas Sedegad mohyva korufciis gazliereba. ojaxze da megobrebis wreze zrunva, materialuri gawirveba da Tavis gadarcenis amocana

35 adamianebs aizulebs yvelaferi aketon imistvis, rom daikmayofilon minimaluri sasicocxlo motxovnilebebi. erovnulma da maralma sulierma motxovnilebebma, xelisuflebis orientaciis gavlenit, dakarges Zala Seaferxon korufciisa da sxva amoraluri saqmianobis tenden-ciebi. xelisuflebam ver moaxerxa raime marali sulieri Rirebu-lebebis wamoweva, romlis samsaxursi xalxi SeZlebda gawirvebisa da sizneleebis atanas. Cveni xalxis sasowarkvetileba sul ufro Zlierdeba. dres xalxis 70% nevrozul mdgomareobasia. mati aqtivoba ZiriTadad impulsuria, vitaluri motxovnilebebis dakmayofilebazea mimartuli. es ki korufciis ayvavebas uwyobs xels roca sazogadoebasi pirovnebis formirebis pirobebis deficitia. Cveni eri dres didi sizneleebis winase dgas. modis axal-gazrdoba, romelic qartuli kulturis safuzvelze ar izrdeba. isini gardamavali periodisatvis damaxasiatebeli orientirebis safuzvelze izrdebian. fsiqologiasi Cven adamianis aqtivobis sam dones gamovyoft. a) pirvel doneze adamiani SeiZleba ganvixilot rogorc cocxali individi, romlis aqtivoba misi sasicocxlo motxovnilebebis dakmayofilebas emsaxureba. adamiansi Tu es done batonobs, igi momxmareblur damokidebulebasia garemos mimart. Cveni gaznelebuli sasicocoxlo pirobebis gamo dres Cveni sazogadoeba ZiriTadad am donis aqtivobitaa dakavebuli. b) adamiani amave dros Semmecnebeli arseba, subieqtia. subieqti swavlobs sinamdviles, qmnis mecnierebas fizikuri da sulieri sinamdvilis Sesaxeb. igi Seiswavlis da cvlis garemos Tavisi motxovnilebebis dasakmayofileblad. g) fsiqikuri aqtivobis mesame doneze pirovnuli saqmianoba xorcieldeba. pirovnuli aqtivoba gansakutrebuli unarebisa da orientirebis gamoyenebas gulisxmobs. amisatvis sazogadoebam gansakutrebuli adamianuri garemo unda Seqmnas, sadac SesaZle-beli iqneba pirovnebis formireba. pirovneba qmnis sulier da materialur Rirebulebebs, kulturas. pirovneba ara mxolod momxmarebeli da Semmecnebeli arsebaa, igi amave dros aris Semoqmedi. igi axal sinamdviles qmnis da massi cxovrobs. erovnuli da demokratiuli saxelmwifos ert-erti amocana pirovnebis arzrdisa da misi SemoqmedebiTi saqmianobis Sesatyvisi adamianuri garemos Seqmnaa. ekonomikurma da socialurma gawirvebam axalgazrdobasi pirveli donis aqtivobas mianiwa didi Rirebuleba. axal-gazrdobi-satvis mimzidveli da misabazi gaxdnen, ertis mxriv, damnasave jgufebi, qurdebi, yacarebi, narkomanebi da, meores mxriv, supermenebi, kontrkulturis warmomadgenlebi da admianta sxva jgufebi, romlebic Tavisi sasicocxlo motxovnilebebis dakmayofilebas cxovrebis sizneleebis gverdis avlit axdenen. aset situaciasi Znelia normaluri dadebiti pirovnebis arzrda. adamianta normaluri pirovnuli orientirebis gamomusavebisatvis udidesi mnisvneloba aqvs xelisuflebasi gabatonebul moralur da sulier tendenciebs. axalgazrdobis sulieri degradaciis yvelaze mzlavr faqtors xelisuflebasi gavrcelebuli korufcia waromadgens. dreisatvis CvenSi arsebuli socialuri garemo axalgazrdobis pirovnul arzrdaze uaryofitad moqmedebs. axalgazrdobis pirovnuli formirebis saqmesi yvelaze didi wvlilis Setana xelisuflebasi moraluri orientaciis sasiketo mimartulebit

36 Secvlas SeuZlia. ar unda dagvaviwydes, eri iseti xdeba, rogori xelisuflebac mova. Cvenma xelisuflebam ver Seqmna saqartvelos Tavisufal, erovnul da demokratiul saxelmwifod asenebis pirobebi. man ver monaxa damoukideblobidan Tavisuflebisaken svlis gzebi, ver Seqmna erovnuli mrewveloba, soflis meurneoba, ganatleba da mecniereba. xelisufleba ar eyrdnoba eris bunebis swor gagebas, man ver Camoayaliba adamianis uflebebisa da movaleobebis sistema, ris safuzvelzec aris agebuli qartuli kultura; xelisufleba ar emsaxureba erovnul da sulier Rirebulebebs, romelta garese SeuZlebelia dazleul iqnas momxmarebluri da korufciuli tendenciebi. yovelive amis garese SeuZlebelia Tavisufali, erovnuli da demokratiuli saxelmwifos aseneba. Cven ganvixilet is socialur-fsiqologiuri motxovnebi, rac aucilebelad unda iyos gatvaliswinebuli Tavisufali, erovnuli da demokratiuli saxelmwifos asenebis dros, magram aseve gatvaliswinebuli unda iyos is zewola, rasac sxva Zlieri saxelmwifoebi, Tavisi miznebisa da amocanebis Sesatyvisad, Cvens qveyanaze axdenen. mati uvnebelyofa Cveni xelisuflebisagan dazabul diplomatiur da politikur saqmianobas moitxovs. xelisuflebam es saqmeebi garkveuli dozit unda SeaTanxmos. xelisuflebas xsirad uxdeba garegani zewolisa da Zaladobis mimart garkveuli RonisZiebebis Catareba, magram amas igi erti garkveuli poziciidan ver axorcielebs, radgan mas, rogorc vnaxet, jer kidev gamomusavebuli ara aqvs saxelmwifos mseneblobisatvis sawiro erovnuli da demokratiuli orientacia. Tavisufali saxelmwifos mseneblobis Sinagani da garegani motxovnebis urtierttan Sejerebis socialur-fsiqologiur sakitxebs SemdgomSi Cven sagangebod SevexebiT. sqesta konfliqti da ojaxi nino wiklauri genderi aris socialuri sqesi. swored socialuri, da ara biologiuri. genderis cneba moicavs biologiur sqess Tavisi socialuri zednasenebit - sqestan asocirebuli rolit, statusita Tu sxva nisnit. amgvarad, genderi kompleqsuri cnebaa. swored genderi, da ara biologiuri sqesi, udevs safuzvlad sqesta konfliqts. bevri sqesta konfliqts ararsebuls da xelovnurad gamowveuls uwodebs. garkveulwilad is aris kidec xelovnuri: ara xelovnurad gamowveuli, aramed xelovnurad gamzafrebuli feministuri mozraobis mier - saaskaraoze gamotanili potenciurad arsebuli Rrma ukmayofileba, qalebis mier dagrovili saukuneebis ganmavlobasi. SeiZleba axla, meoce saukunis bolos, bevrgan amas arar hqondes aseti aqtualoba, imitom, rom metnaklebad garkveuli adgili sazogadoebasi qalmac daimkvidra. isic dasasvebia (da advilad gasagebi), rom am problemebze laparaki garizianebas iwvevs, vinaidan mtel rig qveynebsi, mat Soris, magalitad, amerikis SeerTebul StatebSi, qalta ltolvas Tanasworobisken, xsir SemTxvevaSi, rbilad rom vtqvat, patologiuri forma aqvs mirebuli (magalitad, mkerdis gasisvlebis uflebis motxovna, an xelze kocnis Seuracxyofad mireba). da mainc, ar SeiZleba

37 imis Tqma, rom am konfliqts realuri safuzveli ara aqvs. is qalta mravalsaukunovani diskriminaciis Sedegia da amitom gardauvalia. arsanisnavia, rom qalisa da mamakacis Tanasworobis pirveli ideebi jer kidev metvramete saukunesi warmoisva da amis Semdeg sazogadoebasi qalis adgilisa da rolis problema TiTqmis yvela metnaklebad progresuli mwerlis nawarmoebebsi aris dasmuli. meoce saukunesi am sakitxis aqtualoba izrdeba da XX saukunis 60- iani wlebidan, e.w. radikaluri feminizmis warmosobastan ertad, man gansakutrebuli simzafre SeiZina. amis Semdeg am Temaze bevri itqva da daiwera. qalis mdgomareobac bevrad gaumjobesda, rogorc ojaxsi, ise samsaxursi. imdenad gaumjobesda, rom bevri imasac ki Tvlis, rom sakitxma mnisvneloba dakarga da qalis uflebebi arar irrveva. arian isetebic, visi azrit, ukve momwifda momenti, rata daiwyos brzola mamakacta uflebebis dacvisatvis. simartlea Tu ara es? da ramdenad samartliania saqartvelostvis? am kitxvas Cemze uketesad sxva qalbatonebi upasuxeben wels, arasamtavrobo organizaciam kavkasiis qalta kvleviti da sakonsultacio qseli qalta globaluri fondis (Global Women s Fund) dafinansebit, Caatara `genderuli sterotipebisa da qalta faruli diskriminaciis kvleva saqartvelosi~. misi mizani iyo gamoevlina cxovrebis is sferoebi, sadac saqartvelosi qalta diskriminacia gansakutrebit Zlieria da aseve, gaeca pasuxi kitxvaze, Tu ramdenad acnobierebs sazogadoeba am diskriminacias. am gamokvlevis Sedegebis Tanaxmad, qalta diskriminacia dadasturda rig sferosi, gansakutrebit ki ojaxsi. amave dros am diskriminaciis arseboba naklebad aris gacnobierebuli. magalitad, bevri respondenti ambobs, rom mati azrit, qalis potencialis sruli realizacia saqartvelosi ver xerxdeba; isini ariareben, rom saqartvelo am sferosi CamorCeba dasavletis qveynebs; rom qalta mdgomareoba gasaumjobesebelia. amave dros, pirdapir SekiTxvaze igive respondentebi pasuxoben, rom ar grznoben Tavs dacagrulad (qalebi), an rom ojaxur urtiertobata sferosi ar aris araferi, rac gaumjobesebas moitxovs (mamakacebi). arada swored gatxovili qalebi armocndnen yvelaze dacagrul kategoriasi, rogorc ojaxsi mati valdebulebebisa da uflebebis TvalsazrisiT, ise Tavisufali droisa da Tavisi interesebis dakmayofilebis SesaZleblobis TvalsazrisiT. swored amitom Cems nasromsi gadavwyvite SevCerde sqesta konfliqtze ojaxsi, rogorc saqartvelosi genderuli problemis dresdreobit yvelaze mtkivneul momentze. bevri albat ityvis, rom zemotxsenebuli Sedegebi bunebrivia: gatxovil qals ojaxsa da bavsvebze aqvs arebuli pasuxismgebloba, amitomac aqvs mas amodena datvirtva da ar rceba dro sakutari TavisTvis. SeiZleba itqvas isic, rom colian mamakacsac naklebi Tavisufali dro aqvs da meti pasuxismgebloba. orive es mtkiceba samartliania. magram, amave dros, cxovreba gvicvenebs (iseve, rogorc zemotxsenebuli gamokvlevis Sedegebi), rom coliani mamakaci gacilebit bevr dros utmobs sakutar Tavs da gacilebit naklebs ojaxur saqmes, vidre gatxovili qali. nu miwyenen isini, vinc gamonaklisia da Tanabrad iziareben ojaxur pasuxismgeblobas me vlaparakob ZiriTad masaze, sazogadoebasi gamefebul mentalitetze, romlis Tanaxmadac qalis (ert-erti gamotqmis Tanaxmad, iseve, rogorc buzis) adgili samzareulosia.

38 patriarqalur mentalitets bevri gamovlineba aqvs. es SeiZleba iyos meurlistvis musaobis akrzalvac da misi kabis sigrzis kontrolic; qalistvis samusao karieris gaketebasi xelis SeSla Tu grzeli sadregrzeloebi qalebis misamartit sufraze, romelta drosac qals ar scalia dasajdomad da drois gasatareblad mamakacebtan ertad, radganac samzareulosi trialebs da sufrastan mjdomt emsaxureba. aqedan gamomdinareobs kidev erti damaxasiatebeli Tviseba qalis uzarmazari pativiscema kacebis mxridan, rodesac igi ar cdilobs gascdes dekoratiul-sameurneo obieqtis rols. ar unda dagvaviwydes kidev erti damaxasiatebeli Sexeduleba: is, rom qmris msoblebis saxlsi mcxovrebi qali avtomaturad itvleba valdebulad, moemsaxuros ara mxolod qmars, aramed mis msoblebsac, da, amgvarad, rzali xsirad mteli ojaxis mosamsaxured iqceva. da bolos is, risi faqtobrivi damtkiceba Zalian Znelia, magram rac Cveni realobaa da TiTqmis yvela qals aqvs gancdili sakutar Tavze: Tu deda xar, garemocvis mier arc qalad ar ariqmebi da arc damoukidebel pirovnebad: Sen amieridan piradi cxovreba da Seni interesi arar gaqvs da mxolod Sens SvilSi Canxar, mxolod dedad gcnoben. bevri qali am msxverplze Segnebulad midis radgan bavsvebistvis da ojaxistvis ase jobia ; arc imaze fiqrobs, rom misi cxovreba ertia da arar ganmeordeba da arc imaze: swirdeba ki Svils aseti msxverpli? iqneb jobia ufro damoukidebel pirovnebad gaizardos da ar iyos 30 wlamde dedis kaltaze Camokidebuli? kidev erti mnisvnelovani faqtoria is, rom qali ar itvleba misi inteleqtualuri potencialit mamakacis Tanasworad. sazogadod mirebuli azris Tanaxmad, mamakaci yoveltvis ufro Wkviania, ufro ganatlebuli da a.s. amasi mamakacebs TviTon qalebis didi nawilic mxars uwers: kacis Wkua mainc sxvaa... meubnebian isini da verc ki acnobiereben, Tu ramodena gavlena aqvs am SemTxvevaSi matze iset faqtorebs, rogoricaa tradicia da is, rom saukuneebis ganmavlobasi ase itvleboda. me bavsvi ara var da 30 wels vuaxlovdebi. nu miwyenen mamakacebi, magram unda gitxrat, rom amdeni xnis manzilze ver vipove verc erti faqtobrivi dasturi imisa, rom zogadad mamakaci qalze Wkviania, ganvitarebuli an ganatlebuli, iseve, rogorc arc sapirispiros damtkiceba SemiZlia. yvela individi ertmanetisagan gansxvavdeba rarac nisnit, yvela ertgvarad unikaluri pirovnebaa. masasi gamefebul am azrs me sxva axsnas mivcemdi. jer erti, is Camoyalibda saukuneebis ganmavlobasi da safuzvlad edo is, rom qalebs ar hqondat Sesaferisi ganatlebis mirebis ufleba, rac, ra Tqma unda, gavlenas axdenda mati pirovnuli ganvitarebis SesaZleblobebze. es ki isev da isev, upirveles yovlisa, mamakacs awyobda, radgan ar uqmnida safrtxes mis batonobas sazogadoebasi. am Sexedulebis meore da mtavari axsna ki is aris, rom tradiciulad Cvens cnobierebasi Camoyalibda samyaros mamakaciseuli xedva. am cnebas androcentrizmi hqvia da misi didi roli aixsneba ara marto imit, rom mamakacebi uyureben samyaros ise, rogorc mat awyobt, aramed imitic, rom aseti xedva qalis msoflmxedvelobasic ukve imdenad damkvidrda, rom is Tavis rols msofliosi ertgvarad damdablebulad xedavs da, saertod, didwilad msoflios mamakacis TvalebiT uyurebs. amrigad, modit, SevTanxmdeT imaze, rom qalta diskriminacia ar aris TiTidan gamowovili problema1. SevTanxmdeT imazec, rom arsebobs sqesta konfliqtic. zemotcamotvlil uaryofit faqtebs rom Tavi gavanebot, is arsebobs Tundac imitom,

39 rom mis garese ar iarsebebda arc sqesta Soris miziduloba. magram es ukve konfliqtis sxva, ufro filosofiur arss Seexeba, me ki sayofacxovrebo, socialur problematikas minda davubrunde. ra aris konfliqti? jefri rubini gansazrvravs konfliqts or (an met) mxares Soris rogorc situacias, rodesac ert-erti mxare miiswrafvis miznisken, romelsac meore mxare ar etanxmeba. es mizani SeiZleba sxvadasxvanairi iyos. Cvens SemTxvevaSi qalebi miiswrafvian mamakacebtan Tanaswori mdgomareobis misarwevad, mamakacebi ki - arsebuli mdgomareobis SesanarCuneblad. isinic ki, vinc Teoriulad ariarebs, rom qalebis mdgomareoba unda gamoswordes, rogorc wesi, ar etanxmebian imas, rom matma meurleebma unda iswavlon, waikitxon an megobrebtan dro gaataron imis nacvlad, rom ojaxis saqmes mixedon. da martlac, viracam xom unda daalagos, gaaketos sadili, garecxos... Zalian cota Tu daetanxmeba imas, rom col-qmarma SeiZleba Tanabrad gainawilos es samusao da Sedegad orives darceba Tavisufali dro, romelsac ertad gaatareben (an cal-calke, Tu ase urcevniat). aq minda arvnisno, rom Tu iset vitarebasi, rodesac qali nebayoflobit Tanxmdeba imaze, rom qmris kmayofaze iyos, cxovrebis realobidan gamomdinare, mis mier ojaxuri saqmeebis sruli datvirtvis zidva SeiZleba logikurad mogvecvenos, masin, rodesac orive meurle musaobs da orives Semoaqvs ojaxsi Semosavali. es ukve absurduli da askara diskriminaciuli xasiatis movlenaa. davubrundet konfliqts. mis gadasawyvetad arsebobs moqmedebis sami ZiriTadi tipi. pirveli aris Tavs moaxvio mowinaarmdege mxares Seni mosazreba da aizulo is miiros es mdgomareoba. meorea, datmo poziciebi. mesame SesaZlo gza aris kompromisi - rodesac orive mxare Tmobs Tavisi uflebebisa da Tavisuflebis nawils. SeiZleba itqvas, rom saukuneebis manzilze sqesta socialuri urtiertobisas mamakacebs pirveli gza hqondat arceuli, qalebs ki - meore. ukanasknel atwleulebsi feminizmis warmosobastan da ganvitarebastan ertad bevri ram Seicvala. saqartveloze es jer-jerobit ver itqmis, magram dasavlet evropasa da amerikis SeerTebul StatebSi qalebma Tanasworuflebianobas miarwies. samwuxarod, am sferosac aqvs Tavisi radikaluri gamovlinebebi. sqesta konfliqtis gadawyvetisas me ver mivicnev gamosavlad imas, rom qali, romelsac TanamSromelma mamakacma komplimenti utxra, sasamartlos mimartavs da Civis, rom Seuracxyofa miayenes. seqsualuri ltolva bunebrivi motxovnilebaa adamianis, rom araferi vtqvat siyvarulis Rrma da yovlismomcvel grznobaze. qalistvis komplimentis Tqma normaluri da, Cemi azrit, sasiamovno movlenaa. adamians Tu ar eqna grznobebis gamovlenis gza, es uamrav kompleqss gamoiwvevs (rac, saerto azrit, ukve uxvad axasiatebs amerikel mamakacebs). yvelafers rom Tavi davanebot, kacobrioba xom unda gamravldes? Tu sinjarebit gamravlebaze gadavidet? Tu vilaparakebt sqesta konfliqtis gadawris gzaze, erti rame, me mgoni, askaraa. situaciam, rodesac kaci batonobda da qali damorcilebuli iyo, namdvilad ar gaamartla, saewvoa, gaamartlos sapirispiromac. me martlac Zalian ewvi mepareba imasi, rom normalur qals siamovnebdes iseti mdgomareoba, rodesac kaci mistvis komplimentis Tqmas ver gabedavs an simzimis awevasi ar daexmareba. ra Tqma unda, mteli problema ert sakitxsia: ra fasad mijdeba me es daxmareba an karebsi win gatareba. Tu amis safasuri isev isaa, rom meorexarisxovan arsebad, nomer meored armiqvamen batoni mamakacebi da Sesabamis adgils momaniweben sazogadoebasa da ojaxsi

40 - gmadlobt, ar minda. simzimesac TviTon avwev da mamakacsac win gavatareb, adgilsac me davutmob, orond dawynardes. me sxva rameze maqvs laparaki. Cemi azrit, am situaciasi konfliqtis gadawris ertaderti normaluri gza kompromisia. msoflio verar daubrundeba Sua saukuneebs da qali ukve arasdros ar dakmayofildeba daqvemdebarebuli mdgomareobit. civilizebuli TanaarsebobisaTvis orive sqesma rarac unda datmos, Tanabrad gainawilos pasuxismgebloba, rogorc ojaxuri, ise socialuri valdebulebebi. xolo rac Seexeba komplimentebs da adgilis datmobas... ratom unda ariqvas qalma isini Seuracxmyofelad da imis manisneblad, rom mas isev rogorc seqsualur obieqts uyureben? an ratom unda Tvlides kaci, rom Tu qali Tanasworobas moitxovs, amit mzime fizikur samusaosi daxmarebaze uflebas kargavs? me xedvis sxvanair kutxes SemogTavazebdiT. qali mamakacze fizikurad sustia da swored es aris mizezi, ratomac unda daexmaros mamakaci, da ara imitom, rom is qalia. xom daexmareboda Tavisze sust mamakacs? magram fizikuri sisuste xom ar nisnavs gonebriv CamorCenilobas? mas ratom unda qmnides is imis safuzvels, rom mamakacma qali ar CaTvalos Tanasworad? ar unda dagvaviwydes, rom Tanaswori ar nisnavs ertnairs. rac Seexeba kompliments, Cemi azrit, normalur qals is yoveltvis siamovnebs, Tu, ra Tqma unda, normaluri, da ara uxamsi, formit aris natqvami. qali yoveltvis cdilobs lamazi da mimzidveli iyos, komplimenti ki imis dasturia, rom martlac asetia, da, sxvatasoris, qalistvis sasiamovnoa ara mxolod mamakacis, aramed qalis komplimentic. is, rom zogierti qali kompliments Seuracxyofad irebs, mamakacta mxridan damamcirebeli damokidebulebis samwuxaro Sedegia da, imedia ase arar iqneba, rodesac qali darwmundeba, rom mas uyureben rogorc srulfasovan partniors, da ara lamaz dekoratiul satamasos. Cemi azrit, mamakacebis mxridan komplimentze agresiit pasuxi ukve mat mimart aris usamartloba da diskriminaciis nisnebsac ki atarebs. da kidev erti: Cemi azrit, agresia arc ert mxares ar gamoadgeba am situaciasi. is mxolod orives daazaralebs. zaraldeba aseve ojaxi, mdgomareoba samsaxursi, urtiertoba... orive mxare fsiqologtan garbis da Sedegad ki... kompleqsebi da problemebi. problemis gadawris ertaderti gzaa kompromisi, sadac orive mxare raracas datmobs. orond ara is kompromisi, rodesac dazaraldeba orives uflebebi da verc erti mxare nabijs ver gadadgams imis SiSiT, meore sasamartlosi ar gaiqces. ara, me laparaki maqvs realur, Tanaswor da harmoniul partniorobaze, romelic mxolod sazogadoebasi momxdari paradigmuli gardatexis, anu misi cnobierebis Zireulad Secvlis Sedegad aris SesaZlebeli. qali da kaci ar arian mtrebi, Tumca xsirad cdiloben ertmanets am kutxit Sexedon. arasodes ar unda dagvaviwydes, rom isini erti mtelia da ertmanets unda avsebdnen. ertmanetis garese mati arseboba warmoudgenelia. ese igi, unda SeZlon, iyvnen partniorebi. amis misarwevad ki orive mxarem mdgomareobas gaazrebulad unda Sexedos, cxovrebis realobidan gamomdinare da Seafasos meore mxaris motxovnebi ara Tavisi, aramed mati saerto interesebis TvalsazrisiT.

41 Zveli biwebi gaga nijaraze yovel did qalaqs unikaluri socialuri struqtura axasiatebs. atasgvari istoriuli, politikuri, demografiuli, etnikuri faqtori ertmanets exlarteba, urtiertzemoqmedebs, specifikur garemosa da atmosferos qmnis, romlis wiarsic yalibdeba mxolod mocemuli qalaqisatvis damaxasiatebeli socialuri tipi, Tavisi subkulturit, JargoniT, adat-wesebit. asetia, magalitad, londoneli kokni. yaracoxeli da kinto Tbilisis nasierebi arian. istoriulma peripetiebma Zveli Tbilisis es kolorituli figurebi argaves pirisagan miwisa; mxolodra mati Selamazebuli landebi SemorCa qartul kinosa Tu mxatvrobasi. Tbilisi Seicvala. Seicvala da icvleba TbiliselTa tipebic. es werili ezrvneba Tbilisuri cxovrebis ert personajs, romlis kvlavwarmoeba axla, Tu ar vcdebi, ecema; es personaji, (saubaria Zveli biwis saxelit cnobil figuraze), transformacias ganicdis. ZvelbiWobis piki, misi socialuri warmateba wlebze modis, rodesac Sesabamisi gageba mcire xnit lamis gabatonda saqartvelosi. mas mere Zveli biwi, klasikuri saxit, gaisviatebas iwyebs, magram mis mospobaze laparaki naadrevia. ra iqneba - vnaxot. Tu Zvelma biwebma kintosa da yaracoxelis bedi gaiziares, ara mgonia, aman vinmes guli dawyvitos. magram Zveli biwis memkvidreebi, albat darcebian. asea Tu ise, Tavs uflebas mivcem, imedi viqonio, rom SemoTavazebuli antropologiur-fsiqologiuri etiudi ar iqneba mtlad uintereso. stalinis sikvdilis Semdeg, 50-iani wlebis bolodan, qartul sazogadoebasi, gansakutrebit ki axalgazrdobasi, garkveuli moraluri vakuumi gacnda - komunisturi Rirebulebebi stalintan ertad warsuls Cabarda. buneba, mogexsenebat, vakuums ver itans, amitom, rogorc es xsirad xdeba, xsenebuli vakuumi male Seivso - Seivso primitiuli etikuri sistemit, saxeldobr, damnasaveta samyaros moraluri kodeqsidan nasesxebi normebit anu, qurduli gagebit (odnav Serbilebuli formit). imave periods daemtxva saqartvelosi narkotikebis nakadis mkvetri zrda. swored am ori faqtoris moqmedebis produqtia Zveli biwis figura (Tumca Zvel biwsa da narkomans Soris ar SeiZleba tolobis nisnis dasma; es ori kategoria, Tumca mnisvnelovnad, magram mainc mxolod nawilobriv faravs ertmanets). faqtobrivad, ZvelbiWobis fenomeni qartuli kontrkulturis formad SeiZleba CaiTvalos, romelsac safuzvlad edo arsebuli realobis miurebloba da ufros TaobasTan konfliqti. sxva saqmea, rom gaucnobierebeli protesti mis gamomwvev mizezebze aranakleb uzneo cxovrebis stilsi gamoixata. qurduli gagebis ZiriTadi principebi ki ase SeiZleba Camoyalibdes: -AaraviTari TanamSromloba saxelmwifo struqturebtan, mit umetes kanondamcvel organoebtan. satanado terminit markirebuli damsmeni uarresad odiozuri figura xdeba; -Mmoraluri normebi vrceldeba mxolod sakutari wris warmomadgenlebze. sxva adamianebs mxolod gamoyenebiti Rirebuleba aqvt;

42 - sakutari SromiT Tavis rcena uariyofa; - TviT qurduli gagebis wresi imarjvebs Zlieri; susti ganwirulia; -Yyvela pasuxs agebs mowmeta TandaswrebiT warmotqmul nebismier sityvasa Tu saqcielze. A daufiqreblad warmotqmuli sityvis potenciuri efeqtis sailustraciod ert Rimilismomgvrel ambavs moviyvan, romelic TviTmxilvelma momitxro: cixis kamera, zeda naraze wamowolilia kaesanit Sepyrobili qurdi. QqveviT or mujiks Soris mimdinareobs kamati Temaze: romeli gaaswrebs, Jiguli Tu zimi. Ddro midis, diskusiis simwvave ki ar cxreba. Qqurdma verar moitmina da garizianebuli tonit mimarta mokamateebs: moketet ra, ar icit, rom orives velosipedi gaaswrebs?! - marali avtoritetit datrgunuli mujikebi Cumdebian. Qqurdi moulodnelad izabeba da mis Sublze, TiTqos morbenali striqoni CairToo, amoikitxeba Semdegi fiqrebi: exla es ro wavides, sadme Tqvas velosipedi manqanas gaaswrebso, qurdma mitxrao, mowmeebic yavs, pirze damadgebian, sityvaze atvecai unda iyo, gamafuweben! amitom male gaismis meore replika: magram... Cveulebrivi velosipedi ki ara, matori unda eyenos! auditoria gasusulia. problema ki gadauwreli rceba _ velosipedi, Tundac matoriani, mainc ver gaaswrebs. Qqurdi agrzelebs: Tanac egeti... abwekaemi forma unda hqondes... da bolos: da kargi benzini unda esxas!! amrigad, qurduli Rirseba daculia _ veravin ityvis, rom zimi gaaswrebs aqve gamogonebul ucnaur satrasporto sasualebas. Zveli biwis winamorbedad SeiZleba birjeviki CaiTvalos. birjebis gacena Tbilisis sxvadasxva ubansi, Tu ar vcdebi, 50-ian wlebsi xdeba. birjebze ikribebodnen ubnis biwebi, saqmeebs arcevdnen, dros klavdnen. zogjer birjebs Soris konfliqti xdeboda, mimdinareobda metoqeoba ubnis pirveli damrtymelis titulisatvis... magram udavoa, rom birjevikebis TaobisaTvis qurduli gageba da narkotikebisadmi interesi ar warmoadgenda cxovrebis stilis ganmsazrvrel Rirebulebas. ase, Tu ise, 60-iani wlebis bolodan Tbilisis qucebsi gamocnda sasualoze uketesad Cacmuli, magram, rom ityvian, cudad movlili, gauparsavi da arctu jansari saxis feris patroni pirqusi figura, damaxasiatebeli laparakis manerita da mixra_moxrit. gavecnot mas ufro axlos (aq xsirad momiwevs Jargonuli sityvebis gamoyeneba; mkitxvels vtxov, ar gaigos es rogorc iumoristuli efeqtis misarwevad gamiznuli xerxi, Uubralod, bevri cnebis gamoxatva mxolod Jargonis gamoyenebitaa SesaZlebeli). asaki _ 14-dan 25 wlamde. 25 wlis Semdeg Zveli biwebis gzebi iyofa. Nnawili normaluri cxovrebis struqturasi ertveba; amastan, adre zogi qurduli gagebis principebs iviwyebda da partiul Tu komkavsirul samusaoze, an miliciasic ki amohyofda Tavs. Mmeore nawili profesiuli damnasave xdeboda Tu xdeba; mesame_saqmosnobas iwyebs da a.s. socialuri warmosoba _ friad mravalferovani. Zvel biwebsi SexvdebiT dabali, sasualo da maralsemosavliani ojaxebis Svilebs... es ukanasknelebi da, mit umetes, gavleniani msoblebis myoli Zveli biwebi did Rirebulebas warmoadgenen naklebad

43 avtoritetuli msoblebis amara darcenilebisatvis, vinaidan milicia-policiastan konfliqtis SemTxvevaSi, didi kaci, Svili rom gadaarcinos, mis Zmakacebsac gamoixsnis gansacdelisagan. Cacmuloba. Zvel biwebs ar axasiatebt raime specifikuri tansacmeli an atributika (vtqvat, rokerebisa da hipebisagan gansxvavebit). ertaderti, mat uyvart muqi satvaleebi, rasac pragmatuli safuzveli aqvs: wamlit amrvreuli Tvalebis dafarva. yuradrebas kidev ramdenime detali ipyrobs. rogorc ukve gakvrit arinisna, Zvel biwebs kargi nivtebi uyvart (romeltac xsirad arctu patiosani gzebit Souloben), magram mattvis sruliad ucxoa eleganturoba da mit umetes, raime eqstravagantuloba CacmulobaSi. igulisxmeba, rom gansakutrebuli yuradreba sakutari garegnobis, modis motxovnata mimart, arakacuria. aqedan _ ase vtqvat, daudevari stili, TiTqosda uyuradreboba Cacmisadmi. Tumca es daudevroba mocvenebitia da specialuradaa Seqmnili _ bevri Zveli biwi moulodnel erudicias avlens tanisamostan da sxva modur aqsesuarebtan dakavsirebul sakitxebsi. Zveli biwis yvelaze gamorceul nisnad specifikuri qceviti stereotipebi unda CaiTvalos _ laparakis manera, mixra-moxra, Jestikulacia da a.s. am stereotipebis didi nawili mwidrodaa dakavsirebuli Zveli biwis cxovrebis wamyvan fsiqologiur motivtan _ socialuri dominantobis mopovebisagan swrafvastan. dominanturi pirovneba _ es iseti adamiania,romelic iswrafvis Zalauflebisaken, mbrzaneblobisaken, damoukideblobisaken, maincdamainc ar uwevs angariss socialur normebs da avtoritetebs, igi energiulia da agresiuli. ra Tqma unda, dominantobisaken swrafva Zalze did rols TamaSobs adamianta cxovrebasi saertod, magram Zveli biwebis wresi es Rirebuleba, kaifs Tu ar CavTvliT, praqtikulad mtlianad gansazrvravs cxovrebis wess. amastan, dominantobis mirwevis xerxebi SezRudulia da saboloo jamsi daiyvaneba fizikuri angarissworebis muqaramde. talantit, simdidrit, ojaxisvilobit da sxva amgvarebit Zvel biwebsi dominantur mdgomareobas ver moipoveb. EerTaderTi gzaa Sinagani pirovnuli Zalis demonstrireba, anu Sno (sityva Sno aq cvlis friad koloritul Jargonul sityvas, romelsac, samwuxarod, ver vxmarob cenzuruli mosazrebis gamo; gamgebi, ra Tqma unda, gaigebs). swored amgvari, sakmaod primitiulad gagebuli dominantobis gamoxatulebaa Zveli biwebisatvis damaxasiatebeli qceviti stereotipebi. magalitad, tipuri poza: kiseri da Tavi gasesebulia, mxrebi winaa wamoweuli, xelebi modunebulia, magram es araa breqi. breqi, ase vtqvat, uxesi fizikuri Zalis demonstrirebas warmoadgens da Zveli biwebis TvalSi provincialobis elfers atarebs. ert dros aseti aforizmic ki iyo gavrcelebuli: exla mecvidmete saukune araa, marto kuntebze ro iyurebode. ZvelbiWuri poza ki gamoxatavs Rirsebas, sakutar TavSi darwmunebulobas da samyaros mimart odnav ironianarev qedmarlobas. saubris dros erti an orive xeli idayvsi ixreba da modunebuli maja sityvebis taqtsi mozraobs. Tu bazarma ufro mzafri xasiati miiro, Jestebi muqaranarevi xdeba _ modunebuli mxolod Sua da usaxelo TiTebi rceba, danarceni TiTebi ki gaxevebulia da oponentisaken mimartuli, aqcentirdeba qvemotken (anu miwisken) mimartuli mozraobebi. klasikuri Zveli biwi ert sakmaod rtul xelovnebas unda flobdes SeeZlos karga xani imyofebodes Cakuzul mdgomareobasi. visac ucdia, dametanxmeba, rom es

44 arctu iolia. bazrita da furtxebit gartul Zvel biws ki saatebi SeuZlia gaataros Cakuzulma. rogorc etyoba, sasurveli Sedegi xangrzlivi varjisis Sedegad miirweva da aq Zvel biwebs mxolod iaponelebi Tu Seejibrebian. Zveli biwisatvis aucilebelia rac SeiZleba farto da rac mtavaria, avtoritetuli nacnobebis wris yola. axlad gacnobil TanatolTan urtiertobisas pirvel rigsi, irkveva saerto nacnobebis wre _ amis mixedvit dgindeba Tanamosaubris rangi. gasagebia, rom amgvar situaciasi bevri urmertod ityueba _ ama da am legendaruli figuris uaxloesi Zmakaci varo. Tumca es martivi xerxi arctu ise xsirad arwevs mizans _ gamocdili Zveli biwi advilad xvdeba sicruesac, mosaubris WeSmarit rangsac da Sesabamisad eqceva. Tavyrilobis adgilebsi, gansakutrebit Tu damswreta rangi arctu ise maralia, Zveli biwi beberi lomis rols TamaSobs, misi mozraobebi zanti xdeba, saubari neli da sityvazunwi. yvelasatvis cxadia, rom mas iseti gza aqvs gamovlili, iseti peripetiebi gadaxdenia, rom mocemuli Tavyriloba mistvis aravitar interess ar warmoadgens da masze daswrebit igi did pativs sdebs auditorias (sinamdvilesi saqmis vitareba umravles SemTxvevaSi swored rom sawinaarmdegoa). amitom pativcemuli stumris yovel sityvas didi Rirebuleba aqvs _ rasac TviT Zveli biwic yvelanairad usvams xazs: sityvebs warmotqvams cxvirsi da odnav xrinwiani, zanti xmit. didi mnisvneloba aqvs intonacias: STabeWdileba isetia, Zveli biwebi yoveli erti-ori sityvis Semdeg SekiTxvas svamen. magalitad fraza: `mesvide klasamde friadosani viyavi _ Zveli biwis gadmocemasi ase JRers (Jargonuli da uwmawuri gamotqmebis gamotovebit): me?... skolasi ro vswavlobdi?... mesvide klasamde?... su xutebi myavda... es fraza SemTxveviT ar momiyvania. saqme imasia, rom arweril situaciasi beberi lomi xsirad didaqtikur saubars mimartavs, romlis Temas xsirad swavlisa da ganatlebis apologia Seadgens. Zveli biwi sinanuls gamotqvams, rom cxovrebis ukurmartobam igi adre mowyvita codnis wyaros da damswreebs mouwodebs wignebi ikitxon, iswavlon da a. S. ra Tqma unda, amgvar mowodebebs arc erti wutit ar uyurebs seriozulad arc Zveli biwi da arc auditoria. qveteqsti aq sul sxvaa _ isev dominantobis demonstrireba: igulisxmeba, rom Zveli biwis cxovrebis gza rceulta xvedria, xolo bunebit naklebad dajildoebulma pirebma Tavisi SesaZleblobis Sesabamisi asparezi unda aircion, _ magalitad, iseti arctu ise rtuli saqmianoba, rogoricaa swavla-ganatlebis mireba. saertod, mowiwebis grznobit gamswvaluli auditoriis winase mariaji Zvel biwebs udides bednierebas aniwebs. swored am miznit xdeboda mati koncentrireba svetur kurortebze _ wynetsi, bakuriansi, biwvintasi da sxva. aset vitarebasi ki praqtikulad gardauvali iyo Setakebebi. da martlac, sakurorto sezonebze sakmao sisxli irvreboda da irvreba. adgilobriv miliciasa da qirurgebs samusao uatkecdebat, Tumca isic unda itqvas, mati materialuri mdgomareobac sagrznoblad umjobesdeba. Zvel biwebs saertod uyvart kai cxovreba. moskovis, leningradis, baltiispiretis dedaqalaqebis sauketeso sastumroebsi aucileblad waawydebodit CvenTvis nacnob figurebs. amastan dakavsirebit erti epizodi maxsendeba. 70-iani wlebis bolos moskovsi mona liza Camoitanes da aman TbilisSic garkveuli ajiotaji gamoiwvia. hoda, ert sakmaod Wrel wveulebaze damswre Zvelma biwma moulodnelad gamotqva

45 natvra, idumalad momrimari qalbatonis portretis mflobeli gamxdariyo. mcire pauzis Semdeg viracam frtxilad hkitxa, rad gindao, razedac amomwuravi pasuxi miiro: Svidas manetad gavyiddi da talinsi wavidodio... sagulisxmoa Semdegi garemoeba: arc erti Zveli biwi ar ityvis sakutar Tavze, Zveli biwi varo. sxvebze icocxlet, ityvis. rogorc Cans Zveli biwi gulis sirrmesi grznobs, rom misi cxovrebis stili fuwia da uperspeqtivo, magram vinaidan masze xels ver irebs, amitom fsiqologiur Tavdacvas mimartavs _ sakutar Tavs arwmunebs, me ara var Zveli biwi, gacilebit ufro Rrma da rtuli pirovneba var... gasagebia, rom kai cxovreba da gansakutrebit wamali sakmao saxsrebs sawiroebs. magram sanam Zveli biwis Semosavlis wyaroebs SevexebodeT, erti momenti unda arinisnos. yvela zemot arwerili qceviti stereotipi, laparakis manera da a. S., ra Tqma unda, nebismieri Zveli biwisatvis aucilebelia, magram mxolod mati sasualebit SeuZlebelia marali rangis mopoveba. sawiroa, jer erti, Zvel biws martlac gaacndes pirovnuli Zala (da ara mxolod misi demonstrirebis unari) da meorec, garkveuli niwi, azrovnebis sisxarte, situaciis alros arebis unari; igi unda wamsi gaerkves, sad bolomde miawves, sad minimaluri danakargebit ukan daixios, sad saertod ar gamoicinos Tavisi ZvelbiWoba da a. S. gansakutrebuli mnisvneloba aqvs bazaris xelovnebas. bevri Zveli biwi WeSmariti virtuozia kazuistikis, demagogiisa da sofistikis dargsi. ilustraciistvis ert magalits moviyvan. mtavar personajebs pirobitad davarqvat `Zveli biwi, `msxverpli da `Zmakaci. kolizia asetia: msxverplma `ori drit atxova Zvel biws dana anu tisaki, romelic, rogorc mosalodneli iyo, arc ori da arc ocdaori dris Semdeg ukan ar daubrunda. msxverpls kargad esmis, rom miwolis Sno ara aqvs _ Zveli biwis avtoriteti da rangi ufro maralia. amitom igi Rrmad Cafiqrebul svlas mimartavs _ Zvel biws eubneba, rom didi xania Zmakacs dapirda, am tisaks gacuqebo, axla ki Zmakaci danapirebs moitxovs. igulisxmeba, rom msxverpls vitomda tisaki sulac ar enaneba ( raa, rkinaa bolo-bolo ), magram ra qnas, Zmakacs acuqa, danapirebs ki Sesruleba unda (sityvis gatexva, rogorc vicit, ar SeiZleba). sinamdvilesi, rasakvirvelia, Zmakaci, iuridiuli enit rom vtqvat, crumagieri, anu padstavnoi figuraa, romelic safuzvels umagrebs msxverplis pretenziebs. dainteresebuli pirebi da neitraluri mayureblebi (romelta Soris mec vimyofebi) sadarbazosi DSeikribnen. gaimarta dialogi, romelic tipiuri ZvelbiWuri sofistikis karg magalits warmoadgens. Zveli biwi: Sen me mawvebi? msxverpli: ho, Zmakacs vacuqe... Zveli biwi: znacit, tisaki Seni araraa. rogorra mawvebi? msxverpli: Zmakaci mawveba, maitao. Zveli biwi (Zmakacs): Zmakacs rogor awvebi, Cemi...! Zmakaci darcxvenilia. Zmakaci: me Sen gawvebi? Zveli biwi: Zmao, tisaki Sen momeci? ara? mas rogor mawvebi?!

46 incidenti amowurulia. yvelasatvis cxadia, rom msxverplisa da Zmakacis pretenziebi sruliad usafuzvloa. dana Zvel biws rceba sruliad kanonierad. rac Seexeba Zveli biwis materialur uzrunvelyofas, igi ZiriTadad sami wyarosagan Sedgeba: elementaruli qurdoba (wvrili sagnebidan dawyebuli da binebis gasuftavebit damtavrebuli), azartuli TamaSebi (TaRliTuri xerxebic farto gamoyenebit) da egret wodebuli dawerva. am ukanasknelis meqanizmi metad martivia. Zveli biwi raimes (tansacmels, saats, fuls, an, rogorc arweril epizodsi, tisaks da a.s.) Txoulobs an sesxulobs dabal rangiani Tanatolisagan da Semdeg arar ubrunebs. usafrtxoeba aset SemTxvevaSi TiTqmis garantirebulia, dazaralebuli policiasi ar Civis (isev qurduli gagebidan gamomdinare), xolo Tu igi daxmarebisatvis nacnob maralrangian Zvel biws mimartavs, rogorc wesi, zrdilobian uars awydeba _ aq ukve Zveli biwis profesiuli etika moqmedebs. ise ki arnisnuli metodis gamoyenebisas Zvel biws agretve martebs taqti _ mogexsenebat cxvari cxvaria... kargad mesmis, rom mocemuli narkvevi araa sruli da Zveli biwebis yofis Sesaxeb kidev bevri SeiZleba itqvas, magram am jerze TqmuliT Semovifarglebi. arvnisnav mxolod, rom Cveni sazogadoebis cxovrebasi kidev bevri TeTri laqaa, romlebitac jer-jerobit cota vinme Tu dainteresebula. arada mat ukan yoveltvis konkretuli, cocxali da saintereso realoba imaleba. isic udaoa, rom nacnobi ucnobebi zemoqmedeben saerto-qartul mentalitetze, qcevis normebze da a. S. magalitad, Cemi azrit, ZvelbiWuri realiebi garkveul gavlenas axdenen saqartvelos politikur cxovrebazec ki. cxadia, Tu gvinda SevicnoT, vin vart da ra vart, Cveni sazogadoebis yvela jgufisa da fenis Taviseburebebi unda gavitvaliswinot. Zveli biwebic am ricxvsia. Ho-Won Jeong is an Associate Professor at the Institute for Conflict Analysis and Resolution, George Mason University. His primary research areas range from structural sources of conflict, macro theories on conflict to development and conflict. Dr. Jeong is the editor of the New Agenda for Development and Peace Research (1999) and Global Environmental Policies: Institutions and Procedures (2001) as well as the author of Peace and Conflict Studies: An Introduction (2000). He is also the editor of two journals, International Journal of Peace Studies (published in association with the International Peace Research Association s Commissions) and Peace and Conflict Studies (sponsored by the Network of Peace and Conflict Studies). Redefining Third Party Roles in Peace Building by Ho-Won Jeong The issues faced in a post-conflict settlement process are different from the challenges found in small group negotiation or mediation settings. Negotiated settlement does not necessarily end in an outcome which brings about a balanced relationship. High levels of violence may have been controlled, but many unresolved issues can re-generate confrontation. The major tasks involve the implementation of peace agreements and, more importantly, the reconstruction of a society

47 torn apart by violence. Third party intervention is essential not only because the ability to implement the agreement is hampered by the destruction of social and political functions but also the trust level between adversaries is still low. Given its complex nature, peace building requires multiple third party roles, ranging from peacekeeping to social reconstruction. Peacekeeping components are required to monitor a cease-fire between former adversaries. In addition, peacekeeping missions in the implementation of post-conflict activities are engaged in the demobilization of regular and militia forces and the confiscation of weapons. Enforcement function is needed to prevent the breakdown of order since cooperation from warring parties is not always obtained. In the absence of a reliable political structure, the functions of peacekeeping are extended to observing elections, reforming government institutions, training personnel and establishing law and order. International assistance is critical given that local organizations do not have technical and material capacities to meet both immediate and long-term community needs. United Nations agencies and regional organizations often provide technical training programs and deliver urgently needed services as well as documenting and implementing refugee settlement. Many international NGOs have also been involved in the economic and social rehabilitation of war torn societies where government services do not exist. Third parties can be engaged in assisting with the establishment of participatory political institutions. In building trust and inducing cooperation, third parties help change the perceptions and behavior of the disputing parties. Resolving differences at the negotiation table does not necessarily lead to building trust at a societal level. Especially at the early stage of peace building, restoring confidence is critical in preventing a return to violence. Mediation, conciliation and arbitration can be introduced to diffuse tensions arising from conflicting claims over properties and land. Since civil society building cannot proceed without the cooperation of adversarial communities, restructuring of the relationship has to follow the implementation of the agreement on peaceful settlement. Social reconstruction and reconciliation is geared toward building new relations within the community. Intercommunal programs bring hostile groups together to heal past wounds and search for a common future. External aid can be used to promote better relations between adversaries by lending support to new initiatives. Technical training programs can be designed to promote dialogue and exchange. Third party intervention has been designed to achieve the goal of long term settlement and building a stable society. International communities need to identify, nature and support elements that make a peace process durable. A successful third party intervention changes the dynamics of the existing structure. In the implementation of a peace agreement, third parties bring both incentives and deterrence power so that the peace process would not derail. Powerful third parties may threaten sanctions to control the behavior of reluctant parties and use force to impose rules. Side payments can be used to induce cooperation. The employment of economic aid as a major carrot and stick can be contingent upon the willingness of parties to continue to commit themselves to peace agreements. The nature and effectiveness of third party intervention, however, depends on such factors as the existing level of trust between adversaries and the capacities of local communities for resource mobilization. ho uan Jongi da misi msvidoba

48 warmosobit samxret koreeli socialuri mecnieri ho uan Jongi aris ert-erti wamyvani specialisti Tanamedrove msvidobis mecnierebasi. igi musaobs jorj meisonis universitetis konfliqtebis analizisa da mogvarebis institutsi. misi gamokvlevis mtavari fokusi gaxlavt konfliqtis struqturuli mizezebi. doqtori Jongis xelmzrvanelobit gamoica samsvidobo kvlevebisa da ganvitarebis axali dris wesrigi (1999 w.) da globaluri garemos dacvis politika: institutebi da procedurebi (2001 w.). igi agretve aris avtori msvidobisa da konfliqtis kvlevis winasityvaobisa (2000 w.). is aris agretve ori samsvidobo Jurnalis mtavari redaqtori. ho uanis nasromebsi uarresad sainteresoa misi mravalmxrivi midgoma, sadac igi Zalian did mnisvnelobas aniwebs iseti mnisvnelovani sakitxebis, rogorebicaa etnikuri, rasobrivi, klasobrivi, sqesobrivi, religiuri Tu sxva konfliqtebis mizezebis integraciuli metodebit moziebas da garkveuli saerto gamosavlis monaxvas. Mmis nasromebsi igrznoba agretve seulis universitetis suli, sadac 80- ian wlebsi didi saprotesto mozraoba iyo swored klasobrivi TanasworobisaTvis da romelmac Soreul armosavletsi didi gavlena moaxdina socialur ganvitarebaze. imedi gvaqvs doqtori ho uan Jongis statia sasualebas miscems Cvens mkitxvels gaecnos konfliqtebis mogvarebis axlebur TvalTaxedvas. msvidobis mseneblobis processi mesame mxaris rolis axleburi gansazrvra ho uan Jongi, jorj meisonis universiteti sakitxebi, romlebic post-konfliqturi mogvarebis processi wamoiwreba, Tvisobrivad gansxvavdeba problemebisagan, romeltac mcire jgufebis molaparakebebisa da mediaciis processi vawydebit. molaparakebebis Sedegad garkveuli SeTanxmebis mirweva yoveltvis ar gulisxmobs dabalansebuli urtiertobebis damyarebasa da ganmtkicebas. SesaZloa amgvari molaparakebebis Sedegad Zaladoba da Zalismieri dapirispireba kontrolirebadi gaxdes, magram umetes SemTxvevebSi gadauwreli rceba mteli rigi mnisvnelovani sakitxebisa, rac konfrontaciis ganaxlebis potenciur wyaros warmoadgens. aqedan, ZiriTad problemas mirweuli SeTanxmebis praqtikasi ganxorcieleba da, gansakutrebit, dapirispirebis Sedegad gaxlecili sazogadoebis rekonstruqcia warmoadgens. SeTanxmebis ganxorcielebis TvalsazrisiT, mesame mxaris Careva mnisvnelovani da, ufro metic, aucilebelic aris, ara mxolod imis gamo, rom faqtobrivad socialuri da politikuri funqciebis mosla am procesis Seferxebas iwvevs, aramed im mizezitac, rom usualod konfliqtis mxareebs Soris ndobis faqtoris ardgena mokle vadebsi ver xerxdeba. Tavisi rtuli specifikidan gamomdinare, msvidobis mseneblobis procesi mesame mxaris rolisa da funqciebis mravalmxrivobas moitxovs, iqneba es msvidobis dacvisa Tu socialuri rekonstruqciisaken mimartuli Zalisxmeva. msvidobis dacva mesame mxaris funqciataa is komponentia, romelic, ZiriTadad, monitoringis gzit cecxlis Sewyvetis Sesaxeb mirweuli SeTanxmebis Sesrulebas uzrunvelyofs. garda amisa, msvidobis damcvelta mandati xsirad post-konfliqtur periodsi konfliqtis mxareta regularuli da araformaluri samxedro SenaerTebis demobilizaciasa da mat xelt arsebuli sabrzolo iararis msvidobiani gzit konfiskaciasac

49 itvaliswinebs. zogiert SemTxevevaSi, kerzod masin, roca konfliqtis mxareebtan TanamSromloba ver miirweva, msvidobis damcvelta misia, wesrigis SenarCunebis miznit, garkveul izulebis meqanizmebsac iyenebs. Sesabamisi politikuri struqturis ararsebobis pirobebsi, msvidobis damcvelebi xsirad itavseben arcevnebis damkvirvebelta da kanonierebisa da wesrigis damcvelta funqciebs da agretve monawileoben saxelmwifo struqturebis reformirebisa da sakadro momzadebis procesebsi. saertasoriso daxmarebas sasicocxlo mnisvneloba aqvs pirveladi Tu grzelvadiani socialuri motxovnilebebis dakmayofilebis TvalsazrisiT, imdenad, ramdenadac adgilobriv organizaciebs, Cveulebriv, amisatvis sawiro teqnikuri Tu materialuri saxsrebi ar gaacniat. gaeros struqturebi da regionuli organizaciebi xsirad axorcieleben teqnikuri treiningisa da pirveladi daxmarebis programebs da, amastan ertad, xels uwyoben ltolvilta gansaxlebis procesis regulirebas. Sesabamisi saxelmwifo organoebis paralizebis pirobebsi, mravali saertasoriso arasamtavrobo organizacia aseve CarTulia omis Sedegad gaxlecili sazogadoebis socialuri da ekonomikuri reabilitaciis processi. mesame mxare agretve xsirad monawileobs da xels uwyobs warmomadgenlobiti politikuri struqturebis Camoyalibebas. ndobis ardgenisa da TanamSromlobis ganvitarebis TvalsazrisiT, mesame mxares SeuZlia mnisvnelovani roli itamasos konfliqtis mxareta urtiertganwyobisa da qcevis modificirebasi. utanxmoebisa da dapirispirebebis mogvareba molaparakebata magidaze, Tavis mxriv, sulac ar nisnavs msvidobis damyarebas socialur doneze. ndobis ardgena gansakutrebit mnisvnelovania msvidobis mseneblobis sawyis etapze, radganac mis garese faqtobrivad SeuZlebelia Zaladobis ganaxlebis potenciuri sasisroebis armofxvra. mediaciis, Serigebisa da arbitraciis politikis gatarebis aucilebloba warmoiqmneba teritoriisa da sakutrebis irgvliv warmosobili dapirispirebis ganmuxtvis miznit. imdenad, ramdenadac samoqalaqo sazogadoebis msenebloba warmoudgenelia mowinaarmdege jgufebis TanamSromlobis garese, am ukanasknelta urtiertobebis daregulireba mirweuli samsvidobo SeTanxmebis ganxorcielebas unda mohyves Sedegad. socialuri armsenebloba da Serigeba Tavis mxriv, sazogadoebasi axali urtiertobebis ganvitarebas edeba safuzvlad. interkomunaluri programebit SesaZlebeli xdeba urtiertdapirispirebuli jgufebis mozidva, warsulis Wrilobebis Sexorcebisa da saerto momavlis perspeqtivebze msjelobisatvis. mowinaarmdegeta urtiertobebis gaumjobesebisatvis Zalze mnisvnelovania mesame mxaris mxardawera axali konstruqciuli iniciativebisatvis. teqnikuri treiningis programebi am SemTxvevSi SesaZloa swored dialogisa da TanamSromlobis platformad iqces. M mesame mxaris intervencia sabolood konfliqtis grzelvadiani mogvarebisa da stabiluri sazogadoebis mseneblobis mizans emsaxureba. saertasoriso sazogadoebam unda gansazrvros, xeli Seuwyos da ganavitaros is elementebi, rac samsvidobo process ufro mdgradsa da stabilurs gaxdis. mesame mxaris warmatebuli Carevis SemTxvevSi icvleba arsebuli struqturis dinamika. samsvidobo SeTanxmebis Sesrulebis uzrunvelsayofad, mesame mxare xsirad iniciativiebis garda ertgvar

50 izulebis meqanizmebsac iyenebs, rata samsvidobo procesis Seuferxebeli ganvitareba uzrunvelyos. amgvar SemTxvevebSi, Zlierma mesame mxarem SesaZloa konfliqtis daumorcilebeli mxaris mimart sanqciebit muqara an sxva Zalismieri metodebi gamoiyenos am ukanasknelis qmedebebis gakontrolebisa da misi saerto TamaSis wesebis daqvemdebarebis miznit. garda amisa, urtierttanamsromlobis waxalise-bistvis, mesame mxare xsirad sxvadasxva konstruqciuli metodit konfliqtis usualo monawileta stimulirebas axdens. samsvidobo procesis xelsewyobisatvis amgvari ekonomikuri meqanizmebis amoqmedeba, ZiriTadad, mxareta interesebsac emtxveva, rac, Tavis mxriv, mat mier arebuli valdebulebebis Sesrulebis garantad gvevlineba. miuxedavad yvelafrisa, mesame mxaris Carevis xasiatisa da efeqturobis ZiriTad ganmsazrvrel faqtorad, mainc mowinaarmdegeta Soris ndobis xarisxi da mat mier saerto Zalisxmevis mobilizebis unari rceba. Feminist Understandings of Violence By Ho-Won Jeong Associate Professor at the Institute for Conflict Analysis and Resolution, George Mason University Many women all over the world are subject to various types of violence. Many sources of oppression prohibit the realisation of freedom for women. Violence against women represents a form of social control that limits their ability in every aspect of life. Oppression of women and other marginalised groups has been explained by the feminist critique of a hierarchical world order. The occurrence of both manifest and latent violence against women has emerged as an important concern in peace studies for the last three decades. Images of women have been historically associated with pacifism. Feminine values of caring, compassion and nurturing have enriched the conceptions of peace. Most importantly, the application of feminine values to the radical transformation of an oppressive social order (as a source of many forms of violence) serves as an important principle in the struggle for achieving peace. Violence against Women While both women and men are victims of sexism, racism, human rights abuses and poverty, there are particular types of violence that afflict women more than men. Family violence and sexual and emotional abuse of women are major concerns in many parts of the world. Direct violence against women includes rape and unorganised random physical abuse as well as attacks on women in organised war. Women and their young children currently constitute the vast majority of the world refugee population. The abuse of women during wartime has been common. In World War II, the Japanese Army forced young women from Korea, the Philippines and other places in Asia to serve Japanese soldiers as so called comfort women. Some of them were 16 or younger when they were sexually assaulted by Japanese soldiers at the war fronts. In July 1992, the Japanese government finally admitted that tens of thousands of women were sent to military bases to provide sex for the soldiers. However, compensation for the suffering of the women was refused.

51 Rape and other forms of ill treatment of women have been employed as tools of a military strategy. The rape and deliberate impregnating of thousands of women, mostly Muslims in Bosnia-Herzegovina, was a form of ethnic cleansing conducted by Serb nationalists. Many documents report the assault of women by internal security forces in Peru, Colombia and other countries that have anti-government insurgencies. However, most governments failed to condemn or punish those who committed rape and killings. Structural violence hits women severely in many impoverished countries. Among the poorest of the poor are young widows and elderly individuals with little capacity to manage household economies. The high level of poverty as well as harsh working conditions has put a particularly heavy burden on female heads of households who do not have adult males to help them. Many poor women have difficulty in getting out of the cycle of poverty that includes malnutrition, inadequate food availability and poor sanitation and water supplies as well as poor health and lack of education. Women s struggle for survival is made more difficult by the scarcity of renewable resources and other effects of environmental degradation. The status of women in the Third World has not improved much due to the feminisation of poverty and continuing job discrimination. Young women provide a hard working labour force for multinational corporations but are paid low wages (Tickner, 1994, p. 49). Women in certain regions of the world form the majority of subsistence farmers. In particular, women in Africa produce 80 percent of the food. However, the introduction of a market oriented economic system deprives women s income by assigning low monetary value to their economic activities. Construction of Gender Identities It is often considered that gender roles are socially constructed rather than a natural part of social life. Individuals born into the biological categories of male or female are assigned to the social categories of men and women through the acquisition of locally-defined attributes of masculinity and femininity. Sexual roles and stereotypes are enforced by social norms, laws and education. Thus, gender has something to do with the social behaviours and characteristics. Males are expected to demonstrate masculine behaviour while females conform to models of femininity. Masculinity and femininity are defined in relation to each other. The feminine principle is associated with giving qualities such as mercy, supportiveness, compassion and sensitivity to others. Feminine features are related to life; nature and love are of the highest value. On the other hand, masculine experiences associated with aggressiveness and physical skills are rooted in power-in-the world, with its epitomising act: to kill. Law, authority, rank and status that demonstrate control belong to masculinity; any failure in control is seen as unmanly (French, 1985, pp ). Hierarchy is maintained by obedient norms and structure. The construction of masculine and feminine categories is linked to power relations arising from the practice of attaching meanings to gender identities. Emotion, body and nature have been historically associated with the identity of female gender. It has been regarded as inferior to the male gender identity characterised by reason and mind. One glaring example of how the dominant cultural outlook manifests this (patriarchal) oppressive conceptual framework is seen in macho, polarised, dichotomised attitudes toward war and peace. Pacifists are dismissed as naive, soft wimps; warriors are realistic, hard heroes (Warren and Cady, 1996, pp. 3-4). The dichotomy has been drawn between men and women in the historical context of Western cultural traditions. This dichotomy was used to create a value hierarchy in terms of status and prestige. The dominant masculinity in Western culture is produced by qualities of rationality and strength. The marginalised are excluded from the interests of privileged groups. Women, children, the poor and indigenous populations are exposed to environmental destruction and

52 various forms of violence. The construct of social domination is based on a set of behaviours, social structures and an ideology reflecting basic value judgements about the nature of the social order and of sex differentiation (Boulding, 1976, p. 35). As dominance systems organise most of our political and economic life, men and women alike are being rewarded for doing what society values. Whereas unquestioned adherence to rules is essential to authoritarianism, feminine values such as care and concern tend to be oriented toward relationships and respect for persons (Reardon, 1985, p. 30). Masculine and Feminine Values Gender can be used as an essential element in understanding social structure and the origin of violence. The root of violence is found in privileging masculine values in the process of establishing social and cultural distinctions between different gender roles (Reardon, 1985). Disregard for feminine values attached to the vision of a just and nonviolent world is seen as a cause of war and violence. Feminism is one component of a wider humanism conceived as an opposition to oppression. Feminine views recognise the existing inegalitarian human relationships and suggest how human needs can be fulfilled. These ideas are based on a kinship model of a less structured organisation designed to promote everyone s human well-being. It reveals an innate human capacity for great sensitivity or moral behaviour. Feminine values and characteristics can be adopted and applied regardless of biological sex differences. Competitive, organisational and exclusive masculine values support a model of hierarchical human relationships. These values are often reflected in the bureaucracies of states, churches, corporations, political parties and the military. Order is a function of control by masculine institutions. A masculine view of the world emphasises the goals of hierarchical organisations, legitimises the power of certain groups and particular political ideologies, and protects the interests of big corporations. State building is a masculine project that encourages a willingness to engage in violence. Men considered as an aggressive biological class are given licence for engaging in wars and are motivated to fight. A legend of heroically violent manliness is taught in patriotic homes, neighbourhood movies, schools and boot camps (Ruddick, 1989, p. 84). The glamorisation of violence in warfare is encouraged by continued socialisation in patriarchal societies. The arms race and other national security priorities are the main factors in the subordination of women. Social welfare is traded for military spending, and it further exacerbates female poverty. Demilitarisation requires the process to undo the masculine identity created by a modernisation process. Growing entry of women entry into the public sector (traditionally known as the men s world) has been enhanced by women s adoption of masculine values as a strategy to be accepted for an authority role. Margaret Thatcher played down feminine qualities to appear more appropriate to a masculine political structure. As the prime minister of Britain, she undermined social services for women and children. Her rule ended social welfare that protected the poor and vulnerable. Several prominent women who held the highest governmental decision making positions do not remain as peacemakers, but as war heroines (Vickers, 1993). Golda Meir won the Six Day War against the Arabs; Indira Gandhi initiated a war with Pakistan; Thatcher sent military forces to re-occupy the Falkland/Malvinas islands in the dispute with Argentina. Success in politics and other institutional arenas, regarded as evidence of masculinity, demands a high degree of ferocity (Reardon, 1985, p. 33). The masculinisation of women is an attempt to prove that women can perform most tasks reserved for men. Doing the job as well as a man means accepting masculine standards and thus reinforcing dominant masculine values. By

53 internalising the image and values of the oppressor, many women seem almost eager to adopt masculine characteristics and criteria in order to succeed (Reardon, 1985, p. 56). This supports the small masculine elite groups who control institutions that run the corporate world and conduct state affairs. Women s efforts to meet these competitive and aggressive criteria of success disable their and society s ability to question the standards and the systems that have long despised feminine values. Maintenance of violence can be understood in terms of the construction of dominance in a gendered institution and state. Greater value assigned to masculinity reinforces hierarchical and unequal relations. Women are applauded for achieving success in previously male dominated activities such as politics, military service, business and administration. However, little social respect is shown to men who enter traditionally female arenas such as nursing and childcare. Patriarchy and Domination Patriarchy is the central concept that determines virtually all human enterprises while illustrating the historical and social dimensions of women s exploitation and oppression. It represents a set of beliefs and values supported by dominant social and political institutions and backed by the threat of punishment. Competitive social order is compatible with authoritarian principles (underscored by coercive power), which assume human beings are not of equal values (Reardon, 1985, p. 10). Beyond the literal meaning of patriarchy as the rule of fathers, the concept of patriarchy reveals the prevalence of male dominant, competitive values at various types of institutions. The patriarchal system is entrenched in the state s control over coercive capabilities and unequal social and economic structures. It lays down relations between men and men as well as between men and women by imposing a hierarchical structure. It gives more value to masculine tasks while demeaning feminine oriented work. In a patriarchal system, men are taught to be masculine, to compete with each other, and to hide their fears and compassion from one another. All these dimensions are crystallised in the military - the most patriarchal institution in an already patriarchal society. Authoritarian patriarchies originate in the major elements of civilisation human settlement, organised agriculture, the state and male domination. In fact, the origin of a war oriented society can be traced back to a patriarchal system that depends on violence to hold in place the social order it spawned. Military concepts and values are upheld by patriarchy; its structures and practices have been embodied in the state, forming the basic paradigm for the nation-state system. Thus, there is in all aspects of that system an inevitable sexist bias that is especially acute in matters related to national security. Feminist Critique of the World Order The current world order represents a patriarchal system that perpetuates oppression and exploitation through exerting violence. Global systems maintained by military order are based on the traditional stratifications of social class, gender and the domination of centre countries over those in the periphery. Capitalism has transformed various forms of violence into economic coercion (Mies, 1986, p. 27). Violence against women is not accidental but part of modern capitalist patriarchy. Thus, peace is incompatible with a patriarchal system that sustains war and exploitation. Institutions, controlled by a small number of elites, operate the global political economy and conduct the affairs of state. These elites are, for the most part, dedicated to thinking in Western,

54 analytical terms. Although their relationship is competitive within the elite structures, the common objective that holds the elites together is the maintenance of their own control and domination. The world, which is based on a competitive social order guided by authoritarian principles, is held in place by coercive force. This system pervades our lives and affects every aspect of society from the structural to the interpersonal. Thus, the system of domination throughout its existence in history has continued to devote large quantities of resources to war and the capacity to conduct warfare. Nation-states (the system which produces war) maintain sexist policies by taking away resources from the production of basic needs for the production of military weapons. In the contemporary capitalist world order, some privileged women have been coopted as allies of dominant political and economic forces. However, women are discriminated against and punished when they oppose the system. Women and the Military Traditionally state institutions yield a variety of tools to militarise gender so that men will be ready to defend a national interest defined by government elites. In traditional attitudes and culture, men are willing to earn their manhood credentials by soldiering. Men are supposed to kill and die on the behalf of the state to prove their manhood (Ruddick, 1989, p. 77). On the other hand, women have to be properly subservient to satisfy the demand of the military comprised largely of men. Women have been integrated into the modern war system by serving in non-combat functions. During war time, many women worked in plants that produced parts for destructive weapons and supported the operations that decimated the population and social fabric of other countries. Recently, professional military careers have become one of the new frontiers open to women. Especially in the United States, women have been joining the armed services in unprecedented numbers. They proved an indispensable part of the recent U.S. military operations in various wars. About 20,000 women were involved in the Persian Gulf War, and some of them were assigned to launch Patriot missiles. Some women s groups welcome the broadened opportunity for women in the military and argue that more combat experience for women is a prerequisite for demonstrating leadership skills. Major feminist organisations in the U.S. have supported the move for women to be eligible for combat on the grounds of professional equal opportunity. The National Organization of Women even adopted the position that women and men should be subject to draft registration and conscription on the same basis, without regard to sex. This position rests on the belief that in order to realise equality, women must share social duties and responsibilities as well as being assured of their rights. Those in support of the increased role of women in the military hold that women s subordination and dependency are perpetuated by stereotyped associations between women and pacifism. They contend that feminism should be primarily concerned with opening opportunities for women on an equal basis with men in all aspects of our society, including those related to war. Women should not refuse to support a national military policy and participate in the armed forces of nation-states. These key arenas of control and power should not be left in the hands of men. They believe that women s subordination is perpetuated by portraying them as natural peace makers. In order to change their pacifist and passive images, women have to infiltrate the military. The opponents of a greater role for women in the military remind us that women have been victims of militarism. Joining the war system aggravates the burden of war. State militaries are organised to maintain the system of inequality. Women are more likely to be transformed by militarisation. Feminist goals can be better achieved through nonviolent practices. The military s

55 role in today s world, and the ideals, beliefs and behaviours it encourages are contrary to the goals of democratic equality and positive global transformation. Masculine socialisation and women s participation in the armed forces promote the limited goal of exclusive national security but they are not compatible with peace. Feminist aspirations are antithetical to the characteristics of the military represented by hierarchy, authoritarianism and violence. The military imposes its own unique forms of male chauvinism and promotes attitudes, policies and practices that are detrimental to the attainment of equality and the values of feminism. By participating in war, women become direct perpetrators of violence (Vickers, 1993, p. 18). Women must realise the extent to which they contribute to sexism through the acceptance of male superiority, intimidation and force. Their willingness to buy into the system helps sustain the very system that exploits them. Shared Goals of Peace and Feminism Women face the issues of supporting or resisting war in a very different context from men. Women are in a position to appreciate the value of peace better through their vulnerability to the structure of violence and deprivation. They have played the role of nurturers, mothers and natural peacemakers throughout most of the history of human civilisation. It gives a special vantage point and skills with which to assess the role of weapons and war in human affairs and to offer alternative models of behaviour in dealing with conflict and social change. Modern feminists find a logical linkage between feminism, pacifism and socialism. That linkage has formed the basis of feminism s roots of understanding peace. By challenging the inevitability of dominant social order and war, the feminine notion of peace elegantly explains the hierarchical nature of our society. Domination and violence are caused by a hierarchical system such as military institutions that depend on superior and inferior relationships between certain members. The elimination of violence in both private and public spheres is essential to achieving peace. The goal of the liberation of women from violence can be promoted by disarmament and the campaign against war. An alternative to violence can be founded on equality and sisterhood (Carroll, 1987, p.18). The concept and logic of domination connect feminism to transformative social projects. The goals of peace can be further enhanced by the feminist agenda committed to the removal of privileged systems for the few and the rejection of coercive power in human interaction. Given the involvement of social factors such as race, ethnicity, class and age in the construction of gender, any feminist movement working to end oppression against women must support the struggle against other forms of oppression (Warren and Cady, 1996, p. 2). Feminist conceptions of peace are extended to the conditions of social justice, economic equity and ecological balance. Equity and democracy have to be transformational values for forthcoming social changes. Equal relations between men and women can serve as the foundation for equality among all peoples and an end to racism and ecological destruction as well as sexism. The struggle against all types of violence is supported by promotion of women s rights so as to attain an equal distribution of resources and the right to express oneself freely (Brock-Utne, 1990, p. 146). Women s access to land, education reform and other circumstances are an indicator to measure the welfare of a society. Poverty and underdevelopment cannot be overcome in a social structure that generates inequality and violence. In trying to alter power relations, women redefine their roles against their oppressors and raise consciousness of their identity. Social justice and development require the full participation of women. The Fourth World Conference on Women,

56 held in 1995, stressed equality and development as well as the elimination of violence against women in public and private spheres. Reconceptualisation of Security The militarisation of society is the unchecked manifestation of patriarchy as the overt and explicit mode of governance. The elimination of violence at a personal level is seldom emphasised in a state-centric security paradigm that puts the highest priority on the protection of a territorial state. Domestic violence against women is often ignored by the militarised notion of state security. In fact, commonalities between battered women and political prisoners and between rape survivors and combat soldiers traumatised by war can reveal the links between the private domains and state security (Herman, 1992, pp. 2-3). The threats to a demonstrative use of a nuclear weapon displays the same underlying motives as those of militia groups committed to the rape and murder of women who belong to other ethnic groups. In its nature of forcing submission by the threat or use of force, the treatment of enemies is analogous to rape (Reardon, 1985, p. 39). National security defined as the defence of sovereignty is built into the constructions of masculinity (Peterson and Runyan, 1993, p. 36). National security reflects the impulse that produces the military dominant structures of organised violence controlled by the state. The history of nuclear development is an excellent example of a few men exercising power over many. The atomic bomb project is ripe with the images of masculine power and destruction. The masculinist bias steering the development of nuclear weapons was celebrated in the wide heroisation of such scientific nuclear fathers as J. Robert Oppenheimer after World War II (Caputi, 1996, p. 134). The arms race and other national security priorities are generally accepted by the public under the influence of patriarchal military culture. In the name of national security, governments are allowed to manufacture and mismanage weapons without public knowledge as exemplified in testing nuclear weapons on human populations. Feminine values broaden the concept of security by discussing who should be included in a security system and what factors and dimensions of security are important. First, a feminist world security system would attempt to include all peoples and all nations based on a notion of kinship extended to the entire human family. Second, the conceptual framework aims to embrace a broad, holistic definition that advocates the protection of life and enhancement of the quality of life (Reardon, 1990, p. 140). In the feminine mode of viewing the world, an adversarial state-centric security system negatively affects the conditions for protecting the most fundamental roots of survival embodied in health and a decent quality of life. The military-dependent present world security system itself is seen as a major threat to humanity. The high cost of military spending puts a strain on meeting social and economic needs. In a framework that emphasises the feminine ethic of care, the economic and social consequences are not separated from security policies. Feminist issues illustrate how violence is built into the hierarchical nature of our society. Militae to Iraq s treatment of its Kurdish and Shi ite populations in 1991 was successful in achieving conflict containment. A prompt international intervention established a secure zone in which Iraqi Kurds could not only live relatively safely but even enjoy a measure of self-government for the first time. The turning point came after the successful military action to eject Iraq from Kuwait. The Kurds in northern Iraq and the Shi ites in the south mounted popular uprisings that elicited a swift and brutal resporism and war can be maintained only in a hierarchical organisation in which some give orders and others must follow them (Reardon, 1990, p. 142). Feminist peace perspectives challenge government policies and general public oerception shaped

57 by raditional concepts of security. From the masculine perspective, peace h89 meant the prention. Artists of Color: De-Constructing Racism, Multiculturalism and Identity Politics By Dena L. Hawes Over the past two decades, multiculturalism and identity politics have themselves become the object of an expanding debate in the U.S. educational institutions including universities, secondary schools, cultural institutions and funding agencies, who are being influenced and significantly informed by this debate, as well as a body of journalism which has grown up around it. Anthropologist with a group of natives (not his left hand). Photo courtesy of The Year of the White Bear, Fusco/Gomez-Pena archives By not being willing to accept ready-made positions, this debate provides the initiative that leads to a critical examination of the question of identity. John Rajchman writes, What sort of politics is identity politics what kind of struggles or antagonisms does it involve, and in what ways or through what forms of political association and action can they be settled?..perhaps there can be no genuine democracy unless a society respects and provides room for the emergence of questions of this type questions raised by problems and antagonisms that society generates.

58 Guillermo Gomez-Pena Rajchman and others claim that we have been talking about new subjectives, new identities, new ethnicities, and that there also needs to be discussion about the new types of racism that have emerged in response to them. Some of the problems with identity are specifically with how it is formed and expressed, and by whom. How it is negotiated, and who, where and when it is decided upon, and under what circumstances. John Rajchman continues, The general problem of what a cultural identity is, what it means for a society to have many different such identities, and the type of relations these different identities have had and should have with one another these are the problems that as we know, have themselves been discussed for a long time and in many places. This paper will focus on the artists role in the formation and expression of identity. Within art practices, identities are presented in all their contingency, ambiguity, irresolution. I feel that artists, as a sector of the U.S. population, have historically been excluded, marginalized or silenced, and these activities have been significantly intensified since the NEA s highly publicized censorship battles that began in All of the artists that I discuss in this paper are concerned with issues of identity racial, ethnic, cultural, sexual. The focus of their work encompasses issues of feminism, race relations, gay rights, ethnicity, and multiculuralism. As Mitra Tabrizian s put it racism is a problem for white people, reminding us that the malignancies of racism, sexism, homophobia, and xenophobia are not their issues but ours. The ideal of the melting pot has not been fully realized in the United States, as, by choice or exclusion, many racial and ethnic groups, remain outside American culture. What defines American culture remains a thorny question. On this topic, Michael Walzer writes Americans have never spoken of their country as a fatherland (or a motherland). This kind of natural or organic loyalty that we (rightly or wrongly) recognize in families doesn t seem to be a feature of our politics...it is a country of immigrants who, however grateful they are for this new place, still remember the old places. And their children know if intermittently, that they have roots elsewhere...the people are Americans only by virtue of having come together. And whatever identity they had before becoming Americans, they retain.

59 There has been a significant number of artists who have made the central themes of their work around questions of ethnic, racial, and sexual identity, the ongoing struggles for empowerment by people of color, and the startlingly scary upsurge of racism and xenophobia. When exploring the issues of identity and multiculturalism, often the ideas are more about assembling works that are variously engaged with what could be considered the problematics of identity, and less about producing a coherent and unified position. In the arts, the multi-cultural debate tends to lay more in its consideration of difference, both in its historical specificity and in terms of the power relations in which it is formed, rather than in its acknowledgment of diversity and difference. The multicultural debate is closely tied to contemporary debates about identity. Often, debates about the emergence of identity politics are a large part of debates around multiculturalism. Examining how identity is constituted opens onto the realm of the political, for certain identities entail dominance and others subordination. Ping Chong, Deshima, In Homi Bhabha s article entitled The Identity in Question, he speaks about the importance of experiencing social marginality and learning from those who have suffered from subjugation and displacement. Various contemporary critical theories suggest that we learn our most enduring lessons for living and thinking from those who have suffered the sentence of history subjugation, domination, diaspora, displacement. There is even a growing conviction that the affective experience of social marginality as it emerges in noncanonical cultural forms transforms our critical strategies. It forces us to confront the concept of culture outside objets d art or beyond the canonization of the idea of aesthetics, and thus to engage with culture as an uneven, incomplete production of meaning and value, often composed of incommensurable demands and practices, and produced in the act of social survival. In this paper I am working with Postmodern theory that has itself contributed to the theoretical formulations around multiculturalism and identity, serving to foster the exploration of identity as a prime object of artistic investigation. The artist Carrie Mae Weems describes herself as an image maker a black woman photographing her community. She has focused on the ways in which images shape our perceptions of color, gender and class. Weems photographic reiteration of the most degrading and obscene stereotypes of black men and women, as in her joke series, such as her work entitled Black Man with Watermelon and Black Woman with Chicken are especially interesting. Such works are unapoligetically confrontational and extremely uncomfortable to look at. These images are as unpalatable and provocative to many white viewers as they are to black viewers. It is significant that Weems rejects countering the degrading and racist imagery with real or

60 true or positive depictions of black people, as she feels this direct approach is a more powerful way of getting her message across. While attempting to understand her family through the series Family Pictures and Stories, Weems became increasingly interested in storytelling and folklore. She was drawn to folklore s uncensored quality and jokes. Weems sees jokes as a social barometer, and as a socially sanctioned way to discuss topics that would be otherwise unmentionable. Folklore offered her a way to cut through political theory and to move on to how people really feel. In 1987 she began to explore the implications of racist humor in a series titles Ain t Jokin. Here, her visual imagery became a powerful vehicle for ironic contrast which she manipulates to challenge the viewers stereotypes. Some works in Ain t Jokin play with conventions of educational books and toys, and force the viewer to come in close, and get involved. The answers to her racist jokes are concealed by sliding a panel which the viewer must move to reveal. The viewer must touch the art object which violates largely understood art-world conventions of handling valuable artwork. Weem s parallels the discomfort of touching artwork with the discomfort of confronting our own racism.unsettling because of their association with racist stereotyping; some reflect internalized racism within the black community, such as: Mirror mirror on the wall, who s the fairest of them all?...snow White, you black bitch, and don t you forget it!! As has been a staple of postmodern art, Weems operates in the realm of the stereotype, deploying the stereotype in ways that make obvious its malignant operations and underlying opposition. Weems s Aint Jokin series confronts racist humor as a process of projection and scapegoating a mirror held up to reveal Anglo-American oppression. In the 1950s and 1960s, when blatantly expressed racism became less acceptable, the ethnic jokes that emerged became an important indicator of real social integration, or lack thereof.on the issues of racism and white privilege, Cornel West writes: When we look at the United States, we see relatively stable, continuous, white supremacist identities among large numbers of the population, even among those who don t know they re white until they got here. That s primarily because they looked around and saw resources available to them white skin privilege so that Sicilian and Irish peasants, who themselves have been subordinated and degraded within their own old-world conditions, made their bid for resources over and against people of color, especially black folk. So material interest creates fundamental linkages between the quest for resources and the quest for identities-from-above. White supremacist identities are identities-from-above, and they re powerful ones, as we see in Louisiana. And this is also true of the patriarchal identities or anti-semitic identities in mid-twentieth-century Europe that continue until this day, unfortunately...this kind of fighting over the crumbs is a consequence of the maldistribution of resources...the white folk democracy, which the United States had been up until 1960, is one in which a large number of white males gain access to resources by excluding black folk and women. That s part of American history; that s constitutive American civilization. And that legacy is still there, you see. So when they get hot under the collar, after drinking beer and so forth, they re upset at Negros and women and gays and lesbians, and Jews as well. And Catholics for a while. This is not to demonize the white male working class. It is to situate dominant tendencies within that group historically.

61 Adrian Piper, With What It s Like, What I Is, #3, For Adrian Piper, the agency of language is much of the work produced by artists of color. This work indicates the ways in which linguistic use (including the act of naming) helps to produce the material and the institutional structures of racism, xenophobia, class, and gender that are components in the construction of difference. In a pointed way, Adrian Piper s my calling (card) #1 informs the recipient that they have made a racist remark in the mistaken belief that their subject was white. Dear Friend, I am black. I m sure you did not realize this when you made/laughed at/agreed with that racist remark. In the past, I have attempted to alert white people to my racial identity in advance. Unfortunately, this invariably causes them to react to me as pushy, manipulative or socially inappropriate. Therefore, my policy is to assume that white people do not make these remarks, even when they believe there are no black people present, and to distribute this card when they do. I regret any discomfort my presence is causing you, just as I am sure you regret the discomfort your racism is causing me. Adrian Piper My calling (card) # This work of language, would perhaps be more accurately described as a work of social interaction, since its intent is located in its effect on and response of the recipient. The title identifies a deliberate anti-racist type of vocation by the artist, and also evokes an older meaning behind the calling card. The traditional calling card announced the bearer s existence, worldly position and social visibility. Countering racism with a bit of gentility, the calling card format is simultaneously explosive and demure. Piper has written eloquently on the moral logic of etiquette: Norms of etiquette govern interpersonal treatment of individuals. Unlike many other kinds of norms, they function (or fail to function) independently of class and economic status. Norms of etiquette that express acceptance of cultural and ethic others include norms of courtesy (which exclude racist or sexist slurs), of noblesse oblige (which exclude self-serving contempt for or indifference to the less fortunate), of modesty and humility (about who is infact less fortunate them whom, and on what respects), of tact (which presuppose sensitivity to other s feelings irrespective of culture or ethnic affiliation), and a sense of honor (which includes extending to others the same respectful treatment one expects for oneself). Judged against these norms, racism and sexism are not only unjust and immoral. They are also boorish and tasteless, and those who practice them overtly in any context portray vulgarity and inferior breeding. As Adrain Piper remarked racism is a visual pathology. It operates as a projection of individual and collective fantasies about, for example, what black men are; as well as a projection of anger and resentment that many black men experience because of their lack of control over the circumstances of their lives.mitra Tabrizian and Andy Golding s project entitled

62 The Blues is made up of three triptychs that represent an attempt to constitute an alchemy of race, which is especially significant as a work exploring the intersection of race and gender. The Blues draws on conventions of cinema (e.g., film noir itself a pun); high art, and hard core detective novels. Images and texts combine to solicit the viewer s fantasies about the role of black men and women within scenarios suggestive of aggression, political confrontation, murder or suicide. Here, white men are presented as aggressively threatening or twinned with black men. The implied narrative or the role of the women in The Blues signals the complicated (and often repressed) role of gender within the matrix of masculinity, race, and interracial relations between men. Abigail Solomon-Godeau writes, Implicit in the psychoanalytically informed work of Tabrizan and Golding is the conviction that the formation of individual identity, as well as beliefs about the other s identity, are jointly formed by unconscious processes that are more or less inaccessible to logic, reason, or empirical revision. This immediately raises the political question of how art practices that are obviously committed to the analysis of sexism and racism, and thus motivated by political concerns, are to act upon to transform entrenched attitudes and beliefs. In Connie Hatch s work entitled Some American s: Forced to Disappear, the structuring terms are again, that of visibility/invisibility. Here, Hatch is focused on the determinations and circumstances by which some individuals are recognized, while others are relegated to anonymity and obscurity. All of the American women and men in Hatch s work have disappeared or died, under known or unknown circumstances. Identity is approached in this work as a fully social and indeed political production. Some have achieved maximum visibility, as in the case of a famous movie star, such as Marilyn Monroe, and others, maximum invisibility in the case of victims of official, or arbitrary violence (such as a photograph of an unknown Japanese-American woman who was last seen when interned in the U.S. detention camp during WW2).Abigail Solomon-Godeau explains, Confronted with a wall of portraits,...hatch affixes what she calls briefing sheets, which provide the identifying biographical information and circumstances (when known) of the subject s disappearance...the aggregate effect of the texts is to foster consideration of the political valences of identity, whereby the brute fact of having been born female rather than male, black rather than white, Japanese-American in wartime America, and so forth, are in and of themselves determinations that override the particularities of individual identity. Adrian Piper s video/installation entitled Cornered performs an elegant deconstruction of the American cultural mythos of whiteness and blackness, while provoking unacknowledged racism. Piper addresses the singular state of in-betweenness as a light skinned black woman, who is often mistaken for being white. Installed in a corner, and barricaded by an up-ended table, the video consists of an ostensibly straightforward monologue by Piper. Two birth certificates of Piper s father are mounted on the walls behind the monitor; one giving his race as white and the other as black. She begins by announcing that she is black, followed by the injunction: Now let s deal with this social fact, and the fact that I m stating it, together. Piper proceeds to interrogate the potential responses of the assumed white viewer to her statement, analyzing the possible the racist implications of the viewer s reaction. Midway through the dialogue, piper states that some researchers have estimated that almost all purportedly white Americans have between 5% and 20% black ancestry and thus, according to current racial conventions, are considered to be black. Piper moves forward to pursue the possible reactions to this information, ending with the declaration that this shared black identity is not just Piper s, but our problem to solve...now how do you propose we solve it? What are you going to do? The tape closes with white letters on a black ground Welcome to the struggle. The repressed history of interracial sexual relations in American history is one of the complex themes in Piper s work, as this history is itself, the legacy of slavery and myriad violence. About the nature and terms of identity, artist Judith Wilson poses these questions:

63 While physical appearance is frequently the sole criterion for determining race in daily practice, U.S. law and custom define race as the product of genealogy a highly variable predicator of physical traits as anyone who recall s Mendal s law of independent assortment will readily grasp. In philosophical terms, the problem relates to the operation of consciousness. If identity is socially constructed and amounts to the assimilation of images of self-reflected in the eyes of others, and if race is determined in practice by appearance and in principle by ancestry, what constitutes the racial identity of individuals whose appearance is at odds with their alleged ancestry? sgreetings from La Chola Coqueta y La Charromantica (Roberto Sifuentes and Gomez-Pena) Washington, D.C., 1995 Photo bycharles Steck. Guillermo Gomez-Pena is considered to be both an artist and an incisive cultural theorist with a focus on borderlands culture and identity. He is Mexican-born and has been a resident of the U.S. since Like Piper, Gomez-Pena s art is grounded in the legacy of conceptualism, and he works in a range of mediums including book art, poetry, film and performance art. In one of his statements, Gomez-Pena explained some of the conditions and possibilities of what he calls hybridization, noting in passing that in the U.S. the educational system and the art world are major battlegrounds in the multicultural debate:gomez-pena writes, In the last 25 years (Third World) immigrants have changed the West, almost to the point where the West is no longer the West. Asia and Latin America live in the U.S. in the same way that North Africa lives in Europe.

64 Gomez-Pena as El Mariachi-Liberace at the Brooklyn Academy of Music, Photo by Jeffrey Henson Scales. A storm has shattered all racial, economic and cultural parameters. The U.S. is no longer the heir of Western European culture. Instead, it is a bizarre laboratory in which all races and all continents are experimenting with identity, trying to find a new model of conviviality. In this process, very exciting kinds of hybrid identities and hybrid art forms are being created. Unfortunately, violence, misunderstanding and fear are also created. El Shame-man Meets El Mexican t at the Smithsonian Motel and Golf Course. Gomez-Pena and James Luna, (Note: This Photo was rejected for promotional purposes by the museum s publicity department because it suggests a homoerotic

65 relationship between Gomez-Pena and Luna. ) Photo by Cristina Taccone Let us talk about three sources of cultural identity. One is imposed from above by the state. This kind of identity, generally speaking, is fictitious and responds to the agendas of governments that enforce it. Then there is the identity that comes from below, from the traditions and memories of specific groups within a society. This identity often enters into conflict with the one from above. Generated at the grass-roots level, it is much more fluid and, because it is open to fusion and cultural negotiation, it is constantly changing. I would also propose a third model: that of hybrid and transitional identities, of multiple and hyphenated identities...these new models (of identity), which I call hybrids, are what truly interest me; they speak for the future of this country and the entire continent. Contemporary Chicano, African- American or Asian-American are dynamic, open systems in constant transformation. Gomez-Pena s work entitled Border Bruno is a type of one-man theatre of borderlands culture and identity in which Gomez-Pena takes on many roles, scrambling languages, identities, cultural codes, and signifiers, expressing to the viewer that the truism of the border is purely a state of mind. Behind an alter-like table, filled with religious paraphernalia, Gomez-Pena variously inhabits the roles of shaman, urban cholo-punk, bandito, wetback, gringo, etc., utilizing a full menu of languages and dialects. Occasionally, he uses what sounds to be undistiquishable, non-sense languages. Linguistic mystification is an integral part of Gomez-Pena s artistic strategy, suggesting that no single language adequately encompasses, mirros or translates the protean and extremely variable elements that make up the borderlands. Gomez-Pena states that United States Latino culture is not homogeneous. It includes a multiplicity of artistic and intellectual expressions both rural and urban, traditional and experimental, marginal and dominant. These expressions differ from one another according to class, sex, nationality, ideology, geography, political context, degree of marginality or assimilation, and time spent in the U.S. California Chicanos and Nuyoricans inhabit different cultural landscapes. Even within Chicano culture a poet living in a rural community in New Mexico has very little in common with an urban cholo-punk from L.A. Right wing Cubanos from Miami are unconditional adversaries of leftist South American exiles. The cultural expressions of Central American and Mexican migrant workers differ drastically from those of the Latino intelligensia in the universities. Gomez-Pena s notion of a borderlands identity, that by definition is impure, and in constant flux has a correlation with the hybridized art of Jimmie Durham, an American Indian from the Cherokee Nation. Durham, like Piper and Gomez-Pena, embraces a broad range of media (installation, performance, assemblage and carving, image/text works, poetry and critical writing). In a political context, his piecemeal work, mixed together from random, disparate elements, is about the confusion of contradiction, potent cultural mythologies, historical crime and denial, and disposition of ownership that collectively constitute the circumstances of American Indian peoples in the contemporary United States.Durham s work entitled Bedia s Stirring Wheel is a four foot high free standing floor piece. Its elements consist of an automobile steering wheel and column embedded in a wheel rim. The elements are wrapped with skins, and furs, and animal hides and decorated with fabric, beaded belts, tassels, an animal tail, a cartoon figure button, and other various natural and synthetic elements. Bedia s Stirring Wheel operates between ritual object and souvenir stand. Durham includes his accompanying text, which is integral to the work: Jose Bedia, the famous Cuban explorer/archeologist, discovered this stirring wheel,

66 sometimes referred to as the Fifth or Big wheel, during the second excavation of the ruins of White Plains in 3290 A.D. He believes that this stirring wheel was a symbol of office for the Great White Father, often called the Man Behind the Wheel. Bedia claims that the chief would stand behind the wheel to make pronouncements and stirring speeches. The description of Bedia s Stirring Wheel is punning and playful, and mimics the form and content of the labels typically encountered in anthropological, ethnographic, or natural history museums. While reading and interpreting the signs of our vanished civilization, and carefully examining the artifacts, excavators have incorrectly predicted, have gotten things wrong. Jose Bedia is a Cuban artist and friend of Durhams.But there are wider implications to Bedia s Stirring Wheel. Including his own Durham s notion of native-american identity in contemporary America recognizes the non-potential of a return to a prior state of cultural peace. Durham seems to feel that it is part of a legacy of the Native-American experience to be suspended between an irreversible past and a rather bleak present. Durham speaks about this non-space of the disinherited. One of the most terrible aspects of our situation today is that none of us feel that we are real Indians...For the most part we feel guilty and try to measure up to the white man s definition of ourselves. The protean elements with which Durham constructs his objects, including discarded materials, represents the cast offs of contemporary society. The usage of these disparate materials can be considered a defiant act of salvaging the act of reconstructing the self from the historic wreckage of racism and genocide.in 1976, Judith Baca, artist, mural painter and organizer under the auspices of the Social and Public Art Resource Center begun what was to be known as the the longest mural in Los Angeles, possibly anywhere. The History of California, also known interchangeably as the Great Wall of Los Angeles or the Tujunga Wash Mural. This large-scale project was part of the Chicano mural movement which has been active in the Los Angeles area for decades. Carefully researched, she drew on the skills of many people over the years. The Great Wall of Los Angeles was done in segments starting with 1000 feet and continued with 350 feet every summer from It follows California s history from the Indian settlements, the Spanish conquest, and the migration of Blacks, Mexicans, Chinese, Japanese, and whites to California, but at the same time rewrites the history. Sections of the mural deal with the U.S. conquest of the Southwest, women s suffrage, World War I, the growth of Hollywood, the Great Depression, World War II, the fight against fascism abroad and racism at home, the Zoot Suit riots, Japanese internment camps, Jewish refugees, labor organizers and the social reserves for women, progressives, the people of color in the 1950s. It continues with the ethnic origins of rock and roll, the history of gay and lesbian rights, the Black civil rights movement, the emergence of the Beat movement, the forced assimilation of Native Americans, and the images of Olympic champions of especially champions who were of color and were women.the Chicano mural movement has had a major effort on the expression of the arts which expanded these concerns of identity through public discourse. Murals served as a larger than life visual voice linking communities, narrating missing histories, presenting cultural themes, reappropriating neighborhood space, and creating a new imagery of the Chicano. As a function of identity development, murals provided idealized portraits which celebrated family and cultural practices. Their themes often outlined political demands and spiritual beliefs significant to the larger Chicano community.the last artist that I will talk about is Yong Soon Min, who describes her own artistic progress as engaging issues of identity as a subject and as a consequence of her politicization as a Korean-American woman artist. Women artists of color are often doubly affected by mutually reinforcing forces of racism and sexism. Min has herself written about the implications of adjusting art production to the circumstances of Asian-American identity:...there is much at stake in an attempt to address the identity of a marginalized group such as Asian-Americans and specifically, the artists and the cultural workers of this group who may perhaps be considered to be doubly marginalized. It is not simply a matter of describing the make-up and characteristics of the individual and/or collective identity of Asian-Americans and their cultural production. Our cultural identity has become ever more a contested entity inundated with complex and contradictory claims of authority, authenticity and

67 ownership from a myriad of sources, expected and unexpected. Insofar as much of the primary struggles of Third World people are about land rights and self-determination, our own determination of cultural identity here necessarily also involves a struggle for territory claiming a place and asserting a position in relation to dominant cultural forces for our own cultural integrity and well-being. Through her installation entitled decolonization which consists of a seven-foot-long traditional Korean robe and four image/text panels mounted on the wall, Yong Soon Min pieces together the aspects of her personal history. The overarching metaphors are that of overlay and overlap: the sepia-lettered Korean verse is written upon the translucent robe, which commands great presence by virtue of scale. The dense interweaving of text with photocopied images and the screen of frosted mylar through which one views three of the panels are combined with the mix of biographic elements which give literary and historic reference. Chicano/Salvadoreno relations in the 90s. Roberto Sifuentes and Quique Aviles, Washington, D.C., Photo by Charles Steck. It is difficult to determine whether the semi-transparent robe is a representation for motherland and Korean woman, or as emblematic symbol of Korea - a subjective human geography in which layers of an elusive identity are simultaneously in play. decolonization makes explicit reference to an historic process of self-determination which is couched within the history of prior domination (in the case of Korea, by China, by Japan, and in South Korea by the U.S.) In conclusion, Multiculturism, in its simplistic version, asserts that every minority has inherent rights to its own culture or subculture, to heroic narratives that provide it with self-esteem and empowerment, and that such cultures need to be better reflected or represented in (but not integrated or melted into) the larger or dominant culture. The argument is broached in several places: in universities, in the debate over curriculum in the humanities; in secondary schools, where it is invoked in debates about multilingual instruction and presentation of other cultures; in debates over postcolonial identity; in new forms of left political separatism or in cultural nationalism; and in popular culture and the assertion of its ascendance over high art forms. In

68 many instances this version of the argument leads to a rejection of Eurocentrism, and indeed of a Western cultural tradition thought to be inherently split with racism, sexism, hetrosexism, and imperialism, a civilization whose truth lies alone with those it has excluded or marginalized. Thus far, it has mainly been criticized by neoconservatives and a whole press campaign complaining of the tyranny of politically correct attitudes and denouncing these as narrowly repressive in character. It has now assumed the form of a national debate, with a number of figures, including artists taking positions. Bibliography The Identity in Question, article, October (journal), vol 61, Summer, Mistaken Identities, artist catalog, University Art Museum, Santa Barbara, CA Race and Ethnicity in the United States: Issues and Debates, The Meaning of American Nationality, Blackwell Publishers, The Identity in Question, Freedom s Basis in the Indeterminate. October (journal), vol 61, Summer, Carrie Mae Weems, artist catalog, National Museum of Women in the Arts, Washington, DC, In memory of the News and of Our Selves: The Art of Adrian Piper, Third Text 16/17 (Autumn/Winter, 1991) On Nationality: Thirteen Artists, Art in America 79, vol 9 (September, 1991). Border Culture: The Multicultural Paradigm, in Decade Show. Jimmie Durham, in Jimmie Durham: The Bishop s Moose and the Pinkerton Men, exhibition catalog (New York: Exit Art, 1989) Signs From the Heart: California Chicano Murals, Social and Public Art Resource Center, Venice, California and University of New Mexico Press, Albuquerque. Territorial Waters: Mapping Asian American Cultural Identity, in Harbour, Bd. 1, Nr. 2 (1990). feradkaniani xelovani: rasizmis, multikul-urizmis da identurobis politikis dekonstruqcia dina houzi inglisuridan Targmna Tamar guniam ukanaskneli oci wlis ganmavlobasi multikulturalizmi da identurobis politika ass-is saganmanatleblo institutebis (universitetebi, sasualo skolebi, kulturuli institutebi da fondebi) kamatis sagani gaxda. arnisnuli kamati gavlenas axdens Tavad am institutebze.

69 kamatis warmosobam ganapiroba identurobis sakitxis kritikuli ganxilva. jon racmani wers: `ra aris `identurobis politika? ~ra saxis `dapirispirebasa~ da `winaarmdegobas~ warmosobs igi? rogori politikis gatarebit gaxdeba SesaZlebeli am sakitxis mogvareba? albat, WeSmariti demokratia ver iarsebebs, Tu sazogadoeba pativs ar scems da ar ganixilavs sazogadoebasi arsebul problemebsa da dapirispirebebs da ar monaxavs mati gadawyvetis gzebs moqmedebita da politikuri kavsirebit.~ racmani da sxvebi acxadeben, rom Cven xsirad vsaubrobt axal subieqtebze, individebsa da etnikur jgufebze, magram aucilebelia ganvixilot rasizmis axali saxeebic. identurobastan dakavsirebuli zogierti problemis warmosoba dakavsirebulia imastan, Tu rogor warmoiqmna es problemebi da vin gamoxatavs mat; rogor xdeba am problemebis mogvareba, vin, sad, rodis da rogor garemoebasi saubrobs am problemebis Sesaxeb. jon racmanis azrit, `kulturul identurobastan dakavsirebuli problema SemdegSi mdgomareobs: rogor ariqvams sazogadoeba bevri gansxavavebuli individis arsebobas da ra saxis urtiertoba unda hqondet sxadasxva individebs ertmanettan. es aris is problemebi, romlebic didi xnis ganmavlobasi kamatis sagani iyo.~ am statiasi ganxilulia mxatvrebis roli identurobis Camoyalibebasa da gamoxatvasi. sxavdasxva mxatvrobis nimussi individebi warmodgenilni arian mteli Tavisi winaarmdegobebita da yoymanit. Cemi azrit, mxatvrebi, rogorc ass-is sazogadoebis nawili, istoriulad ugulebelyofilni iyvnen da mati roli mxolod erovnuli ganatlebis asociaciis mier dawyebuli mozraobis Semdeg gaizarda. yvela mxatvari, romelzec me am statiasi visaubreb, dainteresebulia identurobis problemit (rasobrivi, etnikuri, kulturuli da seqsualuri identuroba). mati namusevrebi moicavs feminizmis, rasobrivi urtiertobebis, seqsualuri umciresobebis uflebebs, etnikurobisa da multikulturalizmis problemebs. mitra tabrizianis gancxadebit, `rasizmi TeTrkaniani adamianebis problemaa~. amit igi gvaxsenebs, rom rasizmis, seqsizmis, homofobiisa da qsenofobiis ukiduresi gamovlinebebi Cveni da ara mati~ problemaa. bveri rasobrivi da etnikuri jgufi dremde amerikuli kulturis garet arsebobs. kitxva Tu ra gansazrvravs amerikul kulturas, sakmaod winaarmdegobrivia. am sakitxtan dakavsirebit maiql uolceri wers: `amerikelebi Tavis qveyanaze rogorc samsobloze ar saubroben. amgvari bunebrivi Tu organuli loialuroba, romelsac Cvens ojaxebsi variarebt, Cveni politikis nawili ar aris. amerika emigrantebis qveyanaa, romlebsac dremde axsovt samsoblo. matma Svilebma ician, rom `fesvebi~ sxva qveynebsi aqvt. isini amerikelebi arian mxolod ertad yofnis wyalobit. mat SenarCunebuli aqvt Zveli identuroba.~ arsebobs bevri mxatvari, romelic musaobs etnikuri, rasobrivi da seqsualuri identurobis sakitxebze. SesamCnevad gaizarda rasizmisa da qsenofobiis done. identurobisa da multikulturalizmis sakitxebis ganxilvisas xsirad saubroben ertoblivi musaobis Sesaxeb, magram ar aris SemuSavebuli ertoblivi pozicia. xelovnebasi multikulturalizmis Sesaxeb kamati moicavs ufro gansxvavebas istoriul da Zalismieri urtiertobis farglebsi, vidre mravalferovnebas. kamati

70 multikulturalizmis Sesaxeb mwidrod aris dakavsirebuli kamattan identurobis Sesaxeb. identurobis politikis Sesaxeb kamati xsirad multikulturalizmis Sesaxeb kamatis nawili xdeba. homi baba statiasi `identuroba kitxvis nisnis qves~ saubrobs socialuri danawevrebis mnisvnelobis Sesaxeb. aq aucilebelia gaviziarot im pirovnebebis gamocdileba, romlebic ganicdidnen Cagvras. `sxadasxva Tanamedrove Teoria amtkicebs, rom cxovrebiseuli gakvetilebi da fiqri unda viswavlot matgan, vinc istoriulad ganicdida daqvemdebarebis, dominaciis, diasporisa da gadanacvlebis Cagvras. socialuri danawevrebis gamocdileba gavlenas axdens Cvens kritikul strategiaze. es faqti gvaizulebs SevewinaaRmdegoT kulturis koncefcias xelovnebis obieqtis garet da agretve kanonizirebas sufta `estetikis ideisa, da yovelive amis Semdeg gvazlevs sasualebas, rom kultura gavigot, rogorc utanasworo, nakluli mwarmoebeli azrisa da Rirebulebisa, romelic xsir SemTxvevaSi gviyenebs usamartlo motxovnebsa da cxovrebiseul normebs da romelic iqmneba socialuri gadarcenisatvis brzolasi.~ am statiasi me vmusaob postmodernistuli Teoriis farglebsi, romelmac wvlili Seitana multikulturalizmisa da identurobis Teoriul formulirebasi. mxatvari qeri mei uimsi sakutar Tavs arwers rogorc warmosaxvis Semqmnelad _ Savkanian qalad, romelic fotoebs urebs sakutari garemos warmomadgenlebs. misi dainteresebis sagans warmoadgens is faqti, Tu rogori gzebit moqmedebs Cveni warmodgenebi feris, sqesisa da klasis warmosaxvebis Camoyalibebaze. gansakutrebit sainteresoa uimis namusevari Savkaniani kaci sazamtroti da Savkaniani qali qatmit~. amgvari namusevrebi sakmaod winaarmdegobrivia da mati datvaliereba uxerxulobas iwvevs. aseti warmosaxvebi bevri TeTrkaniani adamanisatvis provokaciulia, radgan isini gankutvnilia Savkaniani adamianebisatvis. arsanisnavia, rom uimsi uars ambobs imaze, rom rasistul da damamcirebel saxeebs daupirispiros realuri, martali an pozitiuri arwera SavkanianTa cxovrebisa, radganac, is fiqrobs, rom miseuli midgoma ufro met SesaZleblobas izleva imisatvis, rom misi mowodeba bevrma xalxma gaigos. sakutari ojaxis arwerisas namusevarsi `ojaxuri suratebi da istoriebi~ uimsi dainteresda folklorita da TxrobiT. igi moixibla folkloris iumorita da xarisxit. folkloris sasualebit man gadalaxa politikuri Teoriebis barieri da Seiswavla, Tu ras grznobs xalxi wels man daiwyo musaoba fotoebze saxelit `ar vxumrob~, sadac igi aqcents aketebda rasistul iumorze. ramdenime fotosi gamoyenebulia saganmanatleblo wignebi da satamasoebi. amit avtori mnaxvels ufro aaxloebs rasizmis problemastan. uimsis zogiert namusevarsi yuradreba gamaxvilebulia rasizmze Savkanian sazogadoebasi. arsanisnavia warwerebi mis namusevrebze: `sarkev, sarkev kedelze, vin aris yvelaze TeTri msofliosi?.. `fifqiav, Se bozo, ar daiviwyo, rom Savkaniani xar!!~ uimsis fotoebis seria `ar vxumrob~ ewinaarmdegeba rasistul iumors, rogorc anglo-amerikuli Seviwroebis ert-ert faqtors ian wlebsi, rodesac rasizmi askarad gamoxatuli ar iyo, etnikuri xumrobebi realuri socialuri integraciis arsebobis an ararsebobis Sedegi iyo. rasizmisa da TeTrkanianebis privilegiebis sakitxtan dakavsirebit kornel uesti wers: `ass-si arsebobs stabiluri TeTrkaniani individebis ertoblioba, romlebsac

71 ass-si Casvlamde ar hqondat gacnobierebuli, rom isini TeTrkanianebi arian. amis ZiriTadi mizezi aris is, rom mat yoveltvis hqondat TeTri kanis privilegia. ase rom sicilielma da irlandielma glexebma, romlebic TviTon daqvemdebarebul mdgomareobasi iyvnen, ass-si CamosvlisTanave moipoves batonoba Savkanian adamianebze da ass-si arsebul resursebze. aqedan gamomdinare, materialuri interesi ZiriTadi damakavsirebeli faqtoria resursebisa da identurobis problemastan. TeTrkaniani individebi zemdgomni arian da yvela ZiriTad resurss akontroleben. amis nateli magalitia luiziana. igive SeiZleba itqvas antisemiturad ganwyobil individebze evropasi. amgvari vitareba resursebis aratanabari gadanawilebis Sedegia. TeTrkaninaTa demokratia, romelic ass-si 1960 wlamde arsebobda, imis Sedegi iyo, rom TeTrkanianma mamakacebma moipoves resursebis didi nawili. es aris amerikuli civilizacia; es amerikis istoriis nawilia, romlis gadmonastebi dremde arsebobs. rodesac amerikeli mamakacebi raime alkoholur sasmels daleven, brazdebian zangebze, qalebze, homoseqsualistebze, lesboselebze, ebraelebsa da, zog SemTxvevaSi, katolikebzec. me amas imistvis ki ar vwer, rom TeTrkanian musata klasi demonad warmovacino, Cemi mizania ganvmarto is tendenciebi, romlebic amerikul sazogadoebasi istoriulad arsebobs.~ adrian paiperistvis `enis saagento~ ferebtan momusave mxatvrebis namusevaria. es namusevari natels xdis im gzebs, romlebsic lingvisturi sasualebebi xels uwyoben rasizmis, qsenofobiis, klasisa da genderis problemebis Camoyalibebas. adrian paiperis namusevari Cemi Zaxili~ (barati) #1 adresats atyobinebs, rom man rasizmtan dakavsirebit SeniSvna SecdomiT gaaketa, radgan miicnia, rom SeniSvnis subieqti TeTrkaniania. `Zvirfaso megobaro, me davbrundi. darwmunebuli var, Sen amis Sesaxeb arc icodi, rodesac gaakete/gaicine/daetanxme im SeniSvnas rasizmis Sesaxeb. warsulsi me vcdilobdi winaswar gamefrtxilebina TeTrkaniani adamianebi Cemi rasistuli identurobis Sesaxeb. samwuxarod, es faqti mat Cemze uqmnida warmodgenas, rogorc agresiul da socialurad Seusabamo pirovnebaze. Cemi azrit, TeTrkaniani adamianebi ar aketeben SeniSvnebs, Tu mat ician, rom Savkaniani adamiani mat garemocvasia. vwuxvar, Tu Cemi arseboba diskomforts giqmnis. aseve darwmunebuli var, Sen swuxar imit, rom Seni rasizmi diskomforts miqmnis me.~ adrian paiperi `Cemi Zaxili~ (barati) # weli. amgvar enas SeiZleba socialuri urtiertqmedeba vuwodot, radgan zemot moyvanili baratis mizania gavlena moaxdinos da pasuxi gaaceminos adresats. etiketis moraluri logikis Sesaxeb paiperi wers: `etiketis normebi martavs individebis urtiertpersonalur urtiertobebs. sxva normebisgan gansxvavebit, isini klasisa da ekonomikuri statusis ganurcevlad moqmedeben. etiketis normebi moicavs zrdilobas (gamoricxavs rasizmisa da seqsizms), Rirsebas (gamoricxavs zizrs da indeferentulobas), Tavmdablobasa da morcilebas da taqtianobas (gulisxmobs yuradrebas sxvisi grznobebis mimart, ganurcevlad kulturisa da etnikuri jgufisa). am normebis Tanxmad, rasizmi da seqsizmi ara marto usamartlo da amoraluria, aramed ugemovno da vulgarulic.~

72 adrian paiperis gancxadebit, `rasizmi aris askara patologia.~ igi nergavs araadekvatur individualur da koleqtiur fantaziebs Savkaniani mamakacebis arsis Sesaxeb; amave dros, warmosobs sizulvilsa da sibrazes Savkaniani adamianebis mimart, romlebic ver akontroleben sakutar cxovrebas. mitra tabrizianisa da endi goldingis namusevari, saxelit bluzi~, warmoadgens triptixs da cdilobs axsnas rasis `alqimia~. amave dros arnisnuli namusevari yuradrebas amaxvilebs rasisa da sqesis gadakvetis sakitxze. `bluzsi~ dakavsirebulia kino, xelovneba da deteqtiuri novelebi. gamosaxulebebi da teqstebi kombinirebulia imisatvis, rom mnaxvelma gaaanalizos Savkaniani qalebisa da mamakacebis `roli~ agresiasi, politikur konfrontaciasi, mkvlelobasa da TviTmkvlelobaSi. am namusevrebsi TeTrkaniani kacebi agresulad arian warmocenilni. `bluzsi~ xazgasmulia qalebis rolis sirtule maskulinobis, rasisa da sxvadasxva rasis kacebs Soris urtiertobis matricasi. abigail solomon-gode wers: `tabrizanisa da goldingis fsiqoanali-tikurad gacnobierebul namusevrebsi askarad Cans imis mtkiceba, rom individualuri identuroba, iseve rogorc sxvata identurobis Sesaxeb warmodgenebi, warmoisveba iseti aracnobieri procesebis Sedegad, romelnic miuwvdomelni arian logikis, gansjisa da empiriuli gadamowmebisatvis. sakitxis aseti dasma masinve dris wesrigsi ayenebs politikur SekiTxvas imis Sesaxeb, Tu ramdenad politikurad miukerzoebelia iseti xelovnebis nawarmoebebi, romlebic seqsizmisa da rasizmis analizs ezrvneba, da ramdenad ar aris es nawarmoebebi arsebuli mdgomareobis myisve Secvlis damokidebulebisa da mrwamsis gamoxatuleba. koni hatcis namusevari saxelit `zogierti amerikelebi, romlebic izulebulni arian gaqrnen~, struqturuli terminebi kvlav aris SesamCnevloba/SeumCnevloba. am namusevarsi hatci yuradrebas amaxvilebs im garemoebebze, romlebitac zogierti individis `amocnoba~ SeiZleba. hatcis namusevarsi warmodgenili yvela qali da mamakaci gaurkvevel vitarebasi gaucinarda. `identuroba~ gansazrvrulia rogorc socialuri da politikuri warmonaqmni. zogiertma pirovnebam SesamCnevlobis maqsimums miarwia (magalitad, cnobili kinovarskvlavi, merilin monro), zogirtma ki SeumCnevlobis maqsimums oficialuri Tu arbitraluri Zaladobis Sedegad (amis magalitia ucnobi iaponeli warmosobis amerikeli qalis fotosurati, romelic amerikel tyveta banaksi gaqra meore msoflio omis dros). abigail solomon-godes azrit, `rodesac mis portretebs vuyurebt,... hetci afiqsirebs, rasac igi uwodebs brifingis furclebs, romlebic gvazleven informacias dakarguli subieqtis biografiasa da darupvis faqtis Sesaxeb (rodesac es cnobili xdeba)... am teqstebis mtliani efeqti aris is, rom adamiani daibada qalad da ara kacad, Savkanianad da ara TeTrkanianad, iaponuri warmosobis amerikelad meore msoflio omis dros, da ase Semdeg. xsirad ukve TavisTavad axdenen gavlenas individualuri identurobis arqmis formirebaze sazogadoebasi. adrian paiperis video/instalirebul namusevarsi `kutxovani~ eleganturad aris warmodgenili amerikul kulturasi TeTrkanianobis da Savkanianobis Sesaxeb arsebuli mitebis dasla da amit gaucnobierebeli rasizmis gamowveva. paiperis ertert fotosi warmocenilia SedarebiT Ria feris kanis mqone Savkaniani qali, romelic mnaxvels xsirad TeTrkaniani hgonia. kutxesi motavsebulia

73 videomagnitofoni da ganuwyvetlad JRers paiperis monologi. paiperis mamis dabadebis ori mowmoba videomagnitofonis ukan, kedelze kidia; pirveli miekutvneba TeTrkanianTa, xolo meore SavkanianTa rasas. paiperi Tavis monologs imis gancxadebit iwyebs,rom igi Savkaniania da agrzelebs: `modit, ganvixilot es socialuri movlena da da faqti, rom me am movlenebs ertad ganvixilav.~ paiperi ganixilavs TeTrkaniani damtvaliereblis SesaZlo pasuxs. dialogis msvlelobisas paiperi acxadebs, rom `zogierti mkvlevaris mtkicebit, TeTrkanianad micneuli amerikuli mosaxleobis 5%-20%-s Savkaniani winaprebi hyavt da rasobrivi konvenciebis mier Savkanianebad arian micneulni. paiperi Tavis dialogs Semdegi sityvebit asrulebs: SavkanianTa identurobis problema Cveni gadasawyveti problemaa... rogor apirebt Tqven am problemis mogvarebas? risi gaketeba gsurt?~ kaseta mtavrdeba da Sav fonze TeTri asoebit iwereba: ketili iyos Tqveni mobrzaneba brzolis velze.~ papieris namusevrebsi mnisvnelovan adgils ikavebs amerikis istoriis manzilze Camoyalibebuli seqsualuri urtiertobebi sxadasxva rasis warmomadgenlebs Soris. identurobis bunebisa da formis Sesaxeb judit uilsoni wers: `rasis gansazrvra ZiriTadad fizikuri nisnebis mixedvit xdeba, magram ass-is samartali da tradiciebi rasas genetikuri nisnebitac gansazrvravs 1. metad cvalebadi armnisvneli fizikuri nisantvisebebisa, romelsac yvela is adamiani advilad mixvdeba, romelic gaixsenebs mendalis damoukidebeli asortimentis kanons. filosofiis enaze rom vtqvat, es problema exeba cnobierebis operirebas. Tuki identuroba socialurad gansazrvradia da mxolod sakutari Tavis refleqsiebis asimilacias warmoadgens sxvebis TvalSi, da amave dros, Tu rasa ganisazrvreba praqtikulad Sexedulebis mixedvit da principulad warmosobis mixedvitaa masin raraaaim adamianebis rasuli identifikacia, romelta garegnobac mat warmosaxvit warmomavlobas ewinaarmdegeba. giliermo gomes-pena aris mxatvari da `kulturis Teoretikosi~. igi Tavis nasromebsi yuradrebas amaxvilebs kulturisa da identurobis ertmanettan gadakvetaze. igi meqsikasi daibada da 1978 wlidan ass-is moqalaqea. paiperis msgavsad, penias namusevrebis safuzvels konceptualizmi warmoadgens. penias gancxadebit, ass-si ganatlebis sistema da xelovneba multikulturalizmis debatsi ZiriTadi sadao sakitxebia. gomes-penia wers: `ukanaskneli 25 wlis manzilze mesame msoflios qveynebidan Camosulma imigrantebma dasavleti Secvales im zomamde, rom dasavleti dasavleti arar aris. aziatebi da latinoamerikelebi ass-si iseve cxovroben, rogorc CrdiloeT afrikelebi evropasi. ass arar aris dasavlet evropuli kulturis STamomavali. ass gaxda garkveuli laboratoria, roelsic yvela rasis warmomadgeneli eqsperimentebs atarebs identurobastan. am procesis msvlelobasi Seiqmna bevri saintereso hibriduli individi da xelovnebis forma. samwuxarod, am process Tan sdevs Zaladoba, gaugebroba da SiSi. modit, visaubrot kulturuli identurobis sam wyaroze. pirveli wyaro mtavrobis Mmier aris dawesebuli. amgvari identuroba, zogadad rom vtqvat, fiqtiuria da pasuxobs mtavrobis motxovnebs. Semdegi saxis identurobis wyaroa sazogadoebis jgufebsi arsebuli mogonebebi da tradiciebi. amgvari identuroba xsirad ewinaarmdegeba mtavrobis mier dawesebul identurobas. meore saxis idneturoba xsirad icvleba. me gtavazobt mesame modelsac: es aris hibriduli da tranzituli

74 identurobis forma, mravalmxrivi da urtiertserwymuli vinaoba. swored es axali hibriduli identuroba warmoadgens Cemi dainteresebis sagans; radgan is warmoadgens ass-isa da mteli kontinentis momavals. Tanamedrove latino-amerikuli, afroamerikuli da aziur-amerikuli sistemebi Ria da dinamiuri da mudmivad cvalebadia.~ gomes-penias namusevari saxelit `sazrvari bruno~ erti adamianis Teatris garkveuli saxeobaa da warmoadgens enis, identurobisa da kulturuli kodis Senarevs. amit igi mnaxvels umtkicebs, rom sazrvaris siswore mxolod Cvens warmosaxvasi arsebobs. sakurtxevlis msagvsi magidis ukan, romelic religiuri nivtebit aris gavsebuli, gomes-penias warmodgenili aqvs Samanis, pankebis, banditebis, gringosa da a.s. saxeebi. amave dros avtori iyenebs gaurkvevel xmebsa da gaugebar enebs. enobrivi mistika gomes-penias xelovnebis ganuyofel nawils warmoadgens. amit igi xazs usvams im faqts, rom arc erti ena ar asaxavs sazrvris Semqmnel elementebs. gomes-penia acxadebs, rom `ass-si arsebuli latino-amerikuli kultura homogenuri ar aris. igi moicavs maravalgvar artistul da inteleqtualur, qalaqur da soflis, tradiciul da eqsperimentalur, marginalur da dominantur gamoxatvis formebs. es gamoxatis formebi gansxvavdeba ertmanetisagan klasis, sqesis, erovnebis, ideologiis, geografiis, politikuri konteqstis marginalurobis, asimilaciis xarisxis da kaliforniasi gatarebuli drois xangrzlivobis mixedvit. latinoamerikul kulturis warmomadgenel niumeqsikos sofelsi mcxovreb poets cota ram aqvs saerto maiamisi mcxovreb kubelebtan. centraluri amerikisa da meqsikis warmomadgenlebis kulturuli gamoxatva gansxvavdeba latino-amerikeli inteligenciisagan.~ gomes-penias identurobis gansazrvreba axlosaa Cirokis tomis indieli mxatvris, jimi durhamis gansazrvrebastan. durhami, paiperisa da gomes-penais msgavsad iyenebs mediis sasualebebs (instalacia, warmodgena, warmosaxva/teqsti, poezia, kritkiuli nasromebi). politikur konteqstsi areulia kulturuli mitologia, istoriuli danasauli da uaryofa, sakutrebis gauqmeba da sxva faqtorebi, romlebic gavlenas axdenen amerikeli indielebis cxovrebaze Tanamedrove ass-si. durhamis namusevari `bedias mozravi borbali~ otxi futis simarlisaa. elementebi dafarulia tyavita da bewvit, sxadasxva nawrebit, mzivebiani qamrebit, cxovelebis kudebit, multiplikaciuri figurebita da sxva naturaluri Tu sintetikuri elementebit. namusevari moicavs teqsts: `xose bedim, cnobilma kubelma mkvlevarma/arqeologma, armoacina mozravi borbali, romelsac xsirad uwodeben `mexute~ an `did~ borbals. es moxda Cveni weltarricxvis 3290 wels, TeTri vakis meored gatxris dros. misi azrit, mozravi borbali Ddidi TeTri mamis mmartvelobis simboloa, mas xsirad ezaxdnen `kacs borblis ukan.~ bedia miicnevs, rom beladi sityvis warmotqmisas am borblis ukan idga.~ bedias `mozravi borblis~ arweriloba iumorit aris gaketebuli da asaxavs antropologiuri, etnografiuli an istoriuli muzeumebis tipur vitarebas. gamqrali civilizaciis Seswavlisas arqeologebma araswori daskvnebi gaaketes. xose bedia kubeli mxatvari da durhemis megobaria. durhemis azrit, Tanamedrove amerikasi indielebi ver SeZleben daubrundnen Zvel kulturul simsvides. indielebis memkvidreobis garkveuli nawilia is, rom mat warsulis dabruneba ar SeuZliaT da mati momavali fermkrtalia. `arsebuli

75 situaciis ert-erti mnisvnelovani aspeqti aris is, rom Cven Tavs namdvil indielebad ver vgrznobt... Cven Tavs damnasaved vgrznobt da yuradrebas vaqcevt TeTrkaniani adamianebis damokidebulebas Cvens mimart.~ durhamis namusevrebi warmoadgens Tanamedrove sazogadoebis gariyul adamianebs wels judit bakam socialuri da sazogadoebrivi xelovnebis centris mxardawerit Seqmna yvelaze didi namusevari kedelze. namusevris saxelwodebaa `kaliforniis istoria~ an `los anjelesis didi kedeli~. es proeqti atwleulebis manzilze los anjelessi arsebuli latinoamerikelebis kedelze mxatvarta mozraobis nawili iyo. man asaxa mravali adamianis Cveva. `los anjelesis didi kedeli~ segmentebad ixateboda yovel zafxuls wlebis ganmavlobasi. naxati moicavs kaliforniis istorias indieli tomebidan, espanelebis dapyrobidan da SavkanianTa, meqsikelta, iaponelta da TeTrkanianTa migraciebit kaliforniasi. amave dros, bakam xelmeored Seqmna istoria. kedelze asaxulia ass-is mier samxret-dasavletis dapyroba, qalta ubedureba, pirveli msoflio omi, holivudis Seqmna, didi depresia, meore msoflio omi, fasizmisa da rasizmis winaarmdeg brzola, zut suitis areulobani, ebraeli ltolvilebi, musata klasebi, sxvadasxva feris adamianebi 1950-ian wlebsi. amave dros naxatze asaxulia rokendrolis etnikuri warmomavloba, homoseqsualistebisa da lesboselebis uflebebisatvis brzola, Savkaniani adamianebis samoqalaqo uflebebisatvis brzola, bitis mozraobis ganvitareba, indielebis Zaladobrivi asimilacia, wlebsi olimpiur TamaSebSi gamarjvebul SavkanianTa da qalta saxeebi. Cikanos kedlis mxatvrobam didi wvlili Seitana ertobebis dakavsirebasi, kulturuli Temebis warmocenasa da latino-amerikelebis axali warmosaxvebis SeqmnaSi. es kedlis mxatvroba warmoadgenda metad mnisvnelovan saxviti xelovnebis nimusebs, romlebic ertmanettan akavsireben sxvadasxva Temebs, hyvebian daviwyebul istoriebs, warmogvidgenen kulturis sakitxebs, xelaxla awyoben samezobloebsa da ubnebs da qmnian Cikanos axal imijebs. identurobis Camoyalibebis saqmesi, kedlis mxatvroba asrulebs ojaxuri cxovrebisa da kulturuli tradiciebis idealizebis funqcias. mati Temebi xsirad xazs usvamen zogadad Cikanos sazogadoebriobis politikur motxovnebsa Tu sulier mrwamss. ukanaskneli mxatvari, romelzec me visaubreb, aris iung sun mini, romelic Tavis profesiul progress xsnis sakutari, rogorc koreeli-amerikeli mxatvari qalis politizaciit. feradkaniani qali mxatvrebi xsirad rasizmisa da seqsizmis gavlenis qves eqcevian. mini wers aziel-amerikeli individebis mier Seqmnili namusevrebis arsebul situaciastan morgebis Sesaxeb: bevri ram aris damokidebuli mcdelobaze ganixilon iseti marginalizebuli jgufis identuroba, rogoricaa aziel-amerikel xalxta jgufi. gansakutrebit sayuradreboa mxatvrebisa da kulturul morvaweta problema, romlebic ormagad marginalizebulad ganixilebian. es problema mxolod aziel-amerikeli adamianebis maxasiateblebis da mati kulturuli narvawis arwerit ar Semoifargleba. mesame msoflios xalxta motxovnebi TviTgamorkvevasa da miwis uflebebs moicavs. Cveni kulturuli determinacia gulisxmobs teritoriisatvis brzolas, Cveni kulturuli integraciisa da ketildreobis gasaumjobeseblad.

76 misi instalacia saxelit `dekolonizacia~ Sedgeba Svidi futis simarlis tradiciuli koreuli xalatisa da teqstisgan, romelic asaxavs mis pirad istorias. teqsti dawerilia koreul enaze. rtuli gansasazrvria, ras asaxavs xalati, samsoblosa da koreel qals, Tu koreis emblemas. `dekolonizaciasi~ asaxulia TviTgamorkvevis istoriuli procesi, romelzec gavlena moaxdina istoriulma dominaciam. multikulturalizmi, ubralod rom vtqvat, gulisxmobs, rom TiToeul umciresobas aqvs ufleba, hqondes sakutari kultura an subkultura, gmiruli motxrobebi, aseti kulturebi ufro kargad unda iyos gamoxatuli did dominant kulturasi. es argumenti ganixileba ramdenime dawesebulebasi: universitetebsi, sasualo skolebsi. bevr instanciasi am argumentis gavlenit evrocentrizmisa da dasavluri kulturuli tradiciebis uaryofamde midian. dasavluri tradiciuli mozrvreba danawevrebulia rasizmit, seqsizmit, heteroseqsizmita da imperializmit. mas akritikeben neokonservatorebi da mediis warmoamdgenlebi, romlebic saubroben `politikurad koreqtuli~ damokidebulebis tiraniaze. am argumentma dres erovnuli debatis forma miiro da xelovanebic sxvadasxva poziciebs ikaveben. September : Diagnisis, prognosis, Therapy By Johan Galtung, dr hc mult, Professor of Peace Studies, Director, TRANSCEND. A Network for Peace and Development (forthcoming in the Second Edition of Searching for Peace: The Road to TRANSCEND by Johan Galtung, Carl G. Jacobsen and Kai Frithjof Brand-Jacobsen. London: Pluto Press, 2002) 1. Diagnosis. Politics, like communication is seen in terms of who does what to whom, how-when-where, and why. The what-how-when-where of the September 11 attack in New York and Washington is clear; the problems are who and why. But why is at least clear up to a certain point. Like the presidential palace in Santiago, Chile, also bombed on a September 11 (1973) somebody had something against what happened inside some buildings: the capitalism of the US world trade and the militarism of the US Pentagon for year 2001/1/; the politics of the Unidad Popular for year The text was written in building language, and like for all texts what is not written may be equally important: no museum, no cathedral, no parliament. The hijackers hit what they wanted, just like the Chilean Air Force and its masters. But there could also be a military motivation for these acts of criminal political violence/2/: to incapacitate, to put somebody out of action, to take them out. That happened to Salvador Allende and later on to more than 3,000 Chileans; and to 4,000 (or so) in New York and Washington. But democratic Chile recovered although it took some time. US-led capitalism, today called globalization, was in decline for other reasons, but US-led militarism is as vigorous as ever. September and 1973 were communicative and political rather than military.

77 Any thought/speech/action on these attacks has to reflect which symbols of America were targeted lest it becomes dogmatic, a priori. Someone had something against what emanated from those buildings. That gives us a cue to why. But who did it? This is the dominant, mainstream, thriller question, not why. 2. The dominant, mainstream discourse: terrorism. Answer: terrorism, more precisely Al Qaeda, even more precisely Osama bin Laden. To explore this discourse terrorism has to be defined, and there seem to be two different meanings. First, tactical: Terrorism is based on unpredictability in the who-whom-how-when-where, as opposed to a regular military campaign with predictable parties and most methods of killing and destruction. The where is known as the front-line, the when may move with the predictability of a Japanese sakura. There is the additional terrorist element of whom: civilians/innocents. There are two subtypes: non-state terrorism, and state terrorism; from below ( have bombs, but no air force ), from above ( have both bombs and air force ). The 09/11/01 kamikaze attack/3/- fascist like all massive political violence-will enter military history by using airline carriers with fuel, as bombs. Terrorism from below is directed against governments or states as persons or institutions, and of course to bring about political change. Obviously, most governments, and the United Nations as a trade union of governments, are against terrorism from below because, like secession, it affects vital government interests, including to be causa sui, game masters. State terrorism as a military tactic also uses surprise and focuses on killing civilians to force capitulation. This is a major theme in modern warfare, indeed used by the US/UK air forces in their terror bombing of Germany and Japan /4/ In the campaign against Yugoslavia March-June 1999 remarkably few military targets were destroyed whereas the killing of civilians and destruction of Serbian infra-structure (factories, power, transportation/communication schools and hospitals) was extensive. That brought about capitulation to avoid genocide./5/ From the circumstance that terrorism is terrorism whether from below or from above, the conclusion is not that they are organized the same way. Above is almost by definition hierarchical with a vertical, well protected, chain of command. Below has to use guerilla tactics with a loosely connected horizontal organization of small cells with low vulnerability. The connecting cement, substituting for the vertical chain, wold be a deeply internalized ideology. Theoretically it is possible that persons organized the 09/11/01 attack, got the money for tickets and flying training in a simulator, not the more difficult take-off and landing, and some box-openers. In that case there is no causal chain of command pointing to the single prime mover so dear to the US mind. There is nobody to search and punish or destroy if the cell was a closed system programmed to self-destruct like some animals upon intercourse. All that is needed is perfect solidarity and single-mindedness. The condition for this hypothesis to be valid is a context, an ocean of hatred with the capacity for spontaneous creation of such cells. Central to terrorism as a tactic is also the idea of provocation: a terrorist attack leads to a massive state terrorist counter-attack which then, in turn, enlarges the ocean of hatred that not only produces terrorists but also feeds them; body, mind and spirit. The people will rise, levée en masse. The German group Rote Armee Fraktion (RAF) had this theory, so did the Italian Brigate Rosse. But it did not work that way. Isolated people easily overestimate their social support.

78 However, to crush, pulverize etc. an ocean rather than a concrete hierarchy with orderly chains of command of hatred and willingness to sacrifice, even one s own life, will not be easy. The BBC claimed that the USA had 60 candidate target countries./6/ Second, ideological. Terrorist is seen as a state of mind, with fundamentalism as cognitive perspective and hatred as emotional resource, an evil-doer whose only purpose is harm and hurt, violence for its own sake. The terrorist has no cause beyond this; and his tactic is chosen accordingly. He will hide in the dark, lurking, lurching, waiting for his time. The metaphor for this within the abrahamitic religions would be Satan himself, Lucifer, known as the leader of the angels who rebelled against God. That metaphor should be an important archetype in a country like the USA, no. 1 in the world in believing in the reality of the devil/7/ and with little difficulty seeing itself as the instrument of God s will (thus, Colin Powell himself once declared that America had been established by divine providence to lead the world,/8/ George W. Bush that Jesus Christ is the political philosopher he most admires/9/). The metaphor fits bin Laden doubly as he once fought with USA the evil empire at the time, the Soviet Union, but like Pol Pot, Saddam Hussein, Mohammed Aidid, Manuel Noriega and to some extent Slobodan Milosevic turned like Lucifer against the USA, defying the enemy of my enemy is my friend logic. Fundamentalism as a cognitive outlook has three pillars: - Dualism, the world is divided in two parts, no neutrals; - Manicheism, who is not with the good, is with the evil; - Armageddon, evil yields to nothing else than violence. With George Bush s use of you are either with us or with the terrorists, and bin Laden s distinction between believers and infidels/10/, both justifying violence, they can be classified as fundamentalists. The war against terrorism is between hard Christian (Baptist/Presbyterian?), and hard Islamic (Wahabbite?) fudamentalisms./11/ The reinforcing dialectic between the two is obvious, as is my terrorism is good, theirs is bad. 3. The alternative discourse: retaliation. This discourse is found on the margin in the US, is frequent in the peoples of the West, and often even the dominant discourse in the Rest. The September 11 was a retaliation, probably above all motivated by a combination of hatred, despair and violence is the only language they understand, in other words blocked communication. The second reason for major political violence, to incapacitate the enemy, presupposes a naivete unlikely with attackers at that level of sophistication. But the third reason, to provoke political change, may have been on their mind, and the fourth, to provoke a retaliation for their retaliation big enough to provoke BIG retaliation against the US possibly also. This discourse constructs the other side, OS, so called because we do no know exactly who they are (could mean Osama Side ) as at least partly rational, with causes, motives beyond just inflicting evil. Very important among these causes is OS retaliating for US violence. That would locate some of the cause for what happened to the US in the US itself, and more particularly in structural violence identified with the World Trade Center and the direct violence identified with Pentagon. But does not that justify the attack? No. Nothing can justify crimes against peace and humanity, whether by OS or US. But we can try to understand, explain. Hitler could partly be understood in

79 terms of the highly violent second, Versailles Treaty (similar to the first in 1871). But that does not justify his atrocities. However massive the causal mass, there is always a residue of free will. Hitler, US and OS could have decided otherwise. Understanding is a necessary condition for removing causes, both in the causal and/or the motivational sense of that word, thereby making a repeat less likely. The US track record of violence since the Second World War, to have a cut-off point relevant for the present generation, is overwhelming. But US violence was also caused, by something; there were motives beyond inflicting the evil, the hurt and harm that is the essence of violence. Tactically very much of it, maybe most, can be characterized as state terrorism, but like terrorism from below motives may be neutral or valid even if the consequences for the victims and the bereaved are purely evil. Right after September 11 Zoltan Grossman made available a list of A Century of US Military Interventions from Wounded Knee to Afghanistan, based on Congressional Records and the Library of Congress Congressional Research Service. His list of 134 small and big, global and domestic, interventions covers the 111 years , with an average of 1.15 interventions per year before the end of the Second World War, and an average of 1.29 after that; in other words a small increase. If we focus on the period after the end of the Cold War, however, 11 years, there are 22 interventions, in other words an average of 2.0 per year. This is compatible with the hypothesis that as empire or hegemony expands more interventions are needed for protection. William Blum, in his Rogue State: A Guide to the World s Only Superpower/12/ has much detail in the 300 pages. Some of this can be debated. But our focus is on the victims, the bereaved, the displaced, the destruction to man-made and natural environment, the damage done to social institutions and to culture by such an enormous propensity to violence./13/ There is no denial of some valid motives. But there is a denial that violence was the only recourse. For each single case an alternative course of action could be argued, but that is not our focus here. Blum has a list of 67 Global Interventions from 1945 (Grossman has 56; Blum includes nonmilitary interventions and much indirect, US-supported violence). In chronological order: China 45-51, France 47, Marshall Islands 46-58, Italy 47-70s, Greece 47-49, Philippines 45-53, Korea 45-53, Albania 49-53, Eastern Europe 48-56, Germany 50s, Iran 53, Guatemala 53-90s, Costa Rica 50s, 70-71, Middle East 56-58, Indonesia 57-58, Haiti 59, Western Europe 50s-60s, British Guiana 53-64, Iraq 58-63, Soviet Union 40s-60s, Vietnam 45-73, Cambodia 55-73, Laos 57-73, Thailand 65-73, Ecuador 60-63, Congo-Zaire 77-78, France-Algeria 60s, Brazil 61-63, Peru 65, Dominican Republic 63-65, Cuba 59-, Indonesia 65, Ghana 66, Uruguay 69-72, Chile 64-73, Greece 67-74, South Africa 60s-80s, Bolivia 64-75, Australia 72-75, Iraq 72-75, Portugal 74-76, East Timor 75-99, Angola 75-80s, Jamaica 76, Honduras 80s, Nicaragua 78-90s, Philippines 70s, Seychelles 79-81, South Yemen 79-84, South Korea 80, Chad 81-82, Grenada 79-83, Suriname 82-84, Libya 81-89, Fiji 87, Panama 89, Afghanistan 79-92, El Salvador 80-92, Haiti 87-94, Bulgaria 90-91, Albania 91-92, Somalia 93, Iraq 90s, Peru 90s, Mexico 90s, Colombia 90s, Yugoslavia The interventions took the form of bombings in 25 cases: China 45-46, Korea/China 50-53, Guatemala 54, Indonesia 58, Cuba 60-61, Guatemala 60, Vietnam 61-73, Congo 64, Peru 65, Laos 64-73, Cambodia 69-70, Guatemala 67-69, Grenada 83, Lebanon-Syria 83-84, Libya 86, El Salvador 80s, Nicaragua 80s, Iran 87, Panama 89, Iraq 91-, Kuwait 91, Somalia 93, Sudan 98, Afghanistan 98, Yugoslavia 99.

80 Assassinations, attempted or successful, of leaders including heads of state, were tried in 35 cases, and assistance in torture in 11 countries (Greece, Iran, Germany, Vietnam, Bolivia, Uruguay, Brazil, Guatemala, El Salvador, Honduras, Panama). Very vehement are the actions against leaders who once worked with the USA because they had an enemy in common: Pol Pot, Manuel Noriega, Saddam Hussein, Mohammed Aidid and Osama bin Laden. Blum also has a list of 23 countries where US was Perverting Elections, interfering with a democratic process: Italy 48-70s, Lebanon 50s, Indonesia 55, Vietnam 55, Guayana 53-64, Japan 58-70s, Nepal 59, Laos 60, Brazil 62, Dominican Republic 62, Guatemala 63, Bolivia 66, Chile 64-70, Portugal 74-5, Australia 74-5, Jamaica 76, Panama 84, 89, Nicaragua 84,90, Haiti 87-88, Bulgaria 91-92, Russia 96, Mongolia 96, Bosnia 98. Critique details, read the book. But much naivete is needed to believe this can pass without hatred and thirst for revenge. There is a spatial pattern in the sense that interventions have moved, with considerable overlaps, through four regions: Spatial patterns of US interventions: Four post-wwii regions Region I East Asia Confucian-Buddhist Region II Eastern Europe Orthodox Christian Region III Latin America Catholic Christian Region IV West Asia Islam. The first focus of US intervention was in East Asia (Korea, Vietnam, Indonesia; but also Iran), and extremely violent. The second was on Eastern Europe (including the Soviet Union), the Cold War that fortunately did not become hot, at least not in Europe even though the Cold War continued in East Asia. The presence of a counter-superpower had much to do with that, and when that superpower disappeared US violence has been exercised on Orthodox territory, in Serbia and Macedonia. The third was in Latin America, starting with and prompted by Cuba, reaching all the countries, more or less. The violence was micro and meso, not the macro violence in East Asia, not to mention the mega violence feared for the European theater. The fourth is in West Asia, starting with Palestine and Iran, then Libya and Lebanon/Syria, and in the 1990s with Iraq, Saudi-Arabia (for military bases) and Afghanistan./14/ This change in focus over time may explain the delay in retaliation in the American homeland. The USA sees itself as above other countries, under but near God./15/ US violence is not retaliation, but punishment, from above; hence acceptable and accepted. But in Region I a war is a sign of bad karma to be improved by mutual efforts; hence neither capitulation, nor revenge. In Region II there was no violence. In Region III many Latin Americans share the US perspective. But Region IV? Never. Allah is in no way below God, no capitulation, revenge. The USA has taken on something they never experienced before. Then there is the structural violence brought about by the rapid expansion of the market system all over the world. A basic aspect of that system is monetization, meaning that what is required

81 for basic needs satisfaction is available only against money, not labor, for instance. With less than one dollar per day the basic needs for food, clothes, shelter and health care cannot be met. As a result people die, probably now to the tune of 100,000 per day, of under/mal-nutrition, - clothing and housing and the lack of health services for the diseases that follow, because they are also monetized and unsubsidized. At the same time wealth accumulates at the top. Many people hate this. As to the motives behind this enormity of direct violence: it is practically speaking all compatible with the hypothesis that US direct violence, overt or covert-cia-is directed against whatever can be seen as hostile to US business abroad./16/ That would include progressive countries and progressive people in any country, meaning by progressive policies that privilege distribution of economic assets downward in society and the satisfaction of basic needs for the most needy. If this is compatible with a favorable climate for US business then OK. But in less developed countries the political economy will pit these goals against each other, and the standard US reaction has been violent. We can talk of a military-industrial complex and of an international class struggle between and within countries. A generation ago retaliation would refer to colonialism and to 200 British punishment expeditions by Rule Britannia. Today hatred centers on the USA, overshadowing former colonial powers like France, Belgium and Portugal to mention some, and- indeed - Japan as some kind of West. Today that military-industrial complex is clearly symbolized by Pentagon-World Trade Center. Looking through the 35 (assassinations) + 11 (torture) + 25 (bombings) + 67 (global interventions) + 23 (perverting elections) = 161 cases of political violence the conclusion is inevitable: practically speaking all of them are compatible with the class conflict (between countries and within) hypothesis. No case is compatible with the clash of civilizations hypothesis in the sense that civilizational symbols (like mosques, temples) or purely religious authorities were targeted. Nor is there any evidence for classical territorial expansion. Of course, the justifying rhetoric has been different. For regions i and ii it has been containment of Soviet expansion, rightly pitting freedom-democracy-human rights against bondagedictatorship, but silent about the bondage-dictatorship inherent in foreign policy, and the horrendous mistakes in the theory and practice, revealed, for instance, by the former Secretary of Defense Robert McNamara in his In Retrospect/17/, now a classic. For region iii the rhetoric centered on marxism, with some containment of the Soviet Union (Cuba, Nicaragua), but more on students, peasants, workers and clerics (liberation theology). And for region iv the rhetoric has above all been terrorism, possibly leading to containment of Islamic fundamentalism, which could then slide into clash of civilizations. As conflict formation today s enormity of global injustice succeeds slavery and colonialism and will probably end like them through change of consciousness and demoralization at the top. Today most Americans and many in the West are ignorant about this even if they feel something disagreeable deeper down; like Germans under Nazism. They prefer communism/terrorism rhetoric. An anti-american analysis? Not at all. But anti Washington hegemonical, exploitative foreign policy, certainly. 4. The course of action flows from the discourse.

82 The choice of discourse matters. Discourse and the course of action influence each other, the discourse serving as action directive, and as rationalization of the actions taken. The terrorism discourse leads to two possible reactions: A: search and punish, court-ordered police action; due process B: search and destroy: uni- or multilateral military action. The retaliation discourse also leads to two reactions: C: retaliation: hate-violence to hit back, an eye for an eye. D: exit from the retaliation cycle; US and OS change policies. As the present author believes 10% in the terrorism discourse (there are some very hard, evil people in the world) and 90% in the retaliation discourse (sad, but, however unwise, retaliation is a human inclination fueled by fundamentalism) reactions, or rather policies, A and D are preferred. US reaction so far is a mix of B (preferring military courts to due process/18/) and C; incapacitation of the presumed enemy and pure revenge; with some elements of A (UN legitimacy) and D (new Palestine policy). There can be, and are, of course also other US motives. No human being, no power, indeed no superpower is so single-minded as to act from only one motive. When the present author was mediator for Afghan groups, organized by the Afghan University in Peshawar, in February 2001/19/ there was much talk about a coming US base between Herat and the Iranian border to protect oil pipelines from Uzbekistan and Turkmenistan, and for control of Central Asia in general and Afghanistan in particular./20/ Then come such traditional factors as reasserting world leadership, giving content to NATO s new role, and - indeed - to maintain the world class structure led by the center of the Center of the CENTER: the elites in the United States. What do people in general think on this issue? Fortunately there was a poll taken by Gallup International in 33 countries right after September 11, between 14 and 18 September. Differing from the US polls people were given a choice: In your opinion, once the identity of the terrorists is known, should the American government launch a military attack on the country or countries where the terrorists are based or should the American government seek to extradite the terrorists to stand trial? (Let us only add: the latter is the Libya model). Only three countries were in favor of attack : Israel 77%, India 72% and the USA 54%. In Europe the highest in favor attack was France with 29%. The stand trial answer was in overwhelming majority, around 80% in the other 30 countries (UK 75%, in France 67%; all over Latin America well above 80%). In other words, there is a solid basis for Rule of Law rather than Rule of Force in the world population on this issue, and also for a peace movement North-South. Governments, as mentioned, will react strongly against terrorism, maybe less to protect their people than to protect themselves and their class interests, the hard nucleus of a country. They are also afraid of US retribution by being turncoats, and they were in a state of shock after September 11, probably also since their intelligentsia had not warned them sufficiently against the obvious. This author has been expecting, with sadness, something like that to happen like busting the bridges and blocking the tunnels to Manhattan since , when the US shot down a civilian Iranair

83 plane over the Gulf, and started the massive destruction of Iraq, taking on key Muslim countries, non-arab and Arab. The surprising thing is that some were surprised. In short, there is a major people-government split on this. Of the four courses of action A, B, C and D the two chosen, B and C, are very costly/21/ and can easily spill over from B to C when the collateral damage gets very high. But they are also fairly obvious; we have seen them before, for instance in the Gulf and Yugoslavia. The other two must be spelt out. A police action differs from a military action by being court-ordered and legitimized, and by being precisely targeted on the suspects to apprehend them and arraign them into court for possible sentencing and punishment. The court in this case will have to be international since punishment is violence from above. The USA (and some allies) may see the USA as above all other countries, but most of the world stick to the equality of the UN Member States. The exception is the UN Security Council which takes on such roles but cannot do so in this case: of the five core, veto members, four are Christian (USA Protestant, UK Anglican, France Catholicsecular, Russia Orthodox), one is Confucian, China; and none represents the 56 countries of the world with a Muslim majority. The International Court of Justice would be better and so would the coming International Court of Justice (ICC), but it is not yet there and the USA will probably not ratify./22/ It belongs to the picture that the list of accusations against Henry Kissinger, a former Secretary of State/23/, is much longer than the list against bin Laden. Nevertheless, there is the Libya model for the criminal violence against PanAmerican 103 over Lockerbee, Scotland; slow and easily criticized, but it worked in the end. Countries with the Rule of Law as a top value would support this and not a military action that burns down the forest and kills those who live there instead of a dragnet. The action in Afghanistan tries to combine these elements; but capture alive is unlikely. But how is it possible to exit from the cycle of retaliation? The question has to be directed not only to the US but also to OS, whoever that is - and the answer is probably changing as US violence develops further. The point of departure would have to be reflections, not only reflexes, not so easy: - for the US: what have we done since they hate us so much that they do what happened on September 11? - for the OS: why do we so easily respond with violence? The first question presupposes what the Swiss psychologist Jean Piaget calls reciprocity, the ability to see the action of Other as something at least party caused by Self, by one s own ability to elicit the good, or the evil, in Other. Obviously, the whole retaliation discourse is based on that perspective which comes earlier in girls than in boys but at the end of childhood should be fully developed. The first period of childhood is marked and marred by absolutism, the idea that what comes from Other of good or evil is entirely caused by Other, that Other is causa sui. Obviously, the terrorism discourse fits well within that perspective, it has nothing to do with us, they would have done so regardless very prominent among boys, say, four years old. Self-reflection requires courage, and yet there has hardly been any period with so much reflection both in the US/West and in the Rest, particularly in Muslim countries, but only at the people level, not among governments, for the reasons mentioned. In the Islamic countries this may ultimately lead to some changes/24/, both toward more nonviolent politics using democratic approaches and more gandhian approaches, and in the sense of isolating both terrorists and repressive regimes. They are often motivated by the same hard branches of Islam./25/

84 But how about the US/West? The formula, some change of US foreign policy, should signal willingness to change the course so as to reduce direct and structural violence, and if at all possible, some reconciliation. Such signals would have to come now, and the problems are enormous. But the signals, if clear enough, could also have an immediate impact. Here are seven signals indicative of exit from retaliation: Military-political, against direct violence: [1] Willingness to recognize Palestine as a state: this has already happened an the US should be commended for that. [2] Remove all US military presence from Arabia, recognizing that this is a sacred land for very many Muslims, with Mecca and Medina, opening the way towards democracy in that dictatorship. [3] Lifting the sanctions on Iraq, negotiating with the regime, and apologize for Albright s it was worth the price remark. More difficult, this would require real statesmanship. [4] Accepting the invitation by President Khatami for an open, public, high level dialogue on the relation between Iran/US, and West/Christianity vs Islam in general. The US fears a dialogue of this type will be used for propaganda, and some disagreeable things will probably be said about the USA-CIA supported coup against the elected prime minister, Mossadegh and in favor the non-elected shah. But after that critique, which any mature person is able to stand, comes the constructive phase where one could only hope Iran is well prepared: OK, OK, where do go from here is an excellent, standard American formulation. [5] Hands off Afghanistan. This is partly because any US presence will strengthen the argument about ulterior motives and may stimulate an anti-us coalition, partly as a sign of respect. A UN presence up to trusteeship level is a viable alternative. Economic-political, against structural violence: [6] Globalization-free zones, in the regions where people die from globalization because of too little money to buy from the market for their basic needs. The Kyoto protocol already had the Third World as an exemption so there is nothing new in the idea of differential approaches. The alternative would be a Marshall plan for the poorest areas of the world in the Andes region, Black Africa and South Asia. strengthening the local, informal economy with a view to basic needs satisfaction for all. [7] Reconciliation: learn from the German approach to the 18 countries they conquered and the 2 nations they tried to exterminate, the Jews and the Sinta/Roma. Today Germany has reasonable relations to all, and a key element went beyond apologies and compensation to including rewriting of textbooks. All together this could turn a page in history, and it would cost very little relative to the enormous expenses of courses B and C. The political gains would probably also be enormous. But the psychological costs are daunting. To overcome them such processes would have to be initiated and strongly demanded by civil society. But will yielding to their demand/26/ not stimulate terrorism? It might stimulate some. But it would isolate most of them by no longer giving them the ocean of hatred in which they can swim and be stimulated whereas a policy of military attack will only

85 deepen and widen that ocean. At the same time it would generate positive processes, virtuous cycles that would very soon overshadow the vicious cycles of retaliation, capture people s attention all over and, like the European Community did for Europe in the 1950s, constitute a quantum jump in world politics. This is indeed overdue. Now is the chance. 5. Prognosis. How is this going to end? Depends on the choice of this. Do we mean the small picture embraced by Discourse A, the terrorism of September 11 and the punitive action = military action + retaliation? Or the larger picture covered by Discourse B, a retaliation cycle embedded in a globalized class conflict? For the former the answer may be US victory with bin Laden dead, Al Qaeda in Afghanistan crushed, and US oil and military interests in Central Asia secured./27/ But bin Laden may become a martyr, Al Qaeda may change name and regroup - both processes as global as US corporations and air force - with a multiplier stimulated by higher levels of hatred. Punitive force incapacitates but does not remove the causes that produced terrorism. Terrorism has no central command that can capitulate. Afghans may also unite against the USA as proposed by some./28/ A major problem is whether to declare victory. The punitive approach may produce more capacity for violence, making victory declarations self-defeating, inviting attacks next day, as the Algerian government knows from bitter experience. But a non- declaration of victory means a drawn-out, never-ending alert very taxing for the USA and the allies, government and people. The question, what is wrong about us since we have so many enemies? emerges. Alerts relax unless adequately stimulated. In a meeting with some State Department people in 1990 the end of terrorism was declared based on curves turning downward. This was seen as due to the bombing of Libya My warning was that terrorists may have longer time perspectives, and hail from more space than Libya. The US image tends to be a single-shot phenomenon that peaks and peters out; a better image is a wave-like phenomenon with ups and downs; depending on US policy. We often hear the world will never be the same again. For President Bush America lost her innocence (three buildings being raped by jets being rammed into their wombs?). Clearly, US, and by implication West/Japan vulnerability became public knowledge. That the destructive power of the US is bigger than any other side is a truism; D(US)>D(OS). But the vulnerability is also bigger; V(US)>V(OS). If Power=Destructive power-vulnerability, then what sign do we put between D(US)-V(US) and D(OS)-V(OS)? But this all depends on how we conceive of vulnerability. Destruction is intended for incapacitation, and vulnerability serves as a multiplier of destructive power. September 11 witnessed three flying bombs, nothing relative to the number of US sorties. But they had impact on an economy already on the way down, and on the polity, peeling off one democratic layer after the other, even if that polity was also on its way down with the elections November 2000 and the judicial coup d etat. Vulnerability, social and human, has many dimensions. One formula for the social and global vulnerability is degree of connectedness. The more vertical/centralized the society, the more trade-dependent, the more vulnerable./29/ This was probably a key factor in 9-11 target selection, and is replicable. Horizontal connectedness is less vulnerable, and no connectedness spells no vulnerability. If self-sufficient villages in Viêt Nam are taken out, exterminated, then the spill-over effect on the rest of society is negligible. There is no doubt where nuclear arms would have more impact.

86 A part of the human vulnerability is short time perspective combined with a single-peaked time cosmology, easily leading to exaggerated optimism and exaggerated pessimism. A long time perspective and wave-like time philosophy, inspire perseverance. For the larger picture, embedded in the retaliation discourse and in the class conflict/american Empire perspective, the prognosis also becomes larger, drawn out in time. What could be a historical process that could serve as a metaphor? Very useful, also because the US was so deeply involved, is slavery. The system was despicable, the suffering undescribable, the level of self-righteousness unbearable. There was retaliation from below, terrorism we would have said today, like Nat Turner (a native American bondsman) and his slave revolt in 1831, with 70+ rebels killing 59 whites. The whole dogma of white superiority was at stake, and the repression was swift, enormous and effective. Assembly of slaves was forbidden, so were education and movement. But something important had nonetheless happened: the Blacks had proven themselves capable of a revolt, at the same time as their violence from below served, in the minds of many slaveowners, to justify their own violence from above. The similarity, point for point, to the post- September 11 situation is painfully clear. We can almost hear slave-owners explaining how the slaves were destroying for themselves; like terrorists harming the poor by undermining economic growth. The colonialism metaphor works the same way. There were revolts and punitive expeditions galore; partly obscured by self-serving historiography. By and large they were unsuccessful. But the abolition of colonialism struggle opens for the role of Gandhi, and makes us ask an important question: What would have been the gandhian alternative on September 11? Anyhow, we know how slavery and colonialism ended: with abolition, even shortly after Turner, shortly after Gandhi. What therapy would give the same prognosis for massive exploitation, the essence of the global class conflict? 6. Therapy. We have already described seven policies as exits from the retaliation cycle. Had they been practiced some months before, were they practiced even some months after. But they were not, and the killing continues. What would be the concrete circumstances under which an other course of action by one side could have produced basic change in the other? Let us this time start with OS, the other side, the Osama side. The gandhian action September 11 would have been to organize, with the same precision and synchronization, and on a global scale, massive demonstrations around all US-Western-Japanese embassies in the world, surrounding them by the thousands, totally nonviolently, presenting the facts of global injustice, inviting dialogue. And not only the economic exploitation but all dimensions of class: the political monopolies and manipulation in Palestine and Afghanistan, the military violence in Iraq and elsewhere, the cultural domination through the media and other means, the sacrilege in Arabia./30/ And there would have been a massive world boycott of the goods and products from the most objectionable, least socially and ecologically conscious, global corporations that same day, combined with promotion of concrete action for an economy privileging basic needs for the most needy; all of this far beyond Seattle, Gothenburg, Genova. The demand would be for dialogue between people and government, assuming that they, democrats all, will never be scared of meeting people.

87 Would this have an impact on the hard, corporate US/West backed by police and military power? In the longer run yes, and it would have saved thousands of lives in New York, Washington DC and all over Afghanistan so far. Soon maybe many, many more. What would be the steps on the road for that longer run? We know them already because of two excellent and recent models: the end of the Viêt Nam war, and the end of the Cold War. In both cases two factors were operating. There was heavy resistance to US, ferocious fighting in Viêt Nam and nuclear arms race in the Cold War, both processes going on unabatedly. And there was a strong, tenacious, ever growing, world wide movement against the war and against both the (nuclear) arms race and the repression in the post-stalinist countries. Violent governmental action and non-violent civilian counter-action, in other words; with the latter gaining the upper hand, stopping the war and at least temporarily the arms race. Will it be possible to mount a giant North-South peace movement, addressing both sides, like it was for the giant West-East peace movement? Building on the old and new peace movement in the North, the anti-globalization movement, and the movements critical both of terrorist and repressive tendencies in Muslim societies? Probably yes. And the second condition is already there: just like in the other two cases the USA has picked a struggle with no clear ending, very unlike the wars against Baghdad and Beograd where the capitulation metaphor made sense. And yet it is worth noting that there was a very important intermediate step in both cases: US allies oscillating between the USA and the peoples movements, increasingly voicing, even publicly, some of the same concerns, decreasingly giving the USA a blank check to do whatever the US leadership deems right. That leads to an important point. Washington is sensitive to its own people but works with and through governments abroad. But Washington is also sensitive to allied governments and always wants support and closed ranks. A major vulnerability. When the chips are all down, like for the cases of slavery and colonialism, massive global injustice is not a problem of force, counterforce, and cycles of retaliation. Basically it is a moral problem, just like the other two. And here the underdog has the upper hand, low in status, but high on moral standing; and more so the more nonviolently he conducts the struggle. The topdog may win the game of force. But not the moral issue - and when that dawns upon him and his allies, change of consciousness sets in, and demoralization starts thawing the frozen heart. The game is over. And deep in the guts the better among those at the top know this already - brutally woken up by three planes raping three buildings. By the September 11 wake-up call. But we also need some kind of mediation. At some points terrorists and state terrorists will have to meet and discuss what they have in common, not only oil, but also terrorism. A meeting on Larry King Live a master of making people open up, the good, the bad and the ugly between George W. Bush and bin Laden, or their second in command, is not very likely - today. But wise people could meet with both sides first, probe their goals, both those at the surface and the deeper goals, their world views, their long term philosophies, searching for overlaps, for ways of getting out of their vendetta like two Albanian families predestined to kill each other suddenly recognizing that the vendetta is the enemy, not the other family. Who could be better than three wise men like Jimmy Carter, Fredrik de Klerk and Nelson Mandela? Or the Pope? They are profoundly decent. And decent people would reject all forms of political violence and feel compassion for all victims, not the tribal compassion only for their own. The world needs all the decent, good, men and women - right now. Notes

88 1. Was the fourth plane heading for CIA in Langley, Virginia? We do not know, but a CIA station was lost in attack on Twin Towers (headline, IHT 6 November 2001). The station was a base of operations to spy on and recruit foreign diplomats who were stationed at the United Nations - a statement that should cause an outcry of demands for getting the UN out of the USA as soon as possible. 2. The September attack was massive political violence against people and might be referred to as fascist in content. The September attack was also political, and also criminal, being directed against a democratically elected regime, and might be referred to as fascist ideologically (Kissinger as Secretary of State felt that the USA cannot stand by and watch a people voting itself into communism ). 3. This suicide form of attack is usually seen as a way of delivering a bomb right on target, which certainly is a valid view. But it could also, in addition, be seen as a way of committing suicide for people deeply steeped in despair, like those who have suffered or been close to Palestinian refugee camps for three generations. This makes the kamikaze less apt as a metaphor, a comment that also applies to the toga, toga, toga attack on Pearl Harbor 7 December 1941, extremely precise ( surgical, smart ) with almost no civilian losses ( collateral damage ). 4. Sven Lindqvist, of Exterminate All the Brutes fame, traces the theme back to the Italian bombing of Arab civilians in the desert of Tripoli in in his A History of Bombing, New Press, The Italian air command commented that the bombs had a wonderful effect on the morale of the Arabs. The British bombed Arab towns and villages in Egypt, Iraq, Jordan, Iran and Afghanistan (gas against civilians, in Iraq, in 1922). Bombing in the colonies was used to kill African, Arab and Asian children, women and men in towns, villages and camps rather than achieving military objectives. This carried over into the Second World War. Churchill gave RAF orders to bomb military targets in Germany in May 1940; by June neighborhoods where industrial workers lived were included. Hitler retaliated in September; by November RAF was ordered to firebomb 20 German cities (100,000 dead in Hamburg and Dresden). The (in)famous commander, Arthur Bomber Harris, had honed his skills as squadron chief in Iraq in the 1920s (also dropping a twenty-pound bomb on the palace of the Afghan king). The Americans preferred precision bombing until the US commander, Curtis LeMay picked up the British techniques and launched the massive firestorm attack on Tokyo, killing 100,000 civilians. In the 1950s LeMay was the commander of an atomic strike force. The civilian morale was the target, neglecting that the bombing, like September 11, could also engender hatred. Right now there is the doctrine of smart bombs, targeted more on infrastructure - in other words killing more civilians, but indirectly through hunger and disease, and more slowly. 5. According to the Yugoslav foreign minister reported by Tim Judah in his book about the war. 6. We shall see, and are told that the methods may not be the same, and may also change when the immediate anger cools off. Iraq, Sudan and Somalia are frequently mentioned, with the Philippines. Ulterior oil motives would point to Iraq.

89 7. In a comparative 17 nation public opinion survey reported in Free Inquiry Summer 1999 the United States turns out to be the most religious nation (average ranking = 1.71), followed by Northern Ireland (2.43), the Philippines, Ireland, Poland, Italy, New Zealand, Israel, Austria, Norway, Great Britain, The Netherlands, West Germany, Russia, Slovenia, Hungary, and East Germany. - in other words on the top the USA and Northern Ireland with Protestant majorities (seeing themselves as Chosen Peoples) and Catholic countries, on the bottom former Soviet bloc countries. The United States, however, is N. 1 in believing in Life after Death, The Devil, and Hell. 8. International Herald Tribune (IHT), 31 August What theocratic position does that entail to the person leading the foreign affairs of a country mandated by God to lead the world? 9. Quoted by Joan Didion in God s Country, The New York Review of Books, November , p These events have divided the world into two sides-the side of believers and the side of infidels, from his first text on al-jazeera television, reproduced as Hypocrisy Rears Its Ugly Head, Washington Post, 8 October 2001, p. A Another articulation of this DMA syndrome would be hard marxism, dividing the world into the evil bourgeoisie and the good proletariat, with a violent war called revolution being inevitable. 12. Monroe MA: Common Courage Press, Compared with this what bin Laden is accused of is rather paltry: the 1993 bombs in the World Trade Center, the 1998 bombs at the US embassies in Nairobi and Dar es Salaam, the 2000 bomb attack on the US destroyer Cole in a Yemen harbor, and / For bin Laden there is nothing new in this. One of the most important points in his first text is Our nation [the Islamic world] has been tasting this humiliation for more than 80 years. That brings us back to 1920 and before that, almost definitely to the Sykes/Picot treason colonizing, not giving the Arab nation independence in return for their participation in defeating the muslim Ottoman Empire, bringing them under the rule of infidels. In the Washington Post commentary this is a reference to the suspension of the Muslim caliphate in 1924, raising some doubts about WP arithmetical aptitude (reproduced in The Yomiuri Shimbun October , p. 16). 15. And so does bin Laden, for the killers in the September 11 attack: I pray to God to elevate their status and bless them 16. And the magnitue of the three types of violence? A guess: direct, overt: six million, with Korea, Viêt Nam and Indonesia weighing very heavily - all Region I. An element of racism? direct covert: former CIA agents estimated that at least six million people have died as consequence of U.S. covert operations since World War II, The Guardian Weekly, December 30, 1987, report from a meeting of CIA dissidents in New York. structural: as usual much more. The 100,000 per day estimater gives us in one year three times the total direct violence in years.

90 The point here is not quarrels abvout details. We are dealing with mega-violence in all three categories. And it is interesting to compare with the contribution to official development assistance, in principle meeting people s basic needs rarher than denying them: the USA is at the bottom of a list of 22 countries with 0.10% of the GNP as opposed to what the UN has proposed, 0.70%, and the world leader, Denmark, with 1.01%. 17. New York: Vintage, On pp McNamara summarizes the errors in 11 points. Many, perhaps most of them, apply to the US punishment attack, like point 4: Our misjudgment of friend and foe alike reflected our profound ignorance of the history, culture and politics of the people in the area, and the personalities and habits of their leaders. 18. This is a sad token of the instability of US democracy and civil liberties when only three bombs can have that enormous impact on the whole legal structure so laboriously erected over generations. 19. And an excellent Canadian team from MacMaster university, Hamilton Ont. under the leadership of Dr Seddiq Veera, as TRANSCEND mission. 20. This would be similar to the huge US base, Camp Bondsteel, 20 kms south of Pristina, in Urosevac which the Americans started constructing right after the withdrawal of the Serbian troops; in commentaries related to pipeline corridor VIII. 21. The Japan Times reported that Cost of War on Afghanistan may run to $1 billion a month, quoting the costs of the various types of bombs. Of 40 countries in the coalition (not counting the USA) only six contribute military equipment: Canada, Australia, Japan, England, France and Germany. 22. The USA prefers courts with clear space and time limitations; the ICC has no such limitation which means that US personnel may be indicted. 23. Much of that has been skillfully collected by Christopher Hitchens and published in his articles in Harper s Magazine, February and March 2001 and his book The Trial of Henry Kissinger. In an update in The Nation, November , p.9. He mentions that some people say, all this was a long time ago. Hitchens answer: I think that opportunistic, ahistorical objection may now dissolve. The question of international viciousness and the use of criminal violence against civilians is now, so to speak, back on the agenda. It s important that we male our opposition to such conduct both steady and consistent. 24. A very good example of Muslim critique is Chandra Muzaffar, President of the International Movement for a Just World, based in Malaysia, publishing Commentary regularly (see He writes that Decent people reject Terrorism and U.S. Bombing (article in IHT 5 November 2001). According to the public opinion data quoted, there must be many decent people in the world. 25. The Saudi royal family, bin Laden and the Talibans are all Wahabbite. 26. At the end of his first text bin Laden said that people in America will not dream of security before we live it in Palestine, and not before all the infidel armies leave the land of Muhammed, peace be upon him. If bin Laden says 2+2 = 4, do we support terrorism by agreeing? 27. According to Jean-Charles Brisard and Guillaume Dasquie in their Bin Laden, la verité interdite, Paris 2001, the key issue in September 11 is oil, a point also discussed by Michael

91 Klare in The Geopolitics of war?, The Nation, November 5, 2001, pp The US oil politics in the region flows from an accord between Roosevelt and Ibn Saud on a US warship in the Suez Canal right after the Yalta meeting in February It is widely believed that Roosevelt gave the King a promise of US protection in return for privileged American access to Saudi oil - an arrangement that remains in full effect today and constitutes the essential core of the US-Saudi relationship. For Klare the conflict is between bin Laden and the oil interests of the US leadership, Bush-Cheney-Rice-Evans (Secretary of Commerce)-Abraham (Secretary of Energy) over the be or not to be of the Saudi government and with it the US military presence in Saudi Arabia /that/ has steadily increased over the years (p. 12). The famous $10 million check from Prince Walid ibn Talal to the Twin Towers Fund, with subsequent statements on US foreign policy (from ibn Talal s article We Want Anti-Terrorism and Peace in the Middle East, IHT November ) was an effort to play on both horses. I am glad to see /that/ President George W. Bush has stated his desire to see the establishment of a Palestinian state. Secretary of State Colin Powell has reiterated this view. But Mayor Giuliani wants money with no strings attached and returned the check and bin Laden wants the end of the Saudis. 28. Among them a former prime minister of Afghanistan and a former prime minister of Pakistan, both refugees in Iran. But a drawn-out mountain-based guerrilla war by Talibans could also be problematic. 29. Thus, the obvious defense against economic sanctions, a weapon directed against the weak in society the children and the old, the weak and the ill is more self-reliance at the country level and more self-reliance at the county level. That, of course, does not mean self-sufficiency in normal times, but the capacity for self-sufficiency for basic needs satisfaction in emergencies. Neither Iraq, nor Yugoslavia had planned for this; for Afghanistan the sanctions may have added little to their plight because of low connectedness, except, of course, for the traders. 30. Even if the Pope had agreed to stationing of a NATO command in the Vatican (against adequate compensation, of course), it would still have been an act of sacrilege to very many Catholics. sulierebis ganzomilebani misi uwmindesoba, dalai lama tibetis sulieri lideri da saxelmwifos devnili metauri Targmna Tamar guniam

92 sulierebis ori done debo da Zmebo, sulieri faseulobebis ganxilvisas minda ganvsazrvro sulierebis ori done. Cveni, adamianebis ZiriTadi mizania bednierad vicxovrot; yvelas unda es grznoba ganicados. CvenTvis bunebrivia bednierebisaken swrafva. es Cveni cxovrebis mizania. mizezi ki savsebit natelia: rodesac Cven imeds vkargavt, depresiulebi vxdebit da SeiZleba TviTmkvlelobamdec mividet. amitom Cveni arseboba yvelaze metad imedzea damokidebuli. Cven winaswar arasodes vicit momavalsi ra moxdeba, magram swored imedi gvazlevs sicocxlis gagrzelebis Zalas. amitom SegviZlia vamtkicot, rom Cveni cxovrebis ZiriTadi mizani bednierebisaken swrafvaa. adamiani manqanis mier ar iwarmoeba. misi arsi mxolod sxeulit ar Semoifar-gleba; Cven gagvacnia grznobebi da gamocdileba, amitom bednierebis misarwevad mxolod materialuri ketildreoba sakmarisi ar aris. Cven gvwirdeba adamianuri sitbo da TanagrZnoba. amastan ertad, materialuri ketildreoba ufro konstruqciulia da uketesi Sedegebis gamoreba SeuZlia. metic, adamianuri sitbos garese, igi Cvens motxovnilebebs ver daakmayofilebs da Cven sulieri simsvide, bedniereba ar dagveufleba da damatebiti problemebi Segveqmneba. amitom adamianuri sitbo da TanagrZnoba bednierebisatvis aucilebeli faqtorebia. sulierebis pirveli done: msoflios religiebi da kacobriobisatvis mati mnisvneloba adamianistvis sulierebis pirveli done aris msoflios romelime religiis gaziareba da rwmena. Cemi azrit, msoflios yvela religias Tavisi mnisvneloba aqvs; magram imisatvis, rom TiToeulma matganma kacobriobis KkeTildReobis ganvitarebasi wvlili Seitanos, unda gavitvaliswinot ori mnisvnelovani faqtori. pirveli_sxvadasxva religiis warmomadgeneli adamianebi; TiToeulma CvenTaganma romelime religia unda gaiziaros. CvenTvis religia cxovrebis ganuyofeli nawili

93 unda iyos. zogjer Cven SevdivarT eklesiasi an tazarsi, vloculobt da CvenSi ibadeba garkveuli religiuri gancda, magram gamosvlistanave igi qreba. religiuri gancda CvenSi yoveltvis unda arsebobdes. religia efeqturi iqneba mxolod masin, rodesac Cveni cxovrebis ganuyofeli nawili gaxdeba. Cven sakutari gamocdilebis safuzvelze unda SevicnoT sarwmunoebrivi faseulobebi. religiur mozrvrebebs xsirad zedapirulad ganvixilavt. ufro Rrma gaazrebisa da SegrZnebis garese igi funqcias kargavs. amitomac unda gaxdes religia Cveni cxovrebis ganuyofeli nawili. msoflio religiebis ertmanettan daaxloebis mnisvneloba meore ganmsazrvreli faqtoria sxvadasxva religiebis urtiertqmedeba. ekonomikurma faqtorebma da teqnikis ganvitarebam Tanamedrove msoflios qveynebi ertmanetze damokidebuli gaxada. sxvadasxva regionis bedi ertmanetzea damokidebuli. amgvar vitarebasi pluralizmis idea mnisvnelovani gaxda. Sua saukuneebsi, rodesac TiToeuli sazogadoeba gancalkevebulad vitardeboda da religiebi izolirebulad warmoiqmna, imis mtkiceba, rom msofliosi mxolod erti WeSmariti religia arsebobs, gamartlebuli iyo. magram dres garemoebebi Seicvala. gadamwyveti mnisvneloba eniweba msoflios sxvadasxva religiebis arsebobis ariarebas. es aris meore faqtori, romelic xels Seuwyobs kacobriobis ketildreobis gaumjobesebas. tibetsi yofnisas, ar mqonda urtiertoba sxva religiuri armsareblobis mqone adamianebtan, amis Sedegad Cemi damokidebuleba sxva religiebis mimart uaryofiti iyo. rogorc ki gamicnda SesaZlebloba gamecno sxva religiuri armsareblobis mqone adamianebi da mati gamocdileba gameziarebina, Cemi damokidebuleba Seicvala. CemTvis nateli gaxda, rom TiToeul religias didi mnisvneloba aqvs kacobriobistvis. ukanaskneli saukuneebis ganmavlobasi, msoflios sxvadasxva sarwmunoebam didi wvlili Seitana kacobriobis ketildreobis ganvitarebasi. dres msofliosi qristianobis, iudaizmis, induizmis, islamisa da budizmis mravali mimdevari arsebobs. sakutari gamocdilebidan moviyvan imis magalits, Tu rogori mnisvneloba aqvs sxva religiuri armsareblobis mqone adamiantan Sexvedras. me Sevxvdi tomas mertons da misadmi didi pativiscema gamicnda. momeca SesaZlebloba Sevxvedrodi espanetis erterti mnisvnelovani monastris, monseratis bers. igi asketurad cxovrobda mtaze, monastertan axlos. CemTan Sesaxvedrad beri monasters ewvia. igi Cemze uaresad saubrobda inglisurad. Cemi pirveli SekiTxva ase JRerda: `ras aketebdit mtasi wlebis manzilze?~ man Semomxeda da mipasuxa: `vfiqrobdi siyvarulsa da TanagrZnobaze.~ aseti sityvebis Semdeg am adamianisadmi didi pativiscema gamicnda. me SemiZlia mravali amgvari magaliti moviyvano. mat safuzvelze dagrovili gamocdilebis Sedegad mivxvdi, rom msoflios sxvadasxva religias kacobriobistvis siketis motana SeuZlia, miuxedavad imisa, rom mat Soris seriozuli gansxvavebebi arsebobs. magalitad, budistebis warmodgenasi Semqmnelis~ koncefcia alogikuria, radgan isini mizez-sedegobriv kavsirs gansxvavebuli gzebit aanalizeben. magram, filosofiuri sakitxebis ganxilva Cemi mtavari mizani ar aris. sxvadasxva religiuri mozrvrebis Tanaxmad, adamiani RmerTis mier aris Seqmnili. amastanave, rogorc Cemi qristiani megobrisagan Sevitye, qristianebs ar swamt Tavidan dabadebis da, Sesabamisad, isini uaryofen warsuli da momavali cxovrebis koncefcias.

94 miuxedavad amisa, qristianebs swamt, rom isini RmerTma Seqmna da es azri mat SemqmnelTan~ aaxloebs. qristianobis umtavresi mozrvreba SemdegSi mdgomareobs: radganac isini RmerTma Seqmna, mati momavalic maszea damokidebuli. ufali aris yvelaze wminda Zala da amitom qristianebi misadmi siyvarulit unda ganimswvalon. am mozrvrebidan gamomdinareobs yvelaze mnisvnelovani azri: Cven unda gviyvardes moyvasi Cveni~, radgan, Tu Cven RmerTma Segvqmna, Cveni moyvasic uflis Seqmnilia da misi momavali iseve aris damokidebuli RmerTze, rogorc Cveni. is adamianebi, romlebic amboben: giyvardes ufali Seni~, magram Tavad ar icenen siyvaruls moyvasisadmi, WeSmariti morwmuneni ar arian. WeSmaritad morwmune adamiani, RmerTis mimart siyvaruls moyvasis siyvarulit unda amtkicebdes. natelia, rom Tu msoflios TiToeul religias sxvadasxva kutxit mivudgebit (sxvadasxva religiebi erti konkretuli religiis filosofiuri TvalTaxedviT ar unda ganvixilot), davinaxavt, ramdenad SeuZlia TiToeul matgans kacobriobis ketildreobis gaumjobeseba. sxva religiuri armsareblobis mqone adamianebtan urtiertobis Sedegad SesaZlebelia pativiscema gagvicndes sxva religiebis mimart. mattan axlo kontaqti mexmareba axali ideebi da religiuri mozrvrebebi gaviziaro. amave dros, Cemi qristiani Zmebi budizmis sxvadasxva mozrvrebas iziareben. magalitad, isini cdiloben sakutar TavSi TanagrZnoba, siyvaruli da mimtevebloba gaarvivon. religiebis daaxloebis sauketeso gza iqneboda Tu sxvadasxva religiis warmomadgenlebi ertad Seikribebodnen da sakutar gamocdilebas ertmanets gauziarebdnen. religiebis ertmanettan daaxloebas harmoniis warmoqmnis garda sxva dadebiti mxareebic gaacnia. politikosebi da erovnuli liderebi xsirad saubroben `Tanaarsebobis~ da `ertmanettan daaxloebis~ Sesaxeb. ratom ar viziarebt amave azrs Cven, religiuri pirebi? Cemi azrit, Sesaferisi dro ukve dadga. italiur qalaq asizsi 1987 wels ertad salocavad Seikribnen sxvadasxva religiis warmomadgenlebi. SeiZleba sityva locva~ yvela religiasi ar ixmarebodes, magram aq mnisvnelovani Semdegia: isini Tavisi mrwamsis Sesabamisad loculobdnen. Cemi azrit, amgvari faqtebi dadebitad imoqmedebs kacobriobis ketildreobis ganvitarebaze. miuxedavad yvelafrisa, Cven mainc yvela Rone unda vixmarot msoflios religiebis ertmanettan daaxloebistvis. winaarmdeg SemTxvevaSi warmoiqmneba sxvadasxva problema da kacobrioba gayofili darceba. religia SeiZleba adamianebs Soris konfliqtis SeCerebis sasualebad gamoviyenot, magram Tavad religia konfliqtis wyarod ar unda gadaiqces. Tanamedrove msofliosi konfliqtebi religiis saxelit warmoiqmneba da Cemi azrit, es samwuxaro movlenaa. rogorc zemot arvnisne, Tanamedrove msoflio radikalurad gansxvavdeba wina saukuneebis msofliosagan. Cven ukve arar vart ertmanetisagan izolirebulni, qveynebi da xalxebi ertmanetze damokidebulni gaxdnen. amis Sedegad, aucilebelia gaviazrot, rom sxvadasxva religiis ertmanettan daaxloeba aucilebelia; gansxvavebul religiur jgufebs sasualeba miecemat ertad Seitanon wvlili kacobriobis ketildreobis gaumjobesebasi. gulwrfeloba da WeSmariti rwmena, religiuri mimtevebloba da TanamSromloba warmoqmnian sulierebis pirvel dones, romelsac didi mnisvneloba aqvs kacobriobis ketildreobis gaumjobesebistvis. sulierebis meore done: TanagrZnoba universaluri religiaa

95 sulierebis meore done ufro mnisvnelovania, vidre pirveli, radgan ramdenad kargic ar unda iyos konkretuli religia, mas mimdevrebis gansazrvruli raodenoba hyavs. dedamiwaze mcxovrebi 5-6 miliardi adamianis umetesoba saertod ar iziarebs religiur mozrvrebebs. warmosobidan gamomdinare TiToeuli adamiani miekutvneba garkveul religiur jgufs, iqneba es qristianuli, budisturi, induisturi Tu sxva; magram realurad isini am jgufsi arsebul mozrvrebebs ar iziareben da mat amis ufleba aqvt. isetma mociqulebmac ki rogorebic iyvnen buda, mahavira, ieso qriste da muhamedi, ver SeZles mteli kacobriobis religiuri grznobebit ganmswvalva. faqtobrivad amis gaketebis Zala aravis Seswevs. arsebiti mnisvneloba ar aqvs im faqts, rom aset adamianebs ateistebs uwodeben. dasavletsi bevri mecnieri budistebsac ateistebad moixseniebs, radgan mat Semqmnelis ar swamt~. me ateistebs vuwodeb ukidures urwmunoebs~. isini ara mxolod `urwmunoebi~ arian, aramed sulierebaze msjelobisas ukiduresobasi gadadian. miuxedavad amisa unda gvaxsovdes, rom amgvari adamianebi kacobriobis nawils Seadgenen da mat, iseve rogorc sxva adamianebs bednierebisa da msvidobiani cxovrebis motxovnileba aqvt. Cemi azrit, ar aqvs mnisvneloba adamiani morwmunea Tu ara; yvelas swirdeba TanagrZnoba da siyvaruli. nebismieri religiuri mozrvrebis ZiriTadi tradicia swored es aris. siyvarulis garese religia SeiZleba damangrevel Zalad gadaiqces. Cemi azrit, TanagrZnoba da siyvaruli universalur religias warmoadgens. miuxedavad imisa morwmunea Tu ara adamiani, es grznobebi Sinagan Zalas, imedsa da sulier simsvides gvmatebs, rac nebismieri adamianistvis aucilebelia. gavarkviot Tu rogori mnisvneloba aqvs siketes yoveldriur cxovrebasi. rodesac dilas karg ganwyobaze virvizebt da `Tbili~ grznoba gveufleba, dris ganmavlobasi Cveni Sinagani `kari~ Riaa. Tu im dres SevxvdebiT arasasiamovno pirovnebas, mas SesaZloa kargadac moveqcet. Cven SegviZlia gavesaubrot naklebad sasiamovno pirovnebas da am saubarma seriozuli Sedegi gamoiros. Tu dilas cud xasiatze virvizebt, garizianebulad vgrznobt Tavs, Cveni Sinagani `kari~ avtomaturad iketeba. Sedegad, Cven sauketeso megobarsac rom SevxvdeT, Tavs dazabulad vigrznobt. es magalitebi gvicvenebs, rom Cveni Sinagani ganwyoba yveldriur cxovrebasi metad mnisvnelovania. imisatvis, rom ojaxsa da megobrebis garemosi sasiamovno atmosfero sufevdes, unda gavaanalizot Semdegi faqti: amgvari sasiamovno atmosferos wyaro TiToeul pirovnebasi, TiToeul CvenTaganSia _ es wyaro aris sikete, TanagrZnoba da siyvaruli. rogorc ki Cven SevqmniT dadebit atmosferos, Tavs ufro daculad vigrznobt. amis Sedegad ufro meti megobari gveyoleba da ufro meti adamiani iqneba bednieri. magram miuxedavad yvelafrisa, Cven `socialuri cxovelebi~ vart. adamiantan megobrobisa da Rimilis garese mastan urtiertobisas Cven sasowarkvetileba gvipyrobs. martoobis grznoba autaneli gaxdeba. bunebrivi kanonzomierebaa, rom Cveni cxovreba sxvebzea damokidebuli. Tu raime vitarebasi Cven mtruli grznobebi gagvicndeba moyvasis mimart, Tavs bednierad verar vigrznobt. adamianis bunebidan da bunebrivi kanonidan gamomdinare, siyvaruli da TanagrZnoba bednierebis safuzvelia. Tanamedrove medicinis Tanaxmad, sulieri simsvide fizikuri janmrtelobis sawindaria. Tu Cven mudmivad vrelavt, Cven janmrtelobas safrtxe eqmneba. amgvarad, janmrtelobis TvalsazrisiTac sulieri simsvide metad mnisvnelovania. es imaze metyvelebs, rom Cveni sxeuli reagirebs siyvarulsa da sulier simsvideze. adamianis buneba

96 Tu Cven sakutar Tavs davakvirdebit, SevamCnevT, rom adamiani bunebit ufro ketilia, vidre agresiuli. Tu avirebt cxovelebis magalits, davinaxavt, rom wynari bunebis mqone cxovelebs Sesaferisi agebulebis sxeuli aqvt, xolo mtacebel cxovelebs ki sxeulis agebuleba mati bunebis Sesabamisad ganuvitardat. SevadaroT ertmanets vefxvi da iremi: mat fizikur agebulebasi seriozuli gansxvavebaa. Tu sakutari sxeulis agebulebas cxovelebis sxeulebs SevadarebT, davinaxavt, rom Cveni sxeuli kurdrlis da irmis agebulebas ufro hgavs, vidre vefxvisas. Cveni kbilebic ki ar hgavs vefxvis kbilebs. Cveni frcxilebic kargi magalitia_piradad me frcxilebit virtxasac ki ver daviwer. rogorc davinaxet, adamianis sxeuli rbili xasiatis mqone cxovelebis sxeulis agebulebas hgavs. Cemi azrit, adamiani bunebit ketilia da es Cveni sxeulis agebulebasic gamoixateba. TanagrZnoba da konfliqtebis mogvareba Tanamedrove msofliosi ekonomikisa da ganatlebis sferosi TanamSromlobas didi mnisvneloba eniweba. koncefcia gansxvavebebis mnisvnelobis Sesaxeb imdenad aqtualuri arar aris da amas qveynebis dasavletisadmi swrafvac gvicvenebs. Cemi azrit, es swrafva Zalian mnisvnelovani da droulia. miuxedavad amisa, sxadasxva eris ertmanettan daaxloebis mizezi ufro aucileblobaa, vidre TanagrZnoba an religiuri mrwamsi. Tanamedrove msofliosi sxva qveynebtan urtiertobas gadamwyveti mnisvneloba eniweba da konkretuli qveynis gadarcenas gansazrvravs. amis Sedegad, mnisvneloba mieniwa sayoveltao pasuxismgeblobis ideas, romelic daefuzneba TanagrZnobasa da moyvasis siyvaruls. msofliosi warmoiqmneba bevri konfliqti ideologiebs, religiebs da ojaxebs Soris, konfliqtebi, romlebic warmoiqmneba ori adamianis interesebis damtxvevisas. Tu Cven SevecdebiT gamovikvliot amis wyaro, davinaxavt, rom konfliqtebi sxdasxva mizezis gamo Cndeba da mizezi SeiZleba TiToeul CvenTaganSi iyos. amave dros, Cven SegviZlia ertmanets harmoniulad davuaxlovdet. miuxedavad imisa, rom konfliqtis bevri wyaro arsebobs, ertianobisa da harmoniis damyarebis sasualebebic bevria. Tanamedrove msofliosi aucilebelia yuradreba gamaxvildes ertianobis ideaze. amis safuzveli ki siyvarulia. magalitad, me gamacnia viracisagan gansxvavebuli religiuri da ideologiuri warmodgenebi. Tu me pativs vcem sxva adamianis uflebebs da misadami WeSmarit TanagrZnobas vicen, masin mis religiur armsareblobas an gansxvavebul ideologias CemTvis mnisvneloba arar aqvs. Cven unda gaviazrot da pativi vcet sxva adamianebis azrebsa da warmodgenebs. ekonomikasi konkurentmac garkveuli mogeba unda miiros, radgan misi gadarcena swored am mogebazea damokidebuli. kidev ertxel minda arvnisno, rom TanagrZnoba bednierebis safuzvelia. ganiarareba Tanamedrove msoflosi SesaZlebeli gaxda ganiararebis Sesaxeb saubari. daaxloebit xuti (wigni gamocemulia 1995 wels) wlis win, rodesac civi omi~ jer damtavrebuli ar iyo, ganiararebis Sesaxeb saubari SeuZlebeli iyo. magram dres civi omi~ ass-sa da yofil sabwota kavsirs Soris damtavrda. me Cems amerikel megobrebs yoveltvis veubnebi: Tqveni sizliere atomur iararsi ar mdgomareobs. Tqven gyavdat gamocenili winaprebi, romlebmac ganaxorcieles Tavisuflebisa da demokratiis ideebi.~ 1991 wels ass-si yofnisas, Sevxvdi yofil prezident buss.

97 Cven ganvixilet axali msoflio wesrigis sakitxebi da me gamovtqvi Cemi azri: axali msoflio wesrigi TanagrZnobis garese SeuZlebeli iqneba.~ Cemi azrit, droa visaubrot ganiararebis Sesaxeb. ukve aris ganiararebis procesis macvenebeli nisnebi, magalitad SeiZleba moviyvanot atomuri iararis warmoebis Semcireba. Cemi azrit, TandaTan SesaZlebeli gaxdeba Cveni planetis iararisagan gatavisufleba. es imas ar nisnavs, rom unda armoifxvras yvela saxis iarari. Cven SeiZleba iararis garkveuli nawilis datoveba mogvixdes, radgan agresiulad ganwyobili adamianebi yoveltvis iarsebeben. imisatvis, rom Tavi davicvat, SesaZlebelia Seiqmnas saertasoriso policia, romelic sxvadasxva regions gaakontrolebs, Tavad am policias gaero an misi msgavsi saertasoriso organizacia gaakontrolebs. amgvarad, iararis garese SesaZlebeli gaxdeba, erebs Soris SeiaraRebuli konfliqtebis Tavidan acileba, amave dros, arar warmoiqmneba samoqalaqo omebic. omi adamianis istoriis ganuyofeli nawilia, magram dadga dro, rodesac unda Seicvalos is pirobebi, romelsac omamde mivyavart. zogierti adamiani fiqrobs, rom omsi wasvlit is gmiri gaxdeba. amgvari damokidebuleba omis mimart mcdaria. ertxel Jurnalistma CemTan intervius dros arnisna: dasavletsi mcxovreb adamianebs Zalian esiniat sikvdilis, armosavletis xalxebs ki amis SiSi TiTqmis ar gaacniat.~ Cemi pasuxi Semdegi iyo: Cemi azrit, dasavletis xalxisatvis omi da samxedro Zliereba ukiduresad mnisvnelovania. omi iwvevs mkvlelobas da ara bunebriv sikvdils. Tqven ufro naklebad gesiniat sikvdilis, radgan giyvart omi. Cven, armosavletis xalxs, gansakutrebit ki tibetelebs, ar SegviZlia omis Sesaxeb saubari; nebismier oms Sedegad mosdevs msxverpli da ubedureba. amis Sedegad, omis idea CvenSi uaryofit grznobas iwvevs. es nisnavs, rom Cven ufro metad gvesinia sikvdilis, vidre Tqven. ase ar aris?~ samwuxarod, garkveuli faqtorebis gamo Cveni warmodgenebi omis Sesaxeb mcdaria. dadga dro, rodesac unda vifiqrit ganiararebis Sesaxeb. me ganiararebis aucileblobasi sparsetis yuris krizisis Semdeg davrwmundi. ra Tqma unda, sadam huseini uaryofiti pirovnebaa; man bevri Secdoma dausva. is diqtatoria da diqtaturas yoveltvis uaryofiti movlenebi mohyveba. amave dros, unda gavitvaliswinot, rom isini, vinc erays iarars awvdida aseve damnasaveebi arian. iararis gayidva mogebis gamo, CemSi uaryofit emociebs iwvevs.mme Sevxvdi frang qals, romelic wlebis ganmavlobasi beirutsi (libani) cxovrobda. krizisis dros, beirutis ert nawilsi mcxovrebi adamianebi iarars yiddnen da qalaqis meore nawilsi mcxovrebi udanasaulo adamianebi, swored am iararis msxverplni xdebodnen. amave dros, planetis ert nawilsi mcxovrebi adamianebi vawroben iararit da planetis meore nawilsi mcxovrebni mat mier gayiduli iararis msxverplni arian. amitom, ganiararebis pirveli safexuri aris iararit vawrobis SeCereba. xandaxan Cems Sved megobrebtan saubrisas arvnisnav xolme: bolo konfliqtsi Tqven neitraliteti airciet. Tqven pativs scemt adamianis uflebebs, magram amave dros yidit uamrav iarars. Cemi azrit, es garkveul winaarmdegobas warmosobs.~ sparsetis yuris krizisis Semdeg, sakutar Tavs piroba miveci, rom sicocxlis bolomde agitacias gavuwev ganiararebis ideas. rac Seexeba Cems qveyanas, gadavwyvite, rom momavalsi tibeti sruliad ganiararebuli zona gaxdeba. ganiararebis ganxorcielebisatvis yvelaze mnisvnelovani faqtori aris TanagrZnoba.

98 daskvna: TanagrZnobis arsi me bevri visaubre TanagrZnobis Sesaxeb, magram misi arsi ar ganmimartavs. daskvnit nawilsi minda ganvsazrvro TanagrZnobis arsi, romelic xsirad arasworad aris gagebuli. WeSmariti TanagrZnoba Cvens pirad molodinze ar aris dafuznebuli. misi safuzveli aris sxva adamianebis uflebebi: ar aqvs mnisvneloba igi Cveni megobaria Tu mteri; Tu mas aqvs motxovnileba iyos bednieri da hqondes msvidobiani cxovreba, Cven unda vizrunot misi survilis dakmayofilebaze. es aris WeSmariti TanagrZnoba. axlo megobarze zrunvas Cven TanagrZnobas vuwodebt. es ar aris TangrZnoba; es aris siyvaruli. yvelaze xangrzlivi aris iseti qorwineba, romelic dafuznebulia ara marto siyvarulze, aramed TanagrZnobazec. qorwineba didxans ar grzeldeba, rodesac igi dafuznebulia mxolod emociaze, wyvilis molodinsa da motxovnilebebze. rodesac megobrobas safuzvlad udevs siyvaruli, megobrebis motxovnileba SeiZleba Seicvalos. rogorc ki Cveni motxovnilebebi icvleba, siyvaruli qreba, radgan siyvaruli dafuznebuli iyo molodinsa da motxovnilebaze. SesaZlebelia arsebobdes TanagrZnoba siyvarulis garese da Sesabamisad, mrisxaneba sizulvilis garese. amitom, ertmanetisagan unda ganvasxvavot siyvaruli da TangrZnoba da sizulvili da mrisxaneba. aseti gansxvaveba dagvexmareba yoveldriur cxovrebasa da msofliosi msvidobis damyarebasi. Cemi azrit, arnisnuli sulieri faseulobebi aris adamianis bednierebis safuzveli, ganurcevlad imisa morwmunea adamiani Tu ara. Next comes Democracy: of this the origin and nature have still to be considered by us George Margvelashvili 1 The last ten years of development of western civilization, when it has finally achieved the apex of its development, when it has become the most powerful and strongest system in the world, has brought with it a logical and predictable trial. What is meant by the trial is that the superpower is brought to the zenith of its existence, making this, the trial of its essence. A nation can evolve and develop, grow and conquer, defend and strike back, and be sure of its goals until the most difficult phase arrives. This phase is when political reality reveals no serious enemies, and so it is reflection that puts to the test the premises of the system. And today, we are definitely witnessing this most difficult and challenging phase for the world order, political system and society principles named western civilization or western democracy. So, today, after global expansion and empowerment, after success of becoming the leading force in the world, the model goes through its test in other locations, and some of the test places are the new societies that introduce the blueprint of democracy. Location - former socialist camp, and one of its countries Georgia of the last ten years.

99 Without going in to ambiguous details of the most current history, let us talk with generalizations and say that Georgia was (and probably still is) one of the most pro-western of the former USSR states. Its population and political leadership were and still visually remain faithful to pushing Georgia out of its northern starching and towards western orientation. In these terms of generalization, it could also be argued that the west, and mainly the United States, were congruent with this striving and expressed their support to this intention of Georgians, through intensive collaboration and assistance. And so, with care and support, through mutual collaboration, the advance of the west in the country of Georgia began... For Georgians and the Georgian government this collaboration is a test for the future success of the Georgian state, and definitely achievements and loses in this process define not only the success of international collaboration but also the possibility of becoming a contemporary nation. At the same time, for the west, this collaboration was and is more than the advance of its influence on one more ex-soviet states (whatever this mythic interest could mean), but rather, and more significantly, it is a test of western values in a real world where the principles will be put to the test of their reality. So what is the outcome of the Georgian case for western civilization? - Primarily it is a failure with no explanation, but it is a failure that does require exploration. One of the easiest answers lies in everyday politics. But when we try to look at processes from a philosophical rather than a political point of view, then we are definitely not satisfied with answers like corruption, because corruption is not something new or unknown for the engineers of the western democratic model. But more than that, they made corruption of human nature the pillar stone the assumption of their construction. The model is actually built assuming that selfish people unite for selfish reasons, and where natural corruption evolves, the mechanism of checks and balances, moved by the self-interest of the rest, should come in to action. So reasons like corruption seem not very logical nor satisfying. There is something else that stalls the natural logic of the work of democracy in Georgia. Some of the theorists say it is a lack of a sense of citizenship, and there is a truth to be learned from this argument. But before going in to specifics of the Georgian case, let us look at the western political system from the point of view of political philosophy. 2 The founding fathers of democracy came from a then new political philosophy, that implies a new approach to human beings and a new approach to how societies could and should be organized. The principal change of this approach is in reflection on the true human nature and the statement that one should not expect it to be good or bad, practically stating that it is out of the realm of morals. Hobbs states that the true nature of men are found in the state of nature, which is governed by natural laws the essence of the human social being, which, in its essence is selfish and stays out of the dualism of morals. Spinoza states this concept clearly: every individual wishes the rest to live after his own mind, and to approve what he approves, and reject what he rejects for Spinoza, a human being is an individual with ambition to unite all the

100 power and the potential of the universe in himself. He is not tied by any other strings to the world around him, and is bound only by his possibilities and simultaneously inspired by his imagination. Now, based on this premise, Hobbs describes how devastating coexistence of individuals with such nature could be, Hobbs: In such condition, there is no place for industry, because the fruit thereof is uncertain; and consequently no culture of the earth, no navigation, nor use of the commodities that may be imported by sea; no commodious building, no instruments of moving and removing such things as require much force; no knowledge of the face of the earth, no account of time, no arts, no letters, no society; and which is worst of all, continual fear and danger of violent death; and the life of people, solitary, poor, nasty, brutish, and short. As a response to this kind of disaster, Hobbs sees a social contract, a contract that will secure safety and prosperity to all human beings. Hobbs builds up a logical model of how societies are built in their essence: The reasonableness of seeking peace, indicated by the first law, immediately suggests a second law of nature, which is that we mutually divest ourselves of certain rights (such as the right to take another person s life) so to achieve peace: That a person be willing, when others are so too (as far-forth as for peace and defense of himself he shall think it necessary), to lay down this right to all things; and be contented with so much liberty against other people, as he would allow other people against himself. So we come to a contract of equal beings for creating a commonwealth that functions and serves the goal of everyone. But since every individual participates in this enterprise, he has the right to benefit from it in the proportion of restraints that he puts on his personal freedom. Hence, a form that manages this system and keeps everyone sure in efficiency of contract and secures everyone from abuse should be developed. Lock suggests the form of separation of powers driven by the contract: The legislative power is that which has a right to direct how the force of the commonwealth shall be employed for preserving the community and the members of it. Because those laws which are constantly to be executed, and whose force is always to continue, may be made in a little time, therefore there is no need that the legislative should be always in being, not having always business to do. And because it may be too great a temptation to human frailty, apt to grasp at power, for the same persons who have the power of making laws to have also in their hands the power to execute them, whereby they may exempt themselves from obedience to the laws they make, and suit the law, both in its making and execution, to their own private advantage, and thereby come to have a distinct interest from the rest of the community, contrary to the end of society and government. Therefore in well-ordered commonwealths, where the good of the whole is so considered as it ought, the legislative power is put into the hands of diverse persons who, duly assembled, have by themselves, or jointly with others, the power to make laws, which when they have done, being separated again, they are themselves subject to the laws they have made; which is a new and near tie upon them to take care that they make them for the public good. But because the laws that are at once, and in a short time made, have a constant and lasting force, and need a perpetual execution, or an attendance thereunto, therefore it is necessary there should

101 be a power always in being which should see to the execution of the laws that are made, and remain in force. And thus the legislative and executive power come often to be separated. - And so we get the concept of separation and balance of powers in a civil society. A concept that is completely logical and fair and that coincides with the premises of Lock Hobbs and Spinoza. Thus the logical construction states: 1. people are selfish in their essence > 2. coexistence of selfish people naturally creates hostile environment > 3. people try to solve this discomfort by limiting their powers and freedom in exchange for safety > 4. they create a social contract that implies rules of conduct > 5. to secure proper execution of this rules and to eliminate corruption of power, which is predictable from assumption # 1 they separate these powers > 6. and make the separate powers responsible for checking on one another. - A new, important element gets added to this scheme later and it implies representative democracy, which gives a chance to all of the subjects of the social contract the entire population to regulate the functioning of the state. As a result we get one of the most logical and well organized political theories which gives us a logical and practically mathematical self-sustainable model of a future society/state. A model in which any fault or mis-action is improved by the powers built in the security system of the whole by the checks and balances system. A model that visually is secure from occasional mistakes it improves them on its own. Even more than that, the model is not only efficient in its blueprint, but contemporary history proves that it works as a structure for today s leading social systems, it works in the form of western democracy. And yet... 3 And yet, there is a perspective that would help us analyze the essence of one democracy from another, and may be a more archaic point of view the Greek one. Democracy comes from Greece, but not only does it originate from Greece, it is Greek culture and the world s outlook that developed this form of governance. Ancient Greeks analyzed and explored the way they lived with a brilliance, simplicity and depth that is so natural for their way of thinking. Socrates and Plato did so. Socrates was sentenced to death by a democratic government of Athens, and he excepted this sentence with honor and sacrificed himself for the sins he was accused of. So what did these philosophers see in democratic governance, and what did their master sacrifice his life for? Plato in his Republic describes what democracy is: And then democracy comes into being after the poor have conquered their opponents, slaughtering some and banishing some, while to the remainder they give an equal share of

102 freedom and power; and this is the form of government in which the magistrates are commonly elected by lot. Yes, he said, that is the nature of democracy, whether the revolution has been effected by arms, or whether fear has caused the opposite party to withdraw. And now what is their manner of life, and what sort of a government have they? For as the government is, such will be the man. Clearly, he said. In the first place, are they not free; and is not the city full of freedom and frankness a man may say and do what he likes? Tis said so, he replied. And where freedom is, the individual is clearly able to order for himself his own life as he pleases? Clearly. Then in this kind of State there will be the greatest variety of human natures? There will. This, then, seems likely to be the fairest of States, being an embroidered robe which is spangled with every sort of flower. And just as women and children think a variety of colors to be of all things most charming, so there are many men to whom this State, which is spangled with the manners and characters of mankind, will appear to be the fairest of States. Yes. Yes, my good Sir, and there will be no better in which to look for a government. So democracy is freedom and similar to the beauty of nature, that no piece of art can compete with freedom which brings out the wonderful colors of the individualities to coexist and creates the most wonderful buckeye of society. But there is a hidden mine in democracy and that hidden mine was seen centuries ago, and it lies in the potency of the democratic system to go to its extreme. The reason for this transformation is in the human need to limit its own freedom. Plato describes democracy and the potency of its transformation in to tyranny: And democracy has her own good, of which the insatiable desire brings her to dissolution? What good? Freedom, I replied; which, as they tell you in a democracy, is the glory of the State and that therefore in a democracy alone will the freeman of nature deign to dwell. Yes; the saying is in everybody s mouth. I was going to observe, that the insatiable desire of this and the neglect of other things introduces the change in democracy, which occasions a demand for tyranny. How so?

103 When a democracy which is thirsting for freedom has evil cupbearers presiding over the feast, and has drunk too deeply of the strong wine of freedom, then, unless her rulers are very amenable and give a plentiful draught, she calls them to account and punishes them, and says that they are cursed oligarchs. The ruin of oligarchy is the ruin of democracy; the same disease magnified and intensified by liberty overmasters democracy the truth being that the excessive increase of anything often causes a reaction in the opposite direction; and this is the case not only in the seasons and in vegetable and animal life, but above all in forms of government. True. The excess of liberty, whether in States or individuals, seems only to pass into an excess of slavery. Yes, the natural order. And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty? As we might expect. Let us explore this threat. Democracy is a union of free individuals, but practical knowledge shows us that the majority of humans are not smart enough to enjoy this right. Moreover, in democracy all rule, and hence the rule is not about those who are the smartest, but instead about of the average person. And history has shown us how average people prefer to sacrifice the thorns of individual exploration in the service of answers, and here lies the threat of democracy that history has proved through bloodstained examples. The mass that rules in democracy and that is left without knowledge, or is free to any knowledge through its freedom at some point prefers to kill Socrates, who bothers them with questions about obvious things and to gets thawed answers from Hitler or Stalin. And so it comes, that thawed democracy is a free rule of all, and exactly through this feature, it has a tendency to transfer itself to slavery; democracy simply has no knowledge, and not enough intellect to sustain itself. And it is the free choice of democracy that turns in to tyranny and makes life easier by creating dictators for itself. Hence, the absurdity of this situation is that democracy is the rule of all, and is an extremely elite form of governance that is designed for individuals who can be strong enough to value freedom and take pains for it. This is a pretty interesting logical construction, which reveals to us the difference between society and the individual a construction that puts the value on personal freedom, but also acknowledges that society has no power to maintain this virtue. What Plato states is practically same he definitely sees value in freedom, but at the same time, he understands that freedom of each individual and even freedom of every individual, is different from the freedom of all individuals together. That freedom of individuals in society, when it becomes an excepted and prevailing form of existence, leads to its extreme, which means that it finally leads to the extreme limitation of freedom to tyranny and slavery. Freedom of the individual is an essential part of his identity. And no matter how hard the burden may be for every human, the engineer of a society should grant this right and burden to his subjects, and oblige them to be free. But, at the same time, when one does so he faces an unavoidable threat that his subjects will disobey this command of freedom and try to develop a more comfortable form of rule that steals them from the obligation of searching for their own

104 answers. They will try to develop social norms for themselves and for others, and they will try to reinforce the truthfulness of their choice by making it obligatory. And that is the main problem. Society is not the structure that should provide us with ready directions, because society does not have the intellect, and it doesn t have the capacity to teach us how to live. And when it does so, it exceeds its natural right. The social body is nothing but a social body, it is not a mentor, not a prophet, it is not a track that we a priori are entitled to take it is an environment and it has to remain as such. Human beings are the ones that can have goals, knowledge, beliefs and primarily they have free will that they should use. They can develop their own understanding of the world, they can experience their beliefs, they can develop goals of life and goals after it, and they can serve thawed ideals through their free choice; and society should grant them the right to do so. And a thawed majority of people like this creates pressure that prints in to them the code for proper action, and they live their lives free from worries and discomfort it is a way of cheating oneself, and hence, it is a wrong way. So in our understanding, the worst thing that society can come to, is to instruct us about the things that it has no knowledge of to dictate values. Democracy is the best form of governance because it has neither knowledge nor ambition to talk about the ideals, and it places limits on society where they are necessary, to the limitations of the environment. But at the same time, it is the most risky form of government, since by its free nature it requires not only obedience, but also constant commitment from its subjects. Now, let us summarize the theories that we have been discussing above. Society is a form of limitation, specifically, limitation of individual freedom. 4 For a society to efficiently exist, it has to be bound to the rules, Hobbs definitely knows this and he develops a model in which this procedure of limitation is linked with the mechanism of subordination that provides a sustainable social model. Plato is also familiar with the need for common rule, but he puts the emphasis on the way these rules are designed. For Plato, the critical aspect is the authorship of the rules that we naturally are inclined to obey. And here he sees the main threat to what democracy is. Now, if we combine terminologies and thoughts of Plato and Hobbs, and discount the difference of time, language or culture that is between them (which is absolutely expectable in philosophy) we would argue that: The state arises from the state of nature through the limitation of individual freedom and democracy, and this is the closest and the most fragile form of government, since by its free nature it is closest to the state of nature, or else to the condition where there is no state and no government at all. Democratic government is walking a fine line, being constantly threatened by the possibility of anarchy and the return to the state of nature on one side, and extreme regulation and dictatorship on the other; or their natural combination in one form of hysterical dictatorship of the masses. 5 But is there a method for democracy that can survive? Could there be a mechanism implanted in democratic governance that secures it from the corruption of its essence?

105 One method that could help ensure the survival of democracy could be through education and the introduction of a common value system that would help to prevent a coup against freedom as well as a coup for anarchy. It is a questionable and fragile solution. Specifically, there are questions of how it could be done through education, so it does not transform in to a form of intellectual dictatorship, since the only value that the educational system should introduce is freedom and respect for the freedom of others. Another security measure for democratic functioning could be found in Leo Strauss s research. Strauss notes, that classical democracies were democracies of one small community of citystates of old Greece. In this aspect, we may find the source for true democracy it is a social system of a limited number of people. It is a social system where people can not dehumanize their social mentality, where they can not start thinking in terms of social classes and theoretical dimensions. It is a system when social reality is real and not theoretic, where violence can be committed here and now with a concrete individual rather than something else, with a hostile group of enemies, with a push of a batten, not even obliging oneself to witness their pain and suffering. This system might sentence Socrates to death, but it will not probably go so far as genocide. This model, translated in respect of contemporary state structures, is a maximum selfgovernance and reduction for what we call our nations and states ideal needs and interests. These are spontaneous and questionable responses to our question, but still they provide at least a theoretical answer. In other words, with the help of Plato, Hobbs and Strauss we can argue that true and sustainable democracy could be achieved in a small and well educated society. In a citystate where the majority of citizens know each other, and are educated in the main principle of respect of theirs and other s freedom. 6 Now, some might question why we need to go to these theoretic roots of democracy, when there is the live example of the contemporary western state governance system, which operates so successfully. And if we feel like giving a Zen-like answer to this question, we could respond that if you want to plant a tree, you do not cut a branch, but you take a seed from it and put it in the soil; and who said that building a new society is different from gardening? And from this point I want to go back to Georgia and examine the reasons of the Georgian failure. 7 The beginning of the Georgian statehood was marked with two lost military conflicts in Samachablo with the Ossetian national minority and in Abkhazia and with Abkhazs. Both conflicts included substantial Russian provocation as well as military support to separatists. But the main point and the lesson to be learned was in the attitude of the Georgian nation at the dawn of its independence, which was definitely a part of the conflict. This attitude was expressed by a naïve nationalism that was basically condensed to the opinion that we have to live in an Unitarian Georgian state. This was really a much more naïve, than aggressive nationalism, oriented much more in pro-georgian, than in the anti-minorities direction. Simply, we were so proud and happy with our independence and cherished freedom and development that we put national interests above the interests of individuals. As a result, we lost part of our territories and we lost two wars.

106 Later, when we started to build a new state within the part that was left, we discovered that our main failure was that we could not govern ourselves, because no one wanted to contribute to the common good, but rather preferred to contribute to themselves and their families. Today we call this phenomenon corruption. But part of our self tried, and still tries to succeed as a nation. We conducted elections, created political parties, established parliament, supreme court and structured government. We introduced forms of oversight and inspections and inspections of inspections, we created free media and much more... But no matter how we try to convince and preach our co-patriots, they still do not feel that they are members of a social union that names itself the Georgian State. Or, in Hobbs s language, they do not enter in to a social contract that secures individual contribution toward a common good. Moreover, this does not tell us anything about the thawed individual s morals. If we go back to Hobbs, a social contract is not a moral act, but much more an act of profit. Simply, our population is not interested in a social contract, or the social contract does not fit its interests. Mentally, the majority of the Georgian population has still not overcome the condition of an empire district state. This means that there is no sense of ownership over its own identity, and no sense of freedom within the context of responsibility. This is a principal matter that corrupts the development process of our country. Today, the main problem for the Georgian society, which is named as corruption, is viewed from a moral standpoint, whereas it is not a moral issue at all. The Georgian population is held morally responsible for this contract, which it has never really signed to. Corruption is immoral, but in Georgia, it is immoral in its every concrete expression and not as a social phenomenon. Meaning, that every person that operates in a corrupted manner definitely does commit a crime of criminal and moral responsibility. But as a general, social phenomenon, when corruption becomes not an exception, but a pattern of social functioning, it is the system that has to be held responsible, and not the individuals. Here we get to the main misinterpretation of democracy, which was actually corrupted by western ideologists, who generalized about developed democratic operational principals and labeled them as principals of democracy. Elections or accountability or separation of powers are not the principals of democracy, these are the tools that help it operate in a concrete place and time. The main principal of a democratic state is that it is a state of free individuals, united by rules of common conduct. May they agree on elections or separation of power or other details, thawed mechanisms come afterwards. But the principal element of a democratic society is the freedom of the individual to sacrifice part of his freedom for reasons of common rule that is profitable for him. This principal has never been introduced in Georgia. The Georgian nation was not introduced in to freedom. Its members never went through a moral transformation which gave them the right and burden of being free. Instead, there was put in to place the conditions to create a new form of governance with old attitudes, a form where freedom is delegated to others, and not a form which creates freedom. Our ministers and government officials act as they are supposed to when they steal public goods. Stealing means stealing from another s property, but whose property do they steal when there is no owner? They just find something, and they make that thing theirs. Our government has never stolen, since the people have never had the opportunity of ownership... Democracy is a social order that engages free individuals in to a social union, and it is a conscious process this is a maxim, and unless it works, democracy will be a failure.

107 8 But if... If Georgians were given a chance of freedom, of ruling themselves, they could become different. If they would see the thief, if they would see the lot that he is carrying, they would not let him go. But how does this if work in the Georgian context? How does the Georgian citizen become free and start respecting the freedom of others? How does he say This am I, here is my freedom, and here I respect you, your freedom and your property, and I am ready to protect all of this, to be a free individual in a free society how does this transfiguration happen? How does the mentality of a society change? Education? But what is the outcome of education? Knowledge? There are many synonyms for this word information, understanding, experience, wisdom which one of them is thawed? The answer that we have is experience, or even more preciously common experience. What Georgia needs is a common experience of democratic governance. And the only way this experience could be obtained is through an effective local government, and through the real structure of democracy that Georgians have never been given the possibility to exercise. We come from the Soviet system, where collective mentality was skillfully destroyed through magnification of the scale. In other words, to make any kind of move in the direction of the common good, one had to tie it with the multimillion population of the whole state. Community mentality was destroyed in this society by exaggeration of this concept. Communism did not tolerate community in a village, it understood communism only in its world dimension. A natural result of this magnification was destruction of ties between the individual and society. Georgia must rebuild these ties, and the only way to do so is to make them feasible. One, especially with their soviet background, can not experience public needs and his responsibilities to them on that magnified of a scale. One has to feel community in reality, to feel a need for it, and to feel comforted by it. Not with the imagined, but with real communities of village, district and town the feasible ones. From that point, the person can start thinking about how to manage the democratic state, and what role he has to play in it. Democracy could not be learned and exercised through national structures, thawed structures can serve as a roof for democratic functioning, but they do not produce democracy and democratic attitudes. They must be effective, useful and democratic when they are functioning in a society that is democratic by its essence. But as the roof needs the walls to support it, similarly, to be democratic, the national government needs its population to exercise democracy in its everyday life it needs the individual to be skilled enough and to be trained daily in what common good and common goals are, in what freedom is. So that later, national democratic practices like the national elections, do something that is natural and common for them. Democracy needs a very special kind of citizen, and as we have noted above, it constantly walks on the fine line between anarchy and tyranny. Democracy rests on the individual who is free, since it is the essence of this form of governance, but at the same time it needs an individual who is restrained, since this is the essence of social unity. It needs a person who is constantly engaged in social activity, but at the same time remains faithful to himself and to the ideal of freedom.

108 This is a condition, a state of consciousness, that has to be constantly maintained; but in our case, it has to be created. 9 This exercise of creating democracy is relatively new for humankind. And in many cases, it might cause frustration on the side of advocates of the new system. But did anyone have criteria or an idea of how soon a new state vision could be introduced to a nation? Did anyone have an idea where to start from? So one can argue that the failures in Georgia can not be labeled as failures. A month ago, the people of Georgia proved that they were going to defend democracy when they protected free media by manifestations in Tbilisi. The entire government was sacrificed to this incident. It would be difficult to name any other issue that people would so desperately protect and demand. And it was obvious that the people did not only stand up to protect one television company, they stood up to protect freedom of speech, and by doing so, they protected their democracy. They protected freedom of speech as a way of living and as the way of social order, and they protected democracy in the face of freedom of speech, since, from the attributes of their democratic state, this was the only event that they have experienced, and so they stood up to protect it. Zaladoba Tbilisis qucebsi lika kviwinasvili konfliqti kacobriobis arsebobisa da progresis ert-eerti umnisvne-lovanesi determinantia, Tundac imitom, rom uaryofiti implikaciis miuxedavad, konfliqts dadebiti mxareebic gaacnia. winsvlisatvis yoveltvis aucilebelia arsebobdes sawinaarmdego azric. ramdenadac Tema qartul sinamdviles ganixilavs, saintereso iqneboda is faqti, rom qartvel xalxsi winaarmdegobis momenti yoveltvis odnav ufro meti iyo sxvebtan SedarebiT.Aamas sakutari axsna gaacnia da mizezebic sakmarisad hqonda ers aseti xasiatis CamoyalibebisaTvis, faqtia, rom qartvel adamians TviTaqtualizacia da identurobis momenti gamzafrebuli aqvs. magalitad qartuli xurotmozrvruli Zeglebic sakmarisia _ masin, rodesac qristianuli eklesia Zalian mkacr motxovnebs ayenebda ara marto religiasi, aramed arqiteqturasic, qartveli eri asenebda iset Zegls, rogoricaa orgumbatiani yvelawminda, romlis analogi, ramdenadac cnobilia, ar arsebobs. rasakvirvelia, es ar aris konfliqtis klasikuri magaliti, magram sainteresoa imdenad, ramdenadac gansxvavebuli azris arsebobis aucileblobas usvams xazs. konfliqti iyo yvelgan da yoveltvis da rogorc semuel hantingtoni Tavis Zalze saintereso statiasi civilizaciata Sejaxeba wers, konfliqti momavalsic iarsebebs dedamiwaze, magram es iqneba ara mefeebis, erebis, ideologiebis brzola, (rogorc es warsulsi xdeboda) aramed - civilizaciebs Soris brzola, romelic Tavis motxovnebsa da TamaSis wesebs wauyenebs msoflios. magram dres Cven gvixdeba iset problemebtan Sejaxeba, rogoricaa Zaladoba qucasi...

109 1912 weli. Bbernard Sou wers pigmalions. Ppiesa socialur Temas exmaureba. AaRsaniSnavia, rom mtlianobasi meoce saukunis inglisuri drama xazs usvams da wina planze wamoswevs socialur Temas, rac manamde literaturisatvis principsi miurebeli iyo. Ppiesas safuzvlad daedo antikuri miti moqandake pigmalionze, romelmac Seqmna galateas qandakeba. sakutari qmnilebis silamazit arfrtovanebuli xelovani Seevedra afrodites, suli STaebera marmarilos qandakebisatvis. GgalaTea ulamazes qalad iqca da colad gahyva pigmalions. Sous piesasi miti ironiuladaa gaazrebuli. Ppigmalioni fonetikosi higinsia da fonetika xdeba im sasualebad, ritic is acocxlebs qucis meyvavile elaiza dulitls. Sous gmiri piesis pirvel epizodsi Cndeba rogorc Raribi meyvavile, romelsac araferi ar gaacnia, mat Soris arc ganatleba. Aam etapze igi sakmaod mwvaved reagirebs garsemomyofta komentarebze misi garegnobis, aqcentis, Cacmulobis Sesaxeb. SeiZleba itqvas, gaaftrebit icavs sakutar Rirsebas; ar erideba arc misi ketilismyofeli higinsis Seuracxyofas. Mmagram sayuradreboa is faqti, rom elaiza Tavs esxmis marali socialuri wris warmomadgenlebs mxolod masin, rodesac isini daufaravad amjravneben Tavis damokidebulebas mis mimart. xsirad fonetikosic ar erideba mis dacinvas. garkveuli drois Semdeg elaiza gvevlineba marali wris warmomadgenlis saxit da axla aravis epareba ewvi mis warmomavlobasi. is aris lamazad Cacmuli, momxibvleli, ganatlebuli qali; erti sityvit, dakmayofilebulia misi Zireuli motxovnilebebi da aset situaciasi igi Tavdajerebuli da msvidia, radikalurad gansxvavdeba im impulsuri meyvavilisagan, romlis transformaciac higinsma sul mokle xansi moaxerxa... meore magaliti literaturidan aranakleb sainteresoa: 50-ian wlebsi inglisur literaturasi Camoyalibebuli axali mimdinareoba ganrisxebuli axalgazrdebi faqtiurad iyo reaqcia meore msoflio omis Sedegad Seqmnil mzime socialur da ekonomikur krizisze.mmati realizmi gamoirceva didi emociurobit sazogadoebis gansjisas. ganrisxebuli axalgazrdebi ver xedaven veranair perspeqtivas da ar cnoben raime dadebit ideals. MmaTi literaturis warmosobas socialuri mizezebi udevs safuzvlad. Oomis Semdgom realobasi arsebiti cvlilebebis imedi Seicvala ganrisxebuli axalgazrdebis imedgacruebit, romelta cxovreba mosawyeni da uinteresoa. isini ukmayofiloni arian cxovrebis mouwyoblobit, atomuri omis SiSiT. Ees literatura gamoxatavda mteli Taobis mdgomareobas _ uazro yofa matsi burjuaziuli wesrigisa da moralis mimart protestis grznobas iwvevda. am SemTxvevaSi socialuri faqtori, rogorc wyaro konfliqtisa, kidev ufro askara xasiats izens. Tumca CvenTvis Sous pigmalioni da ganrisxebuli axalgazrdebis literatura mnisvnelovania mxolod imdenad, ramdenadac isini exmaurebian Temis sataurs da Zalian martivad scemen pasuxs kitxvas Tu ra aris Zaladobis, kerzod ki qucis banditizmis, aseti gaaqtiurebis mizezi drevandel saqartvelosi. `ganrisxebuli axalgazrdebis uimedoba, uperspeqtivoba, ukmayofileba da SiSi, mati uazro yofa saocrad hgavs 90-iani wlebis saqartvelos, mxolod im gansxvavebit, rom ingliseli axalgazrdebis ganrisxebulobas at weliwadze nakleb drosi safuzveli gamoecala, rac logikurad imisken migvanisnebs, rom qveyanasi socialuri mdgomareoba met-naklebad daregulirda; xolo saqartvelosi progresi Zalze nela, pesimistebis azrit ki, saertod ar mimdinareobs. yovel fexis nabijze adamianebi

110 xedaven matze kidev ufro metad gawirvebul adamianebs, matxovrebs, avadmyofebs, SimSilisa da sicivisagan akankalebul moxucebs, dakargul Taobas, uimedo axalgazrdebs, romlebsac ar miecat Sansi maqsimalurad gamoavlinon sakutari SesaZleblobebi... yovelive es adamianebsi gansxvavebul reaqciebs iwvevs da imis mixedvit, Tu ramdenad Zlieri, ramdenad gabeduli arian isini, sxvadasxvagvarad gamoxataven Tavis protests. zogiertebi SesaniSnavad Seeguen arsebul mdgomareobas; moqalaqeta didma nawilma ucxoets Seafara Tavi; optimistebi kvlav imedit uyureben momavals; zogi Tavs iklavs, zogi ki sxvas klavs _ klavs viracis mamas, dedas, das, Zmas, megobars, klavs viracistvis sayvarel adamians. ristvis? imisatvis, rom TviTon ar mokvdes. sakutar sicocxles sxvis sicocxleze marla ayenebs, magram vin misca amis ufleba?... klavs isic, vinc am adamianebs aizulebs am gzit gadaarcinos Tavisi fizikuri arseboba... amerikeli fsiqologi maslou gvtavazobs motxovnilebata piramidas, romelic qvemodan zemot ierarqiulad ganalagebs motxovnilebebs, romelta dakmayofilebac swirdebat adamianebs. piramida gulisxmobs, rom dabali donis motxovnilebebi (rogoricaa fiziologiuri da usafrtxoeba) met-naklebad dakmayofilebuli unda iyos, rata adamians gaucndes zeda donis motxovnilebebi. (mikutvnebuloba da siyvaruli, sakutari Tavis pativiscema, TviTaqtualizacia) praqtikulad es asea - TviTaqtualizaciaze aravin fiqrobs, rodesac misi usafrtxoebisa da fiziologiuri motxovnilebebi upasuxodaa datovebuli. Tumca arsebobs gamonaklisebic: onore de balzakma sakutari romanebis udidesi nawili SimSilis SegrZnebiT dawera. istoria kidev bevr aset adamians icnobs, magram isini erteulebi arian. AadamianTa masebi ki upirvelesad fizikur gadarcenaze zrunaven. ramdenadaa dres saqartvelosi dakmayofilebuli es motxovnilebebi, natelia. rodesac qveyanasi SimSili, sicive, arastabiluri mdgomareobaa da realurad moqalaqeta usafrtxoebis aranairi garantiebi ar arsebobs, gasakviri ar unda iyos, rom amdeni socialuri, fsiqologiuri da sxva konfliqtebi gvaqvs, romelta mogvarebaze cota vinme Tu musaobs, mat prevenciaze xom laparakic zedmetia. masasadame, saqartvelosi dres adamianta umravlesobisatvis arcerti donis motxovnileba ar aris dakmayofilebuli, rac iwvevs agresias, romelic Tavis mxriv, sxvadasxva saxit gamovlindeba konfliqtur situaciasi. qucis Zaladoba rom armoifxvras, sawiroa konfliqtis mogvareba, ramdenadac is aqcents aketebs im problemebze, romlebic kompromiss ar usveben, ubralod, sawiroa dakmayofildes adamianis ontologiuri motxovnilebebi. Aaraa sakmarisi mxolod konfliqturi situaciis gantvirtva, sawiroa misi gamomwvevi mizezebis gamoricxva. qucis Zaladoba socialuri faqtorebit aris gamowveuli. ra SeiZleba gaketdes misi mogvarebisatvis? rasakvirvelia, ekonomikuri fonis gaumjobeseba did rols Seasrulebs qucasi arsebuli ganukitxaobis mowesrigebis saqmesi, magram mxolod es sakmarisi ar aris. sawiroa am fenomenis Rrma fsiqologiuri analizi _ SeiZleba gazarcvo adamiani, magram ar scemo, ar dawra, erti sityvit, ar gaimeto sasikvdilod. am adamianebs fsiqika aqvt damaxinjebuli, rac ganpirobebulia umtavresad ojaxit, arzrdit, garemoti, romelsic uxdebat cxovreba mozardobis periodsi. Ggaremo ayalibebs pirovnebebs da swored ojaxma unda STaunergos mas, rom yvelaze mtavari faseuloba dedamiwaze adamiania. QquCis mozaladeebisatvis es Rirebuleba albat umnisvneloa, Torem ase advilad ver SeZlebdnen mis gawirvas. Aam

111 TvalsazrisiT sasargeblo iqneboda fsiqologebisa da pedagogebis jgufs SeemuSavebina programa, Tundac etikis saxit, romelic CarTuli iqneba saskolo kurikulumsi da adamianebs aswavlis am faseulobata armocenasa da dafasebas. axalgazrdebi, gamomdinare asakidan, yoveltvis ufro agresiulebi da impulsurebi arian, miuxedavad socialuri faqtorebisa. im filmebma ki, romlebic ganvlili ati wlis manzilze ixiles mat, kidev ufro gaamzafres es agresia. Mmozardi uyurebs usastikes kadrebs da es yvelaferi mistvis misarebi xdeba, maxinjdeba misi cnobiereba, romlis gamosworeba ukve mozrdil asaksi rtuli da, xsir SemTxvevaSi, SeuZlebelic ki aris. garemos damatebuli aseti cnobiereba, mzime socialur fontan ertad, sakmaod Zlieri cdunebaa, romelic kriminaluri karierisaken ubizgebs adamianebs, rasac adre Tu gvian isini mihyavs sasjelarmsrulebel struqturebamde. Aaq kidev ertxel xdeba cnobierebis damaxinjeba, saidanac ukve Camoyalibebuli kriminalebi gamodian da sazogadoebas bumerangivit ukan ubrundeba mis isetive mier dasvebuli Secdomebi. DdResdReobiT am dargsi xorcieldeba reformebi, romelic mimartulia iqitken, rom Seicvalos damokidebuleba patimrebis mimart. arsebuli Sexeduleba patimrobasi myofi adamianebisatvis aranair perspeqtivas ar cnobs, igi marginalizirebulia sazogadoebis mier da misi reabilitaciis Sansebic minimaluria. Uunda gavatvitcnobierot, rom patimrebic individebi arian, sawiroeben isetive pativiscemas da siyvaruls, rogorc nebismieri sxva; ufro metic, ieso qristes mozrvrebis mixedvit, gzasacdenili adamianebisadmi gaormagebuli yuradreba unda gamovicinot da, Tu gvwams, rom yvela adamiansi aris ketili sawyisi, aseti damokidebuleba aucileblad gamoirebs Tavis dadebit Sedegebs. ndoba da siyvaruli umnisvnelovanesia adamianta urtiertobebsi, rata moxdes kriminaluri warsulis mqone pirovnebata reabilitacia. Semobrunebuls zurgi ki ar unda vaqciot, piriqit, yvelafersi Cveni Tanadgoma unda vagrznobinot. zemot CamoTvlili safexurebi qucis AZaladobis prevenciisa da armofxvris saqmesi seriozul rols TamaSoben. Tuki moxerxdeba jansari fsiqikis adamianebis arzrda, normaluri cnobierebis Camoyalibeba, romelic orientirebuli iqneba maral faseulobata sistemaze da amastanave SevZlebT uzrunvelvyot isini usazrvro siyvarulita da ndobit, masin TviT ekonomikuri krizisis drosac ki gacilebit naklebi raodenobisa da sisastikis Zaladoba iqneba Tbilisis qucebsi. Cemi msvenieri ledi - rian aisleri Cemi msvenieri leidi - rian aisleri rian aisleri aris msofliosi ert-erti yvelaze ariarebuli feministi, futuristi qali morvawe, socialur mecnirebebsi. misma nasromma Tasi da maxvili namdvili gadatrialeba moaxdina sakacobrio azrovnebasi 80-iani wlebis SuagulSi. rian aislerma metad mzime bavsvoba da axalgazrdoba gamoiara, rogorc axalgazrda ebraelma qalma. man sakutari TvaliT naxa gestaposa da holokostis sasinelebani,

112 naxa agretve is, rom dominaciasa da sxva adamianebis Cagvras arasdros moaqvs bedniereba. es mxolod da mxolod safuzvels uyris sul ufro da ufro meti adamianis ubedurebas. is modeli, romelsac bolo saukuneebis kacobrioba (da samwuxarod qalobriobac) emorcileba, romelsac dominacia-subordinacia ewodeba, da romelic damyarebulia Zalis primatze, sadac Cagvra da morcileba aucilebeli nawilebia arsebuli sistemisa da arafers kargs ar uqadis adamianebs. aisleri amis magivrad gvtavazobs Tanasworuflebiani urtiertobebis models, sadac arc mamakaci, arc qali, arc mtavroba, arc korporaciebi, arc kapitalistebi da arc komunistebi ar batonoben sxvebze, sadac yvelas aqvs SesaZlebloba sakutari adamianoba gamoavlinos. SeiZleba aseti msoflmxedveloba bevrs dres utopizmad moecvenos, magram es albat Cveni sazogadoebis nakli ufro aris, vidre TviTon am Teoriisa. rian aisleri ar aris fundamentalisti feministi. is ZiriTad esencialur sawyisebs xelovnurad ar ewidaveba. is ar ambobs, rom mamakaci da qali biologiurad sruliad identuria. piriqit, misi nasromi mamakacisa da qalis gansxvavebulobis arnisvnaa. ubralod is faqti, rom qalur sawyiss ar etmoba sakmarisi adgili drevandel sazogadoebasi, SeiZleba iyos imis mizezi, rom Cven amdeni saxis Zaladobis mowmeebi vart, dawyebuli pirdapiri ZaladobiT, damtavrebuli sxvadasxva saxis struqturuli Tu kulturuli ZaladobiT. misi futurizmi metad imedismomcemia, sadac is metad gasagebi enit gvtavazobs sazogadoebis uarresad saintereso models, sadac adamianebs Soris Cagvra ar aris aucilebeli elementi da Cven gvaqvs amis alternativa. sxvata Soris Zalian sainteresoa gaivlos paralelebi otar ioselianis filmtan da iqmna nateli romelic daaxloebit imave periodsi Seiqmna, roca Tasi da maxvili. aq Cven gvaqvs sazogadoebis modeli, romelic ar aris arc totalitaruli komunisturi saxelmwifo da arc biurgerul-filisteruli dasavluri kultura. rian aisleric ezebs aset mesame gamosavals, romelic arc dasavluria da arc armosavluri, Tavisi kulturuli da struqturuli imperializmit, aramed sxvaa, romelic ufro optimalur models dasaxavs. es nawarmoebi Tavisi sufta mecnieruli RirebulebiT udavod umarles safexurze dgas da imsaxurebs udides yuradrebas, rogorc socialur mecnierebasi, aseve zogadad Cveni cxovrebis wesis Sefasebisas. Tasi da maxvili rian aisleri Sesavali am wignit kari ireba. mistvis gasarebis morgebaze mravali adamianis Sroma daixarja. kidev ufro meti Zalisxmeva da uamravi nasromis dawera daswirdeba am kars SigniT mdebare sivrceebis bolomde Seswavlas. am karis SeRebisTanave ukve gamocnda axali mimzidveli codnis sivrce Cvens warsulze da _ axali Tvalsazrisi Cvens momavalze. CemTvis, am karebis Zieba mteli cxovrebis saqme iyo. me adreve SevniSne, rom sxvadasxva kulturis warmomadgenlebi sinamdviles imas, rac sinamdvilesi xdeba - gansxvavebulad xedavdnen. aseve adreuli asakidan gamicnda adamianebisadmi Zlieri TanagrZnoba. roca jer kidev sul patara viyavi, samyaro, romelic myudro da

113 usafrtxo mecveneboda, Cems Tvalwin daimsxvra. es masin moxda, roca nacistebma avstriis okupacia moaxdines. me vnaxe, rogor mihyavdat mama. rodesac dedacemma saocrebit SeZlo mamacemis gestapodan gamoxsna, Cven gaviqecit. ratom vdevnit ertimeores? ratomaa Cveni samyaro savse mamakacta usulgulobit sxva mamakacebisa da qalebis mimart? ratom arian adamianebi ase sastikni Tavis msgavsta mimart? ra gvibizgebs mudmivad Zaladobisken da ara siketisken, omisken da ara msvidobisken, ngrevisken da ara Senebisken? sicocxlis arsebuli formebidan mxolod adamians aqvs unari Tesos da airos mosavali, weros leqsebi da musika, ezios WeSmariteba da samartlianoba, aswavlos bavsvs wera-kitxva, icinos da itiros. Cveni unikaluri unari, warmovsaxot axali realobebi da sul ufro srulyofili teqnologiebit ganvaxorcielot isini, gvazlevs sasualebas, monawileoba mivirot sakutar evoluciasi. miuxedavad amisa, es unikaluri arseba dres TiTqos miiswrafvis bolo mouros ara marto sakutar ganvitarebas, aramed mtlianad sicocxles dedamiwaze, emuqreba ra ekologiuri katastrofit da birtvuli ganadgurebit. dro midioda. me Cems profesiul saqmianobas vagrzelebdi, gavxdi deda. TandaTanobiT Cemma saqmianobam da publikaciebma mtlianad Tavi moiyara momavlis kvlevebis garsemo. Cemi warmodgenebi gafartovda da garrmavda. sxvata msgavsad, mivedi im mosazrebamde, rom ukve Zalian axlos vdgavart evoluciis gzajvaredintan da rom arasodes yofila momavali gzis arcevani aseti mnisvnelovani. magram ra gzas avircevt? socialistebi da komunistebi amtkiceben, rom Cveni problemebis da ubedurebebis mizezi kapitalizmia; kapitalistebis azrit ki swored socializmi da komunizmi dagvrupavs; zogiertni sizneleebs Cven mier arceuli industriuli paradigmit xsnian, Tvlian, rom yvelafersi Cveni mecnieruli msoflmxedvelobaa damnasave. sxvani humanizms, feminizms, sekularizms sdeben brals da amtkiceben, raoden aucilebelia davubrundet Zvel, karg dros, rodesac yvelaferi martivi da rwmenit ganmswvaluli iyo. Tumca, ras vxedavt yoveldriurad televizoridan an gazetebidan? kapitalisturi, socialisturi da komunisturi qveynebic ertnairad ejibrebian ertmanets SeiaraRebaSi da sxva msgavs sigijesi, romelic Cvenc gvemuqreba da Cvens garemosac. xolo Tu Cvens warsuls gadavavlebt Tvals sasaklaoebs, romlebic Cveuli saqme iyo hunebistvis, romaelebistvis, vikingebistvis da asurelebistvis, sazarel xocva- Jletas, romelic moitanes qristianulma jvarosnulma omebma da inkviziciam, - davinaxavt imasac, rom Zvelad, winamecnierul da winaindustriul sazogadoebebsi Zaladoba da usamartloba kidev ufro meti iyo. radgan ukansvla ar aris gamosavali, mas, rogor vimozraot win? axal eraze, jer unaxav transformaciaze bevri ram dawerila, magram konkretulad ras nisnavs es yovelive? saidan sad gadasvlas vgulisxmobt, rodesac transformaciaze vlaparakobt? ra Seicvleba an SeiZleba Seicvalos konkretulad Cvens yoveldriurobasi da kulturul evoluciasi? realuria ki, qronikuli omebis, socialuri usamartlobis, ekologiuri arastabilobis sistemidan gadasvla im sistemaze, sadac gamefebulia msvidoba, socialuri samartlianoba da ekologiuri

114 wonasworoba? da yvelaze mtavari, socialuri struqturis rogori cvlilebebi gaxdis SesaZlebels amgvar transformacias? am kitxvebze pasuxis Ziebam maizula sxva TvaliT Semexeda Cveni warsulistvis, awmyostvis da momavlistvis da es safuzvlad daedo am wigns. Tasi da maxvili nawilobriv warmoadgens am axal midgomas adamianta sazogadoebis SeswavlaSi. igi gansxvavdeba kvlevata umravlesobisagan imit, rom massi gatvaliswinebulia kacobriobis mteli istoria (preistoriuli xanis CaTvliT) da kacobriobis orive naxevari (mamakacebic da qalebic). wignsi Tasi da maxvili xelovnebis, arqeologiis, religiis, socialuri mecnierebebis, istoriis da codnis sxva sferota monacemebidan iqmneba axali surati, romelsic msvenivrad Tavsdeba yvela misawvdomi faqti. wigni axleburad hyveba Cveni kulturuli Zirebis istorias. massi nacvenebia, rom zogadad omi, da kerzod sqesta omi, ar warmoadgens RvTaebriv an biologiur aucileblobas. massi moyvanilia imis damamtkicebeli sabutebi, rom uketesi momavali SesaZlebelia da rom amis sando sabutebi Cveni warsulis dramatul movlenebsi unda veziot. adamianuri SesaZleblobebi: ori alternativa yvelasatvis kargadaa nacnobi legendebi ufro harmoniul da msvidobian xanaze. biblia mogvitxrobs barze, sadac mamakacic da qalic harmoniasi cxovrobdnen urtierttan da bunebastan - iqamde, sanam mama-rmertma (mamakacma) ar daadgina, rom amieridan qali mamakacis msaxuri iqneba. Cinur dao-de-zinsi motxrobilia iset droebaze, rodesac inze, qalur sawyisze, jer kidev ar batonobda iani, mamakacuri sawyisi, rodesac dedobriv sibrznes jer kidev umarles pativs miagebdnen. hesiode werda oqros rasaze (Taobaze), romlebic iyvnen spetakni sulit da msvidad da udardelad amusavebdnen miwas, sanam sxva, ufro mdabali rasa ar movida Tavisi omis RmerTiT. da Tumca mecnierebi Tanxmdebian imasi, rom es ambebi didwilad namdvil winaistoriul movlenebs efuzneba, im drois xseneba, roca qalebi da mamakacebi Tanxmobis da TanamSromlobis principebit cxovrobdnen, tradiciulad gamonagonad cxaddeba. jer kidev arqeologiis siymawvilis periodsi hainrih da sofia Slimanebis gatxrebma daadastura homerosiseuli troas realoba. dres, axali arqeologiuri armocenebi, Tanamedrove metodebis mesveobit, Zvelis xelaxla gaazreba ucvenebs, rom iseti siujetebi, rogorc edemis baridan gandevnaa, aseve uxsovar drosi realurad momxdar movlenebs eyrdnoba. misi fesvebi im pirveli miwatmoqmedi sazogadoebebis xalxur mexsierebasia, vinc dedamiwaze pirveli barebi gaasena. aseve, (rogorc berzenma arqeologma spiridon marinatosma TiTqmis ormocdaati wlis win ivarauda) legenda imaze, Tu rogor CaiZira atlantidis odesrac brwyinvale civilizacia, iyo saxesecvlili mogoneba egeosur civilizaciaze, romelmac, rogorc dres varaudoben, Sewyvita arseboba sasineli miwiszvrebis da wyaldidobebis Sedegad. imis armocenam, rom dedamiwa ar aris brtyeli, kolumbis dros axali, ucveulo samyaros armocenis SesaZlebloba moitana, is ki yoveltvis arsebobda. amis msgavsad, arqeologiurma armocenebma, romlebsac ingliselma arqeologma jeims melaartma namdvili arqeologiuri revolucia uwoda, fartod gagvires kari Cvens damalul da aracveulebriv warsulsi. Cvens Tvalwin gadaisala ayvavebis xangrzlivi xana, roca Cveni socialuri, teqnologiuri da kulturuli evolucia armavlobis gzit

115 midioda: ataswleulebis manzilze, iqmneboda civilizaciistvis ZiriTadi teqnologiebi da iqmneboda isini im sazogadoebasi, sadac mamakaci ar dominirebda, sadac ar iyo Zaladoba da ierarqia. sxva mtkicebulebas imis sasargeblod, rom arsebobda Cvengan gansxvavebuli organizaciis sazogadoebebi, warmoadgens qaluri RvTaebebi, romelta arseboba sxvagvarad ver aixsneba. mat saxeebs Cven vxvdebit uzveles xelovnebasi, mitologiasi da istoriul TxzulebebSi. arsebitad, warmodgenam samyaroze, rogorc guluxv dedaze, Cvenamdec moarwia, martalia, ertgvarad saxesecvlili saxit. CineTSi qal RvTaebebs ma cius da xuan ins dremde Tayvans scemen, rogorc guluxv da ketil qalrmertebs. antropologi sangreni arnisnavs, rom xuan ini CineTSi askarad yvelaze pativsacemi RvTaebaa. amis analogiurad Zalian gavrcelebulia mariam RvTismSoblis kulti. Tumca katolikur da martlmadideblur TeologiaSi mas ararvtaebrivi personajis statusi aqvs, misi RvTaebrivi buneba impliciturad ariarebulia mis saxelsi- RvTismSobeli, aseve imasi, rom milionobit adamiani nugesisa da daxmarebistvis yoveldriurad locvas aravlens mis mimart. ufro metic, qristes dabadebis, sikvdilis da ardgomis ambavi saocrad gvagonebs ufro adreul mistikur kultebs, romelta centrs warmoadgendnen dedobrivi RvTaeba da misi vaji, an rogorc demetras da koras SemTxvevaSia - misi qalisvili. Zalian mnisvnelovania is faqti, rom yvelaze adreuli warmodgenebi RvTaebriv Zalaze, gansaxierdebodnen qalis da ara mamakacis saxit. rodesac Cvenma winaprebma daiwyes mudmivi SekiTxvebis dasma (sad vimyofebodit, sanam davibadebodit? sad mivdivart, rodesac vkvdebit), mat unda SeemCniaT, rom sicocxle qalisgan Cndeba. mattvis bunebrivi iyo samyaro warmoedginat dedis saxit, romlis sxeulidanac Cndeba nebismieri sicocxle da sadac, mcenareta ciklis msgavsad, yvelaferi brundeba sikvdilis Semdeg, rata kvlav daibados. bunebrivia aseve, rom iset sazogadoebebs, sadac samyaros ganmgebel Zalaze amgvari warmodgena arsebobda, gansxvavebuli socialuri struqtura unda hqonoda, im sazogadoebebtan SedarebiT, sadac Tayvans mama RvTaebas scemdnen, romelsac xelt elva an xmali epyra. savsebit logikuria, Tu davaskvnit, rom qalebs ar ekavat daqvemdebarebuli mdgomareoba im sazogadoebebsi, sadac samyaros ganmkargavi Zala qalis saxit iyo warmodgenili. aseve natelia, rom iset qalur Tvisebebs, rogoricaa zrunva, TanagrZnoba, arazaladoba, Zalian marali Rirebuleba unda hqonoda amgvar sazogadoebebsi. amastan, aravitari safuzveli ar aris davaskvnat, rom iq, sadac mamakacebi ar imorcilebdnen qalebs, qalebs daemorcilebinat mamakcebi. miuxedavad amisa, roca mecxramete saukunesi armoacines aseti sazogadoebebis arsebobis pirveli mowmobani, gadawyvites, rom am sazogadoebebsi matriarqati iyo. xolo roca monacemebma es faqtebi ar daadastures, sayoveltaod gavrcelda azri, rom adamianta sazogadoebasi mamakaci yoveltvis ikavebda da daikavebs gabatonebul mdgomareobas. Tumca, Tu ki movsordebit sinamdvilis arqmis Cveul modelebs, nateli gaxdeba, rom arsebobs kidev erti logikuri alternativa: savsebit dasasvebia iseti sazogadoebis arseboba, sadac gansxvaveba aucileblad ar gulisxmobs upiratesobas an arasrulfasovnebas. sqesta rolebis TvalsazrisiT adamianta sazogadoebaze axali Sexedulebis Sedegad gacnda kulturuli evoluciis axali Teoria. es Teoria, romelsac me kulturuli

116 transformaciis Teoria vuwode, amtkicebs, rom adamianta kulturebis zedapiruli mravalferovnebis SigniT devs sazogadoebis mowyobis ori amosavali modeli. pirveli modeli, romelsac me batonobis models vuwodeb, Cveulebriv, atarebs an patriarqatis an matriarqatis saxels. meore models, romelsic sazogadoebrivi urtiertobani efuzneba, urtiertkavsirs da ara ierarqias, SeiZleba vuwodot partniorobis modeli. am modelis farglebsi gansxvavebani, dawyebuli yvelaze Zireuli gansxvavebit qalebsa d mamakacebs Soris, ar aris gaigivebuli arasrulfasovnebastan an upiratesobastan. kulturuli transformaciis Teoria amtkicebs aseve, rom Cveni kulturuli evoluciis gezi Tavdapirvelad iyo partnioroba, magram qaosis periodis Semdeg da kulturis TiTqmis sruli ganadgurebis Semdgom, moxda Rrma socialuri gardatexa. dasavluri sazogadoebebis Sesaxeb monacemta arsebuli siwarbe (dasavluri sociologiis etnocentruli xasiatis Sedegad) gvazlevs sasualebas ufro dawvrilebit gavadevnot Tvali am gardatexas dasavluri kulturuli evoluciis analizis gzit. Tumca, arsebobs minisnebebi imaze, rom partniorulidan batonobis modelze gadasvlas paralelurad dedamiwis sxva adgilebsic hqonda adgili. satauri Tasi da maxvili dakavsirebulia im kataklizmebtan, romelic mosabrunebel punqtad iqca dasavluri civilizaciistvis jer kidev winaistoriul xanasi, roca Cveni kulturuli evoluciis mimartulebam faqtiurad sapirispiro gezi airo. amis Sedegad, im sazogadoebata kulturuli evolucia, sadac Tayvans scemdnen samyaros macocxlebel da masazrdoebel Zalebs, da romelta simbolosac dremde Tasi an graali warmoadgens, Sewyda. preistoriul horizontze Cndebian planetis periferiebidan mosuli dampyroblebi. mat moaqvt socialuri organizaciis sruliad gansxvavebuli forma. rogorc kaliforniis universitetidan maria gimbutasi wers, es adamianebi etayvanebodnen maxvilis momakvdinebel Zalas. im Zalas, romelic ki ar azlevs, aramed artmevs sicocxles. im Zalas, romelsac yvelaze metad SeuZlia batonobis urtiertobebis damyareba. evoluciis gzajvaredinebi dres isev gzajvaredinze vdgavart da Cvens arcevanze SeiZleba iyos damokidebuli Cveni bedi. axla, milionjer gamravlebuli maxvilis momakvdinebeli Zala, birtvuli iararis megatonebit emuqreba kacobriobis mtel kulturas. TasSi da maxvilsi mowodebuli uaxlesi armocenebi Zveli da axali istoriis Sesaxeb, mxolod istoriis axali gverdi rodia, ufro mnisvnelovania is, rom es codna udides informacias gvazlevs Cvens awmyoze da SesaZlo momavalzec. saukuneebis manzilze mamakacebi omobdnen, xolo maxvili mamakacur simbolod rceboda. magram es sulac ar nisnavs, rom Zaladoba da sisxlismsmeloba mamakacis bedisweraa. damwerlobiti istoriis xanasic Cven vxvdebit msvidobismoyvare mamakacebs, romeltac Zaladoba zizrs hgvrida. cxadia, rom winaistoriuli sazogadoebebi, sadac Tasi, ganasaxierebda macocxlebel da masazrdoebel Zalas da romelsac umarlesi Rirebuleba hqonda dasaxlebuli iyo rogorc qalebit, aseve mamakacebit. problemis arsi araa mamakaci, rogorc ert-erti sqesi. problema im sistemasia, sadac maxvilis Zala gaidealebulia, sadac kacebic da qalebic swavloben, rom vajkacoba igivea rac Zaladoba da rom mamakacebi, romlebic am ideals ar Seesabamebian CaiTvalon zedmetad rbilebad da qalurebad.

117 umravlesobistvis Znelia imis dajereba, rom SesaZlebelia adamianta sazogadoebis gansxvavebulad struqturireba, gansakutrebit Tu ivaraudeben, rom Cveni momavali damokidebuli iqneba raimeze, rac qalebs an qalurobas ukavsirdeba. amis ert-erti mizezi is SeiZleba iyos, rom mamakacta dominaciis sazogadoebebsi yvelaferi, rac qaltan aris asocirebuli, avtomaturad ariqmeba meorexarisxovnad, an qalur problemad, romelic Tu gadasawrelia, mxolod ufro mnisvnelovanta gadawris Semdeg. meore mizezi is SeiZleba iyos, rom Cven ar vflobt sakmaris informacias. miuxedavad imisa, rom kacobrioba ori naxevrisgan Sedgeba (qalebisa da mamakacebisgan), adamianta sazogadoebis kvlevebis umravlesobasi mtxrobelic da moqmedi piric mxolod mamakacia. imis Sedegad, rasac gadawarbebis garese mamakacta kvlevani SeiZleba ewodos, sociologebis umravlesobas uxdeboda metad arasruli monacemebit musaoba, romelic nebismier sxva dargsi arasando faqtobriv safuzvlad iqneboda micneuli. dresac ki, informacia qalebis Sesaxeb motavsebulia ertgvar inteleqtualur getosi. meores mxriv, feministuri mozraobis warmomadgenelta kvlevebic TiTqmis mxolod qalebistvis aris gankutvnili, rac gasagebia, radgan qalta problemebi usualod qalta cxovrebas exeba. mocemuli wigni imit gamoirceva, rom igi ikvlevs, Tu rogor gavlenas axdens socialur sistemaze mtlianad kacobriobis ori naxevris urtiertobata xasiati. natelia, rom am urtiertobata struqturas seriozuli Sedegebi moaqvs pirad cxovrebasi, rogorc qalebistvis, ise mamakacebistvis, gansazrvravs ra Cvens rolebs da SesaZleblobebs. Tumca mnisvnelovania aseve sxva ram, rac ZiriTadad ugulebelyofilia, magram risi gamoxatvac Rirs sityvebit. kerzod, is, Tu rogor vayalibebt adamianta urtiertobidan yvelaze fundamenturs (romlis garesec saxeobis SenarCuneba ar moxdeba), Zireul gavlenas axdens yvela institutze da rogorc Semdgom vacvenebt, kulturuli evoluciis mimartulebaze, kerzod imaze, iqneba igi msvidobiani Tu omebit savse. Tu davakvirdebit, davinaxavt, rom arsebobs qalur da mamakacur naxevrebs Soris urtiertobis ori ZiriTadi saxe. yvela arsebul sazogadoebasi xorcieldeba an batonobis modeli, romelsic saboloo jamsi ierarqia SenarCunebulia an SiSiT an SiSis muqarit, an partniorobis modeli, an kidev mati Sualeduli hibriduli varianti. Tu axleburad SevxedavT da mxedvelobasi mivirebt rogorc mamakacebs aseve qalebs, armovacent dominaciis (batonobis) da partniorobis socialuri organizaciebistvis damaxasiatebel mtel rig sistemur nisnebs. magalitad, Cveuli SexedulebiT, hitleris germania, homeinis irani, samuraebis iaponia, actekebis amerika sruliad gansxvavebul sazogadoebebad warmogvidgeba rasobrivi, etnikuri, teqnologiuri ganvitarebis da geografiuli mdebareobis TvalsazrisiT. magram, Tu kulturuli transformaciis Teoriis kutxit SevxedavT, romelic sasualebas gvazlevs gamovyot mamakacta dominirebis sazogadoebrivi struqturebis sistemuri nisnebi, Cven davinaxavt gasaocar msgavsebas. es, yvela TvalsazrisiT gansxvavebuli sazogadoebebi ara marto imit xasiatdeba, rom matsi mamakaci dominirebs, aramed imitac, rom matsi yoveltvis ierarqiuli da avtoritaruli, socialuri struqturebi iqmneba da arinisneba socialuri Zaladobis, kerzod ki saomari agresiis marali done.

118 amis Sesabamisad, sazogadoebebi, sadac sqesta Soris ufro egalitaruli urtiertobebia, miuxedavad mravali sxva saxis gansxvavebisa, saocar msgavsebasac amjravneben. arsanisnavia, rom aseti partniorul modelze damyarebuli sazogadoebebi, garda imisa, rom ufro msvidobiania, nakleb ierarqiulni da avtoritarulnic arian. amas adasturebs antropologiis monacemebi (bambuti da kungi), seqsualurad ufro egalitaruli Tanamedrove sazogadoebebis (mag. skandinaviuri naciebis, kerzod SvedeTis) maxasiateblebis Seswavla da aseve winaistoriuli da istoriuli monacemebi, romeltac qvemot dawvrilebit ganvixilavt. socialuri organizaciebis mimart batonobis da partniorobis modelebis gamoyenebit, mati awmyos da momavlis analizistvis, Cven SegviZlia axleburad gaviazrot Cveuli polarizacia memarjveneobasa da memarcxeneobas Soris, kapitalizmsa da komunizms Soris, religiurobasa da sekularizms Soris da Tundac maskulinizmsa da feminizms Soris. ufro zogadi perspeqtividan Cans, rom yvela Tanamedrove ganmanatleblobissemdgomi mozraobebi: socialuri samartlianobistvis, religiurobisa Tu sekularizmis, iseve, rogorc feministuri, msvidobis (pacifisturi) da ekologiuri mozraobebi, SegviZlia ganvixilot batonobidan partniorobaze gadasvlis farto frontis nawilebad. amas garda, drevandeli uprecedentod mzlavri teqnologiebis fonze, es mozraobebi ganasaxierebs Cveni saxeobis evoluciur brzolas gadarcenistvis. Tu gadavxedavt Cveni kulturuli evoluciis mtel periods, kulturuli transformaciis Teoriis Suqze, davinaxavt, rom Cveni globaluri krizisebis fesvebi Cadis im Zireuli gardaqmnebis drosi, romelic winaistoriul periodsi moxda da romelmac moitana kolosaluri cvlilebebi, ara marto socialur struqturasi, aramed teqnologiur ganvitarebasic. es iyo Zvra im teqnologiebidan, romlebic aumjobeseben da mxars uweren sicocxles, teqnologiebze, romlebsac ganasaxierebs maxvili, romelta danisnulebac aris ganadgureba da damoneba. amgvari teqnologiuri gardatexa damaxasiatebelia dokumentirebuli istoriis udidesi nawilistvis. swored es gardatexa, da ara sakutriv teqnologia uqmnis safrtxes sicocxles dedamiwaze. aucileblad armocndebian adamianebi, romlebic ityvian, rom Tuki winaistoriul xanasi moxda gadasvla partniorobis modelidan, batonobis modelze, masasadame is ufro progresuli iyo. magram argumenti, rom Tu rarac moxda, e.i. es evoluciis sasargeblo iyo, ar aris martebuli, rogorc, magalitad dinozavrebis SemTxvevaSi. yovel SemTxvevaSi, adamianta kulturuli evolucia iseti xanmoklea evoluciis kriteriumebit, rom raime ganacenis gamotana jer adrea. realuri problema imasia, rom batonobis modeli drevandeli maralganvitarebuli teqnologiebis gatvaliswinebit Zalian xisti da Seusabamo armocnda. rogorc Cans, batonobis modelma Tavisi ganvitarebis yvela resursi amowura, mravali qali da mamakaci uaryofs socialuri organizaciis saukunovan principebs, mat Soris sqesta stereotipul rolebsac. bevristvis es cvlilebebi mxolod imis signalia, rom sistema daingra da axlovdeba qaosi, romelsac, radac ar unda dagvijdes, Tavi unda davarwiot. magram swored aseti swrafi cvlilebebis gamoa, rom sul ufro meti adamiani mzadaa dainaxos

119 axali alternativebi. Tasi da maxvili Seecdeba gvicvenos es axali alternativebi. qaosi Tu transformacia kvlevas, romelic safuzvlad udevs Tass da maxvils, socialuri mecnierebi qmedebata analizs uwodeben. es ara marto imis kvlevaa, Tu ra iyo, aris da SeiZleba yofiliyo, aramed im gzebis armocena, romlebitac ufro efeqturad movaxdent zemoqmedebas kulturul evoluciaze. aqamde kulturuli evoluciis kvlevata umravlesoba yuradrebas amaxvilebda teqnologiuri da socialuri ganvitarebis svlaze ufro martividan rtuli doneebisken. gansakutrebit arnisnuli iyo radikaluri teqnologiuri Zvrebi, isetebi, rogoricaa miwatmoqmedebaze gadasvla, industriuli revolucia, an sul axlaxan, postindustriul an birtvul-eleqtronul eraze gadasvla. ganvitarebis am aspeqts namdvilad aqvs mnisvnelovani socialur-ekonomiuri Sedegebi, magram igi kacobriobis istoriis mxolod nawils gvixsnis. istoriis meore nawils Seadgens mozraobis gansxvavebuli tipi: socialuri organizaciis gadaxra partniorobis an batonobis modelisken. rogorc ukve arvnisnet, kulturuli transformaciis Teoriis centraluri Tezisi is aris, rom kulturuli evoluciis mimartuleba partniorul da batonobis sazogadoebebsi metad gansxvavebulia. es Teoria nawilobriv amodis mnisvnelovani gansxvavebidan, romelic TiTqmis ar yofila gatvaliswinebuli. saqme is aris, rom termins - evolucia gaacnia ori mnisvneloba. mecnierebasi igi arwers cocxal arsebata biologiur da ufro zogadad, kulturul istorias. evolucia aseve, normatiuli cnebaa. martlac, is xsirad progresis, anu dabalidan maral doneze svlis, sinonimad ixmareba. sinamdvilesi, TviT teqnologiuri evoluciac ki ar iyo aseti sworxazovani, mozraoba dablidan, ufro marali doneebisken. es ufro iyo procesi, romelic xasiatdeboda masstaburi ukusvlebit, isetebit, rogoric iyo saberznetis bneli xana an evropis Sua saukuneebi. miuxedavad amisa, askaraa, rom procesis dominantas warmoadgenda swrafva ufro meti teqnologiuri da socialuri sirtulisken. SeiZleba arinisnos aseve adamianis swrafva ufro marali miznebisken: WeSmaritebisken, silamazisken, da samartlianobisken. magram barbarosoba, sisastike da agresiuloba, romelic axasiatebs werilobit istorias, acvenebs, rom es svla ar iyo pirdapiri. rogorc faqtebi ucvenebs, aqac SegviZlia vilaparakot masstabur regresiebze. rodesac vagrovebdi faqtebs, vadgendi cxrilebs, vatarebdi eqsperimentebs, vswavlobdi socialur dinamikas, me Tavi movuyare monacemebs socialuri da sabunebismetyvelo Teoriebidan, romlebic sruliad gansxvavebul sferoebs exeboda. yvelaze gamosadegi ori wyaro armocnda: feministebis bolodroindeli nasromebi da axali mecnieruli Tvalsazrisi cvlilebata dinamikaze. warmodgena imaze, Tu rogor Cndebian, cocxloben da icvlebian sistemebi swrafad vrceldeba da fexs ikidebs mecnierebis sxvadasxva dargebsi. amas gansakutrebit xels uwyobs iseti nasromebi, rogorebicaa: nobelis premiis laureatis ilia prigojinis da izabel stenjersis nasromi qimiasi da sistemata zogad TeoriaSi, robert Sos da marsal feigenbaumis nasromi fizikasi, umberto maturana da fransisko varela biologiasi. axali

120 Teoria da misi Sesatyvisi faqtebi zogjer gaigivebulia cnebastan - axali fizika, romlis popularizacias xeli Seuwyo fritiof kapras wignebma fizikis dao da mobrunebis punqti. am Teorias zogjer qaosis Teoriasac uwodeben, radgan pirvelad, mecnierebis istoriasi, misi yuradrebis centrsi eqceva moulodneli da fundamenturi cvlilebebi - isetebi, romlebsac Cveni samyaro sul ufro xsirad SeigrZnobs. gansakutrebit sainteresoa evoluciuri cvlilebebisadmi mizrvnili axali nasromebi biologiasa da paleontologiasi. asetebia vilmos Canis, nails eldrijis, stiven jei guldis kvlevebi. aseve sainteresoa erih iancis, ervin laslos da devid lois wvlili qaosis TeoriaSi kulturuli evoluciistvis da socialuri mecnierebebistvis. am armocenebs mivyavart im varaudisken, rom adamianta kulturuli evolucia biologiuri evoluciis msgavsia. magram miuxedavad mnisvnelovani gansxvavebebisa sabunebismetyvelo da socialur mecnierebebs Soris, da im sasisroebisa, rom ar moxdes meqanicisturi reduqcionizmi, arsebobs aseve msgavsebani, romlebic sistemebis cvlilebebsa da sistemebis TviTorganizacias exeba. yvela sistema funqciobs sistemis kritikul nawilebs Soris kavsirebis urtiergazlierebis xarjze. Sesabamisad, am wignsi warmodgenili kulturuli transformaciis Teoria da qaosis Teoria, romelic ganavitares specialistebma sabunebismetyvelo mecnierebebidan da sistemata Teoriidan, msgavsia imis arwerisas, Tu ra moxda da ra SeiZleba kidev moxdes sistemebis kritikuli punqtebis ganstoebebsi, rodesac mteli sistema SeiZleba myisierad Seicvalos. magalitad, eldriji da guldi varaudoben, rom evolucia TandaTanobiTi zesvlis stadiebs ki ar gaivlis, aramed igi Sedgeba wonasworobis xangrzlivi monakvetebisgan, an im periodebisgan, roca ar xdeba didi cvlilebebi. am periodebs Soris motavsebulia evoluciuri ganstoebebis punqtebi, sadac msobliuri saxeobis arsebobis arealis sazrvrebtan Cndebian axali saxeobebi. da miuxedavad imisa, rom axali biologiuri saxeobebis Seqmnasa da erti tipis sazogadoebidan meoreze gadasvlas Soris askara gansxavebebia, aris gasaocari msgavsebanic eldrijis da guldis periferiuli izolirebuli elementis modeltan da qaosis da evoluciuri Teoriebis sxva cnebebtan, romlebic gvixsnian ra moxda da ra SeiZleba moxdes Cvens kulturul evoluciasi. feministuri mecnierebis wvlili kulturuli evoluciis mtlianobit kvlevasi, romelic moicavs kacobriobis mtels istorias da kacobriobis orive nawils, kidev ufro askaraa: igi Seicavs monacemebs, romlebsac ver vxvdebit oficialur wyaroebsi. am wignsi mocemuli Cveni warsulis, awmyosa da momavlis xelaxali Sefaseba SeuZlebeli iqneboda, iset mecnierta nasromebis garese, rogorebic arian: simona de bovuari, jesi bernardi, ester boserapi, gita zeni, meri deli, deil spenderi, florens houi, nansi Codorou, adrien rici, qait mileti, barbara gelpi, alis Slegeli, anet kuni, Sarlot banci, qerol qristi, judit plaskovi, katarina stimpsoni, rozmari radfors rueteri, hazel hendersoni, katarina makkinoni, vilma skot haidi, jin beiker mileri, qerol giligani da mravali sxva. monacemta es simravle grovdeba jer kidev afra benidan, XVII saukunesi da sabolood gamoikveta ukanaskneli ori atwleulis manzilze. mkvlevar-feministta koncefcia, qaosis Teoriis msgavsad, mecnierebistvis axal perspeqtivebs gvislis. miuxedavad imisa, rom isini sruliad gansxvavebuli warmomavlobisaa (erti tradiciulad mamakacuri

121 mecnierebidan, xolo meore qaluri gamocdilebidan), mat Soris bevri msgavsebaa. oficialuri mecniereba orive disciplinas mecnierebasi dasasvebis zrvarze myof saidumlo aqtivobad ariqvams. orive es mimartuleba, aketebs ra aqcents transformaciaze, iziarebs Sexedulebas imis Sesaxeb, rom axlandeli sistema irrveva da Cven axali momavlisken axali gzebi unda veziot. erti cnebis garkvevisatvis dali berekasvili am bolo dros isev (meramdenejer!) SeiZleba davakvirdet inteligenciisadmi negatiuri damokidebulebis gamoxatvis tendenciebs. Tavi rom movuyarot ZiriTad braldebebs, inteligencia korumpirebulia, angajirebulia mtavrobisagan, xels uslis progress, yvelaferi misi bralia da, saertodac, ar arsebobs, am sityvas ki azri ara aqvs. Tqven TqviT, batonebo, me ki gavigone... erti anekdotia: mezobeli eubneba mezobels, Cemi WurWeli rom gatxove, gatexili ratom damibruneo. is ki pasuxobs, jer erti, araferi gitxovebia CemTvis, meore, mteli dagibrune da, mesame, ukve gatexili momecio. hoda, am anekdots magonebs es yvelaferi. warmogidgeniat, ra mavne unda iyo, rom ar arsebobde da mainc axerxebde, rom aseti cudi iyo?! sinamdvilesi, am absurds martivi fsiqologiuri axsna moezebneba: ar undat, rom iyos, da es winaswar wamoscdebat xolme (arc amasia rame axali, magalitad, xunveibinebsac ar undodat inteligencia rom arsebuliyo da did warmatebebsac miarwies am mimartulebit. pol-potis rejimma ki, saertod, asprocentian warmatebas miarwia: magalitad, qveyanasi arc erti eqimi da arc erti maswavlebeli ar datova). ise, ewvi maqvs, rom inteligenciaze mosaubre batonebs martlac ara aqvt warmodgena, raze saubroben. aqedan ki moridebulad askvnian: radgan Cven ar vicit, masasadame, ar arsebobso. davazustot cnebebi, rogorc isini moitxoven, radgan, Turme, konfucim Tqva, rom yvela ubedureba amqveynad cnebebis arrevidan modis. cneba inteligencia (ara intiligencia, an intelegencia da arc intligencia ) warmodgeba... magram amaze imdens laparakoben, rom yvelam icis, saidan warmodgeba... da icit ra? didi mnisvneloba ara aqvs, Tu saidan warmodgeba. mnisvneloba aqvs imas, Tu enasi Semosuli es cneba ra mnisvnelobit ixmareba dres. saqme isaa, rom arsebobs mecnieruli cneba (romelsac zusti ganmartebaca aqvs) da yoveldriuri cneba (romelsac aseti ar gaacnia da arc swirdeba). zusti cnebebis moyvarulebistvis: erti anekdotia _ Serlok holmsi da uatsoni sahaero burtit mofrinaven, ar ician, sad imyofebian da gadawyveten gaarkvion. qvemot virac kacs dainaxaven, cota dabla esvebian da ekitxebian: xom ver gvetyodit, ser, sad vimyofebit? kaci amohxedavs da pasuxobs - kalatsi! `oh, es matematikosebi, amoioxrebs holmsi. rogor gaiget, holms, rom es kaci

122 matematikosia?!~ - gancvifrdeba uatsoni. `mxolod matematikoss SeuZlia aseti zusti da yovlad usargeblo pasuxis mocema, pasuxobs holmsi. Tu am anekdotis morali Cvens satqmeltan vinmem ver daakavsira, avxsni: yoveldriuri cneba, Tu ki igi cocxali enis nawilia, SesaniSnavad funqciobs zusti ganmartebebis garese. xolo misi arseboba enasi nisnavs am cnebit arnisnuli movlenis arsebobasac. cnebis warmomavlobis garkveva ki SeiZleba, TavisTavad, saintereso iyos, magram cnebis mnisvnelobastan usualo kavsiri ara aqvs: magalitad, raindobis cneba dresac arsebobs da aravis swirdeba imis axsna, Tu ras nisnavs. dres Tuki vinmeze amboben rainduli kaciao, sulac ar gulisxmoben imas, rom am kacs Tavze rkinis qotani axuravs da yvela gamvlels ortabrzolasi iwvevs Tavisi qalbatonis simsvenieris dasamtkiceblad. xolo, roca laparakoben, rom kaci inteligentia... ho, neta ras gulisxmoben? Zalian kargad icis yvelam, rasac gulisxmoben: rom is, faqtiurad, kargad iqceva _ magalitad, Tu manqana hyavs (rac ufro saewvoa, magram SesaZlebeli) yvavilnarze ar daayenebs, imitom, rom ufrtxildeba mcenareebs da sxvis Sromas, garegnulad ki, nakleb wamosadgenia, rom gamomwvevad gamobzekili uzarmazari Ripi, saxeze ki mazrari TviTkmayofileba eweros. xolo, korumpirebuli inteligenti absurdia, imitom, rom korumpirebuli piri imtavitve arainteligenturad iqceva. gaiget, batonebo, ra aris inteligencia? vera? inteligenturi adamiani aris... ara, jobia, mogiyvebit ert adamianze, romelic absoluturad inteligenturi iyo da mokvda... imitom, rom ver warmoedgina, Tu rogor unda CaerTo refleqtori da gamtbariyo, Tuki eleqtronis fuls ar gadaixdida, xolo mis gadaxdas pensiit ver axerxebda; rogor unda eyida sawmeli, radgan ver warmoedgina, rom SeiZleba imatxovro, roca mteli cxovreba patiosnad, mteli Zalebis dazabvit, sixarulit imusave (musikas aswavlidi da yvela Seni mowafe bednieri iyo Sens gakvetilze) da axla, siberesi, mcireodeni pensia mainc gekutvnis; roca, miuxedavad imisa, rom arasodes aviwydeboda arc erti nacnobis dabadebis dre da aucileblad ulocavda, veravisgan miirebda Svelas, imitom, rom aravisi Sewuxeba ar undoda, tvirtad aravis daawveboda, imitom... rom imitom. ara, ert ramesi batoni inteligenciis uarmyofelebi martlebi arian: fizikurad Zalian Znelia, Tu SeuZlebeli ara, namdvili inteligentis arseboba. magram isini xom amas ar dardoben. piriqit, inteligenturi sulis gaqroba da amozirkva undat. nura ewyinebat, Tu xunveibinebs, pol-potelebs, fasistebs, komunistebs, zviadistebs da sxva msgavs msvenierebas Sevadareb. es mat savsebit daimsaxures. Tumca, vin icis, iqneb Zalianac gauxardet. me miyvars elaiza duliti an ori sityva klasobrivi Sovinizmis Sesaxebv Salva kedia es werili aris gamoxmaureba rati amarlobelis metad saintereso filosofiuri narkvevisa, romelic Cveni Jurnalis wina nomersi gamoqveynda. am statias sxvadasxva saxis reaqcia mohyva da, rogorc armocnda, es Tema Cveni sazogadoebriobisatvis

123 metad mtkivneuli sakitxia. mec vecdebi, am faqtis gatvaliswinebit, moridebulad gagiziarot sakutari Sexedulebebi. aq apriorulad laparakia Cems subieqtur poziciaze da ara maqvs obieqturobis pretenzia. korporatizmi da sxvadasxva saxis Sovinizmi Cveni sazogadoebis ert-erti yvelaze damrupveli avadmyofobaa. me ar SemiZlia gverdi avuaro patriarqalur Sovinizms, gvarovnul Sovinizms, daxurdavebul kutxur patriotizms, Tbilisur fasizms da agretve klasobriv Sovinizms. rodesac benito musolinim korporatizmis safuzvlebi SeimuSava gasuli saukunis 20-ian wlebsi, im ideis ZiriTadi arsi iyo, rom arsebobs adamianta dajgufeba, korporacia, romelic apriorulad armatebulia adamianta sxva jgufebze. es biologiur-genetikuri determinizmi safuzvlad iqca sxvadasxva ultramemarjvene filosofiebisa, romeltac, mat ultramemarcxene kolegebtan ertad, milionobit adamians mouswrafes sicocxle me-20 saukunesi. Sovinizmis yvelaze gavrcelebul formad mogvevlina nacizmi germanul gansaxierebasi, magram amave dros Caisaxa sxvadasxva saxis korporatistuli filosofiebi. am filosofiebis Tanaxmad, am qveyanaze upiratesoba unda mieniwot garkveuli tipis adamianebs (namdvil arielebs, kai tipebs, karennoi qalaqelebs, inteligentebs, qurdebs, cekas mdivnebs da ase Semdeg). es adamianebi unda iyvnen gamarjvebulni socialur konkurenciasi arsebobisatvis. CvenSi fasisturi azrovneba Zalian mtkiced aris gamjdari. xsirad gaigonebt gamotqmebs qali sawestan arc unda dasva da arc saxelmwifos satavesi~ (Tamar mefe xom namdvili qali ar iyo), soflelebis anu goimebis xelisuflebasi mosvla ar SeiZleba (Tumca 30 welia sofleli SevardnaZe martavs saqartvelos da qalaqsi dabadebul da gazrdil gamsaxurdias mxolod 8 Tve acales martva). klasobrivi Sovinizmi Cveni sazogadoebis ert-erti yvelaze didi problemaa, romelzedac TiTqmis ar iwereba da ar itqmeba araferi. rati amarlobeli ert-erti pirvelia, visac eyo vajkacoba, rom am Temas Sexeboda. TavisTavad nebismier sakitxsi inteligenturi midgoma yvelanairad misasalmebelia CemTvis. ra Tqma unda, Cveni sazogadoebis yvelaze mnisvnelovani nakli ganatlebis ukmarisoba da is Sinagani sibnelea, romelic sabwota totalitaruli rejimis dros Camoyalibda. swored am dros daikarga qartul inteligenciasi ilia WavWavaZiseuli liberalizmis marcvali da `glaxis naambobisa da `otaraant qvirivis suli. 30- iani wlebis represiebis Semdeg egretwodebuli inteligencia kompartiisa da nomenklaturis ideologiur danamatad iqca da isviati gamonaklisebis garda, arsebuli rejimis yurmowril monad gvevlineboda. amis sanacvlod is irebda garkveul privilegiebs, romelic gamoixateboda sxvadasxva materialur waxalisebasi. ra Tqma unda, amis Tqma yvelaze ar SeiZleba, rametu am inteligenciis daaxloebit 20 procentamde mainc rceboda sakutari sindisisa da inteligenturi cxovrebis stilis ertguli. magram, danarcenma nawilma Tavi gamoacxada klasad da namdvilad daijera, rom mat ekutvnodat is privilegiebi. masin, rodesac dasavletsi iseti poetebi, rogorebic iyvnen alen ginzbergi, jek keruaki, uiliam berouzi da sxvebi TavianTi qveynis sistemas `sisxls usrobdnen~, Cveni ordenosani inteligencia xelisuflebis xotbit iyo dakavebuli. saintereso da nisandoblivia erti faqti 60- iani wlebidan. egretwodebuli `bitnikebis~ Taobis mwerlebi ewvivnen masindel sabwota kavsirs da erti drit TbilisSic Camovidnen. isini Cveulebrivad Cacmulni iyvnen da Tan zog matgans xelsi viskis botlic ewira sakutari bohemuri cxovrebis Sesabamisad. Tbilisis aeroportsi mat saqartvelos mweralta kavsiris delegacia daxvda sabwota volgebita da sufta Sarval-kostumebSi gamowyobili. alen ginzbergsa da mis kolegebs daaxleobit iseve daxvdnen, rogorc samtavrobo

124 delegaciebs xvdebodnen. qartvel damxvedr mweralta delegacias aw gansvenebuli batoni masindeli Tavmjdmare xelmzrvanelobda, romelsac iumoris grznoba namdvilad ar aklda. rodesac ginzbergma mistvis metad ucveulo Siki da eqstravaganza dainaxa, man qartveli mweralta kavsiris Tavmjdomare gverdze gaiyvana imis gasarkvevad, Tu vin iyo is ocamde gamowkepili funqcioneri, romelic mat masindel Tbilisis samtavrobo aeroportsi daxvda. `Cven Raribi amerikeli mwerlebi vart, sakutar mtavrobas sul kriwasi vudgavart da aq MmTavrobis wevrebis sanaxavad namdvilad ar CamovsulvarT. Cven aq CamovediT poetebis, mwerlebis, prostitutebisa da homoseqsualistebis sanaxavado~, cota ironiulad Seuqcia ginzbergma. mweralta kavsiris masindeli Tavmjdomare ar dabneula. `batono ginzberg, es aziuri mxarea da Ria homoseqsualistebi ar gvyavs, magram danarcenze uars rafer getyvit. ai, am gamwkrivebul oc kacs xo xedavt, es yvelani prostitutebi arian, romeltac Tavi an poeti hgoniat an mweralio. am xumrobasi Zalian kargad gamoixata masindeli inteligenciis raoba. TiTqmis yvelas sakutari sulieri Rirebulebebis gayidva uwevda, rasic Znelia mati mtlianad gamtyuneba, magram, amave dros mati gansakutrebul rangsi ayvana da mattvis didi odenobit dotaciebis motxovna namdvilad klasobrivi Sovinizmis gamoxatuleba iyo. civilizebul sazogadoebasi arsebobs grantebis sistema da agretve auditoriis motxovnileba inteleqtualta Sromaze, rac sauniversiteto garemosi gamoixateba. xelovnebis morvaweebi ki sakutar namusevrebs bazarze hyidian. ra Tqma unda, xelovnebisa da mecnierebis komercializacia ar aris idealuri varianti, magram, uinston CerCilisa ar iyos, mitxarit amaze uketesi sistema da orive xelit TqvenTan varo. sabwota nomenklaturuli feodalizmi, romelic xelovnebis morvaweebsa da inteleqtualebs vasalur mdgomareobasi agdebs, aranairad ar aris uketesi sabazro urtiertobebze. ideologizacias isev komercializacia sjobia, da yvelafers isev civilizebuli evropuli qveynebis magaliti mircevnia sadac kulturaze sakmao Tanxebi gamoiyofa, magram ara damseuli da gaubedurebuli mosaxleobis xarjze, aramed mas Semdeg, rac socialuri usafrtxoeba mosaxleobis umravlesobisatvis mirweulia. me, magalitad, bob dilani an jeri garsia sulac ar mimacnia xuta berulavaze, an Tamaz wivwivazeze nakleb xelovanebad. magram, am Cveni ordenosani inteligenciisagan gansxvavebit mat bevrad naklebi saxelmwifo dotaciebi aqvt arebuli arc paskvilebis da arc uniwo leqsebis sawerad. me ar minda konkretul pirovnebebze SevCerde, magram is, rom dres CvenTan zogierti Zveli Taobis nomenklaturis jibis inteligenciis jgufi Zalian msuye dotaciebs itxovs saxelmwifosagan, masin, rodesac ubralo adamianebi materialurad, sasinel dresi arian sulac ar mimacnia inteligentur saqcielad. matgan gansxvavebit, saqartvelos yoveltvis hyavda namdvili inteligentebi, romlebic arasdros itxovdnen did dotaciebs da sakutar Tavsac rarac gaurkvevel privilegirebul klasad ar miicnevdnen. es namdvili inteligentebi, mattvis rom gekitxa, imis kadnierebasac ar icendnen rom sakutari TavisaTvis inteligenti ewodebinat. swored es iyo mati inteligentobis mtavari maxasiatebeli. aseti namdvili inteligentebi dresac arseboben da rati amarlobeli CemTvis uewvelad ert-erti matgania, orond es inteligentebi klass ar ayalibeben da wynetsi agarakebs ar itxoven mas Semdeg, rac eduard SevardnaZes, an romelime sxva nomenklaturisa Tu neoburjuaziis gavlenian wevrs leqss an films miuzrvnian. rac Seexeba imas, rom xalxi vinc inteligencias lanzravs da mat adanasualebs, am xalxsic aris ganxvaveba. zogi matgani uewvelia, awarbebs da zedmetad ercis

125 sazogadoebis inteleqtualur nawils, zogsac albat aqvs sakmarisi mizezi, rom gaakritikos isini. namdvili inteligenti yoveltvis moxarulia, rodesac mas akritikeben, radganac es stimulia SemoqmedebiTi zrdisatvis. inteligenciis klasi ki swored iseti xalxis Camoyalibebulia, visac ar uyvars kritika. magalitebad SegviZlia moviyvanot lenini, stalini, mao Ze duni, pol poti da ase Semdeg. egretwodebuli kulturuli revoluciac swored aseti morcili inteligenciis Camoyalibebis mcdelobis ert-erti magaliti iyo. zogs ufro dascalda amis ganxorcieleba, zogsac naklebad. magram gasuli saukunis diqtatorul rejimebs yvelas axasiatebda inteligenciis gamoyeneba, rogorc sakutari ideologiuri iararisa. me ver SevuerTdebi im azrs, rom zviad gamsaxurdia imave kategoriis politikosi iyo. magram es ukve sxva Temaze gadasvlaa da ar minda ZiriTad sakitxs Camovcilde. jorj bernard Sou Tavis cnobil `pigmalionsi klasobriv SovinizmTan brzolis civilizebul da humanistur recepts izleva. elaiza dulitli aris mtkiceba imisa, rom biologiur Tu genetikur determinizms ara aqvs myari safuzveli. Tumca dasavletsive arsebobs xalxi vinc kategoriulad ar etanxmeba am mosazrebas da bernard Sous memarcxene xelovanad miicnevs. ilia WavWavaZis glaxis naambobi agretve kargi magalitia. ra Tqma unda, aset nawarmoebebs da am azris matareblebs SegviZlia liberalebi vuwodot. me, piradad, ar mrcxvenia liberalobis am SemTxvevaSi da bevrad ufro met pativs vcem ilia WavWavaZis anda bernard Sousnair inteligentebs, romlebic sakutar Tavs klass ar uwodeben da arc damseuli xalxis xarjze stxoven mtavrobas uzarmazar Tanxebs mxatvruli xotba didebis safasurad. me ki miyvars Cemi msvenieri ledi elaiza dulitli da mimacnia, rom rac meti henri higinsi gveyoleba, mit ufro inteligenturi sazogadoeba viqnebit. bluzi omis mere gio mgelaze xexilsi Cafluli orsartuliani saxli. Citebis JRurtulSi sabewdi manqanis xma sxvadasxva xangrzlivobis pauzebit xan iwreba, xan qreba. magidas marcelo misjdomia da sabewd manqanaze akakunebs. saxe karga xnis gauparsavi aqvs, Tvalebi darlili da CaSavebuli, magram antebuli, romelta gamometyveleba mati patronis ara xexilsi Cafluli verandis realobasi, aramed warmosaxvis realobasi arsebobaze ufro metyvelebs. vedrom ver daitia dawmuwnuli furclebi da axla isini mtels verandazea mimofantuli. saferfle namwvavebit aris savse, romelmac aseve ver gauzlo namatis siswrafis isteriulobas. marcelo bewdvas wyvets. sabewdi manqanidan furclebs irebs. magididan ramodenime gverds amatebs, dgeba. verandaze borgvas iwyebs, Tan Tavis namoqmedars mistvis damaxasiatebeli Jestikulaciuri, mimikuri bunebrivi artistulobit kitxulobs. kitxvas amtavrebs. fui afurtxebs piridan sigaretis filtrs. furclebs WmuWnis da verandis kutxesi agdebs. marcelo macivars arebs. macivari mtlianad gamocarielebulia. yavis yuts Tavsaxurs moxdis, romelic aseve carieli xvdeba. portsigaridan sigarets irebs da moukidebs.

126 ezosi xidan ramodenime vasls wyvets. gazquraze gzaabneuli tarakana darbis. vasls mokbecs da tarakanas daugdebs. tarakana wamit gacerdeba, mere vaslis nawris sawinaarmdego mimartulebit garbis. - nu xocav tarakanebs, deda. tarakana vaslis nawers aris mimjdari. marcelo ezos karebs miixuravs. xelsi CanTa uwiravs. gzas miuyveba. marcelo sasaflaos gzaze midis. gakvirvebuli atvalierebs jvrebisgan daclil saflavebs. Tvals mokravs, orni ert gadarcenil jvars xsnian. marcelo SeCerdeba da mat miasterdeba. EerT-erTi matgani SeniSnavs marcelos, meores anisnebs, samusaos wyveten. - ras gasterebulxar, gaiare, gaiare. marcelo ver xvdeba, ra xdeba. - e, ar gesmis Sen, gaiare, wadi aqedan. ert-erti Tofs airebs da marcelos miusvers. - droze! dauyvirebs. marceloe rogorrac xvdeba, rom es yvelaferi misi mimartulebit aris natqvami. uxmod trialdeba da gzas agrzelebs. ujvrod darcenili sasaflaos ert-erti saflavidan bolo jvars xsnian da gaaqvt. marcelo soflis centrsia. gakvirvebuli uyurebs mzime teqnikas da TofebiT SeiaraRebul xalxs. marcelo sadalaqostan Cerdeba. - juzepe, juzepe! sadalaqodan dalaqi gamodis. - vaa, marcelo! - ra xdeba juzepe? - ra xdeba? ra unda xdebodes? axali araferi. Sensken ra xdeba? sad daikarge? marcelo sadalaqos kibis safexurze Camojdeba. jibidan portsigars irebs, iqidan sigarets. - me saxlsi viyavi, vmusaobdi. eseni vin arian? marcelo SeiaraRebul xalxze anisnebs. - moica, Sen ra ori kviraa saxlidan ar gamosulxar? ar ici, aq ra xdeba? - ori kvira? albat, vin arian eseni?

127 dalaqi marcelos gverdit miujda. - momawevine erti sigareti. uwvdis. ukideben. - vin arian da leonardistebi, rafaelistebma magra Semouties, eseni ukan ixeven. ori kviris win Semovidnen. jerjerobit aq apireben gamagrebas. - ra, leonardoc aq aris? - ara, kaco, leonardo kacma ar icis, sad aris. - amati aqauri metauri ici vin aris? - ara, vin aris? - federiko taviani. gaxsovs egeti tipi. aq dabadebuli da gazrdili. - federiko taviani? - xo, federiko taviani, ra iyo xom ar icnob? - rogor ar vicnob, Cemi klaselia. - midi? - ra midi, martla Cemi klaselia. - ese igi Seni klaseli ganagebs axla aqaurobas. marcelo Cafiqrdeba. sadalaqostan ori SeiaraRebuli tipi mova. - parikmaxeri romelia? kitxulobs ert-erti. - me var, rit SemiZlia gemsaxurot. - rit unda gvemsaxuro, gagvkriwe da gagvparse. - mobrzandit, - pasuxobs juzepe da SeiaraRebul tipebs sadalaqosi SeuZRveba. ertxans marcelo ase Cafiqrebuli kibeze rceba, mere TiTqos rarac gadawyvetileba miiroo, wamodgeba, CanTebs sadalaqos karebtan miawyobs. - juzepe, CanTebs karebtan vtoveb. marcelo SeiaraRebuli xalxit da samxedro mzime teqnikit garsemortymul Senobas uaxlovdeba. - sait? - ekitxeba ert-erti samxedro. - gamarjobat.

128 - sait? - me federiko tavianis naxva minda. - vina xar da ra saqme gaqvs? - me var mwerali marcelo pirandelo, federiko tavianis bavsvobis megobari. - mere? - aucilebeli da gadaudebeli saqme maqvs. - sabutebi! marcelo jibeebs moicxreks. - icit, sabutebi Tan ara maqvs. Tqven utxarit federikos Cemi vinaoba da is aucileblad mimirebs. - kargi, aq damelodet. samxedro Senobisken midis. marcelo portsigars xsnis, sigarets irebs. mere portsigars iqve mdgom samxedros uwvdis. - xom ar mowev? - ratomac ara. sigarets ukideben. - tyveebi blomad gyavt? kitxulobs marcelo. - ise ra. xanmokle pauzis mere marcelo isev kitxvit mimartavs samxedros. - sikvdilmisjilebi gyavt? - ra vici, albat, Tu moitoves vinme. - marcelo pirandelo! marcelo Semotrialdeba. mis win federikostan wasuli samxedro dgas. - wamobrzandit, federiko gelodebat. samxedro da marcelo SenobaSi Sedian. derefans gaivlian. derefnidan ezosi gadian.

129 - aq damelodet. eubneba samxedro marcelos da ucinardeba. marcelo dgas da dabneuli ezos atvalierebs. ezosi or samxedros nacemi, xelebsekruli ociode wlis biwi gamoyavs. mat ukan kikiniani da blanjeiani kaci moyveba, romelic marcelos aatval-caatvalierebs. marcelo SeSindeba. tyves sardafsi Caiyvanen. marcelo sardafidan gamomaval sarkmeltan miva da dainaxavs, rogor aukraven tyves Tvalebs, daacoqeben, kikiniani pistolets ZaliT rogor CaTxris pirsi da gamohkravs. marcelo sarkmels saswrafod moscildeba. - sinior marcelo, gtxovt gamomyvet. - marcelo megzur samxedros mihyveba. kibeebze adian. meore derefnis bolos SeCerdebian. samxedro karze akakunebs. Semdeg SeaRebs. - sinior federiko, marcelo pirandelo. - diax. samxedro marcelos ubrundeba. - gtxovt. marcelo otaxsi Sedis, sadac federiko exveva. - marcelo! - federiko! - heh, dajeqi! _ magidas Semousxdebian. - ras Svrebi Zmao, marcelo, rogor cxovrob, rit cxovrob, sad cxovrob? - vcxovrob isev aq, isev vwer, isev marto var. Sen ras Svrebi, Tumca Sen... - mee?.. me vomob, rogorc xedav, rogorc yvela. Sen, Sen ar omob? - ara... me vwer. - oo, wer. eg xom mitxari. Zalian kargia, rom wer, magram Tan rom wero, Tan iomo?.. - ra vici, ar mifiqria. federiko sigarets ukidebs. - gexumrebi, kargia, kaco, viraca mainc nu iomebs da marto weros, raze wer, omze? - ara, omze ara, federiko. erti TxovniT movedi SenTan, Tu SeiZleba, damexmare.

130 - Txovnas gaacnia, Cemo Zmao, Tu SevZleb, razea laparaki! - didi xania erti romanis dawera minda, wlebis ganmavlobasi am romans vatareb CemSi, wlebis ganmavlobasi am romanit vcxovrob da ai, rogorc iqna, daviwye wera da TiTqmis bolomde Cavedi. witeli da TeTri, ase hqvia romans. marcelo sigarets ukidebs. - mere? - Cems gmirs sikvdilit sjian. is udanasaulo sikvdilmisjilia. federiko Caaxvelebs. - Cans es ar aris Cveulebrivi banaluri istoria udanasaulo sikvdilmisjilze. - es Zalian Taviseburi da saintereso romani iqneba, yovel SemTxvevaSi me ase mgonia. magram, Tu Sen SeZleb da damexmarebi. - ra iyo, Seni gmiristvis kasacias xom ar mtxov? - ara, ara, _ gaerimeba marcelos, _ saqme imasia, rom ukve ramodenime kviraa, rac is sikvdilmisjilia, magram araferi ar gamomdis. verafrit ver arvwere misi sulieri mdgomareoba... - ras awvaleb im ubedurs ori kvira, pirvelive dres dagexvrita, isic moisvenebda da Senc. marcelo kvlav nerviulad Caicinebs. - federiko, gyavt axla sikvdilmijili? federiko Cafiqrdeba, mcire pauzis Semdeg: - unda iyos erti, Tu ar daxvrites am dilas. ra iyo? - iqneb, Tu, ra Tqma unda, ukve daxvretili ar aris, momaxvedro mastan. erti dre- RamiT. vitom mec rogorc sikvdilmisjili. federiko ertxans gakvirvebuli uyurebs marcelos. ese igi sikvdil-misjilis gancdebis da qcevebis Seswavla ginda, ara? swored gavige? - ki. - vnaxot, vnaxot, Tu Seswavlis obieqti ukve ar datova misma Sesaswavlma sulma Tavisi gacdebit, ki batono... federiko sigarets ukidebs. wamodgeba da fanjarastan miva. mcire xans fanjridan uyurebs da Semdeg marcelos Semoutrialdeba: - orond erti pirobit.

131 - yvelaferze Tanaxma var. _ swrafad pasuxobs marcelo. - Cveni SeTanxmebis Sesaxeb mxolod Cven ors gvecodineba. sxvistvis yvelastvis, Cemi biwebisatvis Sen Cveulebrivi sikvdilmisjili iqnebi. - ki, batono, razea laparaki. - daniel, daniel. _ yviris federiko. otaxsi axalgazrda, samxedro formasi Cacmuli biwi Semodis. - daniel, is pidarastebi daixvrita ukve? - xul axlaxan, xorxze velodebit brzanebas. - mokled ese, daxvreta xval dilistvis gadaitanet, es nabiwvari CaaTrieT da imastan SeagdeT. xval orives ertad daxvritavt gasagebia?! - gasagebia. - gaatriet. _ zizrit izaxis federiko. - ade, wavedit! marcelo morcilad adgeba. madlobis mtqmel Tvalebs wamit federikos miapyrobs da danieltan ertad gadis. uavejo otaxi sarkmelidan Semosuli dilis mzis sxivebit, gisosebad aris daluquli. kutxesi iatakze, mxarbewiani, odnav Semelotebuli, wvermosvebuli, saxedalilavebuli, formasemoxeuli, daaxloebit ocdaati wlis kaci zis. karebi ireba da otaxsi saxedasisxlianebul marcelos Semoagdeben. marcelo iatakze ecema. maspinzeli maincdamainc gakvirvebuli ar Cans daupatijebeli stumris aseti formit mobrzanebis gamo. marcelo kvnesit wamobobrdeba da kedels mieyrdnoba, jibidan cxvirsaxocs irebs da saxidan sisxls iwmends. maspinzeli sigaretis namwvavs ukidebs da marcelos akvirdeba. marcelo nel-nela gons modis. cemisgan dakarguli maxsovroba ucbad ubrundeba. xvdeba sad aris da ra xdeba. - gamarjobat, _ esalmeba maspinzels. - gagimarjos. - mcire uxerxuli pauzis Semdeg marcelo saubris gagrzelebas ase cdilobs: - rogorc saxeze getyobat, Tqvenc ara naklebad gagimetes. - batono? _ maspinzeli ver xvdeba marcelos natqvamis Sinaarss. marcelo ki xvdeba mis mier wamorosili kretinobis xarisxs. - ara, araferi, ubralod imis Tqma mindoda, rogor gaimetes xalxa metqi, magram ara usavs, adamianis gammetebels RmerTi gaimetebs. otaxis maspinzeli gakvirvebuli Sescqeris marcelos.

132 - me... marcelo pirandelo var. - Zaan sasiamovnoa... sinior marcelo pirandelo, Tqvenc CemTan ertad unda dagxvriton, Tu Tqven aq SemTveviT moxvdit? - ara, ara, TqvenTan ertad, xval dilit. - - xval dilas? - - diax, xval dilas... me mgoni xval dilas, Tu, ra Tqma unda, ar vcdebi. maspinzeli, TiTqos marcelom daainteresao, fexebs irtxams da kitxvistvis emzadeba. - sinior, marcelo pirandelo, rodidan da sad ibrzvi? - ara, me meomari ara var, me mwerali var, me kalmit vibrzvi. - da ras ebrzvi kalmit? - ras da, ra Tqma unda, usamartlobas... e.i. amat. - rarac ar maxsovs, marcelo pirandelo, amattan kalmit meomari. - ara, saidan gexsomebat, me ar gamovqveynebulvar. - ar gamoqveynebulxar da ise ebrzvi amat? masin dasaxvreti ki ara, kalmis wveri gqonia mosatexi. maspinzels marcelosadmi interesi gauqra da otaxis kutxesi, misadmi zurgmoqcevit miwva. otaxsi sarkmelidan Semosuli fanris Suqi ipareba. marcelo otaxis marcxena kutxesi miyujula da misken zurgseqcvit mwoliare sikvdilmisjils Sescqeris, romelic ramdenime saatis ganmavlobasi arc ki ganzreula. otaxis karebi ireba. samxedro salafavit savse or jams, or nawer purs da or kovzs iatakze debs, karebs ixuravs da garedan razavs. ramodenime dris damseuli marcelo jams muxlebze idgams da Tavisi wili salafavis Wamas isteriuli tempit udgeba. maspinzeli sikvdilmisjili, romelsac aranairi reaqcia ar hqonia karebis garebasa da daxurvaze, marcelos Tqvlefis xmaze misken gadmotrialdeba da mzeras miapyrobs. marcelo xvdeba, rom misi saqcieli ar Seefereba sikvdilmisjilisas. - nerviuli Wama amivarda. _ Tavs imartlebs marcelo. - Tqvlefa, _ usworebs maspinzeli, _ nerviuli Tqvlefa, _ kuwi mainc Tavisas moitxovs, izaxis _ sikvdilsac gamzrari unda Sexvde. marcelo jams uxerxulad iqve dgams. - me xorxe mqvia.

133 - marcelo pirandelo. - marcelo pirandelo, garda imisa, rom gamouqveyneblad amat ebrzodi, kidev Tu werdi rames. marcelos saxeze siwitlis gadarbenastan ertad nerviulobisagan oflic daasxams. - ki, ra Tqma unda. - mainc raze werdi? -... sicocxleze da sikvdilze... ZiriTadad... me mgonia, sikvdildis SiSi da mastan Sexvedra es ertaderti problema aqvs adamians gadasawreli. danarceni sxva TiTidan gamowovilia am problemis winase... da Tu sikvdils xvdebi, ara rogorc sikvdils, aramed rogorc cxovrebas, rogorc erti realobidan sxva realobasi gadasvlas, Tu Seni sulieri da xorcieli arsebobit emzadebodi imistvis, rom es gadasvla tkivilis minimaluri gancdit momxdariyo da, Tu amisatvis mzad xar, Sen kacobriobis es ertaderti problema gadawrili gaqvs, moxsnili, e. i. Sen midiodi gantavisuflebisaken da aqauri cxovrebis bolos xar Tavisufali. rogorc vtqvi, am realobidan im realobasi Seni gadasvla iqneba msubuqi... mapatiet, Cemi suleluri filosofiuri bodva. yvelaferi Cveni weltarricxvis dasawyissi itqva. mis Semdeg, religiur Tu filosofiur mozrvrebebsi, literaturasi xsiri iyo im ertxel Tqmulis mravalnairi interpretacia, umets SemTxvevaSi uniwo, milion SemTxvevaSi ertxel niwieri, magram ertxel TqmulTan SedarebiT arafris mtqmeli. mec Cems Tavs mwerlad vtvli da miveci Tavs ufleba vwero am ertadert problemaze... marcelo mixvda rom Zalian gaugrzelda Tavisi msoflmxedvelobrivi kredos axsna sicocxlisa da sikvdilis Sesaxeb namdvil sikvdilmisjiltan da bodisis moxdis miznit wailurlura: - mapatiet, isev nervebi. xorxem yuradrebit moismina marcelos damokidebuleba adamianis ertaderti problemis mimart da wamomjdarma hkitxa: - rogor ggonia, marcelo pirandelo, mzad xar xval dilas miiro sikvdili ise rogorc cxovreba? kitxvit datrgunulma marcelom mcire pauzis Semdeg upasuxa: - ar vici. - me kide vici, sikvdili sikvdilia, xval dilas morceba yvelaferi da isic vici, rom arc erti wami ar mesinia sikvdilis. xorxem es iseti TavdajerebulobiT Tqva, rom marcelos mis magivrad SeeSinda xvalindeli dilis... xorxe Cveul pozasi, e. i. saxit kedlisken da zurgit marcelosken iwva. marcelo kitxesi mokuntuli, xelebsi saxecarguli ijda. karsiqidan xmaurma SemoaRwia,

134 romelic nel-nela gazlierda. viraceebis yvirili gaurkvevel bgerebad arwevda sikvdilmisjilta otaxsi. mere sxva sityvebtan ertad ori sityvac gamoikveta: mokles... federiko... marcelo jer SekrTa, yurtasmena dazaba, mtlianad daizaba. xorxec gadmotrialda, wamojda da Seecada karsiqidan Semosuli sityvebis garkvevas. - rao?- marcelo wamoxta, _ rao, federiko taviani mokleso? _ hkitxa xorxes. - me mgoni, moica erti wami... - ra xdeba, ra ambavia?! ismis karsiqit mbrzanebluri tonis mqone xma. yayani wydeba. - federiko mokles!@_ ismis pasuxi. - federiko mokles?! _ izaxis sasowrkvetilebamde misuli marcelo. _ federiko mokles?! ara! es SeuZlebelia. _ marcelo mteli ZaliT iwyebs karebze mustebis bragabrugs, Tan Rrialebs: - gaaret karebi. karebi gaaret, droze! karebs salafavis momtani arebs. - ra ambavia? rasia saqme?! - federiko taviani mokles? - Seni ra saqmea? - ara, ubralod, yuri movkari, garet izaxdnen mokleso. - SenTvis ra mnisvneloba aqvs, mokles Tu ara, aaa? Zaan gindat, rom moklan. ar gamogivat. _ samxedro gasvlas apirebs. - aba, es laparaki garedan rom ismoda? - me ar vici, Sen ra xmebi gesmis! _ pasuxobs samxedro, karebs miixuravs da garedan razavs. - e. i. ar mouklavt? _ yviris marcelo. - mokles, mokles. _ karsiqidan pasuxobs samxedro. xoxrxe am yvelafers sakmaod gakvirvebuli uyurebs. - mokles? _ Rrialebs marcelo - nu gesinia, Tqvenc igive gelit dilit. _ pasuxobs samxedro.

135 - momisminet, gaaret karebi! gaaret karebi! me federikos klaseli var! Cven ert merxze visxedit! gaaret karebi, dauzaxet. _ marcelo Rrialsa da bragabrugs wyvets da TavisTvis izaxis : _ Cven SeTanxmeba gvqonda. Cemi gmiristvis sikvdilmisjilis gancda mindoda. otaxsi dilis mzis pirveli sxivia Semoparuli. marcelo xorxesken zurgit da kedlisken saxit wevs. xorxe wamomjdara, sadrac naxsiri upovnia da kedelze xatavs qalaqis saxuravebs. ese igi witeli da TeTri ara? Seni gmirivit Senc udanasaulo sikvdilmisjili xar. ese igi msxverpli, romelic uzneobis gamosyidvas ewireba... bednieri kaci gamodixar, Seni gmirivit. me kidev witeli, Tavidan fexebamde sisxlsi gatxvrili Seni witeli gmirivit, ara? axia Senze, marcelo pirandelo. sizmarivit agixda sakutari romani. _ xorxe saxuravebis xatvas morca da axla ori adamianis figuras xatavs, romlebsac sahaero bustebi casi miaaqroleben. - sikvdilis ar mesinia metqi, rom gitxari, martla arar mesinia, ici ratom, ise mesinoda, yvelas da yvelafers, rac odnav Seirxeoda, vesrodi, iqidan rom ar daewro srola. bolos da bolos ise SemeSinda, SiSis grznoba davkarge. es cxoveluri usisroebaa. visac martla ar esinoda da Tan SiSis grznoba ar dakarga, isini pirvelebi daixocnen. karebs iqidan nabijebis xma karebs uaxlovdeba. xorxe sityvas wyvets. marcelo ar inzreva. karebi ireba. - mrvdeli xom ar gindat? _ kitxulobs samxedro. - me, me minda. _ wamoilurlura marcelom da wamojda iatakze. samxedro gadis. karebi ireba, Semodis abati, romelic sikvdilmisjilebs pirjvars gadawers da samxedros mier Semotanil skamze jdeba. - mamao, arsareba minda gitxra, _ eubneba marcelo mamaos, romelsac saxes kapiusoni ufaravs. - Tqvi, Svilo, yvelaferi Tqvi, araferi damalo, AaRsarebis Tqmisas damaluli codva ufro mzimdeba. arsarebuli ki mcatdeba, an migeteveba. marcelo Zalebs ikrebs. - codvili var, mamao. ati mcnebidan ara kac kvlas garda, yvela damirrvevia. magram exla sikvdilmisjils davcine. davcine ise, rom TviTon gavxda misi sikvdilit dasjis Tanamonawile. marcelo Cerdeba. - ufro gasagebat mitxari, Svilo Cemo, Torem... marcelom TiTqos energiis mozrvaveba igrzno. wamodga da mamaos win daicoqa.

136 - ufro gasagebad? _ da marcelom mamaos TvalebSi Sexeda. mis win kikiniani da blanjeiani jalati ijda. - Sen, Sen vina xar? - rogor Tu vina var? _ mamaom gakvirvebulma Sexeda. - Sen jalati xar! gusin sardafsi... _ da marcelo mamao jalats yelsi wvda. - jalati! _ Rrialebda marcelo. - misvelet! _ xrialebda jalati. xorxe wamoxta da marcelos miesvela. otaxsi Semocvenili jariskacebi Tofebis tarebit sikvdilmisjilebs sastikad gaumaspinzldnen. jalati gaiyvanes. marcelom misi yuris bibilo gadmoafurtxa piridan. dasisxlianebuli sikvdilmisjilebi xorxes mier kedelze naxsirit daxatuli qalaqis saxuravebis qves ertmanets gverdit sxedan da sveli nawrit naiarevebs iwmindaven. xorxe warbidan wamosuli sisxlit cera TiTs isvelebs da casi afrenili ori figuris ert ert busts witlad Rebavs. otaxi dilis mzit SuqiT gisosebad aris dalaquli. garedan nabijebis xma axlovdeba. urdulis axsnis xmaurs klitesi gadtrialebuli gasarebis xma mohyveba. otaxsi xutni Semodian. ori marcelos daadgeba Tavze, oric xorxes. - xeli ar maxlot, me TviTon wamoval _ ambobs da mzimed dgeba. marceloc igives imeorebs, Tan saocrad acqarebuli sisxlis mimoqcevis da guliscemis garda araferi esmis. grzel derefans bolo ar ucans. win ori samxedro, gverdit xorxe, ukanac samni, guliscema da sisxlis mimoqceva. marcelo mxarze xelis dadebas grznobs. Cerdeba, miixedavs, mis ukan federiko taviani dgas. marcelo misken Semotrialdeba. federikos win ert dresi daberebuli klaseli dgas. marcelo gayinuli TvalebiT misterebia mas. - xelovneba msxverpls moitxovs, marcelo! sikvdilmisjilis grznobebi Sens gmirs, Cemgan sacuqrad. _ eubneba federiko da xorxes mimartulebit midis. marcelos ori samxedro xelebs uyris da sapirispiro mimartulebit mihyavt. gzad yursexveuli jalati SeeCexeba, romelic SeaCerebs da etyvis: - roca jalats Seexebi, Seecade atqmevino, Tu ristvis ibarebda is yoveli sikvdilmisjilisagan jer arsarebas, mere ki xvretda. pirveli, arsarebit TiTqmis atavisuflebda mat Cadenil codvatagan, mere ki Tavisi xelit klavda. sxvisi xelit mokluli ki aseve Tavisufldeba codvebisgan, e. i. jalatis mier yvela daxvretilis codvebs jalati irebs Tavis Tavze da misi xelidan wasulebs Tavisufals istumrebs saiqios. ase, rom dafiqrdi, mweralo, iqneb me RvTis misiasac ki vasruleb.

137 sadalaqos kibeebze juzepe zis, vasls Wams da akvirdeba aforiaqebul samxedroebs, romlebic rafaelistebis Setevis SiSiT sofels toveben da panikasi Cqaroben, radgan amboben, rom ramdenime saatsi mati mtrebi daikaveben sofels. leonardistebi gadian, rafaelistebi Semodian. sadalaqos marcelo gauswordeba. - hei, marcelo. marcelo juzepes gamoxedavs. - marcelo, ra mogivida? _ ekitxeba gaognebuli juzepe. marcelo xelit anisnebs araferio da sadalaqos gascdeba. - marcelo, Seni CanTebi. marcelo xels Caiqnevs. ujvaro sasaflaoze marcelo gaivlis. marcelo Tavisi saxlis karebs arebs. kibeebit verandaze adis, SalebSi exveva da savarzelsi jdeba, portsigaridan sigarets irebs da ukidebs. xorxes kedeltan ayeneben. marcelo nafazs artyams. xorxes Tvalebs ukraven. marcelo nafazs artyams. xorxes akruli Tvalebidan cremlebi mosdis. marcelo nafazs artyams. jalati xorxes pistoletis lulas pirsi CaTxris da gamokravs. xorxe usulod ecema. xexilsi Cafluli orsartuliani saxli. Citebis JRurtulSi sabewdi manqanis xma sxvadasxva xangrzlivobit, xan iwreba, xan qreba. catambjenze uzarmazari otaxi. magidas AaqeT-iqidan rejisori da produseri usxedan. rejisori scenaris moyolas amtavrebs. prodiuseri sigarets ukidebs, dgeba, fanjarastan midis da garet iyureba. fanjridan mteli qalaqi xelisgulivit mocans. - Zalian kargia, seriozulad gimusavia, magram sikvdilmisjilis gancdebi, mainc, cota ar iyos, ar aris damajerebeli. rogorc Cans, martla unda mogisajon sikvdili da daxvretis win Segiwyalon, Tu ginda... _ prodiuseri ver aswrebs sityvis damtavrebas, fanjris mirma xedavs usvelebeli witeli kvamlis nakads, romelic cisken miemarteba da romelsac usvelebeli TeTri nakadi mihyveba odnav CamorCeniT. prodiuseri fanjrebs arebs da ukve rejisortan ertad uyurebs witeli da TeTri kvamlis nakadebs, romlebic TiTqos gaswrobanas TamaSoben, ise mihqrian casi. mere ertmanetsi irevian, ifantebian da rceba RrublebiT dafotlili ca.

138 warwera kedelze magda CinijiSvili sawolma gamcnobis roli itamasa. sawolamde qali ar icnobda kacs da kaci ar icnobda qals. orives erti otaxi ewirat, erti WurWliT sargeblobdnen. erti savarcxlit ivarcxnidnen Tmas, erti pirsabanidan ibandnen da ert sawolsi iwvnen, ertmanets ki ar icnobdnen... qalma ar icoda, Tu RamiT im loginsi wveboda, sadac drisit mamkacs ezina. qali mteli dre musaobda. Sebindebisas Sin dabrunebuli cotas waixemsebda da Zilad miegdeboda. dilit, adrianad garboda samsaxursi. mamakacze arasodes ufiqria. fiqris arc Tavi hqonda, arc dro......da dilit, roca qali samsaxursi garboda, naxevar saatsi mamakaci gaarebda otaxis karebs. mamakacs ar szagda qalebi, Tumca arc mas ufiqria odesme, irgvliv mdgomi ucnauri suni qalisa Tu iyo... movidoda kaci da masac dabindebamde ezina, saramos ki kvlav Zvel gzas misdevda. qali dilis cvlasi musaobda, kaci-ramisasi. isini yvelas col-qmari egona da mat beds Senatrodnen. yovlismcodne mezoblebs, arc moazrebiat, mati ucnoboba. kviras, roca seirnobdnen, isinic mihyvebodnen xalxis talras. qucasi xvdebodnen, magram orive Tavis gatkepnil biliks miuyveboda, ertmanets verc amcnevdnen, ert sawolsi ki iwvnen. kviras kaci ar brundeboda Sin, rogorc martoxela kacebs scveviat da ratomrac qalic mtel Rames TeTrad atarebda. ar oxravda, mxolod sawoli irweoda nela, sul nela... qali moeloda raracas, kacic moeloda da dumda... arcerts ar gascenia survili enaxat: qals? _ rogori dre icoda, kacs? _ rogori Rame. mat ert mxareze uyvardat Zili, erti sarkmeli moswondat, ert sakidels xmarobdnen tansacmlistvis, Wiqis erti kutxidan svamdenen wyals da ertnair, TiTqmis ertnair sizmrebs xedavdnen, orond kaci dre, qali _ Rame. ertxel, samsaxuridan dabrunebulma qalma kedelze dawera: me varsebob. arada, orive ert sawolsi iwvnen... isini dresac ar icnoben ertmanets. warwera kedelze ki upasuxo rceba... daulagebeli ambavi Sen gqvia kaci, Tumca kacad ar dabadebulxar. minda gitxra, isviatad vxumrob, magram

139 xsirad vicini. axlac mecineba! aba, ratom gecveneba mze ase didi, Sexede, xelis gulze daeteva adamians. Tumca, Sen xom kacad ar dabadebulxar! roca am miwis gadareril mkerdze dadixar. vnebit, TvalTmaqcobiT eferebi mis TeTr ZuZuebs. Senia es sxeuli _ Cagesmis xma da ikrav gulsi, gadametebuli siyvarulit ki ara, avxorcobit, ufro meti siame rom gamoswovo... RmerTo, ra lamazia! nu icqirebi fardebis Crdilebs Sua. amayad modi. mecineba, vidre Sors ideqi, marjvena xelis ori TiTiT gewira rezinis zonarze gamobmuli samyaro. atamasebdi im satamasosavit, bosa qalebi, rom yiddnen dresaswaulebze: Wrelebs, daxazulebs... (ra Savebi iyvnen masindeli bosa qalebi. hqondat Savi kani da sevdiani yviteli Tvalebi... da Seicvales mas Semdeg feri bosa qalebma)... vidre Sors ideqi gekrzalebodi, axlos moxvedi da Sengan erti sityva SiSi darca... mere Sen, Cems TvalSi dapataravdi, rezinis zonarze dakidebuli samyaro ki dapataravda... gsiamovnebs, roca dedamiwastan mrusob? am dros Rrublebi esvebian cidan qvevit... iwmindeba ca ise, rom cisferic araraa. gaviwydeba raa cisferi da cis adgilas Cndeba warwera: Sen kacad ar dabadebulxar... esec nugesia CemTvis! ra sabralo xar adam! ra susti xar! fu, ra WuWyis suni agdis sxeulze. miwa, balaxi, witeli Wiayela... cal-calke yvela surnelovania. Sen ratom agdis WuWyis suni adam? vin ifiqrebda raimes Seqmna Tu SegeZlo. me Seni ki ara martoobis nayofi var, martooba ki Sen Seqmeni... ra sabralo xar! ggonia RmerTs atareb Seni sxeulit? mismine: safrtxobela uzarmazari iyo. igi gascqeroda otxive mxares da xedavda dedamiwis guls. marad uzravad idga, misi tani SiSs badebda, Tavi ki Rrublebs daefarat... magram safrtxobela Tavidan sulac ar yofila xis ocokoci, iseve, rogorc Sen ar yofilxar kaci. igi dedamiwis uzenaisi Zala iyo. Seqmna samyaro, mere moswyinda da yvelaze sacodav arsebad iqca. dedamiwis SuagulSi arimarta, rogorc yvelaze sasineli simaxinje. azrad aravis mosdioda, irgvliv moxetiale simaxinje misi nayofi Tu iyo. jer ebralebodat, mere SezizRdaT. mixvda safrtxobela, rom masac swirdeboda Secodeba da Tavad Seicoda sakutari Tavi. daiwyo dasla. Rrublebidan qvevit Camoiwia, bolos dairrva. xalxma gaitaca nawilebi: zogma is nawili wairo, romelmac angelosi Seqmna, zogma is, romelmac gveli... gadanawilda safrtxobela atasebs Soris da dedamiwam miiro safrtxobelas saxe... mas Semdeg hgoniat adamianebs, RmerTs atareben sakutari sxeulit, SensaviT hgoniat, adam! zrapars mravalsityvaoba uyvars, namdvili ambavi ori sityvit itqmis.

140 Sen gqvia kaci, Tumca kacad ar dabadebulxar. gsiamovnebs, roca mrusob da gaviwydeba, miwidan rom xar Seqmnili. minda gitxra, isviatad vxumrob, magram xsirad vicini... axlac, es mze, ase didi da brwyinvale rom gegona, ukve Cavida... Sens WuWyis sunsi ki, sabednierod, isev urevia RmerTis sulebis suni... me es SemiZlia vigrzno... esec Cveni daulagebeli ambavi... seti sulebis okeane didia da mrelvare, sulta dineba Cqari da SeumCnevi. uamravi patara mdinare uertdeba mas. yvela Senakadi gansxvavebulia, magram aris arxebi, Tavs rom uyris yvela gansxvavebas. es setia, okeanisken rom mihyavs sulebi. misi ratomrac unda esinodet. es aris setis yvelaze didi sasjeli. *** mamacems ar uyvars ZaRlebi, gansakutrebit amzunebul Zuknebs ver itans. me varmerteb mamas, magram es ZaRlebi ver damatmobines. ertxel upatrono, lekvebiani qofaki moviyvane saxlsi. igi arc didi iyo, arc patara, Sav-yavisferi bewvi da Zalian Wkviani Tvalebi hqonda... ojaxs rom ZaRli Seekedleba, kargiao - Tqves mezoblebma da axali binadris jiss dauwyes dadgena. Cemi megobari ki askarad ujiso iyo, xma zarivit mweqare, odnav ymuilnarevi da ficxi hqonda. Tvalebi ki Tbili, Tbili, sevdiani da Wkviani... saocari iyo erti, Zalian Seuyvarda mamacemi, kaci, romelic ZaRlebs ver itanda, gansakutrebit ki Zuknebs. *** sets muceli ezra. Savi ZuZuebi daebera da rzit aevso, mzimed siaruli daiwyo. ver iyo iseti swrafi, rogorc winat. sulebis okeane ki stumrebs eloda da boboqrobda. Zlivs dazunzulebda muceldasvebuli Savi ZaRli. masze brazobda mrisxane sikvdilis RmerTi da ufro did sasjels amzadebda, vidre SiSia... ertxel im napirze, sadac sulebi jer kidev adamianebi arian, setam sasineli tkivili igrzno, magram es tkivili gacilebit tkbili iyo, vidre sulta gadayvanisagan darlili, nagvemi sxeulis mtvreva. am tkivils iqit ibadeboda cocxali arseba, romelic ar enaxa aqamde setis, da, romlitac Seicno sicocxle da siyvaruli. *** Cems ZaRls arasodes yolia Wreli lekvi, yoveltvis Savi an ruxi Fferis lekvebi ucndeboda. mamacems guli ukvdeboda mati gazizavebisagan. yoveltvis mtxovnelta rigi idga WiSkarTan. mamacemi arigebda da arigebda lekvebs, magram ZaRls igi mainc uyvarda. ertxel mamam ZaRli saxlidan waiyvana. roca ucnobi qucebi gamocndnen, cxoveli mzrolis sazurges gadaevlo da gaiqca. saramos Sin dabrunda da mamis fexebtan dawva. sevdiani TvalebiT axeda, masin mamam pirvelad gaurima mas.

141 *** sikvdilis RmerTma dasaja seti. ert saramos, roca mze Caesvena, setim sicocxlis sanapirodan, sulebis okeanisken Tavad waiyvana Tavisi pawawina lekvebi. tkivilisagan daiymuvla. pirvelad dainaxa sikvdili da mixvda, ratom esinoda misi. *** guladi iyo Cemi ZaRli, magram ertxel, roca mkvdari lekvi gaucnda, davinaxe, rogor gaurbina cecxlma TvalebSi, kbilebit frtxilad airo pawawa, dakruncxuli arseba da bunagidan gaitana. TxilebTan Tavad amotxara TaTebiT ormo, Sig Caagdo lekvi. miwis miyramde ki Tavi moawama pataras. verar veferebodi ZaRls. erts ki mivxvdi: guladi iyo Cemi ZaRli, magram sikvdilis Zalian, Zalian esinoda Tu szulda... mas Semdeg setma mravali sxvisi Svili gadaiyvana sulta sauflosi, mravali msobelic. sets ukve sevdiani Tvalebi hqonda da ymuili uyvarda. ymuoda yvela sulis gamocenisas da swyinda, maradiuli sicocxle rom hqonda misjili... *** im Rames sets erti kacis suli unda gadaeyvana okeanesi. kacisa, romelic ZaRlebs ver itanda, gansakutrebit ki Zuknebs. setma dainaxa igi da ar dauymuila. mxolod Sexada da carieli gabrunda ukan, momaval suls rom dalodeboda. amboben, ZaRlebi micvalebulebs grznoben da ymuiano. albat imitom, rom yvela ZaRlSi seti binadrobs. mati umzimesi sasjeli ymuilisadmi adamianebis SiSia... dedis Rimiliani surati dilit mamcemma miwisferi miiro. gusin jer kidev cocxali iyo, wvalobda. bevri araferi dautovebia: erti ZvelisZveli saxli - saidumloti moculi, dedis Rimiliani surati da bevrze bevri miwa... miwa... miwa... miwa... *** *** miwa arasodes gauyidia, arc ToxisTvis uxlia arasodes xeli. axla sasaxlesia da miwisferi adevs. kubos irgvliv darbian Cemi Svilebi, dawerobanas TamaSoben. mixaria, rom ar emaxsovrebat babua... sasaxlesi gansakutrebul jiss szinavs. xval, iqneb zeg, Cemi Zma Camova da Savi diplomatit Camoitans mamis gasvenebas.

142 acremldeba. saramos damasacuqrebs. momakvdavs ase kargad vuvlidi da izulebuli iqneba bolo wutamde darces: xalxisgan miiros samzimari. manamde maambobinebs _ rogori iyo mamacveni, vidre miwisfers miirebda da mec daviwyeb: gusin, jer kidev cocxali iyo, wvalobda... bevri araferi dautovebia _ ganagrzobs is _ Zveli saxli da bevri miwa. CamonaTvalSi gamomrceba dedis Rimiliani surati. radgan jer Cemi Zma ar Camosula, mec marto vdgavar mamis cxedartan. xutsabats waireben, xutsabatamde xuti drea. movitmen. bavsvobidan vitmendi... miwa... miwa... miwa dagvitova. rac ar giyvars, verasodes moixmar. TvoTonac ar uyvarda. an uyvarda, avadmyofurad: dadioda tyesi joxit, bewebsi moxrili, amowmebda sazrvrebs, ecveneboda najaxis xma da ezaxoda da ucxo berurasac ki... sabralo ele dairala erti saramos samzimrit. panasvidze Sevxede da gavsri: aseti qali SavebSi da mkerddaxuruli... miwa akitxavs memiweebs... gasvenebis Semdeg sastumro otaxsi mivujdebi mrgval magidas, davlev Cais im vercxlis WurWliT, arasodes rom ar mweria xelsi. muxlze davisvav eles da ratomrac bednieri saxit gamovucxadeb Cems suftad pirgaparsul Zmas: kidev kargi mokvda. bevri araferi dautovebia: dedacemis Rimiliani surati... mas gaukvirdeba: ki magram saxli da miwebi?.. serafita yvelaferi, rac Cemamde iyo, iyo didi xnis winat. xolo is, rac didi xania arar aris, adamianis gonebasic TandaTan qreba. mxolod uzvelesi xelnawrebi, romlebsac TavianTi arsebobac arar axsovt mogvitxroben matze da isev Cndeba axali kitxva: yvelaferi, rac Cemamde iyo, is, rac iyo didi xnis winat, rogor iyo?.. da sadrac qvevit, mkerdtan axlos mesmis yru kvnesa: me var is, vinc Sen iyavi. vinc iyavi didi xnis winat... me var serafita... me var serafita... gamaxsenda gamwvirvale, mkvnesare Rame. Rame, romelic msobiarobda. msobiares yovel amosuntqvaze, axali varskvlavi Cndeboda caze. dedamiwa irwyveboda Savi cremlebit. dedamiwa Ramis da mtvaris bavsvs eloda. dedamiwa iqneboda misi gamzrdeli. msobiarobda Savi Rame. ibadeboda serafita: Tavad tanjva, Tavad tkivili... Cven vibadebit... ***

143 Cven vibadebit... Cven vibadebit... Cven vibadebit da vkvdebit dabadebistanave, xolo roca vkvdebit, vibadebit kidec. dabadebidan sikvdilamde davcinit imas, rac iyo an rac mogvelis. Tqven gjerat bedisweris? _ mec. bediswera ar aris sityva, arc sizmari. igi cxovrobs siketesa da borotebas Sua... bediswera Sualedia. bediswera Sualedia da CvenTan ertad ibadeba.... da ert sxeulsi vzivart orni: me da bediwera. *** me var serafita, ganmartovebit motirali sasaxlis uzarmazar darbazebsi... me var serafita, asuli Ramis da mtvaris. RamesaviT bnelit moculi, mtvaresavit nateli da axlobeli. me var serafita, dedamiwaze gadmosuli sitbo da alersi, vneba da satnoeba, cremli da Rimili. me var serafita, zecisa da miwis nazavi da zavi miwasa da zecas Soris. magram arc erti zavi xom ar aris maradiuli, arc erti kerpi Seumusravi. me var serafita: tkivili da cremli da Tavad sikvdilia Cemi bediswera. amitomac, vtiri ganmartoebit sasaxlis uzarmazar darbazebsi. davtiri im wuts, me rom davibade. davtiri mamas Cemsas - mtvares da dedas - Rames. davtiri Cems dedobils - deda dedamiwas. davtiri Cems gamzrdels - zevaxs. davtiri saqmros - iodmangans. davtiri Cems sikvdils - bedisweras CemTan ertad rom daibada. *** sxeulsi vzivart orni: me da bediswera. me vadgen Cemi sicocxlis sazrvrebs da vaferadeb cxovrebas atasi lamazi ferit. am dros, bediswera mxolod icinis. me ganvagrzob: CemiT iwyeba yvelaferi dedamiwaze. me var pirvewyaro siyvarulis, ertgulebis, siketis... mere Svilebi... axla isini arian pirvelwyaroni ertgulebis, siyvarulis, siketis... bediswera isev icinis. bediswera Sualedia, me ki adamiani. me adamians, ar msurs viyo SualedSi da sadrac vxvdebi, rom ert sxeulsi orni ver viqnebit: an me, an bediswera... viwyebt brzolas da gvaviwydeba, rom is, visac vebrzvit CvenTan ertad daibada da CvenTan ertadve mokvdeba. ***

144 me var serafita. Cemi sxeuli mocimcime cecxlis alia, Cemi suli gamwvirvale haeri, xolo is, rac suli da sxeulia mtlianobasi, miwas ekutvnis. me var serafita da dres qorwilia Cemi. iodmangani maralia, rogorc ganmartoebit mdgari alva, misi Tvalebi Savia, rogorc dedacemis umtvarod yofna. misi xelebi, magaria, rogorc foladis satevrebi. magram iodmangane SenSi ar aris cecxli, arc haeria... iodmangani mxolod miwaa. me ki miyvars iodmangani da bediswera vici damsjis, damsjis miwa rom Seviyvare... *** da xmam, romelmac kvnesit mitxra: me var is, vinc Sen iyavi. gamando erti saidumlo, Tu gamaxsenda: serafita iyo Turme qorwilis dres ulamazesi da rodesac saqorwilo sarecelze iodmanganis cxeli suntqva axlos moesma, iqve gadna da oqros taxtze, momakvdavma waicurcula: me var bediswera... oqros kuboti daasaflaves armazis xevsi da mgloviare iodmanganma ar icoda, rom bedisweras daudga bilingva: me var serafita... is, vinc iyo imdenad msvenieri da kargi, aravin iyo msgavsi misi silamazisa. gardaicvala ocdaerti wlisa... yvelaferi, rac Cemamde iyo, albat, iyo didi xnis winat. bilingvebi dresac idgmeba, bediswera ki yoveltvis SualedSi rceba. fotosedevri - ratom mivdivart fotograftan batono Cemo? - imitom rom, Cveni wamieri cxovreba davafiqsirot. - davafiqsirot? ara, imitom, ufro adre rom davberdet da xsirad vigrznot Cveni ubedureba. *** es qali, suratidan rom icqireba, sicocxlis dasasrulamde ucnauri iyo. yvela ambobda, lamaziao. aq ki... aba, lamazia es qali? Savi Tma, wvrili warbebi, Savi Tvalebi, Txeli tucebi da uzarmazari naowi TeTr, lamaz Sublze. aseti qali uyvarda bevrs, is ki yvelaze urirst ircevda. qals bavsvi uwiravs xelsi. gawewili, butxuza, loyaze sauzmis kvalit. pataras dedisatvis Caukidia xeli sayelosi. dedis Tvalebi icqireba sadrac, Svilisa _ sadrac... ubeduri fotografi, mas arvin uyurebs... es pozaa suratisatvis? es cxovrebaa. tragikulad bednieri qali. rom hkitxot ubedureba raa arc icis. Tavis cxovrebaze arafers ambobs, arada mis warsuls, awmyosac da momavalsac ubedureba hqvia. Taviseburi qali, romelmac didxans ver igua nisnobis bewedi. moixsna Tu ara, gayida da darca ertaderti samkaulis garese. misi cxovrebis mirma ori mamakaci idga. erti sasualo, qera, cisfertvaleba. slavuri garegnobis, meojaxed dabadebuli, magram susti... meore marali Savgvremani, rusetis tramalebze Seyvarebuli. kaci, romelic acenda da tovebda Svilebs. orives qmari erqva. bedma qals xeli SeaSvela da ortave

145 maxsovrobis mirma armocnda. qalma daxuwa Tvalebi da roca gaaxila, ar axsovda arc qera-cisfertvaleba, arc marali Savgvremani. mis cxovrebasi ori mamakaci ki ar iyo, ara iyo ra... colobanas TamaSis damtavrebis Semdeg, arc erti kacis cxel gamoxedvas ar upasuxa. qucasi dadioda amayad, zed ar uyurebda ufro lamazebs da marlebs. Savi patara bereti, bewviani labada. Tavi mohqonda kriala saxis kanit da ikvexnida, rom arasodes araferi gamouyenebia. gza iyo misi. misgan iwyeboda yvelaferi: ca, miwa, omi, Rimili da misi Svilebic... zogi qera-cisfertvaleba, zogi marali Savgvremani. arc erti ar hgavda dedas, qals arc undoda mati msgavseba... masze ambobdnen lamaziao da isic uyofda am silamazes... arar dairqva colis saxeli, arc sayvarlis... is, ubralod iyo, qali da sxva araferi... RamiT, RamiT didxans ikruncxeboda civ qvesagebsi. surda sicives moekla sicxe _ misi uxilavi mteri... mzad iyo ekivla: mimifurtxebia... orond, RmerTisTvis arasodes ase grzeldeboda wvimebi. grzeli da civi wvimebi, Semodgomis pirze, mere TeTr fantelebad rom iqcevian. gazafxulze amodiodnen misi sayvareli yocivardebi, male rom ekargebat lamazi feri, gazafxuls yoveltvis mosdevda cxeli zafxuli. dro icqaroda, TiTqos saxlis kibeebze sirbilit esveboda da ai, sadac samocdametxutmete kibeze wamit rom SeCerda, gaaxsenda ocdamesvide safexuris qariani surati: gamxmari, naomari saxe, naowebi warbebtan, naowebi Sublze, tucis kutxeebsic naowi. SeSinebuli Savi Tvalebi. xelsi patara, butxuza bavsvi, misi Tvalebi icqirebodnen Sors dedisgan. pataras TiTqmis Seesruta qali... rom hkitxot, ubedureba raa, arc icis da szuls es patara fotosurati, samudamod rom Semoinaxa mis TvalebSi Camdgari SiSi ubedurebisadmi, iqneb siberisadmic... vatvalierebt Zvel albomebs, vamcnevt, vberdebit... fotografebi ki atassi ertxel qmnian Sedevrebs, sadac ar aris poza suratisatvis, aris, ubralod, martali cxovreba... qalis CanTa mtavrdeboda rarac da me aq wertili viyavi: ase SevigrZeni dre, ucnauri Ramis Semdeg rom damatenda Tavze. gamorvizebuls gamaxsenda, wuxel msvenieri cxvirsaxoci macuqes. TeTri iyo, mozrdili maqmanebit da SuagulSi sisxliferi mzit. mze amodioda Tu Cadioda... damajeres, rom sagangebod CemTvis moatanines iaponiidan Tu indoetidan... es Cemi mze iyo, dabadebidan Cemi. misken mivdiodi jer kidev bavsvi. zafxulobit igi witldeboda da durda gza, fexisgulebs verar vdgamdi masze, mwvavda...axla, cxvirsaxocze moxatul mzes magrad vuwerdi TiTebs, Cemi CemTan iyo, moverie... Tumca adgili, ver vupove da ubesi Sevinaxe. mkerdze gaidrabna mcxunvare siwitle. Cemi donori mze iyo, durili wvet-wvetobit rom gadamisxa sisxlsi. ra Tqma unda, Tavs vityuebdi, mjeroda, rom bednieri viyavi da mesinoda... evkaliptis tye Srialebda rusuli izbuskebis ukan. patara xidi gaedot ruze. TiTqmis hgavda an Zalian hgavda, masin Cemi arseboba sxvisas. patarebi arasodes fiqroben am msgavsebaze, arc awuxebt... arc me mawuxebda, roca ina da me ertnair qoxebsi vcxovrobdit: me droebit, is samudamod... ***

146 evkaliptis tyis mirma iwyeboda Waobi, Zalze rom waagavda inas Tvalebs. Waobis Tavze maradiuli zuzuni idga. dedamiwis xmaurs TiTqos aq moeyara Tavi. Cven ar gvesinoda xmauris, ver vxedavdit msgavsebas da msoblebisagan malulad miviparebodit evkaliptis tyisken....zogjer wvimda, masin ar Canda mze. talaxi izileboda qoxebs irgvliv da bebia varia, fexsacmelebi rom ar gaefuwebina, fexsisveli dadioda, dadioda da dadioda... fanjaraze Seskupebulebi vuyurebdit marali dedabris wvimian seirnobas. ina ambobda, varias siristiani suli aqvso. mzes yoveltvis emaleboda dedaberi koroebian otaxsi da Cvenc gvegona, ager-ager gamoezrdeboda mis qoxs qatmis fexebi, Sevardeboda evkaliptis tyesi... dedacemi sadils amzadebda patara aivanze. ina uzravad ijda, uyurebda dedas, jer TvalebSi, mere xelebze... cqera grzeldeboda saatebi, dreebi. masin wydeboda Cveni megobroba, ina ijda Cumad. me, mowyenili. yelsi miwis gemos vgrznobdi da xsirad vifurtxebodi. masin deda ar mazlevda SeniSvnas, mgoni saertodac ver mamcnevda _ erimeboda... sadilobisas inas rus iqidan uxmobdnen. dedacemis Tbil SemopatiJebas axvedrebda gverdauvlel sababs _ mama ezaxda da midioda, ufro mirboda, Cveni sazafxulo binidan... acilebda dedacemis raracnairi, Tbili da cremliani mzera... akaciis xmeli totebit vagebdit saxls. vtamasobdit deda-svilobanas. ina yoveltvis Svili iyo, mtirala Svili. me ki alersiani, mzrunveli deda. Cemi Svli itxovda bevrs: gaseirnebas Waobis napirebtan, patara lekvs, zrvis kameras, tkbileuls da ZuZusac ki... yvelafers, rasac patara, Zalian patara bavsvebi itxoven da rac mas arasodes hqonia... TamaSi gadadioda cxovrebasi. WaobTan rceboda Cveni bavsvoba. me vgavdi mitovebul bavsvian qals, marto vezidebodi TamaSis tvirts... marto vzrdidi Svils, romelsac ar hyavda mama da mama arc gvwirdeboda. ubralod, bavsvi iyo Zalian Wirveuli. midioda Waobisaken, xocavda bayayebs, itxvreboda miwasi da saertod ar surda Cemi dajereba... ertxel Zalian gavbrazdi, kaba rom gamixia da gavartyi... ina acremlda, TmebSi ar mwvda ubralod, evkaliptis ZirSi Cajda... Semecoda, gamaxsenda deda rom viyavi... notio Waobi icqireboda inas Tvalebidan, martoobisagan danestili mzerit. mze evkaliptis fotlebsi CaixlarTa da mokvda... ina qsutunebda. me Tavze vkocnidi. miyura didxans, swored ise, rogorc dedacems aivanze, sadils rom amzadebda da am mzeras moayola: me mzuls dedaseni. amas mohyva tirili. ufro kivils hgavda. me ar vicodi, rogor gamecerebina Cemi Wirveuli bavsvi... TamaSisas ase mwamda. arc vicodi ra iyo rwmena... bavsvobis wasvlastan ertad rwmena gaviziare, magram rwmena davkarge kidec... axla vxvdebi, masin inas msofliosi yvela deda szulda, da mainc, ratomrac yvela Svilis Surda. Cemi mze nele-nela Cadioda zrvasi. me mivrbodi misken. mze masin witeli iyo da cxeli... wydeboda zrva. iwyeboda qvisa. sanapiroze armartul TeTr, uzarmazar svetebze isxdnen mercxlebi. qvisas asdioda Tafliani nesvis surneleba da zrvis Relva TandaTan matulobda tansi. gusin, roca mziani cxvirsaxoci macuqes, gamaxsenda es napirebi, gamaxsenda ina. cxvirsaxocma _ witeli mzit, daviwyebidan amowva bavsvoba. ucnauri dre ki Tendeboda da Tendeboda... mudmivi kategoriebi damtavrda: xelovnebis axleburi gansazrvra usangi xasxasasvili

147 inglisuridan Targmna lela ciskarisvilma marsel dusampma mza sagnebi xelovnebad gamoacxada, futuristebma sxvadasxva xmaurebi xelovnebad monatles Cemi da Cemi kolegebis Zalisxmevis mnisvnelovani maxasiatebelia, rom davamkvidrot xelovnebad mtliani movlena, romelic Seicavs xmaurebs, sagnebs, mozraobas, fers da elementebis Serwymis fsiqologias imgvarad, rom cxovreba iyos xelovneba. volf vosteli xelovneba rogorc cxovreba: flaqsusi warmoadgenda mxatvrebis, musikosebis, rejisorebisa da mwerlebis saertasoriso mozraobas, romelsac satavesi jorj mosiunasi edga. man moawyo pirveli flaqsusis Sexvedrebi 1961 wels niu-iorkis AG galereasi, Semdeg ki evropasi. flaqsusi garkveulwilad warmoadgenda antixelovnebis mozraobas, romelic uaryofda im faqts, rom xelovneba mxolod muzeumebisa Tu koleqcionerebis kutvnilebaa. dadas da dusampis tradiciebis gamgrzelebeli flaqsusis avangarduli midgoma mdgomareobda imasi, rom ertmanetsi aeriat sazrvrebi xelovnebasa da cxovrebas Soris, gadaeqciat da ganesazrvrat yoveldriuri movlenebi da sagnebi xelovnebad. flaqsusis gamosvlebi Sedgeboda minimaluri da advlilad xelmisawvdomi performansebisagan da minimaluri musikaluri kompoziciebisgan, romelsac artisti jon qeiji sqorebad (kompoziciebad) moixseniebda. maiql rasi wers: flaqsusis movlena, rogorc germanel-amerikeli xelovani jorj brexti gansazrvravs, warmoadgens situaciis yvelaze mcire erteuls. movlena warmoad-genda ubralod gamowvevas daxuruli sivrcis gasarebad. musikaluri kompoziciebi daclili iyo yovelgvari xelovnurobisagan - orkestrisagan Tu warmodgenis garemosagan da moitxovda mxolod yuradrebas wutieri detalis mimart. ert-erti amgvari kompozicia, romelic hgavda mieko Siomis gaxsnil ivents, mdgomareobda imasi, rom gaexsnat pianinos klaviatura xmis gamocemis garese da Semdeg Cumad daexurat igi. imisatvis, rom auditoria CarTuliyo xelovnebis ketebis processi, yvelas Txoves, rom CamoeweraT Tu ra moxda am procesis dros. es martivi, Tana-monawileobiTi aqti gaxda ganacxadi modernizmis seriozulobisa da muzeumebis xelovnebis amarlebulobis winaarmdeg. flaqsusis mozraobis ert mnisvnelovan aspeqts warmoadgenda gadasvla auditoriidan monawileebze. flaqsusis warmodgenebs adgili hqondat yoveldriuri movlenebis dros, magalitad qucis gadakvetis performansi. flaqsusis xelovanta jgufi icdida qucis kutxesi da kvetda qucas, rodesac SuqniSanze fexit mosiaruletatvis mwvane Suqi inteboda, mianisnebdnen ra, rom gadasvla usafrtxoa. xalxi qucaze flaqsusis jguftan ertad gadadioda (xsirad ise, rom TviTon ar icodnen amis Sesaxeb) da amgvarad xdebodnen monawileni yoveldriuri movlenisa - qucis gadakvetis, romelic flaqsusis wevrebma gansazrvres, rogorc warmodgeniti xelovneba. qucis gadakvetis performansi mteli dris manzilze mimdinareobda, da TandaTan ufro meti xalxi monawileobda am xelovneba-rogorc-cxovreba warmodgenasi. SemTxveviTobis mudmivi elementi warmoadgenda flaqsusis mozraobis meore mnisvnelovan aspeqts. flaqsusis warmodgenebi gamiznuli iyo sxvadasxva interpretaciebisatvis, iseve rogorc SemTxveviTobisaTvis. yvelaferi SeiZleba

148 momxdariyo warmodgenis dros. - wers maiql rasi, rac mtavrdeboda sxvadasxva saxis SemTxveviTi movlenebit. auditoriis wevrebi xdebodnen monawileebi da arar iyvnen pasiuri damkvirveblebi. amgvarad, flaqsusis warmodgenebi gaxda idealuri ganxorcieleba dusampis filosofiisa, romelic mdgomareobda imasi, rom mayurebeli asrulebs (avsebs) xelovnebis nimuss. martlac rom, flaqsusis SemTxvevaSi mayurebeli ara mxolod avsebs, aramed xdeba xelovnebis nimusi misi pirdapiri monawileobit am warmodgenasi. piter muri iyo flaqsusis wevri - fotografi da rejisori, romlis filmsic musikis gaqroba saxisatvis gamoyenebuli iyo didi sicqare, Senelebuli kamera, rom daexasiatebina mieko Siomis kompoziciuri warmodgena. muri wers Tavisi filmis Sesaxeb: namusevris dasawyissi performerebi irimebian da namusevris ganmavlobasi nel-nela cvlian gamometyvelebas. am filmsi gamoyenebuli iyo flaqsusis wevris, ioko onos saxis - piris, ybis da loyebis axlo kadrebi. 11 wutiani filmi Senelebulad iyo gadarebuli. flaqsusis video instalaciis artisti iyenebda imas, rasac mogvianebit xelovnebatmcodne lusi lipardma daarqva xelovnebis sagnis dematerializacia. es termini exeba xelovnebis ketebis process, romelsic pirveladi mnisvnelobis aris koncefcia an idea, xolo materialuri forma meoradis wlis vupertalis gamofenaze, romelsac parnasis galereasi hqonda adgili, paikma galereis iataksi CaamontaJa televizoris monitorebi, romlebsic aisaxeboda damaxinjebuli gamosaxulebebi, imisatvis rom SeeSala xeli teleekranis win myof mayurebelta siamovnebisatvis. paiki ambobda: televizia ieriss axorcielebs Cvenze mteli Cveni cxovrebis ganmavlobasi, dadga dro, rom Cvenc vupasuxot brzolit. gaxsnili xelovneba: kategoriebisa da konteqstebis Secvla es namusevari kidev erti mcdeloba iyo imisa, rom aracveulebriv konteqstsi warmoceniliyo performansi da ena, da rom adamianta yoveldriurisa Tu banaluris gancda darrveuliyo. 24 saatis ganmavlobasi me vijeqi unitazze da vkitxulobdi epikuri Janris poemas Cemi mogzaurobis Sesaxeb amerikis SeerTebul StatebSi. Tu vinme raime mizezit Semodioda abazanasi, ganicdida am namusevars. am da sxva eqsperimentebis mesveobit me davinteresdi uneblie auditoriis winase warmodgenis gamartvis cnebit. guilermo gomes-penia warmodgeniti xelovneba-rogorc-cxovreba: warmodgeniti xelovneba warmoisva Teatris, cekvis, filmis, videos, vizualuri xelovnebis integraciit. misi adreuli gamoyeneba xsir SemTxvevaSi aertianebda teqnologiasa da xelovnebas. samocian da samocdaatian wlebsi bevrma cnobilma saxviti xelovnebis warmomadgenelma imusava warmodgeniti xelovnebis sferosi. modernistma mxatvarma. robert rosenbergma, romelic flaqsusis wevris jon qeijis megobari iyo, misi gavlenit scada Tavi warmodgenit xelovnebasi. rosenbergis performanssi Ria sivrce daaxloebit 500 moxalise Seikriba sruliad bnel sivrcesi da martiv mozraobebs asrulebda, romlebic infrawiteli kamerit iwereboda da Semdeg xdeboda amis proeqcireba sam did ekranze. ekranze amavdroulad midioda proeqciebi CogburTis TamaSisa radio gadamcemi CognebiT. auditoriam mxolod es naxa, radgan, rodesac Suqi ainto, performerebi scenaze arar iyvnen.

149 amerikeli indieli mwerali da performeri jeims luna Tavis Tavs ganixilavs rogorc fsiqoterapevts da xelovans. igi iziebs proeqcirebul fantaziebs da gandevnil WeSmaritebebs, romlebic moqmedeben individebze da mtlianad sazogadoebaze. Tavisi namusevrebis umetesobasi luna amjravnebs crurwmenebis absurdul perversias, romelic imasi mdgomareobs, rom ubeduri TeTrkaniani adamianebi TavianT arfrtovanebas gamoxataven indielebis mimart undat, rom iyvnen matnairi da piruku perversia, rodesac indielebs surt iyvnen TeTrkanianebi imisatvis, rom moipovon is, rasac isini Tvlian SesaZleblobebad, Tavisuflebad da materialur ketil-dreobad, romelic TeTrkanianebs gaacniat. sakutari xedvidan gamomdinare, jeims luna wers ironiulobis Sesaxeb, romelic am or ertnairad daukmayofilebel kulturas axasiatebs orives erti meoris rolis areba surt. me arar minda, rom viyo indieli yvelas unda, rom iyos indieli me arar minda, rom viyo indieli me arar minda, rom viyo indieli me ar minda, rom viyo indieli istoriuli mizezebis gamo me ar minda, rom viyo indieli komerciuli mizezebis gamo me ar minda, rom viyo indieli sentimentaluri mizezebis gamo. me ar minda... Tavis performanssi saxelwodebit xelovnebis nimusi 1987 luna ganixilavs sakutar Tavs rogorc reliqvias. wevs SuSis yutsi san-diegos indielta kulturisatvis gankutvnil galereasi. am galereis mizans warmoadgens indielebis cxovrebis sxvadasxva aspeqtebis warmocena, Tumca igi asaxavs indielebis kulturis mxolod warsul qmnilebebs da ar itvaliswinebs realur problemebs, romlebic ase mravladaa warmodgenili indielebis Tanamedrove cxovrebasi TiTqos da indielta etnosi arar arsebobs. linda veintraubi wers: lunam daamsxvria is mosazreba, TiTqos da indielebi gadasendnen, imit rom warmoadgina sakutari Tavi cocxal xelovnebis nimusad. muzeumis stumrebma ixiles cocxali indielis dazianebuli sxeuli. lunas mier gaketebuli warwerebi izleodnen informacias namusevris Sesaxeb. isini asaxavdnen indielta cxovrebis aqtualobas misi naiarevis CvenebiT da TiToeuli matganis warmomavlobis arwerit. am konteqstsi lunas iarebi ar aris mxolod fizikuri. isini asaxaven misi xalxis sulier Wrilobebs da amjravneben warsulis mraval mits.. adrian paiperma da tecing ziem warmodgeniti xelovnebis mesveobit sakutar Tavze ganicades socialuri marginaloba da izulebiti gadaadgileba. adrian paiperma gamoxata dislokaciisa da gaucxoebis gancdebi ori wlis manzilze mimdinare performansis dros. igi dadioda niu-iorkis qucebsi da iyenebda transportis sistemas, rogorc matxovari qali. xolo tecing zie erti wlis ganmavlobasi mimdinare performansisas cxovrobda niu-iorkis qucebsi da ar Sedioda SenobebSi, garda im SemTxvevebisa, rodesac rodesac policia mas apatimrebda, es movlenebi video firze iyo arbewdili. zies namusevris arsi mdgomareobda imasi, rom ganecada qalaqis usaxlkaro moxetialeebis tragikuli gaucxoeba da tkivili. Tavisi namusevrebis umetesobasi performeri, mwerali da politikuri aqtivisti guilermo gomes-penia swavlobs Seviwrovebis gzaze damdgar pirveli msoflios kulturasi mesame msoflios kulturis mudmiv gafartovebas. man armoacina, rom

150 misi xelovneba, rogorc amerikasi macxovrebeli meqsikelis, ganixileboda periferiulad da inteleqtualurad arasruli. Tavisi performansebis did nawilsi gomes-penia Tavidan qmnis meqsikel xalxtan dakavsirebul sxvadasxva stereotipebs. misi performansebi aris Zalian STambeWdavi da xsir SemTxvevaSi winaarmdegobrivi. amerikelta umetesoba ariqvams meqsikelebs holivudis, pop da masobrivi kulturis damaxinjebuli xedvit. mattvis Cven vart mitologiuri warmonaqmnebi, vinc memkvidreobit miviret SiSisa da ltolvis landsafti wels los-anjelesis policiam damiwira saewvo garegnobisatvis, rac Cemi meqsikelobit iyo ganpirobebuli. amis Semdeg daviwye eqsperimentebi kulturul SiSze. amovircie garkveuli stereotipebi meqsikisa da meqsikelebis Sesaxeb, gavukete mat stilizireba, gadavawarbe isini da Cavsvi ukan socialur sivrceebsi. me da Cemi megobrebi sxvadasxva adgilebsi davdiodit rogorc tipuri barigebis, aralegaluri emigrantebis banditebis karikaturebi, Tumca ise viqceodit, rom es stereotipi dangreuliyo. ertxel sasadilod Sevedi marali klasis restoransi tipiuri latinosi teroristis CacmulobiT. xut wutsi mteli restorani dacarielda. marsel dusampma daayena xelovanebi axali artistuli gamocdilebisa da TviTgamoxatulebis centrsi. isini arar iyvnen mijawvuli tilosa da funjze, mat gaacndat uzarmazari Tavisufleba, nebismieri sasualebit gamoexatat TavianTi koncefciebi. es koncefcia SeiZleba exebodes xelovnebis istorias, pirad satqmels an dris politikur movlenas. manera, romlitac satqmelia gadmocemuli da amis misarwevad gamoyenebuli sasualebebi imdenad gaxsnilia, rom kritikosma artur dantem ertxel ganacxada, rom Cven vimyofebit xelovnebis dasasrulsi im saxit ra saxitac es vicodit. igi mtavrdeba. Forever is all over: the perpetual re-definition of art By Ushangi Has-hasashvili Marcel Duchamp has declared readymade objects as art, and the futurists declared noises as art it is an important characteristic of my effort and those of my colleagues to declare as art the total event, comprising noise/object/movement/color/ and psychology a merging of elements, so that life can be art. Wolf Vostell Art-as-life: Fluxus was an international movement of artists, musicians, filmmakers and writers that was headed up by artist George Maciunas, who organized the first Fluxus events in 1961 at AG Gallery in New York City, and then in Europe in Fluxus was a kind of anti-art movement in that it rejected the notion of art being the exclusive property of museums or collectors. Very much in the spirit of Dada, and following in Duchamp s footsteps, the Fluxus movement s avante-garde approach was to blur the lines between art and life, and to re-define everyday objects and events as art. Fluxus happenings were made up of minimal and assessible performances, and minimal music compositions, referred to by Fluxus artist John Cage as scores. Michael Rush writes: a Fluxus event, as defined by German-American artist George Brecht, was the smallest unit of a situation. (For example) one devised by artist Mieko Shiomi, was described as an open event. The event was simply an invitation to open something that was closed.

151 The musical scores were stripped of all artifice from the orchestral or performance setting, and required only attention to a minute of detail. One such score, similar to Mieko Shiomi s open event was to open up the keyboard of a piano without making any sound, and then to quietly shut the keyboard. As a way to bring the audience into the artmaking process, all audienceparticipants were asked to write down exactly what happened during their event. These simple, participatory acts became a statement against the seriousness of modernism and loftiness of museum art. One important aspect of the Fluxus movement was this shift from audience to participant. Fluxus performances took place during everyday events, such as the Crossing the Street performance. Here, a group of Fluxus performers would wait at a street corner, and then cross the street when the light turned green for pedestians, indicating that it was safe to walk. They would then wait on the other side of the street corner and cross back when the light turned green for pedestrians again. All of the other people who were crossing the street at the same time as the Fluxus artists, would (often unknowingly) become participants in an everyday event of crossing the street, which fluxus artists had re-defined as performance art. The Crossing the Street performance would go on all day, with more and more people participating in this art-as-life Fluxus performance. The constant element of chance was another important aspect of the Fluxus movement. Fluxus performances were intended to be opened to multiple interpretations as well as to chance. Anything could happen during one of these events writes Michael Rush, resulting in many types of accidental occurrences. Audience members became participants no longer passive observers. Fluxus events thus became the perfect embodiment of Duchamp s philosophy that the viewer completes the work of art. Indeed, with Fluxus, the viewer not only completes, but actually becomes the work of art with his or her direct participation in the event. Photographer Peter Moore was a Fluxus performer and filmmaker whose film entitled Disappearing Music for Face used a high speed, slow motion camera to portray a performance score by Mieko Shiomi. Moore writes about his film: Performers begin the piece with a smile and during the duration of the piece, change the smile very gradually to no-smile. This film featured close-ups of Fluxus artist Yoko Ono s mouth, chin and cheek. The 11-minute film was shot in slow motion. Fluxus video installation artist Nam June Paik utilized what art critic Lucy Lippard later would later call the dematerialization of the object of art. This term refers to an artmaking process in which the concept or idea is of primary concern, and the material form is secondary. In his 1963 Wuppertal exhibition at Gallerie Parnass, Paik installed television monitors on the gallery s floor that projected distorted images, in an effort to disrupt the viewer s complacency in front of the television screen. Paik was quoted as saying TV has attacked us all of our lives, now it s time to fight back. Open ended art: changing categories and contexts This piece was another attempt to bring performance and language into unusual contexts, and to disrupt people s sense of quotidian. For twenty-four hours, I sat on a toilet and read aloud epic poetry describing my journey to the United States. Whoever happened to come into the bathroom for whatever reason experienced the piece. Through this and other experiments of its kind, I became interested in the notion of performing for involuntary audiences. Guillermo Gomez-Pena

152 Performance art-as-life: Performance art was born out of an intergration of theatre, dance, film, video and visual art. It s early application often combined technology and art. Many well known visual artists dabbled in performance art in the 1960s and 70s. Modernist painter Robert Rauschenberg was a friend of Fluxus artist John Cage, and was inspired by Cage to work in the medium of performance art. For Rauschenberg s performance, Open Space (Bong) 1966, approximately five hundred volunteers were gathered in a totally dark playing area performing simple gestures that were recorded by infrared cameras and projected onto three large screens. Also shown were projections of the darting movements of performers playing tennis with radio transmitting rackets. This is all the audience saw, because the performers were gone when the lights came on. Native American Indian writer and performance artist James Luna considers himself to be both a psychological counselor and an artist. He explores the projected fantasies and suppressed truths that afflict individuals and whole societies. In much of his work, Luna reveals the odd perversion of prejudice that results when unhappy white people impose their admiration upon Native American Indians wishing to be like Indians within their projected fantasy of things ancient, spiritual, exotic, and indigenous. And the reverse perversion when Native American Indians wish to be white in order to have what they feel are the opportunities, freedom, and material well being that white people have. From his own perspective, James Luna writes about the irony of these two mutually dissatisfied cultures desiring to be each other: I don t want to be an Indian anymore. Everybody wants to be an Indian I don t want to be an Indian anymore, I don t want to be an Indian anymore. I don t want to be an Indian for historical reasons I don t want to be an Indian for commercial reasons I don t want to be an Indian for sentimental reasons I don t want to In his performance entitled Artifact Piece 1987 Luna refers to himself as a relic, as he lies in a display case in a gallery devoted to Native American Indians in San Diego, California. The intent of this museum is to revere aspects of Native American life, but the museum only offers past artifacts of Indian culture. With no display addressing the real problems that plague contemporary Native American life, one would think that the Indian race no longer existed. Linda Weintraub writes, Luna shattered the impression that American Indians are extinct by presenting himself as a breathing artifact. Museumgoers saw a living Indian s maimed body. Labels written by Luna provided information about this display. They documented the actuality of Indian life by citing his scars and describing what caused each injury. In this context, Luna s scars are not only physical they represent the spiritual wounds of his people. They reveal many myths of the past, by confronting viewers with the living present. Two artists who have used the medium of performance art-as-life to personally experience social marginality and displacement are Adrian Piper and Tehching Hsieh. Adrain Piper expressed her feelings of dislocation and alienation after her on-going, two year performance entitled Catalysis Piper roamed the New York City streets and public transportation systems dressed and smelling like a homeless bag lady. And during Tehching Hsieh s One Year Performance, from September 26, 1981 to September 26, 1982, he lived in the streets of New York City, never entering a building except when he was arrested by the police, an event documented on videotape. The intent of Hsieh s and Piper s work was to experience the tragic alienation and suffering of homeless nomads roaming the city.

153 In much of his work, performance artist, writer and political activist Guillermo Gomez-Pena explores the reality of an expanding Third World culture within the shrinking First World. As a Mexican artist in the US, early on he found that his art was considered to be peripheral and intellectually unsophisticated. In many of his performances, Gomez-Pena re-creates a variety of stereotypes associated with people of Mexican origin. These re-creations serve as a way to reveal the underlying opposition and destructive nature of stereotyping. Gomez-Pena s performances are powerful and often confrontational. Most Americans perceive Mexicans through the distorted lens of Hollywood, and the stereotypes of pop and mass culture Gomez-Pena writes, To them, we are mythical creatures who inhabit a landscape of fear and desire. In 1980, I was busted by the L.A. police for looking suspicious, meaning for being a Mexican. I began to experiment with cultural fear. I took certain stereotypes about Mexico and Mexicans, stylized them, exaggerated them, and then inserted them back into public spaces. My friends and I began to show up at various places dressed as caricatures of typical drug dealers, illegal aliens, and bandidos, yet we would behave in ways that would defy the stereotype. Once, I ate at a fancy restaurant dressed as a typical Latino terrorist. The place emptied out within five minutes of my arrival. It was Marcel Duchamp who put the artist at the very core of a new kind of artistic experience and expression. No longer compelled to only utilize the canvas, artist have found great freedom to express any concept through whatever means possible. This concept can relate to the history of art, to the personal narrative or to the politics of the day. The manner in which expression is conveyed and the means used to achieve it is so open-ended that art critic Arthur Dante once proclaimed that we are at the end of art as we have known it. It comes to an end, he writes, when art, as it were, recognized that there was no special way a work of art had to be. About Tamuna Tamuna is a foreigner in our midst Who loves Georgia and its people. She writes: May Georgia grow into a shining light And take its rightful place In the 21st Century. Flowers Tamuna They greet me always with smiles Friendly nods Warm, kind eyes. Two women one old, one young And yet I am probably older than she who looks 10 years my senior Their lives have been hard, Full of struggle Survival While I have lived the pampered life of a Foreigner.

154 Are they mother and daughter? Aunt and niece? Or merely two women who seek to do business together? How I long to talk with them Sit for an hour in their shop Hear stories of their birth, their childhood, Their own children. Where are their families? What are their joys, their sorrows? How did they survive the civil war And how do they live now, Selling flowers? Yesterday They sold me two lovely bouquets I had only seven lari But that was enough for them. Then, turning to leave in my four-wheel drive auto, They quickly ran to me with yet another bunch A gift! they shouted, laughing. Salien didi madloba, I thanked them Knowing that it was I who should give gifts, Not they. Is it not always the poor of this world Who show generosity and kindness? Not the rich, the middle-class, But the poor among us Shaming us unknowingly Giving from their heart. And tomorrow, when I buy my flowers, What shall I bring to them? ~ Tamuna samsxverplo cxeni dato marraze dgas or wyals Sua samsxverplo cxeni, narvinev wyurvils armosavletis zrvasi iklavs,

155 Sekrul kudit ki dasavletis morevs asxefebs. es korpusebi, _ Zveli nivtebis satusaroa, brolis WaRebi sagangebod gabrwyinebuli. da asec xdeba, rom tusari narvinevi jalatis xelit ise imsxvreva umaduri meurlis Tvalwin, maralquslian fexsacmelebtan, rogorc Rirseba proletaris bairaris qves. fotosaxebac, vit narventi Cavlil epoqis. erti kedlidan meoreze SeSfoTebiT daezebs adgils. da Tu moszebna sadme yulfi, baftasavit yelze Seibams, daekideba, ise rogorc sarrcobelaze. an Caekvreba tvifarian tyavis albomsi....ase Zowi, an firuzi ubrundeba karedsi budes. amotvifruli, damtverili fotoalbomi... inaxavs ambavs, _ ra dananebit daetxova Tma-wvers evropa, kunzulebivit rom dastova sertukis karze, maral wreebsi alag blanje, an bakenbardi. daskda kedeli, Zveli saxli jer daibzara, arstagamrigem gaiwova napralebidan da mtvaris susti ZafiT akinza winaparta krialosani. gaiqnia da... mzivgawyvetili ca gasala qirmansalivit. xolo nivtebi, martoobistvis ganwiruli

156 Zveli nivtebi gairekes masivebisken, brolis WaRebiT sagangebod gabrwyinebuli ganjinebsi gamoamwyvdies. zogi matgani umaduri meurlis Tvalwin narvinevi jalatis xelit epoqasavit enarcxeba mbzinav iataks, rogorc Rirseba proletaris drosebis CrdilqveS. kiparisebis xeivansi Semodgomas daudgams taxti, da rogorc bebo Tavis nisnobas, gazafxulis ambavsa hyveba. es fotolcvenac Cabardeba cariel rveuls, rogorc sawnaxels mzecamdgari, mwife mtevani. kiparisebis xeivansi Semodgomas daudgams taxti... Chemists rarely move - aftiaqebi isviatad icvlian adgils, am qalaqsi esec Secvales. qucis saati, _ majiscemis sveti zemelis qars gaatanes Tavkacebma. _ mat ded-mamas xom im saattan paemani ara hqoniat. samxreayrili sadarbazo atarebda markizis tituls da Sesasvleli sacrdiloblis garese darca, _ lamaz banovans mimartes ra amxanagoti, mzem Seacxuna frtis maraos Crdilis sigrile.

157 tfilisis Rerbi farmtvirtvelebs dauvardat da mletis 12-Si sadazrvevo nisans SemorCa weli... Tumc martlukunta cofis Rvarisgan dazrveuli vervin armocnda, _ verc saxli da verarc patroni. WiSkrebis ambavs fotoebi da molbertebi Tu mohyvebian... da mati lxinis Wirisufali axalgazrdobis leqsikonsi eziebs Svebas....rac vaji miwas miabara verisubnisken ertxelac ar gamouxedavs, bevri wlis Semdeg alkoholi daiyavarjna, sad gaikrifnen mezoblebi, arar ukitxavs, gverdit ToneSi mcxoblis qvrivi - salome icno. imis kaltasi TavCakiduls moutqvams suli. Ze sayvareli dagabrunebs mamis tazarsi. da salomeas kalta-kalatsi Cakiduli Tavi mowmobs Zis ukvdavebas. pirvelma bzarma qvis kedelsi Tavi icina, rodesac mdgmurma balustradas Ramis sacvali gasasrobad gadmoafina. da gaisala samsxverplo cxenze fafarivit drosa-sacvali. vit mironcxebul mefis nacvlad mefis nacvali.

158 grzeli paltoti moaruli dedabrisvili brma miltonivit gikarnaxebs dakargul edems : _ trotuarebo, weret Tqveni memuarebi! emigrantis nostalgia raa imastan, roca msobliur qucas ucqer lampionebis SuqiT datborils da... TavdaviwyebiT genatreba Seni qalaqi. rodesac CanTqmuls papiseul puris yanasi mkerdze gervreba TavTuxis zrva saramos mzit gawitlebuli, gsurs xelapyrobit mainc aswvde gatqvirul TavTavs da... Soria gurjistanamde! gulitad mlocvels esoreba RmerTi sabao. CamonaSali gaxunebul Tavsaburavis leqis zedased arzevebis JRers samduravad. dgas or wyals Sua samsxverplo cxeni. narvinev wyurvils armosavletis zrvasi iklavs, Sekrul kudit ki dasavletis morevs asxefebs. ertgulebis fics Tavi uzrvnes mouravebma, _ Cveneburma samuraebma, TavCaRma miwas Cahyurebda gutnisdeda xizanbareli, vin gimnaziis kedels misca Tavis saxeli... mat sakutari wutisofeli samsxverplo cxens ejvanivit yelze Seabes.

159 busido-gza meomrisa. mebrzolis vneba frtasesxmuli, fexis wverebit cecxls rom antebs avanscenaze, SeZaxilebSi da darxeul ovaciebsi cerebidan rom hyris naperwklebs. nisania gadasaxdel brzolebsi marcxis. rogorc niavze Wadris fotlebi. wamoisleba parteri da muxlsi moxrian samsxverplo cxens, nalebs mohglejen da sakutari binis Sesasvlel kars dawedaven, mosapoveblad kameruli ketildreobis. mowveul stumrebs gauwyoben Rerbian servizs, brakonieris irib mzeras moafareben Tejiris sadafs. ase vawari ezaxis mustars, ros win udgas TevziT xaxali, gverdit ugdia sveli bade da narmisagan TiTebwawyvetil xelis mtevans jibesi malavs. dgas or wyal Sua samsxverplo cxeni. _ SemobruneT, ganwiruli TeTri xomaldi! mand ert mezrvaurs Zvel ubansi saxli waeqca. ormagi viskit da magari Tambaqos eklit mamiseuli naanderzevi ar gaqarvdeba. verc portis Zuknis oxsivari gadabindavs xavsiani kedlebis sevdas. SemoabruneT, ganwiruli TeTri xomaldi!

160 fetris Zvel qudsac papis xelit sigrziv Cakecils ise ekutvnis msaxureba, rogorc gvirgvins, Zvirfasi qvebit ganatebul samefo gvirgvins. gvirgvinosanis yoveli sityva, Tund ebrzanos WabukobaSi. anderzivit reks. rarig wrfelia memkvidreoba Tund fetris qudis. Zveli nivtebis gaslil bazrobebs Sesevian mekobreebi. irib warweras _ gayidulia, ise ecnobi, rogorc nekrologs. gaclil otaxs ki nestiani TuTunis kvamli fiqrebit avsebs.... da wers poeti larnakebis konstitucias.... Zveli motivi daarwevs wyvilebs, sxeuls gajrentavs grzneuli wvima, da nawvimari qucebis esxit ixeteben gatenebamde. gatenebulze daxvdebian moketeebi, manqanis Zaras daakraven Semcbar Tojinas, miaceceben xelsi orders da Serekaven Zveli nivtebis satusarosi. sad iatakic WaRiviT bzinavs, sad laqis suni tusavs nestoebs, sadac feradi fotoebis festivalia, ukvdavsayofad qorwinebis ceremoniis

161 Wrelma daido Sav-TeTris codva. maestro Carli kinoekrans fanqarsi xatavs... The girl, Who looks like you Revaz Tabukashvili Jr. A girl, with a towel wrapped around her body, siting on a white chair in front of a mirror. Hair is covering her beautiful back, reaching the upper edge of the towel. Her whole attention is drawn to her own reflection. The loveliest and most touching state of a woman. In these conditions any sexual approaches on a man s part are pre-destined to fail, as nobody is going to take any notice of him or of their most important thing. The position is not very favorable as well. Only by bending and steadying yourself on her shoulders is it possible to slip your hand along the neck and down to the roundness of the breasts, towards the nipples, devoid of any wrinkles, which are pressed to the tightly wrapped towel and are cooled by a shower. Reaching there is a quite complicated task. Any random movement towards this place needs quite an effort, which makes a happy smile a bit tense and nervous. But anyway, here your playful efforts and attempts aimed at lovemaking are stopped by a polite (at least) leave me alone for a while, and your awkwardly frozen hand has to leave the sought place. You wouldn t like to admit failure, and so you stretch out on a nearly bed and proceed to watch her comb her wet hair, from which drops are splashing all over the carpet. You watch her naked things; shapely knees, slim ankles and rounded hips, well outlined through the towel. You know pretty well, that this short while is going to be a long one. You light a cigarette getting a bit annoyed and thinking: why all these hysterical attempts at trying to make yourself beautiful, after the thing has happened, and go to another room, where you know that there is whisky left, brought by the girl. She took it from the collection of her father. How did she know that I like Chivas most of all? Perhaps it s a pure coincidence. You pour whisky into a thick glass, sipping on it slowly, accompanying each sip by inhaling cigarette smoke. Then you go to the window. On such occasions it always rains (in your window) and some of the residents of the house in front are looking with boredom at the street. Your excitement has evaporated, as well as the desire of this short while to finish soon. The rain becomes stronger and big drops noisily hit at the glass. You feel fine. Would you feel as fine, if the girl sitting in the back room combing her hair had not been there? Probably no... Why are you asking me such catty questions? You get angry. It s good that the girl is sitting in the back room in front of the mirror and her beautiful movements of long, shapely hands rolls up her hair into a bunch. She puts falling strands of hair behind her small ears and with a satisfied and cunning smile, stares at her own reflection. It s fine that the brand of whisky is Chivas and that it is cold even without ice. When the ice melts the whisky becomes watery and loses its flavor. You realize all this pleasure, smoke a cigarette and drop the butt on the window pane, where an ant is wandering around unhampered. It stops in front of a hip of ash, and then proceeds to move around it. With front legs or whisks it tries to check the contents of the hip, then quickly looses interest in it and energetically rushes away towards the cracked frame of the window, where fragments of peeled paint are strewn around on the pane. They look like motionless icebergs. The ant avoids these fragments dexterously and skillfully hides away in the chopped wood. In the entrance of the house in front is a bald fat man and his plump son who have found shelter from the rain. The child is wrapping himself in his father s jacket, and even from afar his shivering and clinging to his father s embracing hand is visible. From time to time the man bends

162 and tells him something with an encouraging smile. - What are looking at? - The girl, already dressed in your bathrobe puts her arms around your waist and bends her chin on your shoulder. - Nothing... just my gaze froze. - Do you want me to tell what you are looking at? - She laughs into your ear. - What? - Father and son that are standing in the entrance, she laughs again and you are touched. - Why? - You are pleased at their idyll... I know you. You are angry that somebody can read you so easily. She just pinned down by accident, otherwise how could she have known me so well. I just see her the second time on the intimate playground. How, she could guessed what I think despite only two, but extremely successful energetically inter-active meetings... Though yon can t make head or tails of the situation yourself as yet. Go away. Anger rises in you. It rains again. You don t look at the father and son any more, as it they did some harm to you. You turn to the girl. She is sitting on a chair, listening to a player and hitting her hands on the legs rhythmically, humming incomprehensibly: kaiki- kaiki- kaiki-, hiri-hiri, tuna-tuna, kaiki... You recall how you saw her for the first time on a nightclub stage, dressed like an American mobster of the 30 s. She was singing in a voice artificially made husky and was smiling at you from under her hat. Your gun was with you, a black Makarov dangling at your hip. The smoke, which was filling the stage, was reminiscent of fumes coming from Chicago factories, and the people sitting in the darkness around the table, resembled tough guys of the time. Then you waited for the girl in the cloakroom and asked impudently: Are you surprised that I came? She laughed: No, I know you. I knew you would come. She already knew you even then, though not personally. - Do they become me? - She put on your glasses and again used her knees like drums. Yes, they become her. Your bathroom becomes her too. That suit she was wearing on the stage, a bit oversize, became her too. When a waitress asked, are you brother and sister, she smiled slyly and sitting at the bar-stand looked at you from the below. It happens. Sometimes strangers do look alike. And she has the same color eyes and hair as you have. - Do you remember when I saw you first in the club? - Why did she remember it suddenly? - You were slightly funny when I watched you from the stage. - If you said handsome it would have been fine, but slightly funny? - You looked like a mobster of the 30 s with a self-confident smile. She is teasing me. - It seems your song affected me, - you pour some more whisky for yourself, your face again becomes impenetrable, and you really look like a mobster. - You have the same face again. - Like what? - Mobster-like-impenetrable-bullet-proof. No, undoubtedly she is teasing me, - Don t you like my charged looks? - You turn your back at her and go back to the window. - I like you the way you are now, and I like you when you are different, - she is smiling too selfassuredly. You keep silent and look at the entrance in front, where the father and son are not standing any more. - They are not standing there any more? - She asks you lying back in the armchair. - Not any more. - You smile half-ironically and confused. She listens to music again and strangely-tuka-tuka-tukucha, tanita betuka... - Did you like the way I sang in the club? - She takes off the player. - Yes, I did. - I was singing for you.

163 - I understood so; you were looking at me in such a way. The girl lights a cigarette and returns to the back room. Outside it rains again. You try not to think about her any more. You are seeking for other objects in the maze of your mind, which will lure you into their dimly lit, fragrant, darkly carpeted rooms, place you into coziness and make you forgot this feeling of emptiness. But you find yourself again in the place, which tastes of the girls breasts, reminds you of her weak, passionate groans, tender words whispered into your ear and her half-closed eyes, which you free from her tangled hair and kiss... She is lying smoking. She knows that you will enter the room, lie next to her, take her cigarette away from her, make several puffs at it and throw the butt into a bottle with a little beer left in it. The cigarette dies away with a rustle and a small cloud of smoke comes out of the bottle. You unite the bathrobe thrown over her naked body and roll her over yourself. Her breasts are flattened against your moderately hairy body, as she previously told you herself. She smiles wryly through her teeth, and throws away her falling hair with one quick motion. You lie silently and keep looking at the blue rug with fishes. Her open palm is positioned between her chin and neck the same way as yours is. You close your eyes. The fishes from the rug transfer themselves into a black space and swim past you in a line. They look alike and their movements are similar. Gradually they become more and more obscure, until they turn into white dust. Then shapeless spots and broken threads swim around and you start thinking, trying to sort the fragments out. Involuntarily your thoughts turn towards the girl again, you brood over your resemblance, which you feel and notice more and more acutely. You try to make a small void tangible, but it keeps slipping away and you can t pin it down. The void is deep, unpleasant and remote. Gradually she surges into you again and with every touch of her body she enters your cells, and joins your arteries. When your eyes meet her eyes she pours down and deep into your orbits, burns her way down your throat, extends in the chest and settles like a residue, which becomes incomprehensible and turns into something organic. The girl gets up from the bed and opens the door of the wardrobe with a squeak. - Can I borrow this for a while? - She tries on your blue shirt on her naked body. - I can gift it to you. - Thanks. I m making a new item. I ll need it then. She seizes her big bag, which she usually carries to the rehearsals and goes to the bathroom- don t get up, lie down I have a surprise for you. You lie awaiting the promised surprise. Your limp body rolls over different edges of the bed and you plunge your head into the pillow that smells of her. At times you laugh at yourself for diving headlong into such depth due to this relationship with her. You lifted the barrier and freed your fantasies, and by imagining something mysterious and obscure you ve attempted to resurrect childish sensations, when at night, in the darkness, children gather around the fire and tell eachother scary stories, feeling protected from the black hand or white woman, because there were many of you, and you didn t completely believe in the reality of the heroes, created by your imagination. She is coming out of the bathroom, your wonderful nightmare. She is wearing a white wig and dark glasses. She is wearing your shirt, nothing else. She moves temptingly and unbuttons the shirt ironically. With a slow movement of her hand she takes off her glasses and looks at you with lust. Then she raises arms and shoulder and starts dancing the Charleston. Her round breasts sometimes fall out of the shirt. - If you perform for the public in such a way, you will be very successful. - Why not? - She smiles and continues dancing - are you jealous? - Nooo, you make the last vowel too extensive, demonstrating in such way that it has never occurred to you, and that it s none of your business. She bares her shoulder, throws her head back and rocks slowly, turning in profile. Suddenly she stops, slowly goes to the mirror and sitting on a white chair carelessly straightens her wig. She opens her eyes widely, blinks and puts her lenses into place with her finger. Her eyes become

164 watery and tears start pouring. Her lower lip is protruding with the expression of an offended child. She frowns and starts crying, her gaze fixed to her own face in the mirror. Time and again she looks at you, bends her head, stares at the corner of the wall broodingly and continues whimpering. With trembling hands she wipes away her tears and makes up her mind. Her facial expression changes, and turns into indomitable. You look at her blankly and senselessly, as she unexpectedly stars laughing uproariously. - How did I manage? - She sits on the bed besides you and ruffles your hair. - Marvelously. - I m cool-she up satisfied she starts to dress. She dresses hastily, occasionally looking into the mirror and fixing her wig. - Off I go, I have a rehearsal,- she gives you a short kiss and throws her rucksack over her back- I ll give you a call. - Don t disappear. You stand at the window and drink whisky, accompanying each sip with a puff on your cigarette. She is going down the street. She has white hair and blue eyes and she so dangerously looks like you. siyvarulis doqtrina Tavi mesame irakli kakabaze Zalian bevrs ainteresebs, martla ganxorcielebadia Tu ara siyvarulis doqtrina da aris Tu ara misi adeqvati Tanamedrove socialur mecnierebasi. is, rom aseti tipis azrovneba namdvilad idealisturia da amastan ertad mkvetrad humanisturi, sataursive cxadia. saqme is aris, rom me-20 saukunis bolos sakacobrio azrovneba darwmunda imasi, rom ar aris aucilebeli idealisti aucileblad antihumanisti iyos da piriqit. Cven SegviZlia SevarwyaT ertmanets es ori mozrvreba, iseve rogorc SesaZlebelia siyvarulisa da Tavisuflebis Serwyma ertmanetsi. kvanturi Teoria humanitarul azrovnebasiac gadmovida ian wlebsi Jan pol sartrs mouwia imis ganmarteba, rom egzistencializmi es humanizmia, radganac im xanebsi Zalian bevrma kritikosma egzistencialistebis mier racionalizmis kritika antihumanizmad ariqva. sartri da misi Tanamoazreebi ki amtkicebdnen, rom egzistencializmi, iseve rogorc kritikuli Teoria da frankfurtis skola, progresuli mimdinareoba iyo. Cven aq imis Tqma gvinda rom siyvarulis doqtrina, utuod momavlisatvis gatvlili filosofiaa. es iseti sintezuri doqtrinaa romelic moicavs sxvadasxva filosofiebis yvelaze janmrtel elementebs. aq laparakia imaze, rom individualuri Tavisuflebis sauketeso nawili Seerwyas socialur pasuxismgeblobas da solidarobas. libertarianuli individualuri Tavisufleba aq erwymis jefersonianuli komunitarianizmis sauketeso gamovlinebebs. socialuri pasuxismgebloba metad mnisvnelovani elementia. socialuri Tanasworobis mirweva ki SesaZlebelia mxolod da mxolod individualuri Tavisuflebis mopovebisa da SenarCunebis pirobebsi.

165 nikeis krebamdeli qristianoba saqartvelosi sxvadasxva mizezebis gamo albat yvelaze ufro metad iqna Semonaxuli. es sulac ar metyvelebs imaze rom Cven sxvebze uketesni vart. ubralod, Cveni geografiuli mdebareobit garkveulwilad daculni viyavit iezuituri da sxva tipis fundamentalizmebis SemoRwevisagan. aqedan gamomdinare qristes mozrvrebis mnisvnelovani damaxinjeba qartul eklesiasi ar momxdara (Tumca sxvadasxva tipis fanatikosebi yvelgan arian). magram istoriulad is mtavari dogma, rom suli wmida modis mamisagan da qriste iyo adamianis formit movlenili RmerTis gansaxiereba, romelmac gvacvena cxovrebis gza, qartul martlmadideblur eklesias ar daurrvevia. amis sapirispirod dasavlurma eklesiam es dogma uaryo da amit adamianur pasuxismgeblobaze uari Tqva jer kidev me-11 saukunesi. mati dogmebis mixedvit ukve adamiani TavisTavad ganwiruli iyo boroti sawyisisatvis da amis gamosyidva sxvadasxva tipis indulgenciebit xdeboda. am doqtrinis mixedvit, adamians am qveyanaze mxolod imis pasuxismgebloba aqvs rom eklesiasi materialuri dovlati miitanos. namdvil qristianobas ki amastan saerto araferi hqonia. namdvili qristianoba TavisTavad iyo humanizmis yvelaze marali wertili. rodesac qriste Tavis mowafeebs aswavlis ara marto moyvasis, aramed mtris siyvarulsac, rodesac igi RaribebTan ertad cxovrebis magalits izleva da ambobs, rom yvelas SeuZlia iswavlos misgan. namdvilma martlmadideblobam qristes adamianuri saxe ar daukarga. dasavlurma eklesiam ki arianelebtan brzolis politikuri sarculis qves humanizmis elementebi amoiro qristianuli swavlebidan. qartul eklesiasi es iezuituri mimdinareoba gansakutrebit Zlieri arasdros yofila, Tumca mtlianad amis Tqma ar SeiZleba sabwota drois eklesiaze. axla, rac Seexeba saero cxovrebas. siyvarulis doqtrinis ganxorcieleba SeiZleba Zireuli, demokratiuli Rirebulebebis namdvilad damkvidrebit Cvens sazogadoebasi. samwuxarod, eklesiis doqtrinisagan gansxvavebit, qartul saxelmwifos mxolod mcire drois ganmavlobasi Tu gaacnda sakutari doqtrina. es albat yvelaze TvalsaCinod Tamaris periodsi warmocinda, rodesac humanisturi azrovneba win iyo wamoweuli da iqmneboda didi kultura. Tamarma am principebis damkvidreba ver moaswro. da amis Semdeg qartul saxelmwifoebriv azrovnebas arar mieca amis sasualeba. axla swored imis dro dadga, rom Cvenma sazogadoebam gamonaxos sasicocxlo principebi, romelic mas asazrdoebs. ocdameerte saukunesi nacionaluri da socialuri darvinizmis filosofia ukve zedmetad odiozurad gamoiyureba. msoflio axali wesrigi unda gulisxmobdes ufro met samartals did da patara erebs Soris, ufro met Tanasworobas Zliersa da susts Soris. mxolod am SemTxvevaSia SesaZlebeli globaluri omis Tavidan acileba da im metad sasineli daavadebis armofxvra, romelsac saertasoriso terorizmi hqvia. agretve, Tvisobrivad unda Seicvalos urtiertobani TemSi, ojaxsi da sxva socialur organizmebsi. ratom ar undo iyos saqartvelo magaliti sxvebisatvis? ra Tqma unda, aracveulebrivia gadmoreba yvelaferi kargisa msoflio gamocdilebidan, magram Cven Cveni momavali TviTonve unda SevqmnaT. da Tu amaze ar vifiqrebt, masin araferi gamogviva. Zalian didi mnisvneloba aqvs Cvens saganmanatleblo sistemasi imis swavlebas rom erovnuli an klasobrivi an sqesobrivi nisnis mixedvit varacas unda hqondes privilegia. CvenSi arsebuli korporatistul, viwro-fasisturi azrovnebis mixedvit xom erti etnikuri jgufis wevrebi meores arematebian, kacebi qalebze zemot dganan, xolo nomenklatura da misi msaxuri inteligencia musebze da glexebze zemot.

166 kidev mravali armatebuli kasta da fenaa Cvens sazogadoebasi. Tavadi ilia WavWavaZe irvwoda am kasturi wyobilebis mosaslelad da mis magivrad progresuli, liberaluri sazogadoebis damkvidrebisatvis. iseti sazogadoebis damkvidrebisatvis, sadac adamianebi ertmanettan brzolis magivrad ertad SeebrZolebodnen siduxwires, sixarbes, monobas, ukmarisobas da sxva mankierebebs. Cvenc SegviZlia vebrzolot am daavadebebs, pirvel rigsi sakutar cnobierebasi da mere ukve Cvens sazogadoebriv cxovrebasi. Tu ki Cvens am mizans davkargavt, masin saqartvelos arsebobasac azri daekargeba. me Rrmad mwams, rom siyvarulisa da Semoqmedebis doqtrina qartveli erisatvis yvelaze misarebi doqtrinaa, sadac adamianebi sakutar SemoqmedebiT potencials mtlianad gamoiyeneben imisatvis, rom samartliani sazogadoeba Camoayalibon. swored es samartliani sazogadoebaa msvidobis sawindari da garanti. mis garese Cven verc ki viocnebebt namdvil msvidobaze. ieso qristem gvicvena, rom siyvaruli SesaZlebelia da Cvenc ufleba ara gvaqvs marto Carlz darvins davujerot da uarvyot humanizmi da kactmoyvareoba, im martivi mizezisa gamo, rom maimunebisagan movdivart. es nomeri ezrvneba gamocenili qartveli filosofosisa da moazrovnis, me-20 saukunis qartuli azrovnebis sindisisa da namusis, Tamaz buacizis (1930 _ 2001) natel xsovnas. saqartvelo arasdros daiviwyebs Tamaz buacizes, iseve rogorc arasdros daiviwyebs humanizms. This issue is dedicated to the memory of outstanding Georgian philosopher and humanist Tamaz Buachidze (1930 _ 2001). We will never forget his incredible humanistic spirit and his great existential philosophy. Still his guitar gently weeps... In memory of George Harrison gardaicvala jorj harisoni