Microsoft Word orenovani sarchevi doc

muslimi mesxebis  integracia 

saqarTvelosa da amerikis SeerTebul StatebSi 

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Trier and Khanzhin (Eds), The Meskhetian Turks at a crossroads: 

Integration, Repatriation or Resettlement?  

7.

Natmeladze, M.(2002).  demografiuli procesebi saqarTve-

los XX saukunis ormocian wlebSi (Demographic Processes in 

the 1940’s in Georgia) Tbilisi, “Metsniereba”. 

8.

Pentikäinen, O. & Trier, T. (2004). Between Integration and 

Resettlement: The Meskhetian Turks.  ECMI Working Paper # 21. 

9.

Proneli, (1991) didebuli mesxeTi (Glorious Meskheti) Tbilisi 

10. Rudmin, F. W. (2003b). Critical History of the Acculturation Psycho-

logy of Assimilation, Separation, Integration, and Marginalization. Re-

view of General Psychology. 

11. Sumbadze, N. (2007). Back Home Again: The Repatriation and Integ-

ration of Meskhetian Muslims in Georgia Meskhetian Turks at a Cro-

assroads – Integration, Repatriation or Resettlement- ICMI Caucasus. 

12. Trier, T. Khanzhin, A. (2007). The Meskhetian Turks at Crossroads - 

Integration, Repatriation or Resettlement - ICMI Caucasus.

Ekaterine Pirtskhalava 

Assistant Professor 

Ivane Javakhishvili Tbilisi State University 

Integration process of Muslim Meskhetians   

in Georgia and in the USA 

Resume

The Muslim Meskhetians (or “Meskhetian Turks”) refer to a local popu-

lation who historically lived in Samtskhe-Javakheti region of Georgia. In the 

early morning of November 15, 1944 – 92,307 persons from five administrative 

rayons (districts) of southern Georgia – Adigeni, Akhaltsikhe, Aspindza, 

Akhalkalaki and Bogdanovka (Ninotsminda) were deported to Central Asia 

(Kyrgyzstan, Kazakhstan and Uzbekistan) as a result of Stalin’s social policy to 

clean the southern border of the Soviet Union from “undesirable peoples”. The 

Muslim Meskhetians had to overcome many obstacles in order to return to their 

homeland. Only a small part was able to come back, a significant part still 

resides outside Georgia. Repatriation of Muslim Meskhetians to Georgia started 

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ekaterine fircxalava 

340

in 1977.  In 1989, a violent conflict began in the Fergana Valley in Uzbekistan, 

after that they moved to Russia (mainly to Krasnodarski Krai). Despite living in 

Russia for several years, they did not have either Russian citizenship or 

passports. In 2006, the government of the US made a decision to give shelter to 

the Muslim Meskhetians.  

Today, a repatriation of the Muslim Meskhetians to Georgia is on the 

agenda of the Georgian Government. Therefore, it is important to study the 

issues connected with the Muslim Meskhetians.  

As a psychologist I was interested to study the closed and traditional 

society such as the Muslim Meskhetians and how different social environment 

can influence their lives.   

This paper attempts to give an overview of some aspects of the Muslim 

Meskhetians’ new life in Georgia and in the USA. It demonstrated the crucial 

role of social environment for the process of adaptation.  

In-depth interviews were conducted with the Muslim Meskhetians living in 

the state of Pennsylvania, USA (cities of Lancaster and Philadelphia) and the 

Muslim Meskhetians living in the village of Abastumani, Georgia. Both groups 

migrated to these places in 2006. The interviews were carried out in 2012. 

This article includes an analysis of the in-depth interviews and tests. A 

differing degree of adaptation in two different countries has been observed. It 

also presents Muslim Meskhetians’ opinions about their homeland and the 

identification process in the new social environment. 

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politikuri satira qarTul kibermwerlobaSi

341

manana SamiliSvili

politikuri satira qarTul kibermwerlobaSi

Tanamedrove qarTveli mwerlebi TviTgamoxatvisTvis sul 

ufro xSirad mimarTaven internetsivrces. blogingiTa Tu in-

ternetul masmediaSi mesveteobiT isini sazogadoebisaTvis sa-

Wirboroto Temebis aqcentirebas axdenen. maT mier gamoyenebu-

li mravalgvari stilisturi xerxidan politikur satiras gan-

sakuTrebuli mniSvneloba eniWeba. es tropuli saxe Zalze aqtu-

aluria qarTul blogosferoSi, radgan misi meSveobiT mwerali 

sazogadoebaSi gamefebul mankierebebs daundoblad aaSkara-

vebs. igi metadre politikuri elitis `gasamaTraxeblad~ gamoi-

yeneba.  saerTod, mwerlis mdidar SemoqmedebiT arsenalSi  sati-

ra, sarkazmi, movlenebis groteskuli asaxva da, zogjer, infer-

naluri sicilic ki,  efeqturi iaraRia qveynis socialur-poli-

tikuri  problemebis kritikuli gaazrebisTvis.  

blogeroba mcire ambebis Txrobas gavs da eleqtronul 

JurnalSi Canawerebis, e.w. postebis  saxiTaa warmodgenili. Tum-

ca, samwerlo blogingi cotaTi gansxvavebulia. mwerlebis mier 

blogebSi ganTavsebuli masala Tematuradac da formis Tval-

sazrisiTac nairgvaria. blogi SeiZleba iyos personaluri — 

igive saavtoro (magaliTad: aka morCilaZis, zurab qarumiZis, 

zaza burWulaZis, daviT CixlaZis, ana samadaSvil-korZaiasi da 

sxvaTa), romelic, amave dros, internetuli masmediis (mag., Jur-

nalebis: `liberalis~, `cxeli Sokoladis~, `tabulas~ internet-

versiebi) an multimediis kontents warmoadgendes; an, kidev, 

calke, personaluri vebgverdis saxiT arsebobdes. aqve unda iT-

qvas, rom kibersivrceSi mravlad arian warmodgenilni  profe-

sionali blogerebi, tradiciul mediaSi muSaobis mdidari ga-

mocdilebiT, romlebic blogosferoSic aseTive warmatebiT 

moRvaweoben (ia anTaZe, niko nergaZe, gogi gvaxaria, giga zedania, 

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