Zviad Tskhvediani | Akaki Tsereteli State University (original) (raw)
Papers by Zviad Tskhvediani
The question of trauma in postcolonial Arabic literature has not yet been fully studied. Until re... more The question of trauma in postcolonial Arabic literature has not yet been fully studied. Until recently, literary criticism concentrated on cases in the "white" and Western literature. The present paper opens some fundamental questions in the field, mapping what it means to talk about "trauma" or the experience of violence in the fiction written by the sixties generation in Egypt. In particular, the paper focuses on trauma representation in Bahaa Taher's 1985 story "I, the King, Have Come". The significance of the study of trauma representations in contemporary Egyptian fiction, commonly referred to as the "new wave" by literary scholars, from the standpoint of poststructuralist, socio-cultural, and postcolonial theories can hardly be overestimated. Baaha Taher belongs to the sixties generation of Egyptian writers. In his "I, the King, Have Come" the story takes place in the mystical desert during the 20s and 30s of the past century. The plot unfolds against the background of British colonial rule. Filled with mystical symbolism weighing Western versus Eastern personalities and spiritualities, the story is narrated in such a way as to unmask the morally and politically troubling aspects of every day and the psychological effects of colonial domination.
STUDIES ON ARABIC DIALECTOLOGY AND SOCIOLINGUISTICS, Proceedings of the 13th International Conference of AIDA, June 10-13, 2019. Edited by Guram Chikovani, Zviad Tskhvediani, 2022
From October 28th to November 12th, 2018 a dialectological expedition to Central Asia was held by... more From October 28th to November 12th, 2018 a dialectological expedition to Central Asia was held by Guram Chikovani and Zviad Tskhvediani. The expedition aimed to identify the existing language situation in Central Asia, namely in the Arabic kishlaks of Bukhara and Qashqa-darya regions, as well as to gather and process a dialectological material. This goal was achieved. Last time Guram Chikovani visited these regions in 2000. The following paper deals with the evaluation and analysis of the current linguistic situation. Dialectological material was collected in kishlak Jogari of the Bukhara Gijduvon region and kishlak Jeinau of the Qashqa-darya region. On-site research revealed that the number of people speaking Arabic dialect has sharply decreased compared to the 2000s. This applies especially to young people and the people of the middle ages. Native Arabic is more preserved in Jogari than in Jeinau. In the latter one, unlike Jogari, it was difficult for us to find young people knowing the Arabic dialect. Obtained dialectological material illustrates the vitality of grammatical formation in both dialects. As for the lexis, the influence of Tajik and Uzbek languages being in contact is stronger. Secondary borrowings are also fixed when the lexis of Arabic origin from Tajik and Uzbek languages enters the Arabic dialect.
Studies on Arabic Dialectology and Sociolinguistics Proceedings of the 12th International Conference of AIDA held in Marseille from 30th May- 2nd June 2017, 2019
Books by Zviad Tskhvediani
AIDA'S CONFERENCES by Zviad Tskhvediani
The question of trauma in postcolonial Arabic literature has not yet been fully studied. Until re... more The question of trauma in postcolonial Arabic literature has not yet been fully studied. Until recently, literary criticism concentrated on cases in the "white" and Western literature. The present paper opens some fundamental questions in the field, mapping what it means to talk about "trauma" or the experience of violence in the fiction written by the sixties generation in Egypt. In particular, the paper focuses on trauma representation in Bahaa Taher's 1985 story "I, the King, Have Come". The significance of the study of trauma representations in contemporary Egyptian fiction, commonly referred to as the "new wave" by literary scholars, from the standpoint of poststructuralist, socio-cultural, and postcolonial theories can hardly be overestimated. Baaha Taher belongs to the sixties generation of Egyptian writers. In his "I, the King, Have Come" the story takes place in the mystical desert during the 20s and 30s of the past century. The plot unfolds against the background of British colonial rule. Filled with mystical symbolism weighing Western versus Eastern personalities and spiritualities, the story is narrated in such a way as to unmask the morally and politically troubling aspects of every day and the psychological effects of colonial domination.
STUDIES ON ARABIC DIALECTOLOGY AND SOCIOLINGUISTICS, Proceedings of the 13th International Conference of AIDA, June 10-13, 2019. Edited by Guram Chikovani, Zviad Tskhvediani, 2022
From October 28th to November 12th, 2018 a dialectological expedition to Central Asia was held by... more From October 28th to November 12th, 2018 a dialectological expedition to Central Asia was held by Guram Chikovani and Zviad Tskhvediani. The expedition aimed to identify the existing language situation in Central Asia, namely in the Arabic kishlaks of Bukhara and Qashqa-darya regions, as well as to gather and process a dialectological material. This goal was achieved. Last time Guram Chikovani visited these regions in 2000. The following paper deals with the evaluation and analysis of the current linguistic situation. Dialectological material was collected in kishlak Jogari of the Bukhara Gijduvon region and kishlak Jeinau of the Qashqa-darya region. On-site research revealed that the number of people speaking Arabic dialect has sharply decreased compared to the 2000s. This applies especially to young people and the people of the middle ages. Native Arabic is more preserved in Jogari than in Jeinau. In the latter one, unlike Jogari, it was difficult for us to find young people knowing the Arabic dialect. Obtained dialectological material illustrates the vitality of grammatical formation in both dialects. As for the lexis, the influence of Tajik and Uzbek languages being in contact is stronger. Secondary borrowings are also fixed when the lexis of Arabic origin from Tajik and Uzbek languages enters the Arabic dialect.
Studies on Arabic Dialectology and Sociolinguistics Proceedings of the 12th International Conference of AIDA held in Marseille from 30th May- 2nd June 2017, 2019