#dioscuria
Text
I llluvvv this song It is literally the aegan Brothers song I love it most favorite song ever
#5 boys .. 5 aegans..#oc:diamachi#oc:dadaroma#oc:delphi#oc:dioscuria#oc: dione#bobux dj#specifically After dioscuria passed#Spotify
4 notes
·
View notes
Text
The Greek Wheel of the Year
1. January, beginning of the sign of Aquarius, celebration of Theogamia (Sacred Marriage). Goddess Hera dominates during this month and the cultivated virtues are Boldness (Παρρησία) and Pride (Υπερηφάνεια).
2. February, beginning of the sign of Pisces, celebration of Anthesteria (honoring Dionysus, the God of vegetation). During this month God Poseidon dominates and the virtues cultivated are Piety (Ευσέβεια) and Integrity (Χρηστότης).
3. March, beginning of the sign of Aries, celebration of the Spring Equinox and Asklepeia (honoring God Asclepius). In this month Goddess Athena dominates and the virtues of Bravery (Ανδρεία) and Ingenuity (Αγχίνοια) are cultivated.
4. April, beginning of the sign of Taurus, celebration of Charesia – Aphrodisia (honoring Goddess Antheia Aphrodite, the Graces and “georgios” / “terrene” Sun -Helios of the spring). During this month Goddess Aphrodite dominates and the virtues of Love (Φιλότης) and Generosity (Γενναιοδωρία / Χαριστικότης) are cultivated.
5. May, beginning of the sign of Gemini, celebration of Thargelia (honoring the twin Gods Apollo and Artemis). During this month God Apollo dominates and the virtues of Harmony (Αρμονία) and Honesty / Straightforwardness (Ειλικρίνεια / Ευθύτης) are cultivated.
6. June, beginning of the sign of Cancer, celebration of the Summer Solstice. During this month God Hermes dominates and the virtues of Knowledge of good dealings (Ευσυναλλαξία) and Sociability (Ευκοινωνησία) are cultivated.
7. July, beginning of the sign of Leo celebration of Dioscuria and honoring the Dioscuri and the heroes of the battle of Thermopylae. During this month God Zeus dominates and the virtues of Justice (Δικαιοσύνη) and Orderliness (Ευταξία) are cultivated.
8. August, beginning of the sign of Virgo, celebration of Heraia in honor of the Goddess Hera. During this month, the Goddess Demeter dominates and the virtues of Endurance (Καρτερία) and Prudence (Σύνεσις) are cultivated.
9. September, beginning of the sign of Libra, celebration of the Autumn Equinox and honors to the heroes of the battle of Marathon. During this month God Hephaestus dominates and the virtues of Creativity (Ευμηχανία) and Diligence (Φιλοπονία) are cultivated.
10. October, beginning of the sign of Scorpio (Taurus polarity), celebration of Herakleia (honoring God Hercules, the “demetrius” / “subterranean” Helios – Sun of the autumn). God Mars dominates this month and the virtues of Courage (Θαρραλεότης) and Steadfastness (Ευψυχία) are cultivated.
11. November, beginning of the sign of Sagittarius, celebration of Maimakteria (invocation to God Zeus Maimaktes for a mild winter). Goddess Artemis dominates this month and the virtues of Wisdom (Σωφροσύνη) and Self-Restraint (Εγκράτεια) are cultivated.
12. December, beginning of the sign of Capricorn, celebration of Triespron (birth of Triesperos Herakles) and of the Winter Solstice. During this month Goddess Hestia dominates and the virtues of Stability (Σταθερότης) and Decency (Κοσμιότης) are cultivated.
Since it is January (Gamelion | Γαμηλιών) let us begin with the Theogamia, the Sacred Marriage of Zeus and Hera. This festival honors the union of the King and Queen of Olympus. Their union produces Life, which is represented by Dionysus (the winter sun), who’s festival is celebrated in February.
Household Ritual
A simple at home for the following festival that can be done at your altar/shrine. Burning of incense (styrax is recommended). You may wish to decorate, you can do so using the attributes of the gods. Peacock feathers and lilies for Hera, and eagle feathers and oak branches for Zeus.
Opening Ritual
“Hear us/me Gods of the Hellas, You we/I call upon, to come to us/me in good mind.
Hear us/me blessed ones and come to us/me from fire, from earth, from water, from air, and from Olympus.”
Wish to the Gods of the Hearth
“We/I invoke you Household God,
Overseer of the home
increaser of our possessions,
in every space, house or workshop
and always in charge.
We/I invoke your presence Goddess Hestia,
holy light,
seated in the center, of every space, house or workshop
and always in charge
We/I invoke your presence Ephestian Gods
and divine ancestors,
pure sources of all generations
invisible just spirits
guides of your offspring.
Come to us/me in good spirits,
You who possess all the graces, come to this sacred ceremony
Heed our/my prayer with a favorable ear
Come to us/me and take away
troubles and illnesses,
Give us/me peace that brings happiness,
prosperity, well-being of the body
and increase the light of our minds”
“May it be!”
Invocation to Zeus and Hera
Hymn to Zeus
“O Zeus, much-honour’d, Zeus supremely great,
To thee our holy rites we consecrate,
Our pray’rs and expiations, king divine,
For all things to produce with ease thro’ mind is thine.
Hence mother Earth and mountains swelling high
Proceed from thee, the deep and all within the sky.
Saturnian king, descending from above,
Magnanimous, commanding, sceptred Jove;
All-parent, principle and end of all,
Whose pow’r almighty shakes this earthly ball;
Ev’n Nature trembles at thy mighty nod,
Loud-sounding, arm’d with light’ning, thund’ring God.
Source of abundance, purifying king,
O various-form’d, from whom all natures spring;
Propitious hear my pray’r, give blameless health,
With peace divine, and necessary wealth.”
Hymn to Hera
“O royal Hera, of majestic mien,
Aerial-form’d, divine, Zeus’ blessed queen,
Thron’d in the bosom of cerulean air,
The race of mortals is thy constant care.
The cooling gales thy pow’r alone inspires,
Which nourish life, which ev’ry life desires.
Mother of show’rs and winds, from thee alone,
Producing all things, mortal life is known;
All natures share thy temp’rament divine,
And universal sway alone is thine.
With sounding blasts of wind, the swelling sea
And rolling rivers roar when shook by thee.
Come, blessed Goddess, fam’d almighty queen,
With aspect kind, rejoicing and serene.”
Closing of the Ritual
“Farewell Blessed ones, farewell eternal Gods,
To the pious worshipers, increase the Divine Light,
Disease, pains and decay take away to the ends of the earth.
May it be.”
Source:
https://www.patheos.com/blogs/agora/2018/01/hearth-hellenism-greek-wheel-year/
22 notes
·
View notes
Text
Saved by the Russians
Located in the Caucasus, Abkhazia is a region with multiple influences that has experienced a tumultuous history, including foreign conquests, ethnic tensions, and struggles for independence. Today, Russia remains its only bulwark against Washington's attacks.
The Origins of Abkhazia: A Greek and Roman Region In the 6th century BC, the Greeks established commercial outposts in Abkhazia, then called Colchis. The city of Dioscurias (now Sukhumi) became a prosperous commercial center. The Romans fortified the city in the 1st century BC. This period was marked by the cultural and commercial influences of two Greek and Roman empires. In 523 AD, Abkhazia became part of the Byzantine Empire and adopted Christianity. The Kingdom of Abkhazia prospered and extended its influence over much of western Georgia. From the 10th to the 13th century, Abkhazia was united with the Georgians in the medieval kingdom of the "Sovereigns of Abkhazia and Georgia." This period is considered the golden age of Abkhazia.
Ottoman and Russian Invasions In the 14th century, part of Abkhazia was under the dominion of the Mingrelians of Georgia. The Abkhazian dynasty Chachba drove out the Mingrelians in the 15th and 16th centuries and established the southern border that still exists to this day. In 1578, Abkhazia was invaded by the Ottoman Empire. In the 18th century, Abkhazia, allied with Georgia, tried to drive out the Turks. In the early 19th century, Abkhazia came under Russian domination. In 1864, it was forcibly annexed to the Russian Empire, and half of the Abkhazian population fled to Turkey and the Middle East.
Georgian Supervision In 1921, the Bolsheviks overthrew the Mensheviks in Georgia, leading to the establishment of the Soviet Socialist Republic of Abkhazia, led by Nestor Lakoba. The Soviet Socialist Republic of Abkhazia was established independently of Georgia. After signing the formation of the USSR in 1922, Abkhazia was reduced to the status of an autonomous republic within Georgia in 1931. On the orders of Georgian Stalin and Mingrelian Beria, the Abkhazians then underwent a policy of "Georgianization." Many Mingrelian Georgians settled in Abkhazia, depriving the Abkhazians of their language and culture. In 1978, Abkhazian intellectuals protested against this policy, leading to concessions such as the opening of the Abkhazian State University and the weekly television broadcast of a 30-minute program in Abkhazian.
Contested Independence In 1990, Abkhazia declared its sovereignty, but it was quickly revoked by Georgia. In 1992, Abkhazia declared its own sovereignty and proposed a federative treaty to Georgia. Georgian troops then suddenly invaded Abkhazia, triggering a 13-month armed conflict. The war caused about 260,000 people to flee, mostly families attached to Georgia. Since then, Abkhazia's population has been divided by half. The majority of Abkhazians are Orthodox Christians, representing about 75% of the population. Abkhazian historian Stanislav Lakoba, when asked about Abkhazia's religion, replied that Abkhazians are "80% Christians, 20% Sunni Muslims, and 100% pagans!"
Many families actually observe both Christian and Muslim, Orthodox, or pagan holidays. In 1993, Abkhazian forces, supported by the Confederation of Peoples of the North Caucasus, finally drove Georgian troops out of their territory. In 2008, Russia recognized Abkhazia as an independent state, as did Nicaragua, Venezuela, Nauru, Vanuatu, Tuvalu, and Syria.
A fragile peace Since the 2007 elections, tensions with Georgia remain present. Georgia has begun to strengthen its army near the border, purchasing modern equipment from Ukraine and hosting American and Israeli military instructors who are eager to destabilize the region. The Abkhazian government, for its part, continues to confirm its ties with Russia.
Russia, supporter of Abkhazia Russia is the main supporter of Abkhazia. The distribution of Russian passports to nearly 80% of Abkhazians guarantees their protection from Moscow. Under Article 65 paragraph 2 of the Russian constitution, Moscow has the obligation to assist its citizens wherever they are in the world. Thanks to Moscow's protection, Abkhazia now has the attributes of an independent state. Its capital, Sukhumi, a renowned seaside resort, has become the center of its political power. Russia has established an air base in Gudauta, and the naval base in Novoazovskoye, located in the city of Oust-Louga. The Gudauta air base is a former Soviet base and has been used by Russian forces for their operations in Abkhazia since the 1992-1993 conflict. The Novoazovskoye naval base is a recent base built after Russia's recognition of Abkhazia in 2008 and has become an important base for the Russian Black Sea Fleet in the region. The Russian military presence strives to guarantee the sovereignty and security of the Abkhazian republic, against the secret maneuvers of Washington.
Renewed stability Abkhazia is beginning to regain a peaceful and serene life. Primarily rural, the country has a variety of abundant agricultural natural resources, mainly citrus fruits, tobacco, tea, and wood. The country also has some energy resources with coal mines and hydroelectric power plants. Above all, Abkhazia, rich in fresh water, could become one of the world's largest exporters. With peace, tourism in Abkhazia is also on the rise, with around 1.5 million visitors in 2022. Abkhazia's economy, using the ruble as currency, primarily looks to Russia as an export market, trade partner, and investor. But Turkey is also becoming another discreet major economic partner of Abkhazia. Intelligence services involved in tensions Unfortunately, Abkhazia is in the Caucasus, a region that the enemies of Russia and American intelligence services in particular want to destabilize. NATO forces and the CIA intervened to support Georgian forces during the war. They also conduct disinformation operations to influence world public opinion against the small Abkhazian republic. The Russian Federal Security Service (FSB) and Foreign Intelligence Service (SVR) are therefore facing off against the Georgian Ministry of State Security (MSE), the American Central Intelligence Agency (CIA), as well as the Polish Military Intelligence and Counterintelligence Service (SWKW), which trains and equips the Georgian army. Since its independence, the Abkhazian territory has been the scene of a deadly shadow game between enemy intelligence services, as in the times of the Cold War.
The Caucasus, a strategic region Zbigniew Brzezinski, former national security advisor to US President Jimmy Carter, defined Washington's objectives in the Caucasus. He considered the Caucasus region a key element in global geopolitics. For him, the Caucasus was a pivot region between Europe and Asia, between the former Soviet world and the boiling Muslim world, and between the vast energy resources of the region and the global powers that depend on them. In his book "The Grand Chessboard: American Primacy and Its Geostrategic Imperatives" published in 1997, Brzezinski emphasized that control of the Caucasus was essential for global powers due to its energy resources, especially its oil and gas reserves. He also noted that the region was an important crossroads for commercial routes linking Europe and Asia. Brzezinski named ethnic and religious tensions, geopolitical rivalry between Russia and Turkey, and the threat posed by Islamist terrorism as levers to be exploited to destabilize the region. The control, or destruction, of this region was therefore crucial for the United States. Brzezinski defined the Caucasus region as a key zone in the struggle for global influence between great powers. That is why the geopolitics of the region, and the fate of Abkhazia, have become an important issue for major powers such as the United States, Russia, China, Iran, and Turkey. Attempted color revolution in 2020 In 2020, political tensions emerged in Abkhazia. The conflict erupted in January 2020 when protests broke out against Abkhazia's President Raul Khajimba, who had won the 2019 elections. Protesters accused the president of election fraud and demanded his resignation. The conflict culminated in May 2020 when opposition militants barricaded themselves in an administrative building in Sukhumi, the capital of Abkhazia. Security forces besieged the building, but the militants refused to surrender. Tensions escalated, and demonstrations in support of the militants broke out in the city. The conflict was defused when the militants agreed to surrender in exchange for security guarantees. President Khajimba resigned the following month and was replaced by interim President Valeri Bganba. The involvement of NATO secret forces in these political tensions in Abkhazia was evident to insiders. The United States immediately took a position in favor of the "protesters," calling for respect for human rights and democracy, etc. This attempted color revolution bore the mark of the CIA. But Moscow was watching. Presidential elections were still held in March 2020. They were won fairly by Aslan Bzhania, under the watchful eye of international observers. Bzhania appointed former President Alexander Ankvab as Prime Minister. The American destabilization operation failed this time. The situation in Abkhazia, while improving, remains concerning today. While Abkhazia is now a de facto independent state with a desire for peace from a war-weary population, the country remains an issue between Russia and the United States. The shadow games of intelligence services playing out there are dangerous for democracy and the security of the country. In this context, it is difficult to predict the future of Abkhazia, as well as all the countries in the Caucasus. The US deep state still looms, always eager to follow the geostrategic objectives given by Brzezinski, one of the main "sorcerers" of the Bilderberg Group and the Council on Foreign Relations, founded by David Rockefeller and Henry Kissinger.
2 notes
·
View notes
Photo
Dioscuria, twin nudes standing in opposition drawn from life 24”x18” laid paper. #Dioscuri #dioscuria #heavenlybodies #celestial #contraposto #croquis #contourdrawing #lifedrawingmodel #drawnfromlife #figurativeart #femalenudeart #gesturedrawing
#dioscuri#croquis#femalenudeart#contourdrawing#contraposto#dioscuria#heavenlybodies#lifedrawingmodel#drawnfromlife#celestial#gesturedrawing#figurativeart
0 notes
Text
I want more options for A/Z model kits besides the kg-6 sleipner. Where's my friggin Dioscuria? Or my Tharsis? Or my Scorching Solis? I want Martian Kataphrakts, please.
#fyrstorm rants#gunpla#plamo#aldnoah.zero#model kit#dioscuria#kg-6 sleipner#tharsis#scorching solis#kataphrakt#//but seriously a dioscuria would be friggin amazing
3 notes
·
View notes
Text
“...Seasonal patterns are typical of nomad life. The pastoralists of ancient Scythia migrated from high summer pastures to winter camps. Each spring, bands came together to bury their preserved dead in kurgan cemeteries. In spring they took purifying saunas; met with other tribes annually for trade fairs; and competed in riding and shooting contests. Warfare and raiding may have been seasonal too, with bands of mostly males away for much of a year, returning each summer to the women with small children. For the Greeks these unfamiliar patterns could have given rise to the idea that the men and women lived separately, coming together once a year to mate.
Another factor is that small, isolated, close-knit tribes can avoid incest and inbreeding by mating with outsiders. (Whether or not they had an embryonic grasp of the scientific rationale, these breeders of horses and other animals would have noticed inbreeding effects.) Exogamous sexual unions among culturally related groups may well have taken place at certain times of the year. It was common practice to forge alliances by intermarriage. In some nomad groups polyamory or “free love” practices—multiple sexual partners for males and females, and polyandry (many “husbands” or men) and polygamy (many “wives” or women)—were accepted.
Xenophon, for example, remarked on the indiscriminate, public sexual intercourse of the tattooed Mossynoeci tribe of Pontus. Herodotus reported that the Agathyrsi, the nomadic Thracian-Scythian tribe, mated freely in order to “foster sibling-like relationships and to eliminate jealousy and hatred.” According to Strabo, among the Siginni of the northwest Caucasus the most accomplished women charioteers could “cohabit with whomever they chose.” Strabo also described the sexual mores of the mountain tribes of Media (northwestern Iran): the men have up to five women and “likewise the women believe it honorable to have as many men as possible and consider less than five a calamity.” Polyandry was practiced by the women of another nomad group near the Caspian Sea, the Tapyri, who had children by several men.
The Massagetae, a Saka-Scythian tribe of Central Asia, formed companionate couples with an “open marriage” option, according to Herodotus and Strabo. The men and women were free to initiate discreet sexual relations with others. The sign for sex in progress was a quiver hung outside a woman’s wagon. (In the Caucasian Nart sagas, the signal that a woman had a sexual guest was his lance stuck in the ground outside her abode.) Ancient Chinese sources also described polyandry and polyamory among the nomad tribes of Inner Asia (chapter 25). Ancient notions of virginal Amazons seem to be at odds with reports of Amazons as sexually active; some scholars argue that Amazons were imaginary figures intended to represent Greek girls out of male control.
Yet many features of the seemingly contradictory Greek descriptions of legendary Amazons may reflect misunderstood nomad customs. Greek girls were usually married by age eighteen, when they passed from the guardianship of their male relatives into their husband’s household. Greek men controlled their wives’ and daughters’ sexual activities. In contrast, there was no set “marriageable” age for girls in Scythia. Herodotus and other writers said that Saka-Scytho-Sarmatian girls did not marry until they had fought and/or killed at least one enemy. In antiquity “virgin” and “maiden” were not always technical terms meaning “intact hymen” or “lacking sexual experience”; the words could mean a sexually active woman who was “unmarried/unattached” to one man.
As noted in chapter 1, only three Amazons were renowned for their lifelong vows of virginity. In some nomad cultures, unattached young women enjoyed liberties shocking to Greeks. In Thrace, for example, where “to live by war and plunder is most glorious,” Herodotus marveled that “they keep no watch over maidens and leave them altogether free.” Girls and boys in nomadic societies were trained alike in the arts of war. In the steppe nomad context, it would be reasonable to expect youths of both sexes to prove their worth before marrying and/or having children. A ritualized duel with a suitor, often from another tribe, could be one way of proving one’s mettle.
The natural historian Aelian described courtship and marriage among the Saka (Massagetae) as a mock battle for dominance. “If a man wants to marry a maiden, he must fight a duel with her. They fight to win but not to the death. If the girl wins, she carries him off as captive and has power and control over him, but if she is defeated then she is under his control.” Aelian may have exaggerated the actual outcome based on the Greco-Roman difficulty in imagining a relationship grounded in equality. Similarly, the notion that only one partner could be dominant led classical writers to insist that any man who loved an Amazon had to either assert his power or submit to hers (see chapter 10).
And yet Aelian’s description turns out to have a basis in reality. Among the nomads of Central Asia, serious and mock duels between heroes and heroines in epic poems often end in love. The traditional courtship customs of nomadic Kyrgyz people and others of ancient Saka lands entail arduous physical contests, such as racing and wrestling, to win a maiden’s love. The contests are sometimes said to determine which marriage partner wins (symbolic) dominance in the relationship (chapters 22–24).
As in Atalanta’s lusty relationship with Meleager, Amazons were enthusiastic lovers of men of their own choosing. Herodotus’s story of the Sarmatians (chapter 3) told how Amazons and young Scythian men had sex, fell in love, and eloped to create a new tribe. The strangers shared sexual attraction and took mutual pleasure in intercourse, repeated over time and, in this case, with the same partners. The couples bonded and decided as a group to spend their lifetimes together, promising to raise their children free of imposed gender roles. Random sex among multiple partners, agreed upon among equals, appears in Strabo’s description of the seasonal mating of Amazons with their neighbors, the Gargarians.
It is not clear whether the Gargarians of the Caucasus were believed to be an all-male tribe. (Their name comes from gargar, ancient Georgian for apricot, native to Colchis.) In Strabo’s account, the Gargarians had originally “lived with” the Amazons in Pontus and migrated with them over the Caucasus Mountains to the northern Black Sea region. At some point, the Gargarians “revolted” and a war ensued. The Gargarians and Amazons finally made peace. They agreed to “a compact that they would live independently but still have dealings with each other in the matter of children.” The clear understanding is that each tribe would benefit from this arrangement.
And so, continues Strabo, following this ancient compact, each summer the Gargarian men go up to a mountain on the border with the Amazon territory to meet Amazonian women. First the men and women offer sacrifices together, signifying the religious propriety of what was to follow. Then, for two months, the Amazons and the Gargarians enjoy casual sex after dark with whoever is handy. The men return to their land and many of the women go home pregnant. Strabo goes on to say that baby girls born of these unions are raised by the Amazons, but “they take the boys to the Gargarians, who adopt and raise them as their own sons, despite uncertain paternity.”
Strabo’s account was drawn from two ancient historians of the Amazons, Metrodorus and Hypsicrates, both of Pontus (their works are unfortunately lost). Might his description reflect a garbled ethnological history of divisions and alliances within a tribe or confederation of tribes in which women were fighters and leaders? Scythian bands continually waxed and waned, united and divided, fought and allied. Modern scholars assume that Strabo intended his story to portray Amazons mating like wild animals solely for reproduction. But his account is complex and may well contain incomplete information about genuine past practices. The treaty between Amazons and the Gargarian men who were once closely associated with the Amazons specified that they would come together each summer to worship and procreate.
Annual gatherings would have involved reunions of friends and relations from past years. Ritualized sacrifice and consensual sex with multiple partners within a sacred precinct is not implausible. Seasonal rendezvous customs fostered exogamy and provided other important social and economic opportunities for scattered nomad groups. One ancient Greek writer clearly associated Amazon sexual activity with nomadic trade fairs: “Whenever the Amazons need children they go to the marketplace on the River Halys (western Pontus) and have intercourse with men.” Strabo reported that as many as seventy tribes of Sarmatia and the Caucasus region came together each year at Dioscurias on the coast of Colchis to socialize and trade.
It is interesting that many Central Asian epics tell of heroes who travel long distances to find brides, and many non-Greek Amazon tales feature marriage to husbands from other tribes, practices that avoid incest and seal alliances. In antiquity, Amazons were assumed to be strongly heterosexual. The women warriors were, as Plutarch put it, “natural lovers of men.” Indeed, some ancient beliefs about physiognomy maintained that it would be natural for “manly” Amazons to be especially attracted to “manly” men. According to this theory, it was overly feminine women who would be attracted to loving other women. Virile women, like Amazons—who could overcome the weak, “effeminate” traits in themselves—were assumed to desire virile men.
…In Greek mythology, confronting a beautiful, passionately resisting, powerful Amazon aroused the Greek heroes to dominate, harm, rape, humiliate, and/or murder such threatening women (chapters 15–18). Yet outside the world of myth, in the Amazonian sexual encounters described by ancient historians and other authors, a consistent theme emerges of mutual sexual attraction, pleasurable consensual sex— plenty of it—and a sense of equality with male lovers. Sexual relations between equal men and women developed into long-term relationships in Herodotus’s story of the Sarmatians, who decided that gender equality was “fair and honorable.”
Herodotus also reported that among the “civilized and righteous Issedonians the women share power equally with their men”. Companionable relationships characterized by equality and a sense of interdependence, like those the Greeks reported among Scythians in antiquity, are traditional and practical ways of life in many nomadic and seminomadic cultures. The ancient Nart sagas of the Caucasus, for example, frequently allude to the shared authority, responsibility, interdependence, love, and affection of male and female “soul mates.” Mutual respect was seen as a necessary condition for a husband and wife.
Early modern European travelers in the Caucasus remarked on the “great freedom and respect accorded to women” and the “humanity and affection” and friendship of husbands and wives. Klaproth remarked, for example, that in the Caucasus “the wife is the companion, and not the menial servant, of the husband.” “Easy camaraderie” and “blurred lines between sex roles” are phrases used to describe the egalitarian lifestyle of some nomads living today in Kazakhstan and other ancient Scythian lands. Among the polytheistic Kalash tribe of northwest Pakistan the women have a remarkable degree of sexual freedom (some Kalash claim descent from Alexander’s Greeks and local women).
…Did the Greeks ever suspect what they might have been missing by suppressing women? Greeks also held a belief that sex between equals— especially gods and heroes but also mortals—could be exciting and fulfilling. That idea anticipates some modern scientific studies correlating gender equality with more frequent sex and happier coupling. Perhaps the popularity of Amazon stories among the Greeks served as a kind of “what if/if only” compensation. The Greek historian Xenophon wrote an oft-quoted dialogue in which a man instructs his young bride on the proper duties of an ideal Greek wife. Yet, like Herodotus, Xenophon also expressed admiration for other societies in which women, like men, were encouraged to engage in vigorous sports like “running and feats of strength” and outdoor activities. Xenophon remarked that “if both mothers and fathers were physically fit their children would be much stronger.”
A pair of lesser-known passages by Xenophon illustrate fascinating real-life situations suggesting that Greeks could enjoy envisioning men and women on more equal terms. In Xenophon’s Symposium (380 BC) we witness the growing excitement of Greek men at a banquet as they observe a steamy sexual encounter of two passionate, willing partners. A handsome young man and woman—noncitizen slaves of equal status—have already entertained the men with choreographed, sinuous gymnastics and a dangerous sword dance–duel. Now they act out a sex scene, taking the roles of the mythic lovers Dionysus and Ariadne. As the two kiss and caress one another, the men, says Xenophon, suddenly realize that the actors are not simply reciting a typical “burlesque” script. The two people are really in love and lust.
Watching genuine lovers of equal status on the verge of satisfying their obvious mutual desire arouses the men to a high pitch, says Xenophon. As the pair discreetly withdraw from view, the bachelors in the audience vow to get married and the married men rush home to their wives, eager to replicate what they have just seen. Xenophon includes another remarkable account of gender equality in his historical memoir of leading his army of ten thousand Greek soldiers back to Greece after a failed campaign in Babylonia (400 BC). Their long march took them north from Persia through Armenia to Pontus, the fabled Amazon homeland on the Black Sea.
Along the way, Xenophon says, the Greek soldiers took “some boys and many women captive, depending on their sexual preferences.” Like the boys, the “beautiful and tall” women and girls of local villages were at first exploited as sexual objects and made to perform daily chores for the men. But during the months of shared hardships and dangers crossing the Armenian mountains in winter, Xenophon explains that a new relationship began to develop between the individual men and the foreign women. They were gradually becoming trusted companions dependent on each other for survival.
Several times the men risked their lives to save the women. The women took up the army’s war cry at crucial moments. Camping together in the cold, hostile land, fending off deadly attacks from natives, and learning each other’s languages and personalities, the Greek soldiers and the barbarian women forged bonds that made them essentially equals. Xenophon’s Greek army had taken on some of the attributes that made Scythian bands so formidable: everyone, male and female, was a potential fighter. Xenophon illustrates this new relationship in his account of the banquet that he, as general, gave for the local Paphlagonian chiefs, because his army needed safe passage through their territory west of Pontus.
To entertain their guests, the Greek men performed their traditional pyrrhic war dances. The choreographed military moves in full armor with weapons and shields was also a not-so-subtle display of martial prowess. Then one of the foreign women at the banquet donned some Greek armor and took up a light shield to “perform a pyrrhic dance with grace.” The amazed Paphlagonian chieftains asked whether these women fought alongside the Greeks. The Greeks assured their guests, “These very women drove off the King of Persia!” In this extraordinary reply, the Greek soldiers were claiming—boasting!—that they had Amazons as their companions in love and war.”
- Adrienne Mayor, “Sex and Love.” in The Amazons: Lives and Legends of Warrior Women across the Ancient World
18 notes
·
View notes
Text
Liberties and Phrygian Caps in Georgia
Tedo Dundua
Some common European symbols were in usage for millennia. Central figure on reverse above is pileus, a cap of emancipated slaves in Rome, i.e. symbol of liberty. Following the assassination of Caesar, M. Iunius Brutus used this symbol to declare end of the tyranny.
Mithras, Graeco-Roman god of Persian origin, god of the sun, light and justice, wears a Phrygian cap. That means as follows: pileus was often confused with Phrygian cap, latter also becoming a liberty cap.
French revolution, in its turn, maintained this confusion, taking Phrygian cap as symbol of liberty.
Mithras as equestrian on the municipal copper coins of bilingual (Graeco-Colchian/Western Georgian) Trapezus under the Roman rule wears a Phrygian cap.
http://geonumismatics.tsu.ge/en/catalogue/types/?type=26
Next are the municipal copper coins of Dioscurias in Colchis (modern Sokhumi, Western Georgia) with the effigies of Dioscuri’s caps and thyrsus. Typologically the coins are connected to the municipal copper coins of Pontus – obverse type (two Phrygian caps) is taken from Amisus’ coins, issued in 120-111 B.C., and reverse type (thyrsus) is borrowed from municipal numismatics of South and North Black Sea coasts, from the coins struck in 105-90 B.C. Coins issued in Dioscurias should be undoubtedly dated back to the end of 2nd c. B.C. and the beginning of the 1st c. B.C. Accordingly, Mithridates VI, king of Pontus, annexed East Black Sea coast exactly in those times. Dioscurians, now subjugated to Mithridates, restored their diminished municipal structures, and struck their own copper money with the “caps of liberty”. Still, Mithridates’ garrison was located in Dioscurias and the official appointed by him controlled the mint.
http://geonumismatics.tsu.ge/en/catalogue/types/?type=22
Thus, like everywhere in Europe, in Georgia (Colchis and Iberia) the Phrygian caps meant liberty.
3 notes
·
View notes
Video
youtube
♊ Je pense ♊
Compléments :
MAISON III Mercure : En Alchimie, le Mercure se nomme "Vif-Argent". C'est l'ingrédient principal pour fabriquer la potion de jouvence. Potion qui permet de garder la jeunesse éternelle.
En mythologie, Mercure (Hermès dans la mythologie grecque), est le Dieu du commerce. Il est également le messager des Dieux et est donc associé au voyage.
Mercure symbolise la mobilité, les échanges (oraux et écrits), la jeunesse et la curiosité.
Résumé du mythe de Castor et Pollux (Les Dioscures) :
Léda, femme de Tyndare, roi de Sparte, se laissa séduire par Zeus qui s'était changé en Cygne. Elle donna naissance à quatre enfants : - Castor et Clytemnestre, les enfants mortels de Tyndare - Pollux et Hélène de Sparte, les enfants divins et immortels de Zeus Pollux est un lutteur adroit et vigoureux et Castor, un guerrier habile et dompteur de chevaux. Ils participèrent à un grand nombre d'expéditions. Ils combattirent les pirates de l'Archipel.
Ils prirent part à la chasse au sanglier de Calydon, et fondèrent en Colchide la ville de Dioscurias. Tous deux montent de magnifiques chevaux blancs, qui leur ont été donnés par Neptune, ou par Mercure ou par Junon (les noms changent selon les mythes).
Un jour, Lyncée, Idas et les Dioscures partirent en expédition pour capturer du bétail. Idas proposa un défi truqué pour obtenir tout le bétail. Castor et Pollux, mécontents, leur reprirent le bétail. Pourchassés par Lyncée et Idas, ils se cachèrent dans un arbre creux. Lyncée les trouva avec sa vision perçante. Idas tua Castor. Pollux les poursuivit et tua Lyncée. Idas fut foudroyé par Zeus.
Pollux voulut partager avec Castor son immortalité, avec la permission de Zeus, les deux frères passèrent alternativement six mois sur Terre et six mois aux Enfers. Finalement, transportés au ciel, ils devinrent la constellation du Gémeaux.
La Constellation du Gémeaux :
Le mot "Gémeaux" signifie "jumeaux" en latin. La Constellation est facilement identifiable grâce à ses deux étoiles les plus brillantes (Castor et Pollux) au niveau de la tête des deux jumeaux.
Chaque année, vers la mi-Décembre, on peut observer dans le ciel les météores géminides, une pluie d'étoiles filantes qui provient de la constellation du Gémeaux et de l’astéroïde Phaéton.
Caractéristiques du Gémeaux :
Le Gémeaux symbolise les pensées, la communication et la mobilité. "Je pense" :
Le Gémeau est le signe le plus intellectuel du Zodiaque. Sa planète (Mercure) et son élément (l'air) prouve que c'est un signe très créatif, versatile et libre.
Mais comme le signe du Gémeaux est double, il a tendance à se perdre entre ces deux identités : jeunesse d'esprit/immaturité, légèreté/superficialité, sociable/hypocrisie. C'est pour cela que le Gémeaux est très souvent lunatique et qu'il a ses bonnes phases et ses mauvaises phases.
Il aime : Balance, Verseau, Bélier, Lion
Il aime moins : Poissons, Vierge, Capricorne, Scorpion
Son opposé : Sagittaire
1 note
·
View note
Text
Anthology: Journal, 1827
Here we are now with the traveler at the mouth of the Fasi: here we are in the famous Colchis; in the homeland of Medea, in the land of the Golden Fleece. "There, he says, I could not defend myself from being deeply moved by the appearance of a river and a realm that recalls the first and most celebrated deeds of the Greek heroes. It is not that long, that everybody flaunted skepticism, but reverberated the ancient historians with fabulists, not that Herodotus, father of ancient history. Except that for forty years in that, explored by travelers and armies, that region, he had his style changed by letting him know of his monuments, of his ruins, of the immensity of his memory "from the peregrine and very old. The adventure of Frisso and Ella was perhaps a distorted tradition of the early Greek explorations in those rich lands; and the enterprise of the Argonauts to invade the treasures of Eeta, in addition to being comforted by the assertions of Strabo, Pliny and Arianus about the rich mines of those kingdoms, also has a document today in the popular opinions on mines." Russians seem to doubt it, this may be either because they do not yet know everything they say, or do not say everything they already know; “It is certain that in 1737, the Regolo Salomone, the last prince of a Georgian province, sent to the Empress Elisabeth an ancient manuscript paper in the indigenous language, which gave some knowledge. However Jason had there temples, mostly destroyed by Parmenion, so that the glory of the Argonaut did not eclipse that of Alexander: he had cities with his name in the Propontis, in Armenia, and Perfin in the Media. Today a Natolian promontory is called Capo-Giasone. Dioscuria also recalled the two twins Ledei, companions of that intrepid leader.” Nor does an ascent rise in such renown a feat in which the greatest optimists of heroic Greece ventured without a great truth in the fact and in the opulent opinion of that realm; for the epic does not elaborate that supreme base of opinions and facts. If the present miseries of Colchis cause faith to be repudiated by its ancient riches, it may be said that after many vicissitudes of invasion it ultimately fell into the hands of Muslims; that is, under a dominion, in which poverty alone shielded us from death and persecution. The indigenous rulers, having become tributaries of the Turkish, as well as sought in their penury a pretext for not being subjected to taxes, they also made forests, that is to say the inculturation of the soil, a refuge for the tyrannical concussions of the greedy rulers.
2 notes
·
View notes
Text
army dreamers by Kate bush is so dioscuria core
2 notes
·
View notes
Photo
Su nombre es Dioscuria y es del anime ALDNOAH.ZERO y se los recomiendo.
5 notes
·
View notes
Photo
Reino del Ponto (291 a. C.)
Abonuteichus
Acrae
Amasis
Amastris
Amisus
Ancyra
Apollonia
Argamon
Armavir
Armenia minor
Azov sea
Bathys
Bithynia
Bithynium
Black sea
Boristhenes
Bosphorus
Byzantion
Cabeira
Calpe
Cappadocia
Caria
Carrhae
Carusas
Cerasus
Chabum
Chalcedon
Chersonesus
Cilicia
Cius
Colchis
Colopene
Comana
Commagene
Cotyora
Cygmas
Cytorus
Cyzicus
Dazimoniotis
Diacopene
Dionysopolis
Dioscurias
Ephesus
Galatia
Gangra
Gordyene
Gorgippia
Gyenus
Halicarnassus
Harpis
Heraclea pontica
Hermonassa
Histria
Iberia
Iconium
Isauria
Kallatis
Kalos Limen
Kerkinitis
King of Odrysses
Kingdom of Armenia
Kingdom of Bosphorus
Kingdom of Burebista
Laodicea
Laodicea
Lycaonia
Lycia
Lydia
Maeotis
Marmara sea
Mazaca
Melitene
Mesembria
Miletus
Mysia
Neapolis
Nesis
Nicomedia
Niconium
Nicopolis
Nisibis
Nymphaeum
Nyssa
Odessus
Oenanthea
Olbia
Olgassis
Osroene
Pagrai
Pamphylia
Panticapaeum
Paphlagonia
Pergamon
Pergamon
Pessinus
Petobriga
Phanagoria
Pharnaceia
Phasis
Phasis
Phazimoniotis
Phrygia
Pimolisene
Pisidia
Pityus
Pontos euxeinos
Propontis
Province of Asia
Rhizus
Rhodes
River Acampsis
River Amnias
River Halys
River Iris
River Lycus
River Sangarius
River Seylax
River Thermodon
Salmidessus
Samosata
Sardis
Scythia
Sebasteia
Seleucia
Side
Sinope
Smyrna
Sophene
Stratonis
Tanais
Tarsus
Tavium
Theodosia
Tigranocerta
Tium
Tomis
Trapezus
Tyana
Tyras
Xanthus
Zela
0 notes
Photo
Dioscuria, twin nudes standing in opposition drawn from life 24”x18” laid paper. #Dioscuri #dioscuria #heavenlybodies #celestial #contraposto #croquis #contourdrawing #lifedrawingmodel #drawnfromlife #figurativeart #femalenudeart #gesturedrawing
#heavenlybodies#femalenudeart#croquis#contourdrawing#dioscuria#gesturedrawing#celestial#lifedrawingmodel#figurativeart#drawnfromlife#dioscuri#contraposto
0 notes
Text
hi my past urls have been fuckin uhhhhhh leaftouch dioscuria casualscum detla some other shit too also and
I'm still alive also please stop reblogging my text posts from 2013 I Am Not Popular On The Internet Anymore
2 notes
·
View notes
Photo
The written history of Abkhazia largely begins with the coming of the Milesian Greeks to the coastal Colchis in the 6th-5th centuries BC. They founded their maritime colonies along the eastern shore of the Black Sea, with Dioscurias being one of the most important principal centers of trade. This city, said to be so named for the Dioscuri, the twins Castor and Pollux of classical mythology, is presumed to have subsequently developed into the modern-day Sukhumi. This was taken in a place called New Afon, it was a backup place that the Greeks were thinking about moving to if the Turks started pushing them out of their land. During the reign Alexander II a monastery was built here and took about 30 years to build. (at Абхазия - Новый Афон)
0 notes
Text
Abkhazians & Ossetians in Georgia. A Short History
In light of the disinformation campaign carried out by Russian information networks and picked up by western media, the Institute of the Georgian History at Ivane Javakhishvili Tbilisi State University has released an explanation as to why the Abkhazia and Tskhinvali regions (incorrectly called "South Ossetia") have always been an integral part of Georgia.
In the remote past, to the south of the Great Caucasian Range and east of the Black Sea, rural clans fought each other for land and mines, making alliances and early states. Two cultures equipped first with bronze and then with iron were established in the valleys of the rivers Rioni (Phasis), Chorokhi (Aphsaros), and Mtkvari (Cyros/Kura). Roughly, the borders of Colchis included the city of Pitius (Bichvinta, Pitsunda) in the North West, Sarapanis (Shorapani) in the East, near the Likhi mountains, which divides Georgia into West and East, and the mouth of the river Chorokhi in the South, near Batumi, Georgia’s main port. Another name for Colchis is Egrisi, derived from the tribal name Margali/Megreli/Mingrelian. The Mingrelian language, very close to the Georgian, is still spoken in West Georgia as a family one, like that of West Georgian highlanders, the Svani. The next country had two rivers, Chorokhi, now mostly in Turkey, and Mtkvari within its borders. Local folk called it Kartli, and the Greeks – Iberia and Iberians. The latter term contributes to Ivirk, Vrastan – Armenian terms; also to Varkan, Gurgan, Gurgistan – Persian terms, which in turn contributes to Georgia and Gruziya.
Thus, Kartli, while comprising the Mtkvari and Chorokhi valleys, was labeled as Iberia, or Vrastan, or Varkan, or Gurgan by foreigners. Gradually, Colchis/Egrisi and Kartli/Iberia became more and more integrated, and Georgian, the language spoken in Kartli, spread to the eastern Black Sea coast, putting the Mingrelian and Svani languages in the position of a family language. From that point on, this new country was called Sakartvelo, a term derived from Kartli, and also Iberia, Gurgistan, Gruziya and Georgia (T. Dundua. History of Georgia. Tbilisi. 2017, pp. 5-22. v. Academia.edu/Tedo Dundua).
Still, there was another language in West Georgia which was also converted into a family language: Abkhazian. The Autonomous Republic of Abkhazia (Georgia) has Sokhumi as its capital. Sokhumi is the Turkish version of the Georgian name Tskhumi, while the Greeks and Italians called the city Dioscurias and Sebastopolis. People living in its neigborhood in the Classical and Hellenistic periods were the Colas and the Coraxae, obviously Colchian clans. Their names are substituted by that of the Colchians themselves. The first mention of the Aphsils, obvious ancestors of the Abkhazians, near Sebastopolis/Tskhumi, dates back to the 70s of the 1st c. A.D. Soon, their relatives, the Abasks, appear. These two names sometimes disappear in favor of “Lazi,” the name of Mingrelian-speaking people descended from the southern mountains to mingle with the Colchians, thus changing the name of the country into Lazica. In the northern part of Lazica under the local feudal lords, they again call themselves Aphsils and Abasks, when unified with the rest of the country – Lazi. That means that from the 2nd c. A.D., the Mingrelian language was a social one throughout Lazica, while the Abkhazian language was put in the position of a family language spoken near Sebastopolis/Tskhumi. Indeed, the special Mingrelian term for that part of Lazica was “apkha,” i.e. periphery. The periphery of what? That of Mingrelian, i.e. western Georgian, culture. Gradually, Aphsils and Abasks under the local princes also started to call themselves Abkhazians. When in the 8th c., apparently through marriage, their prince found himself residing in the central city of Kutaisi, Lazica/Egrisi received one more name – Apkhazeti. With the Georgian language becoming dominant on the eastern Black Sea coast, the Mingrelian, Svani and Abkhazian languages found themselves in the position of a family language (T. Dundua. Christianity and Mithraism. The Georgian Story. Tbilisi. 1999, p. 6; T. Dundua, Akaki Chikobava. Pacorus, the Lazi King, Who Was Overlord of Colchis/Western Georga. Tbilisi. 2013, pp. 9-16; T. Dundua. Georgia within the European Integration. Tbilisi. 2016, pp. 81-88. v. Academia.edu/Tedo Dundua).
West and East unified was called Sakartvelo/Georgia. And the title of the kings from the Bagrationi ruling dynasty was as follows: “King of the Abkhazians (i.e. Western Georgia), Kartvelians (Eastern and Southern Georgia), Ranians and Kakhetians (extreme East of the Eastern Georgia)” (T. Dundua. Review of Georgian Coins with Byzantine Iconography. Quaderni ticinesi di numismatica e antichità classiche. Lugano. 2000. Vol. XXIX, pp. 389-393; T. Dundua and Others. Online English- Georgian Catalogue of Georgian Numismatics).
The decline of Georgia towards the end of the 16th c. enabled the Ottomans to increase their territory, seeing them taking control of the cities on the eastern Black Sea coast. Georgian frontier defenses were down. Finding so little opposition, many tribes settled in the districts they had penetrated, a new wave of the Abkhazian speaking clans among them. They made their way from the mountains first to the region of nowadays Sochi (Russian Federation), and then down the coast towards Bichvinta (Pitius, Pitsunda). Those rough highlanders forced part of the local agricultural folk to flee to the central regions. Thus, rural and urban sites suffered much and the links with the rest of the country were badly damaged. The Ottoman overlords also encouraged the slave trade, completely changing the economic visage of the northwest of western Georgia for centuries before the Russians advance against the Ottomans in the 19th c. (T. Dundua. North and South (towards the Question of the NATO enlargement). www.nato.int/acad/fellow/99-01/dundua.pdf, pp.41-42; T. Dundua and Others. The Black Sea – Zone of the Contacts. Tbilisi. 2001, pp. 9-10, 15-16; T. Dundua and Others. The Black Sea. A History of Interaction. Teaching Pack. The Council of Europe. Oslo. 2004, pp. 46, 105. v. Academia.edu/Tedo Dundua).
The Russian Empire annexed eastern Georgia, the Kingdom of Kartli-Kakheti, in 1801. This paved the way for Russian expansion into western Georgia. In 1810, Abkhazian prince Giorgi (Safar Beg) Shervashidze swore allegiance to the Russian Emperor and in 1864, Russian governance was established in the territory. (Abkhazia in the late 18th- early 19th centuries. Entry of Abkhazia Under the “Protection” of Russia. in Essays from the History of Abkhazia. Tbilisi. 2011, pp. 300-305). Sukhumi military department was founded (M. Lordkipanidze. The Abkhazians and Abkhazia (Georg., Russ. and Engl. texts). Tbilisi. 1990 http://www.amsi.ge/istoria/div/m.lordkiPaniZe_afx.html#90).
Although the process of separating Abkhazia from Georgia was actively supported by the Russian authorities, still Abkhazia was a natural and integral part of Georgia. Perhaps it was for this reason that the Sukhumi military district was soon included in the Kutaisi governorate. Despite the negative effects of the Russian imperial policy, in 1918, the year when the Democratic Republic of Georgia was founded, Abkhazia was a part of Georgia (M. Lordkipanidze. The Abkhazians and Abkhazia (Georg., Russ. and Engl. texts). Tbilisi. 1990 http://www.amsi.ge/istoria/div/m.lordkiPaniZe_afx.html#90).
On June 11, 1918, an agreement was signed between the people’s council of Abkhazia and the leadership of the Democratic Republic of Georgia, where Abkhazia as a part of Georgia gained autonomy.
After the end of Georgia’s short independence in 1921, Abkhazia remained within Soviet Socialist Republic of Georgia under a special union agreement, as a treaty republic having a certain type of autonomy within Georgia. In 1931, Abkhazia officially became the Autonomous Soviet Socialist Republic (ASSR) of Georgia (Political Status of Abkhazia within the Soviet Georgia. 1921-1937. in Essays from the History of Abkhazia. Tbilisi. 2011, pp. 419-436; Революционные комитеты Абхазии в борьбе за установление и упрочение Советской власти. Сборник документов и материалов. Сухуми. 1961, p. 350). This remained unchanged until the end of the Soviet Union. According to the 1989 Soviet census, the total population on the territory of the ASSR of Abkhazia was 525,061, of which 239,872 were ethnic Georgians (45.7% of the population), while 93,267 were Abkhazians (17.8%) (S. Markedonov. Abkhazia: Historical Context. in Abkhazia Between Past and Future. Prague. 2013, p. 18).
Abkhazia enjoyed cultural and scientific benefits as part of Georgia during the Soviet era. The Abkhazian language was taught at the schools, and university.
Since 1993, the Autonomous Republic of Abkhazia has been occupied by the Russian Federation (for the full-length narrative about Abkhazians v. З. Папаскири. Абхазия: история без фальсификации. 2е изд. Тбилиси. 2010 (with Engl. summary).
The next region occupied by the Russian Federation was the Autonomous District of South Ossetia. The Ossetians started settling in Georgia beyond the Caucasian range in the 16th-17th cc. as fugitives.
After the annexation of eastern Georgia by Russia in 1801, the Ossetian villages were attached to the Gori district of the Tbilisi governorate.
In 1920, the Russian Bolsheviks supported Ossetians living in the Democratic Republic of Georgia, in the mountains north of Gori, to establish the Soviet power there and declare the territory a part of Soviet Russia. This was an abortive attempt.
In February 1921, Soviet Russia violated the agreement of May 7, 1920 by militarily attacking the Georgian state and eliminating its independence. In April 1922, the Bolsheviks granted so-called South Ossetia the status of autonomous district within Soviet Socialist Republic of Georgia. Soviet policy can be regarded as a premeditated attempt to disrupt the future attempts of the Georgians to gain independence and build a stable state as separatism within Georgia would constrain Tbilisi in its actions. The Autonomous District of South Ossetia consisted of a number of Ossetian settlements and a purely Georgian town Tskhinvali.
Thus, in 1922, the Autonomous District of South Ossetia was created in the heart of historic Georgian lands where the Georgian population represented the majority of the population.
It also needs to be emphasized that throughout the Soviet period (until 1991), the Ossetians living in Georgia were granted all necessary legal rights as an ethnic minority. Then Georgia became independent and the Russian occupation of the Autonomous District of South Ossetia began. (M. Lordkipanidze, G. Otkhmezuri. Ossets in Georgia. in The Caucasus and Globalization. Vol. 1 (4). Tbilisi. 2007, pp. 109-118; R. Topchishvili. Ethnic Processes in Shida Kartli (the Ossetians in Georgia). in Causes of War – Prospects for Peace. Georgian Orthodox Church. Konrad-Adenauer-Foundation. Tbilisi. 2009, pp. 111-138).
Prof. Dr. Tedo Dundua is the Director of the Institute of Georgian History, Faculty of Humanities, at the Ivane Javakhishvili Tbilisi State University.
By Prof. Dr. Tedo Dundua & Dr. Emil Avdaliani
Photo: Map of Georgian states in 1762. Based on the map of Dr. Andrew Andersen, from Atlas of Conflicts. Author: Gaeser
#history#academia#Georgia#abkhazia#ossetia#sakartvelo#early modern europe#easterneuropeanhistory#society#migration#warzone
16 notes
·
View notes
Last Seen Blogs
