Islam in post-Soviet Georgia1

This paper explores Islam in Georgia and analyses empirical results from preliminary field research in Tbilisi, more particularly in Kvemo-Kartli, whose inhabitants are predominantly Shi'ites and ethnic Azeris, as well as in Adjaria, where Sunni Adjars are resisting attempts at (re)-Christianization. Moreover, field inquiries were carried out in the Pankisi Valley, where approximately 6000 Kists live. Most publications dealing with Georgia's history neglect the role of Islam in the process of nation and state building and tend to forget that it was at some point in time one of the constituent components of the country's consolidation as a state. Most scholars insist on recalling that, right after Armenia, Georgia was one of the first nations to adopt Christianity as state religion. Therefore, when referring to Islam, the latter is often presented as an alien, extraneous and aggressive element. After 70 years of Soviet atheism, the newly independent state ideologically and strategically promotes Orthodox Christianity as central element of Georgian identity. All Islamic communities and institutions in Georgia, be they Sunni or Shi'ite, are theoretically under the central authority of the imam of Tbilisi's central mosque, Akhund Hadji Ali, himself dependant on the Baku-based Administration of the Muslims of the Caucasus. The reality shows, however, that there are two major separate Muslim communities living in Georgia: the Shi'ite Azeris and the Sunni Adjars, who scarcely co-operate. The place of Christianity in the national ideology and the promotion of Christian values tendentiously lead to the marginalization or exclusion of Muslims from the national community. However, in their day-to-day life, Muslims are not discriminated against, and most of the time all religious communities live together in good harmony. In general, Islam is considered as a ‘traditional’ religion, and as such is tolerated by the Georgian authorities, which differs very much from the way they reject ‘non-traditional’ religions.     

Adolescents’ Engagement in Ethnic Harassment: Prejudiced Beliefs in Social Networks and Classroom Ethnic Diversity

Research on ethnic victimization to date has done little to identify the reasons why adolescents victimize their peers due to their ethnic background. To address this limitation, we examined: (1) the extent to which prejudiced attitudes within adolescents’ close and larger social networks determine their engagement in ethnic harassment, and (2) the extent to which classroom ethnic diversity plays a role in any such link. Our sample included 902 Swedish adolescents (M _age ?=?14.40, SD?=?.95; 50.3% girls). We found that Swedish adolescents who held negative attitudes toward immigrants or who were surrounded by prejudiced peers were more likely to be involved in ethnic harassment, particularly in classrooms with high ethnic diversity. Adolescents in classrooms with a high anti-immigrant climate were more likely to harass their immigrant peers. These findings suggest that prejudiced beliefs in youth social networks put young people at risk of engaging in ethnic harassment, particularly in ethnically diverse classrooms.     

The rise of the Jama'at al Tabligh in Kyrgyzstan: the revival of Islamic ties between the Indian subcontinent and Central Asia?

After two centuries of close relationships, especially under the Mughals, Islamic ties between India and Central Asia have been considerably weakened, first after the Tsarist colonization and then by Soviet religious repression and ideological isolation. However, when Central Asian post-Soviet republics became independent in 1991, they renewed all kinds of links with the Indian subcontinent. Moreover, the revival of Central Asian Islam benefited from inspirational international Islamic sources from Turkey, the Arab countries and India. The latter drew less attention from analysts than other sources of influence, although it has gained ground all over the region in past years, particularly in Kazakhstan and Kyrgyzstan, where the India-based Jama'at al Tabligh has achieved significant success. This Islamic organization, established in British India in the 1920s, defines itself as a non-radical and non-political movement, promoting ‘basic’ Islamic faith and practice. So far, the Jama'at al Tabligh has been tolerated by local authorities who would rather use them as a shield against the more radical Islamic groups that are openly opposing the regime.     

Stature and sex estimate using foot and shoe dimensions

The aim of the study was to develop a formula to estimate the stature and sex of an individual using foot and shoe dimensions. To this aim the stature, right and left shoe sizes, and maximum and minimum feet length and width measurements of a target group of 569 individuals were taken. The group was composed of 294 males and 275 females. The highest correlation coefficient was found in length measurements. A notable difference between males and females existed with regard to both right and left foot and shoe length and width averages and shoe sizes (p < 0.001). Among the group, a significant correlation was found in regard to stature and right shoe length (r = 0.591, p < 0.001), with the correlation between stature and right foot length and stature and right shoe length being 0.579 (p < 0.001); as for the female group, there was a significant correlation between stature and right foot length and stature and right shoe length (r = 0.460, p < 0.001). Thus the regression formula obtained are as follows: for the right side: sex = 69.169 + 0.173 (maximum foot length) - 0.368 (maximum foot width) - 0.820 (shoe length) + 0.224 (shoe width) - 1.280 (shoe number). For the left side: sex = 69.551 + 0.276 (maximum foot length) - 0.504 (maximum foot width) - 0.739 (shoe length) + 0.344 (shoe width) - 1.360 (shoe number). In application of the formula, if sex is lower than 0.50, the shoe belongs to a male, if higher, then to female. The formula which was obtained in regression analysis in order to estimate the stature when the measurements of shoe and foot were known. For the right side, stature = 47.93 + 1.083 (maximum foot length) + 0.788 (shoe length) 1.813 (shoe number) (SEE:31.410). For the left side: stature = 47.33 + 1.139 (maximum foot length) + 0.593 (shoe length) x 1.924 (shoe number) (SEE:31.607). It was understood that foot and shoe sizes are a criteria to estimate the stature of a person that there was a strong relationship between foot and shoe length and width and that these can be used to aid estimation. It was found that in sex estimate, foot and shoe lengths are better in helping the estimate than width measurements, and that the use of shoe measurements rather than bare foot measurements are better to obtain meaningful results.     

Identification of violence in Turkish health care settings

This study sought to investigate the contributing factors to and frequency of violence against health care workers (HCWs) working in western Turkey. The population is composed of a random sample of 1,209 HCWs from 34 health care workplaces. Written questionnaires were given to HCWs at all sites, where staff were instructed to register all types of violence they had experienced. In all, 49.5% of HCWs reported having experienced verbal, physical, or verbal and physical violence, with this total being made up of 39.6% men and 60.4% women. A larger percentage (69.6%) of general practitioners reported experiencing verbal abuse and physical violence by patients and patients' family members or friends. Younger workers, inexperienced staff, and those in emergency services were more likely to report violence. Violence directed toward HCWs is a common occupational hazard. Public health authorities should plan preventive interventions based on the findings of this study.     

Analysis of Dopamine D2 Receptor (DRD2) Gene Polymorphisms in Cannabinoid Addicts*

Abstract: The gene encoding the dopamine D2 receptor (DRD2) has been suggested as a candidate gene for substance dependence. In this study, the possible association between Taq1A and Taq1B DRD2 polymorphisms and cannabinoid dependence was investigated. One hundred and twelve cannabinoid addicted and 130 healthy control subjects were included in this study. The Taq1A and Taq1B genotypes were determined in all subjects by polymerase chain reaction. For each polymorphism (A or B), the subjects were categorized into three groups according to their genotype, that is, the subjects with alleles A1/A1, A1/A2, A2/A2; B1/B1, B1/B2, and B2/B2. A significant association was found between Taq1A gene polymorphism and cannabinoid addicts compared to the control subjects. This finding suggests that polymorphism of the Taq1A, but not the Taq1B, may be associated with the susceptibility to cannabinoid dependence. Further clinical studies are required to be carried out for confirmation and evaluation of these findings.