The article focuses on the subculture of management and the competencies of the medical manager in the context of market relations and the importance of medical marketing in this regard. Significant attention is paid to the importance of the quality assurance process in medicine management and a quality management model is developed based on it. The scientific article focuses on the importance of establishing a Medical Management Center and its role in developing the competencies of a healthcare manager.

In this article we have reviewed the colophons written on 214v in the manuscript Jer. Geo. 49, which is kept at the Library of Greek patriarchate in Jerusalem. The colophon mentions the abbot of Midznadzori monastery Zosime Khantubisdze. We compared above mentioned colophon to the colophons of the manuscripts H-2338 and H-2211 kept at the National Centre of Manuscripts and have concluded that the same person is mentioned in these texts. The colophons are written in the first half of the 16th century. It seems that Kantubisdze family members had quite alive ecclesiastical life in the same period of time. In the same century was copied manuscript A - 503 (kept at the National Centre of Manuscripts) by Jordan Khantubisdze, son of Gregory. In the manuscript A - 503 on the 302v there is written extensive colophon by Josef Khantubisdze, abbot of Midznadzori monastery, regarding to his family. We consider that representatives of the family of Khantubisdze mentioned in the manuscript A - 503 are connected to Midznadzori centre. Colophons of the manuscript Jer. Geo. 49 determine the Geographical area of the activity of the Khantubisdze house and give us interesting materials for researching the history of spiritual-cultural site of Midznadzori in the 16th century.

The phytoremediation properties of some annuals and perennials in soil contaminated with Cs137 are compared. It is shown that some perennials, such as Spiraea japonica and Fern, no longer absorb Cs137 after some critical value of soil contamination is reached. Chenopodium (annual plant) withstands high levels of soil contamination with Cs137 before withering. Only before the end of the life cycle does it lose its ability to resist and Cs137 is being absorbed.

The settlement and necropolis of Grakliani Hill are located in Central Transcaucasia, Georgia. Excavations of the settlement on the eastern slope and the necropolis on the south-western part of the hill demonstrated that the site had been occupied between the Chalcolithic and the Late Hellenistic periods. The most interesting remains of buildings belong to 2nd and 1st millennium BC. Several sanctuaries of this period were excavated. A monumental altar was discovered in the eastern part of the settlement. The altar was located in the north-western corner of a building. On its eastern side there was an ash pit with a platform along the northern wall. The platform was used for placing offerings, including a South Mesopotamian seal. An architectural complex of the following period (450-350 B.C) was discovered in the western part of the lower terrace. It consisted of three main rooms and three store-rooms. Burials of various periods were discovered in the western part of the hill’s southern slope. The earliest one is a pit-burial dating to the Early Bronze Age, the latest one belongs to the 2nd century BC. After analyses of the finds several directions of cultural and commercial links were identified: Colchis, Persia, Phoenicia, Mesopotamia, Egypt, Asia Minor.

Statistical lists are at our disposalmainly in the form of census books, which are an important documentary source for reconstructing the history of a particular region. Sources of this type have acquired special significance for the study and research of the occupied territories of Georgia. These lists were compiled for different purposes. In the feudal state, their function was to determine the number of serfs, taxpayers and men to be summoned for military service. Census books very precisely characterize the ethno-demographic processes, the onomastics of a region (name, surname, toponymy), socio-economic situation, etc. One part of the census books kept in the collections of the K. Kekelidze Georgian National Centre of Manuscripts have been published and studied, the other part is yet to be published. Chronologically, they cover the 18th-19thcenturies. The geography of the census books also varies. These include both large-scale lists in which censuses of large regions are collected (“Census Book of Kartli”, “List of households of Shida Kartli villages”, “List of estates of the Ossetian households of Ksani and Liakhvi”), and data from some specific villages (“List of serfs in the village of Ghverteti”, “List of the taxes on the maintenance of officials and other taxes in the village of Tsirkuali”). The statistical lists combine a list of shares of various officials, and books of orders of feudal lords on the levying of taxes from certain villages (,,Part of Ckhrazma Kularagas“).

The global COVID-19 pandemic had a profound impact on various aspects of public life in Georgia, shedding light on the challenges our society faced. It brought about a significant shift in our interaction with state institutions, illuminating both their strengths and weaknesses in crisis management. The pandemic necessitated crucial national decisions made by the government. This paper examines how the designation of the Marneuli and Bolnisi districts as quarantine zones during the COVID-19 outbreak influenced the perception and understanding of ethnic minorities. Additionally, it explores the communication and language barriers in these densely inhabited minority regions. The research investigates how Georgian, Armenian, and Azerbaijani communities perceive Kvemo Kartli and Marneuli and their roles in shaping our collective identity. It questions the rationale behind the imposition of lockdowns on these municipalities and discusses their necessity, inevitability, and legality. This juncture can be considered a "state of war" during the pandemic, where the demonstration of power becomes a crucial element of political ontology. It analyzes how the state utilizes attributes of war to manage anxieties, transforming general apprehension into fear, thereby making society more compliant. Building on the work of Lehtinen and Brunila regarding the pandemic's political ontology, the study explores how the state's adoption of the war ontology can lead to instances of racism, where individuals from other nations and diverse minorities are perceived as "enemies" and "threats." The paper also addresses the local population's response to strict state measures such as lockdowns and restrictions, examining their protest methods and levels of organization. It analyzes the strategies adopted by the population to coexist with the pandemic and adhere to state regulations. In the concluding section, the focus shifts to the process of integrating the Azerbaijani community into Georgian society, a pivotal aspect of the pandemic's impact.

After Peace of Amasya of 1555, Samtskhe-Saatabago has become the subject of conflicts between Ottomans and Persians. Before 1639, the truce terms in almost all wars included provisions related to Samtskhe-Saatabago, to greater or lesser extent and amended agreements made before. After year 1578, in Samtskhe-Saatabago, the Ottomans were at the leading positions, though Safavid state, strengthened by Shah Abbas I (1587-1629) could not accept the success of Ottomans and made efforts to spread its influence over Samtskhe, at least, its eastern part, which, in addition, was received by it according to the peace conditions. Georgian politicians took advantage of the disagreement between the large empires and attempted to maintain Samtskhe in Georgian political space though they failed to do so. Interests of the Safavids were demonstrated by the attitude of Georgian Moslem kings (Svimon II, Rostom) to Samtskhe Saataabago. Georgian narrative sources contain almost nothing about this, but the data are provided in the documentary sources. The document dated back by 1619, issued by Svimon II to Atanase Tatishvili, Bishop of Manglisi, dealing with the battle for Atskuri Fortress is of significance in this respect. These facts are mentioned also in the document issued by King Rostom to David Pavlenishvili in 1642. Analysis of the documents showed that in 1619, before truce between Iran and Ottoman Empire, there was an attack on Atskuri, planned by Iran and performed by the encirclement of Svimon II. Supposedly, the attack was arranged by the Iranians who have come to Kartli at a time of enthronement of Svimon II, together with the Georgians. Among Georgian participants, there are known the representatives of feudal houses of Shalikashvili and Pavlenishvili. It is notable that Shalikashvili were the nobles who have migrated from Samtskhe. Forefathers of Pavlenishvili were related to Samtskhe as well. It is clear that the participants of the operation were the nobles who had the property interests, i.e. the lands and vassals in Samtskhe. Activation of the interest to Samtskhe Saatabago from the side of Moslem kings of Kartli was directly related to the events at international arena, between Iran and Ottoman Empire. In 1636, Sultan Murad IV conquered Yerevan. Shah Safi arranged the campaign in response and regained the city. Simultaneously with the operation of Iranians, King Rostom attacked Samtskhe and ravaged it. In the deed of gift granted by Rostom to Papuna Baratashvili-Gostashabishvili there is mentioned that Papuna’s father, Gostashab Baratashvili has participated in this operation and was killed in battle. Rostom’s document issued to Khutsia Chantadze and Giorgi Tegadze of Dvalta dealt with the same battle as well. It is significant that Rostom, Moslem Vali of Kartli, for the purpose of maintaining of Samtskhe, supported Christianity there and attempted to appoint his candidate, Ioseb Saakaadze to Atskuri Cathedra. Moslem kings of Kartli, Svimon II and Rostom were assigned by Iran and they implemented Iranian policies in the region. Thus, each operation organized by them, especially the military operations were ordered by Safavids and responded to the political situation in Near East.

The book of the priest Evgeny Shishkin „Caucasian priest-confessor metropolitan Anthony Romanovsky: Biography“ (Stavropol, 2006) is interesting for us, because the metropolitan Anthony was serving in Georgia as priestmonk and bishop from 1913 till 1926. In 1943 he also took part in the restoration of the Eucharistic relationship between of the Churches of Georgia and Russia. From the book of priest Evgeny we focused on only the issues related to the Church of Georgia for discussing in the article. In particular, the author's attitude towards the restoration of the authocephaly of the Church of Georgia on March 12 (25), 1917 and the nationalization of the ecclesiastical property and educational institutions. In the article there is also criticised the fact, that in 1926 one of the reasons for the arrest of the Archbishop Anthony was declared his disagreement with the Catholicos-Patriarch of All Georgia Ambrosi (1921-1927). Let's assume, that the author of the book discusses the issues in the same way as the majority of the officials of the Russian Church have discussed in 1917 „angry about the selfwill“ of Georgians. He does not fully represent the illegal actions by Russian secular and religious authorities towards of the Church of Georgia. This misapprehension is not due to the lack of material available to the priest Evgeny.

The word თემი (Temi) has long meant and still means a corner or region of a country that isunited on geographical and ethnic grounds, with some people living together in villages or a collection of some villages. In the mountainous Georgian villages, თემი (Temi) has the meaning of families sharing a single surname with their own leader, habits and traditions (ფშაველთა თემი – the temi of the Pshavians). In recent times, there has been an attempt to establish another meaning for this word by ignoring linguistic rules. What we are speaking of is how the new meaning being established fails to include the people together locally, as it used to mean in Georgian for centuries. For example, here is one of the meanings for this word given in an encyclopedic dictionary (the electronic version under the heading “Civil” Encyclopedic Dictionary): “თემი (Temi) – the uniting factor between common interests, points of view, opinions, activities, hobbies, dwelling places, sex or nationality. The basis of the term თემი (Temi) is the relationship between people” (Source: Introduction to LGBT Journalism by Shorena Gabunia, edited by Mr. Irakli Vacharadze, "The Nongovernmental Organization Identoba, Tbilisi, 2013. 319 pages; attachment 145-316; Dictionary: P. 3-34)”. The English term community, meaning “a group of people living in one place” is considered as the equivalent of the Georgian word თემი, and it is given as such in its Georgian translation in the electronic sources of dictionaries. Besides the given meaning, it also includes the meaning of a people united by common attributes, which in Georgian – also according to the data in lexicons – corresponds to the ideas of ტერმინ თემის მნიშვნელობის დაზუსტებისათვის 65 “sazogadoeba” or “gaertianeba” (“society “union,” ”group,” etc.) This paper will attempt to prove that the definition of the word თემი (Temi) should be explained as tied to a local and territorial features and in the cases mentioned above in this abstract, the English word community could be translated into “gaertianeba” (“union” or “association”) or any other relevant word, which should be decided through the agreement of linguists.

The traditional dwelling of Samtskhe-Javakheti, the darbazi house with a "swallow dome roof, was prevalent in eastern Georgia and adjacent regions. These dwellings, typically concentrated in densely populated settlements, constituted a complex comprising both residential and agricultural structures under a unified roof. Regional variations of the darbazi house have emerged due to ecological, geographical, and socio-economic differences across Georgia. The scholarly discourse delineates three primary local variants: Kartlian, Tsalka/Trialetian, and Meskhetian (in Samtskhe-Javakheti). In southern Georgia (Samtskhe-Javakheti), as well as in Trialeti and other locales, the segmentation of darbazi houses by adding new sections marks the initial phase in transitioning from the swallow dome-type to modern housing. This transition necessitated structural alterations, particularly by replacing the hearth – which held paramount and sacral significance in traditional housing – with stoves and fireplaces. These structural modifications also influenced the interior of the room. In some cases, complex outbuildings appeared (fireplace-bakery-stove). Due to the construction of a special chimney, the zenith window (erdo) lost its smoke ventilation role. The threat of enemy invasion and the defensive purpose of dugouts are a thing of the past. Dramatic changes, which, among other things, manifested themselves in the dissolution of the traditional social unit, the family community, led to a disruption of the social function of darbazi-type buildings. The transition to above-ground housing witnessed significant shifts, including the introduction of stone walls, windows for interior illumination, and the gradual replacement of domes and zenith windows with chimney roofs. This evolution led to the separation of agricultural structures from residential areas, with walls assuming a supportive role for the roof. Despite these transformations, dugout dwellings persisted in Samtske-Javakheti, even during the Soviet era, caused by certain factors such as ecology, climate, and agricultural conditions. Similar buildings are still preserved in Javakheti, although they are mainly utilized for economic and tourism (museum, exotic) purposes today; these structures present a fusion of old and new lifestyles. For example, electricity is used for lighting, the rooms have modern attributes: internet, plasma TV, refrigerator, etc.

The resettlement of Ossetians in the XVII-XVIII centuries to the Shida Kartli highlands took place with the assistance of the royal government of Kartli. Ossetians, resettled to the sources of Didi and Patara Liakhvi, became serfs of the royal government or local feudal lords. The Ossetians sometimes did not justify the hopes of the royal government and local feudal lords. They did not pay taxes, ravaged the local population, plunder, and kidnapped. Therefore, local feudal lords demanded their eviction. The royal government tried to restore order. The Ossetians resettled to the Shida Kartli highlands continued to attack Georgian villages, robchurches, and steal cattle even after the establishment of Russian power. The Russian government tried to subjugate the Ossetians at the beginning of the XIX century. The Ossetians living in the Shida Kartli highlands did not recognize the Tsarist power and fought against the Russian colonial regime under the flag of Georgian princes. At the time of their resettlement to Georgia, Ossetians were pagans. The Russian government actively tried to convert them to Christianity. In the middle of the XIX century, the Russian Government subordinated the Ossetians living in the Shida Kartli highlands to the military administration.