Lidhjet dhe shk\u00ebmbimet Lindje-Per\u00ebndim \u00ebsht\u00eb nj\u00eb tem\u00eb q\u00eb ka t\u00ebrhequr v\u00ebmendjen e shum\u00eb studiuesve lindor\u00eb e per\u00ebndimor\u00eb, dhe jo pak studime e v\u00ebshtrime jan\u00eb publikuar deri m\u00eb sot, pa p\u00ebrjashtuar edhe ambientin ton\u00eb kulturor. Pas botimit t\u00eb librit t\u00eb njohur \u201cOrientalizmi\u201d t\u00eb Edward Said, nj\u00eb vep\u00ebr me ndikim tep\u00ebr t\u00eb madh n\u00eb qarqet akademike e m\u00eb gjer\u00eb, \u00ebsht\u00eb krijuar nj\u00eb qasje n\u00ebp\u00ebrmjet t\u00eb cil\u00ebs nxirren n\u00eb pah perceptimet e per\u00ebndimor\u00ebve karshi Lindjes dhe lindor\u00ebve. Gjithashtu ekziston nj\u00eb literatur\u00eb shum\u00eb e pasur q\u00eb trajton gjurm\u00ebt e kultur\u00ebs klasike orientale-islame n\u00eb kultur\u00ebn per\u00ebndimore, nj\u00eb pjes\u00eb e s\u00eb cil\u00ebs \u00ebsht\u00eb transferuar edhe n\u00eb literatur\u00ebn shqipe, dhe k\u00ebshtu \u00ebsht\u00eb krijuar nj\u00eb mendim se vet\u00ebm lindor\u00ebt kan\u00eb influencuar per\u00ebndimor\u00ebt. Edhe pse di\u00e7ka e till\u00eb nuk mund t\u00eb mohohet, megjithat\u00eb, ndikimet e kultur\u00ebs moderne per\u00ebndimore n\u00eb kultur\u00ebn lindore nga shek. 19-t\u00eb deri n\u00eb dit\u00ebt tona, jan\u00eb tep\u00ebr t\u00eb m\u00ebdha, por ndoshta m\u00eb pak t\u00eb gjurmuara, e k\u00ebshtu m\u00eb pak t\u00eb njohura. N\u00eb qoft\u00eb se vepra e Saidit ka ndikuar q\u00eb n\u00eb Per\u00ebndim t\u00eb balancohen perceptimet p\u00ebr Lindjen, (ndikimi ka shkuar deri aty sa q\u00eb studimet e Orientalistik\u00ebs t\u00eb ndryshojn\u00eb emrin dhe t\u00eb b\u00ebhen studime aziatike, t\u00eb Lindjes s\u00eb Mesme, t\u00eb islamistik\u00ebs, etj.), n\u00eb Lindje akoma nuk ka nj\u00eb \u201cSaid\u201d q\u00eb t\u00eb dekonstruktoj\u00eb m\u00ebnyr\u00ebn sesi perceptohet Per\u00ebndimi n\u00eb veprat dhe tekstet akademike e artistike t\u00eb lindor\u00ebve. Pa pretenduar se po ta b\u00ebj\u00eb di\u00e7ka t\u00eb till\u00eb, ajo q\u00eb m\u00ebtoj t\u00eb trajtoj n\u00eb disa shkrime \u00ebsht\u00eb kundrimi i Per\u00ebndimit modern nga ana e intelektual\u00ebve bashk\u00ebkohor\u00eb mysliman\u00eb (duke filluar nga ata iranian\u00eb). Per\u00ebndimi n\u00eb trajtesat e k\u00ebtyre intelektual\u00ebve m\u00eb tep\u00ebr se nj\u00eb nocion gjeografik, sh\u00ebnjon mendimin modern me t\u00eb gjith\u00eb frytet e tij shkencore, intelektuale, teknologjike dhe sociale.<\/p>\n
Mund t\u00eb thuhet se edhe iranian\u00ebt, si shumica e popujve mysliman\u00eb t\u00eb Orientit, me bot\u00ebn moderne per\u00ebndimore u njoh\u00ebn n\u00eb betejat e luft\u00ebrave, dhe sigurisht se kjo do t\u00eb linte pasoja n\u00eb konstruktimin e \u00a0kuptimeve t\u00eb tyre mbi Per\u00ebndimin. N\u00eb shekullin 18-t\u00eb, n\u00eb Egjipt ushtria franceze me 12 000 ushtar\u00eb mundi ushtrin\u00eb osmane t\u00eb p\u00ebrb\u00ebr\u00eb nga 30 000 ushtar\u00eb, pastaj humbja e ushtris\u00eb iraniane p\u00ebrball\u00eb ushtris\u00eb ruse n\u00eb vitin 1826-1828, dhe n\u00eb fund, shp\u00ebrb\u00ebrja e Perandoris\u00eb Osmane si perandori dhe si kalifat i gjith\u00eb mysliman\u00ebve u b\u00ebn\u00eb shkak q\u00eb dijetar\u00ebt lindor\u00eb t\u00eb mendojn\u00eb p\u00ebr shkaqet e k\u00ebtyre humbjeve. K\u00ebshtu, si rezultat i k\u00ebtyre disfatave, n\u00eb shoq\u00ebrit\u00eb myslimane u mor vendimi q\u00eb n\u00eb Evrop\u00eb t\u00eb d\u00ebrgohen nx\u00ebn\u00ebsit m\u00eb t\u00eb mir\u00eb, q\u00eb t\u00eb m\u00ebsonin ato dije t\u00eb evropian\u00ebve, t\u00eb cilat k\u00ebta t\u00eb fundit po i b\u00ebnin m\u00eb superior\u00eb karshi mysliman\u00ebve. K\u00ebshtu pasi t\u2019i m\u00ebsonin dijet e p\u00ebrvojat e evropian\u00ebve, do t\u00eb ktheheshin dhe t\u00eb kontribuonin n\u00eb zhvillimin e shoq\u00ebris\u00eb dhe shtetit t\u00eb tyre. Por ama, student\u00ebt q\u00eb studionin n\u00eb Evrop\u00eb e hetuan se prapa superioritetit evropian n\u00eb teknologji fshihej nj\u00eb dije dhe mendim i ri, t\u00eb cilin, mysliman\u00ebt e kishin harruar ose nuk e kishin ditur fare. Andaj, ata p\u00ebrpos shkencave natyrore e teknologjike, studiuan edhe dijet shoq\u00ebrore, dhe kjo rezultoi q\u00eb t\u00eb njiheshin edhe me idet\u00eb e Ren\u00e9 Descartes, Immanuel Kant, Karl Marx, Sigmund Freud e shum\u00eb filozof\u00ebve tjer\u00eb evropian\u00eb. Kthimi i tyre me qasje e shkollim modern\u00eb, sidomos p\u00ebrpjekjet e tyre p\u00ebr reformimin dhe modernizimin e shoq\u00ebrive myslimane, soll\u00ebn reagimet dhe kund\u00ebrshtimet e klerit fetar dhe t\u00eb atyre qarqeve q\u00eb u rezikohej pushteti e interesi shoq\u00ebror. Ky qe momenti kur n\u00eb bot\u00ebn islame lindi koncepti i intelektualit dhe i veprimtaris\u00eb intelektuale n\u00eb kuptimin modern. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb filluan polemikat n\u00eb lidhje me modelin e metod\u00ebn q\u00eb duhet t\u00eb ndjekin popujt mysliman\u00eb p\u00ebr t\u00eb kthyer \u201cgjendjen e lavdishme\u201d q\u00eb e kishin pasur dikur. Polemikat e tilla rezultuan disa qasje kundrejt bot\u00ebs dhe ideve per\u00ebndimore. Definimi i k\u00ebtyre orientimeve t\u00eb intelektual\u00ebve lindor\u00eb (lexo: mysliman\u00eb) \u00ebsht\u00eb tep\u00ebr i v\u00ebshtir\u00eb, p\u00ebr shkak t\u00eb konteksteve dhe komplekseve t\u00eb bot\u00ebs myslimane, por pak a shum\u00eb n\u00eb secilin vend mund t\u00eb hasen pikv\u00ebshtrime t\u00eb tilla:<\/p>\n
– Disa intelektual\u00eb qen\u00eb t\u00eb mendimit se mysliman\u00ebt duhet t\u00eb shk\u00ebputen nga tradita dhe feja e tyre islame, dhe t\u2019i dor\u00ebzohen plot\u00ebsisht Per\u00ebndimit, n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb t\u00eb huazojn\u00eb pakushtimisht \u00e7do vler\u00eb q\u00eb vjen nga bota e modernizuar. Sipas tyre, vet\u00ebm me nj\u00eb dor\u00ebzim t\u00eb till\u00eb mund t\u00eb jemi n\u00eb gjendje ta z\u00ebm\u00eb hapin e koh\u00ebs dhe t\u00eb b\u00ebhemi pjes\u00eb e realitetit t\u00eb koh\u00ebs.<\/p>\n
– Disa t\u00eb tjer\u00eb pohuan se mysliman\u00ebt duhet t\u00eb marrin vet\u00ebm arritjet teknologjike dhe shkencore t\u00eb Evrop\u00ebs, por jo dhe mendimin modern, i cili mund t\u00eb prekte direkt tradit\u00ebn dhe fen\u00eb.<\/p>\n
– Disa than\u00eb se duhet refuzuar \u00e7do send q\u00eb vjen nga Evropa, sepse idet\u00eb e saj jan\u00eb nd\u00ebr shkaqet kryesore p\u00ebr moszhvillimin e mysliman\u00ebve. T\u00eb till\u00ebt mendojn\u00eb se \u201ckoha e art\u00eb\u201d e mysliman\u00ebve mund t\u00eb kthehet vet\u00ebm duke iu rikthyer rr\u00ebnj\u00ebve t\u00eb tradit\u00ebs dhe fes\u00eb islame.<\/p>\n
– Nd\u00ebrsa grupi i kat\u00ebrt \u00ebsht\u00eb i mendimit se \u00e7do gj\u00eb q\u00eb vjen nga Evropa s\u2019duhet gjykuar apriori si t\u00eb mir\u00eb apo t\u00eb keqe, por duhet analizuar, menduar dhe p\u00ebrshtatur n\u00eb kontekstin lindor, kurse n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, duhet t\u00eb rimenduar edhe tradit\u00ebn e fen\u00eb islame, me q\u00ebllim q\u00eb ato t\u00eb kuptohen dhe interpretohen sipas rrethanave aktuale.<\/p>\n
Prandaj, dep\u00ebrtimi i mend\u00ebsis\u00eb dhe i koncepteve moderne n\u00eb Iran, n\u00eb mesin e mendimtar\u00ebve t\u00eb k\u00ebtij vendi, zgjoi reagime t\u00eb ndryshme pro dhe kund\u00ebr tyre. I menduar dhe i konceptuar n\u00eb nj\u00eb ambient krejt tjet\u00ebr nga ai iranian-mysliman, modernizmi dhe si rezultat i tij edhe Per\u00ebndimi si koncept gjeografik dhe kulturor, u b\u00ebn\u00eb objekt t\u00eb spekulimeve dhe kritikave t\u00eb shum\u00eb mendimtar\u00ebve t\u00eb k\u00ebtij vendi, dhe ndoshta bashk\u00eb me fen\u00eb, jan\u00eb konceptet m\u00eb t\u00eb debatuara n\u00eb dekadat e fundit.<\/p>\n
Pas fitores s\u00eb revolucionit n\u00eb vitin 1979, dhe vendosjes s\u00eb nj\u00eb sistemi islamik t\u00eb paprovuar deri at\u00ebher\u00eb, Irani filloi t\u00eb p\u00ebrballej me sfida t\u00eb llojllojshme, qoft\u00eb n\u00eb rrafshin kulturor e qoft\u00eb n\u00eb at\u00eb politik. Si\u00e7 e ka v\u00ebrejtur edhe Mehrzad Boroujerdi, pas revolucionit, polemikat dhe debatet intelektuale n\u00eb k\u00ebt\u00eb vend ishin \u201cm\u00eb t\u00eb avancuara filozofikisht, m\u00eb t\u00eb fuqishme intelektualisht dhe m\u00eb moderne politikisht\u201d. (Boroujerdi, 1996:13) K\u00ebshtu, pas vendosjes s\u00eb sistemit t\u00eb Republik\u00ebs Islamike n\u00eb Iran, vend i cili njihet p\u00ebr nj\u00eb t\u00eb kaluar t\u00eb lasht\u00eb kulturore dhe shtet\u00ebrore, n\u00eb shoq\u00ebrin\u00eb iraniane, ve\u00e7an\u00ebrisht n\u00eb kultur\u00ebn e mendimit t\u00eb k\u00ebtij vendi, dol\u00ebn n\u00eb sken\u00eb shkolla, l\u00ebvizje dhe mendimtar\u00eb t\u00eb shquar. Duhet shtuar gjithashtu se iranian\u00ebt dallohen edhe p\u00ebr r\u00ebnd\u00ebsin\u00eb q\u00eb i japin diskutimeve teorike, prandaj n\u00eb mesin e tyre ka nj\u00eb num\u00ebr t\u00eb madh mendimtar\u00ebsh me orientime t\u00eb ndryshme epistemike.<\/p>\n
Spekulimet e mendimtar\u00ebve iranian\u00eb n\u00eb lidhje me Per\u00ebndimin si bot\u00ebkuptim modern, filluan q\u00eb nga periudha e konstitucionit modern (1905). Konceptet moderne q\u00eb vinin nga Per\u00ebndimi p\u00ebrve\u00e7 pushtetin e klerit sfidonin seriozisht edhe mendimin islam dhe tradit\u00ebn iraniane, dhe ky realitet i alarmoi shum\u00eb shpejt mendimtar\u00ebt iranian\u00eb. Nd\u00ebrsa q\u00ebndrimet anti-Per\u00ebndim filluan t\u00eb artikulohen m\u00eb qart\u00eb pas grushtit t\u00eb vitit 1953 (t\u00eb mb\u00ebshtetur nga per\u00ebndimor\u00ebt) kund\u00ebr kryeministrit demokrat Muhamed Mosadeg, i cili rezultoi me instalimin e monarkis\u00eb pehlevite. Padyshim se nj\u00eb qasje t\u00eb till\u00eb antiper\u00ebndimore e forconte edhe kujtesa e hidhur e trash\u00ebguar nga koha e kryqzatave, e cila nga kleri dhe njer\u00ebzit e fes\u00eb aktualizohej sipas rrethanave. N\u00eb t\u00eb shumt\u00ebn e rasteve, p\u00ebr k\u00ebta t\u00eb fundit, Per\u00ebndimi asocionte kryq\u00ebzatat dhe m\u00ebsymjet kolonialiste t\u00eb Per\u00ebndimit, p\u00ebr at\u00eb dhe as q\u00eb pranonin t\u00eb mendonin n\u00eb lidhje me ngjarjet dhe zhvillimet intelektuale n\u00eb bot\u00ebn per\u00ebndimore. Por n\u00eb Iran u zhvillua edhe nj\u00eb mendim tep\u00ebr interesant rreth Per\u00ebndimit, nga intelektual\u00eb t\u00eb cil\u00ebt kishin studiuar n\u00eb bot\u00ebn per\u00ebndimore. Mendimtar\u00ebt m\u00eb t\u00eb z\u00ebsh\u00ebm iranian\u00eb q\u00eb spekuluan rreth modernizmit dhe Per\u00ebndimit jan\u00eb Fahruddin Shadman, Hamed Enayet, Ehsan Neraghi, Seyid Ahmed Fardid, Ali Sheriati dhe Seyid Husejn Nasr. Nd\u00ebrsa prej tyre i vetmi q\u00eb pas revolucionit t\u00eb v. 1979 mbeti n\u00eb Iran dhe shtriu ndikimin e tij n\u00eb mesin e intelektual\u00ebve iranian\u00eb, madje q\u00eb krijoi shkoll\u00eb t\u00eb mendimit, qe Seyid Ahmed Fardid. N\u00eb shkrimet e m\u00ebtutjeshme do t\u00eb mundohem t\u2019i prezantoj idet\u00eb e Ahmed Fardidit dhe pasuesve dhe t\u00eb kund\u00ebrshtar\u00ebve t\u00eb tij n\u00eb lidhje me Per\u00ebndimin (e cila n\u00eb Iran njihet si, \u201clufta\u201d historicizmi vs. pozitivizmi ose si, \u201clufta\u201d heideggerist\u00ebt vs. popperist\u00ebt).<\/p>\n
—-<\/p>\n
Literatura:<\/strong>\u00a0Mehrzad Boroujerdi (1996). Iranian Intellectuals and the West: The Tormented Triumph of Nativism. Syracuse University Press.<\/em><\/p>","protected":false},"excerpt":{"rendered":" Lidhjet dhe shk\u00ebmbimet Lindje-Per\u00ebndim \u00ebsht\u00eb nj\u00eb tem\u00eb q\u00eb ka t\u00ebrhequr v\u00ebmendjen e shum\u00eb studiuesve lindor\u00eb e per\u00ebndimor\u00eb, dhe jo pak studime e v\u00ebshtrime jan\u00eb publikuar deri m\u00eb sot, pa p\u00ebrjashtuar edhe ambientin ton\u00eb kulturor. Pas botimit t\u00eb librit t\u00eb njohur \u201cOrientalizmi\u201d t\u00eb Edward Said, nj\u00eb vep\u00ebr me ndikim tep\u00ebr t\u00eb madh n\u00eb qarqet akademike e […]<\/p>","protected":false},"author":27,"featured_media":8092,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1245],"ppma_author":[37],"class_list":["post-2829","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-orientoxident"],"authors":[{"term_id":37,"user_id":27,"is_guest":0,"slug":"abdulla-rexhepi","display_name":"Abdulla Rexhepi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/Abdulla-Rexhepi-2.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/Abdulla-Rexhepi-2.jpg"},"user_url":"","last_name":"Rexhepi","first_name":"Abdulla","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/2829","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/users\/27"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=2829"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/2829\/revisions"}],"predecessor-version":[{"id":2830,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/2829\/revisions\/2830"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/8092"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=2829"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=2829"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=2829"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=2829"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}