{"id":3373,"date":"2018-03-05T09:47:16","date_gmt":"2018-03-05T07:47:16","guid":{"rendered":"https:\/\/sbunker.org\/?p=3373"},"modified":"2024-10-18T11:42:59","modified_gmt":"2024-10-18T09:42:59","slug":"lisa-e-fshisa-gjuha-kuptimet-dhe-keqkuptimet-e-saj","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/opinion\/lisa-e-fshisa-gjuha-kuptimet-dhe-keqkuptimet-e-saj\/","title":{"rendered":"Lisa e fshisa: gjuha, kuptimet dhe keqkuptimet e saj"},"content":{"rendered":"
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Lisa e fshisa: gjuha, kuptimet dhe keqkuptimet e saj<\/h3>\n<\/div>\n
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Qysh kujton dikush se e merr vesh nji shoqni t\u00eb huej apo edhe kultur\u00ebn q\u00eb e konsideron t\u00eb veten nga kohna t\u00eb shkueme, pa e m\u00ebsu gjuh\u00ebn e saj?<\/p>\n

Kur them\u00a0\u201cgjuh\u00ebn”, du\u00a0me than\u00eb\u00a0jo vet\u00ebm gjuh\u00ebn n\u00eb kuptimin e ngusht\u00eb, domethan\u00eb si rregulla dhe norma t\u00eb t\u00eb folunit\u00a0(langue),\u00a0fondin e fjal\u00ebve\/vokabularin (si signifier), por edhe t\u00eb folunit si veprim konkret i nj\u00eb individi (parole) (sipas koncepteve t\u00eb F. de Saussure-it).\u00a0Si\u00e7 ka argumentu L. Witttgenstein-i, gjuha nuk asht sistem abstrakt i shenjave, andaj at\u00eb duhet kuptu\u00a0n\u00eb praktik\u00eb, pra si\u00e7 funksionon n\u00eb p\u00ebrdorimin dhe jet\u00ebt e fol\u00ebsve t\u00eb saj (language games). Gjuha asht e ngulitun n\u00eb jet\u00ebn e sjelljen joverbale t\u00eb njer\u00ebzve (form\u00ebn e jet\u00ebs s\u00eb tyre). Ata dhe sjellja ndryshojn\u00eb, e me k\u00ebt\u00eb ndryshon edhe gjuha.<\/p>\n

Me fjal\u00eb t\u00eb tjera, nuk mundesh me e kuptu nji shoqni t\u00eb sotshme ose t\u00eb shkueme pa ia m\u00ebsu\u00a0gjuh\u00ebn, pra gjuh\u00ebn si gramatik\u00eb, domethan\u00eb rregullat e t\u00eb folunit, por edhe gramatik\u00ebn e t\u00eb folunit, domethan\u00eb \u00e7ka mundet me u than\u00eb e \u00e7ka jo, si mundet me u than\u00eb ajo q\u00eb mundet me u than\u00eb n\u00eb nji kontekst t\u00eb dhan\u00eb, \u00e7ka synon dhan\u00ebsi t\u00eb komunikoj\u00eb tek marr\u00ebsi p\u00ebrmes formave stilistike t\u00eb cilat i p\u00ebrdor n\u00eb t\u00eb folun, cilat jan\u00eb konceptet hegjemonike t\u00eb cilat nuk i kund\u00ebrshton kur don t\u00eb komunikoj\u00eb di\u00e7ka, cila asht korniza vlerore t\u00eb cil\u00ebn e respekton, cilat jan\u00eb tabut\u00eb p\u00ebr t\u00eb cilat nuk mundet me u fol\u00eb ose mundet me u fol\u00eb ve\u00e7 n\u00eb m\u00ebnyra t\u00eb caktueme, etj.<\/p>\n

Pa i dit\u00eb referencat dhe korniz\u00ebn kuptimore t\u00eb k\u00ebtyre kodeve gjuh\u00ebsore e kulturore, nji i huej nuk ka me mujt\u00eb kurr\u00eb me i deshifru kuptimet e gjuh\u00ebs s\u00eb shoqnis\u00eb s\u00eb huaj, e as me e kuptu at\u00eb shoqni.\u00a0 P\u00ebr me e marr\u00eb vesh dik\u00ebnd, s\u2019asht boll ve\u00e7 me e dit\u00eb gjuh\u00ebn n\u00eb kuptimin e ngusht\u00eb t\u00eb fjal\u00ebs, por me e kuptu edhe t\u00eb folunit e tij\/saj.\u00a0Se, ti mundesh me e njoft\u00eb gjuh\u00ebn, rregullat dhe fjalorin, por s\u2019ia ki haberin t\u00eb folunit, dmth \u00e7ka thon\u00eb ata q\u00eb flasin me at\u00eb gjuh\u00eb. Andej, nuk ka komunikim.<\/p>\n

Si analogji me rastin e njeriut dhe luanit q\u00eb flet me gjuh\u00ebn e njer\u00ebzve n\u00eb ilustrimin e Wittgensteinit (\u201cedhe sikur luani t\u00eb kishte me fol\u00eb me gjuh\u00ebn ton\u00eb, na s\u2019kishim me e kuptue ate\u201d), mundemi me than\u00eb: edhe po t\u00eb fliste, ta zam\u00eb, gjermani n\u00eb gjuh\u00ebn shqipe, na s\u2019kishim me e kuptu\u00a0at\u00eb. K\u00ebsisoj, kur gjermani flet p\u00ebr nderin (duke shqiptuar tingujt e fjal\u00ebs \u201cn-d-e-r\u201d si signifier), a flet p\u00ebr t\u00eb njajtin kuptim t\u00eb fjal\u00ebs \u201cnder\u201d (si signified) si tonin? E t\u00eb tjera.<\/p>\n

Kjo vlen njisoj edhe kur nji bashk\u00ebkohor lexon nji tekst nga shekujt e kaluem, n\u00eb gjuh\u00ebn e tij amtare ose n\u00eb gjuh\u00eb t\u00eb huaj: ndon\u00ebse fjal\u00ebt jan\u00eb t\u00eb njajta, semantika e tyre nuk asht e njajt\u00eb si p\u00ebr lexuesin bashk\u00ebkohor t\u00eb tekstit, si p\u00ebr lexuesit e koh\u00ebs n\u00eb t\u00eb cilat asht prodhuar ai tekst. Epokat nuk e kuptojn\u00eb nj\u00ebra-tjetr\u00ebn vet\u00ebm duke u bazuar n\u00eb gramatik\u00ebn dhe fjalorin (langue), por duhet ba p\u00ebrpjekje q\u00eb bashk\u00ebkoh\u00ebsit t\u00eb kuptojn\u00eb edhe semantik\u00ebn e asaj gjuhe. N\u00eb mos gabofsha, prej E. Gellnerit e kam lexu:\u00a0shoqnit\u00eb e caktueme flasin t\u00eb nj\u00ebjt\u00ebn gjuh\u00eb (semantik\u00eb) edhe kur nuk flasin t\u00eb nj\u00ebjt\u00ebn gjuh\u00eb (parlanc\u00eb). (K\u00ebshtu, p\u00ebr shembull nji frangjishtfol\u00ebs dhe nji anglishtfol\u00ebs flasin p\u00ebr t\u00eb njajt\u00ebn gja, ta zam\u00eb p\u00ebr liri, edhe pse atij nocioni i referohen n\u00eb forma t\u00eb ndryshme n\u00eb gjuh\u00ebt e tyne, si \u201cliberte\u201d ose \u201cfreedom\u201d, p\u00ebrkat\u00ebsisht.)\u00a0Un\u00eb po thom:\u00a0epokat\u00a0nuk flasin t\u00eb njajt\u00ebn gjuh\u00eb\u00a0(semantik\u00eb)\u00a0edhe kur flasin t\u00eb njajt\u00ebn gjuh\u00eb\u00a0(parlanc\u00eb) (si p\u00ebr shembull kur nji shqiptar i nj\u00eb epoke t\u00eb caktuem me fjal\u00ebn \u201cliri\u201d i referohet nji nocioni t\u00eb ndrysh\u00ebm prej nocionit q\u00eb nji shqiptar i nj\u00eb epoke tjet\u00ebr e ka p\u00ebr q\u00ebllim kur p\u00ebrdor t\u00eb njajt\u00ebn fjal\u00eb).<\/p>\n

Le t\u00eb sh\u00ebrbej\u00eb kjo hyrje\u00a0semiotike\u00a0si ndihmes\u00eb p\u00ebr t\u2019iu p\u00ebrgjigjur pyetjeve t\u00eb tilla si:<\/p>\n

Sa e kuptojn\u00eb shoqnin\u00eb tan\u00eb t\u00eb huejt (\u201cnd\u00ebrkomb\u00ebtar\u00ebt\u201d, q\u00eb u themi na), pun\u00ebtor\u00ebt e misioneve t\u00eb jashtme dhe organizatave qeveritare e nd\u00ebrkomb\u00ebtare joqeveritare, ambasador\u00ebt, gazetar\u00ebt, akademik\u00ebt e studiuesit q\u00eb vijn\u00eb e shkojn\u00eb, rrin\u00eb m\u00eb shkurt a ma gjat\u00eb, t\u00eb ndam\u00eb pak a m\u00eb shum\u00eb nga komuniteti dhe jeta e tyne, dhe q\u00eb nuk din\u00eb hi\u00e7 ose din\u00eb pak gjuh\u00ebt tona dhe komunikojn\u00eb p\u00ebrmes p\u00ebrkthyesve? Sa komunkojn\u00eb me shoqnin\u00eb ton\u00eb? (Ndoshta, bash p\u00ebr k\u00ebt\u00eb, kena pa sa e sa her\u00eb se qysh kur gazetar\u00eb, komentues a studiues t\u00eb huaj flasin a shkruajn\u00eb di\u00e7ka n\u00eb lidhje me shoq\u00ebrin\u00eb, vendin, politik\u00ebn a kultur\u00ebn ton\u00eb, ia huqin jo pak dhe jo rrall\u00eb.)<\/p>\n

T\u00eb huajt na kuptojn\u00eb vet\u00ebm kur na flasim n\u00eb gjuh\u00ebt e tyne dhe p\u00ebr ta. Por, kur na flasim n\u00eb gjuh\u00eb t\u00eb huaj, dallon prej m\u00ebnyr\u00ebs qysh shprehemi n\u00eb gjuh\u00ebn e am\u00ebs. Po k\u00ebshtu, kur na flasim p\u00ebr ta, qoft\u00eb edhe n\u00eb gjuh\u00ebn ton\u00eb, flasim at\u00eb q\u00eb mendojna se ata e kuptojn\u00eb ma s\u00eb miri ose q\u00eb atyne iu p\u00eblqen me e ndigju. Mbasi t\u00eb huejt s\u2019kan\u00eb akses n\u00eb ate q\u00eb na e themi n\u00eb gjuh\u00ebn amtare, e q\u00eb asht zani ma i sinqert\u00eb ose autentik i joni, n\u00eb k\u00ebt\u00eb komunikim t\u00eb nd\u00ebrmjet\u00ebsuem p\u00ebrmes gjuh\u00ebs s\u00eb huej, hup shum\u00eb\u00e7ka, e rrjedhimisht nuk na kuptojn\u00eb dhe komunikim asht i shtremb\u00ebruem.<\/p>\n

Njisoj, sa m\u00ebsojna na p\u00ebr shoqni t\u00eb huaja prej vizitave dhe pun\u00ebtorit\u00eb e konferencat disadit\u00ebshe n\u00eb salla hotelesh n\u00eb vende t\u00eb larg\u00ebta? Sa komunkojm\u00eb me ato shoqni?<\/p>\n

Gjithashtu, a e kuptojna drejt t\u00eb kaluemen ton\u00eb duke u bazu n\u00eb leximet e gjuh\u00ebs s\u00eb dekadave e shekujve t\u00eb shkuem me gjuh\u00ebn e s\u00eb sotshmes?<\/p>\n

Gjuha, n\u00eb kuptimin e ngusht\u00eb, nuk na ndihmon me i kuptu t\u00eb tjer\u00ebt, por ve\u00e7 me i keqkuptu ata. Ndoshta ata flasin p\u00ebr lisa e na \u00a0mendojna p\u00ebr fshisa.<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Lisa e fshisa: gjuha, kuptimet dhe keqkuptimet e saj Qysh kujton dikush se e merr vesh nji shoqni t\u00eb huej apo edhe kultur\u00ebn q\u00eb e konsideron t\u00eb veten nga kohna t\u00eb shkueme, pa e m\u00ebsu gjuh\u00ebn e saj? Kur them\u00a0\u201cgjuh\u00ebn”, du\u00a0me than\u00eb\u00a0jo vet\u00ebm gjuh\u00ebn n\u00eb kuptimin e ngusht\u00eb, domethan\u00eb si rregulla dhe norma t\u00eb t\u00eb […]<\/p>","protected":false},"author":196,"featured_media":8396,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[700],"class_list":["post-3373","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-opinion"],"authors":[{"term_id":700,"user_id":196,"is_guest":0,"slug":"gezim-selaci","display_name":"G\u00ebzim Selaci","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg"},"user_url":"","last_name":"Selaci","first_name":"G\u00ebzim","description":"G\u00ebzimi Selaci \u00ebsht\u00eb ligj\u00ebrues n\u00eb Departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Ka studiuar Sociologji dhe Teori politike n\u00eb Prishtin\u00eb, Lond\u00ebr dhe Budapest. Specializimi i tij ka t\u00eb b\u00ebj\u00eb me legjitimimin e pushtetit dhe nd\u00ebrtimin e shtetit. Interesimi i tij p\u00ebrq\u00ebndrohet tek politika dhe pushteti n\u00eb shoq\u00ebri nga perspektiva nd\u00ebrdisiplinore dhe shtrihet tek t\u00eb kuptuarit e pranimit\/mospranimit t\u00eb autoritetit, dinamik\u00ebs s\u00eb identiteteve kolektive, si dhe aktivizmit politik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3373","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\/196"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=3373"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3373\/revisions"}],"predecessor-version":[{"id":8649,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3373\/revisions\/8649"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/8396"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=3373"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=3373"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=3373"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=3373"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}