{"id":3907,"date":"2019-05-16T15:40:54","date_gmt":"2019-05-16T13:40:54","guid":{"rendered":"https:\/\/sbunker.org\/?p=3907"},"modified":"2024-11-13T15:46:46","modified_gmt":"2024-11-13T13:46:46","slug":"shenime-mbi-shtetndertimin-si-ftese-per-te-vendose-autoritetin-e-pyetjes","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/kritike\/shenime-mbi-shtetndertimin-si-ftese-per-te-vendose-autoritetin-e-pyetjes\/","title":{"rendered":"“Sh\u00ebnime mbi shtetnd\u00ebrtimin” si ftes\u00eb p\u00ebr t\u00eb vendos\u00eb autoritetin e pyetjes"},"content":{"rendered":"

V\u00ebshtrim mbi librin e Adem Beh\u00ebs, \u201cSh\u00ebnime mbi shtetnd\u00ebrtimin: pavar\u00ebsia, paqart\u00ebsia dhe qeverisja n\u00eb Kosov\u00eb\u201d (Logos-A, 2019).<\/em><\/span><\/p>\n

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N\u00eb koh\u00ebn kur shoqnia jon\u00eb po vlon prej diskutimeve t\u00eb nxehta mbi tema e \u00e7\u00ebshtje kontraverse, libri i radh\u00ebs i Adem Beh\u00ebs \u00ebsht\u00eb kontribut tejet i mir\u00ebseardhun si angazhim n\u00eb k\u00ebto debate. Por, ndryshe nga forumet e zakonshme ku ndodhin debatet (zakonisht n\u00eb forume virtuale n\u00eb internet e televizion, si dhe n\u00eb ato reale: n\u00eb kafe, rrug\u00eb e sht\u00ebpi), fjala e shkrume pasqyron p\u00ebrgjegj\u00ebsi ma t\u2019nalt\u00eb p\u00ebr fjal\u00ebn e th\u00ebn\u00eb n\u00eb publik.<\/span><\/p>\n

P\u00ebrfshirja e akademik\u00ebve n\u00eb diskutimet e debatet publike \u00ebsht\u00eb kontribut i mir\u00ebpritun. Natyrisht, nuk jam pretencioz n\u00eb k\u00ebt\u00eb q\u00ebndrim, se jam i vet\u00ebdijsh\u00ebm dhe e pranoj se n\u00eb momentin q\u00eb akademik\u00ebt marrin pjes\u00eb n\u00eb debatet publike, ata nuk mund t\u00eb pretendojn\u00eb kurrfar\u00eb ep\u00ebrsie t\u00eb opinioneve e q\u00ebndrimeve t\u00eb tyre n\u00eb raport me t\u00eb tjer\u00ebt n\u00eb hapsin\u00ebn debatuese. Pik\u00ebrisht, sepse kjo hapsin\u00eb ose sfer\u00eb publike \u00ebsht\u00eb\u2026 publike. Pra, p\u00ebr t\u00eb gjith\u00eb barabar, por e askujt m\u00eb shum\u00eb se e t\u00eb tjer\u00ebve.<\/span><\/p>\n

Mir\u00ebpo, angazhimi i akademik\u00ebve, sfer\u00ebn pubike e pasuron me tradit\u00ebn intelektuale dhe njohurit\u00eb shkencore q\u00eb ekzistojn\u00eb n\u00ebp\u00ebr biblioteka me t\u00eb cilat ata jan\u00eb t\u00eb familjarizuar, kan\u00eb marr\u00eb mundin e koh\u00ebn p\u00ebr t\u2019i njoft\u00eb e studiu dhe p\u00ebr t\u2019i p\u00ebrdor\u00eb ato n\u00eb mendimin e tyne. (Dhe kjo nuk \u00ebsht\u00eb mburrje p\u00ebr ta, por thjesht ka t\u00eb b\u00ebj\u00eb me profesionin, me fatin (a fatkeq\u00ebsin\u00eb) e tyne.) Prurja e erudicionit akademik n\u00eb sfer\u00ebn publike \u00ebsht\u00eb vler\u00eb e shtuar n\u00eb diskutimet p\u00ebr \u00e7\u00ebshtjet e publikut. Dhe p\u00ebr k\u00ebt\u00eb \u201cdefekt profesional\u201d, ata nuk mund t\u00eb qortohen.<\/span><\/p>\n

Natyrisht, kjo q\u00eb po them s\u2019asht asgja e re, se neve nuk na kan\u00eb mungu intelektual\u00ebt e akademik\u00ebt n\u00eb diskursin publik, sidomos kur shoqnia ka pas\u00eb ma s\u00eb shumti nevoj\u00eb p\u00ebr ta. Por, m\u00eb duket se tash kur po mendojm\u00eb se nuk na duhen fort, diskutimet publike po dominohet nga t\u00eb ashtuquajtun \u201canalist\u00eb\u201d, \u201cekspert\u00eb\u201d, \u201cnjoh\u00ebs t\u00eb fushave (e maleve) t\u00eb ndryshme\u201d, e tjer\u00eb. Andaj, vler\u00ebsoj se intervenimi i akademik\u00ebve n\u00eb debatet publike, si\u00e7 \u00ebsht\u00eb ky lib\u00ebr i Ademit \u00ebsht\u00eb prurje e mir\u00ebpritun n\u00eb diskursin publik, pasi q\u00eb shkrimet publicistike t\u00eb p\u00ebrmbledhuna n\u00eb t\u00eb jan\u00eb t\u00eb formume nga njohurit\u00eb e shkencave shoqnore me t\u00eb cilat autori \u00ebsht\u00eb i familjarizuem.<\/span><\/p>\n

Jan\u00eb nj\u00eb num\u00ebr shkrimesh t\u00eb klasifikume n\u00eb pjes\u00eb tematike. Por, si \u00e7do klasifikim, edhe at\u00ebher\u00eb kur b\u00ebhet nga autori\u2014ose sidomos kur b\u00ebhet nga autori\u2014asht i pap\u00ebrsosun dhe reduksionist. Du me than\u00eb se shum\u00ebllojshm\u00ebnia e temave asht ma e gjan\u00eb se\u00e7 mund t\u00eb paraqitet n\u00eb \u201cPasqyr\u00ebn e land\u00ebs\u201d n\u00eb faqet e para t\u00eb librit.<\/span><\/p>\n

Sidoqoft\u00eb, un\u00eb kam zgjedh\u00eb vet\u00ebm nj\u00eb pjes\u00eb p\u00ebr ta diskutu shkurt, domethan\u00eb shkrimet n\u00eb pjes\u00ebn e titullume \u201cDemokratizimi dhe kultura politike\u201d.<\/span><\/p>\n

Gjuh\u00ebreja politike orwelliane<\/em><\/strong><\/span><\/p>\n

Kjo pjes\u00eb e librit hapet me artikullin \u201cGjuh\u00ebreja politike orwelliane: 2+2=5\u201d q\u00eb flet p\u00ebr nj\u00eb dukuni t\u00eb pranishme n\u00eb regjimet totalitare dhe autoritare: nd\u00ebrtimin e fjalorit politik p\u00ebrmes t\u00eb cilit synohet t\u00eb manipulohet konceptimi i vet\u00eb regjimit duke e v\u00ebn\u00eb n\u00ebn kontroll mendimin mbi t\u00eb kalumen e t\u00eb tashmen e tij, e rrjedhimisht duke e v\u00ebn\u00eb n\u00ebn kontroll vet\u00eb shoqnin\u00eb n\u00ebn diktatin total(itar) t\u00eb nj\u00eb fjalori t\u00eb sajuem nga burokracia e shtetit, pra p\u00ebrmes gjuh\u00ebres\u00eb orwelliane n\u00eb romanin distopik \u201c1984\u201d.<\/span><\/p>\n

N\u00eb t\u00eb v\u00ebrtet\u00eb, kjo teknik\u00eb e manipulimit t\u00eb mendimit p\u00ebrmes gjuh\u00ebs \u00ebsht\u00eb arm\u00eb ideologjike e \u00e7do regjimi politik, ve\u00e7se ato totalitare i kan\u00eb duart m\u00eb t\u00eb lira p\u00ebr ta p\u00ebrdor\u00eb at\u00eb me efikasitet ma t\u00eb madh. K\u00ebshtu, edhe regjimi jon\u00eb, p\u00ebr hir t\u00eb \u201ckorrekt\u00ebsis\u00eb politike\u201d e manipulimit t\u00eb ndjenjave e mendimit t\u00eb popullat\u00ebs, sajon e p\u00ebrdor nj\u00eb gjuh\u00eb si robotike, t\u00eb huaj e t\u00eb pap\u00ebrdorur n\u00eb gjuh\u00ebn kollokviale ose t\u00eb p\u00ebrditshme pupullore, si p\u00ebr shembull, \u201ckorrupsion\u201d n\u00eb vend se hajni ose vjedhje e pasuris\u00eb publike; por edhe shtremb\u00ebron kuptimin e fjal\u00ebve, si p\u00ebr shembull \u201cdemokraci\u201d p\u00ebr t\u00eb em\u00ebrtuar zgjedhje me vota kishe t\u00eb lira e t\u00eb paanshme; \u201c\u00e7lirim\u201d, \u201creforma\u201d (n\u00eb arsim, etj), \u201csovranitet\u201d, \u201cpavar\u00ebsi\u201d, \u201cintegrim europian\u201d me t\u00eb cilat synohet t\u00eb konstatohen gjendje q\u00eb nuk ekzistojn\u00eb askund n\u00eb realitetin ton\u00eb politik e kulturor, por ve\u00e7 t\u00eb regjistrume n\u00eb dokumente e raporte qeveritare e tekste shkollore, n\u00eb propagand\u00ebn zyrtare e gjysm\u00ebzyrtare t\u00eb televizioneve, shtypit e portaleve, e jo rrall\u00eb edhe t\u00eb organizatave (kishe) joqeveritare.<\/span><\/p>\n

Artikujt n\u00eb k\u00ebt\u00eb pjes\u00eb hetojn\u00eb karakterin manipulues t\u00eb \u201cgjuh\u00ebres\u00eb\u201d n\u00eb Kosov\u00ebn ahtisariane, dhe p\u00ebrpiqen t\u00eb gjejn\u00eb idiom\u00ebn q\u00eb em\u00ebrton m\u00eb s\u00eb drejti realitetin.<\/span><\/p>\n

Mbi diskursin e deformimit t\u00eb vot\u00ebs<\/em><\/strong><\/span><\/p>\n

N\u00eb artikullin \u201cMbi diskursin e deformimit t\u00eb vot\u00ebs\u201d, autori v\u00ebren se diskursi i \u201cdeformimit t\u00eb votave\u201d \u2013dikur tabu n\u00eb Kosov\u00eb\u2014u konstatua vet\u00ebm n\u00eb zgjedhjet e vitit 2010. Natyrisht, \u00ebsht\u00eb e ditun q\u00eb dukuria e manipulmit t\u00eb votave, e k\u00ebshtu edhe e vullnetit t\u00eb popullit ka shoq\u00ebru edhe zgjedhjet para atij viti. Por p\u00ebr t\u00eb, nd\u00ebrkomb\u00ebtar\u00ebt nis\u00ebn t\u00eb flisnin vet\u00ebm n\u00eb 2010-t\u00ebn. Pse n\u00eb 2010-t\u00ebn? Sepse ky ishte viti kur zgjedhjet u organizuan nga vendor\u00ebt p\u00ebr her\u00eb t\u00eb par\u00eb. Ma par\u00eb, n\u00eb vitin 2007, UNMIK-u nuk kishte raportuar fare p\u00ebr keqp\u00ebrdorimet n\u00eb procesin e votimit, e as p\u00ebr ankesat dhe adresimin e tyre, sepse zgjedhjet organizoheshin nga misionet nd\u00ebrkomb\u00ebtare dhe ata vet\u00eb s\u2019mund t\u00eb vinin n\u00eb dyshim aft\u00ebsin\u00eb e tyne demokratizuese. Ve\u00e7 kur d\u00ebshtimi i zgjedhjeve t\u00eb lira e fer mund t\u2019u faturohej vendor\u00ebve, nd\u00ebrkomb\u00ebtar\u00ebt nis\u00ebn me fol\u00eb p\u00ebr \u201cdeformimin e votave\u201d.<\/span><\/p>\n

Ky hetim i autorit na th\u00ebrret q\u00eb, saher\u00eb q\u00eb nd\u00ebrkomb\u00ebtar\u00ebt t\u00eb konstatojn\u00eb publikisht nj\u00eb \u201csekret publik\u201d, na duhet t\u00eb b\u00ebjm\u00eb pyetjen: Pse tash? Pse bash tash nisi t\u00eb flas\u00eb UNMIK-u, EULEX-i, ambasador\u00ebt p\u00ebr di\u00e7ka q\u00eb na e kena dit\u00eb dhe e kena than\u00eb tashma?! Mundemi me gjet\u00eb p\u00ebrgjigje interesante (p.sh. n\u00ebse pyesim, pse vet\u00ebm tash s\u00eb voni n\u00eb ambasador i nj\u00eb shteti me ndikim n\u00eb Kosov\u00eb foli p\u00ebr \u201ckultur\u00ebn e pand\u00ebshkueshm\u00ebris\u00eb\u201d n\u00eb Kosov\u00eb, etj).<\/span><\/p>\n

Parapyetja, pyetja dhe debati<\/em><\/strong><\/span><\/p>\n

Mir\u00ebpo, plag\u00ebn e shoqnis\u00eb kosovare, Ademi e gjen pik\u00ebrisht te mungesa e pyetjes. Kjo munges\u00eb ka l\u00ebn\u00eb nj\u00eb boshll\u00ebk q\u00eb \u00ebsht\u00eb plot\u00ebsu me afirmime, shejtnime, legjenda, profet\u00eb, heronj, e t\u00eb v\u00ebrteta absolute t\u00eb padiskutueshme, ose si\u00e7 thot\u00eb autori, \u201cautoriteti i pyetjes \u00ebsht\u00eb z\u00ebvend\u00ebsuar me autoritetin e bab\u00ebs, heroit, e me radh\u00eb\u201d. E kur s\u2019ka pyetje, s\u2019ka as debat, Ve\u00e7 akuza.<\/span><\/p>\n

Pushteti ka zgjeruar kthetrat edhe n\u00eb sfera e institucione publike duke pamund\u00ebsu pyetjet n\u00eb lidhje me vet\u00eb pushtetin. Ky sindrom nuk ka kursy as institucionet shkencore e arsimore ku, si\u00e7 shprehet me elokuenc\u00eb autori, \u201cka folklorizim t\u00eb shkenc\u00ebs, por jo studim shkencor t\u00eb folklorit\u201d.<\/span><\/p>\n

Pyetje nuk shtrohen. Afirmacionet\/pohimet ofrohen nga qendrat. Mungesa e pyetjes rezulton n\u00eb munges\u00eb t\u00eb debatit pubik, rrjedhimisht n\u00eb munges\u00eb t\u00eb hapsin\u00ebs s\u00eb shqend\u00ebrzume publike, ku do t\u00eb mund t\u00eb pyetej. Andaj, n\u00eb librat me t\u00eb drejt\u00eb konstatohet se \u201cnuk ka ngjarje politike t\u00eb brendshme\u201d, por ve\u00e7 t\u00eb jashtme, pra \u201cintervenime\u201d e ndikime nga jasht\u00eb.<\/span><\/p>\n

Mos klith, zonj\u00eb!<\/em><\/strong><\/span><\/p>\n

Por, si\u00e7 v\u00ebren Ademi, popullata \u201cnuk ka z\u00eb\u201d p\u00ebr me fol\u00eb, por ve\u00e7 z\u00eb me t\u00eb cilin ul\u00ebrin, f\u00ebrsh\u00ebllen e zukat. Popullata, pra, nuk e zot\u00ebron fjal\u00ebn, por vet\u00ebm klithjen. (Prandaj, artikulli t\u00eb cilit po i referohem titullohet \u201cMos klith, zonj\u00eb!\u201d) P\u00ebr popullat\u00ebn, pra n\u00eb em\u00ebr t\u00eb tyre, flasin t\u00eb tjer\u00ebt: politikan\u00ebt, \u201cmiqt\u00eb nd\u00ebrkomb\u00ebtar\u00eb\u201d, e \u201cshoq\u00ebria civile\u201d. Ademi thekson se ve\u00e7 at\u00ebher\u00eb kur kalohet nga \u201cregjistri fonik\u201d tek \u201cai i artikulimit politik\u201d, d.m.th. kur \u201cguxon me fol\u00eb\u201d, populli b\u00ebhet \u201czot i fatit\u201d t\u00eb tij dhe \u201ce shpall veten qytetar\u201d.<\/span><\/p>\n

E, libri q\u00eb po e promovojm\u00eb sot, \u00ebsht\u00eb pik\u00ebrisht ftes\u00eb p\u00ebr t\u00eb ba pyetje, p\u00ebr t\u00eb \u201cvendos\u00eb autoritetin e pyetjes [q\u00eb] v\u00eb n\u00eb pik\u00ebpyetje autoritetet, cilatdo qofshin ato\u201d. \u00cbsht\u00eb thirrje p\u00ebr guxim me fol\u00eb, pra p\u00ebr artikulim politik. \u00cbsht\u00eb thirrje p\u00ebr t\u00eb tejkalu afirmacionin mbi t\u00eb cilin \u00ebsht\u00eb ngrit\u00eb shoqnia jon\u00eb dhe p\u00ebr t\u00eb hap\u00eb debatin, sepse, si\u00e7 shprehet autori, \u201crruga nga afirmimi te debati kalon p\u00ebrmes pyetjes\u201d. Shkurt, \u00ebsht\u00eb \u00a0ftes\u00eb p\u00ebr \u201cme guxu me fol\u00eb\u201d me termet tona, me e nd\u00ebrtu narrativin ton\u00eb vet\u00eb ne, e q\u00eb duke u b\u00eb \u201czot I fatit ton\u00eb\u201d t\u00eb \u201cshpallim veten qytetar\u00eb\u201d.<\/span><\/p>\n

P\u00ebr ma tep\u00ebr, duhet me e lexu librin\u2026<\/span><\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

V\u00ebshtrim mbi librin e Adem Beh\u00ebs, \u201cSh\u00ebnime mbi shtetnd\u00ebrtimin: pavar\u00ebsia, paqart\u00ebsia dhe qeverisja n\u00eb Kosov\u00eb\u201d (Logos-A, 2019). N\u00eb koh\u00ebn kur shoqnia jon\u00eb po vlon prej diskutimeve t\u00eb nxehta mbi tema e \u00e7\u00ebshtje kontraverse, libri i radh\u00ebs i Adem Beh\u00ebs \u00ebsht\u00eb kontribut tejet i mir\u00ebseardhun si angazhim n\u00eb k\u00ebto debate. Por, ndryshe nga forumet e zakonshme […]<\/p>","protected":false},"author":196,"featured_media":10195,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1322,1101,1809],"ppma_author":[700],"class_list":["post-3907","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-kritike","tag-letersi","tag-shenime-mbi-shtetndertimin"],"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\/3907","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=3907"}],"version-history":[{"count":4,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3907\/revisions"}],"predecessor-version":[{"id":10197,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/3907\/revisions\/10197"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/10195"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=3907"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=3907"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=3907"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=3907"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}