{"id":4139,"date":"2017-11-13T12:40:42","date_gmt":"2017-11-13T10:40:42","guid":{"rendered":"https:\/\/sbunker.org\/?p=4139"},"modified":"2025-01-10T12:45:32","modified_gmt":"2025-01-10T10:45:32","slug":"feminizmi-transgjinizmi-dhe-politika-e-identitetit","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/feminizmi-transgjinizmi-dhe-politika-e-identitetit\/","title":{"rendered":"Feminizmi, transgjinizmi dhe politika e identitetit"},"content":{"rendered":"
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P\u00ebrcjellja e logjik\u00ebs s\u00eb revolucionit feminist drejt p\u00ebrqafimit q\u00eb i b\u00ebn t\u00eb drejtave transgjinore ofron qasje n\u00eb karakterin e tij t\u00eb paparashikuesh\u00ebm<\/p>\n<\/div>\n

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Feministet e val\u00ebs s\u00eb dyt\u00eb, duke marr\u00eb frym\u00ebzim nga Simone de Beauvoir, k\u00ebrkojn\u00eb \u00e7lirim njer\u00ebzor p\u00ebrmes ndarjes s\u00eb seksit dhe gjinis\u00eb. Grat\u00eb kishin qen\u00eb \u201cseksi i dyt\u00eb\u201d p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb, brengosej Beauvoir. Grat\u00eb do t\u00eb jen\u00eb t\u00eb lira vet\u00ebm at\u00ebher\u00eb kur ato t\u00eb tejkalojn\u00eb skriptet kulturore q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me am\u00ebsin\u00eb dhe bashk\u00ebshort\u00ebsin\u00eb\u00a0[wifeliness<\/em>] q\u00eb i mveshnin identitetet e tyre trupave t\u00eb tyre. Ajo imagjinonte nj\u00eb bot\u00eb t\u00eb \u00e7lirimit njer\u00ebzor p\u00ebrtej gjinis\u00eb.<\/p>\n

Karriera e nj\u00eb feminizmi t\u00eb till\u00eb bashk\u00ebrendohej me q\u00ebllimet dhe metodat e Progresivizmit Amerikan. Projekti progresiv, i artikuluar n\u00eb mendimin politik t\u00eb John Deweyt, synonte t\u00eb siguronte kushtet p\u00ebr liri individuale apo rritje p\u00ebrmes rind\u00ebrtimit t\u00eb duhur t\u00eb ambientit politik dhe shkencor me administrimin shkencor. Reforma ekonomike qe q\u00ebllimi i gjenerat\u00ebs s\u00eb par\u00eb t\u00eb reformuesve progresiv\u00eb; reforma kulturore, pjes\u00ebrisht p\u00ebrgjat\u00eb vijave t\u00eb parapara prej feministeve t\u00eb val\u00ebs s\u00eb dyt\u00eb, qe synim i gjenerat\u00ebs s\u00eb dyt\u00eb.<\/p>\n

Betty Friedan \u00ebsht\u00eb nj\u00eb figur\u00eb ky\u00e7e n\u00eb p\u00ebrkthimin e feminizmit n\u00eb nj\u00eb pjes\u00eb t\u00eb projektit progresiv. Friedan p\u00ebrqafon rritjen e Deweyt si q\u00ebllim t\u00eb reform\u00ebs feministe progresive. Roli i saj n\u00eb thirrjen p\u00ebr nj\u00eb shkenc\u00eb t\u00eb re q\u00eb promovon rritjen, megjithat\u00eb, \u00e7mohet shum\u00eb m\u00eb pak.<\/p>\n

Friedan p\u00ebrdor termin \u201cmistik\u00eb fem\u00ebrore\u201d p\u00ebr t\u00eb p\u00ebrshkruar kompleksin e ligjeve, opinioneve, dhe presioneve q\u00eb i kthejn\u00eb grat\u00eb n\u00eb amvise seksualisht pasive. Nj\u00eb shkenc\u00eb e vjet\u00ebr patriarkale q\u00eb Friedan e identifikon me Sigmund Freudin dhe t\u00eb tjer\u00ebt, n\u00eb fakt, kishte p\u00ebrforcuar \u201cmistik\u00ebn fem\u00ebrore\u201d p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb, duke i k\u00ebshilluar grat\u00eb q\u00eb t\u00eb gjenin p\u00ebrmbushje n\u00eb detyrat e tyre dalluese bashk\u00ebshortore dhe amnore. N\u00eb dit\u00ebt e Friedanit \u2013 ajo shkruante n\u00eb fillim t\u00eb viteve 1960 \u2013 ajo shkenc\u00eb patriarkale do t\u00eb kishte parashikuar se grat\u00eb do t\u00eb ishin t\u00eb k\u00ebnaqura, duke p\u00ebrmbushur fatet e tyre si bashk\u00ebshorte dhe n\u00ebna gjat\u00eb koh\u00ebs s\u00eb natalitetit t\u00eb madh.<\/p>\n

N\u00eb vend t\u00eb k\u00ebnaqjes, Friedan gjeti se grat\u00eb e viteve 1950 dhe fillimviteve 1960 vuanin nga m\u00ebrzia, ndiheshin t\u00eb ngujuara, dhe ndjenin se s\u2019kishin gj\u00eb t\u00eb r\u00ebnd\u00ebsishme p\u00ebr t\u00eb b\u00ebr\u00eb. Friedan gjurmoi k\u00ebt\u00eb pak\u00ebnaq\u00ebsi te mosp\u00ebrputhja mes pritjeve t\u00eb shoq\u00ebris\u00eb dhe \u00ebnd\u00ebrrave t\u00eb grave. Aderimi ndaj mistik\u00ebs fem\u00ebrore do t\u00eb thoshte se identiteti i gruas i konformohej roleve gjinore pasive, amnore, e bashk\u00ebshortore mbizot\u00ebruese n\u00eb nj\u00eb kultur\u00eb, e megjithat\u00eb kjo pak\u00ebnaq\u00ebsi tregon se grat\u00eb nuk ishin t\u00eb lumtura me k\u00ebt\u00eb fat. K\u00ebt\u00eb vuajtje ajo e quan \u201cproblem q\u00eb nuk ka em\u00ebr.\u201d Nj\u00eb grua q\u00eb e l\u00eb shoq\u00ebrin\u00eb t\u2019ia p\u00ebrkufizoj\u00eb jet\u00ebn p\u00ebr t\u00eb ka nj\u00eb \u201cvete t\u00eb konfiskuar\u201d pa \u201cndonj\u00eb q\u00ebllim, pik\u00ebsynim, ambicie q\u00eb ravij\u00ebzon dit\u00ebt e saj drejt s\u00eb ardhmes, duke e b\u00ebr\u00eb q\u00eb t\u00eb zgjatet e rritet p\u00ebrtej numrit t\u00eb vog\u00ebl t\u00eb vjet\u00ebve ku trupi i saj t\u00eb ket\u00eb mund\u00ebsi t\u00eb plot\u00ebsoj\u00eb funksionin e vet biologjik.\u201d<\/p>\n

Problemi pa em\u00ebr \u00ebsht\u00eb nj\u00eb problem t\u00eb cilin shkenca nuk e ka identifikuar ende: as mjek\u00ebt, k\u00ebshilluesit, psikiatr\u00ebt e as shtypi popullor nuk e em\u00ebrojn\u00eb problemin. Nj\u00eb shkenc\u00eb e re \u00e7liruese po merrte jet\u00eb, dhe ajo tregonte se stereotipat e vjet\u00ebr i gjymtonin grat\u00eb. Ajo premtonte t\u00eb aktualizonte r\u00ebnd\u00ebsin\u00eb e \u00e7lirimit njer\u00ebzor n\u00eb nj\u00eb identitet t\u00eb sh\u00ebndetsh\u00ebm. \u201cThelbi i problemit p\u00ebr grat\u00eb sot \u00ebsht\u00eb, argumenton Friedan, nj\u00eb problem identiteti \u2013 pengim e shmangie e rritjes q\u00eb riprodhohet nga mistika fem\u00ebrore.\u201d Friedan shkruan:<\/p>\n

\u201cUn\u00eb mendoj se ekspert\u00ebt n\u00eb shum\u00eb prej fushave kan\u00eb pasur pjes\u00eb t\u00eb k\u00ebsaj t\u00eb v\u00ebrtet\u00eb n\u00eb mikroskop\u00ebt e tyre p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb pa e kuptuar. Un\u00eb gjeta pjes\u00eb t\u00eb saj n\u00eb disa hulumtime t\u00eb caktuara dhe zhvillime teorike n\u00eb shkenc\u00ebn e psikologjis\u00eb, sociologjis\u00eb dhe biologjis\u00eb, implikimet e s\u00eb cil\u00ebs p\u00ebr grat\u00eb duket se nuk jan\u00eb shqyrtuar asnj\u00ebher\u00eb. U vet\u00ebdij\u00ebsova p\u00ebr nj\u00eb num\u00ebr t\u00eb madh faktesh, shum\u00eb prej t\u00eb cilave nuk jan\u00eb raportuar publikisht sepse kjo nuk i p\u00ebrshtatet formave t\u00eb koh\u00ebs t\u00eb t\u00eb menduarit p\u00ebr grat\u00eb \u2013 fakte t\u00eb cilat qesin n\u00eb pik\u00ebpyetje standardet e normalitetit fem\u00ebror, p\u00ebrshtatjes fem\u00ebrore, p\u00ebrmbushjes fem\u00ebrore, dhe pjekuris\u00eb fem\u00ebrore.\u201d<\/p>\n

Shkenca patriarkale po i bashk\u00ebrendonte normat kulturore me mistik\u00ebn fem\u00ebrore. K\u00ebto hulumtime t\u00eb reja do t\u00eb tregonin sesi normat kulturore kishin shkaktuar nj\u00eb \u201ckriz\u00eb identitare\u201d n\u00eb secil\u00ebn grua dhe ato tregojn\u00eb rrug\u00ebn p\u00ebrpara drejt rritjes dhe \u00e7lirimit.<\/p>\n

P\u00ebrderisa Friedan mendonte se mistika fem\u00ebrore ishte produkt i Amerik\u00ebs pas Luft\u00ebs s\u00eb Dyt\u00eb, ndjek\u00ebset e saj feministe ishin m\u00eb radikale. Ato pan\u00eb se grat\u00eb kishin vuajtur p\u00ebr mij\u00ebra vjet\u00eb nga shtypja kulturore n\u00ebn ndikimin e patriarkatit. Duke p\u00ebrdorur veglat e shkencat t\u00eb cilat Friedan i kishte par\u00eb tek po \u00e7onin krye, k\u00ebto feministe m\u00eb radikale do t\u00eb aspironin q\u00eb t\u00eb identifikonin t\u00eb gjitha burimet e patriarkatit n\u00eb \u00e7do sfer\u00eb t\u00eb jet\u00ebs.<\/p>\n

Kate Millet (Politika Seksuale [1970])<\/em>\u00a0zgjeron edhe m\u00eb tej mendimet e Friedanit. Si\u00e7 shkruan Millet, \u201cT\u00eb n\u00ebnkuptuara p\u00ebrbrenda gjith\u00eb zhvillimit t\u00eb identitetit gjinor q\u00eb ndodh p\u00ebrgjat\u00eb f\u00ebminis\u00eb, \u00ebsht\u00eb shuma e p\u00ebrgjithshme e nocioneve t\u00eb prind\u00ebrve, bashk\u00ebmoshatar\u00ebve, dhe kultur\u00ebs t\u00eb asaj se \u00e7far\u00eb \u00ebsht\u00eb e p\u00ebrshtatshme p\u00ebr secil\u00ebn gjini p\u00ebr sa i p\u00ebrket temperamentit, karakterit, interesave, statusit, vler\u00ebs, gjesteve, dhe shprehjes.\u201d Shum\u00eb\u00e7ka, p\u00ebr t\u00eb mos th\u00ebn\u00eb gjith\u00e7ka, prej identitetit njer\u00ebzor gjurmohet te mbivendosja q\u00eb shoq\u00ebria i b\u00ebn \u201czhvillimit t\u00eb identitetit gjinor.\u201d<\/p>\n

Millet v\u00eb theksin te nevoja e rind\u00ebrtimit t\u00eb disiplinave akademike, posa\u00e7\u00ebrisht t\u00eb shkencave sociale dhe njer\u00ebzore, n\u00eb m\u00ebnyr\u00eb q\u00eb ato t\u00eb zbulojn\u00eb strukturat e shtypjes gjinore t\u00eb cilat i kan\u00eb n\u00ebnshtruar grat\u00eb. Universitetet jan\u00eb dyfish qendore p\u00ebr shnd\u00ebrrimin shoq\u00ebror: ato identifikojn\u00eb burimet e indoktrinimit dhe t\u00eb shtypjes sociale prej s\u00eb cilave grat\u00eb (dhe t\u00eb tjer\u00ebt) duhet t\u00eb \u00e7lirohen; dhe ato do t\u00eb rekomandonin sesi t\u00eb nd\u00ebrtohet nj\u00eb bot\u00eb pa gjini. \u201cTeoria e Politik\u00ebs Seksuale<\/em>\u201d e Milletit p\u00ebrfshin nj\u00eb agjend\u00eb hulumtimi p\u00ebr shkenc\u00ebn e re t\u00eb \u00e7lirimit, ku biologjia, sociologjia, ekonomia, antropologjia, psikologjia, historia dhe disiplinat e tjera jan\u00eb t\u00eb drejtuara kah demonstrimi sesi gjinia \u00ebsht\u00eb konstruktuar nga shoq\u00ebria n\u00eb t\u00eb kaluar\u00ebn. Implikimi i qart\u00eb nga kjo \u00ebsht\u00eb se konstruksionet e s\u00eb kaluar\u00ebs mund t\u00eb dekonstruktohen dhe k\u00ebshtu t\u00eb nd\u00ebrtohet gjithashtu nj\u00eb shoq\u00ebri e re me ndihm\u00ebn e k\u00ebtyre disiplinave t\u00eb tjera.<\/p>\n

Kjo shkenc\u00eb \u00e7liruese identifikon dhe d\u00ebnon burimet e shtypjes, por mund t\u00eb b\u00ebj\u00eb pak m\u00eb shum\u00eb sesa vet\u00ebm t\u2019i b\u00ebj\u00eb me sy nj\u00eb bote t\u00eb ardhme p\u00ebrtej gjinis\u00eb. Kjo poashtu do t\u00eb ishte nj\u00eb vep\u00ebr e imagjinat\u00ebs q\u00eb do t\u00eb mund t\u00eb mb\u00ebshtetej p\u00ebrmes t\u00eb gjitha institucioneve publike: universitetet dhe kultura popullore p\u00ebrgjith\u00ebsisht do t\u00eb luanin nj\u00eb rol jo t\u00eb vog\u00ebl n\u00eb nd\u00ebrmarrjen e ushtrimeve t\u00eb tilla t\u00eb imagjinat\u00ebs duke prodhuar nj\u00eb revolucion n\u00eb idet\u00eb p\u00ebr seksin dhe gjinin\u00eb.<\/p>\n

Dekonstruktimi dhe rind\u00ebrtimi \u2013 revolucioni rrokullis\u00ebs \u2013 p\u00ebrfshin tri reforma thuajse t\u00eb pap\u00ebrfundueshme. Pik\u00eb s\u00eb pari, ai shfuqizon \u201cideologjin\u00eb e ep\u00ebrsis\u00eb mashkullore dhe socializimit tradicional p\u00ebrmes s\u00eb cilit ushqehet p\u00ebr sa i p\u00ebrket statusit, rolit, dhe temperamentit\u201d duke \u00e7uar drejt \u201cintegrimit t\u00eb subukulturave t\u00eb ve\u00e7anta seksuale, nj\u00eb asimilim i t\u00eb dy an\u00ebve t\u00eb p\u00ebrvoj\u00ebs njer\u00ebzore paraprakisht t\u00eb ndar\u00eb.\u201d \u00c7do p\u00ebrvoj\u00eb q\u00eb ushqen dallime mes burrave dhe grave do t\u00eb binte, p\u00ebrfundimisht, n\u00ebn k\u00ebt\u00eb rubrik\u00eb. N\u00ebse grat\u00eb jan\u00eb n\u00eb disfavor p\u00ebr shkak t\u00eb \u201cstatusit, rolit, apo temperamentit\u201d t\u00eb ndrysh\u00ebm, praktika q\u00eb e mir\u00ebmban k\u00ebt\u00eb dallim duhet t\u00eb shuhet. N\u00ebn k\u00ebt\u00eb rubrik\u00eb, me sa duket, duhet t\u00eb shuhen edhe fenomene t\u00eb tilla si dashuria romantike, modestia apo turpi fem\u00ebror, iniciativa mashkullore, agresioni mashkullor, pasiviteti fem\u00ebror, e dallime t\u00eb tjera; p\u00ebrderisa k\u00ebto jan\u00eb aty, puna mbetet e pap\u00ebrfunduar.<\/p>\n

S\u00eb dyti, nj\u00eb ndryshim drastik n\u00eb \u201cfamiljen tipike patriarkale\u201d \u00ebsht\u00eb i domosdosh\u00ebm q\u00eb grat\u00eb t\u00eb sigurojn\u00eb \u201cpavar\u00ebsi t\u00eb plot\u00eb ekonomike.\u201d Qartazi, grat\u00eb duhet t\u00eb k\u00ebrkojn\u00eb t\u00eb sigurojn\u00eb pun\u00ebn jasht\u00eb sht\u00ebpis\u00eb, por ato gjithashtu duhet ta mendojn\u00eb vetveten si qenie t\u00eb pavarura nga bashk\u00ebshort\u00ebt e tyre. \u201cNj\u00eb konkluzion i r\u00ebnd\u00ebsish\u00ebm\u201d ndaj k\u00ebtij q\u00ebllimi \u00ebsht\u00eb \u201cdh\u00ebnia fund i statusit t\u00eb tash\u00ebm t\u00eb pla\u00e7k\u00ebs dhe mohimi i t\u00eb drejt\u00ebs ndaj t\u00eb miturve,\u201d meq\u00eb grat\u00eb shpesh ndjejn\u00eb nevoj\u00ebn r\u00eb rrisin f\u00ebmij\u00ebt e varur deri sa ata t\u00eb vijn\u00eb n\u00eb mosh\u00ebn e rritur. Var\u00ebsia kompromenton zgjedhjet dhe rritjet e njer\u00ebzve. Ky element i projektit feminist do t\u00eb mbetej i pap\u00ebrfunduar p\u00ebrderisa grat\u00eb apo f\u00ebmij\u00ebt t\u00eb mbesin t\u00eb varur p\u00ebrbrenda familjes.<\/p>\n

S\u00eb treti, feminizmi k\u00ebrkon revolucion seksual. Me revolucion seksual, Millet kupton \u201cfundin e shtr\u00ebngimeve dhe tabuve seksuale tradicionale, ve\u00e7an\u00ebrisht atyreve q\u00eb k\u00ebrc\u00ebnojn\u00eb m\u00eb s\u00eb shumti martes\u00ebn partriarkale monogame: homoseksualiteti, \u2018paligjshm\u00ebria\u2019, seksualiteti adoleshent, dhe ai para e jasht\u00ebmartesor.\u201d Shtr\u00ebngimet mbi aktivitetin seksual e kan\u00eb p\u00ebrforcuar praktik\u00ebn e dashuris\u00eb romantike, monogamis\u00eb, t\u00eb qenit prind, dhe atributeve t\u00eb tjera kulturore q\u00eb p\u00ebrkufizojn\u00eb jet\u00ebn tradicionale familjare. Emancipimi i seksualitetit nga shtr\u00ebngime t\u00eb tilla do t\u00eb zhbllokonte martes\u00ebn e n\u00eb t\u00eb njejt\u00ebn koh\u00eb, ndarja e martes\u00ebs nga seksualiteti dhe t\u00eb lejonte individ\u00ebt q\u00eb t\u00eb shprehnin pa shtr\u00ebngime shtysa primordiale njer\u00ebzore. Nj\u00eb hapje e till\u00eb me gjas\u00eb p\u00ebrfshin rr\u00ebnjosjen e seksualitetin e f\u00ebmij\u00ebve dhe nj\u00eb fund t\u00eb tabus\u00eb s\u00eb incestit, mes t\u00eb tjerash. P\u00ebr sa koh\u00eb q\u00eb individ\u00ebt t\u00eb jen\u00eb t\u00eb shtypur, projekti feminist mbetet i pap\u00ebrfunduar.<\/p>\n

Shkenca e re do t\u00eb identifikonte burimet e socializimit dhe do t\u00eb premtonte p\u00ebrmbushje atyre q\u00eb i ikin ngushtimeve t\u00eb socializimit. Mosp\u00ebrputhja mes k\u00ebrkesave artificiale t\u00eb shoq\u00ebris\u00eb dhe k\u00ebrkesave t\u00eb p\u00ebrmbushjes individuale, e identifikuar m\u00eb her\u00ebt si problemi pa em\u00ebr, \u00ebsht\u00eb qendrore p\u00ebr projektin progresiv dhe feminist.<\/p>\n

Revolucioni feminist si\u00e7 e kupton Millet dhe ndjek\u00ebset e saj p\u00ebrfshin (1) gjetjen e vendburimeve t\u00eb fshehura t\u00eb shtypjes dhe (2) mbrojtjen e etosit t\u00eb \u00e7lirimit prej \u00e7far\u00ebdo q\u00eb e n\u00ebnshtron seksin e dyt\u00eb. Gjurmimi i shtypjeve t\u00eb fshehura t\u00eb b\u00ebn shok\u00eb t\u00eb \u00e7uditsh\u00ebm, por t\u00eb ndjek\u00ebsh logjik\u00ebn e revolucionit feminist drejt p\u00ebrqafimit q\u00eb i b\u00ebn t\u00eb drejtave transgjinore ofron qasje n\u00eb karakterin e tij t\u00eb paparashikuesh\u00ebm.<\/p>\n

Figura ky\u00e7e n\u00eb kthimin e feminizmit drejt t\u00eb drejtava transgjinore \u00ebsht\u00eb Judith Butler, nj\u00eb ndjek\u00ebse e vet\u00ebshpallur e poststrukturalistit francez Michel Foucault. Foucaultja i Butlerit k\u00ebrkon t\u00eb ekspozoj\u00eb m\u00ebnyr\u00ebn sesi pushteti politik shp\u00ebrfaq vetveten n\u00eb idet\u00eb tona p\u00ebr t\u00eb v\u00ebrtet\u00ebn, realitetin dhe gjuh\u00ebn. \u201cE v\u00ebrteta\u201d dhe \u201crealiteti\u201d p\u00ebrforcojn\u00eb vizionin e grupit dominues p\u00ebr pushtetin politik dhe e b\u00ebn m\u00ebnyr\u00ebn e tij t\u00eb jetes\u00ebs t\u00eb n\u00ebnkuptohet si normale. Shoq\u00ebria e ushtron k\u00ebt\u00eb pushtet me holl\u00ebsi, duke nd\u00ebrtuar \u201ct\u00eb v\u00ebrtet\u00ebn\u201d dhe \u201crealitetin,\u201d dhe k\u00ebshtu nj\u00eb teori t\u00eb asaj se n\u00eb \u00e7far\u00eb kategori duhet t\u00eb p\u00ebrshtatesh p\u00ebr t\u00eb qen\u00eb njeri. P\u00ebr t\u00eb p\u00ebrdorur gjuh\u00ebn me teknik\u00eb t\u00eb Butlerit, Historia e Seksualitetit e Foucault-s\u00eb ekspozon \u201cmekanizmin e shtr\u00ebngimit\u201d pas parap\u00eblqimit modern p\u00ebr seksin heteroseksual me shpres\u00ebn e \u00e7lirimit t\u00eb nj\u00eb shprehje m\u00eb polimorfe t\u00eb d\u00ebshir\u00ebs seksuale dhe t\u00eb zbulimit t\u00eb gjinive t\u00eb reja p\u00ebrtej binares.<\/p>\n

E v\u00ebrteta dhe realiteti si shprehje t\u00eb reja t\u00eb shtypjes zbatohen posa\u00e7\u00ebrisht ndaj gjinis\u00eb. Butler mir\u00ebpret t\u00eb gjitha fenomenet q\u00eb v\u00ebn\u00eb n\u00eb pyetje ato q\u00eb ajo i sheh si kategori arbitrare t\u00eb shoq\u00ebris\u00eb ndaj gjinis\u00eb.\u00a0Telashi gjinor [Gender Trouble]<\/em>\u00a0(1990) i saj v\u00eb n\u00eb theks natyr\u00ebn transgresive t\u00eb drag-mbret\u00ebreshave dhe t\u00eb t\u00eb veshurit me rroba tipike p\u00ebr gjinin\u00eb tjet\u00ebr, p\u00ebrderisa te\u00a0T\u00eb zhb\u00ebsh gjinin\u00eb [Undoing Gender](2004)<\/em>\u00a0shton p\u00ebrvoj\u00ebn transgjinore si p\u00ebrformanc\u00ebn m\u00eb t\u00eb fundit t\u00eb re gjinore q\u00eb p\u00ebrmbys norm\u00ebn. \u201cKur di\u00e7ka [q\u00eb duket] joreale,\u201d si\u00e7 shkruan Butler te\u00a0T\u00eb zhb\u00ebsh gjinin\u00eb,<\/em>\u00a0\u201cpretendon realitetin\u2026 di\u00e7ka ndryshe prej asimilimit t\u00eb thjesht\u00eb n\u00eb normat mbizot\u00ebruese mund t\u00eb ndodh\u00eb dhe ndodh. Vet\u00eb normat tundohen, shp\u00ebrfaqin paq\u00ebndrueshm\u00ebrin\u00eb e tyre, dhe hapen drejt rish\u00ebnjimit.\u201d<\/p>\n

Buttler synon jo vet\u00ebm drejt shkundjes s\u00eb besimit n\u00eb normat shtyp\u00ebse, por drejt nj\u00eb shoq\u00ebrie t\u00eb re q\u00eb afirmon performancat gjinore t\u00eb secilit. \u201cNe nuk po gdhendim nj\u00eb vend p\u00ebr autonomi,\u201d shkruan Butler, \u201cn\u00ebse me autonomi kuptojm\u00eb nj\u00eb gjendje t\u00eb individuimit, t\u00eb marr\u00eb si vet\u00ebngulmuse para dhe ve\u00e7mas prej \u00e7far\u00ebdo marr\u00ebdh\u00ebnieje t\u00eb var\u00ebsis\u00eb mbi bot\u00ebn e t\u00eb tjer\u00ebve.\u201d Personat \u201cnuk mund t\u00eb ngulmojn\u00eb pa norma t\u00eb njohjes\u201d q\u00eb mb\u00ebshtesin k\u00ebmb\u00ebnguljen e tyre dhe nd\u00ebrtojn\u00eb sh\u00ebndetin e tyre mendor. Identiteti i dikujt nuk \u00ebsht\u00eb asnj\u00ebher\u00eb plot\u00ebsisht real ose plot\u00ebsisht i veti deri at\u00ebher\u00eb kur nuk pranohet prej dhe p\u00ebrmes autoriteteve publike dhe t\u00eb njihet si i till\u00eb nga bashk\u00ebqytetar\u00ebt. \u201cVet\u00eb kuptimi i t\u00eb qenit person \u00ebsht\u00eb i lidhur me d\u00ebshir\u00ebn p\u00ebr njohje, dhe kjo d\u00ebshir\u00eb na plason jasht\u00eb vetvetes, n\u00eb sfer\u00ebn e normave sociale t\u00eb cilat ne nuk i zgjedhim plot\u00ebsisht.\u201d Afirmimi dhe mb\u00ebshtetja do t\u00eb thot\u00eb se t\u00eb gjitha institucionet publike, dhe me gjas\u00eb i gjith\u00eb opinioni publik, e njohin merit\u00ebn e performancave gjinore dhe i mb\u00ebshtesin k\u00ebto p\u00ebrformanca p\u00ebrderisa ato shfaqen.<\/p>\n

\u00cbsht\u00eb e v\u00ebshtir\u00eb t\u00eb imagjinohet sesi mund t\u00eb kompletohet vepra e zhb\u00ebrjes s\u00eb gjinis\u00eb: ajo duket se k\u00ebrkon shnd\u00ebrrime t\u00eb vazhdueshme shoq\u00ebrore jo vet\u00ebm n\u00eb em\u00ebr t\u00eb \u00e7lirimit nga shtr\u00ebngimet e kaluara por gjithashtu si mjete t\u00eb sigurimit t\u00eb njohjes p\u00ebr t\u00eb ardhmen. Butler \u00ebsht\u00eb n\u00eb dyshim se a na duhen normat p\u00ebr t\u00eb jetuar, por t\u00eb gjith\u00eb individ\u00ebve u nevojitet njohja dhe afirmimi publik p\u00ebr t\u00eb vazhduar identitetin e tyre.<\/p>\n

L\u00ebvizja p\u00ebr t\u00eb drejtat transgjinore me siguri se k\u00ebrkon t\u00eb minoj\u00eb \u201cideologjin\u00eb e ep\u00ebrsis\u00eb mashkullore dhe socializimit tradicional,\u201d e cila kishte supozuar se ka nj\u00eb ndarje binare p\u00ebrbrenda familjes njer\u00ebzore. K\u00ebshtu ajo shqet\u00ebson normat, si\u00e7 kishin shpresuar feministet e val\u00ebs s\u00eb dyt\u00eb. Kjo l\u00ebvizje e t\u00eb drejtave shpesh mund t\u00eb d\u00ebmtoj\u00eb interesat e grave, por ajo i p\u00ebrparon interesat e revolucionit feminist dhe kjo \u00ebsht\u00eb q\u00ebllimi i saj.<\/p>\n

______________<\/p>\n

Scott Yenor \u00ebsht\u00eb Profesor i Shkencave Politike n\u00eb Universitetin Boise State. Ai \u00ebsht\u00eb autor i Politika familjare: Ideja e martes\u00ebs n\u00eb mendimin politik modern [Family Politics: The Idea of Marriage in Modern Political Thought] dhe Humaniteti i Hume-it: Filozofia e jetes\u00ebs s\u00eb p\u00ebrbashk\u00ebt dhe kufijt\u00eb e saj [Hume\u2019s Humanity: The Philosophy of Common Life and Its Limits].<\/em><\/p>\n

Artikulli origjinal<\/a><\/p>\n

P\u00ebrktheu: Bardhi Bakija<\/p>\n

 <\/p>\n<\/div>\n

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\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

P\u00ebrcjellja e logjik\u00ebs s\u00eb revolucionit feminist drejt p\u00ebrqafimit q\u00eb i b\u00ebn t\u00eb drejtave transgjinore ofron qasje n\u00eb karakterin e tij t\u00eb paparashikuesh\u00ebm Feministet e val\u00ebs s\u00eb dyt\u00eb, duke marr\u00eb frym\u00ebzim nga Simone de Beauvoir, k\u00ebrkojn\u00eb \u00e7lirim njer\u00ebzor p\u00ebrmes ndarjes s\u00eb seksit dhe gjinis\u00eb. Grat\u00eb kishin qen\u00eb \u201cseksi i dyt\u00eb\u201d p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb, brengosej […]<\/p>","protected":false},"author":598,"featured_media":11878,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1050,1469,868,2274],"ppma_author":[2273],"class_list":["post-4139","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-feminizmi","tag-identiteti","tag-politika","tag-transgjinimi"],"authors":[{"term_id":2273,"user_id":598,"is_guest":0,"slug":"scott-yenor","display_name":"Scott Yenor","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2025\/01\/Photo-Yenor_Scott-200x300-1.webp","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2025\/01\/Photo-Yenor_Scott-200x300-1.webp"},"user_url":"","last_name":"Yenor","first_name":"Scott","description":"Scott Yenor is a Professor of Political Science at Boise State University, where he teaches political philosophy."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4139","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\/598"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4139"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4139\/revisions"}],"predecessor-version":[{"id":11879,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4139\/revisions\/11879"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11878"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4139"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4139"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4139"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4139"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}