Judith Butler n\u00eb p\u00ebrpjekjen e saj p\u00ebr t\u00eb rishqyrtuar struktur\u00ebn ontologjike t\u00eb identitetit gjinor konkludon se supozimi mbi predispozitat paradiskurisive mbi seksin dhe gjinin\u00eb ka sjell keqkuptime n\u00eb trajtimin e fem\u00ebrores. K\u00ebsisoj ka b\u00ebr\u00eb q\u00eb subjekti fem\u00ebror t\u00eb mbetet parodi e patejkalueshme e konstruktit social dhe kulturor. Duke u mb\u00ebshtetur n\u00eb teorin\u00eb e Michel Foucault, ajo ka v\u00ebn\u00eb n\u00eb pah se shoq\u00ebria fillimisht nd\u00ebrton subjektin e pastaj i shnd\u00ebrron n\u00eb individ\u00eb, t\u00eb cil\u00ebt dalin n\u00eb sip\u00ebrfaqe p\u00ebr t`i p\u00ebrfaq\u00ebsuar ata. Mir\u00ebpo, pik\u00ebrisht fem\u00ebrorja duke mbetur peng i konceptimit t\u00eb gabuar dhe i ndarjes strikte n\u00eb mes seksit dhe gjinis\u00eb, nuk arriti t\u00eb b\u00ebhet individ por vet\u00ebm subjekt dhe identitet gjinor.<\/p>\n
Mbi k\u00ebt\u00eb premis\u00eb \u00ebsht\u00eb nd\u00ebrtuar edhe subjekti i presidentes (fem\u00ebrores), e cila \u00ebsht\u00eb ende n\u00eb faz\u00ebn e konsolidimit pavar\u00ebsisht fundit t\u00eb mandatit t\u00eb saj. Shp\u00ebrfaqja e s\u00eb v\u00ebrtet\u00ebs n\u00eb nd\u00ebrtimin e relacionit n\u00eb mes presidentes e shoq\u00ebris\u00eb nuk vjen nga ana e saj, por anasjelltas, nga relacioni q\u00eb krijon shoq\u00ebria me t\u00eb, gj\u00eb e cila manifestohet n\u00ebp\u00ebrmjet gjuh\u00ebs.<\/p>\n
N\u00eb kontekstin e funksionimit t\u00eb normave rregullative q\u00eb kan\u00eb krijuar marr\u00ebdh\u00ebnie statitke t\u00eb p\u00ebrfaq\u00ebsimit t\u00eb sfer\u00ebs publike vet\u00ebm nga nj\u00eb gjini, nuk mund ta modifikoj dhe pranoj nj\u00eb subjekt tjet\u00ebr, i cili nuk ka ardhur si rezultat i nj\u00eb akti apo vendimi gjith\u00ebp\u00ebrfshir\u00ebs shoq\u00ebror.<\/p>\n
P\u00ebrpjekja e par\u00eb p\u00ebr transformimin e subjektit n\u00eb individ \u00ebsht\u00eb gjuha. Rrjedhimisht, n\u00eb rastin e presidentes, problemi nuk q\u00ebndron n\u00eb paraqitjen e saj n\u00eb nj\u00eb program televiziv, por gjuha e p\u00ebrdorur karshi saj n\u00eb atakimin e subjektit q\u00eb nuk lejon konsolidimin e individit.<\/p>\n
Teoria e performac\u00ebs, e cila p\u00ebr Butler \u00ebsht\u00eb p\u00ebrs\u00ebritje e rregullave t\u00eb miratuara nga po k\u00ebto norma t\u00eb nj\u00ebjta b\u00ebn\u00eb q\u00eb personi q\u00eb mbijeton si subjekt, t`i p\u00ebrmbahet k\u00ebtyre normave, t\u00eb cilat ndahen n\u00eb kategori t\u00eb ve\u00e7anta, ndaj mb\u00ebshtesin standardin. Ky subjekt i identifikuar me standardin e nj\u00eb kulture falocentrike nuk arrin asnj\u00ebher\u00eb t\u00eb dal\u00eb jasht\u00eb k\u00ebtyre kategorizimeve t\u00eb parap\u00ebrcaktuara si gra dhe burra. Me shum\u00eb v\u00ebshtir\u00ebsi e t\u00ebr\u00eb ajo prapavij\u00eb kulture e ve\u00e7an\u00ebrisht gjuh\u00ebsore e nd\u00ebrtuar p\u00ebr t\u00eb p\u00ebrcaktuar grat\u00eb dhe burrat, b\u00ebn q\u00eb ta thelloj hendekun n\u00eb mes burrave dhe grave. Pik\u00ebrisht n\u00eb k\u00ebt\u00eb kontekst \u00ebsht\u00eb e pamundur t\u00eb mendohet p\u00ebr individin e konsoliduar qart\u00eb p\u00ebrtej metafizik\u00ebs gjuh\u00ebsore, sepse gjuha duke qen\u00eb kulturore p\u00ebrmban n\u00eb vete qenien e shoq\u00ebris\u00eb dhe parap\u00ebrcakton se n\u00eb cilin stad m\u00ebton ta shpij\u00eb individin.<\/p>\n
Apologjia p\u00ebr presidenten nuk \u00ebsht\u00eb p\u00ebrpjekja p\u00ebr t\u00eb p\u00ebrdor seksin e saj, porse tentim q\u00eb n\u00ebp\u00ebrmjet pozit\u00ebs ajo t`i kap\u00ebrcej\u00eb kufijt\u00eb e perceptimit vet\u00ebm si imazh. Kjo mund t\u00eb arrihet vet\u00ebm at\u00ebher\u00eb kur p\u00ebrkat\u00ebsia gjinore e saj t\u00eb mos shihet si problem ontologjik, por aspekt kulturor e shoq\u00ebror. Pra, nj\u00eblloj refuzimi konstant q\u00eb ajo t\u00eb kundrohet n\u00ebp\u00ebrmjet atributeve seksiste dhe stereotipeve, duke afishuar gjat\u00eb gjith\u00eb koh\u00ebs q\u00ebndrimin q\u00eb ka shoq\u00ebria karshi gruas n\u00eb sfer\u00ebn publike. Prandaj, p\u00ebr Butler\u00a0gjinia nuk \u00ebsht\u00eb vet\u00ebm raport i dominimit t\u00eb burrave mbi grat\u00eb, por rend normativ q\u00eb sjell prodhimin e nj\u00eb kufiri midis dy kategorive t\u00eb seksit fem\u00ebror e mashkullor dhe i cili n\u00eb vetvete \u00ebsht\u00eb shtyp\u00ebs.<\/p>\n
\u00c7anta nuk ishte n\u00eb dor\u00ebn e duhur, fijet e flokut nuk ishin n\u00eb linj\u00ebn protokollare, veshja e saj nuk ishte konform pozit\u00ebs, zarfi ishte fati i saj e mbi k\u00ebto si nj\u00eb kualifikim suprem, imazh i mir\u00eb i Kosov\u00ebs, ve\u00e7 p\u00ebr faktin q\u00eb \u00ebsht\u00eb grua. Jan\u00eb k\u00ebto disa nga p\u00ebrkufizimet triviale, t\u00eb cilat gradualisht form\u00ebsuan portretin e kryetares Jahjaga dhe p\u00ebr t\u00eb cil\u00ebn nj\u00eb grup njer\u00ebzish beson fuqish\u00ebm se ajo mbrohet nga grat\u00eb ve\u00e7 pse \u00ebsht\u00eb e t\u00eb nj\u00ebjt\u00ebs p\u00ebrkat\u00ebsi. Kjo qasje, i jep identitet t\u00eb ri situat\u00ebs, \u00a0n\u00eb t\u00eb cil\u00ebn si asnj\u00ebher\u00eb m\u00eb par\u00eb ravij\u00ebzohet qart\u00eb linja ndar\u00ebse gjinore. Pra, jemi NE dhe ATA. E, ata konsiderojn\u00eb se t`i vihesh n\u00eb mbrojtje nj\u00eb gruaja, je feministe. Edhe po q\u00eb se do t\u00eb ekzistonte nj\u00eb l\u00ebvizje e till\u00eb, ajo nuk do t\u00eb duhej t\u00eb v\u00ebshtrohej si dogmatike. Thjesht p\u00ebr faktin se gruaja shkon p\u00ebrtej identitetit gjinor e imazhi p\u00ebrtej vizuales. Ai \u00ebsht\u00eb p\u00ebrmbajtje e kuptim dhe q\u00eb tejkalon kufijt\u00eb e aparenc\u00ebs n\u00eb relacion me subjektin grua n\u00eb politik\u00eb.<\/p>\n
Ajo \u00ebsht\u00eb m\u00eb shum\u00eb se imazh, \u00ebsht\u00eb esenc\u00eb, ngase p\u00ebrfaq\u00ebsohet numerikisht dhe cil\u00ebsisht, duke l\u00ebn\u00eb n\u00eb hije odat e burrave. Edhe pse ka q\u00ebndrime kund\u00ebrth\u00ebn\u00ebse, Kosova ka arritur ta shp\u00ebtoj veten nga legjitimimi i patriarkaliteti fal\u00eb kuot\u00ebs gjinore dhe presidentes.<\/p>\n
Por, kjo nuk do t\u00eb thot\u00eb se \u00ebsht\u00eb shnd\u00ebrruar n\u00eb nj\u00eb kultur\u00eb politike. Pra, kuota nga aspekti ligjor duhet t\u00eb zhvendoset n\u00eb kultur\u00ebn politike t\u00eb shoq\u00ebris\u00eb kosovare, e cila e b\u00ebn gruan pjes\u00eb t\u00eb padiskutueshme t\u00eb t\u00eb gjitha zhvillimeve. Por, kjo natyrisht se aktualisht nuk po ndodh\u00eb. Rast tipik \u00ebsht\u00eb p\u00ebrb\u00ebrja aktuale e qeveris\u00eb, n\u00eb t\u00eb cil\u00ebn ka nj\u00eb predominim t\u00eb theksuar t\u00eb burrave. Po t\u00eb kishte t\u00eb till\u00eb, si\u00e7 do t\u00eb p\u00ebrkufizohej funksionimi i shoq\u00ebris\u00eb kosovare pa mekanizmat afirmativ, \u00a0do t\u00eb kishte nj\u00eb hise m\u00eb t\u00eb madhe p\u00ebr grat\u00eb. N\u00eb k\u00ebt\u00eb sens \u00ebsht\u00eb gati absurde q\u00eb nj\u00eb grua n\u00eb k\u00ebso rrethana t\u00eb vjen n\u00eb krye t\u00eb shtetit. Nj\u00ebsoj ndodhi edhe me presidenten Jahjaga, e cila erdhi ku \u00ebsht\u00eb n\u00eb nj\u00eb kompromis meskin burrash, pik\u00ebrisht p\u00ebr ta fashitur nj\u00eb kriz\u00eb politike. Muaj m\u00eb pas e deri tash, ky hidh\u00ebrim ende po zgjat\u00eb, ndaj secila paraqitje e saj shihet me llup\u00eb me nj\u00eb p\u00ebrpjekje sizifi p\u00ebr t\u00eb gjetur ndonj\u00eb gaf\u00eb si pretekst p\u00ebr ta rikthyer s\u00ebrish pun\u00ebn t\u00eb zarfi.<\/p>\n
Si kuota gjinore ashtu edhe rasti i presidentes jan\u00eb parakushte elementare p\u00ebr ta shk\u00ebputur gruan nga norma patriarkale n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb nd\u00ebrtoj nj\u00eb sistem t\u00eb ri gjuhe n\u00eb raport me pozit\u00ebn q\u00eb ajo ka. Presidentja\u00a0po stigmatizohet, pik\u00ebrisht p\u00ebr shkak se nj\u00eb pjes\u00eb e opinionit publik s`po mund te adoptohet me prezenc\u00ebn e grave n\u00eb sfer\u00ebn publike dhe si rezultat n\u00ebp\u00ebrmjet gjuh\u00ebs po mb\u00ebshtetet standardi tradicional n\u00eb t\u00eb cilin funksionojm\u00eb si shoq\u00ebri.<\/p>\n
Presidentja \u00ebsht\u00eb grua. Vet\u00ebm at\u00ebher\u00eb kur do t\u00eb ndryshoj gjuha n\u00eb vler\u00ebsimin e saj, jo si identitet gjinor, por individ, mund t\u00eb supozohet t\u00eb jet\u00eb krijuar nj\u00eb rend i ri shoq\u00ebror!<\/p>","protected":false},"excerpt":{"rendered":"
Judith Butler n\u00eb p\u00ebrpjekjen e saj p\u00ebr t\u00eb rishqyrtuar struktur\u00ebn ontologjike t\u00eb identitetit gjinor konkludon se supozimi mbi predispozitat paradiskurisive mbi seksin dhe gjinin\u00eb ka sjell keqkuptime n\u00eb trajtimin e fem\u00ebrores. K\u00ebsisoj ka b\u00ebr\u00eb q\u00eb subjekti fem\u00ebror t\u00eb mbetet parodi e patejkalueshme e konstruktit social dhe kulturor. Duke u mb\u00ebshtetur n\u00eb teorin\u00eb e Michel Foucault, […]<\/p>","protected":false},"author":418,"featured_media":11082,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[816],"class_list":["post-420","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-opinion"],"authors":[{"term_id":816,"user_id":418,"is_guest":0,"slug":"sibel-halimi","display_name":"Sibel Halimi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/12\/Sibel-Halimi-e1701785550870.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/12\/Sibel-Halimi-e1701785550870.jpg"},"user_url":"","last_name":"Halimi","first_name":"Sibel","description":"Sibel Halimi ka mbaruar studimet MA n\u00eb departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Aktualisht \u00ebsht\u00eb e angazhuar si ligj\u00ebruese n\u00eb l\u00ebnd\u00ebn \u201cStudime gjinore\u201d, n\u00eb Departamentin e Filozofis\u00eb si dhe asistent profesore p\u00ebr grup l\u00ebnd\u00ebsh n\u00eb departamentin e sociologjis\u00eb n\u00eb Fakultetin Filozofik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/420","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\/418"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=420"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/420\/revisions"}],"predecessor-version":[{"id":421,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/420\/revisions\/421"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11082"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=420"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=420"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=420"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=420"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}