{"id":4506,"date":"2019-02-22T10:52:05","date_gmt":"2019-02-22T08:52:05","guid":{"rendered":"https:\/\/sbunker.org\/?p=4506"},"modified":"2024-12-24T15:03:27","modified_gmt":"2024-12-24T13:03:27","slug":"shija-ne-arkitekture","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/shija-ne-arkitekture\/","title":{"rendered":"Shija n\u00eb arkitektur\u00eb"},"content":{"rendered":"
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Pa shije – nuk ka arkitektur\u00eb t\u00eb bukur apo t\u00eb sh\u00ebmtuar. E bukur ose e sh\u00ebmtuar, varet nga shija q\u00eb ne si individ\u00eb kemi zhvilluar.<\/span><\/p>\n<\/div>\n

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Shumica do t\u00eb donin q\u00eb shijen ta p\u00ebrkufizonin si nj\u00eb perceptim individual rreth nj\u00eb gj\u00ebje. Shije kan\u00eb t\u00eb gjith\u00eb, por varet se me \u00e7far\u00eb p\u00ebrmbajtje mbushet ajo shije.<\/span><\/p>\n

Shija nuk \u00ebsht\u00eb m\u00eb “asgj\u00eb”, por duhet t\u00eb plot\u00ebsoj\u00eb disa kritere, dhe n\u00ebse nuk plot\u00ebson ato kritere, ajo vuloset si pa shije.<\/span><\/p>\n

\u2026<\/span><\/p>\n

Konstruktivizmi \u00ebsht\u00eb nj\u00eb teori filozofike q\u00eb thot\u00eb se njohurit\u00eb nuk jan\u00eb nj\u00eb imazh i realitetit, por realiteti perceptohet ndryshe nga t\u00eb gjith\u00eb njer\u00ebzit. N\u00eb grupe t\u00eb ndryshme shoq\u00ebrore, ekziston nj\u00eb marr\u00ebveshje e pashprehur se si ta perceptojm\u00eb bot\u00ebn. Imazhet e ndryshme t\u00eb realitetit kan\u00eb sisteme t\u00eb ndryshme normash sociale. Norma \u00ebsht\u00eb pika referuese q\u00eb njer\u00ebzit maten nd\u00ebrmjet veti, ndaj t\u00eb cilave p\u00ebrcaktohet e mira dhe e keqja.<\/span><\/p>\n

\u2026<\/span><\/p>\n

Mbreti i hulumtimit t\u00eb shijes \u00ebsht\u00eb sociologu francez \u00a0Pierre Bourdieu (1930-2002). Ai \u00ebsht\u00eb njeriu q\u00eb shijes i ka caktu nj\u00eb logjik\u00eb dhe struktur\u00eb. Puna e tij shkencore ka fituar nj\u00eb ndikim t\u00eb madh n\u00eb t\u00eb gjitha hulumtimet shoq\u00ebrore. Bourdieu i kushtoi t\u00eb pakt\u00ebn 30 vjet klasifikimit t\u00eb shijes s\u00eb francez\u00ebve (P\u00ebr mua si urbanist, gj\u00ebja m\u00eb e v\u00ebshtir\u00eb rreth studimeve q\u00eb i ka b\u00ebr\u00eb Bourdieu, \u00ebsht\u00eb se ai \u00ebsht\u00eb kaq i v\u00ebshtir\u00eb p\u00ebr t’u kuptuar.)<\/span><\/p>\n

Sipas Bourdieut, niveli kulturor i edukimit dhe rruga e jet\u00ebs p\u00ebrcaktojn\u00eb shijen. N\u00ebp\u00ebrmjet studimeve empirike, ai ka treguar se arsimimi akademik n\u00eb fakt jep shije t\u00eb mir\u00eb. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb b\u00ebhet e qart\u00eb se shija \u00ebsht\u00eb pjes\u00eb e struktur\u00ebs s\u00eb klasave. N\u00eb nj\u00eb nga studimet e tij, Bourdieu u tregoi njer\u00ebzve fotografi t\u00eb nj\u00eb muzgu bregdetar dhe nj\u00eb guri me forma interesante. Doli se t\u00eb diplomuarit mendonin se guri ishte m\u00eb i bukur, nd\u00ebrsa pjesa tjet\u00ebr preferonte muzgun. Bourdieu beson se dielli \u00ebsht\u00eb zgjedhja e natyrshme, por personat me shkollim akademik kan\u00eb m\u00ebsuar nga eksperienca e tyre akademike q\u00eb muzgun ta shohin si t\u00eb shpenzuar, si nj\u00eb plagjiat q\u00eb tashm\u00eb u bo shum\u00eb her\u00eb.<\/span><\/p>\n

Pierre Bourdieu \u00ebsht\u00eb quajtur si nj\u00eb “konstruktivist strukturalist”. Strukturalizmi krahason kuptimin e simboleve duke i par\u00eb ato si pjes\u00eb t\u00eb strukturave. Sipas Bourdieut, jetojm\u00eb n\u00eb nj\u00eb shoq\u00ebri klasore ku elita qeveris\u00ebse vendos se \u00e7far\u00eb \u00ebsht\u00eb shije e mir\u00eb \u2013 d.m.th. na e imponojn\u00eb shijen e tyre. Shija e etabluar si norm\u00eb ndihmon p\u00ebr t\u00eb legjitimuar ata q\u00eb kan\u00eb pushtetin dhe duke bindur pjes\u00ebn tjet\u00ebr t\u00eb shoq\u00ebris\u00eb mbi fuqin\u00eb e shijes e cila nuk guxon t\u00eb vij\u00eb n\u00eb kund\u00ebrshtim.<\/span><\/p>\n

Ve\u00e7 k\u00ebsaj, vet\u00eb t\u00eb shtypurit marrin pjes\u00eb n\u00eb etablimin e shijes! Si nj\u00eb lojtar i mir\u00eb i tenisit q\u00eb kontrollon plot\u00ebsisht ndeshjen, por n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb vet\u00eb loja \u00ebsht\u00eb e rregulluar plot\u00ebsisht nga rregullat e loj\u00ebs, strukturat e pushtetit mund t\u00eb na frym\u00ebzojn\u00eb q\u00eb t\u00eb jemi gjith\u00ebp\u00ebrfshir\u00ebs n\u00eb loj\u00ebrat e tyre. Ne thjesht i perceptojm\u00eb ata si mjedisin ton\u00eb natyror. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, bindja e liris\u00eb na mban rob\u00ebr.<\/span><\/p>\n

M\u00eb tutje Bourdieu,<\/em>\u00a0Habitus<\/em>\u00a0e quan modelin e veprimit q\u00eb p\u00ebrcakton m\u00ebnyr\u00ebn e t\u00eb menduarit dhe veprimit t\u00eb njer\u00ebzve. Ajo q\u00eb po p\u00ebrjetojm\u00eb tani ndikohet nga gjith\u00e7ka q\u00eb kemi p\u00ebrjetuar m\u00eb par\u00eb.<\/span><\/p>\n

Secili individ ka habitusin e vet, por p\u00ebrmes grupeve t\u00eb komunitetit krijohen struktura t\u00eb ngurta sociale. Brenda t\u00eb nj\u00ebjt\u00ebs familje, por edhe n\u00eb t\u00eb nj\u00ebjt\u00ebn klas\u00eb sociale, marrim modele q\u00eb jan\u00eb t\u00eb ngjashme me nj\u00ebri-tjetrin. Habitus \u00ebsht\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb nj\u00eb parakusht p\u00ebr rikrijimin e vazhduesh\u00ebm t\u00eb shoq\u00ebris\u00eb s\u00eb klas\u00ebs. P\u00ebr sa koh\u00eb q\u00eb veprimi yn\u00eb p\u00ebrputhet me mjedisin n\u00eb t\u00eb cilin l\u00ebvizim, gjith\u00e7ka rrjedh natyrsh\u00ebm. Kur ndryshojm\u00eb mjedisin, mund t\u00eb ndodh\u00eb q\u00eb ne nuk dim\u00eb m\u00eb si t\u00eb sillemi. Personalisht, e kam p\u00ebrjetuar k\u00ebt\u00eb mosdije t\u00eb sjelljes kur kam emigruar n\u00eb Suedi n\u00eb vitin 2007. P\u00ebr mua ishte shok, pasi \u00e7do gj\u00eb ishte aq mir\u00eb e rregulluar, \u00e7do detaj, dominonte arkitektura neoklasike dhe klasicizmi nordik q\u00eb n\u00eb literatur\u00ebn nd\u00ebrkomb\u00ebtare njihet si\u00a0Swedish grace<\/em>\u00a0(art d\u00e9co). Ambienti ishte shum\u00eb i past\u00ebr, planifikimi urban p\u00ebr mua edhe pse kisha nj\u00eb background t\u00eb arkitektit ishte nj\u00eb ideal, hap\u00ebsira t\u00eb mjaftueshme p\u00ebr k\u00ebmb\u00ebsor\u00eb dhe bi\u00e7iklista. Me nj\u00eb fjal\u00eb, p\u00ebrshtypjet e para ishin se \u00e7do gj\u00eb ishte n\u00eb vendin e duhur. Duke ardhur nga nj\u00eb ambient ku dominon kaosi urban dhe munges\u00ebs t\u00eb nj\u00eb identiteti arkitektonik, personalisht e kisha v\u00ebshtir\u00ebsi t\u00eb ambientohem dhe nuk dija sesi t\u00eb sillem.<\/span><\/p>\n

\u2026<\/span><\/p>\n

Bourdieu vet\u00eb nuk i ka studiuar arkitekt\u00ebt si nj\u00eb grup profesional, por sipas teoris\u00eb s\u00eb tij, edhe arkitekt\u00ebt i takojn\u00eb strukturave te nj\u00ebjta si t\u00eb gjitha fushat kulturore. Prandaj, mund t\u00eb thuhet se arkitektura ka dy dimensione, nj\u00ebra prej t\u00eb cilave tregon shkall\u00ebn midis vler\u00ebs s\u00eb lart\u00eb dhe t\u00eb ul\u00ebt dhe tjetr\u00ebs nd\u00ebrmjet heteronomis\u00eb dhe autonomis\u00eb, d.m.th. shkall\u00eb t\u00eb ndryshme t\u00eb vet\u00ebqeverisjes. N\u00eb fush\u00eb, zhvillohet nj\u00eb luft\u00eb pushteti midis an\u00ebs s\u00eb mir\u00eb \u00a0kulturore (arkitektura e mir\u00eb) dhe kund\u00ebrpolit tregtar heteronomik (arkitektura e sh\u00ebmtuar). N\u00eb pjes\u00ebn autonome, njohurive dhe suksesit i jepet nj\u00eb vler\u00eb shum\u00eb e lart\u00eb. N\u00eb pjes\u00ebn heteronomike, nga ana tjet\u00ebr, \u00ebsht\u00eb shum\u00eb e varur nga bota e jashtme dhe k\u00ebrkon sukses ekonomik dhe publik.<\/span><\/p>\n

Ta themi thjesht, arkitektura, sa m\u00eb shum\u00eb i plot\u00ebson nevojat ekzistuese n\u00eb format e p\u00ebrcaktuara, aq m\u00eb shum\u00eb afron polet tregtare. Nd\u00ebrsa autonomia po lufton p\u00ebr vet\u00ebvendosje, heteronomia e plot\u00eb do t\u00eb shp\u00ebrndaj\u00eb fush\u00ebn e arkitektur\u00ebs.<\/span><\/p>\n

Illusio<\/em>\u00a0e quan Bourdieu forc\u00ebn l\u00ebviz\u00ebse q\u00eb bashkon t\u00eb gjith\u00eb pjes\u00ebmarr\u00ebsit n\u00eb terren dhe e b\u00ebn fush\u00ebn dhe luft\u00ebn e brendshme t\u00eb ndjehet kuptimplot\u00eb. Pa iluzion, nj\u00eb fush\u00eb nuk mund t\u00eb vazhdoj\u00eb t\u00eb ekzistoj\u00eb, d.m.th e bukura dhe e sh\u00ebmtuara duhet t\u00eb b\u00ebjn\u00eb kompromise. Fushat nuk kan\u00eb ekzistenc\u00eb t\u00eb pavarur, por duhet t\u00eb riprodhohen vazhdimisht. Fusha e arkitektur\u00ebs mund t\u00eb thuhet t\u00eb p\u00ebrb\u00ebhet nga njer\u00ebz dhe institucione q\u00eb rikrijojn\u00eb vazhdimisht besimin n\u00eb vler\u00ebn e arkitektur\u00ebs. Ideali do t\u00eb ishte q\u00eb e bukura t\u00eb mbizot\u00ebroj\u00eb.<\/span><\/p>\n

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<\/div>\n
\"Image\"<\/span><\/div>\n

Figur\u00eb: Shija, sipas teoris\u00eb s\u00eb Bourideu<\/strong><\/span><\/p>\n<\/div>\n

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P\u00ebrve\u00e7 vler\u00ebs estetike, arkitektura e sh\u00ebmtuar ka nj\u00eb aspekt moral dhe shoq\u00ebror. Nd\u00ebrsa arkitektura me shije t\u00eb mir\u00eb paraqitet si e v\u00ebrtet\u00eb dhe reale, nd\u00ebrsa ajo e sh\u00ebmtuar lidhet me gjykimin e dob\u00ebt dhe me cil\u00ebsin\u00eb e dob\u00ebt. Studiuesja suedeze, Ellen Key, p\u00ebr shembull, konsideroi se sh\u00ebmtia estetike mund t\u00eb jet\u00eb infektuese dhe fizikisht e d\u00ebmshme. Nd\u00ebrsa e bukura mb\u00ebshtetet harmonikisht n\u00eb vetvete, dhe n\u00eb ambientin q\u00eb e rrethon. P\u00ebr ta p\u00ebrshkruar t\u00eb sh\u00ebmtuar\u00ebn nuk \u00ebsht\u00eb vet\u00ebm e v\u00ebshtir\u00eb dhe shum\u00eb e ndjeshme, sh\u00ebmtia \u00ebsht\u00eb n\u00eb vetvete e pak\u00ebndshme p\u00ebr t’u marr\u00eb me t\u00eb. Shpesh perceptohet si nj\u00eb nd\u00ebrhyrje n\u00eb integritetin ton\u00eb. Detajet e sh\u00ebmtuara t\u00ebrheqin v\u00ebmendjen ton\u00eb, sidomos atyre q\u00eb kan\u00eb nj\u00eb bagazh akademik; e sh\u00ebmtuara provokon dhe pengon p\u00ebrqendrimin ton\u00eb. Zakonisht, arkitektura e sh\u00ebmtuar nuk ndjek rregullat q\u00eb kemi ngritur, nuk e njeh vendin e saj dhe nuk \u00ebsht\u00eb proporcionale. Ajo vret t\u00eb bukur\u00ebn p\u00ebrreth!<\/span><\/p>\n

Arkitektura e sh\u00ebmtuar \u00ebsht\u00eb terra incognita (unknown land). Nd\u00ebrsa ajo e bukura ka nj\u00eb regjist\u00ebr t\u00eb vetin, ka nj\u00eb p\u00ebrmbajtje dhe komunikon shum\u00eb mir\u00eb me ambientin q\u00eb e rrethon.<\/span><\/p>\n<\/div>\n

—–<\/span><\/p>\n

Referenca:<\/span><\/p>\n

– Bourdieu, Pierre (1979):\u00a0Distinction: A Social Critique of the Judgement of Taste<\/em>\u00a0(French:\u00a0La distinction)<\/span><\/p>\n

– Key, Ellen (1899)\u00a0Beauty for All<\/em> (Swedish: Sk\u00f6nhet f\u00f6r alla)<\/span><\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Pa shije – nuk ka arkitektur\u00eb t\u00eb bukur apo t\u00eb sh\u00ebmtuar. E bukur ose e sh\u00ebmtuar, varet nga shija q\u00eb ne si individ\u00eb kemi zhvilluar. Shumica do t\u00eb donin q\u00eb shijen ta p\u00ebrkufizonin si nj\u00eb perceptim individual rreth nj\u00eb gj\u00ebje. Shije kan\u00eb t\u00eb gjith\u00eb, por varet se me \u00e7far\u00eb p\u00ebrmbajtje mbushet ajo shije. Shija nuk […]<\/p>","protected":false},"author":522,"featured_media":11614,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[936],"ppma_author":[1582],"class_list":["post-4506","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-architecture"],"authors":[{"term_id":1582,"user_id":522,"is_guest":0,"slug":"arben-vojvoda","display_name":"Arben Vojvoda","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/arben-vojvoda-e1730218548954.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/arben-vojvoda-e1730218548954.jpg"},"user_url":"","last_name":"Vojvoda","first_name":"Arben","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4506","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\/522"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4506"}],"version-history":[{"count":4,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4506\/revisions"}],"predecessor-version":[{"id":11616,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4506\/revisions\/11616"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11614"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4506"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4506"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4506"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4506"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}