Dhuna nuk \u00ebsht\u00eb kategori ontologjike q\u00eb i p\u00ebrket trupit t\u00eb margjinalizuar. Nuk \u00ebsht\u00eb n\u00eb natyr\u00eb t\u00eb denies s\u00eb shtypur t\u00eb manifestoj\u00eb dhun\u00eb. Ky kuptim i dhun\u00ebs ka origjin\u00ebn n\u00eb koncepte koloniale, t\u00eb cilat b\u00ebjn\u00eb dallime ontologjike n\u00eb mes t\u00eb popujve t\u00eb civilizuar dhe atyre barbar\u00eb. Dhuna ka rr\u00ebnj\u00eb n\u00eb shoq\u00ebri t\u00eb ngopura me struktura koloniale, raciste, dhe seksiste.<\/p>\n
Fjala \u2018barbar\u2019 \u2014barbarous\u2014 u shpik dhe u p\u00ebrdor nga Grek\u00ebt p\u00ebr t\u00eb ndar\u00eb popullin e civilizuar nga ai jo i civilizuar. Grek\u00ebt i quanin popujt jogrek\u00eb barbarous sepse gjuha e tyre ting\u00ebllonte si \u201cbar-bar-bar.\u201d Do t\u00eb thot\u00eb, gjuh\u00ebt jogreke ishin t\u00eb pakuptueshme. Ndryshimi themelor nd\u00ebrmjet popujve t\u00eb civilizuar dhe atyre barbar\u00eb ishte posedimi i arsyes. Popujt e civilizuar njiheshin p\u00ebr kultivim t\u00eb kultur\u00ebs, posedim t\u00eb arsyes, dhe jetes\u00ebs nd\u00ebr ligje; popujt barbar\u00eb njiheshin si popuj me gjuh\u00eb t\u00eb pakuptueshme, pa arsye, dhe jetes\u00ebs pa ligje por vet\u00ebm me dhun\u00eb. Hierarkia shoq\u00ebrore\u2014q\u00eb nuk ndante vet\u00ebm popujt barbar\u00eb nga ata t\u00eb civilizuar, po ndante edhe qytetarin nga gruaja dhe skllavi\u2014ishte hierarki natyrale p\u00ebr Grek\u00ebt. Kjo do t\u00eb thot\u00eb, se hierarkia shoq\u00ebrore nuk duhej t\u00eb prishet ose t\u00eb kritikohet sepse ishte e pashmangshme dhe n\u00eb harmoni me natyr\u00ebn. Kjo logjik\u00eb e hierarkis\u00eb strukturale shoq\u00ebrore u p\u00ebrcoll nga Greqia e lasht\u00eb deri tek projektet koloniale, t\u00eb cilat u justifikuan n\u00eb baz\u00eb t\u00eb ideologjis\u00eb s\u00eb civilizimit. Projekti kolonial u arsyetua n\u00eb baz\u00eb t\u00eb ndryshimit t\u00eb popujve t\u00eb zhvilluar dhe atyre jo t\u00eb zhvilluar. Jan\u00eb t\u00eb nj\u00ebjtat k\u00ebto kategori q\u00eb sot p\u00ebrdoren kur flitet p\u00ebr dhun\u00eb.<\/p>\n
Dhuna shikohet si rezultat i munges\u00ebs s\u00eb gjuh\u00ebs, arsyes, dhe ligjeve. Njer\u00ebzit q\u00eb ushtrojn\u00eb dhun\u00eb jan\u00eb t\u00eb prapambetur, barbar\u00eb, dhe jo t\u00eb civilizuar. Jan\u00eb po k\u00ebto kategori\u2014q\u00eb ne i trash\u00ebgojm\u00eb me nj\u00eb histori t\u00eb p\u00ebrgjakshme t\u00eb popujve t\u00eb kolonizuar\u2014 q\u00eb e udh\u00ebzojn\u00eb Arben Idrizin n\u00eb analizen e tij ontologjike mbi dhun\u00ebn dhe e mund\u00ebsojn\u00eb at\u00eb t\u00eb thot\u00eb se qeniet q\u00eb nuk banojn\u00eb n\u00eb gjuh\u00eb jan\u00eb kafsh\u00ebror\u00eb dhe t\u00eb prirur p\u00ebr dhun\u00eb. P\u00ebrve\u00e7 nj\u00eb ontologjie t\u00eb dob\u00ebt dhe t\u00eb pabaz\u00eb, kjo logjik\u00eb argumentuese p\u00ebrforcon nj\u00eb problem sistematik: problemin e ndarjes s\u00eb qytet\u00ebrimit dhe barbar\u00ebve. Sipas Arbenit, ekizston nj\u00eb kategori ontologjike e cila \u00ebsht\u00eb e prir\u00eb p\u00ebr dhun\u00eb. Arbeni kthehet tek Sokrati dhe Hannah Arendt p\u00ebr t\u00eb gjetur mb\u00ebshtetje p\u00ebr argumentin e tij. Sokrati \u00ebsht\u00eb nj\u00eb nd\u00ebr elitist\u00ebt e par\u00eb politik\u00eb n\u00eb historin\u00eb per\u00ebndimore. Mjafton t\u00eb p\u00ebrmendet vet\u00ebm fakti q\u00eb p\u00ebr Sokratin politika ishte fush\u00eb e mashkullit t\u00eb bardh\u00eb, fush\u00eb kjo q\u00eb p\u00ebrjashton gruan dhe skllavin.<\/p>\n
Nj\u00ebjt\u00eb si Sokrati, Arendt \u00ebsht\u00eb nj\u00eb shembull tjet\u00ebr i politikes elitiste, ose politikes \u201cs\u00eb past\u00ebr,\u201d p\u00ebr t\u00eb cilen t\u00eb varfurit \u00a0nuk jan\u00eb kategori e veprimit politik. P\u00ebr t\u00eb, dhuna \u00ebsht\u00eb di\u00e7ka q\u00eb ndodh jasht\u00eb fush\u00ebs politike sepse dhuna nuk \u00ebsht\u00eb e aft\u00eb t\u00eb flas\u00eb e t\u00eb veproj\u00eb. N\u00eb an\u00ebn tjet\u00ebr, liria, p\u00ebr Arendt-in, \u00ebsht\u00eb mund\u00ebsia p\u00ebr t\u00eb marr\u00eb pjes\u00eb n\u00eb diskutime politike (menj\u00ebher\u00eb k\u00ebtu e shohim p\u00ebrdorimin e kategorive t\u00eb p\u00ebrmendura m\u00eb lart). \u00a0Arsyeja pse p\u00ebr Arendt-in t\u00eb varfrit nuk jan\u00eb n\u00eb gjendje t\u00eb veprojn\u00eb n\u00eb m\u00ebnyr\u00eb politike \u00ebsht\u00eb sepse ata jan\u00eb marr\u00eb p\u00ebrsip\u00ebr nga uria dhe nevoja dhe nuk jan\u00eb \u201ct\u00eb lir\u00eb\u201d t\u00eb veprojn\u00eb si agjent\u00eb politik\u00eb. Arendt-i e ndan fush\u00ebn e politik\u00ebs nga ajo sociale dhe ekonomike. Andaj, t\u00eb varfrit nuk jan\u00eb kategori politike dhe as nuk jan\u00eb t\u00eb krijuar nga organizimi politik. Duke e kritikuar historin\u00eb materiale, Arendt-i thot\u00eb se varf\u00ebria nuk \u00ebsht\u00eb pyetje politike por shoq\u00ebrore. Andaj, p\u00ebr t\u00eb, \u00e7do p\u00ebrpjeke p\u00ebr t\u00eb zgjidhur probleme shoq\u00ebrore me an\u00eb t\u00eb politik\u00ebs sjell tmerr. Arendt-i argumenton se liria \u00ebsht\u00eb ruajtur m\u00eb mir\u00eb n\u00eb vende ku nuk ka pasur revolucion pa marr\u00eb parasysh sa i shtypur ka qen\u00eb populli. Kategoria e liris\u00eb \u00ebsht\u00eb m\u00eb e r\u00ebnd\u00ebsishme p\u00ebr t\u00eb sesa barku i zbraz\u00ebt. Andaj problemi \u00ebsht\u00eb ndarja e fush\u00ebs politike nga ajo sociale dhe ekonomike. Vet\u00ebm n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb Arendt-i mund ta mbaj\u00eb pozit\u00ebn q\u00eb ka ndaj dhun\u00ebs dhe varf\u00ebris\u00eb. P\u00ebr t\u00eb, ne mund t\u00eb injorojm\u00eb shoq\u00ebroren dhe ekonomin\u00eb p\u00ebr nder t\u00eb diskutimit politik (discursive politics proper).<\/p>\n
Arendt \u00ebsht\u00eb e verb\u00ebr ndaj m\u00ebnyrave sesi prodhohen dhe riprodhohen lidhjet politike. \u201cPolitika e past\u00ebr\u201d p\u00ebr t\u00eb funksionon si kategori ideologjike. Kjo ideologji e lejon Arendt-in t\u00eb lidh\u00eb dhun\u00ebn me varf\u00ebri. Kjo ideologji, e cila na jep politik\u00eb t\u00eb past\u00ebr, tregon q\u00eb struktura e politik\u00ebs elitiste \u00ebsht\u00eb struktur\u00eb e cila mund\u00ebson \u201cbarazin\u00eb dhe lirin\u00eb\u201d vet\u00ebm n\u00ebse kemi si baz\u00eb t\u00eb saj pabarazin\u00eb. Metoda kritike e Arendt-it p\u00ebrdor opoziten mes racionalitetit dhe barkut t\u00eb zbraz\u00ebt.<\/p>\n
T\u00eb varf\u00ebrit dhe t\u00eb margjinalizuarit nuk jan\u00eb n\u00eb thelb t\u00eb dhunsh\u00ebm\u2014pretendim i gabuar ontologjik dhe ideologjik. Dhuna \u00ebsht\u00eb lidhje shoq\u00ebrore e cila funksionon n\u00eb nivele t\u00eb ndryshme. T\u00eb varfrit prodhohen dhe riprodhohen si kategori e cila rezulton nga nj\u00eb narrativ\u00eb e thell\u00eb normative dhe historike. Ne duhet t\u00eb v\u00ebm\u00eb n\u00eb pyetja prodhimin e kategorive t\u00eb subjektit dhe duhet t\u2019i analizojm\u00eb ato si produkt shoq\u00ebror dhe historik. Ne duhet t\u00eb jemi kritik ndaj Arendt-t dhe Sokratit dhe duhet t\u00eb m\u00ebsojm\u00eb nga historia e popujve t\u00eb margjinalizuar, t\u00eb cil\u00ebt na kan\u00eb m\u00ebsuar jo vet\u00ebm p\u00ebr prodhimin e ideve por edhe t\u00eb identiteteve. At\u00ebher\u00eb, kur flasim p\u00ebr dhun\u00eb ne duhet s\u00eb pari t\u2019i b\u00ebjm\u00eb t\u00eb dukshme mund\u00ebsit\u00eb e prodhimit t\u00eb dhun\u00ebs. Dhuna nuk ndodh n\u00eb vakuum. Dhun\u00eb \u00ebsht\u00eb vet\u00eb varf\u00ebria\u2014si produkt i d\u00ebshtimit t\u00eb organizimit politik\u2014, dhun\u00eb \u00ebsht\u00eb korrupsioni, dhun\u00eb \u00ebsht\u00eb papun\u00ebsia. Dhuna manifestohet si produkt i lidhjeve t\u00eb forcave n\u00eb nj\u00eb shoq\u00ebri e cila e b\u00ebn t\u00eb mundshme, dhe ndonj\u00ebher\u00eb t\u00eb domosdoshme, dhun\u00ebn. Pse nuk shihet margjinalizimi si dhun\u00eb? Kur kategorit\u00eb tona nuk mund t\u2019i p\u00ebrgjigjen k\u00ebsaj pyetje, do t\u00eb thot\u00eb q\u00eb ekzistojn\u00eb ideologji t\u00eb ndryshme q\u00eb mbulojn\u00eb disa forma t\u00eb dhun\u00ebs (varf\u00ebrin\u00eb, korrupsionin, dhun\u00ebn ligjore dhe policore, etj). P\u00ebr Benjamin, t\u00eb cilin e permend Arbeni jasht\u00eb kontekstit, dhuna duhet t\u00eb kritikohet n\u00eb baze t\u00eb lidhjes q\u00eb e ka me ligjin dhe t\u00eb drejtat brenda shtetit. Benjamin \u00ebsht\u00eb i interesuar n\u00eb m\u00ebnyr\u00ebn sesi dhuna q\u00ebndron dhe zhvillohet brenda kuadrit shoq\u00ebror dhe shtet\u00ebror (n\u00eb P\u00ebr Kritik\u00ebn e Dhun\u00ebs, Benjamin tregon se si dhuna \u00ebsht\u00eb mjeti, me an\u00eb t\u00eb cilit ligji krijohet dhe ruhet).<\/p>\n
Kategorit\u00eb koloniale duhet t\u00eb shmangen dhe kritikohen. Dhuna nuk mund t\u00eb trajtohet si e natyrshme p\u00ebr disa kategori ontologjike; dhuna gjithmon\u00eb manifestohet dhe zhvillohet n\u00eb shoq\u00ebri t\u00eb pasura me kultur\u00eb, histori, lidhje ekonomike dhe politike. \u00a0Andaj \u00e7do kritik\u00eb e dhun\u00ebs duh\u00ebt t\u00eb jet\u00eb kontekstuale e jo akuzuese ndaj nj\u00eb kategorie t\u00eb margjinalizuar shoq\u00ebrore. T\u00eb akuzohen t\u00eb margjinalizuarit p\u00ebr munges\u00eb t\u00eb perdorimit t\u00eb gjuh\u00ebs \u00ebsht\u00eb t\u00eb presupozohet q\u00eb ka vesh p\u00ebr ta d\u00ebgjuar z\u00ebrin e tyre. T\u00eb akuzohen t\u00eb margjinalizuarit p\u00ebr munges\u00eb t\u00eb p\u00ebrdorimit t\u00eb gjuh\u00ebs \u00ebsht\u00eb t\u00eb shkelet historia e luft\u00ebrave politike. Dhuna nuk shpreh munges\u00eb t\u00eb gjuh\u00ebs, por \u00ebsht\u00eb vet\u00eb nj\u00eb form\u00eb gjuh\u00ebsore, e cila gjithmon\u00eb ka nj\u00eb origjin\u00eb dhe nj\u00eb drejtim. Origjina e dhun\u00ebs \u00ebsht\u00eb kristalizim i forcave shoq\u00ebrore, ekonomike, dhe politike.<\/p>\n
Autorja \u00ebsht\u00eb n\u00eb vitin e dyt\u00eb t\u00eb doktoratures n\u00eb filozofi (DePaul University, Chicago)<\/em><\/p>","protected":false},"excerpt":{"rendered":" Dhuna nuk \u00ebsht\u00eb kategori ontologjike q\u00eb i p\u00ebrket trupit t\u00eb margjinalizuar. Nuk \u00ebsht\u00eb n\u00eb natyr\u00eb t\u00eb denies s\u00eb shtypur t\u00eb manifestoj\u00eb dhun\u00eb. Ky kuptim i dhun\u00ebs ka origjin\u00ebn n\u00eb koncepte koloniale, t\u00eb cilat b\u00ebjn\u00eb dallime ontologjike n\u00eb mes t\u00eb popujve t\u00eb civilizuar dhe atyre barbar\u00eb. Dhuna ka rr\u00ebnj\u00eb n\u00eb shoq\u00ebri t\u00eb ngopura me struktura koloniale, […]<\/p>","protected":false},"author":550,"featured_media":11404,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[2129,1432],"ppma_author":[2128],"class_list":["post-499","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-dekolonizimi","tag-dhuna"],"authors":[{"term_id":2128,"user_id":550,"is_guest":0,"slug":"jeta-mulaj","display_name":"Jeta Mulaj","avatar_url":"https:\/\/secure.gravatar.com\/avatar\/9f7ff32597b7c0a3a863e586c2ab6c03c38e3168fa2bc8b0d47d19c64a2dc826?s=96&d=mm&r=g","user_url":"","last_name":"Mulaj","first_name":"Jeta","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/499","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\/550"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=499"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/499\/revisions"}],"predecessor-version":[{"id":500,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/499\/revisions\/500"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11404"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=499"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=499"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=499"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=499"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}