{"id":5341,"date":"2020-02-24T14:59:59","date_gmt":"2020-02-24T12:59:59","guid":{"rendered":"https:\/\/sbunker.org\/?p=5341"},"modified":"2024-11-04T15:03:29","modified_gmt":"2024-11-04T13:03:29","slug":"lypesit-si-problem-i-yni-me-vetveten","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/lypesit-si-problem-i-yni-me-vetveten\/","title":{"rendered":"Lyp\u00ebsit si problem (i yni me vetveten)"},"content":{"rendered":"
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Disa lutje p\u00ebr l\u00ebmosh\u00eb edhe shkojn\u00eb disi. (Sepse edhe ato mund t\u00eb jen\u00eb t\u00eb llojllojshme, xhani im.) Ndonj\u00eb lutje \u00ebsht\u00eb e gjat\u00eb, \u00ebsht\u00eb me nd\u00ebrprerje, e m\u00ebsuar p\u00ebrmend\u00ebsh, tamam lipara\u00e7ke. K\u00ebtij edhe nuk \u00ebsht\u00eb v\u00ebshtir\u00eb t\u00eb mos i jepet, ky \u00ebsht\u00eb liparak i rryer, liparak i vjet\u00ebr, i zanatit, \u00ebsht\u00eb i m\u00ebsuar, dhe mendon se, po t\u00eb mos ia japesh, ai e kap\u00ebrcen k\u00ebt\u00eb disi. Kurse ndonj\u00eb lutje \u00ebsht\u00eb e pam\u00ebsuar, e vrazhd\u00eb, e tmerrshme – sikur ja, kjo e sotmja.” \u2013 Dostojevski, Njer\u00ebzit e Mjer\u00eb<\/em><\/p>\n

\u00c7udit\u00ebrisht, debati mbi lyp\u00ebsit n\u00eb shoq\u00ebrit\u00eb e sotme shp\u00ebrthen vet\u00ebm at\u00ebher\u00eb kur ata b\u00ebhen nj\u00ebfar\u00eb pengese, qoft\u00eb edhe estetike, p\u00ebr m\u00eb t\u00eb privilegjuarit nd\u00ebr ne. Tek at\u00ebher\u00eb kur n\u00eb Nju Jork b\u00ebhen arsye p\u00ebr vonesat e trenave, ose kur n\u00eb Prishtin\u00eb b\u00ebhen z\u00eb e pamje e padurueshme p\u00ebr ndonj\u00eb individ, ata marrin form\u00ebn e nj\u00eb problemi fizik e estetik q\u00eb duhet t\u00eb zgjidhet. Duhet t\u00eb zgjidhet aq shpejt\u00eb sa mjaftohemi vet\u00ebm duke i fshehur n\u00eb ndonj\u00eb biruc\u00eb, ku, ndon\u00ebse mbesin t\u00eb duksh\u00ebm, ne nuk shikojm\u00eb. Nisma t\u00eb tilla n\u00eb mbrojtje t\u00eb estetik\u00ebs, akustik\u00ebs dhe t\u00eb ligjshm\u00ebris\u00eb publike, nuk ka fort r\u00ebnd\u00ebsi ku nisin sa ka r\u00ebnd\u00ebsi ku ndalen. Ato mund t\u00eb nisin edhe duke e larguar nga sheshi lyp\u00ebsin q\u00eb pedant\u00ebve mund t\u2019u ngjall\u00eb ndjenja sh\u00ebmtie, e t\u00eb vazhdojn\u00eb deri n\u00eb p\u00ebrmbysjen e varf\u00ebris\u00eb e pabarazis\u00eb sistematike mes njer\u00ebzve. Mir\u00ebpo, kur ndalen aty ku kan\u00eb nisur, mbeten thjesht tentativa p\u00ebr fshehje.<\/p>\n

Shum\u00eb njer\u00ebz nuk e konsiderojn\u00eb t\u00eb bukur sheshin e Prishtin\u00ebs, e sidomos kur e krahasojn\u00eb at\u00eb me sheshe kryeqytetesh t\u00eb vendeve t\u00eb zhvilluara. Por, ata, si gjith\u00eb t\u00eb tjer\u00ebt, nuk e kan\u00eb autoritetin t\u00eb vendosin se \u00e7ka \u00ebsht\u00eb e bukur dhe \u00e7ka e sh\u00ebmtuar. Nocionet q\u00eb ne i kemi p\u00ebr bukurin\u00eb, rregullin e rendin jan\u00eb t\u00eb konstruktuara shoq\u00ebrisht. Kur flasim p\u00ebr sheshet dhe hap\u00ebsirat publike, t\u00eb qenit estetikisht t\u00eb keqinformuar nuk na legjitimon luhatjet n\u00eb vler\u00ebsime estetike p\u00ebr shkak t\u00eb pranis\u00eb s\u00eb nj\u00eb shtrese t\u00eb caktuar njer\u00ebzish, a nj\u00eb aktiviteti t\u00eb caktuar aty. Gjykimi estetik i k\u00ebrkimit t\u00eb l\u00ebmosh\u00ebs na e humb\u00eb fillin social t\u00eb fenomenit.<\/p>\n

Gjetja gjeniale e lyp\u00ebsve \u00ebsht\u00eb kuptimi i indiferenc\u00ebs s\u00eb njer\u00ebzve q\u00eb enden shesheve. Parat\u00eb q\u00eb derdhen n\u00eb kutin\u00eb e lyp\u00ebsve, nuk jan\u00eb para solidariteti sa jan\u00eb taks\u00eb p\u00ebr rehatin\u00eb e atyre q\u00eb i japin. Kur japin l\u00ebmosh\u00eb, njer\u00ebzit e paguajn rehatin\u00eb e vet m\u00eb shum\u00eb se mir\u00ebqenien e lyp\u00ebsit. Solidaritet do t\u00eb ishte sikur shoq\u00ebria q\u00eb vlon n\u00eb sheshe, me kalimin e koh\u00ebs, t\u2019i integronte ata duke i marr\u00eb ku n\u00eb pun\u00eb, ku n\u00eb banes\u00eb, ku n\u00eb familje. Por ndodh e kund\u00ebrta, ata b\u00ebhen pjes\u00eb e sheshit pa qen\u00eb t\u00eb integruar n\u00eb jet\u00ebn dhe aktivitetin ekonomik e social q\u00eb ndodh aty, k\u00ebshtu shoq\u00ebria nis t\u2019i trajtoj\u00eb si objekte. N\u00eb vend q\u00eb t\u00eb marrin shum\u00eb nga dikush, ata marrin nga pak e asgj\u00eb prej secilit. Ata jetojn\u00eb, pra, prej asgj\u00ebs\u00eb q\u00eb marrin nga shoq\u00ebria dhe jan\u00eb shembulli q\u00eb, si\u00e7 thoshte Hygoi, p\u00ebrtej t\u00eb jetuarit me pak \u00ebsht\u00eb t\u00eb jetuarit me asgj\u00eb. Duke jetuar gjat\u00eb n\u00eb rrug\u00eb, ata njihen me nj\u00ebri tjetrin dhe aktiviteti i tyre mund t\u00eb merr form\u00eb aty-k\u00ebtu t\u00eb organizuar.<\/p>\n

Gjetje qesharake e jona, q\u00eb \u00ebsht\u00eb argumenti kryesor i disave q\u00eb i p\u00ebrbuzin, \u00ebsht\u00eb se lyp\u00ebsit jan\u00eb t\u00eb organizuar n\u00eb nj\u00eb rrjet kriminal, se ata dirigjohen prej kriminel\u00ebve p\u00ebr p\u00ebrfitimin e k\u00ebtyre t\u00eb fundit. Eureka! Paska qen\u00eb e mundur q\u00eb ata t\u00eb ishin lyp\u00ebs p\u00ebrnj\u00ebmend, por qenkan kriminel\u00eb! Ne nuk p\u00ebrtojm\u00eb t\u2019i gjykojm\u00eb se si ata duken nga pamja estetike, pastaj gjykojm\u00eb efektin estetik q\u00eb ka prania e tyre n\u00eb sheshet dhe rrug\u00ebt tona, por ndalemi k\u00ebtu. Kur faktin se ata mund t\u00eb na duken estetikisht dhe higjenikisht t\u00eb ndrysh\u00ebm nga ne, nuk e p\u00ebrtypim m\u00eb tej n\u00eb vet\u00ebdijen ton\u00eb shoq\u00ebrore e politike, at\u00ebher\u00eb mund t\u00eb mendojm\u00eb se ata si \u2018problem\u2018 mund t\u00eb trajtohen thjesht me masa policore. P\u00ebrderisa ata jetojn\u00eb jasht\u00eb shumic\u00ebs s\u00eb marr\u00ebdh\u00ebnieve ekonomike dhe sociale t\u00eb shoq\u00ebris\u00eb, p\u00ebr ta nuk ka si t\u00eb jen\u00eb n\u00eb fuqi shumica e ligjeve, zakoneve dhe institucioneve q\u00eb i rregullojn\u00eb k\u00ebto marr\u00ebdh\u00ebnie. E megjithat\u00eb, nuk ka d\u00ebshmi q\u00eb tregon se ata jan\u00eb shkel\u00ebsit e ligjit, ose q\u00eb jan\u00eb shkel\u00ebs m\u00eb t\u00eb m\u00ebdhenj se pjesa tjet\u00ebr e shoq\u00ebris\u00eb. Ne themi se ata jan\u00eb t\u00eb manipuluar prej nj\u00eb sigurie naive q\u00eb ne nuk jemi. Themi q\u00eb ata jan\u00eb t\u00eb shfryt\u00ebzuar me presupozimin q\u00eb n\u00eb an\u00ebn ton\u00eb, n\u00eb an\u00ebn \u201cnormale\u201c t\u00eb shoq\u00ebris\u00eb, nuk ka shfryt\u00ebzim t\u00eb njer\u00ebzve me q\u00ebllim p\u00ebrfitimi financiar. K\u00ebrkesa e jon\u00eb q\u00eb ata t\u00eb jen\u00eb thjesht lyp\u00ebs, t\u00eb paorganizuar, pa hierarki, pa rrjete t\u00eb informacionit, \u00ebsht\u00eb brutale.<\/p>\n

Duhet t\u00eb kthehemi edhe nj\u00ebher\u00eb te nj\u00eb arsye q\u00eb e japin ata q\u00eb jan\u00eb tolerant\u00eb ndaj varf\u00ebris\u00eb, por jo ndaj lyp\u00ebsve: arsyeja e mosintervenimit nga organet shtet\u00ebrore si policia. Policia nuk e ka aq t\u00eb thjesht\u00eb largimin e dikujt nga hap\u00ebsira publike vet\u00ebm pse u drejtohet njer\u00ebzve me fjal\u00eb lut\u00ebse, ose vet\u00ebm pse \u00ebsht\u00eb i palar\u00eb. Organizatat p\u00ebr mbrojtjen e t\u00eb pastreh\u00ebve n\u00eb Shtetet e Bashkuara, n\u00eb rastet e nd\u00ebrhyrjeve policore ndaj lyp\u00ebsve, i kan\u00eb konfrontuar gjykatat me t\u00eb drejta kushtetuese si liria e shprehjes. Thirrja e institucioneve p\u00ebr largimin e lyp\u00ebsve prej sheshit \u00ebsht\u00eb thirrje p\u00ebr kriminalizimin e k\u00ebtij aktiviteti. Kjo, p\u00ebrve\u00e7se na p\u00ebrball me dilema morale, politike e filozofike, tregon shum\u00eb edhe se \u00e7far\u00eb shoq\u00ebrie mund t\u00eb b\u00ebhemi.<\/p>\n

Kriminalizimi i endacak\u00ebris\u00eb dhe k\u00ebrkimit t\u00eb l\u00ebmosh\u00ebs ka nj\u00eb histori t\u00eb gjat\u00eb. Deri n\u00eb koh\u00ebn e Revolucionit Industrial lyp\u00ebsit jan\u00eb konsideruar si pjes\u00eb normale e shoq\u00ebris\u00eb dhe dh\u00ebnia e l\u00ebmosh\u00ebs \u00ebsht\u00eb konsideruar si vler\u00eb fetare. Me ardhjen e sistemit kapitalist dhe kalimin n\u00eb nj\u00eb shoq\u00ebri t\u00eb varur nga pagat, lyp\u00ebsit fillojn\u00eb t\u00eb shihen si tepric\u00eb ose s\u00ebmundje e shoq\u00ebris\u00eb. N\u00eb koh\u00ebt e sotme t\u00eb megaqyteteve dhe globalizmit, qasja q\u00eb i lidh t\u00eb pastreh\u00ebt dhe lyp\u00ebsit me rendin dhe kriminalitetin kryesisht mb\u00ebshtetet te teoria e \u2018dritareve t\u00eb thyera<\/em>\u2019 (broken windows<\/em>), e prezentuar nga James Wilson dhe George Kelling m\u00eb 1982, e cila m\u00ebton se shenja t\u00eb vogla t\u00eb sjelljes a pamjes antisociale dhe kriminale krijojn\u00eb nj\u00eb ambient urban q\u00eb e inkurajon krimin. Individi, sipas k\u00ebsaj teorie, i ndodhur n\u00eb nj\u00eb hap\u00ebsir\u00eb q\u00eb duket e pamonitoruar dhe e parregulluar, si\u00e7 jan\u00eb lagjet ku ka sht\u00ebpi me dritare t\u00eb thyera dhe me grafiti mureve, merr sinjalin q\u00eb rreziku p\u00ebr t\u2019u kapur n\u00eb kryerje t\u00eb krimit \u00ebsht\u00eb i ul\u00ebt. Kjo teori e v\u00ebn\u00eb n\u00eb praktikat policore \u00ebsht\u00eb kritikuar p\u00ebr paragjykime klasore dhe racore. Gjtihashtu, teoria p\u00ebrshkohet prej rrezikut t\u00eb arsyetimit t\u00eb fort\u00eb shkaksor, p\u00ebr t\u00eb cilin elaborojn\u00eb Rein dhe Winship m\u00eb 1999 (shih po ashtu Thacher, 2004). Nj\u00eb kritik\u00eb tjet\u00ebr ndaj qasjes s\u00eb \u2018dritareve t\u00eb thyera\u2018 e ka elaboruar edhe Berard Harcourt (2001), ku vihet n\u00eb pik\u00ebpyetje stabiliteti dhe sakt\u00ebsia e koncepteve si rendi dhe mungesa e rendit.<\/p>\n

Ne mund t\u2019i kemi bindjet tona p\u00ebr at\u00eb se \u00e7ka \u00ebsht\u00eb rendi, dhe se si ai duhet t\u00eb mbret\u00ebroj\u00eb n\u00eb hap\u00ebsirat publike. Por, natyrish, bindjet mund t\u2019i kemi edhe t\u00eb cek\u00ebta e t\u00eb gabuara. K\u00ebrkimi i l\u00ebmosh\u00ebs dhe endacak\u00ebria n\u00eb shum\u00eb shtete e qytete, n\u00eb periudha t\u00eb ndryshme, jan\u00eb ndaluar me ligj. Ekziston nj\u00eb diskutim i gjer\u00eb mbi t\u00eb drejtat me t\u00eb cilat ky aktivitet ndalohet ose lejohet. N\u00eb studimet e politikave sociale gjetje t\u00eb ndryshme tregojn\u00eb se qytetet me politika m\u00eb efikase t\u00eb rishp\u00ebrndarjes dhe me pabarazi m\u00eb t\u00eb ul\u00ebt ekonomike e sociale priren q\u00eb t\u00eb mos i ndalojn\u00eb me ligj k\u00ebto aktivitete (shih Smith, 2005). Ndalimin e k\u00ebtyre aktiviteteve, ose t\u00eb k\u00ebsaj m\u00ebnyre jetese e shtyn\u00eb, n\u00eb shum\u00eb raste, bizneset q\u00eb operojn\u00eb n\u00eb vende t\u00eb frekuentuara ose n\u00eb lokacione turistike.<\/p>\n

Fshehja e t\u00eb pastreh\u00ebve dhe lyp\u00ebsve nga hap\u00ebsirat publike \u00ebsht\u00eb i vetmi rezultat i garantuar i kriminalizimit t\u00eb tyre. N\u00eb an\u00ebn tjet\u00ebr, shum\u00eb statistika tregojn\u00eb se tkurrja e hendekut t\u00eb banimit t\u00eb p\u00ebrballuesh\u00ebm dhe politikat efikase t\u00eb rishp\u00ebrndarjes kan\u00eb efekte m\u00eb t\u00eb q\u00ebndrueshme n\u00eb zvog\u00eblimin e duksh\u00ebm t\u00eb atyre q\u00eb p\u00ebrfundojn\u00eb t\u00eb pastreh\u00eb. N\u00eb kund\u00ebrp\u00ebrgjigje t\u00eb atyre q\u00eb i qasen k\u00ebrkimit t\u00eb l\u00ebmosh\u00ebs prej teoris\u00eb s\u00eb zgjedhjes racionale, k\u00ebrkimi i l\u00ebmosh\u00ebs, si aktivitet e ka prestigjin m\u00eb t\u00eb ul\u00ebt nga t\u00eb gjitha aktivitetet e tjera fitimprur\u00ebse, edhe trafikimi i drog\u00ebs dhe prostitucioni renditen m\u00eb lart n\u00eb shkall\u00ebn e prestigjit t\u00eb profesioneve, prandaj \u00ebsht\u00eb e vet\u00ebkuptueshme q\u00eb askush nuk e b\u00ebn k\u00ebt\u00eb aktivitet i shtyr\u00eb nga d\u00ebshira m\u00eb shum\u00eb se nga d\u00ebshp\u00ebrimi (Smith, 2005). Vendimin p\u00ebr t\u00eb k\u00ebrkuar l\u00ebmosh\u00eb shum\u00eb lyp\u00ebs q\u00eb jan\u00eb intervistuar n\u00eb studime t\u00eb ndryshme ia atribuojn\u00eb munges\u00ebs s\u00eb pun\u00ebs ose munges\u00ebs s\u00eb dinjitetit n\u00eb punat me paga minimale.<\/p>\n

N\u00eb vendet ku ka t\u00eb dh\u00ebna shihet se lyp\u00ebsit p\u00ebrgjat\u00eb aktivitetit t\u00eb tyre p\u00ebrjetojn\u00eb p\u00ebrbuzje dhe ofendime t\u00eb r\u00ebnda nga kalimtar\u00ebt. N\u00eb Kosov\u00eb kemi qindra p\u00ebrvoja personale q\u00eb na tregojn\u00eb se shum\u00eb m\u00eb kriminale se prania dhe aktiviteti i tyre n\u00eb hap\u00ebsirat publike \u00ebsht\u00eb sjellja ndaj tyre dhe, n\u00eb shum\u00eb raste, t\u00eb menduarit rreth tyre. Lyp\u00ebsit jan\u00eb sh\u00ebnjues t\u00eb d\u00ebshtimit t\u00eb shoq\u00ebris\u00eb, kur detyrohen t\u00eb k\u00ebrkojn\u00eb l\u00ebmosh\u00eb p\u00ebr t\u00eb jetuar, edhe kur dirigjohen nga grupe kriminale q\u00eb shfryt\u00ebzojn\u00eb mjerimin dhe cenueshm\u00ebrin\u00eb e tyre. Lyp\u00ebsit, pra, jan\u00eb problem i yni me vetveten.<\/p>\n<\/div>\n

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Disa lutje p\u00ebr l\u00ebmosh\u00eb edhe shkojn\u00eb disi. (Sepse edhe ato mund t\u00eb jen\u00eb t\u00eb llojllojshme, xhani im.) Ndonj\u00eb lutje \u00ebsht\u00eb e gjat\u00eb, \u00ebsht\u00eb me nd\u00ebrprerje, e m\u00ebsuar p\u00ebrmend\u00ebsh, tamam lipara\u00e7ke. K\u00ebtij edhe nuk \u00ebsht\u00eb v\u00ebshtir\u00eb t\u00eb mos i jepet, ky \u00ebsht\u00eb liparak i rryer, liparak i vjet\u00ebr, i zanatit, \u00ebsht\u00eb i m\u00ebsuar, dhe mendon se, […]<\/p>","protected":false},"author":3,"featured_media":9463,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1615,1398],"ppma_author":[264],"class_list":["post-5341","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-endacakeria","tag-varferia"],"authors":[{"term_id":264,"user_id":0,"is_guest":1,"slug":"eroll-gashi","display_name":"Eroll Gashi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/gashi-eroll.jpeg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/gashi-eroll.jpeg"},"user_url":"","last_name":"","first_name":"","description":"Eroll Gashi \u00ebsht\u00eb politolog. Ka mbaruar studimet Bachelor n\u00eb shkenca politike n\u00eb Universitetin e Prishtin\u00ebs dhe vijon studimet nd\u00ebrdiciplinare MA n\u00eb Universitetin e Siegenit n\u00eb Gjermani me fokus n\u00eb perspektivat historike dhe bashk\u00ebkohore mbi kultur\u00ebn politike dhe pabarazin\u00eb sociale. Ka qen\u00eb aktivist dhe bashk\u00ebthemelues i Klubit Politik t\u00eb Student\u00ebve n\u00eb Prishtin\u00eb."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5341","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\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=5341"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5341\/revisions"}],"predecessor-version":[{"id":9464,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5341\/revisions\/9464"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/9463"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=5341"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=5341"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=5341"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=5341"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}