{"id":5390,"date":"2019-12-18T16:05:01","date_gmt":"2019-12-18T14:05:01","guid":{"rendered":"https:\/\/sbunker.org\/?p=5390"},"modified":"2024-09-23T16:08:06","modified_gmt":"2024-09-23T14:08:06","slug":"rikthimi-i-islamit","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/rikthimi-i-islamit\/","title":{"rendered":"Rikthimi i Islamit"},"content":{"rendered":"
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Rikthimi i Islamit \u00a0n\u00eb forma fundamentaliste e t\u00eb p\u00ebr\u00e7udnuara n\u00eb shoq\u00ebrit\u00eb tona sot, vjen si pasoj\u00eb e nd\u00ebrprerjes s\u00eb lidhjes s\u00eb fetarizmit islam me tradit\u00ebn islame t\u00eb zhvilluar n\u00eb hap\u00ebsir\u00ebn kulturore osmane dhe n\u00eb mjedisin intelektual shqiptar parakomunist. Modelet e reja t\u00eb Islamit mund t\u00eb jen\u00eb konkurrent\u00eb <\/em>t\u00eb rendit ekzistues socio-kulturor sekular i cili rrezikon t\u00eb bie n\u00eb kriz\u00eb.<\/em><\/p>\n<\/div>\n

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Islami tradicional<\/em><\/p>\n

Historikisht, Islami te ne ka qen\u00eb i form\u00ebsuar dhe i pandar\u00eb prej tre traditave mbikomb\u00ebtare e tejkontinentale: shkoll\u00ebs teologjike\u00a0maturidi<\/em>\u00a0n\u00eb \u00e7\u00ebshtjet e besimit, drejtimit juridik\u00a0hanefi<\/em>\u00a0n\u00eb \u00e7\u00ebshtjet e praktik\u00ebs ligjore t\u00eb Sheriatit (q\u00eb karakterizohen me vendin m\u00eb t\u00eb madh q\u00eb i l\u00ebn\u00eb arsyes n\u00eb interpretimet teologjike) dhe I tradit\u00ebs mistike sufiste n\u00eb \u00e7\u00ebshtjet e dimensionit spiritual. Kjo e fundit \u00ebsht\u00eb e vlefshme sidomos p\u00ebr Islamin jozyrar n\u00eb trajtat e tarikateve, por i cili ka bashk\u00ebjetuar edhe me islamin sunnit q\u00eb ka qen\u00eb dominant.<\/p>\n

Ky Islam \u00ebsht\u00eb nj\u00eb nga versionet teologjike dhe mistike t\u00eb tradit\u00ebs islame t\u00eb zhvilluar n\u00eb qendrat akademike t\u00eb Bot\u00ebs islame nga shekulli VIII dhe i p\u00ebrpunuar n\u00eb shkollat teologjike osmane. N\u00eb vendet tona, ai kishte ardhur p\u00ebrmes sundimit osman si pjes\u00eb e p\u00ebrhapjes s\u00eb fes\u00eb perandorake dhe p\u00ebrgjat\u00eb disa shekujve ishte integruar e asimiluar n\u00eb kulturat lokale t\u00eb rajonit ton\u00eb. P\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb, n\u00eb mesin e popullatave t\u00eb rajonit, identiteti mysliman ishte p\u00ebrkufizuar dhe fetarizmi islam ishte praktikuar n\u00eb kuad\u00ebr t\u00eb k\u00ebtij modeli tradicional t\u00eb Islamit.<\/p>\n

Islam\u00ebt e rinj<\/em><\/p>\n

Lidhja e shqiptar\u00ebve mysliman\u00eb me at\u00eb tradit\u00eb ishte nd\u00ebrprer\u00eb si pasoj\u00eb e boshll\u00ebkut n\u00eb jet\u00ebn fetare t\u00eb shoq\u00ebris\u00eb t\u00eb krijuar nga q\u00ebndrimi armiq\u00ebsor ndaj fes\u00eb n\u00eb Shqip\u00ebrin\u00eb e Jugosllavin\u00eb komuniste dhe nga stigmatizimi i fetaris\u00eb n\u00eb albanosfer\u00ebn paskomuniste, sidomos t\u00eb fetaris\u00eb islame. Rikthimi i Islamit\u00a0n\u00eb forma fundamentaliste e t\u00eb p\u00ebr\u00e7udnuara n\u00eb shoq\u00ebrit\u00eb tona sot, vjen pik\u00ebrisht si pasoj\u00eb e nd\u00ebrprerjes s\u00eb lidhjes s\u00eb fetarizmit islam me at\u00eb tradit\u00eb t\u00eb zhvilluar n\u00eb hap\u00ebsir\u00ebn kulturore osmane. Si e tek?<\/p>\n

Edhe pse u ndaluan e u harruan shum\u00eb elemente e praktika tradicionale fetare gjat\u00eb dekadave t\u00eb regjimit komunist dhe u demonizuan disa t\u00eb tjera gjat\u00eb periudh\u00ebs post-komuniste, natyrisht, nevoja p\u00ebr fe nuk u \u00e7rr\u00ebnjos nga njer\u00ebzit. Njer\u00ebzit, megjithat\u00eb, e rigjet\u00ebn fen\u00eb, por jo fen\u00eb e tradit\u00ebs, sepse transmetimi i saj ishte nd\u00ebrprer\u00eb, familja e shkolla nuk e bartnin m\u00eb at\u00eb. Feja u gjet n\u00eb traditat e huaja, jo n\u00eb tradit\u00ebn ton\u00eb; u gjet n\u00eb modelet reaksionare t\u00eb Islamit bashk\u00ebkohor n\u00eb shoq\u00ebrit\u00eb myslimane t\u00eb Lindjes s\u00eb Mesme.<\/p>\n

Kjo nd\u00ebrprerje e tradit\u00ebs fetare, e ka leht\u00ebsuar lidhjen me modelet e Islamit t\u00eb promovuar nga l\u00ebvizjet bashk\u00ebkohore n\u00eb shoq\u00ebrit\u00eb e Lindjes s\u00eb Mesme, t\u00eb cilat, propaganduesit lokal\u00eb, duan me i instalu me zor nga kontekste t\u00eb huaja n\u00eb shoq\u00ebrit\u00eb tona. Mir\u00ebpo, tentimi p\u00ebr t\u2019i importuar k\u00ebto modele t\u00eb huaja pa i asimiluar ato n\u00eb kultur\u00ebn ton\u00eb, krijoi p\u00ebshtjellime ideore e p\u00ebr\u00e7udnime praktike nga m\u00eb t\u00eb ndryshmet n\u00eb jet\u00ebn islame t\u00eb vendit. N\u00eb t\u00eb v\u00ebrtet\u00eb, shum\u00eb prej propaganduesve t\u00eb k\u00ebtyre modeleve jan\u00eb tep\u00ebr t\u00eb pafamiljarizuar me tradit\u00ebn e pasur e diverse t\u00eb Islamit historik n\u00eb shoq\u00ebrit\u00eb tona dhe, nj\u00ebkoh\u00ebsisht, tep\u00ebr t\u00eb pandjesh\u00ebm p\u00ebr kontekstin ideor, politik e kulturor t\u00eb shoq\u00ebrive tona.<\/p>\n

Sidoqoft\u00eb, veprimtaria prozelituese e tyre ishte tejet efikase dhe e suksesshme n\u00eb sfidimin e Islamit tradicional. Ky sukes nuk mund t\u2019i atribuohet ndonj\u00eb ep\u00ebrsie epistemologjike ose tjet\u00ebrfare t\u00eb islam\u00ebve t\u00eb rinj n\u00eb raport me Islamin tradicional, por pik\u00ebrisht sepse ky i fundit nuk rronte m\u00eb n\u00eb gjirin e jet\u00ebs fetare e kulturore t\u00eb\u00a0 komunitetit mysliman n\u00eb shoq\u00ebrit\u00eb tona. Me fjal\u00eb t\u00eb tjera, Islami tradicional mungoi kur islam\u00ebt e rinj u prezantuan n\u00eb mesin e t\u00eb rinjve, student\u00ebve, tregtar\u00ebve, grave, t\u00eb skamurve, t\u00eb kamurve, intelektual\u00ebve, artist\u00ebve, dhe t\u00eb gjith\u00ebve q\u00eb interesoheshin p\u00ebr islamin si identitet, si kultur\u00eb, si besim, si ritual, a si spiritualitet.<\/p>\n

P\u00ebrve\u00e7 q\u00eb kishin p\u00ebrs\u00ebritur shpesh togfjal\u00ebshin \u201cIslam tradicional\u201d, organizatat e bashk\u00ebsive islame n\u00eb Kosov\u00eb, Shqip\u00ebri e Maqedoni, d\u00ebshtuan ta zbulojn\u00eb e ta b\u00ebjn\u00eb t\u00eb ditur se cili \u00ebsht\u00eb e si \u00ebsht\u00eb ai dhe, n\u00eb vend se ta marrin t\u00eb mir\u00ebqen\u00eb, mbi at\u00eb tradit\u00eb t\u00eb nd\u00ebrtojn\u00eb nj\u00eb model t\u00eb Islamit p\u00ebr njer\u00ebzit e interesuar p\u00ebr fen\u00eb dhe p\u00ebr t\u00eb sotmen e shoq\u00ebris\u00eb. Vet\u00ebm duke marr\u00eb p\u00ebrgjegj\u00ebsin\u00eb e udh\u00ebheqjes shpirt\u00ebrore, morale e intelektuale t\u00eb besimtar\u00ebve, ato do t\u00eb justifikonin misionin dhe rolin e tyre shoq\u00ebror. N\u00eb munges\u00eb t\u00eb k\u00ebtij angazhimi serioz, kund\u00ebrshtimi i k\u00ebtyre organizatave nuk kishte fuqin\u00eb e duhur p\u00ebr t\u00eb ndikuar rrjedh\u00ebn e jet\u00ebs fetare n\u00eb shoq\u00ebri.<\/p>\n

P\u00ebr pasoj\u00eb, viteve t\u00eb fundit, organizatat e bashk\u00ebsive islame priren m\u00eb shum\u00eb t\u00eb l\u00ebshojn\u00eb pe ndaj propagimit t\u00eb modeleve t\u00eb reja t\u00eb Islamit (q\u00eb m\u00eb par\u00eb i kund\u00ebrshtonin ashp\u00ebr) dhe t\u00eb pranojn\u00eb propaguesit e tyre si imam\u00eb e predikues n\u00eb xhamia, n\u00eb poste administrative t\u00eb organizatave t\u00eb bashk\u00ebsive islame, si dhe n\u00eb institucionet kulturo-arsimore t\u00eb menaxhuara prej tyre.<\/p>\n

Dy modelet m\u00eb t\u00eb suksesshme<\/em><\/p>\n

Nga nj\u00eb v\u00ebshtrim i shpejt\u00eb, rezulton se dy jan\u00eb modele t\u00eb Islamit q\u00eb kan\u00eb pasur suksesin m\u00eb t\u00eb madh n\u00eb shtrirje e pranim n\u00eb shoq\u00ebrit\u00eb tona. Nj\u00ebri \u00ebsht\u00eb nj\u00eb islam ultra-konservator, fundamentalist dhe puritanist, i promovuar nga nj\u00eb l\u00ebvizje shoq\u00ebrore fetare (q\u00eb njihet me dy cil\u00ebsime \u00e7orientuese: \u201cselefite\u201d dhe \u201cvehabite\u201d) me qend\u00ebr n\u00eb shtetet e Gjirit Persik, Arabi Saudite, Katar, etj., disa nga ideolog\u00ebt m\u00eb t\u00eb hersh\u00ebm t\u00eb s\u00eb cil\u00ebs jan\u00eb: Muhamed Ib\u00ebn Abdulvehabi, dhe\u00a0selefist\u00ebt<\/em>\u00a0q\u00eb filluan si modernist\u00eb, por mbaruan si fundamentalist\u00eb, Xhemaludin Al-Afgani, Muhammed Abduh, Rashid Rida, etj.<\/p>\n

Tjetri \u00ebsht\u00eb islami politik ose islamizmi, dometh\u00ebn\u00eb islami me q\u00ebllime politike q\u00eb Fen\u00eb islame e merr si program t\u00eb organizimit t\u00eb jet\u00ebs shoq\u00ebrore e politike. Ky model ka zanafill\u00ebn tek l\u00ebvizja \u201cV\u00ebllaz\u00ebria myslimane\u201d e Egjiptit dhe l\u00ebvizjet e tjera n\u00eb Pakistan, Iran, Turqi, etj., me disa nga ideolog\u00ebt m\u00eb t\u00eb hersh\u00ebm: Hasan Al-Benna, Sejjid Kutub, Abul Ala Mevdudi, Ali Sheriati, Ajatolla Khomeini, etj.<\/p>\n

Fal\u00eb popullaritetit dhe efikasitetit t\u00eb tyre, k\u00ebto dy modele po e sfidojn\u00eb\u2014mbase m\u00eb seriozisht se t\u00eb tjerat\u2014jo Islamin tradicional pra, por m\u00eb sakt\u00eb, at\u00eb q\u00eb kishte mbetur nga dikur modeli dominant i Islamit tradicional dhe k\u00ebshtu po e t\u00ebrheqin at\u00eb n\u00eb aur\u00ebn e tyre duke rrezikuar t\u00eb shnd\u00ebrrohen n\u00eb modele t\u00eb reja dominante t\u00eb Islamit n\u00eb shoq\u00ebrit\u00eb tona. (Analiza e shkaqeve t\u00eb suksesit t\u00eb k\u00ebtyre l\u00ebvizjeve \u00ebsht\u00eb me interes, por ajo tejkalon q\u00ebllimin dhe v\u00ebllimin e k\u00ebtij shkrimi.)<\/p>\n

Q\u00ebndrimet ndaj vlerave iluministe<\/em><\/p>\n

Me gjith\u00eb dallimet, e p\u00ebrbashk\u00ebta e k\u00ebtyre dy modeleve \u00ebsht\u00eb se ato, sado q\u00eb n\u00eb shkall\u00eb e aspekte t\u00eb ndryshme, barazojn\u00eb Islamin me ideologji. M\u00eb shum\u00eb se nocione t\u00eb Islamit si fe q\u00eb rregullon marr\u00ebdh\u00ebniet shpirt\u00ebrore t\u00eb njeriut me Zotin e q\u00eb shprehen n\u00eb besime dhe rituale fetare, ato p\u00ebrhapin nj\u00eb islamiz\u00ebm q\u00eb konsiston n\u00eb kod etik t\u00eb ngurt\u00eb, arkaik e anakronik q\u00eb synon rregullimin e marr\u00ebdh\u00ebnieve nd\u00ebrnjer\u00ebzore dhe ofron modele legjitimuese p\u00ebr praktikat e organizimin shoq\u00ebror, modele k\u00ebto t\u00eb krijuara n\u00eb kontekste politike e kulturore t\u00eb ndryshme e t\u00eb huaja p\u00ebr shoq\u00ebrit\u00eb tona. Secila nga k\u00ebto dy modele kan\u00eb edhe n\u00ebn-variantet e tyre q\u00eb n\u00eb disa \u00e7\u00ebshtje jothelb\u00ebsore dallojn\u00eb nga nj\u00ebra-tjetra.<\/p>\n

P\u00ebr sa i p\u00ebrket q\u00ebndrimit t\u00eb tyre ndaj ndikimit t\u00eb ideve iluministe, racionalizmit dhe liris\u00eb, q\u00eb t\u00eb dyjat kan\u00eb q\u00ebndrim refuzues ose joparimor si ndaj mendimit kritik dhe metodologjis\u00eb s\u00eb shkencave shoq\u00ebrore e humane n\u00eb studimin e fes\u00eb dhe shoq\u00ebrive myslimane, ashtu dhe ndaj emancipimit t\u00eb kategorive t\u00eb shtypura e dominuara shoq\u00ebrore. Madje ka nj\u00eb tendenc\u00eb q\u00eb k\u00ebto t\u2019i p\u00ebrbuz\u00eb si \u201cndikim t\u00eb orientalizmit per\u00ebndimor\u201d si pjes\u00eb t\u00eb nj\u00eb \u201ckonspirimi per\u00ebndimor, t\u00eb krishter\u00eb, ateist, a cionist kund\u00ebr mysliman\u00ebve\u201d. Kjo pik\u00ebpamje esencialiste p\u00ebr Per\u00ebndimin, n\u00eb t\u00eb v\u00ebrtet\u00eb, \u00ebsht\u00eb tregues se sa pak dijn\u00eb p\u00ebr per\u00ebndimin dhe rryma filozofike a intelektuale atje.<\/p>\n

Orientimi i programit t\u00eb tyre \u00ebsht\u00eb t\u00eb riislamizoj\u00eb shoq\u00ebrit\u00eb myslimane, shkenc\u00ebn, madje edhe vet\u00eb Islamin, si nga interpretimet tradicionale t\u00eb teksteve t\u00eb shenjta, ashtu dhe nga nd\u00ebrfutjet e modernitetit per\u00ebndimor q\u00eb \u201ce prish moralin\u201d, \u201ck\u00ebrc\u00ebnon identitetin e mysliman\u00ebve\u201d, etj. Ky projekt do t\u00eb duhej t\u00eb realizohej ose p\u00ebrmes edukimit e riedukimit t\u00eb mysliman\u00ebve me Islamin \u201ce past\u00ebr\u201d a \u201ct\u00eb v\u00ebrtet\u00eb\u201d ose me veprim politik me q\u00ebllim p\u00ebr t\u2019i jet\u00ebsuar politikat t\u00eb cilat burojn\u00eb nga Islami i cili ka zgjidhjet p\u00ebrfundimtare p\u00ebr problemet e telashet e bot\u00ebs mbar\u00eb.<\/p>\n

Islam\u00ebt e sot\u00ebm nuk lejojn\u00eb t\u00eb shtrohen \u00e7\u00ebshtje p\u00ebr shqyrtim e rimendim t\u00eb cilat moderniteti i shtron, si p\u00ebr shembull p\u00ebr raportin nd\u00ebrmjet fes\u00eb dhe kombit, p\u00ebr rolin e arsyes shkencore e filozofike, p\u00ebr pozit\u00ebn e gruas n\u00eb shoq\u00ebrin\u00eb e familjen patriarkale, si\u00e7 b\u00ebn\u00eb Naim, Sami dhe Mehdi Frash\u00ebri, e t\u00eb tjer\u00eb. Nj\u00ebqind vite m\u00eb par\u00eb k\u00ebto kan\u00eb qen\u00eb tema t\u00eb debatuara n\u00eb mjedisin intelektual shqiptar n\u00eb mesin e intelektual\u00ebve dhe studiuesve t\u00eb fes\u00eb. Sot, duket se ka nj\u00eb ngurrim nga si nga intelektual\u00ebt afetar\u00eb, ashtu dhe nga autoritetet fetare p\u00ebr t\u2019u p\u00ebrfshir\u00eb n\u00eb k\u00ebto tema sfiduese. Mbase, t\u00eb par\u00ebt i ndalon nj\u00eb ide e gabuar se intelektuali afetar s\u2019duhet t\u00eb merret me tema fetare (p\u00ebr kush\u2019di \u00e7\u2019arsye), nd\u00ebrsa t\u00eb dyt\u00ebt ngurrojn\u00eb t\u2019i b\u00ebjn\u00eb ball\u00eb trysnis\u00eb s\u00eb interpretimeve fundamentaliste t\u00eb fes\u00eb.<\/p>\n

Kriza e rendit dhe islam\u00ebt e rinj si alternativa<\/em><\/p>\n

Konteksti ekzistues socio-politik n\u00eb shoq\u00ebrit\u00eb shqiptare \u00ebsht\u00eb tok\u00eb pjellore p\u00ebr shtrirjen m\u00eb t\u00eb gjer\u00eb t\u00eb k\u00ebtyre dy modeleve t\u00eb Islamit. Shqet\u00ebsimi \u00ebsht\u00eb se shoq\u00ebrit\u00eb tona\u2014me prapambeturi arsimore e kulturore, me demokraci t\u00eb pamjaftueshme, me nacionalizmin ve\u00e7 si streh\u00eb p\u00ebr politikan\u00eb t\u00eb korruptuar dhe mbules\u00eb p\u00ebr paaft\u00ebsin\u00eb e pap\u00ebrgjegj\u00ebsin\u00eb e elitave intelektuale, me integrimin t\u00eb pasigurt\u00eb europian, me zbehjen e besimit tek autoritetet, me letargjin\u00eb e organizatave t\u00eb bashk\u00ebsis\u00eb islame, me politikan\u00eb q\u00eb instrumentalizojn\u00eb fen\u00eb e figurat fetare p\u00ebr nj\u00eb grusht votash, me papun\u00ebsi, me skamje, me grupe t\u00eb margjinalizuara e t\u00eb t\u00ebhuaj\u00ebsuara, me rini t\u00eb paorientuar, me laicitet agresiv e diskriminues, dhe ve\u00e7an\u00ebrisht n\u00eb Kosov\u00eb, me shtet\u00ebsin\u00eb e pafinalizuar\u2014q\u00ebndrojn\u00eb mbi themele t\u00eb brishta legjitimuese.<\/p>\n

Rendit ekzistues social e politik q\u00eb p\u00ebrballet me k\u00ebto telashe, po i l\u00ebkunden themelet legjitimuese. Njer\u00ebzit do t\u00eb b\u00ebjn\u00eb pyetje dhe do t\u00eb d\u00ebgjojn\u00eb ata q\u00eb japin p\u00ebrgjigjet; do t\u00eb k\u00ebrkojn\u00eb zgjidhje dhe do t\u2019i ndjekin ata q\u00eb ofrojn\u00eb zgjidhje. Kush do t\u00eb ofroj\u00eb p\u00ebrgjigje e zgjidhje dhe cilat do t\u00eb jen\u00eb ato? P\u00ebr shkak se islam\u00ebt alternativ\u00eb i kan\u00eb p\u00ebrgjigjet e gatshme dhe absolute p\u00ebr gjith\u00e7ka, ata p\u00ebrb\u00ebjn\u00eb alternativ\u00eb n\u00eb pritje t\u00eb legjitimimit t\u00eb nj\u00eb rendi t\u00eb ri social, sidomos modeli i dyt\u00eb, dometh\u00ebn\u00eb islamizmi, ngaq\u00eb thekson m\u00eb shum\u00eb alternativ\u00ebn politike islame dhe aspektin orgnizativ t\u00eb komunitetit. Shkurt, duhet t\u00eb merret parasysh se islamizmi mund ta konkurroj\u00eb rendin ekzistues socio-kulturor sekular, sidomos kur k\u00ebtij po i rrezikohen themelet legjitimuese.<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Rikthimi i Islamit \u00a0n\u00eb forma fundamentaliste e t\u00eb p\u00ebr\u00e7udnuara n\u00eb shoq\u00ebrit\u00eb tona sot, vjen si pasoj\u00eb e nd\u00ebrprerjes s\u00eb lidhjes s\u00eb fetarizmit islam me tradit\u00ebn islame t\u00eb zhvilluar n\u00eb hap\u00ebsir\u00ebn kulturore osmane dhe n\u00eb mjedisin intelektual shqiptar parakomunist. Modelet e reja t\u00eb Islamit mund t\u00eb jen\u00eb konkurrent\u00eb t\u00eb rendit ekzistues socio-kulturor sekular i cili rrezikon […]<\/p>","protected":false},"author":196,"featured_media":7887,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1100,1102],"ppma_author":[700],"class_list":["post-5390","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-feja","tag-islami"],"authors":[{"term_id":700,"user_id":196,"is_guest":0,"slug":"gezim-selaci","display_name":"G\u00ebzim Selaci","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg"},"user_url":"","last_name":"Selaci","first_name":"G\u00ebzim","description":"G\u00ebzimi Selaci \u00ebsht\u00eb ligj\u00ebrues n\u00eb Departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Ka studiuar Sociologji dhe Teori politike n\u00eb Prishtin\u00eb, Lond\u00ebr dhe Budapest. Specializimi i tij ka t\u00eb b\u00ebj\u00eb me legjitimimin e pushtetit dhe nd\u00ebrtimin e shtetit. Interesimi i tij p\u00ebrq\u00ebndrohet tek politika dhe pushteti n\u00eb shoq\u00ebri nga perspektiva nd\u00ebrdisiplinore dhe shtrihet tek t\u00eb kuptuarit e pranimit\/mospranimit t\u00eb autoritetit, dinamik\u00ebs s\u00eb identiteteve kolektive, si dhe aktivizmit politik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5390","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\/196"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=5390"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5390\/revisions"}],"predecessor-version":[{"id":7888,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5390\/revisions\/7888"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/7887"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=5390"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=5390"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=5390"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=5390"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}