{"id":6115,"date":"2021-11-05T13:42:37","date_gmt":"2021-11-05T11:42:37","guid":{"rendered":"https:\/\/sbunker.org\/?p=6115"},"modified":"2024-12-11T17:02:38","modified_gmt":"2024-12-11T15:02:38","slug":"fantazma-e-osmanizmit-qe-qarkullon-neper-ballkan-i","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/fantazma-e-osmanizmit-qe-qarkullon-neper-ballkan-i\/","title":{"rendered":"Fantazma e osmanizmit q\u00eb qarkullon n\u00ebp\u00ebr Ballkan (I)"},"content":{"rendered":"
\n

Ky artikull do ta analizoj\u00eb shkurtimisht ndikimin e (neo)osmanizmit si identitet, ideologji dhe si mjet n\u00eb politik\u00ebn e jashtme n\u00eb korniz\u00ebn e Ballkanit, tem\u00eb shpeshher\u00eb e diskutuar me tone joshkencore te ne. N\u00eb paragraf\u00ebt e m\u00ebposht\u00ebm do t\u00eb hidhet nj\u00eb v\u00ebshtrim i p\u00ebrgjithsh\u00ebm se si u shfaq osmanizmi si identitet dhe \u00e7far\u00eb trajektore historike ndoqi deri n\u00eb koh\u00ebn e p\u00ebrfundimit t\u00eb Luft\u00ebs s\u00eb Ftoht\u00eb. Por, para s\u00eb gjithash, duhet t\u00eb koncentrohemi n\u00eb dy konceptet mbi t\u00eb cilat bazohet ky artikull dhe brenda t\u00eb cilave ai interpreton (neo)osmanizmin dhe politik\u00ebn e jashtme t\u00eb Turqis\u00eb: fantomologjin\u00eb dhe identitetet imagjinare.<\/p>\n

Fantomologjia (hauntology) \u00ebsht\u00eb nj\u00eb koncept q\u00eb i referohet kthimit ose q\u00ebndrueshm\u00ebris\u00eb s\u00eb sendeve nga e kaluara si fantazma. Fantomologjia \u00ebsht\u00eb nj\u00eb neologjiz\u00ebm i prezantuar p\u00ebr her\u00eb t\u00eb par\u00eb nga filozofi francez Jacques Derrida n\u00eb librin e tij 1993 Spektret e Marksit, t\u00eb cilin\u00a0 ai e p\u00ebrdori k\u00ebt\u00eb term p\u00ebr t’iu referuar natyr\u00ebs s\u00eb p\u00ebrjetshme t\u00eb marksizmit dhe tendenc\u00ebs s\u00eb tij p\u00ebr t\u00eb “infektuar shoq\u00ebrin\u00eb per\u00ebndimore nga varri”. Koncepti rrjedh nga metoda e tij dekonstruktive, ku \u00e7do p\u00ebrpjekje p\u00ebr t\u00eb p\u00ebrcaktuar origjin\u00ebn e identitetit ose historis\u00eb duhet t\u00eb jet\u00eb e pashmangshme e varur nga nj\u00eb s\u00ebr\u00eb kushtesh gjuh\u00ebsore q\u00eb jan\u00eb gjithmon\u00eb-tashm\u00eb t\u00eb pranishme. Autori e ilustron k\u00ebt\u00eb si sakrifikimin e s\u00eb kaluar\u00ebs p\u00ebr t\u00eb tashmen dhe kthimin si nj\u00eb fantazm\u00eb.<\/p>\n

Identitetet imagjinare \u00ebsht\u00eb nj\u00eb koncept i zhvilluar nga Benedict Anderson n\u00eb librin e tij t\u00eb vitit 1983 me t\u00eb nj\u00ebjtin em\u00ebr, q\u00eb analizon nacionalizmin. Anderson portretizon kombin si nj\u00eb komunitet i nd\u00ebrtuar shoq\u00ebrisht, i imagjinuar nga njer\u00ebz q\u00eb e perceptojn\u00eb veten si pjes\u00eb e atij grupi. Anderson e p\u00ebrshkroi kombin si “nj\u00eb bashk\u00ebsi politike imagjinare”. Si\u00e7 thekson Anderson, nj\u00eb komb imagjinohet sepse an\u00ebtar\u00ebt edhe t\u00eb kombit m\u00eb t\u00eb vog\u00ebl nuk do ta njohin, takojn\u00eb apo d\u00ebgjojn\u00eb shumic\u00ebn e an\u00ebtar\u00ebve t\u00eb tjer\u00eb, por do t\u00eb respektojn\u00eb imazhin e bashkimit t\u00eb tyre n\u00eb mendjen e secilit. An\u00ebtar\u00ebt e komunitetit ndoshta nuk do t\u00eb njihen me secilin nga an\u00ebtar\u00ebt e tjer\u00eb ball\u00eb p\u00ebr ball\u00eb; megjithat\u00eb, ata mund t\u00eb ken\u00eb interesa t\u00eb ngjash\u00ebm ose t\u00eb identifikohen si pjes\u00eb e t\u00eb nj\u00ebjtit komb. An\u00ebtar\u00ebt mbajn\u00eb nj\u00eb imazh mendor t\u00eb intimitetit t\u00eb tyre n\u00eb mendjet e tyre.<\/p>\n

N\u00ebse kthehemi te tema, mund t\u00eb themi q\u00eb osmanizmi nuk \u00ebsht\u00eb as i vdekur por as i gjall\u00eb. Ai nuk ka vdekur sepse fundi i tij \u00ebsht\u00eb i panjohur dhe nuk \u00ebsht\u00eb gjall\u00eb sepse nuk \u00ebsht\u00eb plot\u00ebsisht n\u00eb mes nesh. P\u00ebr k\u00ebt\u00eb arsye, osmanizmi \u00ebsht\u00eb aty e k\u00ebtu diku. Me vet\u00eb faktin q\u00eb n\u00eb shoq\u00ebrin\u00eb ton\u00eb, sikur n\u00eb shoq\u00ebrit\u00eb e tjera ballkanike dhe n\u00eb Turqi, tema e osmanizmit kthehet p\u00ebr diskutim hera-her\u00ebs, d\u00ebshmohet q\u00eb osmanizmi e ruan nj\u00eb prezenc\u00eb disi mitike, fantome, por, megjithat\u00eb, \u00ebsht\u00eb k\u00ebtu.<\/p>\n

Megjithat\u00eb, duhet t\u00eb kuptohet q\u00eb osmanizmi, si nj\u00eb form\u00eb e p\u00ebrkat\u00ebsis\u00eb dhe si identitet, nuk ka ekzistuar gjithmon\u00eb. Osmanizmi si ideologji, deri n\u00eb fund t\u00eb shekullit XIX mund t\u00eb thuhet q\u00eb nuk ekzistonte, pasi Perandoria Osmane funksiononte deri n\u00eb k\u00ebt\u00eb periudh\u00eb mbi parimet e besnik\u00ebris\u00eb\/lojalitetit dhe meritave. Pik\u00ebrisht n\u00eb k\u00ebt\u00eb periudh\u00eb i duhej nj\u00eb form\u00eb e till\u00eb e p\u00ebrkat\u00ebsis\u00eb kur filloi t\u00eb humbte legjitimitetin e saj n\u00eb shekullin XIX. Jo vet\u00ebm kaq, por kur marrim parasysh dinamik\u00ebn e modernitetit (ve\u00e7an\u00ebrisht lindjen e shtetit modern), mund t\u00eb kuptojm\u00eb pse i duhet nj\u00eb gj\u00eb e till\u00eb. Osmanizmi ishte nj\u00eb form\u00eb nacionalizmi q\u00eb u frym\u00ebzua dhe u form\u00ebsua, ndoshta si nj\u00eb reagim ndaj ideve evropiane t\u00eb nacionalizmit dhe p\u00ebrfshirjes n\u00eb rritje t\u00eb Per\u00ebndimit n\u00eb Perandorin\u00eb Osmane.<\/p>\n

Pas reformave t\u00eb Tanzimatit, q\u00eb filluan n\u00eb 1839, osmanizmi lindi nga nevoja p\u00ebr t\u00eb bashkuar Perandorin\u00eb. Osman\u00ebt menduan se n\u00ebse e bashkonin Perandorin\u00eb n\u00ebn nj\u00eb shtet t\u00eb vet\u00ebm, ata do t\u00eb ishin m\u00eb t\u00eb fort\u00eb dhe se do t\u00eb ishte m\u00eb e v\u00ebshtir\u00eb p\u00ebr evropian\u00ebt t\u00eb hynin n\u00eb tokat osmane. Para k\u00ebsaj, perandoria ndahej kryesisht n\u00eb shum\u00eb bashk\u00ebsi t\u00eb vogla vet\u00ebqeveris\u00ebse. Sulltani mbik\u00ebqyrte k\u00ebto bashk\u00ebsi, por shumica e rajoneve u p\u00ebrmbaheshin ligjeve dhe besimeve t\u00eb tyre.<\/p>\n

Kjo shpjegon pjes\u00ebrisht suksesin e Perandoris\u00eb Osmane: sulltani nuk detyronte ndonj\u00eb ndryshim t\u00eb madh identitar n\u00eb popullsit\u00eb lokale kur i pushtonte ato. Sidoqoft\u00eb, me shfaqjen e\u00a0 nacionalizmit,\u00a0 shteteve-kombe me identitet t\u00eb p\u00ebrbashk\u00ebt komb\u00ebtar n\u00eb Evrop\u00eb dhe, pastaj, ve\u00e7an\u00ebrisht me Luft\u00ebn e Pavar\u00ebsis\u00eb Greke t\u00eb 1821-1830 kund\u00ebr Perandoris\u00eb, e cila gjithashtu filloi t\u00eb prekte popuj t\u00eb ndrysh\u00ebm t\u00eb tjer\u00eb t\u00eb Perandoris\u00eb Osmane, osmanizmi u zhvillua si nj\u00eb reagim shoq\u00ebror dhe politik me shpres\u00ebn p\u00ebr ta shp\u00ebtuar Perandorin\u00eb nga kolapsi.<\/p>\n

Ky fenomen i osmanizmit, i cili nuk p\u00ebrfundoi me Luft\u00ebn e Par\u00eb Bot\u00ebrore, ishte gjithashtu nj\u00eb arm\u00eb e r\u00ebnd\u00ebsishme ideologjike p\u00ebr t\u00eb organizuar dhe motivuar njer\u00ebzit n\u00eb Luft\u00ebn e Pavar\u00ebsis\u00eb turke kund\u00ebr pushtuesve grek\u00eb, q\u00eb gjat\u00eb dhe pas Luft\u00ebs s\u00eb Par\u00eb Bot\u00ebrore e pushtuan gati gjysm\u00ebn e Anadollit, Turqis\u00eb s\u00eb sotme. N\u00eb fakt, ligj\u00ebrimi i Luft\u00ebs s\u00eb Pavar\u00ebsis\u00eb turke ishte i nd\u00ebrtuar t\u00ebr\u00ebsisht mbi osmanizmin. Kjo shihet n\u00eb fjalimet dhe deklaratat e b\u00ebra gjat\u00eb Luft\u00ebs s\u00eb Pavar\u00ebsis\u00eb, n\u00eb krye me udh\u00ebheq\u00ebsin e Luft\u00ebs p\u00ebr Pavar\u00ebsi dhe m\u00eb pas themeluesin e Turqis\u00eb moderne, Mustafa Kemal Ataturk.<\/p>\n

Sidoqoft\u00eb, me heqjen e sulltanatit dhe kalifatit, osmanizmin u p\u00ebrpoq\u00ebn ta margjinalizonin. Pas vitit 1922, republikan\u00ebt turq, q\u00eb ishin udh\u00ebheq\u00ebsit e Luft\u00ebs s\u00eb Pavar\u00ebsis\u00eb turke, u p\u00ebrpoq\u00ebn t’i b\u00ebjn\u00eb njer\u00ebzit t\u00eb kuptojn\u00eb se ata po luftonin jo vet\u00ebm kund\u00ebr imperialist\u00ebve, por edhe kund\u00ebr Perandoris\u00eb monarkike Osmane. P\u00ebr m\u00eb tep\u00ebr, projekti i Republik\u00ebs s\u00eb re Turke u p\u00ebrpoq t\u00eb zbulohej si tjetri i Perandoris\u00eb, jo si nj\u00eb vazhdim\u00ebsi e saj. Tendenca p\u00ebr t\u00eb margjinalizuar dhe posht\u00ebruar Perandorin\u00eb Osmane u p\u00ebrhap nga politika e deri n\u00eb art dhe let\u00ebrsi. Kjo prirje tanim\u00eb deklarohej si nj\u00eb projekt modernizimi kund\u00ebr osman\u00ebve reaksionar\u00eb. Kjo tendenc\u00eb v\u00ebrehet edhe n\u00eb Tez\u00ebn e Historis\u00eb Turke dhe Teorin\u00eb e Gjuh\u00ebs s\u00eb Diellit, t\u00eb cilat ishin versionet zyrtare t\u00eb shtetit sa i p\u00ebrket historis\u00eb dhe gjuh\u00ebs, t\u00eb cilat injoronin Perandorin\u00eb Osmane ngjash\u00ebm me historigrafin\u00eb komuniste shqiptare.<\/p>\n

Sidoqoft\u00eb, megjith\u00ebse ky revolucion u krye me qasjen nga lart-posht\u00eb (p\u00ebrkund\u00ebr shoq\u00ebrive evropiane t\u00eb cilat modernizmin e realizuan nga posht\u00eb-lart), elitat republikane turke nuk ekzistonin n\u00eb vakum, por ishin t\u00eb lidhura me Perandorin\u00eb Osmane n\u00eb nj\u00eb m\u00ebnyr\u00eb ose n\u00eb nj\u00eb tjet\u00ebr. P\u00ebrve\u00e7 k\u00ebsaj, njer\u00ebzit e thjesht\u00eb, masat, vazhduan ta duan Perandorin\u00eb Osmane.<\/p>\n

N\u00eb fakt, nd\u00ebrsa njer\u00ebzit n\u00eb Anadoll u b\u00ebn\u00eb m\u00eb mysliman\u00eb n\u00eb num\u00ebr si\u00e7 nuk ishin m\u00eb par\u00eb p\u00ebr shkak t\u00eb shk\u00ebmbimeve t\u00eb popullsis\u00eb dhe politik\u00ebs s\u00eb homogjenizimit t\u00eb popullsis\u00eb, dallimi midis elit\u00ebs (sundimtar\u00ebve) dhe jo elitave (njer\u00ebzve) u b\u00eb m\u00eb i mpreht\u00eb. Fantazma e osmanizmi k\u00ebshtu, si nj\u00eb form\u00eb imagjinare e p\u00ebrkat\u00ebsis\u00eb\/identitetit, vazhdonte t\u00eb jetonte n\u00eb mentalitetin e njer\u00ebzve, n\u00eb k\u00ebng\u00eb popullore, romane, muzik\u00eb dhe m\u00eb pas dikur filloi t\u00eb shfaqej edhe n\u00eb ligj\u00ebrimin e politikan\u00ebve. Megjith\u00ebse nganj\u00ebher\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb mbyllur diskursi osmanist shfaqej edhe m\u00eb her\u00ebt, prej fundit t\u00eb viteve \u201880 duke vazhduar n\u00eb vitet \u201890 ky diskurs do t\u00eb marr\u00eb dhen\u00eb.<\/p>\n

N\u00eb pjes\u00ebn e dyt\u00eb t\u00eb k\u00ebsaj serie shkrimesh do t\u00eb analizohet reflektimi i osmanizmit si identitet dhe si ideologji n\u00eb vendet e Ballkanit.<\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"

Ky artikull do ta analizoj\u00eb shkurtimisht ndikimin e (neo)osmanizmit si identitet, ideologji dhe si mjet n\u00eb politik\u00ebn e jashtme n\u00eb korniz\u00ebn e Ballkanit, tem\u00eb shpeshher\u00eb e diskutuar me tone joshkencore te ne. N\u00eb paragraf\u00ebt e m\u00ebposht\u00ebm do t\u00eb hidhet nj\u00eb v\u00ebshtrim i p\u00ebrgjithsh\u00ebm se si u shfaq osmanizmi si identitet dhe \u00e7far\u00eb trajektore historike ndoqi […]<\/p>","protected":false},"author":542,"featured_media":10928,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[988,1377,1000],"ppma_author":[2012],"class_list":["post-6115","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-ballkani-perendimor","tag-osmanizmi","tag-politike-e-jashtme"],"authors":[{"term_id":2012,"user_id":542,"is_guest":0,"slug":"andi-rexhepi","display_name":"Andi Rexhepi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/Andi-Rexhepi.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/Andi-Rexhepi.jpg"},"user_url":"","last_name":"Rexhepi","first_name":"Andi","description":"Andi Rexhepi \u00ebsht\u00eb studiues i Marr\u00ebdhenieve Nd\u00ebrkomb\u00ebtare dhe fush\u00ebs s\u00eb jurisprodenc\u00ebs. Ai \u00ebsht\u00eb angazhuar si autor i rregullt n\u00eb forumin online t\u00eb shkencave sociale n\u00eb gjuh\u00ebn turke Mana Ozu, si dhe n\u00eb disa platforma t\u00eb tjera n\u00eb Kosov\u00eb. Aktualisht \u00ebsht\u00eb drejtor i platfom\u00ebs Autentik. Interesat e tij k\u00ebrkimore p\u00ebrfshijn\u00eb analiz\u00ebn e politik\u00ebs s\u00eb jashtme, politik\u00ebn nd\u00ebrkomb\u00ebtare, teorit\u00eb e marr\u00ebdh\u00ebnieve nd\u00ebrkomb\u00ebtare, Ideologjit\u00eb, dhe temat q\u00eb lidhen me postmodernizmin."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/6115","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\/542"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=6115"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/6115\/revisions"}],"predecessor-version":[{"id":10929,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/6115\/revisions\/10929"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/10928"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=6115"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=6115"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=6115"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=6115"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}