{"id":6172,"date":"2021-09-30T15:20:54","date_gmt":"2021-09-30T13:20:54","guid":{"rendered":"https:\/\/sbunker.org\/?p=6172"},"modified":"2024-10-02T15:26:21","modified_gmt":"2024-10-02T13:26:21","slug":"te-perjashtuarit-si-banore-te-kampeve-i","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/te-perjashtuarit-si-banore-te-kampeve-i\/","title":{"rendered":"T\u00eb p\u00ebrjashtuarit si banor\u00eb t\u00eb kampeve (I)"},"content":{"rendered":"
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Filozofi i njohur italian Giorgio Agamben \u00ebsht\u00eb dalluar me pandehmat e tij hulumtuese p\u00ebr kampin si struktur\u00eb politike dhe juridike e rendit modern, implikimet q\u00eb ka pasur ky zhvillim mbi kategorin\u00eb e t\u00eb drejtave t\u00eb njeriut dhe, m\u00eb kryesorja, \u201carsyen\u201d e ngjarjeve t\u00eb tilla; pra, ku q\u00ebndrojn\u00eb rr\u00ebnj\u00ebt e k\u00ebsaj anomalie. Apo shfaqja e tij \u00ebsht\u00eb thjesht pasoj\u00eb e drejtp\u00ebrdrejt\u00eb e kushteve mbi t\u00eb cilat \u00ebsht\u00eb e themeluar jeta jon\u00eb politike.<\/p>\n

N\u00eb librin \u201cHomo Sacer \u2013 Sovreign Power and Bare Life\u201d (Pushteti sovran dhe jeta e zhveshur) ky mendimtar, i ndikuar po ashtu edhe nga tezat e Micheal Foucault dhe Hannah Arendt mbi biopolitik\u00ebn apo pushtetin mbi jet\u00ebn, i hulumton konturat e k\u00ebtij fenomeni t\u00eb kobsh\u00ebm modern.<\/p>\n

Si\u00e7 dihet, q\u00eb nga koha e Arisitotelit, jeta e thjesht\u00eb reproduktive apo biologjike kishte qen\u00eb e p\u00ebrjashtuar nga domeni i politik\u00ebs. Mendimi klasik grek bazohej n\u00eb ndarjen nd\u00ebrmjet jet\u00ebs politike (polis-\u03c0\u03cc\u03bb\u03b9\u03c2) dhe asaj sht\u00ebpiake (oikos-\u03bf\u1f36\u03ba\u03bf\u03c2). Mbi t\u00eb par\u00ebn ishte e bazuar \u201cmbret\u00ebria e liris\u00eb\u201d, qytetaris\u00eb, koh\u00ebs s\u00eb lir\u00eb dhe e \u00e7lirimit nga barra e obligimeve ditore, kurse mbi t\u00eb dyt\u00ebn sfera e nevojave, domosdoshm\u00ebris\u00eb si dhe p\u00ebrkujdesjes p\u00ebr jet\u00ebn dhe familjen. Aristoteli n\u00eb vepr\u00ebn e tij \u201cPolitika\u201d e kishte kanonizuar k\u00ebt\u00eb ndarje strikte.<\/p>\n

Me lindjen e modelit modern t\u00eb institucioneve shtet\u00ebrore, kjo ndarje u eliminua. Kurse pik\u00ebrisht sfera e jet\u00ebs, ajo q\u00eb deri at\u00ebher\u00eb kishte qen\u00eb e margjinalizuar, u integrua gradualisht n\u00eb kuad\u00ebr t\u00eb trupave administrativ\u00eb t\u00eb menaxhimit politik. Ve\u00e7oria karakteristike e k\u00ebtij pushteti, sipas Michel Foucault, ishte p\u00ebrqendrimi i mekanizmave t\u00eb bio-pushtetit rreth \u201ctrupit-lloj, si specie, rreth trupit si vend i zhvillimit t\u00eb mekanik\u00ebve t\u00eb s\u00eb gjall\u00ebs dhe mb\u00ebshtetje e proceseve biologjike\u201d.<\/p>\n

Ky autor n\u00eb fund t\u00eb vepr\u00ebs \u201cHistoria e Seksualitetit 1 – Vullneti p\u00ebr dije\u201d (The Will to Knowledge – The History of Sexuality 1) konstaton se shumimi i k\u00ebtyre mekanizmave rregullator\u00eb t\u00eb popullsis\u00eb u kusht\u00ebzua edhe nga lindja e ekonomis\u00eb kapitaliste, sepse kjo e fundit s\u2019mund ta siguronte \u201crritjen dhe shtrirjen e vet t\u00eb q\u00ebndrueshme pa futjen e kontrolluar edhe t\u00eb trupave n\u00eb aparatin prodhues dhe pa p\u00ebrshtatjen e fenomeneve t\u00eb popullsis\u00eb me proceset ekonomike\u201d.<\/p>\n

Mir\u00ebpo, paradoksalisht, pik\u00ebrisht n\u00eb koh\u00ebn kur \u00e7\u00ebshtja e jet\u00ebs b\u00ebhet epiqend\u00ebr e politik\u00ebs, intensifikohen masakrat, hov\u00ebzon ideja e gjenocidit dhe manifestohet fenomeni i holokaustit. Sepse, sipas Michel Foucault, edhe \u201cluft\u00ebrat tani e tutje zhvillohen n\u00eb em\u00ebr t\u00eb ekzistenc\u00ebs s\u00eb p\u00ebrbashk\u00ebt t\u00eb shoq\u00ebris\u00eb, popullsi t\u00eb t\u00ebra nd\u00ebrsehen p\u00ebr t\u00eb vrar\u00eb nj\u00ebra-tjetr\u00ebn n\u00eb em\u00ebr t\u00eb domosdoshm\u00ebris\u00eb jetike t\u00eb secil\u00ebs. Masakrat b\u00ebhen \u00e7\u00ebshtje jetike\u201d. Pra, perversione t\u00eb tilla u shfaq\u00ebn nga shtytja p\u00ebr ta siguruar hap\u00ebsir\u00ebn jetike komb\u00ebtare dhe si rezultat i drejtp\u00ebrdrejt\u00eb i lindjes s\u00eb bio-politik\u00ebs.<\/p>\n

Nd\u00ebrkaq, kampet shnd\u00ebrrohen n\u00eb hap\u00ebsir\u00eb \u201cefikase\u201d t\u00eb materializimit t\u00eb k\u00ebtyre strategjive te reja politike. Vendi \u201cideal\u201d ku ata q\u00eb perceptohen si rrezik biologjik p\u00ebr nj\u00eb komb, kund\u00ebrshtar\u00ebt e sh\u00ebnjuar racor, zhvishen nga t\u00eb drejtat e tyre morale, politike dhe civile. Shnd\u00ebrrohen vet\u00ebm n\u00eb qenie t\u00eb pastra natyrore dhe biologjike.<\/p>\n

Karakterin morbid t\u00eb k\u00ebtij institucioni ku ishte organizuar mbret\u00ebria e vdek\u00ebrimit kolektiv e ka analizuar n\u00eb m\u00ebnyr\u00eb brilante Hannah Arendt n\u00eb vepr\u00ebn e saj monumentale \u201cOrigjinat e totalitarizmit\u201d (The Origins of Totalitarianism).<\/p>\n

P\u00ebr k\u00ebt\u00eb teoriciene t\u00eb spikatur politike t\u00eb shekullit XX, kampet e p\u00ebrqendrimit u b\u00ebn\u00eb shprehje e besimit omnipotent \u201cnihilist\u201d se \u201cgjith\u00e7ka \u00ebsht\u00eb e mundur\u201d. Dhe ato treguan m\u00eb mir\u00eb se asgj\u00eb tjet\u00ebr se shum\u00eb prej nocioneve tradicionale q\u00eb imagjinata njer\u00ebzore q\u00eb nga koh\u00ebrat homerike i kishte projektuar n\u00eb bot\u00ebn e n\u00ebndheshme t\u00eb\u00a0Hades<\/em>-it mitologjik dhe ferrit religjioz mund t\u00eb mbijn\u00eb n\u00eb bot\u00ebn e t\u00eb gjall\u00ebve pa b\u00ebr\u00eb q\u00eb \u201ctoka t\u00eb hapet apo qielli t\u00eb \u00e7ahet\u201d. Prandaj n\u00ebse, si\u00e7 thot\u00eb Ismail Kadare, disa nga krenajat e \u201clet\u00ebrsis\u00eb bot\u00ebrore e kan\u00eb origjin\u00ebn nga ferri\u201d, at\u00ebher\u00eb t\u00eb nj\u00ebjt\u00ebn gj\u00eb mund ta themi edhe p\u00ebr disa nga veprat sip\u00ebrane t\u00eb mendimit filozofik q\u00eb u lind\u00ebn nga nevoja p\u00ebr ta zbardh\u00eblluar konceptualisht p\u00ebrvoj\u00ebn sk\u00ebterrore t\u00eb k\u00ebsaj bote.<\/p>\n

\u00a0T\u00eb zhveshur nga t\u00eb drejtat<\/strong><\/p>\n

N\u00eb k\u00ebt\u00eb kontekst, edhe Giorgio Agamben ngjash\u00ebm e mbron tez\u00ebn se n\u00eb k\u00ebto \u201cfabrika t\u00eb vdekjes\u201d u manifestuan kushtet m\u00eb \u00e7njer\u00ebzore t\u00eb mundshme (conditio inhumana<\/em>), q\u00eb nga koh\u00ebrat q\u00eb s\u2019mbahen mend mbi rruzullin tok\u00ebsor. Mir\u00ebpo, sipas k\u00ebtij filozofi me nam global, gjenez\u00ebn e k\u00ebtij fenomeni duhet k\u00ebrkuar te disa nga konditat bizare t\u00eb funksionimit t\u00eb jet\u00ebs politike moderne.<\/p>\n

Mjerisht kampet nuk \u00ebsht\u00eb se u lind\u00ebn vet\u00ebm me bot\u00ebn totalitare, por as s\u2019jan\u00eb zhdukur plot\u00ebsisht nga p\u00ebrdorimi me kolapsin e k\u00ebtij sistemi t\u00eb paprecedent n\u00eb historin\u00eb e organizimeve politike. Kuptohet, ka ndryshuar m\u00ebnyra e funksionimit dhe p\u00ebrdorimit t\u00eb tyre. Ato s\u2019sh\u00ebrbejn\u00eb m\u00eb si mediume t\u00eb \u2018mega-vdekjeve\u2019. Mir\u00ebpo si hap\u00ebsir\u00eb e ve\u00e7uar juridike dhe politike, si vend ku manifestohet \u201cgjendja p\u00ebrjashtimore\u201d (state of exception), vazhdon t\u00eb ekzistoj\u00eb deri n\u00eb dit\u00ebt e sotme.<\/p>\n

Cilat jan\u00eb arsyet q\u00eb edhe modeli yn\u00eb shtet\u00ebror bashk\u00ebkohor i prodhon t\u00eb p\u00ebrjashtuarit, t\u00eb tep\u00ebrtit?\u00a0 Ata q\u00eb s\u2019mund t\u2019i integroj\u00eb n\u00eb m\u00ebnyr\u00eb \u201cnatyrore\u201d brenda trupave t\u00eb tij politik\u00eb dhe juridik\u00eb? Pamund\u00ebsi kjo e cila ndikon q\u00eb kampi t\u00eb shnd\u00ebrrohet n\u00eb nj\u00eb hap\u00ebsir\u00eb t\u00eb domosdoshme p\u00ebr menaxhimin e kategorive t\u00eb tilla q\u00eb e formojn\u00eb \u201czgjyr\u00ebn e tok\u00ebs\u201d. Ashtu sikur, bie fjala, q\u00eb n\u00eb rregullimin romak k\u00ebt\u00eb funksion e luante\u00a0homo sacer<\/em>-i, nj\u00eb figur\u00eb kjo e zhveshur nga \u00e7do e drejt\u00eb politike, civile dhe juridike, q\u00eb \u201cnuk g\u00ebzonte mbrojtje ligjore, madje mund t\u00eb vritej nga kushdo dhe q\u00eb i ndalohej edhe sakrifica sipas ritualeve fetare\u201d.<\/p>\n

P\u00ebr Giorgio Agambenin, kontradikta t\u00eb tilla, t\u00eb vjetra thuajse sa mendimi yn\u00eb politik, por t\u00eb ndryshme n\u00eb form\u00eb, e kan\u00eb baz\u00ebn te disa nocione themelore politike q\u00eb s\u2019kan\u00eb arritur t\u00eb ofrojn\u00eb zgjidhje adekuate p\u00ebr presionet e shum\u00ebfishta dhe akute q\u00eb lidhen me shtetin\u2013komb.<\/p>\n

P\u00ebr k\u00ebt\u00eb filozof, \u201cshtet-komb\u00ebtar do t\u00eb thot\u00eb shtet q\u00eb e vendos vendlindjen (la nativita) n\u00eb themel t\u00eb sovranitetit t\u00eb vet\u201d. Me k\u00ebt\u00eb formul\u00eb shteti-komb modern definohet mbi tri shtylla kryesore: \u201cterritori, shteti dhe lindja\u201d. Nj\u00eb nexus i till\u00eb e formon trinitetin e k\u00ebtij entiteti.<\/p>\n

Po ashtu, n\u00eb punimin \u201cP\u00ebrtej t\u00eb drejtave t\u00eb njeriut\u201d (Beyond Human Rights), Agambeni konstaton se \u201cparimi i vendlindjes dhe ai i sovranitetit q\u00eb ishin ndar\u00eb n\u00eb Ancien Regime (ku lindja sillte vet\u00ebm vart\u00ebsin\u00eb) gjenden tashm\u00eb pazgjidhshm\u00ebrisht t\u00eb bashkuar n\u00eb trupin e \u2018subjektit sovran\u2019, duke p\u00ebrb\u00ebr\u00eb k\u00ebshtu themelin e k\u00ebtij shteti-komb\u00ebtar. N\u00eb k\u00ebt\u00eb fiksion p\u00ebrfshihet e n\u00ebnkuptuar ideja se lindja (nascita) b\u00ebhet vetvetiu komb (nazione) n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb q\u00eb t\u00eb mos ket\u00eb asnj\u00eb \u00e7arje\u201d.<\/p>\n

N\u00eb k\u00ebt\u00eb aspekt, edhe korpusi i t\u00eb drejtave t\u00eb njeriut, me an\u00eb t\u00eb s\u00eb cilave ne i kemi nd\u00ebrtuar standardet dhe kriteret p\u00ebr gjykim juridik, s\u2019\u00ebsht\u00eb asgj\u00eb tjet\u00ebr pos produkt i k\u00ebsaj nd\u00ebrthurjeje.<\/p>\n

Nd\u00ebrkaq kriz\u00ebn m\u00eb t\u00eb spikatur ky model e p\u00ebrjetoi n\u00eb shekullin XX, si pasoj\u00eb e shfaqjes masive t\u00eb kategoris\u00eb s\u00eb refugjat\u00ebve t\u00eb t\u00eb gjitha llojeve, qoft\u00eb t\u00eb atyre q\u00eb emigruan p\u00ebr shkaqe ekonomike, politike apo t\u00eb t\u00eb shp\u00ebrngulurve p\u00ebr arsye t\u00eb luft\u00ebrave dhe spastrimeve etnike. Kjo kriz\u00eb erdhi si pasoj\u00eb e kufizimeve politike dhe juridike t\u00eb k\u00ebsaj strukture, p\u00ebr ta integruar, asimiluar dhe natyralizuar n\u00eb m\u00ebnyr\u00eb t\u00eb menj\u00ebhershme k\u00ebt\u00eb val\u00eb masive t\u00eb t\u00eb huajve q\u00eb s\u2019ishin t\u00eb lindur n\u00eb kuad\u00ebr t\u00eb vendit strehues. Sepse refugjati m\u00eb shum\u00eb se askush tjet\u00ebr e \u201cshkat\u00ebrron trinitetin e vjet\u00ebr shtet-komb-territor\u201d.<\/p>\n

Prandaj s\u2019\u00ebsht\u00eb e rast\u00ebsishme q\u00eb kampet e para u lind\u00ebn pik\u00ebrisht nga nevoja p\u00ebr t\u2019u ballafaquar me k\u00ebt\u00eb fenomen. Si zgjidhje e p\u00ebrkohshme p\u00ebr nj\u00eb problem konstant t\u00eb koh\u00ebs son\u00eb. Nga detyrimi p\u00ebr ta menaxhuar fatin e disa qenieve njer\u00ebzore q\u00eb s\u2019i takojn\u00eb asnj\u00eb vendi. Pa t\u00eb drejta. Pa identitet. Dhe t\u00eb pap\u00ebrfaq\u00ebsuar politikisht dhe juridikisht. Jeta e zhveshur e t\u00eb cil\u00ebve administrohet n\u00eb hap\u00ebsira t\u00eb mbyllura dhe q\u00eb dalin jasht\u00eb rendit t\u00eb zakonsh\u00ebm juridik dhe politik. E \u00a0si shembull paradigmatik t\u00eb k\u00ebsaj logjike, Giorgio Agambeni e merr edhe rastin e imigrant\u00ebve ilegal\u00eb shqiptar\u00eb n\u00eb vitin 1991, kur autoritetet policore t\u00eb shtetit italian i kishin mbyllur p\u00ebrkoh\u00ebsisht, para se t\u2019i d\u00ebbonin ata n\u00eb vendin e origjin\u00ebs.<\/p>\n

Paradokse t\u00eb tilla askush s\u2019i ka p\u00ebrshkruar m\u00eb mir\u00eb se sa shkrimtari i njohur austriak me origjin\u00eb hebraike Stefan Zweig, n\u00eb librin e tij \u201cBota e djeshme \u2013 Kujtimet e nj\u00eb evropiani\u201d ku e pasqyron me nj\u00eb mjesht\u00ebri t\u00eb rrall\u00eb artistike dhe letrare gjendjen e \u201cnjer\u00ebzve pa atdhe\u201d. Anulimi i shtet\u00ebsis\u00eb austriake dhe zhvleft\u00ebsimi i pasaport\u00ebs, di\u00e7ka q\u00eb, si\u00e7 thot\u00eb ky shkrimtar, \u201cderi at\u00ebher\u00eb i kisha marr\u00eb si t\u00eb mir\u00ebqena\u201d, sh\u00ebnuan nj\u00eb moment dramatik n\u00eb jet\u00ebn e tij. Papritmas, konstaton ai, \u201cnga qytetar u b\u00ebra refugjat\u201d.<\/p>\n

Sidoqoft\u00eb, me q\u00ebllim t\u00eb leht\u00ebsimit dhe humanizimit t\u00eb k\u00ebsaj krize, q\u00eb nga \u201cTraktati i minoriteteve\u201d para Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore e deri m\u00eb sot, njer\u00ebzimi ka krijuar nj\u00eb s\u00ebr\u00eb standardesh, kriteresh dhe rregullash nd\u00ebrkomb\u00ebtare me motiv detyrimin e vendeve t\u00eb ve\u00e7anta p\u00ebr t\u2019i adaptuar ato n\u00eb kuad\u00ebr t\u00eb sistemit t\u00eb tyre politik, p\u00ebr ta siguruar trajtimin sa m\u00eb adekuat t\u00eb k\u00ebsaj trysnie akute. Plagom\u00eb kjo q\u00eb fatkeq\u00ebsisht vet\u00ebm sa po vjen duke u intensifikuar dhe p\u00ebrkeq\u00ebsuar p\u00ebr shkak t\u00eb problemeve ekonomike, sociale dhe politike n\u00eb nivel global.<\/p>\n

Por, sa \u00ebsht\u00eb arritur n\u00eb tejkalimin e k\u00ebsaj \u00e7arjeje, kjo \u00ebsht\u00eb tema e filmit \u201cStateless\u201d(Pa Shtet\u00ebsi), q\u00eb koh\u00eb m\u00eb par\u00eb u transmetua n\u00eb platform\u00ebn digjitale Netflix. (vijon)<\/p>\n<\/div>\n

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Filozofi i njohur italian Giorgio Agamben \u00ebsht\u00eb dalluar me pandehmat e tij hulumtuese p\u00ebr kampin si struktur\u00eb politike dhe juridike e rendit modern, implikimet q\u00eb ka pasur ky zhvillim mbi kategorin\u00eb e t\u00eb drejtave t\u00eb njeriut dhe, m\u00eb kryesorja, \u201carsyen\u201d e ngjarjeve t\u00eb tilla; pra, ku q\u00ebndrojn\u00eb rr\u00ebnj\u00ebt e k\u00ebsaj anomalie. Apo shfaqja e tij […]<\/p>","protected":false},"author":377,"featured_media":7940,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[954,1009],"ppma_author":[371],"class_list":["post-6172","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-filozofi","tag-te-drejtat-e-njeriut"],"authors":[{"term_id":371,"user_id":377,"is_guest":0,"slug":"afrim-kasolli","display_name":"Afrim Kasolli","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/11\/download-e1699361476685.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/11\/download-e1699361476685.jpg"},"user_url":"","last_name":"Kasolli","first_name":"Afrim","description":"Afrim Kasolli ka studiuar Filozofi-Sociologji. Nj\u00eb koh\u00eb ka ligj\u00ebruar l\u00ebnd\u00ebn \u201cHyrje n\u00eb Shkencat Politike n\u00eb Kolegjin Victory\u201d. Ka qen\u00eb deputet i Kuvendit t\u00eb Republik\u00ebs s\u00eb Kosov\u00ebs. Merret me shkrime dhe ese filozofike. Sfer\u00eb e ve\u00e7ant\u00eb e interesit t\u00eb tij \u00ebsht\u00eb filozofia politike."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/6172","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\/377"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=6172"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/6172\/revisions"}],"predecessor-version":[{"id":7941,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/6172\/revisions\/7941"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/7940"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=6172"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=6172"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=6172"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=6172"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}