Teori dhe Koncepte<\/b><\/p>\n
Hulumtimet e b\u00ebra mbi gjinin\u00eb na ndihmojn\u00eb ta kemi nj\u00eb ide se si kjo e fundit lidhet me sistemet arsimore. Meq\u00eb tashm\u00eb ekzistojn\u00eb nj\u00eb s\u00ebr\u00eb teorish t\u00eb cilat rrjedhin nga tradita t\u00eb ndryshme sociologjike, deri diku jemi t\u00eb pajisur me shpjegime mbi m\u00ebnyr\u00ebn se si nd\u00ebrtohen identitetet gjinore, si ndodh socializimi gjinor brenda sistemeve arsimore dhe si krijohen dhe mir\u00ebmbahen maskulinitetet e ndryshme.<\/span><\/p>\n Deri n\u00eb vitet 1970, k\u00ebrkimet mbi gjinin\u00eb dhe lidhjen e k\u00ebsaj me arsim kan\u00eb qen\u00eb kryesisht t\u00eb preokupuara me tema si diskriminimi n\u00eb shkoll\u00eb, p\u00ebrfshirja e vajzave n\u00eb sistemet arsimore, si dhe me arritjet shkollore t\u00eb vajzave. Mir\u00ebpo q\u00eb at\u00ebher\u00eb studiuesit kan\u00eb hapur shtigje t\u00eb reja t\u00eb hulumtimit duke u interesuar m\u00eb shum\u00eb p\u00ebr t\u00eb kuptuar se si fabrikohen marr\u00ebdh\u00ebniet gjinore dhe si sistemet arsimore i riprodhojn\u00eb k\u00ebto relacione. Nj\u00eb moment i r\u00ebnd\u00ebsish\u00ebm p\u00ebr k\u00ebt\u00eb kalim ka qen\u00eb Anne Oakley, nj\u00eb teoriciene q\u00eb hapi rrug\u00ebn p\u00ebr zhvendosjen e k\u00ebtij paterni. Koncepti i saj p\u00ebr ndarjen e seksit nga gjinia, pra biologjiken nga kulturorja, ishte me t\u00eb v\u00ebrtet\u00eb zbulim i cili lejoi p\u00ebrhapjen e hulumtimeve gjinore. <\/span>[1]<\/span><\/a><\/p>\n Duke u mb\u00ebshtetur n\u00eb teori t\u00eb ndryshme, hulumtuesit mbi gjinin\u00eb nuk ishin m\u00eb t\u00eb interesuar aq shum\u00eb mbi paritetin si koncept shpjegues p\u00ebr t\u2019i kuptuar marr\u00ebdh\u00ebniet gjinore brenda arsimit. Nuk ishte m\u00eb aq e leverdishme t\u00eb merrej me arritjet shkollore t\u00eb vajzave dhe t\u00eb djemve, meq\u00eb problemi tejkalonte k\u00ebto teknikalitete. P\u00ebr shembull, tradita marksiste lejoi q\u00eb t\u00eb shqyrtohej gjinia p\u00ebrmes klasave t\u00eb ndryshme shoq\u00ebrore, duke lejuar t\u00eb shihet nj\u00eb fotografi m\u00eb e madhe e shoq\u00ebris\u00eb ose duke p\u00ebrdorur konceptet dhe metodat e Bourdieus p\u00ebr t\u00eb kuptuar se si ndodh riprodhimi i marr\u00ebdh\u00ebnieve gjinore n\u00eb arsim. Megjithat\u00eb, p\u00ebrtej teoris\u00eb, pavar\u00ebsisht shkollave t\u00eb ndryshme t\u00eb mendimit, studiuesit besonin se sistemi arsimor ishte nj\u00eb vend ku ndryshimi, demokratizimi dhe ristrukturimi i marr\u00ebdh\u00ebnieve gjinore mund t\u00eb b\u00ebhet i mundsh\u00ebm. <\/span>[2]<\/span><\/a><\/p>\n Teoria e riprodhimit social ishte n\u00eb gjendje t\u00eb demaskonte se si sistemi arsimor arrin t\u00eb prodhoj\u00eb dhe riprodhoj\u00eb reprezantime simboli t\u00eb racionalitetit mashkullor dhe n\u00ebnshtrimit \u2018fem\u00ebror\u2019 n\u00eb shoq\u00ebri. <\/span>[3]<\/span><\/a> Megjith\u00ebse, teoria e riprodhimit mund t\u00eb jet\u00eb n\u00eb gjendje t\u00eb shpjegoj\u00eb \u201csi-n\u00eb\u201d e riprodhimit, por del t\u00eb jet\u00eb mjaft i ngurt\u00eb, sikur agjent\u00ebve social\u00eb u mungon subjektiviteti dhe q\u00ebndrojn\u00eb n\u00eb nj\u00eb lak t\u00eb pafundm\u00eb brenda k\u00ebsaj sfere t\u00eb riprodhimit. Prandaj, kritik\u00ebt jan\u00eb skeptik\u00eb n\u00eb lidhje me mund\u00ebsin\u00eb e transformimeve shoq\u00ebrore brenda fush\u00ebs s\u00eb riprodhimit. <\/span>[4]<\/span><\/a> Nga ana tjet\u00ebr, Madeleine Arnot beson se n\u00eb m\u00ebnyr\u00eb q\u00eb hetimi t\u00eb jet\u00eb disi i plot\u00eb, mund t\u00eb kombinohen si perspektiva e ekonomis\u00eb politike, ashtu edhe perspektiva kulturore n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb kuptojm\u00eb\u00a0 “si-n\u00eb” dhe “pse-n\u00eb” e marr\u00ebdh\u00ebnieve gjinore t\u00eb cilat funksionojn\u00eb ashtu si\u00e7 b\u00ebjn\u00eb brenda sistemeve arsimore <\/span>[5]<\/span><\/a>.<\/span><\/p>\n N\u00eb an\u00ebn tjet\u00ebr, Judith Butler propozon q\u00eb ne duhet t\u00eb mbajm\u00eb teorin\u00eb fenomenologjike t\u00eb \u201cakteve\u201d p\u00ebr t\u00eb kuptuar “gjinin\u00eb”. P\u00ebr Butler, gjinia \u00ebsht\u00eb nj\u00eb akt performativ i cili \u00ebsht\u00eb n\u00eb l\u00ebvizje t\u00eb vazhdueshme, \u00ebsht\u00eb n\u00eb formim t\u00eb p\u00ebrhersh\u00ebm. P\u00ebr shkak se ka kaq shum\u00eb realitete q\u00eb ndikojn\u00eb n\u00eb k\u00ebt\u00eb nd\u00ebrtim, \u00ebsht\u00eb mjaft e v\u00ebshtir\u00eb t\u00eb flitet p\u00ebr t\u00eb nga nj\u00eb pik\u00ebpamje strikte strukturaliste ose post-strukturaliste. <\/span>[6]<\/span><\/a> Kritika e saj ndaj studiueses mbi gjinin\u00eb \u00ebsht\u00eb se p\u00ebrdorimi i kategoris\u00eb \u201cgrua\u201d si kategori e p\u00ebrcaktuar mir\u00eb e analiz\u00ebs \u00e7on n\u00eb probleme t\u00eb mundshme n\u00eb t\u00eb ardhmen. Pse? Sepse sipas Butlerit, kategoria n\u00eb vetvete duhet t\u00eb vihet n\u00eb pik\u00ebpyetje s\u00eb pari, pasi ‘gruaja’ \u00ebsht\u00eb nj\u00eb kategori e paq\u00ebndrueshme, prandaj nuk mund t\u00eb p\u00ebrfshihet n\u00eb nj\u00eb grup p\u00ebrkufizimesh t\u00eb ngurta dhe t\u00eb mbyllura. <\/span>[7]<\/span><\/a><\/p>\n Gjithsesi, teorit\u00eb t\u00eb cilat tashm\u00eb jan\u00eb si shtyll\u00eb e studimeve gjinore do t\u00eb sh\u00ebrbejn\u00eb p\u00ebr pjes\u00ebn e dyt\u00eb t\u00eb k\u00ebtij shkrimi, i cili analizon relacionet gjinore nga nj\u00eb perspektiv\u00eb empirike duke u bazuar n\u00eb studime kualitative, gjegj\u00ebsisht n\u00eb analiza diskursi q\u00eb shqyrtojn\u00eb nd\u00ebrtimin e identiteteve gjinore, mekanizmat p\u00ebrjashtues n\u00eb baz\u00eb t\u00eb gjinis\u00eb dhe operacionalizimin e maskuliniteteve t\u00eb ndryshme brenda sistemeve arsimore.<\/span> Megjithat\u00eb, humori p\u00ebrdoret ndryshe n\u00eb baz\u00eb t\u00eb klas\u00ebs sociale t\u00eb nx\u00ebn\u00ebsve meshkuj q\u00eb ishin pjes\u00eb e studimit; p\u00ebr sa i p\u00ebrket asaj q\u00eb pranohet, apo \u00e7far\u00eb \u00ebsht\u00eb n\u00eb rregull t\u00eb flitet. P\u00ebr m\u00eb tep\u00ebr, ata riforcojn\u00eb maskulinitetin e tyre p\u00ebrmes humorit duke ‘tjet\u00ebrsuar’ ata q\u00eb mund t\u00eb identifikohen si ‘fem\u00ebror\u00eb’, si ata q\u00eb m\u00ebsojn\u00eb shum\u00eb, homoseksual\u00ebt dhe sigurisht vajzat. <\/span>[10]<\/span><\/a><\/p>\n Kjo nga ana tjet\u00ebr krijon nj\u00eb hap\u00ebsir\u00eb t\u00eb sigurt, ku djemt\u00eb mund t\u00eb performojn\u00eb n\u00eb m\u00ebnyr\u00eb agresive dhe krijon nj\u00eb ndarje t\u00eb mpreht\u00eb midis tyre dhe t\u00eb tjer\u00ebve q\u00eb mund t\u00eb ken\u00eb tipare fem\u00ebrore. Natyra e humorit t\u00eb p\u00ebrdorur hedh drit\u00eb mbi karakteristikat e maskuliniteteve t\u00eb tyre: t\u00eb ashp\u00ebr, t\u00eb fort\u00eb, agresiv\u00eb, fyes dhe ndonj\u00ebher\u00eb t\u00eb dhunsh\u00ebm. Dhe k\u00ebto karakteristika nuk jan\u00eb aspak t\u00eb ndryshme nga shembulli tjet\u00ebr q\u00eb do t\u00eb shqyrtohet n\u00eb vijim.<\/span><\/p>\n Studimi tjet\u00ebr i quajtur “Boys Don\u2019t Write Romance” fokusohet n\u00eb nd\u00ebrtimin e njohurive dhe identiteteve gjinore, i cili synon t\u00eb zbuloj\u00eb se si praktika t\u00eb caktuara pedagogjike riforcojn\u00eb disa maskulinitete tashm\u00eb ekzistuese. Autor\u00ebt donin t\u2019i kuptonin dallimet e praktikave pedagogjike midis dy klasave t\u00eb ve\u00e7anta, nj\u00ebra q\u00eb ishte nj\u00eb klas\u00eb mesatare dhe mbimesatare me vet\u00ebm djem dhe tjetra ishte nj\u00eb klas\u00eb me djem me arritje t\u00eb ul\u00ebt dhe vajza me aft\u00ebsi t\u00eb p\u00ebrziera. Kjo ndarje e klasave erdhi si pasoj\u00eb e kriz\u00ebs p\u00ebr shkak t\u00eb r\u00ebnies s\u00eb arritjeve t\u00eb djemve n\u00eb shkoll\u00eb. P\u00ebr m\u00eb tep\u00ebr, ideja ishte t\u00eb shihej se si student\u00ebt trajtojn\u00eb identitetet gjinore sociale n\u00eb klas\u00ebn e anglishtes. <\/span>[11]<\/span><\/a> T\u00eb dyja klasat kishin nj\u00eb detyr\u00eb ku secili student duhej t\u00eb shkruante tri hapje roman\u00ebsh.<\/span><\/p>\n P\u00ebrgjat\u00eb gjith\u00eb studimit ne shohim se si m\u00ebsuesi ka nj\u00eb rol jasht\u00ebzakonisht t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb nd\u00ebrhyrjen mbi nx\u00ebn\u00ebsit dhe se si ata menaxhojn\u00eb identitetet gjinore sociale. Nd\u00ebr gjetjet tjera, gj\u00ebja m\u00eb interesante ishte p\u00ebr \u00e7ka shkruanin vajzat dhe djemt\u00eb dhe \u00e7far\u00eb kund\u00ebrp\u00ebgjigje kishte m\u00ebsuesja. Klasa e djemve shkruante p\u00ebr fantazi, luft\u00eb, aksion etj., me p\u00ebrfshirje t\u00eb humorit nganj\u00ebher\u00eb, dhe n\u00eb klas\u00ebn e p\u00ebrzier kishte nj\u00eb shum\u00ebllojshm\u00ebri zhanresh, romanca ishte nj\u00eb prej tyre, e cila thuajse ekskluzivisht shkruhej nga vajzat. <\/span>[12]<\/span><\/a> Djemt\u00eb q\u00eb guxuan t\u00eb shkruanin brenda zhanrit u ndesh\u00ebn me skepticiz\u00ebm nga m\u00ebsuesi i cili nuk kishte kritikuar stilin dhe kompozimin, por p\u00ebrkundrazi pati dh\u00ebn\u00eb kritik\u00eb t\u00eb ngarkuar moralisht p\u00ebr potencialin q\u00eb hapjet e tyre ishin n\u00eb kufi p\u00ebr t\u2019u b\u00ebr\u00eb pornografike. Djemve q\u00eb kishin shkruar n\u00eb zhanre t\u00eb ndryshme iu k\u00ebrkua nga autor\u00ebt t\u00eb eksploronin mund\u00ebsin\u00eb e t\u00eb shkruarit n\u00eb nivel m\u00eb personal. Nj\u00eb nga p\u00ebrgjigjet ishte se ata nuk duan t\u00eb zbulojn\u00eb asgj\u00eb q\u00eb \u00ebsht\u00eb emocionale ose af\u00ebr tyre. <\/span>[13]<\/span><\/a>\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n P\u00ebrtej praktikave pedagogjike q\u00eb form\u00ebsojn\u00eb m\u00eb tej maskulinitetet, si\u00e7 u shqyrtua n\u00eb studimin e sip\u00ebrp\u00ebrmendur, artikulli vijues trajton dhun\u00ebn. Dhuna duhet p\u00ebrmendur si mjet p\u00ebr t\u00eb mir\u00ebmbajtur maskulinitetin. \u00cbsht\u00eb v\u00ebrtetuar se dhuna \u00ebsht\u00eb e p\u00ebrhapur n\u00eb shkolla. \u00cbsht\u00eb th\u00ebn\u00eb gjithashtu se shkollat kan\u00eb potencialin t’i “miratojn\u00eb” k\u00ebto maskulinitete q\u00eb p\u00ebrdorin dhun\u00eb ose t\u2019i zhb\u00ebjn\u00eb ato. <\/span>[14]<\/span><\/a> Ndon\u00ebse ka lloje t\u00eb ndryshme t\u00eb maskuliniteteve dhe k\u00ebto jan\u00eb vazhdimisht n\u00ebn rishikim, ai q\u00eb lidhet m\u00eb s\u00eb shumti me dhun\u00ebn \u00ebsht\u00eb maskuliniteti hegjemonik. <\/span>[15]<\/span><\/a> Historia e shkrimtarit Edward Westermack paraqitur n\u00eb nj\u00eb artikull t\u00eb Julia Dahlbergut \u00ebsht\u00eb nj\u00eb trajektore e nj\u00eb intelektuali p\u00ebrmes kujtimeve t\u00eb tij. Prandaj, historia e Westermack analizohet p\u00ebrmes autobiografis\u00eb s\u00eb tij. Sipas k\u00ebtij artikulli, mish\u00ebrimi i person\u00ebs skolastike maskuline\u00a0 bazohet v\u00ebrtet n\u00eb faktin se Eduardi para s\u00eb gjithash \u00ebsht\u00eb nj\u00eb burr\u00eb. Pse po e them pik\u00ebrisht k\u00ebt\u00eb \u00ebsht\u00eb p\u00ebr shkak t\u00eb premisave q\u00eb shtron ky artikull. Premisa e k\u00ebtij artikulli \u00ebsht\u00eb diskutimi i talentit t\u00eb lindur t\u00eb intelektit dhe inteligjenc\u00ebs (at\u00ebher\u00eb, k\u00ebta terma shpesh p\u00ebrdoreshin n\u00eb m\u00ebnyr\u00eb t\u00eb nd\u00ebrsjell\u00eb). <\/span>[20]<\/span><\/a><\/p>\n Diskutimi ka t\u00eb b\u00ebj\u00eb n\u00ebse persona skolastike \u00ebsht\u00eb di\u00e7ka q\u00eb grumbullohet gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb dikujt, apo \u00ebsht\u00eb sjell\u00eb n\u00eb jet\u00eb me t\u00eb. Edward Westermack besonte k\u00ebt\u00eb t\u00eb fundit, sepse sipas tij k\u00ebto tipare nuk mund t\u00eb ushqehen sepse ato jan\u00eb thjesht t\u00eb natyrshme. Megjith\u00ebse ato nuk jan\u00eb t\u00eb natyrshme p\u00ebr t\u00eb gjith\u00eb. Rregulli i gjenialitetit natyror zbatohej vet\u00ebm p\u00ebr burrat dhe se grat\u00eb nuk ishin t\u00eb afta t\u00eb prodhonin di\u00e7ka autentike vet\u00eb, m\u00eb e mira q\u00eb ato mund t\u00eb b\u00ebjn\u00eb n\u00eb fund t\u00eb fundit \u00ebsht\u00eb kopjimi. <\/span>[21]<\/span><\/a><\/p>\n Nga ana tjet\u00ebr, autori flet shkurtimisht p\u00ebr motr\u00ebn e Eduardit, Helen\u00ebn, e cila ishte gjithashtu nj\u00eb piktore dhe shkrimtare e njohur at\u00ebbot\u00eb. Ajo kishte shkruar nj\u00eb biografi p\u00ebr George Eliotin, p\u00ebr t\u2019i lavd\u00ebruar aft\u00ebsit\u00eb e tij intelektuale, dhe midis rreshtave shtonte se edhe n\u00ebse Elioti nuk do t\u00eb ishte burr\u00eb, mund t\u2019i kishte t\u00eb nj\u00ebjtat arritje. Megjithat\u00eb, edhe Helena ishte e mendimit se talenti i dikujt \u00ebsht\u00eb i natyrsh\u00ebm, por q\u00eb talenti mund t\u00eb jet\u00eb i natyrsh\u00ebm, si p\u00ebr burrat, ashtu edhe p\u00ebr grat\u00eb. <\/span>[22]<\/span><\/a><\/p>\n Ky shembull sh\u00ebrbeu si nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u00eb kuptuar si koncepti i \u2018person\u00ebs\u2019 u nd\u00ebrtua nga\u00a0 burrat, p\u00ebr t’u sh\u00ebrbyer vet\u00ebm burrave. N\u00eb vazhd\u00ebn e k\u00ebsaj, shembulli tjet\u00ebr \u00ebsht\u00eb rasti i Erz\u00e9bet Kol, botanistja hungareze dhe Laureate e Federat\u00ebs Nd\u00ebrkomb\u00ebtare t\u00eb Grave Universitare (IFUW). N\u00ebp\u00ebrmjet trajektores shkencore t\u00eb Kol, p\u00ebrpiqemi t\u00eb kuptojm\u00eb se si u nd\u00ebrtua persona e saj shkencore si\u00a0 grua p\u00ebrmes udh\u00ebtimit t\u00eb saj akademik n\u00eb Alask\u00eb. <\/span>[23]<\/span><\/a><\/p>\n Historia e saj \u00ebsht\u00eb e dyfisht\u00eb. P\u00ebr ta kuptuar personalitetin e Kolit, fillimisht duhet t\u00eb shqyrtojm\u00eb rolin e IFUW. Kjo ishte nj\u00eb organizat\u00eb e cila synonte t\u2019i bashkonte grat\u00eb studiuese nga e gjith\u00eb bota, duke forcuar rrjetet tashm\u00eb ekzistuese. IFUW nuk ishte ekskluzive vet\u00ebm p\u00ebr grat\u00eb, por promovonte shum\u00eb gra q\u00eb ishin t\u00eb respektuara dhe kredibile n\u00eb fushat e tyre. N\u00eb m\u00ebnyr\u00eb q\u00eb dikush t\u00eb marr\u00eb nj\u00eb burs\u00eb nga IFUW, aplikant\u00ebt p\u00ebrballeshin me konkurrenc\u00eb t\u00eb lart\u00eb dhe nj\u00eb proces t\u00eb ashp\u00ebr p\u00ebrzgjedhjeje. <\/span>[24]<\/span><\/a><\/p>\n Kol ishte nj\u00eb nga p\u00ebrfitueset e burs\u00ebs. Prandaj, p\u00ebrmes k\u00ebsaj burse ajo krijoi dhe ruajti person\u00ebn e saj si grua shkenc\u00ebtare. Ekspeditat e saj dhe udh\u00ebtimi i saj shkencor n\u00ebnkuptonin se asaj iu desh t\u00eb punonte dy her\u00eb m\u00eb shum\u00eb p\u00ebr t\u00eb provuar se ishte e mir\u00eb n\u00eb at\u00eb q\u00eb b\u00ebn. Pjesa m\u00eb e madhe e pun\u00ebs s\u00eb saj konsistonte n\u00eb marrjen e ekzemplar\u00ebve t\u00eb ndrysh\u00ebm, nd\u00ebrsa b\u00ebnte k\u00ebrkime n\u00eb terren. N\u00eb at\u00eb koh\u00eb, fillimi i shekullit t\u00eb nj\u00ebzet\u00eb, midis k\u00ebrkimeve laboratorike dhe terrenit ekzistonte nj\u00eb luft\u00eb e vazhdueshme p\u00ebr t\u00eb par\u00eb se cili ishte m\u00eb i besuesh\u00ebm. Laboratori fitoi. Prandaj, b\u00ebrja e k\u00ebrkimit n\u00eb terren duhej t\u00eb b\u00ebhej m\u00eb laboratorike p\u00ebr t\u00eb fituar “besimin”. Kjo e shtyu Kolin t\u00eb ndryshonte m\u00ebnyr\u00ebn e saj t\u00eb pun\u00ebs; duke marr\u00eb mikroskopin kudo q\u00eb ajo shkonte etj. Ajo duhej t\u00eb mish\u00ebronte vazhdimisht nj\u00eb persona skolastike maskuline, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb arrinte n\u00eb bot\u00ebn akademike. <\/span>[25]<\/span><\/a> P\u00ebr m\u00eb tep\u00ebr, autori i studimit kishte v\u00ebrejtur ndryshimin n\u00eb m\u00ebnyr\u00ebn se si ajo shkruante, p\u00ebr shembull n\u00eb botimet e saj shkencore ajo ishte shum\u00eb serioze dhe n\u00eb m\u00ebnyr\u00ebn se si ajo shkruante autobiografin\u00eb (ku nuk i mungonte shkencorja), ajo ishte m\u00eb pak maskuline dhe p\u00ebrqafonte tipare feminine.<\/span><\/p>\n Edward Tegen ishte nj\u00eb filozof suedez i cili kishte nd\u00ebrtuar person\u00ebn e tij skolastike brenda Universitetit t\u00eb Uppsal\u00ebs. Personazhi i tij sillej rreth personifikimit t\u00eb nj\u00eb lloji t\u00eb ve\u00e7ant\u00eb t\u00eb performanc\u00ebs q\u00eb e lejoi at\u00eb t\u00eb ishte pjes\u00eb e klubit t\u00eb filozof\u00ebve. Persona e tij skolastike ishte nd\u00ebrtuar nd\u00ebrtohej p\u00ebrmes sjelljeve t\u00eb ve\u00e7anta dhe interesimit p\u00ebr tema t\u00eb caktuara brenda universitetit, duke mish\u00ebruar nj\u00eb lloj specifik maskulinitetit. Kjo n\u00ebnkuptonte\u00a0 q\u00eb grat\u00eb ishin krejt\u00ebsisht t\u00eb p\u00ebrjashtuara nga mund\u00ebsia p\u00ebr t’u p\u00ebrfshir\u00eb n\u00eb k\u00ebt\u00eb performanc\u00eb, por p\u00ebr m\u00eb tep\u00ebr kjo performanc\u00eb ndodhte n\u00eb kurriz t\u00eb tyre, q\u00eb do t\u00eb thot\u00eb se ekzistonte nj\u00eb mekaniz\u00ebm q\u00eb funksiononte si nj\u00eb p\u00ebrjashtim i dyfisht\u00eb. <\/span>[26]<\/span><\/a> Akademia funksiononte si nj\u00eb zon\u00eb vet\u00ebm p\u00ebr burrat dhe s\u00eb dyti ata burra q\u00eb ishin pjes\u00eb e fush\u00ebs, n\u00eb rastin e Tegenit, k\u00ebrkonin t\u00eb gjenin partner\u00eb q\u00eb vareshin nga jeta e burrit dhe t\u00eb zhvillonin ndjeshm\u00ebri p\u00ebr v\u00ebshtir\u00ebsit\u00eb e t\u00eb qen\u00ebt filozof. P\u00ebr q\u00ebllimin e k\u00ebtij argumenti, kemi shembullin e Tegenit se pse ai donte t\u00eb martohej. Kur Tegeni arriti t\u00eb tridhjetat, ai besonte se njeriu duhet t\u00eb ket\u00eb nj\u00eb jet\u00eb t\u00eb ekuilibruar akademike dhe sht\u00ebpiake, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb jet\u00eb i p\u00ebrmbushur. <\/span>[27]<\/span> Shkolla, ose akademia, ka krijuar historikisht mekanizma t\u00eb ndrysh\u00ebm p\u00ebr t\u00eb p\u00ebrjashtuar dhe diskriminuar n\u00eb baz\u00eb t\u00eb gjinis\u00eb. P\u00ebrtej metodave t\u00eb p\u00ebrjashtimit, ne kemi par\u00eb se si hulumtimi gjinor ka mundur t’i shpjegoj\u00eb k\u00ebto dukuri p\u00ebrtej sip\u00ebrfaqes. N\u00ebp\u00ebrmjet ekzaminimit t\u00eb vazhduesh\u00ebm t\u00eb marr\u00ebdh\u00ebnieve gjinore, si krijohen dhe mbahen k\u00ebto marr\u00ebdh\u00ebnie p\u00ebrmes arsimit, si operacionalizohen k\u00ebto marr\u00ebdh\u00ebnie p\u00ebrmes strategjive t\u00eb ndryshme nd\u00ebrmjet gjinive. M\u00eb tej, edhe n\u00eb realitetet ku mekanizmat e p\u00ebrjashtimit jan\u00eb reduktuar ndjesh\u00ebm, n\u00eb aspektin teknik shohim strategji t\u00eb tjera, si ato t\u00eb represionit apo tjet\u00ebrsimit.<\/span><\/p>\n Ne kemi realitete t\u00eb shumta q\u00eb ndodhin nj\u00ebher\u00ebsh dhe p\u00ebr q\u00ebllimin e k\u00ebsaj eseje duhet t\u00eb p\u00ebrmbajm\u00eb diskutimin e k\u00ebtyre realiteteve brenda fush\u00ebs s\u00eb arsimit, p\u00ebrndryshe b\u00ebhet e pamundur t\u00eb diskutohet fare. Gjith\u00e7ka ndodh p\u00ebrnj\u00ebher\u00eb, n\u00eb klas\u00eb t\u00eb par\u00eb dhe nj\u00ebkoh\u00ebsisht n\u00eb akademi dhe universitet. Pjesa m\u00eb e madhe e asaj q\u00eb ndodh brenda sistemeve arsimore p\u00ebr sa u p\u00ebrket marr\u00ebdh\u00ebnieve gjinore, formimit t\u00eb identitetit, identiteteve seksuale, n\u00eb t\u00eb v\u00ebrtet\u00eb ndodhin t\u00eb gjitha n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb. Kjo nga ana tjet\u00ebr na shtron nj\u00eb detyr\u00eb shum\u00eb t\u00eb v\u00ebshtir\u00eb. Ne kemi nevoj\u00eb p\u00ebr struktur\u00ebn dhe agjencin\u00eb, na duhet shqyrtimi marksist, teoria e riprodhimit social dhe Judith Butler p\u00ebr t\u00eb kuptuar me t\u00eb v\u00ebrtet\u00eb se si “shkolla” sh\u00ebrben si nj\u00eb vend p\u00ebr prodhimin, riprodhimin, mir\u00ebmbajtjen dhe madje ndryshimin e strukturave q\u00eb strukturojn\u00eb e fabrikojn\u00eb t\u00eb lartp\u00ebrmendurat. Kjo natyr\u00eb e fragmentuar e arsimit dhe ajo q\u00eb ndodh brenda \u00ebsht\u00eb pik\u00ebrisht arsyeja pse nuk duhet p\u00ebrdorur vet\u00ebm nj\u00eb analiz\u00eb lineare, por duke e kombinuar k\u00ebt\u00eb t\u00eb fundit me nj\u00eb vler\u00ebsim t\u00eb vazhduesh\u00ebm e t\u00eb deg\u00ebzuar.<\/span><\/p>\n Bibliografi<\/b><\/p>\n Arnot, M. and Ghaill, M., 2006. <\/span>The RoutledgeFalmer Reader in Gender and Education<\/span><\/i>. London and New York: Routledge Taylor and Francis Group<\/span><\/p>\n Stone, L. and Boldt, G., 1994. <\/span>The Education feminism reader. <\/span><\/i>Ne\u00eb York: Routledge.<\/span><\/p>\n “<\/span>Global education monitoring report 2020: gender report, A ne\u00eb generation:<\/span><\/i> Barany, M, & Niskanen, K.\u00a0 2021 <\/span>Gender, embodiment, and the history of the scholarly persona<\/span><\/i>. Cham: Palgrave Macmillan.<\/span><\/p>\n Lakes, R, &\u00a0 Carter, P, <\/span>Globalizing Education for York<\/span><\/i>. in , London, Lawrence Erlbaum Associates, Publishers, 2004.<\/span><\/p>\n [1]<\/span><\/a> Arnot, M. and Ghaill, M., 2006. <\/span>The RoutledgeFalmer Reader in Gender and Education<\/span><\/i>. London and Ne\u00eb York: Routledge Taylor and Francis Group. p. 18<\/span><\/a><\/p>\n [2]<\/span><\/a> Ibid.<\/span><\/p>\n [3]<\/span><\/a> Ibid. p. 19<\/span><\/p>\n [4]<\/span><\/a> Ibid.<\/span><\/p>\n [5]<\/span><\/a> Stone, L. and Boldt, G., 1994. <\/span>The Education feminism reader<\/span><\/i>. New York: Routledge.<\/span><\/a><\/p>\n [6]<\/span><\/a> Arnot, M. and Ghaill, M., 2006. <\/span>The RoutledgeFalmer Reader in Gender and Education<\/span><\/i>. London and Ne\u00eb York: Routledge Taylor and Francis Group. pp. 61-70<\/span><\/a><\/p>\n [7]<\/span><\/a> Ibid. p. 65<\/span><\/p>\n [8]<\/span><\/a>Po aty. fq. 131<\/span><\/p>\n [9]<\/span><\/a>Po aty. fq 134-135<\/span><\/p>\n [10]<\/span><\/a>Po aty. fq 142-143<\/span><\/p>\n [11]<\/span><\/a> Arnot, M. and Ghaill, M., 2006. The RoutledgeFalmer Reader in Gender and Education. London and Ne\u00eb York: Routledge Taylor and Francis Group fq 164-166<\/span><\/a><\/p>\n [12]<\/span><\/a>Po aty. fq. 177<\/span><\/p>\n [13]<\/span><\/a>Po aty. fq. 170<\/span><\/p>\n [14]<\/span><\/a>Po aty. fq. 206<\/span><\/p>\n [15]<\/span><\/a>Po aty. fq. 207<\/span><\/p>\n [16]<\/span><\/a>Po aty.<\/span><\/p>\n [17]<\/span><\/a>Arnot, M. and Ghaill, M., 2006. The RoutledgeFalmer Reader in Gender and Education. London and Ne\u00eb York: Routledge Taylor and Francis Group. fq. 208<\/span><\/a><\/p>\n
\n<\/span>
\n<\/span>P\u00ebrforcimi i maskuliniteteve t\u00eb ndryshme<\/b>
\n<\/b>
\n<\/span>N\u00eb k\u00ebt\u00eb pjes\u00eb do t\u00eb p\u00ebrpiqem t\u00eb p\u00ebrshkruaj se si funksionojn\u00eb maskulinitetet, duke marr\u00eb disa shembuj. I pari \u00ebsht\u00eb nj\u00eb studim mbi p\u00ebrdorimin e humorit te djemt\u00eb n\u00eb dy shkolla t\u00eb mesme n\u00eb Mbret\u00ebrin\u00eb e Bashkuar. Studimi u krye duke intervistuar dhe v\u00ebzhguar nx\u00ebn\u00ebsit e p\u00ebrmendur. Autor\u00ebt zbuluan se humori p\u00ebrdoret si nj\u00eb “teknik\u00eb p\u00ebr t\u00eb krijuar identitete maskuline dhe p\u00ebr t\u00eb prodhuar heteroseksualitete t\u00eb diferencuara p\u00ebrmes loj\u00ebs, tregimeve dhe praktik\u00ebs s\u00eb fyerjes”. <\/span>[8]<\/span><\/a> Ata e b\u00ebjn\u00eb k\u00ebt\u00eb duke i treguar nj\u00ebri-tjetrit batuta p\u00ebr n\u00ebnat q\u00eb riforconin apo shponin maskulinitetin e tyre pasi \u201cn\u00ebna\u201d \u00ebsht\u00eb mish\u00ebrimi i dashuris\u00eb dhe femninitetit. Vajzat n\u00eb an\u00ebn tjet\u00ebr sulmohen p\u00ebr aktivitetet e tyre seksuale (t\u00eb v\u00ebrteta apo t\u00eb imagjinuara). P\u00ebr m\u00eb tep\u00ebr, autor\u00ebt shpjegojn\u00eb se si reputacioni seksual i vajzave sh\u00ebrben si nj\u00eb shenjues p\u00ebr identitetet e konstruktuara t\u00eb tyre. <\/span>[9]<\/span><\/a><\/p>\n
\n<\/span>
\n<\/span>\u201cKoncepti i maskulinitetit hegjemonik’ p\u00ebrdoret tani gjer\u00ebsisht n\u00eb diskutimet e maskulinitetit dhe iu referohet atyre formave dominante dhe dominuese t\u00eb maskulinitetit, t\u00eb cilat pretendojn\u00eb statusin m\u00eb t\u00eb lart\u00eb dhe ushtrojn\u00eb ndikimin e autoritetin m\u00eb t\u00eb madh. Ajo strukturon dominimin dhe n\u00ebnshtron marr\u00ebdh\u00ebniet vart\u00ebse nd\u00ebrmjet gjinive duke legjitimuar struktur\u00ebn e gjer\u00eb t\u00eb pushtetit, t\u00eb njohur si patriarkati. <\/span><\/i>[16]<\/span><\/i>
\n<\/span><\/i>
\n<\/span><\/i><\/a>Llojet e maskuliniteteve nuk mund t\u00eb kuptohen t\u00eb izoluara, ato kuptohen dhe funksionojn\u00eb p\u00ebrmes tjetrit, p\u00ebrmes femininiteteve. Kjo do t\u00eb thot\u00eb se maskuliniteti hegjemonik korrespondon me neutralitetin, munges\u00ebn e shprehjes, refuzimin e dob\u00ebsis\u00eb fizike, konkurrenc\u00ebn etj. <\/span>[17]<\/span><\/a> Autori shpjegon se si ata q\u00eb mish\u00ebrojn\u00eb k\u00ebt\u00eb lloj maskuliniteti distancohen nga femininiteti duke e p\u00ebrbuzur dhe u frik\u00ebsuar nga ai, gj\u00eb q\u00eb mund t\u00eb p\u00ebrkthehet n\u00eb dhun\u00eb e cila merr shum\u00eb forma: sulm verbal, fizik dhe seksual. <\/span>[18]<\/span><\/a><\/p>\n
\n<\/span>Persona Skolastike (<\/b>Scholarly Persona)<\/i><\/b>: Klub Ekskluziv\u00a0 <\/b>
\n<\/b>
\n<\/b>\u201cPersona Skolastike \u00ebsht\u00eb nj\u00eb kategori diku midis individit dhe institucioni shoq\u00ebror (shkencor). Mund t\u00eb kuptohet metaforikisht si nj\u00eb mask\u00eb\u2014\u201cnj\u00eb identitet kulturor q\u00eb form\u00ebson individin n\u00eb trup dhe mendje, dhe krijon nj\u00eb kolektiv t\u00eb p\u00ebrbashk\u00ebt me fizionomi t\u00eb dallueshme.\u201d<\/span><\/i>[19]<\/span><\/i><\/a><\/p>\n
\n<\/span><\/a>\u00a0 <\/span>
\n<\/span>N\u00eb vend t\u00eb p\u00ebrfundimit<\/b><\/p>\n
\n<\/span><\/i>25 years of efforts for gender equality in education<\/span><\/i>“. 2020, [a\u00e7essed 23 February 2022].<\/span><\/p>\n