{"id":7875,"date":"2021-11-22T15:53:08","date_gmt":"2021-11-22T13:53:08","guid":{"rendered":"https:\/\/sbunker.org\/?p=7875"},"modified":"2024-09-23T15:54:55","modified_gmt":"2024-09-23T13:54:55","slug":"bourdieu-riprodhimi-i-pabarazive-ne-arsim","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/bourdieu-riprodhimi-i-pabarazive-ne-arsim\/","title":{"rendered":"Bourdieu: Riprodhimi i Pabarazive n\u00eb Arsim"},"content":{"rendered":"

Institucionet arsimore jan\u00eb t\u00eb nd\u00ebrtuara asisoj q\u00eb t\u2019i p\u00ebrshtaten vet\u00ebm disave. Sistemi arsimor \u00ebsht\u00eb i pashkoqitur nga fushat tjera shoq\u00ebrore, dhe sipas Bourdieu-s\u00eb mund\u00ebsi p\u00ebr ta studiuar k\u00ebt\u00eb \u00ebsht\u00eb n\u00eb m\u00ebnyr\u00eb relacionale. Sistemi arsimor krijohet nga fusha e pushtetit e fusha e pushtetit prodhon dhe riprodhon praktikat kulturore t\u00eb klas\u00ebs dominuese, e q\u00eb rrjedhimisht prodhon e riprodhon klas\u00ebn dominuese p\u00ebrmes arsimit. K\u00ebt\u00eb e shohim n\u00eb p\u00ebrditshm\u00ebrin\u00eb e shkoll\u00ebs duke analizuar m\u00ebsuesit, nx\u00ebn\u00ebsit, kurrikulat dhe m\u00ebsimdh\u00ebnien.<\/span>
\n<\/span>
\n<\/span>P\u00ebr shkak se sipas Bourdieu\u2019s sistemi arsimor diktohet nga klasa dominuese, at\u00ebher\u00eb i bie se n\u00eb nj\u00eb m\u00ebnyr\u00eb apo tjetr\u00ebn do t\u2019i sh\u00ebrbej\u00eb po asaj klase, ndon\u00ebse gjithmon\u00eb me p\u00ebrjashtime, porse p\u00ebrjashtimet jan\u00eb n\u00eb t\u00eb shumt\u00ebn e rasteve irrelevante. T\u00eb \u2018sh\u00ebrbyerit\u2019 e asaj klase ndodh\u00eb n\u00eb disa m\u00ebnyra: nga kush jep m\u00ebsim deri tek kush i shkruan librat nga t\u00eb cil\u00ebt do t\u00eb m\u00ebsohet (q\u00eb p\u00ebrgjith\u00ebsisht vijn\u00eb nga klas\u00eb m\u00eb t\u00eb privilegjuara).<\/span><\/p>\n

I pari prej dy nocioneve jasht\u00ebzakonisht t\u00eb r\u00ebnd\u00ebsishme p\u00ebr t\u00eb cilat flet Bourdieu \u00ebsht\u00eb <\/span>habitusi<\/span><\/i>: trajektorja jet\u00ebsore e p\u00ebrkthyer n\u00eb dispozitat q\u00eb nj\u00eb person ka n\u00eb bot\u00ebn shoq\u00ebrore, d.m.th m\u00ebnyra si jeton, flet e mendon. Pra, \u00ebsht\u00eb t\u00eb qenit pa e lodhur kok\u00ebn, th\u00ebn\u00eb me fjal\u00eb tjera. <\/span>[1]<\/span><\/a> Por, koncepti i <\/span>habitusit, <\/span><\/i>nuk mund t\u00eb ndahet nga nocioni i Bourdieu\u2019s mbi format e ndryshme t\u00eb kapitalit. I pari \u00ebsht\u00eb kapitali ekonomik i cili sipas tij \u00ebsht\u00eb nj\u00eb form\u00eb kapitali q\u00eb p\u00ebrkthehet drejtp\u00ebrdrejt n\u00eb para, pron\u00eb etj. Nd\u00ebrsa kapitali kulturor p\u00ebrmban n\u00eb vetvete disa n\u00ebnforma t\u00eb cilat mund t\u00eb jen\u00eb n\u00eb gjendje t\u00eb objektivizuar (posedimi i t\u00eb mirave kulturore si p.sh. pikturat, librat, etj); nd\u00ebrsa gjendja e mish\u00ebruar e kapitalit kulturor paraqitet n\u00ebp\u00ebrmjet dispozitave t\u00eb nj\u00eb agjenti, ose <\/span>habitusit<\/span><\/i>. <\/span>[2]<\/span><\/a> Gjendja e institucionalizuar \u00ebsht\u00eb \u201cObjektivizimi i kapitalit kulturor n\u00eb form\u00ebn e kualifikimeve akademike\u201d. <\/span>[3]<\/span><\/a> Kapitali social n\u00eb ana tjet\u00ebr jan\u00eb rrjet\u00ebt dhe marr\u00ebdh\u00ebniet e akumuluara q\u00eb dikush i ka n\u00eb posedim. <\/span>[4]<\/span><\/a><\/p>\n

Fusha (<\/span>Field)<\/span><\/i>, nocioni tjet\u00ebr i r\u00ebnd\u00ebsish\u00ebm i Bourdieu\u2019s, shpjegohet si hap\u00ebsir\u00eb shoq\u00ebrore ku ekzistojn\u00eb pozicione t\u00eb ndryshme t\u00eb cilat agjent\u00eb t\u00eb ndrysh\u00ebm mundohen t\u2019i okupojn\u00eb. Okupimi i k\u00ebtyre pozicioneve brenda fushave t\u00eb caktuara determinohet nga <\/span>habitusi <\/span><\/i>dhe format e ndryshme t\u00eb kapitalit t\u00eb cilat dikush i ka n\u00eb dispozicion dhe t\u00eb cilat n\u00eb fund mund t\u00eb p\u00ebrmblidhen n\u00eb <\/span>kapital simbolik.<\/span><\/i> Prandaj, n\u00eb shkoll\u00eb kemi pozicione t\u00eb ndryshme t\u00eb cilat jan\u00eb n\u00eb okupim e sip\u00ebr, dhe agjent\u00eb t\u00eb cil\u00ebt vazhdimisht luftojn\u00eb p\u00ebr t\u2019i okupuar ato. N\u00eb nj\u00eb p\u00ebrmbledhje ligjeratash t\u00eb mbajtura nga Bourdieu gjat\u00eb viteve ’80, ai shpjegon nocionin ‘fush\u00eb’ si di\u00e7ka q\u00eb nuk \u00ebsht\u00eb e prekshme, nuk mund t\u00eb shihet dhe thjesht t\u00eb v\u00ebzhgohet. \u00cbsht\u00eb nj\u00eb proces jasht\u00ebzakonisht kompleks dhe nj\u00eb objekt jasht\u00ebzakonisht i v\u00ebshtir\u00eb i sociologjis\u00eb. Sipas tij, bota sociale p\u00ebrb\u00ebhet nga fushat, dhe agjent\u00ebt social\u00eb q\u00eb jan\u00eb pjes\u00eb e k\u00ebtyre fushave. Si nj\u00eb p\u00ebrkufizim i shkurt\u00ebr i fush\u00ebs mund t\u00eb sh\u00ebrbej\u00eb terreni ku dija, kapitali prodhohet dhe qarkullon dhe ku nd\u00ebrveprojn\u00eb agjent\u00ebt social\u00eb. <\/span>[5]<\/span>
\n<\/span>
\n<\/span><\/a>\u00c7ka ndodh\u00eb n\u00eb nj\u00eb klas\u00eb shkollore<\/b>? Ky shembull ting\u00ebllon se \u00ebsht\u00eb i pamjaftuesh\u00ebm p\u00ebr t\u00eb shpjeguar pabarazit\u00eb q\u00eb riprodhohen p\u00ebrmes sistemeve arsimore, sidoqoft\u00eb, klasa shkollore mund t\u00eb sh\u00ebrbej\u00eb si mikro-hap\u00ebsir\u00eb q\u00eb \u00ebsht\u00eb reflektim i nj\u00eb makro-hap\u00ebsire.<\/span><\/p>\n

N\u00eb kontekstin kosovar, historia e arsimit \u00ebsht\u00eb koxha e komplikuar, dhe mund t\u00eb themi se vet\u00ebm pas luft\u00ebs kemi arritur t\u00eb konstruktojm\u00eb nj\u00eb sistem arsimor m\u00eb t\u00eb q\u00ebndruesh\u00ebm. Sido q\u00eb t\u00eb jet\u00eb, shpjegimet e nocionet e lart\u00ebpermendura sigurisht q\u00eb mund t\u2019i p\u00ebrkthejm\u00eb n\u00eb kontekstin ton\u00eb. Riprodhimi i pabarazive nga sistemi arsimor \u00ebsht\u00eb i pamohuesh\u00ebm, p\u00ebr shkak se sistemet arsimore nuk jan\u00eb unike, e n\u00eb k\u00ebt\u00eb rast as Kosova nuk \u00ebsht\u00eb ndonj\u00eb rast i ve\u00e7ant\u00eb. P\u00ebrkrah diskutimeve t\u00eb vazhdueshme q\u00eb ndodhin n\u00eb Kosov\u00eb tash e dy dekada n\u00eb raport me \u201ccil\u00ebsin\u00eb\u201d e dob\u00ebt t\u00eb arsimit, sigurisht duhet t\u2019i kushtohet nj\u00eb v\u00ebmendje e posa\u00e7me, por nga nj\u00eb prizm\u00eb tjet\u00ebr. Le t\u00eb p\u00ebrqendrohemi tek ato q\u00eb i p\u00ebrbashkon t\u00eb gjitha sistemet arsimore, e q\u00eb do listohen m\u00ebposht\u00eb.<\/span>
\n<\/span>
\n<\/span>1). M\u00ebsuesi\/ja \u2013 <\/b>\u00ebsht\u00eb aty p\u00ebr t\u00eb transmetuar dijen n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb caktuar e t\u00eb paracaktuar jo vet\u00ebm ai\/ajo, por nga disa faktor\u00eb e rrethana t\u00eb ndryshme. M\u00ebsimdh\u00ebn\u00ebsi ushtron detyr\u00ebn (aksioni pedagogjik) p\u00ebrmes dhun\u00ebs simbolike, meq\u00eb vet ideja e t\u00eb dh\u00ebnit m\u00ebsim \u00ebsht\u00eb pik\u00ebrisht kjo: dhun\u00eb.<\/span>
\n<\/span>
\n<\/span>Dhuna simbolike \u00ebsht\u00eb imponimi i \u201ckuptimit\u201d i cili legjitimohet nga pushteti. <\/span>[6]<\/span><\/a> Aksioni pedagogjik \u00ebsht\u00eb procesi i ngulitjes s\u00eb atij kuptimi brenda ose jasht\u00eb sistemit arsimor i cili b\u00ebhet p\u00ebrmes dhun\u00ebs simbolike. <\/span>[7]<\/span><\/a> N\u00eb m\u00ebnyr\u00eb q\u00eb kjo ngulitje t\u00eb kaloj\u00eb pa probleme, duhet t\u00eb kesh autoritet, i cili legjitimohet nga nj\u00eb fuqi arbitrare. <\/span>[8]<\/span><\/a> Arbitrari i dyfisht\u00eb k\u00ebrkon q\u00eb dikush t\u00eb ndjek\u00eb praktika t\u00eb caktuara arbitrare kulturore t\u00eb dh\u00ebna nga nj\u00eb fuqi arbitrare .<\/span>[9]<\/span><\/a> Pra, me fjal\u00eb t\u00eb tjera nuk ekziston arsyeshm\u00ebria mbi pse duhet t\u00eb jet\u00eb shkolla k\u00ebshtu si\u00e7 \u00ebsht\u00eb. Autoriteti i m\u00ebsuesit \u00ebsht\u00eb poashtu irracional dhe vet\u00ebm i n\u00ebnkuptuesh\u00ebm.<\/span>
\n<\/span>
\n<\/span>Nx\u00ebn\u00ebsit \u2013 <\/b>T\u00eb gjitha t\u00eb lart\u00ebp\u00ebrmendurat, shpjegimet p\u00ebr m\u00ebsuesin, vlejn\u00eb edhe p\u00ebr nx\u00ebn\u00ebsin. Por, do t\u00eb p\u00ebrqendrohemi tek raporti i nx\u00ebn\u00ebsve me m\u00ebsuesin. Origjina sociale e nx\u00ebn\u00ebsve \u00ebsht\u00eb p\u00ebrcaktuese sesi k\u00ebta t\u00eb fundit do t\u00eb \u2018performojn\u00eb\u2019 n\u00eb shkoll\u00eb. Nx\u00ebn\u00ebsit q\u00eb vijn\u00eb nga klas\u00eb m\u00eb t\u00eb privilegjuara, t\u00eb cil\u00ebt kan\u00eb fituar kapital kulturor n\u00eb sht\u00ebpi do gjejn\u00eb mir\u00ebkuptim me m\u00ebsuesin e tyre i cili poashtu vjen nga nj\u00eb klas\u00eb m\u00eb e privilegjuar, pra, raporti i tyre i \u201cmir\u00eb\u201d do t\u00eb jet\u00eb i natyrsh\u00ebm.<\/span>
\n<\/span>
\n<\/span>Librin t\u00eb cilin nx\u00ebn\u00ebsi do ta lexoj\u00eb i cili \u00ebsht\u00eb shkruar nga eksperti i nj\u00eb klase t\u00eb privilegjuar, do t\u00eb kuptohet me leht\u00ebsi nga nx\u00ebn\u00ebsi i privilegjuar n\u00eb raport me nx\u00ebn\u00ebsit q\u00eb vijn\u00eb nga klasa m\u00eb pak t\u00eb privilegjuara. Nx\u00ebn\u00ebsi i privilegjuar vjen me nj\u00eb arsenal kulturor para se t\u00eb hyj\u00eb n\u00eb shkoll\u00eb, ai i merr t\u00eb gjitha format e kapitalit jasht\u00eb shkoll\u00ebs dhe i kapitalizon brenda n\u00eb shkoll\u00eb. <\/span>[10]<\/span>
\n<\/span>
\n<\/span><\/a>Gjuha <\/b>nuk p\u00ebrdoret vet\u00ebm si mjet komunikimi. \u00cbsht\u00eb nj\u00eb mjeti i p\u00ebrfshirjes (t\u00eb t\u00eb privilegjuarve) dhe p\u00ebrjashtimit (m\u00eb pak t\u00eb privilegjuarve). Kapitali linguistik \u00ebsht\u00eb, shpjeguar shkurtimisht, zot\u00ebrimi i nj\u00eb lloji t\u00eb fjalorit, i kompleksitetit t\u00eb artikulimit dhe stilit n\u00eb t\u00eb cilin ky i fundit paraqitet. T\u00eb gjitha k\u00ebto jan\u00eb n\u00eb\u00a0 p\u00ebrputhje me kultur\u00ebn legjitime t\u00eb klas\u00ebs dominuese dhe \u2018komunikimi\u2019 p\u00ebrdoret si\u00a0 mjet matjeje p\u00ebr vler\u00ebsim (notim). Procesi i ngulitjes p\u00ebrmes gjuh\u00ebs dhe k\u00ebrkesa p\u00ebr nj\u00eb lloj t\u00eb caktuar t\u00eb gjuh\u00ebs, paraqitet n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb heshtur por t\u00eb detyrueshme. Pra, kapitali linguistik nuk mund t\u00eb shihet si nj\u00eb prirje e izoluar, por edhe si e trash\u00ebguar nga familja. <\/span>[11]<\/span>
\n<\/span>
\n<\/span><\/a>S\u00eb pari, duhet trajtuar se si p\u00ebrdoret gjuha nga m\u00ebsuesi. Ekziston nj\u00eb m\u00ebnyr\u00eb e ve\u00e7ant\u00eb n\u00eb t\u00eb cil\u00ebn manifestohet marr\u00ebdh\u00ebnia e m\u00ebsuesit me gjuh\u00ebn, e cila shpesh \u00ebsht\u00eb e pakuptueshme. M\u00ebsuesi \u00ebsht\u00eb jasht\u00ebzakonisht i preokupuar me t\u00eb qenit dallues deri n\u00eb pik\u00ebn q\u00eb edhe ata q\u00eb vijn\u00eb nga klasa m\u00eb t\u00eb privilegjuara nuk jan\u00eb n\u00eb gjendje ta kuptojn\u00eb. <\/span>[12]<\/span><\/a> Nga ana tjet\u00ebr, sistemi arsimor k\u00ebrkon q\u00eb ata brenda tij, t\u00eb zot\u00ebrojn\u00eb gjuh\u00ebn skolastike. Meqen\u00ebse ata nga klasat m\u00eb t\u00eb privilegjuara zot\u00ebrojn\u00eb ep\u00ebrsin\u00eb p\u00ebr shkak t\u00eb marrjes s\u00eb kapitalit linguistik jasht\u00eb shkoll\u00ebs(familjes), klasat m\u00eb pak t\u00eb privilegjuara p\u00ebrballen me nj\u00eb presion t\u00eb dyfisht\u00eb n\u00eb lidhje me zot\u00ebrimin e gjuh\u00ebs skolastike. E para heqja e m\u00ebnyr\u00ebs s\u00eb tyre t\u00eb t\u00eb folurit q\u00eb fitohet jasht\u00eb shkoll\u00ebs, dhe e dyta \u00ebsht\u00eb zhytja n\u00eb gjuh\u00ebn skolastike. <\/span>[13]<\/span>
\n<\/span>
\n<\/span><\/a>Por, si mund ta dilet nga ky cik\u00ebl? Besoj se m\u00ebnyra sesi Bourdieu i drejtohet ndryshimit mund t\u00eb kuptohet duke i kushtuar v\u00ebmendje pun\u00ebs s\u00eb tij n\u00eb nj\u00eb m\u00ebnyr\u00eb m\u00eb holistike. Kam hasur n\u00eb artikuj t\u00eb ndrysh\u00ebm mbi Bourdieu-n\u00eb q\u00eb e konsiderojn\u00eb at\u00eb mjaft determinist dhe se kuadri i tij konceptual \u00ebsht\u00eb nd\u00ebrtuar n\u00eb nj\u00eb m\u00ebnyr\u00eb q\u00eb pengon rrjedhen e ndryshimeve shoq\u00ebrore. Nga ana tjet\u00ebr, Bourdieu mund t\u00eb shfaqet si nj\u00eb teoricien social q\u00eb sheh marr\u00ebdh\u00ebniet shoq\u00ebrore si nj\u00eb cik\u00ebl vicioz pa asnj\u00eb shans p\u00ebr transformime shoq\u00ebrore, edhe pse nuk duket t\u00eb jet\u00eb ashtu.<\/span>
\n<\/span>
\n<\/span>Nj\u00eb shembull q\u00eb Bourdieu merr n\u00eb “<\/span>In Other Words<\/span><\/i>” \u00ebsht\u00eb pasi sistemi arsimor tenton t\u00eb riprodhoj\u00eb nj\u00eb struktur\u00eb t\u00eb caktuar shoq\u00ebrore, me kapital kulturor t\u00eb trash\u00ebguar, i cili m\u00eb pas i l\u00eb ata q\u00eb nuk p\u00ebrshtaten n\u00eb k\u00ebt\u00eb mjedis t\u00eb rrept\u00eb t\u00eb \u201celiminuar\u201d. Bourdieu argumenton se si k\u00ebto viktima t\u00eb eliminimit mund t\u00eb synojn\u00eb t\u00eb transformojn\u00eb strukturat q\u00eb mekanizmi i eliminimit tenton t\u2019i ruaj\u00eb. <\/span>[14]<\/span><\/a><\/p>\n

Nj\u00eb shembull tjet\u00ebr p\u00ebrmendet n\u00eb kapitullin p\u00ebrmbyll\u00ebs t\u00eb \u201c<\/span>The Inheritors<\/span><\/i>\u201d ku Bourdieu flet p\u00ebr pedagogjin\u00eb racionale, e cila deri diku nuk \u00ebsht\u00eb plot\u00ebsisht e p\u00ebrcaktuar, pasi q\u00eb kjo e fundit ende nuk ekziston, por, Bourdieu argumenton se sistemi arsimor mund t\u00eb kaloj\u00eb n\u00eb nj\u00eb proces demokratizimi kur ata q\u00eb rrjedhin nga klasa m\u00eb pak t\u00eb privilegjuara mund t\u00eb fitojn\u00eb n\u00eb shkoll\u00eb at\u00eb q\u00eb e fitojn\u00eb klasat m\u00eb t\u00eb privilegjuara n\u00eb sht\u00ebpi. Ideja e “dhuntis\u00eb” ose e talentit natyror duhet t’i m\u00ebsohet n\u00eb m\u00ebnyr\u00eb metodike secilit, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb ekzistoj\u00eb t\u00eb pakt\u00ebn nj\u00ebfar\u00eb barazie. <\/span>[15]<\/span>
\n<\/span>
\n<\/span><\/a>Bibliografi<\/b><\/span><\/p>\n

“Bourdieu\u2019s Concept of Field”. in, 2020,\u00a0<\/span><\/p>\n

Bourdieu, Pierre, 1984. \u201c<\/span>Distinction, A Social Critique of the Judgment of Taste<\/span><\/i>, Massachusetts: Harvard University Press Cambridge<\/span><\/span><\/p>\n

Bourdieu, P, 2020. \u201c<\/span>Habitus and field<\/span><\/i>\u201c, Polity Press.<\/span><\/span><\/p>\n

Bourdieu, Pierre, 1990. <\/span>In Other Words: Essays Towards A Reflexive Sociology<\/span><\/i>. Stanford, California: Stanford University Press<\/span><\/span><\/p>\n

Bourdieu, Pierre, & Passeron,\u00a0 Jean-Claude, 1979. <\/span>The Inheritors<\/span><\/i>. Chicago and London: The University of Chicago Press<\/span><\/span><\/p>\n

Bourdieu, Pierre, & Jean-Claude Passeron, (1990). Reproduction in Education, Society and Culture. London, SAGE Publications Ltd<\/span><\/p>\n

Richardson, J<\/span>., 1986 Handbook of Theory and Research for the Sociology of Education <\/span><\/i>,Westport, CT: Greenwood<\/span><\/span><\/p>\n

[1]<\/span><\/a> Bourdieu, P, Habitus and field , Polity Press, 2020. P. 21<\/span><\/span><\/p>\n

[2]<\/span><\/a> Richardson, J<\/span>., Handbook of Theory and Research for the Sociology of Education <\/span><\/i>,1986,<\/span><\/span><\/p>\n

Westport, CT: Greenwood, p. 17<\/span><\/p>\n

[3]<\/span><\/a> Ibid. p. 20<\/span><\/span><\/p>\n

[4]<\/span><\/a> Ibid. p. 21<\/span><\/span><\/p>\n

[5]<\/span><\/a> “Bourdieu\u2019s Concept of Field”. in , , 2020,<\/span><\/span><\/p>\n

[6]<\/span><\/a> Bourdieu, Pierre, & Jean-Claude Passeron, (1990). Reproduction in Education, Society and Culture. in , London, SAGE Publications Ltd, p.4<\/span><\/span><\/p>\n

[7]<\/span><\/a> Ibid. p . 5<\/span><\/span><\/p>\n

[8]<\/span><\/a> Ibid. p. 8<\/span><\/span><\/p>\n

[9]<\/span><\/a> Ibid. p. 6<\/span><\/span><\/p>\n

[10]<\/span><\/a> Bourdieu, P. \u201c<\/span>Distinction, A Social Critique of the Judgment of Taste<\/span><\/i>, Massachusetts: Harvard University Press Cambridge, 1984, pp. 25, 115<\/span><\/span><\/p>\n

[11]<\/span><\/a> Bourdieu, Pierre, & Jean-Claude Passeron, (1990). Reproduction in Education, Society and Culture. in , London, SAGE Publications Ltd. pp. 73, 99<\/span><\/span><\/p>\n

[12]<\/span><\/a> Ibid. 114-115<\/span><\/span><\/p>\n

[13]<\/span><\/a> Ibid. p. 119<\/span><\/span><\/p>\n

[14]<\/span><\/a> Bourdieu, Pierre, 1990. <\/span>In Other Words: Essays Towards A Reflexive Sociology<\/span><\/i>. Stanford, California: Stanford University Press. pp. 118-119<\/span><\/span><\/p>\n

[15]<\/span><\/a> Bourdieu, Pierre, & Passeron,\u00a0 Jean-Claude, (1979). <\/span>The Inheritors<\/span><\/i>. Chicago and London: The\u00a0 University of Chicago Press. p. 73<\/span><\/span><\/p>","protected":false},"excerpt":{"rendered":"

Institucionet arsimore jan\u00eb t\u00eb nd\u00ebrtuara asisoj q\u00eb t\u2019i p\u00ebrshtaten vet\u00ebm disave. Sistemi arsimor \u00ebsht\u00eb i pashkoqitur nga fushat tjera shoq\u00ebrore, dhe sipas Bourdieu-s\u00eb mund\u00ebsi p\u00ebr ta studiuar k\u00ebt\u00eb \u00ebsht\u00eb n\u00eb m\u00ebnyr\u00eb relacionale. Sistemi arsimor krijohet nga fusha e pushtetit e fusha e pushtetit prodhon dhe riprodhon praktikat kulturore t\u00eb klas\u00ebs dominuese, e q\u00eb rrjedhimisht prodhon […]<\/p>","protected":false},"author":36,"featured_media":7565,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1141,1130,1145],"ppma_author":[46],"class_list":["post-7875","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-arsimi","tag-cmesime","tag-sistemi-arsimor"],"authors":[{"term_id":46,"user_id":36,"is_guest":0,"slug":"adea-batusha","display_name":"Adea Batusha","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/adea.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/adea.jpg"},"user_url":"","last_name":"Batusha","first_name":"Adea","description":"Adea Batusha ka p\u00ebrfunduar studimet Bachelor n\u00eb Universitetin e Prishtin\u00ebs p\u00ebr Filozofi, dhe tani po vazhdon studimet Master n\u00eb Universitetin e Uppsal\u00ebs p\u00ebr Sociologji t\u00eb Arsimit. Si aktiviste politike ka qen\u00eb aktive nga viti 2010, s\u00eb pari n\u00eb L\u00ebvizjen VET\u00cbVENDOSJE! dhe m\u00eb pas n\u00eb Partin\u00eb Socialdemokrate ku \u00ebsht\u00eb p\u00ebrq\u00ebndruar n\u00eb forumin per politika, specifikisht n\u00eb departamentin e arsimit.\r\n"}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/7875","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\/36"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=7875"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/7875\/revisions"}],"predecessor-version":[{"id":7876,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/7875\/revisions\/7876"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/7565"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=7875"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=7875"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=7875"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=7875"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}