{"id":3670,"date":"2017-09-06T12:27:15","date_gmt":"2017-09-06T10:27:15","guid":{"rendered":"https:\/\/sbunker.org\/?p=3670"},"modified":"2024-12-11T12:30:14","modified_gmt":"2024-12-11T10:30:14","slug":"nga-rubrika-e-fjaleve","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/nga-rubrika-e-fjaleve\/","title":{"rendered":"Nga rubrika e fjal\u00ebve"},"content":{"rendered":"
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U ba nami p\u00ebr nji fotografi. Gresa Hasa guxoi me than\u00eb \u2018k*r\u2019. Publikisht. Dhe edhe ma keq se qaq, e tha seriozisht jo p\u00ebr hajgare. Nuk ke n’teat\u00ebr. As n\u00eb serial a program humoristik n\u00eb televizion. Kjo asht kriz\u00eb komb\u00ebtare. Po sikur t’kish m\u2019u ba nami k\u00ebshtu p\u00ebr nji vrasje? P\u00ebr nji p\u00ebrdhunim? P\u00ebr nji dhunim kulturor q\u00eb ngulfat\u00eb grun\u00eb sistematikisht me shekuj? N\u00eb fakt nami u ba p\u00ebr nji fjal\u00eb, nji fjal\u00eb q\u00eb u nxorr jasht kontekstit. Sepse, nuk u tha p\u00ebr me i ba njer\u00ebzit me kesh\u00eb, nuk u tha as si kang\u00eb. Mbaj n\u00eb mend nji udh\u00ebtim me autobus prej Prishtin\u00ebs p\u00ebr Tiran\u00eb. Krejt rrug\u00ebn na p\u00ebrcjellke nji muzik\u00eb me tekste q\u00eb s’munesh me i interpretu ndryshe pos pornografike. Jo erotike. Pornografike dhe vulgare saq\u00eb m\u00eb vijke marre, edhe pse un\u00eb nuk isha tue knu. P\u00ebr videospotet as nuk du me diskutu. Dhe kur e luta shoferin me e nal\u00eb at\u00eb muzik\u00eb jo q\u00eb m\u00eb injoroi por m\u00eb p\u00ebrqeshi. Nji num\u00ebr i madh i bashk\u00ebudh\u00ebtar\u00ebve u pajtuen me t\u00eb. Heshta e skuqun dy her\u00eb. Nji her\u00eb prej marres, nji her\u00eb prej sikletit t\u00eb pafuqis\u00eb me dep\u00ebrtu e kuptueshme si njeri n\u00eb mendjen e t\u00eb tjer\u00ebve. Deri n\u00eb Tiran\u00eb mbajta rand\u00eb pesh\u00ebn e etikimit si snobe, q\u00eb ma vun\u00eb pa asnji p\u00ebrmbajtje njer\u00ebzore. U ba nami tash ama p\u00ebr nji fjal\u00eb t\u00eb ‘pist\u00eb’ n\u00eb kontekst proteste. Dhe a dini pse u ba nami, sepse ka shum qortim aty. Sepse, ajo fotografi me fjal\u00ebn q\u00eb s’m\u00eb lejoni me e than\u00eb, ajo q\u00ebllon thell\u00eb damarin e krenaris\u00eb burrnore por edhe hipokrizin\u00eb e moralit t\u00eb shoqnis\u00eb. Dhuna gjinore, asht e lidhun fort p\u00ebr k*rin. Ups, e thash. E thash more, edhe hajde e thojna krejt bashk\u00eb. Sepse ju e dini, un\u00eb e di q\u00eb nuk asht hezitimi a me e than\u00eb a jo nji fjal\u00eb, problemi asht te qortimi. Ta zbusim pak.<\/p>\n<\/div>\n

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Peci asht simbol komb\u00ebtar. Krismat shpojn\u00eb qiellin kur na shtohet nji pec n\u00eb fis. I bajm\u00eb dars\u00ebm kur ta prejm\u00eb pak, p\u00ebr hijeshi.\u00a0Pecin. Qysh s’ja ban\u00ebm nji bust deri tash hala. Edhe n\u00eb flamur ta vnojna. E t\u00eb betohemi rreth tij. “Betohem q\u00eb ka me ja fal virgj\u00ebnin\u00eb dhe shpirtin. Kam me i sh\u00ebrbye kryeulun. Kam me ja ruejt ner\u00ebn tue jetue e p\u00ebrulun. Betohem q\u00eb kam me u ba nan\u00eb e me vuejt me lind ve\u00e7 peca. Betohem q\u00eb p\u00ebr qefin e pecave kam me durue dajakun dhe dheun. \u00c7ikave kam me ua nda kafshat\u00ebn prej goj\u00ebs me ngi dy her\u00eb ma fort pecat. Kam me i eduku me respektu pecat. Kam me i m\u00ebsue me ju ardh\u00eb marre q\u00eb s’kan\u00eb pec. Pecat e nan\u00ebs.”<\/p>\n

Ju pengon kjo fjal\u00eb? Seriozisht? E di. Asht banale. Asht vulgare. Ama hej, asht fjala q\u00eb kur e thon\u00eb burrat, madje edhe n’foltore t\u00eb kuvenit nuk m’doket q\u00eb ju pengon. P\u00ebrtej ‘pasunis\u00eb’ ton\u00eb muzikore e humoristike, \u00a0sa miklime ja thot burrnia njani tjetrit me k\u00ebt\u00eb fjal\u00eb. Sa mllefin shkrep\u00eb. Sa burrnin\u00eb d\u00ebshmon. Sa trimnin\u00eb tregon. A u ba nami? Jo kurr\u00eb. Kurr\u00eb. Bile bile ata e\u00a0p\u00ebrmenin, na skuqemi. Burrnia burrnon lirsh\u00ebm n\u00eb k\u00ebto troje. Me fjal\u00eb, me vepra nersh\u00ebm rrnon fatmir\u00ebsin\u00eb e posedimit t\u00eb pecit. Ky ja garanton atij t\u00eb drejt\u00ebn e pron\u00ebsis\u00eb t\u00eb minimum nji virgj\u00ebneshe.<\/p>\n

A e shihni sa zor e kam me fol\u00eb shlir\u00eb? Pak pse jam grue, pak pse prej meje si grue pritet me i dal hak n\u00eb \u00e7do fjal\u00eb shkoll\u00ebs q\u00eb kam kry, edukimit q\u00eb kam mar\u00eb, fatit t\u00eb mir\u00eb q\u00eb kam pas\u00eb. Dhe n\u00eb fakt nuk kam kund\u00ebrshtim me k\u00ebt\u00eb. Mos t’jish kon\u00eb morali i dyfisht\u00eb dhe dallimi gjinor.<\/p>\n

Burrit, thjesht posedimi ja garanton edhe t\u00eb drejt\u00ebn me e p\u00ebrmen. S’asht \u00e7ashtje edukate. N\u00eb kuptimin edukat\u00eb e mir\u00eb. Edukat\u00eb e keqe. Asht \u00e7ashtje e t\u00eb drejt\u00ebs morale. Asht kulturore. N\u00ebse je burr\u00eb e thu kur t\u00eb don. Mbetesh thjesht burr\u00eb. Nuk t\u00eb cenohet as burrnia as morali, jo se jo edukata. Bile bile, nashta t\u00eb shtohen. E n\u00ebse po, n\u00ebse dikush ka guxim me t\u00eb kritiku, t\u00eb justifikohet. “E \u00e7mend\u00ebn”. “E ban\u00ebn me plas\u00eb.” “Ishte shprehje emocionale e momentit.” Falet. Aman, falne! E fal\u00ebm. Shum her\u00eb e fal\u00ebm. E fal\u00ebm. E fal\u00ebm. E fal\u00ebm. E fal\u00ebm. Ju ka hije burrave.<\/p>\n

Pse \u00e7ka nuk ju pat hije najher\u00eb burrave? P\u00ebrve\u00e7 \u2018pederll\u00ebkut\u2019, por ajo asht tem\u00eb tjet\u00ebr.\u00a0Se ata kan\u00eb pec, ama s’jan\u00eb burra. Se ka burra dhe “burra”. N\u00ebse je gru ja p\u00ebrmend bot\u00ebs pecin, e thu, ama tani je \u2018kurv\u00eb\u2019. Pik\u00eb. Gra s’ka asishne e k\u00ebsishne. Me thojza e pa thojza. Ka gra dhe \u2018kurva\u2019. Thjesht\u00eb. Pra nuk asht problemi te fjala. A po bre? Problemi asht q\u00eb pecin shoqnis\u00eb ton\u00eb patriarkale po ja u gjun f\u00ebtyr\u00ebs nji grue. Nji grue q\u00eb rrefuzon me kon\u00eb \u2018burrnesh\u00eb\u2019 p\u00ebr me meritu t\u00eb drejt\u00ebn mos me hesht\u00eb. Nji grue q\u00eb e di q\u00eb asht peci i burrit dhe pritshm\u00ebnia ndaj rolit shoqnor t\u00eb grues, q\u00eb prodhojn\u00eb dhun\u00ebn ndaj grave dhe heshtjen ndaj k\u00ebsaj dhune. Heshtjen; durimin; marren; k\u00ebrkimin e fajit…! Ma thuj\u00eb, ta them. Nji grue q\u00eb e di q\u00eb s’duhet me u skuq ajo p\u00ebr marren e tjetrit. Nji grue q\u00eb nuk lejon me ja mat\u00eb burrat moralin n\u00eb guximin me i thon\u00eb senet qysh jan\u00eb. Nji grue q\u00eb e di q\u00eb keni me e sha, dhe fol\u00eb prap se prap, sepse e di q\u00eb kurrgjo nuk ja\u00a0merr pushtetin pecit ma fort se kur gruja merr pron\u00ebsi mbi fjal\u00ebn. Cil\u00ebn do fjal\u00eb p\u00ebr aq sa vlen. Nji grue q\u00eb lirin\u00eb e mbron me fjal\u00eb pa ushqy imazhin e shoqnis\u00eb mbi ner\u00ebn e f\u00ebtyr\u00ebs. Jo me muskuj. Nji grue q\u00eb ka qaq f\u00ebtyr\u00eb, sa s’tutet prej fjal\u00ebve ma. Nji grue q\u00eb p\u00ebrgjegj\u00ebsin\u00eb e saj intelektuale e sheh si p\u00ebrgjegj\u00ebsi p\u00ebr me mbrojt\u00eb jet\u00eb njeriu, jo p\u00ebr me ba karrier\u00eb. Nji grue q\u00eb e kupton rand\u00ebsin\u00eb e protest\u00ebs dhe q\u00eb nuk ka frik\u00eb me sfidu moralin e nji populli p\u00ebrmes gjuh\u00ebs. Kam dyshime n\u00ebse na kish pengu kaq fort\u00eb nji form\u00eb e till\u00eb proteste sikur ajo mos t’kish ken\u00eb shqiptare. Nashta bile na kish p\u00eblqy. Jish kon\u00eb ‘cool’. N\u00eb gjuh\u00eb t\u00eb huej na tingllon ma but\u00eb. Disa nga kritik\u00ebt ma t\u00eb m\u00ebdhenj amerikan\u00eb t\u00eb Trump-it n\u00eb emisione t\u00eb ndryshme debatuese dhe arg\u00ebtuese e quejn Trump-in “k*r”. Jan\u00eb artist\u00eb ata. Por shum inteligjent. Por atje debati zhvillohet n\u00eb kan\u00eb t\u00eb drejt\u00eb ose jo p\u00ear kritik\u00ebn, e jo rreth edukat\u00ebs t\u00eb tyne t\u00eb mir\u00eb a t\u00eb keqe p\u00ebrshkak t\u00eb fjal\u00ebs. Konteksti njer\u00ebz, konteksti.<\/p>\n

E tash edhe njo dy vetkuptueshm\u00ebni p\u00ebr fjal\u00ebn dhe p\u00ebrgjegj\u00ebsin\u00eb intelektuale: Na jemi t\u00eb rrethuem prej njer\u00ebzve q\u00eb munohen me fol\u00eb bukur e s’thojn\u00eb kurrgjo. Ose thojn\u00eb sene q\u00eb jan\u00eb t\u00eb rrezikshme p\u00ebr njeriun e lir\u00eb. P\u00ebr me u kthy te dhuna gjinore: Fol bukur sa t’duesh, kur je njeri q\u00eb arsyeton dhun\u00ebn, kur je njeri q\u00eb lyp faj te gruja p\u00ebr me e kuptu a e ka meritu a jo dek\u00ebn; fol sa t’duesh bukur, prej teje s’kemi ma \u00e7ka m\u00ebsu. Ti je brumi i problemit. Bukuria e fjal\u00ebve tua asht fasada e mashtrimit q\u00eb jetojm\u00eb: Mashtrimit, ku Rama e mush kabinetin me gra p\u00ebr imazh t\u00eb vetes, por gruja n’shtetin e tij hala jeton e robnume. P\u00ebrtej ngjyrave artistike t\u00eb manipulimit plaga e k\u00ebtij robnimi shihet p\u00ebrdit\u00eb. Ku? Fike televizorin njeri. Nji asht e sigurt\u00eb, nuk shihet n\u00eb televizion. Mashtrimit, ku profesor\u00ebt ligj\u00ebrojn\u00eb definicionet e grave t\u00eb p\u00ebrdaluna e partit\u00eb “progresive” munohen me na bind q\u00eb s’kan\u00eb kandidu asnji grue, sepse nuk ka gra q\u00eb dijn\u00eb; dojn\u00eb; guxojn\u00eb; mujn\u00eb…! Qaq.<\/p>\n

Barazia gjinore si fasad\u00eb n\u00ebn t’cil\u00ebn vlojn\u00eb krymat e mesjet\u00ebs me shpata t’mprehta haz\u00ebr p\u00ebr me ua mshel\u00eb goj\u00ebn grave. Jo ve\u00e7 me fol\u00eb po edhe me hesht\u00eb munesh bukur. Dhe heshtja t’vjen ma leht\u00eb n\u00ebse menon q\u00eb dhuna ndaj grus\u00eb asht hesap personal. Un\u00eb po ju them: jo. Asht hesap fati. Jeto sa dush e lir\u00eb sot, po t’l\u00ebshoi fati s’ka lidhje sa shkoll\u00eb ke kry; s’ka lidhje q\u00eb nan\u00ebn, babin, gjysh\u00ebrit madje i kishe model feminizmi e je rrit\u00eb me u ba e pavarun. Q\u00eb ke pun\u00eb dhe karrier\u00eb. Kurgjo s’ka gajle. Asht fenomen. Fundi i fundit a s’e m\u00ebsum hala pesh\u00ebn e rand\u00eb t\u00eb d\u00ebnimit q\u00eb sjell heshtja ndaj fatit t\u00eb t\u00eb tjer\u00ebve edhe kur vet je mir\u00eb? Kur rreth teje ka aq shum robnim, kujdes sepse liria q\u00eb g\u00ebzon ti asht fragjile. Frymon n\u00eb nji inkubator e izolume. Po dole jasht tij, je organiz\u00ebm i huej p\u00ebr qelizat e shoqnis\u00eb.<\/p>\n

Kur dojna me m\u00ebsu na? A asht e hijshme me sha e me p\u00ebrdor\u00eb fjal\u00eb “vulgare”, rruga\u00e7\u00ebsh kish me than\u00eb najkush? Jo. Asht e sikletshme me e ngu. A mujna me thon\u00eb t’njajt\u00ebn me fjal\u00eb t\u00eb “pa sikletshme”? Mujna. Ama mujna kur kena mrri n\u00eb nji pik\u00eb ku jena tue fol\u00eb me njani tjetrin. Kur jena tue e ngu njani tjetrin. E kur jena tue u kuptu e tue u pajtu q\u00eb ekziston nji problem. E na s’kena mrri aty. Na jena n\u00eb at\u00eb pik\u00eb ku kena nevoj\u00eb me e \u00e7u prej gjumit nji popull. Na jena aty ku as me dek\u00eb s’po mjafton e le ma me fol\u00eb. Na kena nevoj\u00eb me “ba problem” p\u00ebr me ba problemin t\u00eb duksh\u00ebm. Sepse, kufomat q\u00eb po na i gjuni n’rrug\u00eb s’po\u00a0mjaftojn\u00eb. Milionat p\u00ebr ligje; konferenca; projekte s’po mjaftojn\u00eb. Hala pa i shti n\u00eb vorr vlojna me e dijt\u00eb \u00e7far\u00eb faji pat\u00ebn. Edhe naj dit\u00eb edhe vorrin ka me na shku menja me ua mohu. \u2018Ku\u00e7kave\u2019 q\u00eb i bajn\u00eb burrat vras\u00ebs. I \u2018\u00e7mendin\u2019 fare.<\/p>\n

Na q\u00eb kemi edhe profesor\u00eb q\u00eb nuk hezitojn\u00eb me shpreh publikisht bindjet e tyne mesjetare. Bindjen q\u00eb “nji gru e zoja se bjen pun\u00ebn me e vra burri.” Bindjen q\u00eb “s’vret burri gruen pa naj arsye t\u00eb fort\u00eb.” Arsyeja asht k*ri, o popull. N’da\u00e7 besoni, n’da\u00e7 jo un prap se prap po skuqna p\u00ebr k\u00ebt\u00eb fjal\u00eb. Dhe m\u00eb ndjeni, q\u00eb po ju ‘detyroj’ me e lexu. M\u00eb kujtohet q\u00eb n\u00eb protest\u00ebn e fundit p\u00ebr Zejnepe Bytyqin ku ishim grumbullu rreth njizet gra me k\u00ebrku denim ma t\u00eb madh p\u00ebr vras\u00ebsin e saj, avokati mbrojt\u00ebs i vras\u00ebsit argumentonte q\u00eb ka rrethana leht\u00ebsuese prandaj klientit t\u00eb tij s’duhet me u dhan\u00eb denim ma i madh. Rethanat leht\u00ebsuese ishin: Zejnepja e ka meritu, sepse ka qen\u00eb ‘kurv\u00eb’.<\/p>\n

Qysh muni me u indinju ma shum p\u00ebr nji fjal\u00eb, sesa p\u00ebr nji vrasje? Gjuha asht instrument. Asht maru me u mar\u00eb vesh njer\u00ebzit mes vete. Me u shpreh\u00eb p\u00ebrmes saj. Edhe mllefin. Q\u00ebllimi i saj asht komunikimi. Po aty ku s’ka interesim p\u00ebr me fol\u00eb me njani tjetrin p\u00ebr dhun\u00ebn ndaj grave; n\u00eb radh\u00eb t\u00eb par\u00eb aty\u00a0ku ka dhun\u00eb se pritohet me fol\u00eb, s’dihet me fol\u00eb, gjuha asht arm\u00eb proteste. E n\u00eb proteste vlejn\u00eb disa rregulla tjera q\u00eb nuk munesh me i gjyku jasht kontekstit t\u00eb arsyes p\u00ebr \u00e7ka po bahet protesta.\u00a0Mendoj q\u00eb perderisa s’po e kena problem me ngu n\u00eb gjirin familjar kang\u00eb me turlifar\u00eb t\u00eb shame, \u00a0e po e kena problem me e lexu nji fjal\u00eb q\u00eb shprehet si protest\u00eb, pa hajgare, problemi n\u00eb fakt nuk asht te fjala. Por te protesta dhe bart\u00ebsi. Te gruja. Reagimi pastaj n\u00eb vend se me u p\u00ebrqendru n\u00eb kontekst lidhet p\u00ebr nji fjal\u00eb.\u00a0E kjo tani n\u00eb vetvete nashta edhe asht kontraproduktive pra p\u00ebr q\u00ebllimin e protest\u00ebs.\u00a0Sepse, q\u00ebllimi duhet me kon\u00eb me t\u00eb ngu njer\u00ebzit jo me t\u00eb lin\u00e7u. Ama n\u00eb an\u00ebn tjet\u00ebr protesta ka q\u00ebllim edhe shkundjen prej apatis\u00eb n\u00eb t\u00eb cil\u00ebn gjindet nji shoqni rreth nji fenomeni q\u00eb po na prek \u00e7do dit\u00eb. Kjo ‘shkundje’ asht e nevojshme n\u00eb nji vend ku moralizimi nxen vend ky\u00e7 n\u00eb diskutimin se “\u00e7ka bani viktima q\u00eb e meritoi”.<\/p>\n

Mos u indinjoni p\u00ebr fjalor ‘rruga\u00e7\u00ebsh’ n\u00eb nji shoqni ku rruga\u00e7\u00ebt ta bajn\u00eb politik\u00ebn; n\u00eb nji shoqni ku rrug\u00ebve ke plot kufoma q\u00eb s’ua nin dek\u00ebn kurrkush. E sa e sa jan\u00eb rrug\u00ebs p\u00ebr me u ba kufoma. S’ua nin piskam\u00ebn kurrkush. Kurrgjo mos m\u00ebsofshim prej\u00a0Gres\u00ebs, le t\u00eb m\u00ebsojm\u00eb kaq: mos ke frik\u00eb me q\u00ebndru e vetme kur lufton p\u00ebr me pshtu jet\u00eb. Sa ma shum q\u00eb e kuptojm\u00eb k\u00ebt\u00eb, aq ma pak njer\u00ebz kan\u00eb me pas\u00eb nevoj\u00eb me luftu t\u00eb vet\u00ebm. Por vetmia e par\u00eb q\u00eb duhet me u sfidu e me u mposht\u00eb asht ajo brenda kres\u00eb ton\u00eb. Gresa e ka mposht\u00eb k\u00ebt\u00eb vetmi moti. Si studente e shkencave politike dhe feministe aktive ajo rolin e saj nuk e sheh t\u00eb definum n\u00eb baz\u00eb t\u00eb gjinis\u00eb dhe pritshm\u00ebnis\u00eb q\u00eb shoqnia ka ndaj saj si grue, por t\u00eb udh\u00ebhequn prej p\u00ebrgjegj\u00ebsis\u00eb intelektuale ndaj njeriut e liris\u00eb dhe jet\u00ebs s\u00eb tij. N\u00eb nji shoqni testosteroni, Gresa ja gjun k*rin shoqnis\u00eb turive. Ajo ka guxim me u keqkuptu. Se lufta q\u00eb ajo ban e han njerin t\u00eb gjall\u00eb, prandaj Gresa nuk tutet prej gjykimeve morale. Jeta e njeriut vlen ma shum. Duhet me vlejt\u00eb ma shum. Dhe ajo jep edhe nji ide shum t\u00eb hajrit p\u00ebr ata q\u00eb dojn\u00eb me e kuptu. Agresioni menaxhohet. Pvetna neve. Pik\u00eb. Nuk ka ma justifikime. “Kur t\u00eb nevrikosesh, laj en\u00ebt, mos vrit gruan o k*r!” Shum e thjesht\u00eb. Aq e thjesht\u00eb e megjithat\u00eb\u00a0ma shum indinjat\u00eb p\u00ebr nji fjal\u00eb, sesa p\u00ebr nji vrasje.<\/p>\n

N\u00ebse ky reagim q\u00eb p\u00ebrfundoi edhe me k\u00ebrcnime jete e dhunimi ndaj Gres\u00ebs n\u00eb vetvete nuk arsyeton \u00e7do fjal\u00eb proteste p\u00ebr lirimin e grave prej zingjir\u00ebve patriarkal, nuk e di \u00e7ka. Na nuk e dijna ku e kur, por asht ve\u00e7 \u00e7ashtje kohe deri n\u00eb vrasjen tjet\u00ebr t\u00eb nji gruje e cila \u2018\u00e7mendi nji burr\u00eb\u2019. E p\u00ebrshkak njer\u00ebzve si Gresa, her\u00ebt a von\u00eb ky burr\u00eb ka me e mar\u00eb d\u00ebnimin q\u00eb meriton. P\u00ebr shkak njer\u00ebzve si Gresa her\u00ebt a von\u00eb nji grue ma shum ka me pshtu pa u vra, her\u00ebt a von\u00eb, n\u00ebse kemi ner\u00ebn si shoqni Gresat me na e udh\u00ebheq venin. E kjo bahet ma e mundshme n\u00ebse rrijm\u00eb pran\u00eb Gresave. Kjo shoqni ka nevoj\u00eb p\u00ebr ma shum Gresa q\u00eb protestojn\u00eb p\u00ebr drejt\u00ebsi gjinore dhe kjo shoqni ka nevoj\u00eb p\u00ebr ma shum peca q\u00eb lajn\u00eb en\u00ebt. Pa prit\u00eb duertrokitje. Thjesht\u00eb, sepse po bajn\u00eb nji detyr\u00eb q\u00eb u takon. Por deri sa t\u00eb mrrijm\u00eb aty, shum duertrokitje p\u00ebr Gres\u00ebn, ju lutem!<\/p>\n

Gresa asht ajo gjenerat\u00eb q\u00eb nuk pranon ma autoritetin thjesht\u00eb p\u00ebr hat\u00ebr t\u00eb autoritetit. Ajo sfidon dhe dyshon. Jo \u00e7do her\u00eb ka me pas\u00eb t\u00eb drejt\u00eb; jo \u00e7do her\u00eb ka me e pas\u00eb ‘mir\u00eb’. Por jan\u00eb k\u00ebto momente q\u00eb e bajn\u00eb dallimin mes njeriut progresiv dhe njeriut q\u00eb di dhe insiston q\u00eb di pa asnji dyshim, dallimin mes Gresave dhe shoqnis\u00eb ku ato rriten t\u00eb gjykume moralisht, sepse mendojn\u00eb ndryshe dhe mendojn\u00eb t\u00eb lirume prej prangave t\u00eb normave shoqnore. Tue qen\u00eb se Gresat nuk e kan\u00eb problem dyshimin, ato nuk e kan\u00eb problem me ndryshu mendime e bindje kur jan\u00eb gabim. Por problemi q\u00ebndron tek fakti q\u00eb shum her\u00eb kur kan\u00eb me pas\u00eb t\u00eb drejt\u00eb Gresat, kan\u00eb me u gjet\u00eb t\u00eb rrethume me pak njer\u00ebz, sepse Gresat nuk bajn\u00eb kompromis me komplekset morale t\u00eb shoqnis\u00eb. Na duhet mos me e leju q\u00eb ato me mbet\u00eb vet\u00ebm. Na duhen shum ma shum t\u00eb till\u00eb q\u00eb sfidojn\u00eb e dyshojn\u00eb. Sepse, ve\u00e7 t\u00eb till\u00ebt mujn\u00eb me na e pru naj ide t\u00eb re q\u00eb s’e kena provu hala. Ide p\u00ebr t\u00eb cilat kena nevoj\u00eb urgjentisht.<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

U ba nami p\u00ebr nji fotografi. Gresa Hasa guxoi me than\u00eb \u2018k*r\u2019. Publikisht. Dhe edhe ma keq se qaq, e tha seriozisht jo p\u00ebr hajgare. Nuk ke n’teat\u00ebr. As n\u00eb serial a program humoristik n\u00eb televizion. Kjo asht kriz\u00eb komb\u00ebtare. Po sikur t’kish m\u2019u ba nami k\u00ebshtu p\u00ebr nji vrasje? P\u00ebr nji p\u00ebrdhunim? P\u00ebr nji […]<\/p>","protected":false},"author":505,"featured_media":10908,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[2005,1050,1007],"ppma_author":[1348],"class_list":["post-3670","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-dhuna-gjinore","tag-feminizmi","tag-te-drejtat-e-grave"],"authors":[{"term_id":1348,"user_id":505,"is_guest":0,"slug":"ardiana-shala","display_name":"Ardiana Shala Prishtina","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/ardianashalaprishtina2-1021x1024-1.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/ardianashalaprishtina2-1021x1024-1.jpg"},"user_url":"","last_name":"Shala Prishtina","first_name":"Ardiana","description":"Ardiana Shala Prishtina \u00ebsht\u00eb pjes\u00eb e Antologjis\u00eb s\u00eb poeteve shqiptare \u201cMagma\u201d, p\u00ebrpiluar dhe p\u00ebrkthyer nga Vlora Konushevci dhe botuar nga SHB \u201cLittera\u201d, Prishtin\u00eb."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3670","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/users\/505"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=3670"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3670\/revisions"}],"predecessor-version":[{"id":10909,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3670\/revisions\/10909"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/10908"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=3670"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=3670"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=3670"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=3670"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}