{"id":3739,"date":"2017-11-29T11:54:08","date_gmt":"2017-11-29T09:54:08","guid":{"rendered":"https:\/\/sbunker.org\/?p=3739"},"modified":"2025-01-15T11:55:34","modified_gmt":"2025-01-15T09:55:34","slug":"e-kuqe-e-zeze","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/e-kuqe-e-zeze\/","title":{"rendered":"E kuqe, e zez\u00eb"},"content":{"rendered":"
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28 n\u00ebntori, si r\u00ebndom, festohet edhe n\u00eb Prishtin\u00eb. Sheh gjithandej flamuj me shqiponj\u00ebn dykrer\u00ebshe bizantine, e d\u00ebgjon himnin me nj\u00eb muzik\u00eb t\u00eb komponuar nga nj\u00eb rumun, dhe me nj\u00eb tekst t\u00eb adaptuar nga nj\u00eb rumun tjet\u00ebr. Shqiptar\u00ebt kan\u00eb virtualitet t\u00eb falsifikuar. Dhe 28 n\u00ebntori, festohet n\u00eb falsitetin e inautenticitetin e pritsh\u00ebm. Virtualiteti nuk p\u00ebrkthehet n\u00eb realitet, dhe dashuria p\u00ebr kombin n\u00eb fest\u00eb, nuk p\u00ebrkthehet n\u00eb nj\u00eb angazhim t\u00eb sinqert\u00eb t\u00eb p\u00ebrditsh\u00ebm.<\/p>\n

Ajo q\u00eb kujtohet nga kjo fest\u00eb, \u00ebsht\u00eb \u2018privilegji\u2019 i t\u00eb qenit pjes\u00eb e k\u00ebtij kombi, me nj\u00eb t\u00eb kaluar heroike t\u00eb paraardh\u00ebsve, dhe me shpresat e pap\u00ebrcaktuara p\u00ebr t\u00eb ardhmen. Dhe, si p\u00ebr \u00e7do komb tjet\u00ebr, mjeti p\u00ebrmes t\u00eb cilit p\u00ebrjetohet kjo dit\u00eb \u00ebsht\u00eb narrativa. N\u00eb epigrafet e ngurta e t\u00eb pandryshueshme t\u00eb k\u00ebsaj narrative ndryhet nj\u00eb konceptim organik e romantik i nacionalizmit. I p\u00ebrjetimit t\u00eb kombit. Ndryhet t\u00eb menduarit e vetes si entitet natyral e ahistorik. E ato q\u00eb n\u00ebnvizohen si arritje komb\u00ebtare n\u00eb k\u00ebt\u00eb dit\u00eb feste, nd\u00ebrtohen n\u00eb relacion ndaj t\u00eb tjer\u00ebve. Asnj\u00ebher\u00eb nuk kemi nj\u00eb arritje t\u00eb p\u00ebrmendur n\u00eb relacion me veten. Nj\u00eb arritje q\u00eb do t\u00eb shtronte k\u00ebrkes\u00ebn p\u00ebr arritje t\u00eb tjera. Dhe do ta b\u00ebnte identitetin e supozuar komb\u00ebtar t\u00eb qarkulluesh\u00ebm.<\/p>\n

E si kategori n\u00eb raport me trajtimin q\u00eb merr \u00e7\u00ebshtja e kombit, ndoshta m\u00eb shum\u00eb e fshehur se e n\u00ebnrenditur, \u00ebsht\u00eb edhe ajo e gjinis\u00eb. Roli i saj, megjithat\u00eb \u00ebsht\u00eb thelb\u00ebsor n\u00eb konstruktimin dhe kultivimin e imagjinat\u00ebs p\u00ebr kombin, dhe ngjarjeve historike t\u00eb s\u00eb kaluar\u00ebs e t\u00eb s\u00eb tashmes q\u00eb nd\u00ebrlidhen me t\u00eb. Duke qen\u00eb k\u00ebshtu, narrativa komb\u00ebtare nd\u00ebrlidhet ngusht\u00eb me simbolik\u00ebn, fatin dhe trupin e gruas. Por, ky rol n\u00eb narrativ\u00eb \u00ebsht\u00eb i n\u00ebnkuptuesh\u00ebm dhe grat\u00eb rrall\u00eb e hi\u00e7 marrin nj\u00eb rol vendimtar. Ato jan\u00eb figurante t\u00eb thjeshta, q\u00eb b\u00ebjn\u00eb at\u00eb q\u00eb \u2018organikisht\u2019 presupozohet se b\u00ebjn\u00eb. E kjo e zbulon nj\u00eb tjet\u00ebr ndryerje t\u00eb k\u00ebtij narracioni, pak m\u00eb periferike, por gjithsesi vendimtare. Meq\u00eb feminizmi m\u00ebsyn \u00e7eljen e ndryerjeve t\u00eb tilla ose identiteve t\u00eb ngurta e t\u00eb shtypura, t\u00eb cilat krijojn\u00eb apo\/dhe mir\u00ebmbajn\u00eb raporte t\u00eb zhdrejta pushteti dhe binarizojn\u00eb identitete t\u00eb vendosura n\u00eb pozicione antagoniste, a mund t\u00eb ket\u00eb nj\u00eb p\u00ebrafrim me nacionalizmin?<\/p>\n

Fol\u00ebm pra p\u00ebr konceptin e st\u00ebrvjet\u00ebruar t\u00eb kombit me t\u00eb cilin operojn\u00eb shumica e shqiptar\u00ebve. Ai \u00ebsht\u00eb \u2018i natyrsh\u00ebm\u2019, \u2018organik\u2019, pakashum\u00eb i ngjash\u00ebm me rolin dhe organizimin q\u00eb i ngarkohet familjes biologjike. K\u00ebsisoj, narrativa komb\u00ebtare konstruktohet n\u00eb analogji me raportet familare, n\u00eb koh\u00ebn kur shoq\u00ebrit\u00eb bashk\u00ebkohore duke ekonomizuar pushtetin, n\u00eb funksion t\u00eb s\u00eb mir\u00ebs s\u00eb p\u00ebrgjithshme, e kan\u00eb relativizuar rolin e familjes. Duhet p\u00ebrmendur k\u00ebtu nji institucion t\u00eb ngjash\u00ebm p\u00ebrbashkues \u2013 kanunin, i cili konstrukton relacione krejt\u00ebsisht familjocentriste. Mir\u00ebpo, familja pengon qarkullueshm\u00ebrin\u00eb e vlerave, dhe e prioritetizon veten ndaj t\u00eb p\u00ebrbashk\u00ebt\u00ebs. Pra, kombi shqiptar e zbeh\u00eb k\u00ebsisoj aspektin qendror t\u00eb tij, at\u00eb politik. Dhe \u00ebsht\u00eb n\u00eb t\u00eb kund\u00ebrt t\u00eb konceptimit modern t\u00eb kombit, i cili \u00ebsht\u00eb i lidhur me bujq\u00ebsin\u00eb, vlerat, ekonomin\u00eb, ushtrin\u00eb etj. Nj\u00eb shqiptar i r\u00ebndomt\u00eb beson q\u00eb kombi \u00ebsht\u00eb p\u00ebrtej tyre. Dhe si rrjedhoj\u00eb, edhe p\u00ebrtej barazis\u00eb gjinore.<\/p>\n

Territori \u00ebsht\u00eb atdheu ose m\u00ebm\u00ebdheu, nd\u00ebrsa populluesit e tij jan\u00eb bijt\u00eb dhe bijat. M\u00ebm\u00ebdheu \u00ebsht\u00eb \u2018zoja e r\u00ebnd\u00eb\u2019 me moral, si n\u00eb vargjet e Pashko Vas\u00ebs. Por, poashtu e brisht\u00eb si n\u00eb vargjet e Asdrenit. E past\u00ebr dhe e p\u00ebrsosur si n\u00eb vargjet e Gjergj Fisht\u00ebs. Por e rrezikuar si te \u201cAtdheu dhe Dashuria\u201d e \u00c7ajupit. Bijt\u00eb jan\u00eb ata q\u00eb i dalin zot. Ata q\u00eb rriten p\u00ebr ta mbrojtur nga rreziku i jasht\u00ebm, ata q\u00eb nuk \u201cfrikohen, por vdesin dhe b\u00ebhen d\u00ebshmor\u00eb p\u00ebr t\u00eb.\u201d Bijat e kombit, p\u00ebrjashto ndonj\u00eb rast aty-k\u00ebtu, fshihen n\u00eb ndonj\u00eb varg t\u00eb vetmuar dhe kan\u00eb rol krejt\u00ebsisht t\u00eb par\u00ebnd\u00ebsish\u00ebm. Mbase, p\u00ebr shkak se roli i tyre mendohet si thjesht riprodhues, dhe moralmbajt\u00ebs. Ajo e humb\u00eb kuptimin, sapo del p\u00ebrtej k\u00ebtij roli.<\/p>\n

Pra, kontrolli, forca, e pushteti i mbeten burrit. Trupi i grave sh\u00ebrben si simbolik\u00eb, i r\u00ebnd\u00ebsish\u00ebm n\u00eb virtualitet, por q\u00eb e p\u00ebson keq n\u00eb realitet. Trupi i grave kontrollohet ashtu q\u00eb kombi t\u00eb shtohet kur ka nevoj\u00eb. Ato poashtu duhet t\u00eb mos mund t\u00eb krijojn\u00eb lidhje me an\u00ebtar\u00eb t\u00eb grupit tjet\u00ebr komb\u00ebtar, sepse k\u00ebshtu l\u00ebkunden kufijt\u00eb komb\u00ebtar. N\u00eb t\u00eb kuqen e flamurit, \u00ebsht\u00eb i simbolizuar gjaku \u2013 i cili duhet t\u00eb jet\u00eb i past\u00ebr. N\u00eb raste lufte, duke synuar \u00e7nderimin komb\u00ebtar, burrat e kombit tjet\u00ebr cenojn\u00eb integritetin trupor dhe past\u00ebrtin\u00eb e gjakut duke kryer dhunime.<\/p>\n

Memorja kolektive mbi kombin kultivohet n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb n\u00ebnvizohen eventet q\u00eb lidhen me luft\u00ebn, mbrojtjen apo sundimin e kombit tjet\u00ebr. E n\u00eb rastin ton\u00eb, krejt\u00ebsisht vet\u00ebm me mbrojtjen. Prandaj, konservimi ngulmues i vlerave t\u00eb vjetra, i primitiviteteve merr kuptim. Rrezikimi i dinjitetit nga dominimi i nj\u00eb agresori t\u00eb jasht\u00ebm duhet t\u00eb mbrohet p\u00ebrmes operacioneve ushtarake p\u00ebr t\u00eb cilat grat\u00eb shihen si t\u00eb pap\u00ebrshtatshme. Pjes\u00ebmarrja e grave n\u00eb luft\u00eb \u00ebsht\u00eb minimale dhe roli i tyre \u00ebsht\u00eb an\u00ebsor. Prezenca e tyre n\u00eb k\u00ebto ambiente t\u00eb mbipopulluara nga burrat paragjykohet.<\/p>\n

N\u00eb fund, kur pavar\u00ebsia komb\u00ebtare arrihet, nevojat dhe synimet e grave anashkalohen. Ato pak gra t\u00eb cilat kan\u00eb marr\u00eb pjes\u00eb n\u00eb luft\u00eb stigmatizohen dhe nuk nderohen barabart\u00eb me burrat. Shumic\u00eb burrash p\u00ebrfaq\u00ebsojn\u00eb nj\u00eb t\u00ebr\u00ebsi komb\u00ebtare n\u00ebp\u00ebr tavolina negociatash, e roli i grave n\u00eb rind\u00ebrtim \u00ebsht\u00eb s\u00ebrish riprodhimi biologjik. Diskriminimi i tyre n\u00eb raport me trash\u00ebgimin\u00eb n\u00eb pron\u00eb, apo t\u00eb drejta t\u00eb tjera vazhdon. Dhuna n\u00eb familje mbetet problem kronik. Sepse narrativa p\u00ebr kombin, i anashkalon k\u00ebto \u00e7\u00ebshtje si triviale. Si\u00e7 e tham\u00eb m\u00eb her\u00ebt, raporti me veten anashkalohet. Vetja, kombi, merret si i p\u00ebrkryer. Procesi i p\u00ebrsosm\u00ebris\u00eb ka p\u00ebrfunduar diku n\u00eb pakoh\u00eb, dhe krejt \u00e7far\u00eb mbetet \u00ebsht\u00eb konservimi. Ashtu si\u00e7 tentohet t\u00eb konservohen normat patriarkale t\u00eb cilat e theksojn\u00eb brisht\u00ebsin\u00eb, e past\u00ebrtin\u00eb e nderit t\u00eb grave. Nevoja p\u00ebr nj\u00eb vet\u00ebkritik\u00eb, p\u00ebr qarkullim vlerash, shihet si di\u00e7ka e cila nuk e prek at\u00eb narracion.<\/p>\n

Ndon\u00ebse nacionalist\u00ebt tentojn\u00eb q\u00eb sfidat me baz\u00eb gjinore e t\u00eb tjera t\u00eb p\u00ebrfaq\u00ebsohen nga sfidat komb\u00ebtare, problemet e grave refuzohen dhe paragjykohen nga an\u00ebtar\u00ebt e brendsh\u00ebm t\u00eb shoq\u00ebris\u00eb. P\u00ebr shembull, pasi q\u00eb \u00ebsht\u00eb stigmatizuar gruaja e dhunuar gjat\u00eb luft\u00ebs deri n\u00eb at\u00eb mas\u00eb sa viktimat hezitojn\u00eb t\u00eb deklarohen, brenda Parlamentit t\u00eb Kosov\u00ebs paragjykohet se ato do t\u00eb mund t\u00eb keqp\u00ebrdorin fondin e ndar\u00eb p\u00ebr to, duke u paraqitur kinse kan\u00eb qen\u00eb viktima.<\/p>\n

N\u00eb an\u00ebn tjet\u00ebr, nacionalizmi kontribuon n\u00eb dob\u00ebsimin e mar\u00ebdh\u00ebnieve t\u00eb grave t\u00eb komb\u00ebsive t\u00eb ndryshme, duke ua pamund\u00ebsuar luft\u00ebn e p\u00ebrbashk\u00ebt ndaj problemeve t\u00eb p\u00ebrbashk\u00ebta, dhe bashk\u00ebpunimin p\u00ebr arritjen e q\u00ebllimeve t\u00eb p\u00ebrbashk\u00ebta q\u00eb lidhen me barazin\u00eb gjinore.<\/p>\n

N\u00eb kushte socio-politike apo ekonomike t\u00eb postmodernitetit shtrohet pyetja n\u00ebse nacionalizmat krijojn\u00eb v\u00ebshtir\u00ebsi p\u00ebr grat\u00eb? Poashtu, ekzistenca e nj\u00eb entiteti homogjen me referenc\u00eb n\u00eb struktur\u00ebn e familjes biologjike shihet si i d\u00ebmsh\u00ebm dhe kontribuon n\u00eb mir\u00ebmbajtjen e k\u00ebsaj strukture dhe vlerave q\u00eb i jan\u00eb atribuar, nga nj\u00eb synim i cili i takon modernitetit. N\u00eb k\u00ebto kushte, a \u00ebsht\u00eb e mundur q\u00eb l\u00ebvizja feministe t\u00eb bashkohet n\u00eb q\u00ebllimet komb\u00ebtare n\u00ebn nj\u00eb synim t\u00eb p\u00ebrbashk\u00ebt? Q\u00ebndrime pro dhe kund\u00ebr ka n\u00eb mesin e feministeve. Mbizot\u00ebrojn\u00eb ato kund\u00ebr. Por ajo q\u00eb dihet dhe duhet t\u00eb synohet \u00ebsht\u00eb t\u00eb pakt\u00ebn tejkalimi i dihotomis\u00eb dhe analogjis\u00eb patriarkale, si dhe p\u00ebrfshirja e grave n\u00eb procese t\u00eb r\u00ebnd\u00ebsishme shoq\u00ebrore. N\u00eb an\u00ebn tjet\u00ebr, nga feministet k\u00ebrkohet mir\u00ebkuptimi i \u2018armiqve\u2019 p\u00ebrtej patriarkalizmit, meq\u00eb ashtu si burrat, edhe grat\u00eb vuajn\u00eb nga shtypja me baz\u00eb komb\u00ebtare.<\/p>\n<\/div>\n

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28 n\u00ebntori, si r\u00ebndom, festohet edhe n\u00eb Prishtin\u00eb. Sheh gjithandej flamuj me shqiponj\u00ebn dykrer\u00ebshe bizantine, e d\u00ebgjon himnin me nj\u00eb muzik\u00eb t\u00eb komponuar nga nj\u00eb rumun, dhe me nj\u00eb tekst t\u00eb adaptuar nga nj\u00eb rumun tjet\u00ebr. Shqiptar\u00ebt kan\u00eb virtualitet t\u00eb falsifikuar. Dhe 28 n\u00ebntori, festohet n\u00eb falsitetin e inautenticitetin e pritsh\u00ebm. Virtualiteti nuk p\u00ebrkthehet n\u00eb […]<\/p>","protected":false},"author":256,"featured_media":12014,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[2048,11],"ppma_author":[1354],"class_list":["post-3739","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-28-nentori","tag-kosova"],"authors":[{"term_id":1354,"user_id":256,"is_guest":0,"slug":"donjeta-demolli","display_name":"Donjeta Demolli","avatar_url":"https:\/\/secure.gravatar.com\/avatar\/2195e1107d1db34b6d26ff22e1de6aef7eadd2169b71c6ecd6e5a86d1c826a4b?s=96&d=mm&r=g","user_url":"","last_name":"Demolli","first_name":"Donjeta","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3739","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\/256"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=3739"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3739\/revisions"}],"predecessor-version":[{"id":12015,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3739\/revisions\/12015"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/12014"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=3739"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=3739"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=3739"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=3739"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}