{"id":4023,"date":"2017-03-08T16:06:53","date_gmt":"2017-03-08T14:06:53","guid":{"rendered":"https:\/\/sbunker.org\/?p=4023"},"modified":"2024-12-16T16:15:04","modified_gmt":"2024-12-16T14:15:04","slug":"frike-nga-vetja-i","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/frike-nga-vetja-i\/","title":{"rendered":"Frik\u00eb nga vetja (I)"},"content":{"rendered":"
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N\u00eb procesin e zhvillimit shoq\u00ebror ka lloj-lloj interpretimesh dhe praktika q\u00eb jo gjithher\u00eb mund t\u00eb nj\u00ebjt\u00ebsohen. N\u00eb k\u00ebt\u00eb pik\u00eb nuk mund t\u00eb nj\u00ebjt\u00ebsohet edhe ndjenja q\u00eb shoq\u00ebrit\u00eb e caktuara kan\u00eb mbi lirin\u00eb. P\u00ebr k\u00ebt\u00eb fenomen ka trajtime p\u00ebrgjat\u00eb gjith\u00eb historis\u00eb njer\u00ebzore. Madje nj\u00eb nd\u00ebr teorit\u00eb kritike bashk\u00ebkohore mbi shoq\u00ebrin\u00eb, nd\u00ebr m\u00eb t\u00eb r\u00ebnd\u00ebsishmet, \u00ebsht\u00eb kritika q\u00eb vjen nga Shkolla e Frankfurtit. Teoricien\u00eb t\u00eb ndrysh\u00ebm t\u00eb k\u00ebsaj rryme kan\u00eb trajtuar karakterin e shoq\u00ebris\u00eb per\u00ebndimore, ku p\u00ebr bazament kishin edhe raportin e k\u00ebtyre shoq\u00ebrive me lirin\u00eb. N\u00eb shumic\u00ebn d\u00ebrmuese t\u00eb k\u00ebtyre studimeve del se liria \u00ebsht\u00eb nj\u00eb nga femomenet shum\u00eb komplekse si p\u00ebr kah ballafaqimi me t\u00eb, po ashtu edhe p\u00ebr kah kompleksiteti i saj p\u00ebr trajtim. Nj\u00eb raport i till\u00eb \u00ebsht\u00eb identifikuar n\u00eb procesin e linjave psikologjike. Pothuajse, i gjith\u00eb ky raport psikologjik intensifikohet n\u00eb nj\u00eb tension dihotomie t\u00eb vazhduesh\u00ebm mes racionales dhe t\u00eb pavet\u00ebdijshmes. Mbase nj\u00eb proces i till\u00eb si rezulltat do ta prodhoj\u00eb edhe frik\u00ebn nga liria, e q\u00eb kjo frik\u00eb pastaj do t\u00eb lind\u00eb nevoj\u00ebn p\u00ebr n\u00ebnshtrim. Pra, d\u00ebshira p\u00ebr t\u00eb qen\u00eb t\u00eb lir\u00eb dhe liria si realitet shpeshher\u00eb prodhojn\u00eb efektin e frik\u00ebs, sepse liria e p\u00ebrfshin p\u00ebrgjegj\u00ebsin\u00eb, dhe shumica e njer\u00ebzve jan\u00eb<\/em>\u00a0t\u00eb frik\u00ebsuar nga p\u00ebrgjegj\u00ebsia<\/em>. Shumica e njer\u00ebzve e d\u00ebshirojn\u00eb lirin\u00eb, por vet\u00ebm se p\u00ebrgjegj\u00ebsia t\u2019mos jet\u00eb si attachment i saj. Gjith\u00eb kjo ndjenj\u00eb do t\u00eb prodhoj\u00eb (me shum\u00eb gjasa) nj\u00eb sjellje shoq\u00ebrore \u00e7orientuese, anarkike, e q\u00eb do t\u00eb p\u00ebrcillet me efekte traumatike.<\/p>\n<\/div>\n

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Pra, shoq\u00ebrit\u00eb q\u00eb kan\u00eb kaluar n\u00ebp\u00ebr nj\u00eb traum\u00eb kolektive (si\u00e7 jemi edhe ne), do ta ken\u00eb shum\u00eb t\u00eb v\u00ebshtir\u00eb gjendjen post-traumatike n\u00ebse nuk do t\u00eb ket\u00eb nj\u00eb trajtim t\u00eb thell\u00eb dhe t\u00eb sinqert\u00eb t\u00eb gjendjes s\u00eb saj. A ka ndodhur nj\u00eb trajtim i till\u00eb n\u00eb shoq\u00ebrin\u00eb ton\u00eb? Jo! Dhe kjo mund t\u00eb ket\u00eb shum\u00eb shpjegime, por di\u00e7ka \u00ebsht\u00eb m\u00ebse e r\u00ebnd\u00ebsishme n\u00eb k\u00ebt\u00eb mes: duke qen\u00eb q\u00eb p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb kemi qen\u00eb t\u00eb n\u00ebnshtruar, nuk kemi qen\u00eb t\u00eb ngarkuar me aktin e p\u00ebrgjegj\u00ebsis\u00eb, dhe kjo b\u00ebri q\u00eb ne t\u00eb mos e p\u00ebrvet\u00ebsojm\u00eb at\u00eb. Gjendja n\u00ebn pushtim krijoi tek qytetari nj\u00eb pap\u00ebrgjegj\u00ebsi ndaj sfer\u00ebs publike, sepse nj\u00eb sfer\u00eb e till\u00eb ishte e uzurpuar dhe p\u00ebr ne nuk p\u00ebrb\u00ebnte asnj\u00eb lidhje emocionale, mbase, n\u00eb fakt, n\u00eb forma t\u00eb ndryshme edhe mund t\u2019kemi qen\u00eb kund\u00ebr saj. Shteti n\u00ebn t\u00eb cilin mbaheshim dhunsh\u00ebm nuk e perceptonim, nuk e ndjenim di\u00e7ka q\u00eb na p\u00ebrkiste, sepse nuk ishte i yni. Nj\u00eb shprehje e till\u00eb ndaj shtetit gradualisht erdhi e u b\u00eb mend\u00ebsi, pjes\u00eb e kultur\u00ebs son\u00eb. N\u00ebnshtrimi i gjat\u00eb krijoi tek shoq\u00ebria jon\u00eb ndjenj\u00eb t\u00eb frik\u00ebs. Paradoksalisht frika u b\u00eb udh\u00ebrr\u00ebfyesi yn\u00eb. Gjith\u00e7ka peshohej n\u00eb ballafaqim me k\u00ebt\u00eb ndjenj\u00eb.\u00a0K\u00ebshtu peshohet dikur, k\u00ebshtu peshohet edhe sot. Vitet e \u201999-ta, sistemi paralel q\u00eb u krijua, nd\u00ebr t\u00eb tjera u b\u00eb edhe vula e k\u00ebsaj frike. Gjith\u00e7ka dhe p\u00ebr \u00e7do gj\u00eb artikulohej duke e pas\u00eb qoft\u00eb edhe n\u00eb t\u00eb pavet\u00ebdijshmen frik\u00ebn. Pra, trauma jon\u00eb sa m\u00eb shum\u00eb q\u00eb shtrihej horizontalisht, aq m\u00eb shum\u00eb thellohej n\u00eb psik\u00ebn ton\u00eb, saq\u00eb edhe sot e k\u00ebsaj dite, kur tanim\u00eb jemi t\u00eb \u00e7liruar dhe jemi shtet kjo frik\u00eb na ndjek si nj\u00eb fantazm\u00eb.<\/p>\n

\u00c7lirimi yn\u00eb i v\u00ebrtet\u00eb, pra, \u00e7lirimi shpirt\u00ebror dhe psikologjik nuk ndodhi at\u00ebher\u00eb kur pushtuesi u detyrua t\u00eb largohej. Ai u largua, por mbrapa la t\u00eb rr\u00ebnjosur thell\u00eb n\u00eb psik\u00ebn ton\u00eb ndjenj\u00ebn e n\u00ebnshtimit. Nj\u00eb ndjenje t\u00eb till\u00eb i kontribuoi (edhe fuqish\u00ebm madje), sistemi paralel i viteve t\u00eb \u201999-ta. Gjithashtu, edhe forcat \u00e7lirimtare luft\u00ebn po e zhvillonin n\u00eb em\u00ebr t\u00eb bashkimit me nj\u00eb shtet tjet\u00ebr q\u00eb konsiderohej se ishte i yni, por q\u00eb doli se nuk do t\u00eb jet\u00eb ashtu, i kontribuoi k\u00ebsaj frike. Pas luft\u00ebs, trauma q\u00eb kishim nuk po trajtohej p\u00ebr t\u2019u sh\u00ebruar, por po rishfaqej n\u00eb nj\u00eb form\u00eb tjet\u00ebr, n\u00eb fakt tani po rimodelohej. Gjith\u00e7ka ishte na rr\u00ebshqiste n\u00ebn k\u00ebmb\u00eb. Edhe shpresa se\u00a0bashk\u00ebsia nd\u00ebrkomb\u00ebtare<\/em>\u00a0do t\u2019na i zgjidh\u00eb problemet q\u00eb kishim, sa vinte dhe zbehej dhe gradualisht filluam t\u00eb orientohemi nga politikan\u00ebt vendor\u00eb, tek t\u00eb cil\u00ebt shpresa ishte tep\u00ebr e zbehur, derisa sot kemi ardhur n\u00eb pozit\u00ebn q\u00eb, jo se nuk i konsiderojm\u00eb si shpres\u00eb, por shpeshher\u00eb i perjetojm\u00eb si antishpres\u00eb.<\/p>\n

Pas gjith\u00eb k\u00ebsaj gj\u00ebrat fillojn\u00eb dhe marrin form\u00eb, p\u00ebr t\u00eb keq normalisht. Mospasja apo moskonsolidimi i p\u00ebrgjegj\u00ebsis\u00eb si\u00a0mend\u00ebsi\u00a0<\/em>kulturore\u00a0ka rr\u00ebnuar t\u00eb gjith\u00eb aparatin social, dhe jo vet\u00ebm. E gjith\u00eb kjo mund t\u00eb paraqitet si simptom\u00eb e nj\u00eb procesi t\u00eb gjat\u00eb n\u00ebnshtrimi, por duhet ta kemi parasysh se kur qe shansi q\u00eb ne ta heqim nga supet k\u00ebt\u00eb ndjenj\u00eb t\u00eb frik\u00ebs, ne vet\u00ebm sa na u perkeq\u00ebsua gjendja, sepse politikan\u00ebt tan\u00eb si form\u00eb p\u00ebr arritjen\/mbajtjen e pushtetit na e imputuan armikun e dikursh\u00ebm si pjes\u00eb e pandashme e jet\u00ebs son\u00eb. K\u00ebshtuq\u00eb, e gjith\u00eb politika kosovare u katapultua n\u00eb pozitat e pushtetit, duke proklamuar mund\u00ebsin\u00eb e rikthimit t\u00eb aparatit t\u00eb dhun\u00ebs (Serbis\u00eb) dhe n\u00eb em\u00ebr t\u00eb k\u00ebsaj, kjo politik\u00eb \u00ebsht\u00eb kthyer vet\u00eb n\u00eb dhunuese. E t\u00ebra \u00ebsht\u00eb p\u00ebrmbysur pothuajse. Shpresa q\u00eb dikur kishim nd\u00ebrtuar p\u00ebr veten, p\u00ebr vendin, p\u00ebr lirin\u00eb tani na u p\u00ebrplas p\u00ebr fytyr\u00eb n\u00eb form\u00ebn e saj m\u00eb t\u00eb keqe, sepse tani rolin e dhunuesit e kan\u00eb marr\u00eb politikan\u00ebt tan\u00eb. Prandaj, kjo form\u00eb e shp\u00ebrfaqur ka b\u00ebr\u00eb q\u00eb shoq\u00ebria t\u00eb kaloj\u00eb n\u00eb nj\u00eb frik\u00eb neurotike, si\u00e7 do t\u00eb thoshte Freud-i, dhe na v\u00eb pra nj\u00eb enigme q\u00eb q\u00ebndron n\u00eb faktin se e humbasim plot\u00ebsisht nga pamja lidhjen midis frik\u00ebs dhe rrezikut k\u00ebrc\u00ebnues (Frika, 131). Pra, ne nuk e dim\u00eb pse kemi frik\u00eb, sepse na \u00ebsht\u00eb mjegulluar rreziku potencial.<\/p>\n

Nj\u00eb gjendje e till\u00eb ka prodhuar edhe nj\u00eb form\u00eb t\u00eb shprehjes me karakter histerik n\u00eb raport me shtetin. Me vet\u00eb faktin q\u00eb ne shtetin ton\u00eb\u00a0e perceptojm\u00eb si di\u00e7ka t\u00eb p\u00ebrkohshme, flet shum\u00eb p\u00ebr histerin\u00eb q\u00eb kemi. At\u00eb q\u00eb e krijuam me shum\u00eb mund, e shp\u00ebrfillim me nj\u00eb leht\u00ebsi. Madje mendojm\u00eb dhe punojm\u00eb q\u00eb sa m\u00eb shpejt ta zhb\u00ebjm\u00eb. Vuanim p\u00ebr ta fituar, por tani q\u00eb e kemi vuajm\u00eb q\u00eb ta prishim. Kjo ikje e jon\u00eb nga p\u00ebrgjegj\u00ebsit\u00eb tregon keqkuptimin ton\u00eb q\u00eb kemi me lirin\u00eb dhe q\u00eb kjo pastaj si rrug\u00eb do ta ket\u00eb arratisjen e p\u00ebrhershme nga vetvetja. Gjith\u00e7ka q\u00eb nd\u00ebrtojm\u00eb e shohim si nj\u00eb p\u00ebrkohshm\u00ebri t\u00eb vazhdushme dhe kjo t\u00eb krijon p\u00ebrshtypjen se ne jetojm\u00eb n\u00eb nj\u00eb\u00a0p\u00ebrkohshm\u00ebri t\u00eb p\u00ebrjetshme.<\/em> Liria q\u00eb kishim fituar (liria nga) nuk qe e mjaftueshme qe ne t\u00eb ecim p\u00ebrpara. Ne na duhet guximi q\u00eb ta ushtrojm\u00eb lirin\u00eb p\u00ebr, sepse vet\u00ebm at\u00ebher\u00eb ne do t\u00eb fillojm\u00eb t\u00eb \u00e7lirohemi nga ndjenja e frik\u00ebs. P\u00ebr aq koh\u00eb sa nuk e kuptojm\u00eb dhe nuk e p\u00ebrbrend\u00ebsojm\u00eb nj\u00ebkoh\u00ebsisht se liria dhe shteti q\u00eb kemi \u00ebsht\u00eb mund\u00ebsia jon\u00eb p\u00ebr t\u00eb ecur p\u00ebrpara, p\u00ebr t\u2019u zhvilluar dhe n\u00eb fund p\u00ebr t\u2019u \u00e7liruar nga ankthi i frik\u00ebs q\u00eb kemi, ne nuk do t\u00eb kemi zhvillim, por do t\u00eb peshkohemi nga pushtetet e ndryshme pa asnj\u00eb m\u00ebshir\u00eb.<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

N\u00eb procesin e zhvillimit shoq\u00ebror ka lloj-lloj interpretimesh dhe praktika q\u00eb jo gjithher\u00eb mund t\u00eb nj\u00ebjt\u00ebsohen. N\u00eb k\u00ebt\u00eb pik\u00eb nuk mund t\u00eb nj\u00ebjt\u00ebsohet edhe ndjenja q\u00eb shoq\u00ebrit\u00eb e caktuara kan\u00eb mbi lirin\u00eb. P\u00ebr k\u00ebt\u00eb fenomen ka trajtime p\u00ebrgjat\u00eb gjith\u00eb historis\u00eb njer\u00ebzore. Madje nj\u00eb nd\u00ebr teorit\u00eb kritike bashk\u00ebkohore mbi shoq\u00ebrin\u00eb, nd\u00ebr m\u00eb t\u00eb r\u00ebnd\u00ebsishmet, \u00ebsht\u00eb kritika […]<\/p>","protected":false},"author":266,"featured_media":11173,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1635,991],"ppma_author":[733],"class_list":["post-4023","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-liria","tag-shoqeria"],"authors":[{"term_id":733,"user_id":266,"is_guest":0,"slug":"dritan-dragusha","display_name":"Dritan Dragusha","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/dritan.webp","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/dritan.webp"},"user_url":"","last_name":"Dragusha","first_name":"Dritan","description":"Dritan Dragusha \u00ebsht\u00eb i diplomuar n\u00eb filozofi, n\u00eb Universitetin e Prishtin\u00ebs. Dritani \u00ebsht\u00eb i fokusuar n\u00eb teori t\u00eb kultur\u00ebs dhe gjithashtu n\u00eb let\u00ebrsi, kinema dhe muzik\u00eb. Po ashtu, merret edhe me gazetari. \u00cbsht\u00eb kolumnist i rregullt n\u00eb platform\u00ebn online \"sbunker.net\". Ka qen\u00eb edhe m\u00ebsimdh\u00ebn\u00ebs i filozofis\u00eb dhe etik\u00ebs n\u00eb \"The British School Kosova\". Bashkautor n\u00eb projektin kulturor televiziv \"Filozofema\", n\u00eb Radio Televizionin e Kosov\u00ebs. Aktualisht Dritani \u00ebsht\u00eb autor dhe moderator i emisionit \"Prizma\", n\u00eb televizionin T7."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4023","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\/266"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=4023"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4023\/revisions"}],"predecessor-version":[{"id":11174,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4023\/revisions\/11174"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/11173"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=4023"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=4023"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=4023"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=4023"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}