{"id":4135,"date":"2017-11-07T11:37:38","date_gmt":"2017-11-07T09:37:38","guid":{"rendered":"https:\/\/sbunker.org\/?p=4135"},"modified":"2024-12-20T11:41:09","modified_gmt":"2024-12-20T09:41:09","slug":"lumturia-totalitare-pjesa-ii","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/lumturia-totalitare-pjesa-ii\/","title":{"rendered":"Lumturia totalitare: Pjesa II"},"content":{"rendered":"<div class=\"news-up\">\n<p><a href=\"https:\/\/sbunker.net\/teh\/89324\/lumturia-totalitare-pjesa-i\/\" target=\"_blank\" rel=\"noopener\">N\u00eb pjes\u00ebn e par\u00eb\u00a0<\/a>t\u00eb eses\u00eb shtruam pyetjen n\u00ebse ajo q\u00eb B\u00f6ll p\u00ebrshkruan n\u00eb tregimin e tij, \u201cFytyra ime e trisht\u00eb,\u201d q\u00ebndron apo jo n\u00eb kontekst t\u00eb sistemeve totalitare. Pra n\u00ebse n\u00eb sistemet totalitare njer\u00ebzit detyrohen t\u00eb duken t\u00eb lumtur e t\u00eb trisht\u00eb nga \u00e7\u2019jan\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb.<\/p>\n<\/div>\n<div class=\"news-down\">\n<div class=\"news-left\">\n<p>N\u00eb pik\u00ebpamjen time, pa\u00e7ka mund ta kam dhe gabim, mendoj se po \u2013 q\u00eb kjo q\u00eb p\u00ebrshkruan shkrimtari gjerman q\u00ebndron p\u00ebr sa i p\u00ebrket sistemeve totalitare.<\/p>\n<p>P\u00ebr dy arsye kryesore.<\/p>\n<p>S\u00eb pari, sepse teksa B\u00f6ll flet p\u00ebr d\u00ebnimin e par\u00eb t\u00eb personazhit \u2013 vet\u00ebm dhe thjesht pse dukej i lumtur n\u00eb p\u00ebrvjetorin e vdekjes s\u00eb Udh\u00ebheq\u00ebsit \u2013 nuk mendoj se ai \u00ebsht\u00eb duke shpikur ndonj\u00eb gj\u00eb t\u00eb re k\u00ebtu. Mjaft t\u00eb sjellim pamjet e regjistruara nga vdekja e diktatorit koreanoverior Kim Jong-il, n\u00eb vitin 2011, si dhe ato me rastin e vdekjes s\u00eb diktatorit Enver Hoxha n\u00eb vitin 1985, p\u00ebr t\u00eb par\u00eb sesi n\u00eb regjime t\u00eb tilla njer\u00ebzit detyrohen t\u00eb vajtojn\u00eb me ngash\u00ebrim, ofshe dhe gul\u00e7im vdekjen e Udh\u00ebheq\u00ebsit dijeplot\u00eb:<\/p>\n<p><a href=\"https:\/\/www.youtube.com\/watch?v=JSLnuos5pkw\" target=\"_blank\" rel=\"noopener\">\u00a0Vdekja e Kim Jong II\u00a0\u00a0\u00a0<\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<a href=\"https:\/\/www.youtube.com\/watch?v=6wqGYvl_g8k\" target=\"_blank\" rel=\"noopener\">Vdekja e Enver Hoxh\u00ebs<\/a><\/p>\n<p>Dhe arsyeja tjet\u00ebr: sepse teksa B\u00f6ll flet gjithashtu p\u00ebr rid\u00ebnimin e personazhit \u2013 vet\u00ebm dhe thjesht pse dukej i trisht\u00eb \u2013 ai \u00ebsht\u00eb duke konstatuar nj\u00ebher\u00ebsh nj\u00eb fakt t\u00eb pamohuesh\u00ebm rreth sistemeve totalitare: q\u00eb n\u00eb sisteme t\u00eb tilla njer\u00ebzit p\u00ebrnj\u00ebmend detyrohen t\u00eb duken t\u00eb lumtur.<\/p>\n<p>Sigurisht,\u00a0B\u00f6ll\u00a0nuk na zbulon dot arsyet pse njer\u00ebzit n\u00eb regjime t\u00eb tilla detyrohen t\u00eb duken t\u00eb lumtur e t\u00eb k\u00ebnaqur \u2013 mir\u00ebpo kjo, besoj un\u00eb, nuk \u00ebsht\u00eb di\u00e7ka p\u00ebr t\u00eb cil\u00ebn duhet kritikuar\u00a0at\u00eb. P\u00ebrkundrazi, \u00ebsht\u00eb di\u00e7ka p\u00ebr t\u00eb cil\u00ebn duhet ta vler\u00ebsojm\u00eb \u2013 meq\u00eb, si\u00e7\u00a0kan\u00eb argumentuar edhe filozof\u00eb t\u00eb ndrysh\u00ebm (p.sh., Martin Heidegger, Gilles Deleuze, Leo Strauss, Giorgio Agamben, e k\u00ebshtu me radh\u00eb), secila vep\u00ebr serioze \u2013 qoft\u00eb ajo shkencore, letrare, poetike, artistike, filozofike, etj. \u2013 p\u00ebrmban p\u00ebrher\u00eb di\u00e7ka\u00a0<em>t\u00eb<\/em>\u00a0<em>path\u00ebn\u00eb<\/em>\u00a0q\u00eb k\u00ebrkon t\u00eb shpaloset, zhvillohet dhe p\u00ebrpunohet nga t\u00eb tjer\u00ebt. Bile Heidegger-i, si mendimtar i jasht\u00ebzakonsh\u00ebm q\u00eb ishte (jo rast\u00ebsisht Hannah Arendt e quante \u201cmbreti i fsheht\u00eb n\u00eb mbret\u00ebrin\u00eb e mendimit\u201d), e kishte zakon t\u00eb shkonte edhe nj\u00eb \u00e7ik\u00eb m\u00eb larg, duke e cil\u00ebsuar\u00a0<em>t\u00eb\u00a0path\u00ebn\u00ebn<\/em>\u00a0e nj\u00eb vepre shum\u00eb her\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebsishme se\u00a0<em>t\u00eb\u00a0th\u00ebn\u00ebn<\/em>\u00a0e saj.[i]<\/p>\n<p>Prandaj dhe n\u00eb k\u00ebt\u00eb kuptim, fakti q\u00eb B\u00f6ll nuk na shpalos dot arsyet pse njer\u00ebzit n\u00eb regjime totalitare kusht\u00ebzohen t\u00eb duken t\u00eb lumtur nuk dometh\u00ebn\u00eb kurrsesi q\u00eb ne si lexues t\u00eb mos e b\u00ebjm\u00eb nj\u00eb gj\u00eb t\u00eb till\u00eb. Pra, q\u00eb t\u00eb mos spekulojm\u00eb (jo n\u00eb sensin pezhorativ) rreth arsyeve t\u00eb mundshme q\u00eb \u00e7ojn\u00eb sisteme t\u00eb tilla n\u00eb kusht\u00ebzimin e njer\u00ebzve p\u00ebr t\u2019u dukur t\u00eb lumtur e t\u00eb k\u00ebnaqur.<\/p>\n<p>P\u00ebr hir t\u00eb hap\u00ebsir\u00ebs, dhe meq\u00eb nuk kam shum\u00eb nge, do t\u00eb p\u00ebrpiqem t\u00eb p\u00ebrmend vet\u00ebm kat\u00ebr sosh.<\/p>\n<p>S\u00eb pari, mendoj q\u00eb, n\u00eb regjime t\u00eb tilla, njer\u00ebzit detyrohen t\u00eb duken t\u00eb lumtur e t\u00eb k\u00ebnaqur sepse, k\u00ebsisoj, ato arrijn\u00eb t\u00eb fshehin ambientin totalitar q\u00eb mbret\u00ebron n\u00eb sisteme t\u00eb tilla organike e t\u00eb mbyllura. N\u00eb rastin e sistemit totalitar n\u00eb Shqip\u00ebri (1945-1991), p\u00ebr shembull, njer\u00ebzit duhej t\u00eb b\u00ebheshin sikur ishin m\u00eb t\u00eb lumturit e bot\u00ebs, sikur nuk kishin njohur lumturi m\u00eb t\u00eb madhe sesa n\u00eb sistemin \u201ckomunist\u201d \u2013 dhe, \u00e7\u2019\u00ebsht\u00eb m\u00eb interesantja, sikur i kishin gjitha t\u00eb mirat e dynjas\u00eb! Ndryshe (n\u00ebse shfaqeshe i trisht\u00eb), mund t\u00eb t\u00eb akuzonin si njeri t\u00eb pak\u00ebnaqur me sistemin dhe, si rrjedhim, t\u00eb p\u00ebrfundoje duke u kalbur burgjeve a kampeve t\u00eb internimeve.[ii]<\/p>\n<p>(N\u00eb mendimin tim, k\u00ebtu konsiston edhe nj\u00eb dallim i r\u00ebnd\u00ebsish\u00ebm midis sistemeve totalitare n\u00eb nj\u00ebr\u00ebn an\u00eb, dhe poliseve apo qytet-shteteve greke n\u00eb an\u00ebn tjet\u00ebr. N\u00eb sensin q\u00eb, nd\u00ebrsa t\u00eb parat e konceptojn\u00eb lumturin\u00eb n\u00eb terma instrumental \u2013 pra, si mjet apo instrument p\u00ebr legjitimimin e sistemit, poliset greke, nga ana tjet\u00ebr, e shihnin lumturin\u00eb (<em>eudaimonia)<\/em>\u00a0si q\u00ebllimin m\u00eb t\u00eb lart\u00eb t\u00eb tyre. Pra, arsyen kryesore p\u00ebr t\u00eb cil\u00ebn ato ekzistonin).[iii]<\/p>\n<p>Nj\u00eb arsye tjet\u00ebr pse ma merr mendja q\u00eb n\u00eb regjime t\u00eb tilla njer\u00ebzit detyrohen t\u00eb duken t\u00eb lumtur \u00ebsht\u00eb q\u00eb, n\u00eb qoft\u00eb se shfaqesh i trisht\u00eb apo i brengosur, kjo (mund t\u00eb) interpretohet nga \u201cruajt\u00ebsit e ligjit dhe rendit publik\u201d edhe si tendenc\u00eb e rrezikshme drejt individualizmit \u2013 n\u00eb sensin e merakut p\u00ebr fatin t\u00ebnd personal e jo p\u00ebr at\u00eb t\u00eb partis\u00eb, rac\u00ebs, kombit, ideologjis\u00eb, etj. Si\u00e7 dihet nga kushdo, kjo nuk tolerohet kurrsesi n\u00eb sistemet totalitare. Si\u00e7 rr\u00ebfen n\u00eb nj\u00eb rast edhe Fatos Lubonja \u2013 s\u00ebrish n\u00eb rastin e sistemit totalitar n\u00eb Shqip\u00ebri:<\/p>\n<p>Mbaj mend sesi nj\u00eb her\u00eb n\u00eb rinin\u00eb time e pata zbuluar se isha nj\u00eb krijes\u00eb individualiste. Kjo, natyrisht, binte ndesh me propagand\u00ebn morale t\u00eb asaj kohe q\u00eb na thoshte se nj\u00eb njeri i mir\u00eb duhet ta mbaj\u00eb kolektivin, grupin, partin\u00eb, socializmin, e atdheun mbi t\u00eb gjitha. Si rrjedhim, m\u00eb kujtohet se fillova t\u00eb kisha dyshime rreth vetes time dhe t\u00eb mendoja se isha nj\u00eb njeri i keq ngaq\u00eb kujdesesha p\u00ebr veten time dhe nuk isha gati t\u00eb sakrifikoja p\u00ebr t\u00eb tjer\u00ebt \u2013 si\u00e7 na thoshte Partia q\u00eb proletar\u00ebt dhe njer\u00ebzit e v\u00ebrtet\u00eb [do t\u00eb duhej t\u00eb] b\u00ebnin.[iv]<\/p>\n<p>P\u00ebr m\u00eb shum\u00eb, t\u00eb qenit i trisht\u00eb n\u00eb sisteme t\u00eb tilla bie n\u00eb kund\u00ebrti t\u00eb plot\u00eb edhe me frym\u00ebn\u00a0<em>e optimizmit<\/em>\u00a0q\u00eb duhet t\u00eb mbisundoj\u00eb kudo sipas atyre q\u00eb jan\u00eb n\u00eb krye t\u00eb k\u00ebtyre sistemeve. Pra q\u00eb \u201cnjer\u00ebzit duhej t\u00eb jen\u00eb plot gjall\u00ebri n\u00eb jet\u00eb e n\u00eb pun\u00eb,\u201d si dhe q\u00eb \u201cta shikojn\u00eb t\u00eb ardhmen me plot optimiz\u00ebm dhe pa u trembur nga v\u00ebshtir\u00ebsit\u00eb, t\u00eb metat e pengesat e shumta q\u00eb mund t\u2019iu dalin rrug\u00ebs.\u201d Deri diku, mendoj se Kundera e ka kapur mjaft bukur k\u00ebt\u00eb gj\u00eb p\u00ebrmes shakas\u00eb s\u00eb famshme t\u00eb Ludvik Jahn-it, personazhit kryesor te\u00a0<em>Shakaja<\/em>: \u201cOptimizmi \u00ebsht\u00eb opiumi i llojit njer\u00ebzor. Mendja e sh\u00ebndosh\u00eb kut\u00ebrbon er\u00eb budallall\u00ebku. Rroft\u00eb Trocki!.\u201d[v]<\/p>\n<p>Dhe arsyeja e fundit pse mendoj q\u00eb n\u00eb regjime totalitare njer\u00ebzit detyrohen t\u00eb duken t\u00eb lumtur \u00ebsht\u00eb q\u00eb \u201ct\u00eb brengosur\u201d dhe \u201ct\u00eb merakosur\u201d mund t\u00eb jen\u00eb vet\u00ebm udh\u00ebheq\u00ebsit e partia. Arsyeja p\u00ebr k\u00ebt\u00eb, besoj, \u00ebsht\u00eb e thjesht\u00eb p\u00ebr t\u2019u kuptuar: duke u shfaqur serioz, t\u00eb brengosur e t\u00eb zymt\u00eb n\u00eb publik, udh\u00ebheq\u00ebsit n\u00eb sisteme t\u00eb tilla duan t\u00eb krijojn\u00eb p\u00ebrshtypjen sikur ata jan\u00eb me t\u00eb v\u00ebrtet\u00eb t\u00eb brengosur, t\u00eb merakosur e t\u00eb shqet\u00ebsuar p\u00ebr fatin e partis\u00eb, popullit, ideologjis\u00eb, kombit, e njer\u00ebzimit. Me fjal\u00eb t\u00eb tjera, sikur atyre u ka r\u00ebn\u00eb \u201cbarra e udh\u00ebheqjes,\u201d[vi] si\u00e7 do t\u00eb thoshte Orwell-i, dhe jo pse ata duan t\u00eb q\u00ebndrojn\u00eb n\u00eb krye t\u00eb sistemit.<\/p>\n<p>Zaten (dhe po e mbyll me k\u00ebt\u00eb), k\u00ebtu konsiston edhe dallimi rreth m\u00ebnyr\u00ebs sesi udh\u00ebheq\u00ebsit n\u00eb sistemet totalitare dhe udh\u00ebheq\u00ebsit n\u00eb sistemet liberal-demokratike shfaqen n\u00eb publik: nd\u00ebrsa t\u00eb par\u00ebt shfaqen sikur jan\u00eb\u00a0<em>t\u00eb brengosur<\/em>\u00a0e\u00a0<em>t\u00eb shqet\u00ebsuar<\/em>, t\u00eb dyt\u00ebt vazhdimisht shfaqen\u00a0<em>t\u00eb lumtur<\/em>\u00a0e\u00a0<em>t\u00eb buz\u00ebqeshur<\/em>. Arsyeja, besoj, \u00ebsht\u00eb e thjesht\u00eb p\u00ebr t\u2019u d\u00ebshifruar: gjersa t\u00eb par\u00ebt, si\u00e7 e ceka m\u00eb lart, paraqiten k\u00ebsisoj p\u00ebr t\u00eb krijuar p\u00ebrshtypjen sikur ata jan\u00eb me t\u00eb v\u00ebrtet\u00eb \u201ct\u00eb shqet\u00ebsuar p\u00ebr hallet dhe brengat e popullit,\u201d t\u00eb dyt\u00ebt, nd\u00ebrkaq, shfaqen t\u00eb lumtur e t\u00eb buz\u00ebqeshur sepse, k\u00ebshtu, duan t\u00eb krijojn\u00eb bindjen e rrejshme sikur \u201cgjith\u00e7ka \u00ebsht\u00eb duke shkuar n\u00eb rregull\u201d dhe, shum\u00eb shpejt, \u201cka p\u00ebr t\u2019u b\u00ebr\u00eb mir\u00eb edhe p\u00ebr ta.\u201d<\/p>\n<p>&nbsp;<\/p>\n<p>___________<\/p>\n<p><em>[i] Shih M. Heidegger, \u201cPlato\u2019s Doctrine of Truth,\u201d in Pathmarks, ed. William McNeill (Cambridge: Cambridge University Press, 1998), f. 155.<\/em><\/p>\n<p><em>[ii] K\u00ebt\u00eb bindje e kam p\u00ebrforcuar sidomos nga leximi i veprave t\u00eb Maks Velos: Hetimi (2010), Spa\u00e7i (2010) dhe Koh\u00eb Antishenj\u00eb (2005). P\u00ebr fat t\u00eb keq, meq\u00eb ka kaluar koh\u00eb e gjat\u00eb nga leximi i k\u00ebtyre veprave, dhe duke qen\u00eb se veprat e Velo-s nuk i kam me vete por i kam l\u00ebn\u00eb n\u00eb Kosov\u00eb, e kam t\u00eb pamundur t\u2019i referohem burimit ku e thot\u00eb nj\u00eb gj\u00eb t\u00eb till\u00eb. N\u00eb cilindo rast, n\u00eb nj\u00ebr\u00ebn nga k\u00ebto vepra duhet t\u00eb jet\u00eb patjet\u00ebr.<\/em><\/p>\n<p><em>[iii] P\u00ebr hir t\u00eb argumentit, termin eudaimonia e kam p\u00ebrkthyer si lumturi, ani pse n\u00eb anglisht ky term \u00ebsht\u00eb p\u00ebrkthyer edhe si \u201cmir\u00ebqenie,\u201d \u201cjet\u00eb e mir\u00eb,\u201d \u201ct\u00eb jetuarit mir\u00eb,\u201d \u201clul\u00ebzim njer\u00ebzor,\u201d \u201cveprim moral,\u201d \u201csoditje,\u201d \u201cjet\u00eb racionale,\u201d etj.<\/em><\/p>\n<p><em>[iv] Fatos Lubonja, \u201cPrivacy in a Totalitarian Regime,\u201d Social Research, Vol. 68, No. 1 (Spring 2001), f. 44.<\/em><\/p>\n<p><em>[v] Milan Kundera, The Joke (New York: Harper Collins, 1993), f. 34. Sqarim: K\u00ebt\u00eb vep\u00ebr t\u00eb Kundera-s e kam lexuar n\u00eb shqip moti, mir\u00ebpo p\u00ebr shkak se nuk e kam me vete, m\u00eb \u00ebsht\u00eb dashur ta referencoj kopjen n\u00eb anglisht. Kam p\u00ebrshtypjen q\u00eb, p\u00ebrkthimi i saj n\u00eb shqip, \u00ebsht\u00eb duksh\u00ebm m\u00eb i mir\u00eb se ai n\u00eb anglisht.<\/em><\/p>\n<p><em>[vi] George Orwell, Animal Farm (New York: Penguin Books, 2008), f. 43.<\/em><\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"<p>N\u00eb pjes\u00ebn e par\u00eb\u00a0t\u00eb eses\u00eb shtruam pyetjen n\u00ebse ajo q\u00eb B\u00f6ll p\u00ebrshkruan n\u00eb tregimin e tij, \u201cFytyra ime e trisht\u00eb,\u201d q\u00ebndron apo jo n\u00eb kontekst t\u00eb sistemeve totalitare. Pra n\u00ebse n\u00eb sistemet totalitare njer\u00ebzit detyrohen t\u00eb duken t\u00eb lumtur e t\u00eb trisht\u00eb nga \u00e7\u2019jan\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb. N\u00eb pik\u00ebpamjen time, pa\u00e7ka mund ta kam dhe [&hellip;]<\/p>","protected":false},"author":545,"featured_media":11497,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[2169,1358,1706],"ppma_author":[2165],"class_list":["post-4135","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-heinrich-boll","tag-lumturia","tag-totalitarizmi"],"authors":[{"term_id":2165,"user_id":545,"is_guest":0,"slug":"armendd-mazreku","display_name":"Armend Mazreku","avatar_url":"https:\/\/secure.gravatar.com\/avatar\/82933dbb0b60f889a4b9e62f3ec0920a50a99f39ee7fb114f239c4f0cd52712e?s=96&d=mm&r=g","user_url":"","last_name":"Mazreku","first_name":"Armend","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4135","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\/545"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=4135"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4135\/revisions"}],"predecessor-version":[{"id":11498,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4135\/revisions\/11498"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/11497"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=4135"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=4135"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=4135"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=4135"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}