{"id":4599,"date":"2021-08-10T17:04:25","date_gmt":"2021-08-10T15:04:25","guid":{"rendered":"https:\/\/sbunker.org\/?p=4599"},"modified":"2024-12-13T17:09:07","modified_gmt":"2024-12-13T15:09:07","slug":"jemi-nje-si-kunderthenie","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/jemi-nje-si-kunderthenie\/","title":{"rendered":"\u201cJEMI NJ\u00cb\u201d si kund\u00ebrth\u00ebnie"},"content":{"rendered":"<div class=\"news-up\">\n<p>\u00cbsht\u00eb normale q\u00eb pas nj\u00eb periudhe mbi 20-vje\u00e7are t\u00eb dalin n\u00eb pah mospajtimet politike e komb\u00ebtare, diferencat kulturore dhe dallimet n\u00eb projektimin e s\u00eb ardhmes. T\u00eb jetuarit gjat\u00eb t\u00eb ndar\u00eb ose asnj\u00ebher\u00eb pothuajse, t\u00eb mosjetuarit bashk\u00eb n\u00eb nj\u00eb hap\u00ebsir\u00eb t\u00eb p\u00ebrbashk\u00ebt politike, kushtetuese dhe kulturore, ka b\u00ebr\u00eb q\u00eb t\u00eb jemi larg nj\u00ebri-tjetrit. Kurse shfaqja e menj\u00ebhershme ndaj nj\u00ebri-tjetrit padyshim se do t\u00eb prodhoj\u00eb p\u00ebrplasje t\u00eb natyrave t\u00eb ndryshme.<\/p>\n<\/div>\n<div class=\"news-down\">\n<div class=\"news-left\">\n<p>Secila pal\u00eb i ka disa kritika t\u00eb q\u00ebndrueshme karshi tjetrit dhe secila i p\u00ebrdor ato kritika n\u00eb m\u00ebnyr\u00eb joracionale. T\u00eb bashk\u00ebjetuarit n\u00eb nj\u00eb\u00a0<em>projekt ideal<\/em>\u00a0(e q\u00eb ishte edhe ashtu gati se i nj\u00ebansh\u00ebm) ka nd\u00ebrtuar nj\u00eb rrug\u00eb e cila nuk kishte asnj\u00eb penges\u00eb t\u00eb brendshme, sepse idealizimi (si\u00e7 edhe e ka zakon) kishte krijuar edhe nj\u00eb marr\u00ebdh\u00ebnie irreale \u2013\u00a0<em>i jemi \u00ebsht\u00eb ve\u00e7 i mir\u00eb<\/em>.<\/p>\n<p>Jemi viktimat e Ballkanit dhe t\u00eb Evrop\u00ebs \u2013 k\u00ebshtu ne shqiptar\u00ebt e kemi projektuar qenien ton\u00eb (dhe ende vazhdojm\u00eb). E keqja jan\u00eb t\u00eb tjer\u00ebt. Vazhdimisht n\u00eb historiografin\u00eb shqiptare gjejm\u00eb viktimizim dhe shum\u00eb rrall\u00eb mobilizim. Ekzistenca shqiptare \u00ebsht\u00eb varur shum\u00eb pothuajse nga vasaliteti permanent ndaj t\u00eb tjer\u00ebve. Rreshtimi me t\u00eb fuqishmit \u00e7doher\u00eb na ka b\u00ebr\u00eb edhe m\u00eb t\u00eb dob\u00ebt dhe pse jo edhe m\u00eb armiq\u00ebsor\u00eb me t\u00eb tjer\u00ebt. Edhe rreshtimin nuk e kemi pasur unitar, por partikular. Dikush me Perandorin\u00eb Osmane, dikush me papatin, dikush me Perandorin\u00eb Austro-hungareze, dikush me sllav\u00ebt e Veriut e t\u00eb tjer\u00eb me t\u00eb Jugut, e kush me fashizmin, e kush me nazizmin.\u00a0<em>Pik\u2019 e pes\u00eb<\/em>.<\/p>\n<p>Dhe pik\u00ebrisht kur n\u00eb Per\u00ebndim filloi riorganizimi i shoq\u00ebrive feudale, n\u00eb shoq\u00ebri dhe shtete moderne m\u00eb pastaj, ne shqiptar\u00ebt (n\u00eb shumic\u00eb) u koncentruam n\u00eb luft\u00ebra t\u00eb brendshme p\u00ebr ruajtjen e bajraktarll\u00ebqeve. Mbase ishin pik\u00ebrisht shtetet per\u00ebndimore (disa) q\u00eb pat\u00ebn impakt direkt dhe vendimtar n\u00eb themelimin e dy shteteve shqiptare. Kushedi, ndoshta kjo mund t\u00eb jet\u00eb arsyeja q\u00eb jemi sjell\u00eb dhe ende sillemi me kaq sharlataniz\u00ebm ndaj k\u00ebtyre dy shteteve tona. Si\u00e7 edhe e dim\u00eb nga praktika, nuk mjafton t\u00eb kesh t\u00eb nj\u00ebjt\u00ebn gjuh\u00eb, t\u00eb nj\u00ebjtat simbole dhe ta ndash t\u00eb nj\u00ebjt\u00ebn hap\u00ebsir\u00eb gjeografike p\u00ebr ta nd\u00ebrtuar\u00a0<em>shpirtin e shoq\u00ebris\u00eb<\/em>.<\/p>\n<p>Ka di\u00e7ka q\u00eb shkon p\u00ebrtej tyre&#8230; Di\u00e7ka q\u00eb shpesh e neglizhojm\u00eb, e q\u00eb e quajm\u00eb p\u00ebrditshm\u00ebri.\u00a0<em>T\u00eb jetuarit n\u00ebn diktatin e sahatit<\/em>. P\u00ebrditshm\u00ebria, sidomos ajo moderne, nuk \u00ebsht\u00eb e p\u00ebrbashk\u00ebta jon\u00eb (normalisht se jan\u00eb arsyet dhe argumentet pse ka ndodhur k\u00ebshtu). Jetesa paralele n\u00eb mes t\u00eb nj\u00eb bote reale dhe bot\u00ebs ideale nj\u00ebkoh\u00ebsisht p\u00ebr shqiptar\u00ebt jasht\u00eb Shqip\u00ebris\u00eb kishte krijuar hendeqe t\u00eb m\u00ebdha, gati skizofreni, sepse idealja ishte\u00a0<em>opiumi<\/em>\u00a0q\u00eb shpesh e linte n\u00ebn hije p\u00ebrditshm\u00ebrin\u00eb.\u00a0<em>Shum\u00eb gra e burra kan\u00eb vdek\u00eb me andrr\u00ebn q\u00eb ve\u00e7 nj\u00ebher\u00eb me pa Shqipnin<\/em>. \u00cbndrrat k\u00ebt\u00eb rol duket se e kan\u00eb dhe shqiptar\u00ebt e Kosov\u00ebs jetonin me k\u00ebt\u00eb \u00ebnd\u00ebrr, e disa vdisnin edhe bashk\u00eb me t\u00eb.<\/p>\n<p>Sikurse gjith\u00e7ka, edhe modernizimi te ne n\u00eb Ballkan \u2013 e sidomos te ne shqiptar\u00ebt \u2013 vjen me vones\u00eb. Meqen\u00ebse nuk pat\u00ebm mund\u00ebsi t\u00eb jetonim bashk\u00eb fillet e modernizimit, q\u00eb ishte shum\u00eb e r\u00ebnd\u00ebsishme p\u00ebr ta krijuar frym\u00ebn kolektive sociale, u krijuan te ne shum\u00eb t\u00eb panjohura. P\u00ebr m\u00eb tep\u00ebr jetonim edhe n\u00eb\u00a0<em>branshe<\/em>\u00a0t\u00eb ndryshme kulturore emancipuese dhe krijuam perceptime t\u00eb ndryshme p\u00ebr nj\u00ebri-tjetrin. K\u00ebshtu q\u00eb, ende sot e k\u00ebsaj dite jetojm\u00eb edhe n\u00ebn inercionin e k\u00ebtyre perceptimeve.<\/p>\n<p>Ndarjen q\u00eb na u imponua nga t\u00eb tjer\u00ebt e konsiderojm\u00eb ende si nj\u00eb\u00a0<em>padrejt\u00ebsi historike<\/em>\u00a0dhe mbi k\u00ebt\u00eb\u00a0<em>mind-set<\/em>\u00a0e projektuam edhe\u00a0<em>bashkimin komb\u00ebtar<\/em>\u00a0si nj\u00eb e drejt\u00eb historike. Mbi k\u00ebt\u00eb diskurs u nd\u00ebrtua nj\u00eb ngrehin\u00eb e pafundme (shpesh irreale) retorike, e cila p\u00ebr mbi nj\u00eb shekull vazhdon ta ricikloj\u00eb vetveten.\u00a0<em>Historia \u00ebsht\u00eb lineare<\/em>, ekziston vet\u00ebm n\u00eb nj\u00eb projeksion imagjinar ideal, n\u00eb realitet, n\u00eb p\u00ebrditshm\u00ebri \u2013 historia \u00ebsht\u00eb nj\u00eb mishmash kryq\u00ebzimesh dhe t\u00eb papriturash shpeshher\u00eb.<\/p>\n<p>Jetesa e shqiptar\u00ebve n\u00eb Jugosllavi domosdo do t\u00eb krijoj\u00eb edhe nj\u00eb model kulturor (dhe jo vet\u00ebm), q\u00eb do t\u00eb ket\u00eb impakt shum\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb emancipimin e shumansh\u00ebm t\u00eb shoq\u00ebris\u00eb. Industrializmi do t\u00eb luaj\u00eb rol krucial (sidomos kulturor) n\u00eb modernizimin e shoq\u00ebris\u00eb kosovare. Hapja ndaj kulturave t\u00eb reja dhe bashk\u00ebjetesa me to do t\u2019i jap\u00eb nj\u00eb form\u00eb ndryshe shoq\u00ebris\u00eb kosovare. Qasja n\u00eb\u00a0<em>bot\u00ebn per\u00ebndimore<\/em>\u00a0p\u00ebr shqiptar\u00ebt n\u00ebn Jugosllavi do t\u00eb jet\u00eb nj\u00eb gj\u00eb normale. Konsumimi i modeleve t\u00eb ndryshme politike, e sidomos kulturore e sociale, do t\u00eb jet\u00eb pothuajse pa limit. Di\u00e7ka e till\u00eb, jo q\u00eb nuk ekzistonte p\u00ebr shqiptarin e Shqip\u00ebris\u00eb, por p\u00ebr m\u00eb keq se kaq, konsiderohej si armiq\u00ebsore dhe q\u00eb duhej luftuar.<\/p>\n<p>P\u00ebr ta konkretizuar k\u00ebt\u00eb: paramendojeni Fadil Bajrajn n\u00eb\u00a0<em>Woodstock<\/em>, festivalin m\u00eb t\u00eb madh bot\u00ebror t\u00eb muzik\u00ebs, dhe Fatos Lubonj\u00ebn n\u00eb burgun e Spa\u00e7it, a q\u00eb t\u00eb dy n\u00eb at\u00eb koh\u00eb\u00a0e p\u00eblqenin rock-un. Vitet \u201890 sikur do ta p\u00ebrmbysin k\u00ebt\u00eb situat\u00eb: Fadili do t\u00eb mbetet n\u00eb nj\u00eb izolim kolektiv, kurse p\u00ebr Fatosin Woodstock-u shfaqet mund\u00ebsi. Pra, Shqip\u00ebria komuniste p\u00ebr kosovar\u00ebt q\u00eb dikur e kishin vizituar ishte nj\u00eb rr\u00ebfim q\u00eb nuk duhej treguar, kurse pas b\u00ebrjes s\u00eb Kosov\u00ebs shtet, Shqip\u00ebria u b\u00eb formalisht\/realisht nj\u00eb shtet fqinj. Shpallja e Kosov\u00ebs shtet sikur e dinamizoi retorik\u00ebn mbi bashkimin komb\u00ebtar. Vazhdon edhe sot, madje me shum\u00eb tone populiste, duke u thirrur n\u00eb nj\u00eb t\u00eb\u00a0<em>ashtuquajtur<\/em>\u00a0padrejt\u00ebsi historike dhe q\u00eb duhet drejtuar.<\/p>\n<p>Andaj, duke u nisur nga kjo \u00e7ka u tha m\u00eb lart, del se parulla \u201cJemi nj\u00eb\u201d, p\u00ebrve\u00e7q\u00eb \u00ebsht\u00eb kund\u00ebrth\u00ebn\u00ebse, \u00ebsht\u00eb edhe e pasinqert\u00eb. \u201cJemi nj\u00eb\u201d p\u00ebr \u00e7far\u00eb? Q\u00eb flasim t\u00eb nj\u00ebjt\u00ebn gjuh\u00eb?\u00a0<em>Nuk mjafton t\u00eb jesh vet\u00ebm njeri i mir\u00eb<\/em>. \u201cJemi nj\u00eb\u201d e shp\u00ebrfaq munges\u00ebn, boshll\u00ebkun. E v\u00eb n\u00eb dyshim vetveten. \u00cbsht\u00eb kund\u00ebrth\u00ebnie. Sepse, n\u00ebse jemi v\u00ebrtet nj\u00eb, nuk kemi nevoj\u00eb p\u00ebr parull\u00ebn patetike \u201cJemi nj\u00eb\u201d. Po ta shikojm\u00eb m\u00eb me llup\u00eb, \u201cJemi nj\u00eb\u201d, jo q\u00eb \u00ebsht\u00eb parulla q\u00eb na bashkon, por n\u00eb fakt \u00ebsht\u00eb parulla q\u00eb na ndan. Pse? Sepse nj\u00eb parull\u00eb e till\u00eb ka tendenc\u00ebn t\u00eb na mashtroj\u00eb, t\u00eb na nxjerr\u00eb para nj\u00ebri-tjetrit t\u00eb pasqaruar e me shum\u00eb paragjykime. \u201cJemi nj\u00eb\u201d tenton t\u2019i fsheh\u00eb realitetet tona historike q\u00eb i kishim dikur, e q\u00eb vazhdojm\u00eb t\u2019i kemi edhe sot. \u201cJemi nj\u00eb\u201d insiston t\u00eb na l\u00ebr\u00eb n\u00ebn perspektiv\u00ebn ideale. \u201cJemi nj\u00eb\u201d e suspendon mund\u00ebsin\u00eb e njohjes mes nj\u00ebri-tjetrit, sepse e suprimon kritik\u00ebn. Dyshimi \u00ebsht\u00eb herezi.<\/p>\n<p>\u201cJemi nj\u00eb\u201d nuk l\u00eb hap\u00ebsir\u00eb p\u00ebr debat. Kjo parull\u00eb, ose ky diskurs, na pamund\u00ebson ta njohim nj\u00ebri-tjetrin ashtu si\u00e7 jemi dhe ta pranojm\u00eb nj\u00ebri-tjetrin me t\u00eb mirat dhe cenet q\u00eb kemi. Mendoj se kur t\u00eb \u00e7lirohemi nga nj\u00eb m\u00ebnyr\u00eb kaq arbitrare e t\u00eb menduarit dhe projektuarit, at\u00ebher\u00eb do t\u00eb mund t\u00eb krijojm\u00eb hap\u00ebsira t\u00eb ndryshme p\u00ebr bashk\u00ebpunim cil\u00ebsor. Deri at\u00ebher\u00eb do t\u00eb vazhdojm\u00eb\u00a0<em>t\u00eb vdesim t\u00eb lumtur n\u00ebn hijen e fikut q\u00eb s\u2019ka ekzistuar asnj\u00ebher\u00eb<\/em>.<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"<p>\u00cbsht\u00eb normale q\u00eb pas nj\u00eb periudhe mbi 20-vje\u00e7are t\u00eb dalin n\u00eb pah mospajtimet politike e komb\u00ebtare, diferencat kulturore dhe dallimet n\u00eb projektimin e s\u00eb ardhmes. T\u00eb jetuarit gjat\u00eb t\u00eb ndar\u00eb ose asnj\u00ebher\u00eb pothuajse, t\u00eb mosjetuarit bashk\u00eb n\u00eb nj\u00eb hap\u00ebsir\u00eb t\u00eb p\u00ebrbashk\u00ebt politike, kushtetuese dhe kulturore, ka b\u00ebr\u00eb q\u00eb t\u00eb jemi larg nj\u00ebri-tjetrit. Kurse shfaqja e [&hellip;]<\/p>","protected":false},"author":266,"featured_media":11141,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[988,1469,972,1727],"ppma_author":[733],"class_list":["post-4599","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-ballkani-perendimor","tag-identiteti","tag-kosove","tag-shqiptaret"],"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\/4599","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=4599"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4599\/revisions"}],"predecessor-version":[{"id":11142,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4599\/revisions\/11142"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/11141"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=4599"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=4599"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=4599"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=4599"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}