Q\u00ebmoti\u00a0\u00ebsht\u00eb\u00a0b\u00ebr\u00eb\u00a0dallimi mes z\u00ebrit dhe fjal\u00ebs.\u00a0Si\u00e7\u00a0na kujton\u00a0Jacques\u00a0Ranciere, konflikti mes z\u00ebrit dhe fjal\u00ebs, respektivisht\u00a0fusha e grindjes\u00a0mes kafsh\u00ebve logjike dhe fonike,\u00a0\u00ebsht\u00eb\u00a0ajo q\u00eb\u00a0e\u00a0instituon politik\u00ebn.\u00a0Njeriu\u00a0\u00ebsht\u00eb\u00a0e vetmja kafsh\u00eb\u00a0politike q\u00eb\u00a0flet, p\u00ebr dallim prej kafsh\u00ebve t\u00eb\u00a0tjera jo politike q\u00eb\u00a0kan\u00eb\u00a0z\u00eb. Politika fillon me zot\u00ebrimin e fjal\u00ebs dhe jo me zot\u00ebrimin e z\u00ebrit. Fjala\u00a0\u00ebsht\u00eb\u00a0logos, kurse z\u00ebri\u00a0\u00ebsht\u00eb\u00a0bios. Fjala shpall, kurse z\u00ebri tregon. Jacques Ranciere, i frym\u00ebzuar me mendimi Aristotelian, b\u00ebn nj\u00eb\u00a0ndarje mes artikulimit diskursiv t\u00eb\u00a0ankimit nga artikulimit\u00a0fonik\u00a0t\u00eb\u00a0r\u00ebnkimit.\u00a0Aristoteli shkruante se \u2018i vet\u00ebm mes gjith\u00eb\u00a0kafsh\u00ebve njeriu zot\u00ebron fjal\u00ebn. Pa dyshim q\u00eb\u00a0z\u00ebri\u00a0\u00ebsht\u00eb\u00a0mjet p\u00ebr treguar dhimbjen dhe k\u00ebnaq\u00ebsin\u00eb. Z\u00ebri u\u00a0\u00ebsht\u00eb dh\u00ebn\u00eb\u00a0dhe kafsh\u00ebve t\u00eb\u00a0tjera\u2019.\u00a0Giorgo Agamben, n\u00eb an\u00ebn tjet\u00ebr, na njofton se grek\u00ebt e lasht\u00eb\u00a0kishin dy fjal\u00eb\u00a0p\u00ebr jet\u00ebn: zoe dhe bios. Sipas k\u00ebtij venerimi, jeta nuk mund t\u00eb\u00a0reduktohet\u00a0n\u00eb biologji, ose\u00a0n\u00eb\u00a0nj\u00eb\u00a0seri procesesh biologjike, ku q\u00ebllimi i vet jet\u00ebs\u00a0\u00ebsht\u00eb t\u00eb\u00a0jetuarit, por jeta, para se gjithash, ka t\u00eb\u00a0b\u00ebj me karakterin e mund\u00ebsive\u00a0t\u00ebsaj,\u00a0mund\u00ebsi k\u00ebto realizimi apo mosrealizimi i s\u00eb\u00a0cilave\u00a0potencialisht\u00a0e v\u00eb\u00a0n\u00eb\u00a0pik\u00ebpyetje madje jet\u00ebn\u00a0vet.\u00a0Kjo\u00a0\u00ebsht\u00eb\u00a0jeta politike. E kund\u00ebrta e saj\u00a0\u00ebsht\u00eb\u00a0jeta e zhveshur. E pambrojtur. Pa liri. Pa mund\u00ebsi. Pa dinjitet.\u00a0Pa fjal\u00eb.<\/p>\n
Vet\u00ebm at\u00ebher\u00eb\u00a0kur njer\u00ebzit\u00a0kan\u00eb aft\u00ebsin\u00eb\u00a0dhe mund\u00ebsin\u00eb\u00a0p\u00ebr t\u00eb\u00a0folur, mund t\u00eb\u00a0shnd\u00ebrrohen n\u00eb\u00a0qenie politike .P\u00ebr Aristotelin, vet\u00ebm\u00a0n\u00ebp\u00ebrmes fjal\u00ebs njeriu artikulon t\u00eb\u00a0mir\u00ebn dhe t\u00eb\u00a0keq\u00ebn, t\u00eb\u00a0drejt\u00ebn dhe t\u00eb\u00a0padrejt\u00ebn,\u00a0t\u00eb dobishmen dhe t\u00eb\u00a0d\u00ebmshmen.\u00a0P\u00ebrmes fjal\u00ebs njeriu b\u00ebhet pal\u00eb\u00a0dhe, rrjedhimisht, demosi b\u00ebhet pal\u00eb. Nd\u00ebrton raport n\u00eb sken\u00ebn politike. Diskuton, shk\u00ebmben, llogaritet dhe,\u00a0si\u00a0pale,\u00a0bashk\u00ebnd\u00ebrton sken\u00ebn politike. Ranciere e\u00a0heton\u00a0nj\u00eb hendek mes fjal\u00ebs dhe llogaritjes s\u00eb\u00a0saj si t\u00eb\u00a0till\u00eb.\u00a0P\u00ebr\u00a0patric\u00ebt,\u00a0plebenj\u00ebt\u00a0nuk jan\u00eb\u00a0pal\u00eb, p\u00ebr shkak se nuk kan\u00eb\u00a0logos, p\u00ebr shkak se k\u00ebta t\u00eb\u00a0fundit nuk flasin.\u00a0Por, kur nj\u00eb\u00a0dit\u00eb\u00a0prej dit\u00ebsh, plebenj\u00ebt morr\u00ebn guximin t\u00eb\u00a0flisnin,\u00a0shpallen emrat e tyre,\u00a0dhe\u00a0filluan\u00a0t\u00eb\u00a0silleshin si njer\u00ebz, partric\u00ebt mendonin se kjo ishte po aq e pamundur sa vdektar\u00ebt t\u00ebktheheshin n\u00eb\u00a0njer\u00ebz t\u00eb\u00a0gjall\u00eb. E po, ndodhi. Tani patric\u00ebt desh\u00ebn apo s\u2019desh\u00ebn s\u2019ju mbetej\u00a0gj\u00eb\u00a0tjet\u00ebr vet\u00ebm se t\u00eb\u00a0flisnin me plebenj\u00ebt. Plebenj\u00ebt nga qenie zhurmuese ishin\u00a0shnd\u00ebrruar n\u00eb qenie me aft\u00ebsi fjale dhe kishin instituar subjektivitetin e tyre politik. Ishin shnd\u00ebrruar\u00a0n\u00eb\u00a0qenie\u00a0t\u00ebllogaritshme.\u00a0N\u00eb\u00a0pal\u00eb.\u00a0N\u00eb\u00a0njer\u00ebz q\u00eb kuptojn\u00eb, pra; q\u00eb\u00a0kuptojn\u00eb\u00a0jo vet\u00ebm urdh\u00ebra.<\/p>\n
Elita politike n\u00eb\u00a0Kosov\u00eb\u00a0ka filluar t\u2019i trajtoj qytetar\u00ebt e Kosov\u00ebs si bashk\u00ebsi kafsh\u00ebsh me z\u00eb. Q\u00eb\u00a0r\u00ebnkojn\u00eb, b\u00ebrtasin, ul\u00ebrijn\u00eb, kuisin, f\u00ebrsh\u00ebllejn\u00eb, zukaten,\u00a0apo\u00a0zhurmojn\u00eb.\u00a0Duke e trajtuar demosin si nj\u00eb\u00a0kafsh\u00eb\u00a0t\u00eb\u00a0madhe jo politike, t\u00eb pallogaritshme, elita politike n\u00eb\u00a0Kosov\u00eb nuk pret edhe p\u00ebr nj\u00eb\u00a0koh\u00eb\u00a0t\u00eb\u00a0gjat\u00eb\u00a0se do\u00a0t\u00eb\u00a0vie ndonj\u00eb\u00a0dit\u00eb\u00a0kur do t\u00ebp\u00ebrballet me fjal\u00ebn e k\u00ebtyre trupave njer\u00ebzor me z\u00eb. S\u00eb\u00a0k\u00ebndejmi, demosi i Kosov\u00ebs vazhdon t\u00eb\u00a0trajtohet si jo pal\u00eb, si\u00a0nj\u00eb\u00a0qenie e st\u00ebrmadhe e pallogaritshme,\u00a0si\u00a0nj\u00eb\u00a0hi\u00e7\u00a0i papem\u00ebr,\u00a0pa logos, sepse duke mos zot\u00ebruar fjal\u00ebn,duke\u00a0mos menduar, folur e vepruar,\u00a0me fjal\u00eb\u00a0t\u00eb\u00a0tjera, duke\u00a0mos zot\u00ebruar vetvet\u00ebn,\u00a0thjesht\u00eb\u00a0ky demos nuk ekziston.\u00a0Duke mos qen\u00eb\u00a0pal\u00eb\u00a0me em\u00ebr dhe logos q\u00eb\u00a0flet, p\u00ebr popullin e Kosov\u00ebs flasin t\u00eb\u00a0gjith\u00eb, por m\u00eb\u00a0s\u00eb\u00a0shumti flasin ata q\u00eb\u00a0k\u00ebt\u00eb\u00a0e konsiderojn\u00eb\u00a0si nj\u00eb instrument zhurmues\u2019, pra,\u00a0partit\u00eb politike dhe lider\u00ebt e tyre.\u00a0Ne jemi t\u00eb popullit, jemi me popullin. P\u00ebrfaq\u00ebsojm \u00ebpopullin. Thon\u00eb\u00a0t\u00eb\u00a0gjith\u00eb\u00a0ata q\u00eb\u00a0kurr\u00eb deri m\u00eb\u00a0tani nuk e\u00a0kan\u00eb\u00a0konsideruar at\u00eb si subjekt t\u00eb\u00a0aft\u00eb\u00a0q\u00eb\u00a0flet.\u00a0N\u00eb\u00a0fund t\u00eb dit\u00ebs, ndon\u00ebse k\u00ebto parti politike dhe lider\u00eb\u00a0e kan\u00eb\u00a0plot\u00a0goj\u00ebn popull, sa her\u00eb\u00a0q\u00eb\u00a0\u2018aterojn\u00eb\u2019\u00a0n\u00eb\u00a0pushtet dhe marrin vendime q\u00eb\u00a0hasin n\u00eb\u00a0rezistenc\u00eb, kan\u00eb vet\u00ebm nj\u00eb\u00a0p\u00ebrgjigje kundrejt k\u00ebsaj rezistence t\u00eb\u00a0popullit: I thot\u00eb: mos klith oj zonj\u00eb!<\/p>\n
P\u00ebr popullin flasin edhe shoq\u00ebria civile edhe partit\u00eb\u00a0politike opozitare.\u00a0Ngrite z\u00ebrin, thot\u00eb\u00a0shoq\u00ebria civile. Zgjohu, thon\u00eb\u00a0partit\u00eb\u00a0opozitare. Formulime t\u00eb tilla has me boll\u00ebk. Ngrite z\u00ebrin kund\u00ebr korrupsionit; ngrite z\u00ebrin kund\u00ebr krimit; ngrite z\u00ebrin kund\u00ebr autoritarizmit; ngrite z\u00ebrin p\u00ebr liri t\u00eb fjal\u00ebs, mendimit e asociimit; ngrite z\u00ebrin kund\u00ebr dhun\u00ebs ndaj gruas; ngrite z\u00ebrin p\u00ebr demokraci; ngrite z\u00ebri p\u00ebr t\u00eb drejta t\u00eb\u00a0njeriut; ngrite z\u00ebrin p\u00ebr transparenc\u00eb\u00a0dhe llogaridh\u00ebnie. Zgjohu, Kosova po shitet;\u00a0zgjohu, Kosova po etnizohet;\u00a0zgjohu, Zajednica!; zgjohu, ti!<\/p>\n
\u00c7\u00ebshtja nuk\u00a0\u00ebsht\u00eb\u00a0sakt\u00ebsisht as\u00a0tek ngritja\u00a0dhe as tek\u00a0ulja e z\u00ebrit. Kjo nuk\u00a0\u00ebsht\u00eb\u00a0\u00e7\u00ebshtje volumi. Edhe kafsh\u00ebt n\u00eb situata dhimbje e k\u00ebnaq\u00ebsie e\u00a0ngrisin z\u00ebrin e r\u00ebnkojn\u00eb, b\u00ebrtasin, ul\u00ebrijn\u00eb, kuisin, f\u00ebrsh\u00ebllejn\u00eb, zukaten, apo zhurmojn\u00eb.\u00a0\u00c7\u00ebshtja\u00a0\u00ebsht\u00eb\u00a0tek zhvendosja nga ky regjist\u00ebr fonik tek ai diskursiv i artikulimit politik. Tek fjala e artikuluar politike si k\u00ebrkes\u00eb, si d\u00ebshmi, si p\u00ebrgjegj\u00ebsi e nj\u00eb\u00a0kohe. E k\u00ebsaj kohe. E koh\u00ebs son\u00eb. N\u00eb\u00a0an\u00ebn tjet\u00ebr, problemi nuk\u00a0\u00ebsht\u00eb\u00a0as tek zgjimi. Diskursi i zgjimit n\u00eb\u00a0t\u00eb\u00a0shumt\u00ebn e herave rr\u00ebmbehet nga nacionalist\u00ebt. M\u00eb shum\u00eb\u00a0se p\u00ebr\u00a0\u00e7do gj\u00eb\u00a0tjet\u00ebr, ky diskurs\u00a0gjen\u00eb\u00a0mb\u00ebshtetje popullore, por\u00a0ky diskurs\u00a0nuk i zgjidh problemet tona t\u00eb p\u00ebrditshme. Kjo\u00a0\u00ebsht\u00eb\u00a0arsyeja pse, n\u00eb\u00a0t\u00eb dyja rastet,\u00a0elita politike, ty nuk t\u00ebb\u00ebn hesap. Nuk t\u00eb\u00a0llogarit. Nuk t\u00eb llogarit sepse, ndon\u00ebse ti flet, mesazhi n\u00eb\u00a0an\u00ebn tjet\u00ebr\u00a0transmetohet\u00a0si zhurm\u00eb.\u00a0Nuk t\u00eb\u00a0llogarit, sepse ti nuk guxon. I tutesh p\u00ebrgjegj\u00ebsis\u00eb. I tutesh aft\u00ebsis\u00eb p\u00ebr t\u00eb\u00a0qen\u00eb\u00a0i barabart\u00eb.\u00a0I tutesh liris\u00eb.<\/p>\n
Por,\u00a0dikush-dikur, domosdo, duhet me fillu.\u00a0Si\u00e7\u00a0thuhet n\u00eb\u00a0nj\u00eb\u00a0lib\u00ebr t\u00eb shenjt\u00eb,\u00a0\u2018N\u00eb fillim ishte Fjala dhe Fjala ishte me Per\u00ebndin\u00eb dhe Fjala ishte Per\u00ebndi\u2019.\u00a0Pra,\u00a0\u00e7do fillim fillon me fjal\u00ebn. Vet\u00ebm p\u00ebrmes saj ne b\u00ebhemi zot i fatit ton\u00eb individual e kolektiv.\u00a0Akti i par\u00eb\u00a0\u00ebsht\u00eb\u00a0guximi me fol. Akti i dyt\u00eb \u00ebsht\u00eb\u00a0aft\u00ebsia p\u00ebr ta th\u00ebn\u00eb\u00a0t\u00eb\u00a0v\u00ebrtet\u00ebn. Akti i tret\u00eb\u00a0\u00ebsht\u00eb\u00a0ballafaqimi me rrezikun. Kur qytetar\u00ebt e Kosov\u00ebs marrin guximin\u00a0t\u00eb\u00a0b\u00ebjn\u00eb\u00a0kryengritje politike n\u00ebp\u00ebrmes fjal\u00ebs, kur flasin politikisht p\u00ebrmes k\u00ebrkesave t\u00eb\u00a0qarta e demokratike p\u00ebr sigurime sh\u00ebndet\u00ebsore, arsim cil\u00ebsor, ekonomi t\u00eb q\u00ebndrueshme, siguri njer\u00ebzore\u00a0dhe kur frika e tyre\u00a0\u00ebsht\u00eb\u00a0m\u00ebe vog\u00ebl se guximi me fol, at\u00ebher\u00eb\u00a0k\u00ebta qytetar\u00eb\u00a0e themelojn\u00eb\u00a0veten e tyre n\u00ebm\u00ebnyr\u00eb\u00a0autentike si pal\u00eb\u00a0n\u00eb\u00a0sfer\u00ebn publike.<\/p>\n
Micheal Foucault, liris\u00eb s\u00eb fjal\u00ebs i referohet si parrhesia. Parrhesia ka t\u00eb b\u00ebj\u00eb po aq sa me lirin\u00eb e fjal\u00ebs edhe me obligimin moral me fol n\u00eb ato situata kur njeriu nuk \u00ebsht\u00eb me tamam i lir\u00eb. Kur k\u00ebrc\u00ebnohet e rrezikohet madje vet qenia e tij. Por, njeriu flet, flet haptas t\u00eb v\u00ebrtet\u00ebn, edhe me \u00e7mimin e k\u00ebtij rreziku. E v\u00ebrteta e jon\u00eb \u00ebsht\u00eb mjerimi i gjith\u00ebmbarsh\u00ebm politik, ekonomik, shoq\u00ebror e kulturor. N\u00eb tradit\u00ebn kanunore shqiptare ekziston shprehja \u2018tu ngat jeta\u2019. Por, nj\u00eb jet\u00eb pa dinjitet, sado e gjat\u00eb q\u00eb do t\u00eb mund t\u00eb ishte ajo, \u00ebsht\u00eb vegjetim. Nj\u00eb jet\u00eb ku askush s\u2019t\u00eb b\u00ebn hesap, nuk llogarit n\u00eb ty, \u00ebsht\u00eb jet\u00eb e paregjistruar. E paregjistruar mbetet madje edhe vdekja jote. Vrasja apo vet\u00ebvrasja. Deri at\u00ebher\u00eb kur b\u00ebhesh zot i fjal\u00ebs. Shpall veten qytetar.<\/p>","protected":false},"excerpt":{"rendered":"
Q\u00ebmoti\u00a0\u00ebsht\u00eb\u00a0b\u00ebr\u00eb\u00a0dallimi mes z\u00ebrit dhe fjal\u00ebs.\u00a0Si\u00e7\u00a0na kujton\u00a0Jacques\u00a0Ranciere, konflikti mes z\u00ebrit dhe fjal\u00ebs, respektivisht\u00a0fusha e grindjes\u00a0mes kafsh\u00ebve logjike dhe fonike,\u00a0\u00ebsht\u00eb\u00a0ajo q\u00eb\u00a0e\u00a0instituon politik\u00ebn.\u00a0Njeriu\u00a0\u00ebsht\u00eb\u00a0e vetmja kafsh\u00eb\u00a0politike q\u00eb\u00a0flet, p\u00ebr dallim prej kafsh\u00ebve t\u00eb\u00a0tjera jo politike q\u00eb\u00a0kan\u00eb\u00a0z\u00eb. Politika fillon me zot\u00ebrimin e fjal\u00ebs dhe jo me zot\u00ebrimin e z\u00ebrit. Fjala\u00a0\u00ebsht\u00eb\u00a0logos, kurse z\u00ebri\u00a0\u00ebsht\u00eb\u00a0bios. Fjala shpall, kurse z\u00ebri tregon. Jacques Ranciere, i frym\u00ebzuar […]<\/p>","protected":false},"author":43,"featured_media":11082,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[664],"ppma_author":[53],"class_list":["post-487","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-opinion","tag-kosovo"],"authors":[{"term_id":53,"user_id":43,"is_guest":0,"slug":"adem-beha","display_name":"Adem Beha","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/C477C28E-1E6C-46CB-965F-2493B7413F59.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/C477C28E-1E6C-46CB-965F-2493B7413F59.jpg"},"user_url":"","last_name":"Beha","first_name":"Adem","description":"Adem Beha \u00ebsht\u00eb ligj\u00ebrues n\u00eb Shkenca Politike n\u00eb Universitetin e Prishtin\u00ebs. Ai p\u00ebrfundoi studimet n\u00eb Shkenc\u00eb Politike dhe Administrat\u00eb Publike n\u00eb Universitetin e Prishtin\u00ebs dhe ka diplomuar n\u00eb master n\u00eb programin Shoq\u00ebria Civile dhe Zhvillim Lokal nga Universiteti i Prishtin\u00ebs, Universiteti i Grazit dhe Universiteti Komb\u00ebtar i Irland\u00ebs n\u00eb Galway. Momentalisht, Beha \u00ebsht\u00eb n\u00eb p\u00ebrfundim t\u00eb studimeve t\u00eb doktorat\u00ebs n\u00eb shkenc\u00ebn politike n\u00eb SEEU. Beha \u00ebsht\u00eb angazhuar si trajner, konsulent, dhe hulumtues n\u00eb organizata t\u00eb ndryshme t\u00eb shoq\u00ebris\u00eb civile vendore dhe nd\u00ebrkomb\u00ebtare, duke p\u00ebrfshir\u00eb UBO Consulting, KOPF, REF, KIP, CPC dhe Fondacionin Peace Berghof. Interesimet e tij k\u00ebrkimore p\u00ebrfshijn\u00eb: transformimi i konflikteve, siguria njer\u00ebzore, shtet-nd\u00ebrtimi dhe nd\u00ebrtimi i paqes, t\u00eb drejtat e pakicave dhe zhvillimi i q\u00ebndruesh\u00ebm."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/487","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\/43"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=487"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/487\/revisions"}],"predecessor-version":[{"id":488,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/487\/revisions\/488"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/11082"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=487"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=487"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=487"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=487"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}