{"id":5085,"date":"2016-03-08T10:55:14","date_gmt":"2016-03-08T08:55:14","guid":{"rendered":"https:\/\/sbunker.org\/?p=5085"},"modified":"2024-11-13T10:58:52","modified_gmt":"2024-11-13T08:58:52","slug":"a-me-u-deshe-a-mos-me-u-deshe-kjo-asht-pyetja","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/a-me-u-deshe-a-mos-me-u-deshe-kjo-asht-pyetja\/","title":{"rendered":"A me u desh\u00eb a mos me u desh\u00eb… kjo asht pyetja?"},"content":{"rendered":"
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Nji asht e sigurt, s’mundemi me pas\u00eb debat t\u00eb sh\u00ebndosh\u00eb rreth seksualitetit t\u00eb grues, p\u00ebr pa u desh\u00eb ndokush edhe n\u00ebse n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb \u201ce p\u00ebrdorim\u201d ose\/dhe\/apo i p\u00ebrgjigjemi k\u00ebrkes\u00ebs s\u00eb tregut kapitalist, ku imazhi i bukuris\u00eb s\u00eb nji trupi femnor lakuriq ka dimensione t\u00eb paracaktueme dhe q\u00ebllime kryesisht josh\u00ebse. Di\u00e7ka q\u00eb n\u00eb vende per\u00ebndimore po sfidohet vazhdimisht koh\u00ebve t\u00eb fundit, p\u00ebrmes debatit edhe shkencor n\u00eb lidhje sidomos me \u00e7rregullimet e shumta kryesisht tek t\u00eb rinjt\u00eb. \u00a0K\u00ebto \u00e7rregullime shpesh jan\u00eb t\u00eb nd\u00ebrlidhuna me presionin q\u00eb po shkakton ideja e imazhit trupor \u201cperfekt, pa rrudha, pa tula dhe pa njolla” q\u00eb industria e mod\u00ebs po e promovon pa ndonji p\u00ebrgjegj\u00ebsi ndaj shoqnis\u00eb.<\/p>\n

Mir\u00ebpo, objektivizmi i trupit t\u00eb grues nuk asht prodhim i kapitalizmit, nd\u00ebr t\u00eb tjera, sepse edhe n\u00eb shoqni jokapitaliste grueja asht objektivizue. N\u00ebse jo trupi i saj lakuriq, at\u00ebher\u00eb trupi i saj i mbuluem mir\u00eb, ose aft\u00ebsia e saj me mir\u00ebmbajt\u00eb rendin sht\u00ebpiak, past\u00ebrtin\u00eb, gatimin etj., \u00a0tue ushqye k\u00ebshtu nji imazh q\u00eb definon moralin e saj n\u00eb baz\u00eb t\u00eb gjat\u00ebsis\u00eb s\u00eb fustanit dhe paracakton rolin e saj \u201ct\u00eb denj\u00eb\u201d n\u00eb shoqni tue u bazue n\u00eb nji kod morali q\u00eb burrit ia rezervon t\u00eb drejt\u00ebn me ia kallxue grues vendin, pik\u00ebrisht at\u00eb vend \u201cku pas \u00e7do burri t\u00eb suksessh\u00ebm fshihet nji grue e aft\u00eb\u201d. Haha! Normal, kur burri mbas buke as pjat\u00ebn e vet s\u2019ka nevoj\u00eb me e largue prej tavolin\u00ebs, as mos t\u00eb flasim p\u00ebr me e la. Por, kjo s\u2019asht di\u00e7ka p\u00ebr me u krenue si grue. Sepse, mbas \u00e7do grueje t\u00eb suksesshme, nuk fshihet nji burr\u00eb i aft\u00eb, por nji grue n\u00ebse jo e vetmueme, at\u00ebher\u00eb me nerva t\u00eb forta me i p\u00ebrballue edhe f\u00ebmij\u00ebt, edhe burrin, edhe pun\u00ebt e shpis\u00eb, edhe karrier\u00ebn n\u00eb t\u00eb njejt\u00ebn koh\u00eb.<\/p>\n

N\u00eb disa kultura seksualizmi i grues shihet n\u00eb rolin e saj me i k\u00ebnaq\u00eb d\u00ebshirat seksuale t\u00eb mashkullit, e n\u00eb kultura tjera seksualizimi i trupit t\u00eb saj asht tabu dhe ka funksion ve\u00e7 riprodhimin. Grues i mohohet si e drejt\u00eb me e shpreh\u00eb edhe n\u00eb shtratin bashk\u00ebshortor seksualitetin e saj, e ekzistenca e saj si njeri definohet n\u00eb rolin e saj ve\u00e7 me e shtue bot\u00ebn; n\u00eb rolin e grues asaj i k\u00ebrkohet si sht\u00ebpiake e zoja jo ve\u00e7 me e mbajt\u00eb sht\u00ebpin\u00eb past\u00ebr, por me mb\u00ebrri edhe me i edukue f\u00ebmij\u00ebt qysh asht ma s\u00eb miri; me i gatue burrit edhe mos me u lodh\u00eb kurr\u00eb; e n\u00ebse mbas krejt k\u00ebsaj arrin edhe me u duk\u00eb bukur e me buz\u00ebqesh, perfekt. Por, n\u00eb an\u00ebn tjet\u00ebr edhe kapitalizmi ka dit\u00eb me promovue imazhe t\u00eb tilla t\u00eb grave krejt\u00ebsisht t\u00eb kund\u00ebrta me ato t\u00eb mod\u00ebs s\u00eb sotme; gra \u201cjoseksi\u201d pra t\u00eb \u201cndershme\u201d, t\u00eb mbulueme qysh \u201ci ka hije\u201d nderit t\u00eb burrit, t\u00eb cilit i takon ajo grue.<\/p>\n

N\u00eb dit\u00eb t\u00eb sotme shum\u00eb ma tragjike m\u00eb duken reklamat e detergjenteve dhe pampersave me grat\u00eb n\u00eb rolin kryesor, sesa gjinjt\u00eb e bukur t\u00eb Rit\u00ebs n\u00eb nji revist\u00eb (ose lakuriq\u00ebsia e grave n\u00eb p\u00ebrgjith\u00ebsi n\u00eb revista “mode”, p\u00ebrderisa kan\u00eb zgjedh\u00eb vet\u00eb ashtu). N\u00eb rastin konkret t\u00eb fotografive nudo t\u00eb Rit\u00ebs, aspekti artistik i fotografive t\u00eb cilit sipas mendimit tim i mungon shija e holl\u00eb q\u00eb k\u00ebto fotografi me i shndrrue n\u00eb art, asht pak d\u00ebshp\u00ebrim. Po nejse, sa i p\u00ebrket artit un\u00eb shoh ve\u00e7 me syt\u00eb e mi.<\/p>\n

Mediokriteti me t\u00eb cilin disa gra q\u00eb pozojn\u00eb edhe vet\u00eb n\u00ebp\u00ebr revista mode e bajn\u00eb miliona n\u00eb k\u00ebt\u00eb industri, tashti kritikojn\u00eb gra tjera q\u00eb vendosin me e “pron\u00ebsue seksualitetin” njejt\u00eb p\u00ebrderisa vet\u00eb jan\u00eb ikona t\u00eb industrive t\u00eb mod\u00ebs q\u00eb nuk t\u00eb len as me u plak\u00eb, pardon, por ky mediokritet nuk asht i pranuesh\u00ebm. As p\u00ebr hat\u00ebr t\u00eb feminizmit. Thjesht, s\u2019kena nevoj\u00eb as me k\u00ebrkue justifikim por as me u arsyetue. N\u00eb rregull asht me u desh\u00eb edhe pa ndoj q\u00ebllim \u201cmadhor\u201d, thjesht p\u00ebr komercializ\u00ebm. Iden\u00eb e deshjes si vet\u00ebsakrific\u00eb p\u00ebr nji q\u00ebllim n\u00eb mbrojtje t\u00eb nji kauze ma t\u00eb madhe se vetja, e konsideroj absurde. Mbi t\u00eb gjitha, sepse vlen si tem\u00eb vet\u00ebm kur desh\u00ebt nji grue. David Beckham mundet me u desh\u00eb ve\u00e7 p\u00ebr nji pal\u00eb brek\u00eb, Madon\u00ebs po iu dashka nji arsye ma e madhe. Allahile? E qe, nuk po due me sakrifikue si grue, as tue u desh\u00eb, po due me u desh\u00eb pa pas\u00eb nevoj\u00eb me u ba heroin\u00eb. A ban? Nuk ekziston nji kauz\u00eb, p\u00ebr t\u00eb cil\u00ebn nuk mundet me u t\u00ebrheq\u00eb v\u00ebmendja edhe pa u desh\u00eb. Asht \u00e7ashtje e kreativitetit, sensitiviteti dhe e audienc\u00ebs q\u00eb synohet etj. Sidoqoft\u00eb, sa i p\u00ebrket ndikimit psikologjik, rregullat e njejta vlejn\u00eb. N\u00ebse desh\u00ebsh ke me t\u00ebrheq\u00eb relativisht ma shpejt v\u00ebmendje, dhe a je tue \u201cshit\u00eb\u201d vet\u00ebdij\u00ebsim p\u00ebr kancerin e gjinit apo je tue \u201cshit\u00eb\u201d sapunin ma t\u00eb ri t\u00eb filan firm\u00ebs, pak ka rand\u00ebsi. Sepse, n\u00eb bot\u00eb ka njer\u00ebz q\u00eb interesohen dhe p\u00ebr njen\u00ebn dhe p\u00ebr tjetr\u00ebn. N\u00eb bot\u00ebn ka njer\u00ebz q\u00eb p\u00ebrfitojn\u00eb edhe prej njen\u00ebs edhe prej tjetr\u00ebs. N\u00eb bot\u00eb ka njer\u00ebz q\u00eb s\u2019ua ndien as p\u00ebr njen\u00ebn as p\u00ebr tjetr\u00ebn. N\u00eb bot\u00eb ka njer\u00ebz.<\/p>\n

Asht fakt, q\u00eb ka shum\u00eb ma pak gra q\u00eb desh\u00ebn kur ato nuk plot\u00ebsojn\u00eb normat e nji trupi t\u00eb bukur sipas definiconeve t\u00eb industris\u00eb s\u00eb mod\u00ebs. Q\u00eb komplekse t\u00eb tilla jan\u00eb ushqye prej industris\u00eb s\u00eb mod\u00ebs tue e shtremb\u00ebnue imazhin e bukuris\u00eb asht fakt, por kjo nuk don me than\u00eb q\u00eb nuk don guxim me u desh\u00eb, kur e ke trupin e bukur sipas k\u00ebtij definicioni, sepse para imazhit t\u00eb nji trupi t\u00eb bukur q\u00eb asht ndikue prej industris\u00eb s\u00eb mod\u00ebs, asht ideja e moralit q\u00eb vler\u00ebson mbi lakuriq\u00ebsin\u00eb e njeriut arbitrarisht tue e nda bot\u00ebn n\u00eb t\u00eb ndersh\u00ebm, dhe t\u00eb pandersh\u00ebm, t\u00eb moralsh\u00ebm dhe t\u00eb pamoralsh\u00ebm. Paramendojeni, hi\u00e7 pa e njoft\u00eb njeriun, thjesht tue u bazue n\u00eb konstrukte shpeshher\u00eb t\u00eb indoktrinueme prej feve q\u00eb kan\u00eb recepte mij\u00ebravje\u00e7are mbi \u00e7ka asht edukat\u00eb e mir\u00eb, e \u00e7ka asht edukat\u00eb e keqe, \u00e7ka asht vler\u00eb e \u00e7ka asht antivler\u00eb; kush asht kurv\u00eb e kush asht \u00e7ik\u00eb e mir\u00eb; ne vler\u00ebsojm\u00eb njeriun dhe n\u00eb vler\u00ebsimin ton\u00eb p\u00ebr t\u00eb, njeriun e shnd\u00ebrrojm\u00eb n\u00eb veg\u00ebl, sepse n\u00ebn vet\u00ebdije nji kod i moralit na thot\u00eb q\u00eb kur duhesh me ba di\u00e7ka kaq \u201cjo t\u00eb moralshme\u201d sikur me u desh\u00eb, le t\u00eb jet\u00eb bile p\u00ebr di\u00e7ka shum\u00eb ma t\u00eb madhe se p\u00ebr qejf tandin. Pra pyetja asht: A me u desh\u00eb a mos me u desh\u00eb p\u00ebr pik\u00eb t\u00eb qejfit?<\/p>\n

N\u00ebse je \u00e7ik\u00eb e mir\u00eb, aman mos u desh, se jena m\u00ebsue ve\u00e7 \u00e7ikat e “k\u00ebqija” me u desh\u00eb dhe p\u00ebr to e dim\u00eb \u00e7ka me mendue, e p\u00ebr ty s\u2019dim\u00eb, ve\u00e7 na trullon bot\u00ebn q\u00eb brenda kok\u00ebs son\u00eb sillet si sahat i kurdisun me mjeshtri zvicerane. Grat\u00eb q\u00eb desh\u00ebn para kamerave p\u00ebr veten apo p\u00ebr bot\u00ebn; i fryjn\u00eb buz\u00ebt kur t\u00eb bajn\u00eb selfie; i mbajn\u00eb thonjt\u00eb e gjata dhe kujdesen p\u00ebr flok\u00ebt si me qen\u00eb fije ari e jo lesh; kan\u00eb guxim me e ba aty k\u00ebtu ndoj foto n\u00eb ambienti kur t\u00eb tjer\u00ebt shkojn\u00eb me krye nevoj\u00ebn; supozohet q\u00eb nuk munden me qen\u00eb nana t\u00eb mira dhe besohet q\u00eb nuk munden me qen\u00eb t\u00eb dituna, t\u00eb zojat e t\u00eb men\u00e7me. Ndoshta me u desh\u00eb p\u00ebr revista modeste asht nji lloj objektivizmi i grues, por kurrgja nuk e redukton njeriun (pra as gruen, se jemi pajtue q\u00eb edhe ajo asht njeri) n\u00eb objekt ma shum\u00eb se vler\u00ebsimi i tjetrit mbi men\u00e7unin\u00eb e aft\u00ebsin\u00eb e tij si qenie, tue u bazue n\u00eb zgjedhjet q\u00eb ban ajo sa i p\u00ebrket veshjes, deshjes, mod\u00ebs, ngjyr\u00ebs s\u00eb thonjve, gjat\u00ebsis\u00eb s\u00eb tyne etj.<\/p>\n

Un\u00eb mendoj q\u00eb grat\u00eb duhet me vazhdue me u desh\u00eb sa her\u00eb t\u00eb ken\u00eb qejf, pse jo? E p\u00ebr me fol\u00eb p\u00ebr seksualitetin e grues, sipas mendimit tim, nuk asht deshja e nji trupi grueje sa k\u00ebrkesa e saj si grue p\u00ebr deshjen e burrave n\u00eb revista mode q\u00eb ka me i dhan\u00eb pesh\u00eb asaj \u00e7ka konsiderojm\u00eb qasje t\u00eb sh\u00ebndosh\u00eb me seksualitetin. Kur grat\u00eb fillojn\u00eb mos iu ardh\u00eb marre me “u manipulue prej industrive t\u00eb ndryshme” drejt nevoj\u00ebs p\u00ebr konsumim t\u00eb nji produkti p\u00ebrmes reklamave me trupa seksi mashkullor, e kur na fillojm\u00eb me i m\u00ebsue \u00e7ikat tona q\u00eb n\u00eb rregull asht n\u00ebse nji trup mashkulli t\u00eb duket ma i bukur se tjetri e t\u00eb t\u00ebrheq seksualisht ma shum\u00eb se nji tjet\u00ebr, thjesht ve\u00e7 si trup; e n\u00eb rregull asht n\u00ebse n\u00eb nji fotografi t\u00eb editueme ku muskujt e nji mashkulli shk\u00eblqejn\u00eb n\u00ebn per\u00ebndimin e diellit e vaji me t\u00eb cilin ia kan\u00eb lye l\u00ebkur\u00ebn t\u00eb duket si djers\u00eb e nji njeriu q\u00eb ka punue tan\u00eb dit\u00ebn, t\u00eb ban m\u2019e andrrue vet\u00ebn n\u00eb krah\u00eb t\u00eb tij edhe kur s\u2019e ke iden\u00eb se \u00e7far\u00eb hamam produkti po reklamohet aty; asht n\u00eb rregull edhe s\u2019ke nevoj\u00eb m\u2019e fsheh\u00eb k\u00ebt\u00eb ndjesi, \u00a0sepse ti je qenie seksuale e cila ka nevoj\u00eb me u josh\u00eb, e jo ve\u00e7 me sh\u00ebrbye si joshje. \u00a0Bota funksionon me joshje, seksualisht ose jo, gjith\u00e7ka gatuhet p\u00ebr me na ba me na p\u00eblqye di\u00e7ka ma shum\u00eb se di\u00e7ka tjet\u00ebr. Mbi teori t\u00eb njejta marketingu sot shiten kerret; politikan\u00ebt; veshmbathja; librat; buka; idet\u00eb e ndryshme. N\u00ebn kore, k\u00ebto teori ushqehen prej asaj q\u00eb njeriu nuk e din \u00e7do her\u00eb \u00e7ka don dhe q\u00eb ai mundet me u manipule drejt asaj q\u00eb ai me dasht\u00eb \u00e7ka dikush ka nevoj\u00eb me i shit\u00eb tue krijue mes produktit dhe njeriut nji lidhje emocionale ose tue u mundue me e bind\u00eb q\u00eb ai asht ma i men\u00e7\u00ebm n\u00ebse e blen k\u00ebt\u00eb e jo at\u00eb.<\/p>\n

Kapitaliz\u00ebm ose jo, un\u00eb mendoj q\u00eb kurrgja nuk duhet me qen\u00eb mbi t\u00eb drejt\u00ebn e njeriut t\u00eb rritun me vendos\u00eb p\u00ebr vete a me u desh\u00eb a mos me u desh\u00eb, p\u00ebr k\u00eb e qysh. Sepse joshja seksuale nuk asht shpikje e kapitalizmit apo e strategjive t\u00eb marketingut q\u00eb i sh\u00ebrbejn\u00eb k\u00ebtij kapitalizmi. Asht natyr\u00eb e kopjueme: edhe kafsh\u00eb tjera ndryshojn\u00eb p\u00ebrmasat trupore, fryhen, zgjaten etj., \u00a0p\u00ebr me imponue gjinin\u00eb e kund\u00ebrt, komplet me q\u00ebllime seksuale, q\u00eb natyrisht kufizohen n\u00eb riprodhim e jo n\u00eb shitjen e nji produkti p\u00ebrmes asociimit t\u00eb produktit me seksualitetin, por ama i n\u00ebnshtrohen presionit t\u00eb konkurrenc\u00ebs ngjash\u00ebm sikur tregu i lir\u00eb. Strategjit\u00eb e marketingut modern thjesht kan\u00eb kopjue natyr\u00ebn dhe ia kan\u00eb p\u00ebrshtat\u00eb nevojave t\u00eb veta kapitaliste, ku q\u00ebllimi kryesor asht shitja. Marlboro man, asht nji shembull i mir\u00eb i \u201cobjektivizmit\u201d t\u00eb burrit. Para se me u ba Marlboro man, na ishte \u201cMild as may\u201d. Reklamat tregonin gra elegante tue pi duhan. Ma von\u00eb tregonin burra t\u00eb fort\u00eb, t\u00eb pash\u00ebm, muskuloz\u00eb. Objektiviz\u00ebm sa t\u00eb duesh. Kur industria e tabakos kuptoi q\u00eb me i fotografue do gra tue pi Marlboro kish me kontribue n\u00eb rritjen e shitjes s\u00eb produktit t\u00eb tyne (thuej se p\u00ebr 50%), ata burrat n\u00eb krye t\u00eb k\u00ebsaj industrie pavar\u00ebsisht sa patriarkal\u00eb mund t\u00eb ken\u00eb qen\u00eb, nuk ngurruen me e ba nji gja t\u00eb till\u00eb. Dhe grat\u00eb q\u00eb kishin nevoj\u00eb p\u00ebr barazi, n\u00eb nji shoqni ku pirja e duhani konsiderohej privilegj komplet burrnor, nuk ngurruen me u imponue prej k\u00ebsaj ideje dhe e kap\u00ebn mund\u00ebsin\u00eb me u emancipue tue u barazue bile n\u00eb di\u00e7ka me burrat, q\u00eb ma von\u00eb rezultoi q\u00eb ma shum\u00eb se n\u00eb t\u00eb drejt\u00ebn e tyne me qen\u00eb t\u00eb \u201cforta\u201d sa burrat u barazuen n\u00eb vuejtjen e tyne me pas\u00eb kancerin po aq sa ata, por p\u00ebr perceptimet e nji shoqnie n\u00eb kontekstin e koh\u00ebs kjo nuk pat rand\u00ebsi, sepse p\u00ebrball\u00eb kancerit ku me injoranc\u00eb dy gjinit\u00eb ishin t\u00eb barabarta, liria me ba zgjedhje vet\u00eb p\u00ebr grat\u00eb ishte ma e rand\u00ebsishme se shansa mos me dek\u00eb. Kjo liri edhe sot asht po aq e rand\u00ebsishme.<\/p>\n

Mendoj q\u00eb para se me i gjykue motivet e deshjes t\u00eb dikujt, ia vlen me fol\u00eb p\u00ebr motivet e kritikave, sidomos n\u00eb kultur\u00ebn ton\u00eb, ku nji burr\u00eb nuk e ka problem me u krenue para shok\u00ebve q\u00eb sot, dje a pardje kurdo qoft\u00eb, ai e pat rastin me qen\u00eb bashk\u00eb n\u00eb shtrat me Filan\u00ebn, t\u00eb cil\u00ebn natyrisht nuk ka me e marr\u00eb p\u00ebr grue. Ato q\u00eb merren p\u00ebr gra, nuk shp\u00ebrndahen si tem\u00eb n\u00eb tryez\u00ebn e testosteronit. K\u00ebta burra po edukohen k\u00ebshtu. Nd\u00ebrsa, grueja asht edukue q\u00eb ajo duhet me u bazue tek \u201cmen\u00e7unia\u201d kur e vler\u00ebson nji burr\u00eb. Q\u00eb ajo kur flen me nji burr\u00eb, me t\u00eb cilin nuk asht e martueme dhe nuk e ka nd\u00ebrmend me u martue (pra, kur gabon) ajo duhet me shuejt\u00eb. Asht e papranueshme q\u00eb nji grue me e dasht\u00eb nji burr\u00eb thjesht p\u00ebr q\u00ebllime seksuale, nji burr\u00eb q\u00eb nuk i vyen me qen\u00eb i men\u00e7\u00ebm a \u201ci zoti\u201d por josh\u00ebs fizikisht. Ajo mundet me e dasht\u00eb, por jo me e shpreh\u00eb publikisht. Ajo mundet me e dasht\u00eb, por fshehtas ose ve\u00e7 \u201cp\u00ebrmes hajgares\u201d, ajo mundet me e dasht\u00eb, por nuk i servohet.<\/p>\n

N\u00eb rregull asht me u desh\u00eb p\u00ebr pik\u00eb t\u00eb qejfit, le t\u00eb mbetet zgjidhje dhe nd\u00ebrmarrje e individit, e jo \u00e7ashtje e krejt gjinis\u00eb me e gjykue. Mos t\u00eb harrojm\u00eb q\u00eb jemi nji vend ku djemt\u00eb adoleshent\u00eb bajn\u00eb pyetje t\u00eb tilla si: \u201cA jam normal n\u00ebse masturboj?\u201d; \u201cA kam me shkue n\u00eb ferr n\u00ebse masturboj?\u201d dhe n\u00eb mesin e tyne, \u00e7ikat lexojn\u00eb n\u00eb heshtje p\u00ebrgjigjet q\u00eb u jepen djemve, tue u mundue me m\u00ebsue ndoj send p\u00ebr vete, pa u vrejt\u00eb q\u00eb jan\u00eb aty, brenda vetes me t\u00eb njejt\u00ebn d\u00ebshir\u00eb t\u00eb natyrshme me masturbue gjithashtu. \u00a0\u201cN\u00eb ferr ke me shkue n\u00ebse nuk masturbon\u201d kam dasht\u00eb shpeshher\u00eb me u than\u00eb k\u00ebtyne t\u00eb rinjve, por jam p\u00ebrmbajt\u00eb, dhe u kam dhan\u00eb nji p\u00ebrgjigje \u201cma profesionale\u201d. Shum\u00eb shpejt ky adoleshent ka me e kuptue q\u00eb edhe shok\u00ebt e tij njejt\u00eb masturbojn\u00eb si ai, e kan\u00eb me fol\u00eb shum\u00eb shpejt shlir\u00eb mes vete p\u00ebr k\u00ebt\u00eb \u201ccop\u00eb\u201d at\u00eb \u201ccop\u00eb\u201d, n\u00eb dallim prej vajzave q\u00eb edhe kur e bajn\u00eb nji pyetje t\u00eb till\u00eb, zakonisht fillojn\u00eb k\u00ebshtu: \u201ce kam nji shoqe, q\u00eb \u2026.\u201d.<\/p>\n

Rita Ora u desh dhe pastaj pat plot alarme morale \u201ckuku, qysh, tek, pse, kjo kesh a\u2019 \u00e7ik\u00eb e mir\u00eb\u201d? Rita me trupin e saj, asht po aq reale sa asht reale nji trup i tjet\u00ebrkujt q\u00eb n\u00ebn\u00e7mohet e p\u00ebrbuzet n\u00ebp\u00ebr rrjete sociale, sepse i ka do tula ma shum\u00eb se \u201c\u00e7\u2019duhet\u201d, di\u00e7ka p\u00ebr \u00e7ka Rita nuk ka faj, por Rita as nuk ka ma shum\u00eb p\u00ebrgjegj\u00ebsi p\u00ebr me ba k\u00ebt\u00eb \u00e7ashtje t\u00eb saj\u00ebn n\u00eb \u00e7do nd\u00ebrmarrje q\u00eb ajo ia m\u00ebsyen p\u00ebr me promovue veten n\u00eb tregun e muzik\u00ebs, pavar\u00ebsisht v\u00ebmendjes publike q\u00eb ka dhe influenc\u00ebs q\u00eb mundet me e pas\u00eb p\u00ebr shkak t\u00eb k\u00ebsaj. Ajo ekziston edhe si njeri me t\u00eb drejt\u00ebn e saj me promovue veten si artiste, qysh ajo don. Nuk na vyen ma pak Rita q\u00eb deshen, as ma shum\u00eb Rita q\u00eb desh\u00ebn, por ma pak kritika morale e ma shum\u00eb toleranc\u00eb p\u00ebr t\u00eb drejt\u00ebn e njeriut me ba zgjedhjen e vet, p\u00ebr me mb\u00ebrri nji dit\u00eb aty ku trupi i nji grueje dhe i nji burri t\u00eb bukur n\u00eb natyr\u00ebn e vet, deshet edhe i holl\u00eb edhe i plot\u00eb, edhe n\u00eb krejt format e mundshme e n\u00eb shoqni imazhet eventualisht debatohen n\u00eb kontekst t\u00eb ndrysh\u00ebm, por jo n\u00eb p\u00ebrgjith\u00ebsi t\u00eb deshjes si fenomen dhe debatet nuk reduktohen n\u00eb mund\u00ebsin\u00eb me e pranue si arsye mjaft t\u00eb mir\u00eb ve\u00e7 nji q\u00ebllim \u201cmadhor\u201d por e pranojn\u00eb si normale edhe deshjen p\u00ebr q\u00ebllime komerciale edhe p\u00ebr pik\u00ebn e qejfit, nd\u00ebr t\u00eb gjitha sepse vlen p\u00ebr dy gjinit\u00eb nj\u00ebsoj. Asht n\u00eb t\u00eb njejt\u00ebn \u00e7ashtje me e kritikue absurditetin dhe hipokrizin\u00eb e nji reklame, ku Paris Hilton gjysm\u00eb e zhveshun me trupin e saj absolutisht seksi e me l\u00ebvizje erotike han nji hamburger me aq epsh, sa ti ban be se ajo e don aq shum\u00eb at\u00eb hamburger saq\u00eb nuk han kurr\u00eb ndoj send tjet\u00ebr. Por asht e rand\u00ebsishme me ba dallimin q\u00eb hipokrizia nuk q\u00ebllon te deshja e Paris Hilton, por te imazhi q\u00eb p\u00ebrcillet me nji reklam\u00eb q\u00eb don me i bind\u00eb njer\u00ebzit q\u00eb mundesh me u duk\u00eb si Paris Hilton n\u00ebse han hamburger me nji oreks t\u00eb till\u00eb.<\/p>\n

N\u00eb p\u00ebrgjith\u00ebsi, njer\u00ebzit duhet me qen\u00eb t\u00eb lir\u00eb edhe me u desh\u00eb, por edhe me shijue deshjen e ndokujt tjet\u00ebr, e mos me ndje turp n\u00ebse iu p\u00eblqen nji trup me tula; ose mos me u paragjykue si mutant t\u00eb industris\u00eb s\u00eb mod\u00ebs, kur p\u00eblqejn\u00eb ma shum\u00eb pik\u00ebrisht ata trupat e holl\u00eb e me vija si t\u00eb \u201cpeshkut\u201d. \u00a0Liria asht tema ma e rand\u00ebsishme k\u00ebtu, sipas mendimit tim, e jo liria ve\u00e7 me qen\u00eb qysh t\u00eb duesh, \u2212 por edhe tue qen\u00eb qysh don q\u00eb je, \u2212 me pas\u00eb t\u00eb drejt\u00eb me u shpreh\u00eb qysh t\u00eb duesh, pa u paragjykue q\u00eb n\u00ebse q\u00ebllimi yt nuk i sh\u00ebrben nji ideje ma t\u00eb madhe se vetja, nuk asht q\u00ebllim mjaft i mir\u00eb p\u00ebr me \u201cshkue aq larg\u201d sa me u desh\u00eb. Liria e individit; do sende me i ba p\u00ebrfund p\u00ebr pik\u00eb t\u00eb qejfit t\u00eb vetes ish dasht\u00eb me qen\u00eb e pranueshme, e deshja e nji grueje, po ashtu, q\u00eb nuk e ban k\u00ebt\u00eb si e detyrueme apo dhunsh\u00ebm, por p\u00ebr k\u00ebnaq\u00ebsi dhe me d\u00ebshir\u00eb, ve\u00e7an\u00ebrisht. Mbi t\u00eb gjitha, sepse burrat po munden me u desh\u00eb kur t\u00eb dojn\u00eb, p\u00ebr arsye e q\u00ebllime krejt\u00ebsisht t\u00eb vogla sikur p. sh. \u201cpika e zhegut\u201d e kurrkush nuk po e ban t\u2019madhe.<\/p>\n

E me u desh\u00eb fundi i fundit publikisht, nuk asht \u201cme shkue larg\u201d, por ndoshta \u201cme u afrue ma af\u00ebr\u201d.<\/p>\n

 <\/p>\n<\/div>\n

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\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Nji asht e sigurt, s’mundemi me pas\u00eb debat t\u00eb sh\u00ebndosh\u00eb rreth seksualitetit t\u00eb grues, p\u00ebr pa u desh\u00eb ndokush edhe n\u00ebse n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb \u201ce p\u00ebrdorim\u201d ose\/dhe\/apo i p\u00ebrgjigjemi k\u00ebrkes\u00ebs s\u00eb tregut kapitalist, ku imazhi i bukuris\u00eb s\u00eb nji trupi femnor lakuriq ka dimensione t\u00eb paracaktueme dhe q\u00ebllime kryesisht josh\u00ebse. Di\u00e7ka q\u00eb n\u00eb vende per\u00ebndimore […]<\/p>","protected":false},"author":505,"featured_media":10105,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1221],"ppma_author":[1348],"class_list":["post-5085","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-grate"],"authors":[{"term_id":1348,"user_id":505,"is_guest":0,"slug":"ardiana-shala","display_name":"Ardiana Shala Prishtina","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/ardianashalaprishtina2-1021x1024-1.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/ardianashalaprishtina2-1021x1024-1.jpg"},"user_url":"","last_name":"Shala Prishtina","first_name":"Ardiana","description":"Ardiana Shala Prishtina \u00ebsht\u00eb pjes\u00eb e Antologjis\u00eb s\u00eb poeteve shqiptare \u201cMagma\u201d, p\u00ebrpiluar dhe p\u00ebrkthyer nga Vlora Konushevci dhe botuar nga SHB \u201cLittera\u201d, Prishtin\u00eb."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5085","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\/505"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=5085"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5085\/revisions"}],"predecessor-version":[{"id":10106,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5085\/revisions\/10106"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/10105"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=5085"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=5085"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=5085"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=5085"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}