{"id":5107,"date":"2016-05-03T16:32:55","date_gmt":"2016-05-03T14:32:55","guid":{"rendered":"https:\/\/sbunker.org\/?p=5107"},"modified":"2024-12-19T16:34:20","modified_gmt":"2024-12-19T14:34:20","slug":"baci-daja-nipi-apo-eklipsi-i-shoqerise-kosovare","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/opinion\/baci-daja-nipi-apo-eklipsi-i-shoqerise-kosovare\/","title":{"rendered":"Baci, daja, nipi apo eklipsi i shoq\u00ebris\u00eb kosovare"},"content":{"rendered":"<div class=\"news-up\">\n<p>Tendenca p\u00ebr t\u00eb krijuar mobilitet social p\u00ebrtej kufijve nacional m\u00eb nuk \u00ebsht\u00eb autoriteti i babait, por ai i v\u00ebllait.<\/p>\n<\/div>\n<div class=\"news-down\">\n<div class=\"news-left\">\n<p>V\u00ebllai n\u00eb shoq\u00ebrit\u00eb patriarkale gjithmon\u00eb e ka tejkaluar babain, at\u00eb q\u00eb ka investuar deri n\u00eb tejkalimin e vetes. Ky transformim nga krijuesi n\u00eb trash\u00ebgimtar \u00ebsht\u00eb p\u00ebrtej patriarkut, \u00ebsht\u00eb pushtet, t\u00eb cilit i n\u00ebnshtrohet edhe vet ai me vullnetin e tij. Nj\u00eb veprim t\u00eb till\u00eb, Lacan e cil\u00ebson si distancim: \u201cEmri i babait e distancon birin dhe artikulon subjektin, e shtyn n\u00eb zem\u00ebr t\u00eb simptom\u00ebs s\u00eb tij dhe b\u00ebhet shtylla kurrizore\u201d.\u00a0Prandaj, sot nuk \u00ebsht\u00eb e rast\u00ebsishme se t\u00eb gjitha l\u00ebvizjet p\u00ebr mobilitet thirren n\u00eb em\u00ebr t\u00eb v\u00ebllam\u00ebris\u00eb, ngase kjo \u00ebsht\u00eb fuqia e vetme e cila mbetet e pamposhtur. Nga ky k\u00ebndv\u00ebshtrim, gabimi m\u00eb i madh i t\u00eb gjitha l\u00ebvizjeve shoq\u00ebrore p\u00ebr emancipim \u00ebsht\u00eb se u p\u00ebrqendruan te roli i babait, porse jo v\u00ebllait. Ai \u00ebsht\u00eb figura ky\u00e7e e identitetit patriarkal, sepse ky subjekt ka n\u00eb vete t\u00eb shkrir\u00eb t\u00eb priturat e ushtruara p\u00ebrgjat\u00eb f\u00ebmij\u00ebris\u00eb dhe autoritetin e babait t\u00eb transformuar n\u00eb norm\u00eb.<\/p>\n<p>Duke e trajtuar k\u00ebt\u00eb simptom\u00eb,\u00a0Jean-Daniel Matet\u00a0e trajton at\u00eb si nj\u00eb em\u00ebr- identitet, i cili shnd\u00ebrrohet n\u00eb metafizik, ngaq\u00eb babai, v\u00ebllai, apo i i biri,\u00a0hyn n\u00eb funksion t\u00eb em\u00ebrimit t\u00eb tij: \u00a0&#8220;\u00c7do bir, i natyrsh\u00ebm apo jo, \u00e7do f\u00ebmij\u00eb, duhet, sidoqoft\u00eb, adoptuar: k\u00ebshtu q\u00eb \u00ebsht\u00eb i nevojsh\u00ebm nj\u00eb akt fjale p\u00ebr ta larguar me marifet faktin biologjik&#8221;.<\/p>\n<p>***<\/p>\n<p>P\u00ebr dallim nga v\u00ebllam\u00ebria, e cila n\u00eb esenc\u00eb \u00ebsht\u00eb patriarkale dhe rrjedhimisht i sh\u00ebrben mobilizimit p\u00ebr ideale t\u00eb larta, ai i mot\u00ebrzimit u krijua si nj\u00eb nevoj\u00eb p\u00ebr t\u00eb \u00e7rr\u00ebnjosur vlerat patriarkale &#8211; seksiste t\u00eb vet grave ndaj vetes, por jo domosdoshm\u00ebrisht e nd\u00ebrtuar mbi premis\u00ebn e n\u00ebn\u00ebs, si referenc\u00eb qendrore. N\u00ebna, nuk \u00ebsht\u00eb vazhdim\u00ebsia e matriarkatit, ndaj, mot\u00ebrzimi e b\u00ebn\u00eb nj\u00ebfar\u00eb diferencimi me t\u00eb kaluar\u00ebn duke mbyllur syt\u00eb nga roli i t\u00eb qenit n\u00ebn\u00eb, e cila mbetet ende n\u00eb nivelin e konstruktit social, i projektuar nga ndikimi dhe fuqia patriarkale.<\/p>\n<p>Pavar\u00ebsisht se ky mobilitet konsiderohej se mund t\u00eb sillte nj\u00eb m\u00ebnyr\u00eb jetese, si koncept politik nuk ishte l\u00ebvizje kund\u00ebr burrave. Por, si\u00e7 shkruan Bell Hooks: \u201csfidimi dhe ndryshimi i t\u00eb menduarit seksit t\u00eb grave ishte hapi i par\u00eb p\u00ebr t\u00eb krijuar nj\u00eb mot\u00ebrzim t\u00eb fuqish\u00ebm, q\u00eb do ta kishte shkundur p\u00ebrfundimisht kombin\u201d.<\/p>\n<p>N\u00eb k\u00ebt\u00eb kontekst, ky koncept politik nuk kishte p\u00ebr q\u00ebllim domosdoshm\u00ebrisht rikthimin e subjektit grua n\u00eb pushtet, t\u00eb dominimit, si\u00e7 paragjykohet, por ishte p\u00ebrpjekje q\u00eb n\u00ebp\u00ebrmjet solidaritetit politik midis grave t\u00eb p\u00ebrmbyset patriarku, i cili dominohet duke n\u00ebnshtruar grat\u00eb.<\/p>\n<p>P\u00ebr dallim nga v\u00ebllam\u00ebria, mot\u00ebrzimi p\u00ebrmban politika emancipuese. Fenomeni i par\u00eb \u00ebsht\u00eb krijuar p\u00ebr t\u00eb fuqizuar rendin shoq\u00ebror aktual, i shnd\u00ebrruar n\u00eb dogm\u00eb t\u00eb rrymave ekstreme t\u00eb zhvillimit. Prandaj, sot \u00e7do p\u00ebrpjekje p\u00ebr t\u00eb krijuar mobilizim p\u00ebr nj\u00eb kauz\u00eb p\u00ebrtej nacionales, si\u00e7 jan\u00eb ato fetare, koncept adekuat ka v\u00ebllam\u00ebrin\u00eb.<\/p>\n<p>***<\/p>\n<p>V\u00ebllam\u00ebria \u00ebsht\u00eb krijuar mbi baz\u00ebn e solidaritetit me llojin e nj\u00ebjt\u00eb, me t\u00ebndin, me prodhimin biologjik dhe social.<\/p>\n<p>Kjo mend\u00ebsi ka z\u00ebn\u00eb vend prej koh\u00ebsh n\u00eb zhvillimin soc-kulturor shqiptar, duke pasur parasysh faktin se familja gjenealogjike shqiptare jeton ende n\u00eb frym\u00ebn e bab\u00ebs, bac\u00ebs, daj\u00ebs apo nipit. Pra, q\u00eb t\u00eb tria k\u00ebto koncepte q\u00eb lidhen me m\u00ebnyr\u00ebn e jetes\u00ebs patriarkale, q\u00eb jan\u00eb personifikim i nj\u00eb pushteti burrash, si nj\u00eb mekaniz\u00ebm superior i mbik\u00ebqyrjes, kontrollit dhe udh\u00ebheqjes. N\u00eb k\u00ebt\u00eb relacion, sot shoq\u00ebria shqiptare p\u00ebrballet me pasojat e mend\u00ebsis\u00eb s\u00eb bab\u00ebs, bac\u00ebs apo daj\u00ebs. Secili n\u00eb nj\u00ebr\u00ebn apo m\u00ebnyr\u00ebn tjet\u00ebr paraqet cenimin m\u00eb t\u00eb vrazhd\u00eb q\u00eb mund t`i b\u00ebhet familjes b\u00ebrtham\u00eb. Ky nj\u00eb koncept i katapultuar n\u00eb maja t\u00eb pushtetit politik, t\u00eb cilit i ka paraprir\u00eb ai ushtarak me format e organizmit t\u00eb luft\u00ebs s\u00eb fundit, ku t\u00eb pranish\u00ebm fuqish\u00ebm jan\u00eb konceptet e daj\u00ebs e bac\u00ebs si nj\u00eb binom arkaik kundrejt konceptit t\u00eb liris\u00eb si koncept aposterior. S\u00eb fundi i etablauar fort n\u00eb partitokracin\u00eb kosovare, e cila e ka zor t\u00eb funksionoj\u00eb apo t\u00eb lirohet nga ideja e konceptit bac\u00eb e daj\u00eb. Mbi k\u00ebto nocione, \u00e7udit\u00ebrisht ngrihet krejt rr\u00ebfimi p\u00ebr patriotizmin, heroizmin apo s\u00eb fundi edhe p\u00ebr korrupsionin.<\/p>\n<p>Nj\u00eb lloj transformimi transcendental i koncepteve bazike t\u00eb familjes b\u00ebrtham\u00eb n\u00eb koncepte t\u00eb ngjashme me \u201cCosa Nostra\u201d, ku s`ka kauz\u00eb shoq\u00ebrore, por personale n\u00eb funksion t\u00eb marrjes s\u00eb primatit kundrejt kontrollit t\u00eb n\u00ebntok\u00ebs.<\/p>\n<p>Kjo tendenc\u00eb, ka b\u00ebr\u00eb q\u00eb Kosova edhe sot e k\u00ebsaj dite t\u00eb mbetet peng i bacave, dajave e nipave duke krijuar nj\u00eb surrogat t\u00eb v\u00ebllam\u00ebris\u00eb, si nj\u00eb l\u00ebvizje e legjitimuar dhe e pranuar n\u00eb heshtje. Pra, jan\u00eb ata q\u00eb vendosin p\u00ebr fatin ton\u00eb, rrug\u00ebtimin e m\u00ebtejm\u00eb t\u00eb shtetit dhe trajtimin e tij si pron\u00eb private, n\u00eb t\u00eb cil\u00ebn vazhdon t\u00eb jet\u00eb i afishuar mbishkrimi i do vjet\u00ebve m\u00eb par\u00eb &#8220;e nxanun&#8221;.<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"<p>Tendenca p\u00ebr t\u00eb krijuar mobilitet social p\u00ebrtej kufijve nacional m\u00eb nuk \u00ebsht\u00eb autoriteti i babait, por ai i v\u00ebllait. V\u00ebllai n\u00eb shoq\u00ebrit\u00eb patriarkale gjithmon\u00eb e ka tejkaluar babain, at\u00eb q\u00eb ka investuar deri n\u00eb tejkalimin e vetes. Ky transformim nga krijuesi n\u00eb trash\u00ebgimtar \u00ebsht\u00eb p\u00ebrtej patriarkut, \u00ebsht\u00eb pushtet, t\u00eb cilit i n\u00ebnshtrohet edhe vet ai [&hellip;]<\/p>","protected":false},"author":418,"featured_media":11411,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[1174,991],"ppma_author":[816],"class_list":["post-5107","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-opinion","tag-patriarkati","tag-shoqeria"],"authors":[{"term_id":816,"user_id":418,"is_guest":0,"slug":"sibel-halimi","display_name":"Sibel Halimi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/12\/Sibel-Halimi-e1701785550870.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/12\/Sibel-Halimi-e1701785550870.jpg"},"user_url":"","last_name":"Halimi","first_name":"Sibel","description":"Sibel Halimi ka mbaruar studimet MA n\u00eb departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Aktualisht \u00ebsht\u00eb e angazhuar si ligj\u00ebruese n\u00eb l\u00ebnd\u00ebn \u201cStudime gjinore\u201d, n\u00eb Departamentin e Filozofis\u00eb si dhe asistent profesore p\u00ebr grup l\u00ebnd\u00ebsh n\u00eb departamentin e sociologjis\u00eb n\u00eb Fakultetin Filozofik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5107","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\/418"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=5107"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5107\/revisions"}],"predecessor-version":[{"id":11459,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5107\/revisions\/11459"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/11411"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=5107"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=5107"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=5107"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=5107"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}