{"id":5160,"date":"2016-05-24T11:21:54","date_gmt":"2016-05-24T09:21:54","guid":{"rendered":"https:\/\/sbunker.org\/?p=5160"},"modified":"2024-11-21T15:09:24","modified_gmt":"2024-11-21T13:09:24","slug":"thuj-grue-jo-femen","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/thuj-grue-jo-femen\/","title":{"rendered":"Thuj grue, jo fem\u00ebn!"},"content":{"rendered":"
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Thuj grue! Gjithmon\u00eb!\u00a0 Sepse fem\u00ebn mundet me qen\u00eb edhe nji lop\u00eb, nji qen, nji pel\u00eb a nji zog. Thuj grue, sepse tue than\u00eb fem\u00ebn, vijm\u00eb\u00a0 n\u00eb\u00a0 dit\u00ebn kur kryeministri thot\u00eb \u201clop\u00eb\u201d kur t\u00eb mendon \u201cgrue\u201d. (E ka me femnat ai.)<\/p>\n

Me i than\u00eb nji grueje \u201cfem\u00ebn\u201d asht gabim. Gruen si qenie njer\u00ebzore e shoqnore e zvog\u00eblon k\u00ebshtu n\u00eb aspektin e saj \u00a0biologjik, duke e ba q\u00eb ve\u00e7 burrat t\u00eb shihen si qenie njer\u00ebzore. P\u00ebrve\u00e7 asaj, fjal\u00ebt \u201cfem\u00ebn\u201d e \u201cgrue\u201d nuk e p\u00ebrshkruejn\u00eb t\u00eb njejt\u00ebn gja. (Gja, k\u00ebtu, n\u00eb kuptim t\u00eb gj\u00ebs\u00eb, pra gj\u00ebja, e jo gja si \u201cnjer\u00ebzit me bisht\u201d.)<\/p>\n

Grue mundet me qen\u00eb ve\u00e7 nji njeri. Fjala \u201cfem\u00ebn\u201d\u00a0 asht term shkencor q\u00eb p\u00ebrshkruen seksin ose gjinin\u00eb biologjike\u2013 karakteristika fiziologjike t\u00eb nji gjallese, tue e p\u00ebrfshi njeriun nj\u00ebjt\u00eb sikur edhe krejt gjallesat tjera. Fjala \u201cgrue\u201d asht e rezervume ve\u00e7 p\u00ebr njer\u00ebzit, pavar\u00ebsisht rolit q\u00eb i mvishet grues n\u00eb shoqni t\u00eb ndryshme. Fjala \u201cgrue\u201d implikon shpeshher\u00eb gjinin\u00eb biologjike, por n\u00ebnvizon identitetin gjinor. E nj\u00ebjta vlen tani p\u00ebr fjal\u00ebn \u201c\u00e7ik\u00eb\u201d. E gjinia biologjike dhe identiteti gjinor nuk jan\u00eb e nj\u00ebjta, p\u00ebrkund\u00ebr tendenc\u00ebs\u00a0 me i barazue.<\/p>\n

P\u00ebrdorimi i \u201cfemn\u00ebs\u201d<\/strong><\/p>\n

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Fjala \u201cfem\u00ebn\u201d n\u00eb vetvete po e zhduk\u00eb subjektin, sepse po p\u00ebrshkruen ve\u00e7 nji ve\u00e7ori t\u00eb atij subjekti, d.m.th. gjinin\u00eb biologjike. Ve\u00e7ori e parand\u00ebsishme. Ve\u00e7ori q\u00eb n\u00eb kontekst p.sh. kur flasim p\u00ebr presidenten, tashti ish presidenten e vendit, sikur n\u00eb shkrimin e Baton Haxhiut (\u201cLamtumir\u00eb Presidente\u201d\u00a0botue n\u00eb S\u2019bunker), s\u2019ish dasht\u00eb me na interesue hi\u00e7. Mujna me fol\u00eb p\u00ebr presidenten si grue dhe krejt implikimet e t\u00eb qenit grue n\u00eb nji post t\u00eb nalt\u00eb n\u00eb nji shoqni patriarkale. Por asht absurde me fol\u00eb p\u00ebr t\u00eb tue e p\u00ebrdor\u00eb fjal\u00ebn \u201cfem\u00ebn\u201d, p\u00ebrve\u00e7 n\u00ebse na intereson \u201caft\u00ebsia e saj e riprodhimit\u201d. \u00a0A na intereson neve kjo? \u00a0Haxhiu, n\u00eb shkrimin e tij, thot\u00eb \u201cajo erdhi si fem\u00ebn.\u201d Qysh?! Qysh erdhi ajo si fem\u00ebn!?<\/p>\n<\/div>\n

Thojzat<\/strong><\/p>\n

N\u00eb po t\u00eb njejtin shkrim, p\u00ebrderisa grues i thot\u00eb fem\u00ebn, Haxhiu burrat i vnon\u00eb n\u00eb thojza. K\u00ebt\u00eb e bajm\u00eb t\u00eb gjith\u00eb ne, jo vet\u00ebm ai. A e keni vu re q\u00eb burrat i shtijm\u00eb n\u00eb thojza sa her\u00eb q\u00eb dojna me than\u00eb di\u00e7ka t\u00eb keqe p\u00ebr ta, thue se \u201ce keqja\u201d s\u2019mundet me qen\u00eb virtyt burrnor?! P\u00ebrderisa, na n\u00eb heshtje po pajtohemi q\u00eb gra ka ve\u00e7 nji lloj, e edhe ato n\u00eb vend se me i quejt\u00eb gra po i quejm\u00eb \u201cfemna\u201d. Grat\u00eb nuk ve\u00e7ohen n\u00eb virtyte q\u00eb n\u00ebnvizohen me thojza. Ato nuk mujna me i ba ma gra se grat\u00eb. Eventualisht mujna me i ba burrnesha (ose edhe lop\u00eb, n\u00ebse jemi kok\u00eb-ministri) p\u00ebrndryshe ato jan\u00eb \u201cfemna\u201d.<\/p>\n

Edukimi<\/strong><\/p>\n

N\u00ebse e analizojna p\u00ebrdorimin e fjal\u00ebs \u201cfem\u00ebn\u201d kena me e pa q\u00eb p\u00ebr t\u00eb njejtin kontekst rrall\u00ebher\u00eb kena me e gjet\u00eb fjal\u00ebn \u201cmashkull\u201d me e p\u00ebrshkrue nji burr\u00eb n\u00eb vler\u00ebn e tij si njeri. Ma s\u00eb shpeshti fjal\u00ebn \u201cfem\u00ebn\u201d e gjejm\u00eb n\u00eb konotacion negativ dhe \u00a0p\u00ebrdoret prej burrave e prej grave gati njisoj. P.sh., \u201cAh, shum fem\u00ebn budallic\u00eb ish\u201d. Thue se budallall\u00ebku i nji grueje e ka burimin n\u00eb vagin\u00ebn e saj e jo n\u00eb p\u00ebrdorimin e trunit. Por edhe me qen\u00eb e kund\u00ebrta, edhe me qen\u00eb di\u00e7ka pozitive, e njejta vlen. N\u00ebn nji, truni s\u2019ka gjini, dhe n\u00ebn dy, p\u00ebrdorimi i tij nuk varet prej gjenitaleve, por prej sh\u00ebndetit t\u00eb tij dhe prej edukimit, e p\u00ebr fat t\u00eb keq te na edukimi ka gjini. Po, edukimi po. \u00a0Q\u00eb edukimi pastaj ndikon n\u00eb m\u00ebnyr\u00ebn qysh mendojna e veprojna, s\u2019ka fjal\u00eb.<\/p>\n

A djal\u00eb a \u00e7ik\u00eb?<\/strong><\/p>\n

Edukimi i bazuem n\u00eb gjini fillon me \u201cplanifikimin familjar\u201d (n\u00ebnkupto: kena me ba aq f\u00ebmi sa na duhet me i ba, p\u00ebr me e pas\u00eb bile nji djal\u00eb. Kjo lidhet pastaj me mentalitetin e trash\u00ebgimis\u00eb dhe ndamjen e hises.) \u00a0e pastaj vazhdon me g\u00ebzimin familjar kur t\u00eb lind f\u00ebmija, me ngjyrat e teshave e zgjatet deri te racionimi i v\u00ebrejtjeve n\u00eb tryez\u00ebn familjare t\u00eb moraleve. \u201cTi je \u00e7ik\u00eb, s\u2019bon me bo ashtu.\u201d Kur asht fjala p\u00ebr djalin, k\u00ebsaj krenarie kombtare q\u00eb i ka hije gjith\u00e7ka, bile edhe organit t\u00eb tij gjenital i kemi vnue em\u00ebn miklues qysh si f\u00ebmi: peci. S\u2019asht marre me e than\u00eb: asht \u201cpeci\u201d.<\/p>\n

\u00c7ikat i mbushin me faj e inferioritet q\u00eb jan\u00eb \u00e7ika, ma s\u00eb voni kur t\u2019iu vijn\u00eb menstruacionet \u201cse tash je bo fem\u00ebn, asht marre\u201d u thojn\u00eb (ec e guxo vazhdo me qen\u00eb f\u00ebmi pas k\u00ebsaj), dhe ironikisht nuk u thojn\u00eb \u201druju prej pecit\u201d, por \u201cruje f\u00ebtyr\u00ebn e familjes\u201d. Gjenitali i saj nuk merr em\u00ebn miklues. Dhe besom, nuk asht pun\u00eb e hatrit. Problemi asht q\u00eb gjenitali i saj asht k\u00ebrc\u00ebnim serioz p\u00ebr ftyr\u00ebn e bab\u00ebs, vllaut, axh\u00ebs, daj\u00ebs, djalit t\u00eb axh\u00ebs, djalit t\u00eb daj\u00ebs, krejt fisit, krejt katunit, dhe s\u00eb fundi hi\u00e7 ma pak, krejt nderit t\u00eb kombit.<\/p>\n

Komunikimi\u00a0\u00a0<\/strong><\/p>\n

Ky k\u00ebrc\u00ebnim po pasqyrohet edhe n\u00eb p\u00ebrdorim t\u00eb gjuh\u00ebs, p\u00ebrmes s\u00eb cil\u00ebs vjen n\u00eb shprehje edhe psikologjia e nji populli e ve\u00e7an\u00ebrisht komplekset dhe frikat e tij. Gjuha asht mjet komunikimi, e kjo n\u00ebnkupton q\u00eb rand\u00ebsia e saj asht ma shum se me pas\u00eb fjalor t\u00eb pasun e me qen\u00eb gramatikisht korrekt. Ajo p\u00ebrcakton jo ve\u00e7 qysh komunikohet, por edhe \u00e7ka e sa thell\u00eb, e rrjedhimisht p\u00ebrcakton lidhjen, ndarjen ose barazin\u00eb e njer\u00ebzve (dhe perceptimin e k\u00ebsaj barazie) n\u00eb k\u00ebt\u00eb komunikim n\u00eb baz\u00eb t\u00eb kuptimit q\u00eb i vihet nji fjale. K\u00ebshtu q\u00eb kur thue \u201cfem\u00ebn\u201d n\u00eb vend se \u201cgrue\u201d hi\u00e7 nuk ka lidhje a je tue than\u00eb di\u00e7ka pozitive a jo p\u00ebr grat\u00eb. Sepse, \u00e7kado pozitive q\u00eb thue, ti me p\u00ebrzgjedhjen e fjal\u00ebs \u201cfem\u00ebn\u201d je gjithashtu tue komunikue q\u00eb grueja p\u00ebr ty asht ma s\u00eb pari gjini, d.m.th. asht ma s\u00eb pari fem\u00ebn, eventualisht ve\u00e7 fem\u00ebn (e q\u00eb asht absurde), dhe q\u00eb roli i saj, p\u00ebr mos me than\u00eb q\u00ebllimi i ekzistenc\u00ebs s\u00eb saj, asht n\u00eb thelb\u00a0 i nd\u00ebrlidh\u00ebt ma s\u00eb pari me biologjin\u00eb e saj, rrjedhimisht aft\u00ebsin\u00eb e asaj \u201cbiologjie\u201d, p.sh. riprodhimin. Ose, edhe ma keq, p\u00ebr\u00a0 shfryrje t\u00eb\u00a0 epshit biologjik mashkullor, n\u00eb procesin e aktit riprodhues. Pra, n\u00eb k\u00ebt\u00eb kuptim, me than\u00eb fem\u00ebn, asht njisoj si me than\u00eb vagin\u00eb. Fakti q\u00eb na ting\u00ebllon ma e leht\u00eb p\u00ebr vesh\u00eb, nuk e ban k\u00ebt\u00eb\u00a0 fjal\u00eb di\u00e7ka tjet\u00ebr pos nj\u00eb\u00a0 em\u00ebn t\u00eb vonuem miklues p\u00ebr vagin\u00ebn. Funksioni asht i njejt\u00eb.<\/p>\n

Komunikimi asht baza e t\u00eb m\u00ebsuemit prej njani-tjetrit, e kur na komunikojm\u00eb me nji gjuh\u00eb q\u00eb na dallon si njer\u00ebz, na jemi tu zgjedh\u00eb n\u00eb njifar\u00eb m\u00ebnyr\u00eb me fol\u00eb p\u00ebrskej njani tjetrit e jo me njani tjetrin. Qysh mos me pas\u00eb tani dallime gjinore? Hajt, tregomni, qysh?!<\/p>\n

Grat\u00eb, marrja, faji dhe ftyra e burrave<\/strong><\/p>\n

Edhe p\u00ebr gra t\u00eb p\u00ebrdhunume sot e k\u00ebsaj dite, na si shoqni nuk kemi pas\u00eb debat t\u00eb hapun e konstruktiv nd\u00ebr t\u00eb tjerash edhe p\u00ebr shkak t\u00eb \u201cfemn\u00ebs\u201d (p\u00ebrve\u00e7 kur kena fol\u00eb n\u00eb rastin e grave t\u00eb p\u00ebrdhunume gjat\u00eb luft\u00ebs, n\u00eb kontekstin e krimeve q\u00eb i kan\u00eb ba \u201cshkijet\u201d p\u00ebr me kallxu sa t\u00eb k\u00ebqij kan\u00eb qen\u00eb). Por, nuk e kemi kursye muhabetin ve\u00e7 p\u00ebr shkak t\u00eb dhimbjes, se q\u00eb p\u00ebr sende t\u00eb dhimbshme asht v\u00ebshtir\u00eb me fol\u00eb asht e kuptueshme, por na s\u2019kemi fol\u00eb p\u00ebr shkak t\u00eb marres, ose me than\u00eb ndryshe, p\u00ebr shkak t\u2019arsyes s\u00eb dhimbjes, pra marres!<\/p>\n

Me fol\u00eb p\u00ebr k\u00ebt\u00eb tem\u00eb, padyshim shum t\u00eb dhimbshme e t\u00eb rand\u00eb, n\u00ebnkupton me komunikue edhe di\u00e7ka tjet\u00ebr p\u00ebrve\u00e7 p\u00ebrdhunimit, di\u00e7ka q\u00eb na po mundohemi sot me e mshef\u00eb (n\u00ebnkupto: mos me e than\u00eb ashiqare). Kjo v\u00ebrehet n\u00eb gjuh\u00ebn q\u00eb p\u00ebrdorim qoft\u00eb me zgjedhje t\u00eb vet\u00ebdijshme, ose kur na \u201crr\u00ebshqet\u201d.<\/p>\n

Ashiqarja q\u00eb po mundohemi me e mshef\u00eb, asht q\u00eb grueja (q\u00eb n\u00eb fakt e shohim ve\u00e7 si fem\u00ebn) t\u00eb cil\u00ebs na ia kemi mvesh\u00eb barr\u00ebn e ruejtjes s\u00eb nderit t\u00eb nji kombi, nuk ka zgjedh\u00eb me mbajt\u00eb k\u00ebt\u00eb barr\u00eb mbi vete dhe n\u00eb fakt kjo barr\u00eb po e randon, kjo barr\u00eb po e mbyt\u00eb. Kjo barr\u00eb asht krim i joni kolektiv, si shoqni, ndaj saj.\u00a0 E ajo sot po mundohet\u00a0 me refuzue k\u00ebt\u00eb \u201cprestigj\u201d, sepse nuk asht e s\u2019ka qen\u00eb kurr\u00eb prestigj por mashtrim dhe shtypje e saj, ka qen\u00eb m\u00ebnyra me e ba at\u00eb me u ndi fajtore p\u00ebr di\u00e7ka q\u00eb ajo s\u2019ka faj: n\u00ebn nji q\u00eb asht grue, dhe n\u00ebn dy q\u00eb asht p\u00ebrdhunue. A t\u2019i ndihmojm\u00eb mos me u ndi fajtore, tue ia nis\u00eb me e pa si subjekt e jo si objekt? Pra, ma s\u2019pari, tue i than\u00eb grue, e jo fem\u00ebn.<\/p>\n

Faji<\/strong><\/p>\n

E nj\u00ebjta vlen p\u00ebr grat\u00eb q\u00eb mbesin me barr\u00eb pa d\u00ebshir\u00eb, q\u00eb s\u2019jan\u00eb t\u00eb martume, q\u00eb dojn\u00eb me abortu… Ato s\u2019kan\u00eb qare pa pas\u00eb faj. I gjykon ma s\u2019pari mjekja. Mjekja e gjykon nji grue edhe kur ajo vendos me lind f\u00ebmiun e saj me metod\u00eb cezariane. S\u2019asht e natyrshme \u201ck\u00ebto grat\u00eb e reja ve\u00e7 po kqyrin qysh asht ma leht\u00eb\u201d. Jo, jo s\u2019asht e natyrshme, por dhem si thiu. Edhe dhambin me e hjek\u00eb n\u00ebn narkoz\u00eb lokale s\u2019asht e natyrshme, por ama moti ma kurrkush nuk i nxjerr\u00eb dhamb\u00ebt ndryshe. E nj\u00ebjta vlen p\u00ebr grat\u00eb q\u00eb ndahen prej bashkshortit (sidomos kur kan\u00eb f\u00ebmij\u00eb), me arsye, pa arsye hi\u00e7 s\u2019ka lidhje, ato kan\u00eb faj. I gjykon menjiher\u00eb mas familjes, edhe pun\u00ebtori\/ja sociale. Dhe padyshim, e nj\u00ebjta vlen p\u00ebr grat\u00eb q\u00eb hajn\u00eb grushta prej burrave: v\u00ebllaut ose bab\u00ebs, bashk\u00ebshortit a kunatit, q\u00eb pshtojn\u00eb ose edhe jo, ato e kan\u00eb lyp dyqysh. I gjykon edhe policia.<\/p>\n

Nuk mujna, se nuk mujna me e p\u00ebrmbajt\u00eb veten prej k\u00ebrkimit t\u00eb fajit q\u00eb ajo duhet me e pas\u00eb, bile nji troh\u00eb, p\u00ebr dhun\u00ebn q\u00eb ushtrohet ndaj saj. \u00a0Sepse, ajo asht \u201cfem\u00ebn\u201d dhe si e till\u00eb asht p\u00ebrgjegj\u00ebse p\u00ebr ruejtjen e nderit.<\/p>\n

Boll bre mo! Boll! Grueja s\u2019ka faj. Ajo s\u2019ka hise n\u00eb ftyr\u00ebn e ndershme t\u00eb nji burri! Vagina e saj edhe ma hi\u00e7! Nd\u00ebrsa hises s\u00eb saj p\u00ebr nderin e kombit, ajo i ka dal\u00eb hak shum her\u00eb. Por, asht e mundshme q\u00eb s\u2019ke ndi. S\u2019ke faj, as un\u00eb s\u2019kam ndi shum, se asaj nuk i thurret himn e p\u00ebrmendorja i nd\u00ebrtohet me ftyr\u00eb anonime.<\/p>\n

Identiteti gjinor<\/strong><\/p>\n

Gjithashtu duhet me e p\u00ebrmend\u00eb patjet\u00ebr,\u00a0 q\u00eb sa i p\u00ebrket p\u00ebrdorimit t\u00eb fjal\u00ebs \u201cfem\u00ebn\u201d n\u00eb vend t\u00eb fjal\u00ebs \u201cgrue\u201d argument i mir\u00eb p\u00ebr me theksue se asht gabim ky p\u00ebrdorim, asht edhe fakti q\u00eb nji njeri mundet me qen\u00eb fem\u00ebn, por me qen\u00eb burr\u00eb, dhe mundet me qen\u00eb mashkull por me qen\u00eb grue. Asht e mundshme q\u00eb gjinia biologjike mos me u p\u00ebrputh\u00eb me identitetin gjinor. Po, edhe asht normale. Pavar\u00ebsisht \u00e7ka thot\u00eb naj hajvan-deputet i rastit.<\/p>\n

P\u00ebrderisa fjala \u201cfem\u00ebn\u201d p\u00ebrshkruen gjinin\u00eb biologjike, fjala \u201cgrue\u201d implikon edhe identitetin gjinor. Natyra e njeriut asht shum ma e komplikume se \u201cpec e asishne\u201d. Prandaj me e zvog\u00eblue nji grue ve\u00e7 n\u00eb fem\u00ebn, tue i barazu k\u00ebto fjal\u00eb si t\u00eb njejta n\u00eb kuptim asht gabim, sepse nuk jan\u00eb t\u00eb njejta. Pik\u00eb.<\/p>\n

Burrnimi i djalit e \u00e7\u2019virgj\u00ebrimi (ose grunimi) i \u00e7ik\u00ebs<\/strong><\/p>\n

Kur thojna djem, thojna zakonisht edhe \u00e7ika. Le q\u00eb edhe k\u00ebto i p\u00ebrdorim gabim, e n\u00eb vend se me u bazue n\u00eb mosh\u00eb, bazohemi n\u00eb statusin martesor dhe n\u00eb iden\u00eb ton\u00eb t\u00eb pjekuris\u00eb s\u00eb tjetrit e kanjiher\u00eb bazohemi thjesht\u00eb n\u00eb q\u00ebllime pedagogjike (n\u00ebnkupto: kur prindi i thot\u00eb djalit:\u201dti je burr\u00eb, s\u2019ban me kajt\u00eb, ve\u00e7 \u00e7ikat kajn\u00eb.\u201d). P\u00ebrndryshe, i pjekun boll p\u00ebr me votue, e me vozit\u00eb e besa edhe me u martue. Por ama p\u00ebr me u quejt\u00eb burr\u00eb, s\u2019po mjaftojka. E sa duhesh me u rrit\u00eb p\u00ebr me u ba burr\u00eb? Djali bahet burr\u00eb tue u pjek\u00eb, e pjek\u00ebt, kur t\u2019thot\u00eb pleqnia e katundit q\u00eb je burr\u00eb. A burr\u00eb me thojza a pa thojza tani mvaret. Nji burr\u00eb i ri i martuem, mundet me u quejt\u00eb djal\u00eb, se konsiderohet q\u00eb rinia e tij asht penges\u00eb p\u00ebr me u ba burr\u00eb. Pun\u00eb pjekjeje. Boll keq, por p\u00ebr \u00e7ikat asht ma ndryshe. Ve\u00e7 martohesh, edhe bahesh grue, kuptohet bahesh grueja e filanit. P\u00ebrndryshe je ve\u00e7 fem\u00ebn. Nji grue e re e martume, nuk quhet ma \u00e7ik\u00eb. Pjekunia s\u2019ka t\u00eb baj me te kurrgjo. \u00c7ik\u00ebnia e saj asht cip\u00eb q\u00eb shkyhet, nuk pjeket. Burrnimit si proces i shtohet pjekunia. Grunimit si proces i shkyhet nji cip\u00eb dhe i shtohet marrja. Edhe barra, gjykimi, edhe faji, edhe durimi! Nd\u00ebrkoh\u00eb q\u00eb ashtu di\u00e7ka si kerrit q\u00eb i bjen vlera me t\u00eb kalumet q\u00eb i ban, asaj i bjen vlera me \u00e7virgj\u00ebrim ose ndrrim partner\u00ebsh. E nj\u00ebjta, p\u00ebr \u201cmeshkujt\u201d (me ose pa thojza) ka kuptim krejt\u00ebsisht t\u00eb kund\u00ebrt.<\/div>\n

Konfuzitet<\/strong><\/p>\n

Tue e pas\u00eb parasysh q\u00eb fjala \u201cgrue\u201d tek na p\u00ebrdoret si sinonim p\u00ebr \u201cbashk\u00ebshorten\u201d asht krijue nji konfuzitet q\u00eb n\u00ebse thue \u201cgrue\u201d je tue fol\u00eb p\u00ebr nji grue t\u00eb martume. Dhe grue e martume n\u00ebnkupton \u201cgrueja e filanit\u201d.\u00a0 Joooooo! A asht a s\u2019asht e martume dikush ty nuk t\u2019intereson. Grat\u00eb mujn\u00eb mos me u martue edhe hi\u00e7. Ato mujn\u00eb me pas\u00eb marr\u00ebdhanie seksuale edhe pa u martue, por mujn\u00eb edhe me u plak\u00eb virgj\u00ebresha. Pun\u00eb p\u00ebr to. Ty s\u2019t\u00eb intereson!<\/p>\n

Paramendone sa idiotike tingllon, kur dikush t\u00eb drejtohet \u201czoj\u00eb\u201d e tani e korrigjon veten e thot\u00eb: \u201cme fal se s\u2019pe di a je e martume a jo\u201d dhe bile para se me t\u00eb pyet a je a martume t\u00eb pyet \u201csa vjet i ke\u201d se na baz\u00eb t\u00eb mosh\u00ebs don\u00eb me llogarit\u00eb vet\u00eb se a je e martume a jo.<\/p>\n

Burrat, natyrisht, e kan\u00eb ma leht\u00eb, ata n\u00eb \u00e7do rast jan\u00eb thjesht\u00eb \u201czotni\u201d.<\/p>\n

Prej krejt k\u00ebtyne arsyeve q\u00eb i solla ish dasht\u00eb me mjaftue edhe kjo: grave nuk u p\u00eblqen me iu drejtue si fem\u00ebn kur t\u00eb folni p\u00ebr to, se ato nuk jan\u00eb kafsh\u00eb dhe ato jan\u00eb ma shum se ve\u00e7 femna. A s\u2019asht mjaft argument i fort\u00eb ky a?<\/p>\n

Me than\u00eb \u201cfem\u00ebn\u201d n\u00eb vend t\u00eb \u201cgrue\u201d nuk asht nji m\u00ebnyr\u00eb tjet\u00ebr e t\u00eb thanit grue. Asht m\u00ebnyr\u00eb e gabume dhe jo e sakt\u00eb e t\u00eb thanit grue.\u00a0 Asht m\u00ebnyr\u00eb seksiste e t\u00eb thanit grue. Ku po don ma seksiste, kur i adresohesh nji njeriu kryek\u00ebput tue e quejt n\u00eb em\u00ebn t\u00eb seksit t\u00eb saj (dmth. gjinis\u00eb biologjike)? N\u00ebse thoni fem\u00ebn, pra, ma mir\u00eb thoni vagin\u00eb. K\u00ebshtu t\u00eb pakt\u00ebn e dim\u00eb p\u00ebr \u00e7ka e keni fjal\u00ebn!<\/p>\n<\/div>\n

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  Thuj grue! Gjithmon\u00eb!\u00a0 Sepse fem\u00ebn mundet me qen\u00eb edhe nji lop\u00eb, nji qen, nji pel\u00eb a nji zog. Thuj grue, sepse tue than\u00eb fem\u00ebn, vijm\u00eb\u00a0 n\u00eb\u00a0 dit\u00ebn kur kryeministri thot\u00eb \u201clop\u00eb\u201d kur t\u00eb mendon \u201cgrue\u201d. (E ka me femnat ai.) Me i than\u00eb nji grueje \u201cfem\u00ebn\u201d asht gabim. Gruen si qenie njer\u00ebzore e shoqnore […]<\/p>","protected":false},"author":505,"featured_media":10403,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1849,1221],"ppma_author":[1348],"class_list":["post-5160","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-femrat","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\/5160","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=5160"}],"version-history":[{"count":4,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5160\/revisions"}],"predecessor-version":[{"id":10404,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5160\/revisions\/10404"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/10403"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=5160"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=5160"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=5160"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=5160"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}