{"id":6043,"date":"2021-12-18T10:27:07","date_gmt":"2021-12-18T08:27:07","guid":{"rendered":"https:\/\/sbunker.org\/?p=6043"},"modified":"2024-10-17T10:34:38","modified_gmt":"2024-10-17T08:34:38","slug":"me-fole-per-me-fitu","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/me-fole-per-me-fitu\/","title":{"rendered":"Me fol\u00eb p\u00ebr me fitu"},"content":{"rendered":"
\n

Matoshi iu p\u00ebrgjigj me nji \u2018kund\u00ebrp\u00ebrgjigje\u2019 replik\u00ebs teme \u201cHem i \u00e7liruem, hem rob<\/em>\u201d q\u00eb e pata shkru si reagim ndaj shkrimit t\u00eb tij “Revolucionari Albin vs Revizionisti Kurti”.<\/p>\n

Le t\u00eb fillojm\u00eb me titullin: kund\u00ebrp\u00ebrgjigjen e vet Matoshi e titullon \u201cDhet\u00eb argumente\u00a0kundra\u00a0<\/u>shkrimit\u00a0biologjistik \u201chem (…) hem\u201d<\/u><\/em>\u201d. Vini re ironizimin q\u00eb ban Matoshi me titullin e shkrimit tem. Nuk asht e rast\u00ebsishme q\u00eb\u00a0\u2018robi\u2019<\/em>\u00a0e i \u2018\u00e7liruemi<\/em>\u2019 kthehen e bahen pika. Nd\u00ebrsa\u00a0\u201chem (…) hem\u201d\u00a0<\/em>me tre pika nd\u00ebrmjet q\u00eb s\u2019lexohen, ting\u00ebllon gati si nji lop\u00eb tue hang\u00ebr bar.<\/p>\n

Matoshi, si argument t\u00eb par\u00eb, fillon me fol\u00eb p\u00ebr gjuh\u00ebn. Tue qen\u00eb se un kam shkrujt\u00eb n\u00eb gegnishte, aj thot\u00eb se \u201c(p)orse, Zoja Prishtina e mohon me gjas\u00eb gjuh\u00ebn e unisueme komb\u00ebtare si k\u00ebrrthiz\u00eb t\u00eb kombit unik shqiptar\u201d.\u00a0<\/em>Matoshi e din shum mir\u00eb kuptimin e gjuh\u00ebs s\u00eb \u201cunisueme<\/em>\u201d, edhe pastaj kuptimin e gjuh\u00ebs standarde shqipe t\u00eb vitit 1972. Matoshi e njeh kontekstin politiko-historik t\u00eb k\u00ebtij standardi. Por, aj, n\u00eb k\u00ebt\u00eb rast, k\u00ebt\u00eb kontekst nuk e merr n\u00eb konsiderat\u00eb dhe kjo asht e vetmja m\u00ebnyr\u00eb q\u00eb mundet pastaj me ardh\u00eb n\u00eb konkludimin e cituem ma nalt. Por, qe nji sqarim p\u00ebr Matoshin. Q\u00eb nji gjuh\u00eb e unisueme, nji standard gjuh\u00ebsor, i jep kuptim identitetit t\u00eb p\u00ebrbashk\u00ebt kombtar, si nji identitet \u2018unik\u2019, nuk don me than\u00eb q\u00eb dialektet e ndryshme gjuh\u00ebsore t\u00eb nji gjuhe ia mohojn\u00eb k\u00ebt\u00eb identitet kombit.<\/p>\n

Ekziston nji standard politik gjuh\u00ebsor i drejtshkrimit, q\u00eb ka p\u00ebrjashtu nji standard tjet\u00ebr paraprak, thuej se krejt\u00ebsisht, dhe k\u00ebsisoji, ky standard i ri, q\u00eb do t\u00eb duhej t\u00eb ishte unifikues, asht ba p\u00ebrjashtues. Pra, shih ironin\u00eb, standardi q\u00eb do t\u00eb duhej t\u00eb unifikonte identitetin komb\u00ebtar, e ka p\u00ebr\u00e7a ate. E, meqen\u00ebse un s\u2019kam vullnet me prit\u00eb deri sa t\u2019i teket \u2013 n\u00eb iu tekt\u00eb ndonj\u00ebher\u00eb – ndonji akademie shkencore shqiptare m\u2019ia nis\u00eb me u marr\u00eb me pun\u00eb t\u00eb standardit t\u00eb gjuh\u00ebs shqipe, me synimin me e ba unifikues, un do t\u00eb baj \u00e7ka asht e mundshme me e unifiku gjuh\u00ebn shqipe krye m\u00eb vete. E ajo \u00e7ka asht e mundshme asht me e fol\u00eb e me shkru gegnishten si pjes\u00eb t\u00eb pandashme t\u00eb gjuh\u00ebs shqipe. Ndoshta, tue vazhdu me fol\u00eb e tue vazhdu me shkru, bahet edhe norm\u00eb. Un, e vetme, s\u2019do t\u00eb kisha qen\u00eb mjaft. Por, p\u00ebr fat t\u00eb mir\u00eb, un s\u2019jam e vetme. Me m\u00eb pyet\u00eb mue, un nuk thom se shkruej gegnisht, as se flas gegnisht. Un shkruej e flas shqip. E, p\u00ebr aq sa vlen, nuk kam taku hala asnji shqiptar q\u00eb nuk m\u00eb kupton kur flas e kur shkruej.\u00a0Kaq sa i p\u00ebrket argumentit t\u00eb gjuh\u00ebs. Ndoshta ia vlen m\u2019ia p\u00ebrkujtu \u00a0z. Matoshi q\u00eb ka komb, edhe at\u00eb n\u00eb Europ\u00eb, q\u00eb ka dy gjuh\u00eb standarde dhe ende asht dhe quhet nji komb. Fjala vjen, kombi novergjez.<\/p>\n

Matoshi flet p\u00ebr mosnjohje t\u00eb terminologjis\u00eb sociologjike, q\u00eb nuk po t\u00eb bajka analfabet. Me k\u00ebte, si duket, po don me m\u00eb than\u00eb q\u00eb un s\u2019po i njihsha termat \u2018komb\u2019 dhe \u2018etni\u2019. Ama, kjo s\u2019po m\u00eb bajka analfabete. E fal\u00ebnderoj p\u00ebr miratimin q\u00eb s\u2019qenkam analfabete. K\u00ebte e thot\u00eb si referenc\u00eb ndaj reagimit tem, ku thom q\u00eb asht leht\u00eb m\u2019e nd\u00ebrtu nji imazh njeriu si injorant, kur nj\u00eb i till\u00eb t\u00eb duhet apriori, sepse n\u00ebse i thu q\u00eb ti nuk e din as \u00e7ka asht kombi e ban veten me u duk\u00eb ma i men\u00e7\u00ebm.<\/p>\n

Matoshit, ndoshta edhe pa hile, i duket q\u00eb un ia mvesh at\u00eb konstrukt ku aj nd\u00ebrton imazhin e budall\u00ebve q\u00eb s\u2019e dijn\u00eb \u00e7ka asht kombi, por Matoshi le ta m\u00ebsoj\u00eb, pra, q\u00eb kur publikisht i adresohesh njer\u00ebzve me nji shkrim dhe u flet me ep\u00ebrsi, p\u00ebr mos e than\u00eb me arroganc\u00eb, tue i trajtu si t\u00eb padijsh\u00ebm, dmth., q\u00eb s\u2019po e dijkan dallimin mes kombit e etnis\u00eb, dashte s\u2019dashte je tue than\u00eb q\u00eb njer\u00ebzit jan\u00eb budall\u00eb. Sepse, jo, nuk ke nevoj\u00eb me qen\u00eb sociolog, p\u00ebr me e dijt\u00eb kuptimin e fjal\u00ebve \u2018komb\u2019, \u2018etni\u2019, etj. Aq ma shum q\u00eb k\u00ebta terma, nuk jan\u00eb terma p\u00ebrshkrues, por koncepte q\u00eb lejojn\u00eb ma shum se nji interpretim, qoft\u00eb edhe n\u00ebse njani prej interpretimeve asht i Stalinit, p\u00ebr t\u00eb cilin Matoshi konkludon q\u00eb un e paskam n\u00eb mbamendje, nd\u00ebrsa e v\u00ebrteta asht q\u00eb un kurr\u00eb lexu s\u2019e kam. Por, kjo sdo me than\u00eb q\u00eb s\u2019kam lexu p\u00ebr Stalinin (n\u00eb tekste shkollore; e\u00a0 ma von\u00eb pak prej \u00a0Kotkinit), sa p\u00ebr me e kuptu pse Matoshi ma gjuen n\u00eb preh\u00ebn Stalinin.<\/p>\n

Nuk asht e rast\u00ebsishmne q\u00eb Matoshi citon shkenc\u00ebtar\u00eb e filozof\u00eb q\u00eb e konfirmojn\u00eb teorin\u00eb e tij, por kur asht fjala me citu mendime t\u00eb kund\u00ebrta me at\u00eb teori, e p\u00ebrmend ve\u00e7 Stalinin. S\u2019ka lidhje a e kam lexu, as nuk ka lidhje q\u00eb, n\u00eb replik\u00ebn teme, nuk iu referova fare Stalinit, as nuk ka rand\u00ebsi q\u00eb un nuk kam than\u00eb q\u00eb kombi shqiptar asht nda n\u00eb \u201cdysh<\/em>\u201d (sa p\u00ebr ashtu, kisha than\u00eb q\u00eb u nda n\u00eb pes\u00eb cop\u00eb); e rand\u00ebsishme asht q\u00eb Matoshi, sa her\u00eb q\u00eb\u00a0 i duhet, e p\u00ebrmend Stalinin n\u00eb funksion t\u00eb degradimit t\u00eb figur\u00ebs s\u00eb bashk\u00ebdebatueses. Asociimi me Stalinin asht p\u00ebrbuzja q\u00eb ta ban Matoshi. Nd\u00ebrsa vetes ia rezervon do filozof\u00eb e emna t\u00eb tjer\u00eb p\u00ebr me e etablu veten si njoh\u00ebs t\u00eb mir\u00eb t\u00eb tem\u00ebs, sipas stilit, \u2018kam lexu un shum, prandej jam autoritet i dijes un\u2019. Por, jo ve\u00e7 q\u00eb ka lexu, por edhe asht n\u00eb an\u00ebn e duhun ideologjike, nd\u00ebrsa tjetri, \u2018kund\u00ebrshtari\u2019 (sepse Matoshi bashk\u00ebdebatuesit ve\u00e7 si \u2018kund\u00ebrshtar\u00eb\u2019 i sheh) asht n\u00eb an\u00ebn e nji diktatori komunist. Ky asht mesazhi q\u00eb don me e p\u00ebrcjell Matoshi: q\u00eb aj ka edhe njifar\u00eb ep\u00ebrsie ideologjike.\u00a0Por, kjo, njikoh\u00ebsisht, asht edhe d\u00ebshmia pse qasja e Matoshit n\u00eb k\u00ebt\u00eb debat, k\u00ebtu e p\u00ebrtej, asht krejt e kund\u00ebrta e nji qasjeje shkencore. T\u00eb ishte shkencore do paraqiste kandv\u00ebshtrime t\u00eb ndryshme teorike, filozofike, ideologjike, p\u00ebr krahasim, p\u00ebr analiz\u00eb konstruktive, ashtu si jan\u00eb, e jo tue u mundu me e manipulu lexuesin me dhet\u00eb referenca (pa shtjellim) n\u00eb nji an\u00eb, e nji Stalin t\u00eb vet\u00ebm n\u00eb tjetr\u00ebn.<\/p>\n

Imazhin e bashk\u00ebdebatueses e nd\u00ebrton p\u00ebr lexuesin vetvetiu, ashtu qysh i bjen p\u00ebrshtati ma s\u00eb miri. E, definitivisht, lexuesi i tij nuk duhet me e kuptu se qekjo Ardiana s\u2019qenka ve\u00e7 nji \u201dpoete<\/em>\u201d q\u00eb krijon \u201cp\u00ebrralla me zana e dragoj<\/em>\u201d, e nji \u201caktiviste<\/em>\u201d \u201ce zoja<\/em>\u201d, por qenka edhe studiuese e doktorante n\u00eb njifar\u00eb shkence (jo q\u00eb kjo duhej me pas\u00eb rand\u00ebsi, sepse n\u00eb vetvete nuk thot kurrgjo p\u00ebr dijen e njohurit\u00eb e dikujt; por p\u00ebr Matoshin dhe ashtu si aj e paramendon lexuesin e vet, kjo paraqitet si shum e rand\u00ebsishme.). Kjo asht kultura e debatit q\u00eb Matoshi njeh dhe ku k\u00ebrkon streh\u00eb. Nji kultur\u00eb q\u00eb flet p\u00ebr veten n\u00eb stilin \u2018un jam sociolog\u2019 dhe \u2018ti je kurrgja\u2019. Matoshi u m\u00ebsu me debate politike (q\u00eb zhvillohen si gar\u00eb se kush po ia ban tet\u00eb me dy tjetrit), e edhe shkrimet politike t\u00eb tilla i ka, anipse i quen shtjellime – k\u00ebshtu e ashtu – filozofike, dhe mundohet me t\u00eb kompleksu me citime, \u2018tha ky\u2019 e \u2018tha aj\u2019, pa e shtjellu kritikisht asnjanin prej tyne. Ve\u00e7 \u2018tha\u2019, dhe amin! E tani mue m\u00eb thot\u00eb q\u00eb paskam qasje teologjike. Mos bre!<\/p>\n

Mundesh me vendos\u00eb p\u00ebr at\u00eb \u00e7ka don me than\u00eb, por \u00e7ka ke than\u00eb jo. Mbasi q\u00eb e nxjerr fjal\u00ebn dhe, p\u00ebr ma tep\u00ebr, edhe e shkruen, edhe aj q\u00eb t\u00eb lexon vendos se \u00e7ka ke than\u00eb. Ti edhe mundesh me e paramendu lexuesin si budall\u00eb, p\u00ebr m\u2019ia ba qejfin vetes, por se qysh, ti si autor, e paramendon lexuesin tand nuk asht kurrgja tjet\u00ebr pos ajo qysh ti e paramendon.<\/p>\n

Matoshi nuk sjell askund nji argumentim kund\u00ebr se qysh un e paskam keqinterpretu p\u00ebr ate \u00e7ka ka than\u00eb, jo se jo me e pranu q\u00eb, ndoshta, n\u00eb ate \u00e7ka ka than\u00eb, ka mund\u00ebsi p\u00ebr ma shum interpretime sesa q\u00eb i p\u00eblqen atij, p\u00ebrve\u00e7 me aludu me p\u00ebrbuzje profesionale, – aj si \u201csociolog<\/em>\u201d (\u201cme shkoll\u00eb<\/em>\u201d a!) – q\u00eb un \u201cpoete\u201d, e \u201caktiviste\u201d<\/em>\u00a0(e \u201czoja<\/em>\u201d hi\u00e7 ma pak; a m\u00eb duhet me fal\u00ebnderu p\u00ebr kompliment, more?! )\u00a0 paskam ba \u201cxhurulldi<\/em>\u201d. Bile edhe k\u00ebt\u00eb psikoanaliz\u00ebn teme e quen \u201ckuazi<\/em>\u201d; demek \u2018e rrejshme\u2019, \u2018s\u2019asht kurrgja\u2019. Dhe, mir\u00eb fort q\u00eb e quen \u201ckuazi<\/em>\u201d, sepse kurrgja n\u00eb replik\u00ebn teme, ashtu se ashtu, s\u2019ka qen\u00eb psikoanaliz\u00eb. Por arsyeja q\u00eb Matoshi e etiketon k\u00ebshtu ka funksion t\u00eb ve\u00e7ant\u00eb: prap nji lloj degradimi. Psikoanaliza k\u00ebtu n\u00eb diskursin e Matoshit sh\u00ebrben si konstrukt p\u00ebr me i dhan\u00eb kuptim \u201cxhurulldis\u00eb<\/em>\u201d dhe \u201cshpikjeve<\/em>\u201d q\u00eb paskam ba un gjithandej. Mundet edhe me qen\u00eb nji indikacion ma i p\u00ebrgjithsh\u00ebm p\u00ebr paragjykimet e Matoshit mbi psikoanaliz\u00ebn e psikologen si profesioniste. Ndoshta e ka lexu diku q\u00eb jam psikologe dhe p\u00ebrfundimi i vet\u00ebm q\u00eb ka nxjerr\u00eb nga kjo informat\u00eb asht psikoanaliza.<\/p>\n

Matoshit, n\u00eb vazhdim, flet p\u00ebr njifar\u00eb \u201ctabloje<\/em>\u201d \u201cidentitare<\/em>\u201d tem\u00ebn, q\u00eb qenka \u201cbiologjiz\u00ebm shoqnor q\u00eb merr hov tek teoria e gjakut, gjuh\u00ebs, e trollit.<\/em>\u201d P\u00ebr aq sa vlen, un ide nuk kam se \u00e7ka n\u00ebnkupton \u201cbiologjiz\u00ebm shoqnor<\/em>\u201d (ndoshta asht term sociologjik, e din Matoshi), por me aq sa po e shoh, as Matoshi nuk e ka iden\u00eb se \u00e7ka asht, sepse nuk e sqaron, p\u00ebrve\u00e7 asaj pjese kur flet p\u00ebr gjak (gjaku definitivisht asht biologji), tani flet p\u00ebr gjuh\u00eb (definitivisht shoqnor), e tani flet p\u00ebr trollin (kjo ish dasht\u00eb me qen\u00eb gjeografike; por ndoshta i ka n\u00eb mendje vorret e edhe aty ka biologji; por edhe kimi; pak edhe fizik\u00eb, valla), dhe shton tutje q\u00eb un qenkam bazu n\u00eb nji teori t\u00eb till\u00eb, e un ide s\u2019kam as \u00e7ka asht kjo.<\/p>\n

Referenca jeme e vetme teorike, implicite, ishte e bazueme n\u00eb teori t\u00eb identiteve shoqnore, ku p\u00ebrkat\u00ebsia etnike, sidomos kur t\u00eb kan\u00eb vra ve\u00e7 tue u bazu n\u00eb qat p\u00ebrkat\u00ebsi, nuk ka nevoj\u00eb me iu n\u00ebnshtru koncepteve t\u00eb kombit, por duhet me u pa si pjes\u00eb e rand\u00ebsishme e konstrukteve t\u00eb kombit brenda konteksteve jo ve\u00e7 politike, por edhe sociale e historike. Kombi asht konstrukt shoqnor. \u00c7ka dreqin asht kombi pa njer\u00ebzit e pa p\u00ebrvoj\u00ebn e tyne? Me i p\u00ebrjashtu k\u00ebto prej diskutimit mbi at\u00eb se \u00e7far\u00eb qenka e \u00e7ka s\u2019qenka kombi, tue u thirr\u00eb n\u00eb Kushtetuta e tue e pa politik\u00ebn si forc\u00eb t\u00eb paluejtshme vendit, nuk asht gja tjet\u00ebr p\u00ebrve\u00e7 injoranc\u00eb politike.\u00a0Ndoshta asht edhe vet\u00eb thelbi i mentalitet t\u00eb robit, q\u00eb nuk guxon me dal\u00eb jasht\u00eb kornizave t\u00eb mbjelluna n\u00eb krye e pa takat p\u00ebr me prodhu naj ide t\u00eb re. Shpirti i robit vjen n\u00eb shprehje kur njeriu i merr t\u00eb mir\u00ebqena pafuqit\u00eb e pamund\u00ebsit\u00eb e veta politike, dhe ia mohon vetes komplet agjencin\u00eb p\u00ebr me pas\u00eb ndikim n\u00eb t\u00eb ardhmen e vet, me argumente teknike krejt t\u00eb kota e boshe, ashtu qysh ban Matoshi kur e p\u00ebrmend Kushtetut\u00ebn, thu se kjo asht e shkrume n\u00eb gur, apo kur e zen n\u00eb goj\u00eb pavar\u00ebsin\u00eb e Kosov\u00ebs (t\u2019i p\u00ebrmend tue t\u00eb trajtu si budall\u00eb komplet, sipas stilit \u2018A e din ti q\u00eb ekziston nji Kushtetut\u00eb?\u2019).<\/p>\n

Ajo q\u00eb mue ma p\u00ebrkufizon arroganc\u00ebn e Matoshit, dhe n\u00eb p\u00ebrgjith\u00ebsi stilin e tij t\u00eb debatit, asht ajo pjesa n\u00eb fund t\u00eb pik\u00ebs t\u00eb pest\u00eb, kur flet p\u00ebr mue si shpik\u00ebse t\u00eb nji debati, prej s\u00eb cil\u00ebs s\u2019paskam mund\u00ebsi me dal\u00eb \u201ce fitueme\u201d<\/em>. Vet\u00eb fakti q\u00eb nji debat konceptualizohet si nji dyluftim, ku njani del fitues, tregon shum p\u00ebr kultur\u00ebn e debatit, qysh e kupton Matoshi. Kultur\u00eb ku personi nuk asht i interesuem me m\u00ebsu kurrgja, kultur\u00eb ku personi nuk asht i interesuem me u marr\u00eb me \u00e7ka thu, por me mbrojt\u00eb veten e me kund\u00ebrshtu tjetrin. N\u00eb fakt, krejt shkrimi asht shkru p\u00ebr me kund\u00ebrshtu, ngaq\u00eb, qysh n\u00eb titull, quhet kund\u00ebrshtim. Hej!<\/p>\n

Shtrohet pyetja: qysh mundet nji debat ku njeri q\u00ebllim kryesor ka me dal\u00eb fitues, me sh\u00ebrby si reflektim? Reflektim p\u00ebr \u00e7ka?<\/p>\n

Matoshi nd\u00ebr t\u00eb tjera thot\u00eb q\u00eb n\u00eb nji debat serioz, q\u00eb i p\u00ebrket shkencave serioze, t\u00eb profesionit tem, p\u00ebrvoj\u00ebs e karrier\u00ebs teme, (pra profesionit e karrier\u00ebs s\u00eb Matoshit), kontributi i Ardiana Shala Prishtin\u00ebs, tue qen\u00eb se asht \u201ckuazi<\/em>\u201d, asht, me fjal\u00eb tjera, hajgarell\u00ebk. Funksioni i nji diskursi t\u00eb till\u00eb asht m\u2019ia kallxu vendin bashk\u00ebbiseduesit, q\u00eb, natyrisht, asht diku larg e diku posht\u00eb gjithdijenive t\u00eb tij matoshiane, mendjes akademike shkencore. Ardiana, \u201cpoete<\/em>\u201d e \u201caktiviste<\/em>\u201d (\u201de zoja<\/em>\u201d mos t\u00eb harrojna), ama \u201cxhurulldia<\/em>\u201d vet\u00eb. Matoshi sociolog \u201cme shkoll\u00eb<\/em>\u201d (e jo, pa shkoll\u00eb, mos ta harrojna!), Ardiana hokus-pokus q\u00eb shkakton \u2018turbullime\u2019. Ky imazh i Ardian\u00ebs, q\u00eb Matoshi ia nd\u00ebrton lexuesve nuk asht e rand\u00ebsishme a asht e v\u00ebrtet\u00eb a jo, por krijimi i p\u00ebrshtypjes te lexuesi q\u00eb Matoshi po e din p\u00ebr \u00e7ka po flet, e, mbi t\u00eb gjitha, me kend po flet. Kjo i duhet Matoshit p\u00ebr me pozicionu veten si autoritet.\u00a0Le t\u00eb mos harrojm\u00eb, kjo asht nji kultur\u00eb e debatit q\u00eb prodhon humb\u00ebs e fitues, jo zgjidhje e m\u00ebsime.<\/p>\n

Shkrimi i Matoshit asht p\u00ebrplot shprehje politikisht korrekte, q\u00eb i formulon tue e pozicionu veten si sociolog dhe gazetar. Ky pozicionim nuk i sh\u00ebrben vet\u00ebm p\u00ebr me e ba nji krahasim me mue (\u201cnji poete<\/em>\u201d; \u201caktiviste<\/em>\u201d e \u201czoja<\/em>\u201d), n\u00eb baz\u00eb t\u00eb t\u00eb cilit qasja e tij analitike asht e bazueme n\u00eb shkenc\u00eb, pra asht empirike, prandaj ma e sakt\u00eb n\u00eb \u201cp\u00ebraf\u00ebrimin me t\u00eb v\u00ebrtet\u00ebn<\/em>\u201d, nd\u00ebrsa e jemja mbetet \u201cp\u00ebrrall\u00eb me zana e dargoj<\/em>\u201d q\u00eb ban \u201cxhurulldi<\/em>\u201d me di\u00e7ka q\u00eb quhet \u201ckuazi psikoanaliz\u00eb<\/em>. Pozicionimi i vetes n\u00eb an\u00ebn empirike t\u00eb debatit i sh\u00ebrben edhe p\u00ebr me e distancu veten prej roleve t\u00eb tija politike. Aj don me na than\u00eb neve se \u2018s\u2019ka lidhje q\u00eb un isha k\u00ebshilltar politik i Ramush Hardaninajt dhe e luej hala edhe sot rolin e nji zadhan\u00ebsi t\u00eb tij t\u00eb p\u00ebrbetuem, mendimet e mia jan\u00eb dhe mbeten shkencore\u2019. E, megjithat\u00eb, po, ka lidhje shum, kur nxen vend n\u00eb hap\u00ebsina publike t\u00eb diskursit politik, p\u00ebr me fitu, ka lidhje q\u00eb je zadhan\u00ebs i p\u00ebrbetuem i Haradinajt.<\/p>\n

Tutje, krejt kah fundi, Matoshi sqaron q\u00eb s\u2019ka pas\u00eb p\u00ebrdorim t\u00eb fsheht\u00eb n\u00eb gjuh\u00ebn e tij. Me fjal\u00eb tjera, aj thot\u00eb se qasja e tij ka qen\u00eb krejt\u00ebsisht etimologjike, nd\u00ebrsa interpretimi jem (q\u00eb e konstantuem ma nalt) paska qen\u00eb hokus-pokus e pseudoshkenc\u00eb. Dyshoj q\u00eb Matoshi nuk e dijka, q\u00eb gjuha si mjet komunikimi asht \u00e7do her\u00eb ma shum se vet\u00ebm zb\u00ebrthim etimologjik: asht edhe kultur\u00eb, asht edhe nji veprim. Njeriu ban pun\u00eb t\u00eb ndryshme me gjuh\u00eb; gjykon, arsyeton, informon, paragjykon, bashkon, p\u00ebrfaq\u00ebson, p\u00ebrjashton… K\u00ebto veprime kan\u00eb funksione t\u00eb veta pastaj me bind\u00eb, me m\u00ebsu, me mashtru, me manipulu, me e pozicionu veten nalt, me e pozicionu tjetrin posht\u00eb, etj., e n\u00eb politik\u00eb, pse jo, edhe edhe me fitu. Ama, n\u00eb politik\u00eb, e jo n\u00eb shkenc\u00eb.<\/p>\n

Nuk po e p\u00ebrmbylli edhe pa e falenderu (qo mos t\u2019i hi n\u00eb hak) q\u00eb ma dha mund\u00ebsin\u00eb edhe mue me kallxu sa po di. Matoshi mi bani nji varg pyetjesh:<\/p>\n

\u201c…kur jan\u00eb kriju kombet dhe ve\u00e7mas, ai shqiptar?\u00a0Kah vjen nocioni komb n\u00eb shqip dhe kush e solli at\u00eb n\u00eb mend\u00ebsin\u00eb shqiptare?\u00a0Kur u ngjiz e kur u maturu ai komb unik shqiptar dhe cilin shtet e territor e kishte n\u00eb pron\u00ebsi?…\u201d\u00a0<\/em>Natyrisht, pak ma posht\u00eb i prodhoi vet do p\u00ebrgjigjje:\u00a0\u201c\u2026shqiptar\u00ebt nis\u00ebn maturimin si komb m\u00eb 1912 e me Ligjin e par\u00eb Kushtetues dhe Kushtetut\u00ebn e Par\u00eb (vitet \u201820-25) ata e fituen pesh\u00ebn e ni kombi t\u00eb ri. Kombin shqiptar nuk e krijuen ilir\u00ebt, as Sk\u00ebnderbeu porse nuk e maturuen as Rilindasit.\u00a0Ngjizj\u00ebn e kombit shqiptar e ndihmuen filolog\u00ebt austrohungarez\u00eb dhe politika e Perandoris\u00eb dubioze Austro-Hungareze\u2026.\u201d<\/em><\/p>\n

Edhe t\u00eb pyet \u00e7ka po mendon, edhe t\u00eb tregon \u00e7ka (s\u2019) duhesh me mendu (ke parasysh ironin\u00eb kur aj thot q\u00eb qasjen e ka \u201cshkencore<\/em>\u201d). Por, ma shum se me t\u00eb tregu se \u00e7ka (s\u2019) duhesh me mendu, me p\u00ebrgjigjjet q\u00eb ofron aj asht tue e kriju p\u00ebrshtypjen tek lexuesi q\u00eb Ardiana mendon q\u00eb psh. \u201ckombin shqiptar e krijuen ilir\u00ebt\u201d …\u00a0<\/em>Ju lutem, mos harroni, kurrqysh mos harroni, Matoshi ka qasje \u201cshkencore<\/em>\u201d e Ardiana ka qasje \u2018trala-la\u2019.<\/p>\n

P\u00ebr aq sa vlen\u00eb, un kurrkund nuk mohova faktet historike (megjith\u00ebse edhe ato nuk kisha me i palu qysh i palon Matoshi), porse thash q\u00eb interpretimi i tyne, edhe aj politik, nuk mundet me e mohu kuptim shoqnor q\u00eb ja mvesh\u00eb njeriu q\u00eb e jeton e e ka jetu at\u00eb histori me pasoja n\u00eb l\u00ebkur\u00eb. Pra, q\u00eb Kosova nuk asht, e nuk ishte (harroi ato dy jav\u00eb t\u00eb nacizmit) pjes\u00eb e shtetit Shqipni, asht ndamje komb\u00ebtare, megjithat\u00eb, jo pse k\u00ebto dyja kan\u00eb qen\u00eb nji shtet, por sepse nuk jan\u00eb leju me qen\u00eb, dhe sepse un nuk kam nevoj\u00eb bota me u pajtu me mu, p\u00ebr me e p\u00ebrjetu, e artikulu k\u00ebt\u00eb p\u00ebrjetim si ndarje e p\u00ebrgjigjjen ndaj saj, si t\u00eb drejt\u00eb p\u00ebr bashkim.\u00a0K\u00ebshtu q\u00eb me i p\u00ebrgjegj Ardiana tash k\u00ebto pytje (p\u00ebrgjigjjet e t\u00eb cilave nxan\u00ebsit e shkoll\u00ebs fillore ishin dasht\u00eb me i dijt\u00eb, apo ndoshta po andrroj?!) do t\u00eb n\u00ebnkuptonte me u pajtu me nivelin e diskursit t\u00eb Matoshit q\u00eb prodhon definicione t\u00eb kota, paragjykime dhe zhvillohet p\u00ebr me fitu, e jo p\u00ebr me prodhu ide t\u00eb reja.<\/p>\n

Ma p\u00ebrpara, me dy dur\u00eb ja dor\u00ebzoj fitoren p\u00ebr t\u00eb cil\u00ebn ju fut k\u00ebtij debati. Urdh\u00ebro, urime, fitove, Matoshi. Dyshoj q\u00eb kjo ka me e \u00e7liru. Por, p\u00ebr aq sa vlen\u00eb, Matoshi i fituem asht gjithandej n\u00eb k\u00ebt\u00eb shoqni. Nuk asht i vetmi, diskursi publik politik shqiptar, plot e p\u00ebrplot fitues t\u00eb till\u00eb prodhon. Bile edhe kur ulen bashk\u00eb e folin p\u00ebr me, e tue, u kund\u00ebrshtu, n\u00eb fund krejt t\u00eb fituem dalin. E knaqen. \u00c7far\u00eb robnimi!<\/p>\n

Krejt n\u00eb fund, un e falenderoj p\u00ebr ftes\u00ebn (apo mos ishte ndoshta urdhnes\u00eb?) por \u201ce nderuemja Prishtina<\/em>\u201d nuk duhet me u bind\u00eb p\u00ebr kurrgja, sepse bindja k\u00ebrkon ndri\u00e7im, e jo ligj\u00ebrim bosh.<\/p>\n<\/div>\n

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Matoshi iu p\u00ebrgjigj me nji \u2018kund\u00ebrp\u00ebrgjigje\u2019 replik\u00ebs teme \u201cHem i \u00e7liruem, hem rob\u201d q\u00eb e pata shkru si reagim ndaj shkrimit t\u00eb tij “Revolucionari Albin vs Revizionisti Kurti”. Le t\u00eb fillojm\u00eb me titullin: kund\u00ebrp\u00ebrgjigjen e vet Matoshi e titullon \u201cDhet\u00eb argumente\u00a0kundra\u00a0shkrimit\u00a0biologjistik \u201chem (…) hem\u201d\u201d. Vini re ironizimin q\u00eb ban Matoshi me titullin e shkrimit tem. […]<\/p>","protected":false},"author":505,"featured_media":8458,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1322,1353,1163],"ppma_author":[1348],"class_list":["post-6043","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-kritike","tag-replike","tag-shkrimi"],"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\/6043","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=6043"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/6043\/revisions"}],"predecessor-version":[{"id":8459,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/6043\/revisions\/8459"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/8458"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=6043"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=6043"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=6043"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=6043"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}