{"id":7401,"date":"2022-03-22T15:19:41","date_gmt":"2022-03-22T13:19:41","guid":{"rendered":"https:\/\/sbunker.org\/?p=7401"},"modified":"2024-09-09T15:21:39","modified_gmt":"2024-09-09T13:21:39","slug":"ardhja-e-kombit-sipas-teorise-etno-simboliste","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/ardhja-e-kombit-sipas-teorise-etno-simboliste\/","title":{"rendered":"Ardhja e kombit sipas teoris\u00eb etno-simboliste"},"content":{"rendered":"

N\u00eb studimet e kombit dhe nacionalizmit, teoria etno-simboliste \u00ebsht\u00eb alternativ\u00eb e <\/span>teoris\u00eb moderniste<\/span><\/a>. Teoria etno-simboliste nd\u00ebrlidh karakterin modern dhe paramodern t\u00eb kombit. Ajo thekson se kombet nuk jan\u00eb shpikur n\u00eb modernitet, si\u00e7 argumenton teoria moderniste, por burojn\u00eb nga lidhjet paramoderne etnike, t\u00eb cilat u shnd\u00ebrruan n\u00eb kombe n\u00eb modernitet.<\/span><\/p>\n

Teoria etno-simboliste ka disa versione. Versioni i sociologut t\u00eb historis\u00eb Anthony D. Smith, ka af\u00ebrsi me pik\u00ebpamjen moderniste, pasi pranon natyr\u00ebn e konstruktuar t\u00eb etnive dhe kombeve, si dhe shnd\u00ebrrimet q\u00eb ndodhin n\u00eb modernitet, por ndryshon nga ajo pik\u00ebpamje, pasi v\u00eb theksin te lidhjet ose p\u00ebrkat\u00ebsit\u00eb e hershme etnike t\u00eb nj\u00eb popullate, e shkuara e t\u00eb cilave zbulohet p\u00ebr t\u00eb krijuar kombet n\u00eb t\u00eb tashmen. Me fjal\u00eb t\u00eb tjera, kombet jan\u00eb dukuri relativisht t\u00eb reja n\u00eb histori, por, megjithat\u00eb, ekziston nj\u00eb lidhje lineare historike e kombeve t\u00eb sotme me t\u00eb shkuar\u00ebn e tyre m\u00eb t\u00eb hershme (<\/span>Anthony D. Smith, <\/span>The Ethnic Origins of Nations<\/span><\/i>, 1986<\/span><\/a>).<\/span><\/p>\n

Kjo teori t\u00ebrheq v\u00ebmendjen te kulturat paramoderne dhe traditat mitike dhe simbolike t\u00eb etnive mbi t\u00eb cilat ngrihen identitetet moderne komb\u00ebtare. Smithi pohon se, nd\u00ebrsa kombet jan\u00eb moderne, origjina e tyre nuk \u00ebsht\u00eb e till\u00eb. Gjurm\u00ebt e\u00a0 kombeve mund t\u00eb gjenden n\u00eb etnit\u00eb e hershme. Smithi argumenton se qysh n\u00eb shekullin XV dhe XVI n\u00eb rastin e disa shoq\u00ebrive europiane, te nj\u00eb shtres\u00eb e burokrat\u00ebve dhe n\u00ebpun\u00ebsve, ka qen\u00eb e pranishme nj\u00eb lidhje e fort\u00eb e tyre me konceptin e kombit. Me fjal\u00eb t\u00eb tjera, kombet nuk kan\u00eb mbir\u00eb nga asgj\u00ebja, por nga etnit\u00eb e hershme (<\/span>Anthony D. Smith, <\/span>Kombet dhe nacionalizmi n\u00eb er\u00ebn globale<\/span><\/i>, 2008 [1995]).<\/span><\/a><\/p>\n

Ve\u00e7orit\u00eb etnike t\u00eb popullatave jan\u00eb par\u00eb si p\u00ebrcaktues t\u00eb kombit dhe r\u00ebndom jan\u00eb theksuar nj\u00eb a m\u00eb shum\u00eb elemente t\u00eb kultur\u00ebs s\u00eb p\u00ebrbashk\u00ebt (p.sh., gjuha, feja, etj.), nj\u00eb mit p\u00ebr prejardhjen e p\u00ebrbashk\u00ebt dhe kujtesa e p\u00ebrbashk\u00ebt p\u00ebr t\u00eb kaluar\u00ebn e grupit etnik. K\u00ebto ve\u00e7ori t\u00eb etnis\u00eb merren si themele vendimtare mbi t\u00eb cilat formohet kombi. Mir\u00ebpo, p\u00ebrve\u00e7 efektit p\u00ebrbashkues, ato mund t\u00eb ken\u00eb edhe veprim p\u00ebr\u00e7ar\u00ebs. P\u00ebr shembull, nd\u00ebrsa gjuha e p\u00ebrbashk\u00ebt mund t\u00eb p\u00ebrfshij\u00eb n\u00eb nj\u00eb komb popullata t\u00eb shum\u00ebllojta p\u00ebr sa i p\u00ebrket tipareve tjera (bie fjala, fetare), megjithat\u00eb, ajo mund t\u00eb p\u00ebrjashtoj\u00eb popullata t\u00ebr\u00ebsisht t\u00eb nj\u00ebllojta p\u00ebr sa i p\u00ebrket po t\u00eb nj\u00ebjtave tipare, por q\u00eb nuk kan\u00eb gjuh\u00eb t\u00eb p\u00ebrbashk\u00ebt.<\/span><\/p>\n

P\u00ebr m\u00eb tep\u00ebr, gjuha e p\u00ebrbashk\u00ebt nuk mjafton p\u00ebr t\u00eb krijuar identitet komb\u00ebtar, me gjith\u00eb tiparet e tjera t\u00eb p\u00ebrbashk\u00ebta, si bie fjala, miti i prejardhjes s\u00eb p\u00ebrbashk\u00ebt, etj. Ilustrim i k\u00ebsaj mund t\u00eb jet\u00eb rasti i sllav\u00ebve t\u00eb jugut: kroat\u00ebt, boshnjak\u00ebt dhe serb\u00ebt, q\u00eb flasin dialekte t\u00eb ngjashme, por n\u00eb procesin e konstruktimit t\u00eb kombit, zhvillojn\u00eb mitin e gjuh\u00ebs s\u00eb tyre amtare si t\u00eb ndrysh\u00ebm nga gjuh\u00ebt e fqinj\u00ebve t\u00eb tyre. Disa gjuh\u00eb jan\u00eb t\u00eb ve\u00e7anta dhe p\u00ebrjashtuese p\u00ebr identitetin komb\u00ebtar t\u00eb disa kombeve, si\u00e7 \u00ebsht\u00eb rasti me gjuh\u00ebn shqipe q\u00eb \u00ebsht\u00eb e ve\u00e7ant\u00eb p\u00ebr shqiptar\u00ebt dhe q\u00eb p\u00ebrjashton t\u00eb tjer\u00ebt q\u00eb nuk flasin shqip. Sidoqoft\u00eb, popuj t\u00eb ndrysh\u00ebm mund t\u00eb ken\u00eb gjuh\u00eb t\u00eb p\u00ebrbashk\u00ebt, p\u00ebr shembull anglishten, e t\u00eb mos konsiderohen pjes\u00ebtar\u00eb t\u00eb t\u00eb nj\u00ebjtit komb; nd\u00ebrsa nj\u00eb komb mund t\u00eb flas\u00eb disa gjuh\u00eb, si\u00e7 \u00ebsht\u00eb rasti me kombin indian, zviceran, etj. Po i nj\u00ebjti arsyetim vlen p\u00ebr t\u00eb shqyrtuar tiparet e tjera p\u00ebrcaktuese t\u00eb etnive dhe raportet e tyre me identitetin komb\u00ebtar.<\/span><\/p>\n

Ndon\u00ebse jovendimtare n\u00eb krijimin e nj\u00eb numri kombesh, gjuha ka qen\u00eb ve\u00e7oria m\u00eb e r\u00ebnd\u00ebsishme e kombit, posa\u00e7\u00ebrisht n\u00eb Europ\u00ebn Qendore e Lindore. Sidoqoft\u00eb, gjuha nuk ka shnd\u00ebrruar m\u00eb vete grupet etno-linguiste n\u00eb kombe, mir\u00ebpo shnd\u00ebrrimi i etnive n\u00eb kombe ose n\u00eb pjes\u00eb integrale p\u00ebrbrenda kombeve \u00ebsht\u00eb b\u00ebr\u00eb i mundsh\u00ebm at\u00ebher\u00eb kur gjuha e tyre popullore kaloi nga e folura n\u00eb t\u00eb shkruar dhe filloi t\u00eb p\u00ebrdorej p\u00ebr t\u00eb p\u00ebrkthyer Bibl\u00ebn dhe p\u00ebr t\u00eb prodhuar literatur\u00eb. N\u00eb rastet ku ky kap\u00ebrcim nga gjuha e folur n\u00eb gjuh\u00eb t\u00eb shkruar nuk ndodhi, at\u00ebher\u00eb as shnd\u00ebrrimi nga etnia n\u00eb komb nuk mundi t\u00eb ndodhte. Fal\u00eb ndjenj\u00ebs s\u00eb ve\u00e7antis\u00eb historike dhe kulturore q\u00eb shkaktoi te komunitetet q\u00eb e lexonin at\u00eb, gjuha e shkruar u b\u00eb thelb\u00ebsore p\u00ebr krijimin e kombeve.<\/span><\/p>\n

Nj\u00eb teoricien modernist<\/span><\/a> do t\u2019i kund\u00ebrp\u00ebrgjigjej teoris\u00eb etno-simboliste se baza etnike e kombeve nuk ka r\u00ebnd\u00ebsi qendrore n\u00eb argumentin e ardhjes s\u00eb kombit. K\u00ebshtu, pa rolin vendimtar q\u00eb luajn\u00eb shnd\u00ebrrimet e jet\u00ebs kolektive, politike, kulturore dhe t\u00eb shtetit n\u00eb modernitet si dhe pa veprimin komb\u00ebtarizues t\u00eb l\u00ebvizjeve nacionaliste, identitetet e lashta etnike n\u00eb vete nuk mjaftojn\u00eb p\u00ebr shnd\u00ebrrimin e tyre n\u00eb kombe moderne. N\u00eb k\u00ebt\u00eb pik\u00ebpamje, v\u00ebmendja m\u00eb e madhe q\u00eb mund t\u2019i jepet etnis\u00eb \u00ebsht\u00eb q\u00eb ajo t\u00eb shihet si aksident historik, por jo qen\u00ebsore n\u00eb lindjen e kombit, natyrisht n\u00eb rastet kur kombi p\u00ebrkufizohet sipas p\u00ebrkat\u00ebsis\u00eb etnike e kulturore, por jo n\u00eb raste kur ai p\u00ebrkufizohet me terme t\u00eb qytetaris\u00eb dhe territorit.<\/span><\/p>\n

Pavar\u00ebsisht teorive t\u00eb ndryshme, asnj\u00ebra nga elementet shpjeguese q\u00eb teoricien\u00ebt p\u00ebrmendin si faktor\u00eb kontribues n\u00eb formimin e kombit nuk mjafton p\u00ebr t\u00eb shpjeguar krijimin dhe p\u00ebrkufizimin e kombeve. T\u00eb marrim qasjen etnike, p\u00ebr shembull: ndon\u00ebse shpjegim i vlefsh\u00ebm p\u00ebr disa kombe, nuk mund t\u00eb thuhet ashtu edhe p\u00ebr t\u00eb tjer\u00ebt. E nj\u00ebjta vlen p\u00ebr qasjen e industrializimit dhe kapitalizmit t\u00eb shtypit, n\u00eb teorin\u00eb moderniste, e k\u00ebshtu me radh\u00eb. \u00cbsht\u00eb e v\u00ebshtir\u00eb pra, n\u00eb mos e pamundur, q\u00eb t\u00eb p\u00ebrpilohet nj\u00eb teori gjith\u00ebp\u00ebrfshir\u00ebse p\u00ebr zanafill\u00ebn e kombeve. Kjo v\u00ebshtir\u00ebsi rrjedh pik\u00ebrisht ngase nuk ka ve\u00e7ori thelb\u00ebsore t\u00eb kombit q\u00eb do t\u2019i jepnin k\u00ebtij nocioni nj\u00eb kuptim t\u00eb vlefsh\u00ebm n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrgjithshme, ndaj \u00ebsht\u00eb e pamundur p\u00ebrpjekja e nj\u00eb p\u00ebrkufizimi totalizues t\u00eb kombit. Sidoqoft\u00eb, pik\u00ebpamjet teorike ekzistuese mbi kombet dhe nacionalizmin na mund\u00ebsojn\u00eb t\u00eb kuptojm\u00eb larmin\u00eb e formimit t\u00eb kombeve n\u00eb rrethana t\u00eb ndryshme dhe p\u00ebrjetimin e tyre n\u00eb kontekste t\u00eb caktuara.\u00a0<\/span><\/p>","protected":false},"excerpt":{"rendered":"

N\u00eb studimet e kombit dhe nacionalizmit, teoria etno-simboliste \u00ebsht\u00eb alternativ\u00eb e teoris\u00eb moderniste. Teoria etno-simboliste nd\u00ebrlidh karakterin modern dhe paramodern t\u00eb kombit. Ajo thekson se kombet nuk jan\u00eb shpikur n\u00eb modernitet, si\u00e7 argumenton teoria moderniste, por burojn\u00eb nga lidhjet paramoderne etnike, t\u00eb cilat u shnd\u00ebrruan n\u00eb kombe n\u00eb modernitet. Teoria etno-simboliste ka disa versione. Versioni […]<\/p>","protected":false},"author":196,"featured_media":7393,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1105,1104,1099],"ppma_author":[700],"class_list":["post-7401","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-etno-simbolizmi","tag-kombi","tag-vita-contemplativa"],"authors":[{"term_id":700,"user_id":196,"is_guest":0,"slug":"gezim-selaci","display_name":"G\u00ebzim Selaci","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg"},"user_url":"","last_name":"Selaci","first_name":"G\u00ebzim","description":"G\u00ebzimi Selaci \u00ebsht\u00eb ligj\u00ebrues n\u00eb Departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Ka studiuar Sociologji dhe Teori politike n\u00eb Prishtin\u00eb, Lond\u00ebr dhe Budapest. Specializimi i tij ka t\u00eb b\u00ebj\u00eb me legjitimimin e pushtetit dhe nd\u00ebrtimin e shtetit. Interesimi i tij p\u00ebrq\u00ebndrohet tek politika dhe pushteti n\u00eb shoq\u00ebri nga perspektiva nd\u00ebrdisiplinore dhe shtrihet tek t\u00eb kuptuarit e pranimit\/mospranimit t\u00eb autoritetit, dinamik\u00ebs s\u00eb identiteteve kolektive, si dhe aktivizmit politik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7401","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\/196"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=7401"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7401\/revisions"}],"predecessor-version":[{"id":7403,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7401\/revisions\/7403"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/7393"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=7401"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=7401"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=7401"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=7401"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}