{"id":7734,"date":"2024-04-29T10:54:19","date_gmt":"2024-04-29T08:54:19","guid":{"rendered":"https:\/\/sbunker.org\/?p=7734"},"modified":"2024-09-17T11:09:32","modified_gmt":"2024-09-17T09:09:32","slug":"politikat-e-kujteses-ne-kosove-mes-qasjes-historiciste-dhe-asaj-materialiste","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/politikat-e-kujteses-ne-kosove-mes-qasjes-historiciste-dhe-asaj-materialiste\/","title":{"rendered":"Politikat e kujtes\u00ebs n\u00eb Kosov\u00eb: mes qasjes historiciste dhe asaj materialiste"},"content":{"rendered":"

Politikat e kujtimit dhe t\u00eb p\u00ebrkujtimit n\u00eb Kosov\u00eb jan\u00eb form\u00ebsuar nga lufta e viteve 1998-1999, e cila i ka organizuar ato p\u00ebrreth ides\u00eb s\u00eb heroikes si e v\u00ebrteta m\u00eb sublime. E v\u00ebrteta sublime \u00ebsht\u00eb nj\u00ebkoh\u00ebsisht edhe <\/span>e v\u00ebrteta e vetme<\/span><\/i> e luft\u00ebs s\u00eb Kosov\u00ebs. Heroikja ka sh\u00ebrbyer si parimi organizues i t\u00eb gjitha formave t\u00eb tjera t\u00eb rr\u00ebfimit, t\u00eb diskurseve publike, t\u00eb organizimit politik, t\u00eb fitimit dhe mbajtjes s\u00eb pushtetit, t\u00eb organizimit t\u00eb jet\u00ebs shoq\u00ebrore, ekonomike, mediatike, kulturore e arsimore. <\/span><\/p>\n

Kjo \u00ebsht\u00eb manifestuar duke filluar nga ato m\u00eb t\u00eb dukshmet: p\u00ebrmendoret, statujat dhe sheshet t\u00eb em\u00ebrtuara sipas heronjve m\u00eb t\u00eb shquar, t\u00eb cilat si p\u00ebr nj\u00ebher\u00eb i mbuluan t\u00eb gjitha qytetet, fshatrat e rrug\u00ebt nacionale t\u00eb Kosov\u00ebs. E t\u00ebr\u00eb Kosova ishte jo vet\u00ebm U\u00c7K, por edhe p\u00ebrplot heronj e \u00e7lirimtar\u00eb. Gjithandej figura burrash t\u00eb derdhur n\u00eb bronz, t\u00eb cilat p\u00ebrve\u00e7se tregojn\u00eb p\u00ebr nj\u00eb vend t\u00eb dal\u00eb nga nj\u00eb luft\u00eb brutale e mizore, rr\u00ebfejn\u00eb edhe p\u00ebr histori t\u00eb reja kujtimi e <\/span>p\u00ebrkujtimi<\/span><\/a>. P\u00ebrtej simbolikave dhe kuptimeve t\u00eb tyre historike, <\/span>k\u00ebto monumente sh\u00ebrbejn\u00eb p\u00ebr ta shtrir\u00eb nj\u00eb pushtet t\u00eb caktuar politik<\/span><\/a>.<\/span><\/p>\n

Por cilat jan\u00eb bazat teorike-filozofike t\u00eb politikave t\u00eb kujtimit e p\u00ebrkujtimit? Themel i tyre jan\u00eb interpretimet e koh\u00ebs, ose th\u00ebn\u00eb n\u00eb terma politik\u00eb, interpretimet e historis\u00eb: se kujt i p\u00ebrket ajo, kush i posedon rr\u00ebfimet, kush e posedon t\u00eb drejt\u00ebn e rr\u00ebfimit t\u00eb rr\u00ebfimeve, kush e p\u00ebrcakton norm\u00ebn epistemologjike t\u00eb dallimit mes t\u00eb v\u00ebrtet\u00ebs dhe t\u00eb pav\u00ebrtet\u00ebs, dhe se \u00e7ka konsiderohet e v\u00ebrtet\u00eb n\u00eb radh\u00eb t\u00eb par\u00eb.\u00a0<\/span><\/p>\n

Th\u00ebn\u00eb n\u00eb gjuh\u00ebn e Michel Foucault-s\u00eb, \u00e7do epok\u00eb sundohet nga nj\u00eb \u201cregjim i t\u00eb v\u00ebrtet\u00ebs\u201d, i cili regjim i p\u00ebrcakton t\u00eb v\u00ebrtetat dhe t\u00eb pav\u00ebrtetat e tij, historit\u00eb q\u00eb mund t\u00eb tregohen dhe ato q\u00eb nuk mund t\u00eb tregohen, historit\u00eb q\u00eb duhet trumbetuar e kujtuar dhe ato q\u00eb duhet heshtur ose harruar. \u00c7do gj\u00eb p\u00ebrvijohet p\u00ebrmes luft\u00ebrash rr\u00ebfimesh e diskursesh. Kush zot\u00ebron rr\u00ebfimet, e zot\u00ebron t\u00eb v\u00ebrtet\u00ebn.\u00a0<\/span><\/p>\n

Politikat e kujtimit dhe p\u00ebrkujtimit gjithmon\u00eb v\u00ebrtiten rreth njohjes dhe harres\u00ebs, njohjes kolektive e publike dhe harres\u00ebs q\u00eb mbulon gjith\u00e7ka tjet\u00ebr. <\/span>Mbulimi<\/span><\/i> nd\u00ebrvepron n\u00eb raport me <\/span>zbulimin<\/span><\/i>, jo vet\u00ebm si proces p\u00ebrmes t\u00eb cilit krijohet ndarja e domosdoshme binare p\u00ebr nj\u00eb politik\u00eb zyrtare t\u00eb njohjes si kund\u00ebrpeshim, por edhe si proces i harres\u00ebs aktive. <\/span><\/p>\n

Politikat e harres\u00ebs jan\u00eb investim i vazhduesh\u00ebm i politikave t\u00eb njohjes dhe p\u00ebrkujtimit p\u00ebr mir\u00ebmbajtjen e statusit t\u00eb vetvetes si e v\u00ebrteta e vetme. Kush dhe n\u00eb \u00e7far\u00eb m\u00ebnyre njihet e p\u00ebrkujtohet \u00ebsht\u00eb relacion politik. Njohja dhe p\u00ebrkujtimi zyrtar e pandehin ekzistenc\u00ebn e nj\u00eb t\u00eb v\u00ebrtete t\u00eb vetme dhe t\u00eb pandryshueshme ku vijat mes forcave t\u00eb antagonizuara jan\u00eb t\u00eb prera qart\u00eb, ku ndarja mes agresorit dhe viktim\u00ebs \u00ebsht\u00eb e sh\u00ebnuar nga nj\u00eb hendek i pakap\u00ebrcyesh\u00ebm, sepse <\/span>agresori<\/span><\/i> p\u00ebrher\u00eb ka qen\u00eb agresor e <\/span>viktima<\/span><\/i> p\u00ebrher\u00eb vet\u00ebm viktim\u00eb, se ka nj\u00eb an\u00eb t\u00eb v\u00ebrtet\u00eb t\u00eb historis\u00eb dhe nj\u00eb an\u00eb t\u00eb gabuar t\u00eb saj.<\/span><\/p>\n

Por jo sepse t\u00eb gjith\u00eb kan\u00eb b\u00ebr\u00eb krime nj\u00ebsoj, prandaj askush nuk \u00ebsht\u00eb tamam viktim\u00eb dhe asnj\u00ebri bash agresor; jo sepse \u201cautokton\u00ebt\u201d (apo \u201cnativ\u00ebt\u201d n\u00eb diskursin per\u00ebndimor) jan\u00eb nj\u00eb kabare e p\u00ebrgjakshme vall\u00ebzimesh e dehjesh parahistorike \u2013 ky nj\u00eb vet-ekzotiz\u00ebm auto-erotik. Por sepse mir\u00ebmbajtja e k\u00ebtij diskursi t\u00eb thjesht\u00ebzuar e mund\u00ebson vijueshm\u00ebrin\u00eb e sundimit t\u00eb nj\u00eb strukture t\u00eb gjer\u00eb politike, shoq\u00ebrore e ekonomike me interesa jetike dhe ekzistenciale p\u00ebr mir\u00ebmbajtjen e pushtetit dhe riprodhimin e p\u00ebrhersh\u00ebm t\u00eb vetvetes. Sepse armiku nuk \u00ebsht\u00eb m\u00eb vet\u00ebm armik i jasht\u00ebm, k\u00ebrc\u00ebnimi i p\u00ebrhersh\u00ebm biologjik.\u00a0<\/span><\/p>\n

Ky pushtet dhe instrumentet e tij jan\u00eb t\u00eb orientuara tashm\u00eb drejt konsolidimit e mir\u00ebmbajtjes s\u00eb pushtetit t\u00eb brendsh\u00ebm kundrejt <\/span>elementeve inferiore t\u00eb rac\u00ebs<\/span><\/i>, atyre q\u00eb mbase nuk kan\u00eb luftuar, atyre q\u00eb thuhet se i kan\u00eb sabotuar p\u00ebrpjekjet \u00e7lirimtare, atyre q\u00eb kan\u00eb vdekur n\u00eb m\u00ebnyr\u00eb t\u00eb palavdishme, burrave t\u00eb dob\u00ebt, grave e pakicave t\u00eb \u00e7do natyre, \u201cpacifist\u00ebve\u201d, \u201cqytetar\u00ebve\u201d, atyre q\u00eb jan\u00eb dor\u00ebzuar, spiun\u00ebve e kolaboracionist\u00ebve. Tekembramja, nuk \u00ebsht\u00eb e th\u00ebn\u00eb t\u00eb kesh b\u00ebr\u00eb di\u00e7ka, mjafton t\u00eb gjendesh n\u00eb an\u00ebn e gabuar t\u00eb historis\u00eb.  <\/span><\/p>\n

Politikat e heroikes\u00a0<\/b><\/p>\n

Fuqia e rr\u00ebfimit mbizot\u00ebrues \u00ebsht\u00eb e till\u00eb q\u00eb b\u00ebn \u00e7do gj\u00eb t\u2019i v\u00ebrtitet p\u00ebrreth dhe t\u2019i n\u00ebnshtrohet hierarkis\u00eb s\u00eb tij t\u00eb heroikes. Gjith\u00e7ka q\u00eb nuk i n\u00ebnrendohet k\u00ebsaj fuqie p\u00ebrjashtohet; gjith\u00e7ka q\u00eb nuk e p\u00ebrplot\u00ebson dhe nuk e p\u00ebrforcon idealin e heroikes heshtet, t\u00eb gjith\u00eb t\u00eb tjer\u00ebt duhet t\u2019i p\u00ebrshtaten form\u00ebs s\u00eb rr\u00ebfimit suprem.\u00a0<\/span><\/p>\n

Kosov\u00ebs iu desh\u00ebn pes\u00ebmb\u00ebdhjet\u00eb vjet q\u00eb ta njoh\u00eb ekzistenc\u00ebn e personave t\u00eb dhunuar seksualisht gjat\u00eb luft\u00ebs, m\u00eb sakt\u00ebsisht ta njoh\u00eb ekzistenc\u00ebn e grave t\u00eb mbijetuara t\u00eb dhun\u00ebs seksuale, t\u00eb cilat e p\u00ebrb\u00ebjn\u00eb numrin m\u00eb t\u00eb madh t\u00eb personave t\u00eb dhunuar, sepse p\u00ebr burrat nuk qen\u00eb t\u00eb gatsh\u00ebm as pas nj\u00eb kohe kaq t\u00eb gjat\u00eb.\u00a0<\/span><\/p>\n

Ligji q\u00eb ua njihte statusin e t\u00eb mbijetuarit dhe ua garantonte pensionin si njohje p\u00ebr vuajtjet e tyre, <\/span>s\u00eb pari hasi n\u00eb rezistenc\u00eb n\u00eb Kuvendin e Kosov\u00ebs, nga deputet\u00eb burra e gra<\/span><\/a>. Futja e k\u00ebsaj kategorie n\u00eb ligjin p\u00ebr statusin dhe t\u00eb drejtat e d\u00ebshmor\u00ebve, invalid\u00ebve, veteran\u00ebve, pjes\u00ebtar\u00ebve t\u00eb U\u00c7K-s\u00eb, viktimave civile t\u00eb luft\u00ebs dhe familjeve t\u00eb tyre, sikur e prishte imazhin e heroit, sikur e ndotte idealin e liris\u00eb, sikur e b\u00ebnte luft\u00ebn m\u00eb pak heroike, m\u00eb njer\u00ebzore, m\u00eb tok\u00ebsore. Kundrejt nj\u00eb konceptimi t\u00eb till\u00eb kuazi-religjioz, kjo p\u00ebrb\u00ebnte sakrilegj.\u00a0<\/span><\/p>\n

Kur m\u00eb n\u00eb fund erdhi njohja e tyre, ajo u pranua vet\u00ebm me kushtin q\u00eb t\u2019i n\u00ebnshtrohej ides\u00eb s\u00eb heroikes, sepse vet\u00ebm ashtu ruhej i pap\u00ebrlyer dhe i paprekur rr\u00ebfimi p\u00ebr idealin e liris\u00eb, por, n\u00eb t\u00eb v\u00ebrtet\u00eb, k\u00ebsisoj mir\u00ebmbahej struktura e pushtetit t\u00eb organizuar p\u00ebrreth tij. Ato u mb\u00ebshtoll\u00ebn me kategorit\u00eb tradicionaliste, patriarkale t\u00eb \u201cn\u00ebnave dhe motrave tona\u201d, simbole t\u00eb shenjt\u00ebris\u00eb dhe past\u00ebrtis\u00eb s\u00eb kombit, t\u00eb cilat duhet mbrojtur dhe pranuar ngase kombi \u00ebsht\u00eb familja e madhe e t\u00eb gjith\u00eb neve.\u00a0<\/span><\/p>\n

Sa p\u00ebr grat\u00eb \u201ce huaja\u201d, ato me rac\u00eb t\u00eb p\u00ebrzier, grat\u00eb rome, serbe, dhe ato q\u00eb u gjenden n\u00eb an\u00ebn e gabuar t\u00eb historis\u00eb, dhunimi, n\u00eb m\u00ebnyr\u00eb implicite, ishte i pranuesh\u00ebm. Ato jan\u00eb \u00e7ka Judith Butler i ka quajtur <\/span>trupat q\u00eb vlejn\u00eb m\u00eb pak<\/b>, trupat e grave, trupat e huaj, trupat e \u201cdevijuar\u201d, trupat LGBTQI+ dhe jo t\u00eb bardh\u00eb e imigrant\u00eb, me nj\u00eb fjal\u00eb t\u00eb gjith\u00eb trupat q\u00eb nuk i p\u00ebrshtaten imazhit t\u00eb trupit t\u00eb fort\u00eb, heroik e heteroseksual. Fuqia normalizuese e diskursit \u00ebsht\u00eb e till\u00eb q\u00eb nd\u00ebrton ose synon trupat ideal\u00eb duke i p\u00ebrjashtuar <\/span>trupat e turpsh\u00ebm<\/span><\/i>.<\/span><\/p>\n

Edhe forma sesi \u00ebsht\u00eb zhvilluar fushata p\u00ebr ngritjen e vet\u00ebdijes p\u00ebr k\u00ebt\u00eb kategori, p\u00ebr njohjen dhe inkurajimin e tyre q\u00eb t\u00eb aplikojn\u00eb p\u00ebr statusin e t\u00eb mbijetuarit, e ka imituar form\u00ebn e rr\u00ebfimit mbizot\u00ebrues, duke i prezantuar ato p\u00ebrmes figur\u00ebs s\u00eb subjektit t\u00eb heroin\u00ebs, si gra t\u00eb forta e t\u00eb guximshme. Kjo nuk e zhb\u00ebn pun\u00ebn e madhe q\u00eb b\u00ebhet me t\u00eb mbijetuarit nga organizatat q\u00eb u ofrojn\u00eb ndihm\u00eb ligjore, mjek\u00ebsore e psikologjike. Mir\u00ebpo, n\u00eb aspektin epistemologjik ajo imiton form\u00ebn hierarkike t\u00eb pushtetit heroik e sakrifikues, me subjektin triumfues n\u00eb qend\u00ebr t\u00eb historis\u00eb.\u00a0<\/span><\/p>\n

Grat\u00eb kan\u00eb qen\u00eb t\u00eb p\u00ebrjashtuara nga nj\u00eb rr\u00ebfim i till\u00eb heroik komb\u00ebtar dhe njohjet q\u00eb arrihen jan\u00eb t\u00eb v\u00ebshtira e t\u00eb merituara. Ato zakonisht jan\u00eb degraduar n\u00eb rolin e n\u00ebnave, t\u00eb sht\u00ebpiakeve q\u00eb kujdesen p\u00ebr burrat dhe f\u00ebmij\u00ebt, duke gatuar dhe kujdesur p\u00ebr ushtar\u00ebt e plagosur, duke sh\u00ebrbyer si ndihm\u00ebse dhe korrier\u00eb, role aspak t\u00eb lavdishme dhe heroike p\u00ebr t\u2019u k\u00ebnduar. Madje nuk \u00ebsht\u00eb njohur asnj\u00ebher\u00eb as roli i tyre n\u00eb <\/span>rezistenc\u00ebn paq\u00ebsore qytetare<\/span><\/a> gjat\u00eb viteve t\u00eb n\u00ebnt\u00ebdhjeta, manifestim i qart\u00eb i politikave t\u00eb harres\u00ebs.\u00a0<\/span><\/p>\n

Diferencimi hierarkik operon edhe p\u00ebrbrenda rr\u00ebfimit mbizot\u00ebrues t\u00eb heroikes, duke kategorizuar e renditur p\u00ebrmes nj\u00eb parimi diskriminues q\u00eb kujton <\/span>var\u00ebsisht prej dobis\u00eb politike<\/span><\/a>, prej p\u00ebrkat\u00ebsis\u00eb n\u00eb grupimin politik apo prej familjar\u00ebve t\u00eb cil\u00ebt mund t\u00eb mbajn\u00eb pozita pushteti dhe t\u00eb ndikojn\u00eb q\u00eb familjar\u00ebt e tyre t\u00eb njihen e t\u00eb kujtohen me emra rrug\u00ebsh e shkollash. <\/span>Ushtari i panjohur nuk ka varr!<\/span><\/i><\/p>\n

Nj\u00eb pushtet i till\u00eb homogjenizues e hierarkik, e pamund\u00ebson njohjen e luft\u00ebs, e pamund\u00ebson njohjen e dhimbjes, sepse ai strukturon p\u00ebrmes nj\u00eb njoh\u00ebsi t\u00eb vet\u00ebm, q\u00eb sh\u00ebnjon dhe p\u00ebrshkon \u00e7do gj\u00eb vet\u00ebm me sigl\u00ebn e heroikes, si em\u00ebruesin e p\u00ebrbashk\u00ebt metafizik.\u00a0<\/span><\/p>\n

Madje edhe vet\u00eb Adem Jashari dhe lufta e tij mbeten ende t\u00eb panjohura, sepse diskursi zyrtar mbizot\u00ebrues nuk lejon njohjen e tij. Kujtohet e p\u00ebrkujtohet figura e tij, vepra e tij, rezistenca e tij ushtarake, por qysh prej fillimit, pothuajse ende pa r\u00ebn\u00eb ai, e t\u00ebra ishte mb\u00ebshtjell\u00eb me diskurs mitesh e legjendash, me nj\u00eb gjuh\u00eb pothuajse-religjioze. Si i till\u00eb, pas luft\u00ebs, ai b\u00ebhet i p\u00ebrdorsh\u00ebm e i dobish\u00ebm politikisht si figura qendrore e rr\u00ebfimit t\u00eb heroikes. Si i vdekur, ai u sh\u00ebrben t\u00eb gjall\u00ebve, i sh\u00ebrben pushtetit t\u00eb tyre dhe mir\u00ebmbajtjes s\u00eb tij. Ai u duhet vet\u00ebm si i vdekur, prandaj parulla <\/span>\u201cAi \u00ebsht\u00eb i gjall\u00eb\u201d!<\/span><\/i> P\u00ebr arsye t\u00eb instrumentalizimit t\u00eb tij t\u00eb skajsh\u00ebm dhe p\u00ebr arsye t\u00eb munges\u00ebs s\u00eb distanc\u00ebs s\u00eb duhur historike, njohja e tij dhe e angazhimit t\u00eb tij ushtarak mbeten t\u00eb pamundura tash p\u00ebr tash. Figura e tij vazhdon t\u00eb jet\u00eb e ngarkuar politikisht. Nga Kosova deri n\u00eb Shqip\u00ebri ai vazhdon t\u00eb p\u00ebrdoret si gjyle topi ndaj kund\u00ebrshtar\u00ebve politik\u00eb, ndaj jugosllav\u00ebve, titist\u00ebve e jugonostalgjik\u00ebve, ndaj atyre q\u00eb nuk luftuan, ndaj atyre q\u00eb e refuzuan luft\u00ebn, nga k\u00ebta q\u00eb e gjejn\u00eb veten <\/span>n\u00eb an\u00ebn e duhur t\u00eb historis\u00eb <\/span><\/i>kund\u00ebr atyre q\u00eb e gjejn\u00eb veten<\/span> n\u00eb an\u00ebn e gabuar t\u00eb saj<\/span><\/i>. <\/span><\/p>\n

\u00c7arja e rr\u00ebfimit dhe pluralizimi i tij<\/b><\/p>\n

\u00c7do kujtim dhe p\u00ebrkujtim kolektiv njer\u00ebzor \u00ebsht\u00eb rezultat i marr\u00ebdh\u00ebnieve t\u00eb pushtetit, q\u00eb pasqyron rr\u00ebfimin dominues, i cili k\u00ebrkon t\u00eb ngurt\u00ebsohet dhe t\u00eb mbizot\u00ebroj\u00eb midis rr\u00ebfimeve t\u00eb tjera. Pasoj\u00eb e k\u00ebsaj \u00ebsht\u00eb margjinalizimi i historive t\u00eb tjera, i formave t\u00eb tjera t\u00eb vuajtjeve dhe p\u00ebrvojave njer\u00ebzore, dhe i shtypjes s\u00eb historive q\u00eb kund\u00ebrshtojn\u00eb at\u00eb mbizot\u00ebruese. Njohja e formave t\u00eb tjera t\u00eb rr\u00ebfimit k\u00ebrkon \u00e7arjen e narratives kryesore, dhe kjo \u00e7arje duhet t\u00eb jet\u00eb radikale sepse p\u00ebr krijimin e hap\u00ebsirave t\u00eb reja t\u00eb rr\u00ebfimeve njer\u00ebzore nuk \u00ebsht\u00eb e mundur t\u00eb ruhet forma e vjet\u00ebr hierarkike q\u00eb ia n\u00ebnshtron \u00e7do gj\u00eb subjektit heroik. Nuk \u00ebsht\u00eb \u00e7\u00ebshtja te zhb\u00ebrja e atyre historive, sepse kjo nuk do t\u00eb kishte fare kuptim, por te riintepretimi e madje edhe te rizbulimi i k\u00ebtyre historive dhe ritregimi i tyre n\u00eb forma t\u00eb reja. Kjo k\u00ebrkon rikonceptim t\u00eb koh\u00ebs e t\u00eb m\u00ebnyrave sesi e kuptojm\u00eb historin\u00eb.<\/span><\/p>\n

Walter Benjamin i p\u00ebrvijon dy qasje radikalisht t\u00eb ndryshme n\u00eb m\u00ebnyr\u00ebn sesi konceptohet koha, apo historia. E para ka t\u00eb b\u00ebje me koh\u00ebn si di\u00e7ka <\/span>t\u00eb shkuar<\/span><\/i> dhe t\u00eb mbyllur nj\u00ebher\u00eb e p\u00ebrgjithmon\u00eb<\/span>, koh\u00eb statike<\/span><\/i> e shtrir\u00eb pafund\u00ebsisht n\u00eb t\u00eb kaluar\u00ebn si legjitimim i vazhduesh\u00ebm i s\u00eb tashmes. E kaluara \u00ebsht\u00eb funksion legjitimues i s\u00eb tashmes, \u00ebsht\u00eb vart\u00ebse e nj\u00eb progresioni linear t\u00eb koh\u00ebs, n\u00eb t\u00eb cil\u00ebn \u00e7do e tashme ik\u00ebn p\u00ebrgjithmon\u00eb n\u00eb nj\u00eb t\u00eb kaluar t\u00eb pakthyeshme. Duke qen\u00eb k\u00ebshtu, orientimi i vet\u00ebm mbetet ai drejt s\u00eb tashmes dhe s\u00eb ardhmes. Ky konceptim politik i koh\u00ebs siguron nj\u00eb ngrirje t\u00eb saj sepse n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ngrihen relacionet e forcave, t\u00eb cilat n\u00eb t\u00eb v\u00ebrtet\u00eb jan\u00eb relacione pushteti mbizot\u00ebrues e hierarkik. K\u00ebt\u00eb konceptim t\u00eb s\u00eb kaluar\u00ebs si statike dhe t\u00eb ngrir\u00eb, Benjamin-i e ka quajtur qasja <\/span>historiciste<\/span><\/i>. <\/span><\/p>\n

Konceptimi i dyt\u00eb ka t\u00eb b\u00ebj\u00eb me koh\u00ebn e kaluar jo si di\u00e7ka t\u00eb vdekur, por si <\/span>dinamike<\/span><\/i>, si fush\u00eb nga e cila e tashmja rianimohet, e risjell\u00eb n\u00eb jet\u00eb nga nj\u00eb <\/span>e kaluar e gjall\u00eb<\/span><\/i>, e domosdoshme p\u00ebr veprimin politik n\u00eb t\u00eb tashmen. V\u00ebrtet e kaluara mban shum\u00eb gj\u00ebra t\u00eb humbura n\u00eb m\u00ebnyr\u00eb t\u00eb pakthyeshme, por ajo po ashtu na i ofron mbetjet e pafundme t\u00eb atyre gj\u00ebrave, t\u00eb objekteve, vendeve e idealeve t\u00eb s\u00eb kaluar\u00ebs p\u00ebrmes s\u00eb cilave hapet e tashmja dhe orientohet drejt t\u00eb ardhmeve t\u00eb panjohura. <\/span><\/p>\n

Kjo e hap koh\u00ebn p\u00ebr t\u2019ua njohur historit\u00eb t\u00eb tjer\u00ebve, p\u00ebr t\u2019ua njohur dhimbjet q\u00eb kan\u00eb l\u00ebn\u00eb gjurm\u00eb; \u00ebsht\u00eb m\u00ebnyr\u00eb e t\u00eb qenit prezent dhe n\u00eb bashk\u00ebsi me t\u00eb tjer\u00ebt. Duke e hapur mendimin mbi historin\u00eb p\u00ebrtej <\/span>subjektit<\/span><\/i>, hapet diskursi dhe rr\u00ebfimet e panjohura, \u00e7lirohen historit\u00eb e pak\u00ebnduara dhe thyhet monopoli mbi historit\u00eb q\u00eb na p\u00ebrkufizojn\u00eb n\u00eb nj\u00eb koh\u00eb dhe hap\u00ebsir\u00eb t\u00eb caktuar.<\/span><\/p>","protected":false},"excerpt":{"rendered":"

Politikat e kujtimit dhe t\u00eb p\u00ebrkujtimit n\u00eb Kosov\u00eb jan\u00eb form\u00ebsuar nga lufta e viteve 1998-1999, e cila i ka organizuar ato p\u00ebrreth ides\u00eb s\u00eb heroikes si e v\u00ebrteta m\u00eb sublime. E v\u00ebrteta sublime \u00ebsht\u00eb nj\u00ebkoh\u00ebsisht edhe e v\u00ebrteta e vetme e luft\u00ebs s\u00eb Kosov\u00ebs. Heroikja ka sh\u00ebrbyer si parimi organizues i t\u00eb gjitha formave t\u00eb […]<\/p>","protected":false},"author":388,"featured_media":7737,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[972,1008,1193],"ppma_author":[382],"class_list":["post-7734","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-kosove","tag-lufte","tag-politikat-e-kujtimit"],"authors":[{"term_id":382,"user_id":388,"is_guest":0,"slug":"alban-bokshi","display_name":"Alban Bokshi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/11\/41719264_297314187748002_8289874879482691584_n-e1699364760547.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/11\/41719264_297314187748002_8289874879482691584_n-e1699364760547.jpg"},"user_url":"","last_name":"Bokshi","first_name":"Alban","description":"Alban Bokshi ka p\u00ebrfunduar studimet Bachelor n\u00eb Universitetin Amerikan n\u00eb Bullgari p\u00ebr Studime Evropiane dhe Shkenca Politike\/Marr\u00ebdh\u00ebnie Nd\u00ebrkomb\u00ebtare dhe MA nga Universiteti i Sussex-it, UK, n\u00eb Studime Bashk\u00ebkohore Evropiane. Ka punuar nj\u00eb koh\u00eb relativisht t\u00eb gjat\u00eb n\u00eb sektorin e shoq\u00ebris\u00eb civile si hulumtues dhe menaxher projektesh n\u00eb Organizat\u00ebn \u00c7ohu!, Institutin Kosovar p\u00ebr Stabilitet, Klubin p\u00ebr Politik\u00eb t\u00eb Jashtme, Transparency International, etj. Po ashtu ka p\u00ebrvoj\u00eb me administrat\u00ebn publike si k\u00ebshilltar p\u00ebr projekte t\u00eb ndryshme n\u00eb qeverin\u00eb e Kosov\u00ebs, me DFID dhe CDF. S\u00eb fundmi punon si K\u00ebshilltar Politik i Ministrit t\u00eb Pun\u00ebs dhe Mir\u00ebqenies Sociale n\u00eb Qeverin\u00eb e Kosov\u00ebs, dhe po vazhdon studimet e Masterit n\u00eb Filozofi n\u00eb Universitetin e Staffordshire, UK."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7734","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\/388"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=7734"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7734\/revisions"}],"predecessor-version":[{"id":7738,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7734\/revisions\/7738"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/7737"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=7734"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=7734"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=7734"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=7734"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}