{"id":13073,"date":"2022-03-23T13:07:29","date_gmt":"2022-03-23T11:07:29","guid":{"rendered":"https:\/\/nyje.al\/?p=13073"},"modified":"2024-09-26T14:39:02","modified_gmt":"2024-09-26T12:39:02","slug":"a-thua-se-turpi-do-na-mbijetoje","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/a-thua-se-turpi-do-na-mbijetoje\/","title":{"rendered":"A thua se turpi do na mbijetoj\u00eb?!"},"content":{"rendered":"\t\t
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Pavjo Gjini | 23.03.2022 | nyje.al\u00a0<\/strong><\/span><\/p>

\"Foto<\/span>Foto nga protesta kund\u00ebr rritjes s\u00eb \u00e7mimeve, 12 mars 2022, Ronald Qema<\/span><\/span><\/p>

Pik\u00ebrisht kur protesta qytetare kund\u00ebr rritjes s\u00eb \u00e7mimeve filloi t\u00eb merrte hov e t\u00eb b\u00ebhej masive, Kryeministri Rama i vuri mision vetes t\u00eb turp\u00ebroj\u00eb \u00e7do qytetar q\u00eb dilte t\u00eb shfaqte n\u00eb shesh me trupin e tij\/saj problemet ekonomike me t\u00eb cilat p\u00ebrballet dhe k\u00ebrkesat p\u00ebrkat\u00ebse. Nuk ka l\u00ebn\u00eb takim pa inskenuar me biznese dhe pun\u00ebtor\u00eb p\u00ebr t\u2019i nxjerr\u00eb protestuesit faqezinj q\u00eb na mor\u00ebn fytyr\u00ebn para bot\u00ebs per\u00ebndimore.<\/em>\u00a0N\u00eb k\u00ebto momente kur ajo po merret me probleme shum\u00eb serioze si sulmi rus ndaj Ukrain\u00ebs, sipas Ram\u00ebs, bota per\u00ebndimore<\/em>\u00a0nuk e honeps dot protest\u00ebn e nj\u00eb populli drejtuar qeveris\u00eb s\u00eb tij p\u00ebr t\u00eb adresuar gjendjen e r\u00ebnduar e ekonomis\u00eb t\u00eb kapur nga monopolet dhe kartelet oligopoliste, korrupsionin t\u00eb lidhur me to, amortizimin dhe privatizimin e sh\u00ebrbimeve publike, si dhe efektet e t\u00ebrmetit, pandemis\u00eb dhe t\u00eb\u00a0luft\u00ebs s\u00eb Rusis\u00eb ndaj Ukrain\u00ebs. Meq\u00eb Kryeministri nuk i akuzon dot protestuesit se jan\u00eb pro-rus\u00eb \u2013 di\u00e7ka e cila nuk do t\u00eb pinte uj\u00eb askund, me pranimin e gjer\u00eb shoq\u00ebror se Putini po b\u00ebn nj\u00eb agresion t\u00eb padrejt\u00eb ndaj pavar\u00ebsis\u00eb s\u00eb Ukrain\u00ebs \u2013 at\u00ebher\u00eb ka gjetur nj\u00eb strategji tjet\u00ebr p\u00ebr t\u2019i b\u00ebr\u00eb trupat t\u00eb hezitojn\u00eb t\u00eb shfaqen, at\u00eb t\u00eb turp\u00ebrimit. Mir\u00ebpo, shtrohet pyetja: \u00c7\u2019\u00ebsht\u00eb kjo d\u00ebshir\u00eb p\u00ebr t\u00eb turp\u00ebruar qytetar\u00ebt q\u00eb protestojn\u00eb? Dhe akoma m\u00eb thelb\u00ebsisht, \u00e7far\u00eb \u00ebsht\u00eb turpi dhe \u00e7far\u00eb pritet prej tij?<\/span><\/p>

N\u00eb pamje t\u00eb par\u00eb, turpi shfaqet si nj\u00eb reagim trupor, p\u00ebrgjith\u00ebsisht me skuqjen e fytyr\u00ebs, ndaj nj\u00eb veprimi i cili nuk do duhej t\u00eb kishte ndodhur [sidomos] para syve t\u00eb dynjas\u00eb. Veprimi mund t\u00eb ishte b\u00ebr\u00eb, por n\u00eb diskrecion nga t\u00eb tjer\u00ebt. Duket sikur turpi shfaqet kur cipa q\u00eb ndan brendin\u00eb time nga dynjaja shqyhet dhe brendia ime shfaqet lakuriq para dynjas\u00eb duke e b\u00ebr\u00eb at\u00eb t\u00eb d\u00ebshmoj\u00eb nj\u00eb sken\u00eb e cila ta merr fytyr\u00ebn, t\u00eb\u00a0shp\u00ebrb\u00ebn funksionin e saj, nj\u00eb sken\u00eb faqezez\u00eb.<\/span><\/p>

Deri sa doli Rama dhe foli p\u00ebrgjat\u00eb protest\u00ebs, e pata menduar turpin<\/em>1<\/sup> ashtu si\u00e7 e p\u00ebrshkruan Orgest Azizi duke th\u00ebn\u00eb se \u201cn\u00eb form\u00eb t\u00eb p\u00ebrgjithshme dhe brutale, ai mund t\u00eb p\u00ebrshkruhet si situata ku subjekti \u00ebsht\u00eb d\u00ebshmitar i kalimit, r\u00ebnies, mohimit t\u00eb vetes n\u00eb objekt. P\u00ebr shkaqe nga m\u00eb t\u00eb ndryshmet. Nga vetja (faj) ose t\u00eb tjer\u00ebt (dhun\u00eb). Por duhet t\u00eb mbetet minimalisht aq subjekt sa ta v\u00ebzhgoj\u00eb dhe d\u00ebshmoj\u00eb k\u00ebt\u00eb r\u00ebnie, dhe t\u00eb ket\u00eb turp p\u00ebr t\u00eb<\/i><\/em>. Turpi \u00ebsht\u00eb k\u00ebshtu d\u00ebshmi e t\u00eb dyjave: edhe e \u00ab\u00a0katandisjes\u00a0\u00bb n\u00eb objekt, edhe e mbijetes\u00ebs s\u00eb subjektit, sado minimal<\/em>.\u201d2<\/sup>\u00a0Mir\u00ebpo, protesta m\u00eb b\u00ebri t\u00eb mendoj se reduktimi i trupit n\u00eb objekt nuk p\u00ebrkon me faktin se trupat e dal\u00eb n\u00eb shesh n\u00eb fakt po shfaqnin maksimalisht subjektivitetin e tyre dhe, sipas Ram\u00ebs, atyre duhej t\u2019u vij\u00eb turp pik\u00ebrisht p\u00ebr k\u00ebt\u00eb gj\u00eb. Nd\u00ebrkoh\u00eb q\u00eb, sipas Ram\u00ebs, n\u00ebse do rrinin n\u00eb sht\u00ebpi si objekte q\u00eb e p\u00ebsojn\u00eb realitetin, pa dal\u00eb n\u00eb shesh, at\u00ebher\u00eb do ruanin fytyr\u00ebn e tyre dhe nuk do ishin turp(\u00ebrues) n\u00eb sy t\u00eb bot\u00ebs. Pra, pyetja q\u00eb provokon mendimin \u00ebsht\u00eb: A \u00ebsht\u00eb turpi d\u00ebshmia e subjektit q\u00eb d\u00ebshmon veten teksa reduktohet n\u00eb objekt, apo d\u00ebshmia e nxjerrjes n\u00eb pah t\u00eb vet\u00eb subjektit q\u00eb s\u2019do duhej t\u00eb shfaqej?<\/span><\/p>

Fytyra ka p\u00ebr funksion t\u00eb mbaj\u00eb marr\u00ebdh\u00ebnie mir\u00ebsjelljeje dhe respekti me tjetrin. Jan\u00eb disa dukje p\u00ebr t\u2019u ruajtur, sa p\u00ebr [sy e] faqe, mir\u00ebpo t\u00eb domosdoshme p\u00ebr t\u00eb mbajtur marr\u00ebdh\u00ebniet shoq\u00ebrore. Kjo nevoj\u00eb p\u00ebr dukje mbahet nga frika se, n\u00ebse dukjet bien, tjetri p\u00ebrball\u00eb nesh do kthehet n\u00eb nj\u00eb tjet\u00ebr jo-miq\u00ebsor, pra nuk \u00ebsht\u00eb m\u00eb nj\u00eb njeri i mir\u00ebsjellsh\u00ebm me t\u00eb cilin do mund t\u00eb nd\u00ebrtoja marr\u00ebdh\u00ebnie t\u00eb rehatshme. N\u00ebse fytyra e tjetrit bie, druaj se ai\/ajo do m\u00eb shfaqet n\u00eb autenticitetin e tij\/saj t\u00eb p\u00ebrbindsh\u00ebm, pa frer\u00ebt e\u00a0fytyr\u00ebs\u00a0si kategori marr\u00ebdh\u00ebniesh shoq\u00ebrore; si me th\u00ebn\u00eb se turpi e ruan kopen\u00eb. Pra, t\u00eb gjith\u00eb mbahen pas ruajtjes s\u00eb fytyr\u00ebs e cila na mund\u00ebson q\u00eb t\u00eb mos takojm\u00eb tjetrin n\u00eb ve\u00e7antin\u00eb e tij absolute, si t\u00eb padomestikuar nga faqja\/fytyra q\u00eb duhet t\u00eb ruaj\u00eb p\u00ebr dynjan\u00eb. Faqja q\u00eb ruajm\u00eb \u00ebsht\u00eb nj\u00eb faqe-p\u00ebr-tjetrin. Veten time q\u00eb mban faqja duhet t\u2019ia fsheh atij, t\u00eb mos ia shfaq sepse nuk \u00ebsht\u00eb p\u00ebr t\u2019u par\u00eb. Mir\u00ebpo, \u00e7far\u00eb \u00ebsht\u00eb kjo p\u00ebrvoj\u00eb kur t\u00eb merret fytyra? \u00c7far\u00eb shfaqet n\u00ebse fytyra bie?<\/span><\/p>

Nj\u00eb lexim \u00ebsht\u00eb se, me r\u00ebnien e fytyr\u00ebs, shfaqet trupi pa fytyr\u00eb, trupi pa kok\u00eb, trupi i verb\u00ebr, trupi si objekt me funksionet e tij automatike, i cili nuk shquan v\u00ebshtrimin-e-dynjas\u00eb t\u00eb cilit duhet t\u2019i raportohej. Me r\u00ebnien e fytyr\u00ebs trupi mbetet i identifikuesh\u00ebm me funksionet baz\u00eb t\u00eb tij, si p\u00ebrshembull me arom\u00ebn dhe jasht\u00ebqitjen, t\u00eb pakapluara nga kolonizimi i gjuh\u00ebs\/shpirtit, t\u00eb padomestikuar nga v\u00ebshtrimi qytet\u00ebrues i tjetrit; gj\u00ebra t\u00eb cilat duhet t\u00eb mos shfaqen n\u00eb publik p\u00ebrndryshe kemi turp. Pra, identifikimi i trupit me turpin. Si\u00e7 v\u00ebren Azizi, \u201cRast\u00ebsia marramend\u00ebse e gjuh\u00ebs b\u00ebn q\u00eb n\u00eb shqip fjala turp t\u00eb jet\u00eb pothuaj e padallueshme nga fjala trup<\/em>.\u201d3<\/sup>\u00a0Ngat\u00ebrrimi mes tyre ilustrohet edhe n\u00eb keqp\u00ebrkthimin n\u00eb shqip t\u00eb fjalis\u00eb s\u00eb fundit t\u00eb vepr\u00ebs Procesi<\/em>\u00a0nga Franz Kafka, ku Gjergj Vlashi zgjedh \u201cSi nj\u00eb qen \u2013 tha K. Dhe dukej sikur trupi<\/strong> do t\u00eb mbijetonte edhe pas tij,<\/em>\u201d4<\/sup> n\u00eb vend t\u00eb p\u00ebrkthimit \u201csikur turpi <\/strong>do t\u00eb mbijetonte edhe pas tij.\u201d<\/span><\/p>

Mir\u00ebpo, nj\u00eb lexim lakanian \u2013 sugjeron Sllavoj Zhizhek \u2013 thekson faktin se turpi lidhet thelb\u00ebsisht me nj\u00eb fantazi te e cila kapemi dhe e cila duket sikur paraziton n\u00eb ne; pra jo me trupin, por me fantazin\u00eb e nj\u00eb gjendjeje pasive e cila na mban dhe q\u00eb e ruajm\u00eb, si dhe q\u00eb na jep p\u00ebr shp\u00ebrblim nj\u00eb k\u00ebnaq\u00ebsi-n\u00eb-dhimbje [jouissance<\/i><\/em>], nj\u00eb dalldi q\u00eb shoq\u00ebron v\u00ebrtitjen e subjektit rreth nj\u00eb ngecjeje\/nyjeje q\u00eb nuk mundet ta zgjidh\u00eb, nj\u00eb gjendje pasive q\u00eb mir\u00ebmbahet n\u00eb m\u00ebnyr\u00eb aktive, nj\u00eb pasivitet q\u00eb na e heq trurin. Subjekti ndjen turp q\u00eb po dalldiset pas nj\u00eb pozicioni t\u00eb till\u00eb dhe jo se thjesht po sillet si nj\u00eb trup, i vjen turp nga kjo tepri dalldie n\u00eb trupin e tij. I vjen turp jo se \u00ebsht\u00eb i reduktuar n\u00eb objekt, por se pik\u00ebrisht nuk reduktohet plot\u00ebsisht n\u00eb objekt, por se ka di\u00e7ka q\u00eb i rr\u00ebshket t\u00eb reduktuarit n\u00eb objekt, nj\u00eb m\u00ebnyr\u00eb aktive e t\u00eb raportuarit ndaj vetvetes si objekt.<\/span><\/p>

Turpi shfaqet pik\u00ebrisht si gj\u00ebja q\u00eb e kaplon subjektin kur subjekti takohet me gj\u00ebn\u00eb q\u00eb brenda tij\/saj mbetet e pakastruar, e patredhur, e padomestikuar nga v\u00ebshtrimi i tjetrit, me teprin\u00eb \u00e7nderuese q\u00eb vazhdon t\u00eb p\u00ebrp\u00eblitet. Turp vjen nga nxjerrja n\u00eb pah e k\u00ebsaj p\u00ebrmase njer\u00ebzore e cila nga v\u00ebshtrimi i dynjas\u00eb duket \u00e7njer\u00ebzore, q\u00eb e shqet\u00ebson iden\u00eb e nj\u00eb njer\u00ebzori si qenie krejt\u00ebsisht\u00a0e domestikuar, e paqt\u00eb, e pezullt, as kontradiktore as problematike. Takimi me fytyr\u00ebn e tjetrit e fsheh k\u00ebt\u00eb dimension t\u00eb subjektit<\/em>.5
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Pra, turpi ekziston n\u00eb zon\u00ebn midis fytyr\u00ebs q\u00eb mbaj p\u00ebr t\u2019iu dukur i paqt\u00eb v\u00ebshtrimit t\u00eb tjetrit dhe nj\u00eb shtyse t\u00eb brendshme q\u00eb m\u00eb karakterizon thelb\u00ebsisht \u2013 e cila [n\u00eb k\u00ebt\u00eb nivel apo sens] nuk b\u00ebhet p\u00ebr v\u00ebshtrimin e tjetrit, por se mpleks nj\u00eb kontradikt\u00eb thelb\u00ebsore rreth t\u00eb cil\u00ebs v\u00ebrtitet subjekti im fshehur pas fytyr\u00ebs s\u00eb paqt\u00eb. Pra, \u00ebsht\u00eb pik\u00ebrisht nj\u00eb kontradikt\u00eb e imja thelb\u00ebsore e cila nuk duhet t\u2019i shfaqet v\u00ebshtrimit t\u00eb tjetrit, pasi do m\u00eb nxirrte zbuluar thelbin tim si subjekt.<\/span><\/p>

Joan Copjec e shpjegon afektin e turpit duke th\u00ebn\u00eb se, \u201c[afekti i turpit] nuk \u00ebsht\u00eb ndjesia e t\u00eb qenurit i gjykuar negativisht nga tjetri, por ajo e t\u00eb qenurit intimisht i bashk\u00ebngjitur ndaj di\u00e7kaje q\u00eb nuk e kupton dhe e cila ndihet e huaj p\u00ebr ty.\u201d6<\/sup>\u00a0P\u00ebr Copjec, turpi shfaqet nga dalja n\u00eb pah e faktit se ajo q\u00eb karakterizon m\u00eb s\u00eb shumti historin\u00eb dhe subjektin t\u00ebnd \u00ebsht\u00eb ende e huaj p\u00ebr ty vet\u00eb, nuk ia di kuptimin e gjithsesi vazhdon ta mir\u00ebmbash e t\u00eb mbahesh pas saj. V\u00ebshtrimi i kthjell\u00ebt i tjetrit m\u00eb dallon [dhe v\u00eb n\u00eb pah] munges\u00ebn time t\u00eb kthjell\u00ebsis\u00eb n\u00eb raport me veten, prandaj m\u00eb vjen turp. Copjec diku tjet\u00ebr shton se, \u201cme p\u00ebrjetue turp do t\u00eb thot\u00eb me p\u00ebrjetue vetveten jo si objekt t\u00eb p\u00ebr\u00e7muar apo degraduar, por\u00a0me p\u00ebrjetue vetveten si subjekt. Nuk m\u00eb vjen turp nga vetja, un\u00eb jam turpi q\u00eb ndjej: turpi \u00ebsht\u00eb aty n\u00eb vendin e<\/i><\/em> objektit. Giorgio Agamben e shtron k\u00ebt\u00eb qart\u00eb kur turpin e p\u00ebrshenjon si \u201ctonalitetin e posa\u00e7\u00ebm afektiv t\u00eb subjektivitetit, si \u201csentimentin fundamental t\u00eb t\u00eb qenurit subjekt.\u201d (Remnants of Auschwitz<\/i><\/em>) … Dhimbja p\u00ebrv\u00ebluese q\u00eb lidhet me turpin nuk \u00ebsht\u00eb ajo e shnd\u00ebrrimit n\u00eb objekt nga tjetri, e denigrimit; ajo ka t\u00eb b\u00ebj\u00eb me faktin se njeriu nuk \u00ebsht\u00eb i \u201cintegruar\u201d me veten, se \u00ebsht\u00eb n\u00eb themel i \u00e7ar\u00eb me veten. (Por a nuk \u00ebsht\u00eb ky vet\u00eb p\u00ebrkufizimi i subjektit?)\u201d7
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Pra, turpi presupozon [se ka] nj\u00eb v\u00ebshtrim t\u00eb tjetrit i cili nuk duhet t\u00eb shoh\u00eb kontradikt\u00ebn e shpirtit tim, at\u00eb p\u00ebrmas\u00eb t\u00eb huaj q\u00eb m\u00eb \u00ebsht\u00eb fiksuar brenda meje dhe q\u00eb \u00ebsht\u00eb posa\u00e7\u00ebrisht e imja edhe pse nuk \u00ebsht\u00eb vet\u00ebm e imja, e cila duket sikur m\u00eb mban peng. Ndihem me turp se jam i paqart\u00eb p\u00ebr d\u00ebshir\u00ebn time thelb\u00ebsore n\u00eb t\u00eb cil\u00ebn kam ngecur dhe e cila m\u00eb shijon-n\u00eb-dhimbje, dhe nj\u00ebkoh\u00ebsisht presupozoj se v\u00ebshtrimi i tjetrit \u00ebsht\u00eb shum\u00eb i qart\u00eb n\u00eb raport me se \u00e7far\u00eb k\u00ebrkon ai\/ajo nga un\u00eb. Veten duhet t\u2019ia fsheh tjetrit duke i dh\u00ebn\u00eb fytyr\u00ebn q\u00eb m\u00eb k\u00ebrkon.<\/span>
Sllavoj Zhizhek v\u00ebren se d\u00ebshira jon\u00eb fundamentale nuk \u00ebsht\u00eb d\u00ebshira-p\u00ebr-t\u00eb-v\u00ebshtruar, por d\u00ebshira-p\u00ebr-t\u2019u-v\u00ebshtruar. Ankthi i sot\u00ebm nuk \u00ebsht\u00eb aq ai i mbikqyrjes q\u00eb na b\u00ebn panoptikoni i Benthamit, big brother<\/em>-i, por p\u00ebrkundrazi, rreziku i humbjes s\u00eb v\u00ebshtrimit q\u00eb m\u00eb b\u00ebn tjetri. Ndoshta edhe mimetizmat q\u00eb karakterizojn\u00eb TikTokun, Instagramin dhe rrjetet e tjera sociale lidhet pjes\u00ebrisht me k\u00ebt\u00eb d\u00ebshir\u00eb p\u00ebr t\u00eb ta v\u00ebshtruar fytyr\u00ebn t\u00ebnde. Ky insistim i madh ndaj fytyr\u00ebs-p\u00ebr-dynjan\u00eb e mbrun n\u00eb sfond gjithnj\u00eb e m\u00eb shum\u00eb turpin, afektin q\u00eb na karakterizon n\u00eb momentin kur e ndjejm\u00eb veten t\u00eb shtyr\u00eb t\u00eb veprojm\u00eb jasht\u00eb radh\u00ebs q\u00eb na ka p\u00ebcaktuar v\u00ebshtrimi-i-tjetrit. At\u00ebher\u00eb, ku \u00ebsht\u00eb zgjidhja e problemit q\u00eb karakterizon turpin, t\u2019ia shfaqim vetveten plot\u00ebsisht v\u00ebshtrimit-t\u00eb-tjetrit, ta nxjerrim n\u00eb shesh p\u00ebrmas\u00ebn ton\u00eb faqezez\u00eb [t\u00eb jemi t\u00eb paturp]? As kjo nuk \u00ebsht\u00eb zgjidhje duke qen\u00eb se vazhdon t\u00eb mir\u00ebmbaj\u00eb iden\u00eb se ekziston nj\u00eb v\u00ebshtrim-i-tjetrit i cili m\u00eb qaset vazhdimisht me k\u00ebrkesa ndaj fytyr\u00ebs time.<\/span><\/p>

Rruga drejt zgjidhjes (edhe pse jo p\u00ebrfundimtare), sipas Zhizhekut, \u00ebsht\u00eb t\u00eb pranosh faktin m\u00eb t\u00eb v\u00ebshtir\u00eb, se v\u00ebshtrimi-i-tjetrit nuk \u00ebsht\u00eb v\u00ebshtrim i kthjell\u00ebt me k\u00ebrkesa t\u00eb qarta ndaj teje, se nuk ka nj\u00eb tjet\u00ebr t\u00eb unifikuar e t\u00eb kthjell\u00ebt, se edhe tjetri e p\u00ebrjeton veten si nj\u00eb enigm\u00eb kontradiktore, se edhe tjetri nuk ka p\u00ebrgjigje t\u00eb sakt\u00eb p\u00ebr shtys\u00ebn (time) p\u00ebrreth ngecjes (time). Pra, na duhet ta pranojm\u00eb se Tjetri-i-madh<\/em> p\u00ebr t\u00eb cilin ruajm\u00eb fytyr\u00ebn nuk \u00ebsht\u00eb nj\u00eb instanc\u00eb e unifikuar, v\u00ebshtrimi i t\u00eb cil\u00ebs na jep konsistenc\u00eb e na tregon sesi duhet t\u00eb sillemi [e \u00e7far\u00eb supozohet t\u00eb b\u00ebjm\u00eb]. Ne lindim si subjekte pik\u00ebrisht n\u00eb momentin kur pranojm\u00eb se zgjidhja nuk vjen nga v\u00ebshtrimi-i-tjetrit, zgjidhja nuk \u00ebsht\u00eb fytyra q\u00eb mbajm\u00eb p\u00ebr tjetrin.<\/em>8
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. . .<\/span>
P\u00ebr t\u2019u kthyer te ligj\u00ebrimi turp\u00ebrues i Ram\u00ebs ndaj popullit t\u00eb tij protestues, duket se Rama do ta heshtoj\u00eb protest\u00ebn duke apeluar v\u00ebshtrimin-e-tjetrit-t\u00eb-madh, v\u00ebshtrimin-e-bot\u00ebs per\u00ebndimore<\/em>, i cili presupozohet prej Ram\u00ebs se pret q\u00eb populli shqiptar t\u00eb mos ankohet p\u00ebr rritjen e \u00e7mimeve n\u00eb vendin e tij, t\u00eb mos i adresoj\u00eb asnj\u00eb k\u00ebrkes\u00eb qeveris\u00eb s\u00eb tij, sepse di\u00e7ka e till\u00eb \u00ebsht\u00eb e pahijshme kur e krahasojm\u00eb me komplikimet e luft\u00ebs. Rrjedhimisht, sipas tij, ankthi yn\u00eb n\u00eb raport me nevoj\u00ebn p\u00ebr amortizimin e rritjes s\u00eb \u00e7mimeve, nevoja p\u00ebr nj\u00eb shtet social, shp\u00ebrb\u00ebrja e oligarkis\u00eb dhe oligopoleve, investimet n\u00eb sh\u00ebndet\u00ebsi e arsim dhe nj\u00eb orientim i ekonomis\u00eb vendore drejt prodhimit bujq\u00ebsor e industrial \u2013 k\u00ebto duhet t\u00eb fshehen e t\u00eb mos shfaqen. Kryeministri i shihte se k\u00ebrkesat e protestuesve ende ishin t\u00eb paplota e diku-diku kontradiktore, nga perspektiva t\u00eb ndryshme, dhe p\u00ebr k\u00ebt\u00eb arsye donte t\u00eb na b\u00ebnte me u ndje me turp: si mundeni t\u00eb na hapni telashe t\u00eb tjera me nd\u00ebrhyrje n\u00eb ekonomi kur tashm\u00eb ekonomia \u00ebsht\u00eb e \u00e7ak\u00ebrdisur nga t\u00ebrmeti, pandemia, lufta dhe neoliberalizmi 30 vje\u00e7ar? Si keni fytyr\u00eb ta b\u00ebni k\u00ebt\u00eb? Dhe pik\u00ebrisht turpi duhet t\u00eb ndihet jo ndaj Ram\u00ebs por ndaj bot<\/i><\/em>\u00ebs per\u00ebndimore<\/i><\/em>: pra, jo si s\u2019kemi turp t\u2019ia b\u00ebjm\u00eb Ram\u00ebs, sepse ai e di se p\u00ebr v\u00ebshtrimin-e-tij protestuesve nuk iu k\u00ebrcet, por apelon v\u00ebshtrimin-e-bot\u00ebs per\u00ebndimore<\/em>, v\u00ebshtrimin p\u00ebr t\u00eb cilin shqiptar\u00ebt duan bukur shum\u00eb t\u2019ia dijn\u00eb.<\/span><\/p>

K\u00ebt\u00eb v\u00ebshtrim Rama e shet sikur t\u00eb jet\u00eb nj\u00eb v\u00ebshtrim q\u00eb na k\u00ebrkon neve si popull dhe si shtet t\u00eb jemi t\u00eb rreshtuar p\u00ebr nj\u00eb. Sipas Ram\u00ebs, p\u00ebr hir t\u00eb k\u00ebtij v\u00ebshtrimi \u00e7do protest\u00eb \u00ebsht\u00eb turp: per\u00ebndimi nuk \u00ebsht\u00eb se na i ndalon protestat, por sipas tij ato jan\u00eb t\u00eb turpshme p\u00ebr momentin. Si gjithnj\u00eb, k\u00ebrkesave, anktheve dhe nevojave tona t\u00eb shumta e kontradiktore, p\u00ebr t\u00eb cilat nuk jemi shum\u00eb t\u00eb qart\u00eb, se p\u00ebrndryshe do t\u2019i kishim zgjidhur, u mbivendoset v\u00ebshtrimi-\u201ci-kthjell\u00ebt\u201d-i-bot\u00ebs per\u00ebndimore p\u00ebr t\u00eb cil\u00ebn duhet t\u00eb ruajm\u00eb fytyr\u00ebn pavar\u00ebsisht nevojave tona t\u00eb pahijshme. Nevojat tona jan\u00eb t\u00eb ndyra, na thot\u00eb Kryeministri yn\u00eb, dhe mu zhdukni nga sheshet sa nuk na kan\u00eb par\u00eb v\u00ebshtrimet-e-higjenizuara-per\u00ebndimore. D\u00ebshira p\u00ebr t\u00eb turp\u00ebruar sigurisht q\u00eb \u00ebsht\u00eb nj\u00eb d\u00ebshir\u00eb thelb\u00ebsisht sadiste dhe denigruese, d\u00ebshira p\u00ebr t\u00eb p\u00ebr\u00e7muar e \u00e7nderuar \u00e7do k\u00ebrkes\u00eb e nevoj\u00eb ton\u00ebn si subjekte. Shtrohet pyetja se d\u00ebshir\u00eb p\u00ebr \u00e7far\u00eb \u00ebsht\u00eb kjo d\u00ebshir\u00eb sadiste e Kryeministrit p\u00ebr t\u00eb fshehur popullin e tij, p\u00ebr ta pasivizuar at\u00eb dhe p\u00ebr ta mbajtur vazhdimisht t\u00eb squllur e t\u00eb turp\u00ebruar?<\/span><\/p>

Hapi yn\u00eb p\u00ebrpara p\u00ebr t\u00eb sqaruar vetveten n\u00eb raport me ngecjen ton\u00eb si shoq\u00ebri dhe shtys\u00ebn q\u00eb v\u00ebrtitet p\u00ebrreth saj, duhet t\u00eb jet\u00eb t\u00eb heqim dor\u00eb nga ideja se gj\u00ebja m\u00eb e r\u00ebnd\u00ebsishme \u00ebsht\u00eb ruajtja e fytyr\u00ebs p\u00ebr bot\u00ebn per\u00ebndimore duke fshehur k\u00ebshtu\u00a0kontradiktat e vetes. Kjo b\u00ebhet duke pranuar faktin e v\u00ebshtir\u00eb se vet\u00eb bota per\u00ebndimore \u00ebsht\u00eb nj\u00eb instanc\u00eb kontradiktore, e cila nuk karakterizohet nga nj\u00eb d\u00ebshir\u00eb e gjer\u00eb konsensuale (pavar\u00ebsisht se p\u00ebr momentin ndihet e bashkuar p\u00ebrball\u00eb Rusis\u00eb), e cila \u00ebsht\u00eb e krisur mes konservator\u00ebve, liberal\u00ebve dhe socialist\u00ebve n\u00eb ardhje, e ndar\u00eb n\u00eb raport me Kin\u00ebn dhe pa nj\u00eb strategji t\u00eb p\u00ebrbashk\u00ebt p\u00ebr pandemit\u00eb dhe kriz\u00ebn klimaterike dhe aq m\u00eb pak ndaj luhatjeve t\u00eb fundit t\u00eb \u00e7mimeve dhe tregjeve. Jan\u00eb k\u00ebto ndarje q\u00eb e b\u00ebjn\u00eb edhe at\u00eb bot\u00eb per\u00ebndimore njer\u00ebzore, t\u00eb cilat na e sjellin m\u00eb af\u00ebr, t\u00eb cilat na b\u00ebjn\u00eb ta ndjejm\u00eb edhe m\u00eb t\u00eb ngjashme me veten. M\u00eb e r\u00ebnd\u00ebsishmja, kontradiktat e v\u00ebshtrimit t\u00eb saj nxjerrin n\u00eb pah faktin se nuk \u00ebsht\u00eb fytyra ndaj atij v\u00ebshtrimi q\u00eb do t\u2019i zgjidh\u00eb problemet q\u00eb ne kemi me neoliberalizmin 30 vje\u00e7ar, monopolet, korrupsionin qeveritar, munges\u00ebn e shtetit social, munges\u00ebn e prodhimit vendor, papun\u00ebsin\u00eb e lart\u00eb dhe shfryt\u00ebzimin e pun\u00ebtoris\u00eb, problemet komb\u00ebtare dhe gjeopolitik\u00ebn e tensionuar me Serbin\u00eb, si dhe raportimin me t\u00eb shkuar\u00ebn diktatoriale. K\u00ebto jan\u00eb kontradiktat tona t\u00eb cilat s\u2019kemi pse t\u00eb kemi turp t\u2019i adresojm\u00eb p\u00ebr sa koh\u00eb pranojm\u00eb se na p\u00ebrkasin m\u00eb s\u00eb pari neve p\u00ebr t\u2019i parashtruar e trajtuar. Fiksimi me v\u00ebshtrimin e tjetrit ve\u00e7se do t\u00eb na b\u00ebj\u00eb t\u00eb ndihemi m\u00eb t\u00eb turp\u00ebruar p\u00ebr shtysat dhe kontradiktat tona duke e v\u00ebshtir\u00ebsuar e fshehur edhe m\u00eb shum\u00eb adresimin e tyre.<\/span>
Redaktuar nga Genc Shehu<\/span>
________________<\/span>
1.Pavjo Gjini. Sh\u00ebnime nga Katastrofa<\/i><\/em>. Nyje.al. 04.12.2019. https:\/\/nyje.al\/shenime-nga-katastrofa\/<\/u><\/a>\u00a0<\/span>
2. Orgest Azizi. R\u00ebnd\u00eb dhe Fragmente t\u00eb Turpit<\/em>. Peizazhe t\u00eb Fjal\u00ebs. 29.7.2019. https:\/\/peizazhe.com\/2019\/07\/29\/rende-dhe-fragmente-te-turpit\/<\/u><\/a>\u00a0<\/span>
3.Si m\u00ebsip\u00ebr.<\/span>
4.Franz Kafka. Procesi<\/em>. P\u00ebrkthyer nga Gjergj Vlashi. Tiran\u00eb: Globus R. 1997. Faqja 226.<\/span>
\u00a05.K\u00ebtu tentohet t\u00eb perifrazohet linja argumentative e Sllavoj Zhizhek n\u00eb esen\u00eb e tij \u201cNeighbors and Other Monsters: A Plea for Ethical Violence\u201d, pjes\u00eb e p\u00ebrmbledhjes eseistike The Neighbor: Three Inquiries in Political Theology<\/i><\/em>, University of Chicago Press, 2006.<\/span>
6.The Inheritance of Potentiality. An Interview with Joan Copjec<\/em>. Figures in the Lacanian Field. Ed. Jennifer Murray. E-rea. Aix-Marseille University. https:\/\/journals.openedition.org\/erea\/4102<\/u><\/a>\u00a0<\/span>
\u00a07.Joan Copjec. The Object-Gaze: Shame, Hejab, Cinema<\/em>. Gramma: Journal of Theory and Criticism. Vol 14. 2006. Faqja 167.<\/span>
\u00a08.Edhe k\u00ebtu ndiqet linja argumentative e Sllavoj Zhizhek n\u00eb esen\u00eb e sip\u00ebrp\u00ebrmendur.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

Pavjo Gjini | 23.03.2022 | nyje.al\u00a0 Foto nga protesta kund\u00ebr rritjes s\u00eb \u00e7mimeve, 12 mars 2022, Ronald Qema Pik\u00ebrisht kur protesta qytetare kund\u00ebr rritjes s\u00eb \u00e7mimeve filloi t\u00eb merrte hov e t\u00eb b\u00ebhej masive, Kryeministri Rama i vuri mision vetes t\u00eb turp\u00ebroj\u00eb \u00e7do qytetar q\u00eb dilte t\u00eb shfaqte n\u00eb shesh me trupin e tij\/saj problemet ekonomike me t\u00eb cilat p\u00ebrballet dhe k\u00ebrkesat p\u00ebrkat\u00ebse. Nuk ka l\u00ebn\u00eb takim pa inskenuar me biznese dhe pun\u00ebtor\u00eb p\u00ebr t\u2019i nxjerr\u00eb protestuesit faqezinj q\u00eb na mor\u00ebn fytyr\u00ebn para bot\u00ebs per\u00ebndimore.\u00a0N\u00eb k\u00ebto momente kur ajo po merret me probleme shum\u00eb serioze si sulmi rus ndaj Ukrain\u00ebs, sipas Ram\u00ebs, bota per\u00ebndimore\u00a0nuk e honeps dot protest\u00ebn e nj\u00eb populli drejtuar qeveris\u00eb s\u00eb tij p\u00ebr t\u00eb adresuar gjendjen e r\u00ebnduar e ekonomis\u00eb t\u00eb kapur nga monopolet dhe kartelet oligopoliste, korrupsionin t\u00eb lidhur me to, amortizimin dhe privatizimin e sh\u00ebrbimeve publike, si dhe efektet e t\u00ebrmetit, pandemis\u00eb dhe t\u00eb\u00a0luft\u00ebs s\u00eb Rusis\u00eb ndaj Ukrain\u00ebs. Meq\u00eb Kryeministri nuk i akuzon dot protestuesit se jan\u00eb pro-rus\u00eb \u2013 di\u00e7ka e cila nuk do t\u00eb pinte uj\u00eb askund, me pranimin e gjer\u00eb shoq\u00ebror se Putini po b\u00ebn nj\u00eb agresion t\u00eb padrejt\u00eb ndaj pavar\u00ebsis\u00eb s\u00eb Ukrain\u00ebs \u2013 at\u00ebher\u00eb ka gjetur nj\u00eb strategji tjet\u00ebr p\u00ebr t\u2019i b\u00ebr\u00eb trupat t\u00eb hezitojn\u00eb t\u00eb shfaqen, at\u00eb t\u00eb turp\u00ebrimit. Mir\u00ebpo, shtrohet pyetja: \u00c7\u2019\u00ebsht\u00eb kjo d\u00ebshir\u00eb p\u00ebr t\u00eb turp\u00ebruar qytetar\u00ebt q\u00eb protestojn\u00eb? Dhe akoma m\u00eb thelb\u00ebsisht, \u00e7far\u00eb \u00ebsht\u00eb turpi dhe \u00e7far\u00eb pritet prej tij? N\u00eb pamje t\u00eb par\u00eb, turpi shfaqet si nj\u00eb reagim trupor, p\u00ebrgjith\u00ebsisht me skuqjen e fytyr\u00ebs, ndaj nj\u00eb veprimi i cili nuk do duhej t\u00eb kishte ndodhur [sidomos] para syve t\u00eb dynjas\u00eb. Veprimi mund t\u00eb ishte b\u00ebr\u00eb, por n\u00eb diskrecion nga t\u00eb tjer\u00ebt. Duket sikur turpi shfaqet kur cipa q\u00eb ndan brendin\u00eb time nga dynjaja shqyhet dhe brendia ime shfaqet lakuriq para dynjas\u00eb duke e b\u00ebr\u00eb at\u00eb t\u00eb d\u00ebshmoj\u00eb nj\u00eb sken\u00eb e cila ta merr fytyr\u00ebn, t\u00eb\u00a0shp\u00ebrb\u00ebn funksionin e saj, nj\u00eb sken\u00eb faqezez\u00eb. Deri sa doli Rama dhe foli p\u00ebrgjat\u00eb protest\u00ebs, e pata menduar turpin1 ashtu si\u00e7 e p\u00ebrshkruan Orgest Azizi duke th\u00ebn\u00eb se \u201cn\u00eb form\u00eb t\u00eb p\u00ebrgjithshme dhe brutale, ai mund t\u00eb p\u00ebrshkruhet si situata ku subjekti \u00ebsht\u00eb d\u00ebshmitar i kalimit, r\u00ebnies, mohimit t\u00eb vetes n\u00eb objekt. P\u00ebr shkaqe nga m\u00eb t\u00eb ndryshmet. Nga vetja (faj) ose t\u00eb tjer\u00ebt (dhun\u00eb). Por duhet t\u00eb mbetet minimalisht aq subjekt sa ta v\u00ebzhgoj\u00eb dhe d\u00ebshmoj\u00eb k\u00ebt\u00eb r\u00ebnie, dhe t\u00eb ket\u00eb turp p\u00ebr t\u00eb. Turpi \u00ebsht\u00eb k\u00ebshtu d\u00ebshmi e t\u00eb dyjave: edhe e \u00ab\u00a0katandisjes\u00a0\u00bb n\u00eb objekt, edhe e mbijetes\u00ebs s\u00eb subjektit, sado minimal.\u201d2\u00a0Mir\u00ebpo, protesta m\u00eb b\u00ebri t\u00eb mendoj se reduktimi i trupit n\u00eb objekt nuk p\u00ebrkon me faktin se trupat e dal\u00eb n\u00eb shesh n\u00eb fakt po shfaqnin maksimalisht subjektivitetin e tyre dhe, sipas Ram\u00ebs, atyre duhej t\u2019u vij\u00eb turp pik\u00ebrisht p\u00ebr k\u00ebt\u00eb gj\u00eb. Nd\u00ebrkoh\u00eb q\u00eb, sipas Ram\u00ebs, n\u00ebse do rrinin n\u00eb sht\u00ebpi si objekte q\u00eb e p\u00ebsojn\u00eb realitetin, pa dal\u00eb n\u00eb shesh, at\u00ebher\u00eb do ruanin fytyr\u00ebn e tyre dhe nuk do ishin turp(\u00ebrues) n\u00eb sy t\u00eb bot\u00ebs. Pra, pyetja q\u00eb provokon mendimin \u00ebsht\u00eb: A \u00ebsht\u00eb turpi d\u00ebshmia e subjektit q\u00eb d\u00ebshmon veten teksa reduktohet n\u00eb objekt, apo d\u00ebshmia e nxjerrjes n\u00eb pah t\u00eb vet\u00eb subjektit q\u00eb s\u2019do duhej t\u00eb shfaqej? Fytyra ka p\u00ebr funksion t\u00eb mbaj\u00eb marr\u00ebdh\u00ebnie mir\u00ebsjelljeje dhe respekti me tjetrin. Jan\u00eb disa dukje p\u00ebr t\u2019u ruajtur, sa p\u00ebr [sy e] faqe, mir\u00ebpo t\u00eb domosdoshme p\u00ebr t\u00eb mbajtur marr\u00ebdh\u00ebniet shoq\u00ebrore. Kjo nevoj\u00eb p\u00ebr dukje mbahet nga frika se, n\u00ebse dukjet bien, tjetri p\u00ebrball\u00eb nesh do kthehet n\u00eb nj\u00eb tjet\u00ebr jo-miq\u00ebsor, pra nuk \u00ebsht\u00eb m\u00eb nj\u00eb njeri i mir\u00ebsjellsh\u00ebm me t\u00eb cilin do mund t\u00eb nd\u00ebrtoja marr\u00ebdh\u00ebnie t\u00eb rehatshme. N\u00ebse fytyra e tjetrit bie, druaj se ai\/ajo do m\u00eb shfaqet n\u00eb autenticitetin e tij\/saj t\u00eb p\u00ebrbindsh\u00ebm, pa frer\u00ebt e\u00a0fytyr\u00ebs\u00a0si kategori marr\u00ebdh\u00ebniesh shoq\u00ebrore; si me th\u00ebn\u00eb se turpi e ruan kopen\u00eb. Pra, t\u00eb gjith\u00eb mbahen pas ruajtjes s\u00eb fytyr\u00ebs e cila na mund\u00ebson q\u00eb t\u00eb mos takojm\u00eb tjetrin n\u00eb ve\u00e7antin\u00eb e tij absolute, si t\u00eb padomestikuar nga faqja\/fytyra q\u00eb duhet t\u00eb ruaj\u00eb p\u00ebr dynjan\u00eb. Faqja q\u00eb ruajm\u00eb \u00ebsht\u00eb nj\u00eb faqe-p\u00ebr-tjetrin. Veten time q\u00eb mban faqja duhet t\u2019ia fsheh atij, t\u00eb mos ia shfaq sepse nuk \u00ebsht\u00eb p\u00ebr t\u2019u par\u00eb. Mir\u00ebpo, \u00e7far\u00eb \u00ebsht\u00eb kjo p\u00ebrvoj\u00eb kur t\u00eb merret fytyra? \u00c7far\u00eb shfaqet n\u00ebse fytyra bie? Nj\u00eb lexim \u00ebsht\u00eb se, me r\u00ebnien e fytyr\u00ebs, shfaqet trupi pa fytyr\u00eb, trupi pa kok\u00eb, trupi i verb\u00ebr, trupi si objekt me funksionet e tij automatike, i cili nuk shquan v\u00ebshtrimin-e-dynjas\u00eb t\u00eb cilit duhet t\u2019i raportohej. Me r\u00ebnien e fytyr\u00ebs trupi mbetet i identifikuesh\u00ebm me funksionet baz\u00eb t\u00eb tij, si p\u00ebrshembull me arom\u00ebn dhe jasht\u00ebqitjen, t\u00eb pakapluara nga kolonizimi i gjuh\u00ebs\/shpirtit, t\u00eb padomestikuar nga v\u00ebshtrimi qytet\u00ebrues i tjetrit; gj\u00ebra t\u00eb cilat duhet t\u00eb mos shfaqen n\u00eb publik p\u00ebrndryshe kemi turp. Pra, identifikimi i trupit me turpin. Si\u00e7 v\u00ebren Azizi, \u201cRast\u00ebsia marramend\u00ebse e gjuh\u00ebs b\u00ebn q\u00eb n\u00eb shqip fjala turp t\u00eb jet\u00eb pothuaj e padallueshme nga fjala trup.\u201d3\u00a0Ngat\u00ebrrimi mes tyre ilustrohet edhe n\u00eb keqp\u00ebrkthimin n\u00eb shqip t\u00eb fjalis\u00eb s\u00eb fundit t\u00eb vepr\u00ebs Procesi\u00a0nga Franz Kafka, ku Gjergj Vlashi zgjedh \u201cSi nj\u00eb qen \u2013 tha K. Dhe dukej sikur trupi do t\u00eb mbijetonte edhe pas tij,\u201d4 n\u00eb vend t\u00eb p\u00ebrkthimit \u201csikur turpi do t\u00eb mbijetonte edhe pas tij.\u201d Mir\u00ebpo, nj\u00eb lexim lakanian \u2013 sugjeron Sllavoj Zhizhek \u2013 thekson faktin se turpi lidhet thelb\u00ebsisht me nj\u00eb fantazi te e cila kapemi dhe e cila duket sikur paraziton n\u00eb ne; pra jo me trupin, por me fantazin\u00eb e nj\u00eb gjendjeje pasive e cila na mban dhe q\u00eb e ruajm\u00eb, si dhe q\u00eb na jep p\u00ebr shp\u00ebrblim nj\u00eb k\u00ebnaq\u00ebsi-n\u00eb-dhimbje [jouissance], nj\u00eb dalldi q\u00eb shoq\u00ebron v\u00ebrtitjen e subjektit rreth nj\u00eb ngecjeje\/nyjeje q\u00eb nuk mundet ta zgjidh\u00eb, nj\u00eb gjendje pasive q\u00eb mir\u00ebmbahet n\u00eb m\u00ebnyr\u00eb aktive, nj\u00eb pasivitet q\u00eb na e heq trurin. Subjekti ndjen turp q\u00eb po dalldiset pas nj\u00eb pozicioni t\u00eb till\u00eb dhe jo se thjesht po sillet si nj\u00eb trup, i vjen turp nga kjo tepri dalldie n\u00eb trupin e tij. I vjen turp jo se \u00ebsht\u00eb i reduktuar n\u00eb objekt, por se pik\u00ebrisht nuk reduktohet plot\u00ebsisht n\u00eb objekt, por se ka di\u00e7ka q\u00eb i rr\u00ebshket t\u00eb reduktuarit n\u00eb objekt, nj\u00eb m\u00ebnyr\u00eb 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