{"id":23138,"date":"2024-05-27T16:54:44","date_gmt":"2024-05-27T14:54:44","guid":{"rendered":"https:\/\/nyje.al\/?p=23138"},"modified":"2024-10-02T13:27:31","modified_gmt":"2024-10-02T11:27:31","slug":"nje-tjeter-distopi","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/nje-tjeter-distopi\/","title":{"rendered":"Nj\u00eb tjet\u00ebr distopi"},"content":{"rendered":"
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Antigon\u00eb Byty\u00e7i | 27.05.2024 | nyje.al<\/span><\/strong><\/span><\/p>

Marr\u00ebdh\u00ebnia e individit me shtetin \u00ebsht\u00eb nj\u00eb tematik\u00eb e trajtuar mjaft shpesh n\u00eb let\u00ebrsi. Ky raport shfaqet p\u00ebrmes perspektivave t\u00eb ndryshme. Vepra t\u00eb ndryshme fokusohen n\u00eb konfliktin midis individit dhe shtetit, duke shfaqur p\u00ebrpjekjet p\u00ebr t\u00eb mbrojtur lirin\u00eb individuale kundrejt kontrollit mbyt\u00ebs t\u00eb pushtetit, ose, n\u00eb disa raste t\u00eb tjera, p\u00ebrshkruhen marr\u00ebdh\u00ebniet komplekse midis individit dhe shtetit n\u00eb kontekste t\u00eb ndryshme historike dhe shoq\u00ebrore. Marr\u00ebdh\u00ebnie kjo e shfaqur n\u00eb nj\u00eb realitet distopik q\u00eb e gjejm\u00eb t\u00eb l\u00ebvruar edhe n\u00eb let\u00ebrsin\u00eb shqipe.\u00a0<\/span><\/p>

N\u00eb proz\u00ebn e par\u00eb t\u00eb Azem Deliut, \u201cPuth\u00ebsi i paligjsh\u00ebm\u201d, vihet re ndikimi nga veprat distopike q\u00eb p\u00ebrb\u00ebjn\u00eb kanonin e p\u00ebrbotsh\u00ebm t\u00eb let\u00ebrsis\u00eb, e sidomos nga \u201cPallati i \u00ebndrrave\u201d, sepse fundja \u201c\u00e7do tekst \u00ebsht\u00eb nj\u00eb p\u00ebrzierje tekstesh t\u00eb lexuara m\u00eb par\u00eb\u201d<\/span> shprehet Roland Bearthes-i. Libri shfaq nj\u00eb vizion t\u00eb tmerrsh\u00ebm t\u00eb nj\u00eb shteti totalitar q\u00eb ushtron kontroll t\u00eb plot\u00eb mbi jet\u00ebn e individit deri n\u00eb ekstremiz\u00ebm. Konflikti q\u00eb vendoset n\u00eb qend\u00ebr t\u00eb romanit, i cili nj\u00ebherazi sjell risi tematike, \u00ebsht\u00eb censura e dashuris\u00eb. Nga ndalesa e dashuris\u00eb, e cila shihej <\/span>si armikja m\u00eb e madhe e njer\u00ebzimit<\/span><\/i>,<\/span> varej shp\u00ebtimi i individit, i cili duke rendur pas <\/span>budallall\u00ebkut t\u00eb ndjenjave <\/span><\/i>harron dashurin\u00eb e vetme me t\u00eb cil\u00ebn duhet t\u00eb krenohet, at\u00eb p\u00ebr <\/span>Liderin<\/span><\/i> dhe <\/span>Partin\u00eb<\/span><\/i>. Ligji absurd e i kobsh\u00ebm do t\u00eb transmetohet p\u00ebrmes nj\u00eb fjalimi t\u00eb deputetit nj\u00ebzetvje\u00e7ar, Emo, fjalim i cili vjen si ligj i orkestruar m\u00eb par\u00eb nga sistemi. Njer\u00ebzit paraqiten si vegla t\u00eb Partis\u00eb, entuziast\u00eb hipokrit\u00eb dhe ekzekutues \u201ct\u00eb verb\u00ebr\u201d t\u00eb ligjeve, edhe pse secilin e ndan nj\u00eb vij\u00eb e holl\u00eb mes jet\u00ebs dhe vdekjes, duke mos u amnistuar askush. Autoriteti \u00ebsht\u00eb n\u00eb gjendje t\u00eb kontrolloj\u00eb jet\u00ebt private deri n\u00eb dehumanizim apo largim nga qenia, duke iu p\u00ebrafruar kontrollit oruellian apo akoma m\u00eb tep\u00ebr, atij kadarean, p\u00ebr nga karakteri imagjinativ.\u00a0<\/span><\/span><\/p>

Keith Booker<\/span> duke e trajtuar teorin\u00eb e Freud-it dhe Foucault-s\u00eb n\u00eb raport me distopin\u00eb, midis v\u00ebzhgimit t\u00eb Freud-it se qeveria moderne p\u00ebrpiqet t\u00eb shtyp\u00eb seksualitetin sepse e sheh at\u00eb si <\/span>nj\u00eb burim t\u00eb fuqish\u00ebm t\u00eb energjive subversive<\/span><\/i>, dhe v\u00ebzhgimit t\u00eb Foucault-s\u00eb se qeveria moderne nuk p\u00ebrpiqet t\u00eb shtyp\u00eb, por <\/span>t\u00eb administroj\u00eb seksualitetin dhe t\u2019i kthej\u00eb energjit\u00eb seksuale n\u00eb avantazhin e saj<\/span><\/i>, shpjegon se distopit\u00eb jan\u00eb m\u00eb shum\u00eb sesa thjesht trillim, dhe se ato projektojn\u00eb frik\u00ebn e n\u00ebnvet\u00ebdijshme t\u00eb njer\u00ebzve p\u00ebr humbjen e liris\u00eb, identitetit dhe vet\u00ebdijes ndaj autoriteteve shtyp\u00ebse. N\u00eb rastin e antiutopis\u00eb s\u00eb Deliut kemi t\u00eb b\u00ebjm\u00eb me shtypje t\u00eb seksualitetit, t\u00eb erosit si nj\u00eb forc\u00eb e fuqishme e cila e nxit substanc\u00ebn jet\u00ebsore, e duke qen\u00eb pjes\u00eb e pandashme e saj edhe dashuria, do t\u00eb b\u00ebhet nxit\u00ebse e ideve subversive p\u00ebr revolt\u00eb kundrejt nj\u00eb diktature despotike. Nuk duhet l\u00ebn\u00eb anash as p\u00ebrpjekja p\u00ebr administrimin e seksualitetit si arm\u00eb e fort\u00eb n\u00eb avantazh t\u00eb ruajtjes dhe shtrirjes s\u00eb pushtetit. Shembuj t\u00eb p\u00ebrpjekjes p\u00ebr administrimin e seksualitetit na jepen edhe p\u00ebrmes tekstit:\u00a0<\/span><\/span><\/p>

Pra, n\u00ebse doje ta puthje duhet ta b\u00ebje k\u00ebt\u00eb gj\u00eb nga ora 20:00 e mbr\u00ebmjes deri n\u00eb or\u00ebn 08:00 t\u00eb m\u00ebngjesit.<\/em><\/span> Pak minuta jasht\u00eb k\u00ebtij orari t\u00eb \u00e7onin n\u00eb burg. (Puth\u00ebsi i paligjsh\u00ebm, f.34)<\/em><\/span><\/p>

Ivan Shollohovi e puthi t\u00eb dashur\u00ebn e tij, Rin\u00ebn, 4 minuta e tridhjet\u00eb e pes\u00eb sekonda para orarit t\u00eb p\u00ebrcaktuar politikisht. Kjo do ishte puthja e vdekjes dhe e fundit p\u00ebr t\u00eb, pasi do t\u00eb jet\u00eb pik\u00ebrisht ajo q\u00eb do ta \u00e7oj\u00eb drejt ekzekutimit. Parimisht, vet\u00eb vendosja e orarit \u201cp\u00ebr dashuri\u201d, \u00ebsht\u00eb k\u00ebrkes\u00eb p\u00ebr administrim t\u00eb seksualitetit m\u00eb tep\u00ebr sesa tendenc\u00eb p\u00ebr moralizim. Ky regjim p\u00ebrshtat dhe ushtron mbi shoq\u00ebrin\u00eb e saj forma dhe teknika depersonalizuese. Ai synon nj\u00eb instrumentalizim t\u00eb njer\u00ebzve n\u00eb sh\u00ebrbim t\u00eb nj\u00eb pushteti ekonomik dhe politik gjithnj\u00eb e m\u00eb shtyp\u00ebs – me t\u00eb cil\u00ebn u mor\u00ebn Shkolla e Frankfurtit n\u00eb teorin\u00eb e tyre kritike (Adorno, Horkheimer, Benjamin etj.). \u201cLiria e premtuar\u201d qoft\u00eb edhe disaor\u00ebshe p\u00ebr plot\u00ebsim t\u00eb nevojave seksuale, shnd\u00ebrrohet n\u00eb nj\u00eb proces t\u00eb humbjes s\u00eb zot\u00ebrimit t\u00eb aft\u00ebsis\u00eb s\u00eb individit p\u00ebr t\u00eb menduar.\u00a0\u00a0<\/span><\/p>

N\u00eb rastin ton\u00eb \u00ebsht\u00eb <\/span>dashuria<\/span><\/i> q\u00eb e d\u00ebrgon drejt <\/span>vdekjes<\/span><\/i> Shollohovin. Natyrshm\u00ebria e ndjenj\u00ebs q\u00eb e shtyn drejt puthjes nuk \u00ebsht\u00eb arsye, nj\u00eb e till\u00eb madje as q\u00eb k\u00ebrkohet, pasi nuk ka nevoj\u00eb p\u00ebr nj\u00eb gjykim, q\u00eb e arsyeton p\u00ebr sjelljet e tij thjesht humane.\u00a0\u00a0<\/span><\/span><\/p>

Ngjarja \u00ebsht\u00eb e vendosur n\u00eb Republik\u00ebn imagjinare t\u00eb Moralist\u00ebs, duke na krijuar k\u00ebshtu antonomin <\/span>republik\u00eb<\/span><\/i> – <\/span>diktatur\u00eb,<\/span><\/i> ose t\u00eb nj\u00eb diktature moderne t\u00eb quajtur republik\u00eb. Deliu shkruan antiutopin\u00eb e tij duke mos iu referuar nj\u00eb kohe dhe nj\u00eb vendi konkret, duke e paralajm\u00ebruar lexuesin p\u00ebr nj\u00eb rrezik potencial q\u00eb e nes\u00ebrmja mund t\u2019i sjell bot\u00ebs dhe individit. Romani \u00ebsht\u00eb d\u00ebshmi e p\u00ebrpjekjes s\u00eb k\u00ebtij sistemi totalitar p\u00ebr t\u00eb v\u00ebn\u00eb n\u00ebn kontroll intimitetin njer\u00ebzor. Aparatura e Shokut 34, detekton emocionet e Ivan Shollohovit, viktim\u00ebs s\u00eb Republik\u00ebs s\u00eb Moralist\u00ebs. N\u00ebse arsyeja e pushkatimit t\u00eb Ivan Shollohovit \u00ebsht\u00eb absurde, akoma m\u00eb absurd \u00ebsht\u00eb fakti se si rolin e gjykat\u00ebsit duhet ta luanin f\u00ebmij\u00ebt, <\/span>ngaq\u00eb <\/span><\/i>Partia<\/span> i mendonte p\u00ebr njer\u00ebzit m\u00eb t\u00eb sinqert\u00eb e m\u00eb besnik\u00eb <\/span><\/i>dhe i duhej kushtuar r\u00ebnd\u00ebsi e madhe moralit t\u00eb past\u00ebr dhe devotshm\u00ebris\u00eb ndaj saj.\u00a0<\/span><\/span><\/p>

Struktura romanore p\u00ebrfshin tri pjes\u00eb q\u00eb na japin k\u00ebndv\u00ebshtrime t\u00eb ndryshme p\u00ebr ngjarjen. Romani hapet p\u00ebrmes fjalimit t\u00eb deputetit Emo, i cili e propozon ndalimin e ideologjis\u00eb s\u00eb rrezikshme t\u00eb quajtur <\/span>dashuri<\/span><\/i>. Pjesa e par\u00eb dhe e dyt\u00eb p\u00ebrmbajn\u00eb gjith\u00eb zgjidhjen e ngjarjes, konkretisht fabul\u00ebn, e cila na rr\u00ebfehet nga nj\u00eb narrator klasik. Nd\u00ebrkaq, pjesa e fundit \u00ebsht\u00eb retrospektiv\u00eb krejt intime e Shollohovit n\u00eb burg, q\u00eb pasohet nga perspektiva e gardianit t\u00eb burgut. Rr\u00ebfimi i Ivanint n\u00eb vet\u00ebn e par\u00eb p\u00ebrshkohet nga letrat q\u00eb shkruan p\u00ebr Rin\u00ebn dhe dit\u00ebt e luft\u00ebs p\u00ebr ekzistenc\u00eb, edhe pse duke e ditur q\u00eb do t\u00eb ekzekutohet, instikti i vet\u00ebmbrojtjes e b\u00ebn t\u00eb luftoj\u00eb deri n\u00eb energjin\u00eb e fundit. M\u00eb pas vazhdohet me disa pasazhe t\u00eb gardianit i cili gjen letrat e Shollohovit.\u00a0<\/span><\/span><\/p>

I nj\u00ebjti aparat q\u00eb kish identifikuar emocionet e Shollohovit n\u00eb raport me Rin\u00ebn, e kishte b\u00ebr\u00eb k\u00ebt\u00eb edhe p\u00ebr gardianin.
Tek ai ishte hetuar nj\u00eb ndjesi q\u00eb aparati e kishte pak\u00ebz problem ta identifikonte.
Emocione jo fort t\u00eb zakonshme. Gjithsesi, ai e donte Ivanin. (Puth\u00ebsi i paligjsh\u00ebm, f. 68)<\/i><\/span><\/p>

A \u00ebsht\u00eb gardiani viktima e radh\u00ebs e pushkatimit vet\u00ebm sepse kishte ndier dhembshurin\u00eb njer\u00ebzore teksa lexoi nj\u00eb dedikim dashurie n\u00eb letrat e Shollohovit, apo sepse emocionet e tij n\u00eb aparatur\u00ebn detektive ishin t\u00eb pap\u00ebrcaktueshme sakt\u00ebsisht? Kjo \u00ebsht\u00eb pik\u00ebpyetja q\u00eb libri ngre, duke na sugjestionuar n\u00eb ambiguitet e duke e l\u00ebn\u00eb t\u00eb hapur p\u00ebr receptuesin.\u00a0<\/span><\/p>

Gardiani qe ndjer\u00eb keq p\u00ebr fatin e Shollohovit. <\/span><\/em>Ose, qe ndjer\u00eb \u00e7uditsh\u00ebm p\u00ebr <\/span><\/em><\/span>Shollohovin vet\u00eb. (Puth\u00ebsi i paligjsh\u00ebm, f .68)\u00a0<\/span><\/em><\/span><\/span><\/p>

Fundi i librit ka lidhje t\u00eb ngusht\u00eb me paragrafin nistor t\u00eb pjes\u00ebs s\u00eb dyt\u00eb. P\u00ebrderisa fshatar\u00ebt si opera e organizuar ecin t\u00eb vetmuar dhe t\u00eb heshtur, mali af\u00ebr tyre jehon heshtjen q\u00eb simbolizon ndales\u00ebn e liris\u00eb s\u00eb fjal\u00ebs. Nd\u00ebrkaq, fundi i librit na shpie n\u00eb <\/span>dekada m\u00eb pas, af\u00ebr nd\u00ebrtes\u00ebs q\u00eb dikur sh\u00ebrbente si burg, <\/span><\/i>aty ku jehona e fshatar\u00ebve nuk e tha t\u00eb nj\u00ebjt\u00ebn gj\u00eb, por e tha at\u00eb si\u00e7 s\u2019kishte ndodhur mij\u00ebra vjet.<\/span><\/span><\/p>

Ik\u00ebn n\u00ebp\u00ebr nat\u00eb<\/span><\/em><\/span><\/p>

Si qengji pa g\u00ebzof<\/span><\/em><\/span><\/p>

Fatprerja e pushtetit<\/span><\/em><\/span><\/p>

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ivan Shollohov . . .\u00a0 (Puth\u00ebsi i paligjsh\u00ebm, f. 70)<\/span><\/em><\/span><\/p>

\u00a0Shollohovi b\u00ebhet jo vet\u00ebm hero i dashuris\u00eb, por edhe i thyerjes s\u00eb \u00e7do propagande, i \u00e7do totalitarizmi.\u00a0<\/span><\/p>

Referencat<\/em>:<\/span><\/p>

  1. Bartheas, Roland, S\/Z, Editions du Seuil, 1970.<\/span><\/li>
  2. Booker, M. Keith, Dystopian literature: a theory and research guide, London, Greenwood PressWestport, 1994.<\/span><\/li>
  3. Deliu, Azem, Puth\u00ebsi i paligjsh\u00ebm, Tiran\u00eb, Onufri, 2017.<\/span><\/li>
  4. Freud, Sigmund, Three Essays on the Theory of Sexuality, Standard Edition, Vol. 7, 1905.<\/span><\/li><\/ol>

    Fotografia e ballin\u00ebs<\/em><\/span>: Kopertina e <\/span>“Puth\u00ebsi i paligjsh\u00ebm”<\/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>","protected":false},"excerpt":{"rendered":"

    Marr\u00ebdh\u00ebnia e individit me shtetin \u00ebsht\u00eb nj\u00eb tematik\u00eb e trajtuar mjaft shpesh n\u00eb let\u00ebrsi. Ky raport shfaqet p\u00ebrmes perspektivave t\u00eb ndryshme. Vepra t\u00eb ndryshme fokusohen n\u00eb konfliktin midis individit dhe shtetit, duke shfaqur p\u00ebrpjekjet p\u00ebr t\u00eb mbrojtur lirin\u00eb individuale kundrejt kontrollit mbyt\u00ebs t\u00eb pushtetit, ose, n\u00eb disa raste t\u00eb tjera, p\u00ebrshkruhen marr\u00ebdh\u00ebniet komplekse midis individit dhe shtetit n\u00eb kontekste t\u00eb ndryshme historike dhe 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