{"id":23508,"date":"2024-07-13T21:00:49","date_gmt":"2024-07-13T19:00:49","guid":{"rendered":"https:\/\/nyje.al\/?p=23508"},"modified":"2024-08-13T18:37:51","modified_gmt":"2024-08-13T16:37:51","slug":"antropologjia-e-se-drejtes-dhe-antropologjia-politike-e-at-gjecovit","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/antropologjia-e-se-drejtes-dhe-antropologjia-politike-e-at-gjecovit\/","title":{"rendered":"Antropologjia e s\u00eb drejt\u00ebs dhe antropologjia politike e at Gje\u00e7ovit"},"content":{"rendered":"\t\t
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Nebi Bardhoshi | 13.07.2024 | nyje.al<\/strong><\/span><\/p>\n

At Shtjef\u00ebn Gje\u00e7ovi dje kishte 150-vjetorin e lindjes. Ndaj k\u00ebtu po shtrojm\u00eb dy-tri fjal\u00eb, t\u00eb cilat jan\u00eb reflektime p\u00ebr nj\u00eb tradit\u00eb k\u00ebrkimore antropologjike n\u00eb fush\u00ebn e kanunit, shtetit dhe politik\u00ebs n\u00eb studimet antropologjike, q\u00eb z\u00eb fill prej pun\u00ebs s\u00eb at Gje\u00e7ovit.<\/span><\/p>\n

Shtjef\u00ebn Gje\u00e7ovi, e drejta, antropologjia <\/b><\/span><\/b><\/span><\/p>\n

At Shtjef\u00ebn Gje\u00e7ovi ka qen\u00eb mbledh\u00ebsi dhe kodifikuesi i vepr\u00ebs s\u00eb njohur me emrin Kanuni i Lek\u00eb Dukagjinit (botuar n\u00eb 1933)<\/i>.  Shum\u00ebkush mendon se kanuni ka qen\u00eb n\u00eb krye t\u00eb her\u00ebs i kodifikuar dhe se vet\u00ebm ndodhi “zbulesa e tij”. Shum\u00ebkush k\u00ebt\u00eb imazh e lidh me Lek\u00eb Dukagjinin. P\u00ebr Lek\u00ebn ka lloj-lloj imazhesh popullore. Por, n\u00eb fakt, at Gje\u00e7ovi e mblodhi dhe e kodifikoi t\u00eb drejt\u00ebn kanunore, duke e mbledhur prej \u2018goj\u00ebs s\u00eb komit\u201d  dhe p\u00ebr k\u00ebt\u00eb duket se ka pasur nj\u00eb strategji t\u00eb qart\u00eb k\u00ebrkimore. N\u00eb literatur\u00eb dhe n\u00eb popull ka nj\u00eb imazh se at Gje\u00e7ovi e mblodhi k\u00ebt\u00eb t\u00eb drejt\u00eb vet\u00ebm diku n\u00eb veri t\u00eb Shqip\u00ebris\u00eb, dikush mendon vet\u00ebm n\u00eb Mirdit\u00eb. N\u00eb t\u00eb v\u00ebrtet\u00eb, at Gje\u00e7ovi i dha p\u00ebrpar\u00ebsi t\u00eb dh\u00ebnave q\u00eb mblodhi n\u00eb Mirdit\u00eb, por zonat ku mblodhi t\u00eb dh\u00ebna p\u00ebrfshin Kosov\u00ebn e deri, s\u00eb paku, n\u00eb Lugin\u00eb t\u00eb Drinos n\u00eb Gjirokast\u00ebr. Gje\u00e7ovi l\u00ebshoi teza p\u00ebr kanunin e Arb\u00ebris\u00eb s\u00eb Tosqve [kupto Lab\u00ebrin\u00eb], duke na sjell\u00eb edhe termin \u201cKanuni i Tpirrit\u201d. <\/span><\/p>\n

Pakkush e shtron ende pyetjen se p\u00ebrse ky kanun u kodifikua dhe pak cekje studimore jan\u00eb b\u00ebr\u00eb mbi procesin e kodifikimit. \u00c7ka dihet me siguri \u00ebsht\u00eb se at Gje\u00e7ovi e realizoi k\u00ebt\u00eb pun\u00eb dhe p\u00ebr k\u00ebt\u00eb kishte n\u00eb mendje nj\u00eb t\u00eb drejt\u00eb q\u00eb krahasohej me t\u00eb drejtat m\u00eb t\u00eb lashta. Projektit gje\u00e7ovian nuk i mbaron q\u00ebllimi k\u00ebtu. Q\u00eb n\u00eb krye t\u00eb her\u00ebs projekti n\u00eb fjal\u00eb ka pasur si q\u00ebllim t\u00eb p a j i s \u00eb shoq\u00ebrin\u00eb shqiptare me dinjitetin politik. Me pajis nj\u00eb shoq\u00ebri me dinjitet politik, n\u00eb koh\u00ebn kur shkroi at Gje\u00e7ovi, ishte me qit\u00eb prova e me dal\u00eb d\u00ebshmitar, se ky popull meriton respekt dhe, nj\u00ebherazi, t\u00eb drejt\u00ebn me nd\u00ebrtu shtet. N\u00eb koh\u00ebn kur u mblodh e u kodifikua kanuni, fundi i shekullit XIX e fillimi i shekullit XX, bota ishte mbushur me imazhe raciste e shoviniste si kurr\u00eb m\u00eb par\u00eb, imazhe q\u00eb pretendonin t\u00eb mb\u00ebshtesnin mendimin e tyre n\u00eb shkenc\u00eb. Shum\u00ebkush n\u00eb dit\u00ebt e sotme e kujton se, n\u00eb at\u00ebbot\u00eb, imazhet raciste e kolonialiste ishin p\u00ebrzier n\u00eb Europ\u00eb e Ballkan, e shqiptar\u00ebt ishin jo rrall\u00eb pjes\u00eb e p\u00ebrshkrimeve t\u00eb tilla. <\/span><\/p>\n

Nga ana historike, edhe pas p\u00ebrpjekjeve t\u00eb ndryshme, ende ka dilema n\u00ebse v\u00ebrtet Lek\u00eb Dukagjini dhe Gjergj Kastrioti Sk\u00ebnderbeu, apo dhe princa t\u00eb tjer\u00eb t\u00eb mesjet\u00ebs arb\u00ebrore, e kodifikuan apo jo t\u00eb drejt\u00ebn zakonore. Ekziston nj\u00eb mund\u00ebsi historike, p\u00ebrderisa n\u00eb bot\u00ebn mesjetare shfaqet kjo dukuri aty-k\u00ebtu. Por, dokument q\u00eb t\u00eb provoj\u00eb nj\u00eb fakt t\u00eb till\u00eb ende nuk kemi. \u00c7far\u00eb dim\u00eb mir\u00eb \u00ebsht\u00eb se e drejta kanunore, e mbledhur dhe kodifikuar nga at Gje\u00e7ovi, ishte nj\u00eb e drejt\u00eb q\u00eb i p\u00ebrket ligjeve t\u00eb gjalla, t\u00eb pashkruara e t\u00eb pakodifkuara. Po ashtu, \u00e7ka dim\u00eb qart\u00eb \u00ebsht\u00eb se kjo e drejt\u00eb, edhe pse ka pasur ndikime t\u00eb ndryshme, s\u00ebrish ajo mbetet d\u00ebshmia m\u00eb e fort\u00eb e kultur\u00ebs arb\u00ebrore. P\u00ebr k\u00ebt\u00eb flet lidhja e s\u00eb drejt\u00ebs me gjith\u00eb spektrin shoq\u00ebror dhe kulturor ku ajo u zbatua.<\/span><\/p>\n

Projekti antropologjik i at Gje\u00e7ovit mbi kanunin ishte nj\u00eb projekt n\u00eb kuad\u00ebr t\u00eb rrethit t\u00eb fret\u00ebrve fran\u00e7eskan\u00eb. Ky rreth, me pam\u00ebdyshje, ka hedhur bazat e antropologjis\u00eb shqiptare mbi shqiptar\u00ebt, ligjin dhe politik\u00ebn. Kur themi se projekti k\u00ebrkimor \u00ebsht\u00eb baz\u00eb p\u00ebr antropologjin\u00eb e s\u00eb drejt\u00ebs dhe at\u00eb politike, nuk po themi se q\u00ebllimi kryesor ka qen\u00eb ai disiplinar, por, n\u00eb fakt, ka qen\u00eb njohja dhe studimi i kultur\u00ebs, ndoshta m\u00eb shum\u00eb si dimension politik dhe vleror, por, n\u00eb kuad\u00ebr t\u00eb disiplin\u00ebs s\u00eb antropologjis\u00eb s\u00eb ligjit dhe politik\u00ebs, k\u00ebto t\u00eb dh\u00ebna b\u00ebhen baz\u00eb p\u00ebr k\u00ebrkimet n\u00eb t\u00eb ardhmen t\u00eb s\u00eb drejt\u00ebs dhe dimensioneve politike t\u00eb shoq\u00ebris\u00eb shqiptare. K\u00ebto dimensione nganj\u00ebher\u00eb u reduktuan vet\u00ebm te kategoria e \u201ctradit\u00ebs\u201d e \u201ctrash\u00ebgimis\u00eb\u201d e “s\u00eb shkuar\u00ebs\u201d.<\/span><\/p>\n

Kjo vep\u00ebr u rikodifikua n\u00eb fund t\u00eb vitit 1944, nga puna e p\u00ebrbashk\u00ebt e Emil Tedeskinit dhe <\/span>At Benedikt Demaj<\/font><\/span>. Por kjo pun\u00eb mbeti e pabotuar deri para pes\u00eb vitesh, kur u botua nga et\u00ebrit fran\u00e7eskan\u00eb n\u00eb Shkod\u00ebr.<\/span> <\/span>Nd\u00ebrkoh\u00eb, gjat\u00eb socializmit “kanuni” thuajse u zhduk nga hap\u00ebsira publike si tekst, pasi nuk pati botime a ribotime t\u00eb tij deri n\u00eb vitin 1989. Ky botim me t\u00eb drejt\u00eb dyshohet se i ka shum\u00eb borxhe pun\u00ebs rikodifikuese t\u00eb b\u00ebr\u00eb nga Tedeskini dhe Kurti. Por s\u2019ka dyshim q\u00eb modeli i Gje\u00e7ovit vijoi t\u00eb influencoj\u00eb \u00e7do pun\u00eb mbi kanunin dhe \u00e7do kodifikimi q\u00eb i ndodhi k\u00ebsaj t\u00eb drejte.<\/span><\/p>\n

Kanuni i Lek\u00eb Dukagjinit, mbledhur e kodifikuar nga at Gje\u00e7ovi, p\u00ebrve\u00e7se ishte puna m\u00eb solide n\u00eb rrafshin e dijeve etnografike shqiptare, p\u00ebr k\u00ebt\u00eb ka g\u00ebzuar shum\u00eb promovime e keqkuptime teorike. Por, akoma m\u00eb komplekse \u00ebsht\u00eb \u201cjeta politike\u201d e k\u00ebsaj vepre. Kjo \u201cjet\u00eb politike\u201d e kanunit ka shtigje e trajektore shum\u00eb komplekse. Ky kanun \u00ebsht\u00eb b\u00ebr\u00eb frym\u00ebzim p\u00ebr ekzotizim e primitivizim t\u00eb bart\u00ebsve t\u00eb kanunit, her\u00eb duke e inferiorizuar primitiven si nj\u00eb prapambetje kulturore, her\u00eb duke e lart\u00ebsuar k\u00ebt\u00eb gjendje juridike si m\u00eb arkaiken e m\u00eb zanafilloren. Po ashtu, par\u00eb n\u00eb plan t\u00eb brendsh\u00ebm shtet\u00ebror, jo rrall\u00eb kanuni \u00ebsht\u00eb p\u00ebrdorur si arm\u00eb shtet\u00ebrore p\u00ebr inferiorizimin e zonave t\u00eb tipizuara si kanunore, e kjo shprehet m\u00eb qart\u00eb gjat\u00eb socializmit. N\u00eb bot\u00ebn e sotme, kanuni \u00ebsht\u00eb b\u00ebr\u00eb jo rrall\u00eb \u2018shenj\u00eb\u2019 diskursive n\u00eb proceset p\u00ebrul\u00ebse ndaj bart\u00ebsve t\u00eb tyre, apo p\u00ebrlart\u00ebsuese ndaj vetvetes s\u00eb imagjinuar, e madje \u00ebsht\u00eb b\u00ebr\u00eb shenj\u00eb politike e kampeve politike, q\u00eb, jo rrall\u00eb, limitohen n\u00eb \u201crrath\u00eb krahinor\u00eb\u201d, t\u00eb projektuar si me tipare t\u00eb ndryshme kulturore.  E, n\u00ebse do t\u00eb vijonim me shembuj t\u00eb pranis\u00eb s\u00eb kanunit n\u00eb planet diskursive bashk\u00ebkohore dhe jet\u00ebn e tij politike tej baz\u00ebs fillestare empirike, shohim se \u2018kanuni\u2019 b\u00ebn nj\u00ebfar\u00eb jete edhe n\u00eb gji t\u00eb teorive konspiracioniste.  <\/span><\/p>\n

\u00c7far\u00eb ka r\u00ebnd\u00ebsi teorike n\u00eb k\u00ebt\u00eb q\u00eb po n\u00ebnvizojm\u00eb se, ve\u00e7 studimeve e projekteve q\u00eb mund t\u00eb vijojn\u00eb p\u00ebr studimin e kultur\u00ebs juridike dhe specifikisht kultur\u00ebs krahinore, mund t\u00eb nd\u00ebrtohen jo pak studime antropologjike, t\u00eb cilat shohin jo vet\u00ebm kanunin si \u201cligj zakonor\u201d apo \u201cligj i gjall\u00eb\u201d, por edhe se si imazhi i tij ka dep\u00ebrtuar n\u00eb diskursin publik. Mendoj se ky imazh nuk do t\u00eb mund t\u00eb ishte kaq konkret dhe prezent, as n\u00eb literatur\u00eb e as n\u00eb diskursin publik, n\u00ebse kjo vep\u00ebr nuk do t\u00eb ishte kodifikuar. Shkurt, edhe sot studimet mbi kanunin ndjellin kureshti dhe duhet t\u00eb riartikulohen edhe nj\u00ebher\u00eb, me q\u00ebllim qart\u00ebsimin dhe thellimin n\u00eb shum\u00eb drejtime. Un\u00eb vet\u00eb kam p\u00ebrzem\u00ebr dy tem\u00ebza \u2013 dilemat e Gje\u00e7ovit dhe rrug\u00ebn e shkurt\u00ebr q\u00eb marrin shum\u00eb lexues e jo rrall\u00eb edhe studiues.<\/span><\/p>\n

Sht\u00ebpia, e drejta, politika<\/b><\/span><\/span><\/p>\n

P\u00ebr ta p\u00ebrmbyllur, duhet t\u00eb p\u00ebrmbledhim \u00e7ka u tha dhe \u00e7ka duhet ditur e kuptuar m\u00eb tej, por q\u00eb nuk u shtrua k\u00ebtu. Po e nisim me k\u00ebt\u00eb t\u00eb fundit. At Gje\u00e7ovi ka nj\u00eb objektiv themelor t\u00eb tij, q\u00eb duket vijon dhe sot e k\u00ebsaj dite n\u00eb debatin publik. Shqet\u00ebsimi i tij \u00ebsht\u00eb nxjerrja e njeriut shqiptar prej \u201cjet\u00ebs shpiare\u201d. Me jet\u00eb \u201cshpiare\u201d at Gje\u00e7ovi duket se ka nj\u00eb imazh t\u00eb filozofis\u00eb antike greke, q\u00eb shoq\u00ebrohet me nj\u00ebfar\u00eb p\u00ebrbuzjeje p\u00ebr jet\u00ebn private, e cila zhvillohet brenda mureve t\u00eb sht\u00ebpis\u00eb, dhe nj\u00eb adhurim p\u00ebr jet\u00ebn politike, at\u00eb t\u00eb zhvilluar n\u00eb agor\u00ebn e shoq\u00ebris\u00eb. K\u00ebt\u00eb e shpreh m\u00eb s\u00eb miri n\u00eb vepr\u00ebn Agimi i Gjytetniis\u00eb<\/i>. K\u00ebrkesa me dal\u00eb p\u00ebrtej \u201cpragut t\u00eb sht\u00ebpis\u00eb\u201d dhe egos personale, vijon t\u00eb jet\u00eb nj\u00eb nd\u00ebr sfidat e mendimit politik bashk\u00ebkohor. Nd\u00ebrkoh\u00eb, p\u00ebr \u201csht\u00ebpin\u00eb\u201d dhe “jet\u00ebn shpiare”, pak vepra mund t\u00eb flasin n\u00eb m\u00ebnyr\u00eb m\u00eb t\u00eb kodifikuar se sa Kanuni i Lek\u00eb Dukagjinit. Por, nj\u00ebherazi, kjo vep\u00ebr ka brenda saj lidhjen e bot\u00ebs \u201cshpiare\u201d me bot\u00ebn \u201ce jashtme\u201d a ndryshe q\u00eb mund ta quajm\u00eb \u201cpolitike\u201d. Duke e par\u00eb k\u00ebshtu mundemi me kriju nj\u00eb imazh m\u00eb t\u00eb plot\u00eb t\u00eb mendimit dhe projektit k\u00ebrkimor t\u00eb at Gje\u00e7ovit. Shohim nj\u00eb dimenson t\u00eb spikatur q\u00eb lidhet me antropologjin\u00eb e s\u00eb drejt\u00ebs dhe shkollarin\u00eb e saj n\u00eb studimet shqiptare, por, nj\u00ebherazi, edhe teza e shqet\u00ebsime q\u00eb lidhen me vet\u00eb kuptimin dhe dometh\u00ebnien e shoq\u00ebris\u00eb, shtetit e politik\u00ebs.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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i <\/sup>Gje\u00e7ovi, Shtjef\u00ebn. 1933. Kanuni i Lek\u00eb Dukagjinit, Shkod\u00ebr, Shtypshkronja Fran\u00e7eskane.<\/span><\/p>

\u00a0ii<\/sup> Gje\u00e7ovi, Shtjef\u00ebn. 1929. Sh\u00ebnime, Tiran\u00eb, Instituti i Antropologjis\u00eb, Arkivi i Etnografis\u00eb.<\/span><\/p>

\u00a0iii<\/sup> P\u00ebr t\u00eb patur nj\u00eb panoram\u00eb m\u00eb t\u00eb plot\u00eb mbi p\u00ebrdorimin e \u201cprimitivizmit ligjor\u201d n\u00eb literatur\u00eb kisha sygjeruar k\u00ebto lexime \u2013 Fabian, Jonannes. 2014. Time and Other: How Anthropology Makes its Object, Columbia University Press. Kuper, Adam, 2005, Reinvention of Primitive Society, \u00a0Routledge, Second Edition., Touri, Kaius, 2016. Lawyers and Savages: Ancient History and Legal Realism in the Making of Legal Anthropology, Routledge.<\/span><\/p>

\u00a0iv <\/sup>Bardhoshi, Nebi. 2021. Jeta n\u00eb ag\u2019 \u00a0dhe sipas pushk\u00ebve t\u00eb gjata: kontribut mbi pun\u00ebn e At. Shtjef\u00ebn Gje\u00e7ovit<\/span><\/strong><\/em><\/a>, Shkod\u00ebr, Hylli i Drit\u00ebs, Janar \u2013 Qershor, Nr. 1, fq. 234-259.<\/span><\/p>

vv<\/sup>\u00a0 Gje\u00e7ovi, Shtjef\u00ebn. 1910. Agimi i Gjytetniis\u00eb, Shkod\u00ebr \u201cBotimet Fran\u00e7eskane\u201d.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Imazhi n<\/em>\u00eb ballin\u00eb: Web<\/em><\/span><\/strong><\/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

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At Shtejf\u00ebn Gje\u00e7ovi dje kishte 150-vjetorin e lindjes. 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