{"id":2473,"date":"2019-12-31T22:06:09","date_gmt":"2019-12-31T21:06:09","guid":{"rendered":"http:\/\/www.nyje.al\/?p=2473"},"modified":"2024-09-04T13:43:18","modified_gmt":"2024-09-04T11:43:18","slug":"pervoja-e-jetuar-e-zezakut-pjesa-e-pare-frantz-fanon","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/pervoja-e-jetuar-e-zezakut-pjesa-e-pare-frantz-fanon\/","title":{"rendered":"P\u00ebrvoja e jetuar e Zezakut (pjesa e par\u00eb) – Frantz Fanon"},"content":{"rendered":"
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Pavjo Gjini | 31.12.2019 | nyje.al\u00a0<\/strong><\/span><\/p>

\"Imazh<\/a> \u00a0 \u00a0 \u00a0Imazh i shk\u00ebputur nga dokumentari p\u00ebr F. Fanon “Concerning Violence”<\/span><\/em><\/span><\/p>

\u201cNigger1<\/sup><\/em> i ndyr\u00eb!\u201d ose shkoqur, \u201cShiko! Nj\u00eb zezak\u201d.<\/span>
Un\u00eb erdha n\u00eb k\u00ebt\u00eb bot\u00eb me ankth me zbulu kuptimin e gj\u00ebrave, shpirti im d\u00ebshiron t\u00eb jet\u00eb n\u00eb origjin\u00eb t\u00eb bot\u00ebs, dhe ja tek jam nj\u00eb objekt midis objekteve t\u00eb tjera. I mbyllur n\u00eb k\u00ebt\u00eb realitet mbyt\u00ebs, iu drejtova Tjetrit<\/em> q\u00eb v\u00ebshtrimi i tij \u00e7lirues tek rr\u00ebshket mbi trupin tim i zbutur papritur n\u00eb momente t\u00eb v\u00ebshtira, mund t\u00eb m\u00eb jepte kthjellt\u00ebsin\u00eb e qenies q\u00eb e mendoja t\u00eb humbur dhe duke m\u00eb t\u00ebrhequr nga bota t\u00eb m\u00eb rikthente n\u00eb t\u00eb. Ama, sapo mb\u00ebrrij n\u00eb an\u00ebn tjet\u00ebr pengohem dhe Tjetri<\/em> m\u00eb shtang me v\u00ebshtrimin e tij, me gjestin dhe sjelljen e tij, nj\u00eblloj si\u00e7 ngjit nj\u00eb preparat kimik. E humbas toruan, k\u00ebrkoj nj\u00eb shpjegim… S\u2019b\u00ebj dot gj\u00eb. Shp\u00ebrthej. K\u00ebto jan\u00eb cop\u00ebzat e bashkuara nga nj\u00eb tjet\u00ebr un\u00eb.<\/span><\/p>

P\u00ebr sa koh\u00eb zezaku q\u00ebndron n\u00eb territorin e sht\u00ebpis\u00eb s\u00eb tij, p\u00ebrve\u00e7 grindjeve t\u00eb vogla t\u00eb brendshme, nuk do t\u2019i duhet t\u00eb p\u00ebrballet me t\u00eb qen\u00ebt-p\u00ebr-tjetrin. N\u00eb fakt, ka nj\u00eb \u201cqenie-p\u00ebr-tjetrin\u201d, si\u00e7 e shpjegon Hegeli, por \u00e7far\u00ebdolloj ontologjie \u00ebsht\u00eb e pamundur n\u00eb nj\u00eb shoq\u00ebri t\u00eb kolonizuar dhe t\u00eb akulturuar. Me sa duket, ata q\u00eb kan\u00eb shkruar mbi k\u00ebt\u00eb tem\u00eb nuk e kan\u00eb marr\u00eb aq n\u00eb konsiderat\u00eb k\u00ebt\u00eb pik\u00eb. N\u00eb Weltanschauung2<\/sup> <\/em>t\u00eb nj\u00eb populli t\u00eb kolonizuar, ka nj\u00eb njoll\u00eb ose nj\u00eb t\u00eb met\u00eb q\u00eb ndalon \u00e7far\u00ebdolloj shpjegimi ontologjik. Ndoshta mund t\u00eb thuhet se k\u00ebshtu \u00ebsht\u00eb p\u00ebr \u00e7do individ, por nj\u00eb argument i till\u00eb do t\u00eb na e shmangte problemin kryesor. Ontologjia nuk na lejon t\u00eb kuptojm\u00eb qenien e njeriut zezak, meq\u00eb ajo e anashkalon p\u00ebrvoj\u00ebn e jetuar. Njeriut zezak nuk i duhet ve\u00e7 me qen\u00eb zezak; i duhet me qen\u00eb zezak n\u00eb marr\u00ebdh\u00ebnie me njeriun e bardh\u00eb. Disa do t\u00eb argumentojn\u00eb se situata ka nj\u00eb kuptim t\u00eb dyfisht\u00eb. Zezaku nuk ka rezistenc\u00eb ontologjike n\u00eb syt\u00eb e t\u00eb bardhit. Prej nj\u00ebr\u00ebs dit\u00eb n\u00eb tjetr\u00ebn, zezak\u00ebve iu \u00ebsht\u00eb dashur t\u00eb p\u00ebrballen me dy sisteme reference. Metafizika e tyre, ose th\u00ebn\u00eb shkoqur zakonet dhe instancat t\u00eb cilave iu referohen, u shfuqizuan ngaq\u00eb ishin n\u00eb kontradikt\u00eb me nj\u00eb qytet\u00ebrim t\u00eb ri q\u00eb po impononte t\u00eb vetat.<\/span><\/p>

N\u00eb shek.XX, zezaku n\u00eb trojet e tij \u00ebsht\u00eb i pavet\u00ebdijsh\u00ebm p\u00ebr momentin kur inferioriteti iu p\u00ebrcaktua nga Tjetri<\/em>. Natyrisht, \u00e7\u00ebshtjen zezake e kemi folur me shok\u00eb dhe, m\u00eb rrall\u00eb, me afrikano-amerikan\u00eb. Bashk\u00eb shpall\u00ebm fort dhe qart\u00eb barazin\u00eb e njer\u00ebzve n\u00eb bot\u00eb. N\u00eb Antile ekziston edhe ai tensioni i vog\u00ebl mes klisheve t\u00eb Kreol\u00ebve bardhosh\u00eb, Mulat\u00ebve dhe Zezak\u00ebve. Ama, ne mjaftoheshim t\u2019i intelektualizonim k\u00ebto dallime. N\u00eb fakt, nuk kishte asgj\u00eb dramatike rreth tyre. Dhe pastaj . . .<\/span><\/p>

Pastaj na ra t\u00eb p\u00ebrballeshim me v\u00ebshtrimin e t\u00eb bardhit. Nj\u00eb barr\u00eb e pazakont\u00eb ra mbi supet tona. Bota reale na grabiti prej pjes\u00ebs son\u00eb. N\u00eb bot\u00ebn e bardh\u00eb, zezaku has v\u00ebshtir\u00ebsi me artikulu skem\u00ebn e tij trupore 3<\/sup>. Imazhi i trupit t\u00eb tij \u00ebsht\u00eb ve\u00e7 mohues, imazh n\u00eb vet\u00ebn e tret\u00eb. Rreth e p\u00ebrqark trupit mbizot\u00ebron atmosfera e nj\u00eb lloj pasigurie. E di se n\u00ebse dua t\u00eb tymos do t\u00eb m\u00eb duhet t\u00eb zgjas krahun e djatht\u00eb e t\u00eb kap paket\u00ebn e cigareve n\u00eb cepin tjet\u00ebr t\u00eb tavolin\u00ebs. Sa p\u00ebr shkrep\u00ebsen, gjendet n\u00eb sirtarin e majt\u00eb dhe do m\u00eb duhet t\u00eb l\u00ebviz pak\u00ebz prapa. Edhe i b\u00ebj t\u00eb gjitha k\u00ebto l\u00ebvizje, jo prej zakonit, por me paramendim. Nj\u00eb nd\u00ebrtim i avasht\u00eb i vetes sime si trup n\u00eb nj\u00eb bot\u00eb hap\u00ebsinore dhe kohore – kjo duket t\u00eb jet\u00eb skema. Nuk m\u00eb \u00ebsht\u00eb imponuar; m\u00eb s\u00eb shumti \u00ebsht\u00eb nj\u00eb strukturim p\u00ebrfundimtar i vetes dhe i Bot\u00ebs – p\u00ebrfundimtar ngase send\u00ebrton nj\u00eb dialektik\u00eb gjenuine mes trupit tim dhe Bot\u00ebs.<\/span><\/p>

Prej vitesh, laborator\u00eb t\u00eb caktuar jan\u00eb n\u00eb hulumtime e sip\u00ebr p\u00ebr nj\u00eb serum \u201cdenegrifikimi\u201d. Plot seriozitet shp\u00ebrlajn\u00eb tubat testues, p\u00ebrshtasin shkall\u00ebt mat\u00ebse dhe ia kan\u00eb nisur k\u00ebrkimit se si zezaku i mallkuar mund ta zbardhoj\u00eb veten dhe ta heq\u00eb qafe barr\u00ebn e k\u00ebsaj damke trupore. N\u00ebn skem\u00ebn time trupore pata krijuar nj\u00eb skem\u00eb historiko-racore. T\u00eb dh\u00ebnat q\u00eb p\u00ebrdorja siguroheshin jo nga \u201cmbetjet e ndjenjave e nocioneve t\u00eb prekjes, vestibulare e kinestetike\u201d 4<\/sup>, por p\u00ebrmes Tjetrit<\/em>, t\u00eb bardhit, i cili m\u00eb pati sajuar prej mij\u00ebra detajeve, anekdotave e historive. Mendova se m\u00eb k\u00ebrkohej t\u00eb nd\u00ebrtoja nj\u00eb vete fiziologjike, me balancu hap\u00ebsir\u00ebn e me lokalizu shqisat, nd\u00ebrkoh\u00eb q\u00eb vazhdimisht ata britnin p\u00ebr m\u00eb shum\u00eb.<\/span><\/p>

\u201cShiko! Nj\u00eb Negro!\u201d Thumbime kalimtare. Tentoja me buz\u00ebqesh\u00eb.<\/span>
\u201cShiko! Nj\u00eb Negro!\u201d Totalisht. Desh ia nisi me m\u00eb shiju vetja.<\/span>
\u201cShiko! Nj\u00eb Negro!\u201d Qarku gradualisht po zvog\u00eblohej. Me gjith\u00eb mend po m\u00eb shijonte vetja.<\/span>
\u201cMami, shih, nj\u00eb Negro; kam frik\u00eb!\u201d Frik\u00eb! Frik\u00eb! Tashm\u00eb ia nis\u00ebn me m\u00eb pas frik\u00eb. Doja me ia plas s\u00eb qeshur\u00ebs, por nuk ishte m\u00eb me vend p\u00ebr me qesh\u00eb.<\/span><\/p><\/blockquote>

Nuk e kap\u00ebrdija dot m\u00eb, sepse tashm\u00eb e dija se ekzistojn\u00eb legjenda, tregime e histori, dhe sidomos historiciteti<\/em> q\u00eb kisha m\u00ebsuar nga Jasperi. Si p\u00ebrfundim, skema trupore e m\u00ebsyr\u00eb n\u00eb shum\u00eb vende m\u2019u shemb n\u00eb nj\u00eb skem\u00eb racore epidermike. N\u00eb tren m\u00eb duhej t\u00eb isha i vet\u00ebdijsh\u00ebm p\u00ebr trupin tim, jo n\u00eb vet\u00ebn e tret\u00eb, por n\u00eb trefish\u00ebsi. N\u00eb vend t\u00eb nj\u00eb ul\u00ebsje, n\u00eb tren m\u00eb lironin dy a tri sosh. Nuk e honepsja dot m\u00eb veten. Isha i pafuqish\u00ebm me zbulu koordinatat e infektuara t\u00eb Bot\u00ebs. Ekzistoja n\u00eb trefish\u00ebsi: po zija shum\u00eb vend. Iu qasa Tjetrit<\/em> . . . dhe Tjetri<\/em>, evaziv e armiq\u00ebsor, por jo i paduksh\u00ebm, transparent e n\u00eb munges\u00eb, m\u2019u zhduk. Neveri.<\/span><\/p>

Isha p\u00ebrgjegj\u00ebs jo vet\u00ebm p\u00ebr trupin tim, por gjithashtu p\u00ebr rac\u00ebn dhe paraardh\u00ebsit e mi. I hodha nj\u00eb v\u00ebshtrim objektiv vetes, zbulova err\u00ebsin\u00eb time, tiparet e mia etnike; m\u2019u err\u00ebn syt\u00eb prej kanibalizmit, prapambetjes, fetishizmit, stigmave raciste, tregtis\u00eb s\u00eb skllev\u00ebrve dhe mbi t\u00eb gjitha, p\u00ebrnj\u00ebm\u00ebnd mbi t\u00eb gjitha, zg\u00ebrdhirjes s\u00eb Y a bon Banania<\/em>. I \u00e7orientuar dhe i pazoti me u p\u00ebrball me Tjetrin<\/em>, t\u00eb bardhin q\u00eb pa skrupuj m\u00eb burgos, u zhvendosa pik\u00ebrisht n\u00eb at\u00eb dit\u00ebn larg, shum\u00eb larg, prej vetes, dhe e dor\u00ebzova veten si objekt. \u00c7far\u00eb thoshte kjo p\u00ebr mua? Zhveshje, heqje l\u00ebkure, hemorragji q\u00eb nxjerr gjak t\u00eb zi n\u00eb t\u00eb gjith\u00eb trupin tim. Gjithsesi, edhe ky rikonsiderim i vetes, ky tematizim, nuk ishte ide e imja. Un\u00eb ve\u00e7 doja t\u00eb isha nj\u00eb njeri mes njer\u00ebzis\u00eb. Doja t\u2019i futesha bot\u00ebs riosh e imtak, bot\u00ebs p\u00ebr t\u2019u send\u00ebrtu bashk\u00ebrisht.<\/span><\/p>

Megjithat\u00eb, e refuzova \u00e7do lloj tetanosi afektiv. Doja me qen\u00eb njeri dhe asgj\u00eb pos njeri. Kishte disa q\u00eb donin t\u00eb m\u00eb nj\u00ebjt\u00ebsonin me paraardh\u00ebsit e mi, skllav\u00ebruar e lin\u00e7uar: vendosa me e pranu. K\u00ebt\u00eb lidhje t\u00eb brendshme gjaku e trajtova nga perspektiva universale e intelektit – isha nip skllev\u00ebrish ashtu si\u00e7 Lebruni ishte nip fshatar\u00ebsh shfryt\u00ebzuar sa iu kishte r\u00ebn\u00eb bretku.<\/span>
Alarmi shum\u00eb shpejt u shua, n\u00eb fakt.<\/span><\/p>

N\u00eb Shtetet e Bashkuara, zezak\u00ebt jan\u00eb t\u00eb segreguar 5<\/sup>. N\u00eb Amerik\u00ebn e Jugut fshikullohen rrug\u00ebve nd\u00ebrsa si grevist\u00eb vriten. N\u00eb Afrik\u00ebn Per\u00ebndimore zezaku \u00ebsht\u00eb bish\u00eb e barr\u00ebs. Dhe mu ngjitur me veten m\u00eb gjendet ky studenti koleg q\u00eb kam nga Algjeria tek m\u00eb thot\u00eb, \u201cP\u00ebr aq koh\u00eb sa Arabi trajtohet si njeri, si nj\u00eb prej nesh, nuk do t\u00eb kemi asnj\u00eb zgjidhje reale\u201d. \u201cMa kap muhabetin, mik i dashur, paragjykimi prej l\u00ebkur\u00ebs \u00ebsht\u00eb plot\u00ebsisht i huaj p\u00ebr mua\u201d. \u201cGjithsesi, bashkohuna mik i vjet\u00ebr, s\u2019do gjesh paragjykime l\u00ebkure k\u00ebtu!\u201d \u201cPik\u00eb p\u00ebr pik\u00eb si\u00e7 po thua, zezaku \u00ebsht\u00eb po aq njeri sa edhe ne\u201d. \u201cFakti se \u00ebsht\u00eb m\u00eb pak inteligjent se ne nuk i vjen prej ngjyr\u00ebs s\u00eb l\u00ebkur\u00ebs\u201d. \u201cKam patur nj\u00eb koleg senegalez n\u00eb regjiment, djal\u00eb i zgjut\u00eb\u201d.<\/span><\/p>

Ku e kam vendin? Ose, n\u00ebse e doni ndryshe, ku ta rras veten?<\/span>
\u201cMartinikan, vendali nga nj\u00eb prej kolonive tona t\u00eb \u2018vjetra\u2019\u201d.<\/span>
Ku duhet t\u00eb fshihem?<\/span>
\u201cShiko, nj\u00eb Negro! Mam, nj\u00eb Negro!\u201d<\/span>
\u201cShsht! Do na e xhindos\u00ebsh. Mos ia v\u00ebr re, zot\u00ebri, se nuk e kupton se jeni po aq i qytet\u00ebruar sa ne\u201d.<\/span><\/p><\/blockquote>

Trupi m\u2019u rikthye i shpartalluar, shthurur, rib\u00ebr\u00eb, varur n\u00eb vaj k\u00ebsaj dite dimri t\u00eb bardh\u00eb. Ziku \u00ebsht\u00eb kafsh\u00eb, ziku \u00ebsht\u00eb i keq, ziku \u00ebsht\u00eb i lig, ziku \u00ebsht\u00eb i sh\u00ebmtuar; shih, nj\u00eb zik; ziku po dridhet, ziku po dridhet se ka ftoht\u00eb, vog\u00eblushi po dridhet prej frik\u00ebs nga ziku, ziku po dridhet s\u00eb ftohti, i ftohti futur deri n\u00eb palc\u00eb, vog\u00eblushi i dashur po dridhet sepse mendon se ziku po dridhet prej t\u00ebrbimit, vog\u00eblushi bardhosh rend drejt e n\u00eb krah\u00ebt e mamas\u00eb: \u201cMam, Negroja do m\u00eb g\u00eblltis\u00eb\u201d.<\/span><\/p>

T\u00eb bardhin e kam rreth e p\u00ebrqark meje; lart qielli po ia zgjidh k\u00ebrthiz\u00ebn vetes, n\u00ebn k\u00ebmb\u00eb toka shtr\u00ebngon dh\u00ebmb\u00ebt e k\u00ebndon bardh, bardh\u00ebsi. E gjith\u00eb kjo bardh\u00ebsi m\u00eb shkrumbon, qymyr m\u00eb b\u00ebn. Ulem pran\u00eb zjarrit dhe p\u00ebr her\u00eb t\u00eb par\u00eb zbuloj petkun tim. P\u00ebrnj\u00ebmend \u00ebsht\u00eb sh\u00ebmti. Nuk po e zgjas, se kush do mund t\u00eb m\u00eb thoshte se \u00e7\u2019\u00ebsht\u00eb bukuria? Ku ta strehoj veten tani e mbrapa? Ia ndjej at\u00eb m\u00ebsymjen e st\u00ebrnjohur gjakut tek m\u00eb v\u00ebrshon prej coptimit t\u00eb shumt\u00eb t\u00eb qenies sime. Edhe pak dhe do humbas toruan. Zjarri qe fikur koh\u00eb m\u00eb par\u00eb dhe po prap\u00eb ziku po dridhet.<\/span><\/p>

\u201cShihe, sa bukurosh duket ai Negroja.\u201d<\/span><\/p>

\u201cNegroja bukurosh ia kthen, \u2018ik qiu\u2019, madam\u00eb\u201d.<\/span><\/p><\/blockquote>

Fytyra iu skuq prush prej turpit. M\u00eb n\u00eb fund, u \u00e7lirova prej p\u00ebrhumbjes. Kuptova dy gj\u00ebra nj\u00ebherazi: kisha identifikuar armikun dhe kisha ngritur nj\u00eb skandal. \u00c7far\u00eb gazmendi! Tani po q\u00eb mund t\u00eb b\u00ebnim pak qejf. Fush\u00ebbeteja ishte \u00e7elur; iu bashkova radh\u00ebve.<\/span><\/p>

Nuk m\u00eb besohet! Nd\u00ebrkoh\u00eb q\u00eb isha p\u00ebrgatitur me harru, me fal dhe me dasht\u00eb, mesazhi mu kthye shpull\u00eb surratit. Bota e bardh\u00eb, e vetmja bot\u00eb e hijshme, po ma ndalonte pjes\u00ebmarrjen. K\u00ebrkonte q\u00eb njeriu t\u00eb sillej si njeri. Un\u00eb i k\u00ebrkova vetes t\u00eb sillesha si nj\u00eb njeri zezak – ose t\u00eb pakt\u00ebn si nj\u00eb Negro. I \u00e7ova fjal\u00eb bot\u00ebs dhe si p\u00ebrgjigje bota ma pezmatoi entuziazmin. Prej meje pritej t\u00eb rrija n\u00eb rresht dhe t\u00eb mpakesha.<\/span>
Ua tregoj un\u00eb atyre! Nuk mund t\u00eb thon\u00eb se nuk i paralajm\u00ebrova. Skllav\u00ebri? Nuk \u00ebsht\u00eb m\u00eb tem\u00eb p\u00ebr diskutim, ve\u00e7 nj\u00eb kujtim i keq. I ashtuquajturi inferioritet i imi? Nj\u00eb rreng p\u00ebr t\u2019u p\u00ebrqeshur. Isha i gatsh\u00ebm me harru gjith\u00e7ka ve\u00e7 bota t\u00eb m\u00eb integronte. Dh\u00ebmb\u00ebt e mi t\u00eb qenit ishin gati p\u00ebr aksion. I ndjeja, mpreht\u00eb. Dhe pastaj…<\/span><\/p>

Nuk m\u00eb besohet! Nd\u00ebrkoh\u00eb q\u00eb i kisha t\u00eb gjitha arsyet ta shfryja urrejtjen e p\u00ebr\u00e7mimin tim, ata po m\u00eb refuzonin? Nd\u00ebrkoh\u00eb q\u00eb isha un\u00eb ai q\u00eb do t\u00eb duhej t\u2019i luteshin e p\u00ebrgj\u00ebroheshin, m\u00eb mohonin \u00e7do fije njohjeje? E ndava mendjen, meq\u00eb ishte e pamundur me e heq qafe nga vetja nj\u00eb kompleks t\u00eb lindur<\/em>, me e pohu veten si nj\u00eb BURR\u00cb ZEZAK. Meq\u00eb Tjetri<\/em> hezitonte t\u00eb m\u00eb njihte, mbeti vet\u00ebm nj\u00eb shteg: me e b\u00eb veten t\u00eb njohur.<\/span><\/p>

Pjesa e dyt\u00eb: kliko k\u00ebtu<\/em><\/a><\/span><\/strong><\/span>
______________________<\/span>
1. \u201cNigger\u201d kemi vendosur ta l\u00ebm\u00eb nj\u00ebjt\u00eb edhe n\u00eb shqip. Etimologjikisht fjala n\u00ebnkupton \u2018zezak\u2019, por n\u00eb historin\u00eb e skllav\u00ebrimit t\u00eb zezak\u00ebve p\u00ebrdorej prej padron\u00ebve t\u00eb bardh\u00eb p\u00ebr t\u2019iu drejtuar skllev\u00ebrve zezak\u00eb. Fjala \u00ebsht\u00eb pjes\u00eb e zhargonit racist dhe p\u00ebrdoret p\u00ebr t\u00eb fyer zezak\u00ebt si skllev\u00ebr. P\u00ebr nj\u00eb tjet\u00ebr shkrim ku trajtohet racizmi rreth k\u00ebtij termi shih \u201cLet\u00ebr nga Burgu i Birmingamit\u201d t\u00eb Martin Luther King Jr. (http:\/\/www.nyje.al\/leter-nga-burgu-i-birmingamit-gusht-1963\/<\/a>). Sh\u00ebnim i p\u00ebrkthyesit.<\/em><\/span><\/p>

2. Kemi zgjedhur ta l\u00ebm\u00eb k\u00ebt\u00eb fjal\u00eb si\u00e7 e ka l\u00ebn\u00eb edhe vet\u00eb Fanoni n\u00eb gjermanisht duke iu referuar r\u00ebnd\u00ebsis\u00eb q\u00eb ka si koncept p\u00ebr filozofin\u00eb gjerman\u00eb. N\u00eb gjermanisht n\u00ebnkupton \u2018k\u00ebndv\u00ebshtrim mbi jet\u00ebn\u2019, \u2018filozofi jete\u2019 ose \u2018ideologji n\u00eb t\u00eb cil\u00ebn bazojm\u00eb m\u00ebnyr\u00ebn ton\u00eb t\u00eb t\u00eb jetuarit\u2019. Sh\u00ebnim i p\u00ebrkthyesit.<\/em><\/span><\/p>

3. Koncepti \u201cskem\u00eb-trupore\u201d i cili lidhet me r\u00ebnd\u00ebsin\u00eb q\u00eb ka trupi p\u00ebr orientimin e individit n\u00eb bot\u00eb \u00ebsht\u00eb marr\u00eb nga Merlou Ponti, filozof francez i cili ka ndikur shum\u00eb n\u00eb mendimin e Fanonit mbi r\u00ebnd\u00ebsin\u00eb q\u00eb ky i fundit i jep fenomenologjis\u00eb p\u00ebrball\u00eb ontologjis\u00eb.\u00a0 Sh\u00ebnim i p\u00ebrkthyesit.<\/em><\/span><\/p>

4. Jean Lhermitte, L\u2019image de notre corps<\/em>, \u00c9ditions de la Nouvelle Revue Critique, p.17.<\/span><\/p>

5. \u201cSegregation\u201d (fenomeni i ndarjes n\u00eb vija racore a etnike t\u00eb qytetar\u00ebve n\u00eb jet\u00ebn e p\u00ebrditshme n\u00eb hap\u00ebsira publike, shkolla, restorante, autobus\u00eb, lagje, etj) kemi vendosur ta l\u00ebm\u00eb n\u00eb tekst si \u2018segregim\u2019. Fjala n\u00ebnkupton \u2018ve\u00e7im\u2019 dhe \u2018ndarje\u2019; kuptimi i kund\u00ebrt i fjal\u00ebs \u2018agregim\u2019 e cila n\u00ebnkupton prirjen drejt mbledhjes dhe bashkimit. P\u00ebr m\u00eb shum\u00eb mbi racizmin rreth k\u00ebsaj teme po ashtu mund t\u00eb lexohet shkrimi i Martin Luther King Jr. i p\u00ebrmendur n\u00eb futnot\u00ebn m\u00eb sip\u00ebr. <\/span>Sh\u00ebnim i p\u00ebrkthyesit<\/em>.<\/span><\/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":"

Pavjo Gjini | 31.12.2019 | nyje.al\u00a0 \u00a0 \u00a0 \u00a0Imazh i shk\u00ebputur nga dokumentari p\u00ebr F. Fanon “Concerning Violence” \u201cNigger1 i ndyr\u00eb!\u201d ose shkoqur, \u201cShiko! Nj\u00eb zezak\u201d.Un\u00eb erdha n\u00eb k\u00ebt\u00eb bot\u00eb me ankth me zbulu kuptimin e gj\u00ebrave, shpirti im d\u00ebshiron t\u00eb jet\u00eb n\u00eb origjin\u00eb t\u00eb bot\u00ebs, dhe ja tek jam nj\u00eb objekt midis objekteve t\u00eb tjera. I mbyllur n\u00eb k\u00ebt\u00eb realitet mbyt\u00ebs, iu drejtova Tjetrit q\u00eb v\u00ebshtrimi i tij \u00e7lirues tek rr\u00ebshket mbi trupin tim i zbutur papritur n\u00eb momente t\u00eb v\u00ebshtira, mund t\u00eb m\u00eb jepte kthjellt\u00ebsin\u00eb e qenies q\u00eb e mendoja t\u00eb humbur dhe duke m\u00eb t\u00ebrhequr nga bota t\u00eb m\u00eb rikthente n\u00eb t\u00eb. Ama, sapo mb\u00ebrrij n\u00eb an\u00ebn tjet\u00ebr pengohem dhe Tjetri m\u00eb shtang me v\u00ebshtrimin e tij, me gjestin dhe sjelljen e tij, nj\u00eblloj si\u00e7 ngjit nj\u00eb preparat kimik. E humbas toruan, k\u00ebrkoj nj\u00eb shpjegim… S\u2019b\u00ebj dot gj\u00eb. Shp\u00ebrthej. K\u00ebto jan\u00eb cop\u00ebzat e bashkuara nga nj\u00eb tjet\u00ebr un\u00eb. P\u00ebr sa koh\u00eb zezaku q\u00ebndron n\u00eb territorin e sht\u00ebpis\u00eb s\u00eb tij, p\u00ebrve\u00e7 grindjeve t\u00eb vogla t\u00eb brendshme, nuk do t\u2019i duhet t\u00eb p\u00ebrballet me t\u00eb qen\u00ebt-p\u00ebr-tjetrin. N\u00eb fakt, ka nj\u00eb \u201cqenie-p\u00ebr-tjetrin\u201d, si\u00e7 e shpjegon Hegeli, por \u00e7far\u00ebdolloj ontologjie \u00ebsht\u00eb e pamundur n\u00eb nj\u00eb shoq\u00ebri t\u00eb kolonizuar dhe t\u00eb akulturuar. Me sa duket, ata q\u00eb kan\u00eb shkruar mbi k\u00ebt\u00eb tem\u00eb nuk e kan\u00eb marr\u00eb aq n\u00eb konsiderat\u00eb k\u00ebt\u00eb pik\u00eb. N\u00eb Weltanschauung2 t\u00eb nj\u00eb populli t\u00eb kolonizuar, ka nj\u00eb njoll\u00eb ose nj\u00eb t\u00eb met\u00eb q\u00eb ndalon \u00e7far\u00ebdolloj shpjegimi ontologjik. Ndoshta mund t\u00eb thuhet se k\u00ebshtu \u00ebsht\u00eb p\u00ebr \u00e7do individ, por nj\u00eb argument i till\u00eb do t\u00eb na e shmangte problemin kryesor. Ontologjia nuk na lejon t\u00eb kuptojm\u00eb qenien e njeriut zezak, meq\u00eb ajo e anashkalon p\u00ebrvoj\u00ebn e jetuar. Njeriut zezak nuk i duhet ve\u00e7 me qen\u00eb zezak; i duhet me qen\u00eb zezak n\u00eb marr\u00ebdh\u00ebnie me njeriun e bardh\u00eb. Disa do t\u00eb argumentojn\u00eb se situata ka nj\u00eb kuptim t\u00eb dyfisht\u00eb. Zezaku nuk ka rezistenc\u00eb ontologjike n\u00eb syt\u00eb e t\u00eb bardhit. Prej nj\u00ebr\u00ebs dit\u00eb n\u00eb tjetr\u00ebn, zezak\u00ebve iu \u00ebsht\u00eb dashur t\u00eb p\u00ebrballen me dy sisteme reference. Metafizika e tyre, ose th\u00ebn\u00eb shkoqur zakonet dhe instancat t\u00eb cilave iu referohen, u shfuqizuan ngaq\u00eb ishin n\u00eb kontradikt\u00eb me nj\u00eb qytet\u00ebrim t\u00eb ri q\u00eb po impononte t\u00eb vetat. N\u00eb shek.XX, zezaku n\u00eb trojet e tij \u00ebsht\u00eb i pavet\u00ebdijsh\u00ebm p\u00ebr momentin kur inferioriteti iu p\u00ebrcaktua nga Tjetri. Natyrisht, \u00e7\u00ebshtjen zezake e kemi folur me shok\u00eb dhe, m\u00eb rrall\u00eb, me afrikano-amerikan\u00eb. Bashk\u00eb shpall\u00ebm fort dhe qart\u00eb barazin\u00eb e njer\u00ebzve n\u00eb bot\u00eb. N\u00eb Antile ekziston edhe ai tensioni i vog\u00ebl mes klisheve t\u00eb Kreol\u00ebve bardhosh\u00eb, Mulat\u00ebve dhe Zezak\u00ebve. Ama, ne mjaftoheshim t\u2019i intelektualizonim k\u00ebto dallime. N\u00eb fakt, nuk kishte asgj\u00eb dramatike rreth tyre. Dhe pastaj . . . Pastaj na ra t\u00eb p\u00ebrballeshim me v\u00ebshtrimin e t\u00eb bardhit. Nj\u00eb barr\u00eb e pazakont\u00eb ra mbi supet tona. Bota reale na grabiti prej pjes\u00ebs son\u00eb. N\u00eb bot\u00ebn e bardh\u00eb, zezaku has v\u00ebshtir\u00ebsi me artikulu skem\u00ebn e tij trupore 3. Imazhi i trupit t\u00eb tij \u00ebsht\u00eb ve\u00e7 mohues, imazh n\u00eb vet\u00ebn e tret\u00eb. Rreth e p\u00ebrqark trupit mbizot\u00ebron atmosfera e nj\u00eb lloj pasigurie. E di se n\u00ebse dua t\u00eb tymos do t\u00eb m\u00eb duhet t\u00eb zgjas krahun e djatht\u00eb e t\u00eb kap paket\u00ebn e cigareve n\u00eb cepin tjet\u00ebr t\u00eb tavolin\u00ebs. Sa p\u00ebr shkrep\u00ebsen, gjendet n\u00eb sirtarin e majt\u00eb dhe do m\u00eb duhet t\u00eb l\u00ebviz pak\u00ebz prapa. Edhe i b\u00ebj t\u00eb gjitha k\u00ebto l\u00ebvizje, jo prej zakonit, por me paramendim. Nj\u00eb nd\u00ebrtim i avasht\u00eb i vetes sime si trup n\u00eb nj\u00eb bot\u00eb hap\u00ebsinore dhe kohore – kjo duket t\u00eb jet\u00eb skema. Nuk m\u00eb \u00ebsht\u00eb imponuar; m\u00eb s\u00eb shumti \u00ebsht\u00eb nj\u00eb strukturim p\u00ebrfundimtar i vetes dhe i Bot\u00ebs – p\u00ebrfundimtar ngase send\u00ebrton nj\u00eb dialektik\u00eb gjenuine mes trupit tim dhe Bot\u00ebs. Prej vitesh, laborator\u00eb t\u00eb caktuar jan\u00eb n\u00eb hulumtime e sip\u00ebr p\u00ebr nj\u00eb serum \u201cdenegrifikimi\u201d. Plot seriozitet shp\u00ebrlajn\u00eb tubat testues, p\u00ebrshtasin shkall\u00ebt mat\u00ebse dhe ia kan\u00eb nisur k\u00ebrkimit se si zezaku i mallkuar mund ta zbardhoj\u00eb veten dhe ta heq\u00eb qafe barr\u00ebn e k\u00ebsaj damke trupore. N\u00ebn skem\u00ebn time trupore pata krijuar nj\u00eb skem\u00eb historiko-racore. T\u00eb dh\u00ebnat q\u00eb p\u00ebrdorja siguroheshin jo nga \u201cmbetjet e ndjenjave e nocioneve t\u00eb prekjes, vestibulare e kinestetike\u201d 4, por p\u00ebrmes Tjetrit, t\u00eb bardhit, i cili m\u00eb pati sajuar prej mij\u00ebra detajeve, anekdotave e historive. Mendova se m\u00eb k\u00ebrkohej t\u00eb nd\u00ebrtoja nj\u00eb vete fiziologjike, me balancu hap\u00ebsir\u00ebn e me lokalizu shqisat, nd\u00ebrkoh\u00eb q\u00eb vazhdimisht ata britnin p\u00ebr m\u00eb shum\u00eb. \u201cShiko! Nj\u00eb Negro!\u201d Thumbime kalimtare. Tentoja me buz\u00ebqesh\u00eb.\u201cShiko! Nj\u00eb Negro!\u201d Totalisht. Desh ia nisi me m\u00eb shiju vetja.\u201cShiko! Nj\u00eb Negro!\u201d Qarku gradualisht po zvog\u00eblohej. Me gjith\u00eb mend po m\u00eb shijonte vetja.\u201cMami, shih, nj\u00eb Negro; kam frik\u00eb!\u201d Frik\u00eb! Frik\u00eb! Tashm\u00eb ia nis\u00ebn me m\u00eb pas frik\u00eb. Doja me ia plas s\u00eb qeshur\u00ebs, por nuk ishte m\u00eb me vend p\u00ebr me qesh\u00eb. Nuk e kap\u00ebrdija dot m\u00eb, sepse tashm\u00eb e dija se ekzistojn\u00eb legjenda, tregime e histori, dhe sidomos historiciteti q\u00eb kisha m\u00ebsuar nga Jasperi. Si p\u00ebrfundim, skema trupore e m\u00ebsyr\u00eb n\u00eb shum\u00eb vende m\u2019u shemb n\u00eb nj\u00eb skem\u00eb racore epidermike. N\u00eb tren m\u00eb duhej t\u00eb isha i vet\u00ebdijsh\u00ebm p\u00ebr trupin tim, jo n\u00eb vet\u00ebn e tret\u00eb, por n\u00eb trefish\u00ebsi. N\u00eb vend t\u00eb nj\u00eb ul\u00ebsje, n\u00eb tren m\u00eb lironin dy a tri sosh. Nuk e honepsja dot m\u00eb veten. Isha i pafuqish\u00ebm me zbulu koordinatat e infektuara t\u00eb Bot\u00ebs. Ekzistoja n\u00eb trefish\u00ebsi: po zija shum\u00eb vend. Iu qasa Tjetrit . . . dhe Tjetri, evaziv e armiq\u00ebsor, por jo i paduksh\u00ebm, transparent e n\u00eb munges\u00eb, m\u2019u zhduk. Neveri. Isha p\u00ebrgjegj\u00ebs jo vet\u00ebm p\u00ebr trupin tim, por gjithashtu p\u00ebr rac\u00ebn dhe paraardh\u00ebsit e mi. I hodha nj\u00eb v\u00ebshtrim objektiv vetes, zbulova err\u00ebsin\u00eb time, tiparet e mia etnike; m\u2019u err\u00ebn syt\u00eb prej kanibalizmit, prapambetjes, fetishizmit, stigmave raciste, tregtis\u00eb s\u00eb skllev\u00ebrve dhe mbi t\u00eb gjitha, p\u00ebrnj\u00ebm\u00ebnd mbi t\u00eb gjitha, zg\u00ebrdhirjes s\u00eb Y a bon Banania. I \u00e7orientuar dhe i pazoti me u p\u00ebrball me Tjetrin, t\u00eb bardhin q\u00eb pa skrupuj m\u00eb burgos, u zhvendosa pik\u00ebrisht n\u00eb at\u00eb dit\u00ebn larg, shum\u00eb larg, prej vetes, dhe e dor\u00ebzova veten si objekt. \u00c7far\u00eb thoshte kjo p\u00ebr mua? Zhveshje, heqje l\u00ebkure, hemorragji q\u00eb nxjerr gjak t\u00eb zi n\u00eb t\u00eb gjith\u00eb<\/p>","protected":false},"author":2,"featured_media":23648,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"episode_type":"","audio_file":"","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","ocean_post_layout":"right-sidebar","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"ocs-kulture-category-post-sidebar","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"on","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[5],"tags":[],"class_list":["post-2473","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kulture","entry","has-media"],"_links":{"self":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2473","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/comments?post=2473"}],"version-history":[{"count":9,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2473\/revisions"}],"predecessor-version":[{"id":25044,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2473\/revisions\/25044"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media\/23648"}],"wp:attachment":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media?parent=2473"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/categories?post=2473"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/tags?post=2473"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}