{"id":2477,"date":"2019-12-31T22:25:54","date_gmt":"2019-12-31T21:25:54","guid":{"rendered":"http:\/\/www.nyje.al\/?p=2477"},"modified":"2024-09-04T13:38:24","modified_gmt":"2024-09-04T11:38:24","slug":"pervoja-e-jetuar-e-zezakut-pjesa-e-dyte-frantz-fanon","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/pervoja-e-jetuar-e-zezakut-pjesa-e-dyte-frantz-fanon\/","title":{"rendered":"P\u00ebrvoja e jetuar e Zezakut (pjesa e dyt\u00eb) \u2013 Frantz Fanon"},"content":{"rendered":"\t\t
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Pavjo Gjini | 31.12.2019 | nyje.al\u00a0<\/strong><\/span><\/p>

\"Imazh<\/a> \u00a0 \u00a0 \u00a0\u00a0Imazh shk\u00ebputur nga dokumentari p\u00ebr Frantz Fanon “Concerning violence”<\/em><\/span><\/span><\/p>

Sartri, nj\u00eb antisemit dhe hebre, shkruan: \u201cAta [hebrenjt\u00eb] ia kan\u00eb lejuar vetes t\u00eb helmohen nga stereotipi q\u00eb t\u00eb tjer\u00ebt kan\u00eb p\u00ebr ta dhe jetojn\u00eb me droj\u00ebn se veprimet e tyre do t\u2019i korrespondojn\u00eb k\u00ebtij stereotipi . . . Mund t\u00eb themi se sjellja e tyre \u00ebsht\u00eb pambarimisht e mbip\u00ebrcaktuar nga p\u00ebrbrenda\u201d (p.95).<\/span><\/p>

Hebraizmi i hebreut, megjithat\u00eb, mund t\u00eb kaloj\u00eb pa u v\u00ebn\u00eb re. Ai nuk \u00ebsht\u00eb integralisht ai q\u00eb \u00ebsht\u00eb. Ve\u00e7 mundemi me shpresu e me prit. Veprimet dhe sjellja e tij jan\u00eb faktori p\u00ebrcaktues. P\u00ebrpos disa tipareve q\u00eb han\u00eb debat, ai \u00ebsht\u00eb i bardh\u00eb, prandaj mund t\u00eb kaloj\u00eb pa u dalluar. I p\u00ebrket rac\u00ebs q\u00eb kurr\u00eb nuk e ka praktikuar kanibalizmin. \u00c7far\u00eb ideje e \u00e7uditshme, t\u00eb hash babain t\u00ebnd! Iu del mir\u00eb n\u00eb shteg; nuk duhet t\u00eb jen\u00eb zezak\u00eb. \u00c7\u2019po them edhe un\u00eb – sigurisht q\u00eb hebrenjt\u00eb jan\u00eb d\u00ebrrmuar. Jan\u00eb p\u00ebrndjekur, shfarosur e djegur, por k\u00ebto jan\u00eb ve\u00e7 episode minore n\u00eb historin\u00eb familjare. Hebreu nuk u hyn n\u00eb zem\u00ebr sapo u bie n\u00eb sy. Gjithsesi me mua gj\u00ebrat marrin nj\u00eb fytyr\u00eb t\u00eb re<\/em>. Mua nuk m\u00eb jepet asnj\u00eb mund\u00ebsi e dyt\u00eb. Jam i mbip\u00ebrcaktuar p\u00ebr s\u00eb jashtmi. Jam skllav jo i \u201cides\u00eb\u201d q\u00eb t\u00eb tjer\u00ebt kan\u00eb p\u00ebr mua, por i pamjes sime.<\/span><\/p>

Mb\u00ebrrij dal\u00ebngadal\u00eb n\u00eb bot\u00eb; shfaqjet e befta nuk jan\u00eb m\u00eb zakoni im. Zvarritem p\u00ebrkrah. V\u00ebshtrimi i bardh\u00eb, i vetmi i vlefsh\u00ebm, tashm\u00eb po ma b\u00ebn autopsin\u00eb. Jam i shtangur. Sapo t\u2019u mprehen bisturit\u00eb, t\u00eb bardh\u00ebt ia nisin objektivisht me pre copa t\u00eb realitetit tim. Jam tradh\u00ebtuar. E ndjej, e dalloj n\u00eb v\u00ebshtrimin e bardh\u00eb jo ardhjen e nj\u00eb njeriu t\u00eb ri, por t\u00eb nj\u00eb tipi t\u00eb ri njeriu, t\u00eb nj\u00eb specieje t\u00eb re. Nj\u00eb Negro, n\u00eb fakt!<\/span><\/p>

Rr\u00ebshkas skajeve dhe antena ime takon aksiomat e ndryshme sip\u00ebrfaqeve t\u00eb gj\u00ebrave: rrobat e Negros vijn\u00eb era Negro; Negro ka dh\u00ebmb\u00eb t\u00eb bardh\u00eb; Negro ka k\u00ebmb\u00eb t\u00eb m\u00ebdha; Negro e ka kraharorin t\u00eb gjer\u00eb. Rr\u00ebshkas skajeve pa u ndjer\u00eb, gjith\u00e7ka dua \u00ebsht\u00eb me qen\u00eb anonim, me qen\u00eb i harruar. Shiko, pranoj gjith\u00e7ka, me kushtin me shku pa u dallu.<\/span><\/p>

\u201cEj, dua t\u00eb takosh mikun tim zezak . . . Aim\u00e9 C\u00e9saire, nj\u00eb agr\u00e9g\u00e9 1 <\/sup>zezak nga Sorbona . . . Marian Anderson, k\u00ebng\u00ebtari m\u00eb i madh zezak . . . Dr. Cobb, i cili zbuloi rruazat e kuqe t\u00eb gjakut, ishte zezak . . . Ej, p\u00ebrsh\u00ebndetma mikun tim zezak nga Martinika (ki kujdes, se preket shpejt).\u201d<\/span><\/p>

Marre. Marre dhe vet\u00ebp\u00ebr\u00e7mim. Neveri. Kur iu p\u00eblqej, m\u00eb thon\u00eb se l\u00ebkura nuk ka t\u00eb b\u00ebj\u00eb me t\u00eb. Kur m\u00eb urrejn\u00eb, shtojn\u00eb se nuk lidhet me ngjyr\u00ebn e l\u00ebkur\u00ebs. Prap\u00ebseprap\u00eb. Jam rob i k\u00ebtij rrethi vicioz. Ua kthej shpin\u00ebn k\u00ebtyre profet\u00ebve t\u00eb fundbot\u00ebs dhe mbahem pas shok\u00ebve t\u00eb mi, zezak\u00eb si un\u00eb. P\u00ebr dreq, edhe k\u00ebta ma kthejn\u00eb shpin\u00ebn. Jan\u00eb pothuajse t\u00eb bardh\u00eb. Pastaj, me gjas\u00eb eventualisht do t\u00eb martohen me nj\u00eb t\u00eb bardh\u00eb dhe do t\u00eb trash\u00ebgojn\u00eb f\u00ebmij\u00eb nga pak zeshkan\u00eb. Kushedi, gradualisht, me gjas\u00eb. . .<\/span><\/p>

Po \u00ebnd\u00ebrroja.<\/span><\/p>

\u201cDuhet ta dish se jam nj\u00eb prej fansave m\u00eb t\u00eb m\u00ebdhenj lionez t\u00eb zezak\u00ebve\u201d.<\/span><\/p><\/blockquote>

Prova ishte aty, e paepur. E zeza ime ishte aty, e thell\u00eb dhe e pamohueshme. Dhe m\u00eb d\u00ebrrmonte, m\u00eb p\u00ebrndiqte, m\u00eb parehatonte dhe m\u00eb pezmatonte. Negrot jan\u00eb bisha, t\u00eb met\u00eb dhe analfabet\u00eb. Megjithat\u00eb un\u00eb e dija se n\u00eb rastin tim k\u00ebto pohime ishin t\u00eb gabuara. Ekzistonte ky miti se Negroja duhej \u00e7montuar me \u00e7do \u00e7mim. Nuk jetonim m\u00eb n\u00eb nj\u00eb koh\u00eb kur njer\u00ebzit mrekulloheshin prej priftit zezak. Kishim doktor\u00eb, m\u00ebsues dhe shtetar\u00eb. N\u00eb rregull, por gjithsesi gjithnj\u00eb kishte di\u00e7ka t\u00eb pazakont\u00eb rreth tyre. \u201cKemi nj\u00eb m\u00ebsues historie senegalez. \u00cbsht\u00eb shum\u00eb inteligjent. . . Mjeku yn\u00eb \u00ebsht\u00eb zezak. E ka dor\u00ebn shum\u00eb t\u00eb leht\u00eb.\u201d<\/span><\/p>

K\u00ebtu kishim m\u00ebsuesin Negro, mjekun Negro, nd\u00ebrsa sa p\u00ebr mua ve\u00e7 b\u00ebhesha karakatin\u00eb nervoze q\u00eb dridhet qoft\u00eb edhe prej nj\u00eb pip\u00ebtime. Bie fjala, e dija se n\u00ebse mjeku b\u00ebnte nj\u00eb nd\u00ebrhyrje qorrazi ia hapte grop\u00ebn vetes dhe t\u00eb gjith\u00eb atyre q\u00eb vinin pas tij. \u00c7far\u00eb mund t\u00eb presin, n\u00eb fund t\u00eb fundit, prej nj\u00eb mjeku zezak? P\u00ebr sa koh\u00eb q\u00eb gjith\u00e7ka shkonte vaj, e ngrinin n\u00eb qiell; por ki parasysh se nuk kishte asnj\u00eb lloj hap\u00ebsire me gabu. Mjeku zezak asnj\u00ebher\u00eb nuk e di se sa pran\u00eb koritjes \u00ebsht\u00eb. Po e p\u00ebrs\u00ebris, isha i ngurosur: as takti im i rafinuar, as dija ime letrare, as njohja e teoris\u00eb kuantike nuk p\u00ebrb\u00ebnin p\u00ebrpar\u00ebsi.<\/span><\/p>

Insistova, k\u00ebrkoja shpjegim. Z\u00ebbut\u00eb, si t\u2019i qaseshin nj\u00eb f\u00ebmije, m\u00eb shpjeguan se disa njer\u00ebz kan\u00eb p\u00ebrvet\u00ebsuar nj\u00eb opinion t\u00eb caktuar, por, shtuan, \u201cVe\u00e7 t\u00eb shpresojm\u00eb se do t\u00eb kaloj\u00eb shpejt\u201d. Dometh\u00ebn\u00eb, \u00e7far\u00eb n\u00ebnkuptonte kjo? Paragjykim racor.<\/span><\/p>

(Paragjykimi\u00a0 racor) nuk \u00ebsht\u00eb asgj\u00eb m\u00eb shum\u00eb sesa urretja irracionale e nj\u00eb race p\u00ebr nj\u00eb tjet\u00ebr, p\u00ebr\u00e7mimi i popujve m\u00eb t\u00eb fuqish\u00ebm e t\u00eb kamur p\u00ebr ata q\u00eb i konsiderojn\u00eb si inferior\u00eb p\u00ebrball\u00eb vetes dhe urrejtja idhnake e atyre q\u00eb mbahen t\u00eb n\u00ebnshtruar dhe q\u00eb jan\u00eb vazhdimisht t\u00eb fyer. Meq\u00eb ngjyra \u00ebsht\u00eb manifestimi racor m\u00eb i duksh\u00ebm s\u00eb jashtmi, \u00ebsht\u00eb b\u00ebr\u00eb kriteri p\u00ebrmes t\u00eb cilit gjykohen njer\u00ebzit, pavar\u00ebsisht arritjeve shoq\u00ebrore apo arsimore. Racat e ngjyrave t\u00eb hapura jan\u00eb n\u00eb pik\u00ebn ku nuk i honepsin dot ato me ngjyra t\u00eb mbyllura dhe popujt zezak\u00eb nuk e pranojn\u00eb m\u00eb pa protestuar pozicionin inferior n\u00eb t\u00eb cilin jan\u00eb degdisur.\u00a02<\/sup><\/span><\/p><\/blockquote>

Nuk kisha gabuar. Ishte urrejtje; m\u00eb urrenin e m\u00eb p\u00ebr\u00e7monin, ua neverisja, jo fqinjit t\u00eb der\u00ebs ngjitur apo kush\u00ebririt, por nj\u00eb race t\u00eb t\u00ebr\u00eb. Kisha p\u00ebrball\u00eb di\u00e7ka irracionale. Psikanaliza na thot\u00eb se nuk ka gj\u00eb m\u00eb traumatike p\u00ebr nj\u00eb vog\u00eblush sesa kontakti me racionalen. Un\u00eb personalisht do t\u00eb thosha se p\u00ebr nj\u00eb njeri t\u00eb pajisur vet\u00ebm me arsyen, nuk ka gj\u00eb m\u00eb neurotike 3 <\/sup>sesa kontakti me irracionalen. I ndjeja tehet e thik\u00ebs tek mpreheshin brenda meje. E ndava mendjen me u vet\u00ebmbrojt\u00eb. Si t\u00eb gjith\u00eb takticien\u00ebt e mir\u00eb doja me e racionalizu bot\u00ebn dhe me i tregu bardhoshit se e kishte gabim.<\/span><\/p>

Jean-Paul Sartri thot\u00eb se te hebreu ka nj\u00eb lloj imperializmi k\u00ebndell\u00ebs t\u00eb arsyes: nuk do vet\u00ebm t\u2019i bind\u00eb t\u00eb tjer\u00ebt se ka t\u00eb drejt\u00eb; synimi i tij \u00ebsht\u00eb t\u2019i bind\u00eb se ka nj\u00eb vler\u00eb absolute dhe t\u00eb pakusht\u00ebzuar te racionalizmi. E ndjen veten misionar t\u00eb Universalit; p\u00ebrkundrejt universalitetit t\u00eb fes\u00eb katolike, prej s\u00eb cil\u00ebs \u00ebsht\u00eb i p\u00ebrjashtuar, ai pohon \u2018katolicitetin\u2019 e racionales, instrumentin p\u00ebrmes t\u00eb cilit rroket e v\u00ebrteta dhe themelohet lidhja shpirt\u00ebrore mes njer\u00ebzve.\u00a04 <\/sup>Edhe pse mund t\u00eb ket\u00eb hebrenj t\u00eb cil\u00ebt e kan\u00eb b\u00ebr\u00eb intuit\u00ebn kategorin\u00eb themelore t\u00eb filozofis\u00eb s\u00eb tyre, shton autori, intuita e tyre nuk\u00a0 i p\u00ebrngjason p\u00ebrshtjellimit Paskalian t\u00eb shpirtit dhe \u00ebsht\u00eb ky i fundit i cili – i bazuar n\u00eb nj\u00eb mij\u00eb perceptime t\u00eb paperceptueshme – hebreut i duket armiku i tij m\u00eb i keq. Sa p\u00ebr Bergsonin, filozofia e tij jep p\u00ebrshtypjen kurioze t\u00eb nj\u00eb doktrine anti-intelektualiste nd\u00ebrtuar e t\u00ebra nga inteligjencat m\u00eb racionale e m\u00eb kritike. P\u00ebrmes argumentit e pohon ekzistenc\u00ebn e vazhd\u00ebs\u00a05<\/sup><\/em> s\u00eb kulluar, intuit\u00ebs filozofike; dhe bash ajo intuit\u00eb q\u00eb zbulon vazhd\u00ebn<\/em> ose jet\u00ebn \u00ebsht\u00eb vetvetiu universale, meq\u00eb \u00e7dokush mund ta praktikoj\u00eb, dhe na prin drejt universales, meq\u00eb mund t\u2019ia em\u00ebrojm\u00eb dhe p\u00ebrkufizojm\u00eb objektet.6<\/sup><\/span><\/p>

Me entuziaz\u00ebm ia nisa t\u2019i p\u00ebrmblidhja dhe shqyrtoja rrethinat e mia. Na ka r\u00ebn\u00eb ta shohim fen\u00eb katolike se si n\u00eb fillim i justifikonte e pastaj me kalimin e koh\u00ebs i d\u00ebnonte skllav\u00ebrin\u00eb dhe paragjykimet. Duke iu drejtuar p\u00ebr gjith\u00e7ka ides\u00eb s\u00eb dinjitetit t\u00eb njeriut t\u00eb gjitha paragjykimet ishin b\u00ebr\u00eb cop\u00eb e th\u00ebrrime. Pas shum\u00eb hezitimesh, shkenc\u00ebtar\u00ebt e pranuan se zezaku \u00ebsht\u00eb qenie njer\u00ebzore; in vivo<\/em> dhe in vitro<\/em> u v\u00ebrtetua si i ngjash\u00ebm me t\u00eb bardhin: e nj\u00ebjta morfologji, e nj\u00ebjta histologji. Arsyeja ishte e bindur p\u00ebr fitore n\u00eb \u00e7do nivel. I mblodha edhe nj\u00eb her\u00eb t\u00eb gjitha copat bashk\u00eb; por m\u00eb duhej t\u00eb ndryshoja tonin.<\/span><\/p>

Fitorja m\u00eb budallallepsi duke luajtur me mua si macja me miun. Si\u00e7 thoshte tjetri,<\/em> kur un\u00eb isha i pranish\u00ebm, ajo s\u2019gjendej gj\u00ebkundi; kur ajo ishte e pranishme, un\u00eb nuk isha m\u00eb. N\u00eb abstragim kishim dakord\u00ebsi: Negroja \u00ebsht\u00eb nj\u00eb qenie njer\u00ebzore – dometh\u00ebn\u00eb, e paska zemr\u00ebn n\u00eb an\u00ebn e majt\u00eb, shtojn\u00eb ata q\u00eb nuk ishin shum\u00eb t\u00eb bindur. Por mbi disa \u00e7\u00ebshtje t\u00eb caktuara i bardhi q\u00ebndronte i pakompromis. N\u00eb asnj\u00eb rrethan\u00eb nuk donte intimitet mes racash, sepse ne e dim\u00eb se \u201cmarrje-dh\u00ebniet mes racave me shum\u00eb dallime mund ta ulin performanc\u00ebn mendore dhe fizike . .. Derisa t\u00eb kemi njohuri m\u00eb p\u00ebrfundimtare mbi efektet e marrje-dh\u00ebnieve mes racave, b\u00ebjm\u00eb mir\u00eb t\u2019i shmangim\u201d 7<\/sup>.<\/span><\/p>

Sa p\u00ebr mua, e dija bukur mir\u00eb si me reagu. Madje, n\u00eb nj\u00eb lloj m\u00ebnyre, n\u00ebse do m\u00eb duhej ta p\u00ebrkufizoja veten do t\u00eb thosha se jam n\u00eb pritshm\u00ebri; po hetoj rrethanat; po interpretoj gjith\u00e7ka mbi baz\u00ebn e \u00e7far\u00eb kam zbuluar. Jam b\u00ebr\u00eb ndijor. N\u00eb fillimin e historis\u00eb sime q\u00eb t\u00eb tjer\u00ebt kan\u00eb fabrikuar p\u00ebr mua, kanibalizmit i ishte dh\u00ebn\u00eb vend nderi n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb mos e harroja. M\u00eb brendashkruan n\u00eb kromozome gjene t\u00eb caktuara trash\u00ebsish t\u00eb ndryshme q\u00eb p\u00ebrfaq\u00ebsonin kanibalizmin. Midis sekseve zbuluan rac\u00ebn. Shkenc\u00ebs duhet t\u2019i vij\u00eb marre nga vetja!<\/span>
Megjithat\u00eb ia dal ta shpjegoj k\u00ebt\u00eb \u201cmekaniz\u00ebm psikologjik\u201d, ku t\u00eb gjith\u00eb e dim\u00eb se nuk \u00ebsht\u00eb vet\u00ebm psikologjik. Dy shekuj m\u00eb par\u00eb, isha i humbur p\u00ebr njer\u00ebzimin; isha p\u00ebrjet\u00ebsisht skllav. M\u00eb pas, p\u00ebrkrah m\u00eb erdh\u00ebn nj\u00eb grup tek shpallnin \u201cmjaft m\u00eb\u201d. Ngulmimi im b\u00ebri pjes\u00ebn tjet\u00ebr; shp\u00ebtova nga p\u00ebrmbytje qytet\u00ebruese. L\u00ebviza p\u00ebrpara.<\/span><\/p>

Tep\u00ebr von\u00eb. Gjith\u00e7ka \u00ebsht\u00eb parashikuar, zbuluar, provuar dhe shfryt\u00ebzuar. Duart e mia tek dridheshin rroknin boshin; burimet ishin shteruar. Tep\u00ebr von\u00eb! Por prap\u00eb, edhe k\u00ebtu, dua t\u00eb di pse.<\/span><\/p>

Prej momentit kur dikush u ankua se kishte mb\u00ebrritur tep\u00ebr von\u00eb dhe se gjith\u00e7ka tashm\u00eb ishte th\u00ebn\u00eb, na duket se kemi nostalgji p\u00ebr t\u00eb kaluar\u00ebn. A mund t\u00eb jet\u00eb ajo parajsa e humbur p\u00ebrshkruar nga Otto Rank? Sa prej atyre q\u00eb duken t\u00eb fokusuar n\u00eb mitr\u00ebn e bot\u00ebs ia kan\u00eb p\u00ebrkushtuar jet\u00ebn intelektit t\u00eb orakullit t\u00eb Delfit ose jan\u00eb rrekur t\u00eb rizbulojn\u00eb udh\u00ebtimet e Uliksit! Pan-spiritualist\u00ebt q\u00eb synojn\u00eb t\u00eb provojn\u00eb ekzistenc\u00ebn e shpirtit te kafsh\u00ebt argumentojn\u00eb si n\u00eb vazhdim: nj\u00eb qen shtrihet mbi varrin e padronit t\u00eb tij dhe vdes urie. I mbetej Janet-it t\u00eb demonstronte se qeni n\u00eb fjal\u00eb, ndryshe nga njeriu, ishte qartazi i pazoti ta linte pas t\u00eb shkuar\u00ebn. Ne flasim p\u00ebr lavdin\u00eb q\u00eb kishte Greqia, thot\u00eb Artaud-ja; por, shton, se n\u00ebse njer\u00ebzit sot nuk munden m\u00eb ta kuptojn\u00eb \u201cKoeforat\u201d e Eskilit, ky \u00ebsht\u00eb faji i Eskilit. Edhe anti-semit\u00ebt e bazojn\u00eb \u201cpik\u00ebv\u00ebshtrimin\u201d e tyre n\u00eb em\u00ebr t\u00eb tradit\u00ebs. N\u00eb em\u00ebr t\u00eb tradit\u00ebs, t\u00eb kaluar\u00ebs s\u00eb gjat\u00eb historike dhe t\u00eb lidhjes s\u00eb gjakut me Paskalin dhe Dekartin, hebrenjve u \u00ebsht\u00eb th\u00ebn\u00eb: kurr\u00eb nuk do t\u2019i takoni k\u00ebtij vendi. S\u00eb fundmi, nj\u00ebri prej k\u00ebtyre francez\u00ebve t\u00eb mir\u00eb shpalli n\u00eb nj\u00eb tren ku isha ulur: \u201cLe t\u00eb jetojn\u00eb vlerat e v\u00ebrteta franceze, pa rac\u00ebn do ta kemi t\u00eb sigurt\u00eb! N\u00eb momentin q\u00eb po flasim na duhet nj\u00eb unitet komb\u00ebtar. Jo m\u00eb grindje t\u00eb brendshme! Nj\u00eb front i p\u00ebrbashkuar kundra t\u00eb huajve [dhe u kthye nga un\u00eb] kushdo qofshin ata\u201d.<\/span><\/p>

P\u00ebr hir t\u00eb s\u00eb drejt\u00ebs, duhet th\u00ebn\u00eb n\u00eb mbrojtje t\u00eb tij se i vinte era ver\u00eb e kuqe e lir\u00eb. N\u00ebse do t\u00eb mundte, do t\u00eb m\u00eb kishte th\u00ebn\u00eb se si skllav i \u00e7liruar gjaku im e kishte t\u00eb pamundur t\u00eb k\u00ebndellej nga emrat e Villonit e Taines 8<\/sup>.<\/span><\/p>

E turpshme!<\/span>
Hebre dhe un\u00eb: i pak\u00ebnaqur me racializimin e vetes, p\u00ebr fat, po b\u00ebhesha m\u00eb njer\u00ebzor. Po m\u00eb rrihej m\u00eb pran\u00eb Hebreut, bashk\u00ebvuajt\u00ebsit tim n\u00eb fatkeq\u00ebsi. <\/span><\/p>

E turpshme!<\/span><\/p>

N\u00eb pamje t\u00eb par\u00eb mund t\u00eb duket e \u00e7uditshme q\u00eb sjellja e nj\u00eb antisemiti mund t\u00eb barazohet me at\u00eb t\u00eb nj\u00eb negrofobi. M\u00ebsuesi im i filozofis\u00eb nga Antilet m\u00eb pati kujtuar nj\u00eb dit\u00eb se: \u201ckur d\u00ebgjon dik\u00eb q\u00eb fyen hebrenjt\u00eb, v\u00ebri veshin se po flet p\u00ebr ty\u201d. Dhe n\u00eb at\u00eb koh\u00eb besoja se kishte universalisht t\u00eb drejt\u00eb, n\u00eb kuptimin se isha p\u00ebrgjegj\u00ebs me gjak e shpirt p\u00ebr fatin e p\u00ebrgatitur p\u00ebr v\u00ebllain tim. Prej asaj kohe, kam kuptuar se kishte dashur t\u00eb thoshte thjesht q\u00eb antisemiti \u00ebsht\u00eb negrofob n\u00eb m\u00ebnyr\u00eb t\u00eb pashmangshme.<\/span>
\u201cKe mb\u00ebrritur tep\u00ebr von\u00eb, mjaft von\u00eb. Gjithnj\u00eb do t\u00eb ket\u00eb nj\u00eb bot\u00eb – nj\u00eb bot\u00eb t\u00eb bardh\u00eb – mes jush dhe nesh: kjo pamund\u00ebsi nga t\u00eb dyja an\u00ebt p\u00ebr ta eliminuar t\u00eb shkuar\u00ebn nj\u00ebher\u00eb e p\u00ebrgjithmon\u00eb\u201d. Kuptohet se i p\u00ebrballur me k\u00ebt\u00eb artrit afektiv t\u00eb t\u00eb bardhit, m\u00eb n\u00eb fund e ndava mendjen me e brohorit zezon\u00ebn time. Gradualisht, duke i shtrir\u00eb pseudopodet n\u00eb t\u00eb gjitha drejtimet, sekretova nj\u00eb rac\u00eb. Dhe kjo rac\u00eb luhatet n\u00ebn pesh\u00ebn e nj\u00eb elementi bazik. Rit\u00ebm! <\/em>D\u00ebgjoje Sengorin, rapsodin ton\u00eb:<\/span><\/p>

Kemi t\u00eb b\u00ebjm\u00eb me m\u00eb ndijoren e m\u00eb pak materialen e gj\u00ebrave. Kemi t\u00eb b\u00ebjm\u00eb me elementin vital par excellence<\/em>. Kemi t\u00eb b\u00ebjm\u00eb me kushtin thelb\u00ebsor dhe gurthemelin e Artit, si\u00e7 \u00ebsht\u00eb frym\u00ebmarrja p\u00ebr jet\u00ebn; frym\u00ebmarrja q\u00eb p\u00ebrshpjetohet ose p\u00ebrngadal\u00ebsohet, b\u00ebhet e rregullt ose me spazma n\u00eb var\u00ebsi t\u00eb tensionit t\u00eb individit dhe nivelit emocional t\u00eb natyr\u00ebs s\u00eb tij. Kaq primordial \u00ebsht\u00eb ritmi i kulluar; kemi t\u00eb b\u00ebjm\u00eb me t\u00eb n\u00eb kryeveprat e artit zezak, sidomos n\u00eb skulptur\u00eb. Kompozimi i nj\u00eb motivi t\u00eb nj\u00eb forme skulpturore p\u00ebrball\u00eb nj\u00eb forme simot\u00ebr, si frym\u00ebmarrja me frym\u00ebnxjerrjen, rip\u00ebrs\u00ebritet pambarimisht. Ritmi nuk \u00ebsht\u00eb simetri q\u00eb prodhon monotoni, por gjall\u00ebri dhe liri . . . K\u00ebshtu tirania e ritmit ia del ta afektoj\u00eb at\u00eb q\u00eb \u00ebsht\u00eb m\u00eb s\u00eb paku intelektuale tek ne, duke na mund\u00ebsuar t\u00eb penetrojm\u00eb karakterin e objektit; dhe mungesa e shtr\u00ebngesave tona \u00ebsht\u00eb n\u00eb vetvete ritmike.9<\/sup><\/span><\/p>

A e kam lexuar si\u00e7 duhet? E rilexoj edhe m\u00eb me v\u00ebmendje. N\u00eb an\u00ebn tjet\u00ebr t\u00eb bot\u00ebs s\u00eb bardh\u00eb shtrihet nj\u00eb kultur\u00eb zezake magjeps\u00ebse. Skulptura zezake! U skuqa prej krenaris\u00eb. A ishte ky shp\u00ebtimi?<\/span><\/p>

E kisha racionalizuar bot\u00ebn dhe bota m\u00eb kishte refuzuar prej paragjykimit t\u00eb l\u00ebkur\u00ebs. Meq\u00eb nuk kishte asnj\u00eb mund\u00ebsi t\u00eb binim dakord bazuar n\u00eb arsye, p\u00ebrfundova tek irracionaliteti. I takonte t\u00eb bardhit tashm\u00eb t\u00eb tregohej m\u00eb irracional se un\u00eb. P\u00ebr hir t\u00eb kauz\u00ebs, p\u00ebrvet\u00ebsova procesin e regresit, megjithat\u00eb fakti ishte se kisha t\u00eb b\u00ebja me nj\u00eb arm\u00eb t\u00eb panjohur; ja tek jam n\u00eb strofull\u00ebn time; jam i p\u00ebrb\u00ebr\u00eb prej irracionales; zhytem deri n\u00eb fyt n\u00eb irracionale. Tani le t\u00eb kumboj\u00eb z\u00ebri im:<\/span><\/p>

Ata q\u00eb nuk zbuluan as barutin as kompasin<\/span>
Ata q\u00eb nuk dit\u00ebn kurr\u00eb ta n\u00ebnshtronin as er\u00ebn dhe elektricitetin<\/span>
Ata q\u00eb nuk i kan\u00eb eksploruar as detet e as qiellin<\/span>
Por ata q\u00eb ia din\u00eb t\u00eb gjitha qoshkat trojeve t\u00eb vuajtjes<\/span>
Ata q\u00eb t\u00eb vetmin udh\u00ebtim kan\u00eb patur \u00e7rr\u00ebnjimin<\/span>
Ata q\u00eb i jan\u00eb p\u00ebrshtatur gjunj\u00ebzimit<\/span>
Ata q\u00eb jan\u00eb zbutur dhe kristianizuar<\/span>
Ata q\u00eb jan\u00eb vaksinuar p\u00ebr t\u2019u bastarduar . . .<\/span><\/p>

Po pra, t\u00eb gjith\u00eb k\u00ebta jan\u00eb v\u00ebllaz\u00ebria ime – nj\u00eb \u201cv\u00ebllaz\u00ebri e hidhur\u201d na p\u00ebrbashkon. E kam shtruar premis\u00ebn minore, tani hedh di\u00e7ka tjet\u00ebr n\u00eb shesh:<\/span><\/p>

Ama, ata pa t\u00eb cil\u00ebt bot\u00ebn s\u2019do ta quanim bot\u00eb
Gunga aq m\u00eb p\u00ebrftuese sa m\u00eb shum\u00eb toka braktis tok\u00ebn
Silosi ku ruhet e piqet \u00e7ka \u00ebsht\u00eb m\u00eb tok\u00ebsorja e tok\u00ebs
E zeshk\u00ebta ime nuk \u00ebsht\u00eb prej guri, \u00ebsht\u00eb shurdh\u00ebri v\u00ebrsulur britmave t\u00eb dit\u00ebs
E zeshk\u00ebta ime nuk \u00ebsht\u00eb vend i err\u00ebt me uj\u00eb t\u00eb qelbur n\u00eb syrin e vdekur t\u00eb tok\u00ebs
E zeshk\u00ebta ime nuk \u00ebsht\u00eb as kull\u00eb e as katedrale
Rraset thell\u00eb n\u00eb mishin e kuq t\u00eb dheut
Rraset thell\u00eb n\u00eb mishin e p\u00ebrflakur t\u00eb qiellit
Shpon tej ball\u00eblart\u00eb gjunj\u00ebzimin e zymt\u00eb.10<\/sup><\/span><\/p>

Hajdee! Tupan\u00ebt trumbetojn\u00eb mesazhin kozmik. Vet\u00ebm zezaku \u00ebsht\u00eb n\u00eb gjendje t\u2019ia rrok\u00eb e t\u2019ia deshifroj\u00eb kuptimin dhe impaktin. Duke kal\u00ebruar bot\u00ebn, me thembrat n\u00eb ijet e saj, f\u00ebrkoj qaf\u00ebn e bot\u00ebs ashtu si prifti m\u00eb i lart\u00eb ia prek syt\u00eb viktim\u00ebs s\u00eb flijimit…<\/span><\/p>

Ata q\u00eb ia hapin zemr\u00ebn e ngaz\u00ebllyer thelbit t\u00eb t\u00eb gjitha gj\u00ebrave
Pavet\u00ebdijsh\u00ebm ndaj sip\u00ebrfaqeve, por t\u00eb ngaz\u00ebllyer me l\u00ebvizjen e gjith\u00eb gj\u00ebrave
Indiferent ndaj n\u00ebnshtrimit por duke luajtur loj\u00ebn e bot\u00ebs
P\u00ebrnj\u00ebmend bijt\u00eb m\u00eb t\u00eb vjet\u00ebr t\u00eb bot\u00ebs
P\u00ebrshkruesh\u00ebm p\u00ebr t\u00eb gjitha frym\u00ebt e bot\u00ebs
Shtrati i pashtersh\u00ebm p\u00ebr t\u00eb gjitha uj\u00ebrat e bot\u00ebs
Shk\u00ebndij\u00eb e zjarrit t\u00eb shenjt\u00eb t\u00eb bot\u00ebs
Mish i mishit t\u00eb bot\u00ebs drith\u00ebruesh\u00ebm n\u00ebp\u00ebr l\u00ebvizjen e bot\u00ebs.11<\/sup><\/span><\/p>

Gjak! Gjak! . . . Lindje! Marramendja e s\u00eb nes\u00ebrmes! Me tre\u00e7erekun zhytur n\u00eb trullosjen e agimit e ndjej veten shp\u00ebrlar\u00eb me gjak. Arteriet e bot\u00ebs, troshitur, kapur dhe \u00e7rr\u00ebnjosur m\u00eb jan\u00eb drejtuar e m\u00eb kan\u00eb l\u00ebruar. \u201cGjak! Gjak! I gjith\u00eb gjaku yn\u00eb n\u00eb l\u00ebvizje prej zemr\u00ebs burrnore t\u00eb diellit\u201d.12<\/sup><\/span><\/p>

Flijimi sh\u00ebrbeu si nd\u00ebrmjet\u00ebsim mes meje dhe krijimit – nuk ishin origjinat q\u00eb zbulova, por Origjina. Gjithsesi, sy\u00e7el\u00eb ndaj ritmit, lidhjes me N\u00ebn\u00ebn Tok\u00eb, dhe ndaj asaj martese mistike e orgjiastike mes njeriut e kozmosit. Te La Vie sexuelle en Afrique noire<\/em>, nj\u00eb lib\u00ebr plot v\u00ebzhgime pjellore, De Pedrals b\u00ebn t\u00eb ditur se n\u00eb Afrik\u00eb, pavar\u00ebsisht trojeve, ka gjithnj\u00eb nj\u00eb lloj strukturimi magjik social. Madje shton, \u201ct\u00eb gjitha k\u00ebto elemente mund t\u00eb gjenden n\u00eb nj\u00eb p\u00ebrmas\u00eb m\u00eb t\u00eb madhe n\u00eb shoq\u00ebrit\u00eb sekrete. P\u00ebr aq sa adoleshent\u00ebt synet t\u00eb t\u00eb dy sekseve frenohen p\u00ebr vdekje t\u00eb mos ua tregojn\u00eb t\u00eb pafamiliarizuarve se \u00e7far\u00eb kan\u00eb kaluar dhe p\u00ebr aq sa kalimi n\u00ebp\u00ebr nj\u00eb shoq\u00ebri sekrete gjithnj\u00eb lyp akte t\u00eb shenjta dashurie, ka kuptim ta konsiderojm\u00eb synetll\u00ebkun, rrethprerjen dhe ritet shoq\u00ebruese si themeltare p\u00ebr nj\u00eb shoq\u00ebri sekrete minore\u201d.13<\/sup><\/span><\/p>

Po eci mbi prushin e th\u00ebngjillit. Rrebesh\u00eb uji ma k\u00ebrc\u00ebnojn\u00eb shpirtin e p\u00ebrflakur. K\u00ebto rite m\u00eb m\u00ebdyshin. Magji e zez\u00eb! Orgji, sabat\u00eb, ceremoni pagane e grishje. \u00c7iftimi \u00ebsht\u00eb rast me i \u00e7u t\u00eb fala zotave t\u00eb familjes. \u00cbsht\u00eb akt i shenjt\u00eb, i kulluar dhe absolut, q\u00eb nd\u00ebrkryen forca t\u00eb padukshme. \u00c7far\u00eb duhet t\u00eb mendojm\u00eb p\u00ebr gjith\u00eb k\u00ebto manifestime, gjith\u00eb k\u00ebto kalime dhe gjith\u00eb k\u00ebto veprimtari? Prej \u00e7do krahu m\u00eb v\u00ebrsulen pahijshm\u00ebrit\u00eb e vall\u00ebzimeve e propozimeve. K\u00ebtejpari, nj\u00eb k\u00ebng\u00eb kumbon:<\/span><\/p>

Zemrat tona dikur djegur prush<\/span>
Tani jan\u00eb ftohur<\/span>
Gjith\u00eb mendojm\u00eb p\u00ebr Dashuri<\/span>
N\u00eb rikthim drejt fshatit<\/span>
Ku takojm\u00eb nj\u00eb fallus gjigand<\/span>
Oh! At\u00ebher\u00eb dashuri t\u00eb b\u00ebjm\u00eb<\/span>
Q\u00eb seksin ta lajm\u00eb e p\u00ebrthajm\u00eb.14<\/sup><\/span><\/p>

Toka, deri tani e v\u00ebn\u00eb n\u00eb fre, ia plas s\u00eb qeshur\u00ebs. A jan\u00eb k\u00ebta nimfomaniak\u00eb t\u00eb virgj\u00ebr? Magji e zez\u00eb, mentalitet primitiv, animiz\u00ebm dhe erotik\u00eb kafsh\u00ebrore – t\u00eb gjitha k\u00ebto ia m\u00ebsyjn\u00eb drejt meje. T\u00eb gjitha k\u00ebto i stereotipizojn\u00eb njer\u00ebzit q\u00eb nuk e kan\u00eb mbajtur hapin e evolucionit t\u00eb njer\u00ebzimit. Ose, n\u00ebse shkon m\u00eb mir\u00eb ndryshe, p\u00ebrb\u00ebjn\u00eb njer\u00ebzimin e dor\u00ebs s\u00eb tret\u00eb. Tek ia kisha mb\u00ebrritur k\u00ebsaj pike, hezitoja t\u2019ia p\u00ebrkushtoja veten. Pastaj edhe yjet m\u2019u b\u00ebn\u00eb agresiv\u00eb. M\u2019u desh t\u00eb zgjidhja. \u00c7\u2019ia fus kot edhe un\u00eb! Nuk kisha zgjidhje tjet\u00ebr. <\/span><\/p>

Po, ne niggerat jemi t\u00eb prapambetur, naiv\u00eb dhe t\u00eb lir\u00eb. P\u00ebr ne trupi nuk \u00ebsht\u00eb nj\u00eb kund\u00ebrshti ndaj asaj q\u00eb ju quani shpirt. Ne jemi n\u00eb bot\u00eb. Rroft\u00eb e qoft\u00eb lidhja mes Njeriut dhe Tok\u00ebs! P\u00ebr m\u00eb tep\u00ebr, shkrimtar\u00ebt tan\u00eb m\u00eb kan\u00eb ndihmuar t\u2019ju bind se qytet\u00ebrimit tuaj bardhosh i mungon boll\u00ebku i holl\u00ebsis\u00eb dhe ndjeshm\u00ebris\u00eb. D\u00ebgjoje:<\/span><\/p>

Ndjeshm\u00ebri emotive. Emocioni \u00ebsht\u00eb p\u00ebr zezakun si arsyeja p\u00ebr grekun. Uj\u00eb q\u00eb rrudhet prej \u00e7do flladi? Shpirtit t\u00eb zhveshur e t\u00eb fshikulluar nga er\u00ebrat frytet i k\u00ebputen t\u00eb papjekur? Po, n\u00eb nj\u00eb far\u00eb m\u00ebnyre, zezaku sot \u00ebsht\u00eb m\u00eb i pasur n\u00eb dhurata sesa n\u00eb vepra. Por pema i zhyt rr\u00ebnj\u00ebt n\u00eb tok\u00eb. Lumi g\u00ebrryen thell\u00eb duke nxjerr\u00eb th\u00ebrrime t\u00eb \u00e7muara ari. Dhe poeti afro-amerikan, Langston Hughes, k\u00ebndon:<\/span><\/p>

Kam njohur lumenj<\/span>
Antik\u00eb e sterr lumenj<\/span>
Shpirti m\u00eb \u00ebsht\u00eb rritur thell\u00eb<\/span>
Si lumenjt\u00eb e thell\u00eb. <\/span><\/p>

Shi natyra e emocioneve dhe e ndjeshm\u00ebris\u00eb s\u00eb zezakut, p\u00ebr m\u00eb tep\u00ebr, e shpjegon sjelljen e tij tek p\u00ebrballet me objektet q\u00eb qasen me kaq intensitet t\u00eb lart\u00eb. Kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb nevoj\u00eb p\u00ebr shpengim, nj\u00eb qasje aktive p\u00ebr v\u00ebllaz\u00ebrim, shi identifikim, n\u00ebse veprimi \u2013 desh thash\u00eb karakteri i objektit – \u00ebsht\u00eb i fuqish\u00ebm. Sjellje ritmike: kujtojeni k\u00ebt\u00eb fjal\u00eb.15<\/sup><\/span><\/p>

Ja pra tek e kemi zezakun t\u00eb rehabilituar, \u201cn\u00ebn helmet\u00eb\u201d, tek udh\u00ebheq bot\u00ebn me intuit\u00ebn e tij, t\u00eb rizbuluar, rip\u00ebrvet\u00ebsuar, shum\u00ebk\u00ebrkuar e t\u00eb pranuar; dhe nuk \u00ebsht\u00eb nj\u00eb zezak, oh, jo, por Zezaku, q\u00eb paralajm\u00ebron antenat g\u00ebluese t\u00eb bot\u00ebs, tek q\u00ebndron n\u00eb qendr\u00ebn e v\u00ebmendjes s\u00eb bot\u00ebs, tek sp\u00ebrkat bot\u00ebn me fuqin\u00eb e tij poetike, \u201cp\u00ebrshkruesh\u00ebm nga t\u00eb gjitha frym\u00ebt e bot\u00ebs! Jam Bota! Njeriu i bardh\u00eb kurr\u00eb nuk e ka kuptuar k\u00ebt\u00eb z\u00ebvend\u00ebsim magjik. Njeriu i bardh\u00eb e do bot\u00ebn; e do p\u00ebr veten e tij. Ai zbulon se \u00ebsht\u00eb padron i paracaktuar i bot\u00ebs. E skllav\u00ebron at\u00eb. Marr\u00ebdh\u00ebnia e tij me bot\u00ebn \u00ebsht\u00eb marr\u00ebdh\u00ebnie p\u00ebrvet\u00ebsimi. Por ka vlera q\u00eb mund t\u00eb sh\u00ebrbehen vet\u00ebm me er\u00ebzat e mia. Si magjistar ia kam vjedhur bardhoshit nj\u00eb \u201cbot\u00eb t\u00eb caktuar\u201d, q\u00eb i kish humbur atij dhe s\u00ebr\u00ebs s\u00eb tij. Kur ndodhi kjo garant bardhoshit duhet t\u2019i ket\u00eb ardhur nj\u00eb tronditje e pashpjegueshme, duke qen\u00eb i parrahur me k\u00ebshtu reagimesh. Arsyeja ishte ngaq\u00eb p\u00ebrmbi bot\u00ebn objektive t\u00eb plantacioneve, bananeve dhe pem\u00ebve t\u00eb gom\u00ebs, kisha nd\u00ebrtuar holl\u00ebsisht nj\u00eb bot\u00eb prej v\u00ebrteti. Thelbi i bot\u00ebs ishte pron\u00eb e imja. Mes meje dhe bot\u00ebs kishte nj\u00eb marr\u00ebdh\u00ebnie bashk\u00ebjetese. E kisha zbuluar Nj\u00ebshin primordial. \u201cE folura e duarve t\u00eb mia\u201d e shqeu fytin histerik t\u00eb bot\u00ebs. Bardhoshi kishte ndjenj\u00ebn e parehatis\u00eb se po i rr\u00ebshkisja dhe se po i merrja di\u00e7ka me vete. K\u00ebrkonte n\u00eb xhepat e mi, nuk m\u00eb la cep pa ma kontrolluar. Nuk kishte asgj\u00eb t\u00eb re. Me sa duket do t\u00eb duhej t\u00eb kisha nj\u00eb sekret. Me mor\u00ebn n\u00eb pyetje; tek ua ktheva shpin\u00ebn me nj\u00eb l\u00ebvizje q\u00eb ngjallte mister belb\u00ebzova:<\/span><\/p>

\u00a0 \u00a0 \u00a0 \u00a0Toko\u2019Waly, xhaxha, a i mban mend net\u00ebt kaluar<\/span>
Kur koka ime binte r\u00ebnd\u00eb n\u00eb supet e durimit t\u00ebnd ose<\/span>
Kur do\u00e7k\u00ebn s\u2019ma l\u00ebshonte dora jote n\u00eb udh\u00ebzime me hije e shenja<\/span>
Fushat jan\u00eb lule larvash xix\u00eblluese, yjet nderen barit e pem\u00ebve,<\/span>
Heshtje \u00ebsht\u00eb kudo<\/span>
Ve\u00e7 er\u00ebrat e ka\u00e7ubeve zukasin, miz\u00ebri blet\u00ebsh kuq\u00ebrreme<\/span>
Bulkthave tring\u00ebllim\u00ebn ia mbysin,<\/span>
Dhe tupan\u00ebt mekur, e larg\u00ebta frym\u00ebmarrja e nat\u00ebs,<\/span>
Ti Toko\u2019Waly, d\u00ebgjoma \u00e7far\u00eb veshi s\u2019e kap, dhe shpjegoma<\/span>
\u00e7far\u00eb po thon\u00eb paraardh\u00ebsit n\u00eb qet\u00ebsin\u00eb oqeanike t\u00eb yj\u00ebsive,<\/span>
Demi familjar, akrepi, leopardi, elefanti dhe peshku,<\/span>
Dhe vezullimi qum\u00ebshtor i Shpirtrave n\u00eb zhguallin e pafund\u00ebsis\u00eb s\u00eb qiejve,<\/span>
Por ja, H\u00ebna per\u00ebndesh\u00eb tek b\u00ebhet pal\u00eb dhe vellot e hijeve ja tek bien,<\/span>
Nat\u00eb e Afrik\u00ebs, nata ime terr, mistike e shndrit\u00ebse, zezone e shk\u00eblqyese.16<\/sup><\/span><\/p>

Pra, ja tek isha poet i bot\u00ebs. I bardhi e pati zbuluar poezin\u00eb pa asgj\u00eb poetike n\u00eb t\u00eb. Shpirti i t\u00eb bardhit ishte i korruptuar dhe si\u00e7 m\u00eb tha nj\u00eb shok q\u00eb ligj\u00ebron n\u00eb Shtetet e Bashkuara: \u201cZezak\u00ebt p\u00ebrfaq\u00ebsojn\u00eb nj\u00eb lloj sigurese p\u00ebr njer\u00ebzimin n\u00eb syt\u00eb e t\u00eb Bardh\u00ebve. Kur t\u00eb Bardh\u00ebt ndjejn\u00eb se jan\u00eb mekanizuar s\u00eb tep\u00ebrmi, drejtohen p\u00ebr nga ata me ngjyr\u00eb dhe lypin pak\u00ebz mb\u00ebshtetje njer\u00ebzore\u201d. T\u00eb pakt\u00ebn isha qasur; nuk isha m\u00eb nj\u00eb joentitet.<\/span><\/p>

Pjesa e tret\u00eb: kliko k\u00ebtu<\/em><\/a><\/span><\/span>
_________________<\/span>
1. Grad\u00eb akademike q\u00eb jepet pas nj\u00eb procesi kompetitiv rigoroz p\u00ebr t\u00eb marr\u00eb t\u00eb drejt\u00ebn p\u00ebr t\u00eb dh\u00ebn\u00eb m\u00ebsim n\u00eb lice ose n\u00eb fakultet. Sh\u00ebnim i p\u00ebrkthyesit<\/em>.<\/em><\/span><\/p>

2. Sir Alan Burns, Colour Prejudice<\/em>, Allen and Unwin, London, 1948, p.16.<\/span><\/p>

3. Neuroza n\u00eb psikologji p\u00ebrshkruan \u00e7rregullime mendore t\u00eb cilat prekin pjes\u00eb t\u00eb personalitetit t\u00eb individit. Shfaqet p\u00ebrmes simptomash t\u00eb ndryshme fizike dhe mendore, me \u00e7rregullime ankthi, fobi, \u00e7rregullime personaliteti dhe \u00e7rregullime t\u00eb ndryshme kompulsive obsesive. Si mjek psikiat\u00ebr, Fanoni e p\u00ebrdor k\u00ebtu termin p\u00ebr t\u2019i dh\u00ebn\u00eb t\u00eb gjith\u00eb r\u00ebndes\u00ebn psikologjike q\u00eb ka p\u00ebr subjektin kontakti me irracionalen. Sh\u00ebnim i p\u00ebrkthyesit.<\/em><\/span><\/p>

4. Jean-Paul Sartre, Anti-Semite and Jew<\/em>, Grove Press, Ne\u00eb York, 1960, p. 112-113.<\/span><\/p>

5. \u2018Dur\u00e9e\u2019 kemi vendosur ta l\u00ebm\u00eb \u2018vazhd\u00eb\u2019, duke ndjekur sugjerimin e Elvis Hoxh\u00ebs, si nj\u00eb nga p\u00ebrkthimet e mundshme t\u00eb k\u00ebtij koncepti q\u00ebndror p\u00ebr filozofin\u00eb e Henry Bergsonit. Bergsoni e b\u00ebn q\u00ebndror k\u00ebt\u00eb koncept p\u00ebr t\u00eb theksuar r\u00ebnd\u00ebsin\u00eb e p\u00ebrvoj\u00ebs s\u00eb koh\u00ebzgjatjes<\/em>, t\u00eb nj\u00eb marr\u00ebdh\u00ebnieje intuitive, pa nd\u00ebrhyrje intelekti e intelektuale, me koh\u00ebn, p\u00ebr t\u00eb pohuar se duree-ja \u00ebsht\u00eb intensitet i kulluar, l\u00ebnda e nj\u00eb intuite t\u00eb koh\u00ebs. \u00cbsht\u00eb n\u00eb proces p\u00ebrkthimi nga Elvis Hoxha nj\u00ebra nga veprat e Henry Bergsonit, \u201cMendimi dhe L\u00ebviz\u00ebsit\u201d ku trajtohet nga filozofi francez ky koncept. Sh\u00ebnim i p\u00ebrkthyesit.<\/em><\/span><\/p>

6. Anti-Semite and Jew<\/em>, p.115.<\/span><\/p>

7. Jon Alfred Mjoen, \u201cHarmonic and Disharmonic Race-Crossings\u201d, 2nd International Congress of Eugenics (1921), Eugenics in Race and State<\/em>, vol.2,p.60, quoted in Burns, op. cit., p.120.<\/span><\/p>

8. Poet dhe historian klasik francez. Sh\u00ebnim i p\u00ebrkthyesit.<\/em><\/span><\/p>

9. Senghor, \u201cCe que l\u2019homme noir apporte,\u201d L\u2019Homme de couleur<\/em>, pp. 309-310.<\/span><\/p>

10. C\u00e9saire, Notebook of a Return to My Native Land<\/em>. p.110-114.<\/span><\/p>

11. Si m\u00ebsip\u00ebr. p.115.<\/span><\/p>

12. Si m\u00ebsip\u00ebr.<\/span><\/p>

13. De Pedrals, La vie sexuelle en Afrique noire<\/em>, Payot, p.83.<\/span><\/p>

14. A. M. Vergiat, Les rites secrets des primitifs de l\u2019Oubangui<\/em>, Payot, Paris, 1951, p.113.<\/span><\/p>

15. Senghor, op. cit., p.205.<\/span><\/p>

16. Senghor, Chants d\u2019ombre, Editions du Seuil, 1945.<\/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 | 31.12.2019 | nyje.al\u00a0 \u00a0 \u00a0 \u00a0\u00a0Imazh shk\u00ebputur nga dokumentari p\u00ebr Frantz Fanon “Concerning violence” Sartri, nj\u00eb antisemit dhe hebre, shkruan: \u201cAta [hebrenjt\u00eb] ia kan\u00eb lejuar vetes t\u00eb helmohen nga stereotipi q\u00eb t\u00eb tjer\u00ebt kan\u00eb p\u00ebr ta dhe jetojn\u00eb me droj\u00ebn se veprimet e tyre do t\u2019i korrespondojn\u00eb k\u00ebtij stereotipi . . . Mund t\u00eb themi se sjellja e tyre \u00ebsht\u00eb pambarimisht e mbip\u00ebrcaktuar nga p\u00ebrbrenda\u201d (p.95). Hebraizmi i hebreut, megjithat\u00eb, mund t\u00eb kaloj\u00eb pa u v\u00ebn\u00eb re. Ai nuk \u00ebsht\u00eb integralisht ai q\u00eb \u00ebsht\u00eb. Ve\u00e7 mundemi me shpresu e me prit. Veprimet dhe sjellja e tij jan\u00eb faktori p\u00ebrcaktues. P\u00ebrpos disa tipareve q\u00eb han\u00eb debat, ai \u00ebsht\u00eb i bardh\u00eb, prandaj mund t\u00eb kaloj\u00eb pa u dalluar. I p\u00ebrket rac\u00ebs q\u00eb kurr\u00eb nuk e ka praktikuar kanibalizmin. \u00c7far\u00eb ideje e \u00e7uditshme, t\u00eb hash babain t\u00ebnd! Iu del mir\u00eb n\u00eb shteg; nuk duhet t\u00eb jen\u00eb zezak\u00eb. \u00c7\u2019po them edhe un\u00eb – sigurisht q\u00eb hebrenjt\u00eb jan\u00eb d\u00ebrrmuar. Jan\u00eb p\u00ebrndjekur, shfarosur e djegur, por k\u00ebto jan\u00eb ve\u00e7 episode minore n\u00eb historin\u00eb familjare. Hebreu nuk u hyn n\u00eb zem\u00ebr sapo u bie n\u00eb sy. Gjithsesi me mua gj\u00ebrat marrin nj\u00eb fytyr\u00eb t\u00eb re. Mua nuk m\u00eb jepet asnj\u00eb mund\u00ebsi e dyt\u00eb. Jam i mbip\u00ebrcaktuar p\u00ebr s\u00eb jashtmi. Jam skllav jo i \u201cides\u00eb\u201d q\u00eb t\u00eb tjer\u00ebt kan\u00eb p\u00ebr mua, por i pamjes sime. Mb\u00ebrrij dal\u00ebngadal\u00eb n\u00eb bot\u00eb; shfaqjet e befta nuk jan\u00eb m\u00eb zakoni im. Zvarritem p\u00ebrkrah. V\u00ebshtrimi i bardh\u00eb, i vetmi i vlefsh\u00ebm, tashm\u00eb po ma b\u00ebn autopsin\u00eb. Jam i shtangur. Sapo t\u2019u mprehen bisturit\u00eb, t\u00eb bardh\u00ebt ia nisin objektivisht me pre copa t\u00eb realitetit tim. Jam tradh\u00ebtuar. E ndjej, e dalloj n\u00eb v\u00ebshtrimin e bardh\u00eb jo ardhjen e nj\u00eb njeriu t\u00eb ri, por t\u00eb nj\u00eb tipi t\u00eb ri njeriu, t\u00eb nj\u00eb specieje t\u00eb re. Nj\u00eb Negro, n\u00eb fakt! Rr\u00ebshkas skajeve dhe antena ime takon aksiomat e ndryshme sip\u00ebrfaqeve t\u00eb gj\u00ebrave: rrobat e Negros vijn\u00eb era Negro; Negro ka dh\u00ebmb\u00eb t\u00eb bardh\u00eb; Negro ka k\u00ebmb\u00eb t\u00eb m\u00ebdha; Negro e ka kraharorin t\u00eb gjer\u00eb. Rr\u00ebshkas skajeve pa u ndjer\u00eb, gjith\u00e7ka dua \u00ebsht\u00eb me qen\u00eb anonim, me qen\u00eb i harruar. Shiko, pranoj gjith\u00e7ka, me kushtin me shku pa u dallu. \u201cEj, dua t\u00eb takosh mikun tim zezak . . . Aim\u00e9 C\u00e9saire, nj\u00eb agr\u00e9g\u00e9 1 zezak nga Sorbona . . . Marian Anderson, k\u00ebng\u00ebtari m\u00eb i madh zezak . . . Dr. Cobb, i cili zbuloi rruazat e kuqe t\u00eb gjakut, ishte zezak . . . Ej, p\u00ebrsh\u00ebndetma mikun tim zezak nga Martinika (ki kujdes, se preket shpejt).\u201d Marre. Marre dhe vet\u00ebp\u00ebr\u00e7mim. Neveri. Kur iu p\u00eblqej, m\u00eb thon\u00eb se l\u00ebkura nuk ka t\u00eb b\u00ebj\u00eb me t\u00eb. Kur m\u00eb urrejn\u00eb, shtojn\u00eb se nuk lidhet me ngjyr\u00ebn e l\u00ebkur\u00ebs. Prap\u00ebseprap\u00eb. Jam rob i k\u00ebtij rrethi vicioz. Ua kthej shpin\u00ebn k\u00ebtyre profet\u00ebve t\u00eb fundbot\u00ebs dhe mbahem pas shok\u00ebve t\u00eb mi, zezak\u00eb si un\u00eb. P\u00ebr dreq, edhe k\u00ebta ma kthejn\u00eb shpin\u00ebn. Jan\u00eb pothuajse t\u00eb bardh\u00eb. Pastaj, me gjas\u00eb eventualisht do t\u00eb martohen me nj\u00eb t\u00eb bardh\u00eb dhe do t\u00eb trash\u00ebgojn\u00eb f\u00ebmij\u00eb nga pak zeshkan\u00eb. Kushedi, gradualisht, me gjas\u00eb. . . Po \u00ebnd\u00ebrroja. \u201cDuhet ta dish se jam nj\u00eb prej fansave m\u00eb t\u00eb m\u00ebdhenj lionez t\u00eb zezak\u00ebve\u201d. Prova ishte aty, e paepur. E zeza ime ishte aty, e thell\u00eb dhe e pamohueshme. Dhe m\u00eb d\u00ebrrmonte, m\u00eb p\u00ebrndiqte, m\u00eb parehatonte dhe m\u00eb pezmatonte. Negrot jan\u00eb bisha, t\u00eb met\u00eb dhe analfabet\u00eb. Megjithat\u00eb un\u00eb e dija se n\u00eb rastin tim k\u00ebto pohime ishin t\u00eb gabuara. Ekzistonte ky miti se Negroja duhej \u00e7montuar me \u00e7do \u00e7mim. Nuk jetonim m\u00eb n\u00eb nj\u00eb koh\u00eb kur njer\u00ebzit mrekulloheshin prej priftit zezak. Kishim doktor\u00eb, m\u00ebsues dhe shtetar\u00eb. N\u00eb rregull, por gjithsesi gjithnj\u00eb kishte di\u00e7ka t\u00eb pazakont\u00eb rreth tyre. \u201cKemi nj\u00eb m\u00ebsues historie senegalez. \u00cbsht\u00eb shum\u00eb inteligjent. . . Mjeku yn\u00eb \u00ebsht\u00eb zezak. E ka dor\u00ebn shum\u00eb t\u00eb leht\u00eb.\u201d K\u00ebtu kishim m\u00ebsuesin Negro, mjekun Negro, nd\u00ebrsa sa p\u00ebr mua ve\u00e7 b\u00ebhesha karakatin\u00eb nervoze q\u00eb dridhet qoft\u00eb edhe prej nj\u00eb pip\u00ebtime. Bie fjala, e dija se n\u00ebse mjeku b\u00ebnte nj\u00eb nd\u00ebrhyrje qorrazi ia hapte grop\u00ebn vetes dhe t\u00eb gjith\u00eb atyre q\u00eb vinin pas tij. \u00c7far\u00eb mund t\u00eb presin, n\u00eb fund t\u00eb fundit, prej nj\u00eb mjeku zezak? P\u00ebr sa koh\u00eb q\u00eb gjith\u00e7ka shkonte vaj, e ngrinin n\u00eb qiell; por ki parasysh se nuk kishte asnj\u00eb lloj hap\u00ebsire me gabu. Mjeku zezak asnj\u00ebher\u00eb nuk e di se sa pran\u00eb koritjes \u00ebsht\u00eb. Po e p\u00ebrs\u00ebris, isha i ngurosur: as takti im i rafinuar, as dija ime letrare, as njohja e teoris\u00eb kuantike nuk p\u00ebrb\u00ebnin p\u00ebrpar\u00ebsi. Insistova, k\u00ebrkoja shpjegim. Z\u00ebbut\u00eb, si t\u2019i qaseshin nj\u00eb f\u00ebmije, m\u00eb shpjeguan se disa njer\u00ebz kan\u00eb p\u00ebrvet\u00ebsuar nj\u00eb opinion t\u00eb caktuar, por, shtuan, \u201cVe\u00e7 t\u00eb shpresojm\u00eb se do t\u00eb kaloj\u00eb shpejt\u201d. Dometh\u00ebn\u00eb, \u00e7far\u00eb n\u00ebnkuptonte kjo? Paragjykim racor. (Paragjykimi\u00a0 racor) nuk \u00ebsht\u00eb asgj\u00eb m\u00eb shum\u00eb sesa urretja irracionale e nj\u00eb race p\u00ebr nj\u00eb tjet\u00ebr, p\u00ebr\u00e7mimi i popujve m\u00eb t\u00eb fuqish\u00ebm e t\u00eb kamur p\u00ebr ata q\u00eb i konsiderojn\u00eb si inferior\u00eb p\u00ebrball\u00eb vetes dhe urrejtja idhnake e atyre q\u00eb mbahen t\u00eb n\u00ebnshtruar dhe q\u00eb jan\u00eb vazhdimisht t\u00eb fyer. Meq\u00eb ngjyra \u00ebsht\u00eb manifestimi racor m\u00eb i duksh\u00ebm s\u00eb jashtmi, \u00ebsht\u00eb b\u00ebr\u00eb kriteri p\u00ebrmes t\u00eb cilit gjykohen njer\u00ebzit, pavar\u00ebsisht arritjeve shoq\u00ebrore apo arsimore. Racat e ngjyrave t\u00eb hapura jan\u00eb n\u00eb pik\u00ebn ku nuk i honepsin dot ato me ngjyra t\u00eb mbyllura dhe popujt zezak\u00eb nuk e pranojn\u00eb m\u00eb pa protestuar pozicionin inferior n\u00eb t\u00eb cilin jan\u00eb degdisur.\u00a02 Nuk kisha gabuar. Ishte urrejtje; m\u00eb urrenin e m\u00eb p\u00ebr\u00e7monin, ua neverisja, jo fqinjit t\u00eb der\u00ebs ngjitur apo kush\u00ebririt, por nj\u00eb race t\u00eb t\u00ebr\u00eb. Kisha p\u00ebrball\u00eb di\u00e7ka irracionale. Psikanaliza na thot\u00eb se nuk ka gj\u00eb m\u00eb traumatike p\u00ebr nj\u00eb vog\u00eblush sesa kontakti me racionalen. Un\u00eb personalisht do t\u00eb thosha se p\u00ebr nj\u00eb njeri t\u00eb pajisur vet\u00ebm me arsyen, nuk ka gj\u00eb m\u00eb neurotike 3 sesa kontakti me irracionalen. I ndjeja tehet e thik\u00ebs tek mpreheshin brenda meje. E ndava mendjen me u vet\u00ebmbrojt\u00eb. Si t\u00eb gjith\u00eb takticien\u00ebt e mir\u00eb doja me e racionalizu bot\u00ebn dhe me i tregu bardhoshit se e kishte gabim. Jean-Paul Sartri thot\u00eb se te hebreu ka nj\u00eb lloj imperializmi k\u00ebndell\u00ebs t\u00eb arsyes: nuk do vet\u00ebm t\u2019i bind\u00eb t\u00eb tjer\u00ebt se<\/p>\n","protected":false},"author":2,"featured_media":5112,"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":[5,829],"tags":[],"class_list":["post-2477","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kulture","category-perkthime","entry","has-media"],"_links":{"self":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2477","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=2477"}],"version-history":[{"count":6,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2477\/revisions"}],"predecessor-version":[{"id":25038,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2477\/revisions\/25038"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media\/5112"}],"wp:attachment":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media?parent=2477"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/categories?post=2477"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/tags?post=2477"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}