{"id":28980,"date":"2025-07-06T11:50:41","date_gmt":"2025-07-06T09:50:41","guid":{"rendered":"https:\/\/nyje.al\/?p=28980"},"modified":"2025-07-10T18:00:09","modified_gmt":"2025-07-10T16:00:09","slug":"me-ba-vend-nhistori-perbashkime-te-fragmentuara","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/me-ba-vend-nhistori-perbashkime-te-fragmentuara\/","title":{"rendered":"Me ba vend n\u2019histori: p\u00ebrbashkime t\u00eb fragmentuara"},"content":{"rendered":"\t\t
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<\/figcaption>\n\t\t\t\t\t\t\t\t\t\t<\/figure>\n\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Me ba vend n\u2019histori: p\u00ebrbashkime t\u00eb fragmentuara\n<\/h2>\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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Dorina Pllumbi | 01.07.2025 | nyje.al<\/h2>\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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N\u00eb syt\u00eb e mendjes time, kujtimi i Kamz\u00ebs \u00ebsht\u00eb i lidhur ngusht\u00eb me udh\u00ebtimet me tren me n\u00ebn\u00ebn time, nj\u00eb nga ritualet verore t\u00eb f\u00ebmij\u00ebris\u00eb. K\u00ebto udh\u00ebtime na \u00e7onin nga qyteti ku u rrita, Lezha, n\u00eb Tiran\u00eb, ku jetonte nj\u00eb pjes\u00eb e familjes nga ana e saj, p\u00ebrfshir\u00eb edhe gjyshen time. Duhet t\u00eb kem qen\u00eb diku shtat\u00eb apo tet\u00eb vje\u00e7, dhe trenat, megjith\u00ebse mbetje e koh\u00ebve t\u00eb m\u00ebparshme, ende qarkullonin n\u00eb shinat e tyre. Vagonat e vjet\u00ebr mbartnin shenja t\u00eb rebelimit popullor dhe neglizhenc\u00ebs shtet\u00ebrore. Edhe sot e ndjej er\u00ebn e metalit t\u00eb vjet\u00ebruar n\u00eb rrug\u00ebt e frym\u00ebmarrjes. P\u00ebrgjat\u00eb k\u00ebrcitjeve ritmike t\u00eb vagonave, veprimi i thjesht\u00eb i nxjerrjes s\u00eb kok\u00ebs jasht\u00eb dritares ishte nj\u00eb nga k\u00ebnaq\u00ebsit\u00eb m\u00eb t\u00eb m\u00ebdha t\u00eb k\u00ebtyre udh\u00ebtimeve, q\u00eb megjith\u00ebse p\u00ebrshkonin nj\u00eb distanc\u00eb diku rreth 60 km, dukeshin t\u00eb gjata shum\u00eb prej stacioneve t\u00eb shumt\u00eb.<\/span><\/p>

Kur treni afrohej ose largohej nga Tirana, mali i Dajtit ishte sfondi i tablos\u00eb, me siluet\u00ebn e tij val\u00ebzuese e pranin\u00eb solide t\u00eb shk\u00ebmbinjve midis jeshiles s\u00eb gjelb\u00ebrimit. Nuancat e drit\u00ebs ishin tregues t\u00eb nj\u00eb ore natyrore q\u00eb sh\u00ebnonte kalimin nga agimi n\u00eb per\u00ebndim. Posht\u00eb tij, banor\u00ebt e par\u00eb t\u00eb mb\u00ebrritur nga larg kishin ngritur streh\u00ebzat e tyre t\u00eb nd\u00ebrtuara nga materiale t\u00eb lehta si druri dhe mbulesa plastike.\u00a0<\/span><\/p>

Mbaj mend grupe f\u00ebmij\u00ebsh q\u00eb me sa duket kishin sht\u00ebpit\u00eb af\u00ebr shinave e q\u00eb vraponin p\u00ebr t\u00eb p\u00ebrsh\u00ebndetur trenin. Boria q\u00eb kumbonte nga lokomotiva \u00e7ante fuqish\u00ebm \u00e7af-\u00e7ufin ritmik q\u00eb p\u00ebrndryshe gjat\u00eb monotonis\u00eb s\u00eb udh\u00ebtimit ndillte dremitje. Sigurisht q\u00eb boria aq e fort\u00eb kishte q\u00ebllim largimin e kujtdo q\u00eb ndodhej n\u00eb af\u00ebrsi t\u00eb shinave pa barriera an\u00ebsore. Por edhe dukej sikur e nj\u00ebjta bori lajm\u00ebronte nj\u00eb moment rutinor t\u00eb jet\u00ebs s\u00eb p\u00ebrditshme n\u00eb at\u00eb segment rruge hekurudhore. Ishte nj\u00eb ftes\u00eb p\u00ebr p\u00ebrshendetje midis udh\u00ebtar\u00ebve e banor\u00ebve. Nj\u00eb p\u00ebrsh\u00ebndetje kjo reciproke e gjith\u00eb g\u00ebzim, me val\u00ebzim duarsh e thirrje euforike q\u00eb shoq\u00ebronin jehon\u00ebn e fort\u00eb t\u00eb boris\u00eb s\u00eb trenit n\u00eb atmosfer\u00eb. Tamam si n\u00ebp\u00ebr filma. P\u00ebr ta \u00e7uar gallat\u00ebn n\u00eb nj\u00eb nivel krejt tjet\u00ebr, ndonj\u00ebri prej kalamajve gjuante me gur\u00eb n\u00eb drejtim t\u00eb trenit rrangall. K\u00ebt\u00eb e shoq\u00ebronte me nj\u00eb t\u00eb qeshur aq t\u00eb madhe sa dukej sikur vala zanore e saj shkrihej me borin\u00eb, p\u00ebrplasej n\u00eb Dajt, e kthehej prap\u00eb drejt trenit p\u00ebr t\u00eb shkundur m\u00eb fort xhamat e dritareve q\u00eb askush nuk merrte mundimin t\u2019i z\u00ebvend\u00ebsonte.<\/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

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Bathore 1993, Burimi: Hans Peter Jost<\/figcaption>\n\t\t\t\t\t\t\t\t\t\t<\/figure>\n\t\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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K\u00ebt\u00eb vegim m\u00eb soll\u00ebn n\u00eb mendje fotografit\u00eb e vitit 1993 t\u00eb fotografit zviceran Hans Peter Jost me t\u00eb cilat rash\u00eb n\u00eb kontakt gjat\u00eb edicionit t\u00eb fundit t\u00eb Laboratorit te Antropologjis\u00eb Urbane organizuar nga Grupi ATA dhe IAKSA. N\u00eb to mund t\u00eb shquhen sht\u00ebpit\u00eb e drurit, p\u00ebrvijimet e linjave t\u00eb para, form\u00ebsimi i nj\u00eb qyteti, rebel e k\u00ebmb\u00ebngul\u00ebs. Nj\u00eb shp\u00ebrfaqje e skajimit nd\u00ebr vite t\u00eb nj\u00eb popullsie t\u00eb harruar a t\u00eb mbajtur larg, t\u00eb ngrir\u00eb n\u00eb mund\u00ebsin\u00eb e l\u00ebvizjes, t\u00eb paautorizuar p\u00ebr t\u2019ju afruar qendr\u00ebs, e q\u00eb tashm\u00eb kishte b\u00ebr\u00eb hapin e par\u00eb guximtar, e bindur n\u00eb t\u00eb drejt\u00ebn e saj p\u00ebr t\u00eb qen\u00eb aty. Nj\u00eb popullsi q\u00eb pas kolapsit t\u00eb sup\u00ebrstruktur\u00ebs kontrolluese t\u00eb socializmit shtet\u00ebror, ushtronte t\u00eb drejt\u00ebn p\u00ebr t\u00eb arritur \u00ebndrr\u00ebn e Tiran\u00ebs, me shpres\u00ebn e nj\u00eb jet\u00eb m\u00eb t\u00eb mir\u00eb.\u00a0<\/span><\/p>

P\u00ebr vite t\u00eb t\u00ebra nuk arrita t\u00eb ndaloj n\u00eb Kam\u00ebz, sikur t\u00eb kisha ngelur n\u00eb at\u00eb trenin e \u00e7oroditur me xhama t\u00eb thyer q\u00eb vet\u00ebm e p\u00ebrshendeti qytetin nga larg. Gjat\u00eb edukimit tim p\u00ebr arkitektur\u00eb n\u00eb UPT, q\u00eb u pasua nga disa vite m\u00ebsimdh\u00ebnie n\u00eb po t\u00eb nj\u00ebjtin fakultet t\u00eb arkitektur\u00ebs e urbanistik\u00ebs, Kamza, s\u00eb bashku me zona e lagje t\u00eb nd\u00ebrtuara ngjash\u00ebm nga vet\u00eb banor\u00ebt, konsideroheshin anomali t\u00eb destinuara vet\u00ebm p\u00ebr t\u2019u fshir\u00eb, p\u00ebr t\u2019u pastruar nga harta p\u00ebr t\u00eb hapur sheshe te reja nd\u00ebrtimi. Megjith\u00eb shtrirjen e jasht\u00ebzakonshme, fenomeni i materializimit n\u00eb territor i arkitektur\u00ebs s\u00eb njer\u00ebzve t\u00eb thjesht\u00eb u pa n\u00ebp\u00ebrmjet lentes selektive e pushtetore t\u00eb termit informale, q\u00eb i p\u00ebrjashtonte k\u00ebto hap\u00ebsira nga diskursi profesional duke legjitimuar politiken e buldozerit. N\u00eb institucionet e prodhimit e riprodhimit t\u00eb dijes urbane e arkitektonike n\u00eb Shqip\u00ebri \u00ebsht\u00eb pothuajse krejt\u00ebsisht i munguar interesi p\u00ebr t\u00eb kuptuar kultur\u00ebn e nd\u00ebrtimit t\u00eb qendrave urbane si Kamza. Vazhdon t\u00eb dominoj\u00eb p\u00ebrpjekja p\u00ebr t\u2019u lidhur me di\u00e7ka t\u00eb larg\u00ebt, q\u00eb shihet n\u00eb revista, e q\u00eb po na ofrohet me <\/span>llamburitjet<\/span> e projekteve shpesh <\/span>kitsch<\/span><\/i> t\u00eb star-arkitekt\u00ebve q\u00eb po na vijn\u00eb si misionar\u00eb p\u00ebr t\u00eb na shp\u00ebtuar nga vet\u00ebvetja. E nd\u00ebrkoh\u00eb q\u00eb k\u00ebta arkitekt\u00eb na shfaqen n\u00eb krah me pushtetin, nj\u00ebkoh\u00ebsisht artikulojn\u00eb nj\u00eb gjuh\u00eb t\u00eb verb\u00ebr q\u00eb merr t\u00eb mir\u00ebqen\u00eb q\u00eb n\u00eb Shqip\u00ebri kultura e nd\u00ebrtimit duhet themeluar nga zero, p\u00ebr ta vendosur vendin n\u00eb hart\u00ebn globale te arkitektures kontemporane.1<\/sup><\/span>\u00a0K\u00ebshtu kultivohet nj\u00eb gjuh\u00eb neokoloniale e ushtruar nga elita politike, ekonomike e kulturore e Tiran\u00ebs dhe e riprodhuar nga vizionar\u00ebt e importuar. Kjo gjuh\u00eb fshin me leht\u00ebsi realitete mbijetese e p\u00ebrpjekjesh lokale vet\u00ebnd\u00ebrtimi, duke i klasifikuar ato si t\u00eb paqena, si t\u00eb p\u00ebrkohshme apo si anomali p\u00ebr t\u2019u ndrequr e spastruar p\u00ebr t\u00eb riprodhuar pseudoimazhin e projektuar t\u00eb Evrop\u00ebs.<\/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

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Ndaloj sa her\u00eb t\u00eb mundem n\u00eb Kam\u00ebz, si e ardhur e si e shkuar, jo m\u00eb si udh\u00ebtare e nj\u00eb treni t\u00eb \u00e7artur, por her\u00eb si n\u00eb sht\u00ebpin\u00eb time e her\u00eb si mysafire q\u00eb observoj e observohem. N\u00eb kuad\u00ebr t\u00eb hulumtimeve t\u00eb mia p\u00ebr t\u00eb p\u00ebrbashk\u00ebt\u00ebn, m\u00eb t\u00ebrheqin mikrohistorit\u00eb e k\u00ebtij qyteti, ato q\u00eb u heshtuan p\u00ebr shum\u00eb vite duke u etiketuar si informale. I bashkohem aktivist\u00ebve t\u00eb qytetit n\u00eb p\u00ebrpjekjen e p\u00ebrbashk\u00ebt p\u00ebr t\u00eb kuptuar e m\u00ebsuar \u00e7far\u00eb ndodhi k\u00ebto vite ku njer\u00ebzit krijuan nj\u00eb qytet, plot shpres\u00eb n\u00eb zem\u00ebr, t\u00eb p\u00ebrbashkuar e fragmentuar, n\u00eb munges\u00eb apo prani t\u00eb nj\u00eb shteti problematik, <\/span>nj\u00eb shteti q\u00eb vazhdojm\u00eb t\u2019i druhemi<\/span><\/a><\/span>.2<\/sup><\/span><\/span><\/p>

Kamza \u00ebsht\u00eb nj\u00eb vend q\u00eb sfidon gjith\u00e7ka t\u00eb m\u00ebsuar p\u00ebrbrenda kornizave t\u00eb ngushta t\u00eb kanonit profesional n\u00eb fush\u00ebn e arkitektur\u00ebs i cili p\u00ebr vite me radh\u00eb vazhdon t\u00eb riprodhohet brez pas brezi. Sfidon at\u00eb q\u00eb quhet pushteti i dijes, autoritetin profesional e ekspertiz\u00ebn e pretenduar. I nxjerr n\u00eb pah pafuqin\u00eb e kodit t\u00eb t\u00eb lexuarit e t\u00eb t\u00eb kuptuarit, e sidomos t\u00eb nd\u00ebrhyrjes projektuese n\u00eb territor, t\u00eb cilin pretendon ta zot\u00ebroj\u00eb. Kamza \u00ebsht\u00eb nj\u00eb laborator i gjall\u00eb i nj\u00eb tjet\u00ebr lloj qytet-b\u00ebrje ku njer\u00ebzorja shp\u00ebrfaqet me kapacitetin e saj maksimal nd\u00ebrthurur me d\u00ebshir\u00ebn p\u00ebr jet\u00eb.\u00a0<\/span><\/p>

Dajti \u00ebsht\u00eb aty si d\u00ebshmitari m\u00eb besnik i sht\u00ebpive t\u00eb Kamzes. K\u00ebto t\u00eb fundit jan\u00eb materializim \u00ebndrrash, shpesh t\u00eb pap\u00ebrfunduara e q\u00eb ftojn\u00eb imagjinat\u00ebn t\u00eb prodhoj\u00eb skenare vazhdim\u00ebsie. Rezervuar\u00eb t\u00eb ujit n\u00eb \u00e7ati e terraca, – emblem\u00eb e sfidave infrastrukturore, – shkrihen tashm\u00eb n\u00eb peizazhin e qytetit. Nd\u00ebrthurja e urbanes me ruralen t\u00eb b\u00ebn t\u00eb ndihesh me af\u00ebr natyr\u00ebs. Vendi akoma zot\u00ebron nj\u00eb lloj autonomie territoriale, por edhe nj\u00eb lloj tensioni midis rezistenc\u00ebs dhe dor\u00ebzimit ndaj bab\u00ebzis\u00eb s\u00eb kapitalit. Modeli i riprodhuar i pallateve t\u00eb Tiran\u00ebs – q\u00eb ndryshe n\u00eb Kam\u00ebz e kan\u00eb pag\u00ebzuar me termin <\/span>tiranizim <\/span><\/i>– po z\u00ebvend\u00ebson edhe k\u00ebtu qytetin e bashk\u00ebnd\u00ebrtuar, sidomos p\u00ebrgjat\u00eb akseve kryesore dhe qendr\u00ebs administrative.3<\/sup> E megjithat\u00eb, shtysa p\u00ebr ta njohur e kuptuar qytetin \u00ebsht\u00eb shum\u00eb m\u00eb e fort\u00eb se nj\u00eb lexim i peizazhit urban t\u00eb tij. Kamza nuk \u00ebsht\u00eb vet\u00ebm nj\u00eb hap\u00ebsir\u00eb gjeografike gabimisht e p\u00ebrcaktuar si periferi e Tiran\u00ebs, por \u00ebsht\u00eb nj\u00eb qend\u00ebrsi m\u00eb vete. Ajo ka lindur si e till\u00eb. \u00cbsht\u00eb nj\u00eb arkiv\u00eb e gjall\u00eb e materiale p\u00ebrpjekjesh sociale, politike e kulturore.\u00a0<\/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

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<\/figcaption>\n\t\t\t\t\t\t\t\t\t\t<\/figure>\n\t\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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Kjo p\u00ebrpjekje q\u00eb na v\u00eb para detyr\u00ebs p\u00ebr t\u00eb lexuar Kamz\u00ebn p\u00ebrtej kategorive t\u00eb informales dhe p\u00ebrtej kufijve t\u00eb planifikimit normativ lidhet drejtp\u00ebrdrejt me nj\u00eb lexim kritik t\u00eb urbanizimit, si\u00e7 e ka artikuluar Ananya Roy, duke sfiduar gjuh\u00ebn e p\u00ebrjashtimit dhe t\u00eb \u201c(pa)ligjshm\u00ebris\u00eb urbane\u201d t\u00eb prodhuar nga vet\u00eb shteti si instrument arbitrar pushteti.4<\/sup><\/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

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Fotoja e Jost sh\u00ebrbeu si nj\u00eb mjet i fuqish\u00ebm p\u00ebr t\u00eb sfiduar mohimin e s\u00eb drejt\u00ebs p\u00ebr histori. E drejta p\u00ebr t\u00eb rr\u00ebfyer historin\u00eb t\u00ebnde (“the right to narrate”), \u00ebsht\u00eb ajo e drejt\u00eb subversive q\u00eb Edward Said argumenton se duhet t\u2019u p\u00ebrkas\u00eb njer\u00ebzve t\u00eb margjinalizuar (dhe t\u00eb kolonizuar).5<\/sup><\/span> Ajo \u00ebsht\u00eb subversive pik\u00ebrisht sepse sfidon narrativat q\u00eb diktohen nga v\u00ebzhgues t\u00eb jasht\u00ebm. K\u00ebto narrativa n\u00eb rastin e Kamz\u00ebs, jan\u00eb materializuar n\u00ebp\u00ebrmjet nj\u00eb gjuhe p\u00ebr\u00e7muese e stigmatizuese.6<\/sup><\/span> N\u00eb tekstin q\u00eb vijon, kam p\u00ebrzgjedhur fragmente nga momente t\u00eb ndryshme t\u00eb pranishm\u00ebris\u00eb sime n\u00eb terren, her\u00eb n\u00eb m\u00ebnyr\u00eb kolektive dhe her\u00eb e vetme. Kam tentuar t\u2019i nd\u00ebrthur k\u00ebto fragmente p\u00ebr si nj\u00eb kund\u00ebr-narrativ\u00eb mbi historin\u00eb e Kamz\u00ebs, duke ruajtur ndjeshm\u00ebrin\u00eb ndaj z\u00ebrit t\u00eb p\u00ebrvoj\u00ebs. Kjo p\u00ebrpjekje nuk \u00ebsht\u00eb individuale. Ajo i bashkohet nj\u00eb l\u00ebvizjeje m\u00eb t\u00eb gjer\u00eb dhe shum\u00ebdimensionale q\u00eb tashm\u00eb ka marr\u00eb form\u00eb n\u00eb Kamz\u00eb, si nj\u00eb p\u00ebrpjekje p\u00ebr dinjitet e gjenerat\u00ebs s\u00eb re t\u00eb banor\u00ebve q\u00eb u rrit\u00ebn k\u00ebtu, p\u00ebr qytetin prind\u00ebrit e tyre bashk\u00eb me ta nd\u00ebrtuan me shum\u00eb sakrifica.<\/span><\/span><\/p>

Qyteti si mera\u00a0<\/i><\/span><\/strong><\/span><\/h1>

Shum\u00eb familje q\u00eb vinin nga zonat malore t\u00eb verilindjes kishin marr\u00eb me vete nj\u00eb ngarkes\u00eb me materiale druri p\u00ebr t\u00eb nd\u00ebrtuar banes\u00ebn e tyre t\u00eb p\u00ebrkohshme, ngjitur t\u00eb cil\u00ebs do t\u00eb merrte form\u00eb sht\u00ebpia e ardhshme. Fadili, nga banor\u00ebt e par\u00eb t\u00eb vendosur n\u00eb Bathore, e p\u00ebrshkruan k\u00ebshtu praktik\u00ebn e sh\u00ebnjimit t\u00eb tok\u00ebs ku do t\u00eb nd\u00ebrtonin sht\u00ebpin\u00eb, e cila edhe pas tre dekadash e gjys\u00ebm vazhdon t\u00eb jet\u00eb n\u00eb nd\u00ebrtim e sip\u00ebr.\u00a0<\/span><\/p>

\u201cMe g\u00ebrmim. Nj\u00eb kaz\u00ebm e nj\u00eb vij\u00eb, nj\u00eb kanal t\u00eb vog\u00ebl, edhe nj\u00eb kuadrat, sa shpia p\u00ebr shembull, pak ma i madh se shpia \u2026 Nj\u00eb dylym tok\u00eb, me hamendje, sa mund t\u00eb duhej. Secili zinte sa t\u00eb mundte n\u00eb fillim. Dikush shum\u00eb, dikush ma pak. Se mendojshin sa familje t\u00eb madhe kishin me sjell\u00eb. Se vinte njeni e pastaj merrte edhe v\u00ebllezrit. Ky v\u00ebllai kur ka ardh\u00eb k\u00ebtu ka zan\u00eb nja dy-tre tarraca, gati n\u00eb kod\u00ebr. Edhe krejt njer\u00ebz [t\u00eb familjes e fisit] q\u00eb kemi qen\u00eb ne atje ka ardh e i ka fut\u00eb k\u00ebtu.\u201d – <\/span><\/em>Fadili (70 vje\u00e7), nga t\u00eb par\u00ebt t\u00eb vendosur n\u00eb Bathore7<\/sup><\/span><\/p>

Nga fjal\u00ebt e Fadilit kuptohet sa e drejt\u00ebp\u00ebrdrejt\u00eb ka qen\u00eb kjo praktik\u00eb, ku veglat dhe trupat kan\u00eb hyr\u00eb n\u00eb marr\u00ebdh\u00ebnie hap\u00ebsinore e materiale me territorin e gjetur n\u00eb vendin e mb\u00ebrritjes. Si\u00e7 e gjejm\u00eb t\u00eb shpjeguar n\u00eb pun\u00ebn e antropologut Nebi Bardhoshi, e si\u00e7 mund t\u00eb dallohet edhe n\u00eb foton e Jost, edhe gur\u00ebt – t\u00eb quajtur gur\u00ebt e kufinit – kan\u00eb qen\u00eb element\u00eb fizik\u00eb q\u00eb kan\u00eb luajtur nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm e t\u00eb njohur n\u00eb t\u00eb drejt\u00ebn zakonore p\u00ebr t\u00eb leht\u00ebsuar procese t\u00eb tilla.8<\/sup><\/span> Toka n\u00eb Bathore ishte n\u00eb pron\u00ebsi shtet\u00ebrore dhe fizikisht e lir\u00eb, pasi nd\u00ebrmarrja shtet\u00ebrore bujq\u00ebsore \u201cYlli i Kuq\u201d kishte ndalur aktivitetin. Nj\u00eb stigm\u00eb e vazhdueshme q\u00eb i ka shoq\u00ebruar banor\u00ebt e Kamz\u00ebs \u00ebsht\u00eb q\u00eb kan\u00eb z\u00ebn\u00eb tok\u00eb duke uzurpuar pron\u00ebn e t\u00eb tjer\u00ebve. Fadili, megjithat\u00eb, shpjegoi se rregullat zakonore diktonin q\u00eb n\u00ebse dikush paraqitej duke pretenduar pron\u00ebsi p\u00ebr tok\u00ebn, pretendimi do duhej t\u00eb njihej e t\u00eb pasohej me negociata. Ai thot\u00eb q\u00eb n\u00eb rastin e tyre pretendime t\u00eb tilla nuk pati. P\u00ebr ta, kjo ishte nj\u00eb mund\u00ebsi p\u00ebr t\u2019u vendosur bashk\u00eb me familjen e zgjeruar n\u00eb tok\u00ebn e lir\u00eb, n\u00eb nj\u00eb moment kur kishin m\u00eb shum\u00eb nevoj\u00eb. Si\u00e7 e dim\u00eb, diskutimi i pron\u00ebsis\u00eb n\u00eb Shqip\u00ebri ka qen\u00eb e vazhdon t\u00eb jet\u00eb subjekt arbitrariteti, ku shteti si rregullator ka vite q\u00eb abuzon me pushtetin p\u00ebr t\u00eb legjitimuar titujt e pron\u00ebsis\u00eb, si p\u00ebr shembull njohje titujsh t\u00eb rinj, kthime titujsh t\u00eb vjet\u00ebr, apo kompensime pronash, sipas interesit t\u00eb burokrat\u00ebve n\u00eb detyr\u00eb apo t\u00eb partive n\u00eb pushtet p\u00ebr kapital elektoral. P\u00ebrtej k\u00ebsaj, lidhja me tok\u00ebn n\u00eb Kam\u00ebz ishte thelb\u00ebsore n\u00eb materializimin e t\u00eb drejt\u00ebs territoriale, p\u00ebr mbijetes\u00eb, p\u00ebr t\u00eb drejt\u00ebn p\u00ebr t\u00eb aksesuar n\u00eb qytet (right to the city), e p\u00ebr t\u00eb nd\u00ebrtuar nga zero nj\u00eb jet\u00eb m\u00eb t\u00eb mir\u00eb.9<\/sup><\/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

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Lagjet n\u00eb Kam\u00ebz p\u00ebrb\u00ebhen nga grupe njer\u00ebzish q\u00eb vijn\u00eb nga rajone t\u00eb caktuara, kryesisht t\u00eb veriut dhe verilindjes, por edhe nga qytete t\u00eb tjera duke reflektuar larmishm\u00ebrin\u00eb e komuniteteve. Kjo larmishm\u00ebri pasqyron m\u00ebnyr\u00ebn se si u krijua Kamza \u2014 nj\u00eb karakteristik\u00eb e qyteteve t\u00eb mb\u00ebrritjes, ku komunitetet formohen natyrsh\u00ebm n\u00ebp\u00ebrmjet lidhjeve fisnore dhe thuajse-fisnore<\/span>\u00a0si lidhje besimi dhe mb\u00ebshtetje reciproke, p\u00ebrgjat\u00eb nj\u00eb momenti fillestar sfidues, por plot shpres\u00eb.<\/span><\/span><\/p>

N\u00eb forma t\u00eb ndryshme vet\u00eb-organizimi t\u00eb komuniteteve rurale e p\u00ebrbashk\u00ebta p\u00ebrshkruhet si nj\u00eb cop\u00eb tok\u00eb komunitare q\u00eb p\u00ebrdoret si resurs nga t\u00eb gjith\u00eb banor\u00ebt. Fadili na shpjegoi q\u00eb ky koncept ka ekzistuar edhe n\u00eb fshatin nga ai vinte.\u00a0<\/span><\/p>

N\u00eb fshatin ku ne jetonim secili kishte tok\u00ebn e vet. Kishte pjes\u00eb toke q\u00eb nuk i kishte asnj\u00ebri, ishte e p\u00ebrbashk\u00ebt p\u00ebr kullotje, p\u00ebr me pre drunj, ishte e p\u00ebrbashk\u00ebt. Kjo pjes\u00eb toke q\u00eb ishte e p\u00ebrbashkt\u00eb quhej <\/span>mera<\/span>. Asnji s\u2019kishte t\u00eb drejt\u00eb me i dal\u00eb zot asaj me than\u00eb \u201casht e imja\u201d. \u201cAsht e jona po\u201d, por jo \u201casht e imja\u201d. – <\/span><\/span><\/em>Fadili (70 vje\u00e7), nga t\u00eb par\u00ebt t\u00eb vendosur n\u00eb Bathore<\/span><\/p>

Nga fotot e hershme dhe nga rr\u00ebfimet e banor\u00ebve t\u00eb krijohet p\u00ebrshtypja q\u00eb Kamza n\u00eb fillim ishte nj\u00eb <\/span>mera<\/span><\/i>. Shumica e familjeve fillimisht nd\u00ebrtuan sht\u00ebpiza t\u00eb thjeshta druri si banesa t\u00eb p\u00ebrkohshme, t\u00eb ngjashme me stanet n\u00eb bjeshk\u00eb, q\u00eb gjithashtu ka luajtur historikisht funksionin e nj\u00eb pasurie natyrore t\u00eb p\u00ebrbashk\u00ebt t\u00eb vet\u00ebqeverisur. Me urbanizimin e m\u00ebtejshem, rrug\u00ebt, uji dhe infrastruktura elektrike u b\u00ebn\u00eb \u201ct\u00eb p\u00ebrbashk\u00ebtat urbane\u201d t\u00eb bashk\u00eb-nd\u00ebrtuara \u2014 meraja e re urbane e Kamz\u00ebs, e krijuar dhe e negociuar n\u00eb m\u00ebnyre konstante. Ndryshe nga si e kan\u00eb konsideruar disa studiues t\u00eb koh\u00ebs, t\u00eb cil\u00ebt i shihnin banor\u00ebt si njer\u00ebz pasiv\u00eb q\u00eb prisnin nga shteti, mikro-historit\u00eb e tyre tregojn\u00eb nj\u00eb realitet tjet\u00ebr. Banor\u00ebt u organizuan n\u00eb grupe p\u00ebr t\u00eb adresuar n\u00eb m\u00ebnyr\u00eb kolektive shqet\u00ebsimet e p\u00ebrbashk\u00ebta q\u00eb kishin lidhje me infrastruktur\u00ebn baz\u00eb t\u00eb nevojshme p\u00ebr qytetin e ri q\u00eb po nd\u00ebrtonin s\u00eb bashku.10<\/sup><\/span> Megjith\u00ebse kushtet ishin t\u00eb pasigurta, shum\u00eb prej banor\u00ebve tregojn\u00eb p\u00ebr p\u00ebrvojat e tyre p\u00ebr mbledhjen e fondeve p\u00ebr t\u00eb bler\u00eb tuba dhe kabllo elektrike, duke siguruar q\u00eb ata q\u00eb p\u00ebrballeshin me v\u00ebshtir\u00ebsi ekonomike t\u00eb mos p\u00ebrjashtoheshin nga k\u00ebto p\u00ebrpjekje komunale.\u00a0<\/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

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