{"id":3031,"date":"2020-03-08T20:25:24","date_gmt":"2020-03-08T19:25:24","guid":{"rendered":"http:\/\/www.nyje.al\/?p=3031"},"modified":"2024-09-06T11:43:50","modified_gmt":"2024-09-06T09:43:50","slug":"cte-lexojme-per-8-mars-pas-8-marsit","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/cte-lexojme-per-8-mars-pas-8-marsit\/","title":{"rendered":"\u00c7\u2019t\u00eb lexojm\u00eb p\u00ebr 8 Mars pas 8 Marsit?"},"content":{"rendered":"\t\t
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nyje.al | 08.03.2020<\/strong><\/span><\/p>

\"N\u00eb<\/a>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0N\u00eb fotografi Kaliopi Plasari, fol\u00ebsja e par\u00eb n\u00eb radio Tirana, vitet ’30.<\/span><\/em><\/span><\/p>

Sot, n\u00eb larushin\u00eb e manifestimeve p\u00ebr 8 Marsin vajzat e Nyjes<\/em> q\u00eb jan\u00eb nj\u00ebherazi dhe bijat e grave q\u00eb punojn\u00eb n\u00eb fasoneri <\/em>e ndjejn\u00eb t\u00eb domosdoshme komunikimin intim me tjetr\u00ebn<\/em>, e cila ende ka di\u00e7ka p\u00ebr t\u2019u th\u00ebn\u00eb, ende p\u00ebr t\u2019u treguar. N\u00eb n\u00ebvoj\u00ebn p\u00ebr t\u00eb gjetur p\u00ebrkat\u00ebsin\u00eb dhe p\u00ebr t\u00eb identifikuar at\u00eb \u00e7ka konsiderohet e q\u00ebn\u00ebsishme n\u00eb dit\u00eb si k\u00ebto, u jemi drejtuar disa prej grave t\u00eb cilat e vazhdojn\u00eb p\u00ebrpjekjen e tyre p\u00ebr emancipim dhe progres pa ceduar prej vetes, p\u00ebr veten e p\u00ebrmes vetes p\u00ebr t\u00eb tjer\u00ebt. Studiueseve dhe profesionisteve, secila e dalluar p\u00ebr kontributet e dh\u00ebna n\u00eb fush\u00ebn e vet, u kemi drejtuar nj\u00eb pyetje e cila do na ndihmoj\u00eb ta njohim edhe m\u00eb shum\u00eb, edhe m\u00eb thell\u00eb bot\u00ebn ton\u00eb dhe ngjyresat e saj n\u00ebp\u00ebrmjet teksteve dhe fjal\u00ebs.<\/span><\/p>

T\u2019i tregosh bibliotek\u00ebn dikujt \u00ebsht\u00eb nj\u00eb gjest intim, si t\u2019i jap\u00ebsh hart\u00ebn turistike t\u00eb vetes\u2026<\/em>thuhet n\u00eb nj\u00eb poezi t\u00eb Luljeta Lleshanakut. <\/em>Ndaj n\u00eb dit\u00eb t\u00eb tilla ku z\u00ebri q\u00eb p\u00ebrnalt\u00ebsohet p\u00ebr liri e barazi n\u00eb sheshe, \u00ebsht\u00eb m\u00eb i pakt\u00eb se ato britma t\u00eb vet\u00ebp\u00ebrmbajtura n\u00ebp\u00ebr sht\u00ebpia, nevoja p\u00ebr t\u00eb mb\u00ebrritur deri atje ku shpreson por nuk ta merr mendja nuk ka t\u00eb sosur.<\/span>
M\u00eb posht\u00eb, 7 studiuese e profesioniste nga fusha e kriminologjis\u00eb, antropologjis\u00eb, gazetaris\u00eb, ligjit, psikanaliz\u00ebs, historis\u00eb dhe artit iu p\u00ebrgjigjen pyetjes:<\/span><\/p>

N\u00ebse do t\u00eb zgjidhnit vet\u00ebm nj\u00eb lib\u00ebr i cili ka qen\u00eb m\u00eb i r\u00ebnd\u00ebsishmi p\u00ebr ndjeshm\u00ebrin\u00eb\/mendimin tuaj lidhur me \u00e7\u00ebshtjen e grave, cili do t\u00eb ishte ai? Cila \u00ebsht\u00eb r\u00ebnd\u00ebsia e k\u00ebtij libri p\u00ebr ty dhe t\u00eb tjer\u00ebt?<\/em><\/span><\/p>

Jemi t\u00eb vet\u00ebdijshme se ekziston nj\u00eb hendek i madh mes britmave t\u00eb vet\u00ebp\u00ebrmbajtura t\u00eb grave shqiptare dhe teorive e praktikave emancipuese feministe bot\u00ebrore. Mungesa e p\u00ebrkthimeve dhe botimeve feministe \u00ebsht\u00eb shenja e k\u00ebtij hendeku mbi t\u00eb cilin na duhet t\u00eb nd\u00ebrtojm\u00eb nj\u00eb ur\u00eb. Ky artikull \u00ebsht\u00eb nj\u00eb nga p\u00ebrpjekjet.<\/span><\/p>

Brunilda Pali<\/strong> zhvillon aktualisht studimet post-doktorale n\u00eb Institutin e Kriminologjis\u00eb Leuven n\u00eb Fakultetin e Ligjit n\u00eb Belgjik\u00eb, me projekt k\u00ebrkimor \u201cUtopia Restorative n\u00eb koh\u00eb distopike\u201d. Formimi i saj akademik \u00ebsht\u00eb nd\u00ebrdisiplinor dhe p\u00ebrfshin fush\u00ebn e psikologjis\u00eb, studimeve kulturore, studimeve gjinore, kriminologjis\u00eb dhe drejt\u00ebsis\u00eb restauruese. Aktualisht \u00ebsht\u00eb Sekretare e Bordit drejtues t\u00eb Forumit Evropian p\u00ebr Drejt\u00ebsi Restauruese (European Forum for Restorative Justice).<\/span><\/p>

\u00a0T\u00eb jetuarit e nj\u00eb jete feministe, Sara Ahmed<\/em><\/strong><\/span>
Patriarkati\u00a0\u00ebsht\u00eb kudo, por un\u00eb jam\u00a0rritur\u00a0mu n\u00eb zem\u00ebr t\u00eb nj\u00eb patriarkati\u00a0tejet t\u00eb ashp\u00ebr:\u00a018 vitet e mia n\u00eb Shqip\u00ebri dhe 10 t\u00eb radh\u00ebs n\u00eb Turqi qen\u00eb nj\u00eb laborator jete\u00a0p\u00ebr fermentimin e nd\u00ebrgjegjes sime feministe. Ndjekja e studimeve gjinore si pasoj\u00eb ishte p\u00ebr mua jo vet\u00ebm e vet\u00ebkuptueshme, por \u00e7\u00ebshtje jete, nj\u00eb strategji p\u00ebr mbijetes\u00eb dhe transformim. Kam lexuar dhe dashur\u00a0shum\u00eb feministe, dhe e kam nd\u00ebrtuar linj\u00ebn e paraardh\u00ebseve t\u00eb mia n\u00eb feminiz\u00ebm obsesivisht, k\u00ebmb\u00ebngultazi, rigorozisht dhe plot uri p\u00ebr t\u00eb. Secila prej veprave feministe q\u00eb kam lexuar n\u00eb fillimet e t\u00eb nj\u00ebzetave t\u00eb mia ma ka ndryshuar jet\u00ebn, Judith Butler, Nawal el Saadawi, Angela Davis, Fatma Mernissi, Toni Morrison, Adrienne Rich, Audre Lorde, bell hooks, Gloria Anzaldua. Dhe megjithat\u00eb, do t\u00eb zgjedh nj\u00eb lib\u00ebr q\u00eb ende vazhdon me ma ndryshu jet\u00ebn edhe sot e k\u00ebsaj dit\u00eb q\u00eb jam te t\u00eb dyzetat: \u201dT\u00eb jetuarit e nj\u00eb jete feministe<\/em>\u201d nga Sara Ahmed.<\/span><\/p>

N\u00eb 10 vitet e fundit kam punuar n\u00eb nj\u00eb universitet n\u00eb Belgjik\u00eb, i supozuar si nga ato vende ku nuk ndihet patriarkati, t\u00eb pakt\u00ebn n\u00eb krahasim me vende t\u00eb tjera. Dhe megjithat\u00eb, kurr\u00eb nuk e kam ndjer\u00eb at\u00eb kaq kund\u00ebr si\u00e7 e kam ndjer\u00eb kur isha n\u00eb \u2018maj\u00eb-t\u00eb-majave\u2019.\u00a0T\u00eb jetuarit e nj\u00eb jete feministe<\/em> ven n\u00eb pun\u00eb teorin\u00eb feministe aty ku mendonim se puna e saj ishte kryer. Libri \u00ebsht\u00eb nj\u00eb manifesto i cili na mb\u00ebshtet jo vet\u00ebm t\u2019u mbijetojm\u00eb institucioneve, por kolektivisht t\u2019i transformojm\u00eb ato. Si nj\u00eb akademike e m\u00ebhershme, Sara Ahmed u dor\u00ebhoq nga Universiteti i saj ku e kishte sfiduar vazhdimisht normalizimin e sulmeve seksuale n\u00eb mjedisin e saj akademik, dhe me t\u2019u b\u00ebr\u00eb tep\u00ebr e frustruar me (jo)p\u00ebrgjigjen institucionale mori vendimin p\u00ebr dor\u00ebheqje. P\u00ebr Sara Ahmed, teoria feministe gjindet n\u00eb jet\u00ebn e p\u00ebrditshme dhe n\u00eb p\u00ebrvojat e zakonta t\u00eb t\u00eb qenurit feministe n\u00eb sht\u00ebpi dhe n\u00eb pun\u00eb, por m\u00ebnyra sesi ne m\u00ebsojm\u00eb prej k\u00ebtyre bot\u00ebve \u00ebsht\u00eb fal\u00eb p\u00ebrpjekjeve tona p\u00ebr t\u2019i transformuar ato.<\/span><\/p>

Nuk \u00ebsht\u00eb e leht\u00eb me qen\u00eb feministe dhe Sara Ahmed ka shkruar nj\u00eb p\u00ebrmbledhje t\u00eb fuqishme, grish\u00ebse p\u00ebr mendimin dhe ngadh\u00ebnjyese t\u00eb asaj q\u00eb n\u00ebnkupton me feminiz\u00ebm. Fjal\u00ebt e Sar\u00ebs jan\u00eb t\u00eb gjalla p\u00ebr mua, konceptet e saj t\u00eb djersitura, vizuale dhe konkrete. Kund\u00ebr-figurat e \u2018feministes qejf-prish\u00ebse\u2019, \u2018vajza vullnetplot\u00eb\u2019 jan\u00eb vajza dhe gra q\u00eb i shoh dhe i njoh, me t\u00eb cilat identifikohem. Un\u00eb jam ato. P\u00ebrmes \u00e7do fjale dhe faqeje, Sara me jep gjuh\u00eb, m\u00eb ngadhnjen, m\u00eb emocionon, m\u00eb b\u00ebn t\u00eb qesh, m\u00eb sheh dhe m\u00eb mb\u00ebshtet. T\u00eb lexosh Sar\u00ebn \u00ebsht\u00eb t\u00eb ndjesh ngroht\u00ebsin\u00eb dhe forc\u00ebn e mot\u00ebr(sis\u00eb) p\u00ebrqafuar p\u00ebrreth teje. <\/span>Ajo shp\u00ebrfaq kompleksitetet dhe v\u00ebshtir\u00ebsit\u00eb e t\u00eb q\u00ebnit \u201cfeministja\u201d p\u00ebrreth dhe m\u00ebnyrat p\u00ebrmes t\u00eb cilave t\u00eb tjer\u00ebt na pozicionojn\u00eb pavend n\u00eb k\u00ebt\u00eb drejtim. P\u00ebrmes em\u00ebrtimit t\u00eb problemit ne b\u00ebhemi problemi. Sara tregon sesi racizmi dhe seksizmi vazhdojn\u00eb t\u00eb funksionojn\u00eb p\u00ebrmes shp\u00ebrq\u00ebndrimit t\u00eb v\u00ebmendjes ton\u00eb nga shkaqet strukturore, dhe p\u00ebrmes p\u00ebrq\u00ebndrimit t\u00eb v\u00ebmendjes mbi efektet (denoncimi i racizmit dhe seksizmit). P\u00ebr t\u00eb tjer\u00ebt ne b\u00ebhemi feministja qejf-prish\u00ebse. Ajo \u00e7ka \u00ebsht\u00eb subversive n\u00eb vepr\u00ebn e Sar\u00ebs \u00ebsht\u00eb se argumenton nevoj\u00ebn me e p\u00ebrvet\u00ebsu at\u00eb identitet dhe at\u00eb pozicion: feminizmi \u00ebsht\u00eb nj\u00eb ushtri qef-prishsesh q\u00eb veprojn\u00eb n\u00eb bot\u00eb. T\u00eb jetuarit e nj\u00eb jete feministe<\/em>, na ofron mjete praktike p\u00ebr sesi t\u00eb jetojm\u00eb nj\u00eb jet\u00eb feministe, duke forcuar nd\u00ebrlidhjet mes teoris\u00eb feministe dhe t\u00eb jetuarit e nj\u00eb jete q\u00eb e mb\u00ebshtet at\u00eb.<\/span><\/p>

Eli Krasniqi<\/strong> \u00ebsht\u00eb antropologe, feministe, shkrimtare. Ka p\u00ebrfunduar studimet e saj master n\u00eb deg\u00ebn e Sociologjis\u00eb, n\u00eb \u201cThe New School for Social Research\u201d New York. Eli \u00ebsht\u00eb themeluese e Institutit p\u00ebr Studime n\u00eb Shoq\u00ebri dhe Kultur\u00eb \u2013Alter Habitus. Ka p\u00ebrvoj\u00eb si lektore n\u00eb l\u00ebnd\u00ebn Mendimi Kreativ Kritik n\u00eb Universitetin Amerikan n\u00eb Kosov\u00eb. Njihet nd\u00ebr lexues p\u00ebr krijimet e saj poetike dhe dramatike me theks feminist. Pas p\u00ebrfundimit t\u00eb studimeve doktorale n\u00eb Universitetin \u201cKarl Franzens\u201d n\u00eb Graz t\u00eb Austris\u00eb (2018), vazhdon pun\u00ebn e saj n\u00eb t\u00eb nj\u00ebjtin universitet si ligj\u00ebruese p\u00ebr \u201cFeminizmat n\u00eb islam\u201d dhe \u201cTeorit\u00eb feministe dhe aktivizmi feminist n\u00eb Evrop\u00ebn Juglindore\u201d<\/span><\/p>

Librin \u201cKrijimi i Patriarkatit\u201d (The creation of Patriarchy<\/em>) nga Gerda Lerner, e botueme me 1986, e kam has\u00eb relativisht von\u00eb. Por m\u00eb kujtohet q\u00eb ishte nji g\u00ebzim i v\u00ebrtet\u00eb, gjat\u00eb koh\u00ebs q\u00eb po lexoja po kuptoja gjana t\u00eb reja e besa edhe po i v\u00ebrtetoja dyshimet por q\u00eb nuk kisha pas\u00eb ku me i mb\u00ebshtet\u00eb m\u00eb par\u00eb. Ky lib\u00ebr ishte i rand\u00ebsish\u00ebm p\u00ebr mu p\u00ebr me i shemb\u00eb disa ide si\u00e7 ishte matriarkati. Gerda tregon se nuk ka pas\u00eb d\u00ebshmi shkencore p\u00ebr ekzistimin e nji sistemi t\u00eb till\u00eb. Gerda m\u00eb pas shkruen p\u00ebr qasje t\u00eb ndryshme nga shkenca e religjioni q\u00eb kan\u00eb kriju konstruktin e patriarkalizmit dhe q\u00eb i kan\u00eb kufizu grat\u00eb n\u00eb iden\u00eb e t\u00eb qenunit ma t\u00eb dobta, ma pak, ose thjesht\u00eb n\u00eb at\u00eb se \u00e7ka tradicionalisht konsiderohet q\u00eb asht gruja. N\u00eb k\u00ebt\u00eb lib\u00ebr, ajo sjell\u00eb d\u00ebshmi q\u00eb i shembin k\u00ebto konstruksione. Nd\u00ebrkaq viteve t\u00eb fundit, Sandra Harding, sidomos libri Shkenca nga posht\u00eb: Feminizmat, Postkolonializmat dhe Modernitetet<\/em> (2008) mbetet fascinimi jem. K\u00ebto libra, e t\u00eb tjera, njikoh\u00ebsisht m\u00eb bajn\u00eb me qen\u00eb p\u00ebrul\u00ebsisht mir\u00ebnjoh\u00ebse shkenc\u00ebtareve feministe.<\/span><\/p>

Elsa Demo<\/strong> \u00ebsht\u00eb gazetare prej vitit 2000, pas p\u00ebrfundimit t\u00eb studimeve letrare n\u00eb Universitetin e Tiran\u00ebs. \u00cbsht\u00eb autore e artikujve t\u00eb shumt\u00eb, eseve, reportazheve dhe analizave q\u00eb trajtojn\u00eb kryesisht \u00e7\u00ebshtje t\u00eb kultur\u00ebs shqiptare gjat\u00eb periudh\u00ebs s\u00eb tranzicionit. Televizorin e ka provuar si autore e emisionit \u201cTakimet e Kultur\u00ebs\u201d pran\u00eb ABC news, \u201cArkapia\u201d n\u00eb Ora News, dhe aktualisht emisionin \u201cArtes\u201d n\u00eb RTSH. Ka p\u00ebrfunduar studimet doktorale pran\u00eb Qendr\u00ebs s\u00eb Studimeve Albanologjike, dhe prej m\u00eb shum\u00eb se dy vitesh \u00ebsht\u00eb lektore e gazetaris\u00eb n\u00eb Universitetin e Elbasanit.<\/span><\/p>

Editoria jon\u00eb \u00ebsht\u00eb e varf\u00ebr me botime t\u00eb mendimit feminist (apo nga perspektiva e nj\u00eb kritike feministe). Diku nj\u00eb de Beauvoir, nj\u00eb Woolf apo nj\u00eb Paglia, kan\u00eb ardhur shqip si shije leximi t\u00eb botuesve vendas, jo si q\u00ebndrim apo angazhim feminist. Nga vajzat e reja q\u00eb po angazhohen n\u00eb fush\u00ebn e botimeve, pritet q\u00eb di\u00e7ka t\u00eb ndryshoj\u00eb edhe n\u00eb krahun e pritshm\u00ebris\u00eb populiste nga feminizmi. <\/span>Sugjerimi i vet\u00ebm nj\u00eb libri do t\u00eb ishte si t\u00eb k\u00ebrkosh nj\u00eb \u201cbib\u00ebl mbi feminizmin\u201d. Jeta \u00ebsht\u00eb e shkurt\u00ebr p\u00ebr ta harxhuar koh\u00ebn me libra q\u00eb m\u00ebsojn\u00eb si t\u00eb kesh nj\u00eb q\u00ebndrim, n\u00eb nj\u00eb bot\u00eb ku njeriut i imponohet pasja e nj\u00eb q\u00ebndrimi, e ca m\u00eb tep\u00ebr i m\u00ebsohet si ta p\u00ebrdor\u00eb at\u00eb q\u00ebndrim p\u00ebr t\u2019u b\u00ebr\u00eb pjes\u00eb e nj\u00eb grupimi a nj\u00eb fronti ku \u00ebsht\u00eb i nevojsh\u00ebm p\u00ebrqafimi i nj\u00eb ideologjie dhe nj\u00eb strategjie p\u00ebr ekuilib\u00ebr gjinor.<\/span>
Do preferoja m\u00eb tep\u00ebr t\u00eb zhytesha n\u00eb nj\u00eb atlas p\u00ebr nd\u00ebrtimin e trupit t\u00eb njeriut apo t\u00eb kafsh\u00ebs.<\/span><\/p>

Pyetja juaj k\u00ebrkon q\u00eb \u201c\u00e7\u00ebshtjen e gruas\u201d ta kufizojm\u00eb n\u00eb epok\u00ebn e modernitetit dhe postmodernitetit kur lind dhe harliset nj\u00eb mendim mbi t\u00eb qen\u00ebt grua, barazin\u00eb gjinore dhe dominanc\u00ebn mashkullore, kur krijohet fjalori p\u00ebr t\u00eb em\u00ebrtuar me sakt\u00ebsi nga pjes\u00ebt e njohura e t\u00eb panjohura t\u00eb trupit fem\u00ebror, deri tek raportet me pushtetin politik, ekonomik, shoq\u00ebror.<\/span>
Megjithat\u00eb, nuk besoj se literatura feministe e tejkalon njohjen racionale dhe ndij\u00ebsore q\u00eb mund t\u00eb na jap\u00eb let\u00ebrsia e mir\u00eb dhe e v\u00ebrtet\u00eb nga nj\u00ebra an\u00eb, dhe p\u00ebrvoja personale nga ana tjet\u00ebr.<\/span><\/p>

\u00cbsht\u00eb i \u00e7muar, p\u00ebr mua, leximi i \u201cMedeas\u201d s\u00eb Euripidit, ku p\u00ebrvijohet ndarja e roleve gjinore, seksuale n\u00eb parahistori, prej nga vjen perceptimi inferior i gruas n\u00eb shoq\u00ebri. Apo \u201cThe Subjection of Women\u201d (1869) i John Stuart Mill-it ku thuhet q\u00eb p\u00ebrpara se t\u2019i k\u00ebrkosh nj\u00eb shumice t\u00eb heq\u00eb dor\u00eb nga disa parime me t\u00eb cilat \u00ebsht\u00eb rritur dhe edukuar, do duhet t\u2019i kultivosh arsyen asaj shumice e cila u beson fort zakoneve dhe ndjenj\u00ebs s\u00eb p\u00ebrgjithshme: \u201cPabarazia e t\u00eb drejtave midis burrave dhe grave buron nga ligji i m\u00eb t\u00eb fortit… Duket si paradoks n\u00eb nj\u00eb koh\u00eb kur ka ndodhur progresi i qytet\u00ebrimeve dhe p\u00ebrmir\u00ebsimi i ndjenjave morale t\u00eb njer\u00ebzimit nuk lejojn\u00eb t\u00eb praktikohet ligji i m\u00eb t\u00eb fortit.\u201d Ka autore feministe (amerikane kryesisht) q\u00eb e kan\u00eb nisur fluturimin prej k\u00ebsaj vepre t\u00eb Mill-it p\u00ebr t\u00eb p\u00ebrfunduar n\u00eb nj\u00eb strategji t\u00eb orientuar keq.<\/span><\/p>

Nisur nga mitet e Medeas dhe Kasandr\u00ebs, shkrimtarja gjermane Christa Wolf\u00a0 shkroi dy romane homonime q\u00eb i shoh si maja t\u00eb let\u00ebrsis\u00eb s\u00eb shek.XX dhe si p\u00ebrgjigje ndaj mendimit feminist t\u00eb sot\u00ebm q\u00eb e ka qend\u00ebrzuar \u00e7\u00ebshtjen tek seksi dhe trupi jo si tema t\u00eb p\u00ebrjetshme, ontologjike, politike, por si \u00e7\u00ebshtje organesh. E nj\u00ebjta frym\u00eb dominon debatin n\u00eb Shqip\u00ebri, n\u00ebse mund t\u00eb quhet debat p\u00ebrplasja orale n\u00eb hap\u00ebsir\u00ebn televizive ku kryetarja e shoqat\u00ebs<\/em> me fonde ambasadash (si\u00e7 do thoshte \u201cai\u201d) dhe ma\u00e7isti<\/em> n\u00eb parlament, rrug\u00eb dhe kudo (si\u00e7 do thoshte \u201cajo\u201d) imitojn\u00eb rolet e jet\u00ebs n\u00eb ekran.<\/span>
Romanet e Elfride Jelinek-ut – p\u00ebr t\u00eb kuptuar se \u201cnjeriu ka nevoj\u00eb p\u00ebr njeriun q\u00eb ta p\u00ebrballoj\u00eb jet\u00ebn\u201d – n\u00ebse do t\u00eb lexoheshin me po at\u00eb vrull me t\u00eb cilin grat\u00eb dalin n\u00eb marshim, 55 shoqatat dhe eminencat e tyre me pushtet por pa ndikim<\/em>, do ta k\u00ebrkonin veten diku tjet\u00ebr.<\/span>
P\u00ebr t\u00eb njohur efektin n\u00eb koh\u00eb n\u00eb \u201c\u00e7\u00ebshtjet e gruas\u201d q\u00eb kan\u00eb pasur paragjykimet historike, nga Veriu n\u00eb Jug, Kanuni i Lek\u00eb Dukagjinit dhe Kanuni i Lab\u00ebris\u00eb mbeten dy burime t\u00eb n\u00ebnvler\u00ebsuara. Jan\u00eb libra t\u00eb famsh\u00ebm por pak t\u00eb lexuar e t\u00eb studiuar.<\/span>
P\u00ebr fillimet e epok\u00ebs moderne, ja vlen leximi i autobiografis\u00eb \u201cJeta ime\u201d e Sevasti Qirjazit dhe gjith\u00e7ka po del n\u00eb drit\u00eb nga Parashqevi Qirjazi. T\u00eb dyja formuan shoq\u00ebrin\u00eb e par\u00eb t\u00eb gruas \u201cYll\u2019i i M\u00ebngjesit\u201d m\u00eb 1909. Parashqevia boton edhe revist\u00ebn me t\u00eb nj\u00ebjtin em\u00ebr.<\/span><\/p>

Informacion me interes japin reformat p\u00ebr mbrojtjen e t\u00eb drejtave t\u00eb grave q\u00eb propozoi krahu liberal n\u00eb fillimet e shtetit t\u00eb ri shqiptar: mendimi i Mehdi Frash\u00ebrit, Ali K\u00eblcyr\u00ebs, Stavro Vinjaut (thoshte ky i fundit: \u201cGrat\u00eb tona t\u00eb preferojn\u00eb shkeljen e kanunit, por t\u00eb mos shkelin nderin dhe nd\u00ebrgjegjen e tyre.\u201d) dhe intelektual\u00eb t\u00eb brezit q\u00eb kultivoi neoshqiptarizm\u00ebn, Branko Merxhani, Vangjel Ko\u00e7a, apo Ismet Toto.<\/span>
T\u00eb zhytura n\u00eb pluhurin e arkivave dhe bibliotekave jan\u00eb revistat p\u00ebr gruan botuar n\u00eb vitet 1920-\u201840. Kaliopi Plasari shkruante n\u00eb revist\u00ebn \u201cShqiptarja\u201d m\u00eb 1930: \u201cGruan, p\u00ebr t\u00eb mos i dh\u00ebn\u00eb t\u00eb drejtat e saj, ligji s\u2019e njeh p\u00ebr njeri, por p\u00ebr gabimet d\u00ebnohet si njeri.\u201d <\/span>P\u00ebrndryshe, ta citosh literatur\u00ebn e huaj mbi barazin\u00eb gjinore (edhe transgjinore), jasht\u00eb nj\u00eb konteksti t\u00eb zhvillimit shoq\u00ebror shqiptar dhe duke injoruar burimet p\u00ebr pozit\u00ebn e gruas n\u00eb vendin ku jetojm\u00eb, do ishte vanitet.<\/span><\/p>

Irena Dule<\/strong> \u00ebsht\u00eb studiuese dhe avokate pran\u00eb qendr\u00ebs ligjore \u201cRes Publica\u201d n\u00eb Tiran\u00eb. Me nj\u00eb p\u00ebrvoj\u00eb 20 vje\u00e7are n\u00eb profesionin e avokatis\u00eb, ajo ka mbrojtur \u00e7\u00ebshtje ligjore me r\u00ebnd\u00ebsi publike n\u00eb Shqip\u00ebri n\u00eb p\u00ebrkrahje t\u00eb grupeve t\u00eb margjinalizuara, gazetar\u00ebve dhe aktivist\u00ebve t\u00eb shoq\u00ebris\u00eb civile. Ndjek me v\u00ebmendje propozimet dhe ndryshimet ligjore me perspektiv\u00eb gjinore. P\u00ebrpara se t\u00eb ashp\u00ebrsohen d\u00ebnimet penale p\u00ebr dhun\u00ebn ndaj grave, ajo shtron se \u00ebsht\u00eb e nevojshme nj\u00eb pun\u00eb rigoroze hulumtuese e studimore mbi dhun\u00ebn dhe parandalimin e saj n\u00eb gjenez\u00eb. <\/span>Feminizmi si l\u00ebvizje m\u00eb ka ngacmuar idet\u00eb q\u00eb n\u00eb vitet e rinis\u00eb s\u00eb hershme e deri sot. Nga v\u00ebrejtjet e mia kam konstatuar se \u00ebsht\u00eb keqkuptuar dhe keqp\u00ebrdorur si rrym\u00eb n\u00eb dit\u00ebt tona, m\u00eb shum\u00eb se n\u00eb koh\u00ebn kur ka lindur. P\u00ebr feminizmin kam menduar e reflektuar mes bisedave me miq, th\u00ebn\u00eb kjo me rezerva do mund t\u00eb sugjeroja me bindje ndonj\u00eb tekst t\u00eb plot\u00eb e q\u00eb ezauron t\u00eb gjitha pyetjet tona. V\u00ebshtir\u00ebsia p\u00ebr sugjerim m\u00eb shtohet edhe pse hyj te ato q\u00eb nuk i kam dh\u00ebn\u00eb p\u00ebrgjigje shum\u00eb pyetjeve t\u00eb mia. Megjithat\u00eb me interes kam lexuar librin \u201cThe manipulative man\u201d (1971) nga Esther Vilar<\/em>, sugjeruar nga nj\u00eb mik. M\u00eb ka l\u00ebn\u00eb mbresa (pa i em\u00ebrtuar si t\u00eb mira apo t\u00eb k\u00ebqija). Edhe pse shkruar para shum\u00eb vitesh, p\u00ebr nga konceptet \u00ebsht\u00eb po aq i vlefsh\u00ebm edhe n\u00eb kontekstin e sot\u00ebm teksa l\u00ebvizja feministe nuk ndjek t\u00eb nj\u00ebjtat nevoja kur u shkrua libri.<\/span><\/p>

Ky lib\u00ebr orienton lexuesin drejt ndikimit q\u00eb ka pasur feminizmi n\u00eb jet\u00ebn n\u00eb \u00e7ift dhe at\u00eb familjare, kryesisht.\u00a0 \u00cbsht\u00eb pasuar nga nj\u00eb tjet\u00ebr lib\u00ebr i po t\u00eb nj\u00ebjt\u00ebs autore \u201cThe polygamous sex, the man\u2019s right to the other woman\u201d.(1976) <\/em>\u00a0T\u00eb dy librat, do sugjeroja t\u00eb lexohen s\u00eb bashku p\u00ebr t\u00eb kuptuar m\u00eb mir\u00eb idet\u00eb q\u00eb do t\u00eb p\u00ebr\u00e7oj\u00eb autorja dhe q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me gjetjen e nj\u00eb ekulibri n\u00eb jet\u00ebn mes dy gjinive, duke kuptuar s\u00eb pari gjinin\u00eb tjet\u00ebr, n\u00eb vend t\u00eb p\u00ebrqafimit t\u00eb dogmave dhe leksioneve t\u00eb m\u00ebsuara p\u00ebrmend\u00ebsh se si duhet t\u00eb sillet nj\u00eb grua p\u00ebr t\u00eb \u201cp\u00ebrfituar nga jeta e nj\u00eb burri\u201d ose si duhet t\u00eb sillet ajo p\u00ebr t\u00eb qen\u00eb me \u201cstandarde\u201d, pa i kuptuar n\u00eb thelb arsyet.<\/span><\/p>

T\u00eb dy k\u00ebta libra n\u00eb leximin tim t\u00eb par\u00eb m\u00eb kan\u00eb \u201cindinjua<\/em>r\u201d, por pas reflektimeve t\u00eb m\u00ebvonshme mbi to, par\u00eb n\u00eb nj\u00eb kontekst shoq\u00ebror t\u00eb caktuar, duke filtruar ekzagjerimet,\u00a0 i kam kuptuar dhe gjetur si m\u00eb t\u00eb sakta idet\u00eb kryesore t\u00eb autores edhe pse nuk kam qen\u00eb dakord me t\u00eb gjitha v\u00ebshtrimet e saj. <\/span>Leximi i tyre m\u00eb kan\u00eb ndihmuar t\u00eb v\u00eb n\u00eb pik\u00ebpyetje realitetet rreth meje dhe jo t\u00eb merrja p\u00ebrgjigje p\u00ebrfundimtare apo konkluzione mbi feminizmin. Nga p\u00ebrvoja ime, bazuar dhe te leximet e tjera si dhe ndjekja nga larg e l\u00ebvizjeve masive si feminizmi q\u00eb k\u00ebrkojn\u00eb t\u00eb revolucionarizojn\u00eb p\u00ebrmes mekanizmave q\u00eb imponohen, duke u p\u00ebrdorur shpesh si arm\u00eb kund\u00ebr gjinis\u00eb tjet\u00ebr, sjellin po aq efekte negative sa edhe pushteti abuziv patriarkal. Feminizmi sot ka shum\u00eb sfida, e nd\u00ebr t\u00eb tjera brenda p\u00ebr brenda grave: \u00e7\u2019instrumentalizimi i saj p\u00ebr v\u00ebmendje elektorale dhe ekonomi politike, shp\u00ebrfaqja e gjuh\u00ebs q\u00eb dekodifikon jet\u00ebn dhe profesionin p\u00ebrball\u00eb gjuh\u00ebs s\u00eb parafabrikuar n\u00eb show televiziv\u00eb, dhe mb\u00ebrja e saj artizanale kundrejt\u00a0 tendenc\u00ebs se t\u00eb qenurit t\u00eb feminizmit si mod\u00eb.<\/span><\/p>

Klodiana Turhani-Bardhoshi<\/strong> \u00ebsht\u00eb specializuar p\u00ebr psikologji klinike n\u00eb Universitetin e Strasburgut 1 \u00ab Louis Pasteur \u00bb. P\u00ebr disa vite \u00ebsht\u00eb lektore e l\u00ebnd\u00ebve Psikologji klinike, Psikopatologji, Teknika Vler\u00ebsimi pran\u00eb Universitetit Europian t\u00eb Tiran\u00ebs. Autore e nj\u00eb s\u00ebr\u00eb artikujsh dhe projektesh k\u00ebrkimore, nd\u00ebr t\u00eb tjer\u00eb mbi am\u00ebsin\u00eb n\u00eb kushtin e mbijetes\u00ebs (Pritshm\u00ebrit\u00eb e nj\u00eb n\u00ebne rome q\u00eb b\u00ebhet prind). Aktualisht \u00ebsht\u00eb drejt p\u00ebmbylljes s\u00eb studimeve doktorale n\u00eb Universitetin Nice Sophia Antipolis, n\u00eb Franc\u00eb.<\/span><\/p>

Bija – Gruaja<\/em><\/strong><\/span>
Un\u00eb do t\u00eb zgjidhja dy libra \u00ab\u00a0\u2026sa u tund jeta.\u00bb (1944) t\u00eb Musine Kokalarit q\u00eb flet p\u00ebr bij\u00ebn apo kalimin nga vajz\u00ebri n\u00eb nus\u00ebri n\u00eb periudh\u00ebn para komunizmit n\u00eb Shqip\u00ebri, dhe s\u00eb dyti, librin \u00ab\u00a0Dashnori\u00a0\u00bb (1984) t\u00eb Margerite Duras\u00a0q\u00eb rr\u00ebfen historin\u00eb e nj\u00eb vajze q\u00eb b\u00ebhet grua, por n\u00eb nj\u00eb kontekst kolonial, n\u00eb Indokin\u00ebn e larg\u00ebt, edhe n\u00eb k\u00ebt\u00eb rast ngjarjet vendosen para Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore. Arsyeja pse k\u00ebto dy libra \u00ebsht\u00eb se n\u00eb t\u00eb dy veprat flitet p\u00ebr vajz\u00ebrin\u00eb dhe marr\u00ebdh\u00ebniet me n\u00ebn\u00ebn sa t\u00eb ndryshme, aq edhe t\u00eb ngjashme n\u00eb shqet\u00ebsimin e tyre t\u00eb p\u00ebrbashk\u00ebt: martesa e bij\u00ebs<\/em>.<\/span>

Bija<\/strong><\/em>
<\/span>Libri:\u00a0 \u00ab \u2026sa u tund jeta.\u00bb flet p\u00ebr shqet\u00ebsimin e n\u00ebn\u00ebs q\u00eb \u00ab vajzai u-b\u00eb p\u00ebr bur\u00eb<\/em>\u00a0\u00bb. Rr\u00ebfimi na flet se vajza \u00ebsht\u00eb e huaj n\u00eb sht\u00ebpin\u00eb e vet.\u00a0 Kokalari shkruan: \u00ab\u00a0Vajza kur ritet, \u00ebsht\u00eb perdhe n\u00eb si p\u00ebr n\u00ebn\u00ebn, fer\u00eb n\u00eb der\u00ebn e babait.\u00a0\u00bb\u00a0<\/em> N\u00eb lib\u00ebr bija Xhemileja vajza e Haxhi efendiu, nusja e ardhshme e djalit t\u00eb Mirteza agaj, nuk ka z\u00eb, por as djali. Fokusi \u00ebsht\u00eb familja e djalit. Vajza ve\u00e7se \u00ebsht\u00eb aty, prezent n\u00eb \u00e7do hap t\u00eb librit, por \u00ab\u00a0Gol\u00eb ka e gol\u00eb s\u2019ka.\u00a0\u00bb <\/em>na thot\u00eb shkuesja teto Haxhua. <\/em>Kokalari na p\u00ebrshkruan kalimin nga vajz\u00ebria drejt nus\u00ebris\u00eb duke na treguar se si ndodh pro\u00e7esi i mbles\u00ebris\u00eb: vjehrra \u00ab\u00a0z\u00eb nuse djalit<\/em>\u00a0\u00bb,\u00a0vajza \u00ab\u00a0\u2026. z\u00ebn\u00eb tek burri<\/em>\u00a0\u00bb, familja e vajz\u00ebs mbles\u00ebrin\u00eb e quan \u00abgazi i vajz\u00ebs<\/em>\u00a0\u00bb. Kokalari tregon zakonet si jepet nuse nj\u00eb vajz\u00eb, tregon ritualin nga:\u00a0 \u00ab\u00a0dita e nishanit<\/em>\u00a0\u00bb, \u00ab\u00a0vizita e vjerr\u00ebs<\/em>\u00a0\u00bb, deri te \u00ab\u00a0nishani i imamit 1001 grosh<\/em>\u00a0\u00bb. S\u00eb dyti procesin e zbukurimit t\u00eb nuses si \u00ab\u00a0dita e vetullave<\/em>\u00a0\u00bb, \u00ab\u00a0dita e k\u00ebnas\u00eb\u2026<\/em>\u00a0\u00bb, \u00ab\u00a0nat\u2019 e k\u00ebnajt<\/em>\u00a0\u00bb.\u00a0 S\u00eb treti, \u00ab\u00a0nata e brumit\u00a0<\/em>\u00bb.\u00a0 S\u00eb fundmi, e mbyll\u00eb me \u00ab\u00a0dit\u2019e nuses<\/em>\u00a0\u00bb,\u00a0 \u00ab\u00a0nat\u2019 e dh\u00ebnd\u00ebrit<\/em>\u00a0\u00bb , duke i shoq\u00ebruar me tekstet e k\u00ebng\u00ebve p\u00ebr \u00e7do rast.<\/span><\/p>

Musine Kokalari e l\u00eb pa z\u00eb bij\u00ebn n\u00eb nj\u00ebj\u00ebs, por i ka dh\u00ebn\u00eb z\u00eb vendit q\u00eb ka bija n\u00eb kultur\u00ebn tradiconale para komunizmit n\u00eb qytetin e Gjirokastr\u00ebs.\u00a0 P\u00ebr Musine Kokalarin \u00ab\u00a0\u2026sa u tund jeta.\u00bb \u00ebsht\u00eb pasqyra e nj\u00eb bote t\u00eb per\u00ebnduar ku, jeta e burrit dhe e gruas jan\u00eb t\u00eb ndara. Ku, vajza \u00ebsht\u00eb e rob\u00ebruar nga zakonet, besimet dhe fanatizmat oriental. Jasht\u00eb rr\u00ebfimit \u00ab\u00a0\u2026sa u tund jeta.\u00bb, Kokalari shkruan se d\u00ebshiron q\u00eb gruaja t\u00eb jet\u00eb p\u00ebrgjegj\u00ebse p\u00ebr veprimet e veta, pjes\u00ebmarr\u00ebse n\u00eb ngjarjet e koh\u00ebs, e vet\u00ebdijshme p\u00ebr at\u00eb \u00e7far\u00eb k\u00ebrkon t\u00eb dij\u00eb se ku jeton dhe pse jeton,\u00a0 si dhe cilat jan\u00eb t\u00eb drejtat e saj. Kokalari kjo bij\u00eb q\u00eb diti t\u00eb flasi kaq kthjell\u00ebt mbi ambivalenc\u00ebn q\u00eb ka \u00ab\u00a0sht\u00ebpia e jet\u00ebs\u00a0\u00bb q\u00eb kupton martes\u00ebn, na l\u00eb mbas rezistenc\u00ebn e saj ndaj sistemit m\u00eb t\u00eb eg\u00ebr komunist, jo n\u00eb lib\u00ebr si\u00e7 do t\u00eb kishte dashur \u00ab\u00a0bija\u00a0\u00bb,\u00a0 por\u00a0 me jet\u00ebn e saj.<\/span><\/p>

Gruaja<\/span><\/strong><\/em>
Libri \u00ab\u00a0Dashnori\u00a0\u00bb i Margarite Duras na flet p\u00ebr disa dashuri nga m\u00eb t\u00eb ve\u00e7antat. Ajo p\u00ebrshkruan marr\u00ebdh\u00ebniet fuzionale t\u00eb n\u00ebn\u00ebs me djalin e madh; p\u00ebr marr\u00ebdh\u00ebnien dashuri-urretje, n\u00ebn\u00eb-vajz\u00eb. Duras e p\u00ebrshkruan me mjesht\u00ebri kontekstin ku ngjarja zhvillohet. Tregon fatin e nj\u00eb gruaje t\u00eb ve me tre f\u00ebmij\u00eb, tregon historin\u00eb familjare, na flet p\u00ebr vajz\u00ebn\/gruan brenda trupit t\u00eb f\u00ebmij\u00ebs. Syri i saj \u00ebsht\u00eb i ftoht\u00eb, i kthjellt\u00eb, sfidues edhe kur ngjarjet jan\u00eb fatale. Heroina e saj kur flet p\u00ebr n\u00ebn\u00ebn tregon se: \u00ab\u00a0Un\u00eb pata fatin t\u00eb kem nj\u00eb n\u00ebn\u00eb t\u00eb d\u00ebshp\u00ebruar nga nj\u00eb d\u00ebshp\u00ebrim kaq i past\u00ebr sa vet\u00eb k\u00ebnaq\u00ebsia e jet\u00ebs, sado e fort\u00eb t\u00eb rastiste, nuk arrinte t\u00eb zhdukej<\/em>.\u00bb.\u00a0\u00a0 Duras tregon p\u00ebr vajz\u00ebn q\u00eb n\u00ebna e linte t\u00eb vishej si nj\u00eb f\u00ebmij\u00eb-prostitut\u00eb. Heroina lexon mendimet e n\u00ebn\u00ebs dhe i trup\u00ebzon me akte. Duras shkruan mbi mendimet e n\u00ebn\u00ebs:\u00a0 \u00ab\u00a0Mbetej vet\u00ebm vajza e vog\u00ebl q\u00eb ishte rritur dhe q\u00eb, ndoshta, nj\u00eb dit\u00eb do t\u00eb dinte si mund t\u00eb futej paraja n\u00eb sht\u00ebpi. [\u00a0\u2026 ] \u2026f\u00ebmija e kuptoi fare mir\u00eb se si duhej ta kthente v\u00ebm\u00ebndjen q\u00eb tregonin t\u00eb gjith\u00eb ndaj saj n\u00eb para, q\u00eb ajo t\u00eb sillte para<\/em>.\u00bb. Subjektet e saj dashurojn\u00eb, d\u00ebshirojn\u00eb, ajo flet p\u00ebr d\u00ebshir\u00ebn n\u00eb form\u00ebn m\u00eb natyrale q\u00eb jo t\u00eb gjith\u00eb din\u00eb ta kuptojn\u00eb se \u00e7far\u00eb jan\u00eb p\u00ebr tjetrin.<\/span><\/p>

Heroina e saj e di, \u00e7far\u00eb \u00ebsht\u00eb p\u00ebr tjetrin. Tjetri \u00ab\u00a0burri kinez\u00a0\u00bb dashnori \u00ebsht\u00eb n\u00ebn m\u00ebshir\u00ebn e saj, ajo lexon frik\u00ebn e tij. Ajo \u00ebsht\u00eb shum\u00eb e kthjell\u00ebt, por jo banale sepse i l\u00eb t\u00eb hapura ndjesit\u00eb e saj.\u00a0 Duras flet p\u00ebr fem\u00ebroren m\u00eb mir\u00eb se nj\u00eb psikanaliste. Ajo shkruan: \u00ab\u00a0Dija se nuk ishin veshjet q\u00eb i b\u00ebnin grat\u00eb m\u00eb shum\u00eb apo m\u00eb pak t\u00eb bukura, nuk ishin p\u00ebrkujdesjet e bukuris\u00eb, as \u00e7mimet e kremrave, as gj\u00ebrat e ralla, as \u00e7mimi i stolive. Dija se t\u00ebr\u00eb puna q\u00ebndronte diku gjetk\u00eb. Po se ku nuk e dija. Dija vet\u00ebm se nuk \u00ebsht\u00eb atje ku kujtojn\u00eb grat\u00eb se \u00ebsht\u00eb.<\/em>\u00a0\u00bb.\u00a0 Duras na rr\u00ebfen si b\u00ebhesh grua.<\/span>
Un\u00eb doja t\u00eb flisja p\u00ebr nj\u00eb rrug\u00ebtim timin n\u00eb lexim, p\u00ebr frym\u00ebn e liris\u00eb q\u00eb jep freskia e shfletimit kur, konstatoj gra me z\u00eb, t\u00eb qarta p\u00ebr t\u2019i shkruar liris\u00eb, shtigjeve t\u00eb reja q\u00eb duan t\u00eb kap\u00ebrcejn\u00eb. Gra n\u00eb shum\u00ebs, t\u00eb ve\u00e7anta, dhe rr\u00ebfime subjektive, ato nuk kan\u00eb shqet\u00ebsim si perceptohen ato duan t\u00eb rr\u00ebfejn\u00eb nj\u00eb gj\u00ebndje, nj\u00eb afekt, ato flasin p\u00ebr frik\u00ebrat, dhimbjet, traumat, \u2026.. Tjetri me t\u00eb cilin duan t\u00eb komunikojn\u00eb mund t\u00eb jet\u00eb nj\u00eb grua, nj\u00eb n\u00ebn\u00eb, nj\u00eb burr\u00eb, nj\u00eb baba, nj\u00eb v\u00eblla, mund t\u00eb jet\u00eb edhe shoq\u00ebria, edhe shteti, por edhe Zoti.\u00a0 Ato vendos\u00ebn t\u00eb jen\u00eb gra n\u00eb letra, t\u00eb lira, ndoshta t\u00eb p\u00ebrjetshme.
<\/span>Musine Kokalari (1944) \u00ab \u2026sa u-tunt jeta.\u00bb Vepra e zgjedhur 2, Botim anastatik i p\u00ebrgatitur nga Bibloteka Komb\u00ebtare e Shqip\u00ebris\u00eb. Deaprint, Tiran\u00eb 2017.<\/em><\/span>
Margerite Duras (1984 ) Dashnori. P\u00ebrktheu Nasi Lera. Sht\u00ebpia Botuese Dituria. Tiran\u00eb 2002.<\/em>M<\/span><\/p>

Mrika Limani-Myrtaj<\/strong> \u00ebsht\u00eb historiane dhe hulumtuese e pavarur n\u00eb Institutin e Historis\u00eb \u201cAli Hadri\u201d n\u00eb Prishtin\u00eb. Ka kryer studimet master n\u00eb Universitetin Uppsala, Suedi n\u00eb programin \u201cStudime p\u00ebr Holokaustin dhe gjenocidet\u201d. \u00cbsht\u00eb autore e shum\u00eb artikujve dhe studimeve shkencore brenda dhe jasht\u00eb vendit, e ligj\u00ebruese n\u00eb nj\u00eb s\u00ebr\u00eb konferencash komb\u00ebtare e nd\u00ebrkomb\u00ebtare, me fokus t\u00eb ve\u00e7ant\u00eb dhun\u00ebn e p\u00ebrdorur n\u00eb Kosov\u00eb n\u00eb shekullin XX. Si historiane e ndjen p\u00ebrgjegj\u00ebsin\u00eb e nd\u00ebrtimit t\u00eb rr\u00ebf\u00ebnjave t\u00eb reja mbi historin\u00eb e Kosov\u00ebs, duke evituar selektimin paraprak t\u00eb fakteve historike n\u00ebp\u00ebrmjet p\u00ebrdorimit t\u00eb metodave objektive. Aktualisht vazhdon studimet doktorale n\u00eb Universitetin e Prishtin\u00ebs.<\/span><\/p>

P\u00ebr mua libri i Juliet Mitchell Woman\u2019s Estate<\/em> \u00ebsht\u00eb nj\u00eb lib\u00ebr q\u00eb ka pas\u00eb ndikim n\u00eb disa m\u00ebnyra p\u00ebr rritjen e ndjeshm\u00ebris\u00eb p\u00ebr \u00e7\u00ebshtjen e grave. P\u00ebrpos q\u00eb e jep nj\u00eb p\u00ebrshkrim historik t\u00eb l\u00ebvizjeve feministe nga vitet e \u201960 nga shekulli i kaluar, ai ofron edhe nj\u00eb p\u00ebrshkrim p\u00ebr kalitjen e ideve anti-konsumeriste si proces i natyrsh\u00ebm i rrjedh\u00ebs s\u00eb p\u00ebrfshirjes brenda l\u00ebvizjeve feministe, si anti-tez\u00eb e kapitalizmit t\u00eb avansuar \u2013 gj\u00eb q\u00eb ka r\u00ebnd\u00ebsi t\u00eb posa\u00e7me n\u00eb dit\u00ebt e sotme, sidomos po t\u00eb shikojm\u00eb nd\u00ebrtimin e industrive t\u00eb bukuris\u00eb si konsumeriz\u00ebm i skajsh\u00ebm. K\u00ebtu duhet t\u00eb shohim edhe elementin shtyp\u00ebs t\u00eb konsumerizmit vis-a-vis k\u00ebtyre industrive, p\u00ebrderisa n\u00eb shkall\u00eb t\u00eb caktuara ato ia imponojn\u00eb grave performac\u00ebn n\u00eb nj\u00eb kall\u00ebp t\u00eb asaj se \u00e7ka mund t\u00eb konsiderohet e bukur ose atraktive (dhe nj\u00ebkoh\u00ebsisht i krijojn\u00eb mekanizmat p\u00ebr p\u00ebrs\u00ebritjen e k\u00ebtyre kall\u00ebp\u00ebve p\u00ebrmes p\u00ebrbrend\u00ebsimit t\u00eb patriarkatit n\u00eb mes t\u00eb tjerash, dhe ndikon n\u00eb rregullimin e sanksionimit shoq\u00ebror kur grat\u00eb nuk i p\u00ebrshtat\u00ebn k\u00ebtyre kall\u00ebpeve.)<\/span><\/p>

Ky lib\u00ebr na ndihmon t\u00eb kuptojm\u00eb edhe m\u00ebnyr\u00ebn sesi jan\u00eb nd\u00ebrlidhur shtypjet me strukturat e klasave shoq\u00ebrore, ku t\u00eb parat jan\u00eb t\u00eb konstruktuara n\u00eb at\u00eb form\u00eb q\u00eb t\u00eb rip\u00ebrtrihen gjenerat\u00eb pas gjenerate, n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb duke e pamund\u00ebsuar revolucionin dhe duke e mir\u00ebmbajtur shtypjen. Kjo p\u00ebrkthehet n\u00eb m\u00ebnyr\u00eb t\u00eb drejtp\u00ebrdrejt edhe te l\u00ebvizjet p\u00ebr barazi t\u00eb afrikano-amerikan\u00ebve (si Black Power) dhe l\u00ebvizja p\u00ebr t\u00eb drejta civile (Civil Rights movement), t\u00eb cilat jan\u00eb ngusht\u00eb t\u00eb lidhura me luft\u00ebn feministe p\u00ebr \u00e7lirim.<\/span><\/p>

Mitchell \u00ebsht\u00eb e vet\u00ebdijshme q\u00eb \u00e7lirimi i grave nga shtypja sistematike e patriarkatit nuk do t\u00eb ndodh\u00eb pa ndonj\u00eb luft\u00eb, dhe kjo na vet\u00ebdij\u00ebson m\u00eb shum\u00eb se kjo betej\u00eb \u00ebsht\u00eb e p\u00ebrhershme dhe nuk \u00ebsht\u00eb homogjene \u2013 \u00ebsht\u00eb e vet\u00ebkuptueshme q\u00eb duhet t\u00eb jemi t\u00eb v\u00ebmendsh\u00ebm ndaj nd\u00ebrthurjes nd\u00ebr shtresa t\u00eb shtypjes q\u00eb buron nga patriarkati dhe kapitalizmi.<\/span>
K\u00ebt\u00eb pik\u00eb ajo e prek edhe kur flet p\u00ebr hyrjen e grave n\u00eb sfer\u00ebn publike t\u00eb pun\u00ebs si pjes\u00ebmarr\u00ebse t\u00eb fuqis\u00eb pun\u00ebtore. Ajo argumenton q\u00eb edukimi i saj ka qen\u00eb i lejuar, por vet\u00ebm deri n\u00eb nj\u00eb mas\u00eb q\u00eb do i kualifikonte grat\u00eb p\u00ebr pun\u00eb t\u00eb \u2018jak\u00ebve blu\u2019 (blue collar). K\u00ebtu ajo hedh drit\u00eb mbi sistemin e nd\u00ebrtuar q\u00eb shfryt\u00ebzon fuqin\u00eb pun\u00ebtore t\u00eb grave dhe m\u00eb tutje e pamund\u00ebson q\u00eb ato t\u00eb arrijn\u00eb pozita me pushtet, gj\u00eb s\u00ebrish na jep nj\u00eb perspektiv\u00eb klasore edhe gjinore t\u00eb shtypjes brenda hierarkis\u00eb s\u00eb pushtetit.<\/span><\/p>

Nga libri kuptojm\u00eb edhe format sesi grat\u00eb jan\u00eb t\u00eb shtypura: prodhimi (si mod\u00eb e prodhimit), dob\u00ebsia fizike si mjet i shtr\u00ebngimit (konstruktimi i pozit\u00ebs inferiore sociale); dhe riprodhimi si mod\u00eb e prodhimit si mjet p\u00ebr kontroll dhe shtypje t\u00eb m\u00ebtutjeshme (p\u00ebrderisa nuk \u00ebsht\u00eb n\u00eb m\u00ebnyr\u00eb vullnetare). <\/span>P\u00ebrmes k\u00ebsaj ne e kuptojm\u00eb m\u00eb leht\u00eb sesi p\u00ebrvojat personale e t\u00eb qenit grua (dhe invazioni i thell\u00eb n\u00eb k\u00ebto sfera) p\u00ebrkthehen n\u00eb l\u00ebvizjen politike p\u00ebr \u00e7lirim, pra q\u00eb personalja \u00ebsht\u00eb politike.<\/span>
Woman\u2019s Estate<\/em> nuk e konsideroj vet\u00ebm si antologji t\u00eb zhvillimit t\u00eb l\u00ebvizjeve feministe n\u00eb shekullin e XX, por edhe si veg\u00ebl epistemologjike p\u00ebr kuptimin dhe luftimin e shtypjes shum\u00ebshtresore q\u00eb e p\u00ebrjetojn\u00eb grat\u00eb n\u00eb nj\u00eb sistem global patriarkal dhe kapitalist.<\/span><\/p>

Valentina Bonizzi<\/strong> \u00ebsht\u00eb artiste. Krijimtaria e saj hedh drit\u00eb mbi \u00e7\u00ebshtje t\u00eb drejt\u00ebsis\u00eb sociale t\u00eb komuniteteve me t\u00eb cilat ajo nd\u00ebrton raporte t\u00eb ngushta njer\u00ebzore dhe besimi reciprok. Duke e p\u00ebrjetuar n\u00eb vet\u00ebn e par\u00eb ndjesin\u00eb e t\u00eb huaj\u00ebs<\/em> dhe emigrantes<\/em>, artistja italiane ka punuar me komunitete t\u00eb vendeve me gjeografi dhe kultura t\u00eb ndryshme: n\u00eb Skoci, n\u00eb qytetin e Molizes n\u00eb Itali, n\u00eb kampin e refugjat\u00ebve Deheisheh n\u00eb Palestin\u00eb, dhe p\u00ebrgjat\u00eb dy viteve t\u00eb fundit n\u00eb qytetin e Kamz\u00ebs, n\u00eb Shqip\u00ebri. Gjat\u00eb q\u00ebndrimit n\u00eb Shqip\u00ebri ajo ka realizuar filmin e shkurt\u00ebr \u201cHomazh p\u00ebr Kafk\u00ebn<\/em>\u201d; publikimet \u201cSh\u00ebnime p\u00ebr nj\u00eb deputet<\/em>\u201d dhe \u201cGjendja tranzitore e historive t\u00eb mundshme<\/em>\u201d.\u00a0 Prej tashm\u00eb tre vitesh jeton dhe punon n\u00eb Tiran\u00eb.<\/span><\/p>

Lumenjt\u00eb e thell\u00eb <\/em><\/span><\/strong>
Jos\u00e9 Mar\u00eda Arguedas (Per\u00fa, 1958)<\/span>
Pak nga student\u00ebt e Fakultetit t\u00eb Let\u00ebrsis\u00eb dhe Gjuh\u00ebve t\u00eb Huaja n\u00eb Verona frekuentonin kursin e let\u00ebrsis\u00eb hispano-amerikane. Krahasimisht me auditoret plot me 300 student\u00eb n\u00eb leksione, n\u00eb kursin e k\u00ebsaj l\u00ebnde ishim nj\u00eb grup i vog\u00ebl prej 10 vetash t\u00eb marrosur pas leximit. M\u00ebsuesja jon\u00eb Maria Cecilia Gra\u00f1a na shpjegonte historin\u00eb dhe let\u00ebrsin\u00eb e autor\u00ebve, pa l\u00ebn\u00eb pas dore n\u00eb asnj\u00eb moment p\u00ebrvoj\u00ebn e saj n\u00eb diktatur\u00ebn argjentinase, vendit t\u00eb saj t\u00eb origjin\u00ebs duke krijuar hap\u00ebsira bisedimesh q\u00eb mund t\u00eb na p\u00ebrfshinin dhe fusnin n\u00eb mekanizma historik n\u00ebp\u00ebrmjet p\u00ebrvoj\u00ebs personale, n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb q\u00eb t\u00eb na lejonin bashk\u00ebndarjen e kompleksitetit t\u00eb psikologjis\u00eb s\u00eb personazheve t\u00eb romaneve q\u00eb p\u00ebrpiqeshim jo vet\u00ebm t\u00eb lexonim, por edhe t\u00eb analizonim. Pavar\u00ebsisht se tashm\u00eb kan\u00eb kaluar shum\u00eb vite, kujtoj me shum\u00eb qart\u00ebsi pamund\u00ebsin\u00eb e profesoresh\u00ebs Gra\u00f1a p\u00ebr t\u00eb na shpjeguar Lumenjt\u00eb e thell\u00eb<\/em> t\u00eb Jose Mar\u00eda Arguedas, autorit peruvian, i publikuar p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb vitin 1958. T\u00eb kredhur n\u00eb gjuh\u00ebn spanjolle dhe n\u00eb gjuh\u00ebn e popullit indigjen t\u00eb Perus\u00eb (Quechua), jemi gjendur p\u00ebrball\u00eb nj\u00eb natyre t\u00eb dyfisht\u00eb t\u00eb personazhit kryesor, t\u00eb rritur deri n\u00eb mosh\u00ebn 9 \u2013vje\u00e7are me popullsi indigjene, i cili m\u00eb pas do t\u00eb hynte n\u00eb nj\u00eb shkoll\u00eb t\u00eb krishter\u00eb. P\u00ebr shkak t\u00eb ndryshimit p\u00ebr nga origjina dhe p\u00ebrkat\u00ebsia klasore e tij dhe fakti q\u00eb fliste gjuh\u00ebn e t\u00eb atit, komunikimi me ambjentin q\u00eb e rrethonte nuk i lejonte t\u00eb shprehte nj\u00eb ndjesi p\u00ebrkat\u00ebsie. Lumenjt\u00eb e thell\u00eb<\/em> jan\u00eb kthyer, p\u00ebr p\u00ebrvoj\u00ebn time me tekstin, nj\u00eb form\u00eb rezistence e natyrshme dhe poetike – por edhe konkrete dhe e p\u00ebrditshme – n\u00eb p\u00ebrdorimin e gjuh\u00ebs dhe let\u00ebrsis\u00eb n\u00eb sh\u00ebrbim t\u00eb fuqis\u00eb transformuese njer\u00ebzore. Kjo fuqi tranformuese shprehet nganj\u00ebher\u00eb, me autor\u00eb si Arguedas, n\u00eb p\u00ebrjetimin e d\u00ebshtimit q\u00eb vjen si pasoj\u00eb e nevoj\u00ebs p\u00ebr identifikim n\u00eb rolet tona, p\u00ebr ta tejkaluar at\u00eb m\u00eb pas n\u00ebp\u00ebrmjet rrokjes s\u00eb bukuris\u00eb s\u00eb hibrides, kaq delikate dhe po aq e domosdoshme.<\/span><\/p>

Ky artikull u p\u00ebrgatit p\u00ebr botim nga Diana Malaj.\u00a0<\/em><\/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":"

nyje.al | 08.03.2020 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0N\u00eb fotografi Kaliopi Plasari, fol\u00ebsja e par\u00eb n\u00eb radio Tirana, vitet ’30. Sot, n\u00eb larushin\u00eb e manifestimeve p\u00ebr 8 Marsin vajzat e Nyjes q\u00eb jan\u00eb nj\u00ebherazi dhe bijat e grave q\u00eb punojn\u00eb n\u00eb fasoneri e ndjejn\u00eb t\u00eb domosdoshme komunikimin intim me tjetr\u00ebn, e cila ende ka di\u00e7ka p\u00ebr t\u2019u th\u00ebn\u00eb, ende p\u00ebr t\u2019u treguar. N\u00eb n\u00ebvoj\u00ebn p\u00ebr t\u00eb gjetur p\u00ebrkat\u00ebsin\u00eb dhe p\u00ebr t\u00eb identifikuar at\u00eb \u00e7ka konsiderohet e q\u00ebn\u00ebsishme n\u00eb dit\u00eb si k\u00ebto, u jemi drejtuar disa prej grave t\u00eb cilat e vazhdojn\u00eb p\u00ebrpjekjen e tyre p\u00ebr emancipim dhe progres pa ceduar prej vetes, p\u00ebr veten e p\u00ebrmes vetes p\u00ebr t\u00eb tjer\u00ebt. Studiueseve dhe profesionisteve, secila e dalluar p\u00ebr kontributet e dh\u00ebna n\u00eb fush\u00ebn e vet, u kemi drejtuar nj\u00eb pyetje e cila do na ndihmoj\u00eb ta njohim edhe m\u00eb shum\u00eb, edhe m\u00eb thell\u00eb bot\u00ebn ton\u00eb dhe ngjyresat e saj n\u00ebp\u00ebrmjet teksteve dhe fjal\u00ebs. T\u2019i tregosh bibliotek\u00ebn dikujt \u00ebsht\u00eb nj\u00eb gjest intim, si t\u2019i jap\u00ebsh hart\u00ebn turistike t\u00eb vetes\u2026thuhet n\u00eb nj\u00eb poezi t\u00eb Luljeta Lleshanakut. Ndaj n\u00eb dit\u00eb t\u00eb tilla ku z\u00ebri q\u00eb p\u00ebrnalt\u00ebsohet p\u00ebr liri e barazi n\u00eb sheshe, \u00ebsht\u00eb m\u00eb i pakt\u00eb se ato britma t\u00eb vet\u00ebp\u00ebrmbajtura n\u00ebp\u00ebr sht\u00ebpia, nevoja p\u00ebr t\u00eb mb\u00ebrritur deri atje ku shpreson por nuk ta merr mendja nuk ka t\u00eb sosur.M\u00eb posht\u00eb, 7 studiuese e profesioniste nga fusha e kriminologjis\u00eb, antropologjis\u00eb, gazetaris\u00eb, ligjit, psikanaliz\u00ebs, historis\u00eb dhe artit iu p\u00ebrgjigjen pyetjes: N\u00ebse do t\u00eb zgjidhnit vet\u00ebm nj\u00eb lib\u00ebr i cili ka qen\u00eb m\u00eb i r\u00ebnd\u00ebsishmi p\u00ebr ndjeshm\u00ebrin\u00eb\/mendimin tuaj lidhur me \u00e7\u00ebshtjen e grave, cili do t\u00eb ishte ai? Cila \u00ebsht\u00eb r\u00ebnd\u00ebsia e k\u00ebtij libri p\u00ebr ty dhe t\u00eb tjer\u00ebt? Jemi t\u00eb vet\u00ebdijshme se ekziston nj\u00eb hendek i madh mes britmave t\u00eb vet\u00ebp\u00ebrmbajtura t\u00eb grave shqiptare dhe teorive e praktikave emancipuese feministe bot\u00ebrore. Mungesa e p\u00ebrkthimeve dhe botimeve feministe \u00ebsht\u00eb shenja e k\u00ebtij hendeku mbi t\u00eb cilin na duhet t\u00eb nd\u00ebrtojm\u00eb nj\u00eb ur\u00eb. Ky artikull \u00ebsht\u00eb nj\u00eb nga p\u00ebrpjekjet. Brunilda Pali zhvillon aktualisht studimet post-doktorale n\u00eb Institutin e Kriminologjis\u00eb Leuven n\u00eb Fakultetin e Ligjit n\u00eb Belgjik\u00eb, me projekt k\u00ebrkimor \u201cUtopia Restorative n\u00eb koh\u00eb distopike\u201d. Formimi i saj akademik \u00ebsht\u00eb nd\u00ebrdisiplinor dhe p\u00ebrfshin fush\u00ebn e psikologjis\u00eb, studimeve kulturore, studimeve gjinore, kriminologjis\u00eb dhe drejt\u00ebsis\u00eb restauruese. Aktualisht \u00ebsht\u00eb Sekretare e Bordit drejtues t\u00eb Forumit Evropian p\u00ebr Drejt\u00ebsi Restauruese (European Forum for Restorative Justice). \u00a0T\u00eb jetuarit e nj\u00eb jete feministe, Sara AhmedPatriarkati\u00a0\u00ebsht\u00eb kudo, por un\u00eb jam\u00a0rritur\u00a0mu n\u00eb zem\u00ebr t\u00eb nj\u00eb patriarkati\u00a0tejet t\u00eb ashp\u00ebr:\u00a018 vitet e mia n\u00eb Shqip\u00ebri dhe 10 t\u00eb radh\u00ebs n\u00eb Turqi qen\u00eb nj\u00eb laborator jete\u00a0p\u00ebr fermentimin e nd\u00ebrgjegjes sime feministe. Ndjekja e studimeve gjinore si pasoj\u00eb ishte p\u00ebr mua jo vet\u00ebm e vet\u00ebkuptueshme, por \u00e7\u00ebshtje jete, nj\u00eb strategji p\u00ebr mbijetes\u00eb dhe transformim. Kam lexuar dhe dashur\u00a0shum\u00eb feministe, dhe e kam nd\u00ebrtuar linj\u00ebn e paraardh\u00ebseve t\u00eb mia n\u00eb feminiz\u00ebm obsesivisht, k\u00ebmb\u00ebngultazi, rigorozisht dhe plot uri p\u00ebr t\u00eb. Secila prej veprave feministe q\u00eb kam lexuar n\u00eb fillimet e t\u00eb nj\u00ebzetave t\u00eb mia ma ka ndryshuar jet\u00ebn, Judith Butler, Nawal el Saadawi, Angela Davis, Fatma Mernissi, Toni Morrison, Adrienne Rich, Audre Lorde, bell hooks, Gloria Anzaldua. Dhe megjithat\u00eb, do t\u00eb zgjedh nj\u00eb lib\u00ebr q\u00eb ende vazhdon me ma ndryshu jet\u00ebn edhe sot e k\u00ebsaj dit\u00eb q\u00eb jam te t\u00eb dyzetat: \u201dT\u00eb jetuarit e nj\u00eb jete feministe\u201d nga Sara Ahmed. N\u00eb 10 vitet e fundit kam punuar n\u00eb nj\u00eb universitet n\u00eb Belgjik\u00eb, i supozuar si nga ato vende ku nuk ndihet patriarkati, t\u00eb pakt\u00ebn n\u00eb krahasim me vende t\u00eb tjera. Dhe megjithat\u00eb, kurr\u00eb nuk e kam ndjer\u00eb at\u00eb kaq kund\u00ebr si\u00e7 e kam ndjer\u00eb kur isha n\u00eb \u2018maj\u00eb-t\u00eb-majave\u2019.\u00a0T\u00eb jetuarit e nj\u00eb jete feministe ven n\u00eb pun\u00eb teorin\u00eb feministe aty ku mendonim se puna e saj ishte kryer. Libri \u00ebsht\u00eb nj\u00eb manifesto i cili na mb\u00ebshtet jo vet\u00ebm t\u2019u mbijetojm\u00eb institucioneve, por kolektivisht t\u2019i transformojm\u00eb ato. Si nj\u00eb akademike e m\u00ebhershme, Sara Ahmed u dor\u00ebhoq nga Universiteti i saj ku e kishte sfiduar vazhdimisht normalizimin e sulmeve seksuale n\u00eb mjedisin e saj akademik, dhe me t\u2019u b\u00ebr\u00eb tep\u00ebr e frustruar me (jo)p\u00ebrgjigjen institucionale mori vendimin p\u00ebr dor\u00ebheqje. P\u00ebr Sara Ahmed, teoria feministe gjindet n\u00eb jet\u00ebn e p\u00ebrditshme dhe n\u00eb p\u00ebrvojat e zakonta t\u00eb t\u00eb qenurit feministe n\u00eb sht\u00ebpi dhe n\u00eb pun\u00eb, por m\u00ebnyra sesi ne m\u00ebsojm\u00eb prej k\u00ebtyre bot\u00ebve \u00ebsht\u00eb fal\u00eb p\u00ebrpjekjeve tona p\u00ebr t\u2019i transformuar ato. Nuk \u00ebsht\u00eb e leht\u00eb me qen\u00eb feministe dhe Sara Ahmed ka shkruar nj\u00eb p\u00ebrmbledhje t\u00eb fuqishme, grish\u00ebse p\u00ebr mendimin dhe ngadh\u00ebnjyese t\u00eb asaj q\u00eb n\u00ebnkupton me feminiz\u00ebm. Fjal\u00ebt e Sar\u00ebs jan\u00eb t\u00eb gjalla p\u00ebr mua, konceptet e saj t\u00eb djersitura, vizuale dhe konkrete. Kund\u00ebr-figurat e \u2018feministes qejf-prish\u00ebse\u2019, \u2018vajza vullnetplot\u00eb\u2019 jan\u00eb vajza dhe gra q\u00eb i shoh dhe i njoh, me t\u00eb cilat identifikohem. Un\u00eb jam ato. P\u00ebrmes \u00e7do fjale dhe faqeje, Sara me jep gjuh\u00eb, m\u00eb ngadhnjen, m\u00eb emocionon, m\u00eb b\u00ebn t\u00eb qesh, m\u00eb sheh dhe m\u00eb mb\u00ebshtet. T\u00eb lexosh Sar\u00ebn \u00ebsht\u00eb t\u00eb ndjesh ngroht\u00ebsin\u00eb dhe forc\u00ebn e mot\u00ebr(sis\u00eb) p\u00ebrqafuar p\u00ebrreth teje. Ajo shp\u00ebrfaq kompleksitetet dhe v\u00ebshtir\u00ebsit\u00eb e t\u00eb q\u00ebnit \u201cfeministja\u201d p\u00ebrreth dhe m\u00ebnyrat p\u00ebrmes t\u00eb cilave t\u00eb tjer\u00ebt na pozicionojn\u00eb pavend n\u00eb k\u00ebt\u00eb drejtim. P\u00ebrmes em\u00ebrtimit t\u00eb problemit ne b\u00ebhemi problemi. Sara tregon sesi racizmi dhe seksizmi vazhdojn\u00eb t\u00eb funksionojn\u00eb p\u00ebrmes shp\u00ebrq\u00ebndrimit t\u00eb v\u00ebmendjes ton\u00eb nga shkaqet strukturore, dhe p\u00ebrmes p\u00ebrq\u00ebndrimit t\u00eb v\u00ebmendjes mbi efektet (denoncimi i racizmit dhe seksizmit). P\u00ebr t\u00eb tjer\u00ebt ne b\u00ebhemi feministja qejf-prish\u00ebse. Ajo \u00e7ka \u00ebsht\u00eb subversive n\u00eb vepr\u00ebn e Sar\u00ebs \u00ebsht\u00eb se argumenton nevoj\u00ebn me e p\u00ebrvet\u00ebsu at\u00eb identitet dhe at\u00eb pozicion: feminizmi \u00ebsht\u00eb nj\u00eb ushtri qef-prishsesh q\u00eb veprojn\u00eb n\u00eb bot\u00eb. T\u00eb jetuarit e nj\u00eb jete feministe, na ofron mjete praktike p\u00ebr sesi t\u00eb jetojm\u00eb nj\u00eb jet\u00eb feministe, duke forcuar nd\u00ebrlidhjet mes teoris\u00eb feministe dhe t\u00eb jetuarit e nj\u00eb jete q\u00eb e mb\u00ebshtet at\u00eb. Eli Krasniqi \u00ebsht\u00eb antropologe, feministe, shkrimtare. Ka p\u00ebrfunduar studimet e saj master n\u00eb deg\u00ebn e Sociologjis\u00eb, n\u00eb \u201cThe New School for Social Research\u201d New York. Eli \u00ebsht\u00eb themeluese e Institutit p\u00ebr Studime n\u00eb Shoq\u00ebri dhe Kultur\u00eb \u2013Alter Habitus. Ka p\u00ebrvoj\u00eb si lektore n\u00eb l\u00ebnd\u00ebn Mendimi Kreativ Kritik n\u00eb Universitetin Amerikan n\u00eb Kosov\u00eb. Njihet nd\u00ebr lexues p\u00ebr krijimet e saj poetike dhe dramatike me theks feminist. 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