{"id":3249,"date":"2020-04-15T12:32:10","date_gmt":"2020-04-15T10:32:10","guid":{"rendered":"http:\/\/www.nyje.al\/?p=3249"},"modified":"2024-09-06T14:47:45","modified_gmt":"2024-09-06T12:47:45","slug":"romi-i-varfer-tjetri-dhe-covidi","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/romi-i-varfer-tjetri-dhe-covidi\/","title":{"rendered":"Romi i varf\u00ebr, tjetri dhe covidi"},"content":{"rendered":"
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Ervin Ka\u00e7iu |15.04.2020 | nyje.al<\/strong><\/span><\/p>

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8 Prilli, Dita Nd\u00ebrkomb\u00ebtare e Rom\u00ebve kaloi, por besoj q\u00eb meritojn\u00eb m\u00eb shum\u00eb se sa t\u00eb kujtohen vet\u00ebm n\u00eb nj\u00eb dit\u00eb. Ve\u00e7an\u00ebrisht k\u00ebt\u00eb periudh\u00eb q\u00eb \u00ebsht\u00eb cil\u00ebsuar si luft\u00eb globale, gjat\u00eb t\u00eb cil\u00ebs p\u00ebrpjekja e zakonshme p\u00ebr mbijetes\u00eb e rom\u00ebve m\u00eb t\u00eb varf\u00ebr, ashtu si edhe m\u00eb t\u00eb varf\u00ebrve n\u00eb p\u00ebrgjith\u00ebsi, fiton p\u00ebrmasat e nj\u00eb lufte t\u00eb v\u00ebrtet\u00eb. N\u00eb fakt 8 Prilli \u00ebsht\u00eb thjesht\u00eb nj\u00eb konvencion, rezultat i nj\u00eb marr\u00ebveshje politike, ashtu si\u00e7 edhe jan\u00eb shum\u00eb t\u00eb tjera q\u00eb simbolizojn\u00eb p\u00ebrkat\u00ebsi komb\u00ebtare, etnike apo t\u00eb \u00e7far\u00ebdolloji. Jo se kjo \u00ebsht\u00eb e gabuar, por p\u00ebr sqarim (p\u00ebr sa un\u00eb kam v\u00ebzhguar n\u00eb terren) kjo dit\u00eb ende nuk e ka fituar r\u00ebnd\u00ebsin\u00eb e synuar p\u00ebr rom\u00ebt, t\u00eb pakt\u00ebn jo p\u00ebr ata t\u00eb cil\u00ebve i referohet ky shkrim. Por \u00ebsht\u00eb e r\u00ebnd\u00ebsishme p\u00ebr aktor\u00ebt politik q\u00eb nd\u00ebrmjet\u00ebsojn\u00eb marr\u00ebdh\u00ebnien e tyre me bot\u00ebn. Me pak fjal\u00eb, \u00ebsht\u00eb dita e kremtimit publik t\u00eb ekzistenc\u00ebs s\u00eb k\u00ebsaj pakice q\u00eb dit\u00ebt e tjera t\u00eb vitit \u00ebsht\u00eb pak e pranishme, megjith\u00ebse p\u00ebr ata q\u00eb nuk e din\u00eb duhet sqaruar fakti q\u00eb jan\u00eb mes nesh prej shum\u00eb shekujsh.<\/span><\/p>

N\u00eb fakt, Rom\u00ebt e varf\u00ebr edhe kur shfaqen n\u00eb sfer\u00ebn \u00a0publike si rezultat i t\u00eb q\u00ebnurit t\u00eb p\u00ebrjashtuarit<\/em> nuk kan\u00eb mund\u00ebsi t\u00eb ndikojn\u00eb shfaqjen, ajo \u00ebsht\u00eb plot\u00ebsisht n\u00eb dor\u00eb t\u00eb nd\u00ebrmjet\u00ebsuesit. K\u00ebsisoj n\u00eb t\u00eb v\u00ebrtet\u00eb nuk shfaqen, por projektohen nga tjetri sipas shijeve, interesave, d\u00ebshirave subjektive e n\u00eb disa raste madje kolektive. Theksoj, as rom\u00ebt e varf\u00ebr as komuniteti si em\u00ebrtohet r\u00ebndom dhe as e gjith\u00eb pakica. P\u00ebr mendimin tim edhe n\u00eb p\u00ebrdorimin e shkujdesur t\u00eb termit komunitet b\u00ebhet nj\u00eb gabim konceptual i r\u00ebnd\u00ebsish\u00ebm, me pesh\u00eb edhe n\u00eb praktik\u00eb – q\u00eb shum\u00ebfishohet n\u00eb nj\u00eb zinxhir keqkuptimesh q\u00eb nuk formatojn\u00eb thjesht\u00eb perceptimin por edhe raportin e shumic\u00ebs me rom\u00ebt. Jo se p\u00ebrdorimi i k\u00ebtij termi n\u00eb vetvete \u00ebsht\u00eb problem por n\u00eb rastin e rom\u00ebve, ashtu si edhe t\u00eb \u00e7do etnie pakic\u00eb, rrezikon t\u00eb definoj\u00eb p\u00ebrfytyrimin q\u00eb ata jan\u00eb t\u00eb gjith\u00eb nj\u00eblloj. N\u00eb t\u00eb v\u00ebrtet\u00eb nuk jan\u00eb homogjen, por heterogjen si shum\u00eb formacione t\u00eb tjera shoq\u00ebrore, p\u00ebrjashto grupimet shoq\u00ebrore q\u00eb e kan\u00eb p\u00ebr synim homogjenizimin (ose edhe pa e patur p\u00ebr synim bien n\u00eb at\u00eb gjendje).<\/span><\/p>

N\u00eb k\u00ebt\u00eb shkrim si\u00e7 edhe manifestohet q\u00eb n\u00eb rreshtat e par\u00eb po fokusohem n\u00eb shquarjen e disa paqart\u00ebsive t\u00eb krijuara prej Tjetrit, nisur nga njohja q\u00eb un\u00eb kam, duke konsideruar rolin e r\u00ebnd\u00ebsish\u00ebm t\u00eb tjetrit n\u00eb p\u00ebrcaktimin e gjendjes s\u00eb rom\u00ebve, sidomos shtres\u00ebs m\u00eb t\u00eb varf\u00ebr t\u00eb k\u00ebsaj pakice.<\/span><\/p>

P\u00ebr shembull, k\u00ebto dit\u00eb m\u00eb shum\u00eb se kurr\u00eb rom\u00ebt e varf\u00ebr po b\u00ebjn\u00eb thirrje t\u00eb ndihmohen, jan\u00eb aq shum\u00eb n\u00eb hall sa jan\u00eb t\u00eb vetmit q\u00eb sfiduan \u201cbiopolitik\u00ebn covidiane\u201d duke protestuar. Reagimi jo fort i papritur nga njer\u00ebzit online (ky njeriu i ri covidian prej m\u00eb shum\u00eb se nj\u00eb muaji e me gjasa edhe post-covidian) sintetizuar n\u00eb nj\u00eb gjuh\u00eb urrejtje raciste q\u00eb po b\u00ebhet edhe motivi i k\u00ebtij shkrimi sillej rreth ides\u00eb q\u00eb ata nuk e meritojn\u00eb ndihm\u00ebn se e kan\u00eb fajin vet\u00eb pasi nuk duan t\u00eb punojn\u00eb se e kan\u00eb mendjen te \u201cqejfi\u201d. Nuk e di nga buron nd\u00ebr \u201cne\u201d kjo etik\u00eb pune t\u00eb cil\u00ebn nuk e hasim shpesh n\u00eb p\u00ebrditshm\u00ebri, por kam v\u00ebn\u00eb re q\u00eb shfaqet me doza t\u00eb larta sa her\u00eb q\u00eb b\u00ebhet fjal\u00eb p\u00ebr romin e varf\u00ebr.<\/span><\/p>

N\u00eb portretizimin e nj\u00eb romi ekzotik, q\u00eb n\u00eb funksion t\u00eb liris\u00eb e \u201cqejfit\u201d t\u00eb tij \u00ebsht\u00eb i gatsh\u00ebm t\u00eb b\u00ebj\u00eb \u00e7do lloj dredhie t\u00eb mundshme, kan\u00eb ndihmuar nj\u00eb shum\u00ebsi z\u00ebrash q\u00eb form\u00ebsojn\u00eb opinionin publik n\u00eb t\u00eb shkuar\u00ebn dhe n\u00eb t\u00eb tashmen. Nga kryeministra apo kryebashkiak, q\u00eb kur i takojn\u00eb n\u00eb situat\u00eb krizash si ajo e t\u00ebrmetit me dashuri at\u00ebrore i thon\u00eb \u201cju duam shum\u00eb se ju jeni t\u00eb ve\u00e7ant\u00eb\u201d, e deri tek nostalgjiku i pandreqsh\u00ebm q\u00eb p\u00ebrdor si kut mat\u00ebs p\u00ebr gjith\u00e7ka p\u00ebrvoj\u00ebn e deformuar n\u00eb regjimin komunist enverist, kur sipas tyre megjith\u00ebse romit i ofroheshin mund\u00ebsi t\u00eb barabarta zgjidhte t\u00eb jetonte n\u00eb katet e para t\u00eb pallateve. Ndihmon folklori q\u00eb \u00ebsht\u00eb mjaft i pasur me shprehi nga m\u00eb t\u00eb ndryshmet si p\u00ebrshembull \u201cN\u00eb nj\u00eb vend nuk gjen rehat arrixhiu\u201d. Kam d\u00ebgjuar madje edhe profesor sociologjie t\u00eb thot\u00eb me kompetenc\u00eb q\u00eb rom\u00ebt nuk kan\u00eb varre, duke n\u00ebnkuptuar jo vet\u00ebm iden\u00eb se edhe n\u00eb at\u00eb bot\u00eb nuk kan\u00eb nj\u00eb stacion, por duke e l\u00ebn\u00eb nj\u00ebkoh\u00ebsisht t\u00eb hapur opsionin q\u00eb mund t\u00eb jen\u00eb edhe kanibal.<\/span><\/p>

Natyrisht, si\u00e7 edhe \u00ebsht\u00eb diskutuar nga studiuesit, p\u00ebrfytyrimi i romit jo fort racional e p\u00ebrfton p\u00ebrsosm\u00ebrin\u00eb estetike prej skalitjes nga mjeshtrat e artit e t\u00eb let\u00ebrsis\u00eb q\u00eb zbuluan te romi nj\u00eb prej subjekteve m\u00eb ekzotike. Rom\u00ebt n\u00eb k\u00ebt\u00eb sfer\u00eb p\u00ebrgjith\u00ebsisht portretizohen si mish\u00ebrimi i nj\u00eb jete poetike, si njer\u00ebzit e lir\u00eb q\u00eb kan\u00eb arritur t\u00eb jet\u00ebsojn\u00eb anarkin\u00eb. Adhuruesit e bijt\u00eb besnik t\u00eb natyr\u00ebs! K\u00ebto si shum\u00eb prej metaforave apo hiperbolave t\u00eb tjera t\u00eb l\u00ebvruara n\u00eb imazh dhe fjal\u00eb thjesht\u00eb zbukurojn\u00eb mendimin e fshehur se ata nuk e p\u00ebrfunduan procesin civilizues. Ata ngec\u00ebn diku aty n\u00eb kurb\u00ebn e modernizimit pa u b\u00ebr\u00eb plot\u00ebsisht n\u00ebnshtetas apo qytetar t\u00eb bindur, i shp\u00ebtuan \u201ckafazit t\u00eb hekurt Weberian\u201d. Nd\u00ebrkoh\u00eb q\u00eb t\u00eb tjer\u00ebt vraponin drejt racionalizimit, rom\u00ebt udh\u00ebtonin ngadal\u00eb me karrocat e veshjet e tyre shum\u00ebngjyr\u00ebshe n\u00eb lirin\u00eb nomadike. Megjith\u00ebse si kund\u00ebrp\u00ebrgjigje ndaj \u00e7do paraqitje romanticizuese q\u00eb i mban rom\u00ebt t\u00eb ve\u00e7uar nga pjesa tjet\u00ebr e njer\u00ebzimit, q\u00ebndron fakti q\u00eb fatkeq\u00ebsisht u ndesh\u00ebn rrug\u00ebs me projektin m\u00eb racional t\u00eb shekullit t\u00eb 20 \u2013 kampet naziste t\u00eb shfarosjes n\u00eb t\u00eb cilat humb\u00ebn jet\u00ebn m\u00eb shum\u00eb se 1 milion rom\u00eb.<\/span><\/p>

Kuptohet q\u00eb si arti ashtu edhe let\u00ebrsia jan\u00eb n\u00eb t\u00eb drejt\u00ebn e vet p\u00ebr ta zbukuruar jet\u00ebn p\u00ebrmes trillimit. Problem \u00ebsht\u00eb m\u00ebnyra se si \u00ebsht\u00eb keqp\u00ebrdorur n\u00eb koh\u00eb ky narracion e imazh edhe nga instancat q\u00eb e kan\u00eb p\u00ebr detyr\u00eb p\u00ebrgjegj\u00ebsin\u00eb politike t\u00eb njohjes t\u00eb s\u00eb v\u00ebrtet\u00ebs, shpeshher\u00eb duke kultivuar e amplifikuar n\u00eb publik iden\u00eb e nj\u00eb romi q\u00eb nuk merr p\u00ebrsip\u00ebr p\u00ebrgjegj\u00ebsit\u00eb q\u00eb i takojn\u00eb qytetarit dhe q\u00eb p\u00ebrfiton si parazit n\u00eb kurriz t\u00eb shoq\u00ebris\u00eb. N\u00eb qasjen m\u00eb dashamir\u00ebse rom\u00ebt i b\u00ebjn\u00eb rezistenc\u00eb sistemeve t\u00eb ngurta racionale t\u00eb modernitetit sepse megjith\u00ebse t\u00eb varf\u00ebr e duan shum\u00eb lirin\u00eb e tyre. N\u00eb at\u00eb m\u00eb pak dashamir\u00ebse paraqiten thjesht\u00eb si t\u00eb paaft\u00eb p\u00ebr t\u2019u p\u00ebrshtatur me k\u00ebto regjime. N\u00eb thelb, ato mbet\u00ebn primitivi i bukur, t\u00eb rehatuar brenda kufinjve t\u00eb ishullit t\u00eb tyre kulturor e mund\u00ebsisht racial, n\u00eb v\u00ebshtir\u00ebsi p\u00ebr ta kuptuar e p\u00ebr t\u2019u kuptuar prej bot\u00ebs q\u00eb i rrethon.<\/span><\/p>

N\u00eb p\u00ebrpjekje prej vitesh p\u00ebr t\u00eb njohur m\u00eb mir\u00eb shtres\u00ebn m\u00eb t\u00eb varf\u00ebr t\u00eb rom\u00ebve do t\u00eb ishte e pav\u00ebrtet\u00eb t\u00eb thoja se jet\u00ebs s\u00eb tyre i mungon muzika e hareshme e ngjyrat, por kjo nuk do t\u00eb thot\u00eb q\u00eb gjith\u00eb jeta e tyre \u00ebsht\u00eb dioniziake. \u00cbsht\u00eb nj\u00ebjt\u00eb si e shumic\u00ebs, sa lirike aq edhe epike, sa racionale po aq e ng\u00ebrthyer n\u00eb ndjesi e n\u00eb rrug\u00ebtime shpirt\u00ebrore. Nuk jan\u00eb as n\u00eb arrati dhe as n\u00eb rezistenc\u00eb ndaj nj\u00eb bote racionale q\u00eb rregullohet prej gravitetit t\u00eb detyrimeve, megjith\u00ebse s\u2019do t\u00eb ishte keq edhe po t\u00eb ishte ashtu. Nuk m\u00eb ka ndodhur rrall\u00ebher\u00eb q\u00eb t\u00eb takoj rom q\u00eb jetojn\u00eb n\u00eb baraka. Nga t\u00eb gjitha an\u00ebt kund\u00ebrmon era e plehrave, e ujrave t\u00eb zeza, por po ashtu ngado d\u00ebgjohet muzik\u00eb, t\u00eb qeshura, f\u00ebmij\u00eb q\u00eb luajn\u00eb, burra q\u00eb pin\u00eb raki, gra q\u00eb k\u00ebrcejn\u00eb etj etj. Gjall\u00ebri q\u00eb v\u00ebshtir\u00eb ta gjesh diku gjetk\u00eb n\u00ebp\u00ebr Shqip\u00ebri e me gjasa edhe m\u00eb pak n\u00eb epok\u00ebn post-covidiane. Por k\u00ebto p\u00ebrgjith\u00ebsisht jan\u00eb ngjyra q\u00eb mbulojn\u00eb grin\u00eb e thell\u00eb t\u00eb s\u00eb p\u00ebrditshmes. Thjesht\u00eb sfidojn\u00eb p\u00ebrfytyrimin pervers t\u00eb disa apo shum\u00eb prej nesh mbi t\u00eb varfrin. N\u00eb qoft\u00eb se i varfri na del jasht\u00eb korniz\u00ebs s\u00eb fotografis\u00eb melodramatike q\u00eb kemi krijuar si ushqim p\u00ebr hierarkin\u00eb e nd\u00ebrtuar mbi ndarjen \u201cne\u201d dhe \u201cata\u201d at\u00ebher\u00eb nuk meriton vler\u00ebsim, se nuk \u00ebsht\u00eb nj\u00eb jet\u00eb e themeluar mbi virtyt.<\/span><\/p>

Imagjinata jon\u00eb e mb\u00ebshtetur sidomos n\u00eb narracionin mediatik, na th\u00ebrret t\u2019i vizatojm\u00eb si njer\u00ebz q\u00eb qajn\u00eb, mund\u00ebsisht me ndonj\u00eb deformim fizik t\u00eb duksh\u00ebm, me shum\u00eb f\u00ebmij\u00eb t\u00eb uritur q\u00eb b\u00ebrtasin n\u00eb kor poezin\u00eb e buk\u00ebs. Nuk mund t\u00eb jesh edhe i varf\u00ebr edhe t\u00eb g\u00ebzosh, ndryshe ka di\u00e7ka q\u00eb nuk shkon. Rom\u00ebt e varf\u00ebr q\u00eb sot po lypin buk\u00eb, n\u00eb pamund\u00ebsi p\u00ebr t\u00eb punuar prej izolimit nga COVID-19 n\u00eb kushte normale jo vet\u00ebm punojn\u00eb por b\u00ebjn\u00eb pun\u00ebt m\u00eb t\u00eb v\u00ebshtira q\u00eb nuk d\u00ebshiron t\u2019i b\u00ebj askush prej nesh. Thjesht\u00eb, shum\u00eb prej nesh nuk arrijn\u00eb t\u2019i dallojn\u00eb se jan\u00eb t\u00eb paduksh\u00ebm. T\u00eb paduksh\u00ebm se ndryshe nuk na p\u00ebrmbushet p\u00ebrfytyrimi q\u00eb ata duhet t\u00eb jen\u00eb diku shtrir\u00eb n\u00eb ndonj\u00eb hije peme duke pir\u00eb raki e k\u00ebnduar n\u00eb liri, apo diku gjetk\u00eb duke ngjizur f\u00ebmij\u00ebn e radh\u00ebs. T\u00eb paduksh\u00ebm sepse jan\u00eb b\u00ebr\u00eb pjes\u00eb e rutin\u00ebs urbane ku shqisat e kan\u00eb humbur kthjellt\u00ebsin\u00eb. Kur hedhim plehrat n\u00eb kosh, megjith\u00ebse jan\u00eb aty n\u00eb disa raste familjarisht nuk i shohim se \u00ebsht\u00eb normale q\u00eb Ata\/Ato t\u00eb jen\u00eb te koshi duke g\u00ebrmuar.<\/span><\/p>

Para rreth 4 vitesh n\u00eb Selit\u00eb, n\u00eb nj\u00eb vizit\u00eb n\u00eb sht\u00ebpin\u00eb e nj\u00eb familjeje q\u00eb priste n\u00eb ankth t\u2019i prishej sht\u00ebpia nga bashkia, si pasoj\u00eb e rregullimit t\u00eb nj\u00eb rruge q\u00eb t\u00eb \u00e7onte m\u00eb shpejt n\u00eb nj\u00eb qend\u00ebr tregtare, takova nj\u00eb f\u00ebmij\u00eb rreth mosh\u00ebs 12 vje\u00e7 q\u00eb n\u00eb fakt shum\u00eb pak i kishte ngelur prej f\u00ebmije n\u00eb fizionomi. Duke qar\u00eb po m\u00eb thoshte q\u00eb sht\u00ebpia q\u00eb po i prishej ishte nd\u00ebrtuar edhe prej pun\u00ebs s\u00eb tij n\u00eb koshat e plehrave prej 5 vitesh. Ai dilte \u00e7do dit\u00eb p\u00ebr pun\u00eb n\u00eb m\u00ebngjes dhe kthehej n\u00eb dark\u00eb, dhe nuk \u00ebsht\u00eb nj\u00eb rast i ve\u00e7uar. Kam takuar me dhjetra prej tyre q\u00eb kan\u00eb nd\u00ebrtuar jet\u00ebn e tyre p\u00ebrmes k\u00ebsaj pune. K\u00ebt\u00eb vit, n\u00eb nj\u00eb bised\u00eb me nj\u00eb zonj\u00eb q\u00eb shiste te tregu i rrobave t\u00eb p\u00ebrdorura n\u00eb Shkoz\u00eb, e angazhuar n\u00eb k\u00ebt\u00eb pun\u00eb prej 15 vitesh, po m\u00eb thoshte q\u00eb f\u00ebmij\u00ebt mbr\u00ebm\u00eb kishin fjetur pa ngr\u00ebn\u00eb. Nuk ka mund\u00ebsi i thash\u00eb, dhe si p\u00ebr ta provokuar po e pyesja se \u00e7far\u00eb dreqin b\u00ebni me lek\u00ebt, se ju k\u00ebtu fitoni, aq sa p\u00ebr t\u00eb siguruar ushqim t\u00eb pakt\u00ebn<\/em>. Nisi t\u00eb m\u00eb shpjegonte n\u00eb holl\u00ebsi jet\u00ebn e saj p\u00ebr t\u00eb cil\u00ebn nuk do t\u00eb mjaftonte nj\u00eb shkrim, as artikull, dokumentar apo film i gjat\u00eb. E th\u00ebn\u00eb shkurt, vet\u00ebm s\u00eb fundmi ishte s\u00ebmur\u00eb nj\u00ebri prej 3 f\u00ebmij\u00ebve. P\u00ebr t\u00eb paguar mjekimin n\u00eb spitalin shtet\u00ebror kishte marr\u00eb borxh, t\u00eb siguruar me shum\u00eb v\u00ebshtir\u00ebsi sepse t\u00eb njohurit e saj ishin po aq t\u00eb varf\u00ebr sa ajo. N\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb kujdesej p\u00ebr f\u00ebmij\u00ebn n\u00eb spital kishte l\u00ebn\u00eb edhe pun\u00ebn n\u00eb treg duke u mb\u00ebshtetur at\u00eb koh\u00eb vet\u00ebm n\u00eb rrog\u00ebn e bashk\u00ebshortit q\u00eb punonte n\u00eb pastrimin e qytetit t\u00eb Tiran\u00ebs. Si p\u00ebrfundim, duke qen\u00eb t\u00eb detyruar t\u00eb paguanin borxhin kishin ngeluar pa asnj\u00eb lek e nuk kishin as p\u00ebr t\u00eb ngr\u00ebn\u00eb.<\/span><\/p>

Fakti q\u00eb din\u00eb t\u00eb g\u00ebzojn\u00eb nuk do t\u00eb thot\u00eb q\u00eb nuk punojn\u00eb. Nuk \u00ebsht\u00eb p\u00ebr t\u2019u shqet\u00ebsuar se edhe rakin\u00eb e pin\u00eb nga ajo m\u00eb e lira. N\u00eb sfer\u00ebn e konsumit ka hap\u00ebsir\u00eb p\u00ebr t\u00eb gjitha shtresat. Punojn\u00eb n\u00eb pun\u00eb t\u00eb v\u00ebshtira, informale, t\u00eb pasigurta nga t\u00eb cilat mund t\u00eb sigurojn\u00eb t\u00eb ardhura q\u00eb konsumohen brenda nj\u00eb dite e n\u00eb rastin m\u00eb t\u00eb mir\u00eb brenda nj\u00eb jave. Nuk po lypin ndihm\u00eb se i mungon dinjiteti, sepse jan\u00eb lypsa kronik\u00eb q\u00eb na mashtrojn\u00eb, por sepse jetojn\u00eb prej gjeneratash brenda ciklit t\u00eb mbyllur t\u00eb varf\u00ebris\u00eb.<\/span><\/p>

Shkruajta gjat\u00eb, e ndoshta e mora shum\u00eb seriozisht Tjetrin e romit dhe COVID-in por teza dominuese q\u00eb rom\u00ebt e varf\u00ebr jan\u00eb t\u00eb p\u00ebrjashtuar sepse kan\u00eb zgjedhur t\u00eb jen\u00eb t\u00eb p\u00ebrjashtuar \u00ebsht\u00eb e rrezikshme. Kjo, si n\u00eb gjendjen e jasht\u00ebzakonshme ku k\u00ebrkohet solidaritet imediat, ashtu edhe n\u00eb normalitet, njohja e tyre \u00ebsht\u00eb fillimi i pun\u00ebs p\u00ebr t\u2019u mund\u00ebsuar nj\u00eb jet\u00eb m\u00eb t\u00eb mir\u00eb. T\u2019i l\u00ebm\u00eb n\u00eb ishullin e tyre t\u00eb mbijetes\u00ebs se k\u00ebshtu duan \u00ebsht\u00eb anti-humane. P\u00ebr t\u00eb kund\u00ebrt\u00ebn, nuk \u00ebsht\u00eb p\u00ebr t\u2019u shqet\u00ebsuar se po biem n\u00eb grack\u00ebn e ndonj\u00eb mend\u00ebsie kolonializuese, se as rom\u00ebt nuk jan\u00eb ndonj\u00eb fis q\u00eb e zbuluam n\u00eb pyjet e amazon\u00ebs. Muret sociale nuk vet\u00ebp\u00ebrcaktohen, por definohen n\u00eb nd\u00ebrveprimin me tjetrin brenda struktur\u00ebs sociale n\u00eb t\u00eb cil\u00ebn banojm\u00eb.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"

Ervin Ka\u00e7iu |15.04.2020 | nyje.al 8 Prilli, Dita Nd\u00ebrkomb\u00ebtare e Rom\u00ebve kaloi, por besoj q\u00eb meritojn\u00eb m\u00eb shum\u00eb se sa t\u00eb kujtohen vet\u00ebm n\u00eb nj\u00eb dit\u00eb. Ve\u00e7an\u00ebrisht k\u00ebt\u00eb periudh\u00eb q\u00eb \u00ebsht\u00eb cil\u00ebsuar si luft\u00eb globale, gjat\u00eb t\u00eb cil\u00ebs p\u00ebrpjekja e zakonshme p\u00ebr mbijetes\u00eb e rom\u00ebve m\u00eb t\u00eb varf\u00ebr, ashtu si edhe m\u00eb t\u00eb varf\u00ebrve n\u00eb p\u00ebrgjith\u00ebsi, fiton p\u00ebrmasat e nj\u00eb lufte t\u00eb v\u00ebrtet\u00eb. N\u00eb fakt 8 Prilli \u00ebsht\u00eb thjesht\u00eb nj\u00eb konvencion, rezultat i nj\u00eb marr\u00ebveshje politike, ashtu si\u00e7 edhe jan\u00eb shum\u00eb t\u00eb tjera q\u00eb simbolizojn\u00eb p\u00ebrkat\u00ebsi komb\u00ebtare, etnike apo t\u00eb \u00e7far\u00ebdolloji. Jo se kjo \u00ebsht\u00eb e gabuar, por p\u00ebr sqarim (p\u00ebr sa un\u00eb kam v\u00ebzhguar n\u00eb terren) kjo dit\u00eb ende nuk e ka fituar r\u00ebnd\u00ebsin\u00eb e synuar p\u00ebr rom\u00ebt, t\u00eb pakt\u00ebn jo p\u00ebr ata t\u00eb cil\u00ebve i referohet ky shkrim. Por \u00ebsht\u00eb e r\u00ebnd\u00ebsishme p\u00ebr aktor\u00ebt politik q\u00eb nd\u00ebrmjet\u00ebsojn\u00eb marr\u00ebdh\u00ebnien e tyre me bot\u00ebn. Me pak fjal\u00eb, \u00ebsht\u00eb dita e kremtimit publik t\u00eb ekzistenc\u00ebs s\u00eb k\u00ebsaj pakice q\u00eb dit\u00ebt e tjera t\u00eb vitit \u00ebsht\u00eb pak e pranishme, megjith\u00ebse p\u00ebr ata q\u00eb nuk e din\u00eb duhet sqaruar fakti q\u00eb jan\u00eb mes nesh prej shum\u00eb shekujsh. N\u00eb fakt, Rom\u00ebt e varf\u00ebr edhe kur shfaqen n\u00eb sfer\u00ebn \u00a0publike si rezultat i t\u00eb q\u00ebnurit t\u00eb p\u00ebrjashtuarit nuk kan\u00eb mund\u00ebsi t\u00eb ndikojn\u00eb shfaqjen, ajo \u00ebsht\u00eb plot\u00ebsisht n\u00eb dor\u00eb t\u00eb nd\u00ebrmjet\u00ebsuesit. K\u00ebsisoj n\u00eb t\u00eb v\u00ebrtet\u00eb nuk shfaqen, por projektohen nga tjetri sipas shijeve, interesave, d\u00ebshirave subjektive e n\u00eb disa raste madje kolektive. Theksoj, as rom\u00ebt e varf\u00ebr as komuniteti si em\u00ebrtohet r\u00ebndom dhe as e gjith\u00eb pakica. P\u00ebr mendimin tim edhe n\u00eb p\u00ebrdorimin e shkujdesur t\u00eb termit komunitet b\u00ebhet nj\u00eb gabim konceptual i r\u00ebnd\u00ebsish\u00ebm, me pesh\u00eb edhe n\u00eb praktik\u00eb – q\u00eb shum\u00ebfishohet n\u00eb nj\u00eb zinxhir keqkuptimesh q\u00eb nuk formatojn\u00eb thjesht\u00eb perceptimin por edhe raportin e shumic\u00ebs me rom\u00ebt. Jo se p\u00ebrdorimi i k\u00ebtij termi n\u00eb vetvete \u00ebsht\u00eb problem por n\u00eb rastin e rom\u00ebve, ashtu si edhe t\u00eb \u00e7do etnie pakic\u00eb, rrezikon t\u00eb definoj\u00eb p\u00ebrfytyrimin q\u00eb ata jan\u00eb t\u00eb gjith\u00eb nj\u00eblloj. N\u00eb t\u00eb v\u00ebrtet\u00eb nuk jan\u00eb homogjen, por heterogjen si shum\u00eb formacione t\u00eb tjera shoq\u00ebrore, p\u00ebrjashto grupimet shoq\u00ebrore q\u00eb e kan\u00eb p\u00ebr synim homogjenizimin (ose edhe pa e patur p\u00ebr synim bien n\u00eb at\u00eb gjendje). N\u00eb k\u00ebt\u00eb shkrim si\u00e7 edhe manifestohet q\u00eb n\u00eb rreshtat e par\u00eb po fokusohem n\u00eb shquarjen e disa paqart\u00ebsive t\u00eb krijuara prej Tjetrit, nisur nga njohja q\u00eb un\u00eb kam, duke konsideruar rolin e r\u00ebnd\u00ebsish\u00ebm t\u00eb tjetrit n\u00eb p\u00ebrcaktimin e gjendjes s\u00eb rom\u00ebve, sidomos shtres\u00ebs m\u00eb t\u00eb varf\u00ebr t\u00eb k\u00ebsaj pakice. P\u00ebr shembull, k\u00ebto dit\u00eb m\u00eb shum\u00eb se kurr\u00eb rom\u00ebt e varf\u00ebr po b\u00ebjn\u00eb thirrje t\u00eb ndihmohen, jan\u00eb aq shum\u00eb n\u00eb hall sa jan\u00eb t\u00eb vetmit q\u00eb sfiduan \u201cbiopolitik\u00ebn covidiane\u201d duke protestuar. Reagimi jo fort i papritur nga njer\u00ebzit online (ky njeriu i ri covidian prej m\u00eb shum\u00eb se nj\u00eb muaji e me gjasa edhe post-covidian) sintetizuar n\u00eb nj\u00eb gjuh\u00eb urrejtje raciste q\u00eb po b\u00ebhet edhe motivi i k\u00ebtij shkrimi sillej rreth ides\u00eb q\u00eb ata nuk e meritojn\u00eb ndihm\u00ebn se e kan\u00eb fajin vet\u00eb pasi nuk duan t\u00eb punojn\u00eb se e kan\u00eb mendjen te \u201cqejfi\u201d. Nuk e di nga buron nd\u00ebr \u201cne\u201d kjo etik\u00eb pune t\u00eb cil\u00ebn nuk e hasim shpesh n\u00eb p\u00ebrditshm\u00ebri, por kam v\u00ebn\u00eb re q\u00eb shfaqet me doza t\u00eb larta sa her\u00eb q\u00eb b\u00ebhet fjal\u00eb p\u00ebr romin e varf\u00ebr. N\u00eb portretizimin e nj\u00eb romi ekzotik, q\u00eb n\u00eb funksion t\u00eb liris\u00eb e \u201cqejfit\u201d t\u00eb tij \u00ebsht\u00eb i gatsh\u00ebm t\u00eb b\u00ebj\u00eb \u00e7do lloj dredhie t\u00eb mundshme, kan\u00eb ndihmuar nj\u00eb shum\u00ebsi z\u00ebrash q\u00eb form\u00ebsojn\u00eb opinionin publik n\u00eb t\u00eb shkuar\u00ebn dhe n\u00eb t\u00eb tashmen. Nga kryeministra apo kryebashkiak, q\u00eb kur i takojn\u00eb n\u00eb situat\u00eb krizash si ajo e t\u00ebrmetit me dashuri at\u00ebrore i thon\u00eb \u201cju duam shum\u00eb se ju jeni t\u00eb ve\u00e7ant\u00eb\u201d, e deri tek nostalgjiku i pandreqsh\u00ebm q\u00eb p\u00ebrdor si kut mat\u00ebs p\u00ebr gjith\u00e7ka p\u00ebrvoj\u00ebn e deformuar n\u00eb regjimin komunist enverist, kur sipas tyre megjith\u00ebse romit i ofroheshin mund\u00ebsi t\u00eb barabarta zgjidhte t\u00eb jetonte n\u00eb katet e para t\u00eb pallateve. Ndihmon folklori q\u00eb \u00ebsht\u00eb mjaft i pasur me shprehi nga m\u00eb t\u00eb ndryshmet si p\u00ebrshembull \u201cN\u00eb nj\u00eb vend nuk gjen rehat arrixhiu\u201d. Kam d\u00ebgjuar madje edhe profesor sociologjie t\u00eb thot\u00eb me kompetenc\u00eb q\u00eb rom\u00ebt nuk kan\u00eb varre, duke n\u00ebnkuptuar jo vet\u00ebm iden\u00eb se edhe n\u00eb at\u00eb bot\u00eb nuk kan\u00eb nj\u00eb stacion, por duke e l\u00ebn\u00eb nj\u00ebkoh\u00ebsisht t\u00eb hapur opsionin q\u00eb mund t\u00eb jen\u00eb edhe kanibal. Natyrisht, si\u00e7 edhe \u00ebsht\u00eb diskutuar nga studiuesit, p\u00ebrfytyrimi i romit jo fort racional e p\u00ebrfton p\u00ebrsosm\u00ebrin\u00eb estetike prej skalitjes nga mjeshtrat e artit e t\u00eb let\u00ebrsis\u00eb q\u00eb zbuluan te romi nj\u00eb prej subjekteve m\u00eb ekzotike. Rom\u00ebt n\u00eb k\u00ebt\u00eb sfer\u00eb p\u00ebrgjith\u00ebsisht portretizohen si mish\u00ebrimi i nj\u00eb jete poetike, si njer\u00ebzit e lir\u00eb q\u00eb kan\u00eb arritur t\u00eb jet\u00ebsojn\u00eb anarkin\u00eb. Adhuruesit e bijt\u00eb besnik t\u00eb natyr\u00ebs! K\u00ebto si shum\u00eb prej metaforave apo hiperbolave t\u00eb tjera t\u00eb l\u00ebvruara n\u00eb imazh dhe fjal\u00eb thjesht\u00eb zbukurojn\u00eb mendimin e fshehur se ata nuk e p\u00ebrfunduan procesin civilizues. Ata ngec\u00ebn diku aty n\u00eb kurb\u00ebn e modernizimit pa u b\u00ebr\u00eb plot\u00ebsisht n\u00ebnshtetas apo qytetar t\u00eb bindur, i shp\u00ebtuan \u201ckafazit t\u00eb hekurt Weberian\u201d. Nd\u00ebrkoh\u00eb q\u00eb t\u00eb tjer\u00ebt vraponin drejt racionalizimit, rom\u00ebt udh\u00ebtonin ngadal\u00eb me karrocat e veshjet e tyre shum\u00ebngjyr\u00ebshe n\u00eb lirin\u00eb nomadike. Megjith\u00ebse si kund\u00ebrp\u00ebrgjigje ndaj \u00e7do paraqitje romanticizuese q\u00eb i mban rom\u00ebt t\u00eb ve\u00e7uar nga pjesa tjet\u00ebr e njer\u00ebzimit, q\u00ebndron fakti q\u00eb fatkeq\u00ebsisht u ndesh\u00ebn rrug\u00ebs me projektin m\u00eb racional t\u00eb shekullit t\u00eb 20 \u2013 kampet naziste t\u00eb shfarosjes n\u00eb t\u00eb cilat humb\u00ebn jet\u00ebn m\u00eb shum\u00eb se 1 milion rom\u00eb. Kuptohet q\u00eb si arti ashtu edhe let\u00ebrsia jan\u00eb n\u00eb t\u00eb drejt\u00ebn e vet p\u00ebr ta zbukuruar jet\u00ebn p\u00ebrmes trillimit. Problem \u00ebsht\u00eb m\u00ebnyra se si \u00ebsht\u00eb keqp\u00ebrdorur n\u00eb koh\u00eb ky narracion e imazh edhe nga instancat q\u00eb e kan\u00eb p\u00ebr detyr\u00eb p\u00ebrgjegj\u00ebsin\u00eb politike t\u00eb njohjes t\u00eb s\u00eb v\u00ebrtet\u00ebs, shpeshher\u00eb duke kultivuar e amplifikuar n\u00eb publik iden\u00eb e nj\u00eb romi q\u00eb nuk merr p\u00ebrsip\u00ebr p\u00ebrgjegj\u00ebsit\u00eb q\u00eb i takojn\u00eb qytetarit dhe q\u00eb p\u00ebrfiton si parazit n\u00eb kurriz t\u00eb shoq\u00ebris\u00eb. N\u00eb qasjen m\u00eb dashamir\u00ebse rom\u00ebt i b\u00ebjn\u00eb rezistenc\u00eb sistemeve t\u00eb ngurta racionale t\u00eb modernitetit sepse megjith\u00ebse t\u00eb varf\u00ebr e duan shum\u00eb lirin\u00eb e tyre. N\u00eb at\u00eb m\u00eb pak dashamir\u00ebse 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