{"id":894,"date":"2018-03-07T05:02:11","date_gmt":"2018-03-07T04:02:11","guid":{"rendered":"http:\/\/www.nyje.al\/?p=894"},"modified":"2024-08-22T19:04:58","modified_gmt":"2024-08-22T17:04:58","slug":"turpet-xxx","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/turpet-xxx\/","title":{"rendered":"Turpet XXX- Flet-rr\u00ebfe Nga Qyteti i Veriut"},"content":{"rendered":"
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Pa mua | 07.03.2018 | nyje.al<\/strong><\/span><\/p>

Anonimiteti i k\u00ebtyre rradh\u00ebve nuk q\u00ebndron p\u00ebr me iu arratis\u00eb p\u00ebrgjegj\u00ebsis\u00eb s\u00eb shkrimit, por p\u00ebr me rujt intimitetin e leximit. \u2026 Por edhe p\u00ebr me iu arratis\u00eb akuz\u00ebs p\u00ebr plagjiatur\u00eb. Meq\u00eb nuk po citon t\u00eb tjer\u00ebt, shkruesi nuk po citon as veten. Kjo flet-rr\u00ebfe \u00ebsht\u00eb nj\u00eb p\u00ebrbind\u00ebsh plot me copa autor\u00ebsh. Shkruesi i k\u00ebsaj flet-rr\u00ebfeje m\u00eb shum\u00eb se sa i ka lexu k\u00ebta autor\u00eb \u00ebsht\u00eb lexu prej tyre. Me lexu do t\u00eb thot\u00eb me d\u00ebgju veten teksa lexohesh.<\/span><\/p>

Nj\u00eb dit\u00eb prej dit\u00ebsh, kur dielli po shndrite fort e pak po nxehte, na pyeti shoqja S. Vet\u00ebm nj\u00eb shoqe mund t\u00eb b\u00ebj\u00eb paturp t\u00eb till\u00eb pyetje\u2014\u201c\u00c7far\u00eb \u00ebsht\u00eb turp (me fol\u00eb) sot?\u201d
T\u00eb dy ne, shok\u00ebt e saj p\u00ebrball\u00eb n\u00eb tavolin\u00eb, ngel\u00ebm pa p\u00ebrgjigje.<\/span><\/p>

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Liria e fjal\u00ebs s\u2019ka l\u00ebn\u00eb nam e nishan pa th\u00ebn\u00eb n\u00eb demokracin\u00eb ton\u00eb liberale. I kam pa\u2018 ma t\u00eb mir\u00ebt\u2019 e gjenerat\u00ebs time duke fol\u00eb pa ndrydhje e dyshime p\u00ebr gjith\u00e7ka q\u00eb ka qen\u00eb e ndaluar publikisht m\u00eb par\u00eb nga konservator\u00eb privat\u00eb dhe komunist\u00eb publik. Dominimi dhe shfryt\u00ebzimi, korrupsioni dhe diskriminimi, seksizmi dhe hedonizmi, sadizmi dhe mazokizmi jan\u00eb, tashm\u00eb-prej-koh\u00ebsh, pasarelat bashk\u00ebkohore t\u00eb diskursit, fantazit\u00eb e agjitacion-propagand\u00ebs sunduese, qilimat q\u00eb mbajn\u00eb \u00ebndrrat tona t\u00eb pashtjelluara; jan\u00eb turpet tona paturp. Premisa baz\u00eb dhe garancia e autoritetit t\u00eb k\u00ebtyre kategorive \u00ebsht\u00eb qejfi. Premtimi i k\u00ebtyre kategorive \u00ebsht\u00eb se n\u00ebse subjektet pranojn\u00eb me banu me to dhe n\u00eb to, at\u00ebher\u00eb brenda tyre do t\u00eb b\u00ebjn\u00eb qejf si shtyp\u00ebsi ashtu edhe i shtypuri. E th\u00ebn\u00eb m\u00eb shkurt, n\u00ebse sot s\u2019po b\u00ebn qejf, at\u00ebher\u00eb k\u00ebto kategori t\u00eb thon\u00eb, kinse me shqet\u00ebsim, se ka di\u00e7ka v\u00ebrtet\u00eb serioze q\u00eb nuk shkon me ty.<\/span><\/p>

P\u00ebrkundrazi, ti e ke t\u00eb drejt\u00ebn dhe lirin\u00eb mos me ba qejf. Prej k\u00ebsaj fillon leht\u00ebsimi nga shantazhi i qejfit. Autoritarizmi i sot\u00ebm \u00ebsht\u00eb autoritarizmi i qejfit. Ka autoritet sot ai i cili supozohet-se-po-b\u00ebn-qejf, ai t\u00eb cilit supozohet-se-po-i-plot\u00ebsohet d\u00ebshira. Kush b\u00ebn qejf, atij i d\u00ebgjohet fjala. N\u00ebse liria n\u00eb socializ\u00ebm mund t\u00eb ket\u00eb qen\u00eb liria specifike dhe ekskluzive e an\u00ebtar\u00ebve t\u00eb partis\u00eb me ba qejf me turpet e rreshtuara pak m\u00eb sip\u00ebr, at\u00ebher\u00eb liria n\u00eb demokraci na del t\u00eb ket\u00eb qen\u00eb premtimi se k\u00ebto turpe tashm\u00eb do t\u00eb pluralizohen p\u00ebr t\u00eb gjith\u00eb. Pluraliz\u00ebm turpesh, ky \u00ebsht\u00eb projekti i nj\u00eb demokracie pa popull.<\/span><\/p>

Demokracia jon\u00eb \u00ebsht\u00eb demokratizim i turpeve. E th\u00ebn\u00eb m\u00eb tro\u00e7, turpet e censuruara n\u00eb socializ\u00ebm duhet t\u00eb ishin censuru edhe p\u00ebr an\u00ebtar\u00ebt e Partis\u00eb n\u00eb demokraci\u2026, dhe jo liberalizu edhe p\u00ebr t\u00eb tjer\u00eb jasht\u00eb partive! Ne na duhet m\u00eb shum\u00eb censur\u00eb, dhe jo m\u00eb shum\u00eb liberalizim, mbi \u00e7far\u00eb lejohet t\u00eb thuhet! Sigurisht, shpresoj, shum\u00ebkush, p\u00ebr shembull, nuk do t\u00eb d\u00ebshironte q\u00eb p\u00ebrdhunimi t\u00eb lejohej me qen\u00eb leht\u00ebsisht i propaganduesh\u00ebm publikisht si nj\u00eb praktik\u00eb e mundshme shoq\u00ebrore.<\/span><\/p>

Diktati i qejfit, em\u00ebrtuar klinikisht me termin parimi-i-k\u00ebnaq\u00ebsis\u00eb, i njohur p\u00ebr fraz\u00ebn p\u00ebr-interesin-tim, shpesh i mbuluar me fraz\u00ebn p\u00ebr-mendimin-tim, \u00ebsht\u00eb b\u00ebr\u00eb parimi origjinal i korruptimit, fantazia baz\u00eb korruptuese. Vet\u00ebsakrifica tashm\u00eb p\u00ebr\u00e7mohet si humbja fatale e mund\u00ebsis\u00eb me ba qejf. Kjo flet-rr\u00ebfe tenton me tejkalu-fantazin\u00eb dhe me shty p\u00ebrtej-parimit-t\u00eb-k\u00ebnaq\u00ebsis\u00eb. Qejfi na korrupton t\u00eb gjith\u00ebve. Qejfin, q\u00eb na b\u00ebn me tradh\u00ebtu dhe me braktis\u00eb, b\u00ebjm\u00eb mir\u00eb ta tradh\u00ebtojm\u00eb dhe ta braktisim; pa e sakrifiku, p\u00ebr mos me u shenjt\u00ebru. Duhet hequr dor\u00eb nga k\u00ebnaq\u00ebsia, p\u00ebr me shp\u00ebtu edhe nga dhimbja, sepse qejfi i madh vjen gjithnj\u00eb pandashm\u00ebrisht me dhimbje shum\u00eb. \u00c7do dit\u00eb do t\u00eb shohim qart\u00eb e m\u00eb qart\u00eb, e do t\u00eb vuajm\u00eb pak e m\u00eb pak, n\u00ebse heqim dor\u00eb prej qejfit dhe rikonsiderojm\u00eb shtys\u00ebn.
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Sot mbetet q\u00ebndrore me p\u00ebrndjek\u00eb shtys\u00ebn, dhe jo qejfin. Shtysa shpjegon domosdoshm\u00ebri logjike, qejfi shpjegon indiferenc\u00eb logjike. Shtysa na detyron me mbajt\u00eb an\u00eb, qejfi na detyron me u l\u00ebkund\u00eb. Shtysa na nxjerr n\u00eb drit\u00eb nga err\u00ebsir\u00eb e qenies, qejfi na t\u00ebrheq nga drita n\u00eb terrin brenda vetes. Shtysa \u00ebsht\u00eb n\u00eb polemik\u00eb me bot\u00ebn, qejfi n\u00eb polemik\u00eb me veten. E para \u00ebsht\u00eb aktive, pse aksioniste, pra thelb\u00ebsisht njer\u00ebzore; e dyta \u00ebsht\u00eb paralizuese, pse p\u00ebrvojore, pra, thelb\u00ebsisht p\u00ebsore. Shtysa \u00ebsht\u00eb e vet\u00eb-nd\u00ebrgjegjshmja publike dhe e pavet\u00ebdijshmja private, qejfi \u00ebsht\u00eb e pavet\u00ebdijshmja publike dhe e vet\u00eb-nd\u00ebrgjegjshmja private. Shtysa b\u00ebn nj\u00eb hap mbrapa p\u00ebr me hedh\u00eb dy p\u00ebrpara, qejfi b\u00ebn hapa p\u00ebrpara gjithnj\u00eb p\u00ebr me q\u00ebndru n\u00eb vend dhe p\u00ebr mos me ndryshu asgj\u00eb, as nga bota dhe as nga vetja. Shtysa \u00ebsht\u00eb revolucionare\/ngjarjesore; qejfi \u00ebsht\u00eb p\u00ebrs\u00ebrit\u00ebs\/konservator. Prandaj, t\u00eb braktisim qejfin dhe t\u2019i q\u00ebndrojm\u00eb besnik\u00eb shtys\u00ebs q\u00eb t\u00eb shohim sesi gjithnj\u00eb-tashm\u00eb:
\u2022 Pushteti \u00ebsht\u00eb alibia e kuptimit \u2013 pushtetari \u00ebsht\u00eb ai i cili supozohet-se-kupton, sepse supozohet-se-di;<\/span>
\u2022 shfryt\u00ebzimi \u00ebsht\u00eb klasor \u2013 shfryt\u00ebzuesi \u00ebsht\u00eb ai i cili sheh njer\u00ebz arbitrarisht vet\u00ebm aty ku do ai (p\u00ebrndryshe ekzistojn\u00eb l\u00ebnd\u00eb t\u00eb para dhe mallra, pa njer\u00ebz q\u00eb jetojn\u00eb midis);<\/span>
\u2022 korrupsioni \u00ebsht\u00eb privatizim \u2013privatizimi \u00ebsht\u00eb korruptiv;<\/span>
\u2022 diskriminimi \u00ebsht\u00eb paranojak \u2013paranoja \u00ebsht\u00eb mekaniz\u00ebm-vet\u00ebmbrojtjeje nga \u2018tmerri\u2019 i d\u00ebshir\u00ebs-s\u00eb-Tjetrit, meq\u00eb \u2018d\u00ebshira\u2019 ime s\u2019po u plot\u00ebsoka kurr\u00eb;<\/span>
\u2022 seksizmi \u00ebsht\u00eb foshnjor \u2013burrat do t\u2019i sulmojn\u00eb grat\u00eb meq\u00eb grat\u00eb nuk e paskan p\u00ebr detyr\u00eb t\u2019i duan burrat si\u00e7 i desh\u00ebn mamat\u00eb e tyre, ose si\u00e7 duhej t\u2019i kishin dashur;<\/span>
\u2022 hedonizmi \u00ebsht\u00eb nihiliz\u00ebm \u2013d\u00ebshira p\u00ebr ta pritur apokalipsin\/vdekjen n\u00eb orgaz\u00ebm e sip\u00ebr; nj\u00eb d\u00ebshir\u00eb p\u00ebr apokalips.<\/span>
\u2022 sado-mazokizmi \u00ebsht\u00eb performanca e pamat\u00eb e fajita-trauma-ndarja q\u00eb na mban t\u00eb pluskojm\u00eb mbi ndjesin\u00eb mbyt\u00ebse t\u00eb nj\u00eb m\u00ebkati oqeanik.<\/span><\/p>

K\u00ebshtu, n\u00eb goj\u00ebn e Princit fam\u00ebkeq Hamlet, aty ku kemi qen\u00eb e mbetemi gjithnj\u00eb, le t\u00eb ndahemi prej k\u00ebtij bot\u00ebkuptimi t\u00eb d\u00ebshp\u00ebruar, t\u00eb rraskapitur dhe t\u00eb pabes\u00eb dhe t\u00eb vazhdojm\u00eb t\u00eb p\u00ebrndjekim shtys\u00ebn ton\u00eb t\u00eb dashur:<\/span>
\u2018K\u00ebshtu na b\u00ebn nd\u00ebrgjegjja gjith\u2019 frika\u00e7\u00eb;<\/span>
K\u00ebshtu dhe ngjyr\u2019 e gjall\u2019 e VET\u00cbVENDOSJE!-s<\/span>
S\u00ebmuret, verdhet nga hij\u2019 e mendimit,<\/span>
Dhe plane t\u00eb m\u00ebdha dhe r\u00ebnd\u00ebsore<\/span>
Ndalen, p\u00ebr\u00e7ajn\u00eb rrjedhjen dhe humbasin<\/span>
Emrin e veprimit. Hesht tani!<\/span>
E bukura Ofeli! \u00cbngj\u00ebll, n\u00eb lutjet e tua<\/span>
Le t\u00eb kujtohen t\u00eb gjitha m\u00ebkatet e mia.\u2019
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<\/span>Tashm\u00eb jemi menduar mjaftuesh\u00ebm dhe kemi dal\u00eb n\u00eb konkluzionin se sot ka ngelur me qen\u00eb: turp me fol\u00eb p\u00ebr papun\u00ebsin\u00eb! Turp me lexu! Dhe turp me shkrujt!<\/span>
K\u00ebtu po tentojm\u00eb me angazhu pa turp k\u00ebto tre turpe, si organizim forcash dhe fronti, me rezistu kund\u00ebr liberalizimit t\u00eb turpeve t\u00eb rreshtuar m\u00ebsip\u00ebr. Sigurisht, subjektet nuk po apelohen me u akuzu, por me u mobilizu. Fjal\u00ebt k\u00ebtu po tentojn\u00eb nj\u00eb lloj ekzorcizmi profan q\u00eb p\u00ebrmes gjuh\u00ebs na nxjerr \u2018demon\u00ebt\u2019 jasht\u00eb trupit. Fjal\u00ebt k\u00ebtu po tentojn\u00eb me ndryshu \u00ebndrra dhe me forcu shpirtra. Kjo \u00ebsht\u00eb nj\u00eb falje, dhurat\u00eb dhe m\u00ebsim p\u00ebr t\u00eb ngjashmit p\u00ebrbind\u00ebsha. Nj\u00eb falje e v\u00ebrtet\u00eb \u00ebsht\u00eb falja e nj\u00eb m\u00ebkati t\u00eb pafalsh\u00ebm p\u00ebr nj\u00eb m\u00ebkatar q\u00eb s\u2019po k\u00ebrkon falje. Dhurata e v\u00ebrtet\u00eb \u00ebsht\u00eb dhurimi i asaj q\u00eb nuk ke p\u00ebr dik\u00eb q\u00eb s\u2019po k\u00ebrkon dhurata. Dhe m\u00ebsimi i v\u00ebrtet\u00eb \u00ebsht\u00eb t\u2019u m\u00ebsosh at\u00eb q\u00eb nuk di atyre q\u00eb nuk duan me m\u00ebsu. Shpresa p\u00ebrfundimtare e k\u00ebsaj flet-rr\u00ebfeje \u00ebsht\u00eb se, n\u00eb fund t\u00eb fundit, dhuratat i duam m\u00eb shum\u00eb si t\u00eb tonat se sa kolonit\u00eb q\u00eb kemi pushtuar.<\/span><\/p>

Kjo \u00ebsht\u00eb nj\u00eb p\u00ebrpjekje me vendos\u00eb n\u00eb nj\u00eb front t\u00eb p\u00ebrbashk\u00ebt tre subjekte q\u00eb tashm\u00eb sulmohen si primitiv\u00eb dhe anakronik\u00eb nga pushteti i qejfit: t\u00eb papunin, lexuesin dhe shkrimtarin. Ne duam q\u00eb t\u00eb tre k\u00ebto subjekte t\u00eb ndihen me m\u00eb pak turp p\u00ebr gjendjen e tyre, m\u00eb t\u00eb qart\u00eb p\u00ebr armikun, m\u00eb anti-perandorak, m\u00eb vet\u00ebvendos\u00ebs, m\u00eb asketik, dhe m\u00eb atletik. Pa i fetishizu, t\u00eb tre subjekteve do t\u2019u jepet \u00e7far\u00eb u takon p\u00ebr hise. N\u00eb u realizoft\u00eb ky synim, at\u00ebher\u00eb ky tregim ia ka dal\u00eb mban\u00eb me qen\u00eb me t\u00eb v\u00ebrtet\u00eb nj\u00eb blasfemi e pahijshme, nj\u00eb kang\u00eb skandaloze e koh\u00ebs ton\u00eb, nj\u00eb p\u00ebrbind\u00ebsh q\u00eb buz\u00ebqesh.<\/span>
P\u00ebr Shqiptarin n\u00eb shekullin e 21, p\u00ebr t\u00eb cilin \u00ebsht\u00eb e r\u00ebnd\u00ebsishme me u shk\u00ebput\u00eb nga fantazmat (n\u00eb rastin m\u00eb t\u00eb mir\u00eb) a makthet (n\u00eb rastin m\u00eb t\u00eb keq) t\u00eb shekullit t\u00eb 20, \u00ebsht\u00eb e domosdoshme me dallu dallimet mes turpeve. Meq\u00eb Shqiptari\/ja \u00ebsht\u00eb nj\u00eb \u2018dinozaur\u2019 \u2014padyshim autokton\/edhe me sed\u00ebr\u2014atletizmi me u p\u00ebrball\u00eb me turpet e tij\/saj \u00ebsht\u00eb nj\u00eb st\u00ebrvitje e domosdoshme q\u00eb ai\/ajo duhet me nd\u00ebrmarr\u00eb bashk\u00eb me p\u00ebrbind\u00ebsha t\u00eb ngjash\u00ebm. K\u00ebtu nuk ka \u00e7far\u00eb me u kuptu dhe \u00e7far\u00eb mos me u kuptu. I gjith\u00eb q\u00ebllimi \u00ebsht\u00eb me heq\u00eb nga shpina pesha q\u00eb s\u2019na mbajn\u00eb, dhe me u st\u00ebrvit\u00eb p\u00ebr pesha q\u00eb mundemi me i mbajt\u00eb.<\/span><\/p>

Edhe ne mund ta p\u00ebrdorim nj\u00eb doz\u00eb pragmatizmi, dhe jo vet\u00ebm ata q\u00eb na e kan\u00eb privatizu shtetin; shtetin p\u00ebrmes t\u00eb cilit po na b\u00ebjn\u00eb agjitacion e propagand\u00eb\u2014\u00e7do dit\u00eb, kurdo dhe kudo\u2014me qen\u00eb idealist\u00eb q\u00eb besojn\u00eb dhe shpresojn\u00eb, p\u00ebrkund\u00ebr t\u00eb gjitha provave dhe arsyes, se gjithsesi gj\u00ebrat do shkojn\u00eb mir\u00eb edhe n\u00eb shkofshin m\u00eb keq, se Amerika do t\u00eb na ndihmoj\u00eb edhe pse \u00ebsht\u00eb nj\u00eb Perandori n\u00eb Per\u00ebndim, dhe se BE-ja do t\u00eb na shp\u00ebtoj\u00eb n\u00eb kuvert\u00ebn e saj edhe pse andej nga 2030. Idealisti i v\u00ebrtet\u00eb \u00ebsht\u00eb ai i cili sheh \u00e7lirimin (e rrem\u00eb) n\u00eb burgosje (t\u00eb v\u00ebrtet\u00eb). Ne duhet me qen\u00eb materialist\u00eb t\u00eb v\u00ebrtet\u00eb! Materialisti dallon burgosjen (e v\u00ebrtet\u00eb) n\u00eb \u00e7lirim (t\u00eb rrem\u00eb). Sot, nga nj\u00ebra an\u00eb ka ithtar\u00eb idealist\u00eb t\u00eb kapitalizmit, dhe nga ana tjet\u00ebr b\u00ebn mir\u00eb t\u00eb ket\u00eb materialist\u00eb q\u00eb shohin shtypjen atje ku t\u00eb tjer\u00ebt shohin idealin.<\/span><\/p>

Thirrja p\u00ebr me qen\u00eb etik sot \u00ebsht\u00eb thirrja me u vet\u00ebsakrifiku p\u00ebr me mbajt p\u00ebrmbi vdekje rritjen e pafundme t\u00eb kapitalit; rritjen e p\u00ebrvitshme 3%-\u00ebshe t\u00eb ekonomis\u00eb. P\u00ebrball\u00eb k\u00ebtyre thirrjeve nuk e kemi t\u00eb domosdoshme me qen\u00eb etik. Etika e vet\u00ebsakrific\u00ebs ia vlen p\u00ebr barazin\u00eb dhe drejt\u00ebsin\u00eb shoq\u00ebrore, dhe jo p\u00ebr pronat private t\u00eb dikujt tjet\u00ebr. Shi prej k\u00ebsaj kontradite, shum\u00eb gj\u00ebra jan\u00eb b\u00ebr\u00eb tashm\u00eb turpe p\u00ebrball\u00eb presionit p\u00ebr me rrit\u00eb ekonomin\u00eb dhe prodhimin. \u00c7do i papun\u00eb e ndjen n\u00eb trup gryk\u00ebsin\u00eb e hipotez\u00ebs se n\u00ebse nuk po kontribuon me rrit\u00eb ekonomin\u00eb dhe prodhimin, at\u00ebher\u00eb turp t\u2019i vij\u00eb. Varf\u00ebria \u00ebsht\u00eb ndalu me u p\u00ebrmend\u00eb meq\u00eb \u00ebsht\u00eb turp me qen\u00eb i varf\u00ebr.<\/span>
\u2026<\/span>
\u00cbsht\u00eb turp me fol\u00eb p\u00ebr papun\u00ebsin\u00eb!<\/span>
K\u00ebt\u00eb e shqet n\u00eb pah nga trupi i tij \u00e7do i papun\u00eb, sidomos kur e pyesin n\u00ebse po merret me ndonj\u00ebfar\u00eb pune. Portreti i nj\u00ebrit nga ata: me syt\u00eb q\u00eb shk\u00ebputen menj\u00ebher\u00eb prej hetuesit pa takt, me vetullat ngritur si bebe porsalindur, me fytyr\u00ebn tendosur prej t\u00ebrheqjes taktike t\u00eb vesh\u00ebve, me mjekr\u00ebn ulur si boksier n\u00eb mbrojtje, me hund\u00ebn vigjilente q\u00eb nuhat rrezik ngado, me nj\u00ebr\u00ebn faqe q\u00eb lufton simetrin\u00eb me tjetr\u00ebn, me duart q\u00eb dridhen po t\u00eb duken, dhe me kraharorin q\u00eb dridhet edhe pse nuk duket. Papun\u00ebsia t\u00eb fragmenton trupin dhe t\u00eb cop\u00ebton frym\u00ebmarrjen. Papun\u00ebsia t\u00eb b\u00ebn t\u00eb ndihesh invalid. \u00c7do organ dhe pjes\u00eb e trupit vetmohet dhe acarohet kur trupi nuk punon. \u00c7do organ dhe pjes\u00eb proteston shpun\u00ebsimin e trupit q\u00eb i mban. Trupi \u00e7organizohet dhe \u00e7integrohet kur nuk angazhohet. Pjes\u00ebt ia m\u00ebsyjn\u00eb t\u00eb-T\u00ebr\u00ebs, si urrejtja nga pas dashuris\u00eb. Nj\u00eb shum\u00ebsi Jo-sh\u00eb histerike k\u00ebrkojn\u00eb nj\u00eb Po q\u00eb s\u2019ka guxim t\u00eb shprehet. Trupi fillon me t\u2019u duk\u00eb si nj\u00eb protez\u00eb e shkuar d\u00ebm, e past\u00ebrvitur si\u00e7 duhet, dhe e pashfryt\u00ebzueshme n\u00eb tregun e shfryt\u00ebzimit. T\u00eb shfryt\u00ebzohesh tashm\u00eb do t\u00eb thot\u00eb t\u00eb jesh i dobish\u00ebm. P\u00ebr trupin e shpun\u00ebsuar koha duket se rrjedh tep\u00ebr shpejt p\u00ebr \u00e7far\u00ebdolloj trajnimi a st\u00ebvitje. Papun\u00ebsia ta b\u00ebn universin nj\u00eb qeli burgu pa dritare\u2026. Nd\u00ebrkoh\u00eb, sentimentalizmi tenton me naneutralizu \u00e7do shk\u00ebndij\u00eb-a-shtys\u00eb pasioni. Papun\u00ebsia \u00ebsht\u00eb titulli ekonomik i depresionit klinik.<\/span><\/p>

Sot ndihem me turp me fol\u00eb p\u00ebr papun\u00ebsin\u00eb time! Sepse \u00ebsht\u00eb m\u00eb e leht\u00eb me pranu se papun\u00ebsia \u00ebsht\u00eb fati dhe nd\u00ebshkimi fatal p\u00ebr fajin tim, se sa nj\u00eb efekt an\u00ebsor banal i nj\u00eb pushteti n\u00ebn diktatin e politikave privatizuese. N\u00eb munges\u00eb t\u00eb anagazhimit tim politik dhe asketik kund\u00ebr papun\u00ebsis\u00eb, papun\u00ebsia ime merr kuptim vet\u00ebm p\u00ebrmes vet\u00ebnd\u00ebshkimit tim; sepse n\u00eb kapitaliz\u00ebm papun\u00ebsia n\u00eb vetvete \u00ebsht\u00eb profane dhe pakuptim. Papun\u00ebsia n\u00eb kapitaliz\u00ebm na b\u00ebn t\u00eb gjith\u00ebve princ Hamlet. Endem si nj\u00eb p\u00ebrbind\u00ebsh q\u00eb ka l\u00ebn\u00eb pallatin mbret\u00ebror t\u00eb Bud\u00ebs, si kandra e Kafk\u00ebs arratisur nga familja e tij, dhe p\u00ebrfundoj gjithnj\u00eb p\u00ebrpara port\u00ebs s\u00eb ligjit, ku m\u00eb duhet vet\u00eb, krisht\u00ebrisht, t\u00eb krijoj, nga fillimi, edhe tempullin, edhe ligjin, edhe port\u00ebn e tij, edhe roj\u00ebn q\u00eb e ruan at\u00eb; t\u00eb gjitha t\u2019i krijoj ekskluzivisht p\u00ebr vet\u00ebkryq\u00ebzimin tim t\u00eb pahijsh\u00ebm, t\u00eb pahirsh\u00ebm, me pahir e pa shelbim.<\/span><\/p>

Papun\u00ebsia \u00ebsht\u00eb m\u00eb pak se ekzistencializ\u00ebm, papun\u00ebsia i paraprin edhe esenc\u00ebs edhe ekzistenc\u00ebs. Papun\u00ebsia \u00ebsht\u00eb nata e bot\u00ebs dhe abisi i qenies. Nj\u00eb vrim\u00eb e zez\u00eb q\u00eb s\u2019ia ka mb\u00ebrrit\u00eb budist ta penetroj\u00eb. Papun\u00ebsia \u00ebsht\u00eb m\u00eb pak se asgj\u00eb q\u00eb tenton me gllab\u00ebru gjith\u00e7ka. P\u00ebr trupin papun\u00ebsia \u00ebsht\u00eb nj\u00eb t\u00ebrheqje transhendentale, nj\u00eb urdh\u00ebres\u00eb e huaj. Trupi do shpalosje dhe angazhim. \u00cbsht\u00eb kund\u00ebr natyr\u00ebs ton\u00eb trupore t\u00eb t\u00ebr(\u00eb)-hiqemi. Papun\u00ebsia \u00ebsht\u00eb e panatyrshme p\u00ebr trupin. Papun\u00ebsia na e b\u00ebn trupin nj\u00eb manastir ku fshihemi fillikat si skllev\u00ebr arratisur n\u00eb arrestimin e bot\u00ebs. Papun\u00ebsia na e b\u00ebn bot\u00ebn p\u00ebrreth nj\u00eb perandori jasht\u00eb t\u00eb cil\u00ebs s\u2019mund t\u00eb iki, por ve\u00e7 t\u2019i fshihem brenda. Papun\u00ebsia \u00ebsht\u00eb klaustrofobike. Papun\u00ebsia na duket sikur menaxhohet ve\u00e7 me turp dhe me vet\u00ebnd\u00ebshkim. Turp\u00ebrohem p\u00ebr papun\u00ebsin\u00eb time, pra jam! Kjo \u00ebsht\u00eb maksima e vetme q\u00eb m\u00eb afirmon qenien brenda rregullave t\u00eb loj\u00ebs s\u00eb k\u00ebtij pushteti perandorak dhe k\u00ebtyre politikave privatizuese.<\/span><\/p>

Konflikti dhe paraliza m\u00eb e madhe i vjen t\u00eb papunit nga pamund\u00ebsia p\u00ebr ta ndryshu radikalisht p\u00ebrditshm\u00ebrin\u00eb e tij. T\u00eb papunit i ngushtohen rrug\u00ebt, i eleminohen udh\u00ebtimet, dhe i zvog\u00eblohen takimet. N\u00eb reduktimin maksimal t\u00eb veprimtaris\u00eb njer\u00ebzore t\u00eb papunit i duket sikur po e mbajn\u00eb t\u00eb burgosur veset e tij. T\u00eb papunit i duket sikur s\u2019po i shqitet vetja. \u2026 \u2018Pres veten, shpresoj p\u00ebr m\u00eb shum\u00eb; shoh veten, shpresoj tjet\u00ebr gj\u00eb.\u2019 \u2026 T\u00eb papunit i duket sikur \u00ebsht\u00eb paralizu ngaq\u00eb kalon tep\u00ebr koh\u00eb duke u vet-analizu. Aty ku borgjez\u00eb dhe mikroborgjez\u00eb shohin stilin si ve\u00e7antin\u00eb dhe lirin\u00eb e \u00e7do individi, aty i papuni sheh m\u00eb qart\u00eb sepse sheh p\u00ebrs\u00ebritjen sabotuese t\u00eb vesit.<\/span><\/p>

I papuni detyrohet ta ndjek\u00eb trenin e shoq\u00ebris\u00eb nga mbrapa dhe n\u00eb k\u00ebmb\u00eb. I papuni duhet me dal\u00eb anash shinave! Papun\u00ebsia \u00ebsht\u00eb fundi i historis\u00eb prej nga mundet me nis\u00eb e re. Papun\u00ebsia \u00ebsht\u00eb nj\u00eb jet\u00eb pa projekt tek e cila rezonojn\u00eb thirrje e d\u00ebgjohen jehona. Ve\u00e7 nj\u00eb i papun\u00eb mundet me d\u00ebgju gjith\u00e7ka, ve\u00e7 nj\u00eb i papun\u00eb \u00ebsht\u00eb i lir\u00eb mjaftuesh\u00ebm me kuptu se ai dhe bota nuk jan\u00eb Nj\u00eb, se opinionet e ndryshme t\u00eb t\u00eb tjer\u00ebve ma b\u00ebjn\u00eb edhe m\u00eb t\u00eb padurueshme veten time, se s\u2019kam nerva p\u00ebr zakon, por du di\u00e7ka m\u00eb intime, pres nj\u00eb ngjarje m\u00eb t\u00eb madhe, kam hapur vesh\u00ebt p\u00ebr nj\u00eb klithm\u00eb pasioni. \u2026 Sa i ndyr\u00eb m\u00eb ting\u00eblloi vetja! \u2026 I papuni \u00ebsht\u00eb i vetmi pozicion prej nga mundet me pas\u00eb: qytetar kritik, meq\u00eb \u00ebsht\u00eb skeptik, dhe subjekt emancipues meq\u00eb s\u2019ka \u00e7 \u2018t\u00eb humbas\u00eb\u2026, dhe gjith\u00e7ka p\u00ebr me ndryshu. Papun\u00ebsia \u00ebsht\u00eb kushti i mund\u00ebsis\u00eb s\u00eb \u00e7do revolucioni. Nj\u00eb praktik\u00eb ndryshohet kur praktikuesi shpun\u00ebsohet prej saj. Nuk mundesh me u angazhu n\u00eb ndryshime t\u00eb m\u00ebdha po nuk e shpun\u00ebsove veten mjaftuesh\u00ebm p\u00ebr to. Papun\u00ebsia \u00ebsht\u00eb e vetmja gjendje n\u00eb t\u00eb cil\u00ebn d\u00ebgjohet bu\u00e7ima dhe osh\u00ebtima e fraz\u00ebs s\u00eb Rilkes \u2018Ti Duhet ta Ndryshosh Jet\u00ebn t\u00ebnde\u2019. Pse do ta ndryshosh jet\u00ebn t\u00ebnde? Sepse jam tep\u00ebr i papun\u00eb p\u00ebr me qen\u00eb i z\u00ebn\u00eb me gj\u00ebra t\u00eb tjera!<\/span><\/p>

K\u00ebshtu e p\u00ebrshkruan n\u00eb tekst trupi im i shpun\u00ebsuar papun\u00ebsin\u00eb. Sot na duhen trupa q\u00eb flasin dhe shkruajn\u00eb, sepse turpi po do me na e nda gjuh\u00ebn nga trupi. Trupi \u00ebsht\u00eb nj\u00eb tekst t\u00eb cil\u00ebn turpi s\u2019po do me na e l\u00ebn\u00eb me e lexu. Turpi po do q\u00eb gjuha me qen\u00eb p\u00ebr ne vet\u00ebm nj\u00eb pasqyr\u00eb q\u00eb i kthen trupit shuplakat e tij. Turpi i papun\u00ebsis\u00eb duhet me u nxirr\u00eb prej trupit dhe drejtu pushtetit. Papun\u00ebsia \u00ebsht\u00eb tep\u00ebr shoq\u00ebrore si feno-faj p\u00ebr t\u2019u duru privatisht si turp. Me fol\u00eb p\u00ebr papun\u00ebsin\u00eb ton\u00eb \u00ebsht\u00eb e vetmja m\u00ebnyr\u00eb me nxjerr\u00eb vet\u00ebnd\u00ebshkimin nga trupi, dhe me ia drejtuar si nj\u00eb grusht t\u00eb fort\u00eb t\u00eb Migjenit nj\u00eb politike t\u00eb depolitizuar dhe nj\u00eb shteti t\u00eb privatizuar. Ose papun\u00ebsia \u00ebsht\u00eb p\u00ebr me u zgjidh\u00eb kolektivisht, ose un\u00eb nuk e kam detyrim t\u00eb q\u00ebndroj i papun\u00eb n\u00eb em\u00ebr t\u00eb shoq\u00ebris\u00eb. Papun\u00ebsia \u00ebsht\u00eb turpi i organizimit ton\u00eb politik si shoq\u00ebri! Papun\u00ebsia s\u2019\u00ebsht\u00eb turpi im! Papun\u00ebsia \u00ebsht\u00eb simptoma e epidemis\u00eb s\u00eb privatizimit q\u00eb s\u2019m\u00eb kurseu as mua.<\/span>
\u2026<\/span>
Lexo! Lexo! Lexo! \u2013 i \u00e7oi fjal\u00eb zoti Muhamedit.<\/span>
Papun\u00ebsia ka qen\u00eb gjithmon\u00eb-poashtu kushti ekzistencial i leximit. Leximi na e pezullon ngutin inercial t\u00eb koh\u00ebs. Leximi \u00ebsht\u00eb ironi e p\u00ebrjetshme ndaj jet\u00ebs. \u00c7dokush q\u00eb lexon, letersi-a-filozofi, kurdo q\u00eb lexon, lexon si t\u00eb jet\u00eb i papun\u00eb, sikur t\u00eb mos ket\u00eb nj\u00eb urdh\u00ebr p\u00ebr t\u00eb ndjekur. Leximet na shpun\u00ebsojn\u00eb. Lexojm\u00eb ve\u00e7 kur e ndjejm\u00eb veten tmerr\u00ebsisht t\u00eb varf\u00ebruar nga bota. Lexoj me presupozimin se bota ime \u00ebsht\u00eb mjeruar s\u00eb tep\u00ebrmi. Lexoj me bindjen se di\u00e7ka-a-shum\u00eb\u00e7ka ka shkuar tmerr\u00ebsisht keq me edukimin tim. Lexoj sikur t\u00eb jem brenda nj\u00eb pusete, ku gjith\u00e7ka \u00ebsht\u00eb e neveritshme p\u00ebrpos tekstit. Teksti i mir\u00eb ka shqisa shum\u00eb. Leximi na b\u00ebn t\u00eb gjith\u00ebve f\u00ebmij\u00eb nga e para. Leximi na b\u00ebn t\u00eb gjith\u00ebve Uliksa lozonjar\u00eb n\u00eb bot\u00ebn e tekstit<\/span><\/p>

Leximi na b\u00ebn me kuptu se bot\u00ebn e mban teksti; se nuk ka bot\u00eb pa tekst, se bota pa tekst \u00ebsht\u00eb e padurueshme. Leximi presupozon se bota mundet me u lexu. Leximi \u00ebsht\u00eb \u00e7arja primordiale mes subjektit lexues dhe objektit q\u00eb lexohet. Fal\u00eb leximit njeriu \u00ebsht\u00eb ajo qenie e cila i kap gj\u00ebrat me vones\u00eb sepse \u00ebsht\u00eb i shk\u00ebputur prej tyre. Njeriu \u00ebsht\u00eb lexuesi, bota \u00ebsht\u00eb teksti. Teksti na b\u00ebn njer\u00ebz, njeriu b\u00ebn tekste. \u00cbsht\u00eb detyr\u00eb ekzistenciale e jona me p\u00ebrmir\u00ebsu tekstin e jet\u00ebs\/bot\u00ebs ton\u00eb. Pa lexim njeriu \u00ebsht\u00eb i zhytur n\u00eb baticat dhe zbaticat e t\u00eb pavet\u00ebdijshmes praktik\u00eb. Leximi na thot\u00eb se \u00ebsht\u00eb e r\u00ebnd\u00ebsishme me ndalu, me reflektu, me pushu. Na thot\u00eb, \u2018dil n\u00eb bregun e lumit t\u00eb jet\u00ebs, shihe jet\u00ebn p\u00ebrkarshi dhe vendos n\u00ebse do t\u00eb rikridhesh prap n\u00eb t\u00eb nj\u00ebjtin lum\u00eb, mo\u00e7al a pellg, apo t\u00eb krijosh streh\u00ebn e par\u00eb n\u00eb shkret\u00ebtir\u00ebn e bregut\u2019.<\/span><\/p>

Kushdo q\u00eb lexon, lexon si Migjen. Lexojm\u00eb n\u00eb vend q\u00eb t\u00eb vet\u00ebvritemi. Tep\u00ebr terapeutike \u00ebsht\u00eb t\u2019i thuash dikujt n\u00eb depresion, \u2018lexo para se t\u00eb vet\u00ebvritesh\u2019 dhe k\u00ebshtu ta ky\u00e7\u00ebsh n\u00eb lexime pafund deri sa vdekja ta ndaj\u00eb prej tyre. Kush lexon nuk e vret veten. Vet\u00ebvriten ata q\u00eb reshtin s\u00eb lexuari, p\u00ebrndryshe nuk ke koh\u00eb t\u00eb vet\u00ebvritesh. Nj\u00eb kryevep\u00ebr d\u00ebshp\u00ebrimisht t\u00eb pret n\u00eb \u00e7do cep rruge; kape, lexoje! Leximi \u00ebsht\u00eb i domosdosh\u00ebm vet\u00ebm p\u00ebr ata p\u00ebr t\u00eb cil\u00ebt jeta \u00ebsht\u00eb b\u00ebr\u00eb e padurueshme. Leximi \u00ebsht\u00eb i domosdosh\u00ebm kur duam, por nuk dim\u00eb kujt, p\u00ebr \u00e7far\u00eb, dhe si t\u2019i lutemi. Leximi \u00ebsht\u00eb leximi i lutjeve t\u00eb t\u00eb tjer\u00ebve. Lexojm\u00eb n\u00eb at\u00eb moment kur jeta na ting\u00ebllon e rrem\u00eb dhe njer\u00ebzit t\u00eb pabes\u00eb. Lexoj p\u00ebr ta b\u00ebr\u00eb fajtorin e mjerimit tim t\u00eb par\u00ebnd\u00ebsish\u00ebm. Armiku \u00ebsht\u00eb gjithnj\u00eb q\u00ebndror, por jo i r\u00ebnd\u00ebsish\u00ebm. Kur lexojm\u00eb jemi n\u00eb burgun e riedukimit. Leximi \u00ebsht\u00eb disiplinimi i mendjes p\u00ebrball\u00eb nj\u00eb universi kaotiko-konstant.<\/span>
Lexon ai\/ajo q\u00eb ka e t\u00eb pamundur me qen\u00eb intim\/e me veten dhe t\u00eb dashurit e tij\/saj, ai\/ajo q\u00eb e ndjen t\u00eb domosdoshme me qen\u00eb m\u00eb i\/e af\u00ebrt me t\u00eb af\u00ebrtit. Lexon ai\/ajo i\/e cili\/a mendon se dashuria \u00ebsht\u00eb e domosdoshme p\u00ebrball\u00eb indiferenc\u00ebs s\u00eb jet\u00ebs. Lexon ai\/ajo i\/e cili\/a e ka t\u00eb pamundur me vajtu edhe kur do me vajtu. Leximi \u00ebsht\u00eb akti m\u00eb i ndjer\u00eb njer\u00ebzor! Lexojm\u00eb kur na mungon prekja e n\u00ebn\u00ebs dhe fjala e babait. Leximi \u00ebsht\u00eb p\u00ebr jetim\u00eb. Leximi \u00ebsht\u00eb turp, sepse \u00e7do akt intim na b\u00ebn me turp! \u00e7do akt intim duket t\u00eb jet\u00eb i ndaluar; nj\u00eb lloj tabuje primordiale kjo p\u00ebr qenie indiferente si\u00e7 jan\u00eb njer\u00ebzit, si t\u00eb gjitha qeniet e tjera. Leximi \u00ebsht\u00eb trajnim n\u00eb intimitet me veten dhe tjetrin. Leximi \u00ebsht\u00eb gjith\u00e7ka kemi, meq\u00eb nuk kemi zot. N\u00eb fillim ishte fjala, n\u00eb fund leximi. Bota \u00ebsht\u00eb nj\u00eb tekst i cili d\u00ebshp\u00ebrimisht pret me u lexu, jeta nj\u00eb tekst i cili d\u00ebshp\u00ebrimisht pret me u shkrujt. Leximi \u00ebsht\u00eb mallkimi dhe bekimi i t\u00eb qenit njeri. Nuk \u00ebsht\u00eb natyrale me lexu. Leximi \u00ebsht\u00eb bindje, jo m\u00eb kot lexohet gjithnj\u00eb me kok\u00ebn ulur. Leximi \u00ebsht\u00eb t\u00eb d\u00ebgjosh, d\u00ebgjimi \u00ebsht\u00eb intim. Me d\u00ebgju do t\u00eb thot\u00eb t\u00eb b\u00ebhesh veshi i Zotit t\u00eb cilit po i drejtohen lutjet e shkrimit. Me lexu do t\u00eb thot\u00eb me lexu \u00e7far\u00eb \u00ebsht\u00eb shkruajtur p\u00ebr zota.<\/span>
\u2026<\/span>
\u00c7\u2019kemi turp ta themi, e shkruajm\u00eb!<\/span>
\u00c7dokush prej nesh q\u00eb p\u00ebrdor postat elektronike p\u00ebr komunikime intime e kupton k\u00ebt\u00eb moto. Shkrimi \u00ebsht\u00eb akt transgresiv meq\u00eb funksioni i gjuh\u00ebs \u00ebsht\u00eb t\u00eb luaj\u00eb me trupin e tjetrit. Shkrimi \u00ebsht\u00eb ex-tim, leximi \u00ebsht\u00eb in-tim. Shkrimi na mund\u00ebson me u p\u00ebrrall\u00eb n\u00eb distanc\u00eb me trupin e tjetrit. Ai q\u00eb shkruan b\u00ebn turpin e madh q\u00eb guxon me lexu tjetrin. \u00cbsht\u00eb thelb\u00ebsisht e pahijshme me shkrujt. Me gjas\u00eb Krishti dhe Muhamedi duhet ta ken\u00eb nuhatur di\u00e7ka t\u00eb till\u00eb kur insistuan tek e folura. Pun\u00ebn e pahijshme ua lan\u00eb njer\u00ebzve me e kry.<\/span><\/p>

Se\u00e7 ka di\u00e7ka t\u00eb guximshme n\u00eb shkrimin e nj\u00eb teksti, nj\u00eb lloj akti prej zoti, ose m\u00eb sakt\u00eb p\u00ebr zotin. Me shkrujt do t\u00eb thot\u00eb me u lut\u00eb, dhe me u lut\u00eb do t\u00eb thot\u00eb me fol\u00eb me zota. Kur shkrimi nuk \u00ebsht\u00eb lutje, at\u00ebher\u00eb ai b\u00ebhet nj\u00eb em\u00ebrtim vdekjeprur\u00ebs p\u00ebr at\u00eb p\u00ebr t\u00eb cilin shkruhet. Me shkrujt trupa \u00ebsht\u00eb \u00e7liruese, me shkrujt mbi trupa \u00ebsht\u00eb nd\u00ebrshkuese. Po nuk pati pak mbret\u00ebri-zoti brenda nesh, as leximi q\u00eb na b\u00ebn shkrimi nuk durohet. Shkrimi b\u00ebn mir\u00eb t\u00eb jet\u00eb m\u00eb shum\u00eb frym\u00ebmarrje Tolstojane, sesa marrje-fryme Dostojevskiane.<\/span>
Shkrimi \u00ebsht\u00eb nj\u00eb akt jashtqitjeje q\u00eb e leht\u00ebson trupin nga tepri e gjuh\u00ebs. Di\u00e7ka e shkruar nuk ka nevoj\u00eb me u th\u00ebn\u00eb; ka nevoj\u00eb me u lexu. Di\u00e7ka e th\u00ebn\u00eb ka nevoj\u00eb me u shkrujt. Shkrimi \u00ebsht\u00eb nj\u00eb amanet i l\u00ebn\u00eb dhe nj\u00eb lutje e regjistruar. \u00c7do shkrimtar duket gjithnj\u00eb e m\u00eb i vdekur pas p\u00ebrfundimit t\u00eb \u00e7do vepre t\u00eb tij. Gjithmon\u00eb duhet me shkrujt kur e shohim se e kemi t\u00eb domosdoshme me u shpjegu me veten dhe me tjetrin. Shkrimi e p\u00ebrthyen qiellin n\u00eb mendim, mendimit i jep konsistenc\u00eb ndri\u00e7uese, dhe komunikimit me lexuesin i jep karakter nd\u00ebr-yjor. Shkrimi \u00ebsht\u00eb turpi i t\u00eb folurit i pari dhe nga fillimi.<\/span><\/p>

Shkrimi \u00ebsht\u00eb presupozimi se njer\u00ebzimi mund t\u00eb jet\u00eb shkret\u00ebtuar, por ka t\u00eb mbijetuar. Edhe pse kultura-e-librit d\u00ebshtoi n\u00eb shekullin e kaluar si projekti m\u00eb i lart\u00eb humanist, edhe pse kultura-e-re-e-rrjetit e z\u00ebvend\u00ebsoi autorin me aktorin, shkrimi mbetet e vetmja praktik\u00eb e cila mbahet specifikisht nga besimi n\u00eb njer\u00ebzim. T\u00eb shkruash do t\u00eb thot\u00eb t\u00eb besosh n\u00eb njer\u00ebzim. T\u00eb shkruash do t\u00eb thot\u00eb t\u00eb angazhohesh n\u00eb njer\u00ebzim. Shkrimi \u00ebsht\u00eb besim i angazhuar. Shkrimi \u00ebsht\u00eb humaniz\u00ebm.<\/span><\/p>

Kjo dhurat\u00eb shkon p\u00ebr ata shum\u00eb t\u00eb papun\u00eb, pak lexues, dhe ndonj\u00eb shkrimtar, t\u00eb cil\u00ebt po m\u00eb duken gjithnj\u00eb e m\u00eb t\u00eb ngjash\u00ebm dhe gjithnj\u00eb e m\u00eb t\u00eb dashur. G\u00ebzuar 7 marsin 2018!<\/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":"

Pa mua | 07.03.2018 | nyje.al Anonimiteti i k\u00ebtyre rradh\u00ebve nuk q\u00ebndron p\u00ebr me iu arratis\u00eb p\u00ebrgjegj\u00ebsis\u00eb s\u00eb shkrimit, por p\u00ebr me rujt intimitetin e leximit. \u2026 Por edhe p\u00ebr me iu arratis\u00eb akuz\u00ebs p\u00ebr plagjiatur\u00eb. Meq\u00eb nuk po citon t\u00eb tjer\u00ebt, shkruesi nuk po citon as veten. Kjo flet-rr\u00ebfe \u00ebsht\u00eb nj\u00eb p\u00ebrbind\u00ebsh plot me copa autor\u00ebsh. Shkruesi i k\u00ebsaj flet-rr\u00ebfeje m\u00eb shum\u00eb se sa i ka lexu k\u00ebta autor\u00eb \u00ebsht\u00eb lexu prej tyre. Me lexu do t\u00eb thot\u00eb me d\u00ebgju veten teksa lexohesh. Nj\u00eb dit\u00eb prej dit\u00ebsh, kur dielli po shndrite fort e pak po nxehte, na pyeti shoqja S. Vet\u00ebm nj\u00eb shoqe mund t\u00eb b\u00ebj\u00eb paturp t\u00eb till\u00eb pyetje\u2014\u201c\u00c7far\u00eb \u00ebsht\u00eb turp (me fol\u00eb) sot?\u201dT\u00eb dy ne, shok\u00ebt e saj p\u00ebrball\u00eb n\u00eb tavolin\u00eb, ngel\u00ebm pa p\u00ebrgjigje. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Liria e fjal\u00ebs s\u2019ka l\u00ebn\u00eb nam e nishan pa th\u00ebn\u00eb n\u00eb demokracin\u00eb ton\u00eb liberale. I kam pa\u2018 ma t\u00eb mir\u00ebt\u2019 e gjenerat\u00ebs time duke fol\u00eb pa ndrydhje e dyshime p\u00ebr gjith\u00e7ka q\u00eb ka qen\u00eb e ndaluar publikisht m\u00eb par\u00eb nga konservator\u00eb privat\u00eb dhe komunist\u00eb publik. Dominimi dhe shfryt\u00ebzimi, korrupsioni dhe diskriminimi, seksizmi dhe hedonizmi, sadizmi dhe mazokizmi jan\u00eb, tashm\u00eb-prej-koh\u00ebsh, pasarelat bashk\u00ebkohore t\u00eb diskursit, fantazit\u00eb e agjitacion-propagand\u00ebs sunduese, qilimat q\u00eb mbajn\u00eb \u00ebndrrat tona t\u00eb pashtjelluara; jan\u00eb turpet tona paturp. Premisa baz\u00eb dhe garancia e autoritetit t\u00eb k\u00ebtyre kategorive \u00ebsht\u00eb qejfi. Premtimi i k\u00ebtyre kategorive \u00ebsht\u00eb se n\u00ebse subjektet pranojn\u00eb me banu me to dhe n\u00eb to, at\u00ebher\u00eb brenda tyre do t\u00eb b\u00ebjn\u00eb qejf si shtyp\u00ebsi ashtu edhe i shtypuri. E th\u00ebn\u00eb m\u00eb shkurt, n\u00ebse sot s\u2019po b\u00ebn qejf, at\u00ebher\u00eb k\u00ebto kategori t\u00eb thon\u00eb, kinse me shqet\u00ebsim, se ka di\u00e7ka v\u00ebrtet\u00eb serioze q\u00eb nuk shkon me ty. P\u00ebrkundrazi, ti e ke t\u00eb drejt\u00ebn dhe lirin\u00eb mos me ba qejf. Prej k\u00ebsaj fillon leht\u00ebsimi nga shantazhi i qejfit. Autoritarizmi i sot\u00ebm \u00ebsht\u00eb autoritarizmi i qejfit. Ka autoritet sot ai i cili supozohet-se-po-b\u00ebn-qejf, ai t\u00eb cilit supozohet-se-po-i-plot\u00ebsohet d\u00ebshira. Kush b\u00ebn qejf, atij i d\u00ebgjohet fjala. N\u00ebse liria n\u00eb socializ\u00ebm mund t\u00eb ket\u00eb qen\u00eb liria specifike dhe ekskluzive e an\u00ebtar\u00ebve t\u00eb partis\u00eb me ba qejf me turpet e rreshtuara pak m\u00eb sip\u00ebr, at\u00ebher\u00eb liria n\u00eb demokraci na del t\u00eb ket\u00eb qen\u00eb premtimi se k\u00ebto turpe tashm\u00eb do t\u00eb pluralizohen p\u00ebr t\u00eb gjith\u00eb. Pluraliz\u00ebm turpesh, ky \u00ebsht\u00eb projekti i nj\u00eb demokracie pa popull. Demokracia jon\u00eb \u00ebsht\u00eb demokratizim i turpeve. E th\u00ebn\u00eb m\u00eb tro\u00e7, turpet e censuruara n\u00eb socializ\u00ebm duhet t\u00eb ishin censuru edhe p\u00ebr an\u00ebtar\u00ebt e Partis\u00eb n\u00eb demokraci\u2026, dhe jo liberalizu edhe p\u00ebr t\u00eb tjer\u00eb jasht\u00eb partive! Ne na duhet m\u00eb shum\u00eb censur\u00eb, dhe jo m\u00eb shum\u00eb liberalizim, mbi \u00e7far\u00eb lejohet t\u00eb thuhet! Sigurisht, shpresoj, shum\u00ebkush, p\u00ebr shembull, nuk do t\u00eb d\u00ebshironte q\u00eb p\u00ebrdhunimi t\u00eb lejohej me qen\u00eb leht\u00ebsisht i propaganduesh\u00ebm publikisht si nj\u00eb praktik\u00eb e mundshme shoq\u00ebrore. Diktati i qejfit, em\u00ebrtuar klinikisht me termin parimi-i-k\u00ebnaq\u00ebsis\u00eb, i njohur p\u00ebr fraz\u00ebn p\u00ebr-interesin-tim, shpesh i mbuluar me fraz\u00ebn p\u00ebr-mendimin-tim, \u00ebsht\u00eb b\u00ebr\u00eb parimi origjinal i korruptimit, fantazia baz\u00eb korruptuese. Vet\u00ebsakrifica tashm\u00eb p\u00ebr\u00e7mohet si humbja fatale e mund\u00ebsis\u00eb me ba qejf. Kjo flet-rr\u00ebfe tenton me tejkalu-fantazin\u00eb dhe me shty p\u00ebrtej-parimit-t\u00eb-k\u00ebnaq\u00ebsis\u00eb. Qejfi na korrupton t\u00eb gjith\u00ebve. Qejfin, q\u00eb na b\u00ebn me tradh\u00ebtu dhe me braktis\u00eb, b\u00ebjm\u00eb mir\u00eb ta tradh\u00ebtojm\u00eb dhe ta braktisim; pa e sakrifiku, p\u00ebr mos me u shenjt\u00ebru. Duhet hequr dor\u00eb nga k\u00ebnaq\u00ebsia, p\u00ebr me shp\u00ebtu edhe nga dhimbja, sepse qejfi i madh vjen gjithnj\u00eb pandashm\u00ebrisht me dhimbje shum\u00eb. \u00c7do dit\u00eb do t\u00eb shohim qart\u00eb e m\u00eb qart\u00eb, e do t\u00eb vuajm\u00eb pak e m\u00eb pak, n\u00ebse heqim dor\u00eb prej qejfit dhe rikonsiderojm\u00eb shtys\u00ebn. Sot mbetet q\u00ebndrore me p\u00ebrndjek\u00eb shtys\u00ebn, dhe jo qejfin. Shtysa shpjegon domosdoshm\u00ebri logjike, qejfi shpjegon indiferenc\u00eb logjike. Shtysa na detyron me mbajt\u00eb an\u00eb, qejfi na detyron me u l\u00ebkund\u00eb. Shtysa na nxjerr n\u00eb drit\u00eb nga err\u00ebsir\u00eb e qenies, qejfi na t\u00ebrheq nga drita n\u00eb terrin brenda vetes. Shtysa \u00ebsht\u00eb n\u00eb polemik\u00eb me bot\u00ebn, qejfi n\u00eb polemik\u00eb me veten. E para \u00ebsht\u00eb aktive, pse aksioniste, pra thelb\u00ebsisht njer\u00ebzore; e dyta \u00ebsht\u00eb paralizuese, pse p\u00ebrvojore, pra, thelb\u00ebsisht p\u00ebsore. Shtysa \u00ebsht\u00eb e vet\u00eb-nd\u00ebrgjegjshmja publike dhe e pavet\u00ebdijshmja private, qejfi \u00ebsht\u00eb e pavet\u00ebdijshmja publike dhe e vet\u00eb-nd\u00ebrgjegjshmja private. Shtysa b\u00ebn nj\u00eb hap mbrapa p\u00ebr me hedh\u00eb dy p\u00ebrpara, qejfi b\u00ebn hapa p\u00ebrpara gjithnj\u00eb p\u00ebr me q\u00ebndru n\u00eb vend dhe p\u00ebr mos me ndryshu asgj\u00eb, as nga bota dhe as nga vetja. Shtysa \u00ebsht\u00eb revolucionare\/ngjarjesore; qejfi \u00ebsht\u00eb p\u00ebrs\u00ebrit\u00ebs\/konservator. Prandaj, t\u00eb braktisim qejfin dhe t\u2019i q\u00ebndrojm\u00eb besnik\u00eb shtys\u00ebs q\u00eb t\u00eb shohim sesi gjithnj\u00eb-tashm\u00eb:\u2022 Pushteti \u00ebsht\u00eb alibia e kuptimit \u2013 pushtetari \u00ebsht\u00eb ai i cili supozohet-se-kupton, sepse supozohet-se-di;\u2022 shfryt\u00ebzimi \u00ebsht\u00eb klasor \u2013 shfryt\u00ebzuesi \u00ebsht\u00eb ai i cili sheh njer\u00ebz arbitrarisht vet\u00ebm aty ku do ai (p\u00ebrndryshe ekzistojn\u00eb l\u00ebnd\u00eb t\u00eb para dhe mallra, pa njer\u00ebz q\u00eb jetojn\u00eb midis);\u2022 korrupsioni \u00ebsht\u00eb privatizim \u2013privatizimi \u00ebsht\u00eb korruptiv;\u2022 diskriminimi \u00ebsht\u00eb paranojak \u2013paranoja \u00ebsht\u00eb mekaniz\u00ebm-vet\u00ebmbrojtjeje nga \u2018tmerri\u2019 i d\u00ebshir\u00ebs-s\u00eb-Tjetrit, meq\u00eb \u2018d\u00ebshira\u2019 ime s\u2019po u plot\u00ebsoka kurr\u00eb;\u2022 seksizmi \u00ebsht\u00eb foshnjor \u2013burrat do t\u2019i sulmojn\u00eb grat\u00eb meq\u00eb grat\u00eb nuk e paskan p\u00ebr detyr\u00eb t\u2019i duan burrat si\u00e7 i desh\u00ebn mamat\u00eb e tyre, ose si\u00e7 duhej t\u2019i kishin dashur;\u2022 hedonizmi \u00ebsht\u00eb nihiliz\u00ebm \u2013d\u00ebshira p\u00ebr ta pritur apokalipsin\/vdekjen n\u00eb orgaz\u00ebm e sip\u00ebr; nj\u00eb d\u00ebshir\u00eb p\u00ebr apokalips.\u2022 sado-mazokizmi \u00ebsht\u00eb performanca e pamat\u00eb e fajita-trauma-ndarja q\u00eb na mban t\u00eb pluskojm\u00eb mbi ndjesin\u00eb mbyt\u00ebse t\u00eb nj\u00eb m\u00ebkati oqeanik. K\u00ebshtu, n\u00eb goj\u00ebn e Princit fam\u00ebkeq Hamlet, aty ku kemi qen\u00eb e mbetemi gjithnj\u00eb, le t\u00eb ndahemi prej k\u00ebtij bot\u00ebkuptimi t\u00eb d\u00ebshp\u00ebruar, t\u00eb rraskapitur dhe t\u00eb pabes\u00eb dhe t\u00eb vazhdojm\u00eb t\u00eb p\u00ebrndjekim shtys\u00ebn ton\u00eb t\u00eb dashur:\u2018K\u00ebshtu na b\u00ebn nd\u00ebrgjegjja gjith\u2019 frika\u00e7\u00eb;K\u00ebshtu dhe ngjyr\u2019 e gjall\u2019 e VET\u00cbVENDOSJE!-sS\u00ebmuret, verdhet nga hij\u2019 e mendimit,Dhe plane t\u00eb m\u00ebdha dhe r\u00ebnd\u00ebsoreNdalen, p\u00ebr\u00e7ajn\u00eb rrjedhjen dhe humbasinEmrin e veprimit. Hesht tani!E bukura Ofeli! \u00cbngj\u00ebll, n\u00eb lutjet e tuaLe t\u00eb kujtohen t\u00eb gjitha m\u00ebkatet e mia.\u2019\u2026Tashm\u00eb jemi menduar mjaftuesh\u00ebm dhe kemi dal\u00eb n\u00eb konkluzionin se sot ka ngelur me qen\u00eb: turp me fol\u00eb p\u00ebr papun\u00ebsin\u00eb! Turp me lexu! Dhe turp me shkrujt!K\u00ebtu po tentojm\u00eb me angazhu pa turp k\u00ebto tre turpe, si organizim forcash dhe fronti, me rezistu kund\u00ebr liberalizimit t\u00eb turpeve t\u00eb rreshtuar m\u00ebsip\u00ebr. Sigurisht, subjektet nuk po apelohen me u akuzu, por me u<\/p>","protected":false},"author":2,"featured_media":4025,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"episode_type":"","audio_file":"","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","ocean_post_layout":"right-sidebar","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"ocs-kendveshtrim-category-post-sidebar","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"on","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[3],"tags":[],"class_list":["post-894","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kendveshtrim","entry","has-media"],"_links":{"self":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/894","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/comments?post=894"}],"version-history":[{"count":8,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/894\/revisions"}],"predecessor-version":[{"id":24467,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/894\/revisions\/24467"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media\/4025"}],"wp:attachment":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media?parent=894"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/categories?post=894"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/tags?post=894"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}