{"id":1055,"date":"2009-12-28T22:16:29","date_gmt":"2009-12-28T21:16:29","guid":{"rendered":"http:\/\/fjala.shkoder.net\/?p=1055"},"modified":"2009-12-28T22:16:29","modified_gmt":"2009-12-28T21:16:29","slug":"simbolika-e-komunikimit-politik","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/simbolika-e-komunikimit-politik\/","title":{"rendered":"Simbolika e komunikimit politik"},"content":{"rendered":"

\"Agron<\/p>\n

Agron TUFA<\/strong>, 28.12.2009 <\/em><\/p>\n

Simbolika e komunikimit politiko-ideologjik mbi dat\u00ebn e sakt\u00eb t\u00eb \u00c7lirimit t\u00eb Shqip\u00ebris\u00eb nga nazi-fashizmi, p\u00ebrve\u00e7 tendenc\u00ebs politizuese t\u00eb s\u00eb majt\u00ebs dhe pretendimit p\u00ebr objektivitet t\u00eb s\u00eb djatht\u00ebs, ka n\u00eb thelb p\u00ebrplasjen e identiteteve ideologjike t\u00eb politik\u00ebs shqiptare. Paaft\u00ebsis\u00eb e inteligjenc\u00ebs son\u00eb p\u00ebr ta shtruar dhe menaxhuar parimisht nj\u00eb diskurs t\u00eb till\u00eb tash e tet\u00ebmb\u00ebdhjet\u00eb vjet, shpjegohet me faktin se, s\u00eb pari, n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje nuk mund t\u00eb mbash ndonj\u00eb q\u00ebndrim t\u00eb mes\u00ebm, ngase thjesht nuk ka mund\u00ebsi t\u00eb ket\u00eb dat\u00eb t\u00eb nd\u00ebrmjetme midis 28 dhe 29 n\u00ebntorit dhe s\u00eb dyti, nuk gjen intelektual\u00eb\/ shkenc\u00ebtar\u00eb\/studiues, q\u00eb t\u00eb mos anoj\u00eb p\u00ebrfundimisht nga nj\u00ebri krah politik. \u00cbsht\u00eb e qart\u00eb se p\u00ebr politik\u00ebn e majt\u00eb, k\u00ebmb\u00ebngulja p\u00ebr dat\u00ebn 29 n\u00ebntor do t\u00eb jet\u00eb e vazhdueshme, jo se nuk ka fakte dhe argumente dokumentar\u00eb q\u00eb e hedhin posht\u00eb pretendimin majtist, por sepse k\u00ebmb\u00ebngulja e tyre i ka rr\u00ebnj\u00ebt n\u00eb mitologji, n\u00eb mitin komunist t\u00eb modelimit t\u00eb bot\u00ebs.
\nS\u00eb k\u00ebndejmi pra dhe fest\u00ebn e \u00c7lirimit do ta kemi burim t\u00eb p\u00ebrhersh\u00ebm sherri.
\nSidoqoft\u00eb, shtrimi i drejt\u00eb i diskursit mbi datat 28 dhe 29 n\u00ebntor \u00ebsht\u00eb tep\u00ebr i r\u00ebnd\u00ebsish\u00ebm p\u00ebr dekonstruktimin e miteve t\u00eb trash\u00ebguara nga komunizmi. N\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje nuk mund t\u00eb nd\u00ebrhyj\u00eb as parimi pluralist i postmodernist i ekzistenc\u00ebs s\u00eb nj\u00ebkohshme t\u00eb dy t\u00eb v\u00ebrtetave nj\u00ebher\u00ebsh, pa e p\u00ebrjashtuar nj\u00ebra-tjetr\u00ebn. Kjo nuk b\u00ebhet me mbledhjen rutinore t\u00eb 4-5 gjoja historian\u00ebve n\u00ebp\u00ebr studio televizive, sipas parimit pro et contra, duke tjerr\u00eb k\u00ebsodre vit p\u00ebr vit nga nj\u00eb vodevil t\u00eb trash\u00eb, ku secili tund para syve nga nj\u00eb dokument t\u00eb gjetur n\u00eb aksh arkiv\u00eb apo t\u00eb manipuluar nga aksh dikaster. Kjo \u00ebsht\u00eb m\u00ebnyra m\u00eb e sakt\u00eb e degjenerimit t\u00eb diskursit, po t\u00eb kemi parasysh, se t\u00eb gjitha pal\u00ebt pro, contra apo abstenues \u2013 jan\u00eb produkte t\u00eb shkoll\u00ebs son\u00eb historike t\u00eb tipit Paskal Milo me rr\u00ebnj\u00eb t\u00eb vjetra e t\u00eb ardhangura n\u00eb torf\u00ebn ideologjike staliniste dhe enveriste.
\nMeqen\u00ebse vet\u00ebm nj\u00ebra prej pal\u00ebve ka t\u00eb drejt\u00eb, p\u00ebr nj\u00eb v\u00ebshtrim t\u00eb es\u00ebllt mbi dukuri t\u00eb ngjashme do t\u00eb ishte me vend n\u00ebse do provonim t\u2019i qaseshim k\u00ebmb\u00ebnguljes absurde t\u00eb s\u00eb majt\u00ebs, sipas rr\u00ebnj\u00ebve mitologjike t\u00eb fest\u00ebs s\u00eb \u00c7lirimit \u2013 dhe m\u00eb gjer\u00eb \u2013 funksionit mitologjik t\u00eb festave dhe ceremonialeve bashk\u00ebkohore.<\/p>\n

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\nBaza mitologjike e festimeve, qysh n\u00eb koh\u00ebrat parakristiane ka qen\u00eb kremtimi i \u00e7do \u201czanafille t\u00eb re\u201d, nj\u00eb d\u00ebshir\u00eb e fort\u00eb p\u00ebr nj\u00eb p\u00ebrt\u00ebritje t\u00eb re t\u00eb bot\u00ebs; d\u00ebshira p\u00ebr t\u00eb hyr\u00eb n\u00eb historin\u00eb e p\u00ebrt\u00ebritjes s\u00eb bot\u00ebs, dometh\u00ebn\u00eb t\u00eb krijuar p\u00ebr s\u00eb pari. Nuk \u00ebsht\u00eb v\u00ebshtir\u00eb t\u00eb sillen shembuj t\u00eb shumt\u00eb p\u00ebr ta ilustruar. Nd\u00ebr shum\u00eb mite, nd\u00ebr m\u00eb tipik\u00ebt jan\u00eb miti mbi parajs\u00ebn e humbur q\u00eb ruhet deri m\u00eb sot n\u00eb imazhet e ishullit p\u00ebrajsor apo tok\u00ebs s\u00eb pam\u00ebkat\u00eb, tok\u00ebs s\u00eb \u00e7liruar, Eldorados utopike ku ligjet jan\u00eb anuluar, nd\u00ebrsa koha q\u00ebndron n\u00eb vend. E r\u00ebnd\u00ebsishme \u00ebsht\u00eb t\u00eb dep\u00ebrtojm\u00eb matan\u00eb mask\u00ebs s\u00eb sjelljes mitologjike t\u00eb realitetit bashk\u00ebkohor, duke analizuar, para s\u00eb gjithash, pozicionin e tij ndaj koh\u00ebs. Nuk duhet t\u00eb harrojm\u00eb, q\u00eb nj\u00ebri nga funksionet thelb\u00ebsore t\u00eb mitit \u00ebsht\u00eb t\u00eb mund\u00ebsoj\u00eb hyrjen n\u00eb koh\u00ebn zanafillore. Kjo duket qart\u00eb me tendenc\u00ebn p\u00ebr t\u00eb injoruar koh\u00ebn e tashme apo at\u00eb q\u00eb quhet \u201cmoment historik\u201d.
\nReminishencat e k\u00ebtij q\u00ebndrimi mitik ndaj koh\u00ebs mund t\u2019i kundrojm\u00eb n\u00eb kalendar\u00ebt e kremtimeve festive, t\u00eb cilat rr\u00ebfejn\u00eb p\u00ebr t\u00eb v\u00ebrtetat absolute, p\u00ebr historin\u00eb e shenjt\u00eb, t\u00eb ndryshme nga ajo profane, n\u00ebse operojm\u00eb me k\u00ebto dy nocione t\u00eb Mir\u00e7ea Eliades. Me fjal\u00eb t\u00eb tjera miti shfaqet si histori e v\u00ebrtet\u00eb e asaj q\u00eb ka ngjar\u00eb n\u00eb burimet e koh\u00ebs dhe paraqet nj\u00eb model sjelljeje p\u00ebr njeriun dhe shoq\u00ebrin\u00eb. Duke kopjuar akte tipike t\u00eb zotave apo heronjve mitik\u00eb, apo thjesht duke i shkruar b\u00ebmat e tyre, njeriu i shoq\u00ebrive arkaike e ndan veten nga koha profane p\u00ebr t\u2019u gjetur n\u00eb nj\u00eb m\u00ebnyr\u00eb magjike n\u00eb koh\u00ebn e Madhe t\u00eb shenjt\u00eb.
\nPor reminishenca mitike e zanafill\u00ebs s\u00eb re, e krijimit t\u00eb ri dhe kronologjis\u00eb s\u00eb re, ndeshet p\u00ebrgjat\u00eb gjith\u00eb historis\u00eb s\u00eb civilizimeve, si n\u00eb themelimin e religjioneve t\u00eb m\u00ebdha, ashtu dhe n\u00eb kthesa, p\u00ebrmbysje historike apo revolucione, sidomos me ardhjen e diktaturave n\u00eb pushtet dhe modelimin mitik t\u00eb realitetit gjoja sipas konsekuenc\u00ebs s\u00eb doktrinave. N\u00eb t\u00eb gjitha k\u00ebto raste kemi nj\u00eb gj\u00eb tep\u00ebr t\u00eb thjesht\u00eb, q\u00eb thuajse \u201cb\u00ebrtet\u201d: \u201cKoha fillon num\u00ebrimin nga momentit q\u00eb erdh\u00ebm ne n\u00eb pushtet!\u201d
\nPor ne na intereson n\u00eb k\u00ebt\u00eb kumtes\u00eb statusi politik i mitit dhe mitologjizmit t\u00eb realitetit.
\nLe t\u2019i l\u00ebm\u00eb m\u00ebnjan\u00eb t\u00eb gjitha \u00e7\u00ebshtjet e p\u00ebrligjjes filozofike t\u00eb komunizmit t\u00eb Marksit dhe fatin e tij historik dhe le t\u00eb shqyrtojm\u00eb vet\u00ebm modelin mitologjik t\u00eb komunizmit dhe dometh\u00ebnien eskatologjike t\u00eb popullaritetit dhe suksesit t\u00eb tij. \u00c7far\u00ebdo t\u00eb jet\u00eb th\u00ebn\u00eb p\u00ebr pretendimet shkencore t\u00eb Marksit, nj\u00eb gj\u00eb \u00ebsht\u00eb e qart\u00eb, q\u00eb autori i Manifestit t\u00eb komunizmit merr dhe shtjellon nj\u00eb nga mitet m\u00eb madh\u00ebshtore eskatologjike t\u00eb Mesdheut dhe t\u00eb Lindjes (\u201ci zgjedhuri\u201d, \u201ci shenjuari\u201d, \u201ci pap\u00ebrlyemi\u201d, \u201cmisionari\u201d, \u201cMesia\u201d – nd\u00ebrsa n\u00eb shekullin XX \u2013 k\u00ebto atribute i vishen proletariatit), p\u00ebrvujtnia dhe cfilia e t\u00eb cilit jan\u00eb thirrur t\u00eb ndryshojn\u00eb statusin ontologjik t\u00eb bot\u00ebs. N\u00eb fakt shoq\u00ebria pa klasa e Marksit dhe zhdukja e m\u00ebpasme e t\u00eb gjitha tensioneve historike e gjen plot\u00ebsisht precedentin e vet n\u00eb mitin mbi Shekullin e Art\u00eb, i cili, sipas nj\u00eb shumice doktrinash, gjendet n\u00eb zanafill\u00eb dhe n\u00eb fund t\u00eb historis\u00eb. Marksi e begatoi k\u00ebt\u00eb mit t\u00eb lasht\u00eb me ideologjin\u00eb e v\u00ebrtet\u00eb mesianike judeo-kristiane: nga nj\u00ebra an\u00eb – me rolin profetik e shp\u00ebtimtar q\u00eb i atribuohet proletariatit, dhe nga ana tjet\u00ebr \u2013 me betej\u00ebn vendimtare mbi t\u00eb Mir\u00ebn dhe t\u00eb Keqen, e cila mbaron me fitoren vendimtare t\u00eb s\u00eb Mir\u00ebs, gj\u00eb q\u00eb mund ta krahasojm\u00eb me luft\u00ebn apokaliptike nd\u00ebrmjet Krishtit dhe Antikrishtit. \u00cbsht\u00eb menj\u00ebmend e r\u00ebnd\u00ebsishme q\u00eb Marksi adopton n\u00eb dobi t\u00eb vet besimin eskatologjik judeo-kristian p\u00ebr q\u00ebllimin absolut t\u00eb historis\u00eb; dhe pik\u00ebrisht k\u00ebtu ai ndahet me filozof\u00ebt e tjer\u00eb t\u00eb historis\u00eb (p\u00ebr shembull me B. Kro\u00e7en, Ortega-y-Gaset), t\u00eb cil\u00ebt shpallin, se tendosjet apo tensionet historike jan\u00eb karakteristik\u00eb e natyr\u00ebs njer\u00ebzore dhe prandaj prej tyre kurr\u00eb dhe asnj\u00ebher\u00eb nuk ka shp\u00ebtim p\u00ebrfundimtar.<\/p>\n

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\nKalendar\u00ebt e festave q\u00eb n\u00eb dukje jan\u00eb thjesht profane, n\u00eb thelb ato ruajn\u00eb struktur\u00eb dhe funksion mitologjik. K\u00ebshtu Enver Hoxha dhe komunist\u00ebt kan\u00eb ndjer\u00eb nj\u00eb nevoj\u00eb t\u00eb turbullt p\u00ebr nj\u00eb zanafill\u00eb krejt t\u00eb re (incipt vita nova) kur kan\u00eb shp\u00ebrngulur dat\u00ebn e \u00e7lirimit t\u00eb Shqip\u00ebris\u00eb nga 28 n\u00eb 29 n\u00ebntor 1944. Duke e ndar\u00eb qart\u00eb nga data e kthimit t\u00eb Gjergj Kastriotit n\u00eb atdhe dhe festa e Pavar\u00ebsis\u00eb, – data e kremtimit t\u00eb \u00c7lirimit, e shp\u00ebrngulur m\u00eb 29 n\u00ebntor, \u00ebsht\u00eb nj\u00ebmend data e rip\u00ebrt\u00ebritjes s\u00eb historis\u00eb shqiptare, por nga pik\u00ebpamja e mitik\u00ebs komuniste. Kujdesi i pushtetit t\u00eb ri p\u00ebr ta strukturuar simbolik\u00ebn komuniste jasht\u00eb dhe t\u00eb pap\u00ebrzier me dy 28-at e kalendarit patriotik, nxjerr n\u00eb pah frik\u00ebn se mos kjo dat\u00eb do ta eklipsonte monopolin e \u00e7lirimit, i cili duhej t\u00eb ishte ve\u00e7se atribut dhe merit\u00eb e komunist\u00ebve. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb komunist\u00ebt shqiptar\u00eb do t\u00eb p\u00ebrfitonin n\u00eb maksimum prej n\u00ebntorit, duke nxjerr\u00eb prej k\u00ebtij muaji nj\u00eb zinxhir t\u00eb kuq festash kalendarike, si 8 n\u00ebntori (dita e themelimit t\u00eb PKSH), 17 n\u00ebntori (dita e \u00e7lirimit t\u00eb kryeqytetit) dhe 29 n\u00ebntori \u2013 data e \u00e7lirimit t\u00eb atdheut. Nj\u00eb zinxhir i till\u00eb do ta sfumonte dat\u00ebn e paparti 28. Jo m\u00eb kot n\u00eb zhargonin komunist ky muaj u quajt \u201cN\u00ebntori i kuq\u201d, nd\u00ebrsa t\u00eb vetmes revist\u00eb letrare n\u00eb Shqip\u00ebri, organ i Lidhjes s\u00eb Shkrimtar\u00ebve dhe artist\u00ebve, iu vu emri \u201cN\u00ebntori\u201d, krejt n\u00eb analogji me revist\u00ebn letrare t\u00eb shkrimtar\u00ebve rus\u00eb \u201cOktjab\u00ebr\u201d (\u201cTetori\u201d). Gjith\u00eb zhurma k\u00ebmb\u00ebngul\u00ebse q\u00eb b\u00ebn e majta me angazhimin e veteran\u00ebve, familjet e d\u00ebshmor\u00ebve, OJQ-ve dhe forumeve t\u00eb \u00e7unak\u00ebve dhe \u00e7up\u00eblinave, rrjetin mediatik me historian\u00eb q\u00eb e kan\u00eb shkruar po vet\u00eb historin\u00eb e Shqip\u00ebris\u00eb, sipas lenteve t\u00eb kuqe ideologjike \u2013 gjith\u00eb kjo zallamahi p\u00ebr sensibilizimin e shoq\u00ebris\u00eb \u2013 \u00ebsht\u00eb hi\u00e7 m\u00eb pak se p\u00ebrfitim i p\u00ebrllogaritur i asaj pjese t\u00eb elektoratit t\u00eb implikuar me mitin dhe nostalgjin\u00eb komuniste.
\nPor n\u00ebse i pranojm\u00eb si t\u00eb mir\u00ebqena pretendimet e veteran\u00ebve p\u00ebr v\u00ebrtet\u00ebsi historike, at\u00ebher\u00eb nj\u00ebkoh\u00ebsisht me nderimin p\u00ebr Luft\u00ebn e tyre antifashiste, kemi t\u00eb drejt\u00ebn t\u2019i faj\u00ebsojm\u00eb ata si bashk\u00ebfajtor\u00eb n\u00eb instalimin e diktatur\u00ebs staliniste n\u00eb Shqip\u00ebri, t\u2019i faj\u00ebsojm\u00eb nj\u00ebkoh\u00ebsisht p\u00ebr shkall\u00ebn e eg\u00ebr t\u00eb persekucionit dhe gjenocidit komunist mbi dhjet\u00ebra mij\u00ebra familje shqiptare; kemi t\u00eb drejt\u00eb nj\u00ebkoh\u00ebsisht t\u2019i faj\u00ebsojm\u00eb ata q\u00eb b\u00ebn\u00eb luft\u00ebn, se qen\u00eb pjes\u00ebmarr\u00ebsit dhe ushtruesit e pushtetit m\u00eb p\u00ebr\u00e7ar\u00ebs e m\u00eb antikomb\u00ebtar, q\u00eb me aspektet e luft\u00ebs civile (1943-1945), kur n\u00eb fakt kishin p\u00ebr detyr\u00eb t\u00eb luftonin okupator\u00ebt dhe jo bashkatdhetar\u00ebt q\u00eb nuk ndanin t\u00eb nj\u00ebjtin vizion ideologjik me ta. Pa llogaritur mandej, q\u00eb pjesa d\u00ebrmuese e tyre ishin ministra, drejtues institucionesh, oficer\u00eb, hetues, polic\u00eb etj. Ishin pushteti ekzekutues i p\u00ebrditshm\u00ebris\u00eb shqiptare n\u00eb t\u00eb gjitha nivelet administrative dhe publike.
\nNevoja p\u00ebr dekonstruktimin e miteve komuniste n\u00eb p\u00ebrditshm\u00ebrin\u00eb e sotme plot tension konjuktural politik \u00ebsht\u00eb detyr\u00eb e inteligjencies s\u00eb re, sidomos kur k\u00ebto mite n\u00eb momente t\u00eb caktuara pretendojn\u00eb t\u00eb b\u00ebhen jo vet\u00ebm argumenti i dit\u00ebs, por edhe instanca politike e publike shantazhi, kujar\u00eb, revansh p\u00ebr t\u00eb fituar s\u00ebrish status sakral. Ringritja e nostalgjis\u00eb komuniste p\u00ebr \u201cparajs\u00ebn e humbur\u201d, duhet kundruar si nj\u00eb energji e trash\u00ebguar e monopolit komunist mbi festat kalendarike, t\u00eb cilat lidhen me data t\u00eb tjera, t\u00eb shumta, me energjin\u00eb e idoleve komuniste n\u00eb trajt\u00ebn e emrave t\u00eb heronjve dhe d\u00ebshmor\u00ebve, q\u00eb mbushin institucionet, shkollat, rrug\u00ebt dhe sheshet tona publike. E kemi par\u00eb angazhimin luftarak n\u00eb studiot dhe shtypin e shkruar, se m\u00eb \u00e7far\u00eb fanatizmi u kund\u00ebrshtua ideja e heqjes s\u00eb mozaikut socrealist nga fasada e Muzeut Komb\u00ebtar.
\nPes\u00eb vjet m\u00eb par\u00eb nxitoja t\u00eb kap autobusin n\u00eb stacionin e kreut t\u00eb rrug\u00ebs \u201cKomuna e Parisit\u201d. E lash\u00eb t\u00eb kaloj\u00eb autobusin ngase vura re disa pun\u00ebtor\u00eb t\u00eb Bashkis\u00eb, q\u00eb po hiqnin pllak\u00ebn q\u00eb i jepte emrin asaj rruge. U ndala t\u00eb shoh e t\u00eb shuaj kureshtjen se \u00e7far\u00eb emri t\u00eb ri do t\u2019i vinin rrug\u00ebs. Dhe ja, pasi hoq\u00ebn pllak\u00ebn me mbishkrimin \u201cKomuna e Parisit\u201d, pun\u00ebtor\u00ebt vun\u00eb pllak\u00ebn e re, q\u00eb e z\u00ebvend\u00ebsonte emrin e m\u00ebparsh\u00ebm me emrin q\u00eb mban tash zyrtarisht. Pllaka e re tregon: Rruga \u201cBehar Shtylla\u201d. Emri i ri konfirmon simbolik\u00ebn brenda t\u00eb nj\u00ebjtit sistem vlerash ideologjike.
\nT\u00eb majt\u00ebt shqiptar\u00eb, nd\u00ebr shum\u00eb ekuivok\u00eb n\u00eb lidhje me trash\u00ebgimin\u00eb e tyre ideologjike, kapen pas mitit t\u00eb 29 n\u00ebntorit si kryesimboli i fest\u00ebs s\u00eb tyre kalendarike, k\u00ebsaj st\u00ebrgjysheje ilegjitime q\u00eb ka pjell\u00eb t\u00eb gjitha simbolet e tjera m\u00eb t\u00eb vogla. N\u00ebse do t\u00eb binte ky kryesimbol, do t\u00eb \u00e7ahej gjith\u00eb piramida e simboleve t\u00eb tjera. R\u00ebnd\u00ebsi ka simboli, miti, rituali, inicimi q\u00eb diktojn\u00eb sjelljen dhe orientojn\u00eb energjit\u00eb. Pak r\u00ebnd\u00ebsi ka cila \u00ebsht\u00eb e v\u00ebrteta. Zaten n\u00eb politik\u00eb dhe ideologji e v\u00ebrtet\u00eb \u00ebsht\u00eb vet\u00ebm ajo q\u00eb i sh\u00ebrben kauz\u00ebs. \u00cbsht\u00eb pik\u00ebrisht ky thelb simbolik q\u00eb modelon ndjeshm\u00ebrin\u00eb dhe tipin e ligj\u00ebrimit n\u00eb komunikimin politiko-ideologjik.<\/p>\n","protected":false},"excerpt":{"rendered":"

Agron TUFA, 28.12.2009 Simbolika e komunikimit politiko-ideologjik mbi dat\u00ebn e sakt\u00eb t\u00eb \u00c7lirimit t\u00eb Shqip\u00ebris\u00eb nga nazi-fashizmi, p\u00ebrve\u00e7 tendenc\u00ebs politizuese t\u00eb s\u00eb majt\u00ebs dhe pretendimit p\u00ebr objektivitet t\u00eb s\u00eb djatht\u00ebs, ka n\u00eb thelb p\u00ebrplasjen e identiteteve ideologjike t\u00eb politik\u00ebs shqiptare. Paaft\u00ebsis\u00eb e inteligjenc\u00ebs son\u00eb p\u00ebr ta shtruar dhe menaxhuar parimisht nj\u00eb diskurs t\u00eb till\u00eb tash […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"yoast_head":"\nSimbolika e komunikimit politik - FjALA e LIR\u00cb - Arkivi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/fjala.info\/2009-2015\/simbolika-e-komunikimit-politik\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Simbolika e komunikimit politik - FjALA e LIR\u00cb - Arkivi\" \/>\n<meta property=\"og:description\" content=\"Agron TUFA, 28.12.2009 Simbolika e komunikimit politiko-ideologjik mbi dat\u00ebn e sakt\u00eb t\u00eb \u00c7lirimit t\u00eb Shqip\u00ebris\u00eb nga nazi-fashizmi, p\u00ebrve\u00e7 tendenc\u00ebs politizuese t\u00eb s\u00eb majt\u00ebs dhe pretendimit p\u00ebr objektivitet t\u00eb s\u00eb djatht\u00ebs, ka n\u00eb thelb p\u00ebrplasjen e identiteteve ideologjike t\u00eb politik\u00ebs shqiptare. 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