{"id":1245,"date":"2013-03-04T10:06:51","date_gmt":"2013-03-04T09:06:51","guid":{"rendered":"http:\/\/fjala.info\/?p=1245"},"modified":"2013-03-04T10:06:51","modified_gmt":"2013-03-04T09:06:51","slug":"embrionet-e-vetezhberjes","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/embrionet-e-vetezhberjes\/","title":{"rendered":"Embrionet e vet\u00ebzhb\u00ebrjes"},"content":{"rendered":"

\"\" Nga Xhemal Ahmeti<\/strong>*, 2 Mars 2013<\/em><\/p>\n

ESE \/ Shqiptari ushqehet si turku, italiani; vishet si amerikani, francezi; shkruan e reflekton si gjermani, anglezi; beson si arabi, hebreu; dashuron si beduini dhe italiani; vet\u00ebm politik\u00ebn e b\u00ebn si don\u00eb vet\u00eb: p\u00ebr interesin personal, t\u00eb fisit, klanit dhe t\u00eb gjakut!<\/em><\/strong><\/p>\n

Shqiptar\u00ebt nuk jan\u00eb as et\u00ebrit e as trash\u00ebgimtar\u00ebt e ndonj\u00eb ideologjie, religjioni apo koncepti frymor q\u00eb mund t\u00eb lokalizohej brenda pluralitetit t\u00eb bot\u00ebkuptimeve q\u00eb p\u00ebrb\u00ebjn\u00eb t\u00eb ashtuquajtur\u00ebn kultur\u00eb universale t\u00eb humanitetit. Gjith\u00e7ka q\u00eb jan\u00eb ose pretendojn\u00eb t\u00eb jen\u00eb e kan\u00eb t\u00eb huazuar: krishterimin, humanizmin, myslimanizmin, ateizmin, demokracin\u00eb, komunizmin, nacionalizmin, kultur\u00ebn e shprehjes intelektuale, kulturore, artistike, politike e k\u00ebshtu deri te moda e kuzhina. <\/p>\n

N\u00eb \u00e7do moment vet\u00ebdijesimi me k\u00ebt\u00eb realitet atyre sikur u ther veshi nga ul\u00ebrima e Horacit: O imitatores, servum pecus! (Epistulae.1,19). Mir\u00ebpo kur u bie nd\u00ebrmend se shumica e t\u00eb mjer\u00ebve t\u00eb globit kan\u00eb fatin identik, t\u00eb atill\u00eb si\u00e7 i pag\u00ebzon qortuesh\u00ebm Horaci; imitues dhe t\u00eb skllav\u00ebruar (ideologjish t\u00eb huaja), g\u00ebzohen q\u00eb gjet\u00ebn recet\u00ebn e vet\u00ebngush\u00ebllimit. Mllefin e mbetur n\u00eb shpirt, posht\u00ebrimin e shkarkojn\u00eb mbi gjith\u00eb ata q\u00eb n\u00ebp\u00ebr histori ua kan\u00eb z\u00ebn\u00eb me dashje apo pa t\u00eb, diellin.<\/p>\n

Diagnoz\u00ebn e shtruar lart\u00eb mbi momentin e vet\u00ebdijesimit, megjithat\u00eb nuk e shpallim dot silex generalis t\u00eb shoq\u00ebrive shqiptare, jan\u00eb minoritar\u00ebt e elit\u00ebs, t\u00eb cil\u00ebt her\u00eb pas her\u00eb monologojn\u00eb mbi k\u00ebt\u00eb realitet t\u00eb identitetit t\u00eb tyre: Do prej tyre leht\u00ebsohen p\u00ebr shkak shkundjes s\u00eb p\u00ebrgjegj\u00ebsive historike nga vetja (nuk kan\u00eb shpik asgj\u00eb q\u00eb u ka d\u00ebmtuar tjer\u00ebve) e pjesa d\u00ebrrmuese e k\u00ebsaj pakice depresionohet (me vetakuz\u00ebn; \u00absa t\u00eb par\u00ebnd\u00ebsish\u00ebm q\u00eb jemi n\u00eb konkurrenc\u00ebn e dijes mondane\u00bb).<\/p>\n

Saher\u00eb q\u00eb n\u00eb mendimin intelektual identifikojm\u00eb k\u00ebto dy gjendje \u2013 leht\u00ebsimin apo depresionin \u2013 se \u00e7\u2019na mundon p\u00ebrshtypja sikur reflektimet t\u00eb ken\u00eb p\u00ebrher\u00eb p\u00ebr baz\u00eb dukuri singulare e jo t\u00ebr\u00ebsin\u00eb, dometh\u00ebn\u00eb ato kan\u00eb p\u00ebr pik\u00ebnisje rezonimi kryesisht vet\u00ebm nj\u00ebr\u00ebn apo tjetr\u00ebn pjes\u00eb t\u00eb identitetit t\u00eb njeriut postmodern shqiptar. Nuk marrin parasysh komplet habitus-in e subjektit q\u00eb hulumtojn\u00eb. E se habitusi i k\u00ebtij njeriu postmodern nuk mund t\u00eb p\u00ebrshkruhet vet\u00ebm duke bastisur eshtrat e gjysh\u00ebrve t\u00eb tij, por m\u00eb shum\u00eb duke \u2013si\u00e7 k\u00ebrkon Hannah Arendt me t\u00eb drejt\u00eb \u2013 analizuar \u00abse si vepron ai n\u00eb p\u00ebrditshm\u00ebrin\u00eb e tij kur \u00ebsht\u00eb aktiv\u00bb e di nd\u00ebrkoh\u00eb \u00e7do gjimnazist i zgjuar (Arendt. Vita activa, 1960).<\/p>\n

Elementet e identitetit aktual shqiptar<\/strong><\/p>\n

Religjionet<\/strong>: Nj\u00eb pjes\u00eb e konsiderueshme e shqiptar\u00ebve jan\u00eb t\u00eb besimit islam. Atij religjioni t\u00eb krijuar nga arabi Mohammed i fisit Quraisch t\u00eb Mek\u00ebs (sot Arabia saudite) diku n\u00eb mes t\u00eb viteve 610-620. Poashtu nj\u00eb komunitet n\u00eb rishumim jan\u00eb edhe ata t\u00eb besimit t\u00eb krishter\u00eb (t\u00eb t\u00eb gjitha varianteve), besimit t\u00eb themeluar nga predikuesi sh\u00ebtit\u00ebs hebrenj Jeshua nga Nazareti dhe i p\u00ebrhapur n\u00eb shekullin e par\u00eb t\u00eb er\u00ebs son\u00eb nga trash\u00ebguesit e tij. Ve\u00e7an\u00ebrisht akademik\u00ebt (pjesa me shkollim t\u00eb lart\u00eb), njer\u00ebzit e kultur\u00ebs dhe shumica e t\u00eb arsimuarve me q\u00ebndrimet e tyre (a)religjioze (ateist\u00eb, shekullar\u00eb, racionalist\u00eb, gnostik\u00eb, antroposof\u00eb, manist\u00eb [sakralizimi i primat\u00ebve, heronjve, gjenez\u00ebs], humanist\u00eb, etj.) kan\u00eb atomizuar religjionet klasike duke i detyruar n\u00eb rolin e pakicave pa fuqin\u00eb e hegjemonitetit.<\/p>\n

Kultura<\/strong>: Jo kot\u00eb kritik\u00ebt letrar\u00eb Gjergj Fisht\u00ebn e piedestalojn\u00eb si \u00abHomeri shqiptar\u00bb. Ky kualifikim krahasues \u00ebsht\u00eb i nxitur nga fakti se si p\u00ebr nga forma ashtu edhe nga metoda \u00abLahuta e Malcis\u00eb\u00bb \u00ebsht\u00eb kopje e \u00abIliad\u00ebs\u00bb apo \u00abOdises\u00eb\u00bb s\u00eb Homerit, epe t\u00eb shkruara n\u00eb greqishten e vjet\u00ebr. Ashtu si\u00e7 jan\u00eb homeriadat (850 para e.s.) kopje t\u00eb gilgameshian\u00ebs (1800 para e.s.) dhe vedave (1500 \u2013 1300 para e.s.) hinduiste.<\/p>\n

Deri m\u00eb tani ende nuk kemi zbuluar ndonj\u00eb artefakt apo dokument t\u00eb lasht\u00eb e t\u00eb sot\u00ebm q\u00eb do t\u00eb mundeshim \u00e7ekansh\u00ebm ta vulosnim me signatur\u00ebn \u00abmade in\u00bb shqiptare. Po multiplikuam rastin e Fisht\u00ebs do kemi list\u00ebn e plot\u00eb t\u00eb t\u00eb gjith\u00eb autor\u00ebve t\u00eb gjall\u00eb dhe t\u00eb vdekur shqiptar\u00eb. Q\u00eb edhe shqiptari dikur von\u00eb t\u00eb niste t\u00eb shkruante i duhej formimi me alfabetin dhe literatur\u00ebn e tjer\u00ebve. N\u00ebp\u00ebrmjet literaturave krijojm\u00eb shenjat tona, kapitalin intelektual, t\u00eb cilin \u2013 n\u00ebse besojm\u00eb Augustinin dhe Umberto Eco-n \u2013 e p\u00ebr\u00e7ojm\u00eb poashtu n\u00ebp\u00ebrmjet shenjave n\u00eb kok\u00ebn e tjer\u00ebve. <\/p>\n

N\u00eb fund matematika e argumenteve thot\u00eb se: vet\u00ebm akti i p\u00ebr\u00e7imit del i past\u00ebr, shqip, nd\u00ebrsa origjina e shumic\u00ebs s\u00eb dijes (intelektuale) dhe p\u00ebrvoj\u00ebs s\u2019qenka e sht\u00ebpis\u00eb, apo? Duhet t\u00eb d\u00ebshp\u00ebrohen shqiptar\u00ebt pse qenka k\u00ebshtu. Assesi! P\u00ebrkundrazi. Duhet t\u00eb g\u00ebzohen q\u00eb nuk jan\u00eb viktim\u00eb vet\u00ebm e autogolave t\u00eb tyre. \u00c7ka ata duhet ta m\u00ebsojn\u00eb mir\u00eb \u00ebsht\u00eb t\u00eb din\u00eb zgjuar ta b\u00ebjn\u00eb seleksionimin mund\u00ebsisht sa m\u00eb kualitativ e racional t\u00eb asaj q\u00eb iu ofrohet.<\/p>\n

Pik\u00ebrisht fal\u00eb k\u00ebsaj g\u00eblltitjeje vullnetare t\u00eb imponimeve intelektuale eksterne shqiptar\u00ebt bashk\u00ebbisedojn\u00eb pa u skuqur, n\u00eb nivel t\u00eb syve, pa u turp\u00ebruar me bot\u00ebn e qytet\u00ebruar, asaj suprasfere q\u00eb operon me bagazhin e t\u00eb ashtuquajtur\u00ebs kultur\u00eb universale (konglomerat fragmentesh dijeje me origjin\u00eb nga gjithandej e nga \u00e7dokush). N\u00eb k\u00ebt\u00eb form\u00eb ai edhe komunikuesh\u00ebm p\u00ebr\u00e7on vetit\u00eb e tij specifike tek t\u00eb tjer\u00ebt.<\/p>\n

Politika: Q\u00eb nga p\u00ebrmbysja e perandorive (sidomos asaj osmane) e k\u00ebtej, p\u00ebr baz\u00eb funksionimi sociopolitik shqiptar\u00ebt e kan\u00eb p\u00ebrdorur ideologjin\u00eb (m\u00eb shum\u00eb si ide dhe m\u00eb pak si program i materializuar) e nacionalizmit patriarkal. Asaj ideologjie pra, q\u00eb rezultoi si pjell\u00eb e Revolucionit Francez t\u00eb sovranitetit t\u00eb popujve. Po n\u00eb stilin e gjerman\u00ebve t\u00eb tipit Johann Gottfried Herder dhe Johann Gottlieb Fichte, ose atij italian Giuseppe Mazzini (doktrina \u2013 modele prij\u00ebse) e gjith\u00eb t\u00eb tjer\u00ebve lart\u00eb, p\u00ebrreth e posht\u00eb edhe intelektual\u00ebt shqiptar\u00eb t\u00eb shekullit 19 p\u00ebrvesh\u00ebn krah\u00ebt p\u00ebr fabrikimin e miteve, legalizimin e gjuh\u00ebs, p\u00ebrpilimin e historis\u00eb dhe konfigurimin e identitetit t\u00eb popullit shqiptar. N\u00eb praktik\u00eb ky proces u bllokua deri at\u00eb dit\u00eb kur komentatori i RTP-s\u00eb Llukman Halili z\u00ebtrumbetues shpalli t\u00eb vdekur monizmin me fjalin\u00eb legjendare \u00abPerandoria e kuqe ra!\u00bb.<\/p>\n

Etnonacionalist\u00ebt kan\u00eb t\u00eb drejt\u00eb kur ngulin k\u00ebmb\u00eb se fal\u00eb k\u00ebsaj ideologjie \u2013 vullnetit p\u00ebr ta finalizuar projektin nacional \u2013 shqiptar\u00ebt emocionalisht e psiqikisht nuk u \u00e7etnizuan dhe nuk u tjet\u00ebrsuan nga joshjet e doktrin\u00ebs qiell- e tok\u00ebpremtuese t\u00eb gjermanit nga Trieri Karl Marks e as nga dominimi real politik i gjeorgjiasit Josef Wissarionowitsch Stalin. Kur kemi parasysh konvertimin aq automatik t\u00eb shumic\u00ebs s\u00eb elitave shqiptare nga komunizmi n\u00eb nacionaliz\u00ebm, gjat\u00eb fillimit t\u00eb viteve t\u00eb 90-ta, detyruesh\u00ebm se i bindemi k\u00ebsaj teze.<\/p>\n

Se pse sot kur shoq\u00ebrit\u00eb shqiptare aq me frenetiz\u00ebm e fanatikisht e kan\u00eb p\u00ebrqafuar iden\u00eb dhe sistemin e demokracis\u00eb liberale ende mbeten etnonacionalist\u00eb t\u00eb spikatur i ka \u00abfajet\u00bb politika q\u00eb p\u00ebrb\u00ebn shtetin, pra opozita, pozita, partit\u00eb. Ato faktor\u00eb p\u00ebrgjegj\u00ebs q\u00eb aktualisht e fatkeq\u00ebsisht jan\u00eb, si\u00e7 i quan megaliberali francez (me prejardhje hebreje) Raymond Aron \u00abembrionet e vet\u00ebshkat\u00ebrrimit t\u00eb demokracis\u00eb liberale\u00bb (Aron. Demokracia dhe totalitarizmi, Gallimard,1965, Fq. 119).<\/p>\n

P\u00ebrmbledhtas: Shqiptar\u00ebt besojn\u00eb n\u00eb religjione q\u00eb i kan\u00eb themeluar arab\u00ebt (po si ata edhe num\u00ebrojn\u00eb), hebrenjt\u00eb, ind\u00ebt; besojn\u00eb n\u00eb filozofira q\u00eb i kan\u00eb formuluar t\u00eb lasht\u00ebt, gjerman\u00ebt, francez\u00ebt, amerikan\u00ebt. Shqiptar\u00ebt shkruajn\u00eb dhe reflektojn\u00eb sipas modeleve t\u00eb gjetura n\u00eb Uruk, Athin\u00eb, Paris, Trier e gjetiu. Shqiptar\u00ebt e Maqedonis\u00eb han\u00eb si turqit dhe egjiptian\u00ebt, ata t\u00eb Kosov\u00ebs sapo kan\u00eb pasuruar kuzhin\u00ebn me specialitete per\u00ebndimi, ata t\u00eb Shqip\u00ebris\u00eb han\u00eb \u00e7ka gjejn\u00eb tok\u00ebs e detit. Nuk ka studime se si dashurohen shqiptar\u00ebt, mir\u00ebpo thon\u00eb se kryesisht dominojn\u00eb praktikat hajdut\u00ebrishte si ato n\u00ebp\u00ebr \u00e7adrat beduineske, nd\u00ebrsa p\u00ebr nga intensiteti dhe ul\u00ebrimat krahasohen me italian\u00ebt (temperamenti).<\/p>\n

Ndoshta k\u00ebtu mund t\u00eb lokalizojm\u00eb edhe arsyen se pse shqiptar\u00ebt ( si shumic\u00eb dhe kur s\u2019jan\u00eb festat komb\u00ebtare) n\u00eb thelb e thell\u00ebsi jan\u00eb m\u00eb tolerant\u00eb (s\u00eb paku p\u00ebr dallim nga komshinjt\u00eb) dhe zem\u00ebrgjere ndaj t\u00eb tjer\u00ebve. Freud duket se kishte t\u00eb drejt\u00eb rreth pushtetit t\u00eb pavet\u00ebdijes n\u00eb veprimin social t\u00eb njer\u00ebzve, pushtet q\u00eb tek shqiptar\u00ebt si duket paska madje m\u00eb shum\u00eb ndikim se vet\u00ebdija (e instrumentalizuar). P\u00ebr t\u00eb mir\u00eb. Kjo si kapital n\u00eb konto t\u00eb kultur\u00ebs, elitave dhe pse jo edhe t\u00eb masave.<\/p>\n

Nd\u00ebrmjet nacionalizmit dhe liberalizmit<\/strong><\/p>\n

Jorrall\u00eb, sidomos nga historian\u00eb t\u00eb huaj, l\u00ebshohet pyetja: Me gjith\u00eb k\u00ebt\u00eb diversitet, n\u00eb segmente t\u00eb caktuara edhe konfliktuoz, \u00e7ka i ka mbajtur shqiptar\u00ebt megjithat\u00eb gjithmon\u00eb bashk\u00eb? Pik\u00ebrisht kjo; diversiteti tep\u00ebr fragmentar i ka detyruar elitat e tyre q\u00eb t\u00eb p\u00ebrvet\u00ebsojn\u00eb nj\u00eb ideologji t\u00eb karakterit kulm\u00ebb\u00ebr\u00ebs, p\u00ebrbashkues si\u00e7 \u00ebsht\u00eb nacionalizmi. Deri me shpalljen edhe t\u00eb Kosov\u00ebs shtet kjo ideologji ishte e nevojshme dhe pragmatike. Tash ajo k\u00ebshtu si\u00e7 dominon \u2013 si politik\u00eb zyrtare operimi e interaksioni me masat -\u00ebsht\u00eb vet\u00ebdemoluese p\u00ebr shoq\u00ebrit\u00eb shqiptare. <\/p>\n

Kjo p\u00ebr arsye se nacionalizmi i bazuar n\u00eb rr\u00ebnj\u00eb, gjuh\u00eb e gjak, konsiderohet kontraproduktiv sa p\u00ebr tu p\u00ebrdorur si doktrin\u00eb shteti dhe se demokracia liberale k\u00ebrkon implementimin e pakusht t\u00eb t\u00eb drejtave dhe lirive t\u00eb njeriut, pra atij modeli shoq\u00ebror q\u00eb filozofi i majt\u00eb francez \u00c9tienne Balibar n\u00eb vepr\u00ebn e tij t\u00eb fundit e definoi si \u00ab\u00e9galibert\u00e9\u00bb (La proposition de l\u2019\u00e9galibert\u00e9. Puf. Paris 2010) e q\u00eb shqip mund t\u00eb formulohet n\u00eb imperativin \u00abpa barazi nuk ka liri\u00bb. Barazi p\u00ebr t\u00eb gjith\u00eb pa dallim race, mendje, gjaku, religjioni, gjuhe e gjysh\u00ebrish.<\/p>\n

Model q\u00eb n\u00eb fakt \u00ebsht\u00eb po aq i vyesh\u00ebm p\u00ebr shqiptar\u00ebt si dikur etnonacionalizmi, sepse ofron nj\u00eb kulm edhe p\u00ebr nevojat brendashqiptare, sepse aktualisht \u00ebsht\u00eb forma e vetme organizative q\u00eb garanton stabilitet brenda diversitetit me potencial konflikti. Dallimi esencial nd\u00ebrmjet dy modeleve: p\u00ebrderisa nacionalizmi etnik k\u00ebrkonte shpirtin, frym\u00ebn dhe zemr\u00ebn n\u00eb funksion t\u00eb kauz\u00ebs (ideali i liris\u00eb komb\u00ebtare), demokracia liberale don\u00eb veprimin konkret arendt-ian, racional sipas kushtetut\u00ebs dhe ligjeve t\u00eb shtetit, respektivisht shumic\u00ebs q\u00eb garanton \u00e9galibert\u00e9-n edhe p\u00ebr pakicat. Model q\u00eb shqiptar\u00ebt si shumic\u00eb edhe e k\u00ebrkojn\u00eb (hyrja n\u00eb BE etj.). Ku q\u00ebndron at\u00ebher\u00eb problemi? Pse shqiptari me qenien e tij aq mimikry-ke dhe konformiste n\u00eb p\u00ebrvet\u00ebsimin e t\u00eb mirave t\u00eb \u00abhuaja\u00ab- si\u00e7 d\u00ebshmuam m\u00eb lart\u00eb \u2013 e ka kaq problem q\u00eb edhe politik\u00ebn ta emancipoj\u00eb si tjer\u00ebt, madje si miqt\u00eb e d\u00ebshmuar t\u00eb tij, ata dashamir\u00eb t\u00eb tij q\u00eb edhe e b\u00ebn faktor dyshtet\u00ebsh n\u00eb kontinent?<\/p>\n

E p\u00ebr ta shpjeguar k\u00ebt\u00eb duhet t\u2019iu kthehemi \u00abembrioneve t\u00eb vet\u00ebshkat\u00ebrrimit\u00bb t\u00eb Raymond Aron-it.<\/p>\n

Demokracia dhe diversiteti<\/strong><\/p>\n

Demokracia, p\u00ebr dallim nga sistemet tjera politike, p\u00ebrmban m\u00eb s\u00eb tep\u00ebrmi farat e vet\u00ebshkat\u00ebrrimit n\u00eb vete \u2013 k\u00ebshtu thot\u00eb Raymond Aron n\u00eb vepr\u00ebn e tij \u201cLes guerres en ch\u00e2ines\u201d (Gallimard, Paris 1951, f. 318 Shq. Lufta permanente). Elementet q\u00eb Aron i sheh si vet\u00ebshkat\u00ebrruese p\u00ebr \u00e7do demokraci liberale jan\u00eb: Opozita q\u00eb braktis parlamentin, p\u00ebrjashton sistemin ekzistues dhe b\u00ebn loj\u00ebn rrug\u00ebve duke sugjeruar se zgjidhja e vetme \u00ebsht\u00eb p\u00ebrmbysja e dhunshme e klas\u00ebs sunduese, pra d\u00ebbimi i t\u00eb korruptuarve n\u00ebp\u00ebrmjet revolucionit (po aty); <\/p>\n

Pozita e cila defaktorizon partit\u00eb tjera dhe lobet sociale duke i p\u00ebrjashtuar nga vendimmarrjet esenciale p\u00ebr vendin; Popullimi i burokracis\u00eb administrative me siv\u00ebllez\u00ebr ideologjik\u00eb dhe n\u00eb baza nepotiste, q\u00eb \u00e7on n\u00eb diskriminime masive t\u00eb profesioneve (Demokracia dhe totalitarizmi, Fq. 119); Privilegjimi apo diskriminimi i grupeve t\u00eb caktuara religjioze, sociale p\u00ebr kalkulime elektorale nga partia n\u00eb pushtet (Lufta permanente, fq. 335); \u00abKultura\u00bb e rivaliteteve partiake n\u00eb disfavor t\u00eb institucioneve t\u00eb shtetit (policis\u00eb, gjyq\u00ebsis\u00eb, etj.) dhe; Legjitimimi i korrupsionit si form\u00eb efikase, e natyrshme (nuk e shporrim me ka krejt dot) e ekonomis\u00eb s\u00eb tregut (Fq.119).<\/p>\n

K\u00ebto jan\u00eb embrionet kryesore raymondiane, t\u00eb cilat zhb\u00ebjn\u00eb demokracin\u00eb liberale. Cila prej k\u00ebtyre defekteve iu mungon shoq\u00ebrive shqiptare? Po themi se gjitha k\u00ebto p\u00ebrfundime logjike q\u00eb i radhit filozofi kryesor i liberalizmit aktual jan\u00eb logjike dhe i din\u00eb t\u00eb gjith\u00eb. I din\u00eb sepse i p\u00ebrjetojn\u00eb p\u00ebrdit\u00eb. At\u00ebher\u00eb le t\u00eb dihet se si e p\u00ebrshkruan ai edhe procesin, manifestimin final t\u00eb k\u00ebsaj zhb\u00ebrjeje: Qytetar\u00ebt q\u00eb kan\u00eb humbur besimin tek sistemi k\u00ebrkojn\u00eb alternativa tjera. Religjionet, doktrinat kuazirevolucionare, sektet, lokalizmat, etnit\u00eb dhe grupe t\u00eb llojllojshme shfryt\u00ebzojn\u00eb vakumin, munges\u00ebn e shtetit p\u00ebr t\u00eb krijuar principatat e tyre t\u00eb sundimit. <\/p>\n

Diversiteti, nga pasuria kulturore shnd\u00ebrrohet n\u00eb dram\u00eb apokaliptike t\u00eb vendit. Pasi rikthimi n\u00eb sistemet pararend\u00ebse (komunizmi) \u00ebsht\u00eb i pamundur, thot\u00eb Aron, \u2013 masat nuk do ripranonin kurr\u00eb nj\u00eb sistem t\u00eb till\u00eb \u2013 at\u00ebher\u00eb mbetet detyr\u00eb e organizatave supranacionale p\u00ebr hir t\u00eb paqes apo interesave te momentit ta stabilizojn\u00eb hap\u00ebsir\u00ebn problematike. Si? D\u00e9j\u00e0-vu? Si do t\u00eb kishin vepruar supranacional\u00ebt q\u00eb ende e kan\u00eb nj\u00ebr\u00ebn k\u00ebmb\u00eb brenda territoreve shqiptare? Pyetje p\u00ebr analiz\u00eb!<\/p>\n

Ndoshta \u00ebsht\u00eb momenti i fundit, kur shqiptar\u00ebt t\u00eb vendosin jo vet\u00ebm t\u00eb han\u00eb, flejn\u00eb, defilojn\u00eb e k\u00ebndojn\u00eb por edhe politik\u00ebn ta b\u00ebjn\u00eb si t\u00eb tjer\u00ebt, si miqt\u00eb.<\/p>\n

*Autori ka lindur n\u00eb Dob\u00ebrdoll t\u00eb Maqedonis\u00eb. Ka mbaruar Historin\u00eb e Arteve, Teologjin\u00eb, Mediat dhe s\u00eb fundi Historin\u00eb dhe Filozofin\u00eb n\u00eb Universitetin e Freiburgut (Zvic\u00ebr). Ka punuar si kryeredaktor i disa t\u00eb p\u00ebrditshmeve shqiptare dhe si redaktor n\u00eb gazeta zvicerane. Autor i disa veprave me proz\u00eb, ese, kritik\u00eb letrare dhe studimesh shkencore. Jeton n\u00eb Bern\u00eb.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Nga Xhemal Ahmeti*, 2 Mars 2013 ESE \/ Shqiptari ushqehet si turku, italiani; vishet si amerikani, francezi; shkruan e reflekton si gjermani, anglezi; beson si arabi, hebreu; dashuron si beduini dhe italiani; vet\u00ebm politik\u00ebn e b\u00ebn si don\u00eb vet\u00eb: p\u00ebr interesin personal, t\u00eb fisit, klanit dhe t\u00eb gjakut! Shqiptar\u00ebt nuk jan\u00eb as et\u00ebrit e as […]<\/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":"\nEmbrionet e vet\u00ebzhb\u00ebrjes - 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\/embrionet-e-vetezhberjes\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Embrionet e vet\u00ebzhb\u00ebrjes - FjALA e LIR\u00cb - Arkivi\" \/>\n<meta property=\"og:description\" content=\"Nga Xhemal Ahmeti*, 2 Mars 2013 ESE \/ Shqiptari ushqehet si turku, italiani; vishet si amerikani, francezi; shkruan e reflekton si gjermani, anglezi; beson si arabi, hebreu; dashuron si beduini dhe italiani; vet\u00ebm politik\u00ebn e b\u00ebn si don\u00eb vet\u00eb: p\u00ebr interesin personal, t\u00eb fisit, klanit dhe t\u00eb gjakut! 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