{"id":29265,"date":"2022-11-15T10:17:22","date_gmt":"2022-11-15T10:17:22","guid":{"rendered":"https:\/\/rdnews.al\/?p=29265"},"modified":"2022-11-15T10:17:22","modified_gmt":"2022-11-15T10:17:22","slug":"olivier-roy-rregullat-vrasin-identitetin","status":"publish","type":"post","link":"https:\/\/foltore.al\/index.php\/2022\/11\/15\/olivier-roy-rregullat-vrasin-identitetin\/","title":{"rendered":"Olivier Roy: \u201cRregullat vrasin identitetin\u201d"},"content":{"rendered":"

Del n\u00eb Franc\u00eb libri i ri i studiuesit kushtuar \u00abrrafshimit t\u00eb bot\u00ebs\u00bb: \u00abKemi abroguar aludimin, e gjitha duhet t\u00eb shpjegohet dhe n\u00ebnshtrohet normave. \u00cbsht\u00eb efekti i fundit i lidhjeve sociale dhe i atyre me territoret\u00bb.<\/strong><\/p>\n

73 vje\u00e7, francez, nga 2009 n\u00eb Institutin Universitar Europian t\u00eb Fiesole, Olivier Roy \u00ebsht\u00eb nj\u00eb prej studiuesve q\u00eb kan\u00eb influencuar m\u00eb shum\u00eb kuptimin e ndryshimeve fetare dhe kulturore t\u00eb bot\u00ebs ton\u00eb. Protestant nga La Rochelle, maoist n\u00eb rini, e ka p\u00ebrjetuar nga brenda lindjen e xhihadizmit gjat\u00eb q\u00ebndrimeve t\u00eb tij n\u00eb Afganistan e viteve \u201970 dhe m\u00eb pas n\u00eb koh\u00ebn e rezistenc\u00ebs antisovjetike. Kjo p\u00ebrvoj\u00eb unike e ka b\u00ebr\u00eb nj\u00eb prej ekspert\u00ebve m\u00eb t\u00eb m\u00ebdhenj bot\u00ebror\u00eb t\u00eb islamit politik. Libri i tij i 2007, i dal\u00eb n\u00eb 2009 nga Feltrinelli me titullin Injoranca e shenjt\u00eb. Religjione pa kultur\u00eb<\/em>, ka shpjeguar fondamentalizmin fetar bashk\u00ebkohor, jo vet\u00ebm islamik, si efekt t\u00eb nj\u00eb shk\u00ebputjeje t\u00eb nj\u00eb religjioni t\u00eb globalizuar nga kulturat e origjin\u00ebs. Libri sapo ka dal\u00eb n\u00eb Franc\u00eb nga sht\u00ebpia botuese Seuil, L\u2019aplatissement du monde<\/em>, shtyn p\u00ebrtej intuit\u00ebs s\u00eb 15 viteve m\u00eb par\u00eb. Roy rr\u00ebfen \u00abkriz\u00ebn e kultur\u00ebs\u00bb si e till\u00eb dhe z\u00ebvend\u00ebsimin e saj me nj\u00eb aparat normativ gjithnj\u00eb e m\u00eb invadent.<\/p>\n

Nga ku ta fillojm\u00eb?<\/strong><\/p>\n

\u00abNga nj\u00eb konstatim. Implicitja zhduket. N\u00eb komunikimin n\u00eb shoq\u00ebri gjith\u00e7ka duhet t\u00eb jet\u00eb eksplicite. Pritet q\u00eb gjith\u00e7ka t\u00eb jet\u00eb univoke, q\u00eb ajo q\u00eb thuhet ka vet\u00ebm nj\u00eb kuptim menj\u00ebher\u00eb t\u00eb kuptuesh\u00ebm\u00bb.<\/p>\n

Nj\u00eb shembull?<\/strong><\/p>\n

\u00abDallohet gjithnj\u00eb e m\u00eb shum\u00eb nga batutat. Mund t\u00eb b\u00ebhet nj\u00eb batut\u00eb, por duhet t\u00eb jet\u00eb politikisht korrekte dhe pastaj duhet t\u00eb jet\u00eb menj\u00ebher\u00eb e perceptueshme si nj\u00eb shaka. K\u00ebshtu q\u00eb duhet t\u00eb sakt\u00ebsojm\u00eb: po b\u00ebj nj\u00eb batut\u00eb, tani batuta mbaroi. Le ta shprehim me emotikon\u00eb, me smiley<\/em>, q\u00eb t\u00eb kuptohet mir\u00eb se po tallemi\u00bb.<\/p>\n

Emotikon\u00ebt dominojn\u00eb kopertin\u00ebn e librit tuaj.<\/strong><\/p>\n

\u00abSot aludimet jan\u00eb d\u00ebnuar. Nuk mund t\u00eb p\u00ebrdorim shprehje q\u00eb n\u00ebnkuptohen se kan\u00eb nj\u00eb kuptim t\u00eb dyfisht\u00eb. Pra zhduket konsensusi kulturor, dometh\u00ebn\u00eb ajo q\u00eb na b\u00ebn t\u00eb kuptojm\u00eb edhe pse gj\u00ebrat nuk jan\u00eb t\u00eb qarta. E hap librin me shembullin e udh\u00ebtarit q\u00eb d\u00ebshiron t\u00eb imbarkohet n\u00eb nj\u00eb avion i shoq\u00ebruar nga nj\u00eb palluar, me shum\u00eb certifikata q\u00eb deklarojn\u00eb se zogu \u00ebsht\u00eb nj\u00eb mb\u00ebshtetje e domosdoshme psikologjike. N\u00eb lib\u00ebr hipotezoj rastin e kujt pretendon t\u00eb marr\u00eb me vete nj\u00eb aligator me rrip. E kam par\u00eb q\u00eb ka ndodhur v\u00ebrtet, muajin e kaluar. Natyrisht, n\u00eb Shtetet e Bashkuara, n\u00eb Florida\u00bb.<\/p>\n

\u00c7far\u00eb ka brenda k\u00ebsaj kulture?<\/strong><\/p>\n

\u00abNj\u00eb d\u00ebshmi kulturore baz\u00eb sesi diferenca midis kafsh\u00ebs sht\u00ebpijake dhe kafsh\u00ebs s\u00eb eg\u00ebr \u00ebsht\u00eb v\u00ebn\u00eb n\u00eb diskutim. Papritmas dikush thot\u00eb: pse nuk duhet t\u00eb kemi nj\u00eb aligator shoq\u00ebrues? Mbi baz\u00ebn e cil\u00ebs d\u00ebshmi? Fillimisht ekzistonte nj\u00eb diferenc\u00eb e qart\u00eb midis kafsh\u00ebs, njeriut dhe engj\u00eblli, dometh\u00ebn\u00eb midis kafsh\u00ebs, njeriut dhe trashendentes, por tani renditjet ngat\u00ebrrohen. \u00cbsht\u00eb ajo q\u00eb e quaj rrafshim\u00bb.<\/p>\n

Nj\u00eb rrafshim kulturor.<\/strong><\/p>\n

\u00abJetojm\u00eb nj\u00eb kriz\u00eb t\u00eb kultur\u00ebs, t\u00eb d\u00ebshmive t\u00eb thjeshta, t\u00eb sistemeve t\u00eb p\u00ebrfaq\u00ebsimeve implicite, q\u00eb ka t\u00eb b\u00ebj\u00eb me t\u00eb gjitha kulturat, jo vet\u00ebm at\u00eb per\u00ebndimore\u00bb.<\/p>\n

Me \u00e7far\u00eb pasojash?<\/strong><\/p>\n

\u00abGjith\u00e7ka duhet t\u00eb jet\u00eb eksplicite dhe gjith\u00e7ka b\u00ebhet normative. Si\u00e7 kur luan me letra, nuk ka asgj\u00eb implicite, rregullat jan\u00eb t\u00eb qarta: n\u00ebse nuk i respekton, je jasht\u00eb loje. Nga k\u00ebtu kodifikimi dhe normativizimi n\u00eb rritje i marr\u00ebdh\u00ebnieve njer\u00ebzore. Tendenca \u00ebsht\u00eb p\u00ebrpara syve t\u00eb t\u00eb gjith\u00ebve. N\u00ebse pyeten pun\u00ebtor\u00ebt me nj\u00eb mosh\u00eb t\u00eb caktuar t\u00eb krahasojn\u00eb rregullin e ar\u00ebsimimit t\u00eb tyre t\u00eb 20 viteve t\u00eb 20 viteve m\u00eb par\u00eb me at\u00eb t\u00eb sotmin, do t\u00eb v\u00ebrej\u00eb se normat jan\u00eb shum\u00ebfishuar me 3, me 6, me 10. Rregulli merret me gj\u00ebrat me t\u00eb cilat m\u00eb par\u00eb nuk merrej, si\u00e7 bisedat tek pijeshit\u00ebsi\u00bb.<\/p>\n

B\u00ebhet fjal\u00eb p\u00ebr nj\u00eb sekuenc\u00eb n\u00eb 3 pika.<\/strong><\/p>\n

\u00abNj\u00eb: zhdukja e implicites. Dy: kodifikim sistematik i fjal\u00ebs, i gjesteve t\u00eb jet\u00ebs s\u00eb p\u00ebrditshme. Tre: normativizim p\u00ebr t\u00eb respektuar kodin\u00bb.<\/p>\n

Ju e hasni sekuenc\u00ebn n\u00eb aspekte m\u00eb t\u00eb ndryshme.<\/strong><\/p>\n

\u00abMendojm\u00eb sesi kodifikohen gjithnj\u00eb e m\u00eb shum\u00eb marr\u00ebdh\u00ebniet seksuale, edhe n\u00eb nd\u00ebshkimin e shkeljes s\u00eb kodit. Por edhe n\u00eb kuzhin\u00eb, tashm\u00eb p\u00ebrshkrimi i pjat\u00ebs \u00ebsht\u00eb m\u00eb e e r\u00ebnd\u00ebsishme se pjata. N\u00eb k\u00ebt\u00eb rast nuk ka normativizim, por kush nuk e kupton kodin \u00ebsht\u00eb nj\u00eb mjeran, nj\u00eb i mbetur prapa\u00bb.<\/p>\n

Ju intereson shum\u00eb gjuha.<\/strong><\/p>\n

\u00abPo, kalimi n\u00eb globish<\/em>, anglishtja e thjeshtuar globale. Me zgjedhje apo me imponim duhet t\u00eb p\u00ebrdor\u00ebsh nj\u00eb gjuh\u00eb q\u00eb nuk ju kushtojet interpretimeve t\u00eb shumta, ku \u00e7do fjal\u00eb ka nj\u00eb dometh\u00ebnie t\u00eb sakt\u00eb dhe sidomos nj\u00eb gjuh\u00eb q\u00eb nuk shtyn n\u00eb nj\u00eb kultur\u00eb. N\u00eb Bashkimin Europian shum\u00ebgjuh\u00ebsh nj\u00eb qarkore e Komisionit Europian u rekomandon funksionar\u00ebve t\u00eb shmangin terma q\u00eb jan\u00eb tep\u00ebr specifik\u00eb respektivisht gjuh\u00ebs n\u00eb fjal\u00eb. Duhen shmangur terma ekuivok\u00eb\u00bb.<\/p>\n

Le t\u00eb ndalemi me k\u00ebt\u00eb. Tek ekuivoku.<\/strong><\/p>\n

\u00abN\u00eb fr\u00ebngjisht termi ekuivok ka nj\u00eb dometh\u00ebnie dyfishe: jo univok apo ambig, i dyshimt\u00eb. Ja, sot duhet paras\u00ebgjithash nuk duhet t\u00eb jesh ekuivok\u00bb.<\/p>\n

Duhet t\u00eb mos jesh ekuivok n\u00eb kuptimin e par\u00eb p\u00ebr t\u00eb mos qen\u00eb ekuivok\u00eb n\u00eb t\u00eb dytin.<\/strong><\/p>\n

\u00abPik\u00ebrisht dhe n\u00ebse je ekuivok bie n\u00ebn norm\u00eb. Tek Instituti Universitar Europian nj\u00eb studente skandinave ankohej se pse nj\u00eb pun\u00ebtor e ka p\u00ebrsh\u00ebndetur me nj\u00eb \u201c\u00e7iao bukuroshe\u201d. Administrata nuk ka nd\u00ebrmarr\u00eb sanksione, por ka rekomanduar t\u00eb mos p\u00ebrdoren shprehje ekuivoke. Pra nuk duhet th\u00ebn\u00eb m\u00eb \u201c\u00e7iao bukuroshe\u201d. Duhet th\u00ebn\u00eb \u201c\u00e7iao\u201d dhe pik\u00eb\u00bb.<\/p>\n

Nga sekuenca e zhdukjes s\u00eb implicites, kodifikimin dhe normativizimit ju deduktoni nj\u00eb kriz\u00eb t\u00eb kultur\u00ebs.<\/strong><\/p>\n

\u00abN\u00ebse ka nj\u00eb zhdukje t\u00eb implicites kjo ndodh sepse \u00ebsht\u00eb nj\u00eb kriz\u00eb e kultur\u00ebs. \u00cbsht\u00eb ajo q\u00eb e quaj dekulturizim<\/em>. \u00cbsht\u00eb nj\u00eb kriz\u00eb me dy nivele: kriz\u00eb e kultur\u00ebs dhe kriz\u00eb e kultur\u00ebs s\u00eb lart\u00eb\u00bb.<\/p>\n

Si e shpjegoni kriz\u00ebn?<\/strong><\/p>\n

\u00abParas\u00ebgjithash me globalizimin, dometh\u00ebn\u00eb me deterritorializimin. Kriza e kultur\u00ebs nuk \u00ebsht\u00eb e re. Mendojm\u00eb p\u00ebr zhdukjen e kulturave popullore n\u00eb Itali e studiuar nga Ernesto De Martino apo me zhdukjen e kultur\u00ebs pun\u00ebtore n\u00eb Franc\u00eb. Por k\u00ebto kriza qen\u00eb t\u00eb ndjekura nga nj\u00eb akulturizim. Hyhej n\u00eb kultura t\u00eb reja, si kultura amerikane apo kultura komb\u00ebtare italiane. Sot ka mbaruar. Nj\u00eb pik\u00eb shum\u00eb e r\u00ebnd\u00ebsishme q\u00eb ndoshjta nuk e kam shpjeguar tamam mir\u00eb n\u00eb librin tim zhvillimi i n\u00ebnkulturave. N\u00ebnkulturat kan\u00eb ekzistuar gjithmon\u00eb, si kultura e bandave, e mafieve, e tifoz\u00ebve, por sot autonomizohen, bot\u00ebrorizohen. Hip hopi funksionon po aq mir\u00eb n\u00eb Xhamajk\u00eb, n\u00eb Paris, n\u00eb Oran apo n\u00eb Indi. Interneti mund\u00ebson q\u00eb t\u00eb jetohet n\u00eb nj\u00eb n\u00ebnkultur\u00eb n\u00eb m\u00ebnyr\u00eb totalisht autonome. Pa referim t\u00eb nj\u00eb territori apo t\u00eb nj\u00eb shoq\u00ebrie. Kjo \u00ebsht\u00eb e re\u00bb.<\/p>\n

Ndryshon marr\u00ebdh\u00ebnia midis personave.<\/strong><\/p>\n

\u00abN\u00eb k\u00ebto n\u00ebnkultura \u00e7ohet vet\u00ebm nj\u00eb pjes\u00eb e vetes. N\u00eb grupin Facebook \u00e7on vet\u00ebm at\u00eb q\u00eb \u00ebsht\u00eb e p\u00ebrbashk\u00ebt me at\u00eb grup. Jeta jote reale nuk i intereson askujt. Ekziston vet\u00ebm n\u00eb forc\u00ebn e mbiemrave, t\u00eb predikimeve. N\u00eb nj\u00eb grup LGBT do t\u00eb flas\u00ebsh si LGBT. N\u00ebse fillon t\u00eb tregosh tjet\u00ebr, njer\u00ebzve nuk i intereson. \u00cbsht\u00eb kund\u00ebr rregullit t\u00eb grupit. Personaliteti cop\u00ebzohet. Humbet vizioni global i individit\u00bb.<\/p>\n

Por nuk duket se hiqni dor\u00eb nga mund\u00ebsia e nj\u00eb kulture.<\/strong><\/p>\n

\u00abI rr\u00ebshqas pak \u00e7\u00ebshtjes n\u00eb librin tim q\u00eb \u00ebsht\u00eb thelb\u00ebsisht pesimist. Tendencat q\u00eb sot funksionojn\u00eb shkojn\u00eb m\u00eb shum\u00eb n\u00eb sensin e dekulturalizimit\u00bb.<\/p>\n

Nuk mund t\u00eb b\u00ebhet tamam kultur\u00eb?<\/strong><\/p>\n

\u00abP\u00ebr t\u00eb b\u00ebr\u00eb kultur\u00eb duhet b\u00ebr\u00eb shoq\u00ebri. \u00cbsht\u00eb e nevojshme nj\u00eb lidhje sociale. Nuk rib\u00ebhet kultura n\u00ebp\u00ebrmjet krijimin t\u00eb nj\u00eb klubi diskutimi n\u00eb internet. Interneti \u00ebsht\u00eb desocializimi dhe kriza e kultur\u00ebs \u00ebsht\u00eb kriza e lidhjes sociale. Megjithat\u00eb nj\u00eb pyetje socializimi n\u00eb fund ekziston. Edhe pse disa do t\u00eb shkojn\u00eb n\u00eb metavers dhe nuk do ta vrasin mendjen p\u00ebr realen, shikohet mir\u00eb se njer\u00ebzit nuk e vrasin mendjen p\u00ebr realen\u00bb.<\/p>\n

Si n\u00eb l\u00ebvizjet e reja sociale?<\/strong><\/p>\n

\u00abP\u00ebr mua l\u00ebvizjet \u2013 tip jan\u00eb Jelek Verdh\u00ebt n\u00eb Franc\u00eb. Problemi \u00ebsht\u00eb se nuk arrijn\u00eb t\u00eb territoralizojn\u00eb l\u00ebvizjen. \u00cbsht\u00eb nj\u00eb l\u00ebvizje nomade, mbi rrethrrotullimet, n\u00eb Paris. E nj\u00ebjta gj\u00eb m\u00eb majtas me OccupyWall Street dhe n\u00eb Franc\u00eb me Nuit debout et Zone \u00e0 d\u00e9fendre. Zihet nj\u00eb cop\u00ebz e territorit, por pas disa dit\u00ebsh njer\u00ebzit kthehen n\u00eb sht\u00ebpi. N\u00eb t\u00eb kaluar\u00ebn n\u00eb pushtimin e fabrikave lidhja sociale ekzistonte. K\u00ebtu k\u00ebrkohet t\u00eb prodhohet me pushtimin territorial t\u00eb hap\u00ebsirave\u00bb.<\/p>\n

Funksionon?<\/strong><\/p>\n

\u00abJo, nuk funksionon kurr\u00eb. Si n\u00eb sheshin Tahrir n\u00eb Kajro. Prej 15, 20 vitesh shikojm\u00eb shum\u00eb l\u00ebvizje me k\u00ebt\u00eb objektiv, t\u00eb rikrijohet nj\u00eb lidhje sociale duke filluar nga pushtimi i cop\u00ebzave t\u00eb territorit. Nuk funksionon, por \u00ebsht\u00eb nj\u00eb pik\u00ebnisjeje\u00bb.<\/p>\n

Sipas jush, k\u00ebto l\u00ebvizje duhet t\u00eb mb\u00ebshteten m\u00eb shum\u00eb?<\/strong><\/p>\n

\u00abShtetet nuk b\u00ebjn\u00eb asgj\u00eb, p\u00ebrkundrazi. N\u00eb Franc\u00eb Jelek\u00ebt e Verdh\u00eb e kan\u00eb prishur fytyr\u00ebn nga policia. Nuk kan\u00eb gjetur nj\u00eb pik\u00eb referimi politik. P\u00ebr \u00c9ric Zemmour jan\u00eb t\u00eb majt\u00eb, p\u00ebr t\u00eb majt\u00ebn jan\u00eb populist\u00eb, p\u00ebr Gilles Kepel jan\u00eb salafist\u00eb. Establishmenti i konsideron t\u00eb egj\u00ebr, t\u00eb tejkaluar. Shahu ndaj Jelek\u00ebve t\u00eb Verdh\u00eb \u00ebsht\u00eb shum\u00eb interesante, por m\u00eb b\u00ebn pesimist. Kur ka nj\u00eb pyetje socializimi jan\u00eb t\u00eb gjith\u00eb kund\u00ebr\u00bb.<\/p>\n

Po fet\u00eb?<\/strong><\/p>\n

\u00abN\u00eb Itali ka m\u00eb shum\u00eb lidhje sociale sesa n\u00eb Franc\u00eb. Shikoj rolin e komuniteteve t\u00eb m\u00ebdha katolike si Comunione e Liberazione apo Sant\u2019Egidio. Jemi midis sekteve (martohehemi mes nesh, jetohet mes nesh) dhe rrjetit social. Jan\u00eb ambivalent\u00eb, por p\u00ebrfaq\u00ebsojn\u00eb nj\u00eb shembull socializimi dhe u interesojn\u00eb idet\u00eb e mia. N\u00eb Franc\u00eb jo, e djathta ekstreme katolike nuk e gjen t\u00eb pranueshme qasjen time\u00bb.<\/p>\n

Alternativa ndaj nj\u00eb qasjeje t\u00eb ngritur mbi rikrijimin e nj\u00eb lidhjeje sociale nga baza?<\/strong><\/p>\n

\u00abAlternativa \u00ebsht\u00eb ajo q\u00eb e quaj pedagogji autoritare\u00bb.<\/p>\n

Dometh\u00ebn\u00eb?<\/strong><\/p>\n

\u00abP\u00ebr shembull mbi laicitetin. Qeveria franceze ka p\u00ebrdorur nj\u00eb pedagogji autoritare me q\u00ebllim q\u00eb gjimnazist\u00ebt t\u00eb jen\u00eb laik\u00eb, u imponohet vajzave nj\u00eb qasje republikane. Nj\u00eb studente e ka pyetur Pap Ndiaye, ministrin e Ar\u00ebsimit Publik, n\u00eb vizit\u00eb n\u00eb shkoll\u00eb: pse mikja ime ndalohet t\u00eb hyj\u00eb me nj\u00eb fund t\u00eb gjat\u00eb, nd\u00ebrsa drejtorja mban t\u00eb nj\u00ebjtin fund? Drejtorja \u00ebsht\u00eb p\u00ebrgjigjur se fundi i saj nuk \u00ebsht\u00eb fetar. E jasht\u00ebzakonshme. Dy funde identike: ai i drejtores nuk \u00ebsht\u00eb fetare, ai i vajz\u00ebs prezumohet n\u00eb fakt se \u00ebsht\u00eb pasi ajo ka nj\u00eb em\u00ebr mysliman\u00bb.<\/p>\n

Laiciteti francez nuk \u00ebsht\u00eb rast unik.<\/strong><\/p>\n

\u00abE nj\u00ebjta pedagogji autoritare gjendet tek #MeToo dhe tek feministet. Mashkullorizmi \u00ebsht\u00eb negativ. Duhet edukuar n\u00eb nj\u00eb model t\u00eb ri mashkullorizmi. Femnistet nuk e nxjerrin problemin n\u00eb terma politike, por pedagogjike dhe mb\u00ebshteten tek ligji. Shkrimi p\u00ebrfshir\u00ebs \u00ebsht\u00eb nj\u00eb instrument pedagogjik p\u00ebr t\u00eb barazuar sekset. M\u00eb b\u00ebn t\u00eb mendoj p\u00ebr kristianizmin\u00bb.<\/p>\n

N\u00eb \u00e7far\u00eb kuptimi?<\/strong><\/p>\n

\u00abEdhe n\u00eb kristianiz\u00ebm gjendet ideja se t\u00eb qenit njeri \u00ebsht\u00eb e keqe. \u00cbsht\u00eb m\u00ebkati fillestar. Kisha ka nj\u00eb rol pedagogjik, por kisha e ka ditur gjithmon\u00eb se nuk do t\u2019i b\u00ebj\u00eb t\u00eb gjith\u00eb shenj\u00ebtor\u00eb. M\u00ebkati fillestar \u00ebsht\u00eb gjithmon\u00eb atyr. Jetohet me di\u00e7ka q\u00eb mbetet e pakontrollueshme. \u00cbsht\u00eb pika e kontaktit e kristianizmit me psikanaliz\u00ebn q\u00eb pajton individin me d\u00ebshir\u00ebn, por nuk ka si objektiv \u00e7rr\u00ebnjosjen e pulsimit. N\u00eb vend t\u00eb k\u00ebtij pedagogjizmi seksual ka nj\u00eb lloj optimizmi. Pyetja \u00ebsht\u00eb n\u00ebse ky pedagogjiz\u00ebm autoritar do ta theksoj\u00eb skicofrenin\u00eb e shoq\u00ebrive tona apo n\u00ebse do t\u00eb arrij\u00eb v\u00ebrtet ta prodhoj\u00eb nj\u00eb kultur\u00eb\u00bb.<\/p>\n

Ju nuk duket se i besoni.<\/strong><\/p>\n

\u00abNuk i besoj, por e l\u00eb der\u00ebn hapur. N\u00ebse funksionon, dakord. Besoj m\u00eb shum\u00eb n\u00eb lidhjen sociale sesa tek pedagogjia\u00bb.<\/p>\n

Si vendoset ky lib\u00ebr n\u00eb rrug\u00ebtimin t\u00ebnd?<\/strong><\/p>\n

\u00ab\u00cbsht\u00eb vijimi i Injoranc\u00ebs s\u00eb shenjt\u00eb<\/em>, n\u00eb t\u00eb cilin p\u00ebrshkruaja kriz\u00ebn e fetares si pasoj\u00eb e dekulturimit t\u00eb saj. M\u00eb pas kam th\u00ebn\u00eb: n\u00ebse kjo ndodh \u00ebsht\u00eb sepse \u00ebsht\u00eb nj\u00eb kriz\u00eb e kultur\u00ebs si e till\u00eb\u00bb.<\/p>\n

Kan\u00eb kaluar 15 vjet…<\/strong><\/p>\n

\u00abKa qen\u00eb nj\u00eb projekt afatgjat\u00eb. E kam propozuar p\u00ebr nj\u00eb financim europian. Nuk e kan\u00eb pranuar. Kur k\u00ebrkova t\u00eb financoja nj\u00eb k\u00ebrkim mbi kriz\u00ebn e fetares shkoi mir\u00eb, por mbi kriz\u00ebn e kultur\u00ebs jo, m\u00eb kan\u00eb th\u00ebn\u00eb se shkoja shum\u00eb larg\u00bb. (Qesh)<\/em>.<\/p>\n

(nga La Lettura<\/em>)<\/p>\n

P\u00ebrgatiti<\/strong><\/p>\n

ARMIN TIRANA<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Del n\u00eb Franc\u00eb libri i ri i studiuesit kushtuar \u00abrrafshimit t\u00eb bot\u00ebs\u00bb: \u00abKemi abroguar aludimin, e gjitha duhet t\u00eb shpjegohet dhe n\u00ebnshtrohet normave. \u00cbsht\u00eb efekti i fundit i lidhjeve sociale dhe i atyre me territoret\u00bb. 73 vje\u00e7, francez, nga 2009 n\u00eb Institutin Universitar Europian t\u00eb Fiesole, Olivier Roy \u00ebsht\u00eb nj\u00eb prej studiuesve q\u00eb kan\u00eb influencuar …<\/p>\n","protected":false},"author":4,"featured_media":29266,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[42],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/posts\/29265"}],"collection":[{"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/comments?post=29265"}],"version-history":[{"count":0,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/posts\/29265\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/media\/29266"}],"wp:attachment":[{"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/media?parent=29265"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/categories?post=29265"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/tags?post=29265"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}