{"id":36354,"date":"2023-02-06T10:01:00","date_gmt":"2023-02-06T10:01:00","guid":{"rendered":"https:\/\/rdnews.al\/?p=36354"},"modified":"2023-02-06T10:01:00","modified_gmt":"2023-02-06T10:01:00","slug":"anet-e-shumta-te-nje-historie","status":"publish","type":"post","link":"https:\/\/foltore.al\/index.php\/2023\/02\/06\/anet-e-shumta-te-nje-historie\/","title":{"rendered":"An\u00ebt e shumta t\u00eb nj\u00eb historie"},"content":{"rendered":"<p><strong>Profesionist\u00ebt e \u201cstorytelling\u201d e p\u00ebrdorin p\u00ebr t\u00eb na influencuar dhe shpesh p\u00ebr t\u00eb na p\u00ebr\u00e7ar\u00eb. Nj\u00eb lib\u00ebr ndihmon q\u00eb t\u2019u njihet ana e err\u00ebt.<\/strong><\/p>\n<p>P\u00ebr Lev Tolstoj arti narrativ ishte nj\u00eb prej instrumenteve t\u00eb bashkimit midis njer\u00ebzve dhe, p\u00ebr pasoj\u00eb, i progresit; pra i avancimit t\u00eb gjinis\u00eb njer\u00ebzore drejt lumturis\u00eb. Nj\u00eb shekull m\u00eb pas, Mark Zuckerberg ka par\u00eb tek shpikja e tij di\u00e7ka t\u00eb ngjashme. Fillimisht Facebook ishte l\u00ebshuar turpsh\u00ebm si instrument p\u00ebr t\u00eb klasifikuar sensualitetin e studenteve t\u00eb Harvard, por pas pak viteve Zuckerberg filloi t\u00eb flas\u00eb p\u00ebr sajtin e tij n\u00eb terma utopike: n\u00ebp\u00ebrmjet Facebook mund t\u00eb nd\u00ebrtoheshin ura midis familjar\u00ebve dhe miqve. Njer\u00ebzimi rigjendej i lidhur n\u00eb nj\u00eb rrjet unik ku ndante histori, ndjenja, ide. Fal\u00eb k\u00ebsaj dinamike reciprociteti, paragjykimet e vjetra do t\u00eb binin, t\u00eb z\u00ebvend\u00ebsuar nga nj\u00eb harmoni e rinovuar dhe lumturia do t\u00eb p\u00ebrhapej pa nd\u00ebrprerje. Nuk ka shkuar k\u00ebshtu. Sistemi i algoritmeve vepron n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb q\u00eb \u00e7do p\u00ebrfitues t\u00eb mbesi brenda \u201chistori \u2013 versit\u201d t\u00eb tij. V\u00ebrehet dhe vler\u00ebsohet sidomos kush \u00ebsht\u00eb i ngjash\u00ebm me me: empatia \u00ebsht\u00eb tautologjike.<\/p>\n<p>Brenda Facebook jetojm\u00eb n\u00eb bot\u00eb narrative q\u00eb forcojn\u00eb paragjykimet tona n\u00eb vend se t\u2019i v\u00ebn\u00eb n\u00eb diskutim dhe k\u00ebto bot\u00eb narrative na transformojn\u00eb n\u00eb versione ekstreme t\u00eb vetes ton\u00eb. Kur n\u00eb sociale takojm\u00eb k\u00eb \u00ebsht\u00eb ndryshe nga ne, nuk \u00ebsht\u00eb empatia ajo q\u00eb shp\u00ebrthen, por polarizimi. K\u00ebshtu ajo q\u00eb duhej t\u00eb transformohej n\u00eb nj\u00eb fshat global t\u00eb harmonis\u00eb \u00ebsht\u00eb b\u00ebr\u00eb p\u00ebr m\u00eb tep\u00ebr nj\u00eb shtyt\u00ebs armiq\u00ebsie. Kjo pse Zuckerberg ka keqkuptuar fjal\u00ebt e Tolstojt? Jo. Vet\u00ebm pse arti i narracionit fsheh paradokse t\u00eb thella. Kur flasim p\u00ebr narracion nuk n\u00ebnkuptojm\u00eb libra, por p\u00ebrhapjen e\u00a0<em>storytelling<\/em>: sharmin atavik p\u00ebr historit\u00eb p\u00ebrforcohet sot m\u00eb shum\u00eb se kurr\u00eb nga nj\u00eb l\u00ebvizje parakulturore q\u00eb celebron pushtetin transformues t\u00eb naracionit n\u00eb shum\u00eb fusha t\u00eb p\u00ebrvoj\u00ebs njer\u00ebzore, nga ekonomia tek shkolla, nga ligji tek mjek\u00ebsia, nga arkitektura tek rritja personale dhe kjo p\u00ebrhapje nuk b\u00ebn gj\u00eb tjet\u00ebr ve\u00e7se i radikalizon paradokset e rr\u00ebfimit. Paras\u00ebgjithash, historit\u00eb jan\u00eb m\u00ebnyra m\u00eb e vjet\u00ebr dhe efikase p\u00ebr t\u00eb t\u00ebrhequr v\u00ebmendjen \u2013 dometh\u00ebn\u00eb t\u00eb manipulimit t\u00eb opinionit t\u00eb njer\u00ebzve t\u00eb tjer\u00eb. \u201cHistorit\u00eb jan\u00eb mjeti m\u00eb i mir\u00eb q\u00eb ne njer\u00ebzor\u00ebt kemi p\u00ebr ta influencuar shoshoqin\u201d, shkruan akademiku dhe eseist anglez Jonathan Gottschall n\u00eb librin e tij interesant\u00a0<em>Ana e err\u00ebt historive. Si\u00a0<\/em>storytelling<em>\u00a0\u00e7imenton shoq\u00ebrin\u00eb dhe nganj\u00ebher\u00eb e shkat\u00ebrron,\u00a0<\/em>i botuar nga Bollati Boringhieri. N\u00eb rast se hyni n\u00eb nj\u00eb lokal n\u00eb or\u00ebn e aperitivit dhe uleni menj\u00eban\u00eb e v\u00ebzhgoni, do t\u00eb shikoni njer\u00ebz t\u00eb mbledhur n\u00eb grupe. Do t\u2019i shikoni t\u00eb l\u00ebvizin buz\u00ebt, t\u00eb shfryjn\u00eb, t\u00eb l\u00ebvizin duart. Flasin e komunikojn\u00eb midis tyre. Nuk rr\u00ebfehet nj\u00eb histori vet\u00ebm p\u00ebr shijen e t\u00eb treguarit. Thuajse gjithmon\u00eb kush merr fjal\u00ebn l\u00ebviz si i shtyr\u00eb nga fr\u00ebmymarrja e asaj q\u00eb \u00ebsht\u00eb duke th\u00ebn\u00eb. Po,\u00a0<em>shtyhet<\/em>, dometh\u00ebn\u00eb k\u00ebrkon ta shtyj\u00eb n\u00eb nj\u00eb drejtim t\u00eb caktuar opinionin e kujt po e d\u00ebgjon. \u00cbsht\u00eb e nj\u00ebjta gj\u00eb q\u00eb ndodh kur shkruajm\u00eb nj\u00eb postim q\u00eb d\u00ebshirojm\u00eb t\u00eb marr\u00eb sa m\u00eb shum\u00eb like q\u00eb \u00ebsht\u00eb e mundur, duke vler\u00ebsuar fjal\u00ebt e duhura, xhiron e shprehjeve me m\u00eb shum\u00eb efekt, anekdotave q\u00eb t\u00ebrheqin m\u00eb shum\u00eb dhembshuri apo simpati. B\u00ebhet fjal\u00eb p\u00ebr manipulim t\u00eb shkall\u00ebs s\u00eb par\u00eb: past\u00ebrtisht narcizist. Ama paradoksi m\u00eb \u00eb thell\u00eb n\u00eb t\u00eb cilin bie arti narrativ \u00ebsht\u00eb q\u00eb nga empatia l\u00ebvizet drejt dikujt \u2013 p\u00ebr t\u00eb cilin fliste Tolstoj \u2013 shpesh sh\u00ebrben si kundrapesh\u00eb indinjat\u00ebs morale ndaj antagonist\u00ebve. \u00cbsht\u00eb ajo q\u00eb ndodh edhe tek librat: nisemi nga heroi q\u00eb pas nj\u00ebmij\u00eb v\u00ebshtir\u00ebsish\u00eb rind\u00ebrton nj\u00eb rend n\u00eb bot\u00ebn e tij dhe, nd\u00ebrkoh\u00eb, gjejm\u00eb nj\u00eb l\u00ebvizje antipatie kundrejt kujt e urren. Jasht\u00eb nga faqet e nj\u00eb romani, kjo do t\u00eb thot\u00eb se historit\u00eb jan\u00eb rruga p\u00ebr t\u00eb kompakt\u00ebsuar rreshtime me opinione t\u00eb kund\u00ebrta. \u201cPo, historit\u00eb mund t\u00eb veprojn\u00eb si magnete q\u00eb t\u00ebrheqin qeniet njer\u00ebzore n\u00eb trib\u00f9 kohezive, por jan\u00eb edhe gj\u00ebja q\u00eb m\u00eb shum\u00eb se \u00e7do gj\u00eb tjet\u00ebr e largon nj\u00ebr\u00ebn trib\u00f9 nga tjetra\u201d, shkruan Gottschall p\u00ebr sa i p\u00ebrket paradoksit implicit t\u00eb \u00e7do narracioni. Faktikisht, asgj\u00eb nuk \u00ebsht\u00eb v\u00ebrtet e deklaruar n\u00eb synimet, marracioni i v\u00ebrtet nuk e p\u00eblqen eksplicitetin. Pra n\u00eb optik\u00ebn e manipulimit \u00e7do histori e mir\u00ebtreguar mund t\u00eb transformohet n\u00eb nj\u00eb lojj bind\u00ebsi okult.<\/p>\n<p>Prej vitesh publicitar\u00ebt jan\u00eb paraqitur si t\u00eb par\u00ebt midis bind\u00ebsve fam\u00ebk\u00ebqinj t\u00eb fshehur. N\u00eb vitet \u201950 kritiku social Vance Packard theksoi n\u00eb librin\u00a0<em>Bind\u00ebsit okult\u00eb\u00a0<\/em>se nj\u00eb grup publicitar\u00ebsh, shkenc\u00ebtar\u00ebsh dhe fizioterapuet\u00ebsh ishte bashkuar p\u00ebr t\u00eb konspiruar kund\u00ebr konsumator\u00ebve: n\u00ebp\u00ebrmjet shp\u00ebrndarjes s\u00eb mesazheve subliminal\u00eb faktikisht do t\u00eb mbanin nj\u00eb kontroll n\u00eb kuptimin e v\u00ebrtet\u00eb t\u00eb fjal\u00ebs mbi mendjen e njer\u00ebzve. Libri i Packard u shit n\u00eb miliona kopje, por kjo edhe fal\u00eb nj\u00eb hulumtuesi t\u00eb ri, nj\u00eb far\u00eb James Vicary. Vicary b\u00ebri eksperimente konkrete n\u00eb fush\u00ebn e bindjes duke futur n\u00eb nj\u00eb film kinematografik disa mesazhe t\u00eb padukshme si \u201cHa\u00a0<em>pop corn<\/em>\u201d apo \u201cPi Coca-Cola\u201d. Pak pas eksperimenteve botoi rezultatet e bujshme t\u00eb hulumtimit t\u00eb tij: imperativ\u00ebt subliminal\u00eb p\u00ebrktheheshin n\u00eb m\u00ebnyr\u00eb literale n\u00eb aksione konkrete. Secili me m\u00ebnyr\u00ebn e tij, Packard e Vicary kishin prezumimin se kishin provuar vulnerabilitetin projektual t\u00eb mendjes njer\u00ebzore. Kur Vicary b\u00ebri t\u00eb njohur eksperimentin e tij t\u00eb \u201cpublicitetit t\u00eb paduksh\u00ebm\u201d, t\u00ebrhoqi pas vetes kritikat e t\u00eb p\u00ebrditshmeve m\u00eb t\u00eb r\u00ebnd\u00ebsishme amerikane. Kishte q\u00eb fol\u00ebn p\u00ebr \u201cp\u00ebrdhunimin e mendjes\u201d, kush p\u00ebr \u201cankthin orwellian\u201d t\u00eb af\u00ebrt. M\u00ebkat q\u00eb gjith\u00e7ka qe g\u00ebnjesht\u00ebr. Teorit\u00eb e Packard nuk kishin asnj\u00eb themel shkencor dhe rezultatet e eksperimenteve t\u00eb Vicary qen\u00eb thjesht t\u00eb sajuara: kishte qen\u00eb vet\u00ebn nj\u00eb m\u00ebnyr\u00eb efikase p\u00ebr ta shp\u00ebtuar shoq\u00ebrin\u00eb e marketingut nga falimentimi. Pavar\u00ebsisht se opinioni kritik e kritikonte, kjo i solli miliona dollar\u00eb n\u00eb kontrata. B\u00ebhet fjal\u00eb p\u00ebr storytelling n\u00eb katror: narracioni bindjes okulte e magjeps Vicary, q\u00eb nga ana e tij e b\u00ebn nj\u00eb narracion manipulues p\u00ebr ta magjepsur nj\u00eb publik klient\u00ebsh t\u00eb mundsh\u00ebm. P\u00ebrtej faktit q\u00eb ishte nj\u00eb mashtrim, narracioni i bindjes okult kishte prodhuar dy rreshtime t\u00eb kund\u00ebrta: kush i drejtohej nj\u00eb mund\u00ebsie fitimi dhe kush shikonte n\u00eb gjith\u00eb k\u00ebt\u00eb di\u00e7ka q\u00eb do t\u00eb vinte n\u00eb rrezik mbijetes\u00ebn e mendimit t\u00eb lir\u00eb.<\/p>\n<p>\u201cB\u00ebhet fjal\u00eb p\u00ebr nj\u00eb gj\u00eb t\u00eb mrekullueshme\u201d, shkruan Gottschall: \u201c\u00c7do jet\u00eb q\u00eb aft\u00ebsia e jasht\u00ebzakonshme e historice p\u00ebr t\u00eb b\u00ebr\u00eb mir\u00eb kanalizohet p\u00ebr t\u00eb promovuar empatin\u00eb, mir\u00ebkuptimin, altruizmin dhe paqen, por magjia kusht\u00ebzuese e narrativ\u00ebs \u00ebsht\u00eb po aq efikase n\u00eb mbjelljen e p\u00ebr\u00e7arjes, mosbesimit dhe urrejtjes\u201d. Autori p\u00ebrcjell nj\u00eb prej paradokseve m\u00eb dometh\u00ebn\u00ebs t\u00eb koh\u00ebrave t\u00eb socalit. B\u00ebhet fjal\u00eb p\u00ebr nj\u00eb episod p\u00ebr t\u00eb cilin \u00ebsht\u00eb diskutuar shum\u00eb n\u00eb 2016. M\u00eb 21 maja dy grupe manifestuesish po drejtoheshin drejt Islamic Da\u2019wah Center t\u00eb Huston n\u00eb\u00a0 shtetin Texas. I pari p\u00ebrb\u00ebhej nga an\u00ebtar\u00eb t\u00eb nj\u00eb grupi Facebook t\u00eb quajtur The Heart of Texas, kushtuar trash\u00ebgimis\u00eb tekase, mbrojt\u00ebs i s\u00eb drejt\u00ebs p\u00ebr t\u00eb mbajtur arm\u00eb dhe d\u00ebshirues p\u00ebr ta frenuar emigracionin. Grupi tjet\u00ebr, United Muslim of America, mb\u00ebshteste kauza si t\u00eb drejtat e emigrant\u00ebve dhe kontrollin e arm\u00ebve. T\u00eb par\u00ebt shkonin p\u00ebr t\u2019u mb\u00ebedhur p\u00ebrpara qendr\u00ebs islamike p\u00ebr t\u00eb protestuar kund\u00ebr \u201cislamizimit t\u00eb Texas\u201d; t\u00eb tjer\u00ebt vraponin p\u00ebr t\u00eb manifestuar kund\u00ebr grupit t\u00eb par\u00eb. Pavar\u00ebsisht se shum\u00eb kishin marr\u00eb me vete arm\u00ebt e zjarrit, tensioni u fashit pas disa or\u00ebsh sloganesh t\u00eb ul\u00ebritura nj\u00ebri kund\u00ebr tjetrit. \u00c7do grup i mblidhte an\u00ebtar\u00ebt e tij n\u00eb baz\u00eb t\u00eb nj\u00eb narrative t\u00eb sakt\u00eb q\u00eb u jepej p\u00ebr Shtetet e Bashkuara dhe p\u00ebr shtetin texan. Po flasim p\u00ebr m\u00eb shum\u00eb se 500000 njer\u00ebz t\u00eb ndar\u00eb n\u00eb dy narrativa t\u00eb kund\u00ebrta, por n\u00eb realitet po flasim p\u00ebr 500000 personazhe t\u00eb pavet\u00ebdijsh\u00ebm dhe t\u00eb shpnrdar\u00eb t\u00eb l\u00ebvizur nga nj\u00eb narrator oi vet\u00ebm. Faktikisht t\u00eb dy grupet jan\u00eb krijuar, p\u00ebrcjell Gottschall, nga Internet Research Agency e Sh\u00ebn Pet\u00ebrsburgut, tashm\u00eb \u201ctroll factory\u201d e famshme n\u00eb qend\u00ebr t\u00eb makin\u00ebs s\u00eb influenc\u00ebs ruse n\u00eb zgjedhjet amerikane t\u00eb 2016. T\u00eb dy grupet jan\u00eb b\u00ebr\u00eb instrumnete propagande jasht\u00ebzakonisht efikase. Agjencia ruse \u00ebsht\u00eb nj\u00eb fabrik\u00eb historisj\u00eb q\u00eb shkakton nj\u00eb luft\u00eb narrativash, duke shfryt\u00ebzuar \u00e7arjet brenda nj\u00eb shoq\u00ebrie dhe duke ushqyer armiq\u00ebsi e p\u00ebr\u00e7arje. Specifikisht, trazirat e 2016 sh\u00ebrbenin p\u00ebr t\u2019i spostuar zgjedhjet drejt kandidatit republikan, duke demoralizuar nga ana tjet\u00ebr demokrat\u00ebt.<\/p>\n<p>Narracionet e v\u00ebna n\u00eb terren n\u00eb ngjarjen e Islamic Center kan\u00eb nj\u00eb l\u00ebvizje t\u00eb dyfisht\u00eb: t\u00eb brendshme, q\u00eb stimulon agregimin dhe empatin\u00eb midis t\u00eb ngjashm\u00ebve, dhe t\u00eb jashtme, q\u00eb ushqen urrejtje dhe dyshim ndaj kujt \u00ebsht\u00eb ndryshe. Dhe kjo \u00ebsht\u00eb e mundur sepse mendja njer\u00ebzore ka nj\u00eb \u201c<em>bias<\/em>\u00a0negativiteti\u201d q\u00eb na b\u00ebn instiktivisht t\u00eb besojm\u00eb tek historit\u00eb \u2013 dhe parafigurimet \u2013 negative m\u00eb shum\u00eb se n\u00eb ato pozitive. M\u00eb shum\u00eb nga katastrofizmi dhe konspiracioni q\u00eb nuk \u00ebsht\u00eb nj\u00eb epik\u00eb qet\u00ebsuese. Thuhet se Hemingway vuri nj\u00ebher\u00eb bast me miqt\u00eb p\u00ebr t\u00eb ditur ta p\u00ebrmbledh\u00eb hiustorin\u00eb e nj\u00eb romani n\u00eb vet\u00ebm 6 fjal\u00eb. Gjat\u00eb nj\u00eb dreke shkrimtari mori nj\u00eb picet\u00eb dhe zhgarraviti n\u00eb t\u00eb nj\u00eb shprehje.\u00a0<em>Shiten: K\u00ebpuc\u00eb t\u00eb sapolinduri, asnj\u00ebher\u00eb t\u00eb veshura.\u00a0<\/em>Naturisht q\u00eb Hemingway e fitoi bastin. P\u00ebrtej q\u00eb anekdota \u00ebsht\u00eb e v\u00ebrtet\u00eb apo jo, kushdo q\u00eb e lexon k\u00ebt\u00eb shprehje ndalet, ar\u00ebsyeton p\u00ebr nj\u00eb sekond\u00eb, derikur tragjedia imagjinare fiton trup n\u00eb mendjen e tij. \u00cbsht\u00eb nj\u00eb histori q\u00eb tregon pa th\u00ebn\u00eb: mesazhi implicit i saj e b\u00ebn m\u00eb efikas. Pastaj fsheh edhe nj\u00eb vuajtje dhe vuajtja i apelon dhembshuris\u00eb dhe empatis\u00eb ton\u00eb m\u00eb shum\u00eb sesa lumturis\u00eb. Historit\u00eb e propagand\u00ebs shfryt\u00ebzojn\u00eb k\u00ebshtu skemat klasike t\u00eb narracionit dhe p\u00ebrgjigjet psikologjike ndaj atyre skemave. Ka nj\u00eb tendenc\u00eb negative q\u00eb ruhet n\u00eb psikologjin\u00eb ton\u00eb. Ngjarjet negative e kapim me shum\u00eb leht\u00ebsi v\u00ebmendjen ton\u00eb dhe prodhojn\u00eb nj\u00eb shtytje m\u00eb t\u00eb madhe motivacionale dhe ar\u00ebsyeja p\u00ebr t\u00eb cil\u00ebn \u201cdramat\u201d triumfojn\u00eb n\u00eb tregun e storytelling.<\/p>\n<p>Narracioni i ngrohjes globale vonon t\u00eb ket\u00eb nj\u00eb efekt ndaj nesh, pavar\u00ebsisht ingredientit t\u00eb katastrofizmit, sepse \u00ebsht\u00eb nj\u00eb histori e keqe. \u00cbsht\u00eb e keqe sepse nuk ka protagonist\u00eb dhe antagonist\u00eb t\u00eb caktuar (si\u00e7 qen\u00eb n\u00eb fakt n\u00eb rastin e Islamic Center), por di\u00e7ka abstrakte dhe gjenerike si proceset gjeofizike. Pastaj edhe pse b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb histori \u00e7aktivitzuese: shtrirja e problemit \u00ebsht\u00eb aq e madhe sa q\u00eb \u00ebsht\u00eb e pamundur ta shikojm\u00eb veten ton\u00eb s\u00eb protagonist\u00eb t\u00eb nj\u00eb zgjidhjeje t\u00eb mundshme. Njer\u00ebzit kan\u00eb nevoj\u00eb p\u00ebr histori. Historit\u00eb kan\u00eb nevoj\u00eb p\u00ebr probleme. Problemet kan\u00eb nevoj\u00eb p\u00ebr t\u00eb k\u00ebqinjt\u00eb q\u00eb i shkaktojn\u00eb dhe protagonist\u00ebt kan\u00eb nevoj\u00eb t\u00eb dijn\u00eb se mund t\u2019i zgjidhin k\u00ebto probleme. Gottschall b\u00ebn me dije se n\u00eb baz\u00ebn e urrejtjes etnike q\u00ebndron gjithmon\u00eb p\u00ebrhapja e nj\u00eb historie paragjykuese e atyre q\u00eb i konsiderojm\u00eb \u201ct\u00eb tjer\u00ebt\u201d; nj\u00eb histori q\u00eb zakonisht shp\u00ebrthen demon\u00ebt m\u00eb t\u00eb k\u00ebqinj. Ka qen\u00eb gjithmon\u00eb persekutimi i hebrenjve, ka qen\u00eb p\u00ebr hutsit dhe tutsit n\u00eb Ruand\u00eb. N\u00eb qershorin e 1994 hutut ruandez\u00eb papritmas nis\u00ebn t\u00eb masakrojn\u00eb fqinj\u00ebt e tyre t\u00eb sht\u00ebpis\u00eb dhe koleg\u00ebt e pun\u00ebs tutsi. Ka qen\u00eb nj\u00eb genocid i kryer me arm\u00eb prer\u00ebse dhe n\u00eb distanc\u00eb t\u00eb af\u00ebrt: nd\u00ebr m\u00eb t\u00eb p\u00ebrgjakshmit e historis\u00eb s\u00eb njer\u00ebzimit. Megjithat\u00eb, 10 vite pas masakr\u00ebs, n\u00eb Ruand\u00eb familjet dhe miqt\u00eb shtr\u00ebngoheshin rreth radios p\u00ebr t\u00eb d\u00ebgjuar soap opera\u00a0<em>Agimi i ri<\/em>. B\u00ebhej fjal\u00eb p\u00ebr nj\u00eb eksperiment psikologjik: gjat\u00eb d\u00ebgjimit nj\u00eb ekip shkenc\u00ebtar\u00ebsh do t\u00eb studionet impaktin e saj mbi d\u00ebgjuesit. N\u00eb skem\u00eb ishte futur tema e pajtimit q\u00eb konkludohej me nj\u00eb martes\u00eb nd\u00ebretnike.<\/p>\n<p>Empatia e shkaktuar nga historia veproi n\u00eb m\u00ebnyr\u00eb aktivizuese: njer\u00ebzit u deklaruan me nj\u00eb aspekt besimplot\u00eb n\u00eb aft\u00ebsin\u00eb e dialogut p\u00ebr t\u2019i zgjidhur diferencat. N\u00eb k\u00ebt\u00eb rast manipulimi kishte q\u00ebllim pozitiv aktivizimi t\u00eb empatis\u00eb dhe t\u00eb faljes. Jemi zhytur n\u00eb nj\u00eb bot\u00eb ku narrator\u00ebt dhe historit\u00eb b\u00ebhen gjithnj\u00eb e m\u00eb t\u00eb forta, nd\u00ebrsa pushteti i provave dhe i fakteve b\u00ebhet gjithnj\u00eb e m\u00eb i dob\u00ebt. Nj\u00eb bot\u00eb ku e v\u00ebrteta \u00ebsht\u00eb shum\u00eb e v\u00ebshtir\u00eb p\u00ebr t\u2019u p\u00ebrcaktuar. K\u00ebshtu narrativa spostohet nga romanet tek politika, marketingu, ekologjia, jeta sociale, rrezikojm\u00eb q\u00eb t\u00eb jetojm\u00eb brenda deliresh s\u00eb rrezikshme kolektive. Gjith\u00e7ka varet nga dimensioni etik i narratorit q\u00eb na pushton. Jemi gjithmon\u00eb manipulues t\u00eb historive? Ka mund\u00ebsi po, me kusht q\u00eb t\u00eb jen\u00eb histori narrativisht t\u00eb paprekshme. P\u00ebr k\u00ebt\u00eb duhet t\u00eb pyesim vazhdimisht kush po na e tregon k\u00ebt\u00eb histori. Ka dikush q\u00eb d\u00ebshiron t\u00eb na vendos\u00eb nj\u00ebri kund\u00ebr tjetrit? Si? Dhe pse po e b\u00ebn? Mund t\u2019i kund\u00ebrvihemi imperializmit t\u00eb storytelling dhe akriticizmit nga i cili jemi prekur vet\u00ebm duke fituar nj\u00eb kontroll t\u00eb caktuar t\u00eb dinamikave narrative dhe t\u00eb p\u00ebrgjigjeve tona psikologjike q\u00eb nga ato varen. Vet\u00ebm k\u00ebshtu do t\u00eb jemi zot\u00ebr t\u00eb historive q\u00eb ndodhen n\u00eb kok\u00ebn ton\u00eb dhe jo anasjelltas.<\/p>\n<p>(nga\u00a0<em>Il Foglio<\/em>)<\/p>\n<p><strong>P\u00ebrgatiti<\/strong><\/p>\n<p><strong>ARMIN TIRANA<\/strong><\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Profesionist\u00ebt e \u201cstorytelling\u201d e p\u00ebrdorin p\u00ebr t\u00eb na influencuar dhe shpesh p\u00ebr t\u00eb na p\u00ebr\u00e7ar\u00eb. Nj\u00eb lib\u00ebr ndihmon q\u00eb t\u2019u njihet ana e err\u00ebt. P\u00ebr Lev Tolstoj arti narrativ ishte nj\u00eb prej instrumenteve t\u00eb bashkimit midis njer\u00ebzve dhe, p\u00ebr pasoj\u00eb, i progresit; pra i avancimit t\u00eb gjinis\u00eb njer\u00ebzore drejt lumturis\u00eb. Nj\u00eb shekull m\u00eb pas, Mark &hellip;<\/p>\n","protected":false},"author":4,"featured_media":36355,"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\/36354"}],"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=36354"}],"version-history":[{"count":0,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/posts\/36354\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/media\/36355"}],"wp:attachment":[{"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/media?parent=36354"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/categories?post=36354"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/tags?post=36354"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}