{"id":509,"date":"2018-08-18T12:02:00","date_gmt":"2018-08-18T12:02:00","guid":{"rendered":"https:\/\/logbook.al\/?page_id=509"},"modified":"2025-11-19T08:14:54","modified_gmt":"2025-11-19T08:14:54","slug":"temat-postkoloniale-tek-terxhumani","status":"publish","type":"page","link":"https:\/\/logbook.al\/?page_id=509","title":{"rendered":""},"content":{"rendered":"\n

TEMAT POSTKOLONIALE TEK \u201cTERXHUMANI\u201d<\/mark><\/strong><\/h2>\n\n\n\n
nga Adem Ferizaj<\/strong><\/h5>\n\n\n

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Duke p\u00ebrdorur t\u00eb menduarit postkolonial i cili nuk ka ekzistuar m\u00eb her\u00ebt n\u00eb let\u00ebrsin\u00eb shqiptare, Idlir Azizaj Nivik me romanin e tij t\u00eb vitit 2010 \u201cTerxhuman\u201d ka krijuar nj\u00eb zhan\u00ebr t\u00eb ri letrar.<\/span><\/em><\/span><\/h3>\n

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Kriza piramidale n\u00eb Shqip\u00ebri dhe lufta \u00e7lirimtare e Kosov\u00ebs jan\u00eb t\u00eb vetmet raste n\u00eb vitet e 90-ta <\/span> q\u00eb kan\u00eb arritur t\u00eb shfaqen nj\u00ebkoh\u00ebsisht n\u00eb ballin\u00ebn e New York Times-it, t\u00eb Le Monde-it dhe t\u00eb <\/span> Frankfurter Allgemeine Zeitung-it. Kjo nuk \u00ebsht\u00eb p\u00ebr t\u2019u habitur sepse interesi i gazetar\u00ebve <\/span> per\u00ebndimor p\u00ebr hap\u00ebsirat shqiptare varet prej trazirave politike n\u00eb k\u00ebt\u00eb rajon, t\u00eb cilat mund ta <\/span> shkat\u00ebrrojn\u00eb \u2018stabilitetin gjeopolitik\u2019 europian. Kur nxitohen redaksit\u00eb per\u00ebndimore t\u00eb shkruajn\u00eb <\/span> p\u00ebr k\u00ebt\u00eb rajon, vendasi i cili organizon takime, jep informata mbi \u00e7\u00ebshtjen e hulumtuar dhe <\/span> p\u00ebrkthen intervista b\u00ebhet i domosdosh\u00ebm p\u00ebr gazetarin\u00eb per\u00ebndimore. <\/span> Profesioni i k\u00ebtij vendasi em\u00ebrtohet shpeshher\u00eb \u201cfikser\u201d, m\u00eb rrall\u00eb p\u00ebrdoret fjala \u201cterxhuman\u201d. <\/span> Ky term \u00ebsht\u00eb nj\u00ebkoh\u00ebsisht titulli i romanit t\u00eb vitit 2010 t\u00eb Idlir Azizit i cili e merr k\u00ebt\u00eb profesion si <\/span> pik\u00ebnisje p\u00ebr t\u00eb trajtuar arroganc\u00ebn per\u00ebndimore ndaj shqiptar\u00ebve dhe p\u00ebr t\u00eb ofruar nj\u00eb analiz\u00eb <\/span> t\u00eb pashembullt t\u00eb shoq\u00ebris\u00eb shqiptare: Origjinaliteti i analiz\u00ebs buron n\u00eb zhveshjen e ligj\u00ebrimeve <\/span> m\u00eb t\u00eb p\u00ebrhapura n\u00eb hap\u00ebsirat shqiptare t\u00eb cilat bazohen n\u00eb koncepte eurocentrike, dometh\u00ebn\u00eb <\/span> n\u00eb arroganc\u00ebn per\u00ebndimore ndaj shqiptar\u00ebve. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb libri ia jep realitetit shqiptar nj\u00eb <\/span> lexim alternativ dhe postkolonial, e q\u00eb n\u00eb k\u00ebt\u00eb form\u00eb nuk ka ekzistuar m\u00eb par\u00eb n\u00eb let\u00ebrsin\u00eb <\/span> shqiptare bashk\u00ebkohore. Prandaj mund t\u00eb arsyetohet q\u00eb \u201cTerxhumani\u201d i Azizit e ka hapur nj\u00eb <\/span> zhan\u00ebr t\u00eb ri n\u00eb let\u00ebrsin\u00eb shqiptare.<\/span><\/h3>\n\n\n\n
– \u201cp\u00ebrderisa shqip\u00ebria ka pozit\u00ebn edhe n\u00eb lindje, edhe n\u00eb per\u00ebndim [\u2026]\u201d<\/em><\/strong><\/h5>\n\n\n\n

N\u00eb k\u00ebt\u00eb roman vendasi paguhet p\u00ebr t\u00eb kryer pun\u00eb p\u00ebr nj\u00eb gazetar anglez t\u00eb futbollit t\u00eb Financial <\/span> Times t\u00eb Londr\u00ebs. N\u00eb fjalit\u00eb e para t\u00eb librit terxhumani e b\u00ebn t\u00eb qart\u00eb q\u00eb ai \u201cme k\u00ebt\u00eb rast do <\/span> [b\u00ebn] nj\u00eb dor\u00eb t\u00eb mir\u00eb parash, dometh\u00ebn\u00eb n\u00eb krahasim me sa fitohet normalisht n\u00eb shqip\u00ebri.\u201d <\/span> Kjo n\u00ebnkupton q\u00eb mjerimi ekonomik i vendit e detyron jo-per\u00ebndimorin t\u00eb pranoj\u00eb nj\u00eb rrog\u00eb <\/span> qesharake p\u00ebr nivelin per\u00ebndimor, por \u2018t\u00eb mir\u00eb\u2019 p\u00ebr vende jo-per\u00ebndimore. P\u00ebrve\u00e7 k\u00ebsaj, <\/span> gazetari e shfryt\u00ebzon jo-per\u00ebndimorin duke ia vjedhur pron\u00ebn intelektuale q\u00eb ai e kontribuon <\/span> gjat\u00eb hulumtimit n\u00eb terren, gj\u00eb e \u00e7uditshme duke e patur parasysh q\u00eb gazetari varet krejt\u00ebsisht <\/span> nga terxhumani n\u00eb k\u00ebt\u00eb hap vendimtar t\u00eb pun\u00ebs botuese. <\/span> K\u00ebtu kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb vazhdim\u00ebsi historike sepse terxhumani, prej fillimit t\u00eb kolonializmit <\/span> europian, ishte nj\u00eb figur\u00eb e p\u00ebr\u00e7muar prej udh\u00ebtarit per\u00ebndimor. Sipas hulumtuesit <\/span>Sarga <\/span> Moussa <\/span><\/span><\/a>(https:\/\/www.persee.fr\/doc\/roman_0048-8593_1996_num_26_92_4275)<\/span>, i cituar n\u00eb <\/span> k\u00ebt\u00eb lib\u00ebr, ekziston bile nj\u00eb lidhje elementare nd\u00ebrmjet pun\u00ebs s\u00eb terxhumanit dhe \u201cshp\u00ebrhapje[s] <\/span> s\u00eb mendimit kolonialist euro-per\u00ebndimor\u201d i cili i dominon edhe ligj\u00ebrimet politike dhe kulturore shqiptare. Lexuesi i \u201cTerxhumanit\u201d gjithashtu m\u00ebson p\u00ebr shembull q\u00eb Gjergj Qiriazi, sidomos i <\/span> angazhuar prej perandoris\u00eb austro-hungareze, ishte nj\u00ebri prej terxhuman\u00ebve shqiptar\u00eb m\u00eb t\u00eb <\/span> r\u00ebnd\u00ebsish\u00ebm gjat\u00eb shekullit t\u00eb 19-t\u00eb. <\/span> N\u00eb m\u00ebnyr\u00ebn sesi gazetari e trajton shqiptarin dhe anasjelltas v\u00ebrehet kush e ka pushtetin. <\/span> Nj\u00ebkoh\u00ebsisht kjo marr\u00ebdh\u00ebnie mund t\u00eb interpretohet si metafor\u00eb p\u00ebr munges\u00ebn e mund\u00ebsis\u00eb s\u00eb <\/span> veprimit politik shqiptar n\u00eb raport me per\u00ebndimin.<\/span><\/span><\/h3>\n\n\n\n<\/p>\n<\/div>\n<\/div>\n\n\n\n
– \u201c[\u2026] as lindje, as per\u00ebndim [\u2026]\u201d<\/strong><\/em><\/h5>\n\n\n

Terxhumani, protagonisti i par\u00eb i librit, pothuajse nuk flet asnj\u00ebher\u00eb gjat\u00eb romanit. Ai \u00ebsht\u00eb nj\u00eb figur\u00eb pasive. Ai d\u00ebgjon, p\u00ebrkthen, dhe aty-k\u00ebtu b\u00ebn observime. Fikseri i shpreh kritikat e tij ndaj gazetarit n\u00eb form\u00eb t\u00eb observimeve t\u00eb cilat mbeten vet\u00ebm n\u00eb kok\u00ebn e tij. Kritikat e artikuluara n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb jan\u00eb banale, si\u00e7 \u00ebsht\u00eb p\u00ebr shembull pjes\u00ebmarrja aspak elegante e gazetarit t\u00eb Financial Times n\u00eb ovacionet e tifoz\u00ebve t\u00eb Komb\u00ebtares Shqiptare, e cila ve\u00e7 sa e ka fituar nj\u00eb ndeshje me Greqin\u00eb.<\/h3>\n

Gazetari anglez, protagonisti i dyt\u00eb n\u00eb \u201cTerxhumanin\u201d e Azizaj Nivik, \u00ebsht\u00eb figur\u00eb aktive. Atij nuk i ndalet goja. Sa p\u00ebr p\u00ebrmbajtje, kontributi i per\u00ebndimorit i ngjan\u00eb nj\u00eb hyrjeje n\u00eb shkencat postkoloniale. Mbi raportin e shqiptar\u00ebve me per\u00ebndimin ai thot\u00eb: \u201cN\u00eb lidhje me shqip\u00ebrin\u00eb, un\u00eb kam hasur vet\u00ebm p\u00ebrshkrime negative, me th\u00ebn\u00eb t\u00eb drejt\u00ebn. Habitem pse shqiptar\u00ebt shpesh i referohen disa opinioneve gjoja pozitive mbi ta dhe mbi shqip\u00ebrin\u00eb nga ana e per\u00ebndimor\u00ebve.\u201d<\/h3>\n

Gazetari \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr rrezikun q\u00eb mund \u201ct\u00eb bie n\u00eb [nj\u00eb] situat\u00eb etno-turistike\u201d, k\u00ebshtu q\u00eb ai i mban terxhumanit ligj\u00ebrata mbi shkencat postkoloniale, por kjo ndodh duke e shfryt\u00ebzuar financiarisht dhe intelektualisht nj\u00eb subjekt t\u00eb kolonializuar, pra terxhumanin. Si pasoj\u00eb e k\u00ebsaj, fjal\u00ebt e gazetarit jan\u00eb n\u00eb kund\u00ebrshtim t\u00eb madh me veprimet e tij. N\u00ebpun\u00ebsi i Financial Times e p\u00ebrforcon k\u00ebt\u00eb duke k\u00ebrkuar storie \u2018ekzotike\u2019 mbi Shqip\u00ebrin\u00eb, t\u00eb cilat vet\u00ebm e riprodhojn\u00eb stereotipizimin e shqiptarit n\u00eb per\u00ebndim, e q\u00eb prap\u00eb shkon kund\u00ebr parimeve postkoloniale. Pra, gazetari mbetet nj\u00eb agjent (neo)kolonial i cili bie n\u00eb kurthin t\u00eb cilin vet e ka identifikuar.<\/h3>\n

N\u00eb nj\u00eb aspekt m\u00eb abstrakt, me figur\u00ebn e gazetarit t\u00eb Financial Times, Idlir Azizaj Nivik e b\u00ebn t\u00eb kapsh\u00ebm nj\u00eb fenomen patologjik t\u00eb hegjemonis\u00eb bot\u00ebrore: Per\u00ebndimori liberalo-majtist, mish\u00ebrim i \u2018progresit\u2019 euro-atlantik, i cili nuk \u00ebsht\u00eb n\u00eb gjendje t\u2019i shoh\u00eb vazhdim\u00ebsit\u00eb e tij me paraardh\u00ebsit kolonialist. P\u00ebr ta th\u00ebn\u00eb m\u00eb haptas, kritikat e tij kund\u00ebr padrejt\u00ebsive bot\u00ebrore jan\u00eb t\u00eb pakuptimta, p\u00ebrderisa veprimet e tij nuk ndryshojn\u00eb thelb\u00ebsisht prej paraardh\u00ebsve t\u00eb tij.<\/h3>\n\n\n
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– \u201c[\u2026] edhe orientale n\u00eb shpirt, por edhe per\u00ebndimore n\u00eb epsh [\u2026]\u201d<\/strong><\/em><\/h5>\n\n\n\n

Protagonisti i tret\u00eb \u00ebsht\u00eb profesori \u201ci vet\u00ebshpallur si i korruptuar\u201d i cili largohet nga posti i tij n\u00eb universitetin e Tiran\u00ebs p\u00ebr shkak t\u00eb thashethemeve t\u00eb cilat e paraqesin si islamist. Profesori, ndonj\u00ebher\u00eb i quajtur edhe \u201chaxhi\u201d n\u00eb roman, mbetet nj\u00eb karakter i paharruar pas leximit t\u00eb \u201cTerxhumanit\u201d. Kjo figur\u00eb e p\u00ebrfaq\u00ebson ligj\u00ebrimin alternativ i cili \u00ebsht\u00eb i censuruar n\u00eb hap\u00ebsirat shqiptare. Profesori e zhvesh ligj\u00ebrimin dominues prej korniz\u00ebs per\u00ebndimore, dometh\u00ebn\u00eb prej arroganc\u00ebs per\u00ebndimore ndaj shqiptar\u00ebve, dhe jep nj\u00eb analiz\u00eb origjinale mbi \u00e7\u00ebshtjet kulturore dhe politike n\u00eb Shqip\u00ebri. N\u00eb nj\u00eb m\u00ebnyr\u00eb profesori e ilustron teorin\u00eb postkoloniale t\u00eb Anglezit me shembullin e Shqip\u00ebris\u00eb.<\/h3>\n

Kur gazetari, me ndihm\u00ebn e domosdoshme t\u00eb terxhumanit e interviston profesorin, profesori i drejtohet m\u00eb shum\u00eb terxhumanit sesa gazetarit. Kjo ndodh p\u00ebr shkak se gazetari tregohet indiferent ndaj profesorit. Arsyeja \u00ebsht\u00eb e thjesht\u00eb: \u00c7ka thot\u00eb profesori nuk mund t\u00eb p\u00ebrdoret p\u00ebr artikuj \u2018ekzotik\u00eb\u2019 mbi Shqip\u00ebrin\u00eb. Nj\u00ebkoh\u00ebsisht, p\u00ebr gjith\u00eb ata q\u00eb jan\u00eb t\u00eb interesuar t\u00eb kuptojn\u00eb Shqip\u00ebrin\u00eb e sotme n\u00eb m\u00ebnyr\u00eb m\u00eb thelb\u00ebsore, fjal\u00ebt e profesorit jan\u00eb pjesa m\u00eb fitimprur\u00ebse e \u201cTerxhumanit\u201d. K\u00ebtu nj\u00eb renditje e shkurt\u00ebr (jo komplete) e \u00e7\u00ebshtjeve t\u00eb trajtuara:<\/h3>\n

Profesori ose haxhiu flet p\u00ebr \u201ckomunizmi[n] ton\u00eb kot e katoliko-ateist\u201d dhe \u201cnjeriu[n] t\u00eb ri shqiptar televiziv post komunist e kripto kapitalist\u201d. Pra em\u00ebrtimet i tij jan\u00eb m\u00eb t\u00eb kapshme sesa termat q\u00eb p\u00ebrdoren zakonisht p\u00ebr t\u2019i cil\u00ebsuar periudhat e fundit politike shqiptare. Nj\u00eb term i cili p\u00ebrdoret shpesh n\u00eb hap\u00ebsirat akademike \u00ebsht\u00eb \u201ctransformimi politik e ekonomik i Shqip\u00ebris\u00eb\u201d.<\/h3>\n\n\n\n

– \u201c[\u2026] edhe europiane n\u00eb deklarime, edhe myslimane n\u00eb maxhoranc\u00eb [\u2026]\u201d<\/strong><\/em><\/h5>\n\n\n\n

Edhe n\u00eb p\u00ebrmbajtje, profesori \u00ebsht\u00eb m\u00eb i kapsh\u00ebm sesa nj\u00eb shpjegim i that\u00eb i ndonj\u00eb studiuesi mesatar. Ja nj\u00eb shembull: Luft\u00ebn e klasave n\u00eb komuniz\u00ebm e karakterizon si \u201cnj\u00eb shpikje konstante, kot, pasi vet\u00eb klasat nuk ekzistonin [\u2026] n\u00eb shqip\u00ebri, ashtu si nuk ekzistojn\u00eb mir\u00ebfilli as sot e k\u00ebsaj dite, ku shqip\u00ebria \u00ebsht\u00eb i gjith\u00eb nj\u00eb vend i deklasuar\u201d.<\/h3>\n

Shqip\u00ebrin\u00eb e sotme e p\u00ebrshkruan si nj\u00eb shoq\u00ebri \u201cjo t\u00eb hapur, por k\u00ebmb\u00ebhapur\u201d kur b\u00ebhet fjal\u00eb p\u00ebr rolin ky\u00e7 q\u00eb e luajn\u00eb organizatat jo-qeveritare (OJQ), dometh\u00ebn\u00eb fondet dhe tenderat t\u00eb cil\u00ebt jan\u00eb pothuajse baza e secil\u00ebs nd\u00ebrmarrje politike, ekonomike apo artistike n\u00eb hap\u00ebsirat shqiptare. N\u00eb k\u00ebt\u00eb kategori hyjn\u00eb edhe politikan\u00ebt dhe intelektual\u00ebt shqiptar\u00eb, krijues t\u00eb ligj\u00ebrimit me korniz\u00eb eurocentrike, t\u00eb cil\u00ebt profesori i quan pasardh\u00ebs \u201ct\u00eb komunizmit mikroborgjez shqiptar\u201d p\u00ebr t\u00eb cil\u00ebt \u201cbuka e kalamajve\u201d \u00ebsht\u00eb dhe sot \u00e7\u00ebshtja kryesore. P\u00ebr k\u00ebt\u00eb arsye, t\u00eb gjith\u00eb k\u00ebta e kan\u00eb depolitizuar pun\u00ebn e tyre politike duke pranuar gjith\u00e7ka q\u00eb k\u00ebrkon hegjemonia bot\u00ebrore.<\/h3>\n

P\u00ebrkthimit t\u00eb \u2018gabuesh\u00ebm\u2019 t\u00eb Fan Nolit t\u00eb th\u00ebnies s\u00eb William Shakespear-it \u2013 \u201cto be, or not to be\u201d n\u00eb \u201ct\u00eb rrosh a t\u00eb mos rrosh\u201d \u2013 ia jep nj\u00eb interpretim alternativ n\u00eb kuptimin q\u00eb t\u00eb qenit jo-per\u00ebndimor \u00ebsht\u00eb mbijetes\u00eb, jo jet\u00eb. N\u00ebse duam ta konkretizojm\u00eb k\u00ebt\u00eb hipotez\u00eb me shembullin e s\u00ebmundjes s\u00eb kancerit, mund t\u00eb themi se n\u00eb rast t\u00eb diagnoz\u00ebs s\u00eb k\u00ebsaj s\u00ebmundjeje, per\u00ebndimori ka gjasa t\u00eb shp\u00ebtoj\u00eb p\u00ebr shkak t\u00eb sistemit sh\u00ebndet\u00ebsor funksional, nd\u00ebrsa mungesa e nj\u00eb sistemi t\u00eb till\u00eb b\u00ebn q\u00eb diagnoza e kancerit \u00ebsht\u00eb nj\u00ebkoh\u00ebsisht d\u00ebnim me vdekje p\u00ebr jo-per\u00ebndimorin.<\/h3>\n\n\n\n

– \u201c[\u2026] edhe kapitalist n\u00eb individ, edhe ish komuniste si shoq\u00ebri [\u2026]\u201d<\/strong><\/em><\/h5>\n\n\n\n

Mitin e demokracis\u00eb si sistem qeveritar universal e dekonstrukton duke shpjeguar q\u00eb \u201cn\u00eb thelb <\/span> ne jemi ende popullsi q\u00eb mban akoma referenc\u00eb \u00e7\u00ebshtjen e nderit [\u2026] por demokracit\u00eb e <\/span> bazuara n\u00eb t\u00eb krishter\u00ebn kan\u00eb p\u00ebr baz\u00eb besimin, dhe sh\u00ebrbimin.\u201d K\u00ebt\u00eb fundament teorik e <\/span> p\u00ebrdor\u00eb profesori ose \u201chaxhiu\u201d p\u00ebr t\u00eb shpjeguar \u2018korrupsionin\u2019 ndryshe:
<\/span> \u201cVe\u00e7oria e korrupsionit shqiptar, ose korrupsioni q\u00eb shoq\u00ebron ve\u00e7orin\u00eb shqiptare, \u00ebsht\u00eb se <\/span> \u00ebsht\u00eb ende tep\u00ebr farefisnor [\u2026] dhe q\u00eb e l\u00eb fare anash an\u00ebn institucionale n\u00eb fund t\u00eb <\/span> <\/em>p\u00ebrnderimit, pra nuk ka p\u00ebrnderim t\u00eb vet\u00eb institucionit, si n\u00eb kultur\u00ebn mir\u00ebfilli t\u00eb krishter\u00eb.\u201d<\/em>
<\/span> N\u00ebse pranohet shpjegimi i profesorit, kritikat n\u00eb lidhje me \u2018korrupsionin\u2019 dhe \u2018krimin e <\/span> organizuar\u2019, t\u00eb p\u00ebrs\u00ebritura pa fund nga ana e Bashkimit Europian, ambasadave per\u00ebndimore <\/span> dhe OJQ-ve, duken t\u00eb dyshimta sepse nuk jan\u00eb kritika konstruktive. Ato funksionojn\u00eb si mjete <\/span> dominimi p\u00ebr t\u00eb arsyetuar status quo-n, n\u00eb k\u00ebt\u00eb rast mjerimin shoq\u00ebror n\u00eb hap\u00ebsirat shqiptare, i <\/span> cili \u00ebsht\u00eb vazhdim\u00ebsia m\u00eb dometh\u00ebn\u00ebse e historis\u00eb moderne shqiptare.\u00a0
Origjinaliteti dhe inovacioni n\u00eb p\u00ebrmbajtjen e romanit nuk jan\u00eb t\u00eb vetmet arsye pse mund t\u00eb <\/span> thuhet q\u00eb \u201cTerxhumani\u201d i Azizit e ka hapur nj\u00eb zhan\u00ebr t\u00eb ri n\u00eb let\u00ebrsin\u00eb shqiptare. Nj\u00eb argument <\/span> tjet\u00ebr gjendet n\u00eb nivelin gjuh\u00ebsor: N\u00eb \u201cTerxhumanin\u201d Idlir Azizi tregohet edhe inovator n\u00eb gjuh\u00ebn <\/span> shqipe duke i thyer disa rregulla elementare. T\u00eb gjith\u00eb emrat shkruhen p\u00ebr shembull me <\/span> shkronja t\u00eb vogla dhe fjal\u00ebt q\u00eb p\u00ebrdoren shpesh n\u00eb t\u00eb folur\u00ebn shqipe i shkruan si\u00e7 p\u00ebrdoren n\u00eb <\/span> t\u00eb folme. <\/span>
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– \u201cvende t\u00eb tilla me frym\u00eb orientale, si \u00ebsht\u00eb edhe shqip\u00ebria\u201d<\/strong><\/em><\/h5>\n\n\n\n

Me k\u00ebto thyerje t\u00eb rregullave gramatikore, Azizi i arrin dy gj\u00ebra t\u00eb cilat p\u00ebrputhen me parimet <\/span> postkoloniale. S\u00eb pari tregon se gjuha nuk \u00ebsht\u00eb materie e izoluar por ndryshon me kalimin e <\/span> koh\u00ebs, sidomos n\u00eb shtres\u00ebn popullore. Dhe me kalimin e koh\u00ebs gjuha duhet t\u00eb integroj\u00eb <\/span> elemente t\u00eb reja t\u00eb cilat kan\u00eb arritur ta ndikojn\u00eb gjuh\u00ebn n\u00eb m\u00ebnyr\u00eb afatgjat\u00eb. S\u00eb dyti shkrimtari <\/span> distancohet prej elit\u00ebs intelektuale shqiptare, marionet\u00eb e hegjemonis\u00eb per\u00ebndimore, e cila deri <\/span> tash nuk e ka nd\u00ebrmarr\u00eb asnj\u00eb hap n\u00eb k\u00ebt\u00eb drejtim dhe e sheh gjuh\u00ebn popullore si element t\u00eb <\/span> \u2018prapambetjes\u2019 shqiptare. <\/span> Me \u201cTerxhumanin\u201d Idlir Azizi i ka thyer gjithashtu konvencionet e veprimtaris\u00eb artistike t\u00eb cilat <\/span> zakonisht e riprodhojn\u00eb ligj\u00ebrimin dominues \u2013 n\u00eb rastin shqiptar, nj\u00eb diskurs vet\u00ebposht\u00ebrues. <\/span> P\u00ebr t\u00eb krijuar nj\u00eb ligj\u00ebrim alternativ dhe p\u00ebr ta p\u00ebrdorur at\u00eb n\u00eb m\u00ebnyr\u00eb artistike duhet punuar t\u00eb <\/span> pakt\u00ebn dyfish m\u00eb shum\u00eb se nj\u00eb artist i cili thjesht e p\u00ebrtyp ligj\u00ebrimin dominues.
Deri tash ligj\u00ebrimi postkolonial i realitetit shqiptar u prodhuar vet\u00ebm me vepra shkencore t\u00eb cilat <\/span> elitat dominuese shqiptare i injorojn\u00eb. Ja tri shembuj: Behar Sadriu i cili ka botuar <\/span>nj\u00eb artikull <\/span> shkencor n\u00eb vitin 2016 <\/span><\/a><\/span>(https:\/\/www.tandfonline.com\/doi\/abs\/10.1080\/00905992.2017.1292498)<\/span> n\u00eb t\u00eb cilin argumenton <\/span> q\u00eb lufta n\u00eb Siri p\u00ebrdoret prej elitave politike shqiptare p\u00ebr t\u00eb promovuar iden\u00eb q\u00eb shqiptar\u00ebt jan\u00eb <\/span> mysliman\u00eb europian\u00eb \u2018t\u00eb mir\u00eb\u2019. Piro Rexhepi, i cili n\u00eb punimet e tij i vazhdimisht i ka analizuar shoq\u00ebrit\u00eb m\u00eb t\u00eb margjinalizuara t\u00eb Ballkanit, boshnjak\u00ebt, shqiptar\u00ebt dhe rom\u00ebt prej nj\u00eb <\/span> k\u00ebndv\u00ebshtrimi postkolonial. Nj\u00eb shembull i till\u00eb \u00ebsht\u00eb filmi dokumentar i tij dhe i Ajkuna Taf\u00ebs i <\/span> vitit 2017 <\/span>\u201cSkopje, Sarajevo and Salonika \u2013 A Post-Ottoman Trilogy\u201d <\/span> <\/a><\/span>(https:\/\/queerasia.com\/qaff18-skopje-sarajevo-and-salonika-a-post-ottoman-trilogy\/)<\/span>. Enis <\/span> Sulstarova i cili e ka botuar n\u00eb vitin 2006 me librin \u201c<\/a><\/span><\/span>Arratisja nga Lindja: Orientalizmi shqiptar <\/span> nga Naimi te Kadareja <\/span>(https:\/\/books.google.co.in\/books? <\/span> <\/a><\/span>id=WHloQy9ELXMC&printsec=copyright#v=onepage&q&f=false)\u201d<\/span> nj\u00eb vep\u00ebr monumentale t\u00eb s\u00eb <\/span> menduarit postkolonial shqip.
Merita m\u00eb e madhe e \u201cTerxhumanit\u201d \u00ebsht\u00eb q\u00eb e sjell k\u00ebt\u00eb m\u00ebnyr\u00eb t\u00eb t\u00eb menduarit n\u00eb sfer\u00ebn <\/span> artistike. P\u00ebrve\u00e7 k\u00ebsaj, Idlir Azizi ka krijuar me shprehjen si \u201cvende t\u00eb tilla me frym\u00eb orientale, si <\/span> \u00ebsht\u00eb edhe shqip\u00ebria\u201d nj\u00eb fjalor t\u00eb ri, i cili mund ta p\u00ebrhap\u00eb postkolonializmin shqip m\u00eb tutje.<\/span>
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(c) 2018, autori. T\u00eb gjitha t\u00eb drejtat t\u00eb rezervuara.<\/h6>\n<\/blockquote>\n\n\n