{"id":12328,"date":"2023-03-13T15:48:00","date_gmt":"2023-03-13T14:48:00","guid":{"rendered":"https:\/\/letrat.eu\/?p=12328"},"modified":"2024-04-09T04:25:20","modified_gmt":"2024-04-09T03:25:20","slug":"aleanca-konfliktuale-mes-kritikes-letrare-dhe-ekonomise","status":"publish","type":"post","link":"https:\/\/letrat.eu\/?p=12328","title":{"rendered":"Aleanca “konfliktuale” mes kritik\u00ebs letrare dhe ekonomis\u00eb!"},"content":{"rendered":"

\"\"<\/a>(Fragment nga “Kritika Letrare – Historia e Re<\/strong>” – Gary Day, 2008 (Literary Criticism: A New History – Edinburgh University Press, 2008) – P\u00ebrkth. S. Guraziu – Ars Poetica, 2009<\/em>)<\/p>\n

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\nNj\u00eb p\u00ebrkufizim i termit “kritik\u00eb” \u00ebsht\u00eb aq i pamundur sa dhe vet\u00eb historia e kritik\u00ebs, si\u00e7 Philip Smallwood e ka treguar me mjesht\u00ebri n\u00eb librin e tij t\u00eb argumentuar bukur, “Reconstructing Criticism” (2003). Un\u00eb e p\u00ebrdor k\u00ebt\u00eb term p\u00ebr t\u00eb mbuluar si vijon: vler\u00ebsimin, shpjegimin, vet\u00eb-ekspresionin dhe m\u00ebnyr\u00ebn e organizimit t\u00eb ndjenjave.<\/p>\n

Me “vler\u00ebsimin” n\u00ebnkuptoj se si veprat jan\u00eb gjykuar, me “shpjegimin” n\u00ebnkuptoj si \u00ebsht\u00eb v\u00ebrtetuar origjinaliteti i tyre, si jan\u00eb interpretuar, si u \u00ebsht\u00eb “dh\u00ebn\u00eb shk\u00eblqimi” dhe si jan\u00eb v\u00ebn\u00eb n\u00eb kontekst, me “vet\u00eb-ekspresionin” n\u00ebnkuptoj: kritika si nj\u00eb form\u00eb e autobiografis\u00eb, dhe me “m\u00ebnyr\u00ebn e organizimit t\u00eb ndjenjave” n\u00ebnkuptoj se si kritik\u00ebt nga Aristoteli e deri te Frojdi e kan\u00eb menduar let\u00ebrsin\u00eb si nj\u00eb m\u00ebnyr\u00eb p\u00ebr t’i kanalizuar emocionet dhe p\u00ebr t\u00eb ndikuar.
\nK\u00ebto p\u00ebrshkrime t\u00eb ndryshme, t\u00eb cilat kurrsesi nuk jan\u00eb shteruese, bien n\u00ebn kapitujt ose t\u00eb kritik\u00ebs retorike, ose t\u00eb asaj gramatikore.<\/p>\n

Por kritika \u00ebsht\u00eb gjithashtu dhe nj\u00eb p\u00ebrllogaritje e koncepteve letrare, si psh. let\u00ebrsia si frym\u00ebzim, si imitim, si imagjinat\u00eb, si impresioniz\u00ebm, si nj\u00eb form\u00eb e ideologjis\u00eb dhe si nj\u00eb mjet p\u00ebr afirmimin e identitetit. E fundit, e cila e sheh let\u00ebrsin\u00eb si mjet p\u00ebr futjen e k\u00ebmb\u00ebve n\u00eb k\u00ebpuc\u00ebt personale p\u00ebrpara se n\u00eb t\u00eb huajat, u jep mb\u00ebshtetje manifestimeve bashk\u00ebkohore t\u00eb kritik\u00ebs si\u00e7 jan\u00eb feminizmi, postkolonializmi dhe teoria “queer”*
\nPrandaj ndonj\u00ebher\u00eb e v\u00ebshtir\u00eb \u00ebsht\u00eb t\u00eb ve\u00e7ohen konceptet e kritik\u00ebs nga ato t\u00eb let\u00ebrsis\u00eb, k\u00ebshtu q\u00eb historia e nj\u00ebr\u00ebs si e plot\u00eb shum\u00eb leht\u00eb b\u00ebhet histori e tjetr\u00ebs. Mir\u00ebpo kjo mund t’mos jet\u00eb patjeter di\u00e7 e keqe, sepse na e p\u00ebrkujton se nuk ka vij\u00eb kufizuese t\u00eb prer\u00eb nd\u00ebrmjet let\u00ebrsis\u00eb dhe kritik\u00ebs.<\/p>\n

Shum\u00eb poet\u00eb kan\u00eb qen\u00eb edhe kritik\u00eb, psh. Sir Philip Sidney, Coleridge dhe TS Eliot. Dhe pastaj ka nga ata, si Walter Bagehot dhe Cyril Connolly, shkrimet e t\u00eb cil\u00ebve p\u00ebr eleganc\u00ebn e tyre, p\u00ebr leht\u00ebsin\u00eb dhe bukurin\u00eb leht\u00eb mund t\u00eb klasifikohen si let\u00ebrsi. Dhe n\u00ebse kjo ting\u00ebllon sikur un\u00eb, n\u00eb k\u00ebta terma jam duke e definuar let\u00ebrsin\u00eb, at\u00ebher\u00eb pra dhe jam duke e b\u00ebr\u00eb, anise vet\u00ebm pjes\u00ebrisht.<\/p>\n

Ne s’mund ta definojm\u00eb let\u00ebrsin\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb si\u00e7 mund t’i p\u00ebrcaktojm\u00eb algoritmet, por dhe vertet ky do t\u00eb ishte nj\u00eb p\u00ebrcaktim shum\u00eb i \u00e7uditsh\u00ebm, q\u00eb nuk e mor\u00ebm parasysh stilin e nj\u00eb shkrimtari. Megjithat\u00eb kjo \u00ebsht\u00eb pik\u00ebrisht ajo q\u00eb pati ndodhur n\u00eb vitet ’80 dhe ’90. 2 N\u00ebse \u00e7\u00ebshtja e estetik\u00ebs dhe t\u00eb ket\u00eb ardhur si rend dite, hidhej posht\u00eb si nj\u00eb form\u00eb e mistifikimit, nj\u00eb dinak\u00ebri “n\u00ebp\u00ebrmjet s\u00eb cil\u00ebs blloku n\u00eb pushtet ushtronte hegjemonin\u00eb e tij” (Easthope 1991: 70).<\/p>\n

Dhe k\u00ebshtu teoricien\u00eb q\u00eb kishin p\u00ebr q\u00ebllim demistifikimin e let\u00ebrsis\u00eb, p\u00ebr t\u00eb treguar se, meq\u00eb ajo s’mund t\u00eb definohej, as dhe nuk ekzistonte; 3 p\u00ebr t\u00eb treguar se ajo nuk ishte m\u00eb e ndryshme nga format tjera t\u00eb shkrimit, sepse t\u00eb gjitha mund t\u00eb diskutoheshin n\u00eb aspektin e “institucioni, sistemi i shenjave, ideologjia, gjinia, dhe identifikimi i subjektit-pozicionit” (ibid.: 71). Pse “blloku pushtetmbajt\u00ebs” nuk u rr\u00ebzua menj\u00ebher\u00eb, kur njer\u00ebzit e pat\u00ebn v\u00ebn\u00eb n\u00eb dukje p\u00ebr ata, se ky ishte nj\u00ebfar\u00eb burimi i vazhduesh\u00ebm i \u00e7udis\u00eb. Disi pra t\u00eb rr\u00ebzohej, ani se, kuptohet ata rezistuan.<\/p>\n

Dhe sot \u00ebsht\u00eb pothuaj mjaftuesh\u00ebm bind\u00ebse ideja se ia dilet dhe fare pa t\u00eb. Gjuha angleze dhe studimet e mediave jan\u00eb duke e “b\u00ebrrylosur” at\u00eb nga hap\u00ebsira e saj, n\u00eb orarin dhe n\u00eb form\u00ebn e vet aktuale.
\nLet\u00ebrsia \u00ebsht\u00eb n\u00eb prag t\u00eb zhdukjes nga planprogrami shkollor deri n\u00eb vitin 2011. N\u00ebse kjo ndodh – dhe un\u00eb jam duke folur p\u00ebr let\u00ebrsin\u00eb si objekt studimi, jo si nj\u00eb m\u00ebnyr\u00eb e t\u00eb shkruarit – at\u00ebher\u00eb \u00e7far\u00eb do t’ndodh\u00eb me kritik\u00ebn?
\nMe shum\u00eb gjasa ajo do t\u00eb b\u00ebhet pjes\u00eb e studimeve kulturore. Kjo ka kuptim, duke qen\u00eb se, gjat\u00eb gjith\u00eb historis\u00eb s\u00eb saj, kritika ka prekur n\u00eb aq shum\u00eb \u00e7\u00ebshtje t\u00eb tjera.
\nAjo bazohet n\u00eb idet\u00eb e natyr\u00ebs njer\u00ebzore dhe t\u00eb organizimit shoq\u00ebror dhe p\u00ebrmban elemente t\u00eb psikologjis\u00eb, t\u00eb historis\u00eb, t\u00eb filozofis\u00eb, sociologjis\u00eb dhe politik\u00ebs, p\u00ebr t’i p\u00ebrmendur vet\u00ebm disa.<\/p>\n

Duke shkruar nj\u00eb histori t\u00eb kritik\u00ebs, n\u00ebse nuk kihet kujdes, ajo transformohet n\u00eb historin\u00eb e qytet\u00ebrimit, q\u00eb prap\u00eb \u00ebsht\u00eb nj\u00eb d\u00ebshmi m\u00eb tep\u00ebr t\u00eb jet\u00eb nj\u00eb nd\u00ebrmarrje e pamundur.
\nPra, pse duhet t\u00eb shqet\u00ebsohet njeriu p\u00ebr t’shkruar di\u00e7 q\u00eb nuk mund t\u00eb b\u00ebhet? P\u00ebrgjigjia e shkurt\u00ebr \u00ebsht\u00eb se un\u00eb n\u00eb at\u00eb koh\u00eb nuk e dija q\u00eb s’mund t\u00eb b\u00ebhet. P\u00ebrgjigjia m\u00eb e gjat\u00eb q\u00ebndron n\u00eb luftrat teorike t\u00eb viteve ’80. Isha nj\u00eb nx\u00ebn\u00ebs n\u00eb Essex n\u00eb vitet ’70, kur idet\u00eb franceze filluan t\u00eb rridhnin n\u00eb departamentet angleze dhe kam ndjekur disa prej atyre konferencave famoze t\u00eb sociologjis\u00eb letrare atje.<\/p>\n

P\u00ebrshtypja ime thelb\u00ebsore, p\u00ebrve\u00e7 konfuzionit kolektiv me pjes\u00ebmarr\u00ebsit tjer\u00eb, ishte se nj\u00eb pjes\u00eb e mir\u00eb e mb\u00ebshtet\u00ebsve t\u00eb teorive t\u00eb reja, t\u00eb marksizmit Altyserian (Louis Pierre Althusser, 1918-1990, sh\u00ebn. im, s.g.), psikoanaliz\u00ebs Lakaniane (Jacques Lacan, 1901-1981, shen. im s.g) e k\u00ebshtu me radh\u00eb, ishin fondamentalist\u00ebt p\u00ebr t\u00eb cil\u00ebt mosmarr\u00ebveshja ishte e barasvlershme me blasfemi.<\/p>\n

Shum\u00eb vite m\u00eb von\u00eb shkova n\u00eb Shkoll\u00ebn e Teoris\u00eb Kritike dhe Kulturore n\u00eb Cardiff e cila krenohet me disa prej emrave m\u00eb t\u00eb m\u00ebdhenj n\u00eb teorin\u00eb angleze, Catherine Belsey, Hawkes dhe Christopher Norris. Ky ishte nj\u00eb mjedis p\u00ebrgjith\u00ebsisht shum\u00eb m\u00eb i relaksuar, ndon\u00ebse p\u00ebrshtypja e till\u00eb mund t’ket\u00eb qen\u00eb p\u00ebr shkak t\u00eb faktit se un\u00eb isha m\u00eb i vjet\u00ebr dhe nuk prekesha aq leht\u00eb n\u00eb sed\u00ebr.<\/p>\n

Por megjithat\u00eb dhe atje kam d\u00ebgjuar ankesat jo k\u00ebshtu po ashtu, se nuk ishte “nj\u00eb post-strukturalist i duhur”, nj\u00eb v\u00ebrejtje e jasht\u00ebzakonshme kjo, duke marr\u00eb parasysh se nj\u00eb nga parimet e post-strukturalizmit ishte se nuk kishte gj\u00eb t\u00eb till\u00eb si identitet t\u00eb “past\u00ebr”. Ishin pik\u00ebrisht k\u00ebso lloj mosp\u00ebrputhjesh q\u00eb m\u00eb intrigonin mua. E kishte dhe t\u00eb tjera. Pse u ishin dh\u00ebn\u00eb t\u00eb gjitha teksteve kuptime t\u00eb shumta, p\u00ebrve\u00e7 atyre t\u00eb Leavis, t\u00eb cilat mund t\u00eb lexoheshin vet\u00ebm n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb? Koha p\u00ebr t’iu qasur atij p\u00ebrs\u00ebri. Nuk \u00ebsht\u00eb \u00e7uditshme, kishte tensione n\u00eb pun\u00ebn e tij.<\/p>\n

Dhe pastaj erdhi nj\u00eb goditje. Disa nga idet\u00eb e Leavis p\u00ebrshfaqen disa ngjashm\u00ebri t\u00eb lehta me ato t\u00eb qart\u00ebsuara nga teoricien\u00ebt anglez\u00eb.4 Si mund t\u00eb ndodhte kjo? Historia e kritik\u00ebs moderne nuk ishte, siduket, nj\u00eb buuuum dhe thyerje radikale, por kthim dhe rishikim. Kishte dhe di\u00e7 tjet\u00ebr po ashtu. Kritika e Leavis p\u00ebrmbante nj\u00eb num\u00ebr t\u00eb konsideruar referencash monetare, dhe akoma m\u00eb enigmatike, disa nga termat e tij ishin jehon\u00eb idiomash t\u00eb menaxhimit shkencor.<\/p>\n

Kjo m\u00eb pati b\u00ebre t\u00eb mendoj rreth marr\u00ebdh\u00ebnieve mes diskursit t\u00eb kritik\u00ebs dhe atij t\u00eb tregut. Isha i habitur ve\u00e7an\u00ebrisht nga koin\u00e7idenca q\u00eb teoria erdhi e fitoi pesh\u00eb n\u00eb Angli pothuajse n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb kur Znj. Thatcher erdhi n\u00eb pushtet. Ajo u zgjodh n\u00eb v. 1979, “Critical Practice” e Belsey u publikua n\u00eb v. 1980, koleksioni i edituar i Peter Widdowson “Re-Reading English” doli n\u00eb v. 1982 dhe “The Social Mission of English Criticism 1848\u20131932” i Chris Baldick u shfaq nj\u00eb vit m\u00eb von\u00eb.<\/p>\n

P\u00ebr ta v\u00ebn\u00eb k\u00ebt\u00eb vrazhdt\u00eb k\u00ebtu, ndryshimet n\u00eb konceptet e ekonomis\u00eb, t\u00eb lajm\u00ebruara nga qeveria konservatore, dukej se k\u00ebrkonin ndryshime n\u00eb konceptet e let\u00ebrsis\u00eb dhe kritik\u00ebs. Nj\u00eb tjet\u00ebr koin\u00e7idenc\u00eb. Rritja e Teoris\u00eb s\u00eb Menaxhimit e v\u00ebnte n\u00ebn hije rritjen e Teoris\u00eb s\u00eb Let\u00ebrsis\u00eb. 5
\n\u00c7far\u00eb duhet m\u00eb tep\u00ebr, teoricien\u00eb t\u00eb menaxhimit kridhen n\u00eb Derrida-t e tyre p\u00ebr t\u00eb gjetur m\u00ebnyra t\u00eb reja si ta motivojn\u00eb stafin. Dhe toni i tyre nuk ishte i ndrysh\u00ebm me at\u00eb t\u00eb disa prej teoricien\u00ebve nga t\u00eb cil\u00ebt ata huazuan, nga aso q\u00eb e paskan par\u00eb drit\u00ebn dhe tani ishin n\u00eb mision p\u00ebr t\u00eb konvertuar jobesimtar\u00eb.<\/p>\n

Pse kjo lidhje? Sepse n\u00eb vitet ’80 dhe ’90 Kritika dhe Menaxhimi ishin p\u00ebrcaktuar p\u00ebr ndryshime, jo vet\u00ebm n\u00eb fushat e tyre p\u00ebrkat\u00ebse, por dhe n\u00eb shoq\u00ebrin\u00eb si t\u00ebr\u00ebsi. Menaxherializmi identifikohej – dhe vertet akoma identifikohet – me modernizimin, dhe e udh\u00ebhoqi transformimin e vendit t\u00eb pun\u00ebs.
\nKjo m\u00eb pati b\u00ebre ta shihja me dyshim iden\u00eb konvencionale, e cila shtrihet nga Aristofani e deri tek Arnold, se kritika letrare \u00ebsht\u00eb nj\u00eb form\u00eb e kritik\u00ebs sociale. Kjo dhe mund t’jet\u00eb fare leht\u00eb, por asociimi i saj me diskursin ekonomik e b\u00ebn\u00eb at\u00eb gjithashtu bashk\u00ebfajtore me rendin t\u00eb cilin synon ta n\u00ebnshtroj\u00eb.<\/p>\n

Aleanca midis kritik\u00ebs letrare dhe ekonomis\u00eb fillon n\u00eb Greqin\u00eb e lasht\u00eb, ku gjejm\u00eb disa nga supozimet e nj\u00ebjta q\u00eb e udh\u00ebheqin t\u00eb menduarit n\u00eb lidhje me paran\u00eb, t\u00eb cilat aplikohen po ashtu dhe n\u00eb t\u00eb menduarit rreth poezis\u00eb. K\u00ebto afinitete mes kritik\u00ebs, paras\u00eb dhe, m\u00eb von\u00eb, tregut dhe teorive t\u00eb menaxhimit, \u00e7uan n\u00eb problemin e vler\u00ebsimit. P\u00ebrgjith\u00ebsisht, ka nj\u00eb konflikt t\u00eb mundsh\u00ebm mes veprave letrare, t\u00eb cilat i shohin njer\u00ebzit si fund n\u00eb vetveten e tyre, dhe nj\u00eb komenti kritik i cili, p\u00ebr shkak t\u00eb elementit t\u00eb tij ekonomik, i sheh ata si mjete drejt nj\u00eb fundi.<\/p>\n

Ajo q\u00eb ne e d\u00ebshmojm\u00eb tek nj\u00eb kritik si Leavis \u00ebsht\u00eb nj\u00eb tension i p\u00ebrhersh\u00ebm midis impulsit humanist t\u00eb kritik\u00ebs dhe tendencave instrumentiste t\u00eb gjuh\u00ebs s\u00eb menaxhimit shkencor, por q\u00eb tensioni zhduket nga kritika bashk\u00ebkohore e cila shfaq vet\u00ebdije t\u00eb flashk\u00ebt p\u00ebr mb\u00ebshtetje n\u00eb metaforat monetare dhe t\u00eb menaxhimit. Lidhja mes idiomave dhe ideve t\u00eb kritik\u00ebs letrare, paras\u00eb, tregut dhe t\u00eb menaxhimit ka patur nj\u00eb pasoj\u00eb t\u00eb m\u00ebtejshme: ajo ka p\u00ebrleht\u00ebsuar p\u00ebrfshirjen e praktikave t\u00eb biznesit n\u00ebp\u00ebr universitete.<\/p>\n

Sulmi ndaj let\u00ebrsis\u00eb nga teoricien\u00ebt mund t’ket\u00eb qen\u00eb frym\u00ebzuar nga d\u00ebshira p\u00ebr demokratizimin e saj si term, por gjithashtu pati efektin e shterimit t\u00eb nj\u00ebrit prej disa burimeve retorike q\u00eb mund t\u00eb vendoseshin kund\u00ebr p\u00ebrhapjes s\u00eb vlerave t\u00eb tregut.
\nM\u00eb shum\u00eb se kaq, k\u00ebrkesa q\u00eb kritik\u00ebt duhet t\u00eb jen\u00eb t\u00eb qart\u00eb e t\u00eb sakt\u00eb n\u00eb lidhje me teorin\u00eb e praktik\u00ebs s\u00eb tyre bashk\u00ebting\u00ebllonte bukur me k\u00ebrkes\u00ebn q\u00eb jeta akademike duhet t\u00eb jet\u00eb transparente. Ndon\u00ebse, m\u00eb s\u00eb shumti, teoria \u00ebsht\u00eb kthyer n\u00eb nj\u00eb metod\u00eb t\u00eb leximit q\u00eb i izolon nx\u00ebn\u00ebsit nga p\u00ebrvoja e let\u00ebrsis\u00eb.<\/p>\n

Askund tjet\u00ebr kjo nuk \u00ebsht\u00eb m\u00eb e dukshme se n\u00eb “Beginning Theory” (1995) t\u00eb Peter Barry, i cili p\u00ebrmban nj\u00eb list\u00eb t\u00eb asaj q\u00eb nj\u00eb kritik post-strukturalist b\u00ebn, pastaj nj\u00eb kritik postmodernist, nj\u00eb aso post-kolonialist etj. Studenti aplikon teorin\u00eb dhe, hey presto, teksti e pasqyron at\u00eb p\u00ebr ta. Teoria \u00ebsht\u00eb p\u00ebrgjigje p\u00ebr problemin e gjykimit-vler\u00ebsimit. \u00cbsht\u00eb m\u00eb e leht\u00eb p\u00ebr ta matur nivelin e kuptimit t\u00eb historicizmit t\u00eb ri t\u00eb nj\u00eb studenti, sesa matja e artit shum\u00eb t\u00eb v\u00ebshtir\u00eb t\u00eb vet\u00eb studentit n\u00eb gjetjen e fjal\u00ebve p\u00ebr ta p\u00ebrshkruar reagimin e tij n\u00eb nj\u00eb pun\u00eb.<\/p>\n

Kjo histori \u00ebsht\u00eb pjes\u00ebrisht nj\u00eb p\u00ebrpjekje p\u00ebr t\u00eb shpjeguar se si kjo situat\u00eb u zhvillua. Duke b\u00ebr\u00eb k\u00ebshtu sugjerohet se kritika letrare \u00ebsht\u00eb nj\u00eb diskurs klasash. Ky pretendim i dikursh\u00ebm n\u00eb lidhje me ndarjet sociale, por jo ekonomike, \u00ebsht\u00eb i njohur, edhe pse natyrisht t\u00eb dyja jan\u00eb t\u00eb pandashme.<\/p>\n

Gishti do t\u00eb drejtohej kah ata si Leavis, t\u00eb cil\u00ebt e mir\u00ebmbajt\u00ebn iden\u00eb se let\u00ebrsia \u00e7mohet ose vler\u00ebsohet nga nj\u00eb grusht njer\u00ebzish. E pra, kjo sigurisht mund t’jet\u00eb e v\u00ebrtet\u00eb, por m\u00ebsimdh\u00ebnia e mir\u00eb, dhe sidomos frym\u00ebzuese siguron se ajo mund t\u00eb jet\u00eb e vler\u00ebsuar dhe nga shum\u00eb m\u00eb tep\u00ebr sesa nj\u00eb grusht njer\u00ebz. P\u00ebr ta “vler\u00ebsuar” let\u00ebrsin\u00eb, \u00e7far\u00ebdo qoft\u00eb dometh\u00ebnia e k\u00ebsaj, k\u00ebrkon nj\u00eb nivel t\u00eb konsideruar t\u00eb interesit n\u00eb k\u00ebt\u00eb tem\u00eb, t\u00eb cilin shumica e student\u00ebve thjesht nuk e kan\u00eb. Dhe kjo \u00ebsht\u00eb n\u00eb rregull. Ata do ta gjejn\u00eb “buk\u00ebn” e tyre gjetk\u00eb.<\/p>\n

N\u00eb secilin rast, nuk \u00ebsht\u00eb vler\u00ebsimi letrar \u00e7\u00ebshtja ose problemi real, por natyra e ndar\u00eb e sistemit arsimor. Nuk \u00ebsht\u00eb e mundur q\u00eb un\u00eb t\u00eb jem i vetmi p\u00ebr ta piketuar se ata m\u00eb zhurmaxhinjt\u00eb n\u00eb d\u00ebnimin e elitizmit punuan n\u00eb universitetet e Grupit Russell, nj\u00eb organ q\u00eb i p\u00ebrjet\u00ebson vet\u00eb pabarazit\u00eb – kund\u00ebr t\u00eb cilit teoricien\u00ebt radikal protestuan – s’do aq lodhje koke kjo pun\u00eb.<\/p>\n

| – – –<\/p>\n

* Queer theory<\/strong> – nj\u00eb fush\u00eb e teoris\u00eb kritike post-strukturaliste q\u00eb u shfaq n\u00eb fillim t\u00eb viteve ’90. Derisa studimet p\u00ebr “homos. \/ lezb.” jan\u00eb fokusuar n\u00eb hetimet e “natyrores” dhe t\u00eb “jonatyrshmes” s\u00eb sjelljes (dmth. n\u00eb lidhje me sjelljen homoseksuale), teoria “queer” e zgjeron fokusin p\u00ebr t\u00eb p\u00ebrfshir\u00eb \u00e7do lloj aktiviteti seksual, apo identitetet q\u00eb bie n\u00eb normativin dhe n\u00ebn kategorit\u00eb deviante.<\/span><\/p>\n

 <\/p>\n

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

(Fragment nga “Kritika Letrare – Historia e Re” – Gary Day, 2008 (Literary Criticism: A New History – Edinburgh University Press, 2008) – P\u00ebrkth. S. Guraziu – Ars Poetica, 2009) | – – – Nj\u00eb p\u00ebrkufizim i termit “kritik\u00eb” \u00ebsht\u00eb… Lexo →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-12328","post","type-post","status-publish","format-standard","hentry","category-perkthime"],"_links":{"self":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/12328","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=12328"}],"version-history":[{"count":0,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/12328\/revisions"}],"wp:attachment":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12328"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12328"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12328"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}