{"id":141901,"date":"2026-05-04T11:17:32","date_gmt":"2026-05-04T11:17:32","guid":{"rendered":"https:\/\/rdnews.al\/?p=141901"},"modified":"2026-05-04T11:17:32","modified_gmt":"2026-05-04T11:17:32","slug":"heshtja-intelektuale-qe-po-behet-aleate-me-regjimin","status":"publish","type":"post","link":"https:\/\/rdnews.al\/index.php\/2026\/05\/04\/heshtja-intelektuale-qe-po-behet-aleate-me-regjimin\/","title":{"rendered":"Heshtja intelektuale q\u00eb po b\u00ebhet aleate me regjimin"},"content":{"rendered":"<p><strong>Nga Ndri\u00e7im KULLA<\/strong><\/p>\n<p>Indiferentizmi i intelektualit shqiptar sot nuk \u00ebsht\u00eb nj\u00eb boshll\u00ebk i zakonsh\u00ebm, as nj\u00eb lodhje e p\u00ebrkohshme e mendjes p\u00ebrball\u00eb realitetit, por nj\u00eb gjendje e strukturuar, pothuajse nj\u00eb m\u00ebnyr\u00eb ekzistence q\u00eb \u00ebsht\u00eb ngulitur n\u00eb nd\u00ebrgjegje si nj\u00eb ligj i pashkruar. Ai nuk paraqitet si munges\u00eb e dijes, as si paaft\u00ebsi p\u00ebr t\u00eb kuptuar; p\u00ebrkundrazi, ai lind n\u00eb nj\u00eb terren ku dija \u00ebsht\u00eb e pranishme, ku faktet jan\u00eb t\u00eb njohura, ku anomalit\u00eb sociale dhe politike jan\u00eb t\u00eb dukshme deri n\u00eb banalitet. Dhe pik\u00ebrisht k\u00ebtu q\u00ebndron absurdi: sa m\u00eb e qart\u00eb b\u00ebhet panorama, aq m\u00eb i paqart\u00eb b\u00ebhet reagimi.<\/p>\n<p>N\u00eb nj\u00eb shoq\u00ebri ku gjysma e popullsis\u00eb \u00ebsht\u00eb shp\u00ebrngulur, jo si zgjedhje e lir\u00eb, por si nj\u00eb ikje e heshtur nga nj\u00eb realitet q\u00eb grryen, intelektuali nuk mund t\u00eb pretendoj\u00eb se nuk sheh. Ai e sheh boshatisjen, sheh zbraz\u00ebtin\u00eb q\u00eb mbetet pas, sheh deformimin e institucioneve, sheh shnd\u00ebrrimin e jet\u00ebs publike n\u00eb nj\u00eb teat\u00ebr ku rolet jan\u00eb t\u00eb paracaktuara dhe ku e v\u00ebrteta \u00ebsht\u00eb vet\u00ebm nj\u00eb dekor q\u00eb mund t\u00eb nd\u00ebrrohet sipas nevoj\u00ebs. Dhe megjithat\u00eb, ai hesht. Jo sepse nuk ka \u00e7far\u00eb t\u00eb thot\u00eb, por sepse fjala e tij ka humbur funksionin e saj t\u00eb brendsh\u00ebm: ajo nuk \u00ebsht\u00eb m\u00eb akt, por kalkulim.<\/p>\n<p>Ky \u00ebsht\u00eb momenti kur intelektuali fillon t\u00eb largohet nga vetvetja. Ai nuk b\u00ebhet menj\u00ebher\u00eb oportunist; fillimisht ai b\u00ebhet i kujdessh\u00ebm, pastaj racional, m\u00eb pas \u201crealist\u201d. N\u00eb k\u00ebt\u00eb realiz\u00ebm t\u00eb ri, e v\u00ebrteta nuk \u00ebsht\u00eb m\u00eb nj\u00eb imperativ, por nj\u00eb variab\u00ebl q\u00eb duhet menaxhuar me kujdes. Ai m\u00ebson t\u00eb peshoj\u00eb pasojat e \u00e7do fjale, t\u00eb mas\u00eb kufijt\u00eb e toleranc\u00ebs s\u00eb pushtetit, t\u00eb ruaj\u00eb nj\u00eb distanc\u00eb t\u00eb sigurt nga \u00e7do konflikt q\u00eb mund t\u00eb prish\u00eb ekuilibrin e tij personal. Dhe k\u00ebshtu, pa e kuptuar, ai kalon nga nj\u00eb figur\u00eb q\u00eb ndri\u00e7on n\u00eb nj\u00eb figur\u00eb q\u00eb shmang drit\u00ebn.<\/p>\n<p>Indiferentizmi, n\u00eb k\u00ebt\u00eb kuptim, nuk \u00ebsht\u00eb munges\u00eb reagimi, por nj\u00eb form\u00eb e sofistikuar e vet\u00ebmbrojtjes. Ai \u00ebsht\u00eb nj\u00eb marr\u00ebveshje e heshtur me realitetin: un\u00eb nuk t\u00eb sfidoj, ti nuk m\u00eb prek. Kjo marr\u00ebveshje nuk firmoset kurr\u00eb, nuk artikulohet publikisht, por ndihet n\u00eb \u00e7do fjali t\u00eb path\u00ebn\u00eb, n\u00eb \u00e7do analiz\u00eb q\u00eb ndalet nj\u00eb hap p\u00ebrpara p\u00ebrfundimit, n\u00eb \u00e7do kritik\u00eb q\u00eb kujdeset t\u00eb mos ket\u00eb pasoja. Dhe n\u00eb k\u00ebt\u00eb proces, intelektuali humbet at\u00eb q\u00eb e b\u00ebnte t\u00eb domosdosh\u00ebm: aft\u00ebsin\u00eb p\u00ebr t\u00eb qen\u00eb i rreziksh\u00ebm.<\/p>\n<p>N\u00eb t\u00eb kund\u00ebrt, historia shqiptare njeh momente t\u00eb lavdishme kur intelektuali nuk kishte luksin e k\u00ebsaj marr\u00ebveshjeje. N\u00eb koh\u00ebn e Rilindjes Komb\u00ebtare, figura t\u00eb tilla si Sami Frash\u00ebri, Pashko Vasa apo Naim Frash\u00ebri nuk vepronin n\u00eb nj\u00eb terren t\u00eb sigurt, as n\u00eb nj\u00eb hap\u00ebsir\u00eb ku fjala ishte e mbrojtur. P\u00ebrkundrazi, ata operonin n\u00eb nj\u00eb realitet t\u00eb fragmentuar, n\u00eb fundin e nj\u00eb perandorie q\u00eb po shp\u00ebrb\u00ebhej, n\u00eb nj\u00eb shoq\u00ebri pa nj\u00eb vet\u00ebdije t\u00eb konsoliduar komb\u00ebtare. Dhe megjithat\u00eb, pik\u00ebrisht n\u00eb at\u00eb munges\u00eb kushtesh, fjala e tyre fitoi pesh\u00eb, sepse ajo nuk ishte e lidhur me komoditetin, por me rrezikun.<\/p>\n<p>Sot ndodh e kund\u00ebrta: kushtet ekzistojn\u00eb, hap\u00ebsirat jan\u00eb t\u00eb hapura, mjetet e komunikimit jan\u00eb t\u00eb pakufizuara, por fjala \u00ebsht\u00eb e zbehur. Kjo nuk \u00ebsht\u00eb nj\u00eb kriz\u00eb e jashtme; \u00ebsht\u00eb nj\u00eb zhvendosje e brendshme, nj\u00eb transformim i m\u00ebnyr\u00ebs se si intelektuali e koncepton veten. Ai nuk e sheh m\u00eb veten si nj\u00eb faktor q\u00eb duhet t\u00eb nd\u00ebrhyj\u00eb n\u00eb realitet, por si nj\u00eb individ q\u00eb duhet t\u00eb mbijetoj\u00eb brenda tij. Dhe n\u00eb k\u00ebt\u00eb mbijetes\u00eb, \u00e7do gj\u00eb q\u00eb tejkalon interesin personal perceptohet si rrezik i panevojsh\u00ebm.<\/p>\n<p>Nj\u00eb pjes\u00eb e k\u00ebsaj shtrese ka rr\u00ebshqitur drejt nj\u00eb mizantropie t\u00eb heshtur. Ata nuk besojn\u00eb m\u00eb tek shoq\u00ebria, nuk besojn\u00eb tek mund\u00ebsia e ndryshimit, nuk besojn\u00eb tek fuqia e fjal\u00ebs. N\u00eb pamje t\u00eb par\u00eb, kjo duket si nj\u00eb form\u00eb realizmi i hidhur, por n\u00eb thelb \u00ebsht\u00eb nj\u00eb justifikim p\u00ebr t\u00eb mos vepruar. Mizantropia b\u00ebhet nj\u00eb streh\u00eb, nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u00eb shmangur p\u00ebrgjegj\u00ebsin\u00eb duke e zhvendosur fajin tek nj\u00eb \u201cturm\u00eb\u201d e paformuar q\u00eb nuk meriton as p\u00ebrpjekje, as sakrific\u00eb.<\/p>\n<p>T\u00eb tjer\u00eb bien n\u00eb banalitetin e psikologjis\u00eb s\u00eb turm\u00ebs, duke u b\u00ebr\u00eb pjes\u00eb e saj pik\u00ebrisht n\u00eb momentin kur duhet t\u00eb distancoheshin prej saj. Ata p\u00ebrs\u00ebrisin ngjarje dominante, adoptojn\u00eb gjuh\u00ebn e pushtetit, riprodhojn\u00eb klishet\u00eb q\u00eb qarkullojn\u00eb n\u00eb hap\u00ebsir\u00ebn publike. N\u00eb vend q\u00eb t\u00eb krijojn\u00eb nj\u00eb distanc\u00eb kritike, ata e humbasin at\u00eb, duke u b\u00ebr\u00eb nj\u00eb z\u00eb m\u00eb shum\u00eb n\u00eb nj\u00eb kakofoni q\u00eb nuk prodhon mendim, por vet\u00ebm zhurm\u00eb.<\/p>\n<p>Dhe pastaj jan\u00eb ata q\u00eb shohin, q\u00eb kuptojn\u00eb, q\u00eb analizojn\u00eb me sakt\u00ebsi, por q\u00eb nuk guxojn\u00eb t\u00eb flasin. Kjo \u00ebsht\u00eb ndoshta forma m\u00eb e past\u00ebr e indiferentizmit: jo padija, jo konformizmi, por frika e artikuluar si maturi. Ata e din\u00eb se \u00e7far\u00eb duhet t\u00eb thon\u00eb p\u00ebr problemet demokratike, p\u00ebr deformimin e institucioneve, p\u00ebr kriz\u00ebn n\u00eb arsim, p\u00ebr degradimin kulturor, p\u00ebr shpopullimin masiv, por zgjedhin ta mbajn\u00eb k\u00ebt\u00eb dije n\u00eb nj\u00eb hap\u00ebsir\u00eb private, t\u00eb izoluar nga jeta publike. Dhe k\u00ebshtu, ajo q\u00eb mund t\u00eb ishte nj\u00eb forc\u00eb transformuese, mbetet nj\u00eb potencial i pashfryt\u00ebzuar.<\/p>\n<p>N\u00eb k\u00ebt\u00eb pik\u00eb, indiferentizmi nuk \u00ebsht\u00eb m\u00eb nj\u00eb q\u00ebndrim individual; ai b\u00ebhet nj\u00eb fenomen kolektiv q\u00eb ndikon drejtp\u00ebrdrejt n\u00eb struktur\u00ebn e shoq\u00ebris\u00eb. Sepse kur intelektuali t\u00ebrhiqet, hap\u00ebsira publike nuk mbetet bosh; ajo mbushet nga z\u00ebra q\u00eb nuk kan\u00eb as p\u00ebrgjegj\u00ebsi, as integritet, as vizion. Dhe k\u00ebshtu krijohet nj\u00eb cik\u00ebl ku mediokriteti ushqen vetveten, ku mungesa e kritik\u00ebs prodhon m\u00eb shum\u00eb deformim dhe ku \u00e7do p\u00ebrpjekje p\u00ebr t\u00eb rikthyer nj\u00eb standard perceptohet si devijim.<\/p>\n<p>N\u00ebse n\u00eb vitet \u201930 t\u00eb shek. t\u00eb kaluar kishte nj\u00eb elit\u00eb t\u00eb konsoliduar q\u00eb b\u00ebri shum\u00eb n\u00eb kushte t\u00eb tjera p\u00ebr iluminimin e Shqip\u00ebris\u00eb, sot problemi \u00ebsht\u00eb ekzistenca e nj\u00eb elite q\u00eb ka humbur funksionin e saj. Ajo ekziston si form\u00eb, si titull, si prani n\u00eb hap\u00ebsir\u00ebn publike, por nuk ekziston m\u00eb si forc\u00eb morale. Dhe kjo e b\u00ebn kriz\u00ebn m\u00eb t\u00eb thell\u00eb, sepse ajo nuk \u00ebsht\u00eb e dukshme menj\u00ebher\u00eb; ajo maskohet nga nj\u00eb iluzion normaliteti, nga nj\u00eb ndjenj\u00eb se gjith\u00e7ka funksionon, nd\u00ebrkoh\u00eb q\u00eb n\u00eb thelb, mekanizmat e shoq\u00ebris\u00eb jan\u00eb t\u00eb dob\u00ebsuar.<\/p>\n<p>N\u00eb k\u00ebt\u00eb kontekst, kthimi tek figura e intelektualit t\u00eb Rilindjes nuk \u00ebsht\u00eb nj\u00eb nostalgji, por nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u00eb kuptuar se \u00e7far\u00eb \u00ebsht\u00eb humbur. Ata nuk ishin thjesht m\u00eb t\u00eb guximsh\u00ebm; ata kishin nj\u00eb raport tjet\u00ebr me t\u00eb v\u00ebrtet\u00ebn. P\u00ebr ta, e v\u00ebrteta nuk ishte nj\u00eb zgjedhje, por nj\u00eb detyrim. P\u00ebr intelektualin e sot\u00ebm, ajo \u00ebsht\u00eb shpesh nj\u00eb opsion q\u00eb mund t\u00eb shtyhet, t\u00eb modifikohet ose t\u00eb shmanget.<\/p>\n<p>Dhe k\u00ebtu q\u00ebndron thelbi i kriz\u00ebs: jo tek mungesa e njer\u00ebzve t\u00eb ditur, por tek mungesa e njer\u00ebzve q\u00eb jan\u00eb t\u00eb gatsh\u00ebm t\u00eb paguajn\u00eb \u00e7mimin e dijes s\u00eb tyre. Sepse \u00e7do e v\u00ebrtet\u00eb ka nj\u00eb kosto dhe, n\u00eb momentin q\u00eb kjo kosto konsiderohet e papranueshme, e v\u00ebrteta humbet funksionin e saj publik.<\/p>\n<p>Indiferentizmi i intelektualit shqiptar sot nuk \u00ebsht\u00eb nj\u00eb mister p\u00ebr t\u2019u zgjidhur, por nj\u00eb pasqyr\u00eb p\u00ebr t\u2019u par\u00eb. Ai tregon jo vet\u00ebm se \u00e7far\u00eb ka ndodhur me elit\u00ebn, por edhe se \u00e7far\u00eb ka ndodhur me vet\u00eb shoq\u00ebrin\u00eb q\u00eb nuk e k\u00ebrkon m\u00eb at\u00eb me t\u00eb nj\u00ebjt\u00ebn k\u00ebmb\u00ebngulje. Sepse nj\u00eb elit\u00eb q\u00eb nuk sfidon dhe nj\u00eb shoq\u00ebri q\u00eb nuk k\u00ebrkon t\u00eb sfidohet krijojn\u00eb s\u00eb bashku nj\u00eb ekuilib\u00ebr t\u00eb rreziksh\u00ebm: nj\u00eb qet\u00ebsi q\u00eb nuk \u00ebsht\u00eb paqe, por pezullim.<\/p>\n<p>Dhe ndoshta, si n\u00eb \u00e7do realitet q\u00eb i afrohet absurdit, pyetja m\u00eb e r\u00ebnd\u00ebsishme nuk \u00ebsht\u00eb pse intelektuali hesht, por deri kur kjo heshtje do t\u00eb mund t\u00eb vazhdoj\u00eb pa u kthyer n\u00eb nj\u00eb form\u00eb t\u00eb heshtur shkat\u00ebrrimi.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Nga Ndri\u00e7im KULLA Indiferentizmi i intelektualit shqiptar sot nuk \u00ebsht\u00eb nj\u00eb boshll\u00ebk i zakonsh\u00ebm, as nj\u00eb lodhje e p\u00ebrkohshme e mendjes p\u00ebrball\u00eb realitetit, por nj\u00eb gjendje e strukturuar, pothuajse nj\u00eb m\u00ebnyr\u00eb ekzistence q\u00eb \u00ebsht\u00eb ngulitur n\u00eb nd\u00ebrgjegje si nj\u00eb ligj i pashkruar. Ai nuk paraqitet si munges\u00eb e dijes, as si paaft\u00ebsi p\u00ebr t\u00eb kuptuar; &hellip;<\/p>\n","protected":false},"author":4,"featured_media":48717,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[37],"tags":[],"class_list":["post-141901","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-politike"],"_links":{"self":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts\/141901","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/comments?post=141901"}],"version-history":[{"count":1,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts\/141901\/revisions"}],"predecessor-version":[{"id":141902,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts\/141901\/revisions\/141902"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/media\/48717"}],"wp:attachment":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/media?parent=141901"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/categories?post=141901"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/tags?post=141901"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}