{"id":44385,"date":"2023-04-24T08:50:56","date_gmt":"2023-04-24T08:50:56","guid":{"rendered":"https:\/\/rdnews.al\/?p=44385"},"modified":"2023-04-24T08:50:56","modified_gmt":"2023-04-24T08:50:56","slug":"autenticiteti-dhe-e-shenjta-nje-interviste-me-gilles-lipovetsky","status":"publish","type":"post","link":"https:\/\/rdnews.al\/index.php\/2023\/04\/24\/autenticiteti-dhe-e-shenjta-nje-interviste-me-gilles-lipovetsky\/","title":{"rendered":"Autenticiteti dhe e shenjta. Nj\u00eb intervist\u00eb me Gilles Lipovetsky"},"content":{"rendered":"

Askush si Gilles Lipovetsky (vitlindja 1944) nuk ka arritur n\u00eb gjith\u00eb k\u00ebto vite t\u2019u b\u00ebj\u00eb nj\u00eb portret kaq akut shoq\u00ebrive liberiste dhe demokratike, duke dizajnuar n\u00eb shum\u00eb libra modelin e ri antropologjik t\u00eb homo consumericus<\/em>, nj\u00eb d\u00ebshtim, n\u00ebse mendojm\u00eb progresin teknologjik, n\u00eb vend q\u00eb ta shp\u00ebtoj\u00eb bot\u00ebn duke e transformuar, \u00ebsht\u00eb v\u00ebn\u00eb n\u00eb sh\u00ebrbimin e konsumatorit, q\u00eb ka kaluar nga t\u00eb jet\u00eb nj\u00eb buratin i manovruar nga markat globale, t\u00eb rimarr\u00eb rolin e gjykat\u00ebsit t\u00eb pam\u00ebshirsh\u00ebm t\u00eb vet\u00eb markave. Ky paradoks do t\u00eb b\u00ebj\u00eb q\u00eb konsumatori i ri t\u2019i ushtroj\u00eb arm\u00ebt e tij t\u00eb shantazhit n\u00eb rrjetet sociale, t\u00eb p\u00ebrjetuara dhe p\u00ebrdorur si ushtrim kritike dhe lirie, por duke ju hequr atyre pervazivitetin totalitar. Marksist n\u00eb fillimet e karrier\u00ebs s\u00eb tij si docent universitar, Lipovetsky \u00ebsht\u00eb sot nj\u00eb prej kritik\u00ebve t\u00eb kapitalizmit si \u201cmodeli i vet\u00ebm ekonomik i legjitimuar\u201d: librat e tij jan\u00eb t\u00eb domosdosh\u00ebm p\u00ebr t\u00eb kuptuar globalizimin, konsumizmin, tregjet e rinj n\u00eb drit\u00ebn e individualizmit, mantra e re bashk\u00ebkohore q\u00eb prish me tradit\u00ebn dhe t\u00eb kaluar\u00ebn p\u00ebr t\u00eb imagjinuar nj\u00eb t\u00eb ardhme n\u00ebn shenj\u00eb e k\u00ebnaq\u00ebsis\u00eb dhe t\u00eb realizimit t\u00eb vet\u00ebvetes. P\u00ebr k\u00ebto tema flet edhe libri i tij i fundit, Panairi i autenticitetit, <\/em>n\u00eb rrug\u00eb p\u00ebrkthimi edhe n\u00eb Spanj\u00eb, Portugali, Brazil dhe Arabi Saudite. Lipovetsky ka pranuar t\u2019u p\u00ebrgjigjet disa pyetjeve.<\/p>\n

Titulli i librit tuaj \u00ebsht\u00eb p\u00ebrkthyer n\u00eb italisht si Panairi i autenticitetit<\/em>. \u00c7far\u00eb mbizot\u00ebron n\u00eb epok\u00ebn ku jetojm\u00eb: aspekti ritualistik, thuajse fetar i qenies apo i t\u00eb ndjerit \u201cautentik\u201d apo nj\u00eb ekzibicioniz\u00ebm m\u00eb sip\u00ebrfaq\u00ebsor?<\/strong><\/p>\n

Jetojm\u00eb momentin e konsakrimit t\u00eb autenticitetit. Dometh\u00ebn\u00eb se ideali i “be yourself” \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb vler\u00eb thuajse konsensuale, nj\u00eb absolut etik i ri n\u00eb epok\u00ebn e hipermodernizmit. Asgj\u00eb nuk duket m\u00eb legjitime q\u00eb t\u00eb jetosh sipas un-it ton\u00eb indnvidual, e shprehur me d\u00ebshirat tona, duke pushuar s\u00eb rregulluari individualitetet tona ndaj atij t\u00eb t\u00eb tjer\u00ebve. T\u00eb q\u00ebnit plot\u00ebsisht vet\u00ebvetja \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb ideal i p\u00ebrhapur, i p\u00ebrgjith\u00ebsuar, q\u00eb g\u00ebzon sot nj\u00eb legjitimitet t\u00eb papar\u00eb ndonj\u00ebher\u00eb, t\u00eb pakt\u00ebn n\u00eb Per\u00ebndim. Kush konteston n\u00eb shoq\u00ebrit\u00eb tona, p\u00ebrjashto l\u00ebvizjet integraliste dhe fondamentaliste, t\u00eb drejt\u00ebn e secilit p\u00ebr ta disponuar lirisht vet\u00ebveten? E \u201cshenjta\u201d e autenticitetit n\u00ebnkupton kulmin e k\u00ebtij kulti, apogjeu i impaktit social t\u00eb tij, konsakrimi i idelit t\u00eb sovranitetit me vet\u00ebveten. Raporti q\u00eb kemi me autenticitetin nuk \u00ebsht\u00eb as religjioz, as ekzibicionist, as sip\u00ebrfaq\u00ebsor: \u00ebsht\u00eb identitar dhe struktura e identitetit ton\u00eb modern, sipas nj\u00eb antropologjie individualiste totalisht t\u00eb re. Por e \u201cshenjt\u00eb\u201d n\u00ebnkupton edhe n\u00ebse e kemi b\u00ebr\u00eb autenticitetin nj\u00eb vler\u00eb kulti n\u00eb nj\u00eb num\u00ebr shum\u00eb t\u00eb gjer\u00eb aspektesh. Sot k\u00ebrkojm\u00eb autenticitet n\u00eb gjith\u00e7ka: n\u00eb pjatat ku ham\u00eb, n\u00eb vendet q\u00eb vizitojm\u00eb, n\u00eb arredimin e sht\u00ebpive tona, tek moda, tek bukuria, n\u00eb arsim, n\u00eb bot\u00ebn e markave treg\u00ebtare, n\u00eb lidershipin e biznesit, n\u00eb jet\u00ebn politike dhe fetare. Autenticiteti \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb mant\u00ebr e re, “new cool”, fjala e preferuar p\u00ebr t\u00eb shitur, komunikuar, siguruar, ngjallur d\u00ebshir\u00ebn p\u00ebr m\u00eb t\u00eb mir\u00ebn.<\/p>\n

Pra \u00ebsht\u00eb tipike e koh\u00ebs ton\u00eb kjo shtytje indnvidualistike?<\/strong><\/p>\n

\u00cbsht\u00eb duke filluar nga vitet ’70 q\u00eb ideali i t\u00eb q\u00ebnit vet\u00ebvetja ka funksionuar si transformues antropologjik i fuqish\u00ebm, i nj\u00eb ndryshimi radikal n\u00eb m\u00ebnyrat e t\u00eb menduarit dhe t\u00eb ekzistuarit, nj\u00eb agjent shum\u00ebfishues i nj\u00eb qytet\u00ebrimi t\u00eb ri individ\u00ebsh t\u00eb interesuar q\u00eb t\u2019i zgjerojn\u00eb lirit\u00eb e tyre subjektive, t\u00eb p\u00ebrfshirjes dhe njohjes pasuese sociale. Nuk kjan\u00eb as aspekti ritual, as format sip\u00ebrfaq\u00ebsore t\u00eb shum\u00eb manifestimeve t\u00eb fenomenit q\u00eb m\u00eb duken dometh\u00ebn\u00ebs. Autenticiteti personal \u00ebsht\u00eb imponuar si forc\u00eb \u2013 vler\u00eb, duke gjeneruar nj\u00eb rip\u00ebrcaktim t\u00eb thell\u00eb t\u00eb raportit t\u00eb individ\u00ebve me vet\u00ebvetet, n\u00eb raportet me t\u00eb tjer\u00ebt dhe me institucionet kryesore sociale, edhe pse \u201cpanairi\u201d i ka treguar her\u00ebpas\u00ebhere aspektet e autenticitetit m\u00eb shum\u00eb hollywoodian\u00eb dhe disneyan\u00eb ato m\u00eb t\u00eb dukshmet. Por \u00ebsht\u00eb qytet\u00ebrimi individualist q\u00eb \u00ebsht\u00eb i pandash\u00ebm nga shtytja sociale e mrekullueshme drejt idealit t\u00eb autenticitetit subjektiv.<\/p>\n

\u00cbsht\u00eb interesante t\u00eb v\u00ebreja se shpesh mbiemri i \u201cshenjt\u00eb\u201d q\u00eb ka t\u00eb b\u00ebj\u00eb me di\u00e7ka religjioze apo rituale, p\u00ebrkthehet n\u00eb nj\u00eb pranim mondan. P\u00ebr shembull, edhe \u201cLe sacre du Printemps\u201d i Igor Stravinsky, n\u00eb italisht p\u00ebrkthehet me “la sagra<\/em>” e pranver\u00ebs. Sikur riti, ceremonit\u00eb q\u00eb rregullojn\u00eb zakone t\u00eb caktuara me patjet\u00ebr duhet t\u00eb jen\u00eb profane dhe e \u201cshenjta\u201d duhet t\u00eb transformohet gjithmon\u00eb n\u00eb nj\u00eb panair, n\u00eb nj\u00eb sagra<\/em>, n\u00eb nj\u00eb ekspozim lozonjar. Si ka mund\u00ebsi?\u00a0<\/strong><\/p>\n

T\u00eb evidentosh, si n\u00eb p\u00ebrkthimin italian t\u00eb librit, iden\u00eb e nj\u00eb \u201cpanairi t\u00eb autenticitetit\u201d m\u00eb duket po aq interesante dhe sugjestionuese pasi nxjerr n\u00eb pah sesi parimet e kapitalizmit dhe t\u00eb individualizmit hedonist kan\u00eb arritur t\u00eb rimodelojn\u00eb idealin etik t\u00eb autenticitetit t\u00eb shfaqur n\u00eb shekullin e XVIII me Rousseau. N\u00eb shoq\u00ebrin\u00eb e konsumeve dhe t\u00eb komunikimit \u00ebsht\u00eb njeriu i ri q\u00eb zbulohet, n\u00eb t\u00eb kaluar\u00ebn autenticiteti subjektiv manifestohej me ditar\u00ebt privat\u00eb: tani tregohet n\u00eb hiperspektaklin e realiteteve. Ekzalton dijen e thell\u00eb t\u00eb vet\u00ebvetes n\u00ebp\u00ebrmjet nj\u00eb pune t\u00eb gjat\u00eb dhe t\u00eb holl\u00ebsishme introspeksioni, tregohet n\u00ebp\u00ebrmjet selfive, fotove arg\u00ebtuese n\u00eb internet, postimet p\u00ebr \u00e7do gj\u00eb, n\u00eb panairin e arg\u00ebtimit dhe t\u00eb par\u00ebnd\u00ebsis\u00eb. Limtet e vjetra t\u00eb lidhura me cip\u00ebn kan\u00eb shp\u00ebrthyer: n\u00eb rrjet gjith\u00e7ka mund t\u00eb thuhet dhe t\u00eb tregohet, deri n\u00eb jet\u00ebn seksuale m\u00eb sekrete dhe ekstreme. Tek Rousseau, Heidegger apo Sartre, etika e autenticitetit ishte nj\u00eb imperativ moral, k\u00ebrkues dhe intransigjent, kurse tani \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb e drejt\u00eb subjektive n\u00eb q\u00ebndrimin mir\u00eb me vet\u00ebveten, me realizimin personal. \u00cbsht\u00eb kaluar nga autenticiteti rigorist \u2013 tragjik i autenticitetit heudemonik, n\u00eb k\u00ebrkimin e lumturis\u00eb si q\u00ebllim pas \u2013 heroik, pas \u2013 sakrifikues. Dhe k\u00ebrkesa tradicionale e s\u00eb v\u00ebrtet\u00ebs mbi vet\u00ebveten shpesh shkon n\u00eb autenticitetin \u2013 spektak\u00ebl t\u00eb marketingut, t\u00eb publicitetit, t\u00eb turizmit t\u00eb disneylandizuar, t\u00eb sagre n\u00eb fshatra dhe n\u00eb qytete p\u00ebr t\u00eb t\u00ebrhequr turist\u00ebt.<\/p>\n

Pra autenticiteti \u00ebsht\u00eb paradoks? Si mund t\u00eb jesh autentik\u00eb kur thuajse totaliteti i p\u00ebrvojave tona varet nga universi i programuar i tregut?<\/strong><\/p>\n

Mallifikimi i d\u00ebshirave dhe i stileve t\u00eb jetes\u00ebs nuk pengon q\u00eb n\u00eb blerjet t\u00eb mbizot\u00ebrojn\u00eb shijet, preferimet personale, raporti intim me vet\u00ebveten. N\u00ebse disa sjellje konformiste mbesin, t\u00eb tjerat fitojn\u00eb terren duke shprehur autenticitet personal. E ka th\u00ebn\u00eb mir\u00eb filozofi Charles Larmore: m\u00ebnyra e t\u00eb q\u00ebnit autentik nuk k\u00ebrkon mendime dhe sjellje t\u00eb ve\u00e7anta dhe origjinale, nuk k\u00ebrkon t\u00eb \u00e7lirohemi nga \u00e7do vendosm\u00ebri sociale pasi vetja e \u201cv\u00ebrtet\u00eb\u201d sjell gjithmon\u00eb, pashmansghm\u00ebrisht, pesh\u00ebn e sociales. Por kjo nuk e b\u00ebn t\u00eb pamundur nj\u00eb raport autentik me vet\u00ebveten, n\u00ebse e p\u00ebrkufizojm\u00eb autenticitetin e m\u00ebnyr\u00ebs me t\u00eb cil\u00ebn b\u00ebjm\u00eb tonin nj\u00eb model heteronom, m\u00ebnyr\u00ebn ku mund t\u00eb shfaqemi personalisht nga ajo q\u00eb \u00ebsht\u00eb jasht\u00eb nga vet\u00eb ne. Jemi vet\u00eb ne dhe, p\u00ebr pasoj\u00eb, autentik\u00eb kur n\u00eb vend q\u00eb t\u00eb kapemi pas nj\u00eb modeli t\u00eb jasht\u00ebm p\u00ebr t\u00eb siguruar miratimin e t\u00eb tjer\u00ebve, b\u00ebhemi nj\u00eb gj\u00eb e vetme me at\u00eb q\u00eb marrim nga jasht\u00eb, kur e bartim n\u00eb veten ton\u00eb dhe p\u00ebr t\u00eb siguruar vler\u00ebsimin apo miratimin e t\u00eb tjer\u00ebve.<\/p>\n

Metaversi do t\u00eb na detyroj\u00eb t\u00eb kemi nj\u00eb avatar dhe qysh tani n\u00eb Instagram, Facebook dhe Tik Tok shpesh nuk themi t\u00eb v\u00ebrtet\u00ebn. Mediat sociale duket nj\u00eb st\u00ebrvitje e shk\u00eblqyer q\u00eb duket m\u00eb shum\u00eb sesa t\u00eb jet\u00eb. K\u00ebrkimi i autenticitetit \u00ebsht\u00eb nj\u00eb reagim ndaj dyfisht\u00ebsis\u00eb q\u00eb na persekuton?<\/strong><\/p>\n

Metaversi nuk do ta abrogoj\u00eb vler\u00ebn q\u00eb i atribuojm\u00eb s\u00eb v\u00ebrtet\u00ebs, autentikes. Nevoja p\u00ebr t\u00eb jetuar \u201cme mish e kocka\u201d p\u00ebrvojat do t\u00eb vazhdoj\u00eb pashmangshm\u00ebrisht pasi jemi q\u00ebnie t\u00eb mish\u00ebruara. Realiteti virtual nuk do t\u00eb mund kurr\u00eb ta eliminoj\u00eb d\u00ebshir\u00ebn e jetimit nga e v\u00ebrteta raportim me bot\u00ebn dhe me gj\u00ebrat. Sipas mendimit tim, vlera e autenticitetit nuk duhet n\u00ebnkuptuar si nj\u00eb reagim ndaj bot\u00ebs teknologjike apo pushtimit t\u00eb bot\u00ebs treg\u00ebtare: buron nga nj\u00eb shoq\u00ebri e shekullarizuar dhe e detradicionalizuar, ku nuk e merr m\u00eb ligjin nga jasht\u00eb dhe ku secili duhet t\u00eb jet\u00eb vet\u00ebvetja, \u201ct\u00eb shpiket\u201d, si\u00e7 thoshte Sartre.<\/p>\n

Ju flisni p\u00ebr \u201cfetishiz\u00ebm t\u00eb autentikes\u201d. Fetishizmi si form\u00eb religjioziteti primitiv, kult i b\u00ebr\u00eb objekteve sipas formash magjike, animistike apo si preversion?<\/strong><\/p>\n

Idolatri, fetishiz\u00ebm\u2026 Jan\u00eb larg nga t\u00eb q\u00ebnit i pari q\u00eb u b\u00ebj nj\u00eb p\u00ebrdorim t\u00eb laicizuar k\u00ebtyre koncepteve. I p\u00ebrdor disi si\u00e7 b\u00ebnte Marksi, kur fliste p\u00ebr karakterin fetishist t\u00eb mallrave. N\u00eb kulm ishte hipermodern, k\u00ebrkesa e autenticitetit ka di\u00e7ka magjike sepse \u00ebsht\u00eb si nj\u00eb passe-partout<\/em> n\u00eb gjendje t\u2019i zgjidhte t\u00eb gjitha problemet e bot\u00ebs: rrezikun klimaterik dhe ekologjik, kriz\u00ebn ekonomike, at\u00eb t\u00eb arsimit, k\u00ebrc\u00ebnimet ndaj demokracis\u00eb liberale, rritjen e pabarazive sociale. Mgjithat\u00eb duket qart\u00eb se asnj\u00ebri prej k\u00ebtyre problemeve t\u00eb pafundme do t\u00eb zgjidhet nga apelet p\u00ebr jet\u00ebn e v\u00ebrtet\u00eb. E gjith\u00eb kjo e folur p\u00ebr autenticitet duket nj\u00eb magji, nj\u00eb kimer\u00eb q\u00eb nuk \u00ebsht\u00eb n\u00eb lart\u00ebsin\u00eb e sfidave kolektive dhe planetare t\u00eb koh\u00ebs ton\u00eb. Kund\u00ebr k\u00ebtij fetishizmi t\u00eb autenticitetit duhet t\u00eb n\u00ebnvizojm\u00eb se \u00ebsht\u00eb goxha larg s\u00eb q\u00ebni kura e mrekullueshme p\u00ebr fatkeq\u00ebsit\u00eb tona.<\/p>\n

Nj\u00eb kapitull i kushtohet seksit. \u00c7far\u00eb do t\u00eb thot\u00eb \u201cautenticitet i erotizuar\u201d? Dhe \u00e7far\u00eb ka t\u00eb b\u00ebj\u00eb autenticiteti me l\u00ebvizjen #metoo dhe n\u00eb \u00e7far\u00eb m\u00ebnyre eorsi dhe rivendikimet feministe kan\u00eb t\u00eb b\u00ebjn\u00eb me kultur\u00ebn e autenticitetit?\u00a0<\/strong><\/p>\n

Nga vitet ’70 \u00ebsht\u00eb nisur nj\u00eb proces fuqizmi i seksit n\u00eb raport me moralitetin, me rezultatin final t\u00eb liberalizimit t\u00eb zakoneve, me t\u00eb drejt\u00ebn e nj\u00eb seksualiteti shp\u00ebrblyes, cilido qoft\u00eb ai. N\u00eb em\u00ebr t\u00eb idealit t\u00eb vet\u00ebrealizimit, \u00ebsht\u00eb afirmuar e drejta p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb jet\u00eb seksuale si\u00e7 e d\u00ebshiron secili, k\u00ebnaq\u00ebsia erotike e lejuar n\u00eb t\u00eb gjitha format e saj dhe p\u00ebr t\u00eb gjith\u00eb. Autenticitet n\u00eb l\u00ebnd\u00eb erotike nuk n\u00ebnkupton t\u00eb mund ta b\u00ebsh jet\u00ebn t\u00ebnde seksuale lirisht, t\u00eb mund t\u00eb jetosh nj\u00eb seksualitet krijues, e pavarur nga seksualiteti prokrijues dhe t\u00eb lir\u00eb nga \u00e7do parashkrim moral apo fetar. Nuk ka rritje t\u00eb dhun\u00ebs seksuale q\u00eb q\u00ebndron n\u00eb baz\u00ebn e l\u00ebvizjes #metoo, por shtytja p\u00ebr t\u00eb qen\u00eb lirisht vet\u00ebvetja. Ka qen\u00eb kjo l\u00ebvizje q\u00eb e ka ndryshuar rr\u00ebnj\u00ebsisht nivelin e toleranc\u00ebs drejt maskilizmit, jan\u00eb grat\u00eb e #metoo q\u00eb kan\u00eb promovuar toleranc\u00eb zero p\u00ebr seksizmin tradicional.<\/p>\n

Ideali p\u00ebr t\u00eb qen\u00eb vet\u00ebvetja \u00e7on faktikisht n\u00eb refuzimin e kodeve sociale q\u00eb pengojn\u00eb disponimin e lir\u00eb t\u00eb vet\u00ebvetes dhe vendosm\u00ebrin\u00eb e plot\u00eb t\u00eb njer\u00ebzve. Ajo q\u00eb m\u00eb par\u00eb konsiderohej “normale” apo “natyrale” n\u00eb marr\u00ebdh\u00ebniet burra \u2013 gra nuk \u00ebsht\u00eb m\u00eb. N\u00ebse fiton parimi i afirmimit t\u00eb plot\u00eb t\u00eb vet\u00ebvetes, nxitjet seksuale e pad\u00ebshiruara dhe kushtet e objektit seksual t\u00eb n\u00ebshtruar d\u00ebshir\u00ebs mashkullore nuk jan\u00eb m\u00eb t\u00eb pranueshme. Pashmangshm\u00ebrisht, etika e autenticitetit shpjegon t\u00eb rebelohesh n\u00eb sjellje mashkullore q\u00eb i katandisin grat\u00eb n\u00eb objekt seksual pasiv, duke minuar parimet e autonomis\u00eb subjektive dhe t\u00eb konsensusit t\u00eb lir\u00eb. Me predominimin e kultur\u00ebs s\u00eb autenticitetit personal, e gjith\u00e7ka q\u00eb gjeneron shqet\u00ebsim vuajtje subjektive, imazh t\u00eb dob\u00ebt t\u00eb vetes pashmangsh\u00ebrisht denoncohet. Jehona e pafundme q\u00eb has tema e ngacmimeve seksuale \u00ebsht\u00eb efekti i kultur\u00ebs s\u00eb vetes, i prioriteteve q\u00eb jep p\u00ebrvoja subjektive dhe zhvillimit individual. Kur dominon etika e realizimit subjektiv, ajo q\u00eb provokon vuajtje t\u00eb brendshme, plagos vet\u00ebvler\u00ebsimin dhe shkat\u00ebrron besimin tek vet\u00ebvetja, nuk mund t\u00eb mos shikohet si di\u00e7ka e turpshme p\u00ebr t\u2019u stigmatizuar, korrigjuar dhe eliminuar.<\/p>\n

Interesante edhe infektimet q\u00eb ju i tregoni t\u00eb \u201cautentikes\u201d dhe t\u00eb \u201cnatyrales” me marketingun m\u00eb t\u00eb guximsh\u00ebm. Jemi viktima t\u00eb nj\u00eb mashtrimi?\u00a0<\/strong><\/p>\n

Jo e gjitha q\u00eb ka t\u00eb b\u00ebj\u00eb me marketingun \u00ebsht\u00eb domosdoshm\u00ebrisht nj\u00eb mashtrim. P\u00ebr shembull, shitja e produkteve biologjike nuk \u00ebsht\u00eb mashtrim, edhe pse mund t\u00eb ket\u00eb disa probleme t\u00eb lidhura me kauza energjitike t\u00eb detyruara nga transportet e gjata dhe q\u00eb mbesin t\u00eb fsheh\u00ebta me konsumator\u00ebt me produkte natyrale. Promovimi i produkteve t\u00eb bujq\u00ebsis\u00eb biologjike \u00ebsht\u00eb nj\u00eb hap n\u00eb drejtimin e duhur. E nj\u00ebjta vlen p\u00ebr marketingun e transparenc\u00ebs, q\u00eb rivendikon autenticitet, sinqeritet dhe ndersh\u00ebmri t\u00eb mark\u00ebs lidhur me origjin\u00ebn e produkteve, zinxhirin e furnizimit, metodat e prodhimit, kostot, \u00e7mimet dhe deri marzhet e fitimit. Nga ana tjet\u00ebr, demonstrimi i hapur i impenjimit t\u00eb disa markave n\u00eb sh\u00ebrbim t\u00eb nj\u00eb kauze sociale apo ekologjike v\u00eb n\u00eb dyshim autenticitetin e veprimeve t\u00eb tyre sepse kemi m\u00ebsuar tashm\u00eb se shum\u00eb shpesh jan\u00eb green washing<\/em> apo social washing<\/em>, operacione t\u00eb thjeshta promocionale p\u00ebr ta rritur performanc\u00ebn e kompanis\u00eb. Pastaj ka nj\u00eb autenticitet q\u00eb \u00ebsht\u00eb n\u00eb qend\u00ebr t\u00eb \u201cmarketingut t\u00eb autenticitetit\u201d, nj\u00eb pseudoautenticitet t\u00eb drejtuar nga ar\u00ebsyeja treg\u00ebtare. Konfeksionimi retr\u00f2 i produketeve industriale, ngritja vintage<\/em> e dyqaneve, grafika si ajo e dikurshme, arredimi tipik i picerive dhe i restoranteve t\u00eb fshatit: jemi n\u00eb simulimin e s\u00eb kaluar\u00ebs, \u00ebsht\u00eb falsi autentik, mashtrimi i autenticitetit. Jan\u00eb produkte falsem imitime t\u00eb p\u00ebrs\u00ebritura n\u00ebp\u00ebrmjet dekorimesh dhe simbolesh t\u00eb stereotipizuara, prekje sentimentale ancestraliteti t\u00eb b\u00ebra p\u00ebr t\u00eb t\u00ebrhequr nj\u00eb lloj t\u00eb caktuar konsumatori. Jan\u00eb teknika t\u00ebrheqjeje, jo qasje q\u00eb shprehin nj\u00eb k\u00ebrkim t\u00eb v\u00ebrtet\u00eb autenticiteti.<\/p>\n

Etika e autenticitetit ishte tipike dy shekuj m\u00eb par\u00eb i pakicave t\u00eb kulturuara, sot \u00ebsht\u00eb prerogativ\u00eb e masave t\u00eb homologuara nga rrjetet sociale. Si ka mund\u00ebsi?<\/strong><\/p>\n

Nuk \u00ebsht\u00eb edhe aq kund\u00ebrkultura e viteve ’60 e ’70 forca e madhe q\u00eb ka \u00e7uar n\u00eb njohjet unanime t\u00eb etosit t\u00eb “be youself”, \u00ebsht\u00eb pik\u00ebrisht vet\u00eb kapitalizmi konsumist. \u00cbsht\u00eb konsumizmi q\u00eb ka p\u00ebrhapur shkall\u00ebn e pafundme n\u00eb demokracit\u00eb tona kultur\u00ebn e re t\u00eb p\u00ebrq\u00ebndruara mbi mir\u00ebqenien, k\u00ebnaq\u00ebsin\u00eb dhe shpagimin e menj\u00ebhersh\u00ebm t\u00eb d\u00ebshirave tua. \u00cbsht\u00eb n\u00ebp\u00ebrmjet promovimit t\u00eb kultur\u00ebs masive hedonistike q\u00eb vet\u00ebrealizimi \u00ebsht\u00eb b\u00ebr\u00eb objektivi qendror i koh\u00ebs ton\u00eb. Duke celebruar lumturin\u00eb individuale, g\u00ebzimin e risis\u00eb, jet\u00ebn n\u00eb t\u00eb tashmen, kapitalizmi konsumist ka thyer forc\u00ebn e normave tradicionale n\u00eb favor t\u00eb s\u00eb drejt\u00ebs ndaj autonomis\u00eb personale, t\u00eb jetuarit n\u00eb harmoni me vet\u00ebvetzen dhe t\u00eb vendosin lirisht si ta b\u00ebjn\u00eb. Duke dob\u00ebsuar forc\u00ebn e autoritetit t\u00eb normave fetare dhe pushtetin e imponimit t\u00eb kodeve tradicionale, kapitalizmi konsumist ka mund\u00ebsuar ideologjin\u00eb e autenticitetit e t\u00eb q\u00ebnit t\u00eb pranuar n\u00eb m\u00ebnyr\u00eb plebishitare. N\u00ebse kapitalizmi konsumist krijon n\u00ebnshtrimin ndaj tregut t\u00eb mallrave \u00ebsht\u00eb edhe n\u00eb rr\u00ebnj\u00ebn e nj\u00eb vale t\u00eb fuqishme detradicionalizimi e stileve t\u00eb jetes\u00ebs, individualizimin e aspiratave, legjitimimin e vet\u00ebqeverisjes. N\u00ebnshtrimi ndaj mallrave t\u00eb konsumit ka funksionuar si mjet p\u00ebr fuqizimin e individ\u00ebve, instrumenti i madh p\u00ebr konsakrimin e vet\u00ebvendosjes s\u00eb lir\u00eb. Ironia e madhe e historis\u00eb \u00ebsht\u00eb: \u00ebsht\u00eb rendi ekonomik i denoncuar si burim i l\u00ebnies pasdore, makin\u00eb shpron\u00ebsimi subjektiv, q\u00eb n\u00ebp\u00ebrmjet normalizimit konsumit ka qen\u00eb vektori primordial i pranimit unanim i parimit t\u00eb vendosjes s\u00eb lir\u00eb t\u00eb vetes.<\/p>\n

Ideologjia “woke”, obsesioni p\u00ebr gjuh\u00ebn (“schwa”), lufta p\u00ebr \u201cgjinin\u00eb”: identiteti i njer\u00ebzve duket gjithm\u00ebb\u00eb i lidhur me autenticitetin. \u00cbsht\u00eb e v\u00ebrtet\u00eb? \u00cbsht\u00eb nj\u00eb shtytje p\u00ebr t\u00eb qen\u00eb autentik\u00eb?\u00a0<\/strong><\/p>\n

E drejta p\u00ebr t\u00eb qen\u00eb vet\u00ebvetja, motor i l\u00ebvizjeve t\u00eb ndryshme progresiste (femministe, gei, transidentitar\u00eb), \u00ebsht\u00eb pak e pranuar, p\u00ebr t\u00eb mos th\u00ebn\u00eb e refuzuar nga konrrente t\u00eb tjera (“dekolonial\u00eb”, “indigjen\u00eb”, “komunitarist\u00eb”,\u00a0 t\u00eb “feminizmit nd\u00ebrseksional”, “woke”, “cancel culture”). Jan\u00eb t\u00eb tjer\u00eb konceptet dhe parimet tani n\u00eb arom\u00eb shenjt\u00ebrie: identitet, gjini, rac\u00eb, krenari komunitare, \u201cnd\u00ebrseksionalitet\u201d, t\u00eb drejta t\u00eb pakicave dhe ve\u00e7anti q\u00eb sfidojn\u00eb lirin\u00eb e vet\u00ebdijes dhe t\u00eb shprehjes s\u00eb bot\u00ebs demokratike. Shpaloset n\u00eb korrent i liri liberticid q\u00eb n\u00ebp\u00ebrmjet praktikash frik\u00ebsimi dhe jotolerance ndaj opinioneve divergjuese, invokon censura dhe vet\u00ebcensura, afirmohet n\u00eb kund\u00ebrshtim t\u00eb drejtp\u00ebrdrejt\u00eb me parimin e afirmimit subjektiv. Reja \u201cdekoloniale\u201d dhe \u201cindigjene\u201d i redukton t\u00eb gjitha problemet n\u00eb terma identiteti etno \u2013 racial kolektiv. Komunitarizmat funksiponojn\u00eb si forca q\u00eb i kund\u00ebrvihen t\u00eb drejt\u00ebs s\u00eb autenticitetit t\u00eb vetes; korrentet n\u00eb luft\u00ebn ndaj seksizmit apo racizmit nuk luftojn\u00eb m\u00eb p\u00ebr idealin e t\u00eb q\u00ebnit n\u00eb m\u00ebnyr\u00eb t\u00eb pakusht\u00ebzuar vet\u00ebvetja, p\u00ebr p\u00ebr Ne-n\u00eb komunitare, t\u00eb seksualizuar dhe t\u00eb racializuar. Duke reklamuar t\u00eb drejta kolektive t\u00eb ve\u00e7anra, l\u00ebvizjet komunitare kapen pas grupeve t\u00eb ndryshme pas grupeve t\u00eb ndryshme t\u00eb inndivid\u00ebve q\u00eb i jan\u00eb an\u00ebtar\u00eb: i kufizojn\u00eb n\u00eb ve\u00e7antin\u00eb e tyre n\u00eb kurriz t\u00eb liris\u00eb s\u00eb tyre personale, duke p\u00ebrgatitur dhe konsoliduar dominimin e komunitetit ndaj individit. K\u00ebto grupe kulturore mund ta forcojn\u00eb k\u00ebshtu shtypjen q\u00eb ushtrojn\u00eb kund\u00ebr disa prej an\u00ebtar\u00ebve t\u00eb tyre dhe i degdisin grat\u00eb n\u00eb nj\u00eb status m\u00eb t\u00eb ul\u00ebt. T\u00eb mos gabohemi, ju lutem: autenticiteti personal \u00ebsht\u00eb krejt\u00ebsisht tjet\u00ebr se nj\u00eb aspirat\u00eb e nj\u00eb epoke t\u00eb kaluar. Cilido q\u00eb t\u00eb ket\u00eb qen\u00eb suksesi i universiteteve europiane dhe tani europiane i l\u00ebvizjes woke dhe i retorik\u00ebs komunitare, \u00ebsht gjithmon\u00eb nevoja e t\u00eb q\u00ebnit plot\u00ebsisht vet\u00ebvetja q\u00eb ushqen rivendimet e reja t\u00eb identitetit, luftat kund\u00ebr diskriminimit dhe fyerjet e p\u00ebsuara. Nuk jan\u00eb p\u00ebr t\u2019u n\u00ebnvler\u00ebsuar k\u00ebrc\u00ebnimet ndaj lirive personale, por \u00ebsht\u00eb i qart\u00eb iluzioni se n\u00eb drit\u00ebn e k\u00ebtyre korrenteve t\u00eb reja diagnostikon tejkalimin e kultur\u00ebs s\u00eb autenticitetit. I shtyr\u00eb nga k\u00ebrkesat e reja dhe luft\u00ebrat komunitare p\u00ebr njohjen e seksit dhe identitetit gjinor, ideali individualist i vet\u00ebrealizimit \u00ebsht m\u00eb shum\u00eb se kurr\u00eb n\u00eb vepr\u00ebn e bot\u00ebs ton\u00eb.<\/p>\n

Me devijimet dhe me korrupsionet q\u00eb i p\u00ebrshkruani n\u00eb librin tuaj, autenticitet \u00ebsht\u00eb ende nj\u00eb vler\u00eb?\u00a0<\/strong><\/p>\n

Duhet t\u00eb jesh vigjilent. K\u00ebrc\u00ebnimet ndaj lirive individuale, n\u00eb ve\u00e7anti ato t\u00eb grave, jan\u00eb t\u00eb pranishme n\u00eb nj\u00eb num\u00ebr shum\u00eb t\u00eb lart\u00eb vendesh. Thuajse kudo fondamentalizmat fetare i sulmojn\u00eb t\u00eb drejtat e individ\u00ebve, grave, geive, trans\u00ebve, p\u00ebr ta disponuar lirisht vet\u00ebveten dhe jo vet\u00ebm n\u00eb Afganistan: edhe n\u00eb Shtetet e Bashkuara Gjykata Supreme \u00ebsht\u00eb kthyer n\u00eb vendimin historik t\u00eb 1973, q\u00eb mund\u00ebsonte nd\u00ebrprerjen e shtatzan\u00ebsis\u00eb, e garantuar nga kushtetuta. P\u00ebrball\u00eb k\u00ebtyre k\u00ebrc\u00ebnimeve, duhet t\u2019i mbrojm\u00eb m\u00eb shum\u00eb se kurr\u00eb etik\u00ebn e autenticitetit individual si kusht absolut t\u00eb liris\u00eb p\u00ebr t\u2019u vet\u00ebdrejtuar dhe k\u00ebrkuar lumturin\u00eb me mjetet e veta. Natyrisht, autenticiteti nuk do ta shp\u00ebtoj\u00eb bot\u00ebn. Mbetet fakti q\u00eb \u00ebsht\u00eb nj\u00eb vler\u00eb themelore dhe par\u00ebsore, absolutisht e nevojshme p\u00ebr t\u00eb nd\u00ebrtuar nj\u00eb bot\u00eb autonomie individuale.<\/p>\n

(nga Doppiozero<\/em>)<\/p>\n

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

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

Askush si Gilles Lipovetsky (vitlindja 1944) nuk ka arritur n\u00eb gjith\u00eb k\u00ebto vite t\u2019u b\u00ebj\u00eb nj\u00eb portret kaq akut shoq\u00ebrive liberiste dhe demokratike, duke dizajnuar n\u00eb shum\u00eb libra modelin e ri antropologjik t\u00eb homo consumericus, nj\u00eb d\u00ebshtim, n\u00ebse mendojm\u00eb progresin teknologjik, n\u00eb vend q\u00eb ta shp\u00ebtoj\u00eb bot\u00ebn duke e transformuar, \u00ebsht\u00eb v\u00ebn\u00eb n\u00eb sh\u00ebrbimin e …<\/p>\n","protected":false},"author":4,"featured_media":44386,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[42],"tags":[],"class_list":["post-44385","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-kulture"],"_links":{"self":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts\/44385","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=44385"}],"version-history":[{"count":0,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts\/44385\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/media\/44386"}],"wp:attachment":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/media?parent=44385"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/categories?post=44385"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/tags?post=44385"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}