{"id":11900,"date":"2026-01-22T11:21:28","date_gmt":"2026-01-22T10:21:28","guid":{"rendered":"https:\/\/qika.org\/?post_type=lexo-post&p=11900"},"modified":"2026-01-22T11:32:07","modified_gmt":"2026-01-22T10:32:07","slug":"marksi-dhe-feminizmi","status":"publish","type":"lexo-post","link":"https:\/\/qika.org\/en\/lexo-post\/marksi-dhe-feminizmi\/","title":{"rendered":"Marksi dhe Feminizmi"},"content":{"rendered":"\n

Abstrakt<\/strong>
Ky punim fokusohet n\u00eb aspektet gjinore dhe t\u00eb feminizmit n\u00eb teorin\u00eb e Marksit. Metodologjia marksiste na ka pajisur me mjetet dhe kategorit\u00eb q\u00eb na mund\u00ebsojn\u00eb t\u00eb mendojm\u00eb s\u00eb bashku gjinin\u00eb dhe klas\u00ebn, feminizmin e t\u00eb mendojm\u00eb kund\u00ebr kapitalizmit. Megjithat\u00eb, kontributi i Marksit n\u00eb k\u00ebt\u00eb drejtim \u00ebsht\u00eb indirekt, pasi ai nuk zhvilloi kurr\u00eb nj\u00eb teori t\u00eb mir\u00ebfillt\u00eb t\u00eb gjinis\u00eb. \u00cbsht\u00eb thelb\u00ebsore q\u00eb n\u00eb analiz\u00ebn kritike t\u00eb kapitalizmit dhe t\u00eb ndarjes s\u00eb pun\u00ebs t\u00eb p\u00ebrfshihet roli i pun\u00ebs riprodhuese, i pun\u00ebs s\u00eb skllev\u00ebrve, i pun\u00ebs s\u00eb emigrant\u00ebve, i pun\u00ebs n\u00eb Jugun Global dhe i t\u00eb papun\u00ebve. Puna riprodhuese p\u00ebrb\u00ebn aktivitetin m\u00eb t\u00eb madh n\u00eb k\u00ebt\u00eb planet dhe \u00ebsht\u00eb nj\u00eb nga bazat kryesore t\u00eb ndarjeve brenda vet\u00eb klas\u00ebs pun\u00ebtore.<\/p>\n\n\n\n

Nj\u00eb Marks \u201ci ri\u201d u zbulua n\u00eb vitet \u201970 nga feministet, t\u00eb cilat iu kthyen vepr\u00ebs s\u00eb tij n\u00eb k\u00ebrkim t\u00eb nj\u00eb teorie q\u00eb do t\u00eb mund t\u00eb shpjegonte rr\u00ebnj\u00ebt e shtypjes s\u00eb grave nga perspektiva klasore. Kjo rezultoi me nj\u00eb revolucion teorik q\u00eb transformoi si marksizmin, ashtu edhe feminizmin. Ajo q\u00eb u rip\u00ebrkufizua p\u00ebrmes nd\u00ebrgjegj\u00ebsimit p\u00ebr rolin qen\u00ebsor t\u00eb pun\u00ebs s\u00eb papaguar t\u00eb grave n\u00eb sht\u00ebpi n\u00eb prodhimin e fuqis\u00eb pun\u00ebtore, nuk ishte vet\u00ebm puna e sht\u00ebpis\u00eb, por vet\u00eb natyra e kapitalizmit dhe lufta kund\u00ebr tij. Kjo n\u00ebnkuptonte \u201cp\u00ebrmbysjen\u201d e Marksit, p\u00ebr ta b\u00ebr\u00eb vepr\u00ebn e tij t\u00eb dobishme p\u00ebr feminizmin.<\/p>\n\n\n\n

Hyrje<\/strong><\/p>\n\n\n\n

Marksizmi dhe feminizmi jan\u00eb dy nga l\u00ebvizjet radikale m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb koh\u00ebs son\u00eb. Kuptimi i marr\u00ebdh\u00ebnies s\u00eb tyre \u00ebsht\u00eb thelb\u00ebsor p\u00ebr mund\u00ebsin\u00eb e tejkalimit t\u00eb ndarjeve q\u00eb kapitalizmi ka krijuar brenda proletariatit global, si dhe p\u00ebr sa i p\u00ebrket strategjive dhe luft\u00ebrave q\u00eb na duhen p\u00ebr t\u00eb nd\u00ebrtuar nj\u00eb shoq\u00ebri m\u00eb t\u00eb drejt\u00eb.<\/p>\n\n\n\n

Do t\u00eb p\u00ebrpiqem t\u00eb vler\u00ebsoj se cili \u00ebsht\u00eb kuptimi dhe r\u00ebnd\u00ebsia e vepr\u00ebs s\u00eb Marksit p\u00ebr teorin\u00eb feministe bashk\u00ebkohore dhe p\u00ebr l\u00ebvizjet feministe, dhe nj\u00ebkoh\u00ebsisht, cilat jan\u00eb kufizimet kryesore t\u00eb saj dhe n\u00eb cilat drejtime kemi nevoj\u00eb t\u00eb shkojm\u00eb p\u00ebrtej Marksit.<\/p>\n\n\n\n

Argumenti im k\u00ebtu \u00ebsht\u00eb se Marksi ka dh\u00ebn\u00eb kontribut t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb zhvillimin e nj\u00eb perspektive feministe dhe se, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, feministet kan\u00eb d\u00ebshmuar kufijt\u00eb e analiz\u00ebs s\u00eb tij, n\u00eb at\u00eb mas\u00eb sa ajo zhvillohet nga k\u00ebndv\u00ebshtrimi i nj\u00eb sektori t\u00eb caktuar t\u00eb pun\u00ebtor\u00ebve – pun\u00ebtor\u00ebve industrial\u00eb me pag\u00eb, pun\u00ebtorit burr\u00eb – n\u00eb em\u00ebr t\u00eb t\u00eb cilit u formua Internacionalja e Par\u00eb, nd\u00ebrkoh\u00eb q\u00eb margjinalizon p\u00ebrvoj\u00ebn e p\u00ebrbotshme t\u00eb pun\u00ebtor\u00ebve pa paga, puna e t\u00eb cil\u00ebve e ushqeu akumulimin kapitalist, vet\u00ebm se ndodheshin jasht\u00eb marr\u00ebdh\u00ebnieve kontraktuale. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, ajo na jep nj\u00eb kuptim t\u00eb pjessh\u00ebm t\u00eb marr\u00ebdh\u00ebnieve kapitaliste.<\/p>\n\n\n\n

Prania dhe mungesa e marr\u00ebdh\u00ebnieve gjinore n\u00eb vepr\u00ebn e Marksit<\/strong><\/p>\n\n\n\n

Kontributi i Marksit p\u00ebr feminizmin ka qen\u00eb indirekt. At\u00eb e gjejm\u00eb n\u00eb metodologjin\u00eb e tij, n\u00eb konceptimin materialist t\u00eb historis\u00eb dhe n\u00eb analiz\u00ebn e tij t\u00eb shfryt\u00ebzimit kapitalist t\u00eb pun\u00ebs. P\u00ebr feministet, si un\u00eb, q\u00eb jan\u00eb t\u00eb bindura se shtypja gjinore nuk mund t\u00eb eliminohet pa e ndryshuar shoq\u00ebrin\u00eb nga posht\u00eb-lart, metodologjia e tij na ka ofruar mjetet dhe kategorit\u00eb q\u00eb na mund\u00ebsojn\u00eb t\u00eb mendojm\u00eb s\u00eb bashku gjinin\u00eb dhe klas\u00ebn, feminizmin dhe kund\u00ebr kapitalizmit.<\/p>\n\n\n\n

Megjithat\u00eb, kontributi i tij \u00ebsht\u00eb indirekt, sepse Marksi kurr\u00eb nuk zhvilloi nj\u00eb teori t\u00eb mir\u00ebfillt\u00eb t\u00eb gjinis\u00eb. Q\u00eb nga shkrimet e tij m\u00eb t\u00eb hershme, n\u00eb vepr\u00ebn e tij gjejm\u00eb shum\u00eb pohime q\u00eb tregojn\u00eb nj\u00eb kuptim t\u00eb r\u00ebnd\u00ebsis\u00eb s\u00eb marr\u00ebdh\u00ebnieve gjinore dhe q\u00eb denoncojn\u00eb shtypjen e grave n\u00eb shoq\u00ebrin\u00eb kapitaliste, ve\u00e7an\u00ebrisht n\u00eb familjet borgjeze.<\/p>\n\n\n\n

N\u00eb Dor\u00ebshkrimet Ekonomiko-Filozofike t\u00eb vitit 1844, duke iu referuar Fourier-it, Marksi argumentonte se marr\u00ebdh\u00ebnia burr\u00eb-grua \u00ebsht\u00eb nj\u00ebsi mat\u00ebse p\u00ebr p\u00ebrparimin shoq\u00ebror, pasi ajo na tregon n\u00eb \u00e7far\u00eb mase dhe sa shum\u00eb \u201csjellja natyrore e njeriut \u00ebsht\u00eb b\u00ebr\u00eb njer\u00ebzore\u201d. N\u00eb librin \u201cIdeologjia Gjermane\u201d, ai flet p\u00ebr \u201cskllav\u00ebrin\u00eb e fshehur brenda familjes\u201d, pasi babai p\u00ebrvet\u00ebson pun\u00ebn e grave dhe t\u00eb f\u00ebmij\u00ebve. N\u00eb p\u00ebrkthimin e tij t\u00eb eses\u00eb s\u00eb Jacques Peuchet \u201cMbi Vet\u00ebvrasjen\u201d, Marksi tregoi pasojat shkat\u00ebrruese t\u00eb moralit borgjez n\u00eb jet\u00ebn e grave, t\u00eb cilat shpesh i \u00e7onin ato drejt vet\u00ebvrasjes. N\u00eb \u201cManifestin Komunist\u201d, ai p\u00ebrqesh familjen borgjeze si t\u00eb nd\u00ebrtuar mbi tradhtin\u00eb bashk\u00ebshortore dhe q\u00eb i trajton grat\u00eb si pron\u00eb private. N\u00eb t\u00eb gjitha k\u00ebto shkrime, sh\u00ebnjestra \u00ebsht\u00eb prona private – fakti se klasa kapitaliste i sheh dhe i trajton grat\u00eb si pron\u00eb dhe i p\u00ebrdor ato p\u00ebr transmetimin e pron\u00ebs private. N\u00eb v\u00ebllimin e par\u00eb t\u00eb librit \u201cKapitali\u201d, Marksi analizon shfryt\u00ebzimin kapitalist t\u00eb pun\u00ebs s\u00eb grave, por fokusi i tij \u00ebsht\u00eb kryesisht tek grat\u00eb si pun\u00ebtore n\u00eb fabrika.<\/p>\n\n\n\n

Pak autor\u00eb politik\u00eb e kan\u00eb p\u00ebrshkruar aq fuqish\u00ebm dhe me intensitet brutalitetin e pun\u00ebs kapitaliste jasht\u00eb skllav\u00ebris\u00eb ashtu si Marksi, n\u00eb p\u00ebrshkrimin q\u00eb ai i b\u00ebn shfryt\u00ebzimit t\u00eb pun\u00ebs s\u00eb grave dhe t\u00eb f\u00ebmij\u00ebve n\u00eb sistemin e fabrikave. Por, pavar\u00ebsisht elokuenc\u00ebs s\u00eb tij, rr\u00ebfimi i Marksit \u00ebsht\u00eb m\u00eb shum\u00eb p\u00ebrshkrues sesa analitik dhe dallohet p\u00ebr munges\u00ebn e nj\u00eb diskutimi mbi \u00e7\u00ebshtjet gjinore q\u00eb ai vet\u00eb i ngre.<\/p>\n\n\n\n

P\u00ebr shembull, neve nuk na \u00ebsht\u00eb treguar se si pun\u00ebsimi i grave dhe i f\u00ebmij\u00ebve n\u00eb fabrika ka ndikuar n\u00eb luft\u00ebn e pun\u00ebtor\u00ebve, \u00e7far\u00eb debatesh ka nxitur brenda vet\u00eb organizatave t\u00eb pun\u00ebtoreve apo si ka ndikuar n\u00eb marr\u00ebdh\u00ebniet e grave me burrat, p\u00ebrve\u00e7 disa komenteve moralizuese sipas t\u00eb cilave puna n\u00eb fabrik\u00eb nxiste sjellje t\u00eb shthurura, degradonte \u2018karakterin moral\u2019 t\u00eb grave dhe i largonte ato nga detyrat e tyre am\u00ebsore. Grat\u00eb nuk portretizohen asnj\u00ebher\u00eb si subjekte t\u00eb luft\u00ebs, si t\u00eb afta p\u00ebr t\u00eb luftuar n\u00eb em\u00ebr t\u00eb vetes s\u00eb tyre. Kryesisht ato shfaqen si viktima, ndon\u00ebse bashk\u00ebkoh\u00ebsit e tyre kishin v\u00ebrejtur pavar\u00ebsin\u00eb e tyre, sjelljen e tyre t\u00eb vrullshme dhe aft\u00ebsin\u00eb p\u00ebr t\u00eb mbrojtur interesat e tyre kund\u00ebr p\u00ebrpjekjeve t\u00eb pronar\u00ebve t\u00eb fabrikave p\u00ebr t\u2019i reformuar.<\/p>\n\n\n\n

Trajtimi q\u00eb Marksi i b\u00ebn pun\u00ebs s\u00eb grave n\u00eb sistemin e fabrikave \u00ebsht\u00eb i form\u00ebsuar nga bindja se kapitalizmi, dhe ve\u00e7an\u00ebrisht industrit\u00eb e gjera, krijojn\u00eb baz\u00ebn materiale p\u00ebr nj\u00eb tip m\u00eb t\u00eb lart\u00eb familjeje dhe shoq\u00ebrie, si dhe p\u00ebr marr\u00ebdh\u00ebnie m\u00eb t\u00eb barabarta nd\u00ebrmjet grave dhe burrave.<\/p>\n\n\n\n

N\u00eb v\u00ebllimin e par\u00eb t\u00eb \u201cKapitali\u201d-t, ai argumenton se industria moderne krijon nj\u00eb tip t\u00eb ri t\u00eb qenies njer\u00ebzore, t\u00eb lir\u00eb nga var\u00ebsia personale dhe jo t\u00eb fiksuar n\u00eb nj\u00eb lloj t\u00eb ve\u00e7ant\u00eb aft\u00ebsie, prandaj  jan\u00eb t\u00eb aft\u00eb p\u00ebr t\u2019u angazhuar n\u00eb nj\u00eb gam\u00eb t\u00eb gjer\u00eb veprimtarish dhe p\u00ebr zhvillim t\u00eb vazhduesh\u00ebm t\u00eb kapaciteteve njer\u00ebzore. Puna industriale, p\u00ebr Marksin, \u00ebsht\u00eb nj\u00eb form\u00eb m\u00eb e lart\u00eb e pun\u00ebs, pasi tejkalon \u00e7do specializim (gjithmon\u00eb mpir\u00ebs sipas Marksit), duke u dh\u00ebn\u00eb pun\u00ebtor\u00ebve at\u00eb q\u00eb Alfred Marshall m\u00eb von\u00eb do ta quante nj\u00eb \u201caft\u00ebsi t\u00eb p\u00ebrgjithshme\u201d p\u00ebr t\u00eb punuar.<\/p>\n\n\n\n

K\u00ebshtu, ndon\u00ebse i d\u00ebnonte kushtet barbare t\u00eb pun\u00ebs n\u00eb fabrika, Marksi e shihte pun\u00ebsimin e grave n\u00eb pun\u00ebn industriale si faktor pozitiv. Ai i \u00e7lironte ato nga kontrolli patriarkal i babait n\u00eb ekonomin\u00eb sht\u00ebpiake, krijonte marr\u00ebdh\u00ebnie m\u00eb t\u00eb barabarta duke i b\u00ebr\u00eb grat\u00eb t\u00eb bashk\u00ebpunonin me burrat dhe i ekspozonte ato ndaj nj\u00eb forme m\u00eb t\u00eb lart\u00eb t\u00eb pun\u00ebs, e cila eliminonte t\u00eb gjitha dallimet shoq\u00ebrore dhe biologjike.<\/p>\n\n\n\n

K\u00ebto v\u00ebzhgime i b\u00ebj duke u mb\u00ebshtetur n\u00eb pohimet e Marksit n\u00eb V\u00ebllimin I. Ashtu si edhe n\u00eb shkrimet e tij m\u00eb t\u00eb hershme, \u00e7\u00ebshtjet gjinore z\u00ebn\u00eb vend krejt margjinal te \u201cKapitali\u201d. N\u00eb nj\u00eb tekst prej tre v\u00ebllimesh me mij\u00ebra faqe, vet\u00ebm n\u00eb rreth nj\u00ebqind prej tyre gjejm\u00eb ndonj\u00eb referenc\u00eb p\u00ebr familjen, seksualitetin, pun\u00ebn e sht\u00ebpis\u00eb dhe p\u00ebrgjith\u00ebsisht vet\u00ebm si v\u00ebrejtje kalimtare.<\/p>\n\n\n\n

Referencat p\u00ebr gjinis\u00eb mungojn\u00eb pik\u00ebrisht aty ku priten m\u00eb s\u00eb shumti, si n\u00eb kapitujt mbi ndarjen shoq\u00ebrore t\u00eb pun\u00ebs apo n\u00eb at\u00eb mbi pagat. N\u00eb t\u00eb gjith\u00eb V\u00ebllimin I t\u00eb \u201cKapitalit\u201d, gjenden vet\u00ebm dy referenca p\u00ebr pun\u00ebt e sht\u00ebpis\u00eb dhe ato vet\u00ebm n\u00eb fusnota. Madje, edhe n\u00eb analiz\u00ebn e tij mbi riprodhimin e fuqis\u00eb pun\u00ebtore, n\u00eb kapitullin e titulluar \u201cRiprodhimi i Thjesht\u00eb\u201d, nuk p\u00ebrmendet fare puna e grave.<\/p>\n\n\n\n

Nj\u00eb kuptim i pjessh\u00ebm i riprodhimit<\/strong><\/p>\n\n\n\n

Marksi e pranon se aft\u00ebsia pun\u00ebtore, respektivisht aft\u00ebsia jon\u00eb p\u00ebr t\u00eb punuar, nuk \u00ebsht\u00eb e dh\u00ebn\u00eb nj\u00ebher\u00eb e p\u00ebrgjithmon\u00eb. Duke u konsumuar \u00e7do dit\u00eb n\u00eb procesin e pun\u00ebs, ajo duhet t\u00eb (ri)prodhohet vazhdimisht, dhe ky (ri)prodhim \u00ebsht\u00eb po aq thelb\u00ebsor p\u00ebr vler\u00ebsimin e kapitalit sa edhe \u201cpastrimi i makinerive\u201d, sepse b\u00ebhet fjal\u00eb p\u00ebr prodhimin e mjetit m\u00eb t\u00eb \u00e7muar t\u00eb prodhimit p\u00ebr kapitalizmin: vet\u00eb pun\u00ebtorin.<\/p>\n\n\n\n

Megjithat\u00eb, ai e vendos realizimin e saj vet\u00ebm brenda qarkut t\u00eb prodhimit t\u00eb mallrave. Pun\u00ebtor\u00ebt, sipas supozimit t\u00eb Marksit, p\u00ebrdorin pagat e tyre p\u00ebr t\u00eb bler\u00eb domosdoshm\u00ebrit\u00eb e jet\u00ebs dhe, duke i konsumuar ato, riprodhojn\u00eb veten. Me fjal\u00eb t\u00eb tjera, prodhimi i fuqis\u00eb pun\u00ebtore, pra prodhimi i vet\u00eb pun\u00ebtorit, realizohet p\u00ebrmes konsumimit t\u00eb mallrave t\u00eb prodhuara nga pun\u00ebtor\u00ebt me pag\u00eb.<\/p>\n\n\n\n

K\u00ebshtu sipas tij, \u201cvlera e fuqis\u00eb pun\u00ebtore \u00ebsht\u00eb vlera e mjeteve t\u00eb jetes\u00ebs t\u00eb domosdoshme p\u00ebr mir\u00ebmbajtjen e zot\u00ebruesit t\u00eb saj\u201d, dhe ajo p\u00ebrcaktohet nga koha e pun\u00ebs e nevojshme p\u00ebr prodhimin e mallrave q\u00eb pun\u00ebtor\u00ebt konsumojn\u00eb.<\/p>\n\n\n\n

N\u00eb asnj\u00eb moment te \u201cKapitali\u201d Marksi nuk e pranon se riprodhimi i forc\u00ebs pun\u00ebtore p\u00ebrfshin pun\u00ebn e papaguar t\u00eb grave n\u00eb sht\u00ebpi – p\u00ebrgatitjen e ushqimit, larjen e rrobave, rritjen e f\u00ebmij\u00ebve, marr\u00ebdh\u00ebniet seksuale. P\u00ebrkundrazi, ai k\u00ebmb\u00ebngul ta paraqes\u00eb pun\u00ebtorin me pag\u00eb si nj\u00eb qenie q\u00eb riprodhohet vetvetiu.<\/p>\n\n\n\n

Edhe kur merr n\u00eb konsiderat\u00eb nevojat q\u00eb pun\u00ebtor\u00ebt duhet t\u2019i plot\u00ebsojn\u00eb, ai i paraqet ata si bler\u00ebs t\u00eb vet\u00eb-mjaftuesh\u00ebm t\u00eb mallrave, duke renditur nd\u00ebr domosdoshm\u00ebrit\u00eb e jet\u00ebs ushqimin, strehimin dhe veshjen, por n\u00eb m\u00ebnyr\u00eb t\u00eb \u00e7uditshme duke e anashkaluar seksin, pavar\u00ebsisht n\u00ebse marr\u00ebdh\u00ebnia seksuale ndodh n\u00eb kuad\u00ebr t\u00eb familjes apo p\u00ebrmes pages\u00ebs. Kjo sugjeron nj\u00eb jet\u00eb t\u00eb past\u00ebr t\u00eb pun\u00ebtorit burr\u00eb, nd\u00ebrkoh\u00eb q\u00eb vet\u00ebm grat\u00eb paraqiten si moralisht t\u00eb njollosura nga puna industriale. Si rrjedhoj\u00eb, pun\u00ebtorja e seksit mohohet si pun\u00ebtore dhe reduktohet n\u00eb nj\u00eb shembull t\u00eb degradimit t\u00eb grave, duke u paraqitur si pjes\u00eb e shtres\u00ebs m\u00eb t\u00eb ul\u00ebt t\u00eb popullsis\u00eb tepric\u00eb, e lumpenproletariatit, t\u00eb cilin n\u00eb shkrimin \u201cThe Eighteenth Brumaire of Louis Bonaparte\u201d ai e kishte p\u00ebrshkruar si \u201cmbeturinat e t\u00eb gjitha klasave\u201d.<\/p>\n\n\n\n

Edhe kur i referohet riprodhimit t\u00eb fuqis\u00eb pun\u00ebtore brez pas brezi, Marksi nuk p\u00ebrmend fare kontributin e grave n\u00eb k\u00ebt\u00eb proces dhe e p\u00ebrjashton mund\u00ebsin\u00eb e \u00e7do vendimmarrjeje autonome t\u00eb tyre lidhur me riprodhimin, duke iu referuar atij si shtimi natyror i popullsis\u00eb. Ai shton se \u201ckapitalisti mund t\u2019ia l\u00ebr\u00eb k\u00ebt\u00eb pa frik\u00eb instinkteve t\u00eb pun\u00ebtor\u00ebve p\u00ebr vet\u00ebruajtje dhe shumim\u201d, duke sugjeruar k\u00ebshtu se riprodhimi \u00ebsht\u00eb nj\u00eb dukuri thjesht natyrore. Kjo bie n\u00eb kund\u00ebrshtim me komentin e m\u00ebparsh\u00ebm se neglizhimi i detyrave am\u00ebsore nga grat\u00eb pun\u00ebtore n\u00eb fabrika praktikisht barazohej me infanticid (vrasje t\u00eb f\u00ebmij\u00ebve t\u00eb porsalindur).<\/p>\n\n\n\n

Marksi gjithashtu n\u00ebnkupton se kapitalizmi nuk varet nga aft\u00ebsia riprodhuese e grave p\u00ebr vet\u00eb-zgjerimin e tij, duke pasur parasysh krijimin e vazhduesh\u00ebm t\u00eb nj\u00eb \u201cpopullsie tepric\u00eb\u201d p\u00ebrmes revolucioneve teknologjike. N\u00eb realitet, kapitali dhe shteti kan\u00eb qen\u00eb aq t\u00eb preokupuar me l\u00ebvizjet e popullsis\u00eb, sa q\u00eb shfaqja e kapitalizmit u shoq\u00ebrua me nj\u00eb zgjerim t\u00eb ndalimeve ndaj t\u00eb gjitha formave t\u00eb kontrollit t\u00eb lindjeve – ndalime q\u00eb, n\u00eb shum\u00eb raste, vazhdojn\u00eb edhe sot – si dhe me nj\u00eb ashp\u00ebrsim t\u00eb nd\u00ebshkimeve ndaj grave q\u00eb nd\u00ebrhynin n\u00eb procesin e riprodhimit.<\/p>\n\n\n\n

Marksi gjithashtu injoroi faktin se mallrat m\u00eb t\u00eb r\u00ebnd\u00ebsishme p\u00ebr riprodhimin e fuqis\u00eb pun\u00ebtore n\u00eb Evrop\u00eb – ato q\u00eb ushqyen Revolucionin Industrial si sheqeri, \u00e7aji, duhani, rumi dhe pambuku –  prodhoheshin nga puna e skllev\u00ebrve. Po ashtu, ai nuk mori parasysh se t\u00eb pakt\u00ebn q\u00eb nga fundi i shekullit XVII ishte krijuar nj\u00eb ndarje nd\u00ebrkomb\u00ebtare e pun\u00ebs, nj\u00eb lloj linje nd\u00ebrkomb\u00ebtare, e cila uli koston e prodhimit t\u00eb fuqis\u00eb pun\u00ebtore industriale duke lidhur pun\u00ebtor\u00ebt me pag\u00eb dhe pun\u00ebtor\u00ebt e skllav\u00ebruar, n\u00eb m\u00ebnyra q\u00eb paralajm\u00ebrojn\u00eb p\u00ebrdorimin e sot\u00ebm t\u00eb pun\u00ebs s\u00eb emigrant\u00ebve, n\u00eb funksion t\u00eb uljes s\u00eb kostos s\u00eb prodhimit t\u00eb fuqis\u00eb pun\u00ebtore industriale. Sistemi i plantacioneve ishte moment ky\u00e7 n\u00eb formimin e ndarjes nd\u00ebrkomb\u00ebtare t\u00eb pun\u00ebs, e cila e integroi pun\u00ebn e skllev\u00ebrve n\u00eb (ri)prodhimin e fuqis\u00eb pun\u00ebtore industriale evropiane, duke i mbajtur nj\u00ebkoh\u00ebsisht pun\u00ebtor\u00ebt e skllav\u00ebruar dhe ata me pag\u00eb t\u00eb ndar\u00eb gjeografikisht dhe shoq\u00ebrisht. Megjithat\u00eb, n\u00eb diskutimin q\u00eb \u201cKapitali\u201d i b\u00ebn dit\u00ebs s\u00eb pun\u00ebs dhe procesit t\u00eb akumulimit nuk ka asnj\u00eb analiz\u00eb t\u00eb pun\u00ebs s\u00eb skllev\u00ebrve, por vet\u00ebm referenca kalimtare, anipse Internacionalja kishte mb\u00ebshtetur bojkotin e pambukut gjat\u00eb Luft\u00ebs Civile Amerikane.<\/p>\n\n\n\n

Pse kjo verb\u00ebri? Sigurisht, n\u00eb rastin e pun\u00ebve t\u00eb sht\u00ebpis\u00eb mund t\u00eb v\u00ebrejm\u00eb nj\u00ebanshm\u00ebrin\u00eb burr\u00ebrore q\u00eb e natyralizon veprimtarin\u00eb riprodhuese dhe e paraqet at\u00eb, n\u00eb krahasim me pun\u00ebn industriale, si nj\u00eb form\u00eb arkaike q\u00eb pritet t\u00eb z\u00ebvend\u00ebsohet s\u00eb shpejti nga p\u00ebrparimi i industrializimit. P\u00ebr m\u00eb tep\u00ebr, familja pun\u00ebtore n\u00eb at\u00eb koh\u00eb ishte e angazhuar pothuajse n\u00eb t\u00ebr\u00ebsi n\u00eb pun\u00ebn n\u00eb fabrika dhe shum\u00eb pak pun\u00eb q\u00eb kryhej brenda sht\u00ebpis\u00eb. Nj\u00eb arsye tjet\u00ebr e mundshme \u00ebsht\u00eb se Marksi mendonte gjithmon\u00eb n\u00eb terma organizativ\u00eb dhe nuk i shihte forcat shoq\u00ebrore t\u00eb afta p\u00ebr ta transformuar pun\u00ebn e sht\u00ebpis\u00eb n\u00eb nj\u00eb drejtim revolucionar.<\/p>\n\n\n\n

Iluzioni i pag\u00ebs dhe pasojat e tij<\/strong><\/p>\n\n\n\n

Por ka edhe di\u00e7ka tjet\u00ebr q\u00eb \u00ebsht\u00eb qendrore n\u00eb vepr\u00ebn e Marksit. Marksi nuk i sheh individ\u00ebt pa pag\u00eb si subjekte qendrore t\u00eb akumulimit t\u00eb kapitali dhe t\u00eb luft\u00ebs antikapitaliste. Duke parafrazuar Keynes-in, ai ishte n\u00ebn ndikimin e \u201ciluzionit t\u00eb pag\u00ebs\u201d, duke besuar se puna industriale me pag\u00eb ishte terreni ky\u00e7 i akumulimit t\u00eb kapitalit dhe, nj\u00ebkoh\u00ebsisht, edhe terreni ku do t\u00eb zhvillohej lufta p\u00ebr \u00e7lirimin njer\u00ebzor, nd\u00ebrsa format e tjera t\u00eb pun\u00ebs do t\u00eb tejkaloheshin nga zhvillimi kapitalist. Si\u00e7 kam treguar n\u00eb vepr\u00ebn time \u201cKalibani dhe Shtriga\u201d, analiza e tij mbi akumulimin primitiv u p\u00ebrqendrua n\u00eb formimin e pun\u00ebs me pag\u00eb, nd\u00ebrkoh\u00eb q\u00eb mungon nj\u00eb analiz\u00eb mbi ndryshimin e organizimit t\u00eb veprimtarive riprodhuese sht\u00ebpiake.<\/p>\n\n\n\n

Kjo pati pasoja t\u00eb m\u00ebdha p\u00ebr teorin\u00eb dhe politik\u00ebn marksiste. N\u00eb kuptimin e tij mbi dit\u00ebn e pun\u00ebs dhe luft\u00ebn p\u00ebr dit\u00ebn e pun\u00ebs, Marksi injoron faktin se paga nuk mobilizon vet\u00ebm pun\u00ebtor\u00ebt me pag\u00eb, por edhe pun\u00ebn pa pag\u00eb, se ajo nxjerr pun\u00eb t\u00eb tep\u00ebrt edhe nga ata pa pag\u00eb, q\u00eb do t\u00eb thot\u00eb se dita e pun\u00ebs \u00ebsht\u00eb shum\u00eb m\u00eb e gjat\u00eb dhe m\u00eb e gjer\u00eb sesa ajo q\u00eb llogaritet vet\u00ebm n\u00eb hap\u00ebsir\u00ebn e fabrik\u00ebs. Nj\u00eb pasoj\u00eb e n\u00ebn-teorizimit nga Marksi t\u00eb pun\u00ebs n\u00eb sht\u00ebpi \u00ebsht\u00eb se p\u00ebrshkrimi i tij i shfryt\u00ebzimit kapitalist dhe konceptimi i tij i komunizmit injorojn\u00eb veprimtarin\u00eb m\u00eb t\u00eb madhe n\u00eb k\u00ebt\u00eb planet dhe nj\u00eb nga bazat kryesore t\u00eb ndarjeve brenda vet\u00eb klas\u00ebs pun\u00ebtore.<\/p>\n\n\n\n

Politikisht, pasoja m\u00eb e r\u00ebnd\u00eb e verb\u00ebris\u00eb s\u00eb Marksit ndaj r\u00ebnd\u00ebsis\u00eb s\u00eb pun\u00ebtor\u00ebve pa pag\u00eb n\u00eb akumulimin kapitalist dhe n\u00eb luft\u00ebn shoq\u00ebrore \u00ebsht\u00eb se ai nuk ishte n\u00eb gjendje t\u00eb luftonte kund\u00ebr supozimit dominues n\u00eb l\u00ebvizjen socialiste, se interesi i pun\u00ebtorit industrial me pag\u00eb p\u00ebrfaq\u00ebson interesin e t\u00eb gjith\u00eb klas\u00ebs pun\u00ebtore – nj\u00eb supozim q\u00eb ka shtyr\u00eb shum\u00eb teoricien\u00eb antikolonialist\u00eb n\u00eb p\u00ebrfundimin se marksizmi ishte i par\u00ebnd\u00ebsish\u00ebm p\u00ebr luft\u00ebn e tyre. Ai nuk e pa se sa vendimtare p\u00ebr frenimin e luft\u00ebs s\u00eb klasave do t\u00eb ishin ndarjet q\u00eb klasa kapitaliste arriti t\u00eb nd\u00ebrtonte p\u00ebrmes marr\u00ebdh\u00ebnies s\u00eb pag\u00ebs, dhe n\u00eb ve\u00e7anti p\u00ebrmes diferencimit midis pun\u00ebs me pag\u00eb dhe asaj pa pag\u00eb sipas vijave t\u00eb gjinis\u00eb, rac\u00ebs dhe mosh\u00ebs. Po ashtu, ai nuk ishte n\u00eb gjendje t\u00eb shihte se, n\u00eb vend q\u00eb ta unifikonte proletariatin global, zgjerimi bot\u00ebror i kapitalizmit, p\u00ebrmes krijimit t\u00eb nj\u00eb bote koloniale dhe \u201ct\u00eb pazhvilluar\u201d, do t\u2019i thellonte edhe m\u00eb tej k\u00ebto ndarje.<\/p>\n\n\n\n

Tutje, Marksi nuk e kuptoi se puna e inspektor\u00ebve dhe reformator\u00ebve, t\u00eb cil\u00ebt ai i citonte shpesh tek \u201cKapitali\u201d, nuk ishte nj\u00eb ushtrim i kot\u00eb apo hipokrit, por ishte pjes\u00eb e procesit t\u00eb rind\u00ebrtimit t\u00eb familjes proletare – me prezantimin e pag\u00ebs familjare, me p\u00ebrjashtimin gradual t\u00eb grave nga fabrika dhe me fillimin e investimit n\u00eb riprodhimin e fuqis\u00eb pun\u00ebtore, i cili do t\u00eb sh\u00ebrbente si p\u00ebr t\u00eb qet\u00ebsuar klas\u00ebn pun\u00ebtore, ashtu edhe p\u00ebr t\u00eb nxitur nj\u00eb form\u00eb t\u00eb re t\u00eb akumulimit kapitalist.<\/p>\n\n\n\n

P\u00ebrmes k\u00ebsaj l\u00ebvizjeje, kapitali mundi ta largonte k\u00ebrc\u00ebnimin e kryengritjes s\u00eb klas\u00ebs pun\u00ebtore dhe t\u00eb krijonte nj\u00eb tip t\u00eb ri pun\u00ebtori: m\u00eb t\u00eb fort\u00eb, m\u00eb t\u00eb disiplinuar, m\u00eb t\u00eb duruesh\u00ebm, m\u00eb t\u00eb prirur p\u00ebr t\u2019i b\u00ebr\u00eb q\u00ebllimet e sistemit q\u00ebllime t\u00eb vetat – madje nj\u00eb tip pun\u00ebtori q\u00eb k\u00ebrkesat e prodhimit kapitalist do t\u2019i shihte \u201csi ligje natyrore t\u00eb vet\u00ebkuptueshme\u201d. Ishte pik\u00ebrisht ky tip pun\u00ebtori q\u00eb i mund\u00ebsoi kapitalizmit britanik dhe atij amerikan n\u00eb fund t\u00eb shekullit t\u00eb XIX-t\u00eb t\u00eb realizonte nj\u00eb zhvendosje teknologjike dhe shoq\u00ebrore nga industria e leht\u00eb n\u00eb industrin\u00eb e r\u00ebnd\u00eb, nga tekstili n\u00eb \u00e7elik, nga shfryt\u00ebzimi i bazuar n\u00eb zgjatjen e orarit t\u00eb pun\u00ebs tek shfryt\u00ebzimi i bazuar n\u00eb intensifikimin e eksploatimit. Kjo do t\u00eb thot\u00eb se krijimi i familjes pun\u00ebtore dhe i amvis\u00ebs proletare q\u00eb punon me koh\u00eb t\u00eb plot\u00eb ishin pjes\u00eb thelb\u00ebsore dhe kusht i domosdosh\u00ebm i tranzicionit nga prodhimi i m\u00ebvler\u00ebs absolute n\u00eb prodhimin e m\u00ebvler\u00ebs relative. N\u00eb k\u00ebt\u00eb proces, edhe vet\u00eb puna e sht\u00ebpis\u00eb kaloi n\u00eb nj\u00eb faz\u00eb t\u00eb n\u00ebnshtrimit real, duke u b\u00ebr\u00eb p\u00ebr her\u00eb t\u00eb par\u00eb objekt i nj\u00eb nd\u00ebrhyrjeje specifike shtet\u00ebrore, e cila e lidhi at\u00eb m\u00eb ngusht\u00eb me nevojat e tregut t\u00eb pun\u00ebs dhe me disiplin\u00ebn kapitaliste t\u00eb pun\u00ebs.<\/p>\n\n\n\n

K\u00ebto kritika jan\u00eb t\u00eb domosdoshme n\u00ebse duam t\u00eb dallojm\u00eb se \u00e7far\u00eb n\u00eb vepr\u00ebn e Marksit mbetet thelb\u00ebsore dhe \u00e7far\u00eb duhet t\u00eb braktisim, n\u00ebse besojm\u00eb se detyra jon\u00eb – dhe k\u00ebtu pajtohemi me Marksin – \u00ebsht\u00eb t\u00eb nd\u00ebrtojm\u00eb nj\u00eb shoq\u00ebri ku prodhimi i sh\u00ebrben jet\u00ebs, lumturis\u00eb s\u00eb komunitetit, e jo nj\u00eb shoq\u00ebri ku jeta i n\u00ebnshtrohet prodhimit dhe akumulimit privat t\u00eb pasuris\u00eb.<\/p>\n\n\n\n

Feminizmi, Marksizmi dhe \u00c7\u00ebshtja e Riprodhimit<\/strong><\/p>\n\n\n\n

Marksi, si p\u00ebrkrah\u00ebs i emancipimit t\u00eb grave p\u00ebrmes pjes\u00ebmarrjes n\u00eb prodhimin shoq\u00ebror, kryesisht t\u00eb kuptuar si pun\u00eb industriale, ka frym\u00ebzuar breza t\u00eb t\u00ebr\u00eb socialist\u00ebsh. Megjithat\u00eb, nj\u00eb Marks tjet\u00ebr u zbulua n\u00eb vitet \u201970 nga feministet, t\u00eb cilat, t\u00eb revoltuara kund\u00ebr pun\u00ebs n\u00eb sht\u00ebpi, amvis\u00ebris\u00eb dhe var\u00ebsis\u00eb ekonomike ndaj burrave, iu kthyen vepr\u00ebs s\u00eb tij n\u00eb k\u00ebrkim t\u00eb nj\u00eb teorie q\u00eb do t\u00eb ishte e aft\u00eb t\u00eb shpjegonte rr\u00ebnj\u00ebt e shtypjes s\u00eb grave nga nj\u00eb k\u00ebndv\u00ebshtrim klasor. Rezultati ishte nj\u00eb revolucion teorik q\u00eb i ndryshoi si marksizmin, ashtu edhe feminizmin.<\/p>\n\n\n\n

Ky revolucion p\u00ebrfshiu vepra si analiza e Mariarosa Dalla Costa-s (1975) mbi pun\u00ebn e sht\u00ebpis\u00eb si element ky\u00e7 n\u00eb prodhimin e fuqis\u00eb pun\u00ebtore, apo Selma James (1975), e cila vendosi amvisen n\u00eb t\u00eb nj\u00ebjt\u00ebn vazhdim\u00ebsi me \u201cata pa pag\u00eb n\u00eb bot\u00eb\u201d, t\u00eb cil\u00ebt, megjithat\u00eb, kan\u00eb qen\u00eb qendror\u00eb n\u00eb procesin e akumulimit t\u00eb kapitalit, si dhe rip\u00ebrkufizimi nga aktiviste t\u00eb tjera i marr\u00ebdh\u00ebnies s\u00eb pag\u00ebs si instrument p\u00ebr natyralizimin e t\u00ebr\u00ebsive t\u00eb t\u00ebra t\u00eb shfryt\u00ebzimit dhe krijimin e hierarkive t\u00eb reja brenda proletariatit. T\u00eb gjitha k\u00ebto zhvillime teorike dhe debatet q\u00eb ato kan\u00eb gjeneruar jan\u00eb quajtur her\u00eb pas here \u201cdebati mbi familjen\/sht\u00ebpin\u00eb\u201d, duke u supozuar se p\u00ebrqendrohen n\u00eb pyetjen n\u00ebse puna e sht\u00ebpis\u00eb \u00ebsht\u00eb apo nuk \u00ebsht\u00eb produktive. Por ky \u00ebsht\u00eb shtremb\u00ebrim i madh. Ajo q\u00eb u rip\u00ebrkufizua p\u00ebrmes nd\u00ebrgjegj\u00ebsimit p\u00ebr rolin qendror t\u00eb pun\u00ebs s\u00eb papaguar t\u00eb grave n\u00eb sht\u00ebpi n\u00eb prodhimin e fuqis\u00eb pun\u00ebtore nuk ishte vet\u00ebm puna e sht\u00ebpis\u00eb, por vet\u00eb natyra e kapitalizmit dhe lufta kund\u00ebr tij.<\/p>\n\n\n\n

Nuk \u00ebsht\u00eb p\u00ebr t\u2019u habitur q\u00eb diskutimi i Marksit mbi \u201criprodhimin e thjesht\u00eb\u201d u b\u00eb ndri\u00e7im teorik n\u00eb k\u00ebt\u00eb proces, si nj\u00eb konfirmim i dyshimit ton\u00eb se klasa kapitaliste kurr\u00eb nuk do ta kishte lejuar mbijetes\u00ebn e pun\u00ebs s\u00eb sht\u00ebpis\u00eb n\u00ebse nuk do t\u00eb kishte par\u00eb tek ajo mund\u00ebsin\u00eb p\u00ebr ta shfryt\u00ebzuar. Leximi se veprimtarit\u00eb q\u00eb riprodhojn\u00eb fuqin\u00eb pun\u00ebtore jan\u00eb thelb\u00ebsore p\u00ebr akumulimin kapitalist nxori n\u00eb pah dimensionin klasor t\u00eb refuzimit ton\u00eb. Ai tregoi se kjo pun\u00eb kaq e n\u00ebn\u00e7muar, gjithmon\u00eb e marr\u00eb si e mir\u00ebqen\u00eb, dhe gjithmon\u00eb e p\u00ebrbuzur nga socialist\u00ebt si e prapambetur, n\u00eb t\u00eb v\u00ebrtet\u00eb ka qen\u00eb shtylla e organizimit kapitalist t\u00eb pun\u00ebs. Kjo e zgjidhi \u00e7\u00ebshtjen e nd\u00ebrlikuar t\u00eb marr\u00ebdh\u00ebnies mes gjinis\u00eb dhe klas\u00ebs dhe na dha mjetet p\u00ebr t\u00eb konceptuar jo vet\u00ebm funksionin e familjes, por edhe thell\u00ebsin\u00eb e antagonizmit klasor n\u00eb rr\u00ebnj\u00ebt e shoq\u00ebris\u00eb kapitaliste. Nga nj\u00eb k\u00ebndv\u00ebshtrim praktik, kjo konfirmoi se, si gra, nuk kishim nevoj\u00eb t\u2019u bashkoheshim burrave n\u00eb fabrika p\u00ebr t\u00eb qen\u00eb pjes\u00eb e klas\u00ebs pun\u00ebtore dhe p\u00ebr t\u00eb zhvilluar luft\u00ebn kund\u00ebr kapitalizmit. Ne mund t\u00eb luftonim n\u00eb m\u00ebnyr\u00eb autonome, duke nisur nga puna jon\u00eb e sht\u00ebpis\u00eb, si qendra nervore e prodhimit t\u00eb fuqis\u00eb pun\u00ebtore. Dhe lufta jon\u00eb duhej t\u00eb zhvillohej s\u00eb pari kund\u00ebr burrave t\u00eb familjeve tona, sepse p\u00ebrmes pag\u00ebs s\u00eb burrave, martes\u00ebs dhe ideologjis\u00eb s\u00eb dashuris\u00eb, kapitalizmi u ka dh\u00ebn\u00eb burrave pushtetin p\u00ebr t\u00eb komanduar pun\u00ebn ton\u00eb t\u00eb papaguar dhe p\u00ebr t\u00eb disiplinuar koh\u00ebn dhe hap\u00ebsir\u00ebn ton\u00eb.<\/p>\n\n\n\n

Ironikisht, p\u00ebrballja dhe p\u00ebrvet\u00ebsimi yn\u00eb i teoris\u00eb s\u00eb Marksit mbi riprodhimin e fuqis\u00eb pun\u00ebtore, duke e shenjt\u00ebruar n\u00eb nj\u00eb far\u00eb m\u00ebnyre r\u00ebnd\u00ebsin\u00eb e tij p\u00ebr feminizmin, na dha nj\u00ebkoh\u00ebsisht edhe prov\u00ebn p\u00ebrfundimtare se duhej ta \u201cp\u00ebrmbysnim\u201d Marksin dhe ta nisnim analiz\u00ebn dhe luft\u00ebn ton\u00eb pik\u00ebrisht nga ajo pjes\u00eb e \u201cfabrik\u00ebs shoq\u00ebrore\u201d q\u00eb ai e kishte p\u00ebrjashtuar nga vepra e tij.<\/p>\n\n\n\n

Zbulimi i rolit qendror t\u00eb pun\u00ebs riprodhuese p\u00ebr akumulimin e kapitalit ngriti gjithashtu pyetjen se si do t\u00eb dukej historia e zhvillimit kapitalist n\u00ebse do t\u00eb shihej jo nga k\u00ebndv\u00ebshtrimi i formimit t\u00eb proletariatit me pag\u00eb, por nga k\u00ebndv\u00ebshtrimi i kuzhinave dhe dhomave t\u00eb gjumit, aty ku fuqia pun\u00ebtore prodhohet \u00e7do dit\u00eb dhe brez pas brezi.<\/p>\n\n\n\n

P\u00ebrfytyrimi i t\u00eb ardhmeve t\u00eb ndryshme<\/strong><\/p>\n\n\n\n

Nevoja p\u00ebr nj\u00eb perspektiv\u00eb gjinore mbi historin\u00eb e kapitalizmit – p\u00ebrtej historis\u00eb s\u00eb grave ose historis\u00eb s\u00eb pun\u00ebs me pag\u00eb – \u00ebsht\u00eb ajo q\u00eb m\u00eb shtyu, nd\u00ebr t\u00eb tjera, t\u00eb rimendoj analiz\u00ebn e Marksit mbi akumulimin primitiv dhe t\u00eb zbuloj gjuetin\u00eb e shtrigave t\u00eb shekujve XVI dhe XVII si momente themelore n\u00eb zhvler\u00ebsimin e pun\u00ebs s\u00eb grave dhe n\u00eb ngritjen e nj\u00eb ndarjeje  gjinore t\u00eb pun\u00ebs kapitaliste.<\/p>\n\n\n\n

Fakti q\u00eb, n\u00eb kund\u00ebrshtim me pritjet e Marksit, akumulimi primitiv \u00ebsht\u00eb b\u00ebr\u00eb proces i p\u00ebrhersh\u00ebm, v\u00eb n\u00eb pik\u00ebpyetje edhe konceptimin e tij p\u00ebr marr\u00ebdh\u00ebnien e domosdoshme midis kapitalizmit dhe komunizmit. Kjo e zhvler\u00ebson k\u00ebndv\u00ebshtrimin e Marksit mbi fazat e historis\u00eb, i cili e paraqet kapitalizmin si purgatorin q\u00eb duhet ta kalojm\u00eb n\u00eb rrug\u00ebn drejt nj\u00eb bote lirie dhe q\u00eb i atribuon industrializimit nj\u00eb rol \u00e7lirues. Ky kalkulim i gabuar q\u00eb ka b\u00ebr\u00eb Marksi dhe breza t\u00eb t\u00ebr\u00eb socialist\u00ebsh marksist\u00eb sot \u00ebsht\u00eb m\u00eb se i duksh\u00ebm. Sot, askush nuk do t\u00eb guxonte t\u00eb \u00ebnd\u00ebrronte, si\u00e7 b\u00ebnte August Bebel (1904) n\u00eb vepr\u00ebn \u201cGruaja n\u00ebn Socializ\u00ebm\u201d, p\u00ebr dit\u00ebn kur ushqimi do t\u00eb prodhohej t\u00ebr\u00ebsisht kimikisht dhe \u00e7do person do t\u00eb mbante me vete nj\u00eb kuti t\u00eb vog\u00ebl me kimikate me t\u00eb cilat do t\u00eb siguronte furnizimin e vet me albumina, yndyrna dhe karbohidrate, pavar\u00ebsisht or\u00ebs s\u00eb dit\u00ebs apo stin\u00ebs s\u00eb vitit.<\/p>\n\n\n\n

Zhvillimi i ekofeminizmit, i cili e lidhi zhvler\u00ebsimin q\u00eb Marksi i b\u00ebn grave dhe riprodhimit me pik\u00ebpamjen e tij se misioni historik i njer\u00ebzimit \u00ebsht\u00eb sundimi mbi natyr\u00ebn, e forcoi m\u00eb tej q\u00ebndrimin ton\u00eb. Ve\u00e7an\u00ebrisht t\u00eb r\u00ebnd\u00ebsishme kan\u00eb qen\u00eb veprat e Maria Mies (1986) dhe Ariel Salleh (1997), t\u00eb cilat kan\u00eb treguar se fshirja q\u00eb Marksi u b\u00ebn veprimtarive riprodhuese nuk \u00ebsht\u00eb nj\u00eb element i rast\u00ebsish\u00ebm, i kusht\u00ebzuar nga detyrat q\u00eb ai ia kishte caktuar \u201cKapitali\u201d-t, por nj\u00eb element sistemik. Salleh thekson se gjith\u00e7ka n\u00eb vepr\u00ebn e Marksit implikon se ajo q\u00eb krijohet nga burri dhe teknologjia ka vler\u00eb m\u00eb t\u00eb lart\u00eb. Historia fillon me aktin e par\u00eb t\u00eb prodhimit. Qeniet njer\u00ebzore e realizojn\u00eb veten p\u00ebrmes pun\u00ebs. Nj\u00eb mas\u00eb e vet\u00eb-realizimit t\u00eb tyre \u00ebsht\u00eb aft\u00ebsia p\u00ebr t\u00eb dominuar natyr\u00ebn dhe p\u00ebr ta p\u00ebrshtatur at\u00eb sipas nevojave njer\u00ebzore. Dhe t\u00eb gjitha veprimtarit\u00eb pozitive transformuese mendohen n\u00eb gjinin\u00eb mashkullore: puna p\u00ebrshkruhet si baba, natyra si n\u00ebn\u00eb, edhe toka shihet si fem\u00ebrore – Madame la Terre (shq. Zonja Tok\u00eb), si\u00e7 e quan Marksi, p\u00ebrball\u00eb Monsieur le Capital (shq. Zot\u00ebri Kapitalit).<\/p>\n\n\n\n

Ekofeministet kan\u00eb treguar se ekziston nj\u00eb lidhje e thell\u00eb midis n\u00ebnvler\u00ebsimit t\u00eb pun\u00ebs s\u00eb sht\u00ebpis\u00eb, zhvler\u00ebsimit t\u00eb natyr\u00ebs dhe idealizimit t\u00eb asaj q\u00eb prodhohet nga industria dhe teknologjia njer\u00ebzore.<\/p>\n\n\n\n

Nd\u00ebrsa industrializimi po e g\u00ebrryen tok\u00ebn dhe shkenc\u00ebtar\u00ebt n\u00eb sh\u00ebrbim t\u00eb zhvillimit kapitalist po eksperimentojn\u00eb me prodhimin e jet\u00ebs jasht\u00eb trupave t\u00eb grave, ideja e shtrirjes s\u00eb industrializimit n\u00eb t\u00eb gjitha veprimtarit\u00eb tona riprodhuese \u00ebsht\u00eb nj\u00eb makth edhe m\u00eb i r\u00ebnd\u00eb se ai q\u00eb po p\u00ebrjetojm\u00eb sot me industrializimin e bujq\u00ebsis\u00eb.<\/p>\n\n\n\n

Nuk \u00ebsht\u00eb p\u00ebr t\u2019u habitur q\u00eb, n\u00eb qarqet radikale, po d\u00ebshmojm\u00eb nj\u00eb ndryshim paradigme, pasi shpresa te makinerit\u00eb si forc\u00eb shtyt\u00ebse e p\u00ebrparimit historik po z\u00ebvend\u00ebsohet nga nj\u00eb ri-fokusim i pun\u00ebs politike mbi \u00e7\u00ebshtjet, vlerat dhe marr\u00ebdh\u00ebniet q\u00eb lidhen me riprodhimin e jet\u00ebs son\u00eb dhe t\u00eb jet\u00ebs s\u00eb ekosistemeve n\u00eb t\u00eb cilat jetojm\u00eb.<\/p>\n\n\n\n

Thuhet se edhe vet\u00eb Marksi, n\u00eb vitet e fundit t\u00eb jet\u00ebs s\u00eb tij, e rishqyrtoi perspektiv\u00ebn e tij historike dhe, duke lexuar p\u00ebr komunitetet egalitare dhe matrilineare t\u00eb Amerik\u00ebs Verilindore, filloi t\u00eb rishqyrtonte idealizimin e tij t\u00eb zhvillimit kapitalist dhe industrial, si dhe t\u00eb vler\u00ebsonte fuqin\u00eb e grave.<\/p>\n\n\n\n

Megjithat\u00eb, vizioni prometean i zhvillimit teknologjik, t\u00eb cil\u00ebn Marksi dhe e gjith\u00eb tradita marksiste e kan\u00eb promovuar, jo vet\u00ebm q\u00eb nuk e ka humbur atraksionin e saj, por po rikthehet s\u00ebrish fuqish\u00ebm, bashk\u00eb m\u00eb teknologjin\u00eb digjitale e cila po luan t\u00eb nj\u00ebjtin rol emancipues q\u00eb Marksi ia kishte atribuuar automatizimit, n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb q\u00eb bota e riprodhimit dhe e pun\u00ebs s\u00eb kujdesit – t\u00eb cil\u00ebn feministet e kan\u00eb vler\u00ebsuar si terren t\u00eb transformimit dhe t\u00eb luft\u00ebs – rrezikon t\u00eb mbetet s\u00ebrish n\u00eb hije prej saj.<\/p>\n\n\n\n

Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb arsye, edhe pse Marksi i kushtoi nj\u00eb hap\u00ebsir\u00eb t\u00eb kufizuar teorive gjinore n\u00eb vepr\u00ebn e tij dhe me gjas\u00eb ndryshoi disa nga pik\u00ebpamjet e tij n\u00eb vitet e vona, mbetet e r\u00ebnd\u00ebsishme q\u00eb ato t\u00eb diskutohen dhe t\u00eb theksohet se heshtjet e tij n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje nuk jan\u00eb thjesht l\u00ebshime, por shenja t\u00eb nj\u00eb limiti q\u00eb puna e tij teorike dhe politike nuk ishte n\u00eb gjendje ta kap\u00ebrcente – por q\u00eb puna jon\u00eb duhet ta kap\u00ebrcej\u00eb.<\/p>\n\n\n\n

Prandaj, \u00ebsht\u00eb e r\u00ebnd\u00ebsishme q\u00eb, teksa e vler\u00ebsojm\u00eb vepr\u00ebn e Marksit, t\u00eb rifokusohemi politikisht te prodhimi i jet\u00ebs son\u00eb materiale dhe i jet\u00ebs s\u00eb ekosistemeve n\u00eb t\u00eb cilat jetojm\u00eb, dhe q\u00eb t\u00eb marrim frym\u00ebzim p\u00ebr luft\u00ebn e s\u00eb tashmes nga p\u00ebrvoja e atyre q\u00eb kan\u00eb kontribuar m\u00eb s\u00eb shumti n\u00eb ruajtjen e saj: grat\u00eb si pun\u00ebtore t\u00eb kujdesit, fermer\u00ebt q\u00eb punuan p\u00ebr mbijetes\u00eb dhe popujt indigjen\u00eb, t\u00eb cil\u00ebt sot po formojn\u00eb nj\u00eb Internacional t\u00eb ri q\u00eb, fatkeq\u00ebsisht, shpesh hyn n\u00eb konflikt me ata q\u00eb vazhdojn\u00eb ta shohin t\u00eb ardhmen e tyre n\u00eb pjes\u00ebmarrjen n\u00eb shfryt\u00ebzimin kapitalist t\u00eb Tok\u00ebs (si minator\u00ebt q\u00eb e duartrokit\u00ebn zgjedhjen e Trump-it) ose q\u00eb e shohin detyr\u00ebn e luft\u00ebs si shtytje zhvillimit m\u00eb t\u00eb madh kapitalist.<\/p>\n\n\n\n

Silvia Federici<\/strong><\/p>\n\n\n\n

E p\u00ebrktheu: Blenda Asllani<\/strong><\/p>\n\n\n\n

Artikullin origjinal mund ta lexoni <\/strong>k\u00ebtu.<\/a>
<\/p>\n","protected":false},"featured_media":11905,"template":"","class_list":["post-11900","lexo-post","type-lexo-post","status-publish","has-post-thumbnail","hentry"],"acf":[],"yoast_head":"\nMarksi dhe Feminizmi - QIKA<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Marksi dhe Feminizmi - QIKA\" \/>\n<meta property=\"og:description\" content=\"AbstraktKy punim fokusohet n\u00eb aspektet gjinore dhe t\u00eb feminizmit n\u00eb teorin\u00eb e Marksit. Metodologjia marksiste na ka pajisur me mjetet dhe kategorit\u00eb q\u00eb na mund\u00ebsojn\u00eb t\u00eb mendojm\u00eb s\u00eb bashku gjinin\u00eb dhe klas\u00ebn, feminizmin e t\u00eb mendojm\u00eb kund\u00ebr kapitalizmit. Megjithat\u00eb, kontributi i Marksit n\u00eb k\u00ebt\u00eb drejtim \u00ebsht\u00eb indirekt, pasi ai nuk zhvilloi kurr\u00eb nj\u00eb teori t\u00eb […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/\" \/>\n<meta property=\"og:site_name\" content=\"QIKA\" \/>\n<meta property=\"article:modified_time\" content=\"2026-01-22T10:32:07+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/qika.org\/wp-content\/uploads\/2026\/01\/silvia-federici.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1000\" \/>\n\t<meta property=\"og:image:height\" content=\"667\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data1\" content=\"24 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/\",\"url\":\"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/\",\"name\":\"Marksi dhe Feminizmi - QIKA\",\"isPartOf\":{\"@id\":\"https:\/\/qika.org\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/#primaryimage\"},\"thumbnailUrl\":\"https:\/\/qika.org\/wp-content\/uploads\/2026\/01\/silvia-federici.jpg\",\"datePublished\":\"2026-01-22T10:21:28+00:00\",\"dateModified\":\"2026-01-22T10:32:07+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/#primaryimage\",\"url\":\"https:\/\/qika.org\/wp-content\/uploads\/2026\/01\/silvia-federici.jpg\",\"contentUrl\":\"https:\/\/qika.org\/wp-content\/uploads\/2026\/01\/silvia-federici.jpg\",\"width\":1000,\"height\":667},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/qika.org\/en\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Marksi dhe Feminizmi\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/qika.org\/#website\",\"url\":\"https:\/\/qika.org\/\",\"name\":\"QIKA\",\"description\":\"Qendra p\u00ebr Informim, Kritik\u00eb dhe Aksion\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/qika.org\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Marksi dhe Feminizmi - QIKA","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/qika.org\/lexo-post\/marksi-dhe-feminizmi\/","og_locale":"en_US","og_type":"article","og_title":"Marksi dhe Feminizmi - QIKA","og_description":"AbstraktKy punim fokusohet n\u00eb aspektet gjinore dhe t\u00eb feminizmit n\u00eb teorin\u00eb e Marksit. Metodologjia marksiste na ka pajisur me mjetet dhe kategorit\u00eb q\u00eb na mund\u00ebsojn\u00eb t\u00eb mendojm\u00eb s\u00eb bashku gjinin\u00eb dhe klas\u00ebn, feminizmin e t\u00eb mendojm\u00eb kund\u00ebr kapitalizmit. 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