{"id":3584,"date":"2022-01-25T10:34:46","date_gmt":"2022-01-25T09:34:46","guid":{"rendered":"https:\/\/qika.org\/?post_type=perspective-post&p=3584"},"modified":"2022-01-25T11:43:36","modified_gmt":"2022-01-25T10:43:36","slug":"siguria-e-grave-midis-patriarkalizmit-ne-familje-dhe-patriarkalizmit-te-shtetit","status":"publish","type":"perspective-post","link":"https:\/\/qika.org\/en\/perspective-post\/siguria-e-grave-midis-patriarkalizmit-ne-familje-dhe-patriarkalizmit-te-shtetit\/","title":{"rendered":"Siguria e grave \u2013 midis patriarkalizmit n\u00eb familje dhe patriarkalizmit t\u00eb shtetit"},"content":{"rendered":"\n

\u00cbsht\u00eb prill, 2012. T\u00eb ftohtit q\u00eb kishte l\u00ebn\u00eb dimri shtrihej n\u00ebp\u00ebr zyrat e strehimores. Mana hap der\u00ebn, hyn ngadal\u00eb, mundohet t\u00eb buz\u00ebqesh\u00eb dhe ulet n\u00eb nj\u00eb skaj t\u00eb karriges. “Fmit\u00eb i lash\u00eb te grat\u00eb”, thot\u00eb ajo, duke menduar p\u00ebr grat\u00eb e tjera t\u00eb strehimores, viktima t\u00eb dhun\u00ebs, si ajo vet\u00eb. Rrobat e zeza e b\u00ebjn\u00eb t\u00eb duket edhe m\u00eb e dob\u00ebt. Flok\u00ebt i ka t\u00eb mbledhura nga pas, p\u00ebrve\u00e7 nj\u00eb tufe q\u00eb i bie faqeve e ajo me automatiz\u00ebm i gjen vend pas veshit. Me shikim t\u00eb p\u00ebrhumbur t\u00ebrheq pjes\u00ebt e p\u00ebrparme t\u00eb bluz\u00ebs nj\u00ebr\u00ebn mbi tjetr\u00ebn dhe lidh duart. Ndoshta nuk \u00ebsht\u00eb fresku i motit q\u00eb e b\u00ebn t\u00eb struket, ndoshta as prania ime,  por frika me t\u00eb cil\u00ebn ajo jeton, imazhet e dhun\u00ebs s\u00eb p\u00ebrjetuar. K\u00ebshtu \u00ebsht\u00eb rritur Mana, q\u00eb t\u00eb struket, t\u00eb mos marr\u00eb shum\u00eb hap\u00ebsir\u00eb, t\u00eb mos flas\u00eb shum\u00eb, t\u00eb mos flas\u00eb me z\u00eb, t\u00eb mos ankohet, t\u00eb mos k\u00ebrkoj\u00eb, t\u00eb mos i d\u00ebgjohet z\u00ebri. Kur u martua, iu mor\u00ebn t\u00eb gjitha, edhe mbiemri, edhe z\u00ebri, edhe trupi dhe, p\u00ebr pak, edhe jeta. Mana kishte ardhur p\u00ebr t\u00eb kat\u00ebrt\u00ebn her\u00eb n\u00eb k\u00ebt\u00eb strehimore, bashk\u00eb me dy f\u00ebmij\u00ebt e saj n\u00ebn mosh\u00ebn gjasht\u00eb vje\u00e7.  P\u00ebrgjat\u00eb dhjet\u00eb vjet\u00ebve martes\u00eb, Mana nuk kishte p\u00ebrjetuar \u00e7aste qet\u00ebsie, dhuna prej burrit t\u00eb saj kishte qen\u00eb e p\u00ebrditshme.<\/em><\/p>\n\n\n\n

_________<\/p>\n\n\n\n

Dhuna fizike nuk nis\u00eb nj\u00eb dit\u00eb t\u00eb bukur me diell e fllad pranveror,  por r\u00ebndom fillon me grindje, me nj\u00eb t\u00eb ngrehur flok\u00ebsh, me nj\u00eb shuplak\u00eb, e cila nganj\u00ebher\u00eb p\u00ebrfundon edhe me vrasje. N\u00eb Shqip\u00ebri, n\u00eb vitin 2012, Gazeta Shqip raporton p\u00ebr 24 gra (http:\/\/gazeta-shqip.com\/…\/xhelozia-nderi-dhe-ekonomia…\/). Nd\u00ebrkaq brenda vitit 2013, u vran\u00eb 27 gra (http:\/\/www.panorama.com.al\/…\/27-femrat-qe-nuk-munden…\/<\/a>).  <\/p>\n\n\n\n

Shumica e k\u00ebtyre vrasjeve, sipas gazetave, jan\u00eb kryer p\u00ebr motive xhelozie n\u00eb nj\u00eb kontekst varf\u00ebrie t\u00eb skajshme. N\u00eb muajin qershor 2014, n\u00eb Dib\u00ebr, babai vrau vajz\u00ebn shtatz\u00ebn\u00eb p\u00ebr arsye se – sipas atij – ajo i mori nderin familjes. N\u00eb muajin korrik, kronikat e zeza raportojn\u00eb p\u00ebr dy vrasje t\u00eb shum\u00ebfishta, (Fier dhe Kor\u00e7\u00eb), nj\u00eb vrasje e nj\u00eb t\u00eb miture (Sarand\u00eb), tentim vrasje, p\u00ebrdhunime e rr\u00ebmbime grash. N\u00eb muajin gusht: vrasja makabre e nj\u00eb gruaje n\u00eb Berat, pastaj rasti skandaloz i tentimit p\u00ebr shp\u00ebrdorim seksual t\u00eb nj\u00eb t\u00eb miture nga zyrtari i bashkis\u00eb s\u00eb Sarand\u00ebs. N\u00eb Kosov\u00eb, m\u00eb 25 gusht, nj\u00eb burr\u00eb rrahu bash\u00ebkshorten e tij shtatz\u00ebn\u00eb e si pasoj\u00eb i vdiq f\u00ebmija tet\u00ebmuajsh n\u00eb bark. Me dat\u00ebn 27 gusht, shefi i policis\u00eb s\u00eb Velipoj\u00ebs n\u00eb Shqip\u00ebri, arrestohet p\u00ebr shkak se kishte k\u00ebrkuar favore seksuale nga nj\u00eb grua, e cila kishte denoncuar burrin e saj p\u00ebr dhun\u00eb ndaj saj, dhe se me p\u00ebrmbushjen e favorit, ai do ta mbronte nga burri i dhunsh\u00ebm.  Vet\u00ebm n\u00eb muajin shtator: n\u00eb Lezh\u00eb, nj\u00eb vajz\u00eb 17 vje\u00e7are denoncon t\u00eb atin q\u00eb e kishte p\u00ebrdhunuar seksualisht me vite, pastaj b\u00ebn vet\u00ebvrasje. Pastaj, n\u00eb Tiran\u00eb burri plagos gruan e tij me arm\u00eb pastaj b\u00ebn vet\u00ebvrasje, dhe s\u00eb fundi me 7 shtator, burri l\u00ebndon gruan brutalisht duke ia kafshuar hund\u00ebn.<\/p>\n\n\n\n

Sipas raportit t\u00eb 2014-\u00ebs \u2018Dhuna ndaj gruas: nj\u00eb anket\u00eb n\u00eb nivelin e EU-s\u00eb\u2019,  t\u00eb Agjensionit Evropian p\u00ebr t\u00eb Drejta Themelore (AEDTH), n\u00eb shtetet e EU-s\u00eb, nj\u00eb n\u00eb tri gra (33%), prej mosh\u00ebs 15 vje\u00e7 e tutje, ka p\u00ebrjetuar dhun\u00eb fizike dhe\/ose seksuale, nd\u00ebrkaq nj\u00eb n\u00eb 20 gra \u00ebsht\u00eb p\u00ebrdhunuar.  Forma m\u00eb e shpesht\u00eb e dhun\u00ebs fizike \u00ebsht\u00eb shtyerja, goditja me shuplak\u00eb, t\u00ebrheqja\/kapja, ose ngrehja e flok\u00ebve. Nj\u00eb n\u00eb tri gra (32%) ka p\u00ebrjetuar dhun\u00eb psikologjike nga partneri i saj. Format m\u00eb t\u00eb zakonshme jan\u00eb: poshtrimi n\u00eb publik apo hapsira private, ndalimi i saj t\u00eb del nga sht\u00ebpia apo ngujimi n\u00eb sht\u00ebpi, frik\u00ebsimi apo k\u00ebrc\u00ebnimi ndaj saj apo personave t\u00eb dashur t\u00eb saj, detyrimi i shikimit t\u00eb materialit pornografik. (http:\/\/fra.europa.eu\/sites\/default\/files\/fra-2014-va\u00eb-survey-main-results-apr14_en.pdf<\/a>).   <\/p>\n\n\n\n

Sipas raportit Femrat dhe Meshkujt n\u00eb Shqip\u00ebri,  t\u00eb Institutit t\u00eb Statistikave t\u00eb Shqip\u00ebris\u00eb,  53%  t\u00eb femrave midis mosh\u00ebs 18-55 vje\u00e7e t\u00eb cilat kan\u00eb qen\u00eb ose jan\u00eb t\u00eb martuara apo n\u00eb bashk\u00ebjetes\u00eb, kan\u00eb p\u00ebrjetuar dhun\u00eb n\u00eb familje (INSTAT, 2013).<\/p>\n\n\n\n

N\u00eb Kosov\u00eb, t\u00eb dh\u00ebnat nga Policia e Kosov\u00ebs (PK), deri n\u00eb shtator t\u00eb vitit 2012, tregojn\u00eb 650 raste.  Sipas databaz\u00ebs s\u00eb Policis\u00eb nga viti 2006 \u2013 2013, shifrat tregojn\u00eb ulje t\u00eb numrit total t\u00eb rasteve t\u00eb dhun\u00ebs n\u00eb familje, p\u00ebrve\u00e7 vitit 2011. P\u00ebr shembull n\u00eb vitin 2006, numri total i rasteve t\u00eb raportuara \u00ebsht\u00eb 1370. P\u00ebr vitin 2010 dhe 2011, PK ka nxjerr\u00eb t\u00eb dh\u00ebnat n\u00eb baz\u00eb t\u00eb gjinis\u00eb dhe sipas k\u00ebtij regjistrimi, n\u00eb vitin 2010 numri i rasteve t\u00eb raportuara \u00ebsht\u00eb gjithsej 944 \u2013 me 764 femra, 190 meshkuj. Nd\u00ebrsa p\u00ebr vitin 2011, numri total \u00ebsht\u00eb gjithsej 1042 – 813 femra, 239 meshkuj.  Naime Sherifi \u2013 drejtoresh\u00eb n\u00eb Qendr\u00ebn p\u00ebr Mbrojtjen e Grave dhe F\u00ebmij\u00ebve n\u00eb Prishtin\u00eb dhe Nazife Jonuzi \u2013 drejtoresh\u00eb n\u00eb Qendr\u00ebn p\u00ebr Mbrojtjen e Grave dhe F\u00ebmij\u00ebve n\u00eb Gjilan, konsiderojn\u00eb q\u00eb numri i rasteve t\u00eb dhun\u00ebs n\u00eb familje \u00ebsht\u00eb m\u00eb i madh se sa numri q\u00eb raportohet, p\u00ebr shkak t\u00eb rasteve q\u00eb nuk raportohen n\u00eb polici dhe shkojn\u00eb drejt n\u00eb strehimore, apo nuk raportohen kurr\u00eb n\u00eb asnj\u00eb institucion.<\/p>\n\n\n\n

N\u00eb Kosov\u00eb, vet\u00ebm rastet e skajshme t\u00eb dhun\u00ebs raportohen n\u00eb polici, nd\u00ebrkaq goditja me shuplak\u00eb, kryesisht, nuk konsiderohet dhun\u00eb. Dhuna ndaj grave, apo vrasjet e tyre, vazhdojn\u00eb t\u00eb jen\u00eb nd\u00ebr ato \u00e7\u00ebshtje t\u00eb cilat nxjerrin n\u00eb sip\u00ebrfaqe paradoksin mbi \u2018moralin\u2019 dhe mbi (si\u00e7 thuhet) \u2018familjen e shenjt\u00eb\u2019 n\u00eb shoq\u00ebrit\u00eb shqiptare. Me gjith\u00eb p\u00ebrpjekjet q\u00eb kjo \u00e7\u00ebshtje t\u00eb mbulohet e t\u00eb hidhet m\u00ebnjan\u00eb, ajo mbetet pun\u00eb e par\u00eb e shum\u00eb organizatave t\u00eb grave, si n\u00eb Kosov\u00eb ashtu edhe n\u00eb Shqip\u00ebri. Me gjith\u00eb pun\u00ebn e madhe q\u00eb b\u00ebjn\u00eb k\u00ebto organizata, nj\u00eb problematik\u00eb q\u00eb un\u00eb nuk shoh se goditet sa duhet n\u00eb sfer\u00ebn publike, \u00ebsht\u00eb pranimi se rr\u00ebnja e k\u00ebtij problemit \u00ebsht\u00eb mend\u00ebsia patriarkale. Shoq\u00ebria shqiptare, k\u00ebtej e andej kufirit, ka aq shum\u00eb probleme ekonomike e ndot\u00ebsi politike e mafioze, dhe duke qen\u00eb shoq\u00ebri patriarkale, siguria e grave, nuk trajtohet me prioritet. Patriarkalizmi, duke qen\u00eb pjes\u00eb e dinamikave t\u00eb jet\u00ebs familjare, vazhdohet p\u00ebrmes institucionit t\u00eb familjes.  N\u00eb munges\u00eb t\u00eb shteteve funksionale, t\u00eb mbytura n\u00eb varf\u00ebri e korrupsion, burrat marrin drejt\u00ebsin\u00eb n\u00eb duart e veta dhe n\u00eb em\u00ebr t\u00eb mbrojtjes s\u00eb nj\u00ebfar\u00eb \u2018nderi\u2019 e t\u00eb nj\u00ebfar\u00eb \u2018morali\u2019, abuzojn\u00eb me grat\u00eb me q\u00ebllim q\u00eb t\u00eb vazhdojn\u00eb t\u00eb v\u00ebn\u00eb n\u00ebn kontroll mendjet dhe trupat e tyre. N\u00eb shoq\u00ebrit\u00eb tona, jeta e qytetar\u00ebve, n\u00eb p\u00ebrgjith\u00ebsi, nuk vlen gj\u00eb, por jeta e grave, n\u00eb ve\u00e7anti, nuk vlen edhe m\u00eb hi\u00e7. Prandaj trajtimi dhe zgjidhja e problemit t\u00eb dhun\u00ebs ndaj grave hidhet sa andej e sa k\u00ebndej, midis tradit\u00ebs dhe ligjit. E vet\u00ebdijshme q\u00eb kjo tem\u00eb \u00ebsht\u00eb e nd\u00ebrthurur me shum\u00eb faktor\u00eb ekonomik, social e politik, n\u00eb k\u00ebt\u00eb artikull jam p\u00ebrpjekur t\u00eb shtroj diskutimin mbi dhun\u00ebn ndaj grave, duke analizuar disa nga karakteristikat dhe praktikat e patriarkalizmit n\u00eb familje dhe shtrirjen e tyre n\u00eb institucione publike.<\/p>\n\n\n\n

Patriarkalizmi z\u00eb fill n\u00eb familje<\/strong><\/p>\n\n\n\n

Dukshm\u00ebria m\u00eb e madhe e grave n\u00eb sfer\u00ebn publike dhe sukseset e tyre n\u00eb ngjitjen n\u00eb pozita vendimmarr\u00ebse n\u00eb qeveri, n\u00eb sektorin publik apo privat, pas luft\u00ebs n\u00eb Kosov\u00eb, p\u00ebrdoret si argument se, – \u2018problemi i grave\u2019 \u00ebsht\u00eb zgjidhur dhe se \u00e7\u00ebshtjet gjinore, gabimisht t\u00eb kuptuara si vet\u00ebm \u00e7\u00ebshtje e t\u00eb drejtave t\u00eb grave, konsiderohen si pass\u00e9 e t\u00eb panevojshme. N\u00eb t\u00eb v\u00ebrtet\u00eb grat\u00eb vazhdojn\u00eb t\u00eb jen\u00eb kategoria m\u00eb e pambrojtur. N\u00eb familjen patriarkale, grat\u00eb trajtohen si pron\u00eb private. Udh\u00ebheq\u00ebsja e Nj\u00ebsitit kund\u00ebr Dhun\u00ebs brenda Policis\u00eb s\u00eb Kosov\u00ebs, Tahire Haxholli, thot\u00eb se ne fillim t\u00eb vjet\u00ebve 2000, \u00e7\u00ebshtja n\u00eb t\u00eb cil\u00ebn \u00ebsht\u00eb dashur t\u00eb punohet m\u00eb s\u00eb shumti ka qen\u00eb q\u00eb \u00e7\u00ebshtja e dhun\u00ebs n\u00eb familje t\u00eb mos konsiderohet si \u00e7\u00ebshtje private, por si \u00e7\u00ebshtje publike. Haxholli e ilustron k\u00ebt\u00eb me rastin e nj\u00eb burri i cili kishte refuzuar nd\u00ebrhyrjen e policis\u00eb n\u00eb mbrojtje t\u00eb gruas s\u00eb tij, duke u th\u00ebn\u00eb  \u2018s\u2019keni pun\u00eb ju, edhe e due edhe e rrehi, e jemja asht\u2019. Me gjith\u00eb pun\u00ebn e tyre, kjo \u00e7\u00ebshtje nuk do t\u00eb thot\u00eb se vjet\u00ebve t\u00eb fundit \u00ebsht\u00eb zgjidhur tashm\u00eb. Dhuna, dhe t\u00eb kuptuarit e saj si \u00e7\u00ebshtje private e kryefamiljarit si n\u00eb rastin e p\u00ebrmendur, \u00ebsht\u00eb derivat i patriarkalizmit e q\u00eb sipas nj\u00eb shpjegimi t\u00eb thjesht\u00ebzuar \u00ebsht\u00eb \u2018sistemi n\u00eb t\u00eb cilin burrat kan\u00eb kontroll mbi institucionet m\u00eb prestigjioze shoq\u00ebrore, kulturore, politike ekonomike n\u00eb shoq\u00ebrin\u00eb ku jetojn\u00eb\u2019 (Dictionary of Anthropology, 1997). Mend\u00ebsia dhe praktikat patriarkale m\u00ebsohen brenda familjes dhe pastaj edhe n\u00eb tjerat rrethe t\u00eb socializimit. Familja shqiptare i takon formave t\u00eb nj\u00ebsis\u00eb familjare si institucion n\u00eb t\u00eb cil\u00ebn p\u00ebrve\u00e7 q\u00ebllimit t\u00eb riprodhimit, pushteti dhe kontrolli lidh\u00eb njer\u00ebzit n\u00eb nj\u00eb bashk\u00ebsi me lidhje gjaku nga ana e babait.  Natyrisht q\u00eb an\u00ebtar\u00ebt e bashk\u00ebsis\u00eb lidhen edhe nga dashuria dhe kujdesi, por duke qen\u00eb n\u00ebn kontrollin patriarkal (t\u00eb cilit i bashk\u00ebngjitet presioni shoq\u00ebror), kjo e fundit shpesh fiton mbi dashurin\u00eb dhe kujdesin.<\/p>\n\n\n\n

Familja shqiptare, e konsideruar si institucioni m\u00eb i r\u00ebnd\u00ebsish\u00ebm n\u00eb shoq\u00ebri, \u00ebsht\u00eb patrilinieare dhe patrilokale. Patrilienare do t\u00eb thot\u00eb se gjaku, mbiemri dhe prona njihen dhe pranohen nga vija e babait. Nd\u00ebrkaq patrilokale tregon se vajza kur martohet zhvendoset n\u00eb sht\u00ebpin\u00eb e burrit. K\u00ebto jan\u00eb nd\u00ebr elementet kryesore q\u00eb identifikojn\u00eb familjen n\u00eb Ballkan (Reineck, 1991; Kaser, 2008). N\u00eb shoq\u00ebrit\u00eb shqiptare, asnj\u00eb nga k\u00ebto elemente nuk ka l\u00ebvizur, ose nuk ka l\u00ebvizur n\u00eb at\u00eb m\u00ebnyr\u00eb  q\u00eb patriarkalizimi mos t\u2019i ket\u00eb themelet kaq t\u00eb fuqishme n\u00eb familje; apo dhuna n\u00eb familje, t\u00eb ket\u00eb nj\u00eb rrug\u00ebdalje t\u00eb favorshme p\u00ebr grat\u00eb. Do t\u00eb p\u00ebrpiqem t\u2019i kontekstualizoj k\u00ebto aspekte n\u00eb shoq\u00ebrin\u00eb n\u00eb Kosov\u00eb, duke mos th\u00ebn\u00eb q\u00eb kjo \u00ebsht\u00eb karakteristike vet\u00ebm p\u00ebr Kosov\u00eb, por duke e p\u00ebrshkruar se si kjo funksionon brenda shoq\u00ebris\u00eb shqiptare, me karakteristikat e veta patriarkale, n\u00eb rastet e dhun\u00ebs ndaj grave.<\/p>\n\n\n\n

 Aspekti i trash\u00ebgimis\u00eb: <\/strong><\/em><\/p>\n\n\n\n

Grat\u00eb, me p\u00ebrjashtime t\u00eb vogla, nuk jan\u00eb pjes\u00eb e trash\u00ebgimis\u00eb.  Sipas Agjencis\u00eb Kosovare t\u00eb Statistikave, konkretisht sipas t\u00eb dh\u00ebnave mbi regjistrimin e popullsis\u00eb, vet\u00ebm 8.4 % t\u00eb grave posedojn\u00eb pron\u00eb. Kjo p\u00ebrqindje jasht\u00ebzakonisht e ul\u00ebt, nga t\u00eb dh\u00ebnat e paraqitura, nuk dihet a \u00ebsht\u00eb pron\u00eb e trash\u00ebguar nga prind\u00ebrit apo prona e bler\u00eb nga vet\u00eb grat\u00eb. Grat\u00eb tradicionalisht nuk marrin hise nga prona e babait e cila ndahet n\u00eb m\u00ebnyr\u00eb t\u00eb barabart\u00eb midis v\u00ebllez\u00ebrve. Kjo arsyetohet m\u00eb s\u00eb shpeshti me iden\u00eb se kur ato t\u00eb martohen, ato g\u00ebzojn\u00eb hisen e bashk\u00ebshortit t\u00eb saj apo familjes s\u00eb tij me t\u00eb cil\u00ebn ajo jeton. N\u00ebse grat\u00eb e realizojn\u00eb t\u00eb drejt\u00ebn e tyre n\u00eb trash\u00ebgimi, t\u00eb garantuar me ligj, konsiderohet se ajo “ia ka marr\u00eb v\u00ebllaut hisen” dhe se realizimi i k\u00ebsaj t\u00eb drejte, shpesh paguhet me \u00e7mim shoq\u00ebror e q\u00eb p\u00ebrkthehet n\u00eb stigmatizim nga rrethi, izolim dhe le\u00e7itje nga v\u00ebllez\u00ebrit. Edhe n\u00eb rajonet ku feja islame \u00ebsht\u00eb m\u00eb e praktikuar, n\u00eb baz\u00eb t\u00eb s\u00eb cil\u00ebs gruaja duhet t\u00eb trash\u00ebgoj\u00eb gjysm\u00ebn sa trash\u00ebgon v\u00ebllai i saj, ky obligim nuk p\u00ebrfillet dhe p\u00ebrfillet tradita kanunore, e cila nuk e sheh gruan si trash\u00ebgimtare t\u00eb pron\u00ebs.<\/p>\n\n\n\n

Me gjith\u00eb kompleksitetin e termit \u2018tradit\u00eb\u2019, n\u00eb k\u00ebt\u00eb tekst i referohem praktikave q\u00eb jan\u00eb trash\u00ebgimi kanunore si \u00e7\u00ebshtja e trash\u00ebgimis\u00eb s\u00eb pron\u00ebs apo n\u00eb p\u00ebrgjith\u00ebsi mend\u00ebsis\u00eb kanunore q\u00eb i sheh grat\u00eb \u2018si shakull p\u00ebr me bajt\u00eb\u2019 (Kanuni i Lek\u00eb Dukagjinit, botimi 1989, fq. 37); dhe praktikave q\u00eb vijn\u00eb nga religjionet apo interpretimeve mbi to. Kanuni, marr\u00eb n\u00eb t\u00ebr\u00ebsi, \u00ebsht\u00eb nj\u00eb tem\u00eb shum\u00eb e nd\u00ebrlikuar q\u00eb mbetet t\u00eb hulumtohet m\u00eb thell\u00eb e m\u00eb gj\u00ebr\u00eb n\u00eb t\u00eb ardhmen, nd\u00ebrsa n\u00eb k\u00ebt\u00eb tekst, p\u00ebrpiqem t\u00eb v\u00eb n\u00eb spikam\u00eb vet\u00ebm ato an\u00eb q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me lejimin e arsyetimin q\u00eb i b\u00ebhet p\u00ebrdorimit t\u00eb dhun\u00ebs. P\u00ebrgjat\u00eb viteve, veprime t\u00eb paligjshme e t\u00eb liga i jan\u00eb mveshur Kanunit duke e shtremb\u00ebruar dhe duke e bastarduar at\u00eb apo duke e marr\u00eb si referenc\u00eb t\u00eb veprimeve t\u00eb cilat edhe vet\u00eb Kanuni i nd\u00ebshkon. Megjith\u00ebk\u00ebt\u00eb, nuk mund t\u00eb mos vihet n\u00eb sip\u00ebrfaqe q\u00eb patriarkalizimi, n\u00eb kontekstin ton\u00eb shoq\u00ebror, nd\u00ebrthuret me kodet e Kanunit, dhe religjionin. Sa i p\u00ebrket dhun\u00ebs ndaj gruas, sipas versionit t\u00eb mbledhur e t\u00eb sh\u00ebnuar prej klerikut t\u00eb krishter\u00eb, Shtjef\u00ebn Gje\u00e7ovit, (botimi i 1989-\u00ebs), “burri nuk ka t\u00e1ger mb\u00ed jet\u00eb t\u00eb grues”, por n\u00eb an\u00ebn tjet\u00ebr, sipas t\u00eb t\u00eb nj\u00ebjtit kod kanunor, burri mund ta vras\u00eb gruan p\u00ebr:  a) kurvn\u00ed; b) mik t\u00eb pr\u00e9m.\u2019 (ibid; 39). N\u00eb Nye e Njizetetet\u00eb shkruan se burri mund t\u00eb p\u00ebrdor\u00eb dhun\u00eb mbi gruan, pa r\u00ebn\u00eb n\u00eb faj sipas Kanunit, dhe se prind\u00ebrit e saj nuk i k\u00ebrkojn\u00eb p\u00ebrgjegj\u00ebsi burrit t\u00eb saj p\u00ebr k\u00ebto raste (ibid; 37).  Nd\u00ebrsa n\u00eb Nye e Tridhjetepar\u00eb, shkruan se p\u00ebr hajni dhe vjedhje e pla\u00e7kitje, burri ka mund\u00ebsi ta l\u00ebshoj\u00eb gruan, por nuk ka t\u00eb drejt\u00eb t\u00eb p\u00ebrdor\u00eb dhun\u00eb mbi t\u00eb (ibid; 39).<\/p>\n\n\n\n

N\u00eb Nye i Tridhetekat\u00ebrt, gjithashtu shkruen se \u2018Burri k\u00e1 tager: a) me kshillue e me qortuen gruen; b) me rrah\u00eb e me li\u2202h\u00eb gruen e vet, k\u00far t\u00eb mb\u00ebrr\u00edj\u00eb me ia p\u00ebrbuz\u00eb fjalen e ur\u2202hnit\u2019 (ibid: 43). Dispozita t\u00eb tilla nd\u00ebshkuese, p\u00ebr t\u00eb nj\u00ebjtat vepra, nuk vlejn\u00eb p\u00ebr burra. Pra, Kanuni nuk e parasheh q\u00eb burrat ta ken\u00eb “fishekun n\u00eb shpin\u00eb” p\u00ebr t\u00eb nj\u00ebjtat vepra. Ngjash\u00ebm me aspektin e religjionit, edhe k\u00ebtu \u00ebsht\u00eb problematike t\u00eb spjegohet kompleksiteti q\u00eb ky aspekt ka, n\u00eb nji paragraf t\u00eb vet\u00ebm. N\u00eb librat e shenjt\u00eb, n\u00eb Kuran apo Bib\u00ebl, megjith\u00eb porosit\u00eb ku k\u00ebrkohet q\u00eb burrat t\u00eb sillen mir\u00eb me grat\u00eb, paragrafet tjera ose e legjitmojn\u00eb dhun\u00ebn ose tregojn\u00eb q\u00eb grat\u00eb duhet t\u2019i binden pushtetit t\u00eb burrave. P\u00ebr shembull n\u00eb Kuran, pjesa kur flitet p\u00ebr dhun\u00ebn ndaj gruas: \u201cSa i p\u00ebrket grave q\u00eb ju i druheni mosbindjes dhe sjelljes s\u00eb keqe nga ana e tyre, k\u00ebshillojini, (e, n\u00ebse kjo s\u2019b\u00ebn dobi) mos i pranoni n\u00eb shtrat dhe (n\u00eb fund) i rrihni ato (lehtas). Por, n\u00ebse ato ju binden, at\u00ebher\u00eb mos i nd\u00ebshkoni m\u00eb. Allahu, me t\u00eb v\u00ebrtet\u00eb, \u00ebsht\u00eb i Lart\u00ebsuar dhe i Madh\u00ebruar\u201d (Nisa 349). Apo n\u00eb Bib\u00ebl thuhet – Efisian\u00ebve: 22. Grat\u00eb le t\u2019u binden burrave t\u00eb vet sikurse Zotit. 23 Sepse burri \u00ebsht\u00eb kryet e gruas sikurse edhe Krishti \u00ebsht\u00eb kryet e Kish\u00ebs \u2011 Ai, Sh\u00eblbuesi i Trupit. 24 Pra, sikurse Kisha i n\u00ebnshtrohet Krishtit, ashtu edhe grat\u00eb le t\u2019u binden burrave t\u00eb vet n\u00eb gjith\u00e7ka. Nga ana e njerzve t\u00eb fes\u00eb, apo besimtar\u00ebve, r\u00ebndom thuhet se k\u00ebto duhet shikuar brenda kontekstit dhe se problemi q\u00ebndron te p\u00ebrkthimet e gabueshme dhe keqinterpretimet. Sido q\u00eb t\u00eb jet\u00eb, nuk mund t\u00eb vihet n\u00eb diskutim, q\u00eb religjionet abrahamike jan\u00eb patriarkale. Ato, kryesisht identitetin gjinor t\u00eb gruas e nd\u00ebrtojn\u00eb mbi nj\u00eb determiniz\u00ebm biologjik, dhe interpretimeve t\u00eb cilat u p\u00ebrshtaten normave patriarkale. Nd\u00ebrsa sa i p\u00ebrket dhun\u00ebs, format nd\u00ebshkuese p\u00ebr grat\u00eb, edhe k\u00ebtu, p\u00ebr t\u00eb nj\u00ebjtat vepra, nuk vlejn\u00eb edhe p\u00ebr burra.<\/p>\n\n\n\n

P\u00ebr t\u00eb vazhduar te \u00e7\u00ebshtja e trash\u00ebgimis\u00eb, nj\u00eb nga arsyetimet tjera m\u00eb t\u00eb shpeshta pse grave nuk u lihet, apo pse grat\u00eb vullnetarisht nuk marrin hise, \u00ebsht\u00eb ajo se m\u00eb k\u00ebt\u00eb, si\u00e7 thuhet, ajo l\u00eb hapur der\u00ebn p\u00ebr t\u00eb b\u00ebr\u00eb vizit\u00ebn t\u00eb prind\u00ebrit. Tradicionalisht pasi t\u00eb martohen, dy her\u00eb n\u00eb vit, nga dy e m\u00eb shum\u00eb jav\u00eb bijat b\u00ebjn\u00eb vizit\u00eb te prind\u00ebrit, apo te v\u00ebllez\u00ebrit, n\u00ebse prind\u00ebrit kan\u00eb vdekur. Sidomos pas luft\u00ebs, kjo praktik\u00eb nuk p\u00ebrfillet m\u00eb. Me mund\u00ebsin\u00eb e qarkullimit m\u00eb t\u00eb lirsh\u00ebm, grat\u00eb mund t\u00eb b\u00ebjn\u00eb vizita t\u00eb shkurta gjat\u00eb dit\u00ebs por edhe “e pamja” te prind\u00ebrit \u00ebsht\u00eb me m\u00eb pak dit\u00eb se q\u00eb ka qen\u00eb m\u00eb her\u00ebt. Po ashtu, tradicionalisht, prind\u00ebrit dhe v\u00ebllez\u00ebrit, jan\u00eb t\u00eb obliguar q\u00eb n\u00eb rast t\u00eb ndarjes bashk\u00ebshortore, t\u00eb kujdesen p\u00ebr motr\u00ebn. Problemi q\u00ebndron n\u00eb nj\u00eb se sa praktikisht kjo \u00ebsht\u00eb e realizueshme n\u00eb ndryshimet e pas luft\u00ebs n\u00eb familje dhe p\u00ebrgjith\u00ebsisht n\u00eb shoq\u00ebri. Dhe se ky opsion nuk \u00ebsht\u00eb i favorsh\u00ebm p\u00ebr grat\u00eb, duke qen\u00eb s\u00eb n\u00eb t\u00eb tilla raste, grat\u00eb ndjehen t\u00eb tep\u00ebrta n\u00eb nukleusin familjar t\u00eb v\u00ebllait dhe gruas s\u00eb tij, dhe ato nuk jan\u00eb t\u00eb lira t\u00eb g\u00ebzojn\u00eb plot\u00ebsisht m\u00ebnyr\u00ebn e tyre t\u00eb t\u00eb jetuarit.<\/p>\n\n\n\n

Aspekti i mbiemrit dhe gjakut: <\/strong><\/em><\/p>\n\n\n\n

Grat\u00eb kur martohen, marrin mbiemrin e burrit, apo ja bashk\u00ebngjitin mbiemrit t\u00eb tyre, q\u00eb i identifikon si t\u00eb martuara, dhe si t\u00eb tilla me detyrime ndaj burrit, familjes dhe fisit. Mbiemri sh\u00ebnjon shpesh edhe p\u00ebrkat\u00ebsin\u00eb e fisit. Dhe n\u00eb k\u00ebt\u00eb rast, mbiemri p\u00ebrve\u00e7 aspektit identifikues ka pesh\u00ebn e emrit t\u00eb fisit. Duke qen\u00eb se tradicionalisht, vajzat rriten p\u00ebr “me shku n\u2019fis t\u2019huej”, ato edhe kur t\u00eb martohen, familja dhe fisi i burrit p\u00ebrs\u00ebri i konsideron si t\u00eb fisit t\u00eb huaj duke qen\u00eb se nusja nuk \u00ebsht\u00eb gjak i tyre. Grat\u00eb mund t\u00eb fitojn\u00eb pushtet, sidomos n\u00eb familjet e m\u00ebdha n\u00eb zonat rurale, ta zam\u00eb, kur t\u2019u rriten f\u00ebmij\u00ebt dhe jan\u00eb m\u00eb t\u00eb shtyera n\u00eb mosh\u00eb, apo kur u vdes bashk\u00ebshorti. Ka raste kur grat\u00eb shtrojn\u00eb dhun\u00eb ndaj grave, (shum\u00eb rrall\u00eb ndaj burrave), t\u00eb cilat t\u00eb rritura n\u00eb shtypje, p\u00ebrbrend\u00ebsojn\u00eb patriarkalizmin dhe shtypin grat\u00eb posht\u00eb hierarkis\u00eb patriarkale, e bazuar n\u00eb gjini e mosh\u00eb.<\/p>\n\n\n\n

N\u00eb raste t\u00eb ndarjeve apo divorceve, elementi patriarkal q\u00eb lidhet me gjakun, ngushton edhe m\u00eb tep\u00ebr opsionet ekzistuese p\u00ebr grat\u00eb. Ato mund t\u00eb kthehen n\u00eb familjet prind\u00ebrore por n\u00eb raste se ato kan\u00eb f\u00ebmij\u00eb, ato detyrohen t\u2018i l\u00ebn\u00eb f\u00ebmij\u00ebt te burri duke qen\u00eb se tradita konsideron se f\u00ebmij\u00ebt i takojn\u00eb babait (vija e gjakut) dhe jo n\u00ebn\u00ebs. Ato mund t\u00eb rimartohen por n\u00eb shumic\u00ebn e rasteve p\u00ebrs\u00ebri duke l\u00ebn\u00eb f\u00ebmij\u00ebt, sepse burri i ardhsh\u00ebm dhe familja e tij nuk e pranojn\u00eb gruan me f\u00ebmij\u00eb, p\u00ebrs\u00ebri p\u00ebr t\u00eb nj\u00ebjt\u00ebn arsye. K\u00ebshtuq\u00eb grat\u00eb duke mos dashur t\u00eb ndahen nga f\u00ebmij\u00ebt, jan\u00eb t\u00eb detyruara t\u00eb mbesin n\u00eb sht\u00ebpi t\u00eb burrit dhe t\u00eb durojn\u00eb dhun\u00ebn. Opsioni tjet\u00ebr, i fundit, jan\u00eb strehimoret. Grat\u00eb q\u00eb kan\u00eb p\u00ebrjetuar dhun\u00eb mund t\u00eb rrin\u00eb n\u00eb strehimore, por vet\u00ebm p\u00ebrkoh\u00ebsisht, sepse n\u00eb munges\u00eb t\u00eb ri-integrimit pas q\u00ebndrimit n\u00eb strehimore, ato detyrohen t\u00eb kthehen p\u00ebrs\u00ebri, ose n\u00eb sht\u00ebpi t\u00eb burrit, ose t\u00eb prind\u00ebrve. Familjet t\u00eb cilat q\u00ebndrojn\u00eb mir\u00eb ekonomikisht, n\u00eb disa raste, i pranojn\u00eb bijat e tyre me f\u00ebmij\u00eb, por k\u00ebto raste jan\u00eb t\u00eb rralla, sidomos duke e ditur shkall\u00ebn e varf\u00ebris\u00eb n\u00eb Kosov\u00eb.<\/p>\n\n\n\n

P\u00ebrve\u00e7 k\u00ebtyre elementeve q\u00eb p\u00ebrb\u00ebjn\u00eb struktur\u00ebn patriarkale n\u00eb familje, dhe nuk u l\u00ebn\u00eb opsione t\u00eb favorshme grave t\u00eb mbijetuara t\u00eb dhun\u00ebs, t\u00eb fundit r\u00ebndohen edhe nga nj\u00eb presion i jasht\u00ebzakonsh\u00ebm duke filluar s\u00eb pari nga ushtruesit e dhun\u00ebs, pastaj nga familjar\u00ebt dhe m\u00eb gjer\u00ebsisht nga rrethi. Format e k\u00ebtij presion jan\u00eb k\u00ebrc\u00ebnimi nga ushtruesit e dhun\u00ebs, minimizimi i problemit, paragjykimi dhe faj\u00ebsimi i viktimave.<\/p>\n\n\n\n

Ushtruesit e dhun\u00ebs, m\u00eb s\u00eb shpeshti i k\u00ebrc\u00ebnojn\u00eb grat\u00eb e tyre se n\u00ebse nuk heshtin p\u00ebr dhun\u00ebn e ushtruar mbi to apo nuk u binden, ata do t\u2019ua vrasin v\u00ebllez\u00ebrit, baban\u00eb dhe t\u00ebr\u00eb familjen e prind\u00ebrve t\u00eb saj. Kjo frik\u00eb \u00ebsht\u00eb nd\u00ebr m\u00eb e shpeshta arsye pse grat\u00eb nuk e raportojn\u00eb dhun\u00ebn duke e ditur se organet p\u00ebrkat\u00ebse shtet\u00ebrore jan\u00eb t\u00eb paafta q\u00eb t\u2019u dalin n\u00eb mbrojtje. N\u00eb shum\u00eb raste, familjet e \u00e7iftit, u b\u00ebjn\u00eb presion grave q\u00eb t\u00eb heshtin p\u00ebr dhun\u00ebn, nga frika q\u00eb mund t\u00eb vij\u00eb deri te ngat\u00ebrresat ose vrasjet, dmth. “gjaqet” midis burrave t\u00eb dy familjeve n\u00eb miq\u00ebsi. A. K. banore n\u00eb nj\u00eb nga strehimoret n\u00eb Kosov\u00eb tregon:  \u2018\u2026nana jeme ve\u00e7 tu u tut\u00eb: “Kuku bij\u00eb, mos iu kallxo ktyne [djemve] se dalin myten n\u00ebrmje veti\u2026” N\u00eb munges\u00eb t\u00eb zgjidhjes s\u00eb problemit por edhe n\u00eb munges\u00eb t\u00eb vet\u00ebdijes q\u00eb dhuna p\u00ebrb\u00ebn krim, familjet shpesh p\u00ebrpiqen ta injorojn\u00eb problemin apo ta minimizojn\u00eb si n\u00eb rastin e A. K-s\u00eb e cila thot\u00eb: “Familja jeme tu m\u2019than\u00eb: ti je dal\u00eb p\u00ebr nji shuplak\u00eb”. Esht\u00eb e r\u00ebnd\u00ebsishme t\u00eb theksohet q\u00eb n\u00eb shum\u00eb raste, nd\u00ebrhyrja e shpejt\u00eb e familjeve prind\u00ebrore, ka shp\u00ebtuar bijat e tyre nga dhuna por edhe nga vrasja e mundshme.<\/p>\n\n\n\n

Paragjykimi dhe faj\u00ebsimi jan\u00eb dy an\u00eb t\u00eb cilat jan\u00eb pjes\u00eb e k\u00ebsaj vorbulle n\u00eb t\u00eb cil\u00ebn ndodhen grat\u00eb q\u00eb kan\u00eb p\u00ebrjetuar dhun\u00ebn. Shpesh, grat\u00eb gjykohen nga rrethi p\u00ebr veprimin se “ia ka thirr\u00eb burrit policin\u00eb”, duke e par\u00eb si turp veprimin e gruas, n\u00eb vend se ta gjykoj\u00eb dhunen mbi grat\u00eb. Nj\u00eb tjet\u00ebr ilustrim i paragjykimeve t\u00eb rrethit mund t\u00eb jet\u00eb edhe ajo se \u00e7far\u00eb thot\u00eb v\u00ebllai i vajz\u00ebs shtatz\u00ebn\u00eb n\u00eb Dib\u00ebr t\u00eb cil\u00ebn e vrau i ati: \u2018Un\u00eb qaj, por kur jam brenda n\u00eb sht\u00ebpi, ku nuk m\u00eb sheh fshati, se thon\u00eb pastaj q\u00eb qaj p\u00ebr motr\u00ebn q\u00eb na prishi nderin. Kam turp t\u00eb qaj.\u2019 <\/p>\n\n\n\n

Patriarkalizmi n\u00eb Kosov\u00eb, ruhet nga shteti<\/strong><\/p>\n\n\n\n

P\u00ebr shkak t\u00eb diskriminimit dhe armiq\u00ebsis\u00eb drejtuar shqiptar\u00ebve n\u00eb Kosov\u00eb nga shteti jugosllav, e m\u00eb von\u00eb serb, institucioni i familjes ishte nd\u00ebr ofruesit e siguris\u00eb ekonomike dhe sociale. Edhe pas krijimit t\u00eb shtetit t\u00eb Kosov\u00ebs, me munges\u00ebn e zhvillimit ekonomik, politikave t\u00eb siguris\u00eb sociale t\u00eb favorshme p\u00ebr t\u00eb gjith\u00eb qytetar\u00ebt, zbatimin e ligjit, familja p\u00ebrs\u00ebri mbetet ofruesja kryesore e siguris\u00eb sociale dhe ekonomike, por jo p\u00ebr t\u00eb gjith\u00eb, e sidomos jo p\u00ebr grat\u00eb q\u00eb p\u00ebrjetojn\u00eb dhun\u00eb. P\u00ebrshtypja e p\u00ebrgjithshme n\u00eb shoq\u00ebri q\u00eb periudha pas luft\u00ebs ka sh\u00ebnjuar ndryshime shoq\u00ebrore rr\u00ebnj\u00ebsore, nuk q\u00ebndron, duke qen\u00eb se patriarkalizmi ve\u00e7 ka marr\u00eb forma dhe trajta tjera. N\u00eb t\u00eb v\u00ebrtet\u00eb, si shumica e shteteve post-komuniste q\u00eb pas ndryshimeve p\u00ebsuan nji ri-patriarkalizim t\u00eb shoq\u00ebris\u00eb (Kaser, 2008), ashtu edhe shoq\u00ebria n\u00eb Kosov\u00eb, n\u00eb vitet e 90-a, n\u00eb shum\u00eb aspekte, u  ri-tradicionalizua. Duke jetuar n\u00ebn agresionin q\u00eb shteti ushtronte, t\u00eb ndar\u00eb dhe t\u00eb izoluar, n\u00eb nj\u00eb sistem t\u00eb njohur si “sistemi paralel”, n\u00eb nj\u00eb far\u00eb m\u00ebynyre \u00ebsht\u00eb e pritshme q\u00eb njer\u00ebzit tkurren dhe kapen pas vlerave dhe praktikave q\u00eb m\u00eb s\u00eb miri i njohin dhe ato jan\u00eb vlerat tradicionale patriarkale. Pas luft\u00ebs, n\u00eb shum\u00eb aspekte kjo tkurrje mbetet e pandryshuar, duke qen\u00eb se shteti i Kosov\u00ebs duket q\u00eb nuk b\u00ebn mjaftuesh\u00ebm p\u00ebr mir\u00ebqenien e qytetar\u00ebve. N\u00eb aspektin e praktikave tradicionale, ka edhe prurje t\u00eb reja apo ndryshime simbolike, sepse, si\u00e7 thot\u00eb Hobsbawn \u2018tradita \u00ebsht\u00eb e shpikur\u2019. Megjithat\u00eb, as k\u00ebto prurje nuk kan\u00eb arritur ta shkundin themelin e patriarkalitetit. N\u00eb nivelin publik, t\u00eb institucioneve publike, ekziston nj\u00eb form\u00eb e t\u00eb vepruarit, q\u00eb n\u00eb munges\u00eb t\u00eb nj\u00eb termi m\u00eb p\u00ebrshkrues apo m\u00eb definues, e kam quajtur  p\u00ebrshtatje<\/em>. Kjo m\u00ebnyr\u00eb p\u00ebrshtat format patriarkale n\u00eb zbatim t\u00eb ligjit dhe n\u00eb m\u00ebnyr\u00ebn e t\u00eb punuarit.<\/p>\n\n\n\n

Si\u00e7 e dim\u00eb, shteti i Kosov\u00ebs ka arritur t\u00eb aprovoj\u00eb ligje n\u00eb baz\u00eb t\u00eb s\u00eb cilave, (me gjith\u00eb mang\u00ebsit\u00eb n\u00eb disa prej tyre), grat\u00eb n\u00eb Kosov\u00eb do t\u00eb duhej t\u00eb kishin mbrojtje institucionale. Por k\u00ebto ligje nuk zbatohen, ose nuk zbatohen n\u00eb p\u00ebrpikm\u00ebri dhe si pasoj\u00eb e k\u00ebsaj, lihet vend p\u00ebr p\u00ebrshtatje<\/em>. Pra, k\u00ebtu jan\u00eb dy probleme: ligjet n\u00eb fuqi nuk kan\u00eb zbatim n\u00eb p\u00ebrpikm\u00ebri, dhe implementimi i tyre p\u00ebrshtatet <\/em>sipas normave patriarkale. Seksioni vijues do t\u00eb do shtroj\u00eb problemet n\u00eb parandalimin dhe luftimin e dhun\u00ebs ndaj grave, si\u00e7 jan\u00eb buxheti i ul\u00ebt n\u00eb nivelin institucional publik, shkeljet brenda sistemit t\u00eb drejt\u00ebsis\u00eb dhe qasjen e zyrtar\u00ebve n\u00eb institucione ndaj problematik\u00ebs (p\u00ebrshtatja<\/em>).<\/p>\n\n\n\n

\u00c7\u00ebshtjet q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me buxhetin dhe ri-integrimi:<\/strong><\/em><\/p>\n\n\n\n

Kur raportohet p\u00ebr dhun\u00eb, at\u00ebher\u00eb grave u rekomandohet t\u00eb shkojn\u00eb n\u00eb ndonj\u00eb strehimore, si nd\u00ebrmarrje e fundit p\u00ebr t\u2019u v\u00ebn\u00eb n\u00ebn mbrojtje. Problemet t\u00eb cilat strehimoret \u00e7do her\u00eb i kan\u00eb adresuar jan\u00eb: buxheti i ul\u00ebt, dhe ri-integrimi pas strehimores. Politikat e shtetit, gjat\u00eb p\u00ebrpilimit t\u00eb buxhetit, nuk i japin prioritet dhun\u00ebs n\u00eb familje apo aspekteve t\u00eb cilat do t\u00eb ndihmonin parandalimin e dhun\u00ebs dhe mbrojtjen e grave. Sipas raportit t\u00eb 2012-s RrGGK-s\u00eb “Me \u00e7far\u00eb \u00e7mimi? Alokimet Buxhetore p\u00ebr Zbatimin e Korniz\u00ebs Ligjore kund\u00ebr Dhun\u00ebs n\u00eb Familje n\u00eb Kosov\u00eb”, Korniza Afatmesme e Shpenzimeve (KASh), dokumenti kryesor i planifikimit t\u00eb politikave ekonomike qeveritare, nuk kishte p\u00ebrfshir\u00eb Strategjin\u00eb e 2011-s \u201cProgrami i Kosov\u00ebs Kund\u00ebr Dhun\u00ebs n\u00eb Familje dhe Plani i veprimit”, duke qen\u00eb se KASh-i ishte hartuar paraprakisht, dhe se n\u00eb vitin 2014 do t\u00eb duhej t\u00eb hartohej nj\u00eb korniz\u00eb e re. Buxheti p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje kryesisht mb\u00ebshtetet n\u00eb mund\u00ebsin\u00eb dhe aft\u00ebsin\u00eb e komunave q\u00eb t\u00eb gjenerojn\u00eb fonde, dhe n\u00eb mb\u00ebshtetjen e donator\u00ebve nd\u00ebrkomb\u00ebtar\u00eb t\u00eb cil\u00ebt tashm\u00eb e kan\u00eb reduktuar duksh\u00ebm dh\u00ebnien e fondeve n\u00eb Kosov\u00eb. P\u00ebrgjith\u00ebsisht ky raport tregon se duke pas\u00eb parasysh resurset e kufizuara n\u00eb Kosov\u00eb, buxheti reflekton zgjedhjet politike dhe se qeveria ka d\u00ebshtuar t\u2019u p\u00ebrmbahet zotimeve t\u00eb p\u00ebrcaktuara n\u00eb KASh, si\u00e7 jan\u00eb sh\u00ebrbimet sociale, (sektor p\u00ebrmes s\u00eb cilit po ashtu do t\u00eb punohej kund\u00ebr dhun\u00ebs n\u00eb familje). Sa i p\u00ebrket strehimoreve, raporti i 2014-\u00ebs s\u00eb RrGGK-s\u00eb “Buxhetimi drejt Mir\u00ebqenies Sociale …” tregon se shteti u jep strehimoreve mb\u00ebshtetje financiare t\u00eb nj\u00ebjt\u00eb, pavar\u00ebsisht faktit q\u00eb nj\u00eb strehimore mund t\u00eb ket\u00eb m\u00eb shum\u00eb gra e f\u00ebmij\u00eb t\u00eb strehuar se nj\u00eb tjet\u00ebr strehimore n\u00eb nj\u00eb komun\u00eb tjet\u00ebr. Nd\u00ebrkaq, sa i p\u00ebrket ri-integrimit, ky problem mbetet thjesht i pazgjidhur. Nj\u00eb rast, p\u00ebr t\u00eb cilin un\u00eb jam n\u00eb dijeni e q\u00eb vlen t\u00eb p\u00ebrmendet si storie suksesi \u00ebsht\u00eb kur drejtoresha e strehimores n\u00eb Prishtin\u00eb, Naime Sherifi, arriti q\u00eb p\u00ebrmes zyr\u00ebs s\u00eb (at\u00ebher\u00eb) Habitat-it, t\u2019i siguronte vendbanim nj\u00eb t\u00eb mbijetuare t\u00eb dhun\u00ebs, ku ajo bashk\u00eb me f\u00ebmij\u00ebt u vendos\u00ebn n\u00eb banes\u00eb kundrejt nj\u00eb qiraje shum\u00eb t\u00eb ul\u00ebt. N\u00ebse grat\u00eb do t\u00eb posedonin pron\u00eb, n\u00eb procesin e ri-integrimit, kjo do t\u00eb ishte nj\u00eb \u00e7\u00ebshtje e zgjidhur, n\u00eb mesin e tjerave t\u00eb cilat kan\u00eb pesh\u00eb t\u00eb nj\u00ebjt\u00eb si: aft\u00ebsimi profesional, pun\u00ebsimi, etj. N\u00ebse i kthehemi sh\u00ebrbimeve sociale, me gjith\u00eb nevojat m\u00eb t\u00eb m\u00ebdha q\u00eb kan\u00eb grat\u00eb, numri i tyre \u00ebsht\u00eb m\u00eb i vog\u00ebl se i burrave q\u00eb p\u00ebrfitojn\u00eb nga k\u00ebto sh\u00ebrbime. P\u00ebrgjat\u00eb viteve 2011- 2013, kishte disproporcion gjinor, me 62-65 % t\u00eb p\u00ebrfituesve burra, (shih m\u00eb gjer\u00ebsisht raportin e RrGGK-s\u00eb\u201a Buxhetimi drejt Mir\u00ebqenies Sociale \u2013 Analiz\u00eb e shpejt\u00eb gjinore p\u00ebr informim e buxhetim t\u00eb p\u00ebrgjegjsh\u00ebm gjinor n\u00eb Ministrin\u00eb e Pun\u00ebs dhe Mir\u00ebqenies Sociale n\u00eb Kosov\u00eb).<\/p>\n\n\n\n

Aspekti i shkeljeve brenda sistemit t\u00eb drejt\u00ebsis\u00eb:<\/strong><\/em><\/p>\n\n\n\n

Sundimi i ligjit p\u00ebrgjith\u00ebsisht \u00ebsht\u00eb nd\u00ebr sektor\u00ebt m\u00eb problematik n\u00eb Kosov\u00eb. I mbuluar me ngarkesa politike t\u00eb zyrtar\u00ebve t\u00eb shtetit t\u00eb akuzuar p\u00ebr krime, l\u00ebnd\u00eb t\u00eb grumbulluara etj., rastet e dhun\u00ebs n\u00eb familje, nuk trajtohen me p\u00ebrpar\u00ebsi. Shpesh her\u00eb rastet e shumta nuk jan\u00eb hetuar deri n\u00eb fund apo, thjesht, jan\u00eb mbyllur (RrGGK, M\u00eb shum\u00eb se \u2018Vet\u00ebm Fjal\u00eb? P\u00ebrgjigja e organeve t\u00eb drejt\u00ebsis\u00eb ndaj dhun\u00ebs n\u00eb familje n\u00eb Kosov\u00eb; 2009). Rastet e tjera tregojn\u00eb p\u00ebr gjykat\u00ebsit q\u00eb shpesh anojn\u00eb kah ushtruesi i dhun\u00ebs apo p\u00ebrpiqen t\u2019i minimizojn\u00eb p\u00ebrshkallzimet e dhun\u00ebs ndaj grave dhe f\u00ebmij\u00ebve, dhe k\u00ebshtu, edhe kur rastet arrijn\u00eb n\u00eb gjykat\u00eb, grat\u00eb mbesin pa zgjidhje t\u00eb problemit dhe t\u00eb pambrojtura. Vet\u00eb gjykat\u00ebsit, tregon ky raport, tregojn\u00eb raste n\u00eb t\u00eb cil\u00ebt ata nuk favorizojn\u00eb arrestimin e ushtruesit t\u00eb dhun\u00ebs me arsyetimin se ushtruesi i dhun\u00ebs do t\u00eb shkuror\u00ebzohet nga gruaja sepse ajo e ka raportuar n\u00eb polici, dhe pasojat jan\u00eb, sipas tyre\u201a shkat\u00ebrrimi i familjes. N\u00eb k\u00ebto raste, edhepse t\u00eb vet\u00ebdijsh\u00ebm q\u00eb ushtruesit e dhun\u00ebs duhet t\u00eb arrestohen, gjykat\u00ebsit parap\u00eblqejn\u00eb t\u2019i vendosin normat patriarkale para ligjit, n\u00eb em\u00ebr t\u00eb “ruajtjes s\u00eb familjes”.<\/p>\n\n\n\n

Ushtruesit e dhun\u00ebs (apo vras\u00ebsit), nganj\u00ebher\u00eb as nuk arrijn\u00eb t\u00eb kapen nga policia. Drejtoreshat e Strehimoreve, p\u00ebr \u00e7do dit\u00eb p\u00ebrballen me k\u00ebto shkeljej, dhe nj\u00ebra nga to tregoi nj\u00eb rast ku policia po p\u00ebrpiqej ta kapte ushtruesin e dhun\u00ebs, por nuk po arrinte me arsyetimin se nuk po e gjente asnj\u00ebher\u00eb as n\u00eb sht\u00ebpi e as n\u00eb banes\u00ebn e tij. N\u00eb nj\u00eb prej rasteve t\u00eb k\u00ebrkimit, viktima kuptoi q\u00eb shoku i ngusht\u00eb i burrit t\u00eb saj \u2013 ushtruesit t\u00eb dhun\u00ebs, ishte polici i cili po merrej me rastin, dhe po i lajm\u00ebronte dhunuesin se kur duhej t\u00eb ikte nga vendi ku ata e k\u00ebrkonin. Ushtruesit e dhun\u00ebs edhe kur kapen, lirohen pas 72 or\u00ebve, apo edhe kur d\u00ebnohen, d\u00ebnimet jan\u00eb shum\u00eb t\u00eb lehta\u2019 (ibid). Nj\u00eb an\u00eb tjet\u00ebr q\u00eb tregon mosmb\u00ebshtetjen institucionale, jan\u00eb rastet e shkuror\u00ebzimeve, n\u00eb t\u00eb cilat burrat nuk paguajn\u00eb alimentacionin p\u00ebr f\u00ebmij\u00ebt e tyre. K\u00ebto raste, n\u00eb munges\u00eb t\u00eb njohuris\u00eb s\u00eb ligjeve apo rregulloreve n\u00eb fuqi dhe mekanizmave kund\u00ebr dhun\u00ebs n\u00eb familje, nga ana e gjykat\u00ebsve vazhdojn\u00eb t\u00eb mos inspektohen nga af\u00ebr. Rastet q\u00eb m\u00eb s\u00eb shpejti m\u00eb bie t\u2019i d\u00ebgjoj jan\u00eb rastet kur burrat v\u00ebn\u00eb pasurin\u00eb e tyre n\u00eb em\u00ebr t\u00eb babait apo v\u00ebllait dhe para gjykat\u00ebs paraqiten q\u00eb nuk kan\u00eb mund\u00ebsi t\u00eb japin alimentacion. Nd\u00ebrkaq falsifikimi i dokumenteve dhe xhirollogarive bankare \u00ebsht\u00eb m\u00eb i shpeshti.<\/p>\n\n\n\n

K\u00ebta shembuj tregojn\u00eb p\u00ebr v\u00ebnien e vlerave patriarkale para ligjit, p\u00ebr d\u00ebshtim p\u00ebr t\u2019i dal\u00eb zot detyr\u00ebs p\u00ebr t\u00eb cil\u00ebn gjykat\u00ebsit jan\u00eb t\u00eb thirrur p\u00ebr ta kryer e q\u00eb n\u00eb k\u00ebt\u00eb profesion ka pasoja fatale. Nj\u00eb rast i till\u00eb, \u00ebsht\u00eb rasti i vrasjes s\u00eb Diana Kastratit n\u00eb vitin 2011, ku gjykat\u00ebsi i Gjykat\u00ebs Komunale kishte d\u00ebshtuar t\u00eb zbatonte k\u00ebrkes\u00ebn e Kastratit p\u00ebr l\u00ebshim t\u00eb urdhrit p\u00ebr mbrojtje emergjente. P\u00ebr m\u00eb tep\u00ebr gjykat\u00ebsi n\u00eb fjal\u00eb, nga K\u00ebshilli Gjyq\u00ebsor u ri-em\u00ebrua si gjykat\u00ebs me mandat t\u00eb p\u00ebrhersh\u00ebm. N\u00eb her\u00ebn e par\u00eb t\u00eb em\u00ebrimit, Presidentja e vendit nuk e dekretoi vendimin e K\u00ebshillit Gjyq\u00ebsor, nd\u00ebrsa n\u00eb ri-em\u00ebrimin e dyt\u00eb, ajo nuk kishte fuqi ligjore q\u00eb ta refuzonte. <\/p>\n\n\n\n

P\u00ebrshtatja e normave patriarkale:<\/strong><\/em><\/p>\n\n\n\n

P\u00ebrshtatja e normave patriarkale n\u00eb pun\u00ebn e p\u00ebrditshme, brenda kornizave ligjore, b\u00ebhet edhe nga nj\u00eb num\u00ebr i pun\u00ebtor\u00ebve social\u00eb burra. Ata u qasen ushtruesve t\u00eb dhun\u00ebs, jo me nj\u00eb distanc\u00eb t\u00eb caktuar zyrtare, por n\u00eb nivel personal alla “mos e rreh gruen se nuk bon”. Kur b\u00ebhet k\u00ebrkesa p\u00ebr shkuror\u00ebzim n\u00eb Qendrat p\u00ebr Pun\u00eb Sociale, pun\u00ebtor\u00ebt social\u00eb jan\u00eb t\u00eb obliguar t\u2019i ofrojn\u00eb \u00e7iftit nd\u00ebrmjet\u00ebsim\/k\u00ebshillim, me q\u00ebllim t\u00eb “mbrojtjes” s\u00eb familjes. Teorikisht, kjo \u00ebsht\u00eb nj\u00eb praktik\u00eb e mir\u00eb, por ne e dim\u00eb q\u00eb n\u00eb shoq\u00ebrit\u00eb tona, k\u00ebrkesat p\u00ebr shkuror\u00ebzim zakonisht jan\u00eb n\u00eb pik\u00ebn kur \u00e7ifti nuk mund t\u00eb kthehet m\u00eb bashk\u00eb. \u00c7ka ndodh n\u00eb t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb se grat\u00eb r\u00ebndom binden t\u00eb mos ndahen, edhe me \u00e7mimin e durimit t\u00eb dhun\u00ebs p\u00ebr hir q\u00eb familja, sipas zyrtar\u00ebve, t\u00eb mbetet e bashkuar.  N\u00eb t\u00eb kund\u00ebrt\u00ebn, nd\u00ebr tjera, b\u00ebhet edhe nj\u00eb rast social q\u00eb do t\u2019i kushtonte shtetit. Kjo d\u00ebshmon p\u00ebr m\u00ebnyr\u00ebn e t\u00eb menduarit, e cila tregon se ideja e “ruajtjes s\u00eb familjes” dhe kursimi i shtetit b\u00ebhet mbi kurriz t\u00eb grave. Shembuj tjer\u00eb t\u00eb till\u00eb t\u00eb shkeljeve si nga gjykat\u00ebsit apo nga pun\u00ebtor\u00ebt social\u00eb jan\u00eb t\u00eb regjistruara n\u00eb raportet e RrGGK-s\u00eb, q\u00eb ve\u00e7 i p\u00ebrmend\u00ebm dhe n\u00eb raportin “Siguria fillon n\u00eb sht\u00ebpi: Hulumtim p\u00ebr hartimin e strategjis\u00eb s\u00eb par\u00eb nacionale dhe t\u00eb planit t\u00eb veprimit kund\u00ebr dhun\u00ebs n\u00eb familje”, po ashtu hulumtim i p\u00ebrpiluar nga ky Rrjet i Organizatave.<\/p>\n\n\n\n

Relativizimi:<\/em><\/p>\n\n\n\n

N\u00eb rrafshin publik, tema e dhun\u00ebs ndaj grave, si\u00e7 dham\u00eb shembujt m\u00eb her\u00ebt n\u00eb tekst, minimizohet apo relativizohet. N\u00ebse kjo tem\u00eb diskutohet me zyrtar\u00eb burra n\u00eb nivel komunal apo publik, q\u00ebndrimi i tyre shpesh \u00ebsht\u00eb mosp\u00ebrfill\u00ebs. Duke e p\u00ebrcjell\u00eb k\u00ebt\u00eb q\u00ebndrim me nj\u00eb gjysm\u00eb buz\u00ebqeshje cinike, ata e vendosin k\u00ebt\u00eb \u00e7\u00ebshtje brenda kategoris\u00eb tashm\u00eb t\u00eb etabluar si “\u00e7\u00ebshtje t\u00eb grave” dhe jo si \u00e7\u00ebshtje shoq\u00ebrore dhe alarmante. N\u00eb qarqe tjera shoq\u00ebrore, dhuna relativizohet me shembullin se edhe n\u00eb vendet m\u00eb t\u00eb zhvilluara, ndodh dhuna, dhe duke e p\u00ebrshkruar k\u00ebshtu “ndodh\u00eb” \u2013 e b\u00ebn k\u00ebt\u00eb t\u00eb duket si \u00e7\u00ebshtje t\u00ebr\u00ebsisht periferike dhe jo kriminale. Dihet q\u00eb dhuna n\u00eb familje nuk b\u00ebn p\u00ebrjashtime gjeografike, racore, klasore e gjinore. Por, gjithashtu dihet se grat\u00eb jan\u00eb kategoria m\u00eb e d\u00ebmtuar e shoq\u00ebris\u00eb, edhe n\u00eb Evrop\u00eb por edhe n\u00eb vende tjera t\u00eb globit. N\u00eb shoq\u00ebrit\u00eb shqiptare, dhuna kryesisht ndodh p\u00ebr shkaqe, si\u00e7 thuhet – t\u00eb v\u00ebnies s\u00eb nderit n\u00eb vend, dhe, p\u00ebr ruajtje t\u00eb mbizot\u00ebrimit patriarkal. P\u00ebrcaktimi i asaj q\u00eb e p\u00ebrb\u00ebn nderin, \u00ebsht\u00eb e vendosur nga burrat, por shpesh edhe e mb\u00ebshtetur nga grat\u00eb. Kuptimi mbi “nderin” dhe “moralin” praktikisht reduktohet te jeta private e gruas, duke mos e respektuar at\u00eb si private dhe si zgjedhje por duke ua ngarkuar atyre p\u00ebrgjegj\u00ebsin\u00eb e ruajtjes s\u00eb tyre. N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, burrat kur i thejn\u00eb k\u00ebto norma “morale\u201c, nd\u00ebshkimi nuk vlen p\u00ebr ta. Prandaj qasjet mosp\u00ebrfill\u00ebse dhe relativizuese, duken si p\u00ebrpjekje p\u00ebr ta amortizuar angazhimin e feministeve q\u00eb kjo \u00e7\u00ebshtje t\u00eb trajtohet me p\u00ebrpar\u00ebsi dhe n\u00eb p\u00ebrgjith\u00ebsi pun\u00ebn e tyre kund\u00ebr dhun\u00ebs ndaj grave dhe f\u00ebmijve. <\/p>\n\n\n\n

Patriarkalizmi, nuk i kursen as burrat, sidomos ata t\u00eb cil\u00ebt nuk e p\u00ebrfillin meinstrimin patriarkal por, gjithsesi, ua ruan edhe privilegjet n\u00eb familje dhe shoq\u00ebri. Kam p\u00ebrshtypjen q\u00eb duke mos dashur t\u2019i dor\u00ebzojn\u00eb k\u00ebto privilegje, burrat marrin rolin defansiv kur shtrohet kjo \u00e7\u00ebshtje p\u00ebr t\u2019u diskutuar, n\u00eb vend se t\u2019u bashkangjiten feministeve p\u00ebr ta luftuar dhun\u00ebn ndaj grave dhe dhun\u00ebn n\u00eb familje. Poashtu, nj\u00eb num\u00ebr i grave i b\u00ebjn\u00eb fajtore grat\u00eb p\u00ebr gjendjen e tyre apo p\u00ebr dominimin e burrave, sepse sipas tyre, jan\u00eb grat\u00eb q\u00eb i edukojn\u00eb fmijt\u00eb, por duke harruar k\u00ebshtu q\u00eb jan\u00eb burrat q\u00eb e mbajn\u00eb pushtetin. Ky lloj fajsimi \u00ebsht\u00eb edhe nj\u00eb d\u00ebshmi tjet\u00ebr e socializimit t\u00eb grave brenda kornizave patriarkale, n\u00eb t\u00eb cilat grat\u00eb jan\u00eb fajtoret kujdestare. Por, sido q\u00eb t\u00eb jet\u00eb, \u00e7\u00ebshtja nuk \u00ebsht\u00eb te hedhja e fajit, pra nuk \u00ebsht\u00eb q\u00ebllimi q\u00eb t\u00eb hidhet faji te burrat apo grat\u00eb. Sulmi duhet drejtuar kah patriarkalizmi q\u00eb prodhon mend\u00ebsin\u00eb dhe sjelljet patriarkale, por s\u00eb pari duhet ballafaquar me faktin q\u00eb ekziston nj\u00eb sistem i till\u00eb n\u00eb shoq\u00ebrit\u00eb tona. Prandaj n\u00eb k\u00ebt\u00eb vij\u00eb, mendoj q\u00eb \u00ebsht\u00eb e r\u00ebnd\u00ebsishme q\u00eb t\u00eb kuptohen drejt p\u00ebrpjekjet feministe dhe t\u00eb theksohet q\u00eb feminizmi si l\u00ebvizje ka p\u00ebr q\u00ebllim \u2018…ta p\u00ebrmbys\u00eb seksizmin, eksploatimin seksist dhe shtypjen\u2019 (hooks, 1984). Ky definim \u00ebsht\u00eb i r\u00ebnd\u00ebsish\u00ebm sidomos p\u00ebr shkak t\u00eb (keq)kuptimeve dhe p\u00ebrceptimeve ndaj feminizmit. Poashtu, edhe p\u00ebr shkak se n\u00eb shoq\u00ebrit\u00eb patriarkale, k\u00ebrkesat p\u00ebr mund\u00ebsi t\u00eb barbarta dhe p\u00ebrmbushje t\u00eb t\u00eb drejtave njerzore t\u00eb grave, shpesh kuptohen gabimisht si k\u00ebrkes\u00eb p\u00ebr dominim, madje edhe si armiq\u00ebsi ndaj burrave.<\/p>\n\n\n\n

Duke i pasur parasysh \u00e7\u00ebshtjet q\u00eb u shtruan deri tani – patriarkalizmin me karakteristikat e veta n\u00eb kontekstin ton\u00eb shoq\u00ebror dhe shtyllat n\u00eb t\u00eb cilat gjallon, diskursi romantik mbi familjen, sikurse ai mbi kombin, ting\u00ebllon paradoksal dhe ironik. Paradoksi q\u00ebndron n\u00eb at\u00eb se n\u00eb nj\u00ebr\u00ebn an\u00eb, familja cil\u00ebsohet si nj\u00eb institucion \u2018i shenjt\u00eb\u2019, q\u00eb e ka mbajtur kombin, dhe gruaja (nj\u00ebj\u00ebs), verbalisht, ngritet n\u00eb piedestal duke theksuar ve\u00e7anarisht rolin e saj riprodhues komb\u00ebtar. N\u00eb realitet, duhet pranuar faktin q\u00eb brenda k\u00ebtij institucioni dhe n\u00eb em\u00ebr t\u00eb ruajtjes s\u00eb tij, ato margjinalizohen, dhunohen dhe vriten. N\u00eb an\u00ebn tjet\u00ebr, kombi –  si projekt kryek\u00ebput maskilist dhe shteti, si pron\u00eb e burrave politikan patriarkal, festohet me narrative nacionaliste romantike, por n\u00eb praktik\u00eb qytetar\u00ebt e saj vidhen, degradohen e diskriminohen, e n\u00eb ve\u00e7anti, dhuna ndaj grave, nuk \u00ebsht\u00eb kurr\u00eb problem prioritar p\u00ebr t\u2019u zgjidhur. P\u00ebr m\u00eb tep\u00ebr, n\u00eb munges\u00eb t\u00eb zbatimit t\u00eb ligjit dhe zbatimit t\u00eb \u2018p\u00ebrshtatjes\u2019<\/em>, shteti mir\u00ebmban dhe e ushqen patriarkalizmin. Prandaj, \u00e7\u00ebshtja e dhun\u00ebs n\u00eb familje, e dhun\u00ebs ndaj grave dhe e vrasjeve, andej dhe k\u00ebndej kufirit, nuk mund t\u00eb trajtohet si \u00e7\u00ebshtje rastesh, si t\u00eb izoluara apo si psikopati individuale, dhe nuk duhet trajtuar si \u00e7\u00ebshtje vet\u00ebm e grave apo organizatave t\u00eb grave, por si problem sh o q \u00eb r o r, si patriarkaliz\u00ebm q\u00eb bashk\u00ebrisht, gra e burra, duhet ta p\u00ebrmbysim.<\/p>\n\n\n\n

Ky artikull \u00ebsht\u00eb p\u00ebrshtatur nga pjes\u00eb t\u00eb hulumtimit t\u00eb saj t\u00eb doktorat\u00ebs mbi Familjen dhe Sigurin\u00eb Sociale n\u00eb Kosov\u00eb, (Universiteti i Grazit). Versioni origjinal i k\u00ebtij artikulli \u00ebsht\u00eb botuar n\u00eb vitin 2014, n\u00eb Kosovo 2.0<\/a>. Ribotimi i artikullit \u00ebsht\u00eb b\u00ebr\u00eb me lejen e Kosovo 2.0.<\/em><\/p>\n\n\n\n

Fotografia @Edi Matic<\/em><\/p>\n","protected":false},"featured_media":3585,"template":"","class_list":["post-3584","perspective-post","type-perspective-post","status-publish","has-post-thumbnail","hentry"],"acf":[],"yoast_head":"\nSiguria e grave \u2013 midis patriarkalizmit n\u00eb familje dhe patriarkalizmit t\u00eb shtetit - 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\/veshtrime\/siguria-e-grave-midis-patriarkalizmit-ne-familje-dhe-patriarkalizmit-te-shtetit\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Siguria e grave \u2013 midis patriarkalizmit n\u00eb familje dhe patriarkalizmit t\u00eb shtetit - QIKA\" \/>\n<meta property=\"og:description\" content=\"\u00cbsht\u00eb prill, 2012. 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