{"id":4677,"date":"2022-09-08T09:58:27","date_gmt":"2022-09-08T08:58:27","guid":{"rendered":"https:\/\/qika.org\/?post_type=perspective-post&#038;p=4677"},"modified":"2022-09-08T10:08:29","modified_gmt":"2022-09-08T09:08:29","slug":"padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale","status":"publish","type":"perspective-post","link":"https:\/\/qika.org\/en\/perspective-post\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/","title":{"rendered":"Padrejt\u00ebsia epistemike ndaj t\u00eb mbijetuarave\/\u00ebve t\u00eb dhun\u00ebs seksuale"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">Dhuna seksuale konsiderohet si nj\u00eb \u201cpraktik\u00eb e ideologjis\u00eb seksiste (nj\u00eb strukture q\u00eb organizon aktivitetet sociale p\u00ebrbrenda raporteve binare gjinore t\u00eb dominimit dhe n\u00ebnshtrimit) me sentimente patriarkale dhe te supermacis\u00eb mashkullore\u201d (H\u00e4nel, 2018).&nbsp; N\u00eb fush\u00ebn epistemike, kjo ideologji kufizon veprimet dhe mjetet epistemike n\u00eb t\u00eb cilat subjektet kan\u00eb qasje p\u00ebr t\u00eb interpretuar dhe kuptim\u00ebsuar p\u00ebrvojat e tyre, posa\u00e7\u00ebrisht n\u00ebse k\u00ebto subjekte u p\u00ebrkasin grupeve t\u00eb margjinalizuara q\u00eb q\u00ebndrojn\u00eb n\u00eb opozit\u00eb dhe t\u00eb n\u00ebnshtruara nga ajo. K\u00ebto kufizime dhe d\u00ebme epistemike, q\u00eb sulmojn\u00eb nj\u00eb pjes\u00eb esenciale t\u00eb t\u00eb qenit njeri (prodhimin dhe shp\u00ebrndarjen e dijes), konceptualizohen nga filozofja Miranda Fricker n\u00eb \u201cEpistemic Injustice: Power and the Ethics of Knowing\u201d si padrejt\u00ebsi epistemike.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Fricker p\u00ebrdor\u00eb k\u00ebt\u00eb koncept p\u00ebr t\u00eb p\u00ebrmbledhur \u201ciden\u00eb q\u00eb ne mund t\u00eb diskriminohemi padrejt\u00ebsisht n\u00eb kapacitetin ton\u00eb si njoh\u00ebs p\u00ebr shkak t\u00eb paragjykimeve sistematike q\u00eb sundojn\u00eb dhe p\u00ebrndjekin identitetin ton\u00eb (qoft\u00eb ai racor\u00eb, klasor, gjinor\u00eb, etnik, seksual etj.) n\u00ebp\u00ebr t\u00eb gjitha sferat e jet\u00ebs sociale.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb form\u00ebn e vet m\u00eb t\u00eb zakonshme, padrejt\u00ebsia epistemike zhvillohet n\u00eb nivelin nd\u00ebrpersonal \u2013 gjat\u00eb shk\u00ebmbimeve testimoniale mes dy ose m\u00eb shum\u00eb subjekteve n\u00eb t\u00eb cilat perspektiva dhe p\u00ebrvoja e an\u00ebtar\u00ebve t\u00eb grupeve t\u00eb margjinalizuara hasin n\u00eb shp\u00ebrfillje, papranueshm\u00ebri, sfidim dhe\/ose etiketime negative mbi kapacitetet e tyre njoh\u00ebse. Kjo ndodh pasi q\u00eb \u201cgjat\u00eb k\u00ebtyre shk\u00ebmbimeve ne angazhohemi automatikisht n\u00eb procesin mental t\u00eb vler\u00ebsimit t\u00eb kredibilitetit t\u00eb fol\u00ebsit\u201d (Saville, 2014). Ky proces vler\u00ebsimi, duke qen\u00eb fillimisht i pavet\u00ebdijsh\u00ebm, mb\u00ebshtetet n\u00eb nj\u00eb seri t\u00eb shkurtesave mentale, q\u00eb Walter Lippman i ka em\u00ebruar \u201cskema\u201d ose \u201cstereotipe\u201d, e t\u00eb cilat konsiderohen nga Fricker si porta hyr\u00ebse p\u00ebr \u201cdep\u00ebrtimin e paragjykimeve n\u00eb gjykimet tona\u201d (Fricker, 2007).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Stereotipet e ngritura mbi fakte t\u00eb v\u00ebrteta dhe verifikuara jan\u00eb resurse t\u00eb nevojshme racionale p\u00ebr t\u00eb gjykuar t\u00eb tjer\u00ebt; ato b\u00ebhen t\u00eb rrezikshme vet\u00ebm kur ngriten mbi fakte t\u00eb pav\u00ebrteta dhe paragjykime. Shumica e stereotipeve rreth grupeve historikisht t\u00eb margjinalizuara, si grat\u00eb, kan\u00eb p\u00ebrmbajtje paragjykuese dhe zhvler\u00ebsuese (ve\u00e7an\u00ebrisht n\u00eb raport me kompetenc\u00ebn dhe besueshm\u00ebrin\u00eb e tyre), duke ruajtur status quo. Nga ky trend nuk p\u00ebrjashtohet as ideologjia seksiste, q\u00eb &nbsp;\u201cfunksionon me ndihm\u00ebn e nj\u00eb rrjeti t\u00eb gjer\u00eb t\u00eb stereotipeve paragjykuese sociale, si mitet e p\u00ebrdhunimit, q\u00eb normalizojn\u00eb dhe justifikojn\u00eb praktikat sociale seksiste\u201d (H\u00e4nel, 2018).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ato klasifikohen n\u00eb tri kategori: \u201cmite q\u00eb mohojn\u00eb ekzistenc\u00ebn e p\u00ebrdhunimit ose fush\u00ebveprimin e problemit; mitet q\u00eb justifikojn\u00eb sjelljen e p\u00ebrdhunuesit; dhe mitet q\u00eb mohojn\u00eb q\u00eb p\u00ebrdhunimi \u00ebsht\u00eb krim serioz\u201d (Hall, Howard, &amp; Boezio, 1986).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a>P\u00ebrvoja jon\u00eb me dhun\u00ebn seksuale, sipas Linda M. Alcoff, \u00ebsht\u00eb \u201ce konstruktuar historikisht dhe diskurisivisht nga ideologjia seksiste n\u00eb t\u00eb cil\u00ebn lindim, e e cila na detyron q\u00eb t\u00eb socializohemi brenda kultur\u00ebs s\u00eb p\u00ebrdhunimit\u201d <\/a>(Alcoff, 2018). Andaj, n\u00ebn petkun e miteve t\u00eb p\u00ebrdhunimit q\u00eb maskojn\u00eb interpretimet adekuate dhe ofrojn\u00eb shpjegime alternative, t\u00eb deformuara dhe stigmatizuese, ne n\u00eb shumic\u00ebn e rasteve nuk arrijm\u00eb t\u00eb b\u00ebjm\u00eb intelegjibile p\u00ebrvojat dhe veprimet tona n\u00eb relacion me dhun\u00ebn seksuale dhe veprojm\u00eb n\u00eb funksion t\u00eb dyshimit strukturor mbi kredibilitetin e t\u00eb mbijetuarve, duke promovuar stereotipin q\u00eb grat\u00eb (si t\u00eb prekurat primare t\u00eb k\u00ebtij fenomeni) jan\u00eb joracionale dhe emocionale, nd\u00ebrsa burrat jan\u00eb racional dhe joemocional. N\u00eb nj\u00ebr\u00ebn an\u00eb shoq\u00ebria d\u00ebshiron q\u00eb grat\u00eb t\u00eb jen\u00eb t\u00ebrheq\u00ebse, t\u00eb p\u00eblqyeshme dhe ngrohta, duke u ofruar vet\u00ebm nj\u00eb gam\u00eb t\u00eb ngusht\u00eb t\u00eb strategjive komunikative p\u00ebr t\u00eb mbrojtur kredibilitetin e tyre dhe p\u00ebr t\u00eb kontribuar n\u00eb burimet kolektive t\u00eb dijes, e n\u00eb an\u00ebn tjet\u00ebr k\u00ebto tipare mbrojn\u00eb iden\u00eb q\u00eb grat\u00eb jan\u00eb m\u00eb pak t\u00eb besueshme dhe p\u00ebrgjegj\u00ebse edhe kur ato komunikojn\u00eb me sakt\u00ebsi dhe sinqeritet. Rrjedhimisht, d\u00ebmet epistemike jan\u00eb nj\u00eb kategori e r\u00ebnd\u00ebsishme dhe ve\u00e7ant\u00eb e d\u00ebmeve q\u00eb p\u00ebrjetohen nga t\u00eb mbijetuarat\/it e dhun\u00ebs seksuale dhe jan\u00eb nj\u00eb arsye e fuqishme prapa burgosjes se kuptimit t\u00eb dhun\u00ebs seksuale n\u00eb nj\u00eb koncepcion t\u00eb ngusht\u00eb t\u00eb akteve q\u00eb nuk mund t\u00eb justifikohen as nga ideologjia seksiste.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">D\u00ebshmia, edhe pse jo nj\u00eb burim primar, \u00ebsht\u00eb nj\u00eb nd\u00ebr burimet kryesore t\u00eb dijes. Ajo po ashtu luan nj\u00eb rol themelor n\u00eb rim\u00ebk\u00ebmbjen e nj\u00eb subjekti pas nj\u00eb p\u00ebrvoje traumatike. Sipas Susan Briston, \u201crr\u00ebfimi \u00ebsht\u00eb nj\u00eb proces i risubjektivizimit, gjat\u00eb t\u00eb cilit t\u00eb mbijetuarat\/it e traumave zhvendosin veten nga statusi i nj\u00eb objekti n\u00eb at\u00eb t\u00eb nj\u00eb subjekti\u201d (Brison, 1999). Edhe Debra L. Jackson argumenton q\u00eb p\u00ebr shkak se \u201cuni \u00ebsht\u00eb racional, rr\u00ebfimi i nj\u00eb p\u00ebrvoje nuk mund t\u00eb jet\u00eb monologjik, por duhet t\u00eb d\u00ebgjohet dhe pranohet nga t\u00eb tjer\u00ebt\u201d (Jackson, 2018). Kur \u201cparagjykimet mbi identitetin e fol\u00ebsit e shtyejn\u00eb d\u00ebgjuesin q\u00eb t\u00eb vler\u00ebsoj\u00eb me m\u00eb pak kredibilitet d\u00ebshmin\u00eb e fol\u00ebsit, sesa q\u00eb ky i fundit meriton\u201d ne kemi t\u00eb b\u00ebjm\u00eb m\u00eb padrejt\u00ebsin\u00eb epistemike testimoniale (Fricker, 2007).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ne kryejm\u00eb padrejt\u00ebsi testimoniale kur, p\u00ebr shkak t\u00eb stereotipeve gjinore dhe miteve t\u00eb p\u00ebrdhunimit, u p\u00ebrcaktojm\u00eb t\u00eb mbijetuarve t\u00eb dhun\u00ebs seksuale a priori nj\u00eb shkall\u00eb t\u00eb ul\u00ebt t\u00eb kredibilitetit n\u00eb raport me d\u00ebshmin\u00eb e tyre. Skepticizmi i paarsysh\u00ebm ndaj d\u00ebshmive t\u00eb t\u00eb mbijetuarave\/ve v\u00eb n\u00eb l\u00ebvizje nj\u00eb cik\u00ebl vicioz t\u00eb degradimit t\u00eb m\u00ebtutjesh\u00ebm t\u00eb tyre si subjekte sociale, q\u00eb rezulton n\u00eb destabilizimin dhe izolimin e m\u00ebtutjesh\u00ebm t\u00eb tyre. Sipas Deborah Epstein dhe Lisa Goodman, \u201cky proces i ritraumatizimit t\u00eb t\u00eb mbijetuarave\/ve t\u00eb dhun\u00ebs seksuale i shtyen ato\/a q\u00eb t\u00eb shfaqin m\u00eb shum\u00eb sjellje emocionale, q\u00eb konsiderohen si konfirmime t\u00eb etiketimit t\u00eb d\u00ebshmive t\u00eb tyre si jo-kredibile\u201d (Epstein &amp; Goodman, 2019).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dori Laub thekson q\u00eb \u201cmungesa e nj\u00eb d\u00ebgjuesi empatik ose nj\u00eb tjetri q\u00eb mund t\u00eb d\u00ebgjoj\u00eb ankthin e kujtimeve tona dhe ta afirmojn\u00eb at\u00eb, asgj\u00ebson historin\u00eb ton\u00eb\u201d (Laub, 1992). Nj\u00eb d\u00ebshmi duhet t\u00eb njihet dhe pranohet p\u00ebr t\u00eb p\u00ebrmbushur q\u00ebllimin e vet \u2013 t\u00eb p\u00ebrcjell dije tek t\u00eb tjer\u00ebt. N\u00ebnvler\u00ebsimi i nj\u00eb personi n\u00eb kapacitetin e tyre si ofrues t\u00eb njohurive \u00ebsht\u00eb n\u00ebnvler\u00ebsim i kapacitetit t\u00eb tyre p\u00ebr t\u00eb arsyetuar.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nd\u00ebr vitet e fundit v\u00ebmendje t\u00eb madhe publike ka marr termi dhe p\u00ebrvoja e \u201cgaslighting\u201d. Kate Abramson definon \u201cgaslighting\u201d si \u201cnj\u00eb form\u00eb t\u00eb manipulimit emocional p\u00ebrmes s\u00eb cil\u00ebs kryesi nxit (me ose pa vet\u00ebdije) viktim\u00ebn q\u00eb t\u00eb besoj\u00eb q\u00eb reagimet, perceptimet, kujtimet dhe\/ose besimet e tyre jan\u00eb jo vet\u00ebm t\u00eb gabuara, por edhe thell\u00ebsisht t\u00eb pabaza\u201d (Abramson, 2014). P\u00ebr filozofen Rachel McKinnon, ky fenomen paraqet nj\u00eb form\u00eb specifike t\u00eb padrejt\u00ebsis\u00eb testimoniale, \u201cq\u00eb instrumentalizon dyshimin e subjektit njoh\u00ebs ndaj kapaciteteve t\u00eb veta epistemike\u201d (McKinnon, 2017), deri n\u00eb pik\u00ebn q\u00eb ata shtyhen t\u00eb dyshojn\u00eb n\u00eb aft\u00ebsin\u00eb e tyre p\u00ebr t\u00eb qen\u00eb t\u00eb pavarur. Sarah Clark Miller argumenton q\u00eb \u201cngacmuesit dhe\/ose p\u00ebrdhunuesit seksual p\u00ebrdorin taktika t\u00eb \u2018gaslighting\u2019 p\u00ebr fituar kontroll mbi viktima e tyre dhe p\u00ebr t\u00eb mbrojtur veten\u201d &nbsp;(Miller, 2019). Nga aspekti social, manipulimi i ndjenj\u00ebs s\u00eb realitetit t\u00eb an\u00ebtar\u00ebve t\u00eb grupeve t\u00eb margjinalizuara vepron n\u00eb funksion t\u00eb ruajtjes dhe rritje s\u00eb dominimit t\u00eb grupeve n\u00eb pushtet. P\u00ebr Paige L. Sweet, \u201c\u2018gaslighting\u2019 operon p\u00ebrmes eksploatimit t\u00eb cenueshm\u00ebris\u00eb sociale t\u00eb individ\u00ebve n\u00eb marr\u00ebdheniet e tyre personale dhe asocimit t\u00eb d\u00ebshmive dhe veprimeve t\u00eb tyre me joracionalitet t\u00eb feminizuar n\u00eb funksion t\u00eb mohimit t\u00eb perspektivave t\u00eb tyre\u201d (Sweet, 2019).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Mungesa e nj\u00eb d\u00ebgjuesi q\u00eb vler\u00ebson n\u00eb m\u00ebnyr\u00eb adekuate kapacitetet tona epistemike nuk \u00ebsht\u00eb e vetmja sfid\u00eb me t\u00eb cil\u00ebn p\u00ebrballen subjektet e grupeve t\u00eb margjinalizuara. Q\u00eb ne t\u00eb shprehim p\u00ebrvojat tona dhe ndikimin e tyre, ne kemi nevoje p\u00ebr burime hermeneutike p\u00ebrmes s\u00eb cilave mund t\u00eb shprehim ato korrekt\u00ebsisht. Por, k\u00ebto resurse interpretuese nuk jan\u00eb gjithnj\u00eb t\u00eb qasshme \u2013 n\u00eb ca raste p\u00ebr shkaqe rrethanore q\u00eb jan\u00eb jasht\u00eb duarve tona, e n\u00eb ca tjera si rezultat i paragjykimeve sistematike ndaj aft\u00ebsive t\u00eb grupeve t\u00eb caktuara p\u00ebr t\u00eb interpretuar realitetin.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Sipas Jennifer Ware \u201cresurset interpretuese q\u00eb jan\u00eb n\u00eb dispozicion jan\u00eb t\u00eb formuara nga dhe p\u00ebr p\u00ebrvoj\u00ebn e grupeve me pushtet social\u201d (Ware, 2020), q\u00eb shpjegon pse p\u00ebrvojat (sidomos ato negative) e individ\u00ebve dhe grupeve t\u00eb margjinalizuara n\u00eb rastin m\u00eb t\u00eb mire shtremb\u00ebrohen nga t\u00eb kuptuarit kolektiv, e n\u00eb rastin m\u00eb t\u00eb keq nuk arrijn\u00eb t\u00eb b\u00ebhen fare intelegjibile. Kur nj\u00eb subjekt social \u201cvendoset n\u00eb disavantazh t\u00eb padrejt\u00eb n\u00eb raport me kuptim\u00ebsimin e p\u00ebrvojave personale, p\u00ebr shkak t\u00eb nj\u00eb boshll\u00ebku ekzistues n\u00eb burimet kolektive hermeneutike, ajo\/ai \u00ebsht\u00eb viktim\u00eb e padrejt\u00ebsis\u00eb hermeneutike\u201d (Fricker, 2007).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nj\u00ebri nd\u00ebr shembujt kryesor q\u00eb p\u00ebrdor\u00eb Fricker p\u00ebr t\u00eb shpjeguar padrejt\u00ebsin\u00eb hermeneutike \u00ebsht\u00eb historia e Carmita Wood, \u201ce cila gjat\u00eb viteve 1960-1968 kishte punuar n\u00eb Universitetin Cornell, derisa u detyrua t\u00eb linte pun\u00ebn nga stresi i ngacmimit seksual q\u00eb p\u00ebrjetonte nga nj\u00eb nd\u00ebr profesor\u00ebt. K\u00ebrkesa e saj p\u00ebr sigurim t\u00eb papun\u00ebsis\u00eb nuk ishte aprovuar pasi q\u00eb asaj dhe shoq\u00ebris\u00eb s\u00eb koh\u00ebs i mungonte koncepti i duhur p\u00ebr t\u00eb p\u00ebrshkruar p\u00ebrvoj\u00ebn q\u00eb kishe kaluar si diskriminim gjinor\u00eb. Predikamenti n\u00eb t\u00eb cil\u00ebn Wood e kishte gjetur veten, e kishte shtyer at\u00eb dhe ca hulumtuese t\u00eb tjera t\u00eb Universitetit Cornell q\u00eb n\u00eb vitin 1975 t\u00eb fusnin termin \u2018ngacmim seksual\u2019 n\u00eb diskursin amerikan\u201d (Fricker, 2007). P\u00ebr Fricker, boshll\u00ebku interpretues me t\u00eb cilin ishte p\u00ebrballur Wood \u201cnuk ishte rast\u00ebsor, por ishte rezultat i p\u00ebrjashtimit sistematik t\u00eb grave nga pjes\u00ebmarrja e barabart\u00eb n\u00eb fushat q\u00eb kontribuojn\u00eb n\u00eb resurset kolektive hermeneutike\u201d (Fricker, 2007). Nga ana tjet\u00ebr, Laura Beeby cek q\u00eb \u201cpadrejt\u00ebsia hermeneutike d\u00ebmton jo vet\u00ebm viktim\u00ebn e dhun\u00ebs seksuale, por edhe kryesin\u201d (Beeby, 2011), edhe pse ky d\u00ebm bartet asimetrikisht \u2013 nj\u00ebra pal\u00eb privohet nga t\u00eb kuptuarit dhe interpretuarit e nj\u00eb p\u00ebrvoje t\u00eb r\u00ebnd\u00ebsishme p\u00ebr ta, nd\u00ebrsa pala tjet\u00ebr i shp\u00ebton p\u00ebrgjegj\u00ebsis\u00eb (t\u00eb pakt\u00ebn publike). Charles Mills kap k\u00ebt\u00eb problematik\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrmbledhur, kur shkruan q\u00eb: \u201cProblemi nuk gjendet tek nj\u00eb keqkuptim ose hendek i pafajsh\u00ebm, por tek nj\u00eb keqkuptim organikisht dhe materialisht t\u00eb gjeneruar nga perspektiva mashkullore mbi bot\u00ebn, e motivuar nga intereset e grupit t\u00eb tyre dhe e mb\u00ebshtetur fenomenologjikisht n\u00eb p\u00ebrvoj\u00ebn e tyre\u201d &nbsp;(Mills, 2007).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Padrejt\u00ebsia hermeneutike nuk ndodh vet\u00ebm kur n\u00eb burimet kolektive mungon ndonj\u00eb koncept, por edhe kur konceptet e nevojshme ekzistojn\u00eb por jan\u00eb shtremb\u00ebruar nga perspektiva t\u00eb gabuara. Nj\u00eb rast i till\u00eb \u00ebsht\u00eb vet koncepti i dhun\u00ebs seksuale \u2013 ky koncept ekziston, por \u201cgjat\u00eb shumic\u00ebs s\u00eb koh\u00ebs operon si i shtremb\u00ebruar dhe kufizuar nga mitet e p\u00ebrdhunimit\u201d (Jenkins, 2016). Nj\u00eb person q\u00eb mendon q\u00eb p\u00ebrdhunimi \u00ebsht\u00eb krim q\u00eb kryhet vet\u00ebm nga nj\u00eb i panjohur dhe q\u00eb gjithnj\u00eb p\u00ebrfshin\u00eb dhun\u00eb fizike, nuk do arrij ta kuptoj\u00eb n\u00eb m\u00ebnyr\u00eb korrekte nj\u00eb p\u00ebrvoj\u00eb t\u00eb dhun\u00ebs seksuale q\u00eb mund t\u2019i kryhet nga partneri i saj\/tij.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kristen Dotson zhvillon m\u00eb tutje teorin\u00eb e Fricker, duke prezantuar nj\u00eb form\u00eb t\u00eb tret\u00eb t\u00eb padrejt\u00ebsis\u00eb epistemike \u2013 ngufatjen testimoniale, q\u00eb e sheh si \u201cnj\u00eb strategji p\u00ebr t\u00eb shtyer an\u00ebtar\u00ebt e grupeve t\u00eb margjinalizuar n\u00eb heshtje\u201d (Dotson, 2011). Sipas saj, kjo padrejt\u00ebsi ndodh kur \u201cfol\u00ebsi limiton d\u00ebshmin\u00eb e saj\/tij vet\u00ebm n\u00eb p\u00ebrmbajtje p\u00ebr t\u00eb cilat audienca e tyre tregon kompetenc\u00eb testimoniale, p\u00ebr shkak t\u00eb rrezikut nga padrejt\u00ebsia hermenutike dhe testimonial q\u00eb mund t\u2019i kanoset p\u00ebrmbajtjes s\u00eb plot\u00eb t\u00eb d\u00ebshmis\u00eb s\u00eb tyre\u201d (Dotson, 2011). Individ\u00ebt, si t\u00eb mbijetuarat\/it e dhun\u00ebs seksuale, zgjedhin q\u00eb t\u00eb mos raportojn\u00eb por t\u00eb heshtin rreth padrejt\u00ebsive q\u00eb p\u00ebrjetojn\u00eb, p\u00ebr t\u2019u mbrojtur nga pasojat e mundshme negative sociale, ekonomike, politike dhe nd\u00ebrpersonale, dhe zgjedhja e tyre rezulton n\u00eb nj\u00eb humbje kolektive.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00ebse njer\u00ebzve v\u00ebrtet\u00eb u mungojn\u00eb mjetet adekuate p\u00ebr t\u00eb kuptuar korrekt\u00ebsisht p\u00ebrvojat e tyre dhe t\u00eb t\u00eb tjer\u00ebve, duke i shtyer k\u00ebshtu q\u00eb t\u00eb b\u00ebhen kryes ose viktima t\u00eb padrejt\u00ebsis\u00eb epistemike, at\u00ebher\u00eb strategjia e rr\u00ebfimit t\u00eb historive nga an\u00ebtar\u00ebt e grupeve t\u00eb margjinalizuara paraqet nj\u00eb qasje premtuese p\u00ebr nd\u00ebrgjegj\u00ebsimin dhe p\u00ebrmir\u00ebsimin e tyre. Rr\u00ebfimi i historive \u00ebsht\u00eb nj\u00eb strategji q\u00eb \u00ebsht\u00eb shfryt\u00ebzuar nga l\u00ebvizjet kund\u00ebr dhun\u00ebs seksuale q\u00eb nga fillimi i tyre, me l\u00ebvizjen \u201cMe Too\u201d duke qen\u00eb shprehja e fundit e k\u00ebtij trendi. Por, edhe pse l\u00ebvizjet q\u00eb instrumentalizojn\u00eb k\u00ebt\u00eb strategji kan\u00eb synime t\u00eb admirueshme, ato bartin edhe rreziqet e veta, kryesori nd\u00ebr t\u00eb cil\u00ebt \u00ebsht\u00eb rreziku nga eksploatimi epistemik i t\u00eb mbijetuarave\/ve. Rritja e vet\u00ebdijes sociale p\u00ebrmes rr\u00ebfimeve k\u00ebrkon nj\u00eb investim t\u00eb thell\u00eb emocional nga ana e t\u00eb prekurve \u2013 nga ta k\u00ebrkohet q\u00eb t\u00eb diskutohen disa nga p\u00ebrvojat m\u00eb traumatike t\u00eb jet\u00ebs s\u00eb tyre, p\u00ebr t\u00eb bindur t\u00eb tjer\u00ebt q\u00eb ato jan\u00eb reale dhe t\u00eb denja p\u00ebr v\u00ebmendje dhe aksion. Ky angazhim epistemik i personave t\u00eb margjinalizuar merr form\u00ebn e detyrimit t\u00eb dyfisht\u00eb \u2013 n\u00ebse ata nuk angazhohen, at\u00ebher\u00eb ata etiketohen si bashk\u00ebpun\u00ebtor\u00eb t\u00eb shtypjes s\u00eb tyre; nd\u00ebrsa n\u00ebse angazhohen ata eksploatohen epistemikisht, duke konsideruar faktin q\u00eb angazhimi i tyre rrall\u00eb kompensohet ose vler\u00ebsohet sa duhet, edhe pse \u00ebsht\u00eb jasht\u00ebzakonisht i r\u00ebnd\u00ebsish\u00ebm p\u00ebr shoq\u00ebrin\u00eb n\u00eb t\u00ebr\u00ebsi.<\/p>\n","protected":false},"featured_media":4678,"template":"","class_list":["post-4677","perspective-post","type-perspective-post","status-publish","has-post-thumbnail","hentry"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v23.5 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Padrejt\u00ebsia epistemike ndaj t\u00eb mbijetuarave\/\u00ebve t\u00eb dhun\u00ebs seksuale - 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\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Padrejt\u00ebsia epistemike ndaj t\u00eb mbijetuarave\/\u00ebve t\u00eb dhun\u00ebs seksuale - QIKA\" \/>\n<meta property=\"og:description\" content=\"Dhuna seksuale konsiderohet si nj\u00eb \u201cpraktik\u00eb e ideologjis\u00eb seksiste (nj\u00eb strukture q\u00eb organizon aktivitetet sociale p\u00ebrbrenda raporteve binare gjinore t\u00eb dominimit dhe n\u00ebnshtrimit) me sentimente patriarkale dhe te supermacis\u00eb mashkullore\u201d (H\u00e4nel, 2018).&nbsp; N\u00eb fush\u00ebn epistemike, kjo ideologji kufizon veprimet dhe mjetet epistemike n\u00eb t\u00eb cilat subjektet kan\u00eb qasje p\u00ebr t\u00eb interpretuar dhe kuptim\u00ebsuar p\u00ebrvojat e [&hellip;]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/qika.org\/veshtrime\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/\" \/>\n<meta property=\"og:site_name\" content=\"QIKA\" \/>\n<meta property=\"article:modified_time\" content=\"2022-09-08T09:08:29+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/qika.org\/wp-content\/uploads\/2022\/09\/IMG-20210527-WA0029.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1192\" \/>\n\t<meta property=\"og:image:height\" content=\"897\" \/>\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=\"9 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/qika.org\/veshtrime\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/\",\"url\":\"https:\/\/qika.org\/veshtrime\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/\",\"name\":\"Padrejt\u00ebsia epistemike ndaj t\u00eb mbijetuarave\/\u00ebve t\u00eb dhun\u00ebs seksuale - QIKA\",\"isPartOf\":{\"@id\":\"https:\/\/qika.org\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/qika.org\/veshtrime\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/qika.org\/veshtrime\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/#primaryimage\"},\"thumbnailUrl\":\"https:\/\/qika.org\/wp-content\/uploads\/2022\/09\/IMG-20210527-WA0029.jpg\",\"datePublished\":\"2022-09-08T08:58:27+00:00\",\"dateModified\":\"2022-09-08T09:08:29+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/qika.org\/veshtrime\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/qika.org\/veshtrime\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/qika.org\/veshtrime\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/#primaryimage\",\"url\":\"https:\/\/qika.org\/wp-content\/uploads\/2022\/09\/IMG-20210527-WA0029.jpg\",\"contentUrl\":\"https:\/\/qika.org\/wp-content\/uploads\/2022\/09\/IMG-20210527-WA0029.jpg\",\"width\":1192,\"height\":897},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/qika.org\/veshtrime\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/qika.org\/en\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Padrejt\u00ebsia epistemike ndaj t\u00eb mbijetuarave\/\u00ebve t\u00eb dhun\u00ebs seksuale\"}]},{\"@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":"Padrejt\u00ebsia epistemike ndaj t\u00eb mbijetuarave\/\u00ebve t\u00eb dhun\u00ebs seksuale - 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\/veshtrime\/padrejtesia-epistemike-ndaj-te-mbijetuarave-eve-te-dhunes-seksuale\/","og_locale":"en_US","og_type":"article","og_title":"Padrejt\u00ebsia epistemike ndaj t\u00eb mbijetuarave\/\u00ebve t\u00eb dhun\u00ebs seksuale - QIKA","og_description":"Dhuna seksuale konsiderohet si nj\u00eb \u201cpraktik\u00eb e ideologjis\u00eb seksiste (nj\u00eb strukture q\u00eb organizon aktivitetet sociale p\u00ebrbrenda raporteve binare gjinore t\u00eb dominimit dhe n\u00ebnshtrimit) me sentimente patriarkale dhe te supermacis\u00eb mashkullore\u201d (H\u00e4nel, 2018).&nbsp; 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