{"id":7598,"date":"2019-01-03T23:51:31","date_gmt":"2019-01-03T23:51:31","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=7598"},"modified":"2019-01-03T23:51:31","modified_gmt":"2019-01-03T23:51:31","slug":"ngritja-arsimore-e-femres-nder-shekuj","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=7598","title":{"rendered":"Ngritja arsimore e femres nder shekuj"},"content":{"rendered":"<p><strong><em><a href=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2017\/05\/argjira-U.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-full wp-image-6617\" src=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2017\/05\/argjira-U.jpg\" alt=\"\" width=\"183\" height=\"201\" \/><\/a>Argjira Ukimeri, pedagoge <\/em><\/strong><\/p>\n<p><strong>Roli i femr\u00ebs n\u00eb shoqwrinw primitive<\/strong><\/p>\n<p>P\u00ebr t\u00eb krijuar nj\u00eb ide sa m\u00eb t\u00eb qart\u00eb rreth asaj q\u00eb quajm\u00eb \u201c ngritje arsimore e femr\u00ebs \u201c duhet t\u00eb g\u00ebrmojm\u00eb thell\u00eb n\u00eb historin\u00eb e njer\u00ebzimit p\u00ebr t\u00eb ndjekur m\u00eb pas kronologjikisht rolin e femr\u00ebs n\u00eb shoq\u00ebri q\u00eb <!--more-->n\u00eb periudhat e hershme t\u00eb egzistences humane.\u00a0 N\u00ebse pyesim p\u00ebr lindjen dhe zhvillimin e trajtimit t\u00eb pabarabart\u00eb t\u00eb grave, n\u00eb p\u00ebrgjith\u00ebsi marrim p\u00ebrgjigjen se kjo duhet k\u00ebrkuar n\u00eb rr\u00ebnj\u00ebt e patriarkatit. Ideja se shoq\u00ebria patriarkale -me gjith\u00eb shkall\u00ebzimet dhe form\u00ebsimet e ndryshme \u2013 ka ekzistuar gjithnj\u00eb, vazhdon t\u00eb q\u00ebndroj\u00eb kok\u00ebfort\u00eb.\u00a0 Megjithat\u00eb, shkenc\u00ebtar\u00ebt gjat\u00eb dekadave t\u00eb fundit, kan\u00eb paraqitur nj\u00eb pamje tjet\u00ebr t\u00eb zhvillimit historik. Shum\u00eb d\u00ebshmi tregojn\u00eb se n\u00eb koh\u00ebn e neolitit, pra, para rreth 7000 vjet\u00ebsh, kultura t\u00eb zhvilluara t\u00eb punimit t\u00eb arave popullonin vise t\u00eb Evrop\u00ebs dhe Azis\u00eb s\u00eb Vog\u00ebl. N\u00eb k\u00ebto shoq\u00ebri, grat\u00eb luanin nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm: nga ana ekonomike si pun\u00ebtore t\u00eb arave dhe nga ana fetare si udh\u00ebheq\u00ebse shpirt\u00ebrore n\u00eb adhurimin e hyjnive. Linja e trash\u00ebgimis\u00eb ka t\u00eb ngjar\u00eb t\u00eb ket\u00eb qen\u00eb matrilineare, pra nga n\u00ebna te vajza. Burrat kishin pozita t\u00eb r\u00ebnd\u00ebsishme si artizan\u00eb dhe tregtar\u00eb, nd\u00ebrsa luft\u00ebra duket se nuk ka pasur.\u00a0Kur shkenc\u00ebtar\u00ebt zbuluan fenomenin e shoq\u00ebrive t\u00eb hershme matrilineare, ata mendonin se ky ishte \u201cmatriarkati\u201d1.Ata nxor\u00ebn teorin\u00eb se zhvillimi nga \u201cmatriarkati\u201d n\u00eb patriarkat \u00ebsht\u00eb zhvilluar sipas nj\u00eb ligj\u00ebsie- nga m\u00eb e ul\u00ebta drejt m\u00eb t\u00eb lart\u00ebs. Por zhvillimi historik dhe struktura p\u00ebrkat\u00ebse shoq\u00ebrore e popujve \u00ebsht\u00eb m\u00eb komplekse. Sot ka pik\u00ebpamje t\u00eb ndryshme p\u00ebr shpjegimin e k\u00ebtyre dukurive. Popullsia e Evrop\u00ebs e koh\u00ebve t\u00eb lashta ka shum\u00eb t\u00eb ngjar\u00eb t\u00eb mos jet\u00eb zhvilluar \u201cnatyrsh\u00ebm\u201d drejt patriarkatit. Ndryshimet rrjedhin m\u00eb tep\u00ebr nga ndikimi i fiseve t\u00eb kalor\u00ebsve aziatik\u00eb, t\u00eb cil\u00ebt duhet t\u00eb largoheshin p\u00ebr shkak t\u00eb gjendjeve t\u00eb r\u00ebnda nga atdheu i tyre (that\u00ebsirat, shtimi i popullsis\u00eb). Ky proces ndodhi shum\u00eb her\u00ebt (rreth 3500 vjet p.e.s.)Formimi i patriarkatit lindi qysh her\u00ebt n\u00eb kontinentin e Azis\u00eb, n\u00ebp\u00ebrmjet marxhi\u00ebnalizimit t\u00eb gruas dhe konflikteve t\u00eb armatosura, t\u00eb cilat kan\u00eb rr\u00ebnj\u00eb t\u00eb p\u00ebrbashk\u00ebta. Edhe pas pushtimit t\u00eb Evrop\u00ebs nga fizet aziatike (indoevropiane), disa zakone t\u00eb banor\u00ebve t\u00eb hersh\u00ebm gjet\u00ebn zbatim deri n\u00eb fillim t\u00eb t\u00eb ashtuquajturit \u201cantikitet klasik\u201d, si p.sh. te lid\u00ebt, lykasit dhe etrusk\u00ebt. Disa t\u00eb drejta, si p.sh. e drejta matrilineare e trash\u00ebgimis\u00eb u ruajt\u00ebn deri n\u00eb fund t\u00eb shekullit XVIII te bask\u00ebt n\u00eb Franc\u00ebn Jugore (deri n\u00eb vendosjen e ligjeve qytetare n\u00eb Code de Napol\u00e9on) dhe n\u00eb ishujt e Egjeut:\u00a0\u201cN\u00eb shumic\u00ebn e ishujve, vajza e madhe merr si trash\u00ebgimi nj\u00eb pjes\u00eb t\u00eb sht\u00ebpis\u00eb bashk\u00eb me mobiljet dhe nj\u00eb t\u00eb tret\u00ebn e pasuris\u00eb s\u00eb n\u00ebn\u00ebs, q\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb, n\u00eb shumic\u00ebn e rasteve p\u00ebrb\u00ebn pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb pasuris\u00eb. N\u00ebse vajzat e tjera t\u00eb sht\u00ebpis\u00eb martohen dhe largohen nga sht\u00ebpia, iu jepet gjithashtu nj\u00eb pjes\u00eb e sht\u00ebpis\u00eb si dhe pjesa e mbetur e pasuris\u00eb. K\u00ebto dukuri ndodhnin n\u00eb ishujt Lesbos, Lemnos, Skopelos, Naksos, Sifnos, Santorin dhe Kos, ku un\u00eb kam mbledhur vet\u00eb informacione ose i kam marr\u00eb nga t\u00eb tjer\u00eb.\u201d2\u00a0Pushtimet dhe luft\u00ebrat e vazhdueshme \u00e7uan n\u00eb dominimin e disa kulturave m\u00eb pak patriarkale. K\u00ebto u b\u00ebn\u00eb pika kryesore e referimit p\u00ebr qytet\u00ebrimin evropian q\u00eb po lindte (Greqi, Perandoria Romake). Qendra e fundit e nj\u00eb kulture t\u00eb lart\u00eb t\u00eb drejtuar nga grat\u00eb ishte Perandoria minoike, i cili u zhduk p\u00ebr shkak t\u00eb katastrofave natyrore n\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb mij\u00ebvjecarit para er\u00ebs son\u00eb.\u00a0 Patriarkati \u00ebsht\u00eb produkt i nj\u00eb zhvillimi historik mij\u00ebravjecar. Megjithat\u00eb ka pasur edhe forma t\u00eb tjera shoq\u00ebrore. \u201cMatriarkati\u201d n\u00eb kuptimin e sundimit t\u00eb grave mbi burrat duket se nuk ka ekzistuar asnj\u00ebher\u00eb. Megjithat\u00eb te shum\u00eb popuj t\u00eb lasht\u00eb grat\u00eb kan\u00eb qen\u00eb n\u00eb qend\u00ebr t\u00eb bashk\u00ebsis\u00eb si mish\u00ebrim i parimit t\u00eb dh\u00ebnies s\u00eb jet\u00ebs. Por kjo nuk do t\u00eb thot\u00eb q\u00eb burrat kan\u00eb nj\u00eb vend m\u00eb pak t\u00eb r\u00ebnd\u00ebsish\u00ebm, sepse n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb b\u00ebhet edhe ndarja e sferave t\u00eb veprimit mes gjinive. Irokez\u00ebt \u2013 nj\u00eb popull indian, i cili jetonte n\u00eb Gjirin Hudson para se t\u00eb vinin t\u00eb bardh\u00ebt \u2013 paraqiten si shembulli i nj\u00eb sistemi jopatriarkal. Bashk\u00ebjetesa e tyre frym\u00ebzoi edhe iluministin francez Ruso p\u00ebr teorin\u00eb e tij \u201ct\u00eb t\u00eb eg\u00ebrve t\u00eb dlir\u00eb\u201d.<\/p>\n<p><a href=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/Ari-matriarkati.png\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-medium wp-image-7600\" src=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/Ari-matriarkati-300x112.png\" alt=\"\" width=\"300\" height=\"112\" srcset=\"https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/Ari-matriarkati-300x112.png 300w, https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/Ari-matriarkati.png 396w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a>Jetesa ne matriarkat<\/p>\n<p>\u00c7do fis p\u00ebrb\u00ebhej nga klane t\u00eb ndryshme. \u00c7do klan jetonte n\u00eb nj\u00eb anijat\u00eb1, e cila trash\u00ebgohej n\u00eb m\u00ebnyr\u00eb matrilineare (nga n\u00ebna te vajza). Drejtuese e klanit ishte n\u00ebna (matriarkja), e cila p\u00ebrdorte si ndihm\u00ebs luft\u00ebtarin m\u00eb t\u00eb mir\u00eb t\u00eb klanit.\u00a0 N\u00ebna e klanit zgjidhej n\u00eb mbledhjen e klanit. Djemt\u00eb dhe vajzat q\u00ebndronin gjat\u00eb gjith\u00eb jet\u00ebs n\u00eb sht\u00ebpin\u00eb e n\u00ebn\u00ebs s\u00eb tyre. Gjat\u00eb martes\u00ebs, burri e vizitonte gruan koh\u00eb pas kohe n\u00eb sht\u00ebpin\u00eb e klanit t\u00eb saj.<\/p>\n<p>Martesat mund t\u00eb prisheshin leht\u00eb. Grat\u00eb nuk duhet t\u2019i p\u00ebrmbaheshin asnj\u00eb ndalese zakonore apo p\u00ebr ruajtjen e virgj\u00ebris\u00eb, pasi t\u00eb gjith\u00eb f\u00ebmij\u00ebt konsideroheshin f\u00ebmij\u00eb t\u00eb n\u00ebn\u00ebs dhe klanit t\u00eb saj. At\u00ebsia biologjike ishte m\u00eb pak e r\u00ebnd\u00ebsishme se at\u00ebsia sociale, e cila ushtrohej nga nj\u00eb v\u00eblla apo nj\u00eb i af\u00ebrm tjet\u00ebr i n\u00ebn\u00ebs.\u00a0Edhe arat (tokat) iu p\u00ebrkisnin grave dhe ato i mbanin s\u00eb bashku. Burrat kujdeseshin p\u00ebr p\u00ebrb\u00ebr\u00ebsit e d\u00ebshiruar, n\u00ebp\u00ebrmjet gjuetis\u00eb, peshkimit dhe tregtis\u00eb. Procesi i formimit t\u00eb vullnetit politik brenda klanit zhvillohej n\u00eb mbledhje t\u00eb ndara t\u00eb burrave dhe grave. Pas k\u00ebsaj k\u00ebrkohej arritja e mir\u00ebkuptimit mes dy grupeve. N\u00eb asamblen\u00eb e grave, ato q\u00eb kishin m\u00eb shum\u00eb f\u00ebmij\u00eb, kishin t\u00eb drejt\u00ebn e m\u00eb shum\u00eb votave. Qoft\u00eb n\u00eb k\u00ebshillin e fisit, qoft\u00eb n\u00eb k\u00ebshillin e lidhjes, grat\u00eb dhe burrat ishin t\u00eb p\u00ebrfaq\u00ebsuar n\u00eb t\u00eb nj\u00ebjtin nivel.\u00a0 Luft\u00ebrat ishin c\u00ebshtje t\u00eb burrave, edhe pse deri n\u00eb ardhjen e evropian\u00ebve n\u00eb Amerik\u00eb nuk ka pasur luft\u00ebra t\u00eb organizuara te irokez\u00ebt. Rob\u00ebrit e luft\u00ebs t\u00eb nj\u00eb fisi armik, nuk vriteshin menj\u00ebher\u00eb, por fillimisht provohej n\u00ebse ata mund t\u00eb jetonte n\u00eb shk\u00ebmbim t\u00eb nj\u00eb luft\u00ebtari q\u00eb kishte r\u00ebn\u00eb rob n\u00eb klanin e tij. Ky verifikim ishte pun\u00eb e grave. Nuk kishte dhun\u00eb seksuale, as kund\u00ebr rob\u00ebrve, as brenda klaneve.\u00a0 Pas fitores s\u00eb amerikan\u00ebve t\u00eb bardh\u00eb, irokez\u00ebt u shtyn\u00eb n\u00eb rezervate t\u00eb ngushta, ku, sidomos n\u00eb Kanada, ata do t\u00eb humbisnin ve\u00e7orit\u00eb e tyre kulturore. N\u00eb vitin 1847, t\u00eb gjith\u00eb irokez\u00ebt, edhe burrat, u detyruan t\u00eb punonin n\u00eb ara dhe u shpall drejtimi i familjeve nga burrat p\u00ebr hir t\u00eb nj\u00ebsimit ekonomik. M\u00eb 1869-\u00ebn, nj\u00eb ligj n\u00eb Kanada p\u00ebrcaktoi edhe linj\u00ebn mashkullore t\u00eb trash\u00ebgimis\u00eb s\u00eb k\u00ebtyre fiseve.\u00a0 Kjo q\u00eb diskutuam m\u00eb lart\u00eb \u00ebsht\u00eb shembull i nj\u00eb sistemi shoq\u00ebror jo patriarkal ku p\u00ebr protagonist kishim Irokez\u00ebt, nd\u00ebrkoh\u00eb p\u00ebr t\u00eb ilustruar nj\u00eb shembull t\u00eb nj\u00eb sistemi shoq\u00ebror patriarkal do t\u00eb flasim p\u00ebr fiset nomade t\u00eb Lindjes s\u00eb Mesme.\u00a0Patriarku kishte autoritetin e vet\u00ebkuptuesh\u00ebm mbi an\u00ebtar\u00ebt e tjer\u00eb t\u00eb familjes. Gruaja mbante mbiemrin e tij dhe jetonte n\u00eb sht\u00ebpin\u00eb e tij. Ajo e quante burrin \u201cBa\u2019al\u201d (Zot\u00ebri). Te dhjet\u00eb urdh\u00ebresat,\u201d gruaja konsiderohet si pron\u00eb, bashk\u00eb me skllavin, skllaven, gjedh\u00ebt dhe gomarin po k\u00ebshtu edhe f\u00ebmij\u00ebt\u201d1 Por djemt\u00eb ishin t\u00eb mir\u00ebpritur si trash\u00ebgimtar\u00eb dhe pasardh\u00ebs. Nd\u00ebrsa vajz\u00ebn, babai mund ta shiste p\u00ebr skllav\u00ebri ose p\u00ebr prostitucion.\u00a0 Burri g\u00ebzonte liri t\u00eb plot\u00eb seksuale, nd\u00ebrsa gruaja jo. Ai mund t\u00eb merrte edhe gra t\u00eb tjera. Djemt\u00eb nga grat\u00eb e tjera ose prostitutat mund t\u00eb njiheshin me ligj dhe mund t\u00eb pretendonin t\u00eb gjitha t\u00eb drejtat, n\u00ebse gruaja e par\u00eb nuk lindte djem. N\u00ebse burri vdiste pa l\u00ebn\u00eb nj\u00eb djal\u00eb t\u00eb pjekur (mbi 18 vje\u00e7), e veja duhet t\u00eb martohej me nj\u00eb ungj apo v\u00eblla t\u00eb burrit, n\u00eb m\u00ebnyr\u00eb q\u00eb prona t\u00eb mbetej n\u00eb fis. Megjithat\u00eb, gruaja vler\u00ebsohej shum\u00eb si n\u00ebn\u00eb. Grat\u00eb mund t\u00eb arrinin nj\u00eb status t\u00eb lart\u00eb si udh\u00ebheq\u00ebse fetare n\u00eb kult rreth hyjnive t\u00eb pjelloris\u00eb. Por me shfaqjen e feve monoteiste, k\u00ebto kulte u zhduk\u00ebn.\u00a0 Ishte zakon q\u00eb pas konflikteve t\u00eb armatosura, burrat e mposhtur t\u00eb vriteshin, nd\u00ebrsa grat\u00eb p\u00ebrdhunoheshin dhe skllav\u00ebroheshin, n\u00eb m\u00ebnyr\u00eb q\u00eb forcat e tyre prodhuese (puna) dhe forca riprodhuese (lindja e f\u00ebmij\u00ebve) t\u00eb keqp\u00ebrdoreshin n\u00eb dobi t\u00eb fisit fitimtar.\u00a0K\u00ebto dy sisteme shoq\u00ebrore me ide t\u00eb kund\u00ebrta n\u00eb dukje, jan\u00eb ndoshta fare t\u00eb af\u00ebrta n\u00eb thelb sepse edhe Irokez\u00ebt si shembull i nj\u00eb sistemi shoq\u00ebror matriarkal, nuk e vendosin n\u00eb m\u00ebnyre absolute femr\u00ebn si shtyll\u00eb t\u00eb shoq\u00ebris\u00eb,ata thjesht i japim m\u00eb shum respekt dhe vler\u00eb por pa l\u00ebn\u00eb anash asnj\u00ebher\u00eb r\u00ebnd\u00ebsin\u00eb e burrit.<\/p>\n<ul>\n<li><strong>Pozita e gruas n\u00eb fet\u00eb monoteiste<\/strong><\/li>\n<\/ul>\n<p>Zhvillimi drejt monoteizmit, drejt ides\u00eb s\u00eb nj\u00eb Zoti t\u00eb vet\u00ebm vler\u00ebsohet n\u00eb p\u00ebrgjith\u00ebsi si p\u00ebrparim i njer\u00ebzimit drejt mendimit abstrakt. Ky proces u zhvillua n\u00eb shembullin e patriarkatit, prandaj edhe simbolet e bot\u00ebs fetare t\u00eb krishterimit, judaizmit dhe muslimanizmit u p\u00ebrcaktojn\u00eb grave nj\u00eb rol t\u00eb dor\u00ebs s\u00eb dyt\u00eb. Sipas historis\u00eb biblike t\u00eb krijimit, Zoti krijoi bot\u00ebn dhe burrin me frym\u00ebn e tij dhe gruan nga brinja e k\u00ebtij t\u00eb fundit. Forca krijuese \u00ebsht\u00eb shpirt\u00ebrore dhe i \u00ebsht\u00eb dh\u00ebn\u00eb vet\u00ebm burrit, i cili, sipas Bibl\u00ebs, ka edhe aft\u00ebsin\u00eb e abstragimit, duke iu v\u00ebn\u00eb emra bim\u00ebve, kafsh\u00ebve dhe gruas. Burri u krijua sipas sh\u00ebmb\u00eblltyr\u00ebs s\u00eb Zotit, nd\u00ebrsa gruaja \u00ebsht\u00eb \u201cndryshe\u201d. Mbetet e paqart\u00eb n\u00ebse gruaja \u00ebsht\u00eb njeri \u201ci v\u00ebrtet\u00eb\u201d, ngaq\u00eb ajo nuk \u00ebsht\u00eb krijuar me frym\u00ebn e Zotit. Gruaja \u00ebsht\u00eb shoq\u00ebruese dhe ndihm\u00ebse e burrit.\u00a0 Nj\u00eb histori tjet\u00ebr e r\u00ebnd\u00ebsishme n\u00eb k\u00ebt\u00eb kuad\u00ebr \u00ebsht\u00eb paraqitja e r\u00ebnies nga m\u00ebkati. Eva e shtyn Adamin n\u00eb tundim, e shtyr\u00eb nga gjarpri, duke i dh\u00ebn\u00eb nj\u00eb moll\u00eb nga pema e njohjes s\u00eb t\u00eb mir\u00ebs dhe s\u00eb keqes. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, ajo shkakton r\u00ebnien e njeriut nga m\u00ebshira e Zotit. Kjo do t\u00eb thot\u00eb q\u00eb gruaja \u00ebsht\u00eb m\u00eb m\u00ebkatare se burri. Gruaja \u00ebsht\u00eb simbol i seksualitetit, e n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, edhe i m\u00ebkatit. Prandaj edhe var\u00ebsia dhe inferioriteti i gruas ndaj burrit \u00ebsht\u00eb pjes\u00eb e vullnetit t\u00eb Zotit.\u00a0\u00a0<em>\u201cKjo ishte shenja p\u00ebr Adamin q\u00eb tek e shoqja ai t\u00eb shihte veten si n\u00eb pasqyr\u00eb, nd\u00ebrsa p\u00ebr Ev\u00ebn nj\u00eb paralajm\u00ebrim p\u00ebr t\u2019iu n\u00ebnshtruar burrit, prej t\u00eb cilit vinte.\u201d<\/em><\/p>\n<p><strong>Pozita e gruas n\u00eb filozofin\u00eb antike<\/strong><br \/>\nPjesa d\u00ebrrmuese e filozof\u00ebve t\u00eb lasht\u00eb e p\u00ebrligjnin trajtimin e pabarabart\u00eb me vendosjen e secilit n\u00ebn t\u00eb mir\u00ebn e p\u00ebrgjithshme dhe me ndarjen e pabarabart\u00eb t\u00eb dhuntive dhe aft\u00ebsive. Gruaja shihet si nj\u00eb krijes\u00eb m\u00eb e ul\u00ebt \u201cnga natyra\u201d.\u00a0 Shembulli i Aristotelit: p\u00ebr t\u00eb, qytetar\u00eb jan\u00eb vet\u00ebm ata q\u00eb jan\u00eb t\u00eb lir\u00eb nga veprimtarit\u00eb prodhuese dhe riprodhuese sht\u00ebpiake. Skllev\u00ebrit, t\u00eb huajt, grat\u00eb dhe f\u00ebmij\u00ebt jan\u00eb t\u00eb p\u00ebrjashtuar nga jeta politike, sepse nuk kan\u00eb premisat e nevojshme.<\/p>\n<p><em><a href=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-aristoteli.png\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-medium wp-image-7601\" src=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-aristoteli-300x178.png\" alt=\"\" width=\"300\" height=\"178\" srcset=\"https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-aristoteli-300x178.png 300w, https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-aristoteli.png 350w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a>Aristoteli <\/em><\/p>\n<p>Ata shfaqen si ndihm\u00ebs p\u00ebr t\u00eb krijuar kushtet p\u00ebr elit\u00ebn e qytetar\u00ebve t\u00eb plot\u00eb.\u00a0Gruaja p\u00ebr Aristotelin \u00ebsht\u00eb nj\u00eb p\u00ebr\u00e7udnim i natyr\u00ebs si pasoj\u00eb e pjelloris\u00eb s\u00eb mang\u00ebt, nj\u00eb faz\u00eb fillestare deficitare e burrit. Sipas tij, ajo nuk ka as arsye, as aft\u00ebsi riprodhuese. N\u00eb t\u00eb dyja, ajo luan vet\u00ebm nj\u00eb rol plot\u00ebsues t\u00eb dor\u00ebs s\u00eb dyt\u00eb:\u00a0\u00a0<em>\u201cAshtu sic ndodh q\u00eb nga t\u00eb gjymtuarit t\u00eb lindin prap\u00eb t\u00eb gjymtuar, mund t\u00eb lindin edhe t\u00eb sh\u00ebndosh\u00eb. K\u00ebshtu, nga nj\u00eb fem\u00ebr lind nganj\u00ebher\u00eb p\u00ebrs\u00ebri nj\u00eb fem\u00ebr, por ndonj\u00ebher\u00eb lind edhe nj\u00eb vajz\u00eb. Nj\u00eb fem\u00ebr \u00ebsht\u00eb nj\u00eb vajz\u00eb e gjymtuar dhe t\u00eb p\u00ebrmuajshmet jan\u00eb far\u00eb, vet\u00ebm se jo far\u00eb e past\u00ebr. Sepse i mungon di\u00e7ka k\u00ebsaj fare, burimi i jet\u00ebs\u2026 sepse ky burim jete gjendet vet\u00ebm te fara mashkullore.\u201d<\/em><\/p>\n<p><strong>K\u00ebndv\u00ebshtrime p\u00ebr n\u00ebnshtrimin e gruas n\u00eb kultur\u00ebn per\u00ebndimore<\/strong><\/p>\n<p>Kultura per\u00ebndimore bazohet n\u00eb lidhjen mes simboleve dhe ideve, t\u00eb cilat rrjedhin nga burime fetare dhe nga filozofia e Greqis\u00eb s\u00eb lasht\u00eb. N\u00eb faz\u00ebn kur njer\u00ebzit skicuan sistemet e simboleve p\u00ebr shpjegimin e bot\u00ebs (fe, shkenc\u00eb, filozofi), grat\u00eb ishin kaq t\u00eb l\u00ebna pas dore, saq\u00eb nuk mund t\u00eb merrnin m\u00eb pjes\u00eb aktivisht n\u00eb k\u00ebt\u00eb p\u00ebrparim. K\u00ebtu duhet par\u00eb edhe nj\u00eb nga arsyet q\u00eb grave n\u00eb k\u00ebto sisteme iu \u00ebsht\u00eb p\u00ebrcaktuar nj\u00eb status i ul\u00ebt. U krijuan dy konstrukte: \u201cmashkullor\u201d dhe \u201cfem\u00ebror\u201d. K\u00ebta ishin t\u00eb ndrysh\u00ebm n\u00eb detyrat, aft\u00ebsit\u00eb dhe mund\u00ebsit\u00eb e tyre. Kjo u ka sh\u00ebrbyer brezave t\u00eb m\u00ebvonsh\u00ebm p\u00ebr t\u00eb ruajtur status quo-n\u00eb, q\u00eb iu dukej ose si \u201ce natyrshme\u201d, ose \u201ce shkruar nga Zoti\u201d.<br \/>\nP\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb shoq\u00ebrit\u00eb borgjeze t\u00eb shekullit XVIII, thirrja e grave p\u00ebr t\u00eb drejta u b\u00eb e fuqishme. Kjo kishte shum\u00eb arsye. S\u00eb pari, Deklarata e P\u00ebrgjithshme e t\u00eb Drejtave t\u00eb Njeriut mbi baz\u00ebn e s\u00eb drejt\u00ebs natyrore n\u00eb Franc\u00eb1 dhe n\u00eb Shtetet e Bashkuara2b\u00ebri q\u00eb t\u00eb nisnin k\u00ebrkesat p\u00ebr t\u00eb drejta t\u00eb barabarta p\u00ebr grat\u00eb.<br \/>\nFal\u00eb zhvillimit t\u00eb pun\u00ebs produktive kapitaliste, vendi dhe i pun\u00ebs dhe vendbanimi po ndaheshin gjithnj\u00eb e m\u00eb shum\u00eb nga nj\u00ebri-tjetri. Kjo solli rip\u00ebrkufizimin e ndarjes s\u00eb pun\u00ebs mes gjinive. Burri e konsideronte gruan si bashk\u00ebshorte dhe n\u00ebn\u00eb, puna e s\u00eb cil\u00ebs mund\u00ebsonte dhe siguronte suksesin e burrit jasht\u00eb sht\u00ebpis\u00eb. \u201cFamilja\u201d konsiderohej tashm\u00eb si hap\u00ebsir\u00eb e komunikimit social dhe e riprodhimit jasht\u00eb sfer\u00ebs profesionale, e cila u p\u00ebrkiste vet\u00ebm bashk\u00ebshort\u00ebve dhe f\u00ebmij\u00ebve. Grat\u00eb ishin \u201c\u00e7liruar\u201d nga puna p\u00ebr t\u00eb fituar, prandaj gruaja duhet t\u00eb krijonte n\u00eb familje nj\u00eb streh\u00eb private dhe intime, e cila z\u00ebvend\u00ebsonte n\u00eb m\u00ebnyr\u00eb harmonike bot\u00ebn e jashtme t\u00eb profesionit, t\u00eb konkurrenc\u00ebs p\u00ebr para dhe pushtet.\u00a0 Shoq\u00ebria borgjeze nuk i lejonte grat\u00eb t\u00eb ishin konkurrente t\u00eb mir\u00ebfillta n\u00eb procesin e prodhimit. Ato p\u00ebrjashtoheshin nga shum\u00eb vendime ekonomike, politike dhe madje edhe nga ato private. Grat\u00eb kishin mund\u00ebsi t\u00eb kufizuara arsimimi, asnj\u00eb t\u00eb drejt\u00eb administruese mbi pron\u00ebn e tyre, nuk mund t\u00eb n\u00ebnshkruanin marr\u00ebveshje dhe nuk mund t\u00eb punonin pa p\u00eblqimin e burrit. N\u00eb t\u00eb drejt\u00ebn p\u00ebr divorc dhe kujdestari p\u00ebr f\u00ebmij\u00ebt, ato liheshin n\u00eb m\u00ebnyr\u00eb t\u00eb dukshme pas dore. Nd\u00ebrsa n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb u krijuan kushtet p\u00ebr vendosjen e pagave minimale p\u00ebr grat\u00eb q\u00eb punonin dhe p\u00ebr shfryt\u00ebzimin e tyre. Kjo situat\u00eb ishte toka e p\u00ebrshtatshme p\u00ebr k\u00ebrkesat e para publike p\u00ebr t\u00eb drejta dhe mund\u00ebsi t\u00eb barabarta p\u00ebr grat\u00eb.\u00a0 Gjithsesi ajo q\u00eb ndodhte ne bot\u00ebn e civilizuar t\u00eb per\u00ebndimit pak d\u00ebgjohej n\u00eb vendin ton\u00eb kur ishte fjala p\u00ebr ngritjen arsimore t\u00eb femr\u00ebs ose p\u00ebr t\u00eb drejtat dhe mund\u00ebsit\u00eb e barabarta t\u00eb gruas shqiptare. Femra shqiptare m\u00eb shum se kushdo tjet\u00ebr ka vuajtur pasojat e egos mashkullore dhe diskriminimin e vazhduesh\u00ebm qysh n\u00eb kohrat e vjetra. Shoq\u00ebria shqiptare n\u00eb histori ka kaluar pengesa dhe v\u00ebshtir\u00ebsi t\u00eb m\u00ebdha egzistenciale aq sa problemi I barazis\u00eb gjinore ishte fare I pap\u00ebrfillur.Tani do t\u00eb hedhim nj\u00eb shikim m\u00eb t\u00eb plot\u00eb mbi arsimimin e femr\u00ebs n\u00eb vendin ton\u00eb.<\/p>\n<p><strong>Zhvillimi i arsimit fem\u00ebror n\u00eb Shqip\u00ebri<\/strong><\/p>\n<p>Femra n\u00eb Shqip\u00ebri doli nga sundimi osman me nj\u00eb prapambetje t\u00eb theksuar arsimore. Kjo p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb sistemit arsimor komb\u00ebtar. N\u00eb vitin 1912 n\u00eb vend ekzistonin vet\u00ebm 250 shkolla t\u00eb huaja. Me k\u00ebt\u00eb gjendje t\u00eb shkollave kuptohet shkalla e lart\u00eb e analfabetizmit t\u00eb popullit ton\u00eb dhe n\u00eb ve\u00e7anti n\u00eb radh\u00ebt e femr\u00ebs.<br \/>\nN\u00eb k\u00ebto kushte para shtetit shqiptar, krahas detyrave t\u00eb tjera t\u00eb r\u00ebnd\u00ebsishme p\u00ebr zhvillimin e vendit, q\u00ebndronte edhe organizimi i arsimit komb\u00ebtar. Qeveria e Vlor\u00ebs, me gjith\u00eb kushtet e v\u00ebshtira objektive dhe subjektive, t\u00eb krijuara pas vitit 1912, me politik\u00ebn e saj arsimore synonte t\u00eb krijonte sistemin arsimor me frym\u00eb komb\u00ebtare, demokratike dhe laike; krijimin e kuadrit m\u00ebsimor si dhe realizmin e arsimit fillor t\u00eb detyruesh\u00ebm. N\u00eb k\u00ebt\u00eb kuad\u00ebr kujdes ju kushtua arsimit fem\u00ebror.\u00a0 P\u00ebr t\u00eb realizuar t\u00ebrheqjen e vajzave n\u00eb shkoll\u00eb u shtrua si detyr\u00eb krijimi i shkoll\u00ebs shtet\u00ebrore fem\u00ebrore dhe hartimi i programit shkollor t\u00eb ve\u00e7ant\u00eb p\u00ebr t\u00eb.\u00a0Krijimi i nj\u00eb shkolle t\u00eb till\u00eb n\u00eb Shqip\u00ebri ishte i domosdosh\u00ebm. S\u00eb pari, p\u00ebr shkak t\u00eb prapambetjes n\u00eb t\u00eb cil\u00ebn ndodhej vendi; s\u00eb dyti, fanatizmi dhe mendimi konservator p\u00ebr femr\u00ebn n\u00eb shoq\u00ebrin\u00eb shqiptare ishte mbizot\u00ebrues; s\u00eb treti, pjesa d\u00ebrrmuese e popullsis\u00eb ishte e besimit mysliman.\u00a0 Kjo pjes\u00eb zbatonte zakonin e mbylljes s\u00eb vajz\u00ebs n\u00eb mosh\u00eb fare t\u00eb re, duke prekur k\u00ebshtu nj\u00eb pjes\u00eb t\u00eb viteve t\u00eb mosh\u00ebs shkollore. \u00c7elja e shkoll\u00ebs fem\u00ebrore ishte m\u00eb e pranueshme edhe p\u00ebr popullsin\u00eb e dy besimeve t\u00eb tjera, n\u00eb ve\u00e7anti p\u00ebr klerin katolik i cili ishte kund\u00ebr shkollave t\u00eb p\u00ebrzjera (djem e vajza).<br \/>\nN\u00eb baz\u00eb t\u00eb t\u00eb dh\u00ebnave arkivore shkolla e par\u00eb fillore fem\u00ebrore shtet\u00ebrore u \u00e7el n\u00eb vitin shkollor 1913-1914, n\u00eb qytetin e Lushnj\u00ebs, me nj\u00eb kapacitet prej 30 nx\u00ebn\u00ebsesh. Po at\u00eb vit, u ri\u00e7el shkolla e par\u00eb e vashave \u201cQiriazi\u201d n\u00eb qytetin e Kor\u00e7\u00ebs e cila n\u00ebn presionin e shovinist\u00ebve grek\u00eb, m\u00eb 1914, u mbyll p\u00ebrs\u00ebri.<br \/>\nN\u00eb vitin 1914-1915, n\u00eb qytetin e Shkodr\u00ebs shteti \u00e7eli shkoll\u00ebn fillore fem\u00ebrore n\u00eb lagjen \u201cSerreq\u201d. Me gjith\u00eb kushtet e v\u00ebshitra t\u00eb krijuara p\u00ebr Shqip\u00ebrin\u00eb gjat\u00eb Luft\u00ebs s\u00eb Par\u00eb Bot\u00ebrore, vijoi \u00e7elja e shkollave fem\u00ebrore shtet\u00ebrore.<br \/>\nN\u00eb vitin 1915-1916, u \u00e7el\u00ebn shkolla fillore fem\u00ebrore n\u00eb qytetin e Vlor\u00ebs dhe shkolla e dyt\u00eb fillore fem\u00ebrore n\u00eb Shkod\u00ebr me emrin \u201cXhamia e Begos\u201d.\u00a0 N\u00eb vitin shkollor 1917-1918, pas shpalljes s\u00eb Kor\u00e7\u00ebs Krahin\u00eb Autonome, u ri\u00e7el shkolla e vashave dhe n\u00eb qytetin e Pogradecit u \u00e7el shkolla fillore shqipe e vajzave, n\u00ebn drejtimin e Persefoni Trenit. Po at\u00eb vit u \u00e7el\u00ebn shkolla fillore fem\u00ebrore n\u00eb Tiran\u00eb, n\u00eb Durr\u00ebs dhe P\u00ebrmet. N\u00eb vitin shkollor 1919-1920 n\u00eb qytetin e gjirokastr\u00ebs u \u00e7el shkolla fillore fem\u00ebrore n\u00ebn drejtimin e m\u00ebsueses Urani Rumbo. N\u00eb baz\u00eb t\u00eb t\u00eb dh\u00ebnave del se edhe n\u00eb qytetin e Kruj\u00ebs ishte \u00e7elur shkolla fillore fem\u00ebrore.\u00a0 Funksionimi i shkollave fem\u00ebrore, ashtu si gjith\u00eb arsimi komb\u00ebtar, hasi n\u00eb nj\u00eb s\u00ebr\u00eb v\u00ebshtir\u00ebsish. N\u00eb radh\u00eb t\u00eb par\u00eb ndihej mungesa e kuadrit t\u00eb nevojsh\u00ebm p\u00ebr m\u00ebsues, mungonin programet dhe tekstet m\u00ebsimore etj. P\u00ebr shkak t\u00eb mentalitetit patriarkal, frekuentimi i shkoll\u00ebs nga vajzat ishte tep\u00ebr i kufizuar. Mjediset shkollore ishin t\u00eb pap\u00ebrshtatshme.\u00a0Problemi i arsimimit t\u00eb femr\u00ebs shqiptare dhe arsimi komb\u00ebtar n\u00eb p\u00ebrgjith\u00ebsi zun\u00eb vendin e tyre n\u00eb luft\u00ebn p\u00ebr demokratizimin e jet\u00ebs s\u00eb vendit n\u00eb vitet 1920-1924. Hapat e hedhura n\u00eb fush\u00ebn e arsimimit t\u00eb femr\u00ebs n\u00eb vitet 1912-1920 p\u00ebrb\u00ebnin p\u00ebr shtetin e rim\u00ebk\u00ebmbur shqiptar nj\u00eb baz\u00eb t\u00eb vlefshme dhe nj\u00eb p\u00ebrvoj\u00eb t\u00eb mir\u00eb q\u00eb do t\u00eb ndihmonte n\u00eb p\u00ebrhapjen e m\u00ebtejshme t\u00eb shkoll\u00ebs fillore fem\u00ebrore si dhe n\u00eb ngritjen e saj n\u00eb nivele m\u00eb t\u00eb larta.\u00a0 Shtytje t\u00eb r\u00ebnd\u00ebsishme zhvillimit t\u00eb arsimit n\u00eb Shqip\u00ebri i dhan\u00eb tri kongreset arsimore q\u00eb u mbajt\u00ebn n\u00eb vitet 1920-1924. N\u00eb Kongresin e tret\u00eb, i cili u mbajt n\u00eb gusht t\u00eb vitit 1924 n\u00eb godin\u00ebn e vajzave n\u00eb Tiran\u00eb, midis problemeve q\u00eb q\u00ebndronin para arsimit komb\u00ebtar, u ngrit dhe \u00e7\u00ebshtja e shkollimit t\u00eb femr\u00ebs shqiptare, q\u00eb u quajt si nj\u00eb problem i ngutsh\u00ebm dhe serioz p\u00ebr vendin dhe u p\u00ebrcaktuan rrug\u00ebt p\u00ebr p\u00ebrmirsimin e saj.<br \/>\n\u00c7\u00ebshtja e arsimimit t\u00eb femr\u00ebs zuri vend edhe n\u00eb Parlamentin shqiptar t\u00eb viteve 1921-1924. N\u00eb nj\u00eb nga seancat parlamentare t\u00eb vitit 1921, u k\u00ebrkua \u00e7elja n\u00eb shkall\u00eb vendi, e shkollave t\u00eb reja fillore fem\u00ebrore, si edhe \u00e7elja e nj\u00eb shkolle normale fem\u00ebrore p\u00ebr p\u00ebrgatitjen e m\u00ebsueseve; u shtrua si domosdoshm\u00ebri ngritja metodike e kuadrit arsimor n\u00eb shkollat ekzistuese, u miratua \u00e7elja e shkoll\u00ebs normale fem\u00ebrore private \u201cKyrias\u201d e cila u hap n\u00eb vitin 1922 n\u00eb Kam\u00ebz t\u00eb Tiran\u00ebs.\u00a0U ngrit problemi i p\u00ebrmir\u00ebsimit t\u00eb tipit, i struktur\u00ebs dhe i programeve t\u00eb shkoll\u00ebs, q\u00eb do t\u00eb ndikonin n\u00eb rritjen e nivelit arsimor t\u00eb femr\u00ebs dhe do t\u00eb luftohej zakoni i t\u00ebrheqjes s\u00eb vajz\u00ebs nga shkolla dhe mbyllja e saj n\u00eb sht\u00ebpi n\u00eb mosh\u00ebn 10-12 vje\u00e7.\u00a0 Krahas v\u00ebnies n\u00eb dukje t\u00eb problemeve q\u00eb q\u00ebndronin para arsimit fem\u00ebror, n\u00eb k\u00ebto vite u \u00e7el\u00ebn shkolla fillore fem\u00ebrore shtet\u00ebrore n\u00eb Kavaj\u00eb , dhe n\u00eb Shijak \u00a0P\u00ebr t\u2019iu kund\u00ebrv\u00ebn\u00eb propogand\u00ebs helenizuese t\u00eb shkollave greke, t\u00eb \u00e7elura n\u00eb vitin 1914 n\u00eb trev\u00ebn e Gjirokastr\u00ebs, u mendua t\u00eb rritej niveli i arsimit n\u00eb shkoll\u00ebn fem\u00ebrore ekzistuese, t\u00eb \u00e7elej nj\u00eb shkoll\u00eb fillore fem\u00ebrore n\u00eb lagjen \u201cDunavat\u201d, Libohov\u00eb e Delvin\u00eb.<br \/>\nN\u00eb qytetin e Kor\u00e7\u00ebs, u \u00e7el shkolla e mesme normale fem\u00ebrore. Dokumentacioni i hulumtuar nuk jep t\u00eb dh\u00ebna t\u00eb plota p\u00ebr numrin e nx\u00ebn\u00ebsve q\u00eb frekuentonin shkollat fem\u00ebrore gjat\u00eb viteve 1920-1924.\u00a0Por nga t\u00eb dh\u00ebnat zyrtare p\u00ebr vitin shkollor 1921-1922, del se numri i p\u00ebrgjithsh\u00ebm i nx\u00ebn\u00ebsve ishte 25 197 dhe 20% \u00a0e tyre ose af\u00ebrsisht 5 000 ishin nx\u00ebn\u00ebse.\u00a0 Hapat e hedhur n\u00eb zhvillimin e arsimit komb\u00ebtar dhe atij fem\u00ebror n\u00eb vitet 1912-1924, hap\u00ebn rrug\u00ebn p\u00ebr t\u00eb sh\u00ebrruar plag\u00ebn e r\u00ebnd\u00eb t\u00eb analfabetizmit n\u00eb Shqip\u00ebri.\u00a0 Megjithat\u00eb ato sh\u00ebrbyen si baz\u00eb p\u00ebr nd\u00ebrtimin dhe konsolidimin e sistemit arsimor n\u00eb p\u00ebrgjith\u00ebsi dhe atij fem\u00ebror n\u00eb ve\u00e7anti.\u00a0Arsimimi i femr\u00ebs mbeti nj\u00eb \u00e7\u00ebshtje e r\u00ebnd\u00ebsishme e qeveris\u00eb dhe forcave p\u00ebrparimtare edhe gjat\u00eb viteve 1925-1939. Ai p\u00ebrb\u00ebnte nj\u00eb nga problemet kryesore t\u00eb fjalimit q\u00eb Ahmet Zogu mbajti para Asambles\u00eb n\u00eb janar t\u00eb vitit 1926. P\u00ebrmir\u00ebsimin e pozit\u00ebs s\u00eb v\u00ebshtir\u00eb t\u00eb gruas n\u00eb vitin 1926 ai e shihte n\u00eb p\u00ebrputhje me zhvillimin ekonomik, politik, shoq\u00ebror dhe kulturor t\u00eb Shqip\u00ebris\u00eb.\u00a0Sipas tij p\u00ebrpar\u00ebsi do t\u2019i jepej zhvillimit arsimor t\u00eb vajz\u00ebs duke e t\u00ebrhequr si n\u00eb shkollat fem\u00ebrore dhe t\u00eb p\u00ebrzjera, \u00e7eljen e shkollave t\u00eb reja fem\u00ebrore dhe n\u00eb ve\u00e7anti p\u00ebrhapja e tyre n\u00eb zonat rurale.\u00a0N\u00eb baz\u00eb t\u00eb t\u00eb dh\u00ebnave statistikore p\u00ebr zhvillimin e arsimit kryesisht n\u00eb periudh\u00ebn e Republik\u00ebs Shqiptare 1924-1929, kan\u00eb funksionuar k\u00ebto shkolla dhe me k\u00ebt\u00eb p\u00ebrb\u00ebrje nx\u00ebn\u00ebsish.\u00a0 N\u00eb vitin shkollor 1924-1925 numri i p\u00ebrgjithsh\u00ebm i nx\u00ebn\u00ebseve ishte 4 220, nd\u00ebrsa n\u00eb tri vitet n\u00eb vazhdim numri i tyre erdhi duke u rritur nga 5 200 deri n\u00eb 5 700 nx\u00ebn\u00ebse.\u00a0 N\u00eb vitin shkollor 1925-1926 numri i vajzave ishte rritur 471 m\u00eb shum\u00eb se n\u00eb vitin shkollor 1924-1925, nd\u00ebrsa n\u00eb vitet e m\u00ebvonshme numri i tyre u rrit p\u00ebrkat\u00ebsisht 1 030, 1 050, 1 \u00a0254 m\u00eb shum\u00eb se n\u00eb vitin 1924-1925.\u00a0 N\u00eb baz\u00eb t\u00eb t\u00eb dh\u00ebnave t\u00eb vitit shkollor 1925-1926, del se n\u00eb t\u00eb gjith\u00eb vendin funksiononin 37 shkolla fillore fem\u00ebrore dhe nj\u00eb e mesme, dy shkolla fem\u00ebrore private dhe nj\u00eb e mesme.\u00a0 N\u00eb vitin shkollor 1926-1927, n\u00eb Tiran\u00eb u hap shkolla e infermiereve dhe dega fem\u00ebrore n\u00eb shkoll\u00ebn bujq\u00ebsore amerikane n\u00eb Kavaj\u00eb.\u00a0 Gjat\u00eb regjimit republikan rrjeti shkollor nuk p\u00ebsoi ndonj\u00eb ndryshim nga pik\u00ebpamja e shtrirjes gjeografike, ai ruajti pak a shum\u00eb at\u00eb t\u00eb viteve 1912-1924.\u00a0 Nga t\u00eb dh\u00ebnat statistikore t\u00eb drejtorive arsimore del se n\u00eb k\u00ebto vite u \u00e7el\u00ebn shkolla t\u00eb reja fem\u00ebrore, u rrit numri i vajzave n\u00eb shkolla, u tregua kujdes n\u00eb p\u00ebrgatitjen e kuadrove m\u00ebsuese etj.\u00a0N\u00eb baz\u00eb t\u00eb k\u00ebtyre t\u00eb dh\u00ebnave del se n\u00eb Shqip\u00ebrin\u00eb e Jugut numri i shkollave fem\u00ebrore, i m\u00ebsueseve dhe i nx\u00ebn\u00ebseve q\u00eb i frekuentonin ato ishte m\u00eb i lart\u00eb se n\u00eb Shqip\u00ebrin\u00eb e Mesme dhe at\u00eb t\u00eb Veriut.\u00a0 Kjo lidhet me zhvillimin ekonomik e shoq\u00ebror m\u00eb t\u00eb lart\u00eb t\u00eb trevave t\u00eb jugut, me numrin e madh t\u00eb emigrant\u00ebve n\u00eb shtetet perendimore, si dhe l\u00ebvizjen e lir\u00eb t\u00eb njer\u00ebzve etj.\u00a0 N\u00eb prefektur\u00ebn e Kor\u00e7\u00ebs n\u00eb vitin shkollor 1925-1926 funksiononin shkolla fem\u00ebrore jo vet\u00ebm n\u00eb qytet, por edhe n\u00eb fshatrat p\u00ebrreth. N\u00eb qytetin e Kor\u00e7\u00ebs ishin \u00e7elur tri shkolla fem\u00ebrore dhe nj\u00eb e mesme normale p\u00ebr p\u00ebrgatitjen e m\u00ebsueseve, shkolla fillore fem\u00ebrore ishin \u00e7elur edhe n\u00eb fshatin Boboshtic\u00eb, dhe n\u00eb n\u00ebnprefekturat e Leskovikut, t\u00eb Kolonj\u00ebs, t\u00eb Pogradecit, t\u00eb Bilishtit.\u00a0 Numri i nx\u00ebn\u00ebseve n\u00eb qarkun e Kor\u00e7\u00ebs, n\u00eb vitin shkollor 1925-1926, ishte 1 236 nx\u00ebn\u00ebse prej t\u00eb cilave 717 i takonin qytetit t\u00eb Kor\u00e7\u00ebs. Pas Kor\u00e7\u00ebs, p\u00ebr frekuentim t\u00eb lart\u00eb t\u00eb shkoll\u00ebs, vinte prefektura e Gjirokastr\u00ebs dhe n\u00ebnprefekturat e Libohov\u00ebs, t\u00eb P\u00ebrmetit dhe t\u00eb Delvin\u00ebs Shkolla fillore fem\u00ebrore shtet\u00ebrore funksiononin n\u00eb qytetin e Vlor\u00ebs, t\u00eb Fierit, t\u00eb Sarand\u00ebs. N\u00eb baz\u00eb t\u00eb t\u00eb dh\u00ebnave p\u00ebr gjendjen arsimore n\u00eb vitet 1925 deri n\u00eb 1929, n\u00eb Shqip\u00ebrin\u00eb e Mesme, numri i shkollave ishte m\u00eb i vog\u00ebl dhe numri i p\u00ebrgjithsh\u00ebm i nx\u00ebn\u00ebseve ishte m\u00eb i pak\u00ebt se n\u00eb prefekturat q\u00eb u p\u00ebrmend\u00ebn.\u00a0 N\u00eb Tiran\u00eb funksiononte shkolla fillore fem\u00ebrore shtet\u00ebrore me program pes\u00ebvje\u00e7ar. N\u00eb vitin shkollor 1925-1926, ishin regjistruar 181 nx\u00ebn\u00ebse prej t\u00eb cilave 134 e vazhdonin at\u00eb rregullisht, shkolla fillore fem\u00ebrore funksiononin n\u00eb Durr\u00ebs, n\u00eb Kruj\u00eb, n\u00eb Shijak.\u00a0 T\u00eb dh\u00ebnat statistikore t\u00eb vitit shkollor 1928-1929, flasin p\u00ebr nj\u00eb frekuentim t\u00eb ul\u00ebt, nga vajzat, t\u00eb shkollave fem\u00ebrore dhe t\u00eb p\u00ebrzjera t\u00eb k\u00ebtyre qyteteve. Numri i p\u00ebrgjithsh\u00ebm i tyre arrinte n\u00eb 684 dhe duke e krahasuar me at\u00eb t\u00eb vajzave t\u00eb Kor\u00e7\u00ebs, ishte shum\u00eb i ul\u00ebt.\u00a0 N\u00eb vitin shkollor 1926-1927, n\u00eb Peqin u \u00e7el shkolla fillore fem\u00ebrore me 29 nx\u00ebn\u00ebse gjithsej. Edhe n\u00eb qytetin e Elbasanit dhe n\u00eb at\u00eb t\u00eb Kavaj\u00ebs vazhdonte t\u00eb funksiononin rregullisht shkollat fillore fem\u00ebrore. Numri i vajzave q\u00eb frekuentonin shkollat fillore fem\u00ebrore nuk i kalonte 90 vet\u00eb.\u00a0 Niveli i ul\u00ebt arsimor n\u00eb Shqip\u00ebrin\u00eb e Mesme i vajzave, ishte pasoj\u00eb e fanatizmit dhe prapametjes. K\u00ebt\u00eb e nxjerr n\u00eb dukje Mehdi Frash\u00ebri, n\u00eb vitin 1930, n\u00eb konferenc\u00ebn kushtuar gjendjes arsimore t\u00eb femr\u00ebs n\u00eb Tiran\u00eb.<\/p>\n<p>Sipas t\u00eb dh\u00ebnave t\u00eb pohuara prej tij nga 2000 vajza n\u00eb mosh\u00eb shkollore vet\u00ebm 180 vazhdonin shkoll\u00ebn. P\u00ebrve\u00e7 hezitimit t\u00eb prind\u00ebrve p\u00ebr t\u2019i \u00e7uar vajzat n\u00eb shkoll\u00eb, ai theksoi se duhej luftuar zakoni i t\u00eb mbyllurit t\u00eb vajz\u00ebs n\u00eb mosh\u00ebn 10-12 vje\u00e7, pasi n\u00eb zbatim t\u00eb k\u00ebtij zakoni vajzat q\u00eb vazhdonin shkoll\u00ebn ishin t\u00eb detyruara ta linin at\u00eb shum\u00eb shpejt.<br \/>\nP\u00ebr nivelin e ul\u00ebt t\u00eb frekuentimit t\u00eb shkoll\u00ebs prej vajzave, shtypi i koh\u00ebs faj\u00ebsonte qeverin\u00eb q\u00eb nuk i kushtonte v\u00ebmendje p\u00ebrmir\u00ebsimit t\u00eb kushteve n\u00eb shkollat ekzistuese dhe k\u00ebrkonte ngritjen e godinave t\u00eb reja shkollore.<br \/>\nMungesa e madhe p\u00ebr shkolla, sidomos p\u00ebr ato fem\u00ebrore ndihej n\u00eb zonat e Shqip\u00ebris\u00eb Veriore e Verilindore, p\u00ebrve\u00e7 qytetit t\u00eb Shkodr\u00ebs. N\u00eb k\u00ebt\u00eb qytet krahas dy shkollave fillore fem\u00ebrore ekzistuese, n\u00eb vitet 1925-1928 u \u00e7el\u00ebn edhe tri shkolla t\u00eb tilla.\u00a0 N\u00eb vitin shkollor 1928-1929, numri i nx\u00ebn\u00ebseve arriti n\u00eb 380. n\u00eb qytetet e tjera veriore nuk kishte shkolla fem\u00ebrore dhe numri i m\u00ebsueseve ishte i pak\u00ebt. N\u00eb shkollat e p\u00ebrzjera, numri i t\u00eb cilave ishte i kufizuar, frekuentimi nga vajzat ishte i pap\u00ebrfillsh\u00ebm, sidomos n\u00eb zonat e thella malore ku analfabetizmi e prapambetja ishin t\u00eb m\u00ebdha.\u00a0 Si\u00e7 shihet gjat\u00eb regjimit republikan u synua kryesisht n\u00eb konsolidimin e shkollave ekzistuese, n\u00eb p\u00ebrmir\u00ebsimin e programeve arsimore dhe n\u00eb \u00e7eljen e shkollave t\u00eb reja. Megjithat\u00eb nevoja p\u00ebr nd\u00ebrtimin e nj\u00eb sistemi arsimor komb\u00ebtar dhe t\u00eb shkoll\u00ebs fem\u00ebrore n\u00eb shkall\u00eb vendi ndihej shum\u00eb. Kjo d\u00ebshmohet n\u00eb k\u00ebrkesat e fshatar\u00ebve t\u00eb Trebishtit t\u00eb Peshkopis\u00eb, t\u00eb disa fshatrave t\u00eb Shkodr\u00ebs, t\u00eb Rehov\u00ebs, t\u00eb Babanit n\u00eb prefektur\u00ebn e Kor\u00e7\u00ebs, p\u00ebr shkolla fem\u00ebrore.\u00a0N\u00eb p\u00ebrgjigje t\u00eb k\u00ebtij shqet\u00ebsimi Ministria e Arsimit p\u00ebrgatiti n\u00eb 1928\u00a0<em>ligjin organik mbi arsimin<\/em>\u00a0i cili hyri n\u00eb fuqi at\u00eb vit. Ai parashikonte ndryshime n\u00eb sistemin arsimor shkollor fillor dhe t\u00eb mes\u00ebm, krijimin e arsimit profesional dhe ndryshime n\u00eb programet shkollore.\u00a0 Artikulli 26 i k\u00ebtij ligji parashikonte q\u00eb n\u00eb \u00e7do qytet e fshat sipas numrit t\u00eb f\u00ebmij\u00ebve t\u00eb hapeshin nj\u00eb ose m\u00eb shum\u00eb shkolla p\u00ebr vajza. N\u00eb ato fshatra ku nuk mund t\u00eb ngriheshin nj\u00eb ose m\u00eb shum\u00eb shkolla t\u00eb tilla, vajzat duheshin t\u00eb arsimoheshin n\u00eb shkolla t\u00eb p\u00ebrzjera. N\u00eb zbatim t\u00eb k\u00ebtij ligji u arrit t\u00eb \u00e7elej nj\u00eb konvikt fem\u00ebror n\u00eb Vuno, me 40 vajza bursiste nga Himara, Vlora, Delvina \u00a0dhe Kurveleshi.\u00a0Gjithashtu u morr\u00ebn masa p\u00ebr \u00e7eljen e nj\u00eb shkolle fillore fem\u00ebrore n\u00eb Trebisht t\u00eb Peshkopis\u00eb.\u00a0 Krahasuar me arsimimin fillor fem\u00ebror, arsimi i mes\u00ebm ishte m\u00eb i kufizuar si p\u00ebr nga numri ashtu edhe p\u00ebr nga shtrirja gjeografike.\u00a0 N\u00eb vitet 1925-1933 vazhduan t\u00eb funksiononin k\u00ebto shkolla t\u00eb mesme fem\u00ebrore shtet\u00ebrore dhe private: Instituti fem\u00ebror privat \u201cQiriazi\u201d, shkolla normale fem\u00ebrore shtet\u00ebrore e Kor\u00e7\u00ebs dhe shkolla fem\u00ebrore private \u201cStigmatine\u201d n\u00eb Shkod\u00ebr.\u00a0 N\u00eb vitin 1930-1931 u \u00e7el n\u00eb Tiran\u00eb instituti fem\u00ebror privat \u201cNaim Frash\u00ebri\u201d me program shtat\u00ebvej\u00e7ar.\u00a0 N\u00eb vitet 1930-1933, vihet re forcimi i ndikimit t\u00eb shtetit n\u00eb institutet fem\u00ebrore private jo vet\u00ebm n\u00eb programe, por edhe n\u00eb pranimin e kontigjenteve t\u00eb vajzave q\u00eb mb\u00ebshteteshin me bursa nga shteti.\u00a0 Megjith\u00eb masat e marra gjat\u00eb viteve 1925-1928 n\u00eb fush\u00ebn e arsimit n\u00eb p\u00ebrgjith\u00ebsi dhe atij fem\u00ebror n\u00eb ve\u00e7anti, shtetit shqiptar i mbetej shum\u00eb p\u00ebr b\u00ebr\u00eb.\u00a0 K\u00ebt\u00eb e pohoi dhe A.Zogu n\u00eb nj\u00eb intervist\u00eb dh\u00ebn\u00eb gazet\u00ebs \u201cDaily Telegraph\u201d t\u00eb Londr\u00ebs, n\u00eb tetor t\u00eb vitit 1928. \u201d Ne jemi shekuj t\u00eb t\u00ebr\u00eb mbrapa Evrop\u00ebs s\u00eb qytet\u00ebruar. Njer\u00ebzit nuk jan\u00eb n\u00eb gjendje as t\u00eb shkruajn\u00eb as t\u00eb lexojn\u00eb\u2026Un\u00eb jam i vendosur t\u2019a qytet\u00ebroj popullin tim dhe t\u2019a fus at\u00eb sa m\u00eb shum n\u00eb rrug\u00ebn e m\u00ebsimit t\u00eb zakoneve dhe t\u00eb m\u00ebnyr\u00ebs s\u00eb jetes\u00ebs per\u00ebndimore\u201d.\u00a0 Problemet q\u00eb q\u00ebndronin para arsimit komb\u00ebtar dhe v\u00ebshtir\u00ebsit\u00eb me t\u00eb cilat ballafaqohej Shqip\u00ebria, A. Zogu i trajtoi n\u00eb fjalimin q\u00eb mbajti n\u00eb mbledhjen e par\u00eb para parlamentit, pas shpalljes s\u00eb Monarkis\u00eb.\u00a0 Ai shprehu vendosm\u00ebrin\u00eb se do t\u00eb punonte p\u00ebr ngritjen e nj\u00eb sistemi arsimor komb\u00ebtar dhe t\u00eb shkoll\u00ebs fem\u00ebrore n\u00eb t\u00ebr\u00eb vendin. Ai synonte t\u2019i arrinte k\u00ebto n\u00ebp\u00ebrmjet zbatimit t\u00eb reformave shtet\u00ebrore n\u00eb fush\u00ebn arsimore, ekonomike, sociale dhe legjislative.\u00a0 P\u00ebr p\u00ebrgatitjen e reform\u00ebs n\u00eb arsim, n\u00eb vitin 1929 u ngrit nj\u00eb komision i posa\u00e7\u00ebm, i kryesuar nga ish-Ministri i Arsimit Abdurrahman Dibra.\u00a0 Drejtimet kryesore t\u00eb reform\u00ebs ishin forcimi i karakterit shtet\u00ebror t\u00eb shkoll\u00ebs shqiptare, laicizmi dhe komb\u00ebtarizimi i saj.\u00a0N\u00eb t\u00ebr\u00ebsin\u00eb e problemeve t\u00eb arsimit, komisioni i kushtoi v\u00ebmendje arsimimit t\u00eb femr\u00ebs. Ve\u00e7an\u00ebrisht u t\u00ebrhoq \u00a0v\u00ebmendja p\u00ebr gjendjen arsimore t\u00eb femr\u00ebs n\u00eb zonat rurale, p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb shkollave fem\u00ebrore dhe t\u00eb p\u00ebrzjera.\u00a0 P\u00ebr k\u00ebt\u00eb arsye komisioni vendosi t\u00eb riorganzonte sistemin arsimor t\u00eb shkollave fillore dhe t\u00eb mesme fem\u00ebrore dhe t\u00eb \u00e7elte shkolla t\u00eb reja, t\u00eb pajisura me konvikte, n\u00eb zonat rurale, p\u00ebr t\u2019u ardhur n\u00eb ndihm\u00eb f\u00ebmij\u00ebve t\u00eb zonave malore, q\u00eb nuk kishin mund\u00ebsi t\u2019i ndiqnin shkollat rregullisht.\u00a0Ve\u00e7 k\u00ebsaj reforma synonte t\u00eb p\u00ebrmir\u00ebsonte p\u00ebrmbajtjen e programeve m\u00ebsimore dhe unifikimin e tyre. Reforma n\u00eb arsim p\u00ebrve\u00e7 k\u00ebtyre synimeve, pati edhe karakter politik. Ajo kishte si q\u00ebllim t\u00eb pengonte dep\u00ebrtimin e ndikimeve nga shtetet fqinje, n\u00ebp\u00ebrmjet shkollave t\u00eb \u00e7elura e t\u00eb financuara prej tyre.\u00a0Fryma kund\u00ebr shkollave t\u00eb huaja private ndihej n\u00eb m\u00eb t\u00eb shumt\u00ebn e neneve t\u00eb ligjit p\u00ebr reform\u00ebn arsimore.\u00a0N\u00eb zbatim t\u00eb reform\u00ebs m\u00eb 10-11 prill 1933, Parlamenti vendosi t\u00eb ndryshonte nenet 206, 207 t\u00eb statutit mbret\u00ebror. N\u00eb nenin 206 t\u00eb ndryshuar, m\u00ebsimi dhe edukimi i shtetasve shqiptar\u00eb konfirmoheshin si e drejt\u00eb ekskluzive e shtetit. Aty shpallej se arsimi fillor p\u00ebr t\u00eb gjith\u00eb shtetasit shqiptar ishte i detyruesh\u00ebm dhe falas.\u00a0 Megjithat\u00eb p\u00ebr nevoja arsimore t\u00eb popullat\u00ebs, n\u00eb ligjin p\u00ebr arsimin u la nj\u00eb klauzol\u00eb, sipas s\u00eb cil\u00ebs shkollat private mund t\u00eb funksiononin vet\u00ebm n\u00eb qoft\u00eb se bashk\u00ebpunonin me shtetin, ta ndihmonte at\u00eb p\u00ebr t\u00eb \u00e7elur shkolla n\u00eb ato vende ku shteti nuk kishte mund\u00ebsi t\u2019i hapte vet\u00eb.\u00a0 N\u00eb vitin 1933, n\u00eb zbatim t\u00eb ligjit p\u00ebr reform\u00ebn arsimore p\u00ebr shtet\u00ebzimin e shkollave, u mbyll\u00ebn institute \u201cQiriazi\u201d, shkolla e \u201cStigmatimeve\u201d n\u00eb Shkod\u00ebr, institute privat fem\u00ebror \u201cNaim Frash\u00ebri\u201d, u mbyll edhe e vetmja normale fem\u00ebrore shtet\u00ebrore n\u00eb Kor\u00e7\u00eb.<br \/>\nMe nx\u00ebn\u00ebset e klasave t\u00eb ul\u00ebta t\u00eb k\u00ebsaj shkolle, n\u00eb k\u00ebt\u00eb qytet, u \u00e7el shkolla qytet\u00ebse kat\u00ebrvej\u00e7are, nd\u00ebrsa n\u00eb Shkod\u00ebr me mbylljen e shkoll\u00ebs fem\u00ebrore \u201cStigmatine\u201d, do t\u00eb krijohej dega e ul\u00ebt fem\u00ebrore pran\u00eb gjimnazit t\u00eb Shkodr\u00ebs.\u00a0 U mbyll\u00ebn shkollat e minoritetit n\u00eb gjuh\u00ebn greke. Ndaj k\u00ebtij veprimi t\u00eb qeveris\u00eb shqiptare reaguan ashp\u00ebr qeveria greke dhe Vatikani, q\u00eb u ankuan deri n\u00eb Lidhjen e Kombeve.\u00a0 N\u00eb vitin 1933 u \u00e7el n\u00eb Tiran\u00eb institute fem\u00ebror \u201cNana Mbretnesh\u00eb\u201d me dy deg\u00eb t\u00eb plota normale dhe gjimnaziale, me program tet\u00ebvje\u00e7ar. N\u00eb k\u00ebt\u00eb institut do t\u00eb vazhdonin studimet nx\u00ebn\u00ebset e kat\u00ebr shkollave t\u00eb mesme t\u00eb mbyllura.\u00a0 P\u00ebrqendrimi i arsimit normal fem\u00ebror n\u00eb nj\u00eb dor\u00eb t\u00eb vetme si\u00e7 ishte instituti fem\u00ebror i Tiran\u00ebs, pati r\u00ebnd\u00ebsi p\u00ebr p\u00ebrmir\u00ebsimin e p\u00ebrmbajtjes s\u00eb programit shkollor dhe t\u00eb ngritjes cil\u00ebsore t\u00eb m\u00ebsimdh\u00ebnies, pasi k\u00ebtu u p\u00ebrqendruan forcat m\u00eb t\u00eb kualifikuara Brenda vendit, u em\u00ebruan edhe m\u00ebsuese nga shtete t\u00eb ndryshme per\u00ebndimore.<\/p>\n<p>Megjithat\u00eb, duke qen\u00eb i vetmi institut fem\u00ebror n\u00eb Shqip\u00ebri, \u00e7oi n\u00eb kufizimin e numrit t\u00eb nx\u00ebn\u00ebseve, sidomos n\u00eb deg\u00ebn normale, sepse jo t\u00eb gjitha vajzat, n\u00eb rrethe t\u00eb ndryshme t\u00eb vendit, q\u00eb d\u00ebshironin t\u00eb vazhdonin shkoll\u00ebn e mesme i kishin mund\u00ebsit\u00eb ekonomike ta vijonin at\u00eb.\u00a0Edhe shteti duke qen\u00eb me mund\u00ebsi t\u00eb pakta financiare nuk ishte n\u00eb gjendje t\u00eb p\u00ebrballonte k\u00ebrkesat gjithnj\u00eb e n\u00eb rritje \u00a0t\u00eb vajzave p\u00ebr burs\u00eb.\u00a0Ve\u00e7 k\u00ebtij institucioni p\u00ebr arsimimin e mes\u00ebm t\u00eb vajzave rol t\u00eb r\u00ebnd\u00ebsish\u00ebm luajt\u00ebn licet\u00eb dhe gjimnazet e p\u00ebrzjera. N\u00eb qytetin e Kor\u00e7\u00ebs, pas transformimit t\u00eb normales n\u00eb shkoll\u00eb qytet\u00ebse, me vendim t\u00eb ministris\u00eb s\u00eb Arsimit, filloi pranimi i vajzave n\u00eb Liceun e Kor\u00e7\u00ebs.\u00a0Gjithashtu n\u00eb vitin shkollor 1933-1934, rritet numri i vajzave n\u00eb gjimnazin e Gjirokastr\u00ebs, n\u00eb gjimnazin e Shkodr\u00ebs, n\u00eb Normalen e Elbasanit etj.\u00a0P\u00ebr t\u00eb p\u00ebrmir\u00ebsuar gjendjen arsimore t\u00eb vajzave n\u00eb fshat, n\u00eb ligjin p\u00ebr reform\u00ebn arsimore ishte parashikuar \u00e7elja e shkollave dhe e kurseve fem\u00ebrore dyvje\u00e7are me karakter bujq\u00ebsor, t\u00eb cilat do t\u00eb \u00e7eleshin n\u00ebp\u00ebr fshatra e qytete t\u00eb vogla q\u00eb u afroheshin fshatrave t\u00eb m\u00ebdha.\u00a0 N\u00eb programet e tyre, l\u00ebnd\u00ebt me karakter t\u00eb p\u00ebrgjithsh\u00ebm do t\u00eb kufizoheshin. N\u00eb nj\u00eb shkoll\u00eb t\u00eb till\u00eb ishte menduar t\u00eb \u00a0kthehej normalja fem\u00ebrore n\u00eb shkoll\u00ebn amerikane n\u00eb Kavaj\u00eb.\u00a0N\u00eb k\u00ebt\u00eb lloj shkolle, do t\u00eb pranoheshin vajza q\u00eb kishin kryer arsimin fillor, deri n\u00eb mosh\u00ebn 15 vje\u00e7. N\u00eb programet e p\u00ebrgatitura p\u00ebr shkollat bujq\u00ebsore dyvje\u00e7are m\u00eb shum\u00eb vend zinin l\u00ebnd\u00ebt e ekonomis\u00eb sht\u00ebpiake, sidomos ato t\u00eb ekonomise bujq\u00ebsore t\u00eb cilat zinin n\u00eb program 10 or\u00eb n\u00eb jav\u00eb.\u00a0N\u00eb vitin shkollor 1934-1935, kjo lloj shkolle fem\u00ebrore u \u00e7el n\u00eb shkoll\u00ebn amerikane t\u00eb Kavaj\u00ebs. Nj\u00ebzet vajza do t\u00eb mb\u00ebshteteshin me burs\u00eb nga shteti.\u00a0Nx\u00ebn\u00ebsit do t\u00eb pranoheshin kryesisht nga fshatrat p\u00ebrreth. P\u00ebrve\u00e7 k\u00ebsaj shkolle Ministria e Arsimit nuk arriti ta realizonte k\u00ebt\u00eb objektiv t\u00eb reform\u00ebs n\u00eb pjes\u00ebt e tjera t\u00eb vendit p\u00ebr arsye se nj\u00eb nd\u00ebrmarrje e till\u00eb k\u00ebrkonte mb\u00ebshtetje t\u00eb fuqishme financiare dhe kaudro m\u00ebsuese etj.\u00a0Gjithashtu kontigjentet e vajzave q\u00eb parashikoheshin me ligj t\u00eb pranoheshin n\u00eb shkolla duhej t\u00eb ishin me arsim fillor, gj\u00eb q\u00eb ishte e pamundur sepse pjesa d\u00ebrrmuese e vajzave n\u00eb fshat ishte analfabete.\u00a0 Megjithat\u00eb, kjo Ministri mori disa masa, ndoshta t\u00eb kufizuara, p\u00ebr p\u00ebrmir\u00ebsimin e gjendjes arsimore t\u00eb vajzave n\u00eb mal\u00ebsit\u00eb e veriut duke \u00e7elur shkolla t\u00eb reja me konvikte.\u00a0K\u00ebshtu n\u00eb gusht t\u00eb vitit 1932 me propozim t\u00eb saj, k\u00ebshilli i ministrave vendosi q\u00eb konvikti i Homeshit n\u00eb Dib\u00ebr t\u00eb kthehej p\u00ebr vajza.\u00a0N\u00eb vitin shkollor 1932-1933, aty u sistemuan 20 vajza bursiste nga krahinat e Gor\u00ebs s\u00eb Kuk\u00ebsit, t\u00eb Dibr\u00ebs, t\u00eb B\u00ebrzesht\u00ebs s\u00eb Elbasanit, t\u00eb cilat pas mbarimit t\u00eb shkoll\u00ebs do t\u00eb kontribuonin si m\u00ebsuese n\u00eb krahinat e tyre.\u00a0 N\u00eb prefektur\u00ebn e Shkodr\u00ebs vazhdonin t\u00eb funksiononin pes\u00eb shkolla fillore fem\u00ebrore dhe po b\u00ebheshin p\u00ebrpjekje p\u00ebr t\u00eb \u00e7elur deg\u00ebn fem\u00ebrore n\u00eb gjimnazin e qytetit, e cila pas shum\u00eb pengesash \u00e7eli dyert n\u00eb vitin shkollor 1934-1935. Po k\u00ebt\u00eb vit u \u00e7el shkolla fillore fem\u00ebrore n\u00eb n\u00ebnprefektur\u00ebn e Lezh\u00ebs.\u00a0 E r\u00ebnd\u00eb mbeti gjendja arsimore e femr\u00ebs n\u00eb krahinat e Lum\u00ebs dhe t\u00eb Puk\u00ebs. Sipas t\u00eb dh\u00ebnave n\u00eb krahin\u00ebn e Lum\u00ebs mbi 200 vajza n\u00eb mosh\u00eb shkollore, nuk vazhdonin m\u00ebsimet p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb shkollave dhe t\u00eb m\u00ebsueseve.\u00a0 N\u00eb nj\u00ebzet shkollat e p\u00ebrzjera p\u00ebr shkak t\u00eb fanatizmit t\u00eb prind\u00ebrve nj\u00eb num\u00ebr i vog\u00ebl vajzash frekuentonin vet\u00ebm \u00a0shkollat n\u00eb fshatin Borje dhe n\u00eb qendr\u00ebn e Kuk\u00ebsit.\u00a0P\u00ebr k\u00ebt\u00eb arsye autoritetet e n\u00ebnprefektur\u00ebs s\u00eb Lum\u00ebs i k\u00ebrkuan Ministris\u00eb s\u00eb Arsimit \u00e7eljen e shkollave fillore fem\u00ebrore n\u00eb Bicaj, n\u00eb Topojan dhe n\u00eb Krum\u00eb.\u00a0 Nga t\u00eb dh\u00ebnat statistikore arsimore t\u00eb k\u00ebsaj n\u00ebnprefekture del se deri n\u00eb vitin 1939 aty nuk u \u00e7el asnj\u00eb shkoll\u00eb fillore fem\u00ebrore. Vet\u00ebm n\u00eb vitin 1938, ministria e Arsimit i d\u00ebrgoi krahin\u00ebs s\u00eb Lum\u00ebs 20 bursa p\u00ebr t\u00eb mb\u00ebshtetur studimet e 20 vajzave p\u00ebr m\u00ebsuese n\u00eb Institutin Fem\u00ebror t\u00eb Tiran\u00ebs.\u00a0N\u00eb zbatim t\u00eb reform\u00ebs arsimore n\u00eb vitin shkollor 1932-1933 dhe m\u00eb pas, u vu re nj\u00eb rritje e pjes\u00ebmarrjes s\u00eb vajzave n\u00eb shkoll\u00eb. P\u00ebrve\u00e7 shkollave ekzistuese n\u00eb qytete t\u00eb k\u00ebsaj treve u \u00e7el\u00ebn shkolla t\u00eb reja.\u00a0K\u00ebshtu, n\u00eb qytetin e Tiran\u00ebs u \u00e7el\u00ebn tri shkolla fillore fem\u00ebrore me program pes\u00ebvje\u00e7ar me 22 klasa gjithsej.\u00a0Edhe n\u00eb qytetin e Elabasanit u \u00e7el shkolla e dyt\u00eb fillore fem\u00ebrore. Krahas shkollave fem\u00ebrore n\u00eb vitet 30 e sidomos pas reform\u00ebs s\u00eb vitit 1932-1933, n\u00eb Shqip\u00ebri u \u00e7el\u00ebn edhe 40 shkolla t\u00eb p\u00ebrzjera.\u00a0N\u00eb baz\u00eb t\u00eb t\u00eb dh\u00ebnave n\u00eb vitin shkollor 1934-1935 n\u00eb 575 shkolla fillore t\u00eb vendit m\u00ebsonin 50 890 nx\u00ebn\u00ebs prej t\u00eb cil\u00ebve 14 944 ishin vajza , kundrejt 5 082 vajzave q\u00eb vijonin shkoll\u00ebn n\u00eb vitin 1926-1927.\u00a0 Ritme t\u00eb larta u vun\u00eb re n\u00eb arsimin e mes\u00ebm. N\u00eb vitin shkollor 1934-1935, n\u00eb shkollat normale t\u00eb vendit nga 308 nx\u00ebn\u00ebs gjithsej, 106 ishin vajza.\u00a0 Nd\u00ebrsa n\u00eb gjimnazet numri i p\u00ebrgjithsh\u00ebm i nx\u00ebn\u00ebsve ishte 2 303, prej t\u00eb cilave 529 ishin vajza , kundrejt 117 vajzave q\u00eb vijonin t\u00eb m\u00ebsonin n\u00eb t\u00eb gjitha shkollat e mesme n\u00eb vitin shkollor 1926-1927. M\u00eb \u00a01936-1937 numri i tyre u rrit n\u00eb 1205.\u00a0 Me gjith\u00eb arritjet n\u00eb arsimin fem\u00ebror, n\u00eb pjes\u00ebt urbane t\u00eb vendit dhe me p\u00ebrjashtime t\u00eb vogla n\u00eb pjes\u00ebt rurale, vajza n\u00eb fshatin shqiptar mbeti pothuajse e paarsimuar.<br \/>\nKjo theksohej n\u00eb pjes\u00ebn d\u00ebrrmuese t\u00eb raporteve arsimore t\u00eb prefekturave t\u00eb vendit p\u00ebr vitin shkollor 1933-1934.<br \/>\nN\u00eb 188 fshatra t\u00eb Elbasanit, theksohej n\u00eb raportin arsimor, \u2013 nuk ka asnj\u00eb shkoll\u00eb p\u00ebr vajza. N\u00eb 17 shkolla t\u00eb p\u00ebrzjera, nga 744 nx\u00ebn\u00ebs, vet\u00ebm 65 jan\u00eb vajza\u201d .\u00a0Shifra t\u00eb tilla alarmante jepeshin edhe nga prefektura e Durr\u00ebsit, dhe e Tiran\u00ebs etj.\u00a0 Kjo p\u00ebrqindje e vog\u00ebl e vajzave shqiptare qe vazhdonin shkoll\u00ebn dhe q\u00eb arsimoheshin vinte si pasoj\u00eb e nj\u00eb kohe t\u00eb r\u00ebnd\u00eb, dhe e nj\u00eb pozite t\u00eb mjerueshme t\u00eb femr\u00ebs shqiptare, si pasoj\u00eb e nj\u00eb mentaliteti mjeran nj\u00eb injorance t\u00eb thell\u00eb, dhe shum qart\u00eb pasqyron diskriminimin q\u00eb i b\u00ebhej femr\u00ebs duke mos e konsideruar qenie humane t\u00eb aft\u00eb p\u00ebr t\u00eb dh\u00ebn\u00eb m\u00eb shum n\u00eb shoq\u00ebri.<\/p>\n<p><strong>Portrete te grave te shquara shqiptare<\/strong><\/p>\n<p>N\u00eb radh\u00ebt e atyre familjeve shqiptare q\u00eb jan\u00eb shquar p\u00ebr sh\u00ebrbimet e larta ndaj atdheut renditet nderuesh\u00ebm familja e Qiriaz\u00ebve, zulma e veprimtaris\u00eb patriotike t\u00eb s\u00eb cil\u00ebs do t\u00eb jehoj\u00eb gjithnj\u00eb e m\u00eb shum\u00eb n\u00eb kalim t\u00eb koh\u00ebve dhe do t\u00eb ndikoj\u00eb gjithnj\u00eb e m\u00eb tep\u00ebr n\u00eb formim t\u00eb breznive t\u00eb ardhshme. Padyshim grat\u00eb q\u00eb kan\u00eb dh\u00ebn\u00eb kontributin m\u00eb t\u00eb vlefsh\u00ebm n\u00eb arsimimin dhe edukimin e femres shqiptare jan\u00eb pik\u00ebrisht\u00eb vajzat e familjes Qiriazi, Sevasti dhe Parashqevi Qiriazi dy m\u00ebsueset e para shqiptare q\u00eb ne i njohim si dy heroinat q\u00eb sfiduan koh\u00ebn p\u00ebr t\u00eb ndri\u00e7uar mendjet e vajzave dhe grave shqiptare.\u00a0 Qiriaz\u00ebt e kan\u00eb origjin\u00ebn nga fshati Peras i Kolonj\u00ebs. St\u00ebrgjyshi i Qiriaz\u00ebve, M\u00ebhilli, qe vrar\u00eb duke luftuar me turqit, n\u00eb fillim t\u00eb shek. XIX. Mbas k\u00ebsaj drame, familja emigroi n\u00eb T\u00ebrnov\u00eb, nj\u00eb fshat af\u00ebr Manastirit. Gjyshi i tyre, Qiriazi, qe 11 vje\u00e7, kur u larguan nga fshati i lndjes.Lind\u00ebn dhe u rrit\u00ebn n\u00eb nj\u00eb mjedis thjesht shqiptar, nj\u00eb djep v\u00ebrtet i denj\u00eb p\u00ebr t\u00eb p\u00ebrkundur bij e bija t\u00eb p\u00ebrkushtuar ndaj idealeve m\u00eb fisnike njer\u00ebzore e komb\u00ebtare.\u00a0 N\u00eb kujtimet e saj, Sevastia ka shkruar: \u201cBabai na tregonte histori t\u00eb mahnitshme rreth st\u00ebrgjysh\u00ebrve tan\u00eb apo heronjve shqiptar\u00eb. . . . Ndjenjat patriotike t\u00eb tim eti na ushqyen me frym\u00ebn e tij, e cila me kalimin e viteve u rrit dhe na b\u00ebri t\u00eb gjith\u00eb ne f\u00ebmij\u00ebt patriot\u00eb t\u00eb mir\u00eb, q\u00eb u p\u00ebrpoq\u00ebm me mish e me shpirt p\u00ebr \u00e7\u00ebshtjen e Shqip\u00ebris\u00eb\u201d.<br \/>\nPrind\u00ebrit e Sevastis\u00eb, Dhimitri e Maria \u2013 edhe kjo vajz\u00eb kolonjare, e bija e Kristo Voden\u00ebs, \u2013 pat\u00ebn dhjet\u00eb f\u00ebmij\u00eb. Dhimitri zuri pun\u00eb n\u00eb Manastir, ku mori edhe familjen.\u00a0 Aty u lind Sevastia, n\u00eb vitin 1871. Q\u00eb n\u00eb mosh\u00ebn 4-vje\u00e7are, at\u00eb e d\u00ebrguan n\u00eb shkoll\u00ebn greke, prej nga pak m\u00eb von\u00eb kaloi n\u00eb shkoll\u00ebn e Misionit Amerikan. Gjerasimi, v\u00ebllai m\u00eb i madh, i m\u00ebsoi asaj t\u00eb shkruaj\u00eb e t\u00eb lexoj\u00eb n\u00eb gjuh\u00ebn shqipe. Ai, gjithashtu, ndikoi shum\u00eb n\u00eb edukimin e saj me ndjenja e ideale atdhetare.\u00a0 Sht\u00ebpia e Qiriaz\u00ebve, nd\u00ebrkaq, qe shnd\u00ebrruar n\u00eb nj\u00eb vat\u00ebr t\u00eb r\u00ebnd\u00ebsishme komb\u00ebtare, q\u00eb priste e p\u00ebrcillte personalitetet e shquara t\u00eb Rilindjes si Kostandin Kristoforidhin, Koto Hoxhin, Pandeli Sotirin, Petro Nini Luarasin, Orhan Pojanin, Nu\u00e7i Na\u00e7in, etj. N\u00eb k\u00ebt\u00eb sht\u00ebpi u b\u00ebn\u00eb, n\u00eb vitin 1908, mbledhjet e Komisionit t\u00eb Alfabetit.<\/p>\n<p><a href=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-sevasti.png\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-medium wp-image-7602\" src=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-sevasti-300x236.png\" alt=\"\" width=\"300\" height=\"236\" srcset=\"https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-sevasti-300x236.png 300w, https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-sevasti.png 350w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a>Sevasti Qiriazi (1871-1949)<\/p>\n<p>&nbsp;<\/p>\n<p><a href=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-parashqevi.png\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-medium wp-image-7603\" src=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-parashqevi-300x231.png\" alt=\"\" width=\"300\" height=\"231\" srcset=\"https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-parashqevi-300x231.png 300w, https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-parashqevi.png 350w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a>Parashqevi Qiriazi(1887-1971)<\/p>\n<p>E zgjuar nga natyra, me nj\u00eb bot\u00eb shpirt\u00ebrore t\u00eb pasur, e ndezur q\u00eb n\u00eb f\u00ebmij\u00ebri me zjarrin e idealeve atdhetare, me nj\u00eb k\u00ebmb\u00ebngulje e vullnet t\u00eb paepur, Sevastia ndjeu q\u00eb heret nxitjen e brendshme dhe nevoj\u00ebn e domosdoshme p\u00ebr dituri. K\u00ebshtu, mbasi mbaroi shkoll\u00ebn e Misionit Amerikan, duke kap\u00ebrcyer pengesa e v\u00ebshtir\u00ebsi t\u00eb patregueshme, ajo u regjistrua n\u00eb Kolegjin e Kostandinopolit, e para vajz\u00eb shqiptare, n\u00eb ato koh\u00eb, q\u00eb po merrte arsim t\u00eb lart\u00eb. Mbasi kreu Kolegjin, diploma e saj u regjistrua n\u00eb Byron\u00eb e Edukimit n\u00eb Kostandinopol, gj\u00eb q\u00eb i mund\u00ebsoi asaj t\u00eb merrte \u201cirad\u00ebn\u201d, d. m. th. lejen p\u00ebr t\u00eb hapur nj\u00eb shkoll\u00eb shqiptare p\u00ebr vajzat.\u00a0 P\u00ebr k\u00ebt\u00eb q\u00ebllim, bashk\u00eb me Gjerasimin shkuan n\u00eb Kor\u00e7\u00eb, ku kishte vet\u00ebm shkolla n\u00eb gjuh\u00ebn greke p\u00ebr f\u00ebmij\u00ebt e krishter\u00eb dhe shkolla n\u00eb gjuh\u00ebn turke e arabe p\u00ebr f\u00ebmij\u00ebt mysliman\u00eb.\u00a0 M\u00eb 23 tetor 1891, mbas nj\u00eb lufte t\u00eb vendosur dhe p\u00ebrpjekjeve t\u00eb pareshtura kund\u00ebr Patrikan\u00ebs s\u00eb Stambollit dhe autoriteteve osmane, ata hap\u00ebn Shkoll\u00ebn Shqipe t\u00eb Vashave, t\u00eb cil\u00ebn Sevastia e drejtoi q\u00eb nga dita e themelimit. Aty dhan\u00eb m\u00ebsim m\u00ebsueset shqiptare Parashqevi Qiriazi, Fanka Efthimi, Polikseni Luarasi, Helidhona Falli, etj.\u00a0 E mir\u00ebpritur dhe e dashur nga populli, shkolla u rrit shpejt dhe u shnd\u00ebrrua n\u00eb nj\u00eb \u00e7erdhe t\u00eb edukimit patriotik t\u00eb vashave. Kur, n\u00eb janar t\u00eb vitit 1894, vdiq Gjerasimi, p\u00ebr t\u00eb vazhduar pun\u00ebn e tij n\u00eb shkoll\u00eb erdhi nga Manastiri v\u00ebllai tjet\u00ebr, Gjergji.\u00a0N\u00eb vitin 1904, mbas mbarimit t\u00eb Kolegjit t\u00eb Kostandinopolit, erdhi edhe motra m\u00eb e vog\u00ebl, Parashqevia, gj\u00eb q\u00eb i krijoi mund\u00ebsin\u00eb Sevastis\u00eb t\u00eb shkonte n\u00eb Amerik\u00eb p\u00ebr t\u00eb plot\u00ebsuar studimet e saj p\u00ebr nj\u00eb vit. Mbasi vizitoi Bostonin, Sevastia shkoi n\u00eb Chicago, ku ndoqi leksionet n\u00eb Fakultetin e Pedagogjis\u00eb n\u00eb University of Chicago.\u00a0 Nj\u00ebkoh\u00ebsisht, ajo mbajti konferenca p\u00ebr t\u2019ua b\u00ebr\u00eb t\u00eb njohur Shqip\u00ebrin\u00eb miqve amerikan\u00eb. N\u00eb vitin 1905, u kthye n\u00eb Europ\u00eb. Gjat\u00eb udh\u00ebtimit, ajo u ndalua n\u00eb Lond\u00ebr, Paris, Vjen\u00eb dhe n\u00eb Bukuresht, ku u njoh me veprimtarin\u00eb energjik t\u00eb \u00e7\u00ebshtjes komb\u00ebtare, Kristo Dakon, q\u00eb n\u00eb at\u00eb koh\u00eb ishte sekretar i p\u00ebrgjithsh\u00ebm i Shoq\u00ebris\u00eb Patriotike \u201cDrita\u201d dhe nj\u00eb nga udh\u00ebheq\u00ebsit kryesor\u00eb t\u00eb student\u00ebve shqiptar\u00eb t\u00eb Universitetit t\u00eb Bukureshtit. Meq\u00eb ai ishte specializuar n\u00eb matematik\u00eb, Sevastia iu lut t\u00eb p\u00ebrgatiste tekste m\u00ebsimore p\u00ebr aritmetik\u00ebn, gjeometrin\u00eb dhe algjebr\u00ebn p\u00ebr Shkoll\u00ebn e Vashave, gj\u00eb q\u00eb ai e b\u00ebri me d\u00ebshir\u00eb t\u00eb madhe. Ato qen\u00eb t\u00eb parat tekste t\u00eb k\u00ebtyre disiplinave n\u00eb gjuh\u00ebn ton\u00eb.\u00a0 Kjo veprimtari e p\u00ebrbashk\u00ebt, q\u00eb vazhdoi n\u00ebp\u00ebrmjet korrespondenc\u00ebs mbasi Sevastia u kthye n\u00eb Kor\u00e7\u00eb, dhe hullia e q\u00ebndrimeve dhe idealeve t\u00eb larta patriotike, i afruan me nj\u00ebri-tjetr\u00ebn, dhe, n\u00eb vitin 1910, duke e ndjer\u00eb veten t\u00eb denj\u00eb p\u00ebr nj\u00ebri-tjetr\u00ebn dhe p\u00ebr t\u2019i sh\u00ebrbyer s\u00eb bashku atdheut, u martuan. Pat\u00ebn dy djem: Aleksandrin dhe Gjergjin, q\u00eb vazhduan me p\u00ebrkushtim e dinjitet jet\u00ebn dhe b\u00ebmat e prind\u00ebrve.\u00a0 Mbas luftrave ballkanike, e k\u00ebrc\u00ebnuar her\u00eb mbas here p\u00ebr konfiskimin e librave, djegien e shkoll\u00ebs dhe internimin nga qeveria turke, dhe e ndjekur nga veprimtaria kriminale e Patrikan\u00ebs, Sevastia u t\u00ebrhoq p\u00ebrkoh\u00ebsisht n\u00eb Manastir.\u00a0 Ajo e rihapi shkoll\u00ebn n\u00eb dy vitet e para t\u00eb Pavar\u00ebsis\u00eb, 1912-1914; po p\u00ebr arsye t\u00eb p\u00ebrndjekjev\u00eb t\u00eb andart\u00ebve grek\u00eb, Qiriaz\u00ebt u larguan n\u00eb Rumani dhe, me fillimin e Lufy\u00ebs s\u00eb Par\u00eb Bot\u00ebrore, erdh\u00ebn n\u00eb Amerik\u00eb, n\u00eb Natick, Massachusetts. T\u00eb dy motrat filluan menj\u00ebher\u00eb nga puna p\u00ebr t\u2019i m\u00ebsuar shqiptar\u00ebve t\u00eb rritur gjuh\u00ebn amtare. Shkolla n\u00eb Natick, e para shkoll\u00eb n\u00eb gjuh\u00ebn ton\u00eb n\u00eb Amerik\u00eb, qe hapur q\u00eb n\u00eb vitin 1908 nga Kristo Dako.\u00a0 Nd\u00ebrkaq, nd\u00ebrsa Parashqevia boton revist\u00ebn dyjavore \u201cThe Morning Star\u201d (\u201cYlli i M\u00ebngjesit\u201d), \u00e7ifti Dako \u2013 Qiriazi themelojn\u00eb Partin\u00eb Komb\u00ebtare Shqiptare, me qend\u00ebr n\u00eb \u00cborcester, kryetare e s\u00eb cil\u00ebs qe Sevastia. Q\u00ebllimi i k\u00ebsaj partie politike qe mbrojtja e t\u00eb drejtave t\u00eb Shqip\u00ebris\u00eb n\u00eb forumet nd\u00ebrkomb\u00ebtare. K\u00ebsaj propagande, nd\u00ebr t\u00eb tjera, i sh\u00ebrbeu edhe \u201cMemorandumi mbi t\u00eb drejtat, shpresat dhe aspiratat e shqiptar\u00ebve\u201d, q\u00eb shkroi Sevastia dhe ua d\u00ebrgoi Fuqive t\u00eb M\u00ebdha, m\u00eb 12 tetor, n\u00eb prag t\u00eb Konferenc\u00ebs s\u00eb Paqes t\u00eb Parisit.N\u00eb vitin 1922, Sevastia u kthye n\u00eb Tiran\u00eb dhe, s\u00eb bashku me Parashqevin\u00eb, q\u00eb kishte ardhur nga Parisi mbas p\u00ebrfundimit t\u00eb Konferenc\u00ebs s\u00eb Paqes, ku kishte qen\u00eb delegate e shqiptar\u00ebve t\u00eb Amerik\u00ebs, rihap\u00ebn Shkoll\u00ebn e Vashave, tashm\u00eb si Instituti Kyrias, nj\u00eb institut me karakter holl\u00ebsisht komb\u00ebtar dhe me vlera t\u00eb pakrahasueshme m\u00ebsimore-edukative, ku m\u00ebsonin vajzat shqiptare pa dallime krahinash e besimesh.<\/p>\n<p><em><a href=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-shkolla-e.png\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-medium wp-image-7604\" src=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-shkolla-e-300x187.png\" alt=\"\" width=\"300\" height=\"187\" srcset=\"https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-shkolla-e-300x187.png 300w, https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari-shkolla-e.png 365w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a>Shkolla e vashave<\/em><\/p>\n<p>Me vendimin e qeveris\u00eb shqiptare p\u00ebr mbylljen e shkollave private e fetare, n\u00eb vitin 1933, mbas 42 vjet\u00ebsh sh\u00ebrbimi, u mbyll edhe Instituti Kyrias. Me r\u00ebnien e Shqip\u00ebris\u00eb n\u00eb duart e komunist\u00ebve, si p\u00ebr gjith\u00eb popullin ton\u00eb dhe sidomos p\u00ebr familjet e nacionalist\u00ebve, filluan vitet e v\u00ebshtira t\u00eb p\u00ebrndjekjeve, bastisjeve, dhunimeve, burgosjeve, torturarave, pushkatimeve, varjeve, etj. Nuk mund t\u00eb p\u00ebrshkruhen peripecit\u00eb dhe dhimbjet fizike e shpirt\u00ebrore, q\u00eb kaloi Sevastia dhe familja e saj n\u00eb vitet e fundit t\u00eb jet\u00ebs s\u00eb saj. Ajo vdiq n\u00eb vitin 1949, mbasi e pat\u00ebn nxjerr\u00eb nga sht\u00ebpia dhe pati p\u00ebrjetuar dhunimin e kufom\u00ebs s\u00eb t\u00eb shoqit, patriotit t\u00eb madh Kristo Dako, burgosjen e djemve t\u00eb saj, Aleksandrit dhe kirurgut t\u00eb njohur, Gjergjit, i cili, duke mos mundur t\u00eb duroj\u00eb torturat e hetuesis\u00eb, vari veten n\u00eb qelin\u00eb e burgut.<br \/>\nAjo vdiq, n\u00eb vitin 1949, e ngushtuar n\u00eb shpirt q\u00eb nuk ia dhan\u00eb kufom\u00ebn e tij ta varroste me duart e veta dhe zem\u00ebrplasur, duke par\u00eb gremisjen e atdheut t\u00eb saj t\u00eb dashur, p\u00ebr t\u00eb cilin pati punuar gjith\u00eb jet\u00ebn.Arkivolin e saj, t\u00eb vendosur mbi nj\u00eb karroc\u00eb, e p\u00ebrcoll\u00ebn vet\u00ebm njer\u00ebzit e familjes: dy nuset e djemve, mesa e vog\u00ebl, Viktoria, dhe kuzhinierja e Institutit Kyrias.\u00a0P\u00ebr opurtunitet dhe hipokrizi politike t\u00eb pushtetar\u00ebve, m\u00eb von\u00eb, asaj i dhan\u00eb titullin \u201cM\u00ebsuese e Popullit\u201d. Si\u00e7 duket, \u201cu p\u00ebrmend\u00ebn\u201d ata mjeran\u00ebt e kuq n\u00eb pushtet q\u00eb ajo kishte qen\u00eb gjith\u00eb jet\u00ebn dhe do t\u00eb ishte p\u00ebrjet\u00ebsisht m\u00ebsuese e breznive shqiptare.\u00a0 Nd\u00ebrkohe shek. XX n\u00eb kultur\u00ebn per\u00ebndimore dhe n\u00eb at\u00eb bot\u00ebrore n\u00eb p\u00ebrgjith\u00ebsi sh\u00ebnon nj\u00eb etap\u00eb t\u00eb re n\u00eb rolin e femr\u00ebs n\u00eb shoq\u00ebri, n\u00eb ngritjen arsimore dhe edukative t\u00eb saj gjithsesi n\u00eb k\u00ebt\u00eb koh\u00eb filluan t\u00eb b\u00ebheshin gjithnj\u00eb e m\u00eb shum publike k\u00ebrkesat e grave p\u00ebr barazi gjinore dhe p\u00ebr respektimin e t\u00eb drejtave t\u00eb tyre, por duke l\u00ebn\u00eb akoma shum p\u00ebr t\u00eb d\u00ebshiruar.\u00a0Q\u00eb nj\u00eb fem\u00ebr t\u00eb edukohet dhe t\u00eb arsimohet \u00ebsht\u00eb e domosdoshme q\u00eb kjo e fundit t\u00eb ket\u00eb nj\u00eb vet\u00ebdije dhe moral t\u00eb lart\u00eb n\u00eb m\u00ebnyr\u00eb qe t\u00eb dij\u00eb t\u00eb k\u00ebrkoj\u00eb at\u00eb q\u00eb \u00ebsht\u00eb e drejt\u00eb e saj, dhe q\u00eb ndoshta \u00ebsht\u00eb e drejta m\u00eb elementare pas te drejt\u00ebs per jete, arsimi.\u00a0 Niveli i vet\u00ebdijes s\u00eb femrave vazhdon t\u00eb rritet akoma edhe sot, kur shum femra jan\u00eb pjes\u00eb e r\u00ebndesishme e shoq\u00ebrise, kur shum femra jan\u00eb aktive n\u00eb vendim-marrje.\u00a0 N\u00eb shum\u00eb shtete t\u00eb bot\u00ebs, p\u00ebr shkak t\u00eb besimeve kulturore dhe fetare, k\u00ebrkesat e grave p\u00ebr barazi shihen si pa vend n\u00eb kuadrin e t\u00eb drejtave t\u00eb njeriut. Vendi i gruas si \u201cnjeri i dor\u00ebs s\u00eb dyt\u00eb\u201d \u00ebsht\u00eb ai q\u00eb ushqen dhun\u00ebn dhe diskriminimin.\u00a0 Edhe n\u00eb shtetet, n\u00eb t\u00eb cilat barazia mes burrit dhe gruas sigurohet n\u00eb kushtetut\u00eb, zbatimi i saj sigurohet vet\u00ebm n\u00eb m\u00ebnyr\u00eb t\u00eb pjesshme.\u00a0 Gjat\u00eb shekullit XX, gjendja e grave \u00ebsht\u00eb p\u00ebrmir\u00ebsuar hap pas hapi, fal\u00eb ndryshimeve t\u00eb kushtetutave n\u00eb shkall\u00eb komb\u00ebtare dhe deklaratave dhe dokumenteve nd\u00ebrkomb\u00ebtare. N\u00eb shum\u00eb vende jan\u00eb hequr kufizimet formale dhe ligjore.\u00a0 K\u00ebto masa soll\u00ebn mund\u00ebsi m\u00eb t\u00eb mira p\u00ebr arsimim, kujdes sh\u00ebndet\u00ebsor dhe p\u00ebr pjes\u00ebmarrjen politike t\u00eb tyre. Megjithat\u00eb kjo nuk do t\u00eb thot\u00eb se \u00ebsht\u00eb siguruar mbrojtja e t\u00eb drejtave t\u00eb gruas, madje edhe n\u00eb nivel global pavar\u00ebsisht nga \u00e7do kontekst kulturor.\u00a0 Shkelja e t\u00eb drejtave t\u00eb grave \u00ebsht\u00eb produkt i dhun\u00ebs. E drejta m\u00eb e r\u00ebnd\u00ebsishme e njeriut \u2013 e drejta p\u00ebr jet\u00ebn dhe paprekshm\u00ebrin\u00eb fizike \u2013 iu mohohet \u00e7do dit\u00eb grave n\u00eb mbar\u00eb bot\u00ebn.\u00a0 Ato jan\u00eb t\u00eb ekspozuara ndaj dhun\u00ebs n\u00eb familje, n\u00eb shoq\u00ebri, madje edhe ndaj dhun\u00ebs shtet\u00ebrore. M\u00eb shum se kushdo tjet\u00ebr t\u00eb ekspozuara ndaj dhun\u00ebs fizike e psikologjike jan\u00eb femrat e vendeve ne konflikt pra vendeve q\u00eb jan\u00eb n\u00eb gjendje lufte dhe kjo ka qen\u00ebgjithmon\u00eb shum shqet\u00ebsuese dhe vazhdon t\u00eb jet\u00eb edhe sot.\u00a0 Pozita e diskutuar e t\u00eb drejtave t\u00eb gruas pasqyrohet edhe n\u00eb zhvillimin e marr\u00ebveshjeve dhe dokumenteve nd\u00ebrkomb\u00ebtare, n\u00ebp\u00ebrmjet t\u00eb cilave vendosen t\u00eb drejtat e grave dhe hetohen shkeljet e t\u00eb drejtave t\u00eb gruas n\u00eb mbar\u00eb bot\u00ebn nga Kombet e Bashkuara.Por n\u00eb shumic\u00ebn e vendeve per\u00ebndimore fakti se nj\u00eb fem\u00ebr duhet arsimuar \u00ebsht\u00eb pranuar si nj\u00eb gj\u00eb thelb\u00ebsore.\u00a0 Ishin t\u00eb parat femrat e arsimuara q\u00eb ngriheshin kund\u00ebr shtypjeve dhe diskriminimeve q\u00eb i b\u00ebheshin femrave n\u00eb mbar\u00eb globin, ishin pik\u00ebrisht ato qe hidhnin hapat e par\u00eb p\u00ebr t\u00eb krijuar m\u00eb pas Deklaratat e t\u00eb drejtve te grave dhe dokumente t\u00eb tjera q\u00eb dilnin n\u00eb mbrojtje t\u00eb pozit\u00ebs s\u00eb femr\u00ebs n\u00eb shoq\u00ebri n\u00eb t\u00eb cilat pik\u00ebnisja e \u00e7do lloj zhvillimi ishte arsimimi dhe edukimi baz\u00eb.<\/p>\n<ul>\n<li><strong>Portrete t\u00eb grave t\u00eb shquara bot\u00ebrore<\/strong><\/li>\n<\/ul>\n<p>N\u00eb mbrojtje t\u00eb t\u00eb drejtave t\u00eb grave dhe sidomos n\u00eb mbrojtje t\u00eb edukimit dhe arsimimit t\u00eb femr\u00ebs jan\u00eb ngritur shum aktiviste nd\u00ebr t\u00eb cilat do t\u00eb p\u00ebrmendim:<\/p>\n<p><em><a href=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari...png\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-medium wp-image-7605\" src=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari..-300x243.png\" alt=\"\" width=\"300\" height=\"243\" srcset=\"https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari..-300x243.png 300w, https:\/\/revistakuvendi.org\/wp-content\/uploads\/2019\/01\/ari...png 350w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a>Klara Cetkin (1857-1933)<\/em><\/p>\n<p>Ajo lindi si Klara Aisner n\u00eb fshatin e vog\u00ebl Viderau (Saksoni). Vajza e m\u00ebsuesit t\u00eb fshatit dhe e nj\u00eb sht\u00ebpiakeje u p\u00ebrball her\u00ebt me rrethanat e at\u00ebhershme t\u00eb mjera t\u00eb pun\u00ebtor\u00ebve vendas.\u00a0 Fal\u00eb njohjeve t\u00eb s\u00eb \u00ebm\u00ebs, ajo mundi t\u00eb siguronte nd\u00ebr grat\u00eb e para gjermane nj\u00eb specializim p\u00ebr m\u00ebsuese.\u00a0 Ajo m\u00ebsoi n\u00eb seminarin e idhtares s\u00eb t\u00eb drejtave t\u00eb grave Augusta Shmit n\u00eb Lajpcig dhe p\u00ebrfundoi me rezultate t\u00eb shk\u00eblqyera.\u00a0N\u00eb Lajpcig hyri n\u00eb nj\u00eb rreth student\u00ebsh rus\u00eb, ku u njoh me bashk\u00ebshortin e saj t\u00eb ardhsh\u00ebm Osip Cetkin.\u00a0 N\u00eb k\u00ebt\u00eb rreth diskutoheshin idet\u00eb e reja socialiste, lexoheshin artijoj socialdemokrat\u00eb dhe ndiqeshin kongrese. Klara u lidh me idet\u00eb Partis\u00eb Socialiste t\u00eb Gjermanis\u00eb (SAP).\u00a0 Viti 1878 ishte viti i ligjeve socialiste n\u00eb Gjermani. Kancelari perandorak Bismark e ndaloi Partin\u00eb Socialiste n\u00ebp\u00ebrmjet ligjit\u00a0<em>\u201d Kund\u00ebr q\u00ebllimeve t\u00eb rrezikshme p\u00ebr bashk\u00ebsin\u00eb t\u00eb demokracis\u00eb sociale\u201d.<\/em>\u201c. N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb u ndaluan edhe t\u00eb gjitha organizatat, shtypi dhe sindikatat e krijuara nga kjo parti.\u00a0 Klara mori p\u00ebrsip\u00ebr vende pune t\u00eb ndryshme si guvernante (m\u00ebsuese n\u00eb sht\u00ebpi), ku binte n\u00eb sy p\u00ebr shkak t\u00eb q\u00ebndrimit t\u00eb saj pa kompromise dhe pushohej. Osip Cetkin u arrestua gjat\u00eb nj\u00eb sulmi t\u00eb policis\u00eb n\u00eb nj\u00eb konferenc\u00eb t\u00eb fsheht\u00eb t\u00eb socialist\u00ebve dhe u d\u00ebbua nga vendi.\u00a0 N\u00eb vitin 1883, Klara u transferua tek i shoqi n\u00eb Paris. Edhe pse mori mbiemrin e tij, ajo nuk u martua me t\u00eb p\u00ebr t\u00eb mos humbur n\u00ebnshtet\u00ebsin\u00eb gjermane. N\u00eb Paris lind\u00ebn edhe dy f\u00ebmij\u00ebt Maksimi dhe Kostja. Familja jetonte jetonte n\u00eb nj\u00eb varf\u00ebri t\u00eb skajshme dhe mbijetonte vet\u00ebm fal\u00eb solidaritetit dhe sidomos fal\u00eb miqve rus\u00eb, q\u00eb merrnin pjes\u00eb s\u00eb bashku me ta n\u00eb l\u00ebvizjen socialiste. Gjat\u00eb q\u00ebndrimit t\u00eb saj, Klara p\u00ebrvet\u00ebsoi profesionin e gazetares dhe p\u00ebrkthyeses. Ajo u njoh me udh\u00ebheq\u00ebsit e l\u00ebvizjes pun\u00ebtore nd\u00ebrkomb\u00ebtare, zgjeroi horizontin dhe p\u00ebrvet\u00ebsoi parimet e marksizmit. Kur Osip u s\u00ebmur r\u00ebnd\u00eb, Klara p\u00ebrjetoi periudh\u00ebn m\u00eb t\u00eb v\u00ebshtir\u00eb. P\u00ebrve\u00e7 kujdesit dhe rritjes s\u00eb f\u00ebmij\u00ebve dhe mbajtjes s\u00eb sht\u00ebpis\u00eb, ajo duhet t\u00eb kujdesej edhe p\u00ebr burrin e paralizuar, q\u00eb vdiq n\u00eb vitin 1889.\u00a0 N\u00eb Internacionalen II, ku ajo ishte edhe bashkorganizatore, Zetkin mbajti nj\u00eb fjalim mbi \u00e7\u00ebshtjen e grave, i cili kontribuoi n\u00eb p\u00ebrfshirjen gjithnj\u00eb e m\u00eb tep\u00ebr t\u00eb grave n\u00eb l\u00ebvizjen socialiste. Libri i saj i botuar po k\u00ebt\u00eb vit \u201cC\u00ebshtja e grave dhe pun\u00ebtoreve t\u00eb s\u00eb tashmes\u201d u b\u00eb baza e teoris\u00eb socialiste p\u00ebr emancipimin e gruas. N\u00eb k\u00ebt\u00eb lib\u00ebr, ajo mbronte tez\u00ebn se socializmi dhe feminizmi p\u00ebrputhen me nj\u00ebri-tjetrin. Cetkini mbronte fuqish\u00ebm t\u00eb drejt\u00ebn e gruas p\u00ebr pun\u00eb, madje edhe p\u00ebrball\u00eb shok\u00ebve t\u00eb saj (koleg\u00ebve), t\u00eb cil\u00ebt ishin t\u00eb mendimit se puna e grave duhej hequr, sepse ulte pagat e burrave. Teorit\u00eb e deritat\u00ebhershme t\u00eb socialist\u00ebve n\u00eb lidhje me \u00e7\u00ebshtjen e grave u zgjeruan me pik\u00ebpamjen se grat\u00eb duhet t\u00eb cliroheshin nga Vormachtstellung der M\u00e4nner.<\/p>\n<p>\u201cAta, n\u00eb flamujt e t\u00eb cil\u00ebve propagandohet \u00e7lirimi i t\u00eb gjith\u00eb atyre q\u00eb quhen qenie njer\u00ebzore, nuk duhet ta d\u00ebnojn\u00eb gjysm\u00ebn e llojit njer\u00ebzor me var\u00ebsi ekonomike, madje deri n\u00eb skllav\u00ebri sociale dhe politike. Ashtu si\u00e7 pun\u00ebtor\u00ebt shtypen nga kapitalisti, shtypet edhe gruaja nga burri.\u00a0 Ajo do t\u00eb mbetet e shtypur, p\u00ebr sa koh\u00eb nuk ka pavar\u00ebsi ekonomike. Kushti i domosdosh\u00ebm p\u00ebr pavar\u00ebsi ekonomike \u00ebsht\u00eb puna. N\u00ebse duam q\u00eb grat\u00eb t\u00eb jen\u00eb an\u00ebtare t\u00eb lira t\u00eb shoq\u00ebris\u00eb, t\u00eb barabarta me burrat, nuk duhet kufizuar puna e gruas, p\u00ebrve\u00e7 rasteve t\u00eb ve\u00e7anta, t\u00eb cilat duhet t\u00eb jen\u00eb p\u00ebrjashtime.\u201d\u00a0N\u00eb vitin 1890 u shfuqizuan ligjet e socialist\u00ebve. Cetkin u kthye n\u00eb Gjermani. K\u00ebtu iu ofrua redaksia e gazet\u00ebs socialdemokrate p\u00ebr grat\u00eb \u201cBarazia\u201d, t\u00eb cil\u00ebn e drejtoi p\u00ebr 25 vjet me radh\u00eb. N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb filloi edhe pun\u00ebn n\u00eb redaksin\u00eb e shtojc\u00ebs p\u00ebr grat\u00eb t\u00eb \u201cLeipziger Volkszeitung\u201d.\u00a0 N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, ajo u b\u00eb qendra shpirt\u00ebrore dhe z\u00ebdh\u00ebn\u00ebse e l\u00ebvizjes proletare t\u00eb grave, e cila rritej dita-dit\u00ebs. Ajo p\u00ebrpiqej p\u00ebr politizimin e pun\u00ebtoreve n\u00eb kuadrin e socializmit.\u00a0 Klara Cetkin luftoi p\u00ebr pavar\u00ebsin\u00eb ekonomike t\u00eb pun\u00ebtoreve dhe t\u00eb gjitha grave. Me k\u00ebt\u00eb lidhej e drejta p\u00ebr t\u00eb nj\u00ebjt\u00ebn pag\u00eb kundrejt s\u00eb nj\u00ebjt\u00ebs pun\u00eb, p\u00ebr organizimin n\u00eb sindikata dhe p\u00ebr kujdesin shtet\u00ebror p\u00ebr f\u00ebmij\u00ebt.\u00a0M\u00eb von\u00eb se grat\u00eb borgjeze (qytetare), por megjithat\u00eb me vrull, ajo u angazhua p\u00ebr t\u00eb drejt\u00ebn e grave p\u00ebr t\u00eb votuar dhe p\u00ebr p\u00ebrfshirjen e k\u00ebsaj k\u00ebrkese n\u00eb programin e socialdemokrat\u00ebve gjerman\u00eb. Dita nd\u00ebrkomb\u00ebtare e gruas q\u00eb u festua p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb vitin 1911, z\u00eb fill pik\u00ebrisht n\u00eb nism\u00ebn e saj. N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, Cetkin u angazhua p\u00ebr p\u00ebrmir\u00ebsimin e rolit t\u00eb gruas n\u00eb familje. Deri at\u00ebher\u00eb,\u00a0\u00a0<em>\u201cjeta e gruas kishte q\u00ebndruar n\u00eb kuadrin e n\u00ebnshtrimit t\u00eb saj n\u00eb familje\u201d.<\/em>\u00a0Nd\u00ebrsa tani martesa duhej par\u00eb si bashkim i dy partner\u00ebve t\u00eb barabart\u00eb, t\u00eb cil\u00ebt e ndihmojn\u00eb nj\u00ebri-tjetrin p\u00ebr t\u2019u zhvilluar. T\u00eb dy bashk\u00ebshort\u00ebt duhet t\u00eb marrin p\u00ebrgjegj\u00ebsi p\u00ebr edukimin e f\u00ebmij\u00ebve.\u00a0\u201cAshtu si burri dhe gruaja jan\u00eb bashk\u00eb si prodhues, ashtu duhet t\u00eb jen\u00eb bashk\u00eb si edukator\u00eb t\u00eb f\u00ebmij\u00ebs, sepse edukimi \u00ebsht\u00eb nj\u00eb krijim i dyt\u00eb i f\u00ebmij\u00ebs dhe n\u00eb marr\u00ebdh\u00ebnien shum\u00ebplan\u00ebshe, krijimi m\u00eb i r\u00ebnd\u00ebsish\u00ebm. [\u2026] N\u00eb k\u00ebt\u00eb kuad\u00ebr dua t\u00eb t\u00ebrheq v\u00ebmendjen p\u00ebr detyr\u00ebn e prind\u00ebrve, p\u00ebr t\u2019i rritur pa paragjykime djemt\u00eb dhe vajzat e tyre, q\u00eb paska pun\u00eb q\u00eb nuk jan\u00eb t\u00eb denja p\u00ebr burrin dhe q\u00eb i shkojn\u00eb p\u00ebr shtat gruas. Djemt\u00eb dhe vajzat duhet t\u2019i kryejn\u00eb me t\u00eb nj\u00ebjtin p\u00ebrkushtim dhe g\u00ebzim t\u00eb gjitha pun\u00ebt q\u00eb dalin n\u00eb jet\u00ebn n\u00eb familje.\u201d\u00a0Cektin ishte p\u00ebr divorcin, \u201cdashurin\u00eb e lir\u00eb\u201d , abortin si vendim personal dhe doli kund\u00ebr moralit t\u00eb dyfisht\u00eb. Ajo vet\u00eb u martua n\u00eb vitin 1900 me poetin 18 vjec m\u00eb t\u00eb vog\u00ebl se ajo, Fridrich Cundel dhe jetoi me t\u00eb dhe dy djemt\u00eb e tyre n\u00eb Shtutgart.\u00a0 Nd\u00ebrsa udh\u00ebheqja e socialdemokrat\u00ebve ishin pro luft\u00ebs, Cetkin ishte kund\u00ebr dhe luftoi qysh n\u00eb fillim kund\u00ebr kursit t\u00eb saj reformues. Kur shp\u00ebrndante trakte me k\u00ebrkesat e konferenc\u00ebs s\u00eb grave p\u00ebr p\u00ebrfundimin e luft\u00ebs n\u00eb Gjermani, ajo u arrestua dhe u akuzua p\u00ebr tradhti ndaj atdheut, por u lirua p\u00ebr shkak t\u00eb protestave t\u00eb fuqishme.\u00a0Debati i brendsh\u00ebm n\u00eb lidhje me drejtimin politik t\u00eb socialdemokrat\u00ebve gjerman\u00eb, debat q\u00eb ashp\u00ebrsohej n\u00eb \u00e7\u00ebshtjen e luft\u00ebs, p\u00ebrfundoi me ndarjen n\u00eb: grupin \u201ce radikal\u00ebve t\u00eb majt\u00eb\u201d rreth Karl Libknehtit dhe Roza Luksemburgut, e cila n\u00eb vitin 1917 themeloi \u201cPartin\u00eb e Pavarur Socialdemokrate (USPD)\u201d, m\u00eb von\u00eb KPD-n\u00eb, Partin\u00eb Komuniste t\u00eb Gjermanis\u00eb. K\u00ebtij grupi i p\u00ebrkiste edhe Klara Cetkin q\u00eb ishte shoqe e ngusht\u00eb me Roza Luksemburgun. P\u00ebr k\u00ebt\u00eb arsye, iu hoq redaksia e \u201cBarazis\u00eb\u201d. N\u00eb Partin\u00eb Komuniste, ajo ishte an\u00ebtare e Komitetit Qendror nga 1919-a deri n\u00eb 1924-\u00ebn, ku ajo p\u00ebrfaq\u00ebsonte edhe krahun e matur t\u00eb partis\u00eb.\u00a0 N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, ajo filloi t\u00eb krijonte nj\u00eb l\u00ebvizje grash brenda Partis\u00eb Komuniste. S\u00ebrish rinisi t\u00eb redaktonte gazeta grash t\u00eb af\u00ebrta me partin\u00eb (p.sh. gazet\u00ebn \u201cKomunistja\u201d).\u00a0 N\u00eb vitin 1921, n\u00eb Konferenc\u00ebn Nd\u00ebrkomb\u00ebtare t\u00eb Gruas, ajo u caktua drejtuese e Sekretariatit Nd\u00ebrkomb\u00ebtar t\u00eb Grave t\u00eb Evrop\u00ebs Per\u00ebndimore.\u00a0 N\u00eb vitet 1920-1933 ishte deputete e KPD-s\u00eb n\u00eb Rajstagun Gjerman, sa\u00df sie als Abgeordnete f\u00fcr die KPD im Deutschen Reichstag, dessen Alterspr\u00e4sidentin sie \u00ebar. N\u00eb k\u00ebt\u00eb funksion, ajo njohu qysh n\u00eb vitin 1932 rrezikun e nazizmit n\u00eb nj\u00eb fjalim q\u00eb u b\u00eb i famsh\u00ebm dhe k\u00ebrkoi bashkimin e t\u00eb gjitha forcave demokratike: \u201cThirrja e koh\u00ebs \u00ebsht\u00eb fronti i bashkuar i t\u00eb gjith\u00eb punonj\u00ebsve, p\u00ebr ta kthyer mbrapsht fashizmin, p\u00ebr t\u2019i ndihmuar t\u00eb skllav\u00ebruarit dhe t\u00eb shfryt\u00ebzuarit t\u00eb ruajn\u00eb drejtimin e organizatave t\u00eb tyre, madje edhe jet\u00ebn fizike. P\u00ebrball\u00eb k\u00ebsaj domosdoshm\u00ebrie historike duhe t\u00eb mbeten n\u00eb plan t\u00eb dyt\u00eb t\u00eb gjitha idet\u00eb bashkuese dhe ndar\u00ebse, politike, sindikaliste, fetare dhe ideologjike. T\u00eb gjith\u00eb t\u00eb k\u00ebrc\u00ebnuarit, t\u00eb vuajturit, t\u00eb gjith\u00eb ata q\u00eb d\u00ebshirojn\u00eb \u00e7lirimin, jan\u00eb pjes\u00eb e frontit t\u00eb bashkuar kund\u00ebr fashizmit dhe bashk\u00ebpun\u00ebtor\u00ebve t\u00eb tij n\u00eb qeveri!\u201d<br \/>\nEdukimi i f\u00ebmij\u00ebve duhet t\u00eb q\u00ebndroj\u00eb larg stereotipeve t\u00eb sekseve (gjinive). Cetkin gjith jet\u00ebn e saj ia kushtoi luft\u00ebs p\u00ebr barazi gjinore dhe mbrojtjes s\u00eb femr\u00ebs.Edhe n\u00eb mosh\u00eb t\u00eb thyer dhe e s\u00ebmur\u00eb, ajo q\u00ebndroi e angazhuar politikisht derisa vdiq n\u00eb vitin 1933 n\u00eb Arkangelskoje. Ajo u varros n\u00eb murin e Kremlinit.\u00a0 Mir\u00ebpo edhe pas vdekjes s\u00eb Cetkin shum aktiviste t\u00eb tjera vazhduan rrug\u00ebn e saj n\u00eb mbrojtje t\u00eb arsimimit dhe edukimit t\u00eb femr\u00ebs n\u00eb radh\u00eb t\u00eb pare si dhe n\u00eb mb\u00ebshtetje t\u00eb gruas p\u00ebr t\u00eb qen\u00eb aktive n\u00eb jet\u00ebn shoq\u00ebrore, gjithsesi ne kemi dh\u00ebn\u00eb nj\u00eb shembull t\u00eb vet\u00ebm Klara Cetkin me mendimin q\u00eb kjo e fundit \u00ebsht\u00eb nj\u00eb p\u00ebrfaq\u00ebsuese e denj\u00eb e grave n\u00eb mbar\u00eb bot\u00ebn dhe symbol I luft\u00ebs kund\u00ebr diskriminimit t\u00eb gruas .\u00a0Viti nd\u00ebrkomb\u00ebtar i gruas 1975, dekada pasuese e gruas nga viti 1976 deri n\u00eb vitin 1985 n\u00ebn moton \u201cBarazi, Zhvillim dhe Paqe\u201d ishin nj\u00eb pik\u00eb kthese. Nis\u00ebn aktivitete t\u00eb fuqishme p\u00ebr grat\u00eb brenda Kombeve t\u00eb Bashkuara.\u00a0 Nj\u00eb nd\u00ebr fushat q\u00eb iu dha shum r\u00ebnd\u00ebsi ishte sigurimi i arsimit baz\u00eb p\u00ebr t\u00eb gjitha femrat, megjithse n\u00eb shumic\u00ebn e rasteve femrat e arsimuara vinin nga qytetet apo kryeqytetet dhe shum pak nga vendet rurale.<\/p>\n<p>Por n\u00eb vendet e zhvilluara ky fenomen thuajse \u00ebsht\u00eb shkrir\u00eb por duke p\u00ebrjashtuar k\u00ebtu vendet n\u00eb konflikt apo vendet m\u00eb pak t\u00eb zhvilluara n\u00eb t\u00eb cilat fenomeni i mosarsimimit t\u00eb femrave kryesisht me origjin\u00eb rurale q\u00ebndron ende kok\u00ebfort\u00eb.Fatkeq\u00ebsisht vendi yn\u00eb nuk ka njohur akoma nj\u00eb zhvillim t\u00eb k\u00ebnaqsh\u00ebm dhe si\u00e7 e dim\u00eb jemi nj\u00eb vend n\u00eb tranzicion dhe perpara kemi shum sfida gjithsesi nj\u00eb nd\u00ebr problemet kyq q\u00eb duhet luftuar me shum forc\u00eb \u00ebsht\u00eb zhdukja e analfabetizmit e kryesisht tek femrat. Kemi t\u00eb b\u00ebjm\u00eb akoma me fshatra dhe regjione t\u00eb caktuara ku femra diskriminohet n\u00eb shum forma duke iu mohuar edhe e drejta e shkollimit apo duke u shkolluar vetem n\u00eb arsimin baz\u00eb.<br \/>\nP\u00ebrkundrejt faktit se sot femra shqiptare m\u00eb fort se asnj\u00ebher\u00eb tjeter merr pjes\u00eb n\u00eb vendim-marrje dhe tregon me shum aft\u00ebsi rolin e saj t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb shoq\u00ebri, dhe se statistikat tregojne se vit pas viti numri i femrave dhe grave q\u00eb jan\u00eb pjes\u00eb aktive e shoq\u00ebris\u00eb rritet, kemi akoma shum p\u00ebr t\u00eb b\u00ebr\u00eb dhe baza e krijimit t\u00eb inteligjences komb\u00ebtare si tek edukimi i femr\u00ebs ashtu edhe tek nd\u00ebrgjegj\u00ebsimi i meshkujve \u00ebsht\u00eb padyshim arsimimi.<br \/>\nDuke p\u00ebrmbyllur nj\u00eb tem\u00eb p\u00ebr t\u00eb cil\u00ebn mund t\u00eb flitet pafund, sikurse kjo q\u00eb trajtuam ne, le t\u00eb themi se me ngritjen arsimore t\u00eb femr\u00ebs jo vet\u00ebm edukojm\u00eb brezat e rinj\u00eb por nd\u00ebrgjegj\u00ebsojm\u00eb edhe gjinin\u00eb e kund\u00ebrt duke e bindur me shum argumente t\u00eb gjith\u00eb shoq\u00ebrine se edukimi dhe arsimimi i femr\u00ebs \u00ebsht\u00eb nj\u00eb zhvillim dhe p\u00ebrparim i p\u00ebrgjithshem.<\/p>\n<p><em>Prizren<\/em><\/p>\n<p><em>Janar, 2019 <\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Argjira Ukimeri, pedagoge Roli i femr\u00ebs n\u00eb shoqwrinw primitive P\u00ebr t\u00eb krijuar nj\u00eb ide sa m\u00eb t\u00eb qart\u00eb rreth asaj q\u00eb quajm\u00eb \u201c ngritje arsimore e femr\u00ebs \u201c duhet t\u00eb g\u00ebrmojm\u00eb thell\u00eb n\u00eb historin\u00eb e njer\u00ebzimit p\u00ebr t\u00eb ndjekur m\u00eb pas kronologjikisht rolin e femr\u00ebs n\u00eb shoq\u00ebri q\u00eb<\/p>\n","protected":false},"author":1,"featured_media":7599,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11],"tags":[],"class_list":["post-7598","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-publicistike"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/7598","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7598"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/7598\/revisions"}],"predecessor-version":[{"id":7606,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/7598\/revisions\/7606"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/7599"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7598"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7598"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7598"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}