{"id":1385,"date":"2020-10-01T18:00:27","date_gmt":"2020-10-01T18:00:27","guid":{"rendered":"https:\/\/sit-ks.org\/?p=1385"},"modified":"2020-10-01T13:17:19","modified_gmt":"2020-10-01T13:17:19","slug":"lgbtiq-dhe-martesat-thirrjet-per-gezimin-e-nje-drejte-te-mohuar","status":"publish","type":"post","link":"https:\/\/sit-ks.org\/sq\/lgbtiq-dhe-martesat-thirrjet-per-gezimin-e-nje-drejte-te-mohuar\/","title":{"rendered":"LGBTIQ+ dhe martesat: Thirrjet p\u00ebr g\u00ebzimin e nj\u00eb \u201cdrejte t\u00eb mohuar\u201d"},"content":{"rendered":"

Shoq\u00ebria kosovare vazhdon t\u00eb\nket\u00eb nj\u00eb q\u00ebndrim paksa konfuz ndaj komunitetit LGBTIQ+, i cili gjithnj\u00eb e m\u00eb\nz\u00ebsh\u00ebm \u00ebsht\u00eb n\u00eb k\u00ebrkim t\u00eb mir\u00ebkuptimit, pranimit por edhe mb\u00ebshtetjes.<\/p>\n\n\n\n

Shum\u00eb\u00e7ka ka ndryshuar nga ajo shfaqja e par\u00eb e hapur e orientimeve seksuale m\u00eb 1996, q\u00eb sipas nj\u00eb publikimi t\u00eb \u201cQendr\u00ebs p\u00ebr Barazi dhe Liri t\u00eb Komunitetit LGBT n\u00eb Kosov\u00eb\u201d (CEL) q\u00eb korrespondonte me bashkimin e par\u00eb mes gjinis\u00eb s\u00eb nj\u00ebjt\u00eb \u2013 dy vajzave. Ngjarja ishte nuk ishte mir\u00ebpritur aspak e ishte sulmuar edhe mediatikisht. Edhe pas gati nj\u00ebzet vjet\u00ebve, m\u00eb 2017, duke u bazuar n\u00eb vler\u00ebsimet e organizatave q\u00eb merren me t\u00eb drejtat e k\u00ebtij komuniteti, Kosova medialisht ishte pasqyruar si \u201c…vendi m\u00eb homofobik<\/a> n\u00eb rajon<\/a>\u2019. <\/p>\n\n\n\n

Por, mu n\u00eb tetor t\u00eb t\u00eb nj\u00ebjtit vit n\u00eb Prishtin\u00eb u mbajt parada e\npar\u00eb e komunitetit LGBTIQ+ n\u00eb Kosov\u00eb. Kjo ngjarje nuk kaloi pa u verejtur nga\norganizatat q\u00eb mbrojn\u00eb t\u00eb drejtat e k\u00ebtij komuniteti, sikur  National Lgbt Right\nOrganization (LGL)<\/a> si dhe nga mediat vendore e nd\u00ebrkomb\u00ebtare, v\u00ebmendjen e t\u00eb cilave\ngjithsesi e shtoi edhe prania e presidentit t\u00eb Kosov\u00ebs n\u00eb parad\u00eb n\u00eb mesin e\nshum\u00eb njer\u00ebzve, sikur edhe mb\u00ebshtetja nga shum\u00eb yje t\u00eb sken\u00ebs bot\u00ebrore.<\/p>\n\n\n\n

Ajo q\u00eb e karakterizon k\u00ebt\u00eb komunitet koh\u00ebve t\u00eb fundit \u00ebsht\u00eb nj\u00eb\nz\u00ebshm\u00ebri n\u00eb rritje, por mbase edhe nj\u00eb diskurs paksa i ndryshuar shoq\u00ebror sa i\np\u00ebrket orientimeve seksuale, ndon\u00ebse hezitimi, mospranimi por edhe\nkund\u00ebrshtimet, sidomos kur hapet \u00e7\u00ebshtja e martesave mes individ\u00ebve t\u00eb gjinis\u00eb s\u00eb nj\u00ebjt\u00eb,\nvazhdojn\u00eb.<\/p>\n\n\n\n

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Foto e marr\u00eb nga: PB Performance & Development <\/figcaption><\/figure>\n\n\n\n

Prishtinasja E.K, studente n\u00eb Universitetin e Prishtin\u00ebs shprehet\nse ky komunitet \u00ebsht\u00eb pjes\u00eb e jona, duke shtuar se secili ka t\u00eb drejt\u00eb ta\njetoj\u00eb jet\u00ebn n\u00eb m\u00ebnyr\u00ebn e vet konform rregullave t\u00eb jet\u00ebs q\u00eb gjith\u00ebsecili i\nkrijon p\u00ebr vet\u00ebn dhe t\u00eb cilat nuk e cenojn\u00eb lirin\u00eb e tjetrit. <\/p>\n\n\n\n

P\u00ebr martes\u00ebn mes pjes\u00ebtar\u00ebve t\u00eb LGBTIQ+ thot\u00eb se ka q\u00ebndrim neutral. <\/p>\n\n\n\n

\u201cPersonalisht nuk e mb\u00ebshtes por as nuk e\nkund\u00ebrshtoj. Pse? Po e rip\u00ebrs\u00ebris q\u00eb konsideroj q\u00eb secili individ ka t\u00eb drejt\u00eb\nt\u00eb jetoj\u00eb jet\u00ebn si nj\u00eb prej privilegjeve m\u00eb t\u00eb m\u00ebdha, n\u00eb m\u00ebnyr\u00ebn e tij dhe n\u00eb\nt\u00eb cil\u00ebn ndihet i plot\u00ebsuar\u201d.<\/em><\/p>\n\n\n\n

A.B. nga komuna e Drenasit, student i po t\u00eb nj\u00ebjtit universitet e sheh k\u00ebt\u00eb\nkomunitet si \u201cnj\u00eb grup ndryshe nga ne\u201d dhe konsideron se po propagandohet m\u00eb\ntep\u00ebr p\u00ebr t\u00eb sesa p\u00ebr problemet reale t\u00eb shoq\u00ebris\u00eb. <\/p>\n\n\n\n

Martes\u00ebn mes pjes\u00ebtar\u00ebve t\u00eb k\u00ebtij komuniteti nuk e kualifikon si\n\u201cnj\u00eb e drejt\u00eb\u201d.<\/p>\n\n\n\n

\u201cDo ta mb\u00ebshtesja nj\u00eb\nveprim t\u00eb till\u00eb, pra martes\u00ebn n\u00ebse nuk do t\u00eb kalonte kat\u00ebr muret n\u00eb tentim q\u00eb\nt\u00eb na ofrohet si civilizim dhe normalitet. Pra, arsyeja e q\u00ebndrimit t\u00eb till\u00eb\n\u00ebsht\u00eb kulturore dhe shkencore\u201d, <\/em>thot\u00eb ai.<\/p>\n\n\n\n

Cilado qoft\u00eb arsyeja e pranimit\/mospranimit, ata q\u00eb m\u00eb s\u00eb shumti\nafektohen nga kjo (mos)gatishm\u00ebri shoq\u00ebrore, gjithsesi jan\u00eb pjes\u00eb<\/ins>e<\/del>tar\u00ebt\ne komunitetit LGBTIQ+ n\u00eb Kosov\u00eb. <\/p>\n\n\n\n

Blert Morina, pjes\u00ebtar i k\u00ebtij komuniteti, thot\u00eb se ka nj\u00eb presion\nt\u00eb vazhduesh\u00ebm ndaj tyre, rrjedhimisht edhe shtytja drejt \u201cjet\u00ebs s\u00eb dyfisht\u00eb\u201d\nsi dhe mohim t\u00eb sh\u00ebrbimeve t\u00eb ndryshme. <\/p>\n\n\n\n

\"\"
Blert Morina (foto: Prishtina Insight)<\/ins> <\/figcaption><\/figure><\/div>\n\n\n\n

\u201cMartes\u00ebn si institucion ka\nshum\u00eb persona q\u00eb mund ta shohin t\u00eb arsyeshme ose jo. Mir\u00ebpo, martesa shpie\npastaj t\u00eb shum\u00eb \u00e7\u00ebshtje tjera, qoft\u00eb ndarja e pasuris\u00eb, kujdesi mbi f\u00ebmij\u00ebt\netj. Mbi k\u00ebt\u00eb parim konsideroj q\u00eb n\u00eb k\u00ebt\u00eb aspekt personave LGBTIQ+ \u00ebsht\u00eb duke\nju shkelur nj\u00eb e drejt\u00eb, t\u00eb cil\u00ebn \u00e7do individ duhet ta g\u00ebzoj\u00eb n\u00eb momentin q\u00eb\nhyn n\u00eb martes<\/em>\u00eb me d\u00ebshir\u00eb\u201d, <\/em>thot\u00eb ai.<\/p>\n\n\n\n

Sipas tij, Kosova realisht g\u00ebzon nj\u00eb legjislacion mjaft t\u00eb\navancuar, ku themelet kryesore jan\u00eb q\u00eb t\u00eb gjith\u00eb duhet t\u00eb trajtohen n\u00eb m\u00ebnyr\u00eb\nt\u00eb barabart\u00eb, po kur vjen te martesa shihet nj\u00eb rezistenc\u00eb mjaft e madhe.<\/p>\n\n\n\n

\u201c(Kjo) p\u00ebrkund\u00ebr faktit q\u00eb Kushtetuta nuk specifikon gjini, vet\u00ebm lejon t\u00eb ndodh martesa mes dy persona (heteroseksual<\/ins> ose mes gjinis\u00eb s\u00eb nj\u00ebjt\u00eb), kurse ligji i familjes bie ndesh sepse martes\u00ebn e definon mes nj<\/em>\u00eb \u00e7ifti heteroseksual\u201d, <\/em>thot\u00eb Morina.<\/p>\n\n\n\n

Hap\u00ebsir\u00ebn p\u00ebr k\u00ebt\u00eb t\u00eb drejt\u00eb, si n\u00eb Kushtetut\u00eb, ashtu edhe n\u00eb konventa nd\u00ebrkomb\u00ebtare, e pohon edhe institucioni i Avokatit t\u00eb Popullit, konkretisht udh\u00ebheq\u00ebsi i saj, Hilmi Jashari. Ai thot\u00eb se q\u00ebndrimi i institucionit q\u00eb udh\u00ebheq \u00ebsht\u00eb n\u00eb konsistenc\u00eb me linj\u00ebn e Konvent\u00ebs Evropiane p\u00ebr t\u00eb Drejtat dhe Lirit\u00eb e Njeriut dhe praktik\u00ebn gjyq\u00ebsore t\u00eb s\u00eb nj\u00ebjt\u00ebs.
<\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

\u201cKushtetuta, parasheh trajtim t\u00eb barabart\u00eb\np\u00ebr t\u00eb gjith\u00eb qytetar\u00ebt. Nd\u00ebrsa, pjesa q\u00eb i referohet institucionit juridik t\u00eb\nfamiljes, k\u00ebrkon q\u00eb t\u00eb ket\u00eb ligj, si\u00e7 parasheh edhe Konventa Evropiane p\u00ebr t\u00eb\nDrejtat dhe Lirit\u00eb e Njeriut, e cila lidhur me interpretimin n\u00eb raste t\u00eb\npaqart\u00ebsive eventuale, i parasheh q\u00eb standardet nd\u00ebrkomb\u00ebtare t\u00eb ken\u00eb\nprevalenc\u00eb mbi ligjet vendore dhe sistemin juridik vendor. K\u00ebto standarde kan\u00eb\nq\u00ebndrim afrimativ lidhur me k\u00ebt\u00eb t\u00eb drejt\u00eb\u201d, <\/em>thot\u00eb Jashari.<\/p>\n\n\n\n

Ai e sheh Kodin e ri si nj\u00eb mund\u00ebsi t\u00eb mir\u00eb p\u00ebr t\u2019i hapur rrug\u00eb\nk\u00ebsaj \u00e7\u00ebshtjeje.<\/p>\n\n\n\n

\u201cMeq\u00ebn\u00ebse \u00ebsht\u00eb n\u00eb proces\nKodi Civil, patjet\u00eb<\/em>r q\u00eb duhet t\u00eb trajtoj\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje,\ngjithashtu \u00ebsht\u00eb nj\u00eb mund\u00ebsi q\u00eb nj\u00eb \u00e7\u00ebshtje e till\u00eb t\u00eb rregullohet me k\u00ebt\u00eb kod\ndhe n\u00eb pajtim me k\u00ebto standarde nd\u00ebrkomb\u00ebtare\u201d, <\/em>konsideron avokati i\npopullit.<\/p>\n\n\n\n

Sipas drejtorit ekzekutiv t\u00eb \u201cQendr\u00ebs p\u00ebr Barazi dhe Liri t\u00eb\nKomunitetit LGBTI n\u00eb Kosov\u00eb \u2013 CEL\u201d, Blert Morina, secili nga ne mund t\u00eb jap\nkontributin e tij p\u00ebr t\u00eb sjellur ndryshimin, nd\u00ebrkaq ai nga institucionet pret\nq\u00eb t\u00eb jen\u00eb m\u00eb gjith\u00ebp\u00ebrfshir\u00ebse dhe t\u00eb p\u00ebrgjegj\u00ebshme, t\u00eb respektojn\u00eb\nKushtetut\u00ebn dhe konventat e ndryshme nd\u00ebrkomb\u00ebtare mbi t\u00eb drejtat e njeriut. <\/p>\n\n\n\n

Qendra t\u00eb cil\u00ebn e udh\u00ebheq edhe konkretisht \u00ebsht\u00eb angazhuar drejt rregullimit t\u00eb k\u00ebsaj \u00e7\u00ebshtjeje.\u201cDy organizatat p\u00ebr t\u00eb drejtat e personave LGBTIQ+ (CEL dhe CSGD) kan\u00eb d\u00ebrguar rekomandime te grupi punues i Kodit t\u00eb ri Civil, q\u00eb t\u00eb p\u00ebrfshihet edhe martesa e personave LGBTI. Sigurisht q\u00eb mendojm\u00eb se \u00e7do individ duhet t\u00eb trajtohet n\u00eb m\u00ebnyr\u00eb t\u00eb barabart\u00eb dhe t\u00eb ket\u00eb n\u00eb dispozicion dispozita ligjore t\u00eb cilat jan\u00eb gjithp\u00ebrfshir\u00ebse\u201d, <\/em>shprehet Morina. <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

P\u00ebr autoren <\/strong><\/p>\n\n\n\n

Fatlinda Gashi p\u00ebrfundoi studimet e nivelit Master p\u00ebr Shkenca Politike n\u00eb Universitetin e Tiran\u00ebs. Q\u00eb nga vitet e para t\u00eb studimeve u angazhua me projekte brenda institucioneve dhe n\u00eb kuad\u00ebr t\u00eb OJQ-ve t\u00eb ndryshme. S\u00eb fundmi, ishte pjes\u00eb e programit \u2018Gazetaria Transformuese\u2019, n\u00eb SIT dhe KosovaLive.<\/p>","protected":false},"excerpt":{"rendered":"

Shoq\u00ebria kosovare vazhdon t\u00eb ket\u00eb nj\u00eb q\u00ebndrim paksa konfuz ndaj komunitetit LGBTIQ+, i cili gjithnj\u00eb e m\u00eb z\u00ebsh\u00ebm \u00ebsht\u00eb n\u00eb k\u00ebrkim t\u00eb mir\u00ebkuptimit, pranimit por edhe mb\u00ebshtetjes. Shum\u00eb\u00e7ka ka ndryshuar nga ajo shfaqja e par\u00eb e hapur e orientimeve seksuale m\u00eb 1996, q\u00eb sipas nj\u00eb publikimi t\u00eb \u201cQendr\u00ebs p\u00ebr Barazi dhe Liri t\u00eb Komunitetit LGBT […]<\/p>","protected":false},"author":3,"featured_media":1390,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-1385","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blogs"],"_links":{"self":[{"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/posts\/1385","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/comments?post=1385"}],"version-history":[{"count":2,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/posts\/1385\/revisions"}],"predecessor-version":[{"id":1392,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/posts\/1385\/revisions\/1392"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/media\/1390"}],"wp:attachment":[{"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/media?parent=1385"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/categories?post=1385"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/tags?post=1385"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}