Bashkimi Evropian (BE) \u00ebsht\u00eb krijuar si nj\u00eb projekt i paqes. N\u00eb zem\u00ebr t\u00eb k\u00ebtij projekti \u00ebsht\u00eb gjendur ideja francezo-gjermane e pajtimit dhe e integrimit, me q\u00ebllim q\u00eb Evropa kurr\u00eb m\u00eb t\u00eb mos p\u00ebrjetonte nj\u00eb konflikt si ai i Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore. Ashtu si\u00e7 \u00ebsht\u00eb zgjeruar Bashkimi, ky projekt i integrimit \u00ebsht\u00eb shnd\u00ebrruar para s\u00eb gjithash n\u00eb projekt teknik. Ideja mbi BE-n\u00eb si nj\u00eb projekt paq\u00ebsor pothuajse ka qen\u00eb harruar, deri n\u00eb vitet n\u00ebnt\u00ebdhjet\u00eb kur kan\u00eb filluar ngjarjet n\u00eb Ballkan. At\u00ebher\u00eb, menj\u00ebher\u00eb, procesi i integrimeve evropiane n\u00eb rajon s\u00ebrish \u00ebsht\u00eb b\u00ebr\u00eb projekt paq\u00ebsor. P\u00ebr njer\u00ebzit e Ballkanit, hyrja n\u00eb BE n\u00ebnkupton edhe paqe t\u00eb q\u00ebndrueshme n\u00eb rajon. Nga ky k\u00ebndv\u00ebshtrim, v\u00ebrej se BE-ja nuk ia ka p\u00ebrshkruar detyrimisht t\u00eb nj\u00ebjt\u00ebn recet\u00eb, e cila \u00ebsht\u00eb d\u00ebshmuar si efikase n\u00eb procesin e pajtimit dhe brenda vet BE-s\u00eb. Instrumenti kryesor i drejt\u00ebsis\u00eb tranzicionale n\u00eb duart e BE-s\u00eb, i cili n\u00eb nj\u00eb m\u00ebnyr\u00eb ka p\u00ebrfaq\u00ebsuar edhe instrumentin e pajtimit, ka qen\u00eb kusht\u00ebzimi i bashk\u00ebpunimit evro-integrues me Tribunalin e Hag\u00ebs. BE-ja, n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, i \u00ebsht\u00eb qasur procesit t\u00eb drejt\u00ebsis\u00eb tranzicionale n\u00eb nj\u00eb m\u00ebnyr\u00eb shum\u00eb t\u00eb ngusht\u00eb. Nuk do t\u00eb doja q\u00eb n\u00eb lidhje me ket\u00eb t\u00eb keqkuptohem \u2013 un\u00eb konsideroj se Tribunali i Hag\u00ebs ka luajtur nj\u00eb rol shum\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb rajon. N\u00ebse iu kujtohet periudha e t\u00eb n\u00ebnt\u00ebdhjetave t\u00eb luft\u00ebs, do t\u2019iu kujtohet se Tribunali n\u00eb t\u00eb v\u00ebrtet\u00eb kishte krijuar hap\u00ebsir\u00eb p\u00ebr debatim mbi krimet e luft\u00ebs, e kishte parandaluar mosnd\u00ebshkueshm\u00ebrin\u00eb dhe e ka ndalur procesin e harrimit t\u00eb krimeve t\u00eb luft\u00ebs. Megjith\u00ebk\u00ebt\u00eb, Tribunali ka pasur dhe, edhe sot e k\u00ebsaj dite, ka probleme me projektimin e mesazhit se nj\u00ebmend po e realizon drejt\u00ebsin\u00eb. Mbi arsyet e k\u00ebsaj do t\u00eb mund t\u00eb flitej pafund\u00ebsisht, por d\u00ebshiroj t\u00eb them se v\u00ebrtet m\u00eb habit fakti q\u00eb BE-ja nuk \u00ebsht\u00eb l\u00ebshuar n\u00eb m\u00ebnyr\u00eb t\u00eb r\u00ebnd\u00ebsishme n\u00eb nismat n\u00eb fush\u00ebn e drejt\u00ebsis\u00eb restorative. Nismat e tilla n\u00eb thelbin e tyre jan\u00eb shum\u00eb m\u00eb af\u00ebr q\u00ebllimeve t\u00eb rim\u00ebk\u00ebmbjes s\u00eb marr\u00ebdh\u00ebnieve shoq\u00ebrore, t\u00eb cilat q\u00ebndrojn\u00eb n\u00eb palc\u00ebn e pajtimit.<\/p>\n
Do ta p\u00ebrfundoj prezantimin tim me at\u00eb q\u00eb fillimisht e kam pasur p\u00ebr q\u00ebllim p\u00ebr ta th\u00ebn\u00eb \u2013 e kjo \u00ebsht\u00eb pik\u00ebpamja ime lidhur me t\u00eb arriturat m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb drejt\u00ebsis\u00eb tranzicionale gjat\u00eb pes\u00ebmb\u00ebdhjet\u00eb viteve t\u00eb fundit. Ato shihen n\u00eb aspektet deliberative <\/em>dhe participatore <\/em>t\u00eb drejt\u00ebsis\u00eb tranzicionale<\/a>[1]<\/a> dhe ky Forum [2]<\/a> i mb\u00ebshtet t\u00eb dyja k\u00ebto parime. Deliberacion, n\u00eb t\u00eb v\u00ebrtet\u00eb, do t\u00eb thot\u00eb debat. Debatohet nxeht\u00ebsisht mbi t\u00eb gjitha elementet e drejt\u00ebsis\u00eb tranzicionale n\u00eb rajon: mbi faktet e krimeve, kontekstin e tyre, mbi at\u00eb n\u00ebse drejt\u00ebsia tranzicionale duhet t\u00eb jet\u00eb rajonale ose komb\u00ebtare. Duke mos hyr\u00eb n\u00eb vet \u00e7\u00ebshtjet \u2013 debati gjithsesi se zhvillohet. Kjo, vetvetiu, \u00ebsht\u00eb pun\u00eb e madhe si\u00e7 \u00ebsht\u00eb edhe pjes\u00ebmarrja n\u00eb k\u00ebt\u00eb debat. Mendoj se k\u00ebtu duhet t\u00eb p\u00ebrqendrohemi edhe n\u00eb rolin e madh, t\u00eb cilin shoq\u00ebria liberale e ka luajtur n\u00eb promovimin e ides\u00eb s\u00eb ballafaqimit me t\u00eb kaluar\u00ebn. D\u00ebshiroj vet\u00ebm edhe t\u00eb shtoj \u2013 si nj\u00eb fusnot\u00eb e shkurt\u00ebr \u2013 se nuk i kan\u00eb kontribuuar t\u00eb gjitha segmentet e shoq\u00ebris\u00eb civile n\u00eb rajon k\u00ebtij procesi. P\u00ebrkund\u00ebr tyre, ky forum e demonstron edhe dimensionin participator t\u00eb drejt\u00ebsis\u00eb tranzicionale. Mendoj se mbajtja e nj\u00eb debati t\u00eb k\u00ebtill\u00eb civil, posa\u00e7\u00ebrisht fakti se n\u00eb te gjithnj\u00eb e m\u00eb shum\u00eb marrin pjes\u00eb p\u00ebrfaq\u00ebsues t\u00eb institucioneve t\u00eb shtetit nga i gjith\u00eb rajoni, duhet q\u00eb t\u00eb gjith\u00eb neve t\u00eb na inkurajoj\u00eb. Ai, n\u00eb t\u00eb v\u00ebrtet\u00eb, sh\u00ebnjon nj\u00eb ndryshim ky\u00e7 n\u00eb kontekstin e gjith\u00eb procesit t\u00eb drejt\u00ebsis\u00eb tranzicionale.<\/p>\n Si ta p\u00ebrkufizojm\u00eb pajtimin <\/em><\/p>\n Detyra ime gjat\u00eb k\u00ebtij sesioni \u00ebsht\u00eb q\u00eb t\u00eb p\u00ebrkufizoj pajtimin, por prezantimi im i plot\u00eb, n\u00eb t\u00eb v\u00ebrtet, do t\u00eb jet\u00eb mbi at\u00eb se p\u00ebrse nuk jam n\u00eb gjendje p\u00ebr ta b\u00ebr\u00eb k\u00ebt\u00eb. (…) Pajtimi \u00ebsht\u00eb koncept jasht\u00ebzakonisht i r\u00ebnd\u00ebsish\u00ebm, sepse, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, \u00ebsht\u00eb tregues i suksesit t\u00eb drejt\u00ebsis\u00eb tranzicionale. Ashtu shpesh mund t\u00eb quajm\u00eb vler\u00ebsime mbi Tribunalijn e Hag\u00ebs dhe ato kryesisht jan\u00eb t\u00eb shprehura me an\u00eb t\u00eb kategorive absolute: p.sh., se Tribunali i Hag\u00ebs n\u00eb fund nuk ka sjell\u00eb deri te pajtimi n\u00eb rajon. P\u00ebrkund\u00ebr k\u00ebsaj, shum\u00eb t\u00eb tjer\u00eb do t\u00eb pohojn\u00eb se Tribunali, megjith\u00ebk\u00ebt\u00eb, ka vendosur nj\u00eb baz\u00eb t\u00eb caktuar p\u00ebr pajtimin, le t\u00eb themi me an\u00eb t\u00eb konfirmimit t\u00eb s\u00eb v\u00ebrtet\u00ebs ligjore. Megjith\u00ebk\u00ebt\u00eb, koncepti i pajtimit \u00ebsht\u00eb shum\u00eb m\u00eb kompleks se sa kjo. Shum\u00eb m\u00eb e leht\u00eb \u00ebsht\u00eb t\u00eb thuhet se \u00e7ka nuk \u00ebsht\u00eb pajtimi. Mendoj se \u00ebsht\u00eb shum\u00eb interesante edhe fakti se disa p\u00ebrfaq\u00ebsues t\u00eb institucioneve shtet\u00ebrore dhe t\u00eb shoq\u00ebris\u00eb civile k\u00ebtu kan\u00eb shprehur pohimin se pajtimi nuk \u00ebsht\u00eb politika \u201ee faljes dhe e harrimit \u201c, si dhe as far\u00eb lloji i relativizmit t\u00eb p\u00ebrgjegj\u00ebsis\u00eb ose t\u00eb barazimit t\u00eb faj\u00ebsis\u00eb \u2013 q\u00eb reflekton edhe q\u00ebndrimet e p\u00ebrmbajtura n\u00eb pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb literatur\u00ebs profesionale t\u00eb k\u00ebsaj fushe.<\/p>\n N\u00ebse do t\u00eb shikonim sinonimet n\u00eb fjalor p\u00ebr nocionin e pajtimit, ato do t\u00eb na zbulonin kompleksitetin e nj\u00ebmend\u00ebt t\u00eb k\u00ebtij koncepti. Pajtimi ka t\u00eb b\u00ebj\u00eb me p\u00ebrt\u00ebritjen e marr\u00ebdh\u00ebnieve miq\u00ebsore, me afrimin e pik\u00ebpamjeve dhe t\u00eb q\u00ebndrimeve personale dhe me vendosjen e konsistenc\u00ebs. Por, pik\u00ebrisht k\u00ebto aspekte, pas krimeve masive imponohen si posa\u00e7\u00ebrisht t\u00eb r\u00ebnda dhe problematike. Si mund t\u00eb jemi t\u00eb sigurt se p\u00ebrt\u00ebritja e marr\u00ebdh\u00ebnieve miq\u00ebsore \u00ebsht\u00eb di\u00e7ka q\u00eb duhet ta synojm\u00eb \u2013 n\u00ebse ato marr\u00ebdh\u00ebnie n\u00eb fund kan\u00eb sjell\u00eb deri te konfliktet dhe vuajtja? At\u00ebher\u00eb, \u00e7ka \u00ebsht\u00eb thelbi i pajtimit? N\u00eb thelbin e tij jan\u00eb marr\u00ebdh\u00ebniet dhe qasja profesionale k\u00ebt\u00eb e trajton p\u00ebrmes marr\u00ebdh\u00ebnieve njer\u00ebzore horizontale<\/em>, t\u00eb grupeve dhe t\u00eb individ\u00ebve dhe marr\u00ebdh\u00ebnieve vertikale<\/em>, t\u00eb cilat ekzistojn\u00eb midis bashk\u00ebsive dhe institucioneve. K\u00ebt\u00eb kemi mundur p\u00ebr ta par\u00eb edhe n\u00eb shembullin e Irland\u00ebs Veriore. S\u00eb k\u00ebndejmi \u00ebsht\u00eb e nevojshme t\u00eb nd\u00ebrtohet besimi, jo vet\u00ebm midis bashk\u00ebsive – por edhe midis njer\u00ebzve dhe institucioneve. Ato jan\u00eb dy arena t\u00eb pajtimit \u2013 ajo shoq\u00ebrore <\/em>dhe ajo institucionale<\/em>. Por, si t\u00eb arrihet deri te pajtimi? N\u00ebse pajtimi \u00ebsht\u00eb i bazuar n\u00eb marr\u00ebdh\u00ebniet e rr\u00ebnj\u00ebsuara n\u00eb besim, at\u00ebher\u00eb cila \u00ebsht\u00eb rruga, q\u00eb na \u00e7on nga mosbesimi e vuajtja \u2013 drejt besimit dhe pajtimit? Gjurmimi pas p\u00ebrgjigjeve n\u00eb literatur\u00ebn profesionale k\u00ebtu b\u00ebhet shum\u00eb m\u00eb problematik. Pasi q\u00eb nuk kemi shum\u00eb koh\u00eb, do t\u00eb d\u00ebshiroja t\u00eb fokusohem n\u00eb nj\u00eb ide konkrete nga literatura profesionale , e cila m\u00eb duket shum\u00eb interesante. \u00cbsht\u00eb fjala p\u00ebr r\u00ebnd\u00ebsin\u00eb q\u00eb t\u00eb v\u00ebrtetat dhe faktet kan\u00eb n\u00eb procesin e pajtimit. Si na ndihmojn\u00eb ato q\u00eb t\u00eb arrijm\u00eb deri te ndonj\u00eb aspekt i pajtimit? Autor\u00eb t\u00eb shumt\u00eb flasin mbi krijimin e disonanc\u00ebs<\/em> kognitive, <\/em>j e cila e zbut dogmatizmin kognitiv<\/em>. Si transformohet ky koncept n\u00eb t\u00eb kuptuarit e procesit t\u00eb pajtimit n\u00eb kontekstin post-konfliktual? N\u00eb kontekst t\u00eb trash\u00ebgimis\u00eb kriminale, disonanca kognitive n\u00ebnkupton q\u00eb proceset e t\u00eb treguarit t\u00eb s\u00eb v\u00ebrtet\u00ebs dhe t\u00eb v\u00ebrtetimit t\u00eb fakteve mund t\u00eb sjellin derri tek nj\u00eb pasiguri dhe dyshim i caktuar ndaj korrekt\u00ebsis\u00eb s\u00eb q\u00ebllimeve ose idealeve t\u00eb dikujt (tonave). \u00c7ka do t\u00eb thot\u00eb kjo n\u00eb praktik\u00eb? N\u00ebse p\u00ebrqendrohemi n\u00eb rrug\u00ebn, t\u00eb cil\u00ebn e kemi kaluar n\u00eb ish Jugosllavi, do t\u00eb v\u00ebrejm\u00eb nj\u00eb p\u00ebrparim t\u00eb caktuar n\u00eb heqjen e vellos s\u00eb mohimit t\u00eb plot\u00eb ideologjik, q\u00eb e ka karakterizuar periudh\u00ebn e pasluft\u00ebs t\u00eb viteve n\u00ebnt\u00ebdhjet\u00eb. Kontestet n\u00eb lidhje me faktet e krimeve t\u00eb kryera, me fjal\u00eb t\u00eb tjera, hulumtimi i \u201ckorrekt\u00ebsis\u00eb\u201d s\u00eb nj\u00ebr\u00ebs pal\u00eb, sjellin deri te dyshime t\u00eb caktuara ndaj t\u00eb gjitha pretendimeve, t\u00eb cilat ndodhen n\u00eb themelin e disonanc\u00ebs kognitive. K\u00ebtu duhet t\u00eb theksohet se supozimi i pafaj\u00ebsis\u00eb s\u00eb pal\u00ebs \u201cvetjake\u201d ka qen\u00eb nj\u00eb nga pengesat m\u00eb t\u00eb m\u00ebdha n\u00eb proceset e pajtimit dhe t\u00eb pranimit t\u00eb viktimave t\u00eb pal\u00ebs \u201ctjet\u00ebr\u201d. Edhe pse p\u00ebr viktimat n\u00eb rajon \u00ebsht\u00eb folur shum\u00eb, grupet e ndryshme etnike kryesisht jan\u00eb marr\u00eb me viktimat e veta. Pos k\u00ebsaj, ajo q\u00eb konceptin e pajtimit e b\u00ebn\u00eb t\u00eb v\u00ebshtir\u00eb p\u00ebr pajtim \u00ebsht\u00eb edhe zgjerimi i debatit publik n\u00eb lidhje me \u00e7\u00ebshtjet, t\u00eb cilat i tejkalojn\u00eb kufijt\u00eb e fakteve mbi krimet e kryera dhe t\u00eb cilat inkuadrojn\u00eb shqyrtimin e motiveve, t\u00eb dinamik\u00ebs politike dhe ngjash\u00ebm.<\/p>\n Do ta p\u00ebrmbyll k\u00ebt\u00eb sesion mbi pajtimin me nj\u00eb citat t\u00eb Michael Ignatieffit<\/strong>: \u201eE v\u00ebrteta dhe faktet i sh\u00ebrbejn\u00eb ngushtimit t\u00eb suazave t\u00eb g\u00ebnjeshtrave t\u00eb lejueshme mbi t\u00eb kaluar\u00ebn\u201c. N\u00eb p\u00ebrputhje me k\u00ebt\u00eb, n\u00ebse flasim p\u00ebr gjith\u00e7ka q\u00eb \u00ebsht\u00eb e domosdoshme p\u00ebr pajtimin, do t\u00eb v\u00ebreja se ka ardhur deri te nj\u00eb ndryshim i caktuar kongnitiv, deri te ndryshimi n\u00eb m\u00ebnyr\u00ebn se si mendojn\u00eb njer\u00ebzit mbi krimet, posa\u00e7\u00ebrisht mbi krimet e grupit t\u00eb vet etnik, t\u00eb kryera n\u00eb em\u00ebr t\u00eb tyre. N\u00eb fund, \u00e7\u00ebshtja e pajtimit \u00ebsht\u00eb jasht\u00ebzakonisht kontekstuale. Parakushtet e pajtimit t\u00eb suksessh\u00ebm sigurisht se do t\u00eb dallohen nga nj\u00ebra deri te fusha tjet\u00ebr post-konfliktuale. (…) K\u00ebtu do ta citoj Alex Borrainean<\/strong>, i cili ka th\u00ebn\u00eb:\u201ePajtimi nuk mund t\u00eb jet\u00eb koncept i cili, ngjash\u00ebm me piktur\u00ebn, varet n\u00eb mur.\u201c Me fjal\u00eb t\u00eb tjera, pajtimi nuk \u00ebsht\u00eb di\u00e7ka statike, por nj\u00eb proces i t\u00ebr\u00eb. Hulumtimi im sugjeron se n\u00eb ambientet komplekse post-konfliktuale, pajtimi nuk p\u00ebrfshin vet\u00ebm pal\u00ebt n\u00eb konflikt nga periudha e konfliktit, por \u00ebsht\u00eb e nevojshme q\u00eb t\u00eb zhvillohet n\u00eb m\u00ebnyr\u00eb paralele, brenda secil\u00ebs prej pal\u00ebve. N\u00eb k\u00ebt\u00eb proces, ballafaqimi me trash\u00ebgimin\u00eb kriminale brenda vet grupit \u00ebsht\u00eb ky\u00e7. Kur ekspert\u00ebt flasin mbi konceptin e pajtimit, ata, n\u00eb t\u00eb v\u00ebrtet\u00eb, flasin mbi pranimin dhe faljen. Stanley Cohen<\/strong>, nj\u00eb nga autor\u00ebt m\u00eb t\u00eb cituar t\u00eb literatur\u00ebs mbi \u00e7\u00ebshtjet e s\u00eb v\u00ebrtet\u00ebs, t\u00eb pranimit dhe pajtimit, konsideron se, sidoqoft\u00eb, ai \u201c\u00ebsht\u00eb nj\u00eb m\u00ebnyr\u00eb radikale e ballafaqimit me t\u00eb kaluar\u00ebn\u201c. Disa autor\u00eb shprehin q\u00ebndrime m\u00eb t\u00eb matura, duke pohuar se pajtimi kurr\u00eb nuk mund t\u00eb jet\u00eb i plot\u00eb. Megjith\u00ebk\u00ebt\u00eb, edhe qasja e till\u00eb e reflekton faktin se pajtimi \u00ebsht\u00eb proces. Ai kurr\u00eb nuk \u00ebsht\u00eb i plot\u00eb, dhe kurr\u00eb nuk p\u00ebrfshin t\u00eb gjith\u00eb pjes\u00ebtar\u00ebt e pal\u00ebve kund\u00ebrshtare. Gjithnj\u00eb do t\u00eb ket\u00eb individ\u00eb, t\u00eb cil\u00ebt fort q\u00ebndrojn\u00eb pas q\u00ebndrimeve t\u00eb tyre thell\u00eb t\u00eb rr\u00ebnjosura. Gjith\u00eb ai proces kurr\u00eb nuk i p\u00ebrfshin t\u00eb gjitha dimensionet e pajtimit, e pakta jo plot\u00ebsisht, dhe me gjas\u00eb nuk mund t\u00eb jet\u00eb kurr\u00eb plot\u00ebsisht simetrik dhe reciprok nga k\u00ebndi i secil\u00ebs prej pal\u00ebve. Por, pajtimin duhet p\u00ebrkufizuar edhe p\u00ebrmes procesit t\u00eb q\u00ebndruesh\u00ebm t\u00eb tejkalimit t\u00eb t\u00eb gjitha pengesave, q\u00eb i p\u00ebrb\u00ebn\u00eb kultura, rasa, besimi dhe p\u00ebrcaktimi politik. Do t\u00eb shtoja edhe se procesi i pajtimit n\u00eb m\u00ebnyr\u00eb primare zhvillohet p\u00ebrmes komunikimit dhe m\u00eb her\u00ebt kam folur p\u00ebr r\u00ebnd\u00ebsin\u00eb e komunikimit dhe t\u00eb deliberacionit. N\u00eb t\u00eb v\u00ebrtet\u00eb, vet\u00ebm mund t\u00eb them se nuk ka p\u00ebrgjigje t\u00eb thjeshta n\u00eb pyetjen \u201e\u00e7ka \u00ebsht\u00eb pajtimi \u201c, dhe do t\u00eb thosha edhe se kur \u00ebsht\u00eb fjala p\u00ebr \u00e7\u00ebshtjen e \u201epajtimit t\u00eb mir\u00eb \u201c \u2013 at\u00ebher\u00eb \u00ebsht\u00eb edhe m\u00eb e v\u00ebshtir\u00eb t\u00eb gjendet p\u00ebrgjigjja. Zhvillimi i situat\u00ebs n\u00eb Ballkan na flet se p\u00ebrgjigjja fare qartazi nuk mund t\u00eb shprehet me an\u00eb t\u00eb kategorive absolute. K\u00ebtu do t\u00eb thirrem n\u00eb Galtungun<\/strong>, i cili konsideron se e gjith\u00eb kjo \u00e7\u00ebshtje n\u00eb t\u00eb v\u00ebrtet\u00eb ka t\u00eb b\u00ebj\u00eb me bashkekzistenc\u00ebn. Njer\u00ebzit mund t\u00eb jetojn\u00eb nj\u00ebri me tjetrin e gjat\u00eb k\u00ebsaj t\u00eb mos ken\u00eb kurrfar\u00eb marr\u00ebdh\u00ebniesh. S\u00eb k\u00ebndejmi \u00ebsht\u00eb e qart\u00eb se secili aspekt i pajtimit k\u00ebrkon edhe di\u00e7ka m\u00eb shum\u00eb n\u00eb pik\u00ebpamje t\u00eb bashk\u00ebpunimit, i cili i kap\u00ebrcen ndarjet etnike, p\u00ebrkat\u00ebsisht kufijt\u00eb e t\u00ebrhequr me an\u00eb t\u00eb vuajtjes kolektive. Tubimet, si\u00e7 \u00ebsht\u00eb ky i joni, jan\u00eb n\u00eb gjendje p\u00ebr t\u00eb na ndihmuar q\u00eb m\u00eb mir\u00eb t\u00eb kuptojm\u00eb se si do t\u00eb mund t\u00eb dukej pajtimi n\u00eb k\u00ebt\u00eb rajon dhe, e pakta pjes\u00ebrisht, k\u00ebtu shihet r\u00ebnd\u00ebsia e kontributit t\u00eb tij ndaj gjith\u00eb procesit. Profesioni, n\u00eb k\u00ebt\u00eb drejtim, \u00ebsht\u00eb unanim \u2013 bashk\u00ebsit\u00eb e ve\u00e7anta ose individuale e \u201cp\u00ebrkthejn\u00eb\u201c konceptin e pajtimit n\u00eb realitetin e tyre n\u00eb m\u00ebnyra krejt\u00ebsisht t\u00eb ndryshme. P\u00ebr shembull, n\u00eb Kili, p\u00ebr p\u00ebrfundimin e suksessh\u00ebm t\u00eb procesit t\u00eb pajtimit ka qen\u00eb me r\u00ebnd\u00ebsi t\u00eb tregohen emrat e viktimave n\u00eb semaforin e nj\u00eb stadiumi, si gjest i pranimit publik t\u00eb vuajtjes s\u00eb tyre \u2013 dhe at\u00eb pik\u00ebrisht n\u00eb vendin ku ajo iu \u00ebsht\u00eb shkaktuar. Nuk mund t\u2019iu jap p\u00ebrgjigje t\u00eb qart\u00eb n\u00eb lidhje me at\u00eb se \u00e7far\u00eb do t\u00eb mund t\u00eb n\u00ebnkuptonte pajtimi n\u00eb Ballkanin Per\u00ebndimor, por do t\u00eb doja t\u00eb sugjeroj se edhe vet r\u00ebnd\u00ebsia e pajtimit \u00ebsht\u00eb di\u00e7ka me t\u00eb cil\u00ebn ia vlen t\u00eb merret, si nga k\u00ebndv\u00ebshtrimi i sfidave momentale politike dhe i t\u00eb tjerave, ashtu edhe n\u00eb kontekstin e trash\u00ebgimis\u00eb s\u00eb krimeve t\u00eb shumta, t\u00eb cilat k\u00ebtu jan\u00eb b\u00ebr\u00eb.<\/p>\n <\/p>\n \u00a0Dr. Denisa Kostovicova<\/strong> \u00ebsht\u00eb ligj\u00ebruese e lart\u00eb n\u00eb Shkoll\u00ebn Londineze p\u00ebr Ekonomi dhe Shkenca Politike (The London School of Economics and Political Science), Britania e Madhe
\n<\/span><\/em><\/p>\n<\/h5>\n
\u00a0<\/a>[1] <\/strong><\/a>Paper A deliberative and participatory aspect of transitional justice<\/em><\/strong> of Denisa Kostovicova is part of forthcoming publication and is available in English only.<\/strong><\/h5>\n
[2] <\/strong><\/a>Speech at The Ninth International Forum for Transitional Justice in Post-Yugoslav Countries, May 17-18, 2013, Jahorina, Bosnia and Herzegovina.<\/h5>\n
<\/h5>\n","protected":false},"excerpt":{"rendered":"Denisa Kostovicova","protected":false},"author":8,"featured_media":133618,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[609],"tags":[],"class_list":["post-133656","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-vecanerisht-per-komra"],"acf":[],"yoast_head":"\n