Dallime mes rishikimeve të "Shqiptar (Emërtim)"

Termi ''Šiptar'' (Shiptar) në gjuhën Serbe dhe atë Maqedonase (Шиптар) përdoret si një ofendim dhe ka përmbajtje tejet negative kundrejt shqiptarëve. Në gjuhët e sllavëve të jugut emërimi zyrtar për shqiptarët është ''Albanac'' (shumës: ''Albanci'').
 
Pas vitit 1945, duke synuar krijimin e një kombi te barabartëhomogjen, Republika e Jugosllavisë i përfshiu të gjithë shqiptarët që jetonin brenda federatës ne termin ‘Šiptari’, i huazuar nga vetë-emërtimi që përdornin Shqiptarët. Nëpërmjet këtij veprimi ata kërkonin të krijonin një minoritet etnik ose kulturor, si thjesht një prej shumë popujve që jetonin brenda Republikës, dhe jo një identitet kombëtar. Gjithsesi pas kërkesës që bënë autoritet shqiptare në Kosovë, me rritjen e autonomisë së Kosovës në 1960, termi 'Albanci' u pranua dhe u vendos në kushtetutën Jugosllave të vitit 1974. Por gjatë kësaj kohe, fjala ‘Šiptari’ kishte përftuar një domethënie vulgare dhe të rëndë, duke nënkuptuar inferioritet kulturor dhe racor. Në ditët e sotme emërtimi ''Šiptar'' përdoret shpesh herë edhe nga vetë autoritet shtetërore dhe media në Serbi apo Maqedoni.<ref>{{cite book|author=Paul Mojzes|title=Balkan Genocides: Holocaust and Ethnic Cleansing in the Twentieth Century|url=https://books.google.com/books?id=KwW2O7v7CUcC|year=2011|publisher=Rowman & Littlefield|isbn=978-1-4422-0663-2|page=202}}</ref><ref>{{cite book|author=Franke Wilmer|title=The Social Construction of Man, the State and War: Identity, Conflict, and Violence in Former Yugoslavia|url=https://books.google.com/books?id=CL-TAgAAQBAJ&pg=PT437|date=16 April 2004|publisher=Routledge|isbn=978-1-135-95621-9|pages=437–}}</ref><ref name = Guzina>Guzina, Dejan (2003). "Kosovo or Kosova – Could it be both? The Case of Interlocking Serbian and Albanian Nationalisms". In Florian Bieber and Židas Daskalovski (eds.). ''Understanding the war in Kosovo''. Psychology Press. p.30. "There is similar terminological confusion over the name for the inhabitants of the region. After 1945, in pursuit of a policy of national equality, the Communist Party designated the Albanian community as ‘Šiptari’ (Shqiptare, in Albanian), the term used by Albanians themselves to mark the ethnic identity of any member of the Albanian nation, whether living in Albania or elsewhere.… However, with the increased territorial autonomy of Kosovo in the late 1960s, the Albanian leadership requested that the term ‘Albanians’ be used instead—thus stressing national, rather than ethnic, self-identification of the Kosovar population. The term ‘Albanians’ was accepted and included in the 1974 Yugoslav Constitution. In the process, however, the Serbian version of the Albanian term for ethnic Albanians—‘Šiptari’—had acquired an openly pejorative flavor, implying cultural and racial inferiority. Nowadays, even though in the documents of post- socialist Serbia the term ‘Albanians’ is accepted as official, many state and opposition party leaders use the term ‘Šiptari’ indiscriminately in an effort to relegate the Kosovo Albanians to the status of one among many minority groups in Serbia. Thus the quarrel over the terms used to identify the region and its inhabitants has acquired a powerful emotional and political significance for both communities."</ref><ref>Neofotistos, Vasiliki P. (2010). "Cultural Intimacy and Subversive Disorder: The Politics of Romance in the Republic of Macedonia". ''Anthropological Quarterly''. '''83'''. (2): 288. “Because of their allegedly rampant aggression and concerted attempts to destroy national integrity, Albanians in Macedonia are stigmatized with the pejorative term Šiptar (singular)/Šiptari (plural) as an ethic Other. Especially important for the purposes of this paper, as I show below, is the ambivalent character of the stereotype Šiptar/i—after all, as Bhabha ([1994] 2004:95) reminds us "the stereotype [is] an ambivalent mode of knowledge and power," a "contradictory mode of representation, as anxious as it is assertive" (2004:100). In particular, the stereotype declares Albanians to be utterly incapable of participating in political and social life as Macedonian nationals who are committed to respecting and upholding state laws, and the territorial integrity and national sovereignty of Macedonia. In this sense, they are allegedly intrinsically "inferior"—"stupid," "dirty," "smelly," "uncultured," "backward," and so on. By the same token, however, and in the context of an ethnic-chauvinist and masculinist ideology (which I discuss in the next section), the stereotype also declares Albanians to be aggressive and capable of violating the territorial integrity of the Macedonian state and the moral integrity of Macedonian women. In this sense then, the stereotype invests Albanians with an excessive, disorderly energy that cannot be regulated and, hence, is dangerous (also see Lambevski 1997; for an analysis of the production and transgression of stereotypes, see Neofotistos 2004).</ref><ref>Neofotistos, Vasiliki P. (2010). "Postsocialism, Social Value, and Identity Politics among Albanians in Macedonia". ''Slavic Review''. '''69'''. (4): 884-891.</ref>
 
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