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Opinion / Editorial

Apology vs. Forgiveness

Apology vs. Forgiveness

In the last few days, a new debate was opened about an old but also key problem for Albanian society. The debate suddenly erupted from a post by the writer and former political persecuted Visar Zhiti, where he posted some photos with Prime Minister Edi Rama and the director of former politically persecuted Namik Ajazi, accompanied by a detailed description of the government's decision and the Prime Minister's personal commitment to finance the construction of Spaçi prison and the production of the film. This post produced many comments, pain, concerns, praise and even accusations insults. This shows the fact that our society has some serious problems that are reflected in politics and in our daily life, and as soon as we identify them and try to solve this Gordian knot of Albanian politics and culture,the faster will be our cultural and political integration with united Europe.

The biggest debate that was found was that: Should the representatives or descendants of the communist regime ask for forgiveness (apology) and then cooperate with them, or can the persecuted forgive their persecutors and cooperate for the country's interest and integration his? I believe that the issue is not as simple as it seems and world experience can help us.

By admitting wrong, you validate the pain of an individual or the tragedy of an entire population. On the global stage, heads of state and religious institutions such as the Catholic Church have often issued public apologies. At times, it feels like submitting to an ever-growing global debate that demanded recognition of the past, and at times it felt like a spur-of-the-moment gesture

"Faced with the abyss of German history and the burden of millions of people who had been killed, I did what we humans do when we are at a loss for words," Brandt said in his memoirs. He knelt like a sinner, referring to the Christian tradition. He prayed that the Germans would be forgiven.

Willy Brandt, a social democrat who had been part of the resistance against the Nazis, was pleading for forgiveness for his people. But was the gesture planned? "No, it wasn't," Brandt insisted. My close aides were no less surprised than the journalists and photographers standing next to me. Even the Polish government was surprised. Until that moment they were always considered the 'bad Germans'. They were seen as vindictive and warmongering,” and then suddenly there was a German chancellor, who knelt down, signaling an openness to forgiveness.

Dhe në këtë mënyrë,politika e Brandt ishte një moment historik në rrugën e vështirë të pajtimit midis Lindjes dhe Perëndimit në Luftën e Ftohtë. Ishte, pikënisja e zhvillimeve që fillimisht çuan në revolucionet paqësore në Poloni dhe Gjermaninë Lindore, më pas në ribashkimin e Gjermanisë dhe më në fund në një partneritet të vërtetë: "Partneriteti midis Gjermanisë dhe Polonisë në një Evropë të bashkuar".Kur gabojmë me dikë që njohim, qoftë edhe pa dashje, në përgjithësi pritet të kërkojmë falje. Personi që lëndojmë ndjen të drejtën për te falur dhe shprehjen e keqardhjes. Ne, nga ana tjetër, përpiqemi të përmirësojmë situatën duke thënë: "Më fal" dhe ndoshta duke bërë dëmshpërblim.Por kur ne veprojmë si udhëheqës, rrethanat janë të ndryshme. Udhëheqësit janë përgjegjës jo vetëm për sjelljen e tyre, por edhe për atë të ndjekësve të tyre, të cilët mund të jenë në qindra, mijëra apo edhe miliona. Pyetja e parë, pra, është, kush është saktësisht pala fajtore? Shkalla e dëmtimit është gjithashtu një problem. Kur një udhëheqës ndihet i detyruar të kërkojë falje(apologji), veçanërisht për një shkelje në të cilën janë përfshirë ndjekësit, dëmi i shkaktuar ka të ngjarë të jetë serioz, i përhapur dhe i qëndrueshëm.Meqenëse udhëheqësit flasin për vete, si dhe për ndjekësit e tyre, faljet e tyre kanë implikime të gjera. Akti i kërkimit të faljes kryhet jo thjesht në nivel individi por edhe në nivel institucioni. Nuk është vetëm personale, por edhe politike. Është një performancë në të cilën çdo shprehje ka rëndësi dhe çdo fjalë bëhet pjesë e të dhënave publike.A duhet të falin ish të persekutuarit politik ish persekutonjësit e tyre dhe pasardhësit e tyre?Falja(e fajtorit) është mbi të gjitha një zgjedhje personale, një vendim i zemrës për të shkuar kundër instinktit natyror për ta kthyer të keqen me të keqe.” thoshte Papa Gjon Pali II.Mendoj se është e rëndësishme të kuptojmë se falja nuk e shfajëson persekutonjësin Falja e çliron viktimën.

Having said all this, I think that we are returning to the initial question. I think that Visar is right when he says that the money belongs to the taxpayers, and I believe that the taxpayers owe it to the former persecuted and to themselves, the construction of the Spa? prison museum and the making of the film because as the philosopher George Santayana says "Those who do not remember the past are condemned to repeat it". But on the other hand I do not believe that it should be advertised as Rama's work. I think that Rama, as presented in the post, as an opponent of the former regime and as a born democrat, he owes him first of all a kneeling and a big public apology and sincere apology on behalf of the people he represents in the party, as well as on behalf of his ancestors, for the whole class of the former persecuted.