Author Erion Mollaymeri
"Thank you ten times for giving it to us, thank you a hundred times for taking it from us!" This closing joke of a historical sketch by the Durrës comedy troupe comes to mind when I look at society's attitude towards the new justice system.
Actor Fadil Hasa, playing the role of a representative of a poor family, initially accepts the offer of a sum of money that would change his life. But when he sees that the mental breakdown with his wife brings conflict, confirming that the family was not ready for this change from the comfort of the poverty zone they had entered, he decides to return the money to the offeror.
The same feeling seems to be experienced towards our "providers" for the implementation of justice.
The most developed allies in the West, as a result of our voices crying out for justice, lent us a hand by helping the people. And we, in euphoria for this new mechanism, previously unaccustomed, tried to direct it according to our own bias.
We have sought equality and justice so much, but we have conceived of it so differently from one another, that now we are ready to turn it back on those who offered it to us.
For someone, the straight line translates into the road that leads from the office to the beach villa, for someone else the straight line goes from his portfolio to the director's portfolio, shortening in space, and few are those who value the equality that justice offers as a sacrifice for future generations.
Few are those who know the origins of the mechanism of justice, morality.
Because morality is attached to the figure of ""Naïve", stolen, precisely to be easier to steal.
Centuries ago, as a result of this phenomenon, which is currently experienced in our society, the need arose to elevate the concept of justice as an institution, within a circle of institutions that would automatically produce democracy, and it is not in vain that the construction of the term from ancient Greek as a combination of words expresses the power of the great body of the community.
To concretely experience this much-talked-about democracy, it is enough to be together, one body, and think as such.
But our formation over time confirmed to us that for us, any system centered on the citizen turns into a utopia. Because the greater disconnection from the community has divided us in perspectives, and as a result, positioning, makes us not see the truth as it is.
If we were to draw a horizontal line on a classroom blackboard, we would notice based on the perspectives of the line of sight that that line, although directed by the straightest possible mechanism, rises and falls at the edges, giving the idea of a scale that always rises in favor of the opponent.
So, those sitting in the front left benches, from that perspective, will see the line rise to the right and drop to their end. Conversely, the same thing happens from the right side.
While those who are positioned in the center, confirm the straightness of the line and the balance at the edges. The only way to understand it remains to step out of your comfort zone and examine the line from other perspectives.
To this day, human beings have been characterized by the desire for knowledge and, as a result, study.
What are the factors that have turned our being into complete passivity, not even thinking about getting out of our comfort zone to process knowledge and feel part of the community?
The list of factors may be countless, but the key moment when we were completely freed from the sacrifices of human roles, trusting only the basic instincts of life, remains embedded in our consciousness as the offspring of a compromise in genesis.
It has lingered in our memories, like a photograph showing a couple of clasped hands that have made a pact. And we can no longer violate that contractual pact.
Where we have accepted, like some domesticated animals, to shut our mouths from a delicious cookie, so delicious that all we remember is the euphoria that cookie offers. And we automatically attribute the euphoria to the hand that offers it to us.
Thus, the emancipation of society has been raised in level, from street animals to domestic animals.
Because the number of houses has closed the space for freedoms that we could express in the streets, in the parks, in the squares. It has exceeded the need by convincing us that we should close ourselves off as much as possible.
Let's separate ourselves from society as much as possible, and like good pets, let's only protect the master who feeds us delicious cookies. And so, locked up at home, we worship from the television screens people who are also locked up at home like us, who fight and curse, displaying the only typical trait inherited from repression.
While we keep the owners locked up in their homes, they continue to build houses legitimized by us.
They enjoy complete freedom even when they have to be locked up in prisons. And people go out in protests to avoid the master's prison, not being aware that those delicious cookies they might be able to buy themselves, if the prices were in a logical proportion to their income. This is a reason for protest!
But that straight line is lost in the abstraction of the concept influenced by this psychosis that produces paradox.
The new justice system has given us the freedom to decide and has imprisoned those who decided for us, but on the contrary, we remain prisoners and they continue to enjoy freedom.
Justice has a challenge with us. We are distorting it. By refusing to come together within such a small state.
And politicians want to take ownership of the justice system, each according to their narrow interests. But we have produced equality and justice. It arises as a need of our community.
No one is responsible but us, and only together can we keep it alive. Right or wrong, we decide for ourselves.
