Rita Ora boom ?Negation identity, identification statement.

Let's take that for example. The imagined monk Bojan by the Patriarchate of Peja. We also imagined his name, since we do not really know if there are any monk painters in the Patriarchy. Even so, we do know that monks lead lives from ascetics. So in a sense, they forget their own name with that attraction in the ether like a rubable pandule in the blink of an hour. The monks find proper compactment to observe strict prayers, frequent, strict fasts, follow (or at least try to follow) throughout their life of sexual deprivation, be a little communicative with the world around them, and so on. The monks, but even the Muslim ascetics, such as the Sufi hackers. They're committed to the spiritual path; they just want to be joined by what they consider to be creative (vahadedi-vucudi and fena lyah in sufism mean this merger with the creator). The Orthodox monk, or Sufi halve, is the self - markers of spiritual asylum, but with reversibly destination: themselves. As could be the transplant/this is Arlindé. Inner, not outside is important here. The outside only makes sense where it ends first.

The personality on the other side marks the middle kingdom. Our remuneration and our daily life. At rate and rate. The opening in the social cell. Sociality and solidarity. A kind of everyday self-traction relationship. Here the individual carries a person, who does not necessarily inspect or interact faithfully. In other words, the individual does not experience himself all the time but as a psychosomatic being loaded with/for the soul. On the contrary, we find the individual incarnated in some spirit medium of power going through the entity, which right at this level has hired and transformed certain habits (life - style, civic engagement, etc.). So there's a lot of thinking and psychosomatic/biological schemes like monk or transgender. Personally, what we consider to be mature, normative formations are blown. A person who has matured or was formed, who is free of normal conduct (almost given by a divine verdict), is considered legal in character, inadequate, disloyal, deceitful, criminal, or otherwise. Some kind of an antisocial thing.

Third: identity. Identity is the total investment of what we're not. The “ne” detecting us abroad from birth, and even since we take advantage of the possibility of choosing out of the sail that has been described to us, we remain almost completely incapable of affecting something more in general conditions and the evidence that the yolars have centuries-old roots. We can choose not to be a technical school student, but not even to be a student at all. At least not in the places where the leg and hand of the state arrive. Furthermore, when we become a student, our schooling is so deep that expulsion from school is one of the most dire events that can happen to us and so on. So even identity itself is an inflammatory inculcat. In our ontological optimism, the identity marks an overwhelming influx of power. You may be an example of environmentalism, but no doubt you are a good example when it promotes direct or indirect calls for overcoming or abandoning an identity. Unlike your personality, where your actions may be a good example for prosecution, the plasticity manifested in identity at best may lead to your being a reviewer who provokes corresponding revision. However, if it belongs to the “real estate” of the reactors.

Now how did we almost sink for the flag in the circle, and we were the same ones that were executed, we jerked off, we fell into the wild, when Rita hired Rugova's dance with her English singer? Or how come we curse Halil Matosh and don't feel Rita herself changed her name? It's just that we forget that our identity record is historically advanced. We've historically experienced the individualism to give you the freedom to be a monk in a transgiral handle, but a replayed mess that's written over a century of tula between tribalism and identification. And if personal is political, then our identification as persistence has always overweighted identity as plasma. So we've experienced, not identifientities, but identifying penetration. We haven't been active, but we've been jets (trem Ottomans, under Kraljeva, celestials that we too are strengthening our identity in Fascism! TANSES from Albania, etc.). Instead of the individual being a member of duty and the standardized character (personship) being head-headed with identity, we see an Albanian in vacuum as he refuses to inaugurate identity, forgetting that he himself is an endnolingual-physcal product. The Albanianness of Kosovo has never been shut down not only politically, but also sociologically deemed just for the fact that Albanians as an organisation have remained loyal to family formations/responsion, formations that know more stubborn than nation (basics, Kurds, Irish, only some of the examples of this stubbornness).

And exactly its political non-recognition has triggered Kosovarism -- do we think we would have spoken Kosovarism if Peja was divided, and if those thousands of Serbs were left in Pristina?) Kosovarism finds its optimism right in the space that has created Kosovo's re-Albanianisation in 1999! It was born because living with identification means living in negion. Living by confirming what you're doing (s] Serbian, I'm Montenegrin, I'm clockchi, etc).

And Albania's unfinishedness has been extremely hateful when it felt suppressed. Hasan Pristina can't find any nationalist activity in 1907, though it has been 34 years old. But it finds them immediately a year after, since in 1908 it starts headquartering Albanian figures with xhonthurs from whom they are also betrayed. And not to talk about the irony here, so today his Turkish family members in Vushtrri, Mitrovica, confuse a word at the expense of Albanian. In a photo posted 2-3 days ago on a Facebook page, Albanians are seen with plowshares pose with Josip Broz photo, just in the months when his partisans were still begging in Kosovo! The self-recognition “tar” in Albanian, which does not happen to carry even our ethnic denounciation is in the backline that shows work and action: “ar-tar”, “, “zrodukth-tar”, song-like (as Rita) etc., .

So is it even more explanation that the investor in the spraining of historical Tribality through the tendency for new plasma only causes countereffective? If capitalism is capable of creating Kosovo's new generation of democracy, it will be seen. I don't believe it. And I don't even see a spark in that direction. So perhaps, except for Batallies who say that the eros also bent the monk before the hill, I think the monk Bojan is more patient in asceticism than the Albanian/Kosovar clash. That's because attempts at identity plasma from outside, especially in the format of anonymity, such as Kosovarism, are not even as fast as the transginor's collusor fast and sincerity. The Albanian accepts the name Clock, but not the nationality fabricated by the government spokesman.