Laudatio for Saranda Boguyevci!

Saranda Bogujevci has shaken the Kosovo patriarchal and wider Albanian and Balkan values system, which treats it as property, and this was inconsistent when it was exposed to unprecedented confusion and violence in social networks.

Society lily by “gray” Saranda displayed the darkness of the modern caveman who, when observing the light for the first time, thinks of it as the devil's attribute.

The deterritorization of the woman's body frees her husband's right over her body as a land of heritage, while the “made grue” experiences it according to alternative concepts of body respecation, outside man/wife dualism.

In academic philosophy, the writings of Gilles Deleuuse and Félix Guattari are known as conceived of Tuebâmja philosophy, as if the concept of doing an art work that consists of territorialisation/deterritorization processes.

2.

To become a woman according to the philosophy researcher of Deleuuse and Guattar, Nicole Dawson, is a phenomenon in which the poles created by dualism and imposed by dualistic thinking no longer serve to determine the experience of their own body. It is a phenomenon where the experience of a body itself is no longer defined as proceeding in accordance with one of the two genders (or, corroborative treatments of gender development) and the roles appointed by power as control of the burthen body and its exploitation of colonization for the reproductive role.

3.

Saranda, as a survivor of the violence (massacre) of Milošević's fascism, needs no mercy, but for justice, it itself has gained freedom of choice and willingly decides on the amity, being a believer in human progress and science.

And Saranda, setting herself up as an example, teaches the way for this freedom to be known by every woman, despite the stigma that falls on her, because science enables and guarantees it to the Constitution of the Republic, entitling within itself the CEDAW convention.

The mood has broken a series of more severe stereos than “made grue” is obviously a transition to a dual body, which is essentially colonization of the woman's body, as a legal currency property of the husband.

4.

We share the personal example of Saranda's courage with the thought and revolutionary action that serves not only the woman's cause to decide for herself but also the society to overcome patriarchal bonds and conservatives that justify violence against women.

5.

The most frequent and most embarrassing questions for a woman, in Kosovo's mind, are the ones asked to young women: Are you married and have you children? This patriarchal thinking does not assume that a woman can choose to live alone without marriage and may choose not to be a child at all, not this biological child, so she can adopt one more and more children, may be a child from being an extramarital status, or legally regulated status.

But it can choose to be a mother through artificial fertility that enables science and, of course, the liberal state.

6.

In the context of Kosovo society, Saranda has given voice to women who have no voice, who want to become mothers outside the marriage context of judicial status because citizenship through artificial fertility, in the Kosovo Constitution, also wins protected judicial status.

Respect for Saranda's decision and praise her courage so that she can display the free thought that affects and shocks the patriarchal thinking of society without fearing her eyes!

This one, if it is a big contribution to society, to destabilise men's power over the body of women. And it doesn't matter at all that her political reasoning, that she has a boyfriend.

Saranda has survived the bullets of fascism, so it does not retreat in front of the spears of primitiveism.