Wikipedia diskutim:Vini Re!

message: Lidhjet duhet të kufizohen. Unë jam për maksimum 5 Lidhje pro faqe. —bet_0 2006 Janar 19 16:34 (UTC)
replies: text: Sa dush kërko, apet se apet i shkrujn ka 10, une i shkruj vetëm çka janë të rëndsishme, te artisti dhe filmi, lidhjen imdb dhe faqja zyrtare, sepse WP nuk është Linkliste. --|#|#| Ko.S.ystem.OV@ |#|#|  |#|  |#|#| ??? |#|#| 2006 Janar 19 18:18 (UTC)
replies: text: :Beti nëse e ke fjalën për lidhjet e jashtme te shtetet, unë mendojë se ato duhet të mbeten aty sepse do të përdoren për mbledhjen e informatave dhe në përgjithësi ato duhet të jenë sepse është temë e gjërë dhe nuk janë reklama apo të ngjajshme por thjeshtë burime informatash me të cilat mund të verifikohet edhe saktësia e tekstit.--Hipi Zhdripi 2006 Janar 19 23:56 (UTC)

text: :Megjithë këtë më intereson të dijë pse duhet të kufizohet numri i lidhjeve. Të lutem shkruaj këtu arsyet.--Hipi Zhdripi 2006 Janar 20 00:00 (UTC)
replies: text: ::unë them duhet të kufizohen se si duket po bëhen lista të gjata dhe nuk duken mirë e pastaj edhe nuk mund të kontrollohet se kush e shkruan linkun e vet aty dhe çfar përmbajtje ka. Shembull po e mar Artikullin Maqedonia, mjafton kryetari, qeveria, parlamenti, dhe dy lidhje të tjera. Shih edhe Faqe lajmesh, une ja nisa në fillim kët faqe, tash si duket e ndin veten secili që bën një faqe interneti që përmban një lajm të vetëm e ka të drejtën ta publikon adresen e vet aty. Wiki nuk duhet të bëhet mbledhje lidhjesh. Edhe te wiki gjermanisht e kanë kufizuar me 5 links për faqe dhe vetëm tek nëntitulli Weblinks. Në shqip mundemi ta bëjmë psh Lidhje të jashtme nëntitull dhe vetëm 5 lidhje për Faqe. Kuptohet përparsi kanë faqet oficielle të qytetit apo shtetit. tung —bet_0 2006 Janar 20 11:50 (UTC)

text: ::+ Seksioni Lidhje të jashtme dihet që është i vetmi vend ku prezentohen lidhjet e jashtëme edhe nëse nuk është cekur në rregullore vetë fjala po tregon.--Hipi Zhdripi 2006 Shkurt 19 19:43 (UTC)
replies: text: :::Edhe pse Gjermant e kanë kufizu kjo nuk do të thotë se na me i kufizu jo për diçka tjeter po thjeshtë te gjermant është në pyetje konkurenca e madhe. Ndërsa na nuk mujim me gjetë lidhje ku lexuesi mund të informohet në gjuhën shqipe për tema të caktuara. Te fletat shtete është e kuptushme që lidhjet nuk mund të gjenden në gjuhën shqipe. Për këtë jam munduar të i gjejë së paku adresat e Ambasadave Shqiptare apo Shoqatave në këto vende... Po nejse, si do që të jetë është shumë heret për kufizime të tilla. Normal që lidhjet nuk bënë të dominoin në përmbajtjen e fletës. Po te projekti i shteteve ato si thashë janë pjesë ndihmëse edhe te Maqedonia njato shka i kamë parë nuk jonë keq. Keqë është që nuk shkrunë aty dikush edhe për ekonomin, demografin etj. pastaj edhe numri i lidhjeve nuk bie në sy.--Hipi Zhdripi 2006 Janar 20 13:30 (UTC)

text: :::Upss! Në fund të fundit po më duket që është mirë kufizimi i linqeve në gjuhët e huaja.--Hipi Zhdripi 2006 Janar 20 13:33 (UTC)
replies: text: ::::une i mora si shembull gjermanët se ajo mu duk mirë. une mendoj duhet ta kufizojm tash sa nuk është bë katastrofa, e pastaj hajde dhe ndali njerzit mos shkrujn. Shembull konkret Religjioni Islam. tung ----bet_0 2006 Janar 20 14:17 (UTC)
replies: text: :::::Tani, ka disa mujë që aty gjendja e nyjeve është fantazi. --Hipi Zhdripi 11 Tetor 2006 02:38 (UTC)
thread_title:  Lidhjet e jashtme 

message: Pas përvojës që pata, e gjeta rastësisht punimin në fletat Përdoruesi:Alushi (shiko: ,  dhe ).  Nëse keni kundër, apo ndonjë formulim tjeter urdhroni, bisedojmë.--Hipi Zhdripi 11 Tetor 2006 02:32 (UTC)
thread_title:  Pika 8.3.3 

message: Nuk është shqip dhe nuk është i lejuar përrdorimi i fjalës "e" në vënd të "dhe/edhe" për lidhjen e fjalëve. ◄ EaglealDiskuto► 2 Qershor 2007 14:01 (UTC)
thread_title:  Përdorimi i fjalëve "e" në vënd të "dhe/edhe" 

message: Bukylukluk shleepo va  fefd yrtrra yeklakok potyuik.
dhe shum te tjera.........
thread_title:  Kërkesë redaktimi më 19 maj 2020 

message: The purpose of integrated interethnic education is that pupils learn (get used to) with cooperation which is necessary for competent living in the multiethnic society to reduce prejudices’ throughout the contact with other ethnic’s/ cultural  community members, to increase the cooperation-the activities should be developed in a cooperative atmosphere, and not in a  competitive one, creating interdependence relations- the activities’ product to be depended from all the joint participation of all pupils, the presence of all pupils, and all pupil’s  exposure in the content from which they become informed with the others culture ( enabling minority cultures to learn for themselves, while the majority culture to learn for them too).
The aim of this topic is to secure/to provide the respect for others throughout introduction or introducing of/with their culture, to insert through  contents of (verbal and illustrated) of  the sphere of history, sphere, literature’s, music’s, figurative art and othersThis paper deals with multicultural equality and ethnic group activities in the schools of the city of Gostivar. To provide enabling the work, can be done, but it is not necessary to learn through the contacts with others. Securing possible work to more joint activities through pupils who learn separately according to learning language (e.g. Mac. Alb), or in another base (or. gypsy). When it is not possible from learning activities, it can be be possible from extraterrestrial activities.  It is not important what will pupils do, but it is important to do it together, something which is in common interest between ethnicities who live in our country.
It is important that the product of joint activity (provided from joint aim), as it is important and the process of coming to the product (through direct interaction).
Key words; Society, education, activities, family, human rights.
INTRODUCTION
Multiculturalism, as a feature of the modern society, of course would undermine some of the orientations of modern man and of the old society, replacing them with the new values of civil society, which aims at breaking old conceptual, ideological and social fences, cultural movements, the movement of political and social taboos, which have been denial and indicative of banned areas in which none could not interfere with different cultural identity.
Society is first of all multicultural, providing freedom of cooperation and relationship of people who have political ideas, formation and different religious beliefs.
The multiculturalists’ model is indispensable, because it respects and embraces every cultural identity, cohabitation between different ethnic groups, as well as cooperation between them. If we want to create true egalitarianism, we must accept the differences, distinctions and individual identities and the values of all ethnic groups must be taken as a universal model. (Abdallah-Preitcelle, Paris, Anthropos, (1999), points out: "Multiculturalism deals with the recognition of the plurality of groups and tends to avoid and eliminate the division or wide ranging of collective unity."
Multiculturalism in Macedonia stands in glass feet. The numerous ethnic-based incidents, prejudices, differences and distrust ranging from primary education to political classes despite shared governance with the country are evidence that multi-ethnic society is in front of many challenges that are crucial to the country's development. The situation can be improved if there is a serious commitment of relevant stakeholders in the state; systematic recognition of each other's cultures must be respected, mainly through education, implementation of international standards for the protection of national minorities, legal measures to prevent segregation on  ethnic basis, campaigns to reduce discrimination of any kind, institutional safeguards and to encourage society to respond to such phenomenon’s, which are some of the measures that may affect the strengthening of multiculturalism in the country. "
1.	DEFENITION OF MULTICULTURALISM NOTION
•	Multiculturalism makes the question for differences of:
	How to see the difference? 
	What place to give within a society? 
	Is the difference a wealth or poverty within a culture? 
Multiculturalism is sum of ideas and theories within the framework of political philosophy and theories of multiculturalism for the adequate treatment of the cultural diversity of a community.
Multiculturalism represents the ideas for the harmonious coexistence/relationship of the different cultural and ethnic groups within a pluralistic society.
• The basic meanings of the term are related to:
• Ideology and
• Practice
• In a relation to the second one, multiculturalism is about explicit state policy in order to:
• Support good relations between different ethnic groups;
• Define the relationship between the state and ethnic communities.
Multiculturalism is closely linked to issues of "identity politics", "difference policies" and "acceptance policies".
• All of these issues study marginalized communities and are geared towards changing the dominant ways in which certain groups are marginalized (Young 1990; Taylor 1992; Gutmann 2003).
• At the same time, it is an attempt to find a solution to the economic and political disadvantage of certain minority groups.
1.1.Cultural / educational conditions in North Macedonia: A legal framework
• According to the 2002 census, the population of the R.N.M. consists of:
	64.2% Macedonian
	25.2% Albanians
	3.9% Turks
	1.9% Serbs
	2.7% Roma
	0.8% Bosnians
In the Republic of North Macedonia the equality principle for all inhabitants and for all the cultures of other ethnicities groups declaritivly is accepted.
1.2. Parallel Societies in the Republic of North Macedonia
Schools are places in which can be created stereotypes.(Taylor, Prejudices, (1992),
- we live in parallel societies.
Whereas there are schools with mix content of ethnicities/languages, they often take their lessons in different schedules.
Schools don’t have clear strategies for the communication improvement, neither for disseminate of tolerance principles, respect and acceptance and understanding differences. 
1.3. Which societies are multicultural?
	Coexistence of multiple cultures in a space, which apart from sharing space, rely on each other to provide a coexistence of living together;
	Coexistence of more cultures in one space and all are accepted and respected;
	Coexistence of more cultures in one space.
Multicultural civilization implies tolerance, exchange and cooperation between cultures that are present in a social environment, but also in the world, whether or not they are the same.
The goal of culture is power over self through education; the goal of civilization is power over nature through science. Culture belongs to man, philosophy, morality, beliefs etc.; whereas civilization belongs to the state, science, cities and technology.
A society that opens/expands ,by becoming increasingly civil and multicultural, will have less need to steer clear of feudal concepts, diabolically exploiting the idea of preserving national identity intact. No one, of course, denies the importance of the universal values of every nation. It is the big, terrible devil, unfortunately produced even nowadays, even by wise people (but old in the political, cultural and geopolitical concept), the concept that equates, the multicultural character with the destruction of the culture within the country and even worse, when they consider "multiculturalism" to be the fatal death of national cultures globally. Indeed, it must be argued that the concept that values the multicultural character of society is a triumph of its full blown, unlimited and free to flourish at both regional and global levels.
It’s a mistake, those who think that values are consolidated and conserved, closing and defending themselves with old, national cultural fences.
There is no doubt that society is a multicultural society, different religions, different ethnic backgrounds expressed in the existence of different ethnic communities, in the broad concept of multiculturalism are also the political, gender, generational and problematic differences and etc. Above all we are dealing with a great cultural wealth, where in a small country there is a wealth of wonderful regional cultures and subcultures, linguistic dialects, a wealth of cultural and ethnic norms, all piled high on the great and precious axis of society as an element of citizenship, but on a sustainable scale.
“Together planning of activities is an essential precondition for successful implementation and realization of results. Co-planning and collaboration among teachers greatly contributes to brainstorming joint activities in order to initiate greater motivation and inspiration among students for their long-term and meaningful engagement”.
Through various multicultural activities, schools aim to adopt and promote values for interethnic cooperation and interaction.
During this process, we are witnesses of changes; we find good examples of interethnic connection. We want to share these good stories with other schools, communities and citizens in the country. So, we go a step further: building closer cooperation between the media and schools through our support to facilitate and the development of good stories.
The goal is imperative: to show and highlight that the dynamics of our society are precisely the interethnic integration of religions, nationalities, members of different communities, multiculturalism, which through progressive co-existence and co-operation constitute unity.
Informing the opinion of interethnic communities is another form of cooperation and communication between stakeholders. This period marks important activities which have been promoted in schools such as: case studies, implemented in multicultural companies, short films prepared by students, theatrical performances, ribbon cutting events in renovated schools, etc.
As Ernest Hemingway has said: “There is nothing more generous than being superior to your relatives, true generosity lies in being superior to your old self ... in the more we understand people, in our goodness and respect ...”
And that, in my opinion, is the way everyone should live. This is the way that everyone should try to live, by understanding others.
Building on interethnic integration in multicultural education Young people first become aware of themselves, build their self-esteem, sufficient self-knowledge provides the perfect conditions for communicating with one another (this is especially important in an environment such as ours, multiethnic), communicating between them, build trust between them, to eventually recreate a team that works together. A team that supports, helps, a team that creates new values shared by all. But that's within the group that works, which is part of the creative artistic process, but it doesn't stop there. It stems from the energy of good thought, good acting, understanding, overcoming prejudices and stereotypes, of coexistence. This is a confirmation that art can contribute to social change, through this energy of these young people which then expands as a movement.
Stereotypes and prejudices are formed and maintained under the influence of: • family • school • peers • media
OBJECTIVES:
This paper aims to address the multicultural cooperation between ethnic groups in Gostivar high schools. The survey was anonymous from 1160 respondents. From them 261 Macedonians: 733 Albanians; 53 Roms (Egyptian Community); 106 Turks and 7 others.
The sample of choice will be:
•	In this research I used the following measuring instruments:
•	Student questionnaire
•	Questionnaire for teachers
Elaborating and explaining survey data that are willing to collaborate with ethnic groups on multiculturalism!
The research was done in the three high schools of Gostivar as well:
Technical School, Economic School and Gymnasium.
Questionner for Pupils
How much affects the multicultural cooperation in your school?
a)	A lot
b)	A little
c)	Nothing
d)	Contained/Controlled
The total number of respondents is 1160. From them 261 macedonians: 733 albanians; 53 roms; 106 turks and 7 others.
Table No.1: The number of students according to their ethnicity who are involved in the research
Multiethnic cooperation	Number of students according to their ethnicity
 	MAC	AL	ROM	TUR	OTHERS
A lot	42	197	16	18	4
A little	64	168	11	30	/ 
Nothing	72	186	6	33	/ 
Contained	83	182	20	25	3
Total	261	733	53	106	7
Total	1160
 
Chart No.1: The number of students according to their ethnicity who are involved in the research
The number of students according to their language who are willing to cooperate with ethnic groups on multiculturalism!
From these 321 are Macedonians: 733 are Albanians; 106 are Turks
Number of language teachers who are ready to collaborate with ethnic groups on multiculturalism!
How much multiculturalism affects your school?
a)	A lot
b)	A little
c)	Nothing
d)	Contained/controlled
No.2. Number of students according to their language, involved in the research
Multiethnic cooperation 	Number of students according to their language
 	MAC	AL	TUR
A lot	62	197	18
A little	75	168	30
Nothing	78	186	33
Contained	106	182	25
Total	321	733	106
Total	1160
 
Chart No.2. Number of students according to their language, involved in the research
Number of students according to their language who are ready to cooperate with ethnic groups on multiculturalism!
From these are 321 Macedonians: 733 are Albanians; 106 are Turks.
Number of language teachers who are ready to collaborate with ethnic groups on multiculturalism!
How much multiculturalism affects your school?
a)	A lot
b)	A little
c)	Nothing
d)	Contained/controlled
Table: 3 Number of teachers according to their ethnic language who are involved in the research
Multiethnic Cooperation	Number of teachers according to their language
 	MAC	AL	TUR
	 	 	 
			
			
			
Total	35	54	7
Total	96
 
Chart No.3.Number of teachers according to their ethnic language who are involved in the research
Number of teachers according to their language involved in the research
Number of teachers according to their language who collaborate with ethnic groups on multiculturalism!
From these are 35 Macedonians: 54 are Albanians; 7 are Turks
CONCLUSION
In this paper,I have tried to suggest that our ideal of an intercultural citizen,with robust levels of intercultural skills/knowledge, does not ﬁt neatly orsimply into our ideal of a multicultural state that deals justly with ethno-cultural diversity. The ideal of personal self-development underlying the formerdoes not always match up well with the principles of political justice under-lying the latter.In particular, three possible areas of tension have been raised between thetwo: (1) that the intercultural citizen may prefer global interculturalism,whilemulticultural justice requires focusing on local interculturalism, (2) that themodel of intercultural citizen requires a level of intercultural exchange whichmay unfairly burden some isolationist groups and (3) that the model of theintercultural citizen requires a level of mutual understanding that is eithertokenistic (if focused on superﬁcial cultural differences) or Utopian (if focusedon deep cultural differences),while justice requires acknowledging the limitsof mutual understanding and accepting the partial opaqueness of ourdifferences.All three of these conﬂicts raise difﬁcult issues for the theory and practiceof intercultural citizenship. This paper does not try to provide a deﬁnitiveanswer to any of these three conﬂicts,but simply tries to clarify the source ofthe tension. However,my own inclination is to agree with Rawls that ‘justiceis the ﬁrst virtue of social institutions’. However valuable it is for individual isto acquire various forms of intercultural skills and knowledge, we shouldensure that the promotion of individual interculturalism does not underminethe justice of multicultural state institutions. At least in some cases, this mayrequire tempering our promotion of individual interculturalism with therecognition of our special obligations to local (rather than distant) groups,withthe accommodation of the claims of isolationist groups,and with the acknowledgment of the partial opaqueness of deep cultural differences.
Used Literatures
Abdallah-Preitcelle, Vers une pédagogie interculturelle,  ISBN 2-7178-3122-
Brewer, 1986; Kohn, Effective strategies for breaking stereotypes and prejudices, (1992)
GALEN V.BODENHAUSEN, Chapter 2 - Emotions, Arousal, and Stereotypic Judgments: A Heuristic Model of Affect and Stereotyping, 1993, Pages 13-37
Paris, Anthropos, (1999)
Stephan & Brigham, Emotions, arousal, and stereotypic judgments: A heuristic model of affect and stereotyping(1985)
USDAID, Training for interethnic integration in education for dissemination at the school level, Skopje, (2015)
Young, Stereotypes, (1990)
Taylor, Prejudices, (1992)
Gutmann, Prejudices (2003)
thread_title:  INTERETHNIC CULTURAL EDUCATION