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Halit Valteri strikes again: We must put an end to this scum that is devouring power and people

2026-09-19 10:28:01Aktualitet SHKRUAR NGA REDAKSIA VOX
Halit Valteri strikes again: We must put an end to this scum that is devouring
Belinda Balluku, Halit Valteri

Former MP Halit Valteri has reacted with a long post on social media, this time through a story that, according to him, started from a conversation held at one of the tables at the "Rogner" hotel in Tirana.

Valteri recounts an episode where a well-known business figure described a minister with the phrase "the minister who eats men," then transforming this metaphor into a broader criticism of the way in which, according to him, power is concentrated and extended over people, institutions, and business.

Halit Valter's post

Yesterday I was sitting at one of those tables at Rogneri where morning coffee is often accompanied by business conversations, phone calls, meetings and stories that usually don't leave the table. The atmosphere was calm, the coffee had just been served and the conversation had started like a normal business meeting. We were talking about work, people, projects and that complicated world where business and politics often meet, sometimes openly and sometimes quietly. After the conversation with the person who had invited me, a well-known person from the capital, from the business world, joined the table. At first the conversation continued normally, with those jokes and comments that usually accompany a coffee among people who have seen and heard a lot. But at one point, in the middle of the conversation, a sentence was said that I had never heard before: "The minister who eats men." I listened to it, laughed lightly at the way it was said and waited for it to pass as a table joke. But it didn't. On the contrary, the more the story continued, the more that sentence began to take on a different meaning. Because it wasn't just talking about a person who had power, influence, or a strong character. It was describing a subject who, according to that story, had an appetite that knew no bounds. A subject who didn't just eat men. It devoured ministers, directors, officials, businessmen, drivers, workers, anyone who came across it. And that's when I remembered the fairy tales of my childhood, the ones where the black wolf comes out of the darkness and doesn't ask who you are, where you come from, or what you've done. It sees you, grabs you, and devours you. Only the wolf in this story was more modern. It didn't feed on meat. It fed on power.

First it devours one person, then another, then a director, an official, a businessman. It brings someone closer, makes someone dependent, puts someone in a position, opens a door for someone, closes it for someone else. A phone call, a signature, an appointment, a contract, a favor, a silence. And with each bite, the gluttony grows. At some point it is no longer necessary to devour people. It is enough to have them under control. Because the most sophisticated form of power is not to eat you. It is to make you believe that you cannot live without it.

But a glutton with such an appetite cannot stop at people. After people come institutions, directors, offices, procedures, and decision-making. And that's where the metaphor becomes more serious. Because when power begins to devour institutions, we no longer have simply a story about powerful people. We have a problem with the state itself. The institution that should serve the citizen is transformed into a tool of power. The procedure that should be the same for everyone begins to have exceptions. The law begins to seem big for the weak and small for the strong. And so, bite by bite, the glutton no longer devours individuals. It devours equality before the state.

Then comes wealth. Apartments, villas, cars, yachts, property and money. Euros, pounds, francs, lek. For such an appetite, currency does not matter. What matters is the opportunity to receive. Because when power becomes an instrument of enrichment, the boundary between what is public and what is private begins to blur. A public decision can be seen as a private opportunity, a position as capital, an institution as territory, a relationship as an investment and a privilege as a right.

And then the gluttony begins to grow rapidly. Because the gluttony is never satisfied. When he takes one office, he seeks another. When he controls an institution, he seeks another. When he has a business close to the government, he seeks another. When he has one property, he seeks a second. When he has a million, he seeks a second. And when there are people who obey him, he seeks even those who still do not obey him. This is the paradox of power without limits: he does not need to always be hungry; it is enough that he does not know how to be satisfied.

The fairy tale witch has seven heads. The modern witch may have many more. One head for power, one for money, one for influence, one for institutions, one for business, one for people, and another for silence. Because without silence, the witch would have a much harder time living. She needs darkness, she needs fear, she needs people who see and are silent, people who know and pretend not to know, people who say: “This is how politics is.”

But it doesn't have to be like that. Because politics is not a table where some eat and others wait their turn. The state is not the property of the one who has the most power. Institutions are not extensions of personal interests and the citizen is not food for anyone's appetite.

In old fairy tales, the witch would eventually confront the hero. In real life, there is not always a hero who comes at the last moment with a sword in his hand. There are laws, there are institutions, there is media, there is justice, there are citizens, and there are people who must speak out. And above all, there is light. Because the witch may be powerful in the dark, but light makes her visible.

Therefore, the question we need to ask is not just how much has this gluttony swallowed. The real question is how much will we allow it to swallow. Because the moment power begins to swallow people, wealth, institutions, and ultimately the state itself, we no longer have simply a story about a “minister who eats men.” We have the story of a society that must decide where to draw the line. And the line must be clear: power is there to serve the state, not to devour it.


Në përputhje me standarded JTI

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