{"id":1554,"date":"2016-04-13T22:18:47","date_gmt":"2016-04-13T21:18:47","guid":{"rendered":"http:\/\/www.fjala.info\/?p=1554"},"modified":"2021-02-11T08:56:51","modified_gmt":"2021-02-11T07:56:51","slug":"13-pikepyetjet-e-aurel-plasarit-per-fene-ne-shkolle","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/13-pikepyetjet-e-aurel-plasarit-per-fene-ne-shkolle\/","title":{"rendered":"13 pik\u00ebpyetjet e Aurel Plasarit p\u00ebr fen\u00eb n\u00eb shkoll\u00eb"},"content":{"rendered":"

Nga AUREL PLASARI<\/strong><\/p>\n

N\u00eb nj\u00eb shtet laik dhe, sidomos, t\u00eb themeluar si laik, l\u00ebnda e historis\u00eb s\u00eb feve nuk ka se p\u00ebrse t\u00eb mos ket\u00eb vendin e vet n\u00eb programet arsimore. N\u00eb gjendjen e sotme problematike t\u00eb kultur\u00ebs shqiptare, specialist\u00ebve t\u00eb arsimit nuk do t\u2019u shkonte q\u00ebndrimi i aristokrat\u00ebve francez\u00eb q\u00eb mburreshin: \u201cNe kemi Voltaire\u00adin, populli ka mesh\u00ebn\u2026\u201d.<\/p>\n

Kusht par\u00ebsor i konceptimin dhe trajtimit n\u00eb shkoll\u00eb t\u00eb nj\u00eb l\u00ebnde t\u00eb till\u00eb do t\u00eb ishte karakteri i saj shkencor, q\u00eb do t\u00eb thot\u00eb n\u00eb k\u00ebt\u00eb rast jofetar. M\u00eb shqip: nj\u00eb l\u00ebnd\u00eb shkencore e pandikuar as nga m\u00ebsimet e Kish\u00ebs, as nga ato t\u00eb Xhamis\u00eb, si dhe t\u00eb \u00e7do tjet\u00ebr institucioni fetar.<\/p>\n

Variantet fetare t\u00eb historis\u00eb s\u00eb feve, q\u00eb kan\u00eb t\u00eb drejt\u00ebn e tyre t\u00eb ekzistimit, e kan\u00eb edhe t\u00eb drejt\u00ebn e transmetimit si m\u00ebsime nd\u00ebr shkollat fetare. P\u00ebr \u00e7\u2019i takon tekstit t\u00eb nj\u00eb l\u00ebnde t\u00eb till\u00eb, mendoj q\u00eb p\u00ebrkthimi i ndonj\u00eb teksti t\u00eb huaj, t\u00eb zgjedhur sidokudo, nuk do t\u00eb rezultonte me vler\u00eb: do t\u2019i jepte nx\u00ebn\u00ebsit shqiptar do ide t\u00eb p\u00ebrgjithshme p\u00ebr historin\u00eb e feve, v\u00ebrtet, nd\u00ebrsa nuk do t\u2019i m\u00ebsonte gj\u00eb as p\u00ebr p\u00ebrthyerjen e historis\u00eb s\u00eb feve n\u00eb historin\u00eb komb\u00ebtare dhe as p\u00ebr realitetin n\u00eb t\u00eb cilin nx\u00ebn\u00ebsi jeton dhe m\u00ebson. Vet\u00ebm disa prej v\u00ebshtir\u00ebsive q\u00eb mund t\u00eb qes\u00eb p\u00ebrpara konceptimi dhe trajtimi i nj\u00eb l\u00ebnde t\u00eb till\u00eb n\u00eb realitetin shqiptar po i paraqes, n\u00eb form\u00eb shembujsh, si vijon:<\/p>\n

1.\u00ad A do t\u00eb trajtoj\u00eb nj\u00eb l\u00ebnd\u00eb e till\u00eb periudh\u00ebn e politeizmit, t\u00eb zotave t\u00eb shumt\u00eb t\u00eb Antikitetit jo vet\u00ebm n\u00eb Greqin\u00eb e Vjet\u00ebr dhe Rom\u00ebn, por edhe n\u00eb Ilirin\u00eb, \u00e7far\u00eb p\u00ebrkon me paganizmin? Fet\u00eb e m\u00ebdha, n\u00eb p\u00ebrgjith\u00ebsi, dhe sidomos Kisha tradicionalisht i jan\u00eb kund\u00ebrv\u00ebn\u00eb paganizmit gjith\u00eb shp\u00ebrfillje e p\u00ebr\u00e7mim, p\u00ebr t\u00eb mos th\u00ebn\u00eb q\u00eb e kan\u00eb luftuar. Nd\u00ebrkaq paganizmi meriton t\u00eb trajtohet si kultur\u00eb me vlerat e veta dhe prurje e veta n\u00eb qytet\u00ebrimin europian n\u00eb t\u00eb cilin jetojm\u00eb, ve\u00e7an p\u00ebr \u00e7\u2019i takon historis\u00eb s\u00eb feve.<\/p>\n

2.\u00ad A do ta trajtoj\u00eb nj\u00eb l\u00ebnd\u00eb e till\u00eb realitetin historik simbas t\u00eb cilit, mbas shekujve t\u00eb par\u00eb t\u00eb p\u00ebrndjekjes s\u00eb eg\u00ebr t\u00eb t\u00eb krishter\u00ebve, sapo q\u00eb krishterimi u shnd\u00ebrrua n\u00eb fe zyrtare nga Perandoria, ai filloi p\u00ebrndjekjen pothuaj po aq t\u00eb eg\u00ebr t\u00eb jot\u00ebkrishter\u00ebve, d.m.th. t\u00eb pagan\u00ebve: duke ua p\u00ebrdhosur tempujt, duke ua rr\u00ebzuar shtatoret e zotave, deri duke p\u00ebrdorur \u201cDekretet teodosiane\u201d p\u00ebr t\u2019i nd\u00ebshkuar edhe administrativisht ata q\u00eb nuk e pranonin fen\u00eb e re? Ka muze t\u00eb Europ\u00ebs n\u00eb t\u00eb cil\u00ebt mund t\u00eb kundrohet edhe sot nj\u00eb veg\u00eblz e \u00e7uditshme prej druri, me an\u00eb t\u00eb s\u00eb cil\u00ebs atyre q\u00eb nuk pranonin \u201cfen\u00eb e re\u201d u mbahej goja hapur p\u00ebrdhuni p\u00ebr t\u2019u dh\u00ebn\u00eb \u201ckungimin\u201d. Etj. Pyes: A nuk do t\u00eb protestonin institucionet fetare p\u00ebr k\u00ebt\u00eb trajtim t\u00eb historis\u00eb s\u00eb feve?<\/p>\n

3.\u00ad A do ta trajtoj\u00eb nj\u00eb l\u00ebnd\u00eb e till\u00eb at\u00eb proces historik t\u00eb pamund\u00ebsis\u00eb s\u00eb krishterimit p\u00ebr t\u2019ua fshir\u00eb gjurm\u00ebt besimeve pagane duke i z\u00ebvend\u00ebsuar tempujt pagan\u00eb me tempuj t\u00eb krishter\u00eb? Duke i m\u00ebveshur festat e st\u00ebrlashta pagane me festa t\u00eb veta kur nuk i zhduku dot? P\u00ebr shembull: duke i mbivendosur fest\u00ebs s\u00eb st\u00ebrlasht\u00eb t\u00eb pranver\u00ebs (ekuinoksit pranveror) nj\u00eb fest\u00eb t\u00eb krishter\u00eb? Ashtu si\u00e7 i mbivendosi fest\u00ebs s\u00eb st\u00ebrlasht\u00eb t\u00eb dimrit (ekuinoksit dim\u00ebror kur m\u00eb 25 dhjetor dita fiton fuqi e nis t\u00eb zgjatet ndaj nat\u00ebs) dat\u00eblindjen e z. Krisht? Dhe plot shembuj t\u00eb tjer\u00eb, t\u00eb cil\u00ebt d\u00ebshmojn\u00eb paradoksin se si, n\u00eb vend q\u00eb t\u00eb krishterizohej paganizmi, u paganizua krishterimi? Af\u00ebrmendsh q\u00eb nuk mund t\u00eb mos trajtohet ky proces n\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb, por a nuk do t\u00eb protestonin p\u00ebr k\u00ebt\u00eb trajtim institucionet fetare?<\/p>\n

4.\u00ad A do t\u00eb trajtohet ashtu si\u00e7 do t\u00eb duhej, d.m.th. n\u00eb baz\u00eb burimesh historike, realiteti i v\u00ebrtet\u00eb i p\u00ebrhapjes s\u00eb krishterimit n\u00eb Ilirik, dhe jo vet\u00ebm n\u00eb baz\u00eb burimesh ungjillore, si\u00e7 p\u00ebrs\u00ebritet r\u00ebndom duke u mb\u00ebshtetur n\u00eb nj\u00eb citat prej nj\u00ebr\u00ebs nga Letrat e Sh\u00ebn Palit\/Pavlit, kur gjuh\u00ebt me t\u00eb cilat ai mund ta p\u00ebrhapte \u201clajmin e mir\u00eb\u201d dihet q\u00eb nuk ishin ve\u00e7se ajo armaike dhe ajo greke\u2026?<\/p>\n

A do t\u00eb thuhet n\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb shkencore q\u00eb Letrat e Palit\/ Pavlit jan\u00eb t\u00eb v\u00ebna n\u00eb dyshim prej Shkoll\u00ebs Biblike t\u00eb Tubingenit etj. si hartime t\u00eb m\u00ebvonshme dhe jo t\u00eb koh\u00ebs p\u00ebr t\u00eb cil\u00ebn b\u00ebjn\u00eb fjal\u00eb? Ose th\u00ebn\u00eb ndryshe: A do t\u00eb pranohen p\u00ebr realitetin shqiptar tezat historike t\u00eb albanologut Peter Bartl p\u00ebr p\u00ebrhapjen e krishterimit n\u00eb Ilirik disa shekuj m\u00eb von\u00eb se koha e Palit\/Pavlit dhe jo n\u00eb koh\u00ebn e tij? Dhe at\u00ebher\u00eb p\u00ebrs\u00ebri pyetja: A nuk do t\u00eb protestonin p\u00ebr k\u00ebt\u00eb trajtim institucionet fetare?<\/p>\n

5. \u00adA do t\u00eb mbahej, n\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb, q\u00ebndrim shkencor ndaj t\u00eb quajturit \u201cDonacion i Kostandinit\u201d, dokument n\u00ebp\u00ebrmjet t\u00eb cilit Kisha e Rom\u00ebs ka pretenduar q\u00eb perandori Kostandin n\u00eb shek. IV i kishte njohur asaj t\u00eb drejt\u00ebn e \u201cpushtetit tok\u00ebsor\u201d? P\u00ebrndryshe si do t\u2019i b\u00ebhej me humanistin Lorenzo Valla (1404\u00ad1457), i cili q\u00ebndron n\u00eb themelet e p\u00ebrbashk\u00ebta t\u00eb filologjis\u00eb dhe historiografis\u00eb? Me vepr\u00ebn Mbi dhurimin e rrem\u00eb t\u00eb perandorit Kostandin Valla v\u00ebrtetoi n\u00eb rrug\u00eb filologjike dhe nj\u00ebher\u00ebsh historike q\u00eb i ashtuquajturi dokument ishte nj\u00eb apokrif i sajuar n\u00eb shekujt VIII ose IX. Pra qysh n\u00eb shek. XV ai p\u00ebruroi v\u00ebnien n\u00eb dyshim shkencor t\u00eb \u00e7far\u00ebdolloj autoriteti, sado i lart\u00eb t\u00eb ishte ai. Po sot: a do t’i tolerojn\u00eb institucionet fetare t\u00eb v\u00ebrteta t\u00eb tilla n\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb re m\u00ebsimore, p\u00ebr shembull Kisha n\u00ebn m\u00ebsimet e Gjon Palit II p\u00ebr respektimin e dijeve shkencore?<\/p>\n

6. \u00adA do t\u2019u jepet vend n\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb lindjes, p\u00ebrhapjes dhe zhvillimit t\u00eb herezive fetare, \u2013 sepse kan\u00eb pjes\u00ebn e tyre edhe ato n\u00eb historin\u00eb e feve, \u2013 t\u00eb cilat g\u00ebluan n\u00eb Ballkanin mesjetar p\u00ebrfshi edhe Shqip\u00ebrin\u00eb: mesalinian\u00eb, pavlikan\u00eb, torbesh\u00eb, babun\u00eb, bulg\u00ebr, kudugjer\u00eb etj. sidomos bogomil\u00eb, e shumta syresh t\u00eb ngritur sa kund\u00ebr Kish\u00ebs bizantine aq edhe kund\u00ebr pushtetit perandorak bizantin, derisa n\u00eb Itali heretik\u00ebt, q\u00eb nga shek. XIII t\u00eb pakt\u00ebn, i mbiquajt\u00ebn Albanesi apo Albanenses? Nd\u00ebr t\u00eb rrall\u00ebt q\u00eb i ka studiuar, Shuteriqi madje ka qen\u00eb i mendimit q\u00eb Arb\u00ebria mesjetare t\u00eb ket\u00eb p\u00ebrb\u00ebr\u00eb epiqendr\u00ebn e l\u00ebvizjes \u201cs\u00eb re\u201d heretike t\u00eb Europ\u00ebs dhe jo vet\u00ebm kaq: por shpesh pik\u00ebrisht l\u00ebvizjet heretike t\u2019u ket\u00eb dh\u00ebn\u00eb shkas fillesave t\u00eb shkrimit t\u00eb gjuh\u00ebve t\u00eb popujve t\u00eb shtypur, edhe pse mund t\u00eb jet\u00eb fjala p\u00ebr tekste tanim\u00eb t\u00eb shkat\u00ebrruara me hekur dhe zjarr.<\/p>\n

7.\u00ad A do t\u00eb trajtohet si do t\u00eb duhej historia e ndarjes s\u00eb Kishave, t\u00eb cil\u00ebn ka shkrues fanatik\u00eb q\u00eb nuk e pranojn\u00eb si t\u00eb till\u00eb duke ngulmuar q\u00eb ishte \u201cnj\u00ebra kish\u00eb\u201d q\u00eb u nda nga tjetra dhe anasjelltas? Sado t\u2019u citosh fanatik\u00ebve t\u00eb till\u00eb autor\u00eb nd\u00ebr m\u00eb serioz\u00ebt, q\u00eb kan\u00eb trajtuar pik\u00ebrisht historin\u00eb e \u201cndarjes s\u00eb Kishave\u201d, a nuk do t\u00eb vijojn\u00eb t\u00eb protestojn\u00eb ata?<\/p>\n

Kam pas parap\u00eblqyer t\u00eb p\u00ebrdor nj\u00ebrin nd\u00ebr historian\u00ebt m\u00eb autoritar\u00eb t\u00eb ndarjes s\u00eb Kishave, Louis Duchesne (1843-\u00ad1922): prift ishte edhe ai, por pati q\u00eblluar edhe dijetar, filolog, sidomos historian kritik i krishterimit. Punimi i tij Iliriku kishtar<\/em> mbahet ende n\u00eb themelet e studimit t\u00eb historis\u00eb kishtare t\u00eb Iliris\u00eb dhe Arb\u00ebris\u00eb dhe asnj\u00eb historian serioz i k\u00ebsaj historie nuk ka b\u00ebr\u00eb dot pa t\u00eb, d.m.th. as q\u00eb ka dashur t\u2019ia dij\u00eb p\u00ebr ndonj\u00eb \u201cIndeks\u201d t\u00eb institucionit fetar. E pra vepra e tij titullohet pik\u00ebrisht Les \u00c9glises s\u00e9par\u00e9es<\/em>: \u201cKishat e ndara\u201d.<\/p>\n

8. \u00adA do t\u00eb trajtohej n\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb relativizimi i besimit fetar tek arb\u00ebrit\/shqiptar\u00ebt n\u00eb kund\u00ebrv\u00ebnie me besimtarin\u00eb fanatike t\u00eb propaganduar jo rrall\u00eb? E kam fjal\u00ebn p\u00ebr at\u00eb relativizim besimi i cili, s\u00eb toku me kthyeshm\u00ebrin\u00eb e shpesht\u00eb t\u00eb tyre gjat\u00eb Mesjet\u00ebs nga nj\u00ebra Kish\u00eb te tjetra, nga nj\u00ebri konfesion te tjetri, do t\u00eb leht\u00ebsonte m\u00eb von\u00eb edhe p\u00ebrqafimin e nj\u00eb feje t\u00eb re.<\/p>\n

N\u00eb nj\u00eb nga polemikat e tij Kr. Frash\u00ebri pati num\u00ebruar raste t\u00eb mjaftueshme t\u00eb k\u00ebtij relativizimi fetar, q\u00eb fanatizmin fetar e zhvler\u00ebson, duke filluar nga radh\u00ebt e aristokracis\u00eb arb\u00ebrore: Karl Topia, katolik i lidhur me Avinjonin, nd\u00ebrtoi manastirin ortodoks t\u00eb Sh\u00ebn Gjon Vladimirit pran\u00eb Elbasanit, ku u varros edhe vet\u00eb; Balsha II, katolik roman, lidhi martes\u00eb me Komnen\u00ebn, bij\u00ebn e Aleksand\u00ebr Komnen Asenit, ortodoks i kish\u00ebs bullgare; v\u00ebllai tjet\u00ebr i tij, Gjergj Balsha, u martua me Marien, bij\u00ebn e Andrea Muzak\u00ebs, ortodoks i kish\u00ebs bizantine; vet\u00eb ky Muzak\u00eb kishte marr\u00eb p\u00ebr grua Eufemin\u00eb, motr\u00ebn e zotit t\u00eb Vlor\u00ebs, ortodoks i kish\u00ebs bullgare. etj.<\/p>\n

Konkluzionin m\u00eb t\u00eb sakt\u00eb duket ta ket\u00eb pas formuluar \u0160ufflay: \u201cNga fanatizmi fetar, q\u00eb ndoshta edhe mund t\u00eb ket\u00eb shkaktuar m\u00ebsimi i vjet\u00ebr i Kur’anit dhe propaganda moderne katolike nd\u00ebr shqiptar\u00ebt e sot\u00ebm, n\u00eb Mesjet\u00eb nuk ka pasur shenj\u00eb n\u00eb Arb\u00ebri. P\u00ebrkundrazi, shpesh duheshin injeksione nga ana e pap\u00ebs p\u00ebr t\u2019i ngritur arb\u00ebrit katolik\u00eb kund\u00ebr ortodoksizmit, t\u00eb cilit ata nuk ia pat\u00ebn ndier kurr\u00eb aq thell\u00eb r\u00ebnd\u00ebsin\u00eb dhe kund\u00ebrtezat. Vet\u00ebm rreziku turk, q\u00eb kishte dep\u00ebrtuar thell\u00eb n\u00eb shpirtin e aristokracis\u00eb, i shnd\u00ebrroi p\u00ebr nj\u00ebfar\u00eb kohe arb\u00ebrit n\u00eb mburoj\u00eb t\u00eb kuptueshme t\u00eb katolicizmit p\u00ebrkundrejt islamit dhe i b\u00ebri ata t\u00eb harrojn\u00eb p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb \u00e7do kund\u00ebrshti me v\u00ebllez\u00ebrit bashk\u00ebluftues ortodoks\u00eb<\/em>\u201d.<\/p>\n

Mund t\u2019i shtohet k\u00ebtij konstatimi edhe ai i Ferrarit, i cili ka mbrojtur iden\u00eb q\u00eb k\u00ebto dy tradita fetare \u2013 \u201clindore si shumic\u00eb dhe per\u00ebndimore si pakic\u00eb<\/em>\u201d \u2013 t\u00eb mos ken\u00eb p\u00ebrb\u00ebr\u00eb dy konfesione t\u00eb ndryshme, por nj\u00eb konfesion t\u00eb vet\u00ebm: \u201cNj\u00eb ndarje e v\u00ebrtet\u00eb fetare mes ortodoks\u00ebsh dhe katolik\u00ebsh \u00ebsht\u00eb dukuri q\u00eb nuk ka m\u00eb shum\u00eb se dy shekuj jet\u00eb, e shkaktuar nga nj\u00eb zbatim i keq i dekreteve t\u00eb koncilit tridentin<\/em>\u201d. \u00c7\u2019q\u00ebndrim do t\u00eb mbanin sot institucionet p\u00ebrkat\u00ebse fetare ndaj konkluzionesh t\u00eb k\u00ebtilla, n\u00ebse do t\u2019i ndeshnin t\u00eb formuluara n\u00eb nj\u00eb l\u00ebnd\u00eb m\u00ebsimore?<\/p>\n

9.\u00ad A do t\u00eb trajtohet dot mbi baza historike dep\u00ebrtimi n\u00eb Shqip\u00ebri i Islamit dhe p\u00ebrqafimi i tij prej nj\u00eb pjes\u00eb jo t\u00eb vog\u00ebl shqiptar\u00ebsh, d.m.th. fend\u00ebrrimi? Deri m\u00eb sot k\u00ebt\u00eb histori e kan\u00eb shnd\u00ebrruar n\u00eb \u00e7\u00ebshtje sherri: jo u b\u00eb \u201cme dhun\u00eb\u201d, jo u b\u00eb \u201cpa dhun\u00eb\u201d, nd\u00ebrsa realitetet historike d\u00ebshmojn\u00eb n\u00eb shekuj t\u00eb ndrysh\u00ebm situata shum\u00eb m\u00eb t\u00eb nd\u00ebrlikuara. P\u00ebr shembull: fend\u00ebrruesit e par\u00eb qen\u00eb vet\u00eb p\u00ebrfaq\u00ebsuesit e aristokracis\u00eb arb\u00ebrore, p\u00ebr t\u00eb cil\u00ebt fend\u00ebrrimi ishte mjet p\u00ebr t\u00eb mos u deklasuar, p\u00ebr t\u00eb mos r\u00ebn\u00eb nga klasa, m\u00eb thjesht: p\u00ebr t\u00eb mos humbur zot\u00ebrimet, \u00e7far\u00eb nuk ishte gj\u00eb e vog\u00ebl, apo jo?<\/p>\n

Burimet historike t\u00eb koh\u00ebs d\u00ebshmojn\u00eb se pothuaj \u00e7do familje aristokratike arb\u00ebrore pati pinjoj q\u00eb nd\u00ebrruan fen\u00eb qysh her\u00ebt p\u00ebr t\u00eb ruajtur pik\u00ebrisht statusin klasor: Dukagjin\u00ebt m\u00eb t\u00eb par\u00ebt dhe m\u00eb t\u00eb shum\u00ebt me rreth 7 pinjoj, Muzak\u00ebt me 2, Thopiat me 1 ose me 2, Arianit\u00ebt me s\u00eb paku 2, Spatat e jugut me nj\u00eb Jakub Spata, Kurtik\u00ebt me disa pinjoj, vet\u00eb Kastriot\u00ebt me 2 nip\u00ebr t\u00eb Sk\u00ebnderbeut (t\u00eb bijt\u00eb e Mamic\u00ebs), n\u00ebse nuk llogaritet Hamza dhe nuk shtohet m\u00eb von\u00eb \u201cSk\u00ebnderbeu i ri\u201d, q\u00eb m\u00eb 1502 gjeti streh\u00eb te turqit mbas d\u00ebshtimit t\u00eb sip\u00ebrmarrjes \u00e7lirimtare n\u00eb Arb\u00ebri.<\/p>\n

Vet\u00ebm m\u00eb von\u00eb, me kalimin e shekujve, fend\u00ebrrimi u b\u00eb masiv, zbriti n\u00eb nivelet e ul\u00ebta t\u00eb popullsis\u00eb p\u00ebr llogari nga m\u00eb t\u00eb ndryshmet, p\u00ebrfshi taksa e tagra, ndon\u00ebse pa p\u00ebrjashtuar edhe simpati ndaj \u201cfes\u00eb s\u00eb re\u201d. N\u00eb k\u00ebt\u00eb situat\u00eb t\u00eb nd\u00ebrlikuar do t\u00eb duheshin trajtuar mandej edhe \u201claraman\u00ebt\u201d, dukuri q\u00eb ende nuk njihet sa do t\u00eb duhej, \u201ckriptokristian\u00ebt\u201d si ata t\u00eb Shpatit etj., pavar\u00ebsisht q\u00ebndrimeve q\u00eb mund t\u00eb mbajn\u00eb ndaj tyre institucionet e sotme fetare.<\/p>\n

10. \u00adA do t\u00eb z\u00ebr\u00eb vendin e duhur n\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb lindja dhe konsolidimi i bektashizmit, me pesh\u00ebn e vet origjinale edhe mbi historin\u00eb politike t\u00eb Shqip\u00ebris\u00eb? Lul\u00ebzimi i tij n\u00eb radh\u00ebt e trupave t\u00eb jeni\u00e7er\u00ebve, ish\u00ad\u00e7unak\u00eb t\u00eb krishter\u00eb t\u00eb shkulur nga prind\u00ebrit e popujve t\u00eb n\u00ebnshtruar si \u201ctaks\u00eb gjaku\u201d (Devshirmek), d\u00ebshmoi q\u00eb me gjith\u00eb indoktrinimin e tyre fetar, di\u00e7ka nga trash\u00ebgimia e \u201cfes\u00eb s\u00eb t\u00eb par\u00ebve\u201d kishte mbetur: s\u00eb paku sa p\u00ebr t\u2019i dh\u00ebn\u00eb shkas rebelimit ndaj islamit dhe sa p\u00ebr t\u00eb dal\u00eb sekt m\u00eb vete. Jo m\u00eb kot teoricieni m\u00ebsues i tyre u b\u00eb Naimi me Fletoret e Bektashinjet<\/em>. Jo m\u00eb kot kryevendi i tyre u b\u00eb Shqip\u00ebria.<\/p>\n

Jo m\u00eb kot n\u00ebn turkokracin\u00eb rrjeti gjysmilegal i teqeve u b\u00eb baz\u00eb e l\u00ebvizjet s\u00eb Rilindjes Komb\u00ebtare, e organizmit t\u00eb Lidhjes shqiptare t\u00eb Prizrenit ve\u00e7an. A do t\u00eb mund t\u00eb m\u00ebsohej dot nj\u00eb histori e feve n\u00eb Shqip\u00ebri pa implikime t\u00eb tilla komb\u00ebtare, madje edhe politike?<\/p>\n

11. \u00adA do t\u00eb trajtohen n\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb tiparet q\u00eb mori n\u00eb Shqip\u00ebri si krisht\u00ebrimi, ashtu edhe islami e bektashizmi, duke u ndikuar nga elemente t\u00eb larushitura t\u00eb antropologjis\u00eb kulturore t\u00eb shqiptar\u00ebve? Edhe duke u nd\u00ebrthurur me to? N\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb, me karakter komb\u00ebtar, mendoj q\u00eb nd\u00ebrdep\u00ebrtimet jo vet\u00ebm mes konfesioneve, por edhe mes feve kan\u00eb m\u00eb shum\u00eb r\u00ebnd\u00ebsi sesa \u2013 me t\u00ebr\u00eb respektin e dukur \u2013 fjalimet e z. Krisht n\u00eb mal ose t\u00eb z. Muhamet m\u00eb Medin\u00eb. Mir\u00ebpo: si do t\u00eb reagojn\u00eb institucionet fetare q\u00eb kan\u00eb ngulmuar dhe ngulmojn\u00eb ende vet\u00ebm n\u00eb aspektin \u201cuniversal\u201d t\u00eb besimeve p\u00ebrkat\u00ebse?<\/p>\n

12. \u00adNuk di t\u00eb them se si dhe sa do t\u00eb mund t\u00eb zinin vend n\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb t\u00eb historis\u00eb s\u00eb feve idet\u00eb e ateizmit: di\u00e7 nga tiparet e ateizmit shqiptar, sidomos atij politik, sigurisht q\u00eb nuk mund t\u00eb p\u00ebrjashtohet. Por ajo \u00e7far\u00eb ka vlera m\u00eb shum\u00eb \u00ebsht\u00eb: A do t\u2019i jepet vendi i duhur n\u00eb nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb lindjes dhe forcimit t\u00eb ideve laike, mandej parimeve t\u00eb laicizmit social e politik, t\u00eb cilat q\u00ebndrojn\u00eb n\u00eb themelet e shtetit, n\u00eb t\u00eb cilin vijojm\u00eb t\u00eb jetojm\u00eb edhe sot?<\/p>\n

13. \u00adDhe pyetja e fundit: A do t\u00eb gjenden n\u00eb stafet m\u00ebsimore m\u00ebsues t\u00eb formuar q\u00eb t\u2019ua transmetojn\u00eb nx\u00ebn\u00ebsve nj\u00eb l\u00ebnd\u00eb t\u00eb till\u00eb, deri m\u00eb tani hipotetike? Dhe: ku do t\u00eb ishin formuar ata, ose ku do t\u00eb mund t\u00eb formohen? Edhe pse parashtrova vet\u00ebm disa prej v\u00ebshtir\u00ebsive q\u00eb mund t\u00eb qes\u00eb p\u00ebrpara konceptimi dhe trajtimi i nj\u00eb l\u00ebnde t\u00eb till\u00eb n\u00eb realitetin shqiptar, mund t\u00eb kem formuluar ndoshta padashtas disa nga tezat p\u00ebr nj\u00eb mund\u00ebsi hartimi t\u00eb l\u00ebnd\u00ebs n\u00eb fjal\u00eb, t\u00eb cilat af\u00ebrmendsh q\u00eb jan\u00eb t\u00eb diskutueshme.<\/p>\n","protected":false},"excerpt":{"rendered":"

Nga AUREL PLASARI N\u00eb nj\u00eb shtet laik dhe, sidomos, t\u00eb themeluar si laik, l\u00ebnda e historis\u00eb s\u00eb feve nuk ka se p\u00ebrse t\u00eb mos ket\u00eb vendin e vet n\u00eb programet arsimore. N\u00eb gjendjen e sotme problematike t\u00eb kultur\u00ebs shqiptare, specialist\u00ebve t\u00eb arsimit nuk do t\u2019u shkonte q\u00ebndrimi i aristokrat\u00ebve francez\u00eb q\u00eb mburreshin: \u201cNe kemi Voltaire\u00adin, […]<\/p>\n","protected":false},"author":1,"featured_media":47343,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-1554","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj"],"yoast_head":"\n13 pik\u00ebpyetjet e Aurel Plasarit p\u00ebr fen\u00eb n\u00eb shkoll\u00eb - FJALA e LIR\u00cb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/jehonashqiptare.al\/fjala\/13-pikepyetjet-e-aurel-plasarit-per-fene-ne-shkolle\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"13 pik\u00ebpyetjet e Aurel Plasarit p\u00ebr fen\u00eb n\u00eb shkoll\u00eb - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Nga AUREL PLASARI N\u00eb nj\u00eb shtet laik dhe, sidomos, t\u00eb themeluar si laik, l\u00ebnda e historis\u00eb s\u00eb feve nuk ka se p\u00ebrse t\u00eb mos ket\u00eb vendin e vet n\u00eb programet arsimore. 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