{"id":238,"date":"2016-01-22T23:25:27","date_gmt":"2016-01-22T22:25:27","guid":{"rendered":"http:\/\/www.fjala.info\/?p=238"},"modified":"2018-04-20T20:29:05","modified_gmt":"2018-04-20T19:29:05","slug":"dashuria-njerezore-ne-elementet-e-tri-poezive-te-vecanta-kahasimtare","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/dashuria-njerezore-ne-elementet-e-tri-poezive-te-vecanta-kahasimtare\/","title":{"rendered":"DASHURIA NJER\u00cbZORE N\u00cb ELEMENTET E TRI POEZIVE T\u00cb VE\u00c7ANTA KAHASIMTARE"},"content":{"rendered":"

\"\" Brahim Ibish AVDYLI<\/strong>:<\/p>\n

(Nj\u00eb studim apo nj\u00eb recension, p\u00ebr krahasim<\/em>)<\/p>\n

N\u00eb fillim, kur dua t\u00eb shkruaj nj\u00eb recension apo studim, p\u00ebr krahasim, e p\u00ebrmendi nj\u00eb poezi timen, t\u00eb botuar edhe n\u00eb p\u00ebrmbledhjen e par\u00eb t\u00eb poezive. Ajo e pati g\u00ebzuar prioritetin t\u00eb futet n\u00eb nj\u00eb antologji t\u00eb poetve t\u00eb rinj, q\u00eb ishin t\u00eb lidhur me “Bot\u00ebn e Re” dhe pak kush ia ka kushtuar ndonj\u00eb recension, persiatje, apo kritik\u00eb t\u00eb mir\u00ebfillt\u00eb, sepse \u00ebsht\u00eb poezi e ve\u00e7ant\u00eb dhe lidhet me nj\u00eb ndjenj\u00eb t\u00eb fort\u00eb t\u00eb zemr\u00ebs, q\u00eb del e trisht\u00eb, shkruhet fuqish\u00ebm dhe e ngrit\u00eb k\u00ebshtu n\u00eb nivelin e poezis\u00eb mbar\u00ebkomb\u00ebtare me k\u00ebt\u00eb tem\u00eb, e cila krahasohet me poezin\u00eb e poet\u00ebve m\u00eb t\u00eb m\u00ebdhenj t\u00eb kombit ton\u00eb, ve\u00e7an\u00ebrisht me Fatos Arapin, Drit\u00ebro Agollin, Xhevahir Spahiun, e ndonj\u00eb tjet\u00ebr, por asnj\u00ebrin nuk e kopjon, e imiton dhe nuk e p\u00ebrs\u00ebrit\u00eb.
\nKjo poezi, jo vet\u00ebm se e nxirrte n\u00eb shesh nj\u00eb ndjenj\u00eb t\u00eb ve\u00e7ant\u00eb t\u00eb shqiptar\u00ebve, q\u00eb kthehet shtigjeve ku do t\u00eb lind\u00ebte poezia, ku, si\u00e7 them me gjuh\u00ebn e krijuesit, bjente aq shum\u00eb d\u00ebbor\u00eb, sa q\u00eb ishte mbyllur rruga n\u00ebp\u00ebr t\u00eb cil\u00ebn rridhte kjo ndjenj\u00eb, m\u00eb larg\u00eb se k\u00ebto shtigje t\u00eb maleve, ku ulrinin ujq\u00ebrit (“Shtigjeve ka do t\u00eb vije ti”). Kjo do thot\u00eb se armiqt\u00eb e k\u00ebsaj ndjenje, jugosllav\u00ebt, e ata q\u00eb u sh\u00ebrbenin pavet\u00ebdije atyre, i kishin mbyllur k\u00ebto shtigje, p\u00ebr t\u00eb mbytur k\u00ebt\u00eb ndenj\u00eb sublime t\u00eb njeriut ton\u00eb, i cili e priste k\u00ebt\u00eb ndjenj\u00eb, e priste dhe e priste me vite e decenie t\u00eb rritej, nd\u00ebrsa “lules n\u00eb dor\u00eb aroma m`i zbehet ngadal\u00eb”, si\u00e7 shprehem prap\u00eb n\u00ebp\u00ebr vargje.<\/p>\n

 <\/p>\n

Pa dashur t\u00eb them se kjo poezi nuk e kishte p\u00ebr q\u00ebllim as t\u00eb “zbres\u00eb” kolos\u00ebt e poezis\u00eb n\u00eb nivelin e zakonsh\u00ebm t\u00eb poet\u00ebve dhe as t`i korigjoj\u00eb apo t`i kopjoj\u00eb ata, ajo ishte nj\u00eb p\u00ebrceptim i ve\u00e7ant\u00eb i k\u00ebtyre poezive edhe me karakter komb\u00ebtar, ndon\u00ebse ishte si poezi intime apo si lirik\u00eb intime (ose lyrik intime).
\nPoezia ime i k\u00ebndon ndjenj\u00ebs s\u00eb dashuris\u00eb n\u00eb tri etapa t\u00eb dashur\u00ebs enigmatike, nd\u00ebrsa poezia apo lirika e Dan Kosumit, nj\u00eb lirik i ri, e shpreh n\u00eb poezin\u00eb “Malli i dashuris\u00eb” k\u00ebt\u00eb ndenj\u00eb t\u00eb holl\u00eb, me t\u00eb gjitha karakteristikat dhe kontradiktat e saj. Kur e them se \u00ebsht\u00eb poezi lirike, i kam marr\u00eb parasysh dhjetra teorit\u00eb e let\u00ebrsis\u00eb q\u00eb i kam studiuar. Nd\u00ebrsa kur i them lirik\u00eb e dashuris\u00eb, e kam parasysh nivelin e saj t\u00eb p\u00ebrgjithsh\u00ebm dhe nuk e zbres n\u00eb rrafshin e poezis\u00eb q\u00eb sot shkruhet e quhet “poezi erotike”, sepse ato nuk jan\u00eb aspak poezi apo lirik\u00eb dhe k\u00ebt\u00eb fjal\u00eb t\u00eb zhargonit e kan\u00eb ngritur n\u00eb “nivel” t\u00eb “poezis\u00eb” jo-poet\u00ebt e sot\u00ebm, q\u00eb duan t`a zhveshin nj\u00eb ndjenj\u00eb t\u00eb madhe shpirt\u00ebrore t\u00eb sublime nga rrobat e ve\u00e7anta t\u00eb krijimtaris\u00eb letrare.<\/p>\n

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Dashuria \u00ebsht\u00eb njer\u00ebzore, p\u00ebr k\u00ebt\u00eb ndenj\u00eb t\u00eb lart\u00eb lindim n\u00eb k\u00ebt\u00eb bot\u00eb dhe b\u00ebjm\u00eb trash\u00ebgimtar\u00eb. Dashuria pra \u00ebsht\u00eb polivalente. Pa jet\u00eb, kur na rrah zemra, nuk e ndjejm\u00eb dashurin\u00eb. Me z\u00ebm\u00ebr, mbrohet jeta dhe ajo ka kuptim p\u00ebrmes ndjenjave, q\u00eb ndonj\u00ebher\u00eb ka n\u00eb vetvete mjegull t\u00eb dendur. Dashuria transformohet. Ka dashuri t\u00eb njeriut n\u00eb jet\u00eb; dashuri t\u00eb nj\u00ebriut p\u00ebr jet\u00ebgjat\u00ebsi; dashuri p\u00ebr nj\u00eb jet\u00eb m\u00eb t\u00eb mir\u00eb; dashuri t\u00eb pashterrshme p\u00ebr atdheun, lirin\u00eb, pavar\u00ebsin\u00eb; dashuri p\u00ebr miqt\u00eb e paz\u00ebvend\u00ebshuesh\u00ebm; dashuri p\u00ebr m\u00eb t\u00eb vegjlit, se jeta pa ata nuk do gj\u00ebj\u00eb kuptim; dashuri p\u00ebr m\u00eb t\u00eb dashur\u00ebn tuaj; dashuri ndaj gruas, t\u00eb bukur\u00ebs dhe jo dashuri erotike (sepse, gjoja p\u00ebr t`u shitur ata q\u00eb mendojn\u00eb se jan\u00eb burra, e b\u00ebjn\u00eb ndonj\u00eb “gj\u00eb t\u00eb madhe” e dashurohen “erotikisht”, dhe nuk e din\u00eb se “erotikja” \u00ebsht\u00eb dashuri\u00e7k\u00eb e rrug\u00ebve, jo-dashuri, pra puf me t\u00eb holla, e shtirur…); dashuri ndaj m\u00eb t\u00eb af\u00ebrmive, prind\u00ebrve, baballar\u00ebve, n\u00ebnave, v\u00ebllez\u00ebrve, motrave; etj. Dashuria \u00ebsht\u00eb pa kufi!…
\nK\u00ebshtu vazhdon dashuria. Dashuria \u00ebsht\u00eb aq e madhe, sa nuk e z\u00eb fjala; q\u00eb vie deri n\u00eb falje, edhe p\u00ebr ata q\u00eb nuk kan\u00eb b\u00ebr\u00eb ndonj\u00eb faj…<\/p>\n

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M\u00eb kujtohet me k\u00ebt\u00eb rast specifik fjalimi me shkrim i Prof. Dr. Mario Andreottit, profesor n\u00eb Universitetin e Sankt Galles, n\u00eb takimin ton\u00eb t\u00eb I-IV t\u00eb lirik\u00ebs, t\u00eb mbajtur me 27 tetor t\u00eb vitit 2012, n\u00eb Neuenmarkt, n\u00eb Cyrih, n\u00eb kuadrin e projektit t\u00eb AdS (“Autoret dhe Autor\u00ebt e Zvicr\u00ebs”, q\u00eb quhet k\u00ebshtu shoqata e shkrimtar\u00ebve t\u00eb Zvicr\u00ebs) p\u00ebr “Zvicr\u00ebn poetike”, n\u00eb tem\u00ebn “Koha m\u00eb e mir\u00eb e poezis\u00eb”, i cili thoshte se shkrimi e publikimi i lirik\u00ebs (lyrik\u00ebs) ka marr\u00eb masa t\u00eb reja t\u00eb p\u00ebrmbledhjeve t\u00eb rregullta; t\u00eb antologjive, t\u00eb cilat dalin; gjithmon\u00eb n\u00ebp\u00ebr shkolla citohen e m\u00ebsohen p\u00ebrmend\u00ebsh prej nx\u00ebn\u00ebsve; u jepet nuanc\u00eb e theksuar prej komponist\u00ebve; nd\u00ebrtohen lirsh\u00ebm prej botuesve letrar\u00eb p\u00ebr dashurin\u00eb; nxjerret paraprakisht n\u00ebp\u00ebr fjalime; bartet n\u00eb festat dhe fjalimet e familjes; e k\u00ebshtu me radh\u00eb…
\nAi thot\u00eb tekstualisht se vjersh\u00ebrimi apo poezia duket sikur nj\u00eb melodi, e cila i ka dy faqe: a) faqen paraprake, faqen e saj t\u00eb bukur; dhe b) faqen e dyt\u00eb pas saj, sikur medalja(medalioni), p\u00ebr t\u00eb cil\u00ebn njeriu nuk flet me d\u00ebshir\u00eb. )
\nAi jo vet\u00ebm q\u00eb \u00ebsht\u00eb profesori i akorduar n\u00eb Deg\u00ebn e Gjuh\u00ebs dhe Let\u00ebrsis\u00eb t\u00eb UNI t\u00eb St. Gall\u00ebs, por edhe autor i njohur n\u00eb t\u00eb gjith\u00eb let\u00ebrsin\u00eb evropiane dhe bot\u00ebrore dhe autor i vepr\u00ebs standarte moderne t\u00eb let\u00ebrsis\u00eb dhe e di mir\u00eb \u00e7ka mund t\u00eb thot\u00eb. T\u00eb gjith\u00eb kritik\u00ebt e bot\u00ebs dhe ve\u00e7an\u00ebrisht shqiptar\u00ebt nuk i din\u00eb dhjet\u00eb tendencat e lirik\u00ebs (lyrik\u00ebs) bashk\u00ebkohore, e cila e ka edhe tendenc\u00ebn e p\u00ebrhershme t\u00eb kthimit prapa, n\u00eb klasik\u00ebn moderne, q\u00eb fillon n\u00eb vitet 1900 dhe zgjat\u00eb deri n\u00eb mesin e viteve 1960, pastaj aty fillon pasmodernizmi dhe modernizmi i von\u00eb.<\/p>\n

Pra, t\u00eb gjith\u00eb kritik\u00ebt letrar\u00eb dhe hartuesit e recensioneve t\u00eb veprave letrare, por as hartuesit e antologjive moderne, eseist\u00ebt, autor\u00ebt modern t\u00eb let\u00ebrsis\u00eb, posa\u00e7\u00ebrisht shqiptar\u00ebt, nuk duan t\u00eb shkruajn\u00eb p\u00ebr faqen e dyt\u00eb t\u00eb medaljes, jo sepse shpesh nuk e meriton, por \u00ebsht\u00eb faqja e dyt\u00eb, faqja q\u00eb nuk e njohin ata. Ata kapen nj\u00ebher\u00eb “modernisht” pas “t\u00eb panjohur\u00ebs moderne” apo e d\u00ebrgojn\u00eb n\u00eb denigrim moral, si\u00e7 \u00ebsht\u00eb rasti p\u00ebr lirik\u00ebn e dashuris\u00eb, t\u00eb cil\u00ebn e d\u00ebrgojn\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb padenj\u00eb n\u00eb nj\u00eb “erotiz\u00ebm modern” t\u00eb shoq\u00ebris\u00eb bashk\u00ebkohore.<\/p>\n

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Ata nuk e kuptojn\u00eb me k\u00ebt\u00eb rast se “erotizmi” \u00ebsht\u00eb kalk\u00eb e \u00e7thurur moderne, me baz\u00eb prej t\u00eb ashtuquajtur\u00ebs “gjuh\u00eb greke”, q\u00eb nuk \u00ebsht\u00eb “gjuh\u00eb greke”, por nj\u00eb gjuh\u00eb e shkruar me alfabet fenikas, t\u00eb Kadmit, e q\u00eb flitet nga shtresat e larta t\u00eb shoq\u00ebris\u00eb, me t\u00eb gjitha fjal\u00ebt pellazgo-ilire dhe nuk \u00ebsht\u00eb gjuh\u00eb shtet\u00ebrore, por artificiale.
\nKjo kalk\u00eb moderne parashtron shthurjen morale si vij\u00eb primare t\u00eb vetes, e cila i vjedh preokupimet rreth tem\u00ebs serioze t\u00eb dashuris\u00eb njer\u00ebzore dhe i bllokon me pufet e \u00e7thurrjes morale. N\u00ebp\u00ebr bot\u00ebn per\u00ebndimore, dashuria e v\u00ebrtet\u00eb nuk \u00ebsht\u00eb ndjenj\u00eb e fuqishme me mall, por instikt q\u00eb ia merr ndjenjat njeriut dhe e lejon t\u00eb shitet e t\u00eb blehet, e t\u00eb merret fal\u00eb, n\u00ebp\u00ebr kthesat morale t\u00eb nj\u00eb kafshe me rroba njeriu. Pra, po e themi tekstualisht se ky instikt i mbluluar me ndjenj\u00eb \u00ebsht\u00eb i \u00e7thurur skajsm\u00ebrisht. Nd\u00ebrsa ndjenja e v\u00ebrtet\u00eb e dashuris\u00eb q\u00eb del n\u00eb lirikat e mir\u00ebfillta intime kamuflohet. Poezit\u00eb dhe vjershat e v\u00ebrteta q\u00eb e mbrojn\u00eb k\u00ebt\u00eb ndjenj\u00eb sublime t\u00eb njeriut, kalojn\u00eb n\u00ebp\u00ebr vargje padiktuesh\u00ebm dhe i marrin syt\u00eb e mjegulluar t\u00eb shoq\u00ebris\u00eb. K\u00ebshtu pjesa d\u00ebrmuese e “poet\u00ebve” vrapojn\u00eb pas “modernizmit” dhe kalojn\u00eb kufirin e “erotizmit”, q\u00eb e ka n\u00eb koncept t\u00eb vetes, pra q\u00eb n\u00eb thelb, pornografin\u00eb dhe \u00e7thurjen totale.<\/p>\n

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Ne po i kthehemi edhe nj\u00ebher\u00eb Prof. Dr. Mario Andreottit, i cili na e shpjegon \u00e7ka \u00ebsht\u00eb let\u00ebrsia moderne prej pik\u00ebpamjes s\u00eb tij nga kriteret klasike t\u00eb termit “modern”, e pastaj t`i kthehemi lirik\u00ebs dhe lirik\u00ebs s\u00eb dashuris\u00eb, dhe n\u00eb fund, poezive tona, p\u00ebr krahasim. Kur flet njeriu p\u00ebr let\u00ebrsin\u00eb moderne, mendon p\u00ebr varg\u00ebzimet moderne, e cila fillon prej shekullit XX. Mbiemri “modern” vjen prej koh\u00ebs s\u00eb von\u00eb latine “modernus” e deri te mbiemri kund\u00ebrshtues “antiquus”, e cila i merr n\u00eb k\u00ebt\u00eb plan t\u00eb lidhura fjal\u00ebt “t\u00eb r\u00e9n\u00eb”, t\u00eb “artit t\u00eb ri”, “aktuale”, “t\u00eb tanishme”, “t\u00eb s\u00eb sotmes”, dhe e lidhin me fjal\u00ebn e vjet\u00ebr latine “modus”, q\u00eb do t\u00eb thot\u00eb edhe “modo”, d. m.th. “n\u00eb k\u00ebt\u00eb rast”, “n\u00eb fillim”, “sapo”, etj. Kjo do t\u00eb thot\u00eb p\u00ebr let\u00ebrsin\u00eb moderne si “e tipit t\u00eb ri”, “e tanishme”, “aktuale”, “n\u00eb mod\u00eb”, “progresive”, etj. Nga termi “let\u00ebrsi moderne” at\u00ebher\u00eb e kuptojm\u00eb gabimisht let\u00ebrsin\u00eb si “let\u00ebrsi e koh\u00ebs s\u00eb tanishme”, e cila, n\u00eb ndonj\u00eb m\u00ebnyr\u00eb apo n\u00eb nj\u00eb form\u00eb tjet\u00ebr na lidh\u00eb me fjal\u00ebt si “let\u00ebrsi t\u00eb koh\u00ebs son\u00eb”, “e tipit t\u00eb ri”, e cila na duket si nj\u00eb let\u00ebrsi aktuale, pra nj\u00eb \u00e7\u00ebshtje aktuale.
\nPo t\u00eb merremi vet\u00ebm me figur\u00ebn e mbrujtur dhe t\u00eb krijuar n\u00eb let\u00ebrsin\u00eb ton\u00eb, do t\u00eb bashkangjitemi me shpjegimet e Prof. Mario Andreottit, q\u00eb e ka b\u00ebr\u00eb me th\u00ebniet e tij p\u00ebr “makrostruktur\u00ebn” e “mikrostruktur\u00ebn” e figur\u00ebs artistike (“makro”- e madhe; “mikro” – e vog\u00ebl), do t\u00eb kuptojm\u00eb automatikisht se k\u00ebto fjal\u00eb e kan\u00eb t\u00eb pandashme “form\u00ebn e ngjarjeve” n\u00eb let\u00ebrsin\u00eb moderne dhe rrafshin veprimit t\u00eb ngjarjeve, pra t\u00eb vog\u00ebl apo t\u00eb madhe. N\u00eb lidhje me k\u00ebte duhet t\u00eb ndalemi pak n\u00eb th\u00ebniet teorike lidhur me Lyriken dhe klasifikimin teorik t\u00eb saj. N\u00eb Lyrik futen t\u00eb gjitha ato forma t\u00eb shkrimit poetik t\u00eb vargjeve deri te proza poetike, t\u00eb cilat e kan\u00eb k\u00ebt\u00eb motiv. Gjithnj\u00eb na lejon t\u00eb shihet tipari themelor i p\u00ebrbashk\u00ebt i tyre, t\u00eb cil\u00ebn e quajm\u00eb absolutiz\u00ebm i funksionimit t\u00eb gjuh\u00ebs poetike. Nga e ashtuquajtura “gjuha greke”- q\u00eb \u00ebsht\u00eb n\u00eb fakt gjuha e shkruar pellazgo-shqipe me alfabet t\u00eb huaj fenikas t\u00eb Kadmit, nocioni “lyrik” vjen nga “lyra”, e cila \u00ebsht\u00eb v\u00ebrtet\u00eb nj\u00eb instrument me 5 ose 7 tela, e cila i p\u00ebrcjell\u00eb k\u00ebng\u00ebt prej vargjeve e deri te poezia, proza poetike, ose drama, deri n\u00eb shekullin e XVIII. P\u00ebr k\u00ebt\u00eb instrument jan\u00eb shkuar lyrikat gjat\u00eb viteve, prandaj e shkuajm\u00eb me t\u00eb v\u00ebrtet\u00eb “lyrik” e jo “lirik”, sepse “y”-ja \u00ebsht\u00eb origjinale e shqipes, dhe “i”-ja ka mbetur prej popujve t\u00eb tjer\u00eb, q\u00eb nuk e din\u00eb t\u00eb dallojn\u00eb e t\u00eb shqiptojn\u00eb “y”-n\u00eb.
\nMe lyrik\u00eb (q\u00eb t\u00eb mos i themi si i thon\u00eb kritik\u00ebt tan\u00eb) jan\u00eb marrur t\u00eb gjith\u00eb poet\u00ebt, pra edhe Drit\u00ebro Agolli deri te Dan Kosumi, me lyrik intime apo t\u00eb dashuris\u00eb.
\nPo k\u00ebshtu, jan\u00eb t\u00eb lidhura edhe me llojin e gjinis\u00eb, pra me gjinin\u00eb letrare, krahas epik\u00ebs dhe dramatik\u00ebs, q\u00eb jan\u00eb lyrika, epika dhe dramatika.
\nMe k\u00ebt\u00eb instrument vall\u00ebzohej e k\u00ebndohej. Disa elemente t\u00eb saj p\u00ebrcjell\u00ebse, me koh\u00ebn kan\u00eb humbur dhe jan\u00eb l\u00ebn\u00eb n\u00eb harres\u00eb, por esenc\u00ebn e vet e ka ruajtur nd\u00ebr mij\u00ebvje\u00e7ar\u00eb. Ajo \u00ebsht\u00eb nj\u00eb poezi e shkurt\u00ebr, q\u00eb i shpreh\u00eb ndjenjat dhe mendimet tona p\u00ebrmes fjal\u00ebve t\u00eb organizuara me q\u00ebllim t\u00eb krijimit t\u00eb nj\u00eb imazhi poetik dhe k\u00ebto i shpreh\u00eb bukur e n\u00eb m\u00ebnyr\u00eb muzikore.
\nLyrika ta krijon pamjen q\u00eb nevojitet p\u00ebrmes fjal\u00ebve figurative. Ne p\u00ebrdorim k\u00ebt\u00eb lloj figurash q\u00eb flasin shum\u00eb m\u00eb thell\u00eb. Ajo \u00ebsht\u00eb nj\u00eb klithje e shpirtit t\u00eb shqet\u00ebsuar dhe reagon estetikisht p\u00ebrmes fjal\u00ebve t\u00eb organizuara. P\u00ebr k\u00ebt\u00eb q\u00ebllim e krijon nj\u00eb imazh poetik apo t\u00eb vjersh\u00ebs, sepse i lidh\u00eb fjal\u00ebt e kuptimet n\u00eb m\u00ebnyr\u00eb t\u00eb befasishme e t\u00eb papritur, me ide q\u00eb nuk jan\u00eb aq t\u00eb af\u00ebrta, por shpesh kund\u00ebrshtohen e jan\u00eb t\u00eb pa-pajtueshme, n\u00eb bot\u00ebn e poezis\u00eb apo t\u00eb vjersh\u00ebs.
\nKur poezia ng\u00ebrthen nj\u00eb ndenj\u00eb t\u00eb thell\u00eb, aty \u00ebsht\u00eb edhe lyrika. Poezit\u00eb e tilla na klasifikohen si poezi lyrike. Te t\u00eb gjitha p\u00ebrmbledhje tona gjenden poezi me motive t\u00eb tilla. P\u00ebr shembull, e till\u00eb \u00ebsht\u00eb edhe poezia ime “Shtigjeve kah do t\u00eb vije ti”; poezia e Drit\u00ebro Agollit, “Mjegulla e dashuris\u00eb”, apo poezia e Dan Kosumit, “Malli i dashuris\u00eb”, t\u00eb cilave po ia kushtojm\u00eb k\u00ebt\u00eb studim krahasimtar.
\nPa dashur t\u00eb merrem me k\u00ebto gj\u00ebra t\u00eb ve\u00e7anta t\u00eb let\u00ebrsis\u00eb, po e them se ky studim ka hapur me t\u00eb v\u00ebrtet\u00eb \u00e7\u00ebshtjen publike se a ka dhe sa ka kritik\u00eb komparativist\u00eb n\u00eb let\u00ebrsin\u00eb shqipe dhe nga ky priz\u00ebm del edhe sot se nuk ka aspak kritik\u00eb t\u00eb mir\u00ebfilt\u00eb krahasimtare, pra po merrem me k\u00ebt\u00eb tem\u00eb edhe nj\u00ebher\u00eb n\u00eb l\u00ebmin\u00eb e k\u00ebtij studimi, edhe pse nuk jam profesional, sado q\u00eb kemi mjaft t\u00eb shkolluar n\u00eb k\u00ebt\u00eb l\u00ebmi.
\nN\u00eb ve\u00e7anti, n\u00eb let\u00ebrsin\u00eb shqiptare, nuk ka mir\u00ebfilli kritik\u00eb krahasimtare. Po e b\u00ebj prov\u00ebn e par\u00eb n\u00eb k\u00ebt\u00eb drejtim, n\u00eb tri nivele, prej Drit\u00ebro Agollit deri te Dan Kosumi.
\nKritika krahasimtare apo komparative \u00ebsht\u00eb nj\u00eb gjini e ve\u00e7ant\u00eb dhe tejet shum\u00eb e v\u00ebshtir\u00eb, sidomos kur shkruhet p\u00ebr plagjiatura apo ndikim direkt nga let\u00ebrsit\u00eb e ndryshme komb\u00ebtare dhe nd\u00ebrkomb\u00ebtare; nga shkrimtar\u00ebt e ndrysh\u00ebm t\u00eb popujve; nga periudha t\u00eb ndryshme; n\u00eb kuptim objektiv, kritik apo denoncues, e deri te ajo pozitive, e nxitjes, e motivimit, e nxjerrjes n\u00eb pah t\u00eb vetive t\u00eb ve\u00e7anta t\u00eb shoq\u00ebris\u00eb.
\nK\u00ebtu po e b\u00ebjm\u00eb nj\u00eb kritik\u00eb pozitive t\u00eb k\u00ebtij kuptimi n\u00eb mes poezis\u00eb s\u00eb brezit m\u00eb t\u00eb ri, t\u00eb modernizmit t\u00eb von\u00eb, poetit Dan Kosumi; pasmodernizmit, q\u00eb jam un\u00eb; dhe poetit t\u00eb madh komb\u00ebtar, Drit\u00ebra Agollit, q\u00eb b\u00ebn pjes\u00eb n\u00eb modernizmin klasik.
\nMegjith\u00ebse kritika shqiptare i ka t\u00eb metat e veta, e n\u00eb radh\u00eb t\u00eb par\u00eb ka m\u00eb shum\u00eb se ndonj\u00eb tjet\u00ebr kritik\u00eb impresioniste, q\u00eb shkrimtar\u00ebt shqiptar\u00eb i p\u00ebrcjellin hap pas hapi k\u00ebta kritik\u00eb (q\u00eb n\u00eb fakt jan\u00eb vet\u00ebm t\u00eb njohurit e shkrimtarit, apo t\u00eb njohurit e te njohurve t\u00eb tjer\u00eb t\u00eb autorit), dhe ka shum\u00eb m\u00eb pak kritik\u00eb objektive, t\u00eb pavarur nga autori i k\u00ebtyre veprave, kjo kritik\u00eb do t\u00eb b\u00ebj\u00eb prova t\u00eb kritik\u00ebs krahasimtare dhe t\u00eb gj\u00ebj\u00eb lidhjet e mbrendshme dhe lidhjet e jashtme t\u00eb poezis\u00eb “Malli i dashuris\u00eb” s\u00eb poetit Dan Kosumi, si\u00e7 e thot\u00eb vet\u00eb “gjurm\u00ebve t\u00eb Drit\u00ebro Agollit”, pa e kopjuar ate, dhe duke shkruar nj\u00eb poezi p\u00ebr k\u00ebt\u00eb ndjenj\u00eb sublime e njer\u00ebzore, dhe pa e shp\u00ebrfillur e injoruar k\u00ebt\u00eb ndenj\u00eb humane, sepse nuk i duron t\u00eb t\u00eb ashtuquajturat “jasht\u00ebqitjet erotike” prej kultur\u00ebs greko-file, dhe \u00ebsht\u00eb nj\u00eb lirik\u00eb e mir\u00ebfillt\u00eb intime. Kush do ta lexoj\u00eb k\u00ebt\u00eb poezi apo lirik\u00eb intime nuk do ta kuptoj\u00eb se nuk ka dalim kuptimi n\u00eb mes t\u00eb lirik\u00ebs dhe poezis\u00eb, dhe un\u00eb do ti rrokem pak edhe k\u00ebsaj teme dhe relacionit t\u00eb dy poet\u00ebve t\u00eb let\u00ebrsis\u00eb shqipe, t\u00eb Drit\u00ebro Agollit, shkrimtarit q\u00eb na \u00ebsht\u00eb nj\u00eb shkrimtar i madh devollian me renome dhe poetit t\u00eb ri kosovar q\u00eb shkruan pa kufij dhe matet me poetin e madh\u00eb, p\u00ebrmes nj\u00eb ndjenje t\u00eb v\u00ebrtet\u00eb shqiptare. Poeti Dan Kosumi \u00ebsht\u00eb bir i Kosumajve, kush\u00ebri i Bajram Kosumit, e t\u00eb t\u00eb madhit Musli Kosumi, q\u00eb jan\u00eb edhe p\u00ebr mua miq t\u00eb shk\u00eblqyer, t\u00eb Brezit `81, brez i t\u00eb cilit jam edhe un\u00eb, s\u00eb bashku me Merxhan Avdylin, dhe i rrim\u00eb n\u00eb mes.
\nMusli Kosumi m\u00eb ka shp\u00ebtuar edhe nj\u00ebher\u00eb jet\u00ebn nga burgu jugosllav prej 15 viteteve, te i cili m\u00eb jan\u00eb mbledhur n\u00ebp\u00ebr k\u00ebmb\u00eb “zogjt\u00eb” e vegj\u00ebl me cic\u00ebrimat e pa-ndalura t\u00eb dhembjes f\u00ebmij\u00ebrore, ndoshta edhe Dan Kosumi, dhe mua mund t\u00eb m\u00eb quajn\u00eb “kritik impresionist”, por k\u00ebto poezi ia k\u00ebkova vet\u00eb e nuk ma ka dh\u00ebn\u00eb ai, pra jam nxitur nga \u00e7\u00ebshtje t\u00eb krahasimit t\u00eb poezis\u00eb, e jo nga lidhja e ime me poetin e ri Dan Kosumi, deri te LKSHM-ja, t\u00eb cilat jan\u00eb tekstualisht t\u00eb v\u00ebrteta.
\nPoezia e v\u00ebrtet\u00eb lirike, sa i p\u00ebrket tematik\u00ebs, ka d\u00ebshmuar se kriter i kualifikimit t\u00eb poezis\u00eb \u00ebsht\u00eb tema q\u00eb e trajton. Te Dan Kosumi b\u00ebhet fal\u00eb p\u00ebr poezin\u00eb lirike t\u00eb lirik\u00ebs s\u00eb dashuris\u00eb , nj\u00eb poezi lirike e shkurt\u00ebr me 3 strofa; dhe sipas metrik\u00ebs s\u00eb varg\u00ebzimeve: vargje me rim\u00eb, t\u00eb tipit ABCB; t\u00eb shkruar lirsh\u00ebm; me ndenj\u00eb t\u00eb kulluar, mjaft krenar, jo elegjiak, me nj\u00eb dhembje t\u00eb thell\u00eb.
\nKjo nuk ka asgj\u00eb t\u00eb p\u00ebrbashk\u00ebt me ato poezi “erotike”, por \u00ebsht\u00eb vet\u00ebm nj\u00eb lirik\u00eb e v\u00ebrtet\u00eb e dashuris\u00eb, sepse pas “erotizmit poetik” vrapojn\u00eb mjaft “kritik\u00eb” t\u00eb sotsh\u00ebm e mjaft “shkrimtar\u00eb”, edhe shqiptar\u00eb, t\u00eb cil\u00ebt jan\u00eb shund i t\u00eb ashtuquajtur\u00ebs “let\u00ebrsi”.
\nKur e them “lirik\u00eb intime” nuk e kam parasysh nivelin e shprehjes personale t\u00eb autor\u00ebve, por e kam n\u00eb mendje shprehjen publike t\u00eb ndjenjave e mendimeve, d.m.th. nivelin publik t\u00eb shprehjes, sepse shprehja personale e autor\u00ebve mund t\u00eb mos jet\u00eb kjo q\u00eb po e them me k\u00ebt\u00eb rast, por di\u00e7ka tjet\u00ebr.
\nDan Kosumi krijon nj\u00eb poezi t\u00eb re. Malli i dashuris\u00eb bjen e zgjohet me k\u00ebt\u00eb ndjenj\u00eb sublime t\u00eb njeriut, t\u00eb thell\u00eb e t\u00eb poleve t\u00eb kund\u00ebrta q\u00eb i ka krijuar Zoti i Madh apo Universi p\u00ebr ta p\u00ebrt\u00ebrir\u00eb bot\u00ebn njer\u00ebzore me trash\u00ebgimtar\u00eb dhe p\u00ebr tu dashuruar n\u00eb bot\u00eb vet\u00ebm nj\u00eb her\u00eb, e disa t\u00eb tjer\u00eb thon\u00eb disa her\u00eb. Kjo jet\u00eb \u00ebsht\u00eb p\u00ebrkohshme. Jeta tjet\u00ebr, jet\u00eb e amshimit, \u00ebsht\u00eb jet\u00eb e p\u00ebrjetshme, n\u00ebse kemi l\u00ebn\u00eb sh\u00ebmbuj t\u00eb mir\u00eb. Poeti Dan Kosumi i falet Zotit t\u00eb Madh p\u00ebr t\u00eb dashur\u00ebn e tij, “edhe pse dhembja po m\u00eb vret”, si\u00e7 thot\u00eb poeti, sepse:<\/p>\n

“I falem zotit, ty pse t\u00eb njoha,
\nedhe pse dhimbja fort po m\u00eb vret,
\npa ty jam lypsar q\u00eb jetoj kot,
\nme ty kam bot\u00ebn, me ty jam mbret”.<\/p><\/blockquote>\n

Lirika e tij, me rrokje e thekse, t\u00eb tipit 8\/11\/9\/9, 11\/9\/9\/9, 10\/9\/9\/9 e shtrin\u00eb k\u00ebt\u00eb dilem\u00eb shpirt\u00ebrore t\u00eb burri t\u00eb vet\u00ebdish\u00ebm “kur iki larg” dhe “kur jam pran\u00eb teje” p\u00ebrball\u00eb universit. Dashuria \u00ebsht\u00eb njer\u00ebzore, nuk \u00ebsht\u00eb eros dekadent.
\nNd\u00ebrsa poezia e poetit t\u00eb madh shqiptar, Drit\u00ebro Agollit, “Mjegulla e dashuris\u00eb”, vjen n\u00eb p\u00ebrmbledhjen e poezive mjaft mir\u00eb t\u00eb q\u00eblluar e t\u00eb radhitura poashtu shum\u00eb mir\u00eb, “Vjen njeriu i \u00e7uditsh\u00ebm”, n\u00eb ciklin e poezive “Fsheht\u00ebsia e qiririt”, q\u00eb p\u00ebrmban\u00eb t\u00eb fsheht\u00ebsit\u00eb e poetit, i cili \u00ebsht\u00eb vet\u00eb qiriri q\u00eb digjet n\u00ebp\u00ebr stuhit\u00eb e jet\u00ebs.
\nN\u00eb p\u00ebrmbledhjen “Vjen njeriu i \u00e7uditsh\u00ebm” ka plot e p\u00ebrplot poezi p\u00ebr Kosov\u00ebn, plot poezi p\u00ebr atdheun e tanish\u00ebm apo t\u00eb cunguar-Shqip\u00ebrin\u00eb, poezi p\u00ebr kujtes\u00ebn e atdheut shpirt\u00ebror, q\u00eb ende nuk i ka mbledhur trojet e veta autoktone shqiptare dhe arb\u00ebr, sepse nuk e l\u00ebn\u00eb t\u00eb b\u00ebhen s\u00eb bashku armiqt\u00eb e m\u00ebdhenj antishqiptar.
\nN\u00eb ciklin “Fsheht\u00ebsit\u00eb e qiririt” futen pra t\u00eb gjitha ato tema t\u00eb fshehta t\u00eb poetit, t\u00eb cilat e b\u00ebjn\u00eb njeri t\u00eb v\u00ebrtet\u00eb q\u00eb sillet jo natyrsh\u00ebm dhe kapet p\u00ebr ndjenja t\u00eb larta me gun\u00ebn e njeriut atdhetar, kur t\u00eb tjer\u00ebt nuk i kan\u00eb ato peokupime dhe poeti qan\u00eb p\u00ebr qiririn simbolik q\u00eb i digjet, madje kur e sheh t\u00eb digjet Naim Frash\u00ebrin. Vaji i tij prej burri \u00ebsht\u00eb vaji i \u00e7uditsh\u00ebm p\u00ebr njer\u00ebzit, sepse poeti ka ndjenja t\u00eb larta p\u00ebr t\u00eb gjith\u00eb ata q\u00eb mbeten n\u00eb jet\u00eb. K\u00ebt\u00eb mund ta p\u00ebrjetojm\u00eb n\u00eb motivet e k\u00ebtij cikli, si p.sh. “N\u00eb vrim\u00ebn e kujtes\u00ebs”, “Njeriu i thjesht\u00eb”, “Rruga”, “Zemra ime”, “N\u00eb Zvic\u00ebr”, “Zogu i fshe-hur”, “Ndihm\u00ebsi i Zotit”, “Pranvera e fundi i plakut” dhe “Pendimi i vonuar”, etj. etj. t\u00eb cilat na i japin n\u00eb t\u00eb v\u00ebrtet\u00eb disa vija t\u00eb dukshme t\u00eb identitetit t\u00eb poetit pas poezis\u00eb s\u00eb ve\u00e7ant\u00eb “Fsheht\u00ebsit\u00eb e qiririt”, dhe “Mjegulli i dashuris\u00eb”, t\u00eb cilat jan\u00eb poashtu t\u00eb mira, sikurse e t\u00ebr\u00eb p\u00ebrmbledhja e poezive.
\n“Mjegulli i dashuris\u00eb” i ka tri strofa kat\u00ebrshe, me rim\u00eb, ABAD, ABAB e ABAB, e cila \u00ebsht\u00eb n\u00eb vargun e poezive q\u00eb b\u00ebjn\u00eb pjes\u00eb n\u00eb p\u00ebrmbledhjen “Vjen njeriu i \u00e7uditsh\u00ebm”, t\u00eb Drit\u00ebro Agollit, t\u00eb theksit dhe t\u00eb theksit paraksiton, ve\u00e7an\u00ebrisht vargun e tij te struktur\u00ebs s\u00eb strof\u00ebs agolliane, e cila studiohet edhe n\u00eb k\u00ebt\u00eb p\u00ebrmbledhje.
\nKjo poezi ka varg tet\u00ebshe t\u00eb vargut me theks n\u00ebnt\u00eb e tet\u00eb, pra t\u00eb gjitha p\u00ebrs\u00ebriten, sipas logaritjes son\u00eb 9\/8\/9\/8. Poeti thot\u00eb:<\/p>\n

“Kur ikja larg, drejt teje vija
\nkur vija af\u00ebr, ikja larg
\np\u00ebr dreq, m\u00eb trembte larg\u00ebsia
\ndhe af\u00ebrsia b\u00ebhej \u00e7ark”.<\/p><\/blockquote>\n

Kjo \u00ebsht\u00eb nj\u00eb e v\u00ebrtet\u00eb e madhe e njeriut t\u00eb \u00e7uditsh\u00ebm, q\u00eb ik\u00eb e vjen, q\u00eb vjen e ik\u00eb nga larg\u00ebsia, sepse e ngrehin magnetizimet natyrore midis poleve t\u00eb kund\u00ebrta.
\n\u00c7ka \u00ebsht\u00eb e fshehta e njeriut i cili vuan nga ky mall i \u00e7uditsh\u00ebn; nga kjo mjegull e dashuris\u00eb, Drit\u00ebro Agolli e thot\u00eb n\u00eb strof\u00ebn e dyt\u00eb. Ai u tregon poleve t\u00eb kund\u00ebrta, kur ate e tremb\u00eb larg\u00ebsia dhe af\u00ebrsia poashtu, ai mbetet nj\u00eb pus i r\u00ebnd\u00eb mjegulle dhe nj\u00ebkoh\u00ebsisht nj\u00eb \u00e7menduri, derisa i shkruan vjershat dhe i djeg\u00eb p\u00ebrs\u00ebri.
\nMe gjuh\u00ebn poetike, mund t\u00eb shprehet interpretimi se disa nga \u00e7\u00ebshtjet madhore, q\u00eb shpreh\u00eb poezia, \u00ebsht\u00eb se poezit\u00eb e tij mund t\u00eb merren vesh\u00eb nga kuptimi i tyre. N\u00ebse e kujtojm\u00eb Xhonatan Kellerin mbi tri shkall\u00ebt e kuptimit, do t\u00eb kuptojm\u00eb se poezia e Drit\u00ebro Agollit i ka t\u00eb tri shkall\u00ebt, q\u00eb i nxjerr\u00eb n\u00eb form\u00eb origjinale.
\nKur lexojm\u00eb k\u00ebto tri poezi, t\u00eb Drit\u00ebro Agollit, timen dhe t\u00eb Dan Kosumit, ne do t\u00eb dijm\u00eb se teorit\u00eb e let\u00ebrsis\u00eb, n\u00eb nj\u00ebfar\u00eb forme, e dokumentojn\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje.
\nN\u00eb qoft\u00eb se ndalemi te kuptimi, do t\u00eb ndalemi te th\u00ebnia e Xhonatan Kellerit, se ka tri shkall\u00eb t\u00eb kuptimit: kuptimi i nj\u00eb fjale; kuptimi i nj\u00eb shprehje dhe kuptimi i nj\u00eb teksti. Poezia e Drit\u00ebro Agollit \u00ebsht\u00eb e shkruar n\u00eb tri strofa dhe kuptimi i saj \u00ebsht\u00eb i ndar\u00eb n\u00eb t\u00eb tri shkall\u00ebt e kuptimit. Kur ta lexojm\u00eb poezin\u00eb, do ta kuptojm\u00eb ate.
\nNd\u00ebrsa poezia e Dan Kosumit \u00ebsht\u00eb e shkruar gjurm\u00ebve poetike t\u00eb Drit\u00ebro Agollit, por \u00ebsht\u00eb nj\u00eb poezi e ve\u00e7ant\u00eb, “Malli i dashuris\u00eb”. T\u00eb triat, ju mund ti lexoni.
\nN\u00eb lidhje me k\u00ebto poezi, \u00ebsht\u00eb edhe poezia e ime, e shkruar me nj\u00eb varg t\u00eb bardh\u00eb, pra varg t\u00eb lir\u00eb, me tri strofa, t\u00eb ndara nga nj\u00ebra tjetra me nj\u00eb varg t\u00eb lir\u00eb. Poezia ime “Shtigjeve kah do t\u00eb vije ti”, i shpreh\u00eb k\u00ebto tri shkall\u00eb t\u00eb kuptimit.
\nKjo poezi \u00ebsht\u00eb e trishtueshme, e mnershme, e pik\u00ebllueshme, jo pesimiste, sepse n\u00eb rrug\u00ebn e jet\u00ebs “ulurijn\u00eb ujq\u00ebrit”, pra \u00ebsht\u00eb baraspesha ideore e k\u00ebtyre poezive, t\u00eb distancuara nga nj\u00ebra tjetra, por me p\u00ebrfundime p\u00ebrgjith\u00ebsuese.
\nUn\u00eb i kam v\u00ebrejtur nj\u00ebher\u00eb k\u00ebto poezi krahasimtare, d.m.th. t\u00eb poet\u00ebve Drit\u00ebro Agolli, Dan Kosumi dhe poezin\u00eb time, t\u00eb lidhura me dashurin\u00eb, por e imja \u00ebsht\u00eb pak sa zhg\u00ebnjyese p\u00ebr dashurin\u00eb e cila nuk do ti vije ashtu m\u00eb tjet\u00ebr her\u00eb, sepse \u00ebsht\u00eb dashuri e vetme rinore, dhe i shprehin t\u00eb tri t\u00eb v\u00ebrtetat e pamohuara, n\u00eb m\u00ebnyr\u00eb kontradiktore, t\u00eb dy poleve magnetizuese, kur vie nga larg e ik\u00eb larg\u00eb, apo largohet p\u00ebrgjithmon\u00eb, te t\u00eb tre poet\u00ebt. Aty na shnd\u00ebrrohet nj\u00eb linj\u00eb e ve\u00e7ant\u00eb n\u00eb fsheht\u00ebsit\u00eb e qirit; t\u00eb dashuris\u00eb q\u00eb vjen e ik\u00ebn larg dhe t\u00eb dashuris\u00eb sime q\u00eb kurr\u00eb ashtu nuk vjen.
\nLyrika i shpreh\u00eb t\u00eb tri momentet psikollogjike t\u00eb njeriut: shpres\u00ebn, konfrontimin dhe zhg\u00ebnjimin. K\u00ebto jan\u00eb provat e para t\u00eb persiatjes krahasimtare…<\/p>\n

Parafjala shkrimore e Prof. Dr. Mario Andreottit, n\u00eb takimet tona t\u00eb krijuesve t\u00eb lirik\u00ebs, t\u00eb dh\u00ebn\u00eb me 27 tetor 2012, n\u00eb Z\u00fcrich, n\u00eb vij\u00ebt e projektit t\u00eb Zvicr\u00ebs “Zvicra poetike (Poetische Schweiz)”, faqe 4.
\nMario Andreotti: “Die Struktur der modernen Literatur”, 4., vollst\u00e4ndig neu bearbeitet und aktualisierte Auflage, Hauptverlag UTB, Bern-Stuttgard-Wien 2009, faqe 17.
\nVepra e p\u00ebrmendur, faqe 27.
\nVepra e cituar, faqe 281.
\nPo ajo faqe, pak m\u00eb posht\u00eb.
\nZejnullah Rrahmani, “Teoria e let\u00ebrsis\u00eb”, botim i plot\u00ebsuar, Faik Konica, Prishtin\u00eb 2008, faqe 224.
\nDrit\u00ebro Agolli, “Vjen njeriu i \u00e7uditsh\u00ebm”, Sht\u00ebpia Botuese “Drit\u00ebro”, Tiran\u00eb 1996.
\nShikoni k\u00ebt\u00eb lib\u00ebr t\u00eb Merxhan Avdylit, “Vargu Agollian-studim p\u00ebr trajtat e vargut dhe strof\u00ebs n\u00eb poezin\u00eb e Drit\u00ebro Agollit”, “MA”, Prishtin\u00eb 2010, p\u00ebr shembull, n\u00eb faqet 148-151.
\nJu mund t\u00eb p\u00ebrcillni faqet 88-93, t\u00eb k\u00ebtij libri.
\nP.sh. n\u00eb faqet 126, 128, 138, 173, etj…
\nXhonatan Keller, “Teoria letrare-nj\u00eb hyrje shum\u00eb e shkurt\u00eb”, Era, Prishtin\u00eb 2001, faqe 64.<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Brahim Ibish AVDYLI: (Nj\u00eb studim apo nj\u00eb recension, p\u00ebr krahasim) N\u00eb fillim, kur dua t\u00eb shkruaj nj\u00eb recension apo studim, p\u00ebr krahasim, e p\u00ebrmendi nj\u00eb poezi timen, t\u00eb botuar edhe n\u00eb p\u00ebrmbledhjen e par\u00eb t\u00eb poezive. Ajo e pati g\u00ebzuar prioritetin t\u00eb futet n\u00eb nj\u00eb antologji t\u00eb poetve t\u00eb rinj, q\u00eb ishin t\u00eb lidhur me […]<\/p>\n","protected":false},"author":1,"featured_media":21133,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-238","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj"],"yoast_head":"\nDASHURIA NJER\u00cbZORE N\u00cb ELEMENTET E TRI POEZIVE T\u00cb VE\u00c7ANTA KAHASIMTARE - 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\/dashuria-njerezore-ne-elementet-e-tri-poezive-te-vecanta-kahasimtare\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"DASHURIA NJER\u00cbZORE N\u00cb ELEMENTET E TRI POEZIVE T\u00cb VE\u00c7ANTA KAHASIMTARE - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Brahim Ibish AVDYLI: (Nj\u00eb studim apo nj\u00eb recension, p\u00ebr krahasim) N\u00eb fillim, kur dua t\u00eb shkruaj nj\u00eb recension apo studim, p\u00ebr krahasim, e p\u00ebrmendi nj\u00eb poezi timen, t\u00eb botuar edhe n\u00eb p\u00ebrmbledhjen e par\u00eb t\u00eb poezive. 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