{"id":38875,"date":"2019-03-03T00:01:25","date_gmt":"2019-03-02T23:01:25","guid":{"rendered":"http:\/\/www.fjala.info\/?p=38875"},"modified":"2019-03-03T00:56:52","modified_gmt":"2019-03-02T23:56:52","slug":"ndue-ukaj-simbolika-hyjnore-e-varrit-te-skenderbeut","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/ndue-ukaj-simbolika-hyjnore-e-varrit-te-skenderbeut\/","title":{"rendered":"Ndue Ukaj: SIMBOLIKA HYJNORE E VARRIT T\u00cb SK\u00cbNDERBEUT"},"content":{"rendered":"

Novela \u201cRaporti i fsheht\u00eb\u201d e Kadares\u00eb.<\/em><\/p>\n

Njeriut gjithmon\u00eb i duhet e kaluara dhe nj\u00eb identitet mbi t\u00eb cilin mund t\u00eb q\u00ebndroj\u00eb, si pik\u00ebnisje p\u00ebr t\u00eb gjetur kuptimin dhe kozmogonin\u00eb e vet. Po ashtu, shkrimtarit i duhet nj\u00eb pik\u00ebnisje p\u00ebr t\u00eb nd\u00ebrtuar vepr\u00ebn e vet letrare. Ismail Kadareja k\u00ebt\u00eb hap\u00ebsir\u00eb letrare, ve\u00e7 t\u00eb tjerash, e ka k\u00ebrkuar n\u00eb histori, te simbolikat e ve\u00e7anta, te heronjt\u00eb, atje ku imagjinata shtegton n\u00ebp\u00ebr mund\u00ebsit\u00eb dhe pamund\u00ebsit\u00eb e jet\u00ebs e t\u00eb vdekjes dhe ku betejat jan\u00eb t\u00eb pam\u00ebshirshme, t\u00eb ashpra, p\u00ebr t\u00eb gjetur kuptime dhe moskuptime n\u00ebp\u00ebrmes gjuh\u00ebs s\u00eb artit dhe mund\u00ebsive t\u00eb pafundme q\u00eb ka ai, me \u00e7\u2019gj\u00eb ndikon paz\u00ebvend\u00ebsuesh\u00ebm n\u00eb formimin e t\u00eb v\u00ebrtetave njer\u00ebzore.<\/p>\n

P\u00ebr Historizmin e Ri, nj\u00eb l\u00ebvizje letrare e viteve \u201980, q\u00eb analizon raportet e let\u00ebrsis\u00eb me pushtetin dhe politik\u00ebn n\u00eb artefaktet letrare, tekstet letrare kan\u00eb nj\u00eb funksion specifik p\u00ebrbrenda rrjetit t\u00eb raporteve nd\u00ebrmjet let\u00ebrsis\u00eb dhe historis\u00eb. Kjo l\u00ebvizje letrare ka nxitur nj\u00eb kthes\u00eb t\u00eb r\u00ebnd\u00ebsishme n\u00eb mendimin letrar, duke u nisur nga ideja humane se let\u00ebrsia mund t\u2019i m\u00ebsoj\u00eb qeniet njer\u00ebzore me leksione morale dhe sjellje civile, pohon studiuesi John Brannigan. N\u00eb p\u00ebrkim me k\u00ebt\u00eb, historian\u00ebt e rinj mendojn\u00eb se let\u00ebrsia dhe historia jan\u00eb t\u00eb pandashme.<\/p>\n

Prandaj n\u00eb studimet letrare t\u00eb viteve t\u00eb fundit \u00ebsht\u00eb rritur interesi p\u00ebr t\u2019i hulumtuar m\u00ebnyrat sesi let\u00ebrsia reflekton, formon dhe p\u00ebrfaq\u00ebson historin\u00eb dhe identitetin. Nj\u00eb shembull tipik n\u00eb let\u00ebrsin\u00eb shqipe p\u00ebr t\u2019i provuar k\u00ebto raporte, si n\u00eb planin teorik po ashtu n\u00eb at\u00eb praktik, \u00ebsht\u00eb vepra letrare e Kadares\u00eb, e cila ka lidhje t\u00eb pashk\u00ebputshme dhe organike me historin\u00eb, komb\u00ebtare dhe universale, n\u00eb planin tematik dhe n\u00eb at\u00eb ligj\u00ebrimor e estetik. Autori ka shprehur interes p\u00ebr t\u2019i kthyer temat historike n\u00eb tema letrare, rrjedhimisht, p\u00ebr t\u00eb rind\u00ebrtuar filozofin\u00eb e vet p\u00ebr historin\u00eb, n\u00eb domenin e artefakteve letrare, si dhe p\u00ebr t\u00eb dh\u00ebn\u00eb leksione morale, t\u00eb dobishme n\u00eb koh\u00eb dhe kontekste t\u00eb tjera.<\/p>\n

Historia dhe let\u00ebrsia n\u00eb vepr\u00ebn e Kadares\u00eb bartin kuptime t\u00eb shum\u00ebfishta, meq\u00eb aty kryq\u00ebzohen dometh\u00ebnie letrare e politike q\u00eb lidhen edhe me semiosfer\u00ebn e marr\u00ebdh\u00ebnieve t\u00eb pushtetit me njeriun shqiptar t\u00eb koh\u00ebs s\u00eb autorit. K\u00ebt\u00eb element e kan\u00eb v\u00ebrejtur edhe njoh\u00ebsit e vepr\u00ebs s\u00eb tij. Historia, si refleksion dhe dokumentaritet i provuar historik te vepra e tij, shfaqet dhe p\u00ebr\u00e7ohet si kujtes\u00eb dhe shpalim artistik. E argumentet artistike, q\u00eb jan\u00eb po ashtu historike, autori i p\u00ebrdor si leksione morale p\u00ebr t\u2019i harmanizuar sjelljet njer\u00ebzore, pra t\u00eb lexuesve, dhe nj\u00ebkoh\u00ebsisht p\u00ebr t\u00eb treguar se \u00e7\u2019p\u00ebson njeriu kur i mohohet gj\u00ebja m\u00eb e shtrenjt\u00eb, liria, ose kur ai vet\u00eb e mohon t\u00eb kaluar\u00ebn.<\/p>\n

Identiteti i let\u00ebrsis\u00eb s\u00eb Kadares\u00eb, si tematik\u00eb dhe si filozofi, \u00ebsht\u00eb form\u00ebsuar mbi themelet komb\u00ebtare dhe kulturore q\u00eb i ka v\u00ebn\u00eb heroi yn\u00eb komb\u00ebtar Gjergj Kastrioti, nd\u00ebrkaq transfigurimi dhe transmetimi i k\u00ebtij identiteti n\u00eb let\u00ebrsi \u00ebsht\u00eb bartur te shum\u00eb vepra t\u00eb tijat, si mall dhe ideal letrar, gj\u00eb q\u00eb ka b\u00ebr\u00eb ta \u201ckonsakroj\u00eb Kadaren\u00eb n\u00eb rolin e intepretit t\u00eb thell\u00eb t\u00eb qytet\u00ebrimit letrar shqiptar\u201d (Matteo Mandal\u00e0). Dhe p\u00ebr t\u00eb pasqyruar k\u00ebt\u00eb qytet\u00ebrim, nuk ka nj\u00eb figur\u00eb m\u00eb t\u00eb devotshme dhe m\u00eb t\u00eb plot\u00eb sesa Gjergj Kastrioti.<\/p>\n

Sk\u00ebnderbeu i Kadares\u00eb p\u00ebrshkruhet me devocion t\u00eb plot\u00eb n\u00eb shum\u00eb vepra letrare, por edhe n\u00eb ato eseistike, si\u00e7 ka b\u00ebr\u00eb te libri monumental i identitetit dhe kultur\u00ebs shqiptare Mosmarr\u00ebveshja \u2013 Shqip\u00ebria p\u00ebrball\u00eb vetvetes.<\/p>\n

Sk\u00ebnderbeu i let\u00ebrsis\u00eb s\u00eb Kadares\u00eb nuk \u00ebsht\u00eb heroi i zakonsh\u00ebm historik, nd\u00ebrsa figura e tij nuk \u00ebsht\u00eb sporadike, por e p\u00ebrshkon vepr\u00ebn e tij si frym\u00eb dhe ide, n\u00eb poezi dhe n\u00eb proz\u00eb, q\u00eb nga krijimet e hershme deri tek ato t\u00eb fundit. Nga historia, autori e ka nxjerr\u00eb heroin n\u00eb hap\u00ebsirat e imagjinat\u00ebs, duke b\u00ebr\u00eb zhvendosje kulturore, simbolike, zhvendosje k\u00ebto q\u00eb jan\u00eb estetike dhe k\u00ebshtu atij i ka dh\u00ebn\u00eb p\u00ebrmasa t\u00eb jasht\u00ebzakonshme, t\u00eb pakrahasueshme me ndonj\u00eb hero tjet\u00ebr. Duke e njohur k\u00ebt\u00eb shtrije, njoh\u00ebs t\u00eb shumt\u00eb t\u00eb vepr\u00ebs s\u00eb Kadares\u00eb, me t\u00eb drejt\u00eb, kan\u00eb shkruar se vepra e tij \u00ebsht\u00eb nd\u00ebrgjegjja e popullit t\u00eb tij, ku paraqitet identiteti shqiptar me t\u00eb gjitha tiparet dhe karakteristikat q\u00eb e shquajn\u00eb at\u00eb.<\/p>\n

Kadareja n\u00eb shum\u00eb tekste letrare ka rr\u00ebfyer p\u00ebr historin\u00eb, duke bartur n\u00eb shkrimin fiktiv personazhe, ngjarje apo filozofin\u00eb e historis\u00eb. N\u00ebp\u00ebrmes k\u00ebtij modeli shkrimor ai ka stigmatizuar totalitarizmin e ndonj\u00ebher\u00eb ka luftuar harres\u00ebn dhe ua ka dh\u00ebn\u00eb krah lexuesve t\u00eb tij t\u00eb topitur n\u00eb rr\u00ebmuja e kriza komb\u00ebtare.<\/p>\n

N\u00eb proz\u00ebn Raporti i fsheht\u00eb, botuar m\u00eb 2008, Kadareja s\u2019e p\u00ebrdor alegorin\u00eb, aluzionet, p\u00ebr t\u00eb shprehur idet\u00eb kulturore dhe politike, apo p\u00ebr t\u00eb evokuar historin\u00eb, por n\u00eb m\u00ebnyr\u00eb krejt eksplicite, t\u00eb sinqert\u00eb, n\u00ebp\u00ebrmes simboleve, i flet lexuesit p\u00ebr figur\u00ebn madhore t\u00eb heroit komb\u00ebtar, Gjergj Kastriotit, arketipin e let\u00ebrsis\u00eb shqipe t\u00eb cilin e paraqet si domosdoshm\u00ebri komb\u00ebtare. N\u00eb k\u00ebt\u00eb proz\u00eb autori e rikthen lexuesin n\u00eb koh\u00ebn e Perandoris\u00eb Osmane, te k\u00ebshtjellat shqiptare, tek ato fortifikata shpirt\u00ebrore q\u00eb e sh\u00ebnjuan Motin e Madh, n\u00eb Kruj\u00eb, Lezh\u00eb, te varri i Gjergj Kastriotit, pra n\u00eb Shqip\u00ebrin\u00eb paskastriotiane q\u00eb, n\u00eb fakt, \u00ebsht\u00eb derivim kastriotian. Autori k\u00ebt\u00eb ngjarje letrare dhe historike e rind\u00ebrton n\u00eb baz\u00eb t\u00eb imagjinat\u00ebs s\u00eb vet dhe jo t\u00eb elementeve biografike, ndon\u00ebse rreth varrit t\u00eb Sk\u00ebnderbeut ka tregime t\u00eb shumta, popullore dhe t\u00eb shkruara.<\/p>\n

N\u00eb novel\u00ebn Raporti i fsheht\u00eb artistikja dhe historikja thyhen, ndeshen, e plot\u00ebsojn\u00eb nj\u00ebra-tjetr\u00ebn, por kurr\u00eb s\u2019e d\u00ebmtojn\u00eb nj\u00ebra-tjetr\u00ebn. K\u00ebshtu q\u00eb figura letrare \u00ebsht\u00eb historike dhe letrare. Gjergji \u00ebsht\u00eb shtrirja kohore e shqiptar\u00ebve n\u00eb bot\u00eb, nderi dhe tempulli ku ata gjejn\u00eb prehje.
\nHeroi admirohet, \u00ebsht\u00eb arketip dhe prototip p\u00ebr t\u00eb nd\u00ebrtuar narrativen komb\u00ebtare dhe kulturore, madje duke u b\u00ebr\u00eb Krishti i shqiptaris\u00eb, si\u00e7 del te ky tregimi i shk\u00eblqyesh\u00ebm i Raporti i fsheht\u00eb, meq\u00eb varri i tij vihet krahas varrit t\u00eb Jezu Krishtit, themeluesit t\u00eb krishterimit.<\/p>\n

Duke rr\u00ebfyer historin\u00eb e k\u00ebsaj periudhe q\u00eb zhvillohet n\u00eb Shqip\u00ebrin\u00eb Veriore, me figur\u00eb qendrore Kastriotin shembullor q\u00eb \u00ebsht\u00eb arketip i shtresuar n\u00eb let\u00ebrsin\u00eb shqipe q\u00eb nga Barleti e k\u00ebndej dhe rreth t\u00eb cilit v\u00ebrtiten personazhet e tjer\u00eb dhe perandoria e t\u00ebr\u00eb, Kadareja e ka rikthyer fuqish\u00ebm frym\u00ebn kastriotiane n\u00eb art, duke e paraqitur si domosdoshm\u00ebri komb\u00ebtare.<\/p>\n

Vepra letrare n\u00eb vete ka dy bot\u00eb q\u00eb ndeshen, jo me arm\u00eb si dikur, kur Kastrioti ishte gjall\u00eb, por me varrin dhe eshtrat e tij, pra me fantazm\u00ebn dhe kujtes\u00ebn e tij. Aty jan\u00eb pala turke dhe ajo shqiptare q\u00eb p\u00ebrplasen rreth varrit t\u00eb tij. E para, \u00ebsht\u00eb e pajisur me t\u00eb gjitha mund\u00ebsit\u00eb q\u00eb ia jep pushteti: dhun\u00ebn, frik\u00ebn, nd\u00ebshkimin, financat; e dyta, s\u2019i ka asnj\u00ebr\u00ebn nga ato, por ka di\u00e7ka m\u00eb t\u00eb \u00e7mueshme, lavdin\u00eb historike, figur\u00ebn z\u00ebmadhe t\u00eb Gjergj Kastriotit, shpirtin e tij q\u00eb ia prish gjumin perandoris\u00eb. E kjo pal\u00eb shfaqet e p\u00ebrkor\u00eb, moralisht e pathyeshme e ngadh\u00ebnjimtare, dhe rri stoike p\u00ebrball\u00eb pushtetit t\u00eb Tuz efendiut q\u00eb, n\u00eb raport me figur\u00ebn e heroit komb\u00ebtar, del i turp\u00ebruar dhe qesharak.<\/p>\n

Lexuesi, p\u00ebr t\u00eb kuptuar p\u00ebrmas\u00ebn dhe dimensionin tejkohor t\u00eb k\u00ebsaj proze, duhet ta lexoj\u00eb at\u00eb p\u00ebrmes nj\u00eb qasjeje interaktive me Bibl\u00ebn dhe diskursin biblik, sepse, n\u00eb esenc\u00eb, si filozofi shkrimi kjo proz\u00eb shpjegohet me episodet e vdekjes dhe ngjalljes s\u00eb Krishtit, ku mb\u00ebshtetet filozofia e krishterimit dhe mbi \u00e7\u2019baz\u00eb autori e nd\u00ebrton k\u00ebt\u00eb rr\u00ebfim imagjinar dhe filozofin\u00eb e tekstit. Pra, autori n\u00ebp\u00ebrmes simboleve letrare e nd\u00ebrton tekstin dhe tejkoh\u00ebsin\u00eb e tij, n\u00eb p\u00ebrkim me m\u00ebsimin biblik rreth varrit t\u00eb Krishtit, p\u00ebrkat\u00ebsisht munges\u00ebs s\u00eb tij, episode k\u00ebto t\u00eb cilat, si\u00e7 tregon Bibla, lidhen me ngjalljen dhe shenjt\u00ebrin\u00eb e tij, pra me qen\u00ebsin\u00eb e tij hyjnore. N\u00eb k\u00ebto elemente, t\u00eb cilat autori i p\u00ebrdor vet\u00ebdijsh\u00ebm, q\u00ebndron filozofia dhe esenca semantike e etike e k\u00ebsaj proze.<\/p>\n

Pal\u00ebn turke n\u00eb k\u00ebt\u00eb proz\u00eb e p\u00ebrfaq\u00ebson Tuz efendiu, i cili \u00ebsht\u00eb ngarkuar me nj\u00eb mision t\u00eb pamundur, p\u00ebr t\u00eb gjetur varrin e Kastriotit dhe p\u00ebr t\u00eb hartuar nj\u00eb raport t\u00eb fsheht\u00eb rreth tij. Dhe krejt kjo b\u00ebhet meq\u00eb pala turke ka frik\u00eb nga emri i Kastriotit, prandaj do q\u00eb t\u00eb zhduket fantazma e tij.<\/p>\n

Gjergj Kastrioti ose Krishti shqiptar<\/strong><\/p>\n

N\u00eb k\u00ebt\u00eb proz\u00eb Kastrioti \u00ebsht\u00eb i vdekur, por ai rikthehet si frym\u00eb tejkohore, si shpirt, dhe krejt novela lidhet me t\u00eb, me p\u00ebrmas\u00ebn dhe shtrirjen e figur\u00ebs s\u00eb tij n\u00ebp\u00ebr fusha, k\u00ebshtjella, te zbraz\u00ebtia e varrit, tek \u00ebndrrat e prishura t\u00eb perandoris\u00eb, te meshtari. Pra, ai \u00ebsht\u00eb gjithkund dhe askund, k\u00ebsisoj merr trajt\u00eb metafizike, hyjnore. P\u00ebr shqiptar\u00ebt ai \u00ebsht\u00eb i shenjt\u00eb, ashtu si\u00e7 \u00ebsht\u00eb Jezu Krishti p\u00ebr t\u00eb krishter\u00ebt, t\u00eb cil\u00ebt besojn\u00eb pik\u00ebrisht te mungesa e varrit t\u00eb tij. Nd\u00ebrkaq p\u00ebr turqit \u00ebsht\u00eb makth, fantazm\u00eb, q\u00eb sjell lemeri, trishtim, frik\u00eb dhe turp\u00ebrim.<\/p>\n

Narratori i k\u00ebsaj proze \u00ebsht\u00eb nj\u00eb z\u00eb tjet\u00ebr, narrator q\u00eb nuk shfaqet n\u00eb tekst si karakter, por i aft\u00eb p\u00ebr t\u2019i zbuluar mendimet dhe motivet e nj\u00eb ose m\u00eb shum\u00eb karaktereve t\u00eb tjer\u00eb. Ai flet p\u00ebr pal\u00ebn turke dhe shqiptare duke treguar motivet dhe idet\u00eb q\u00eb kan\u00eb t\u00eb dyja p\u00ebr heroin ton\u00eb komb\u00ebtar.<\/p>\n

Q\u00eb n\u00eb hyrje t\u00eb tekstit narratori i flet lexuesit p\u00ebr nj\u00eb v\u00ebrshim zyrtar\u00ebsh nga kryeqyteti, n\u00eb Tiran\u00eb, dhe sidomos n\u00eb rrug\u00ebn e Veriut q\u00eb t\u00eb shpie te Gjergj Kastrioti, te k\u00ebshtjella e tij n\u00eb Kruj\u00eb, ku ato dit\u00eb qe kthyer mbrapsht Sangjakbeu i Shkupit i cili kishte k\u00ebrkuar t\u00eb hynte n\u00eb k\u00ebshtjell\u00eb dhe aty, n\u00eb shtratin e Donik\u00eb dhe Gjergj Kastriotit, t\u00eb b\u00ebnte dashuri me princesh\u00ebn e tij moldave dhe ku dikush \u00ebnd\u00ebrronte t\u00eb mbeste shtatz\u00ebn\u00eb.<\/p>\n

Ndryshe nga Sangjakbeu i Shkupit, Tuz efendiu, thot\u00eb narratori, \u201cjo vet\u00ebm q\u00eb s\u2019ishte tunduar asnj\u00eb \u00e7ast nga mendime t\u00eb pafytyra, si kalimi i nat\u00ebs n\u00eb t\u00eb, pale pastaj t\u2019i shkonte mendja n\u00eb turpe t\u00eb tilla, si mbetje shtatz\u00ebn\u00eb grash e lemerira t\u00eb tjera, por edhe kryet p\u00ebr ta par\u00eb k\u00ebshtjell\u00ebn e kishte kthyer gjith\u00eb kujdes, i trembur\u201d.<\/p>\n

P\u00ebrderisa ekspedita turke e udh\u00ebhequr nga Tuz efendiu k\u00ebrkon varrin e Kastriotit, shkrimtari, ngadal\u00eb dhe mjesht\u00ebrisht, e fut at\u00eb n\u00eb kurthin e enigm\u00ebs, duke e ngritur n\u00eb piedestalin m\u00eb t\u00eb lart\u00eb shenjt\u00ebrin\u00eb e figur\u00ebs s\u00eb Kastriotit. I ballafaquar me k\u00ebt\u00eb mynxyr\u00eb, Tuz efendiu q\u00eb n\u00eb fillim t\u00eb detyr\u00ebs e kupton se misioni i tij ishte shum\u00eb i v\u00ebshtir\u00eb dhe i pamundur. Duke kaluar n\u00ebp\u00ebr bujtina dhe duke biseduar rreth Shqip\u00ebris\u00eb, ai turbullohet dhe kupton se puna e tij ishte utopike. Ndon\u00ebse p\u00ebrvojat e tij t\u00eb m\u00ebparshme me sh\u00ebrbime t\u00eb nd\u00ebrlikuara ishin t\u00eb shumta, ky me varrin ua kalonte t\u00eb gjith\u00ebve, sepse \u201cdukej q\u00eb ishte fjala p\u00ebr nj\u00eb varr tep\u00ebr t\u00eb r\u00ebnd\u00ebsish\u00ebm, at\u00eb t\u00eb Kastriotit\u201d.<\/p>\n

Ai sa m\u00eb shum\u00eb q\u00eb merr informatat rreth varrit p\u00ebr t\u00eb cilin duhej t\u00eb hartonte raportin e fsheht\u00eb aq m\u00eb shum\u00eb b\u00ebhet konfuz dhe sa m\u00eb shum\u00eb q\u00eb e kupton k\u00ebt\u00eb pun\u00eb t\u00eb nd\u00ebrlikuar aq m\u00eb shum\u00eb turbullohet, meq\u00eb i \u201cvdekuri pask\u00ebsh qen\u00eb armiku num\u00ebr nj\u00eb i shtetit osman\u201d. N\u00eb krye t\u00eb detyr\u00ebs s\u00eb r\u00ebnd\u00eb, ai v\u00ebrtet s\u2019e ka t\u00eb qart\u00eb pse duhet t\u00eb b\u00ebhej nj\u00eb gj\u00eb e till\u00eb, p\u00ebr m\u00eb tep\u00ebr, ai s\u2019e di \u00e7\u2019leverdi kishte shteti nga kjo aventur\u00eb. Duke u p\u00ebrp\u00eblitur para sfidave q\u00eb ka p\u00ebrpara, ai nuk di n\u00ebse ishte mir\u00eb p\u00ebr shtetin t\u00eb gjendeshin ata eshtra apo jo.<\/p>\n

Dhe dilema b\u00ebhet hamletiane: \u201cN\u00eb i gjetsha, ka rrezik t\u00eb m\u00eb thon\u00eb: pse i gjete. E n\u00eb s\u2019i gjetsha, prap\u00eb mund t\u00eb m\u00eb thon\u00eb pse.\u201d N\u00eb k\u00ebt\u00eb gjendje t\u00eb amullt, pa shpres\u00eb, pa vet\u00ebbesim, ai mb\u00ebrrin n\u00eb Lezh\u00eb, te varri i zbraz\u00ebt, tek thelbi, tek enigma. P\u00ebr ta shpjeguar brendin\u00eb e varrit t\u00eb Kastriotit, narratori, q\u00eb di gjith\u00e7ka n\u00eb tekst, Tuz efendiun e v\u00eb p\u00ebrball\u00eb nj\u00eb prifti, nd\u00ebrkaq mes tyre \u00ebsht\u00eb mungesa e varrit. P\u00ebr turkun kjo zbraz\u00ebti \u00ebsht\u00eb e sk\u00ebterrshme, nj\u00eb boshll\u00ebk q\u00eb i ngjall\u00eb frik\u00eb, trishtim, nd\u00ebrkaq p\u00ebr t\u00eb dytin nj\u00eb gj\u00eb krejt e natyrshme.<\/p>\n

Takimi i Tuz efendiut me varrin \u00ebsht\u00eb i makthsh\u00ebm dhe ky moment p\u00ebrshkruhet k\u00ebshtu n\u00eb tekst: \u201cSip\u00ebr grop\u00ebs ishin vendosur dy d\u00ebrrasa, mbi t\u00eb cilat mbik\u00ebqyr\u00ebsit e shitm\u00eb kishin kaluar, m\u00eb sa dukej, nga nj\u00ebri krah n\u00eb tjetrin, me shpres\u00eb se duke e par\u00eb zbraz\u00ebtin\u00eb nga k\u00ebnde t\u00eb ndryshme, di\u00e7ka do t\u00eb kuptonin. Tuz efendiu b\u00ebri t\u00eb nj\u00ebjt\u00ebn gj\u00eb dhe u bind se sa m\u00eb shum\u00eb ta v\u00ebshtroje at\u00eb zbraz\u00ebti, aq m\u00eb e shkret\u00eb t\u00eb dukej vetja.\u201d<\/p>\n

P\u00ebrball\u00eb k\u00ebsaj shkretie q\u00eb i shkakton enigma e varrit, ai kujton porosit\u00eb e k\u00ebshilltarit t\u00eb fsheht\u00eb t\u00eb vezirit t\u00eb madh, se e fshehta q\u00eb \u201cndryn ai varr\u201d, t\u00eb gjith\u00eb ata q\u00eb kan\u00eb shkuar te varri i ka kthyer t\u00eb trullosur dhe t\u00eb d\u00ebshtuar.<\/p>\n

Tuz efendiu, pasi e lexon kronik\u00ebn Merhum Defterin, n\u00eb vend q\u00eb t\u00eb qart\u00ebsonte misionin e tij, b\u00ebhet edhe m\u00eb konfuz, m\u00eb i shkret\u00eb, meq\u00eb t\u00eb dh\u00ebnat p\u00ebr varrin, vjedhja e eshtrave nga ushtar\u00ebt p\u00ebr t\u2019i p\u00ebrdorur si hajmali, marrja e turpit t\u00eb tij nga princat e tjer\u00eb, nga gruaja q\u00eb s\u2019u b\u00eb mbret\u00ebresh\u00eb, ishin kontradiktore po aq sa misioni i tij dhe n\u00eb k\u00ebt\u00eb dram\u00eb shpirt\u00ebrore, ai vet\u00ebm p\u00ebr nj\u00eb gj\u00eb \u00ebsht\u00eb i sigurt: \u201cE fshehta e varrit, sa vinte b\u00ebhej shqet\u00ebsuese.\u201d<\/p>\n

P\u00ebr t\u00eb varri ndryn nj\u00eb t\u00eb keqe dhe ishte pik\u00ebrisht ajo e keqe q\u00eb ia prishte gjumin e perandoris\u00eb, Vezirit t\u00eb rendit dhe vizionit turk p\u00ebr ta thyer Europ\u00ebn, n\u00eb t\u00eb cil\u00ebn p\u00ebrpjekje Gjergj Kastrioti ishte dig\u00eb e pakalueshme.<\/p>\n

Tuz efendiu duke lexuar Merhum Defteri, kupton p\u00ebr nj\u00eb varr tjet\u00ebr, t\u00eb gjeneralit Ballaban, jeni\u00e7er shqiptar q\u00eb kishte ngulur flamurin turk n\u00eb murin e Kostandinopolit. Jemi p\u00ebrpara nj\u00eb shemrim varresh dhe ai kupton se n\u00eb jet\u00ebn shqiptare b\u00ebhej fjala p\u00ebr \u201cdyvarri\u201d dhe pik\u00ebrisht nga kjo enigm\u00eb varej gjith\u00e7ka, meq\u00eb \u201ck\u00ebndej e tutje historia shqiptare do t\u00eb p\u00ebrcaktohej, me sa dukej, nga ndeshja midis dy varreve, t\u00eb zbraz\u00ebtit dhe t\u00eb plotit\u201d.
\nKur lexuesi ndalet te ky paragraf, ndien pesh\u00ebn e r\u00ebnd\u00eb historike q\u00eb peshon n\u00eb k\u00ebt\u00eb fjali dhe thirrjen q\u00eb autori i b\u00ebn atij p\u00ebr t\u00eb shmangur dyzimet fatale historike.<\/p>\n

T\u00eb dh\u00ebnat historike n\u00eb tekst jan\u00eb t\u00eb pakta, thjesht jan\u00eb evidenca sporadike q\u00eb p\u00ebrdoren p\u00ebr t\u00eb treguar itinerarin e m\u00ebtejm\u00eb t\u00eb Tuz efendiut i cili hetim pas hetimi, mb\u00ebrrin te kisha katolike, atje ku princ\u00ebrit shqiptar\u00eb kishin lidhur bes\u00eblidhje p\u00ebr t\u00eb luftuar perandorin\u00eb.<\/p>\n

Por teksti ka nj\u00eb kontekst t\u00eb fort\u00eb, nj\u00eb n\u00ebnshtres\u00eb filozofike, me shenja dhe simbole q\u00eb lexuesit i flasin p\u00ebr fatin e p\u00ebrhersh\u00ebm t\u00eb kombit shqiptar dhe rrug\u00ebtimit t\u00eb tij historik, n\u00ebp\u00ebr batica dhe zbatica, p\u00ebrballjes s\u00eb her\u00ebpashershme me filozofin\u00eb e \u201cdyvarris\u00eb\u201d. N\u00eb k\u00ebt\u00eb p\u00ebrplasje autori b\u00ebn nj\u00eb prerje cezariane kulturore dhe flet qart\u00eb p\u00ebr transformime historike e antropologjike, p\u00ebr shprehjen \u201crobt e sht\u00ebpis\u00eb\u201d q\u00eb z\u00ebvend\u00ebsonte shprehjen e vjet\u00ebr abrnore, \u201cgjindja e sht\u00ebpis\u00eb\u201d.<\/p>\n

N\u00eb k\u00ebt\u00eb tekst letrar Kadareja e rikthen historin\u00eb si domosdoshm\u00ebri, si pik\u00ebnisje kulturore, nd\u00ebrsa Kastriotin si gjuh\u00eb, mendim dhe vizion p\u00ebr t\u00eb ardhmen. Ai lundron thell\u00eb n\u00eb psikologjin\u00eb historike t\u00eb shqiptareve dhe prek nyjat nevralgjike t\u00eb cilat, p\u00ebr hir t\u00eb nj\u00eb politike korrekte, ndonj\u00ebher\u00eb nga studiues dhe shkrimtar\u00eb jan\u00eb trajtuar vet\u00ebm sip\u00ebrfaq\u00ebsisht. Kadareja s\u2019e d\u00ebshiron k\u00ebt\u00eb. P\u00ebrkundrazi, ai k\u00ebrkon qart\u00ebsin\u00eb dhe sipas tij kjo nd\u00ebrlidhet me heroin komb\u00ebtar, prandaj ai k\u00ebrkon t\u00eb kultivohet kujtesa historike q\u00eb lexuesi i sot\u00ebm dhe i nes\u00ebrm t\u00eb mos fundoset n\u00eb kurthet e saj. I vet\u00ebdijsh\u00ebm p\u00ebr planet e p\u00ebrhershme t\u00eb pushtuesve q\u00eb, duke mbjell\u00eb frik\u00eb, ata nj\u00eb dit\u00eb duan t\u00eb mb\u00ebrrijn\u00eb te momenti i sikletsh\u00ebm, t\u00eb \u201c\u2026shpresonin q\u00eb nj\u00eb dit\u00eb t\u00eb shtypurit do t\u2019i donin sunduesit. Madje t\u00eb kishin mall p\u00ebr ta, saq\u00eb, po t\u00eb vinte dita q\u00eb ata t\u00eb iknin, t\u2019u thoshin: mos! Mos na lini. Ose: kthehuni prap\u00eb\u201d.<\/p>\n

Itinerari i Tuz efendiut kulmin e arrin kur ballafaqohet drejtp\u00ebrdrejt me varrin. Nj\u00eb pasdite t\u00eb zymt\u00eb p\u00ebr t\u00eb ai e kalon me priftin Gjon Ndreca, me t\u00eb cilin biseda vente nga s\u2019vente e rikthente te varri i zbraz\u00ebt, ai i Krishtit dhe meshtarit, zbraz\u00ebtia s\u2019i shkaktonte ndonj\u00eb breng\u00eb, nd\u00ebrkaq t\u00eb parin kjo e mpinte, e trulloste dhe e trishtonte. P\u00ebrmes nj\u00eb ligj\u00ebrimi t\u00eb qet\u00eb, t\u00eb prajsh\u00ebm, autori e p\u00ebrshkruan zbulimin e enigm\u00ebs dhe kjo b\u00ebhet me ngulmimin e Tuz efendiut q\u00eb, pavar\u00ebsisht ankthit q\u00eb i shkakton, i do t\u00eb kuptoj\u00eb enigm\u00ebn e varrit t\u00eb Krishtit dhe t\u00eb nxjerr\u00eb analogjit\u00eb me varrin e Gjergj Kastriotit:<\/p>\n

\u201cKuvendimi b\u00ebnte e \u00e7\u2019b\u00ebnte kthehej te varri i Krishtit. Donte t\u00eb dinte p\u00ebr \u00e7do gj\u00eb p\u00ebr t\u00eb, e sidomos p\u00ebr luft\u00ebn e t\u00eb krishter\u00ebve q\u00eb mbronin zbraz\u00ebtin\u00eb e varrit pas ngritjes s\u00eb Jezusit drejt qiellit dhe t\u00eb kund\u00ebrshtar\u00ebve t\u00eb tyre q\u00eb k\u00ebmb\u00ebngulin se varri s\u2019kishte qen\u00eb kurr\u00eb bosh dhe se trupi i Krishtit ishte hequr prej ithtar\u00ebve t\u00eb tij.<\/p>\n

Nd\u00ebrsa meshtari fliste, syt\u00eb e pik\u00eblluesh\u00ebm t\u00eb Tuz Efendiut nuk i ndaheshin.
\nM\u00eb sa kuptoj un\u00eb k\u00ebt\u00eb histori, del se gjith\u00eb krishterimi juaj ngrihet mbi at\u00eb varr t\u00eb zbraz\u00ebt, tha, m\u00eb n\u00eb fund. Pa t\u00eb, krishterimi do t\u00eb binte.
\nKrishterimi ngrihet mbi besimin ton\u00eb t\u00eb shenjt\u00ebria e Jezusit u p\u00ebrgjigj meshtari.
\nTuz efendiu u p\u00ebrpiq t\u00eb buz\u00ebqeshte.<\/p>\n

\u00cbsht\u00eb e nj\u00ebjta gj\u00eb q\u00eb do t\u00eb themi t\u00eb dy, tha. Zbraz\u00ebtia e varrit d\u00ebshmon shenjt\u00ebrin\u00eb.
\nFjal\u00ebt q\u00eb than\u00eb pas k\u00ebsaj, i harruan aty p\u00ebr aty, ngaq\u00eb t\u00eb dy e kishin mendjen gjetk\u00eb.
\nPrift, un\u00eb do t\u00eb b\u00ebj nj\u00eb pyetje, p\u00ebr t\u00eb cil\u00ebn duhet t\u00eb m\u00eb p\u00ebrgjigjesh me zem\u00ebr t\u00eb hapur, tha Tuz efendiu.
\nNuk kam g\u00ebnjyer kurr\u00eb, u p\u00ebrgjigj meshtari.<\/p>\n

Vonesa e pyetjes ishte e mundimshme p\u00ebr t\u00eb dy.
\nM\u00eb n\u00eb fund, Tuz efendiu e hapi goj\u00ebn. Pyetja ime ka prap\u00eb lidhje me nj\u00eb varr. Ve\u00e7 jo me at\u00eb t\u00eb Krishtit, por t\u00eb k\u00ebtij k\u00ebtu, dhe tregoi me gisht grop\u00ebn. T\u00eb Kastriotit. Desha t\u00eb dija, ky varr i zbraz\u00ebt, \u00e7\u2019do t\u00eb thot\u00eb?
\nMeshtari e kishte v\u00ebshtrimin e humbur. E po aq, n\u00eb mos m\u00eb shum\u00eb, Tuz efendiu.
\nPo ta b\u00ebj pyetjen ndryshe, tha ai. N\u00ebse krishterimi ngrihet mbi at\u00eb munges\u00eb q\u00eb tham\u00eb, \u00e7\u2019rreh t\u00eb ngrihet mbi zbraz\u00ebtin\u00eb e Kastriotit?<\/p>\n

Syt\u00eb e tyre, pas shmangies s\u00eb gjat\u00eb, u ndesh\u00ebn m\u00eb n\u00eb fund.
\n\u00c7\u2019rreh t\u00eb ngrihet? tha meshtari. Ajo q\u00eb ti vet\u00eb e mendon.
\nI lodhur si rrall\u00ebher\u00eb, Tuz efendiu u duk se nuk do t\u00eb mb\u00ebrrinte dot gjer n\u00eb bujtin\u00eb.
\nGjith\u00eb pasditen dhe nj\u00eb pjes\u00eb t\u00eb nat\u00ebs u mor me hartimin e raportit. Dy her\u00eb i grisi flet\u00ebt, p\u00ebr ta nisur nga e para. Asnj\u00ebher\u00eb p\u00ebrdorimi i osmanishtes nuk i ishte dukur aq i v\u00ebshtir\u00eb, p\u00ebr t\u00eb mos th\u00ebn\u00eb i pamundur. Gjith\u00eb puna ishte te mendimi qendror i raportit, kishte th\u00ebn\u00eb veziri i Rendit.\u201d<\/p>\n

Kadareja te kjo novel\u00eb e q\u00ebmton ekzistenc\u00ebn shpirt\u00ebrore t\u00eb kombit shqiptar dhe p\u00ebr t\u00eb realizuar k\u00ebt\u00eb, ai p\u00ebrdor metod\u00ebn e simbolizmit dhe t\u00eb analogjis\u00eb s\u00eb personazheve. Gjergj Kastrioti nuk \u00ebsht\u00eb hero historik i r\u00ebndomt\u00eb, si\u00e7 mund t\u00eb jen\u00eb t\u00eb tjer\u00ebt. Ai \u00ebsht\u00eb nj\u00eb ide e thadruar n\u00eb nd\u00ebrgjegjen shqiptare dhe nuk mund t\u00eb shqitet nga ai, p\u00ebr aq sa mund t\u00eb shqitet Krishti nga krishterimi. Kjo analogji kaq dometh\u00ebn\u00ebse, nj\u00ebher\u00ebsh kaq e guximshme p\u00ebr t\u2019u p\u00ebrdorur, e b\u00ebn Kadaren\u00eb krejt t\u00eb ve\u00e7ant\u00eb n\u00eb trajtimin e figur\u00ebs s\u00eb heroit ton\u00eb komb\u00ebtar.<\/p>\n

Kadareja, n\u00eb an\u00ebn tjet\u00ebr, n\u00ebp\u00ebrmes Tuz efendiut shpalos an\u00ebn e kund\u00ebrt, skajin e k\u00ebtij rr\u00ebfimi, q\u00eb po ashtu shtrihet n\u00eb thell\u00ebsi historike, si\u00e7 shtrihet figura e Gjergj Kastriotit. Ai \u00ebsht\u00eb i ngarkuar me nj\u00eb sfid\u00eb t\u00eb r\u00ebnd\u00eb nga e cila varet karriera e tij: t\u00eb kthehet n\u00eb Shqip\u00ebri pasi kishin r\u00ebn\u00eb k\u00ebshtjellat e fundit, me q\u00ebllim q\u00eb t\u00eb hetoj\u00eb varrin e Gjergj Kastriotit dhe t\u00eb shkruaj\u00eb nj\u00eb raport t\u00eb fsheht\u00eb p\u00ebr t\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb zhb\u00ebj\u00eb fantazm\u00ebn e tij. Por ky mision ishte i pamundur dhe si i till\u00eb, i destinuar t\u00eb d\u00ebshtonte, sepse \u201cGjergj Kastrioti s\u2019gjendej as n\u00eb nj\u00ebrin as n\u00eb tjetrin vis\u201d, nd\u00ebrkaq antipodi i tij \u201cBallabani, i vrar\u00eb prej tij n\u00eb betej\u00eb, i brohoritur prej osman\u00ebve si hero e demaskuar prej shqiptar\u00ebve si rimohues, gjendej, s\u00eb paku, n\u00ebn tok\u00eb\u201d. P\u00ebrmes kontrastit ligj\u00ebrimor, kumbojn\u00eb idet\u00eb e shkrimtarit rreth gjith\u00e7kaje q\u00eb bart enigma, historia shqiptare dhe rrjedhimisht, ky rr\u00ebfim i jasht\u00ebzakonsh\u00ebm.<\/p>\n

Tuz efendiu, i mbytur n\u00eb d\u00ebshp\u00ebrim nga dridhmat q\u00eb ia shkakton fantazma e Kastriotit, duhet t\u00eb ndryj\u00eb nj\u00eb mister, ashtu si\u00e7 varri i Kastriotit ndryn nj\u00eb mister, t\u00eb ngjash\u00ebm me simbolik\u00ebn q\u00eb p\u00ebrfaq\u00ebson varri i Krishtit.<\/p>\n

N\u00eb k\u00ebt\u00eb proz\u00eb historike lexuesi ndeshet me elemente t\u00eb njohura t\u00eb let\u00ebrsis\u00eb s\u00eb Kadares\u00eb. Aty ndeshet me fantazm\u00ebn q\u00eb t\u00eb rikujton Hamletin dhe romanin fantastik Kush e solli Doruntin\u00ebn; kemi eshtra dhe ekspedit\u00eb p\u00ebr t\u2019i gjetur ato dhe kjo t\u00eb kujton gjeneralin italian t\u00eb romanit Gjenerali i ushtris\u00eb s\u00eb vdekur; aty kemi mosprani fizike t\u00eb Gjergj Kastrioti, por prani t\u00eb plotfuqishme, mbizot\u00ebruese shpirt\u00ebrore, dhe kjo t\u00eb kujton romanin historik Rrethimi; po ashtu, kemi p\u00ebrplasje mes atyre q\u00eb e duan Shqip\u00ebrin\u00eb dhe tradhtar\u00ebve, dhe kjo t\u00eb kujton romanin Vitin e mbrapsht\u00eb. Pra, lexuesi ka nj\u00eb tekst t\u00eb dendur q\u00eb otnologjikisht p\u00ebrfaq\u00ebson idet\u00eb historike t\u00eb shkrimtarit i cili n\u00eb shum\u00eb vepra Gjergj Kastriotin e ka vendosur n\u00eb qend\u00ebr t\u00eb kultur\u00ebs dhe historis\u00eb shqiptare.<\/p>\n

Kadareja, n\u00ebp\u00ebrmes rikthimit t\u00eb historis\u00eb n\u00eb ligj\u00ebrim letrar, nuk do t\u00eb b\u00ebhet pjes\u00ebmarr\u00ebs n\u00eb t\u00eb, si\u00e7 duan historian\u00ebt, por do q\u00eb asaj t\u2019i jap\u00eb p\u00ebrmas\u00eb t\u00eb tejkohshme, shpirt\u00ebrore dhe nj\u00ebkoh\u00ebsisht, historian\u00ebt t\u2019i v\u00ebr\u00eb p\u00ebrpara ekuacioneve t\u00eb pazgjidhshme. Duke shkruar p\u00ebr historin\u00eb, do q\u00eb ajo t\u00eb sh\u00ebrbej\u00eb si tempull p\u00ebrndritje, sepse historia e bartur n\u00eb let\u00ebrsi b\u00ebhet humane dhe i thyen caqet e ngurta t\u00eb gjuh\u00ebs historike dhe referencialitetit, dhe ai nuk b\u00ebn d\u00ebshmi, por p\u00ebrmes saj b\u00ebn let\u00ebrsi.<\/p>\n

N\u00eb let\u00ebrsin\u00eb shqipe, prej Marin Barletit e k\u00ebndej, jan\u00eb shkruar nj\u00eb mori tekstesh letrare dhe joletrare rreth figur\u00ebs s\u00eb Gjergj Kastriotit, por asnj\u00eb s\u2019e ka lart\u00ebsuar deri n\u00eb nivel hyjnor p\u00ebrmas\u00ebn e heroit ton\u00eb komb\u00ebtar si\u00e7 ka b\u00ebr\u00eb n\u00eb k\u00ebt\u00eb novel\u00eb.<\/p>\n

Si\u00e7 del nga kjo novel\u00eb, Sk\u00ebnderbeu i Kadares\u00eb nuk \u00ebsht\u00eb vet\u00ebm hero i historis\u00eb, t\u00eb till\u00eb \u00e7far\u00eb mund t\u00eb ket\u00eb kudo, por \u00ebsht\u00eb nj\u00eb i shenjt\u00eb, i barasvlersh\u00ebm me Krishtin. S\u00eb k\u00ebndejmi, b\u00ebmat e tij merren si pik\u00ebnisje p\u00ebr t\u00eb rr\u00ebfyer historin\u00eb shqiptare, duke i ndar\u00eb koh\u00ebt para Gjergj Kastriotit dhe pas tij. Pra, Kastrioti i k\u00ebsaj proze \u00ebsht\u00eb nj\u00eb kund\u00ebrpesh\u00eb ndaj gjith\u00eb atyre q\u00eb e kan\u00eb helmuar nd\u00ebrgjegjen me filozofin\u00eb e Ballaban pash\u00ebs dhe duan ta zhb\u00ebjn\u00eb fantazm\u00ebn e tij, p\u00ebr m\u00eb tep\u00ebr, Kastrioti i k\u00ebsaj novele \u00ebsht\u00eb z\u00eb i thell\u00eb i liris\u00eb dhe nj\u00eb rr\u00ebfim tejkohor\u00eb p\u00ebr vet\u00ebdije, identitet dhe kultur\u00eb.<\/p>\n","protected":false},"excerpt":{"rendered":"

Novela \u201cRaporti i fsheht\u00eb\u201d e Kadares\u00eb. Njeriut gjithmon\u00eb i duhet e kaluara dhe nj\u00eb identitet mbi t\u00eb cilin mund t\u00eb q\u00ebndroj\u00eb, si pik\u00ebnisje p\u00ebr t\u00eb gjetur kuptimin dhe kozmogonin\u00eb e vet. Po ashtu, shkrimtarit i duhet nj\u00eb pik\u00ebnisje p\u00ebr t\u00eb nd\u00ebrtuar vepr\u00ebn e vet letrare. Ismail Kadareja k\u00ebt\u00eb hap\u00ebsir\u00eb letrare, ve\u00e7 t\u00eb tjerash, e ka […]<\/p>\n","protected":false},"author":1,"featured_media":38876,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4,8],"tags":[],"class_list":["post-38875","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori","category-letersi"],"yoast_head":"\nNdue Ukaj: SIMBOLIKA HYJNORE E VARRIT T\u00cb SK\u00cbNDERBEUT - 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\/ndue-ukaj-simbolika-hyjnore-e-varrit-te-skenderbeut\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ndue Ukaj: SIMBOLIKA HYJNORE E VARRIT T\u00cb SK\u00cbNDERBEUT - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Novela \u201cRaporti i fsheht\u00eb\u201d e Kadares\u00eb. 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