{"id":40004,"date":"2019-04-07T02:57:23","date_gmt":"2019-04-07T01:57:23","guid":{"rendered":"http:\/\/www.fjala.info\/?p=40004"},"modified":"2019-04-07T02:57:23","modified_gmt":"2019-04-07T01:57:23","slug":"ritet-e-lindjes-ne-zym-te-hasit","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/ritet-e-lindjes-ne-zym-te-hasit\/","title":{"rendered":"RITET E LINDJES N\u00cb ZYM T\u00cb HASIT"},"content":{"rendered":"

Djep Zymi (File Prekpalaj-Markprekaj dhe Emanuel Kolgjeraj)<\/em><\/p>\n

Etnografi<\/em><\/strong><\/p>\n

Lindja<\/strong> – shtimi i familjes, shihet si pasuri e sht\u00ebpis\u00eb, p\u00ebrkat\u00ebsisht si vazhdim\u00ebsi e jet\u00ebs s\u00eb familjes. Hedhja mbi koka t\u00eb krushqve grur\u00eb dhe sheqerka simbolizon pjellorin\u00eb – azhdimin e jet\u00ebs. Edhe kula\u00e7i i nuses simbolizon pjellorin\u00eb, sikurse edhe v\u00ebnia tre plisave mbi kok\u00ebn e nuses. Rrethi i Grave n\u00eb Zym – gjinekologji e koh\u00ebs<\/p><\/blockquote>\n

Shkruan: Frrok KRISTAJ<\/strong><\/p>\n

P\u00ebr bot\u00ebkuptimet popullore martesa ka p\u00ebr q\u00ebllim kryesor shtimin e njer\u00ebzimit, p\u00ebrkat\u00ebsisht sjelljen n\u00eb jet\u00eb t\u00eb f\u00ebmij\u00ebve. Nd\u00ebrkaq, ardhja n\u00eb jet\u00eb e f\u00ebmij\u00ebve paraqet ngjarje me r\u00ebnd\u00ebsi, g\u00ebzim t\u00eb \u00e7iftit bashk\u00ebshortor, t\u00eb familjes dhe t\u00eb farefisit m\u00eb t\u00eb gjer\u00eb (Drita Statovci \u201cElemente mitologjike dhe demonologjike n\u00eb doke e zakone t\u00eb lindjes\u201d, Gjurmime albanologjike – folklor dhe etnologji, Instituti Albanologjik i Prishtin\u00ebs, nr. 18, viti 1988, faqe 173-191).<\/p>\n

\"\"Roza Gjevelekaj n\u00eb nj\u00eb prezantim t\u00eb AEK \u201cKatarina Josipi\u201d t\u00eb Zymit<\/em><\/p>\n

Nga d\u00ebshira e madhe p\u00ebr t\u2019u p\u00ebrt\u00ebrir\u00eb jeta, p\u00ebrkat\u00ebsisht p\u00ebr t\u00eb pasur pasardh\u00ebs, populli (pa dallim nacionaliteti, besimi, race apo vendi) ka krijuar doke e zakone t\u00eb llojllojta, t\u00eb cilat jet\u00ebsohen n\u00eb raste t\u00eb caktuara t\u00eb \u00e7astit t\u00eb lindjes. Dukurit\u00eb e k\u00ebtilla jan\u00eb d\u00ebshmi e nj\u00eb vet\u00ebdijeje shoq\u00ebrore, gjegj\u00ebsisht jan\u00eb d\u00ebshmi e nj\u00eb shkalle t\u00eb zhvillimit njer\u00ebzor.<\/p>\n

Te tradita shqiptare, pra edhe n\u00eb Zym t\u00eb Hasit, ardhja n\u00eb jet\u00eb e f\u00ebmij\u00ebs paraqet g\u00ebzim n\u00eb familje<\/em>
\nLindja<\/strong> – shtimi i familjes, shihet si pasuri e sht\u00ebpis\u00eb, p\u00ebrkat\u00ebsisht shihet si vazhdim\u00ebsi e jet\u00ebs s\u00eb familjes. D\u00ebshira p\u00ebr t\u00eb pasur pjellori – f\u00ebmij\u00eb, n\u00eb fakt shfaqet q\u00eb n\u00eb dit\u00ebn e martes\u00ebs – n\u00eb dit\u00ebn e dasm\u00ebs, kur nusja hyn n\u00eb oborr, me \u00e7\u2019rast i hidhet mbi kok\u00eb grur\u00eb e sheqerka (A. Dojaka \u201cCeremoniali i dasm\u00ebs shqiptare\u201d, Tiran\u00eb, Etnografia shqiptare, nr. IX, viti 1978, faqe 132).<\/p>\n

\"\"Djepi i Zymit (Kristina Gjevelekaj)<\/em><\/p>\n

Zakoni i lindjeve edhe sot \u00ebsht\u00eb i ruajtur mir\u00eb si n\u00eb fshatrat shqiptare, ashtu edhe n\u00ebp\u00ebr qytete. Bile, ky zakon ushtrohet si n\u00eb sht\u00ebpin\u00eb e vajz\u00ebs, sidomos kur kumbara i dh\u00ebndrit, q\u00eb ka ardhur me krushq, hyn te nusja (n\u00eb sht\u00ebpi t\u00eb vajz\u00ebs) dhe asaj i derdh mbi kok\u00eb para (monedha t\u00eb metalta), e po ashtu edhe kur vjen nusja n\u00eb sht\u00ebpi t\u00eb burrit (dh\u00ebndrit), n\u00eb hyrje t\u00eb oborrit nj\u00eb plak\u00eb hedh mbi koka t\u00eb krushqve, por edhe t\u00eb nuses, grur\u00eb dhe sheqerka (t\u00eb p\u00ebrziera). Nd\u00ebrsa, n\u00eb nisjen e krushqve, tek dera e daljes nga oborri, nj\u00eb grua e af\u00ebrme e familjes (q\u00eb ka burr\u00eb e f\u00ebmij\u00eb) i sp\u00ebrkat krushqit me uj\u00eb t\u00eb bekuar me nj\u00eb bisk me gjethe t\u00eb lisit ose me nj\u00eb gem me gjethe t\u00eb hardhis\u00eb s\u00eb rrushit, n\u00eb munges\u00eb t\u00eb drunjve, gjat\u00eb dimrit, i sp\u00ebrkatnin me l\u00ebvozhga t\u00eb misrit. Pra, elementet e k\u00ebtilla simbolizojn\u00eb pjellorin\u00eb – vazhdimin e jet\u00ebs.<\/p>\n

\"\"Destan Gashi, gurgdhend\u00ebs \u201cVajza nga Zymi\u201d.
\nE ekspozoi n\u00eb Vjen\u00eb, Prishtin\u00eb e Shkod\u00ebr, 2015<\/em><\/p>\n

Kula\u00e7i i nuses<\/strong><\/p>\n

N\u00eb Zym t\u00eb Hasit, por edhe n\u00eb viset tjera shqiptare, te sht\u00ebpia e dh\u00ebndrit dasma fillon n\u00eb mesnat\u00eb (n\u00eb mes t\u00eb dit\u00ebs s\u00eb m\u00ebrkur\u00eb dhe dit\u00ebs s\u00eb enjte) kur i zoti i sht\u00ebpis\u00eb shtie me arm\u00eb, q\u00eb \u00ebsht\u00eb simbol i past\u00ebrtis\u00eb dhe i virgj\u00ebris\u00eb. S\u00eb pari shpnesha e sit\u00eb miellin e grurit, aq sa \u00ebsht\u00eb e nevojshme p\u00ebr nj\u00eb kula\u00e7, dhe e qet n\u00eb nj\u00eb k\u00ebrb\u00ebl (fu\u00e7i e drurit me fund t\u00eb ngusht\u00eb e gryk\u00eb t\u00eb gjer\u00eb, n\u00eb form\u00eb elipse, me t\u00eb cil\u00ebn dikur bartej rrushi nga vreshtat e Zymit), e pastaj nj\u00eb vajz\u00eb, q\u00eb zakonisht \u00ebsht\u00eb \u201cn\u00ebr unaz\u00eb \u2013 e fejuar\u201d, q\u00eb ka prind\u00ebr, v\u00ebllez\u00ebr e motra, p\u00ebrkat\u00ebsisht q\u00eb e ka zemr\u00ebn plot) fillon t\u00eb gatuaj\u00eb kula\u00e7in e nuses, q\u00eb po ashtu \u00ebsht\u00eb simbol i pjelloris\u00eb (Anton Nik\u00eb Berisha \u201cGrishja dhe k\u00ebng\u00ebt e grishtarit n\u00eb Zym<\/em>\u201d, Instituti Albanologjik i Prishtin\u00ebs, Gjurmime albanologjike – folklor dhe etnologji, viti 1975, faqe 143-156); Rr. Berisha \u201cKontribut rreth zakonit t\u00eb k\u00ebng\u00ebve t\u00eb \u201ckula\u00e7it t\u00eb nuses\u201d<\/em>, Instituti Albanologjik i Prishtin\u00ebs – folklor dhe etnologji, nr. III, viti 1975, faqe 119-121). Natyrisht se k\u00ebto rite e zakone p\u00ebrcillen edhe me k\u00ebng\u00eb e def.<\/p>\n

\"\"Rrethi i Grave<\/em><\/p>\n

Djali n\u00ebn duvak<\/strong><\/p>\n

Po ashtu, doket dhe zakonet popullore d\u00ebshmojn\u00eb se p\u00ebr t\u00eb lindur nusja djem, nga sht\u00ebpia e dh\u00ebndrit dikur kur niseshin krushqit p\u00ebr ta marr\u00eb nusen, patjet\u00ebr e merrnin nj\u00eb djal\u00eb t\u00eb vog\u00ebl (\u201cdjali i kerrit\u201d).<\/p>\n

Nd\u00ebrkaq tash kur dasmat b\u00ebhen me makina, krushqit n\u00eb makin\u00eb t\u00eb nuses i marrin dy f\u00ebmij\u00eb (nj\u00eb djal\u00eb dhe nj\u00eb vajz\u00eb), dhe kur nusja hyn n\u00eb makin\u00eb, ajo ua puth\u00eb duart q\u00eb t\u00eb dy f\u00ebmij\u00ebve, e kur nusja vjen n\u00eb sht\u00ebpi t\u00eb dh\u00ebndrit, familjar\u00ebt e dh\u00ebndrit e marrin nj\u00eb djal\u00eb tjet\u00ebr dhe e fusin n\u00eb makin\u00eb, t\u00eb cilin nusja e ul\u00eb n\u00eb preh\u00ebr dhe m\u00eb pastaj e p\u00ebrcjell kah dera tjet\u00ebr, ku e prit nj\u00eb person, i cili djalin e merr dhe e hip mbi makin\u00eb nga e merr personi i m\u00ebparsh\u00ebm dhe p\u00ebrs\u00ebri at\u00eb e ul\u00eb nusja n\u00eb preh\u00ebr dhe k\u00ebshtu ky rit p\u00ebrs\u00ebritet tri her\u00eb, p\u00ebr \u00e7ka edhe nusja e dhuron me di\u00e7ka at\u00eb djal\u00eb.<\/p>\n

N\u00eb fakt, m\u00eb her\u00ebt kur nuk kishte makina, nusja vinte me kal\u00eb t\u00eb bardh\u00eb dhe e mbuluar me duvak t\u00eb kuq, nd\u00ebrkaq p\u00ebr \u201ckalin e kutijave\u201d praktikohej kali i kuq. Edhe at\u00ebher\u00eb veprohej k\u00ebshtu – nj\u00eb djal\u00eb e fusnin n\u00eb duvakun e nuses p\u00ebr \u00e7ka nusja e dhuronte me ndonj\u00eb dhurat\u00eb e pastaj e sillnin tri her\u00eb mbi kal\u00eb e n\u00ebn kal\u00eb.<\/p>\n

\"\"Rrethi i Grave<\/em><\/p>\n

Kumbara ia v\u00ebn\u00eb nuses tre plisa<\/strong><\/p>\n

Po ashtu, kumbara i sht\u00ebpis\u00eb s\u00eb dh\u00ebndrit, q\u00eb n\u00eb dasmat e Zymit ka shum\u00eb r\u00ebnd\u00ebsi, pasi t\u00eb vendosen krushqit n\u00eb sht\u00ebpi t\u00eb dh\u00ebndrit pas sjelljes s\u00eb nuses, ua merr krushqve tre plisa dhe shkon te nusja dhe para se t\u2019ia heq\u00eb duvakun, ia v\u00eb plisat tri her\u00eb n\u00eb kok\u00eb e pastaj ia heq duvakun. Do p\u00ebrmendur se gjat\u00eb k\u00ebsaj kohe nusja duhet t\u00eb q\u00ebndroj\u00eb mbi nj\u00eb um t\u00eb p\u00ebrmend\u00ebs, apo t\u00eb ndonj\u00eb metali tjet\u00ebr, t\u00eb mb\u00ebshtjell\u00eb me nj\u00eb thes q\u00eb bartej gruri.<\/p>\n

\"\"Kroi i Laskavecit – n\u00eb t\u00eb majt\u00eb rreth 70-80 metra gjendet Rrethi i Grave<\/em><\/p>\n

Ky pra \u00ebsht\u00eb nj\u00eb rit me simbolik\u00eb t\u00eb pjelloris\u00eb s\u00eb dyfisht\u00eb. Themi k\u00ebshtu sepse umi i parmend\u00ebs \u00ebsht\u00eb i lidhur me tok\u00ebn, q\u00eb jep ushqime – pjellshm\u00ebri, q\u00eb do t\u00eb thot\u00eb se barazohet edhe me pjellorin\u00eb e nuses, p\u00ebrkat\u00ebsisht se pjellshm\u00ebria e tok\u00ebs bartet edhe tek ajo e nuses. N\u00eb an\u00ebn tjet\u00ebr, umi e ka edhe funksionin mbrojt\u00ebs nga demon\u00ebt e k\u00ebqij, pasi q\u00eb ata (demon\u00ebt) i frik\u00ebsohen hekurit (metalit).<\/p>\n

Rrethi i Grave<\/strong><\/p>\n

N\u00eb af\u00ebrsi t\u00eb Zymit t\u00eb Hasit, p\u00ebrkat\u00ebsisht af\u00ebr Kroit t\u00eb Laskavecit, aty af\u00ebr 70-80 metra n\u00eb an\u00ebn e djatht\u00eb nga drejtimi Gjonaj-Zym, gjendet Rrethi i Grave. Quhet Rrethi i Grave sepse si\u00e7 pohojn\u00eb pleqt\u00eb e Zymit t\u00eb Hasit, dikur ishte turp t\u00eb lindnin grat\u00eb n\u00eb sht\u00ebpi, ndaj plakat e sht\u00ebpis\u00eb i d\u00ebrgonin shtatz\u00ebnat te Rrethi i Grave p\u00ebr t\u00eb lindur f\u00ebmij\u00ebn e par\u00eb, t\u00eb fundit, apo p\u00ebr t\u2019i jetuar f\u00ebmija. Aty af\u00ebr ishte edhe burimi i ujit (Kroi i Laskavecit), por kishte edhe drunj p\u00ebr ta ndezur zjarrin p\u00ebr ta nxehur ujin p\u00ebr nevoja t\u00eb lindjes.<\/p>\n

\"\"Zymi i Hasit<\/em><\/p>\n

Bile, praktikohej q\u00eb p\u00ebr t\u2019u mos marr\u00eb vesh se e kan\u00eb \u00e7uar nj\u00eb grua shtat\u00ebz\u00ebn\u00eb n\u00eb lindje, grat\u00eb e tjera t\u00eb familjes shkonin te Kroi i Laskavecit p\u00ebr t\u00eb lar\u00eb petka (rroba) pasi q\u00eb uji edhe ashtu n\u00eb Zym ishte i pak\u00ebt. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb nga kalimtar\u00ebt e rastit fare nuk kuptohej se dikush \u00ebsht\u00eb n\u00eb lindje, pasi q\u00eb aty ndizej zjarri, nxehej uji n\u00ebp\u00ebr kusi (en\u00eb t\u00eb m\u00ebdha) dhe laheshin petkat.<\/p>\n

Pra, Rrethi i Grave n\u00eb nj\u00ebfar\u00eb m\u00ebnyre paraqiste nj\u00eb lloj gjinekologjie t\u00eb vendbanimit. Nga kulti pagan thuhej se Rrethi apo Guri ishte \u00e7udib\u00ebr\u00ebs, forca e tij do t\u00eb kaloj\u00eb dhe ndikoj\u00eb n\u00eb sh\u00ebndetin e f\u00ebmij\u00ebs, q\u00eb ai t\u00eb jetoj\u00eb. Nj\u00ebher\u00ebsh, edhe lehona t\u00eb lirohet nga m\u00ebkati, nga e keqja, nga qoft\u00eblargu, nd\u00ebrsa uji i Laskavecit (i burimit q\u00eb vazhdimisht rrjedh) ndikon n\u00eb rrjedh\u00ebn e jet\u00ebs normale me cil\u00ebsi forcimi, si t\u00eb lehon\u00ebs ashtu edhe t\u00eb f\u00ebmij\u00ebs s\u00eb lindur.<\/p>\n

Pas lindjes grat\u00eb ktheheshin n\u00eb sht\u00ebpi dhe var\u00ebsisht nga stina – gjat\u00eb pranver\u00ebs, ver\u00ebs e vjesht\u00ebs s\u00eb hershme thoshin se f\u00ebmij\u00ebn e solli lejleku apo shqiponja, p\u00ebrkat\u00ebsisht n\u00eb vjesht\u00ebn e von\u00eb dhe dimrit thoshin se f\u00ebmij\u00ebn e kan\u00eb gjetur n\u00eb grazhd t\u00eb bag\u00ebtive n\u00eb ahur.<\/p>\n

\"\"Kisha e Zymit<\/em><\/p>\n

Do p\u00ebrmendur se edhe pas interesimit ton\u00eb se a ka ndokund n\u00eb trevat shqiptare di\u00e7ka t\u00eb till\u00eb si Rrethi i Grave n\u00eb Zym, nuk kam d\u00ebgjuar e as nuk kam lexuar p\u00ebr di\u00e7ka t\u00eb till\u00eb, q\u00eb do t\u00eb thot\u00eb se Rrethi i Grave n\u00eb Zym t\u00eb Hasit \u00ebsht\u00eb unikat, q\u00eb do t\u00eb thot\u00eb se ia vlen\u00eb t\u00eb vizitohet apo edhe t\u00eb studiohet.<\/p>\n

Ritet p\u00ebr leht\u00ebsim t\u00eb lindjes<\/strong><\/p>\n

Natyrisht se p\u00ebr shtatz\u00ebnat n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb jan\u00eb kujdesur plakat e familjes, n\u00eb m\u00ebnyr\u00eb q\u00eb akti i lindjes t\u00eb jet\u00eb sa m\u00eb i leht\u00eb. P\u00ebr t\u2019u leht\u00ebsuar lindja jan\u00eb b\u00ebr\u00eb edhe disa rite si\u00e7 ishte rasti kur nusja puthte kat\u00ebr muret e dhom\u00ebs duke e formuar kryqin n\u00eb dhom\u00eb. Pra, nd\u00ebr elementet m\u00eb t\u00eb paraqitura pa dyshim se ka qen\u00eb ai i kryqit, pastaj i ujit q\u00eb rrjedhte, q\u00eb t\u00eb rrjedh\u00eb edhe jeta (si te Rrethi i Grave q\u00eb ekziston burimi – Kroi i Laskavecit). K\u00ebto rite, por edhe t\u00eb tjrat q\u00eb nuk po I p\u00ebrmendim me k\u00ebt\u00eb rast, p\u00ebrkojn\u00eb edhe me disa simbole ilire (Aleksand\u00ebr Stip\u00e7eviq \u201cAmuletet nd\u00ebr ilir\u00eb n\u00eb koh\u00ebn parahistorike\u201d, Gjurmime aIbanologjike – seria historike, Instituti Albanologjik i Prishtin\u00ebs, nr VIII, viti 1978, faqe 29: i nj\u00ebjti, \u201cSimbolet e kultit te ilir\u00ebt\u201d, IAP, 1984, faqe 21).<\/p>\n

\"\"Zymi – qendra<\/em><\/p>\n

N\u00eb fakt, kryqi si simbol solar, p\u00ebrkat\u00ebsisht i diellit, simbolizon jet\u00ebn dhe sh\u00ebndetin. N\u00eb an\u00ebn tjet\u00ebr, uji q\u00eb rrjedh\u00eb simbolizon pjellshm\u00ebrin\u00eb, vdekjen dhe p\u00ebrt\u00ebritjen, por q\u00eb ka edhe aft\u00ebsin\u00eb e pastrimit si mjet i t\u00eb liruarit nga papast\u00ebrtia apo edhe nga m\u00ebkati. Ishte pra ky nj\u00eb Rreth, shk\u00ebmb ku shkonin grat\u00eb lehona, b\u00ebnin lutje magjike p\u00ebr t\u00eb lindur f\u00ebmij\u00eb t\u00eb sh\u00ebndosh\u00eb, p\u00ebr t\u2019u jetuar si dhe p\u00ebr t\u2019u sh\u00ebruar grat\u00eb nevojtare kur nuk u jetonin f\u00ebmij\u00ebt.<\/p>\n

Ruajtja e f\u00ebmij\u00ebs nga m\u00ebsyshi (amuletja)<\/strong><\/p>\n

N\u00eb dit\u00ebt e para t\u00eb lindjes si lehonat ashtu edhe f\u00ebmij\u00ebt i ruajn\u00eb nga gj\u00ebrat e pak\u00ebndshme, si nga demon\u00ebt e k\u00ebqij, nga terri, nga vetmia, nga \u201csyri i keq\u201d e k\u00ebshtu me radh\u00eb. Bie fjala, p\u00ebr ta ruajtur lehon\u00ebn, ajo duhet q\u00eb n\u00eb shok\u00eb (brez) t\u00eb mban hudhra.<\/p>\n

Lehona, p\u00ebr \u00e7do siguri, e lyente belin e k\u00ebmish\u00ebs me gjakun e breshk\u00ebs p\u00ebr lindje t\u00eb leht\u00eb. P\u00ebr t\u00eb mos u diktuar, t\u00eb gjitha grat\u00eb, n\u00eb t\u00eb dy an\u00ebt e belit t\u00eb k\u00ebmish\u00ebs, \u201cturrat\u201d (kindat) e k\u00ebmish\u00ebs i qepnin me nj\u00eb bez (paft) t\u00eb kuq. N\u00eb an\u00ebn tjet\u00ebr, f\u00ebmija duhet ta ket\u00eb fytyr\u00ebn e mbuluar, apo q\u00eb n\u00eb djep t\u00eb ket\u00eb edhe hudhra, apo n\u00eb shok\u00eb me t\u00eb cil\u00ebn lidhet p\u00ebr djepi, p\u00ebrkat\u00ebsisht mund t\u00eb ket\u00eb edhe k\u00ebmb\u00eb t\u00eb iriqit, l\u00ebkur\u00eb t\u00eb gjarprit, dh\u00ebmb\u00eb t\u00eb ujkut etj., n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb mbrohej nga \u201csyri i keq\u201d (msyshi) – amuletja, demon\u00ebt e k\u00ebqij, e t\u00eb tjer\u00eb.<\/p>\n

Urimi p\u00ebr sapo t\u00eb lindurin<\/strong><\/p>\n

Si kudo edhe n\u00eb Zym t\u00eb Hasit, pas lindjes s\u00eb f\u00ebmij\u00ebs shkonin dhe e uronin familjen p\u00ebr f\u00ebmij\u00ebn.<\/p>\n

Me at\u00eb rast b\u00ebhej nj\u00ebfar\u00eb dallimi n\u00eb aspektin gjinor t\u00eb f\u00ebmij\u00ebs, sepse n\u00ebse ishte vajz\u00eb, shkonin grat\u00eb e familjes dhe t\u00eb prind\u00ebrve t\u00eb nuses apo bijat e sht\u00ebpis\u00eb – farefisit, kurse n\u00ebse ishte djal\u00eb, e ve\u00e7mas n\u00ebse ishte f\u00ebmija i par\u00eb apo i vetmi djal\u00eb, at\u00ebher\u00eb shkonin edhe meshkujt, t\u00eb cil\u00ebt e uronin n\u00eb forma t\u00eb ndryshme, si \u201cJu rrnoft\u00eb\u201d, \u201cU rrit\u00ebt me v\u00ebllaz\u00ebn e motra\u201d, \u201cU b\u00ebft\u00eb trim me flet\u00eb\u201d, \u201cI besoft\u00eb pazari\u201d e k\u00ebshtu me radh\u00eb.<\/p>\n

Literatura<\/strong>
\nDrita Statovci<\/strong>: Elemente mitologjike dhe demonologjike n\u00eb doke e zakone t\u00eb lindjes, Gjurmime albanologjike – folklor dhe etnologji, IAP, nr. 18, viti 1988, faqe 173-191
\nAbaz Dojaka<\/strong>: Ceremoniali i dasm\u00ebs shqiptare, Tiran\u00eb, Etnografia shqiptare, nr. IX, viti 1978, faqe 132;
\nAnton Nik\u00eb Berisha<\/strong>: Grishja dhe k\u00ebng\u00ebt e grishtarit n\u00eb Zym, IAP, Gjurmime albanologjike – folklor dhe etnologji, viti 1975, faqe 143-156);
\nRrustem Berisha<\/strong>: Kontribut rreth zakonit t\u00eb k\u00ebng\u00ebve t\u00eb \u2018kula\u00e7it t\u00eb nus\u00ebs\u2019, Gjurmime albanologjike – folklor dhe etnologji, IAP, nr. III, viti 1975, faqe 119-121;
\nAleksander Stip\u00e7eviq<\/strong>: Amuletet nd\u00ebr ilir\u00eb n\u00eb koh\u00ebn parahistorike, Gjurmime aIbanologjike – seria historike, IAP, nr. VIII, viti 1978, faqe 29;
\nAleksand\u00ebr Stip\u00e7eviq<\/strong>: Simbolet e kultit te ilir\u00ebt, IAP, 1984, faqe 21;<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Djep Zymi (File Prekpalaj-Markprekaj dhe Emanuel Kolgjeraj) Etnografi Lindja – shtimi i familjes, shihet si pasuri e sht\u00ebpis\u00eb, p\u00ebrkat\u00ebsisht si vazhdim\u00ebsi e jet\u00ebs s\u00eb familjes. Hedhja mbi koka t\u00eb krushqve grur\u00eb dhe sheqerka simbolizon pjellorin\u00eb – azhdimin e jet\u00ebs. Edhe kula\u00e7i i nuses simbolizon pjellorin\u00eb, sikurse edhe v\u00ebnia tre plisave mbi kok\u00ebn e nuses. Rrethi […]<\/p>\n","protected":false},"author":1,"featured_media":40005,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4],"tags":[],"class_list":["post-40004","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori"],"yoast_head":"\nRITET E LINDJES N\u00cb ZYM T\u00cb HASIT - 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\/ritet-e-lindjes-ne-zym-te-hasit\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"RITET E LINDJES N\u00cb ZYM T\u00cb HASIT - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Djep Zymi (File Prekpalaj-Markprekaj dhe Emanuel Kolgjeraj) Etnografi Lindja – shtimi i familjes, shihet si pasuri e sht\u00ebpis\u00eb, p\u00ebrkat\u00ebsisht si vazhdim\u00ebsi e jet\u00ebs s\u00eb familjes. 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