{"id":45413,"date":"2019-09-29T17:31:23","date_gmt":"2019-09-29T15:31:23","guid":{"rendered":"https:\/\/fjala.info\/?p=45413"},"modified":"2019-09-29T17:38:45","modified_gmt":"2019-09-29T15:38:45","slug":"nje-histori-por-edhe-nje-program-per-te-ardhmen-shqiptare","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/nje-histori-por-edhe-nje-program-per-te-ardhmen-shqiptare\/","title":{"rendered":"Nj\u00eb histori, por edhe nj\u00eb program p\u00ebr t\u00eb ardhmen shqiptare"},"content":{"rendered":"

Studiuesi i mir\u00ebnjohur Ndri\u00e7im Kulla<\/strong>, boton “Histori e mendimit shqiptar”<\/em><\/p>\n

Pas monogra\ufb01 ve, biogra\ufb01 ve, veprave p\u00ebrmbledh\u00ebse, t\u00eb pasuruara me antologjin\u00eb e m\u00eb pas me enciklopedin\u00eb e tij, piramida e k\u00ebshtu-ngritur e mendimit shqiptar e nd\u00ebrtuar n\u00eb vite nga ana e studiuesit Ndri\u00e7im Kulla, duhej n\u00eb m\u00ebnyr\u00eb t\u00eb natyrshme t\u00eb kishte edhe maj\u00ebn e vet, historin\u00eb e saj<\/p><\/blockquote>\n

Nj\u00eb domosdoshm\u00ebri t\u00eb till\u00eb arrin t\u00eb na plot\u00ebsoj\u00eb libri i tij m\u00eb i fundit, por kur sheh p\u00ebrmas\u00ebn e shtrirjes n\u00eb koh\u00eb e n\u00eb thell\u00ebsi t\u00eb sond\u00ebs hulumtuese t\u00eb k\u00ebrkimit, kupton se vet\u00ebm e natyrshme s’ka qen\u00eb p\u00ebr autorin nj\u00eb vep\u00ebr e till\u00eb. P\u00ebrtej se nj\u00eb histori, libri synon t\u00eb jet\u00eb nj\u00eb trash\u00ebgimni, nj\u00eb tradit\u00eb, nj\u00eb frym\u00eb kulture nj\u00ebher\u00ebsh. Rrug\u00ebtimi i tij gjer n\u00eb thell\u00ebsi t\u00eb shekujve, nuk \u00ebsht\u00eb thjesht p\u00ebr t\u00eb shkruar historin\u00eb, por p\u00ebr t\u00eb gjetur rr\u00ebnj\u00ebt e mendimit ton\u00eb, ato kode, ato modele, at\u00eb baz\u00eb t\u00eb p\u00ebrbashk\u00ebt e t\u00eb q\u00ebndrueshme q\u00eb do t\u00eb sh\u00ebrbente si themel mbi t\u00eb cil\u00ebn do t\u00eb ngrihej koh\u00eb pas kohe e gjith\u00eb ngrehina e k\u00ebtij mendimi.<\/p>\n

Fitojm\u00eb k\u00ebshtu mendimin e ashtu-quajtur “historik” shqiptar, i cili n\u00ebp\u00ebrmjet autor\u00ebve t\u00eb ve\u00e7ant\u00eb, t\u00eb spikatur n\u00eb periudha kohore ndoshta t\u00eb larg\u00ebta me dhjetra vite apo dhe me shekuj midis tyre, krijon at\u00eb fillin lidh\u00ebs, q\u00eb form\u00ebsoi nj\u00ebsin\u00eb e tij q\u00eb ne mund ta admirojm\u00eb t\u00eb shp\u00ebrthej\u00eb n\u00eb m\u00ebnyr\u00eb vertikale, tek ato disa l\u00ebvizje t\u00eb m\u00ebdha t\u00eb mendimit q\u00eb nuk i kan\u00eb munguar shqiptar\u00ebve n\u00eb historin\u00eb e tyre.<\/p>\n

Duke ndjekur edhe rrug\u00ebn e rrjedh\u00ebs s\u00eb brendshme t\u00eb formimit psikik dhe shpirt\u00ebror shqiptar, q\u00eb n\u00eb momentet e qet\u00ebsis\u00eb dhe zhvillimit vite-pak\u00eb p\u00ebrgjat\u00eb shekujve t\u00eb t\u00ebr\u00eb t\u00eb luftrave, ka arritur t\u00eb l\u00ebr\u00eb xhevahir\u00eb t\u00eb v\u00ebrtet\u00eb kulture dhe qytet\u00ebrimi, autori ka arritur t\u00eb rrjet\u00ebzoj\u00eb dhe zhvelloj\u00eb at\u00eb hart\u00eb mendore, at\u00eb model t\u00eb burimit etnik q\u00eb n\u00eb periudha t\u00eb ndryshme t\u00eb historis\u00eb krijoi frym\u00ebn e kultur\u00ebs, prej t\u00eb cil\u00ebs u kondensua talenti dhe gjenia e mendimtar\u00ebve tan\u00eb t\u00eb m\u00ebdhenj. Ky rrug\u00ebtim, fiton k\u00ebshtu nj\u00eb vler\u00eb t\u00eb shtuar, pasi na paraqet ato kapacitete sh\u00ebtit\u00ebs n\u00eb koh\u00eb, t\u00eb mendimit shqiptar, q\u00eb ne sot i shohim si trashgimni, si tradit\u00eb, si mentalitet.<\/p>\n

E p\u00ebr t\u00eb shkuar akoma dhe m\u00eb tej, n\u00eb epilogun e k\u00ebsaj “Historie t\u00eb mendimit shqiptar”, autori nd\u00ebrton edhe nj\u00eb paradig\u00ebm t\u00eb tij, t\u00eb posa\u00e7me p\u00ebr t’u p\u00ebrthyer me realitetin e sot\u00ebm shqiptar. E shkuara, e qen\u00ebsishmja, e vlerta por edhe e meta e mendjes dhe shpirtit shqiptar b\u00ebhen nj\u00eb , p\u00ebr t\u00eb nd\u00ebrtuar nj\u00eb program konkret p\u00ebr t\u00eb ardhmen. Kjo paradigm\u00eb e b\u00ebn librin p\u00ebrtej se nj\u00eb histori, nj\u00eb vep\u00ebr t\u00eb mir\u00ebfillt\u00eb t\u00eb aktualitetit shqiptar.<\/p>\n

\"\"<\/p>\n

N\u00eb vend t\u00eb epilogut <\/em><\/p>\n

Nj\u00eb rrug\u00ebtim gjer n\u00eb thell\u00ebsi t\u00eb shekujve<\/strong><\/h3>\n

Ndri\u00e7im Kulla<\/strong><\/p>\n

\"Ndri\u00e7im Nj\u00eb shenj\u00eb e par\u00eb e madhe e truallit pjellor nga ku nisi t\u00eb l\u00ebvrohej mendimi shqiptar, q\u00eb n\u00eb kap\u00ebrcyell t\u00eb viteve \u2018900, ishte krijimi jo vet\u00ebm i modelit t\u00eb nj\u00eb kulture, por edhe mund\u00ebsis\u00eb p\u00ebr zhvillimin e saj. Bashk\u00eb me p\u00ebrpjekjet p\u00ebr shtetin shqiptar, nj\u00eb vep\u00ebr historike-fi lozofi ke \u201cShqip\u00ebria, \u00e7\u2019ka qen\u00eb, \u00e7\u2019\u00ebsht\u00eb e \u00e7\u2019do t\u00eb b\u00ebhet\u201d, p\u00ebrtej t\u00eb qenit nj\u00eb platform\u00eb ideologjike e Rilindjes, do t\u00eb b\u00ebhet edhe modeli p\u00ebr nj\u00eb tjet\u00ebr realitet e kultur\u00eb. Nd\u00ebrsa motivi p\u00ebrfundimtar q\u00eb i la shqiptar\u00ebt t\u00eb vendosnin p\u00ebr alfabetin e p\u00ebrbashk\u00ebt sipas parimit nj\u00eb tingull-nj\u00eb shkronj\u00eb, do t\u2019u sh\u00ebrbente atyre si nj\u00eb mund\u00ebsi reale p\u00ebr ta zhvilluar k\u00ebt\u00eb kultur\u00eb. Fatkeq\u00ebsia qe se ky model dhe kjo mund\u00ebsi do t\u00eb shoq\u00ebroheshin organikisht me nj\u00eb kontrast t\u00eb duksh\u00ebm midis nivelit sip\u00ebrisht t\u00eb dalluesh\u00ebm t\u00eb mendimtar\u00ebve tan\u00eb dhe atij t\u00eb \u201cpamjaft uesh\u00ebm\u201d t\u00eb podiumit t\u00eb cilit ata i drejtoheshin. N\u00eb nj\u00eb vend q\u00eb \u201dderi m\u00eb 1877 shum\u00eb pak kishin ide se gjuha e tyre mund dhe duhej t\u00eb shkruhej\u201d, (699) kontributet e m\u00ebdha vinin shpesh mes \u00ebndrrash t\u00eb kulturave t\u00eb komunikimit t\u00eb pamundura n\u00eb Shqip\u00ebri.<\/p>\n

Autor\u00ebt e m\u00ebdhenj shqiptar\u00eb sillnin bashk\u00eb me fuqin\u00eb e fi lozofi t edhe ndikimin e publicistit p\u00ebr shum\u00eb fakte t\u00eb harruara t\u00eb historis\u00eb, por kontributi i njer\u00ebzve t\u00eb letrave q\u00eb arrinin t\u00eb shk\u00ebputeshin nga t\u00eb ndjerit folklorik t\u00eb historis\u00eb, duhej t\u00eb mbijetonte kontrastin midis nj\u00eb realiteti t\u00eb pamjaft uesh\u00ebm arsimor e kulturor t\u00eb mjedisit shqiptar dhe q\u00ebllimit t\u00eb shpallur t\u00eb l\u00ebvizjes s\u00eb tyre kultur\u00eb-p\u00ebrhap\u00ebse. P.sh. auditori q\u00eb gjeti Noli, nj\u00eb nga ligj\u00ebruesit m\u00eb t\u00eb m\u00ebdhenj t\u00eb atij fi llimshekulli , ishte po ai q\u00eb Becikemi pat par\u00eb n\u00eb kuvendet e luft \u00ebtar\u00ebve, t\u00eb odave t\u00eb burrave, t\u00eb rasteve solemne e t\u00eb ngjarjeve t\u00eb sh\u00ebnuara. Sipas tij, e gjitha kjo, ka ndodhur p\u00ebr shkak t\u00eb nd\u00ebrprerjes s\u00eb Mesjet\u00ebs. Nj\u00eb oratori p\u00ebr t\u00eb cil\u00ebn ai mendon se vet\u00ebm mund \u201ct\u00eb merret me mend si nj\u00eb oratori popullore, me karakter improvizues, e diktuar nga nevojat e jet\u00ebs\u201d dhe si e till\u00eb ka qen\u00eb \u201clarg \u00e7do kanunizmi t\u00eb rrjedhave evropiane\u201d. (700)<\/p>\n

Q\u00ebllimi p\u00ebr t\u00eb qen\u00eb i konsideruar nga vendim-marr\u00ebsit n\u00eb kushtet e nj\u00eb propagande t\u00eb gjithanshme, i ka dh\u00ebn\u00eb publicistik\u00ebs s\u00eb asaj periudhe tiparet e nj\u00eb promovimi t\u00eb madh dhe t\u00eb v\u00ebshtir\u00eb, sa kulturor aq dhe komb\u00ebtar p\u00ebrkundrejt \u201caxhend\u00ebs\u201d politike shqiptare. Gjuha me t\u00eb cil\u00ebn duhej shkruar, standartet sociale t\u00eb komunikimit duke p\u00ebrfshir\u00eb dhe nj\u00eb struktur\u00eb normale t\u00eb botimit, referimi politik i ngritur me idealin e shtetit shqiptar t\u00eb pavarur, referimi gjeopolitik i imponuar nga fqinj\u00eb agresiv\u00eb dhe mosnjohja nga fuqit\u00eb vendimmarr\u00ebse, t\u00eb gjitha k\u00ebto mund t\u00eb p\u00ebrb\u00ebnin nj\u00eb p\u00ebrkufi zim t\u00eb mir\u00eb t\u00eb pamjaft ueshm\u00ebris\u00eb q\u00eb karakterizonte podiumin e intelektualitetit t\u00eb atyre viteve. Erudit\u00ebt e m\u00ebdhenj shqiptar\u00eb nuk pat\u00ebn mund\u00ebsin\u00eb e nj\u00eb auditori t\u00eb ditur sa ata vet\u00eb, t\u00eb nj\u00eb podiumi t\u00eb mjaft uesh\u00ebm p\u00ebr kultur\u00ebn e tyre dhe t\u00eb nj\u00eb shoq\u00ebrie n\u00eb standarte t\u00eb nj\u00eb kulture normale. Kultura e dh\u00ebn\u00eb kryesisht p\u00ebrmes botimeve publicistike dhe atyre letrare e historike t\u00eb kufi zuara, nuk \u00ebsht\u00eb ve\u00e7se p\u00ebrpjekja p\u00ebr t\u00eb p\u00ebrfshir\u00eb gjith\u00e7ka shqiptare n\u00eb nj\u00eb realitet shqiptar e kulturor shum\u00eb t\u00eb kusht\u00ebzuar.<\/p>\n

Ky realitet, n\u00eb nj\u00eb tjet\u00ebr kuptim, sillte automatikisht raporte l\u00ebnde t\u00eb kund\u00ebrshtuesh\u00ebm me nj\u00ebri-tjetrin, duke transformuar stilin dhe ep\u00ebrin\u00eb e mendimit kah p\u00ebrshtatjes dhe kuptueshm\u00ebris\u00eb. Pra, kontrasti nuk ishte vet\u00ebm nj\u00eb refl ektim pa kushte i realitetit, por edhe nj\u00eb p\u00ebrbriv\u00ebnie e mendimit ndaj auditorit t\u00eb komnunitetit shqiptar, jo i shkolluar, pa shum\u00eb refl ektime n\u00eb vetvete, gati i fj etur n\u00eb \u201ct\u00eb shtyr\u00ebt\u201d e jet\u00ebs, ku p\u00ebrshtypja niste nga baza shum\u00eb naive ose t\u00eb ndikuara m\u00eb shum\u00eb prej ndjenj\u00ebs se sa mendimit. Analizimi i nj\u00eb gjendje t\u00eb till\u00eb, na shpie n\u00eb theksimin e nj\u00eb tjet\u00ebr vecorie. Shqip\u00ebria e at\u00ebhershme ishte realiteti q\u00eb dilte nga nj\u00eb sundim shum\u00ebshekullor me nj\u00eb gjendje nd\u00ebrmjet \u201cdhun\u00ebs politike dhe dhun\u00ebs religjioze greke, me gjith\u00eb rezultatin e nj\u00ebsis\u00eb shqiptare etnike, etnopsikologjike e kulturore historike t\u00eb rrjedhur nga nj\u00ebsia e saj gjeografi ke.<\/p>\n

Efektet e nj\u00eb botimi vepronin n\u00eb shum\u00eb krah\u00eb, nd\u00ebrkoh\u00eb q\u00eb \u201cnumri i atyre q\u00eb lexojn\u00eb dhe kuptojn\u00eb gjuh\u00ebn \u00ebsht\u00eb mjaft i ngusht\u00eb\u201d, pavar\u00ebsisht se nga ana tjet\u00ebr \u00abasgj\u00eb nuk i ft oh m\u00eb tep\u00ebr shqiptar\u00ebt se kur u thuhet se kan\u00eb t\u00eb b\u00ebjn\u00eb me nj\u00eb injorant\u201d.(701) Publicistika vet\u00eb si pushtet i kat\u00ebrt, e nisi jet\u00ebn pa nj\u00eb shtet t\u00eb qart\u00eb me pushtetet e tjera. Rrjedhimisht, edhe mendimit shqiptar t\u00eb parapavar\u00ebsis\u00eb i mungoi shum\u00eb shteti shqiptar, ku ai t\u00eb arrinte t\u00eb referohej e pozicionohej si nj\u00eb pushtet I till\u00eb. Kjo solli n\u00eb form\u00ebsimin e nj\u00eb tjet\u00ebr modeli shum\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm, at\u00eb \u201ct\u00eb f\u00ebmijve jasht\u00eb atdheut\u201d. Marr\u00ebdh\u00ebnia e imponuar e nj\u00eb territori shqiptar t\u00eb administruar nga turqit ushqeu me koh\u00eb \u201cnj\u00eb realitet jasht\u00eb Shqip\u00ebris\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm se ai brenda saj\u201d, (702) si\u00e7 d\u00ebshmon vet\u00eb Noli.<\/p>\n

Kjo duket t\u00eb ket\u00eb ndodhur p\u00ebr disa arsye:
\n1. Faktori politik vendim-marr\u00ebs jasht\u00eb Shqip\u00ebris\u00eb dhe prodhimi i veprave dhe madje i organeve periodike t\u00eb shtypit, ishte shum\u00eb m\u00eb i r\u00ebnd\u00ebsish\u00ebm jasht\u00eb Shqip\u00ebris\u00eb. Lejet dhe mb\u00ebshtetjet fi nanciare p\u00ebr botim i drejtoheshin dhe vinin nga administratat e huaja, duke b\u00ebr\u00eb q\u00eb shqiptar\u00ebt t\u00eb shkruajn\u00eb e t\u00eb botojn\u00eb n\u00eb disa kontinente, shtete dhe rreth e rrotull n\u00ebp\u00ebr Ballkan.2. Autor\u00ebt shqiptar\u00eb vinin nga shkollime gjithashtu jasht\u00eb Shqip\u00ebris\u00eb, sepse nj\u00eb cik\u00ebl i plot
\n\u00eb studimesh brenda vendit n\u00eb at\u00eb koh\u00eb nuk ishte i mundur. Nj\u00eb f\u00ebmij\u00eb i rritur mes shembujve t\u00eb familjes dhe komunitetit, i arsimuar n\u00eb shkolla t\u00eb mira, por jo shqiptare, ishte modeli m\u00eb i shp\u00ebrndar\u00eb mes k\u00ebtij kontigjenti njer\u00ebzish. \u201cM\u00ebm\u00ebdheu\u201d ishte n\u00eb \u201cform\u00ebn e nj\u00eb per\u00ebndie dhe kulti i tij\u201d n\u00eb \u201cvendin e nj\u00eb besimi fetar\u201d. (703) T\u00eb prodhoheshe personalitet shkrimi ose dhe veprimtar kombi jasht\u00eb Shqip\u00ebris\u00eb nuk ishte e rrall\u00eb, p\u00ebr t\u00eb mos th\u00ebn\u00eb q\u00eb u b\u00eb model zot\u00ebrues.
\n3. Komunitetet shqiptare jasht\u00eb Shqip\u00ebris\u00eb sillnin nj\u00eb frym\u00eb tjet\u00ebr emancipimi. Kontinenti i p\u00ebrtejoqeanit ishte m\u00eb i dukshmi n\u00eb disa pik\u00ebpamje.P.sh Federata Panshqiptare \u201cVatra\u201d ishte \u201corganizata m\u00eb e madhe shqiptare e themeluar jasht\u00eb Shqip\u00ebris\u00eb dhe Komiteti i saj vepronte si qeveri n\u00eb m\u00ebrgim gjat\u00eb Luft\u00ebs s\u00eb Par\u00eb Bot\u00ebrore, kur Shqip\u00ebria ndodhej e pushtuar nga ushtrit\u00eb e huaja\u201d.
\n4. Nj\u00eb faktor tjet\u00ebr n\u00eb realitetin e r\u00ebnd\u00ebsish\u00ebm veprues jasht\u00eb Shqip\u00ebris\u00eb jan\u00eb rrethet kulturore e politike t\u00eb fqinjve. Ato jan\u00eb pasqyruar n\u00eb kultur\u00ebn shqipe si ndeshje, duke filluar nga administrata turke n\u00eb Shqip\u00ebri e n\u00eb qend\u00ebr e deri tek rrjeti armiq\u00ebsor i fqinj\u00ebve i mb\u00ebshtjell\u00eb shpesh me rras\u00ebn e besimit dhe i pajisur me forc\u00eb ndikimi mbi Fuqit\u00eb e M\u00ebdha.<\/p>\n

Ky model, p\u00ebrgjith\u00ebsisht, pati mjaft ndikime, por m\u00eb kryesori qe krijimi i imazhit t\u00eb atdheut t\u00eb \u201cf\u00ebmijve jasht\u00eb atdheut\u201d. Fan Noli, me jet\u00ebn e tij t\u00eb filluar n\u00eb nj\u00eb komunitet shqiptar larg vendit, \u00ebsht\u00eb shembulli m\u00eb emblematik i k\u00ebtij modeli, pavar\u00ebsisht se edhe dy pararend\u00ebsit e tij, Naim Frash\u00ebri e Andon Zako Cajupi, i hedhin hapat e par\u00eb n\u00eb let\u00ebrsi duke shkruar n\u00eb gjuh\u00eb t\u00eb huaj. Duke dashur t\u00eb b\u00ebjm\u00eb nj\u00eb analogji mund t\u00eb themi se mungesa e atdheut tek Noli dhe disa autor\u00eb t\u00eb tjer\u00eb bashk\u00ebkohor\u00eb ka qen\u00eb e t\u00eb nj\u00ebjt\u00ebs natyr\u00eb me at\u00eb t\u00eb publicistik\u00ebs shqiptare q\u00eb filloi t\u00eb formohej n\u00ebn hijen e perandoris\u00eb turke dhe i mungonte shteti shqiptar, ku do t\u00eb duhej t\u00eb referohej si ushtrim i pushtetit t\u00eb kat\u00ebrt. Tek t\u00eb gjith\u00eb ata ndihet duksh\u00ebm nevoja e nj\u00eb identiteti t\u00eb p\u00ebrgjithsh\u00ebm dhe e mbijetes\u00ebs emocionale t\u00eb shkaktuar nga ky model.<\/p>\n

Dicka e till\u00eb, nuk u zhvillua vet\u00ebm n\u00eb periudh\u00ebn e parapavar\u00ebsis\u00eb, pasi do ta trajtonte at\u00eb m\u00eb von\u00eb edhe vet\u00eb ylli shk\u00eblqyes i mendimit t\u00eb viteve 30-t\u00eb, Branko Merxhani, kur thoshte: \u201cT\u00eb gjith\u00eb ne u rrit\u00ebm n\u00eb rrethe t\u00eb huaja. U rrit\u00ebm pa gjurm\u00ebn m\u00eb t\u00eb vog\u00ebl t\u00eb kultur\u00ebs komb\u00ebtare dhe bile krejt antikomb\u00ebtarisht\u201d (704). T\u00eb gjitha k\u00ebto kusht\u00ebzime shtruan shtratin e formimit t\u00eb nj\u00eb modeli tjet\u00ebr t\u00eb r\u00ebnd\u00ebsish\u00ebm, q\u00eb mund t\u00eb pag\u00ebzohet si \u201cModeli i manovrimit te kusht\u00ebzuar\u201d. E kjo p\u00ebr faktin se n\u00eb materien e tyre t\u00eb komunikimit me popullin mendimtar\u00ebt tan\u00eb mbartnin n\u00eb m\u00ebnyr\u00eb tipike nevoj\u00ebn e \u201cmanovrimit\u201c midis pesh\u00ebs s\u00eb madhe t\u00eb \u00e7\u00ebshtjeve madhore q\u00eb ata l\u00ebvronin si Atdheu, kultura apo qytet\u00ebrimi dhe podiumit t\u00eb \u201cpamjaftuesh\u00ebm\u201c me t\u00eb cilin flisnin. Ja, nj\u00eb shembull i kusht\u00ebzimit t\u00eb mendimit q\u00eb shkaktonte pesha e k\u00ebtij manovrimi. \u201cA do t\u00eb mund ta trajtoj me fjal\u00eb k\u00ebt\u00eb subjekt, si\u00e7 e imagjinoj me ment? A do t\u00eb jem i zoti t\u2019i b\u00ebj t\u00eb flasin n\u00eb gjuh\u00ebn tragjike tre personifikatat symbolike dhe t\u2019ju ftoj t\u00eb shihni n\u00eb to sa shoh vet\u00eb? K\u00ebt\u00eb s\u2019mund ta b\u00ebj pa ditur q\u00eb p\u00ebrpjekjet e mia do mos gjykohen prej jush me ashp\u00ebrsi. ve\u00e7 k\u00ebsaj, e di q\u00eb m\u00eb n\u00eb fund do t\u00eb kuptoni nga t\u00eb pakat q\u00eb flas, t\u00eb shumat q\u00eb ndjenj.\u201d (705)<\/p>\n

K\u00ebto jan\u00eb disa nga pyetjet q\u00eb shtron her\u00eb pas here Noli teksa shkruan.Shablloni retorik i polites\u00ebs \u00ebsht\u00eb \u201cmbushur\u201d me nj\u00eb realitet mediatik e komunikativ t\u00eb v\u00ebrtet\u00eb. Por nj\u00eb efekt konkret t\u00eb k\u00ebsaj peshe ai do ta ndjente edhe m\u00eb von\u00eb si politikan, teksa nuk e kishte marr\u00eb dot n\u00eb konsiderat\u00eb hendekun midis programit q\u00eb po i propozonte shoq\u00ebris\u00eb shqiptare dhe kushteve \u201cende t\u00eb papjekura\u201d t\u00eb saj, p\u00ebr realizimin e k\u00ebtij programi. Po k\u00ebshtu, do t\u00eb ngjante utopik edhe modeli kulturor i neoshqiptarizm\u00ebs, ndoshta pik\u00ebrisht p\u00ebr shkak t\u00eb pamund\u00ebsis\u00eb s\u00eb manovrimit q\u00eb ata nuk donin t\u2019i b\u00ebnin l\u00ebvizjes s\u00eb tyre mendore p\u00ebr t\u2019iu p\u00ebrshtatur kusht\u00ebzueshm\u00ebris\u00eb s\u00eb podiumit ende t\u00eb pap\u00ebrgatitur p\u00ebr t\u2019i thithur k\u00ebto ide. Por n\u00ebse ky model manovrimi nuk arriti dot ta ndryshoj\u00eb thelbin e mendimit t\u00eb tyre, nuk mund t\u00eb themi se ai s\u2019ndikoi n\u00eb form\u00ebn dhe m\u00ebnyrat e shprehjes s\u00eb tij.<\/p>\n

P\u00ebrkundrazi, heterogjeniteti, fragmentarizimi dhe ndoshta edhe forma e skicave dhe eseve (pra gjinive t\u00eb shpejta e t\u00eb shkurtra) q\u00eb ata trajtuan, jan\u00eb pasoj\u00eb e drejtp\u00ebrdrejt\u00eb e pesh\u00ebs s\u00eb k\u00ebtij modeli. Po c\u2019mjete p\u00ebrdor\u00ebn vall\u00eb mendimtar\u00ebt e atyre viteve, p\u00ebr ta leht\u00ebsuar pesh\u00ebn e r\u00ebnd\u00eb t\u00eb k\u00ebtij manovrimi apo p\u00ebr ta kap\u00ebrcyer hendekun q\u00eb tashm\u00eb ekzistonte me podiumin dhe auditorin e tyre?N\u00eb ndihm\u00eb, kodi i burimit etnik, duket t\u00eb th\u00ebrras\u00eb nj\u00eb model t\u00eb krijuar disa shekuj m\u00eb par\u00eb, por q\u00eb p\u00ebr nga vertikaliteti dhe ep\u00ebria e mendimit, i ngjante shum\u00eb asaj kohe.Ky ishte modeli i Skenderbeut si \u201ckapacitet sh\u00ebtit\u00ebs n\u00eb koh\u00eb\u201d. N\u00eb periudh\u00ebn e parapavar\u00ebsis\u00eb, Sk\u00ebnderbeu \u00ebsht\u00eb figura model p\u00ebr apelin q\u00eb ata k\u00ebrkojn\u00eb t\u00eb b\u00ebjn\u00eb n\u00eb auditor. N\u00eb pik\u00ebpamjen ideore, figura p\u00ebrputhet edhe me q\u00ebndrimin politik t\u00eb l\u00ebvizjes – kund\u00ebr turqve- dhe me at\u00eb \u201cideologjik\u201d t\u00eb Rilindjes Komb\u00ebtare: organizimi i kombit n\u00eb nivel shteti t\u00eb pavarur. Me theks t\u00eb qart\u00eb, realitetet politike t\u00eb Shqip\u00ebris\u00eb jan\u00eb konteksti i aktualizimit t\u00eb figur\u00ebs s\u00eb Sk\u00ebnderbeut t\u00eb udh\u00ebhequr nga shpresa.<\/p>\n

P\u00ebrshtatja ndaj auditorit \u00ebsht\u00eb nj\u00eb nga skemat e personifikimit.Ja se si shprehej Noli n\u00eb nj\u00eb shkrim t\u00eb atyre viteve: \u201cPo t\u00eb pyesim se ku \u00ebsht\u00eb Sk\u00ebnderbeu sot, un\u00eb po u them se sot e kemi Sk\u00ebnderben\u00eb n\u00eb Shkod\u00ebr dhe Janin\u00eb, atje ku luftojn\u00eb bijt\u00eb e tij, atje ku prej kat\u00ebr muaj mprojn\u00eb shqiptar\u00ebt qytetet e tyre… K\u00ebto jan\u00eb Sk\u00ebnderbeg\u00ebt e Shqip\u00ebris\u00eb, t\u00eb cil\u00ebt n\u00eb flamur i fam\u00ebsh\u00ebm shqiptar mprojm\u00eb atdhen\u00eb e tyre…\u201d (706). Gjith\u00ebsesi, referimi ndaj k\u00ebtij modeli nuk duhet t\u00eb konsiderohet i p\u00ebrshtatur vet\u00ebm p\u00ebr periudh\u00ebn e para-pavar\u00ebsis\u00eb. Edhe shum\u00eb koh\u00eb m\u00eb von\u00eb, n\u00eb nj\u00eb leksion te mbajtur n\u00eb nj\u00eb Seminar te Vatr\u00ebs n\u00eb vitin 1960, Noli do t\u00eb shprehej k\u00ebshtu: \u201cSk\u00ebnderbeu jetoi n\u00eb shek. XV, ne jetojme n\u00eb shek. XX. \u00e7\u2019perfaqeson p\u00ebr n\u00eb sot mbas pese shekujsh? Ai ende jeton midis nesh. Problemi i tij peseqind vjet me pare ishte i nj\u00ebjti problem q\u00eb kishim dhe n\u00eb ne Rilindjen shqiptare: Davidi i rreckosur , me nj\u00eb hobe n\u00eb dore, q\u00eb lufton kunder Goliathit te armatosur gjer n\u00eb dh\u00ebmb\u00eb.<\/p>\n

Ai fitoi, edhe n\u00eb fituam.Shqiperine e \u00e7liruam megjith\u00eb pengesat e m\u00ebdha q\u00eb ndesh\u00ebm. Ishte Sk\u00ebnderbeu ai q\u00eb na frym\u00ebzoi at\u00ebher\u00eb, e po na frym\u00ebzon dhe sot. Aq sa ngandonj\u00ebher\u00eb pyes veten I habitur n\u00ebse mund t\u00eb ket\u00eb vall\u00eb tani ndonj\u00eb njeri q\u00eb t\u00eb jet\u00eb po aq i gjall\u00eb sa Sk\u00ebnderbeu\u201d. (707) Madje nj\u00eb referim t\u00eb r\u00ebnd\u00ebsish\u00ebn karshi k\u00ebtij modeli do t\u00eb ndeshim edhe tek neoshqiptar\u00ebt, mendimtar\u00ebt m\u00eb modern\u00eb t\u00eb viteve 30-t\u00eb. Ja se si e shpjegon Merxhani lidhjen e mendimit t\u00eb tyre me k\u00ebt\u00eb model: \u201c Nga brezi q\u00eb gjendet sot n\u00eb pragun e harimit nuk mund t\u00eb presim asgj\u00eb. Pun\u00ebn e mbaroi dhe tani vendi i tij i takon historis\u00eb. I vetmi kujtim krijonj\u00ebs q\u00eb na la \u00ebsht\u00eb epopeja e shndritshme e p\u00ebrpjekjeve t\u00eb tij clironj\u00ebse, n\u00eb thell\u00ebsit\u00eb e s\u00eb cil\u00ebs shquajm\u00eb me respekt dhe frik\u00eb fizionomin\u00eb heroike m\u00eb t\u00eb madhe, t\u00eb vetmen e ides\u00eb s\u00eb thjesht\u00eb shqiptare: Gjergj Kastriotin\u201d (708). Megjithat\u00eb, n\u00eb raportin midis mendimtar\u00ebve dhe popullit, kontrastit apo manovrimit p\u00ebr t\u2019iu p\u00ebrshtatur atij, nuk shfaqet e pamjaftueshme vet\u00ebm nj\u00ebra an\u00eb.<\/p>\n

I pamjaftuesh\u00ebm duket t\u00eb ket\u00eb qen\u00eb edhe mos-heterogjeniteti I mendimeve deri n\u00eb kufijt\u00eb e s\u00eb mundshmes pa r\u00ebn\u00eb n\u00eb homogjenitet, i pluralizmit t\u00eb natyrsh\u00ebm t\u00eb mendimeve dhe ideologjive q\u00eb u hodh\u00ebn e mbizot\u00ebruan n\u00eb periudh\u00ebn midis dy luftrave. E pamjaftueshme qe dhe lufta e vet\u00eb mendimtar\u00ebve kund\u00ebr pedantizmit dhe retorik\u00ebs q\u00eb n\u00eb shum\u00eb raste mb\u00ebrtheu ligj\u00ebrimin shpirt\u00ebror t\u00eb epok\u00ebs n\u00eb fjal\u00eb.Retorika i \u201clexon\u201d dhe \u201clexohet\u201d qart\u00eb n\u00eb personalitetet e mjaft prej autor\u00ebve m\u00eb p\u00ebrfaq\u00ebsues t\u00eb k\u00ebtij mendimi si Noli n\u00eb fillim t\u00eb shekulit apo t\u00eb rinjt\u00eb n\u00eb vitet 30-t\u00eb.E pamjaftueshme, po nj\u00eblloj, qe dhe qart\u00ebsia me t\u00eb cil\u00ebn ata u p\u00ebrball\u00ebn ndaj disa modeleve t\u00eb tjer\u00eb q\u00eb lind\u00ebn gjat\u00eb koh\u00ebs s\u00eb veprimtaris\u00eb s\u00eb tyre.Si t\u00eb till\u00eb mund t\u00eb p\u00ebrmendnim modelin e korifeut. T\u00eb k\u00ebrkuarit e identitetit, pa patur as modelin e nj\u00eb identiteti referees, ka qen\u00eb e vetmja mund\u00ebsi e atyre q\u00eb u p\u00ebrkufizuan rilind\u00ebs n\u00eb Shqip\u00ebri dhe jasht\u00eb saj. Me k\u00ebt\u00eb energji Noli shtroi s\u00eb pari modelin e korifeut q\u00eb flinte n\u00eb p\u00ebrmasa klasike n\u00eb dijet e shkoll\u00ebs.<\/p>\n

Kur \u201cKorifeu i hersh\u00ebm\u201d i Nolit hyn n\u00eb sken\u00ebn e b\u00ebr\u00eb gati p\u00ebr loj\u00ebn e \u201caktor\u00ebve\u201d t\u00eb m\u00ebdhenj shqiptar\u00eb, n\u00eb koh\u00ebt e shp\u00ebrnguljes s\u00eb tyre drejt atdheut, kjo ngjarje ishte gati n\u00eb kufijt\u00eb e nj\u00eb p\u00ebrralle. Po e till\u00eb do t\u00eb shfaqej ardhja gati misterioze e Merxhanit n\u00eb Shqip\u00ebri, p\u00ebr t\u00eb kontribuar mrekullisht p\u00ebr afro nj\u00eb dekad\u00eb, dhe zhdukja e tij po kaq misterioze m\u00eb pas. Misione t\u00eb tilla Burckhardt i formulon k\u00ebshtu: \u201cNjer\u00ebzit e m\u00ebdhenj t\u00eb jetuar si ideal kan\u00eb nj\u00eb vler\u00eb t\u00eb madhe p\u00ebr bot\u00ebn dhe kombin e tyre n\u00eb ve\u00e7anti; ata i japin asaj nj\u00eb pathos, nj\u00eb objekt t\u00eb entuziazmit dhe e ngacmojn\u00eb at\u00eb deri n\u00eb shtresat m\u00eb t\u00eb thella intelektuale p\u00ebrmes ndjenjes eterike t\u00eb t\u00eb madhit\u201d. (709) E lidhur ngusht\u00eb me k\u00ebt\u00eb model, n\u00eb ato vite u shfaq edhe modeli i mesianizmit. \u201cO burrani p\u00ebrpara, t\u00eb derdhim dhe t\u00eb p\u00ebrhapim mbi t\u00ebr\u00eb viset e Shqip\u00ebris\u00eb-dete oqeane prej drite aq sa t\u00eb verbojm\u00eb gollomesh\u00ebt e nat\u00ebs t\u00eb Jilldiz Qoshkut dhe breshkat e Mores\u00eb q\u00eb do t\u00eb ngordhin me qirijelejson`e idhes\u00eb s\u00eb madhe.\u201d (710) Apo diku tjet\u00ebr : \u201cP\u00ebrpara, o shok\u00ebt e mi. Bota \u00ebsht\u00eb gati p\u00ebr Ungjillin e ri\u201d. (711) Po p\u00ebr nj\u00eb \u201cungjillizim t\u00eb ri t\u00eb shqiptarizm\u00ebs\u201d apo p\u00ebr nj\u00eb \u201cbeslidhje\u201d flisnin edhe neoshqiptar\u00ebt.<\/p>\n

Noli predikonte m\u00eb shum\u00eb Sk\u00ebnderbeun se sa Krishtin\u201d, kurse Fisha \u201cshante dhe Zotin p\u00ebr hir t\u00eb Shqip\u00ebris\u00eb. T\u00eb nj\u00ebjt\u00ebn thirrje t\u00eb provanis\u00eb pat ndjer\u00eb De Rada gati nj\u00eb shekull m\u00eb par\u00eb. Poeti i madh arb\u00ebresh, ashtu si\u00e7 shprehet gj\u00ebr\u00ebsisht n\u00eb atobiografin\u00eb e vet, e kish ndjer\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb padyshimt\u00eb brenda vetes, si misionin e nj\u00eb providence hyjnore, se nj\u00eb rringjallje e till\u00eb nuk mund t\u00eb arrihej ndryshe ve\u00e7se n\u00ebn at\u00eb shenj\u00eb t\u00eb krisht\u00ebrimit q\u00eb kish qen\u00eb shenj\u00eb edhe e vet\u00eb heroit ton\u00eb komb\u00ebtar, Gjergj Kastrioti. Kish ndjer\u00eb madje se dhe arti i tij duhet t\u00eb ish patjet\u00ebr nj\u00eb instrument i k\u00ebsaj arritjeje, edhe pse qortonte shpesh hidhnisht p\u00ebrvijimet e veta sentimentale, fal\u00eb t\u00eb cilave frym\u00ebzimi i tij poetik rrithte n\u00eb shtratin e nj\u00eb klime t\u00eb kulluar romantike, duke i l\u00ebn\u00eb gjithmon\u00eb q\u00ebllimet e tij t\u00eb mbrame n\u00eb nj\u00eb horizont t\u00eb larg\u00ebt. \u00cbsht\u00eb pik\u00ebrisht ky fakti q\u00eb shpjegon d\u00ebshir\u00ebn e tij t\u00eb vazhdueshme p\u00ebr t\u2019i p\u00ebrt\u00ebrir\u00eb e rikompozuar poezit\u00eb, pa qen\u00eb kurr\u00eb plot\u00ebsisht i k\u00ebnaqur me to e pa arritur kurr\u00eb n\u00eb mbledhjen e tyre n\u00eb nj\u00eb poem\u00eb t\u00eb vetme.<\/p>\n

Po ndoshta kjo ishte pjesa q\u00eb i kish caktuar Providenca hyjnore: t\u2019u fliste njer\u00ebzve t\u2019ahersh\u00ebm me gjuh\u00ebn e ahershme, vet\u00ebm p\u00ebr t\u2019i hapur udh\u00eb me an\u00eb t\u00eb autoritetit t\u00eb tij, ides\u00eb s\u00eb madhe t\u00eb Shqip\u00ebris\u00eb fisnike t\u00eb epopes\u00eb s\u00eb Sk\u00ebnderbeut. Pasi pjesa tjet\u00ebr e k\u00ebsaj provanie, duhet qe rezervuar p\u00ebr Sqiroin.M\u00eb pak i ndjesh\u00ebm, ndoshta, ndaj ngacmimeve dhe yshtjeve romantike, por dhe m\u00eb i p\u00ebrmbajtur klasikisht, ai qe i sh\u00ebnjuar p\u00ebr t\u2019u shnd\u00ebrruar n\u00eb poetin m\u00eb t\u00eb madh t\u00eb mendimit frym\u00ebzonj\u00ebs ose e th\u00ebn\u00eb ndryshe, t\u00eb fjal\u00ebs poetike. Formimi i tij kulturor, i deg\u00ebzuar n\u00eb interesa nga m\u00eb t\u00eb variueshmet, e b\u00ebri nj\u00eb njeri t\u00eb rangut t\u00eb par\u00eb, udh\u00ebheq\u00ebs t\u00eb aspiratave sociale t\u00eb shqiptar\u00ebve, duke ia shoq\u00ebruar k\u00ebt\u00eb prirje me nj\u00eb pohim t\u00eb fuqish\u00ebm t\u00eb nj\u00eb tradite q\u00eb shp\u00ebrhapte tek t\u00eb gjith\u00eb dinjitetin e fisnik\u00ebris\u00eb bashk\u00eb me at\u00eb t\u00eb varf\u00ebris\u00eb e t\u00eb nj\u00eb ngush\u00ebllimi t\u00eb thell\u00eb t\u00eb nj\u00eb jete religjioze t\u00eb mbrujtur nga e v\u00ebrteta, poezia dhe melodia; latine n\u00eb aspiratat e saj kah unitetit dhe universalizimit t\u00eb bot\u00ebs romane e bizantine n\u00eb thell\u00ebsin\u00eb dhe vet\u00ebtishm\u00ebrin\u00eb e gjuh\u00ebs teologjike dhe n\u00eb dashurin\u00eb e asaj bote kristiano-orientale n\u00eb t\u00eb cil\u00ebn shpirti i tij ashtu si dhe i gjith\u00eb popullit t\u00eb tij ndihej aq familjar.<\/p>\n

\u201cPavar\u00ebsisht se i besimit ortodoks, ai u shfaq nj\u00eb laik i thekur deri n\u00eb at\u00eb pik\u00eb sa t\u2019i paraprinte – pa nevoj\u00ebn e mb\u00ebshtetjes s\u2019ahershme klerikale – asaj hapjeje ndaj njohjes s\u00eb vlerave autentike t\u00eb \u00e7do religjioni, q\u00eb vite m\u00eb von\u00eb sh\u00ebrbeu si baza p\u00ebr zhvillimin e ekumenizmit\u201d. (712) E lidhur ngusht\u00eb me mesianizmin apo me provanin\u00eb q\u00eb k\u00ebta autor\u00eb ndjenin p\u00ebrbrenda, madje si zhvillim i saj n\u00eb grad\u00ebn m\u00eb t\u00eb lart\u00eb, shfaqet komponentja e theksuar e humanizmit q\u00eb mbizot\u00ebron n\u00eb mendimin e k\u00ebtyre viteve. Madje, mund t\u00eb b\u00ebjm\u00eb nj\u00eb analogji dhe t\u00eb themi se kodi i burimit etnik vihet edhe nj\u00ebher\u00eb fuqish\u00ebm n\u00eb l\u00ebvizje p\u00ebr t\u00eb ngjallur nj\u00eb tradit\u00eb t\u00eb hershme humaniste arb\u00ebrore n\u00eb fillim, e pastaj shqiptare m\u00eb pas.\u201cNoli ka mbetur deri n\u00eb vdekje nj\u00eb humanist klasik, i cili moralin njer\u00ebzor e \u00e7mon me kritere idealiste\u201d, (713).Po i till\u00eb paraqitet Vangjel Koca me higjen\u00ebn dhe hierarkin\u00eb e tij shoq\u00ebrore n\u00eb nj\u00eb \u201cshoq\u00ebri ujq\u00ebrish\u201d apo Harapi e Valentini me spikatjen e humanizmit t\u00eb tyre t\u00eb krishter\u00eb. Ndon\u00ebse n\u00eb nj\u00eb q\u00ebndrim t\u00eb skajsh\u00ebm, tek disa autor\u00eb elita merrte rolin e \u201ckorifeut udh\u00ebheq\u00ebs\u201d, n\u00eb shumic\u00ebn e mendimtar\u00ebve t\u00eb atyre koh\u00ebrave mbizot\u00ebronte nj\u00eb version m\u00eb i zbutur i k\u00ebtij modeli, q\u00eb mund t\u00eb quhet \u201cmodeli i protagonizmit t\u00eb k\u00ebrkuar\u201d.<\/p>\n

Udh\u00ebheqja e vetvetes nga i nj\u00ebjti mekaniz\u00ebm me t\u00eb cilin p\u00ebrpiqeshin t\u00eb udh\u00ebhiqnin t\u00eb tjer\u00ebt, b\u00ebn q\u00eb shumica e angazhimeve t\u00eb pakta politike t\u00eb k\u00ebtyre mendimtar\u00ebve (Noli, Luigj Gurakuqi, etj), t\u00eb shfaqet n\u00eb form\u00ebn e skem\u00ebs fituese t\u00eb retorik\u00ebs mbi at\u00eb politike. Retorika, n\u00eb nj\u00eb pjes\u00eb t\u00eb tyre t\u00eb madhe \u201cshkrin\u201c disa aktivitete njeher\u00ebsh duke e rritur mas\u00ebn e protagonizmit dhe duke ndikuar reciprokisht k\u00ebto aktivitete nga nj\u00ebri-tjetri. Mpleksja e k\u00ebtyre modeleve mbizot\u00ebrues te mendimtar\u00ebt shqiptar\u00eb me ato t\u00eb \u201cpodiumit t\u00eb pamjaftuesh\u00ebm\u201d dhe \u201cmanovrimit t\u00eb kusht\u00ebzuar\u201d q\u00eb mbizot\u00ebronin karshi nivelit kulturor t\u00eb shqiptarit t\u00eb koh\u00ebs, mbrun formul\u00ebn e nj\u00eb realiteti shum\u00eb t\u00eb ngjash\u00ebm me at\u00eb t\u00eb sotmin. Mesit t\u00eb k\u00ebtij realiteti historik, vendimet e Shqip\u00ebris\u00eb jan\u00eb marr\u00eb jo nga veprimi masiv komb\u00ebtar, por nga ndikimi i ushtruar dhe k\u00ebrkuar nga vendim-marr\u00ebsi p\u00ebr k\u00ebta protagonist. N\u00eb nj\u00eb koh\u00eb q\u00eb duhet t\u00eb ndodhte t\u00ebr\u00ebsisht e kund\u00ebrta. E kjo p\u00ebr faktin se me k\u00ebt\u00eb model protagonisti i ka n\u00eb parim t\u00eb gjitha t\u00eb mundura, po aq sa dhe t\u00eb pamundura.<\/p>\n

Ai mundet me gjith\u00e7ka nga vetvetja, por pothuajse me asgj\u00eb nga realiteti ku do t\u00eb ushtroj\u00eb veprimtarin\u00eb e vet. Kjo mosp\u00ebrputhje duket t\u00eb ket\u00eb prodhuar nj\u00eb shkall\u00eb t\u00eb caktuar paq\u00ebndrueshm\u00ebrie, apo konfuzioni ose shenj\u00eb \u201cheteronomie\u201d, por q\u00eb q\u00eb n\u00eb pik\u00ebpamje t\u00eb ideve mund t\u00eb ekspozohet si evolucion i natyrsh\u00ebm i nj\u00eb mendimi n\u00eb vetvete. E thelluar koh\u00eb pas kohe, kjo mpleksje ka shp\u00ebn\u00eb n\u00eb munges\u00ebn nga nj\u00ebra an\u00eb t\u00eb nj\u00eb \u201celite shqiptare\u201d, ndikuese dhe udh\u00ebheq\u00ebse, e nga ana tjer\u00ebr, munges\u00ebn e nj\u00eb opinioni t\u00eb sh\u00ebndetsh\u00ebm publik, q\u00eb sot mund t\u00eb p\u00ebrkthehet n\u00eb munges\u00ebn e nj\u00eb shoq\u00ebrie t\u00eb fort\u00eb civile. \u00cbsht\u00eb pik\u00ebrisht ky hendek ai q\u00eb duhet ngushtuar p\u00ebr t\u00eb arritur t\u2019i japim trupit ton\u00eb shoq\u00ebror dy gjymtyr\u00ebt e munguar. Mendimi i viteve 30-t\u00eb mendoi t\u2019i form\u00ebsoj\u00eb k\u00ebto dy gjymtyr\u00eb me komb\u00ebtarizimin e nacionalizm\u00ebs, shkenc\u00ebs dhe kultur\u00ebs. \u00cbsht\u00eb rruga e drejt\u00eb n\u00ebp\u00ebr t\u00eb cil\u00ebn duhet t\u00eb ecim, duke filluar q\u00eb nga studimi i vepr\u00ebs s\u00eb k\u00ebtij mendimi q\u00eb t\u00eb na sh\u00ebrbej\u00eb si ndihm\u00eb e si tradit\u00eb, si shpirt frym\u00ebzues dhe si yll udh\u00ebheq\u00ebs. E p\u00ebr ta th\u00ebn\u00eb me Merxhanin, koh\u00eb p\u00ebr mobilizime morale ka gjithmon\u00eb.<\/p>\n

Marr\u00eb nga Gazeta “Nacional”<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Studiuesi i mir\u00ebnjohur Ndri\u00e7im Kulla, boton “Histori e mendimit shqiptar” Pas monogra\ufb01 ve, biogra\ufb01 ve, veprave p\u00ebrmbledh\u00ebse, t\u00eb pasuruara me antologjin\u00eb e m\u00eb pas me enciklopedin\u00eb e tij, piramida e k\u00ebshtu-ngritur e mendimit shqiptar e nd\u00ebrtuar n\u00eb vite nga ana e studiuesit Ndri\u00e7im Kulla, duhej n\u00eb m\u00ebnyr\u00eb t\u00eb natyrshme t\u00eb kishte edhe maj\u00ebn e vet, […]<\/p>\n","protected":false},"author":1,"featured_media":45414,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4],"tags":[],"class_list":["post-45413","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori"],"yoast_head":"\nNj\u00eb histori, por edhe nj\u00eb program p\u00ebr t\u00eb ardhmen shqiptare - 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\/nje-histori-por-edhe-nje-program-per-te-ardhmen-shqiptare\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Nj\u00eb histori, por edhe nj\u00eb program p\u00ebr t\u00eb ardhmen shqiptare - 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