{"id":53975,"date":"2020-04-16T23:52:37","date_gmt":"2020-04-16T22:52:37","guid":{"rendered":"https:\/\/fjala.info\/?p=53975"},"modified":"2020-04-17T00:28:13","modified_gmt":"2020-04-16T23:28:13","slug":"qenesia-e-mesazhit-un-ma-me-sodjet-shqyptar-nuk-jam","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/qenesia-e-mesazhit-un-ma-me-sodjet-shqyptar-nuk-jam\/","title":{"rendered":"QEN\u00cbSIA E MESAZHIT: \u201cUN M\u00c2 ME SODJET \/ SHQYPTAR NUK JAM\u201d"},"content":{"rendered":"

Anton Nik\u00eb Berisha<\/strong><\/p>\n

Mbi satir\u00ebn e Fisht\u00ebs \u201cMetamorphosis\u201d<\/em>, botuar m\u00eb 1907<\/p><\/blockquote>\n

\u201cFundi i shekullit t\u00eb nand\u00ebmb\u00ebdhet\u00eb, mund t\u00eb thuhet se e gjet popullin shqiptar gati krejt t\u00eb mp\u00edm; vet\u00ebm vepra e disa atdhetarve t\u00eb pak\u00ebt e zgjoi nga gjumi, e nji pjes\u00eb shum\u00eb t\u00eb rand\u00ebsishme n\u00eb ket zgjim komb\u00ebtar, e ka sigurisht puna e ndritun e prodhimtare e At Gjergjit.<\/em>\u201d \/Karl Gurakuqi<\/strong><\/p>\n

Arsyeja e shqyrtimit<\/h2>\n

Poezia e Fisht\u00ebs Metamorphosis,<\/em> botuar n\u00eb p\u00ebrmbledhjen \u201cAnzat e Parnasit<\/em>\u201d (1907), hyn n\u00eb rrethin m\u00eb t\u00eb ngusht\u00eb t\u00eb krijimeve m\u00eb cil\u00ebsore t\u00eb satir\u00ebs fishtiane. Ajo \u00ebsht\u00eb d\u00ebshmi e pand\u00ebrmjeme e konceptit krijues satirik, por edhe poetik e komb\u00ebtar t\u00eb Fisht\u00ebs. Disa nga vargjet e k\u00ebsaj poezie si \u201cT\u2019a dij\u00eb Shqypnija \/ Pr\u00e1, e sheklli mbar\u00eb, \/ Se m\u00e2 mbas sodit \/ Un s\u2019jam Shqypt\u00e1r\u201d<\/em> ose \u201cUn m\u00e2 me sodjet \/ Shqypt\u00e1r nuk jam\u201d<\/em> tash gati nj\u00eb shekull p\u00ebrdoren n\u00eb biseda dhe n\u00eb shkrime me kuptime t\u00eb ndryshme: her\u00eb p\u00ebr t\u00eb d\u00ebshmuar ndjenj\u00ebn komb\u00ebtare t\u00eb poetit, her\u00eb p\u00ebr t\u00eb mohuar at\u00eb, e p\u00ebr ta shpallur autorin antishqiptar (si\u00e7 u veprua gjat\u00eb sistemit komunist<\/em>), her\u00eb p\u00ebr t\u00eb mohuar vet\u00eb kombin shqiptar dhe shqiptarizm\u00ebn.<\/p>\n

Me pak fjal\u00eb, ky mesazh, q\u00eb shqiptohet n\u00ebp\u00ebrmjet disa vargjeve t\u00eb p\u00ebrdorura n\u00eb poezin\u00eb Metamorphosis<\/em>, u shfryt\u00ebzua dhe u keqp\u00ebrdor n\u00eb m\u00ebnyra e n\u00eb raste t\u00eb ndryshme, m\u00eb s\u00eb shpeshti duke i shk\u00ebputur vargjet nga konteksti ku ato gjenden, nga koncepti krijues satirik fishtian ose edhe nga koncepti krijues poetik i tij n\u00eb p\u00ebrgjith\u00ebsi. Interpretimet e k\u00ebtilla, her\u00eb nga mosdija e her\u00eb nga q\u00ebllime t\u00eb ndryshme, b\u00ebn\u00eb ndikimin e tyre dhe shkaktuan m\u00ebdyshje, mb\u00ebshtjellime dhe ngat\u00ebrresa. S\u00eb k\u00ebndejmi, jo nj\u00eb her\u00eb dhe jo vet\u00ebm n\u00eb nj\u00eb koh\u00eb, kam menduar rreth k\u00ebtij mesazhi t\u00eb poetit e atdhetarit ton\u00eb t\u00eb madh. Mir\u00ebpo, her\u00eb-her\u00eb krijuesi me v\u00ebshtir\u00ebsi i shpjegon disa pun\u00eb, q\u00eb i zvarris prej nj\u00eb dite n\u00eb tjer\u00ebn dhe prej nj\u00eb viti n\u00eb tjetrin!<\/p>\n

Konteksti yn\u00eb i sot\u00ebm m\u00eb b\u00ebri q\u00eb t\u2019i kthehem poezis\u00eb Metamorphosis<\/em> t\u00eb Fisht\u00ebs dhe t\u2019i shpreh disa mendime e p\u00ebrsiatje rreth saj.<\/p>\n

Satira fishtiane – jehon\u00eb e realitetit konkret shqiptar<\/h2>\n

N\u00eb fillim t\u00eb shekullit ton\u00eb, kur Fishta shkroi e botoi disa nga poezit\u00eb e veta patriotike e satirike, pastaj k\u00ebng\u00ebt e para t\u00eb epit Lahuta e Malc\u00eds<\/em> si dhe shkrime t\u00eb llojeve t\u00eb tjera, jet\u00ebn e p\u00ebrditshme shqiptare e cil\u00ebsonte nj\u00eb gjendje e r\u00ebnd\u00eb, qoft\u00eb n\u00eb rrafshin social, ekonomik e politik, qoft\u00eb n\u00eb at\u00eb shpirt\u00ebror e moral. P\u00ebr k\u00ebt\u00eb arsye \u00ebsht\u00eb fare e natyrshme q\u00eb krijimet e para t\u00eb Fisht\u00ebs, si\u00e7 ndodh edhe me ato t\u00eb shkruara e t\u00eb botuara m\u00eb von\u00eb, t\u00eb jen\u00eb t\u00eb lidhura me ngjarjet dhe me gjendjen konkrete ose jehon\u00eb e pand\u00ebrmjeme e tyre.<\/p>\n

Fisht\u00ebn, si dhe intelektual\u00ebt e tjer\u00eb shqiptar\u00eb, e shqet\u00ebsonte pa mas\u00eb gjendja e popullit dhe e atdheut, p\u00ebr shum\u00eb\u00e7ka e padurueshme, prandaj ai gjakoi forma t\u00eb ndryshme p\u00ebr t\u2019i b\u00ebr\u00eb t\u00eb ditur njeriut t\u00eb tij domosdon\u00eb e nj\u00eb veprimi aktiv p\u00ebr nd\u00ebrrimin e k\u00ebsaj gjendje \u2013 p\u00ebr nj\u00eb zotim m\u00eb k\u00ebmb\u00ebngul\u00ebs p\u00ebr mir\u00ebqenien e bot\u00ebs e t\u00eb jet\u00ebs shqiptare si dhe p\u00ebrparimin e atdheut, Shqip\u00ebris\u00eb.<\/p>\n

Fishta ishte i vet\u00ebdijsh\u00ebm p\u00ebr faktin se sundimi i gjat\u00eb osmano-turk kishte l\u00ebn\u00eb pasoja t\u00eb r\u00ebnda n\u00eb mend\u00ebsin\u00eb shqiptare, prandaj ishte i bindur se te nj\u00eb shtres\u00eb e shqiptar\u00ebve, te t\u00eb cil\u00ebt ishin shuar n\u00eb nj\u00eb mas\u00eb t\u00eb ndjeshme fryma patrotike e epike si dhe cil\u00ebsit\u00eb dhe virtytet q\u00eb i kishin dalluar paraardh\u00ebsit e tyre, T\u00eb Par\u00ebt tan\u00eb,<\/em> poezia satirike, e g\u00ebrshetuar me sarkazm\u00eb, me ironi e me grotesk\u00eb, mund t\u00eb ndikonte n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb. Pra, vet\u00ebm n\u00ebp\u00ebrmjet kritik\u00ebs, p\u00ebrqeshjes e thumbimit dhe prekjes n\u00eb sed\u00ebr, do t\u00eb mund t\u00eb \u201ctrokitej\u201d n\u00eb nd\u00ebrgjegjen e p\u00ebrfaq\u00ebsuesve t\u00eb k\u00ebsaj shtrese, e cila edhe kishte rol t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb mir\u00ebvajtjen dhe n\u00eb zhvillimin shoq\u00ebror e kulturor t\u00eb vendit. S\u00eb k\u00ebndejmi, kritika e drejtp\u00ebrdrejt\u00eb dhe e ashp\u00ebr do t\u2019i nxitte ata t\u00eb mendonin nj\u00eb her\u00eb e mir\u00eb p\u00ebr fatin dhe p\u00ebrparimin e bot\u00ebs e t\u00eb atdheut t\u00eb tyre.<\/p>\n

Duke u p\u00ebrcaktuar p\u00ebr nj\u00eb gj\u00eb t\u00eb till\u00eb dhe duke qen\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr mund\u00ebsin\u00eb e ndikimit t\u00eb artit t\u00eb fjal\u00ebs, sidomos t\u00eb poezis\u00eb, Fishta sikur kishte parasysh mendimin e Eliotit, i cili, duke b\u00ebr\u00eb fjal\u00eb p\u00ebr kritik\u00ebn q\u00eb b\u00ebjn\u00eb shkrimtar\u00ebt, p\u00ebr r\u00ebnd\u00ebsin\u00eb dhe rolin e saj, shkruante: \u201cKritika \u00ebsht\u00eb po aq e pashmang\u00ebshme sa edhe frym\u00ebmarrja\u2026 Un\u00eb jam i mendimit se kritika e p\u00ebrdorur nga nj\u00eb shkrimtar i ushtruar e i shkath\u00ebt n\u00eb vepr\u00ebn e vet \u00ebsht\u00eb m\u00eb qen\u00ebsorja, \u00ebsht\u00eb lloji m\u00eb i lart\u00eb i kritik\u00ebs dhe disa shkrimtar\u00eb kreativ\u00eb jan\u00eb superior\u00eb ndaj t\u00eb tjer\u00ebve, vet\u00ebm ngase aft\u00ebsia e tyre kritike \u00ebsht\u00eb superiore.<\/em>\u201d<\/p>\n

Nj\u00ebjt\u00ebsim e vijim\u00ebsi<\/h2>\n

N\u00eb vitin 1907 Fishta shkroi poezit\u00eb satirike Metamorphosis<\/em>, Nakdomonicipedija<\/em> dhe Koha e arit n\u00eb Shqypni,<\/em> t\u00eb cilat nd\u00ebrlidhen mes veti p\u00ebr shum\u00eb tipare.<\/p>\n

N\u00eb poezin\u00eb satirike Nakdomonicipedija<\/em> (satira Metamorphosis<\/em> p\u00ebr her\u00ebn e par\u00eb u botua si pjes\u00eb e fundit e k\u00ebsaj; m\u00eb von\u00eb poeti e botoi si poezi m\u00eb vete) Fishta v\u00eb n\u00eb thumb t\u00eb kritik\u00ebs gjendjen e r\u00ebnd\u00eb shoq\u00ebrore e shpirt\u00ebrore t\u00eb shqiptar\u00ebve, t\u00eb cil\u00ebt, t\u00eb dh\u00ebn\u00eb pas fitimit e interesave vetjake, kishin l\u00ebn\u00eb anash kujdesin ndaj atdheut. Poezia \u00ebsht\u00eb shtjelluar n\u00eb form\u00ebn e nj\u00eb letre, d\u00ebrguar Dom Ndoc Nikajt, intelektual e shkrimtar i shquar, i cili at\u00eb koh\u00eb kishte botuar nj\u00eb lib\u00ebr t\u00eb historis\u00eb s\u00eb popullit shqiptar. N\u00eb fillim t\u00eb k\u00ebsaj satire Fishta i p\u00ebrkujton autorit t\u00eb librit t\u00eb historis\u00eb:<\/p>\n

Sod n\u2019Shqynpi, more lum miku,
\n<\/em>Histori \u00e2sht meteliku.<\/em><\/p><\/blockquote>\n

dhe se shqiptar\u00ebt po ia thoshin k\u00ebng\u00ebs \u201cHaja q\u00eanit – pija q\u00eanit, \/ Edh\u00e8 bjer karaduz\u00eanit!\u201d<\/em>. Pra, gj\u00ebrat q\u00eb nuk \u201cpjellnin<\/em>\u201d napoleona, si\u00e7 ishte historia, shkrimi e botimi i vjershave ose veprimtari t\u00eb tjera artistike e shpirt\u00ebrore, s\u2019kishin asnj\u00eb vler\u00eb. Me fjal\u00eb t\u00eb tjera, si\u00e7 shprehet Fishta, n\u00eb Shqip\u00ebri dija, k\u00ebnga e historia merreshin p\u00ebr pun\u00eb dokrrash!<\/p>\n

Nga fakti se n\u00eb Shqip\u00ebri njer\u00ebzit mirreshin vet\u00ebm me pun\u00eb dhe interesa vetjak\u00eb, p\u00ebrbuznin dhe mohonin t\u00eb mir\u00ebn komb\u00ebtare dhe mir\u00ebqenien e atdheut, gjallimin e p\u00ebrditsh\u00ebm e cil\u00ebsonte nj\u00eb situat\u00eb e r\u00ebnd\u00eb dhe e pazakonshme: t\u00eb mir\u00ebs i thuhej e keqe ose t\u00eb bardh\u00ebs i thuhej e zez\u00eb dhe anasjelltas. Dometh\u00ebn\u00eb, n\u00eb kontekstin p\u00ebrkat\u00ebs ishte p\u00ebrmbysur logjika normale dhe e natyrshme e veprimit dhe e mendimit.<\/p>\n

Pse nder n\u00e9 kjo koh\u00eb k\u00e1 ardh\u00eb,
\n<\/em>Qi nji e zez\u00eb me u thirr\u00eb e bardh\u00eb:
\n<\/em>M\u2019\u00eamen t\u2019vet sendet s\u2019duen qujt\u00eb
\n<\/em>Per n\u2019don qyqja mos me t\u2019mujt\u00eb
\nE me t\u2019fr\u00fd era n\u2019kulet\u00eb\u2026<\/em><\/p><\/blockquote>\n

Pra, nd\u00ebr shqiptar\u00eb pun\u00ebt po shkonin si ishte m\u00eb keq \u201cKe na shkojn p\u00fbn\u00ebt kamb\u00eb e krye\u201d<\/em> dhe nj\u00eb shkall\u00ebzim m\u00eb i rreziksh\u00ebm e me pasoja \u201cShoqi shoqit m\u2019ia xjerr\u00eb tr\u00fbt.\u201d<\/em> Nj\u00eb koh\u00eb e till\u00eb kishte shkaktuar p\u00ebrs\u00ebritjen e s\u00eb keqes e tragjik\u00ebs, q\u00eb ishte d\u00ebshmuar edhe n\u00eb t\u00eb kaluar\u00ebn: mosp\u00ebrfillja e nj\u00ebri-tjetrit, kund\u00ebrv\u00ebnia, p\u00ebr\u00e7arja, mashtrimi, tradhtia: \u201cMed\u00e9t per n\u00e9! Pse heret si n\u2019e s\u2019 vonit \/ Skem\u2019 mujt\u00eb dy vet\u00eb me u v\u00fb kurr m\u2019nji hulli: \/ Njani bje thumbit, tjetri patkonit\u201d<\/em> ose dy vargjet e njohura t\u00eb Fisht\u00ebs \u201cSod m\u00e2 shpejt nji thes me pleshta \/ Ti b\u00e2n bashk\u00eb se dy Shqyptar\u00eb<\/em>.\u201d(nga satira \u201cKoha e arit n\u00eb Shqypni\u201d).<\/p>\n

Po qe se do t\u00eb vazhdonte edhe m\u00eb tej kjo gjendje dhe kjo sjellje e shqiptar\u00ebve, thekson poeti, at\u00ebher\u00eb p\u00ebr ta s\u2019do t\u00eb ket\u00eb as m\u00ebk\u00ebmbje e as p\u00ebrparim komb\u00ebtar; n\u00eb qoft\u00eb se ata nuk do t\u00eb kthehen p\u00ebr s\u00eb mbari e nuk do t\u00eb bashkohen dhe nuk do t\u00eb kujdesen p\u00ebr atdheun e tyre, p\u00ebr ta nuk do t\u00eb ket\u00eb m\u00eb agim, po nat\u00eb, varf\u00ebri dhe turp. K\u00ebt\u00eb Fishta e thot\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb pand\u00ebrmjeme e t\u00eb qart\u00eb:<\/p>\n

P\u00e1 nji bashkim t\u2019vertet\u00eb s\u2019k\u00e1 per t\u2019ague
\n<\/em>Per n\u00e9 agimi kurr; gjithmon\u00eb por nata
\n<\/em>E marrja e skami kan\u00eb per t\u2019na ngushtue.<\/em><\/p>\n

(<\/span>Nakdomonicipedija<\/strong>)<\/span>
\n<\/em><\/p><\/blockquote>\n

Rr\u00ebnimi i logjik\u00ebs s\u00eb natyrshme<\/h2>\n

Poezia Metamorphosis<\/em> d\u00ebshmon me nj\u00eb an\u00eb jehon\u00ebn e drejtp\u00ebrdrejt\u00eb t\u00eb gjendjes s\u00eb r\u00ebnd\u00eb shoq\u00ebrore, shpirt\u00ebrore e morale t\u00eb bot\u00ebs e t\u00eb gjallimit konkret shqiptar dhe, m\u00eb an\u00eb tjet\u00ebr, ndjenj\u00ebn e madhe atdhedash\u00ebse t\u00eb Fisht\u00ebs. Poeti \u00ebsht\u00eb i shqet\u00ebsuar deri n\u00eb paskaj, p\u00ebr shkall\u00ebn e ul\u00ebt t\u00eb vet\u00ebdijes komb\u00ebtare te nj\u00eb pjese t\u00eb shqiptar\u00ebve, p\u00ebr p\u00ebrmas\u00ebn e shprishjes e t\u00eb rr\u00ebnimit shpirt\u00ebror t\u00eb tyre, p\u00ebr q\u00ebndrimin m\u00ebdysh\u00ebs po shpesh edhe p\u00ebrbuz\u00ebz ndaj atdheut dhe ndaj trash\u00ebgimis\u00eb shpirt\u00ebrore e materiale, p\u00ebr zvet\u00ebnimin ose l\u00ebnien anash t\u00eb virtyteve: burr\u00ebris\u00eb<\/em>, bes\u00ebs<\/em>, bujaris\u00eb<\/em>, mikpritjes<\/em>, gj\u00eb q\u00eb v\u00ebrehej sidomos tek ata q\u00eb ishin n\u00eb pushtet, ose q\u00eb ishin pasuruar e po pasuroheshin n\u00eb m\u00ebnyra t\u00eb ul\u00ebta, duke shfryt\u00ebzuar djers\u00ebn e t\u00eb tjer\u00ebve dhe gjendjen e v\u00ebshtir\u00eb, n\u00eb t\u00eb cil\u00ebn po gjallonte pjesa d\u00ebrrmuese e popullit shqiptar.<\/p>\n

Pra korrupsioni, mitoja, mashtrimi, tradhtia kishin marr\u00eb nj\u00eb p\u00ebrmas\u00eb t\u00eb ndjeshme. Sa m\u00eb shum\u00eb q\u00eb individi tregonte indiferenc\u00eb ose e mohonte atdheun, prejardhjen dhe t\u00eb kaluar\u00ebn komb\u00ebtare, \u00e7mohej e nderohej m\u00eb shum\u00eb, zinte pozita m\u00eb t\u00eb larta dhe b\u00ebnte nj\u00eb jet\u00eb t\u00eb pasur e t\u00eb rehatshme p\u00ebr t\u2019u shpallur m\u00eb n\u00eb fund edhe udh\u00ebheq\u00ebs shpirt\u00ebror e komb\u00ebtar! N\u00eb t\u00eb kund\u00ebrt\u00ebn e k\u00ebsaj, ai q\u00eb b\u00ebnte e vepronte p\u00ebr t\u00eb mir\u00ebn e popullit dhe t\u00eb atdheut t\u00eb vet, q\u00eb synonte n\u00eb forma t\u00eb ndryshme t\u00eb nxiste e t\u00eb zgjonte nd\u00ebrgjegjen komb\u00ebtare pas sundimit shum\u00ebshekullor\u00eb osmano-turk dhe zotohej p\u00ebr p\u00ebrparimin e vendit n\u00eb pajtim me koh\u00ebn, merrej si njeri i d\u00ebshtuar, i mjer\u00eb, madje edhe i marr\u00eb!<\/p>\n

Kat\u00ebr vargjet e para t\u00eb satir\u00ebs Metamorphosis<\/em> e p\u00ebrcaktojn\u00eb dhe e shprehin n\u00eb m\u00ebnyr\u00eb t\u00eb pam\u00ebdysht\u00eb k\u00ebt\u00eb gjendje t\u00eb pazakonshme t\u00eb gjallimit konkret shqiptar. Poeti \u00ebsht\u00eb i shqet\u00ebsuar thell\u00eb, prandaj me q\u00ebllim flet n\u00eb veten e par\u00eb dhe q\u00eb n\u00eb k\u00ebto vargje prek \u00e7\u00ebshtjen thelbsore.<\/p>\n

Qe besa, o burra,
\n<\/em>Nuk dij kah t\u2019\u00e7aj\u00eb,
\n<\/em>Mbasi do t\u2019thirret
\n<\/em>Sot derri daj\u00eb\u2026<\/em><\/p><\/blockquote>\n

Dometh\u00ebn\u00eb, n\u00eb nj\u00eb kontekst t\u00eb till\u00eb t\u00eb jet\u00ebs kishte pushuar logjika e zakonshme dhe e natyrshme e gjallimit, e vler\u00ebsimit, e mendimit dhe e veprimit. Derrit i thuhej daj\u00eb<\/em>! Nj\u00eb krahasim e kontrast i pazakonsh\u00ebm: derr quhet daja, v\u00ebllai i n\u00ebn\u00ebs, njeriu m\u00eb i af\u00ebrt p\u00ebr nga vija e qum\u00ebshtit dhe e gjakut! Pra, obstruksioni ishte b\u00ebr\u00eb baz\u00eb e vler\u00ebsimit dhe e gjallimit t\u00eb p\u00ebrditsh\u00ebm dhe kishte marr\u00eb p\u00ebrmasa gjithsunduese, p\u00ebr k\u00ebt\u00eb arsye \u00e7do mendim e veprim jasht\u00eb asaj logjike \u00e7mohej si jo normal. K\u00ebshtu, merrej pun\u00eb e par\u00ebnd\u00ebsishme, p\u00ebr t\u00eb mos th\u00ebn\u00eb e kot\u00eb ose e marr\u00eb, interesimi p\u00ebr \u00e7\u00ebshtjen komb\u00ebtare dhe veprimi n\u00eb t\u00eb mir\u00eb t\u00eb saj; p\u00ebrpjekja p\u00ebr ruajtjen e trash\u00ebgimis\u00eb dhe pasurimin e m\u00ebtejsh\u00ebm shpirt\u00ebror, kujdesi p\u00ebr gjuh\u00ebn amtare, p\u00ebr arsimin. Me nj\u00eb fjal\u00eb: \u00e7do gj\u00eb q\u00eb n\u00ebnkuptonte p\u00ebrt\u00ebritjen e jet\u00ebs shqiptare n\u00eb t\u00eb gjitha rrafshet e saj.<\/p>\n

N\u00ebp\u00ebrmjet ligj\u00ebrimit n\u00eb veten e par\u00eb, Fishta na b\u00ebn t\u00eb kuptojm\u00eb se, si individ, ai mjaft koh\u00eb ishte p\u00ebrpjekur p\u00ebr t\u2019i ardhur n\u00eb ndihm\u00eb njeriut t\u00eb tij dhe \u00e7\u00ebshtjes komb\u00ebtare; kishte luftuar pa frik\u00eb kund\u00ebr armiqve t\u00eb Shqip\u00ebris\u00eb dhe kishte qen\u00eb i gatsh\u00ebm t\u00eb pres\u00eb e t\u00eb duroj\u00eb \u00e7do nd\u00ebshkim e flijim.<\/p>\n

Me anmiq t\u2019Shqypn\u00eds
\nUn pa u frigue
\n<\/em>Mjaft jam, i mjeri,
\n<\/em>Kacagjelue.<\/em><\/p>\n

Pse kam pas\u00eb th\u00e2nun
\nDeri sivjet:
\n<\/em>Lum aj qi shkrihet
\n<\/em>Per atme t\u2019vet.<\/em><\/p><\/blockquote>\n

Nj\u00eb pun\u00eb e k\u00ebtill\u00eb p\u00ebr atdhe<\/em> – brenda logjik\u00ebs s\u00eb p\u00ebrmbysur – nuk ishte pranuar e nuk ishte \u00e7muar, p\u00ebrkundrazi ishte n\u00ebn\u00e7muar e p\u00ebrbuzur dhe si individ, ai kishte p\u00ebsuar p\u00ebr arsye se nuk kishte gjetur p\u00ebrkrahjen pik\u00ebrisht t\u00eb atyre q\u00eb ishin n\u00eb pushtet dhe duhej t\u00eb punonin e t\u00eb ndihmonin p\u00ebr mir\u00ebqenien e bashkimin komb\u00ebtar. S\u00eb k\u00ebndejmi:<\/p>\n

Po, po; kujdesi<\/em>
\nPer Geg\u00eb e Tosk\u00eb<\/em>
\nMue sod m\u2019ka hjedhun<\/em>
\nSi h\u00fat n\u2019ket\u00eb prrosk\u00eb\u2026<\/em><\/p><\/blockquote>\n

Pra, po t\u00eb kishte punuar ndryshe, si\u00e7 vepronin shum\u00eb t\u00eb tjer\u00eb, at\u00ebher\u00eb edhe ai do t\u00eb ishte n\u00eb nj\u00eb gjendje tjet\u00ebr, do t\u2019i kishte punuar kuleta e fjala; do t\u00eb ndihej pik\u00ebrisht si ata, t\u00eb cil\u00ebve nuk u interesonte as e kaluara, as t\u00eb Par\u00ebt, as Shqip\u00ebria e koh\u00ebs.<\/p>\n

Porsi njatyne,
\n<\/em>Qi nd\u00eaj\u00eb n\u2019Shqypni,
\n<\/em>Kujtojn se gjinden
\n<\/em>Shi n\u2019Australi;<\/em><\/p>\n

E per dh\u00e9 t\u2019Parvet
\n<\/em>S\u2019u bjen nder mend
\n<\/em>Me sa per kpurdha
\n<\/em>Qi bijn n\u2019dervend.<\/em><\/p><\/blockquote>\n

Konteksti i till\u00eb kishte rr\u00ebnuar qen\u00ebsin\u00eb e veprimit t\u00eb zakonsh\u00ebm dhe t\u00eb sjelljeve t\u00eb njer\u00ebzve dhe kishte kusht\u00ebzuar q\u00eb t\u00eb \u00e7moheshin e t\u00eb zgjedheshin n\u00eb pozita me r\u00ebnd\u00ebsi shoq\u00ebrore e politike njer\u00ebz, q\u00eb ishin zhveshur nga cil\u00ebsit\u00eb komb\u00ebtare dhe si t\u00eb till\u00eb, m\u00eb s\u00eb paku, e meritonin t\u00eb ishin n\u00eb ato vende e t\u2019u besoheshin detyra t\u00eb tilla. Fishta v\u00eb n\u00eb dukje se ata \u201cKan\u00eb spaten n\u2019mjalt\u00eb\u201d<\/em> dhe p\u00ebrher\u00eb ngriten lart e m\u00eb lart, po edhe:<\/p>\n

Per dit\u00eb t\u2019u m\u00e2jun,
\n<\/em>Si m\u00e2jet njala,
\n<\/em>U punon n\u2019shekull
\n<\/em>Kuleta e fjala.<\/em><\/p><\/blockquote>\n

Ky kod sociokulturor, mbi baz\u00ebn e t\u00eb cilit \u00e7moheshin njer\u00ebzit dhe puna e tyre, e shqet\u00ebson poetin dhe t\u00eb thuash e rr\u00ebnon shpirt\u00ebrisht, prandaj shpreh sa zhg\u00ebnjimin, po aq mospajtimin dhe kund\u00ebrshtimin e tij. Kjo nuk b\u00ebhet me mjete e n\u00eb m\u00ebnyr\u00eb tradicionale, duke i dh\u00ebn\u00eb p\u00ebrpar\u00ebsi vet\u00ebm pohimit t\u00eb pand\u00ebrmjem\u00eb. T\u00eb keqes poeti i qaset k\u00ebtu nga nj\u00eb strategji dhe nga nj\u00eb m\u00ebnyr\u00eb e ve\u00e7ant\u00eb: kalohet formalisht n\u00eb an\u00ebn e s\u00eb keqes dhe prej andej rr\u00ebfehet e b\u00ebhet vler\u00ebsimi p\u00ebr t\u00eb, shqiptohet qen\u00ebsia e saj.<\/p>\n

Akti i indentifikimit me baz\u00ebn e kodit t\u00eb till\u00eb sociokulturor e me logjik\u00ebn e njer\u00ebzve t\u00eb till\u00eb, ku e keqja mirret p\u00ebr t\u00eb mir\u00eb, antikomb\u00ebtarja p\u00ebr komb\u00ebtare, e bardha p\u00ebr t\u00eb zez\u00eb, ka nj\u00eb shenj\u00ebzim t\u00eb qen\u00ebsish\u00ebm dhe thell\u00ebsor. Poeti deklaron se p\u00ebr arsye \u201cMe k\u00ean\u00eb i vetit\u201d<\/em> (lexo: ta shikoj\u00eb vet\u00ebm pun\u00ebn dhe interesin vetjak<\/em>) do t\u00eb shporret nga Shqip\u00ebria e do t\u00eb heq\u00eb dor\u00eb nga ajo, q\u00eb kishte b\u00ebr\u00eb deri n\u00eb at\u00eb \u00e7ast. Shkall\u00ebzimi arrin pik\u00ebn kulminante:<\/p>\n

T\u2019a dij\u00eb Shqypnija<\/em>
\nPr\u00e1, e sheklli mbar\u00eb<\/em>
\nSe m\u00e2 mbas sodit<\/em>
\nU\u2019 s\u2019jam Shqypt\u00e1r.<\/em><\/p><\/blockquote>\n

K\u00ebto vargje japin q\u00ebndrimin dhe p\u00ebrcaktimin e poetit n\u00eb nj\u00eb rrafsh t\u00eb p\u00ebrgjithsh\u00ebm. Adresanti i mesazhit \u00ebsht\u00eb, para s\u00eb gjithash, atdheu, Shqip\u00ebria, por dhe m\u00eb gjer\u00eb: shekulli (lexo: bota<\/em>). Shnd\u00ebrrimi, p\u00ebrkat\u00ebsisht metamorfoza e tij nuk duhet t\u00eb kalojn\u00eb n\u00eb heshtje; akti i till\u00eb \u00ebsht\u00eb p\u00ebr shum\u00e7ka i r\u00ebnd\u00ebsish\u00ebm dhe p\u00ebr t\u00eb duhet t\u2019u b\u00ebhet e ditur atyre q\u00eb kan\u00eb pozita n\u00eb jet\u00ebn shoq\u00ebrore e politike, pra q\u00eb heqin pesh\u00eb dhe vendosin n\u00eb Shqip\u00ebri p\u00ebr \u2013 zot\u00ebrinjt\u00eb – sundimtar\u00ebt<\/em>. Kat\u00ebr vargjet pasuese, q\u00eb n\u00eb esenc\u00eb e p\u00ebrs\u00ebritin mesazhin e vargjeve t\u00eb p\u00ebrmendura m\u00eb lart, p\u00ebrcaktojn\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb pand\u00ebrmjeme e t\u00eb qart\u00eb adresantin e v\u00ebrtet\u00eb, t\u00eb cilit i drejtohet mesazhi fishtian.<\/p>\n

A ndiet, Zotn\u00ed,<\/em>
\nQi rrini n\u2019shkam?<\/em>
\nUn m\u00e2 me sodjet<\/em>
\nShqypt\u00e1r nuk jam.<\/em><\/p><\/blockquote>\n

\u00a0\u201cA ndiet, Zotni \/ \u201cQi rrini n\u201dshkam?\u201d<\/em>, b\u00ebhet pyetja e prer\u00eb (shih shkrimin e fjal\u00ebs Zotn\u00ed me shkronj\u00eb t\u00eb madhe<\/em>), q\u00eb shenj\u00ebzon p\u00ebrcaktimin e r\u00ebnd\u00ebsish\u00ebm. Pra, mesazhi fishtian n\u00eb qen\u00ebsin\u00eb e vet u drejtohet zot\u00ebrinjve, njer\u00ebzve t\u00eb pasur, atyre q\u00eb pasuria u ishte b\u00ebr\u00eb ideal veprimi e jete, p\u00ebrkat\u00ebsisht njer\u00ebzve t\u00eb pushtetit, q\u00eb me q\u00ebndrimet e tyre kishin kusht\u00ebzuar gjendjen e till\u00eb tejet t\u00eb r\u00ebnd\u00eb e t\u00eb padurueshme t\u00eb jet\u00ebs shqiptare.<\/p>\n

Pse zgjedhet kjo strategji e shqiptimit dhe e ligj\u00ebrimit dhe pse veprohet n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb? Pse ky mohim i p\u00ebrkat\u00ebsis\u00eb komb\u00ebtare i atdhetarit t\u00eb madh, pse ky \u201cshnd\u00ebrrim\u201d n\u00eb nj\u00eb person me q\u00ebndrime krejt t\u00eb kund\u00ebrta nga ato q\u00eb i kishte mbrojtur me aq k\u00ebmb\u00ebngul\u00ebsi deri n\u00eb at\u00eb \u00e7ast, pra q\u00eb ishte \u201ckacagjelue\u201d (lexo: kacafytur, luftuar<\/em>) pa frik\u00eb me armiqt\u00eb e Shqip\u00ebris\u00eb? Pse ky p\u00ebrnj\u00ebsim pohues me at\u00eb grup individ\u00ebsh, t\u00eb cil\u00ebt nuk \u00e7anin kok\u00ebn p\u00ebr pun\u00ebt e atdheut e t\u00eb mir\u00ebqenies shqiptare, me ata t\u00eb cil\u00ebt, edhe pse jetonin n\u00eb Shqip\u00ebri, e ndienin veten t\u00eb huaj pik\u00ebrisht n\u00eb atdheun e vet: \u201cKujtojn se gjinden? Shi n\u2019Australi\u201d?<\/em><\/p>\n

Ashp\u00ebrsia e protest\u00ebs dhe thell\u00ebsia e sarkazm\u00ebs<\/h2>\n

N\u00eb poezin\u00eb Metamorphosis<\/em>, Fishta d\u00ebshmon vet\u00ebdij\u00ebsimin atdhetar e poetik, strategjin\u00eb e krijuesit t\u00eb madh, q\u00eb jo vet\u00ebm e di detyr\u00ebn e vet, por di ta mb\u00ebrrij\u00eb q\u00ebllimin n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb e t\u00eb rrall\u00eb: pohon identifikimin me k\u00ebt\u00eb shtres\u00eb njer\u00ebzish t\u00eb zhveshur nga ndjenja komb\u00ebtare e morale, p\u00ebr t\u00eb shprehur m\u00eb plotnisht e m\u00eb gjithash\u00ebm shpirtin e tyre, p\u00ebr t\u2019i v\u00ebn\u00eb n\u00eb pah veset dhe tiparet e ul\u00ebta: lakmin\u00eb<\/em>, karrierizmin<\/em>, posht\u00ebrsin\u00eb<\/em>, tradhtin\u00eb<\/em>, korrupcionin<\/em>, dyfytyr\u00ebsin\u00eb<\/em>, zbraz\u00ebtin\u00eb shpirt\u00ebrore<\/em> dhe morale<\/em>.<\/p>\n

Nj\u00ebsimi formal me k\u00ebta njer\u00ebz synohet t\u00eb b\u00ebhet sa m\u00eb i plot\u00eb p\u00ebr arsye se n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb shpalohej m\u00eb bindsh\u00ebm, nga nj\u00eb an\u00eb, thelbi i veprimit, i karakterit dhe i shpirtit t\u00eb korruptuar, nd\u00ebrsa, nga ana tjet\u00ebr, shprehej ironizimi, kund\u00ebrshtimi dhe urretja ndaj tyre, pra vihet n\u00eb pah shpirti i bot\u00ebs s\u00eb k\u00ebsaj shtrese, po nj\u00ebkoh\u00ebsisht ajo q\u00ebllohet mu n\u00eb palc\u00eb dhe zhveshet deri n\u00eb paturp\u00ebsi. Poeti, pasi nj\u00ebsohet formalisht, rr\u00ebfen nga \u201ctaborri\u201d i atyre njer\u00ebzve.<\/p>\n

Per mue Shqypnija<\/em>
\nKufij m\u00e2 s\u2019k\u00e1,<\/em>
\nNuk kam kund atme<\/em>
\nAs fis as vll\u00e1,<\/em><\/p>\n

Fis kam m\u00e2 t\u2019fortin
\n<\/em>E vll\u00e1 bujarin,
\n<\/em>Per atme barkun,
\n<\/em>Per erz kam arin.<\/em><\/p><\/blockquote>\n

\u00c7far\u00eb mund t\u00eb ishte kjo qenie, ky njeri q\u00eb mohon ose q\u00eb s\u2019ka as atme (atdhe) e as fe, as fis e as v\u00eblla; q\u00eb fis ka t\u00eb fortin e vlla bujarin, q\u00eb atdhe ka barkun dhe erz e nder arin? T\u00eb jet\u00eb shqiptar? Po si mund ta mbante veten p\u00ebr shqiptar, ai q\u00eb s\u2019ka as fis e as v\u00eblla, q\u00eb barkun e ka n\u00eb vend t\u00eb atdheut, Shqip\u00ebris\u00eb, dhe paran\u00eb (lekun) e ka n\u00eb vend t\u00eb nderit dhe t\u00eb erzit? Shqiptar i till\u00eb Fishta, as nuk donte t\u00eb ishte e as nuk mund t\u00eb ishte.<\/p>\n

N\u00ebp\u00ebrmjet nj\u00eb strategjie t\u00eb k\u00ebtill\u00eb t\u00eb shqiptimit, mesazhi i Fisht\u00ebs fiton k\u00ebshtu pesh\u00eb e t\u00eb drejt\u00eb m\u00eb t\u00eb madhe morale dhe etnike, edhe efekti i ndikimit t\u00eb vargut t\u00eb tij b\u00ebhet shum\u00ebfish m\u00eb i madh dhe m\u00eb shkall\u00ebzues. Pra, n\u00ebp\u00ebrmjet identifikimit si pohim, poeti rr\u00ebfen dhe shqipton bot\u00ebn nga brend\u00ebsia e saj, gj\u00eb q\u00eb e b\u00ebn rr\u00ebfimin m\u00eb t\u00eb bindsh\u00ebm, m\u00eb t\u00eb natyrsh\u00ebm dhe m\u00eb t\u00eb drejtp\u00ebrdrejt\u00eb. Me fjal\u00eb t\u00eb tjera, nga pozicioni i till\u00eb Fishta flet me shum\u00ebsin\u00eb e z\u00ebrave t\u00eb shtres\u00ebs me t\u00eb cil\u00ebn nj\u00ebsohet formalisht; luftohet e keqja jo me t\u00eb keqen personale, por nga pozita e s\u00eb keqes s\u00eb p\u00ebrgjithshme. Me gjuh\u00ebn q\u00eb \u201cther e pret\u201d ai p\u00ebrqesh, ironizon; shpreh protest\u00ebn e vet t\u00eb pam\u00ebdysht\u00eb. Gjith\u00eb k\u00ebt\u00eb e b\u00ebn p\u00ebr hir t\u00eb ndryshimit, t\u00eb zgjimit e t\u00eb krijimit t\u00eb vet\u00ebdijes komb\u00ebtare, edhe pse mesazhi i tij shqiptohet nga pozita e kund\u00ebrt, e p\u00ebrmbysur, q\u00eb n\u00eb artin letrar p\u00ebrdoret shpesh.<\/p>\n

Fishta i jepte r\u00ebnd\u00ebsi t\u00eb jasht\u00ebzakonshme kritik\u00ebs p\u00ebr arsye se n\u00ebp\u00ebrmjet saj prekte sedr\u00ebn e k\u00ebtyre njer\u00ebzve, t\u00eb cil\u00ebt duhej e mund t\u00eb b\u00ebnin shum\u00eb p\u00ebr popullin dhe atdheun. Kjo strategji nuk \u00ebsht\u00eb e rastit dhe at\u00eb e kan\u00eb v\u00ebn\u00eb n\u00eb dukje edhe studiues t\u00eb ndrysh\u00ebm, njoh\u00ebs t\u00eb m\u00ebdhenj t\u00eb vepr\u00ebs s\u00eb Fisht\u00ebs. K\u00ebshtu, Lasgush Poradeci theksonte se \u201c<\/em>Nuk duhet harruar trumbat me gj\u00ebmba e satirave, Anzat e Parnasit<\/em>, t\u00eb mbushura me nj\u00eb shfryerje mendimtare t\u00eb tharb\u00ebt, t\u00eb tmerrshme, dhe t\u00eb cilave Fishta – m\u00eb rr\u00ebfen At Pali – iu jepte p\u00ebr veten e tij m\u00eb shum\u00eb r\u00ebnd\u00ebsi sesa Lahut\u00ebs\u201d, nd\u00ebrsa Ernest Koliqi shkruante m\u00eb 1956:<\/p>\n

\u201cVishkullen e sarkazmit Fishta e p\u00ebrdori me qortue shqiptarin dhe me nxit\u00eb t\u00eb rrahi udhen e drejt\u00eb t\u00eb qytetn\u00eds dhe fisnikoi n\u00eb vep\u00ebr t\u00eb vet prirjen e talljes q\u00eb nganjiher\u00eb nd\u00ebr ne shtihet n\u00eb pun\u00eb me vra zemra dhe me p\u00ebrtr\u00ed ngatrresa e dasina. Gjuha shqipe sikur asht e pasun n\u00eb skaje e fraza ku idhnimi e m\u00ebnija shfrejn\u00eb me ma t\u00eb madhen gjalln\u00ed, ashtu ka munds\u00ed t\u00eb lakohet e t\u00eb p\u00ebrkulet n\u00eb shprehje dykuptimshe ku xhixhillon ironia e ku fjala n\u00eb mbrendin\u00eb e vet q\u00eb duket e mitun p\u00ebrmban thumbin ma shporrues.<\/em>\u201d Pra, n\u00eb k\u00ebt\u00eb satir\u00eb fishtiane del ajo q\u00eb thot\u00eb Poradeci, duke folur p\u00ebr Fisht\u00ebn, \u201cKrijuesi komb\u00ebtar i vetdijsh\u00ebm prej komb\u00ebsije shqiptare t\u00eb pavetdishme<\/em>\u201d, i cili nuk kursei asgj\u00eb p\u00ebr ta b\u00ebr\u00eb edhe at\u00eb t\u00eb vet\u00ebdijshme, q\u00eb \u00ebsht\u00eb synimi kryesor i gjith\u00eb vepr\u00ebs s\u00eb tij poetike.<\/p>\n

P\u00ebr t\u00eb qen\u00eb edhe m\u00eb i bindsh\u00ebm n\u00eb shqiptimin e tipareve t\u00eb k\u00ebsaj shtrese shoq\u00ebrore shqiptare, Fishta shkon dhe e plot\u00ebson imazhin e saj edhe me disa elemente t\u00eb tjer\u00eb: njer\u00ebzit e k\u00ebsaj shtrese si t\u00eb till\u00eb n\u00eb mbr\u00ebmje binin si grek\u00eb, nd\u00ebrsa n\u00eb m\u00ebngjes zgjoheshin \u201cShkj\u00e1 ose Zebjek<\/em>\u201d, ashtu si\u00e7 e k\u00ebrkonte navoja dhe interesi vetjak; flitnin n\u00eb gjuh\u00eb t\u00eb huaja (her\u00eb gjermanisht, her\u00eb italisht, her\u00eb sllavisht, her\u00eb greqisht e her\u00eb turqisht) pa \u00e7ar\u00eb kok\u00ebn p\u00ebr gjuh\u00ebn e n\u00ebn\u00ebs – shqipen; prandaj historin\u00eb, ngjarjet e m\u00ebdha dhe heronjt\u00eb komb\u00ebtar\u00eb i merrnin p\u00ebr dokrra; lavd\u00ebronin qyqar\u00ebt, mashtruesit, pakurrizor\u00ebt, puthador\u00ebt, t\u00eb gjith\u00eb ata q\u00eb nuk e kishin as unin e as mendimin e vet; edhe kryetrimin komb\u00ebtar, q\u00eb n\u00eb vet\u00ebdijen shqiptare kishte marr\u00eb p\u00ebrmas\u00ebn mitike, e kishin harruar dhe e merrnin p\u00ebr hi\u00e7gj\u00eb. Pra, mohonin krejt at\u00eb q\u00eb dikur e kishte dalluar e cil\u00ebsuar bot\u00ebn shqiptare dhe shpirtin shqiptar. Pas shnd\u00ebrrimit edhe atij do t\u2019i ndodh\u00eb e nj\u00ebjta gj\u00eb.<\/p>\n

Luft\u00ebt e Kastriotit
\n<\/em>E t\u2019Dukagjinit
\nUn kam me i mbajtun
\nPer dokrra t\u2019h\u00eenit.<\/em><\/p>\n

Sot per mue Leka
\n<\/em>E Skanderbegu
\n<\/em>Jan\u00eb Palok Cuca
\n<\/em>e Jaho Begu.<\/em><\/p><\/blockquote>\n

P\u00ebrmes rr\u00ebfimit cil\u00ebsor satirik, sarkazm\u00ebs dhe groteskut, Fishta v\u00eb n\u00eb dukje edhe \u00e7\u00ebshtjen e em\u00ebrtimit dhe t\u00eb gjinis\u00eb s\u00eb k\u00ebtyre njer\u00ebzve. Atyre u p\u00eblqenin emrat nga t\u00eb cil\u00ebt nuk mund t\u00eb dallohej p\u00ebrkat\u00ebsia nacionale e as ajo gjinore: mashkull ose fem\u00ebr. P\u00ebr ta ishte me r\u00ebnd\u00ebsi t\u00eb b\u00ebjn\u00eb jet\u00eb t\u00eb mir\u00eb, t\u00eb hareshme e t\u00eb qejfit dhe t\u00eb jen\u00eb hyj midis njer\u00ebzve, t\u00eb sundojn\u00eb mbi t\u00eb tjer\u00ebt pa i kursyer ata p\u00ebr asgj\u00eb. Ndodhte k\u00ebshtu p\u00ebr arsye se<\/p>\n

Kemi p\u00ebr t\u2019k\u00eanun
\n<\/em>Si hyj n\u00eb tok\u00eb,
\n<\/em>Kem\u2019 per t\u2019zotnue
\n<\/em>Pa dhimb\u00eb mbi shok\u00eb<\/em><\/p><\/blockquote>\n

qoft\u00eb edhe duke shkelur mbi eshtrat e t\u00eb vdekurve bashk\u00ebkombas: Kemi me shkelun \/ Mbi rrasht\u00eb t\u2019Shqyptarve\u2026<\/em>gj\u00eb q\u00eb shenj\u00ebzon shkall\u00ebzimin sa t\u00eb tragjik\u00ebs e t\u00eb p\u00ebsimit, po aq t\u00eb shqet\u00ebsimit e t\u00eb protest\u00ebs.<\/p>\n

Pik\u00ebrisht k\u00ebta njer\u00ebz q\u00eb vepronin brenda k\u00ebsaj logjike t\u00eb p\u00ebrmbysur (obstruktive) \u00e7moheshin e shpalleshin (natyrisht t\u00eb nxitur e t\u00eb kusht\u00ebzuar kurdoher\u00eb nga ata vet\u00eb) edhe personalitete me r\u00ebnd\u00ebsi komb\u00ebtare. P\u00ebr t\u00eb ndodhur edhe m\u00eb e keqja, t\u00eb till\u00ebt viheshin n\u00eb k\u00ebng\u00eb dhe u ngriteshin murana e mbishkrime t\u00eb ndryshme, ashtu si n\u00eb kushte normale t\u00eb gjallimit kishte ndodhur me njer\u00ebz t\u00eb shquar t\u00eb historis\u00eb son\u00eb komb\u00ebtare, flijuar p\u00ebr atdhe, p\u00ebr fis, p\u00ebr nder t\u00eb familjes e p\u00ebr f\u00e9. Pra, koha, n\u00eb t\u00eb cil\u00ebn mbret\u00ebron logjika e till\u00eb e p\u00ebrmbysur, kusht\u00ebzon edhe paradoske t\u00eb tilla: k\u00ebndimin e personit t\u00eb till\u00eb, as shqiptar, as turk, as fem\u00ebr e as mashkull:<\/p>\n

E ka me u gjetun
\n<\/em>Ndo\u2019i far Orfeut
\n<\/em>Qi lavdet t\u2019ua
\n<\/em>T\u2019i a kndoje dheut.<\/em><\/p><\/blockquote>\n

Ose n\u00eb pllak\u00ebn e rras\u00ebs s\u00eb varrit t\u00eb personit t\u00eb till\u00eb do t\u2019i sh\u00ebnohen edhe k\u00ebto fjal\u00eb<\/p>\n

\u201cKt\u00fb njaj fatbardhi
\n<\/em>\u00c2sht tue pushue
\n<\/em>Per F\u00e9 e per Atme
\n<\/em>Qi pat jetue.\u201d<\/em><\/p><\/blockquote>\n

\u00cbsht\u00eb ky perceptim e shqiptim sa i ve\u00e7ant\u00eb, aq edhe dramatik e tragjik, i jet\u00ebs dhe i gjallimit shqiptar n\u00eb fillim t\u00eb shekullit XX dhe nj\u00eb nga demaskimet m\u00eb t\u00eb plota dhe m\u00eb thell\u00ebsore q\u00eb i ka b\u00ebr\u00eb nj\u00eb gjendjeje t\u00eb till\u00eb ndonj\u00eb krijues shqiptar deri n\u00eb dit\u00ebt tona.<\/p>\n

Vijim\u00ebsia e aktualitetit<\/h2>\n

Poezia Metamorphosis<\/em>, nd\u00ebr krijimet m\u00eb t\u00eb fuqishme, q\u00eb ka dal\u00eb prej pen\u00ebs s\u00eb Fisht\u00ebs dhe t\u00eb satir\u00ebs shqiptare t\u00eb t\u00eb gjitha koh\u00ebve, n\u00eb qen\u00ebsin\u00eb e vet ka ruajtur edhe sot e gjith\u00eb dit\u00ebn aktualitetin e saj. Rrjedha dhe ndodhit\u00eb e viteve t\u00eb fundit n\u00eb bot\u00ebn shqiptare d\u00ebshmuan se elemente t\u00eb asaj gjendje e t\u00eb asaj mend\u00ebsie, q\u00eb Fishta me aq mjesht\u00ebri e ashp\u00ebrsi i kishte v\u00ebn\u00eb n\u00eb thumb t\u00eb kritik\u00ebs n\u00eb poezin\u00eb e tij dhe i kishte demaskuar e ironizuar pa kursim, u p\u00ebrs\u00ebrit\u00ebn e po p\u00ebrs\u00ebriten n\u00eb forma t\u00eb ndryshme.<\/p>\n

Fishta intelektual e poet i madh e kishte kryer p\u00ebr gjenerat\u00ebn e vet (e jo vet\u00ebm p\u00ebr at\u00eb gjenerat\u00eb<\/em>) detyr\u00ebn e shenjt\u00eb q\u00eb e theksonte Sartre: \u201cIntelektuali \u00ebsht\u00eb i shtyr\u00eb t\u00eb b\u00ebj\u00eb vet\u00ebdijesimin p\u00ebr vetveten dhe, rrjedhimisht, p\u00ebr t\u00eb gjith\u00eb<\/em>\u201d. Nevoja e k\u00ebtij vet\u00ebdijesimi \u00ebsht\u00eb e mbetet nj\u00eb detyr\u00eb qen\u00ebsore edhe n\u00eb kontekstin e gjallimit t\u00eb sot\u00ebm.<\/p>\n","protected":false},"excerpt":{"rendered":"

Anton Nik\u00eb Berisha Mbi satir\u00ebn e Fisht\u00ebs \u201cMetamorphosis\u201d, botuar m\u00eb 1907 \u201cFundi i shekullit t\u00eb nand\u00ebmb\u00ebdhet\u00eb, mund t\u00eb thuhet se e gjet popullin shqiptar gati krejt t\u00eb mp\u00edm; vet\u00ebm vepra e disa atdhetarve t\u00eb pak\u00ebt e zgjoi nga gjumi, e nji pjes\u00eb shum\u00eb t\u00eb rand\u00ebsishme n\u00eb ket zgjim komb\u00ebtar, e ka sigurisht puna e ndritun […]<\/p>\n","protected":false},"author":1,"featured_media":53976,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,35,8],"tags":[],"class_list":["post-53975","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-kulture","category-letersi"],"yoast_head":"\nQEN\u00cbSIA E MESAZHIT: \u201cUN M\u00c2 ME SODJET \/ SHQYPTAR NUK JAM\u201d - 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\/qenesia-e-mesazhit-un-ma-me-sodjet-shqyptar-nuk-jam\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"QEN\u00cbSIA E MESAZHIT: \u201cUN M\u00c2 ME SODJET \/ SHQYPTAR NUK JAM\u201d - 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