{"id":57256,"date":"2020-06-19T11:56:51","date_gmt":"2020-06-19T09:56:51","guid":{"rendered":"https:\/\/fjala.info\/?p=57256"},"modified":"2020-06-19T11:57:42","modified_gmt":"2020-06-19T09:57:42","slug":"prej-misticizmi-deri-ne-realitet","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/prej-misticizmi-deri-ne-realitet\/","title":{"rendered":"PREJ MISTICIZMI DERI N\u00cb REALITET"},"content":{"rendered":"

Mario Bellizzi, <\/em><\/strong>\u201cWHO ARE WE NOW?\u201c, poezi, botoi <\/em>NGBL \u201eDUKAGJINI\u201c, Pej\u00eb 1997, faqe 152. N\u00eb shqipen e sotme i ktheu dhe pasth\u00ebnien e shkroi Rexhep Ismajli.<\/em><\/strong><\/p>\n

Shkruan: Shefqet DIBRANI<\/strong><\/p>\n

Libri \u201cWHO ARE WE NOW\u201d<\/strong> (Kush jemi ne tash?<\/em>), i poetit arb\u00ebresh Mario Belici<\/em><\/strong>, <\/em>erdhi si nj\u00eb provokim i mir\u00eb p\u00ebr let\u00ebrsin\u00eb shqipe t\u00eb Kosov\u00ebs. Ky lib\u00ebr thot\u00eb se ishte nj\u00eb djal\u00eb q\u00eb rritej diku nd\u00ebr arb\u00ebresh\u00ebt dhe murmurimat e tija poetike nuk d\u00ebgjoheshin. Ishte nj\u00eb z\u00eb krijues q\u00eb po lindte dhe ai d\u00ebshironte t\u00eb pushtonte hap\u00ebsir\u00ebn shqipfol\u00ebse, t\u00eb identifikohej. Ai k\u00ebmb\u00ebngulte, dhe ja, erdhi p\u00ebrmes nj\u00eb botimi interesant n\u00eb t\u00eb folmen arb\u00ebreshe, p\u00ebrball i kthyer n\u00eb letrarisht\u00ebn e sotme nga studiuesi Rexhep Ismajli<\/em>, i cili ka shkruar edhe pasth\u00ebnien e librit. Pra, ky botim \u00ebsht\u00eb nd\u00ebr ngjarjet e rralla q\u00eb ndodhin n\u00eb hap\u00ebsir\u00ebn shqipfol\u00ebse t\u00eb Kosov\u00ebs dhe m\u00eb gjer\u00eb.<\/p>\n

Libri \u00ebsht\u00eb i ndar\u00eb n\u00eb tre nj\u00ebsi ciklike \u201eKristla\u201c, \u201eWho are we now?\u201c<\/em> dhe \u201ePastaj\u201c.<\/em> T\u00eb gjitha poezit\u00eb jan\u00eb t\u00eb botuara n\u00eb arb\u00ebrishte dhe p\u00ebrball t\u00eb kthyera n\u00eb gjuh\u00ebn e sotme letrare. N\u00eb ciklin e tret\u00eb \u00ebsht\u00eb poezia \u201eT\u00eb kuqt\u00eb e Onufrit\u201c<\/em> e prezantuar vet\u00ebm n\u00eb gjuh\u00ebn arb\u00ebrishte, p\u00ebrkat\u00ebsisht n\u00eb origjinal, ashtu si\u00e7 e ka shkruar poeti Belici<\/em>, po k\u00ebshtu \u00ebsht\u00eb botuar edhe n\u00eb pasth\u00ebnien e Rexhep Ismajlit<\/em> nj\u00eb poezi tjet\u00ebr e cila \u00ebsht\u00eb marr\u00eb nga nj\u00eb cik\u00ebl m\u00eb i gjer\u00eb q\u00eb mban numrin 9. Por, si\u00e7 shkruan R. Ismajli,<\/em> nuk jan\u00eb p\u00ebrfshir\u00eb n\u00eb k\u00ebt\u00eb lib\u00ebr me poezi.<\/p>\n

Duke u nisur nga fakti i prezantuar n\u00eb poezin\u00eb q\u00eb p\u00ebrmend\u00ebm, n\u00eb t\u00eb cil\u00ebn poeti vet \u00ebsht\u00eb deklaruar se \u00ebsht\u00eb \u201eBujk i nj\u00ebj fushia\/ ku bihen shega\/ Ki jam un\u00eb\u201c, <\/em>ku paraqet form\u00ebn m\u00eb t\u00eb sinqert\u00eb t\u00eb krijimit, kurse libri \u00ebsht\u00eb konstruktuar n\u00eb m\u00ebnyr\u00eb tematike e motivore p\u00ebr t\u00eb p\u00ebrfaq\u00ebsuar poetin arb\u00ebresh n\u00eb koh\u00eb moderne i cili vazhdimisht preokupohet me fatin e arb\u00ebresh\u00ebve t\u00eb cil\u00ebt n\u00eb kushtet e mbijetes\u00ebs kan\u00eb krijuar \u201ediaspor\u00ebn e diaspor\u00ebs\u201c arb\u00ebreshe si\u00e7 \u00ebsht\u00eb shprehur edhe R. I.<\/em> n\u00eb pasth\u00ebnie q\u00eb ka titull simbolik \u201eVon\u00eb\u201c.<\/em><\/p>\n

N\u00eb ciklin \u201eKristla\u201c,<\/strong> q\u00eb do t\u00eb thot\u00eb \u201egranisht\u00eb, barishte\u201c, poeti ka p\u00ebrshkruar gjendjen arb\u00ebreshe n\u00eb Jugun e Italis\u00eb, apo si\u00e7 shprehet n\u00eb poezi \u201eNe jemi Jugu i Bot\u00ebs\u201c<\/em>me t\u00eb gjitha kalivaret e jet\u00ebs s\u00eb atjeshme, por \u201ePoetet nuk kan\u00eb shllojen\/ vet\u00ebm elp\u00ebt zogjvet ka sheshet!\u201c,<\/em> (poet\u00eb nuk duhet vet\u00ebm\/ t\u2019u hedhin grur\u00eb p\u00ebllumbave n\u00eb sheshe), shprehet si me shqet\u00ebsim ai. Kurse, n\u00eb poezin\u00eb vijuese p\u00ebr poetin Trakl, ka th\u00ebn\u00eb: \u201eNd\u00ebr pamjet\/ vjeshtore t\u00eb zemris\/ qet\u00ebsimi\/ i dredhur\/ me fuqin\u00eb t\u00eb z\u00ebrit\/ fluturon\/ si dallandysh\/ q\u00eb iken\u201c, <\/em>(N\u00eb pamjet\/ vjeshtore t\u00eb zemr\u00ebs\/ heshtja e fr\u00ebng\u00eblluar\/ me fuqin\u00eb e z\u00ebrit\/ fluturon\/ si dall\u00ebndyshe\/ q\u00eb ik\u00ebn).<\/p>\n

Poezi pas poezie lexuesi do t\u00eb gjej\u00eb nj\u00eb poet t\u00eb shqet\u00ebsuar dhe nj\u00eb njeri q\u00eb \u00ebsht\u00eb i lidhur fort p\u00ebr rr\u00ebnj\u00ebt gjenetike duke u p\u00ebrpjekur q\u00eb t\u00eb regjistroj\u00eb gjith\u00eb at\u00eb q\u00eb \u00ebsht\u00eb e mundur p\u00ebr t\u2019ua p\u00ebrcjell\u00eb gjeneratave e brezave n\u00eb vijim. Me k\u00ebto konotacione \u00ebsht\u00eb edhe poezia \u201eSheshet\u201c,<\/em> n\u00eb t\u00eb cil\u00ebn p\u00ebrshkruan me ndjenja t\u00eb holla trishtimin arb\u00ebresh, vendin ku u vendos\u00ebn t\u00eb par\u00ebt e tyre p\u00ebr t\u2019i ikur inkuizicionit mesjetar q\u00eb p\u00ebrjetoi atdheu nga luft\u00ebra dhe beteja t\u00eb p\u00ebrgjakshme. P\u00ebrshkrimi i k\u00ebsaj ndjenje sikur v\u00eb n\u00eb pah t\u00ebr\u00eb kalivarin e hjekave dhe vuajtjeve arb\u00ebreshe, gjithsesi vlera letrare dhe artistike n\u00eb poezin\u00eb e Belicit<\/em> \u00ebsht\u00eb nj\u00eb pasuri e p\u00ebrhershme:<\/p>\n

SHESHET
\n<\/strong>\u00c7\u2019\u00eb jan\u00eb sheshet
\nT\u00eb katund\u00ebvet jugor\u00eb?
\nDhere shurisht\u00eb
\nshkretire
\nt\u00eb prere
\nme girshor\u00ebn
\ndyer hap\u00ebt
\nprej misit\u00e7izmin lindor\u00eb!<\/p>\n

SHESHET
\n<\/strong>\u00c7\u2019jan\u00eb sheshet
\ne fshatrave jugor\u00eb?
\nDhera zhurishte
\nshkret\u00ebtira
\nt\u00eb prera
\ne g\u00ebrsh\u00ebr\u00eb
\ndyer t\u00eb hapura
\nndaj misticizmit lindor!<\/p>\n

Faqe 19.<\/strong><\/p><\/blockquote>\n

Motivi arb\u00ebresh haset kudo n\u00eb poezin\u00eb e Belicit.<\/em> Ai me ndjenj\u00eb ka p\u00ebrshkruar edhe bukurit\u00eb, traditat edhe jet\u00ebn arb\u00ebreshe sikurse q\u00eb ka shkruar me dhembje dhe trishtim p\u00ebr zbrazjet e p\u00ebrhershme nga ato vende ku pastaj dal\u00ebngadal\u00eb b\u00ebhet edhe harrimi i shum\u00eb zakoneve dhe traditave. Poezi t\u00eb k\u00ebtij motivi ka shum\u00eb, por p\u00ebr disa po i ve\u00e7ojm\u00eb: \u201eNj\u00eb kujtim\u201c, \u201eDuke folur af\u00ebr tryez\u00ebs\u201c, \u201eDuhet guxim\u201c, \u201eDyshim Jugor\u201c, \u201ePleq\u00ebria\u201c, \u201eEthe\u201c, <\/em>poema \u201ePoeti \u00ebsht\u00eb pilika\u00e7\u201c, \u201eUndecedibile exercise – Ushtrim p\u00ebr f\u00ebmij\u00ebt arb\u00ebresh\u00eb\u201c, \u201eKroj e katundit\u201c, \u201eM\u00eb muar malli\u201c<\/em> etj.<\/p>\n

NJ\u00cb KUJTIM
\n<\/strong>Krishti pagan\u00eb
\naravet t\u00eb lasht\u00eb
\ne ver\u00ebs sipjuhur
\nrilindi
\ndhe sonde.<\/p>\n

Kori grek
\nBujq\u00ebsor\u00eb
\ner\u00ebsuar qepja e vapzia
\ne ka thirrur
\nnd\u00ebr udh\u00ebt t\u2019errur
\nt\u00eb katundit.<\/p>\n

Ynzot,
\n\u00ebna sh\u00ebndetin
\nbuk\u00ebn e ver\u00ebn.<\/p>\n

NJ\u00cb KUJTIM
\n<\/strong>Krishti pagan
\nnga arat me t\u00eb lashta
\ndhe vera si pluhur
\nrilindi
\ndhe sonte.<\/p>\n

Kori grek
\nbujq\u00ebsor
\nme er\u00eb qepe e varf\u00ebrie
\ne ka thirrur
\nn\u00eb udh\u00ebt e err\u00ebta
\nt\u00eb katundit.<\/p>\n

Zotyn\u00eb
\njepna sh\u00ebndetin
\nbuk\u00ebn dhe ver\u00ebn<\/p>\n

Faqe 20-21.<\/strong><\/p><\/blockquote>\n

Poezia meditative ushqehet vazhdimisht me ndjenj\u00ebn e nj\u00eb optimizmi t\u00eb rrall\u00eb i cili trajtohet her\u00eb pas her\u00eb m\u00eb shum\u00eb p\u00ebr t\u00eb dal\u00eb nga ajo gjendje ankthi e mendimesh t\u00eb kredhura: \u201eQielli\/ nga dita\/ \u00ebsht\u00eb i banuar\/ vet\u00ebm\/ ka \u00ebngjull\u00eb\/ e zogj\u201c<\/em>, t\u00eb k\u00ebtij motivi jan\u00eb edhe poezit\u00eb: \u201eTue djavosur Rilke\u201c, <\/em>(Duke lexuar Rilken), \u201eGjitonia\u201c, \u201eTremb\u00ebsi\u201c, \u201eEjanin\u00ebs\u201c, \u201eDhimitrit Stratos, i ndjem\u00eb\u201c, \u201eKush t\u00eb jep buk\u00eb\u201c,<\/em> etj.<\/p>\n

Poezia filozofike q\u00eb krijon Belici<\/em> gjykon thell\u00eb e me urt\u00ebsi probleme historike e shoq\u00ebrore q\u00eb mb\u00ebshtetet mbi parime metodologjike, t\u00eb cilat lidhen me teorit\u00eb e k\u00ebsaj fushe dhe shfaqet me mendime t\u00eb thella p\u00ebr jet\u00ebn si \u00e7\u00ebshtje bot\u00ebkuptimore q\u00eb del si nj\u00eb doktrin\u00eb e mendim interesant p\u00ebr t\u00eb hulumtuar n\u00eb misteret e pashmangshme qofshin t\u00eb natyr\u00ebs sociale q\u00eb ka synim mbijetes\u00ebn.<\/p>\n

Un\u00eb jam nga dite
\n<\/em>i marr\u00eb ka nj\u00eb d\u00ebshir\u00eb
\n<\/em>t\u00eb dije si jan\u00eb sh\u00ebrbiset
\n<\/em>mo par t\u00eb m\u00eb buth\u00ebtohen mua
\n<\/em>
\nUn\u00eb jam \u00e7do dit\u00eb<\/em>
\ni rr\u00ebmbyer nga nj\u00eb d\u00ebshir\u00eb<\/em>
\np\u00ebr t\u00eb ditur si kan\u00eb qen\u00eb gj\u00ebrat<\/em>
\npara se t\u00eb m\u00eb buthtoheshin mua.<\/em><\/p>\n

Poezia: \u201eSi jemi\u201c, <\/strong>faqe 28-29.<\/p><\/blockquote>\n

Lirika arb\u00ebreshe, kurdoher\u00eb \u00ebsht\u00eb e mb\u00ebshtjell\u00eb me dhembje sepse vet\u00eb jeta dhe dashuria arb\u00ebreshe jan\u00eb dhembje, \u00ebsht\u00eb vuajtje, por mbi t\u00eb gjitha \u00ebsht\u00eb jet\u00eb, e vet jeta \u00ebsht\u00eb lirik\u00eb artistike n\u00eb kuptimin filozofik t\u00eb k\u00ebsaj fjale. Megjithat\u00eb, poezia lirike e Belicit <\/em>dallon p\u00ebr motivin ekzistencialist t\u00eb saj.<\/p>\n

HONI I MENDJES
\n<\/strong>Trondofile
\noh past\u00ebr kund\u00ebrshtim
\nhare
\nt\u00eb jesh
\ngjumi asnjeri
\nn\u00ebn shum\u00eb vetulla.<\/p>\n

HONI I MENDJES<\/strong>
\nDrandofile
\noh kund\u00ebrshtim i past\u00ebr
\nhare
\nt\u00eb jesh
\ngjumi i askujt
\nn\u00ebn shum\u00eb qepalla.<\/p>\n

Faqe 32.<\/strong><\/p><\/blockquote>\n

Poezia e Belicit <\/em>ka simbolik\u00ebn e misticizmit apo si\u00e7 i thot\u00eb ai \u201emisti\u00e7izmi\u201c. Ky p\u00ebrkufizim shpreh nj\u00eb dukuri t\u00eb besimit n\u00eb jet\u00ebn p\u00ebrtej varrit, q\u00eb si bot\u00ebkuptim idealist \u00ebsht\u00eb n\u00eb rregull. Madje, poeti ka krijuar jo vet\u00ebm besim n\u00eb k\u00ebt\u00eb plan, por ka krijuar nj\u00eb dhunti poetike e cila nj\u00ebjt\u00ebsohet me besimin n\u00eb hyjnizimin artistik si nj\u00eb realitet i pashmangsh\u00ebm, i cili \u00ebsht\u00eb p\u00ebrshkruar me objektivizmin e s\u00eb mundshmes, me nj\u00eb p\u00ebrfytyrim aq sa artistik po aq tragjik, karshi rrethanave reale t\u00eb shoq\u00ebris\u00eb arb\u00ebreshe q\u00eb p\u00ebrjetoi n\u00ebp\u00ebr koh\u00ebra dhe n\u00eb nj\u00eb dh\u00e9 t\u00eb huaj i cili detyrimisht u b\u00eb si atdheu real i tyre.<\/p>\n

9)
\n<\/em>Udh\u00ebtar i Parrajsit
\n<\/em>banor i nj\u00ebj gjuhia
\n<\/em>e shkrifinj
\n<\/em>sikurse t\u2019ish plot me sfordhulla
\n<\/em>Bujk i nj\u00ebj fushia
\n<\/em>ku bihen shega.
\n<\/em>Ki jam un\u00eb.<\/em><\/p>\n

Faqe 148<\/strong><\/p><\/blockquote>\n

P\u00ebrkushtimi i Rexhep Ismajlit<\/em> ndaj poezis\u00eb arb\u00ebreshe, jo vet\u00ebm q\u00eb zbulohet te pasth\u00ebnia n\u00eb k\u00ebt\u00eb lib\u00ebr, por ajo \u00ebsht\u00eb d\u00ebshmuar vite m\u00eb par\u00eb kur pat realizuar \u201eAntologjin\u00eb e poezis\u00eb arb\u00ebreshe<\/em>\u201c (1990), e cila qe pritur mir\u00eb jo vet\u00ebm nga arb\u00ebresh\u00ebt por edhe nga lexuesit e poezis\u00eb arb\u00ebreshe. Megjithat\u00eb, n\u00eb kuptimin sugjestiv kuptimi dhe mendimi poetik i kthyer nga nj\u00eb e folme arkaike n\u00eb gjuh\u00ebn e sotme letrare mund t\u00eb ket\u00eb humbur di\u00e7ka n\u00eb kuptimin origjinal t\u00eb saj. Por, un\u00eb pranoj se kuptimi i drejtp\u00ebrdrejt i mendimit t\u00eb shfaqur duhet t\u00eb pasonte n\u00eb letrarishte k\u00ebshtu si\u00e7 \u00ebsht\u00eb b\u00ebr\u00eb, pavar\u00ebsisht p\u00ebr metafor\u00ebn poetike dhe sidomos n\u00eb kuptimin sugjestiv t\u00eb saj n\u00ebse mbetet p\u00ebr t\u2019u d\u00ebshiruar.<\/p>\n

Mbase \u00ebsht\u00eb e qart\u00eb se nuk p\u00ebrkojn\u00eb metaforat arb\u00ebreshe me p\u00ebrshtatjet n\u00eb gjuh\u00ebn letrare, por n\u00eb koh\u00ebn kur p\u00ebrballen gjuha origjinale e poetit dhe p\u00ebrkthimi letrar t\u00eb v\u00ebna brenda librit, kjo dilem\u00eb duhet t\u00eb kaloj\u00eb n\u00eb studim dhe hulumtime t\u00eb m\u00ebtutjeshme, prandaj mendojm\u00eb se pik\u00ebrisht kjo gj\u00eb hap mund\u00ebsi studimi p\u00ebr gjuh\u00ebn e Belicit <\/em>p\u00ebr t\u00eb p\u00ebrftuar poezia dhe gjuha shqipe n\u00eb planin leksikografik me shprehje e fjal\u00eb t\u00eb rralla.<\/p>\n

Gjithsesi, libri i Mario Belicit<\/em> \u00ebsht\u00eb nj\u00eb perl\u00eb e rrall\u00eb q\u00eb ka poezia, pse jo edhe gjuh\u00ebsia shqipe me nj\u00eb pasuri leksikografike dhe me nj\u00eb mendim t\u00eb ushqyer mbi verbin poetik, pra me qasje origjinale t\u00eb tem\u00ebs dhe motivit n\u00eb planin artistik, por n\u00eb rrafshin gjuh\u00ebsor gjuha shqipe te libri i Mario Belicit<\/em> pasurohet me fjal\u00eb t\u00eb rralla, fjal\u00eb t\u00eb vjetra dhe mendim t\u00eb ri. Fjal\u00ebt si fjal\u00eb humbasin, por p\u00ebr t\u2019u ruajtur ato, duhet t\u00eb z\u00ebn\u00eb vend n\u00eb Fjalorin e Gjuh\u00ebs s\u00eb Sotme Shqipe<\/em>, n\u00ebse d\u00ebshirojm\u00eb q\u00eb gjuha jon\u00eb t\u00eb p\u00ebrparoj\u00eb dhe n\u00eb k\u00ebt\u00eb p\u00ebrparim e zhvillim edhe t\u00eb begatohet me fjal\u00ebt dhe shprehjet q\u00eb p\u00ebr fat t\u00eb keq nuk gjinden n\u00eb fjalor\u00ebt tan\u00eb, por edhe n\u00ebse eventualisht gjinden, jan\u00eb n\u00eb forma nuancash, si p\u00ebrshtatje e letrarishtes s\u00eb sotme.<\/p>\n

P\u00ebr t\u00eb par\u00eb begatin\u00eb leksikografike t\u00eb s\u00eb folmes arb\u00ebreshe, po i sh\u00ebnojm\u00eb disa fjal\u00eb t\u00eb tilla dhe p\u00ebrball krahasimin n\u00eb gjuh\u00ebn e sotme letrare ashtu si\u00e7 i ka b\u00ebr\u00eb dr. Rexhep Ismajli:<\/em> skalljonj\u00ebn<\/strong>-k\u00ebrkojn\u00eb, pundarinj<\/strong>-pres\u00eb, nxall\u00ebvardartur<\/strong>-zhlyera, skomollis\u00ebnj<\/strong>-rr\u00ebfej, nani<\/strong>-tani, bine<\/strong>-cilin, bore<\/strong>-humbe, mul\u00ebhas<\/strong>-shfry, \u00e7aulla<\/strong>-sorra, timba<\/strong>-gur\u00eb, man-guri<\/strong>-veg\u00eb, gradha<\/strong>-shpina, gubonj\u00eb<\/strong>-kurub\u00eb, mondria<\/strong>-tuf\u00eb, potisat<\/strong>-vaditet, qi\u00e7et<\/strong>-\u00e7el\u00ebsat, kushallit<\/strong>-xhepa, pjazme<\/strong>-p\u00ebrfytyrime, frajartur<\/strong>-d\u00ebshtuara, mburoj\u00ebn<\/strong>-vlojn\u00eb, e shum\u00eb fjal\u00eb t\u00eb tjera t\u00eb cilat pa nj\u00eb p\u00ebrkthim dhe p\u00ebrshtatje n\u00eb gjuh\u00ebn e sotme shqipe do t\u00eb ishte v\u00ebshtir\u00eb p\u00ebr t\u2019u kuptuar, qoft\u00eb fjala e qoft\u00eb vargu poetik.<\/p>\n

Por nj\u00eb seri fjal\u00ebsh si\u00e7 jan\u00eb: gjonj<\/strong>-gjej, pjeq\u00ebt<\/strong>-pleq\u00ebt, p\u00ebrralavet<\/strong>-p\u00ebrrallave, ideologjis\u00eb<\/strong>-ideologjis\u00eb, vij\u00ebvet<\/strong>-vijave, gaxetin<\/strong>-gazet\u00ebn, pyen<\/strong>-pin\u00eb, stisur<\/strong>-stisen, shpojin<\/strong>-shpojn\u00eb, flon<\/strong>-flen\u00eb, vraponin<\/strong>-vrapojn\u00eb, mbl\u00ebmi<\/strong>-mbulojm\u00eb, dhest\u00ebri<\/strong>-trojet, shqyerra<\/strong>-\u00e7jerra etj., mund t\u00eb renditen n\u00eb grupin e fjal\u00ebve dhe shprehjeve q\u00eb i takojn\u00eb rrafshit dialektor t\u00eb nj\u00eb regjioni apo krahine t\u00eb caktuar t\u00eb cilat mund t\u00eb kuptohen leht\u00eb, bile edhe pa p\u00ebrshtatje n\u00eb gjuh\u00ebn letrare. Megjithat\u00eb, p\u00ebrshtatja, si duket \u00ebsht\u00eb b\u00ebr\u00eb vet\u00ebm sa p\u00ebr t\u00eb leht\u00ebsuar pun\u00eb dhe p\u00ebr t\u2019i hequr dilemat p\u00ebr at\u00eb kategorin\u00eb q\u00eb m\u00eb pak i njeh t\u00eb folmet dialektikore t\u00eb shqipes.<\/p>\n

N\u00eb nj\u00eb grup tjet\u00ebr, mendoj se duhet hapur diskutime p\u00ebr t\u2019u v\u00ebn\u00eb n\u00eb vend mendimi dhe fjala arb\u00ebreshe. P.sh.: \u201emoti\u201c <\/strong>n\u00eb p\u00ebrshtatje del \u201ekoha\u201c, por nuk mund t\u00eb p\u00ebrkoj\u00eb, ta z\u00ebm\u00eb me \u201eMoti i madh\u201c. Nj\u00eb gj\u00eb e till\u00eb ka ndodhur edhe me fjal\u00ebn \u201ebot\u00eb\u201c e p\u00ebrshtatur si \u201ebalt\u00eb\u201c, por n\u00eb rastin konkret \u201ebota\u201c \u00ebsht\u00eb nj\u00eb dh\u00e9 i kuq (argjil\u00eb), q\u00eb p\u00ebrdoret p\u00ebr t\u00eb b\u00ebr\u00eb en\u00eb dhe figura prej balte, p\u00ebrkat\u00ebsisht prej dheu, kurse n\u00eb nj\u00eb rast tjet\u00ebr kjo fjal\u00eb ka dal si \u201edh\u00e9\u201c, (bot\u00eb<\/strong>-balt\u00eb, bot\u00eb<\/strong>-dh\u00e9, d.m.th., dy kuptime p\u00ebr nj\u00eb fjal\u00eb). N\u00eb k\u00ebt\u00eb kategori mund t\u00eb radhit\u00ebn edhe fjal\u00ebt: shprishnj\u00ebn<\/strong>-shkundin, (shprishin pambukun), rreshkat<\/strong>-rreshket, (rreshkat e buk\u00ebs, e pites, por ne mangall rreshket buka), shkomi<\/strong>-kalojm\u00eb, (m\u00eb duket \u00ebsht\u00eb nj\u00eb trajt\u00eb e foljes geg\u00ebrishte shkue), drit\u00ebsori<\/strong>-dritare, (hapje<\/strong>-vrim\u00eb ku hyn\u00eb drita), patundur<\/strong>-pal\u00ebvizsh\u00ebm, (i patundur n\u00eb q\u00ebndrimet e tij ose i paluhatsh\u00ebm n\u00eb…), n\u00ebnkrye<\/strong>-jast\u00ebk\u00eb, (m\u00eb mir\u00eb n\u00ebnkres\u00eb), sos\u00ebn<\/strong>-mjafton, (sos\u00ebn nj\u00eb pun\u00eb, kan\u00eb sosur ta b\u00ebjn\u00eb nj\u00eb gj\u00eb), dega ngarvalanija<\/strong>-deg\u00eb dardhe dim\u00ebrore (m\u00eb mir\u00eb t\u00eb shpjegohej se ngarvalanija<\/strong>\u00ebsht\u00eb nj\u00eb lloj dardhe dim\u00ebrore), etj.<\/p>\n

Ky element pak sa i zbehur n\u00eb planin figurativ gjendet edhe n\u00eb disa vargje q\u00eb mund t\u00eb ishin interpretuar n\u00eb m\u00ebnyr\u00eb figurative ndoshta edhe m\u00eb mir\u00eb, por ne po i sh\u00ebnojm\u00eb ashtu si\u00e7 jan\u00eb n\u00eb lib\u00ebr: rr\u00ebmb\u00eb dielli<\/strong>-rreze dielli, piksurit s\u00eb gjell\u00ebs<\/strong>-ushtima q\u00eb i jep gjell\u00ebs, sikurse edhe fjal\u00ebt: fillojin<\/strong>-vazhdojn\u00eb, qet\u00ebsimi<\/strong>-heshtje, dor\u00ebngusht\u00eb<\/strong>-dor\u00ebshtr\u00ebnguar, sypamjesh<\/strong>-shikimesh, lipsi<\/strong>-m\u00ebshir\u00eb, mbushur<\/strong>-plot, pashprehja<\/strong>-path\u00ebnshmja, l\u00ebshon<\/strong>-del, tundje<\/strong>-l\u00ebvizje, gryk\u00ebn<\/strong>-goj\u00ebt, ruan<\/strong>-v\u00ebshtron, p\u00ebrpjet<\/strong>-sip\u00ebr, ngjyer<\/strong>-vizatuar, hjirat<\/strong>-k\u00ebndet, vallojn\u00eb<\/strong>-vall\u00ebzojn\u00eb, nderojin<\/strong>-p\u00ebrsh\u00ebndesin etj.<\/p>\n

P\u00ebr t\u00eb shtruar \u00e7\u00ebshtje n\u00eb diskutim, si nj\u00eb diskurs rr\u00ebnj\u00ebsor\u00eb, hartuesi, p\u00ebrkat\u00ebsisht, Rexhep Ismajli,<\/em> i ka botuar poezit\u00eb edhe n\u00eb versionin arb\u00ebrisht, p\u00ebrkat\u00ebsisht n\u00eb origjinal, sepse vet\u00ebm k\u00ebshtu i ndihmohet poezis\u00eb arb\u00ebreshe dhe gjuh\u00ebs shqipe n\u00eb p\u00ebrgjith\u00ebsi. Sigurisht ai ka qen\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr form\u00ebn prur\u00ebse t\u00eb t\u00eb folmes arb\u00ebreshe e cila duhet t\u00eb njihet dhe studiohet m\u00eb shum\u00eb dhe m\u00eb mir\u00eb nga studiuesit e fush\u00ebs s\u00eb linguistik\u00ebs dhe ata t\u00eb gjuh\u00ebsis\u00eb.<\/p>\n

K\u00ebt\u00eb fakt, R. Ismajli<\/em> e ka potencuar edhe n\u00eb pasth\u00ebnie: \u201eVendosa t\u00eb jepja p\u00ebrball\u00eb nj\u00eb version n\u00eb shqipen e sotme, duke u p\u00ebrpjekur t\u00eb ruaja sa m\u00eb shum\u00eb sakt\u00ebsin\u00eb e origjinalit. Sot gjithnj\u00eb e m\u00eb shum\u00eb e respektoj mendimin pas t\u00eb cilit poezit\u00eb arb\u00ebrisht duhet t\u2019i jepen lexuesit shqiptar n\u00eb origjinalin e tyre, jo vet\u00ebm p\u00ebr t\u00eb respektuar ndjenj\u00ebn, …po edhe p\u00ebr t\u00eb krijuar sa m\u00eb shum\u00eb mund\u00ebsi q\u00eb lexuesi shqiptar ta zgjeroj\u00eb kompetenc\u00ebn e tij komunikative n\u00eb t\u00eb t\u00ebr\u00eb gjer\u00ebsin\u00eb dialektore shqipe dhe k\u00ebshtu ta pasuroj\u00eb m\u00eb tej shqipen standarde gjith\u00eb duke krijuar mund\u00ebsi q\u00eb t\u00eb mos lokalizohen vlerat e ndryshme\u201c, <\/em>(faqe 147), prandaj theksimet e b\u00ebra jan\u00eb n\u00eb funksion t\u00eb k\u00ebtij q\u00ebllimi.<\/p>\n

Mario Belici,<\/em> \u00ebsht\u00eb nj\u00eb em\u00ebr q\u00eb ka zgjuar interesimin e kritik\u00ebs letrare. Ai vazhdimisht iu ka imponuar hap\u00ebsir\u00ebs shqiptare jo vet\u00ebm me libra por edhe me pjes\u00ebmarrje t\u00eb drejtp\u00ebrdrejt n\u00ebp\u00ebr festivale e manifestime kulturore duke e b\u00ebr\u00eb m\u00eb t\u00eb dashur dhe m\u00eb t\u00eb af\u00ebrt me secilin, padyshim edhe libri me poezi i Mario Belicit<\/em> q\u00eb e shqyrtuam \u00ebsht\u00eb nj\u00eb vep\u00ebr e rrall\u00eb e k\u00ebtij lloji, prandaj k\u00ebto vlera letrare duhet t\u00eb botohen sa m\u00eb shum\u00eb n\u00eb Kosov\u00eb dhe m\u00eb gjer\u00eb.<\/p>\n

SH\u00cbNIME P\u00cbR AUTORIN:<\/strong><\/p>\n

Mario Bellizzi, (1957), <\/strong>(Mario Bellici). Lindi n\u00eb Sh\u00ebn Bazile, komuniteti albanofon i Provinc\u00ebs s\u00eb Kozenc\u00ebs. \u00cbsht\u00eb profesor i Matematik\u00ebs dhe Informatik\u00ebs n\u00eb Shkollat e Larta n\u00eb Itali. Shkrimet dhe poezit\u00eb e Belicit jan\u00eb botuar n\u00eb: \u201eKatundi Yn\u00eb\u201d, \u201eJeta arb\u00ebreshe\u201d, \u201eRilindja\u201d, \u201eJeta e re\u201d, \u201eFjala\u201d, \u201eFlaka\u201d, \u201eAleph\u201d, \u201eArs\u201d etj.<\/p>\n

Kurse si autor i poezis\u00eb bashk\u00ebkohore arb\u00ebreshe \u00ebsht\u00eb i p\u00ebrfshir\u00eb n\u00eb antologjit\u00eb q\u00eb i kan\u00eb p\u00ebrgatitur: Rexhep Ismajli \u201ePoezi e sotme arb\u00ebreshe\u201d (1990) Prishtin\u00eb; Anton N. Berisha \u201eAntologia della poesia contemporanea italo – albanese\u201d (1999) Cosenza; A. N. Berisha \u201eBurim drite e dashurie\u201d (Antologji e poezis\u00eb s\u00eb p\u00ebrshpirtshme shqipe 1618-1998), (1999) Prishtin\u00eb; Sadik Bejko \u201eP\u00ebrtej nj\u00eb apokalipsi\u201d (1999) Tiran\u00eb; Ferit Ramadani \u201ePranver\u00eb e p\u00ebrgjakur\u201d (2001) Tetov\u00eb; Ahmet Selmani \u201eFsheht\u00ebsia e liris\u00eb\u201d (2002) Tetov\u00eb; Ahmet Selmani \u201eHapa n\u00ebp\u00ebr nat\u00eb\u201d (2003) Tetov\u00eb; Ali Podrimja \u201eE frikshme dhe e bukur\u201d (Sprov\u00eb p\u00ebr nj\u00eb antologji) (2003) Prishtin\u00eb; D. Gagliardi – G. Siciliano – P. Pano \u201eLa diversit\u00e0 arb\u00ebreshe\u201d (vol. III \u2018La letteratura, il canto, il libro\u2019) (2003) Cosenza, Ardian – Christian Ky\u00e7yku \u201eUn alfabet al poeziei albanese\u201d (2003) Bukuresht etj.<\/p>\n

Veprat letrare:<\/strong> \u201eAntologia poetica\u201d, Sh\u00ebn Bazile\u201d (1982); \u201eKristla\u201d (Granishta) (1983), Monografia historike \u201eSan Basilio Craterete\u201d (1995) Castrovillari; \u201eWho are we now?\u201d, poezi Pej\u00eb 1997; \u2018Last exit to Bukura Morea\u2019 poezi (2003) Castrovillari. Mario Bellizzi<\/strong>, jeton n\u00eb Itali.<\/p>\n

*Marr\u00eb nga libri:<\/em> Sh. DIBRANI \u201cLIBRA DHE MBRESA\u201d, <\/em><\/strong>kritik\u00eb letrare, St. Gallen 2005, faqe 443-452.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Mario Bellizzi, \u201cWHO ARE WE NOW?\u201c, poezi, botoi NGBL \u201eDUKAGJINI\u201c, Pej\u00eb 1997, faqe 152. N\u00eb shqipen e sotme i ktheu dhe pasth\u00ebnien e shkroi Rexhep Ismajli. Shkruan: Shefqet DIBRANI Libri \u201cWHO ARE WE NOW\u201d (Kush jemi ne tash?), i poetit arb\u00ebresh Mario Belici, erdhi si nj\u00eb provokim i mir\u00eb p\u00ebr let\u00ebrsin\u00eb shqipe t\u00eb Kosov\u00ebs. Ky […]<\/p>\n","protected":false},"author":1,"featured_media":57257,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[35,8,10],"tags":[],"class_list":["post-57256","post","type-post","status-publish","format-standard","has-post-thumbnail","category-kulture","category-letersi","category-poezi"],"yoast_head":"\nPREJ MISTICIZMI DERI N\u00cb REALITET - 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\/prej-misticizmi-deri-ne-realitet\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"PREJ MISTICIZMI DERI N\u00cb REALITET - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Mario Bellizzi, \u201cWHO ARE WE NOW?\u201c, poezi, botoi NGBL \u201eDUKAGJINI\u201c, Pej\u00eb 1997, faqe 152. N\u00eb shqipen e sotme i ktheu dhe pasth\u00ebnien e shkroi Rexhep Ismajli. Shkruan: Shefqet DIBRANI Libri \u201cWHO ARE WE NOW\u201d (Kush jemi ne tash?), i poetit arb\u00ebresh Mario Belici, erdhi si nj\u00eb provokim i mir\u00eb p\u00ebr let\u00ebrsin\u00eb shqipe t\u00eb Kosov\u00ebs. 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