{"id":57630,"date":"2020-07-02T09:21:30","date_gmt":"2020-07-02T07:21:30","guid":{"rendered":"https:\/\/fjala.info\/?p=57630"},"modified":"2020-07-02T09:21:30","modified_gmt":"2020-07-02T07:21:30","slug":"roman-i-meditimit-te-thelle-filozofik","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/roman-i-meditimit-te-thelle-filozofik\/","title":{"rendered":"ROMAN I MEDITIMIT T\u00cb THELL\u00cb FILOZOFIK"},"content":{"rendered":"

Ripublikim:<\/i><\/p>\n

Jusuf Buxhovi,\u00a0\u201eJENI\u00c7ERI I FUNDIT\u201c,<\/b>\u00a0roman, botoi Sht\u00ebpia Botuese \u201cFaik Konica\u201d, Prishtin\u00eb 2013, faqe 288. ISBN 978-9951-06-460-6<\/p><\/blockquote>\n

Shkruan:\u00a0Shefqet DIBRANI<\/b><\/p>\n

Romani \u201cJENI\u00c7ERI I FUNDIT<\/b>\u201d, sh\u00ebnon nj\u00eb arritje specifike n\u00eb letrat shqipe.\u00a0Jusuf Buxhovi<\/b>, \u00ebsht\u00eb i shkolluar p\u00ebr let\u00ebrsi dhe i specializuar n\u00eb histori, prandaj k\u00ebto dy afinitete krijuese jan\u00eb pik\u00ebrisht si dy komponente krijuese, t\u00eb cilat i ka inkorporuar n\u00eb romanin historik, ku rr\u00ebfimi letrar \u00ebsht\u00eb konceptuar mbi argumentin historik duke e sajuar komponent\u00ebn e tret\u00eb, p\u00ebrkat\u00ebsisht konceptin filozofik si synim p\u00ebrcaktues.<\/p>\n

Romani \u201eJeni\u00e7eri i fundit<\/b>\u201c, \u00ebsht\u00eb n\u00eb vazhd\u00ebn e temave historike, q\u00eb merret me t\u00eb shkuar\u00ebn p\u00ebr ta emancipuar t\u00eb tashmen, e cila sido q\u00eb t\u00eb jet\u00eb, qysh t\u00eb nes\u00ebrmen, bile n\u00eb m\u00ebngjes, kalon n\u00eb pron\u00ebsi t\u00eb historis\u00eb, prandaj kufiri n\u00eb mes historiografis\u00eb dhe let\u00ebrsis\u00eb \u00ebsht\u00eb i ngusht\u00eb, e q\u00eb ngjason me nj\u00eb sintagm\u00eb rotative q\u00eb haset n\u00eb k\u00ebt\u00eb lib\u00ebr: \u201cP\u00ebr fundin si fillim dhe fillimin si fund\u201d<\/b><\/i>\u00a0(faqe 153)<\/i>,\u00a0ku mund t\u00eb interpretohet se\u00a0aty ku nis nj\u00eb fillim ka edhe mbarim,<\/i>\u00a0sikurse\u00a0ku \u00ebsht\u00eb fundi i fillimit do t\u00eb niste fillimi i nj\u00eb fundi tjet\u00ebr,\u00a0<\/i><\/b>duke qitur n\u00eb pah aspekte t\u00eb mendimit filozofik, p\u00ebr\u00a0\u201cDijet e Vjetra dhe Dijet e Reja\u201d, \u201cGjaku i Dij\u00ebs dhe Dija e Gjakut\u201d, \u201cShteti i Dijes dhe Dija e Shtetit\u201d,<\/b>\u00a0<\/i>e ve\u00e7mas bie n\u00eb sy\u201ct\u00eb qenit (Un\u00eb) dhe t\u00eb b\u00ebrit (Mua)<\/b>\u201d,\u00a0<\/i>e deri tek \u201cp\u00ebrfundimi n\u00eb l\u00ebkur\u00ebn e Gjarprit t\u00eb Sht\u00ebpis\u00eb<\/b>\u201d.<\/i><\/p>\n

Me k\u00ebt\u00eb metodologji rr\u00ebfimi, dhe me p\u00ebrvoj\u00ebn e gjat\u00eb n\u00eb shkrimin e romanit,\u00a0Jusuf Buxhovi<\/b>\u00a0e mban pezull lexuesin, qoft\u00eb me struktur\u00ebn e rr\u00ebfimit ku nxit kureshtjen p\u00ebr t\u00eb ditur se,\u201cshembja fillon aty ku p\u00ebrfundon ngritja, nd\u00ebrsa ngritja fillon aty ku p\u00ebrfundon shembja…<\/b>\u201d,\u00a0<\/i>ose p\u00ebr t\u00eb dalluar se\u00a0\u201cnuk ka asgj\u00eb t\u00eb p\u00ebrhershme p\u00ebrve\u00e7 ndryshimit, si\u00e7 nuk ka asgj\u00eb t\u00eb q\u00ebndrueshme p\u00ebrve\u00e7 ndryshimit…<\/b>\u201d, <\/i>etj.,\u00a0(faqe 8)<\/i>.<\/p>\n

Roli i personazheve q\u00eb trajtojn\u00eb ngjarje t\u00eb caktuara, jan\u00eb t\u00eb kamufluara kryesisht me elemente teologjike q\u00eb ngjall kureshtjen e lexuesit, p\u00ebr t\u00eb m\u00ebsuar p\u00ebr misticizmin si besim q\u00eb e kan\u00eb aplikuar\u00a0Rendi Bektashian<\/b>, kuptohet edhe n\u00eb hap\u00ebsir\u00ebn shqiptare.<\/p>\n

Por, kthimi i\u00a0Jeni\u00e7erit<\/b>\u00a0n\u00eb mosh\u00eb t\u00eb thyer dhe risocializimi i tij, sado q\u00eb trajtohet sipas faktit historik nd\u00ebrlidhet edhe me aktualitetin, sidomos me fatin e\u00a0\u201eJeni\u00e7er\u00ebve Modern<\/b>\u201c,<\/i>\u00a0t\u00eb cil\u00ebt nuk i kan\u00eb humbur shpresat, p\u00ebr nj\u00eb kthim n\u00eb mosh\u00eb t\u00eb thyer. Kurse fati i atij kthimi, lidhet pik\u00ebrisht me moshat e thyera, si\u00e7 \u00ebsht\u00eb rasti me \u201eJeni\u00e7erin<\/b>\u201c q\u00eb trajtohet n\u00eb romanin e\u00a0Jusuf Buxhovit<\/b>. Prandaj n\u00ebse diku m\u00eb lart e kemi th\u00ebn\u00eb se e sotmja, (pra edhe ky \u00e7ast<\/b>),<\/i>\u00a0nes\u00ebr kalon n\u00eb pron\u00ebsi t\u00eb historis\u00eb, at\u00ebher\u00eb fati yn\u00eb, ka ngjashm\u00ebri t\u00eb m\u00ebdha me fatin e personazhit kryesor q\u00eb trajtohet n\u00eb k\u00ebt\u00eb roman, ashtu si\u00e7 zhvillohen shum\u00eb ngjarje e b\u00ebma historike q\u00eb p\u00ebrngjajn\u00eb me t\u00eb tashmen q\u00eb e njohim pak m\u00eb mir\u00eb.<\/p>\n

Si koncept, ngritja dhe rr\u00ebnimi i\u00a0Perandorive<\/b>, kan\u00eb zhvillim identik, q\u00eb p\u00ebrshkohen nga faktor kohor t\u00eb zhvillimeve socioekonomike, por n\u00eb aspektin strukturor e filozofik ngjasojn\u00eb. N\u00eb k\u00ebt\u00eb plan romani i \u201eJeni\u00e7eri i fundi<\/b>t\u201c aq sa ka t\u00eb b\u00ebj\u00eb me\u00a0Perandorin\u00eb<\/b>\u00a0q\u00eb p\u00ebrshkruhet, po aq ka t\u00eb b\u00ebj\u00eb edhe me rr\u00ebnimin e nj\u00eb\u00a0Perandorie<\/b>\u00a0q\u00eb p\u00ebrfundoi koh\u00eb m\u00eb par\u00eb, ku si pjes\u00eb e procesit t\u00eb shthurjes, degdisjes dhe shkat\u00ebrrimit t\u00eb saj, ishte edhe protagonisti i romanit, p\u00ebrkat\u00ebsisht vet autori i librit.<\/p>\n

Personazhet e romanit lidhen kryek\u00ebput me trev\u00ebn e\u00a0Gjakov\u00ebs<\/b>\u00a0dhe jan\u00eb trajtuar m\u00eb shum\u00eb nga aspekti i l\u00ebvizjeve teologjike ku i kundron zhvillimet sipas\u00a0Rendit Bektashian<\/b>, ndoshta p\u00ebr vet inspirimin q\u00eb krijon rituali fetar i k\u00ebtij besimi, rendi i tij dhe shkall\u00ebt e hierarkis\u00eb jan\u00eb aspekte t\u00eb thella filozofike, kurse n\u00eb planin gjuh\u00ebsor e b\u00ebjn\u00eb romanin t\u00ebrheq\u00ebs dhe t\u00eb pranuesh\u00ebm.<\/p>\n

Ndoshta p\u00ebr shum\u00eb k\u00eb, pjes\u00ebt filozofike dhe ato q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me aspektin ritual don\u00eb v\u00ebmendje t\u00eb shtuar. Por, n\u00ebse e abstrahojm\u00eb k\u00ebt\u00eb mendim, dhe i marrim ato personazhe si t\u00eb r\u00ebndomta, pa e p\u00ebrfillur kuptimin filozofik, mitologjik dhe teologjik, p\u00ebrs\u00ebri ngjarjet do t\u00eb ken\u00eb kuptim logjik,\u00a0(jo ndoshta me nj\u00eb mendim shum\u00eb t\u00eb thell\u00eb), <\/i>por q\u00eb kuptohet me leht\u00ebsi gjithsesi.<\/p>\n

Prandaj, m\u00eb duket sikur p\u00ebrdorimi i k\u00ebtyre shprehjeve nga l\u00ebmi i mitologjis\u00eb dhe teologjis\u00eb, ka si q\u00ebllim p\u00ebr t\u00eb emancipuar mendimin filozofik, t\u00eb cilit i qaset nga aspekti historik, duke e shtjelluar mir\u00eb n\u00eb planin gjuh\u00ebsor, ku p\u00ebrve\u00e7 elementeve historike, ka mjaft\u00eb mendime e meditime filozofike dhe trajtesa gjuh\u00ebsore q\u00eb do t\u2019u hynin n\u00eb sh\u00ebrbim\u00a0historis\u00eb-filozofis\u00eb<\/i>\u00a0dhe\u00a0let\u00ebrsis\u00eb<\/i><\/b>, ku nd\u00ebrtohet nj\u00eb lloj trilogjie specifike. Ky fenomen i trilogjis\u00eb s\u00eb mendimit \u00ebsht\u00eb pjes\u00eb e pun\u00ebs s\u00eb vazhdueshme q\u00eb b\u00ebn\u00eb ky autor i cili m\u00eb shum\u00eb se kushdo tjet\u00ebr e ka t\u00eb nd\u00ebrtuar konceptin e trilogjis\u00eb letrare, publicistike dhe historike.<\/p>\n

Aspektet e theksuar m\u00eb par\u00eb, jan\u00eb pjes\u00eb e jet\u00ebs dhe angazhimit intelektual t\u00eb\u00a0Jusuf Buxhovit<\/b>, si letrar, si historian dhe si politikan, ndon\u00ebse q\u00eb t\u00eb tri elementet i kundron nga pozita e shkrimtarit, intelektualit dhe qytetarit n\u00eb profesion t\u00eb lir\u00eb.<\/p>\n

Padyshim, romani \u201eJeni\u00e7eri i fundit<\/b>\u201c jo q\u00eb \u00ebsht\u00eb nd\u00ebr veprat m\u00eb t\u00eb kompletuara t\u00eb autorit n\u00eb k\u00ebt\u00eb fush\u00eb, por mund t\u00eb radhitet si nj\u00ebra nga veprat m\u00eb t\u00eb realizuara n\u00eb shkall\u00eb komb\u00ebtare t\u00eb let\u00ebrsis\u00eb shqipe. Romani n\u00eb fjal\u00eb \u00ebsht\u00eb nj\u00eb vep\u00ebr q\u00eb u hyn n\u00eb sh\u00ebrbim t\u00eb gjith\u00ebve q\u00eb historin\u00eb e kan\u00eb synim dhe studim, pasi aty g\u00ebrshetohen elemente t\u00eb hershme t\u00eb antikitetit historik q\u00eb vjen deri n\u00eb koh\u00ebn e\u00a0Rilindjes<\/b>, p\u00ebrkat\u00ebsisht n\u00eb koh\u00ebn e\u00a0\u201cZgjimit Komb\u00ebtar<\/b>\u201d,<\/i>\u00a0e nd\u00ebrlidhur edhe me faktor\u00ebt kohor\u00eb deri n\u00eb dit\u00ebt tona. K\u00ebto elemente ngjallin inspirim tek lexuesi p\u00ebr t\u00eb kuptuar m\u00eb mir\u00eb bektashizmin si religjion, kurse ngjarja zhvillohet n\u00eb nj\u00eb hap\u00ebsir\u00eb t\u00eb lokalizuar gjeografike me 1500 \u2013 2000 m2<\/sup>, e cila shtrihet p\u00ebrreth\u00a0Pashtrikut, Dushkaj\u00ebs, P\u00ebrdrinit<\/b>, n\u00eb\u00a0Papaj<\/b>, n\u00eb\u00a0Qaf\u00eb Prushi<\/b>\u00a0e n\u00eb\u00a0Rek\u00eb t\u00eb Keqe<\/b>. Por trajtimi \u00ebsht\u00eb i shk\u00ebputur krejt\u00ebsisht nga religjioni si predikim.<\/p>\n

Pra, inspirimi dhe motivimi n\u00eb k\u00ebt\u00eb vep\u00ebr jan\u00eb baz\u00eb p\u00ebr ta b\u00ebr\u00eb ngjarjen m\u00eb mistike, p\u00ebr ta zhvilluar imagjinat\u00ebn e lexuesit dhe p\u00ebr ta b\u00ebr\u00eb rr\u00ebfimin shum\u00eb m\u00eb interesant. Nd\u00ebrsa, fundi tragjik i nj\u00eb rendi shoq\u00ebror, i nj\u00eb\u00a0Perandorie<\/b>\u00a0t\u00eb caktuar, si\u00e7 ishte ai i Jeni\u00e7er\u00ebve lidhet ngusht\u00eb me rolin e besimit bektashian n\u00eb shoq\u00ebrit\u00eb njer\u00ebzore. K\u00ebto zhvillime, kan\u00eb ngjashm\u00ebri me fundin tragjik t\u00eb\u00a0Perandoris\u00eb Komuniste<\/b>, e cila po ashtu kishte ngritur n\u00eb kult besimin dhe inspirimin n\u00eb fen\u00eb e tyre, nd\u00ebrsa gjat\u00eb procesit t\u00eb shkat\u00ebrrimit, edhe ky sistem p\u00ebrjetoi trauma identike me ato q\u00eb ndeshen n\u00eb k\u00ebt\u00eb roman si fakt historik q\u00eb lidhte me nj\u00eb epok\u00eb.<\/p>\n

P\u00ebrvoja jet\u00ebsore q\u00eb ka pasur autori, (sidomos me r\u00ebnien e\u00a0Perandoris\u00eb Komuniste<\/b>),<\/i>\u00a0ia ka leht\u00ebsuar pun\u00ebn metodologjike, p\u00ebr ta interpretuar shthurjen e nj\u00eb sistemi a formacioni t\u00eb caktuar n\u00eb m\u00ebnyr\u00eb sa m\u00eb tragjike, ku p\u00ebrmes imagjinat\u00ebs i ka nd\u00ebrlidhur mir\u00eb faktet historike dhe ato letrare, me besimin si inspirim, i cili n\u00eb at\u00eb koh\u00eb ishte aplikuar si rend shoq\u00ebror i p\u00ebrparuar i\u00a0Perandoris\u00eb Otomane<\/b>. Autori mjaft\u00eb mir\u00eb i nd\u00ebrlidh dhe i nd\u00ebrthur faktet me raportet e shqiptar\u00ebve me per\u00ebndimin. Duke i par\u00eb ato zhvillime n\u00eb aspektin kulturor, strategjik dhe historik, duke qitur n\u00eb pah p\u00ebrpjekjet e vazhdueshme t\u00eb\u00a0Jusuf Buxhovit<\/b>, p\u00ebr ti lidhur shqiptar\u00ebt me rr\u00ebnj\u00ebt e k\u00ebtij qytet\u00ebrimi.<\/p>\n

Romani \u201eJeni\u00e7eri i fundit<\/b>\u201c, sidomos me angazhimin e\u00a0Sheh Banit<\/b>, kur do t\u00eb k\u00ebrkoj\u00eb\u00a0\u201cveprim t\u00eb shpejt\u00eb p\u00ebr ta mbik\u00ebqyrur gjendjen, ose n\u00ebnshtrim t\u00eb shpejt\u00eb p\u00ebr ta shp\u00ebtuar gjendjen…<\/b>\u201d,<\/i>\u00a0(faqe 146<\/i>), pasi n\u00eb ato\u00a0\u201cvise kishin filluar t\u00eb futeshin fanatik\u00eb q\u00eb vinin nga Kaukazi<\/b>\u201d,(f. 146),\u00a0<\/i>sepse\u00a0\u201cSheh Nuri dhe t\u00eb tjer\u00ebt, hafije t\u00eb pushtetit qysh moti ishin futur n\u00eb radh\u00ebt tona<\/b>\u201d, (faqe160),\u00a0<\/i>do ta detyrojn\u00eb\u00a0Sheh Banin<\/b>\u00a0t\u00eb nd\u00ebrroj\u00eb strategji, kur\u00a0\u201cTha se do t\u00eb luftohet, por pa hyr\u00eb n\u00eb luft\u00eb…<\/b>\u201d,<\/i>\u00a0(f. 146<\/i>). N\u00eb k\u00ebt\u00eb rast autori e ka nd\u00ebrlidhur filozofin\u00eb e ngjarjes, me aktualitetin e para do koh\u00ebsh. Natyrisht, duke m\u00ebsuar nga e kaluara, duhet t\u00eb nd\u00ebrtohet e tashmja, me sa m\u00eb pak gabime e hipoteka, t\u00eb cilat jan\u00eb b\u00ebr\u00eb platform\u00eb e t\u00eb gjitha angazhimeve t\u00eb\u00a0Jusuf Buxhovit<\/b>, n\u00eb planin letrar, publicistik, historik dhe kulturor.<\/p>\n

S\u2019ka dyshi romani \u201eJeni\u00e7eri i fundit<\/b>\u201c, n\u00eb pamjen e par\u00eb lidhet me konfliktet e nj\u00eb kohe t\u00eb shkuar, por mesazhi i tij, z\u00ebsh\u00ebm flet p\u00ebr nevoj\u00ebn e krijimit t\u00eb identitetit t\u00eb ri, identitet ky q\u00eb ka rr\u00ebnj\u00ebn historike si nj\u00eb dokument i mir\u00eb dhe mjaft\u00eb origjinal ku\u00a0\u201csfidat e m\u00ebdha k\u00ebrkojn\u00eb besim t\u00eb patundur…<\/b>\u201d,<\/i>\u00a0(faqe 69)<\/i>, nd\u00ebrsa zhvillimet e viteve t\u00eb fundit kan\u00eb treguar se\u00a0\u201cfitimtar nuk merren ata q\u00eb nuk ia dalin ta ndryshojn\u00eb at\u00eb, por ata q\u00eb nuk b\u00ebhen pjes\u00eb e saj…<\/b>\u201d,<\/i>\u00a0(faqe 37<\/i>), ose\u00a0\u201cu mor\u00ebm vesh mos me lejue q\u00eb krahu i luft\u00ebs t\u00eb fitonte n\u00eb kandar, meq\u00eb kjo do t\u00eb na p\u00ebrballte me shkat\u00ebrrim t\u00eb plot\u00eb…<\/b>\u201d,<\/i>\u00a0(faqe 139<\/i>), refrene k\u00ebto mjaft\u00eb t\u00eb njohura n\u00eb sken\u00ebn politike t\u00eb viteve t\u00eb \u201990-ta kur\u00a0\u201cThirrja p\u00ebr durim e besim do t\u00eb merret tradhti, nd\u00ebrsa kryene\u00e7\u00ebsia heroiz\u00ebm!<\/b>\u201d,<\/i>\u00a0(faqe 141<\/i>), t\u00eb cilat si nocione shtjellohen m\u00eb mir\u00eb tek nj\u00eb pasus tjet\u00ebr kur thot\u00eb se \u201cRendi i Ri Ushtarak<\/i><\/b>\u201d duhej t\u00eb p\u00ebrvet\u00ebsohej pa marr\u00eb parasysh se ata kishin b\u00ebr\u00eb krime dhe masakra n\u00eb\u00a0Kryesheh\u00ebr<\/b>, (faqen 155<\/i>), pasi kishte shenja t\u00eb mosdurimit t\u00eb atyre q\u00eb mendonin\u00a0\u201cse gjaku ndalet me gjak<\/b>\u201d<\/i>, (faqe 76<\/i>), n\u00eb koh\u00ebn kur\u00a0\u201cLufta p\u00ebr pushtet lejon \u00e7do mjet… At\u00eb e kan\u00eb p\u00ebrdorur edhe profet\u00ebt<\/b>\u201d,<\/i>\u00a0(faqe 160<\/i>).<\/p>\n

Disa aspekte q\u00eb jan\u00eb nocione dhe p\u00ebrkufizime t\u00eb caktuara, e ku e lidhin nj\u00eb lloj qarku interesant, kan\u00eb t\u00eb b\u00ebjn\u00eb me norma e shprehje, me elemente t\u00eb ritualitetit n\u00eb aspektin liturgjik, mitologjik dhe filozofik si\u00e7 jan\u00eb:\u00a0\u201cAma e Ati<\/b>\u201d, \u201eGur- Guri, Guri i Nan\u00ebs dhe Guri i Dheut<\/b>\u201c,\u00a0<\/i>pastaj trajtimi dendur nga aspekti mitologjik i\u00a0\u201eGjarprit t\u00eb Sht\u00ebpis\u00eb dhe Gjarprit t\u00eb Pem\u00ebs<\/b><\/i>dhe\u00a0Gjarprit t\u00eb Pem\u00ebs\u201c,\u00a0<\/i>aspekte filozofike rreth\u00a0\u201cMen\u00e7uris\u00eb<\/b>\u201d, \u201cMe qen\u00eb sh\u00ebrb\u00ebtor<\/b>\u201d, \u201cPozita e sh\u00ebrb\u00ebtorit nga frika<\/b>\u201d, \u201c\u00e7\u2019gj\u00eb \u00ebsht\u00eb e mir\u00eb?<\/b>\u201d, \u201c\u00e7<\/strong>\u2019gj\u00eb \u00ebsht\u00eb e keqe<\/b>\u201d, \u201cdyfytyrshave t\u00eb djesh\u00ebm dhe t\u00eb tanish\u00ebm<\/b>\u201d, \u201cDijet e Vjetra dhe Dijet e Reja<\/b>\u201d, \u201cDija e Gjakut dhe Gjaku i Dijes<\/b>\u201d,\u00a0<\/i>aspekte liturgjike si\u00a0\u201cDita e kat\u00ebrdhjet\u00eb<\/b>\u201d, \u201cS\u00ebmundja e Territ<\/b>\u201d, \u201cStina e therave<\/b>\u201d, \u201cShp\u00ebrthimi i Kuq dhe Udh\u00ebtimi i Drit\u00ebs s\u00eb Kuqe<\/b>\u201d,\u00a0<\/i>disa nocione administrative \u2013 juridike:\u201cRendi i Ri e Rendi i Vjet\u00ebr<\/b>\u201d, \u201cK\u00ebshilli i Urdhrit Vendor<\/b>\u201d, \u201cQendra e Urdhrit<\/b>\u201d,\u00a0<\/i>ose elemente t\u00eb mitologjis\u00eb q\u00eb lidhen me\u00a0\u201cK\u00ebshtjella e Hijes<\/b>\u201d, \u201cGuri i Kalt\u00ebrt<\/b>\u201d, si\u00a0<\/i>dhe disa nocione karakteristike t\u00eb t\u00eb folm\u00ebs popullore p\u00ebr\u00a0\u201callamani \u2013 gjerman\u00ebt, ingilizi- anglez\u00ebt, vendet e frangut \u2013francez\u00ebt etj.<\/b>\u201d\u00a0<\/i>ose\u00a0p\u00ebr \u201clatin\u00ebt \u2013 t\u00eb krishter\u00ebt<\/b>\u201d\u00a0<\/i>e p\u00ebr\u00a0\u201cmoskovit\u00ebt \u2013 rus\u00ebt<\/b>\u201d, \u201cArnavudll\u00ebk \u2013 Dardano \u2013Iliria<\/b>\u201d,\u00a0<\/i>e k\u00ebshtu me radh\u00eb.<\/p>\n

N\u00eb roman jan\u00eb nd\u00ebrtuar edhe disa monumente t\u00eb kultit e tradit\u00ebs si\u00e7 jan\u00eb:\u00a0\u201cK\u00ebshtjella e Damastionit \u2013 Artana e sotme<\/b><\/i>Artana e sotme\u201d,\u00a0<\/i>ku do t\u00eb ndeshim personazhe mitologjike\u00a0Monun, Glauk, Audata<\/b>\u00a0<\/i>etj. Nd\u00ebrsa tek\u00a0\u201cK\u00ebshtjella – Justiniana Prima<\/b>\u201d,\u00a0<\/i>kemi fenomenin e mbrojtjes me ligj \u2013 p\u00ebrkat\u00ebsisht \u201cdekretin perandorak\u201d t\u00eb vlerave q\u00eb sot shkelen shum\u00eb, pra \u00ebsht\u00eb fjala p\u00ebr tri lule:\u00a0\u201cDardania cacalian \u2013 q\u00eb rip\u00ebrt\u00ebrin\u00eb kujtes\u00ebn dhe ndihmon shpirtin<\/b><\/i>q\u00eb rip\u00ebrt\u00ebrin\u00eb kujtes\u00ebn dhe ndihmon shpirtin\u201d, \u201cIliria \u2013 Aloitis \u2013 nga k\u00ebrcelli i saj del nj\u00eb l\u00ebng i cili b\u00ebn\u00eb q\u00eb shpirti t\u00eb mos plog\u00ebshtohet<\/b><\/i>nga k\u00ebrcelli i saj del nj\u00eb l\u00ebng i cili b\u00ebn\u00eb q\u00eb shpirti t\u00eb mos plog\u00ebshtohet\u201d,\u00a0<\/i>dhe lulen\u00a0\u201cAbsentium rusticum – q\u00eb \u00ebsht\u00eb nj\u00ebfar\u00eb pelini q\u00eb idht\u00ebson dhe nxjerr helm sh\u00ebrues<\/b><\/i>q\u00eb \u00ebsht\u00eb nj\u00ebfar\u00eb pelini q\u00eb idht\u00ebson dhe nxjerr helm sh\u00ebrues\u201d,\u00a0<\/i>(faqe 212 – 213<\/i>).<\/p>\n

Rr\u00ebfime t\u00eb tjera:\u201cK\u00ebshtjella e Drilonit<\/b>\u201d, \u201cK\u00ebshtjella e pasqyrave<\/b>\u201d, \u201cK\u00ebshtjella e territ<\/b>\u201d, \u201cK\u00ebshtjella e rrethit<\/b>\u201d, \u201cK\u00ebshtjella e hijes<\/b>\u201d,\u00a0<\/i>ose rr\u00ebfimi\u00a0\u201cKryqi i thyem, Shqiponja me kthetra, rikthimi i Sheh Banit dhe K\u00ebshtjella e hijes<\/b>\u201d,\u00a0<\/i>kompletojn\u00eb kultur\u00ebn e shkrimit, rr\u00ebfimit dhe interpretimit, kurse\u00a0\u201cKthimi i Baba Qazimit si vras\u00ebs dhe shp\u00ebtimtar dhe p\u00ebrfundimi n\u00eb l\u00ebkur\u00ebn e Gjarprit t\u00eb Sht\u00ebpis\u00eb<\/b>\u201d,\u00a0<\/i>e p\u00ebrmbyll\u00a0<\/i>siparin e k\u00ebtij\u00a0<\/i>qarku t\u00eb rr\u00ebfimit, duke e l\u00ebn\u00eb pezull se p\u00ebrs\u00ebritja e historis\u00eb mund t\u00eb jet\u00eb tragjike dhe e dhembshme, pasi n\u00eb k\u00ebto rrethana jan\u00eb krijuar \u201cmund\u00ebsit\u00eb e futjes n\u00eb radh\u00ebt tona t\u00eb moskovit\u00ebve me an\u00ebn e disa klerik\u00ebve t\u00eb dyshimt\u00eb, q\u00eb vinin nga popuj t\u00eb Kaukazit dhe t\u00eb Krimes\u00eb (tatar\u00eb, \u00e7erkez\u00eb, kozak\u00eb, ulluk\u00eb e t\u00eb tjer\u00eb<\/b>,\u00a0t\u00eb cil\u00ebt kishin lidhje t\u00eb mira me ta edhe para se t\u00eb pushtoheshin prej tyre n\u00eb luft\u00ebrat e fundit me ne<\/b>\u201d,\u00a0<\/i>(faqe134<\/i>),\u00a0<\/i>gj\u00eb q\u00eb porositet se\u00a0\u201cduhet e pas frik\u00eb nga gjendjet kur ujku e dhia b\u00ebhen bashk\u00eb<\/b>\u201d,\u00a0<\/i>(faqe 135<\/i>).<\/p>\n

K\u00ebto aspekte tematike, i kalojn\u00eb kornizat dhe kopertinat e nj\u00eb romani, si\u00e7 \u00ebsht\u00eb ky q\u00eb po e trajtojm\u00eb, q\u00eb flitet kryesisht p\u00ebr koh\u00ebt e shkuara, por lexuesi do t\u00eb beson se\u00a0Jusuf Buxhovi<\/b>, \u00ebsht\u00eb njoh\u00ebs i mir\u00eb i historis\u00eb, q\u00eb nga antikiteti, me pellazg\u00ebt, nd\u00ebrsa n\u00eb roman e hasim edhe toponimin\u00a0\u201cPellazgjia<\/b>\u201d,<\/i>\u00a0pastaj p\u00ebr\u00a0\u201cPerandorin\u00eb Dardane<\/b>\u201d<\/i>, e shum\u00eb e shum\u00eb ngjarje e b\u00ebma t\u00eb tjera, t\u00eb cilat n\u00eb m\u00ebnyr\u00eb artistike jan\u00eb par\u00eb nga prizmi i\u00a0Rendit Bektashian<\/b>. Gjithsesi, k\u00ebto qasje n\u00eb k\u00ebt\u00eb roman jan\u00eb trajtuar mir\u00eb, qoft\u00eb n\u00eb kontekstin kohor apo historik.<\/p>\n

Jusuf Buxhovi<\/b>, \u00ebsht\u00eb nj\u00ebri nga historian\u00ebt m\u00eb t\u00eb z\u00ebshm t\u00eb koh\u00ebs son\u00eb, i cili me guxim intelektual shkroi p\u00ebr\u00a0Kosov\u00ebn<\/b>\u00a0\u201cHistorin\u00eb I-VIII\u201c<\/i><\/b>\u00a0dhe k\u00ebt\u00eb\u00a0\u201cLib\u00ebr p\u00ebr vetveten<\/b>\u201d<\/i>\u00a0(faqe 7<\/i>), si\u00e7 \u00ebsht\u00eb romani n\u00eb fjal\u00eb\u00a0\u201eJeni\u00e7erin e fundit\u201c<\/b>!<\/i><\/p>\n

Z\u00fcrich, 4 dhjetor 2013<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ripublikim: Jusuf Buxhovi,\u00a0\u201eJENI\u00c7ERI I FUNDIT\u201c,\u00a0roman, botoi Sht\u00ebpia Botuese \u201cFaik Konica\u201d, Prishtin\u00eb 2013, faqe 288. ISBN 978-9951-06-460-6 Shkruan:\u00a0Shefqet DIBRANI Romani \u201cJENI\u00c7ERI I FUNDIT\u201d, sh\u00ebnon nj\u00eb arritje specifike n\u00eb letrat shqipe.\u00a0Jusuf Buxhovi, \u00ebsht\u00eb i shkolluar p\u00ebr let\u00ebrsi dhe i specializuar n\u00eb histori, prandaj k\u00ebto dy afinitete krijuese jan\u00eb pik\u00ebrisht si dy komponente krijuese, t\u00eb cilat i ka […]<\/p>\n","protected":false},"author":1,"featured_media":57631,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8,11],"tags":[],"class_list":["post-57630","post","type-post","status-publish","format-standard","has-post-thumbnail","category-letersi","category-roman"],"yoast_head":"\nROMAN I MEDITIMIT T\u00cb THELL\u00cb FILOZOFIK - 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\/roman-i-meditimit-te-thelle-filozofik\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ROMAN I MEDITIMIT T\u00cb THELL\u00cb FILOZOFIK - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Ripublikim: Jusuf Buxhovi,\u00a0\u201eJENI\u00c7ERI I FUNDIT\u201c,\u00a0roman, botoi Sht\u00ebpia Botuese \u201cFaik Konica\u201d, Prishtin\u00eb 2013, faqe 288. 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