{"id":60462,"date":"2020-10-15T02:14:04","date_gmt":"2020-10-15T00:14:04","guid":{"rendered":"https:\/\/fjala.info\/?p=60462"},"modified":"2020-10-15T09:07:35","modified_gmt":"2020-10-15T07:07:35","slug":"vajzat-se-dine-ne-cdere-hyjne","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/vajzat-se-dine-ne-cdere-hyjne\/","title":{"rendered":"\u201cVajzat s\u2019e din\u00eb n\u00eb \u00e7\u2019der\u00eb hyjn\u00eb\u201d"},"content":{"rendered":"

Intervista\/ \u201cVajzat s\u2019e din\u00eb n\u00eb \u00e7\u2019der\u00eb hyjn\u00eb\u201d – Studiuesja Olta Murataj flet me prof. Artan Fug\u00ebn p\u00ebr martesat shqiptaro-serbe: Sa ndikon politika mes dy vendeve n\u00eb jet\u00ebn e \u00e7iftit.<\/p><\/blockquote>\n

Panorama<\/a><\/strong>, 14 tetor 2020<\/em><\/p>\n

L\u00ebvizjet e m\u00ebdha demografike dhe emigracioni kan\u00eb sjell\u00eb me vete edhe probleme t\u00eb m\u00ebdha sociale. Nd\u00ebr to edhe ulja e numrit t\u00eb meshkujve p\u00ebr martes\u00eb dhe si rrjedhoj\u00eb edhe ulja e numrit t\u00eb k\u00ebtyre t\u00eb fundit, nd\u00ebrsa shtohet numri i vajzave n\u00eb mosh\u00eb, t\u00eb pamartuara.<\/em><\/p>\n

Sipas studiueses Olta Murataj, nj\u00eb fenomen i kund\u00ebrt ndodhte n\u00eb fshatrat e Serbis\u00eb, ku vajzat largoheshin drejt qyteteve, nd\u00ebrsa meshkujt mbeteshin pa martuar. Kjo ka sjell\u00eb krijimin e nj\u00eb \u201ctregu\u201d t\u00eb ri martesor. Vajza shqiptare martohen me burra serb\u00eb, her\u00eb-her\u00eb pa ditur se ku po shkojn\u00eb. Akademiku, prof. dr. Artan Fuga ka realizuar nj\u00eb intervist\u00eb me studiuesen, e cila rr\u00ebfen k\u00ebt\u00eb realitet t\u00eb ri. Si lidhen martesat, cil\u00ebt jan\u00eb mbles\u00ebt, \u00e7far\u00eb jete b\u00ebjn\u00eb n\u00eb fshatrat ku shkojn\u00eb, \u00e7\u2019ndodh me gjuh\u00ebn dhe besimin e tyre fetar?<\/em><\/p>\n

PROF. DR. AKADEMIK ARTAN FUGA<\/strong><\/p>\n

Prof. dr akademik Artan Fuga<\/strong>: Cilat jan\u00eb marr\u00ebdh\u00ebniet e k\u00ebsaj familje me Shqip\u00ebrin\u00eb (a ndjekin TV shqiptare, mediat apo librat, abetaret, muzik\u00ebn)? Marr\u00ebdh\u00ebniet e gruas me familjen e mbetur n\u00eb Shqip\u00ebri dhe sa shpesh e vizitonin familjen? Ti vet\u00eb, si i ke ndjer\u00eb k\u00ebto gra, e kishin humbur theksin, kishin humbur identitetin psikologjik, etnologjik shqiptar?<\/em><\/p>\n

N\u00eb familjet e tyre, televizori fliste vet\u00ebm serbisht, di\u00e7ka n\u00eb gjuh\u00ebn shqipe mund t\u00eb vinte vet\u00ebm nga telefoni i k\u00ebtyre grave (biseda me familjar\u00ebt shqiptar\u00eb apo muzik\u00eb nga interneti). Zhvillimet n\u00eb lidhje me Shqip\u00ebrin\u00eb familja i merrte nga edicionet informative ose nga bisedat telefonike t\u00eb grave me familjar\u00ebt e tyre. K\u00ebto gra shpreheshin se marr\u00ebdh\u00ebniet me familjar\u00ebt e tyre ishin shum\u00eb t\u00eb mira dhe se ato vizitonin familjen e tyre nj\u00eb deri n\u00eb dy her\u00eb n\u00eb vit. Tri vitet e para t\u00eb martes\u00ebs, ato vizitonin dy deri n\u00eb tri her\u00eb n\u00eb vit familjen, por, me lindjen e f\u00ebmij\u00ebve dhe rritjen e kostos s\u00eb l\u00ebvizjes tanim\u00eb ato l\u00ebviznin sipas mund\u00ebsive q\u00eb kishin, nj\u00eb her\u00eb n\u00eb vit, por kishte raste q\u00eb edhe nj\u00eb her\u00eb n\u00eb dy vite. Un\u00eb k\u00ebto gra i kam ndjer\u00eb shum\u00eb t\u00eb p\u00ebrmalluara p\u00ebr vendin e tyre. Ato kishin etje t\u00eb flisnin shqip, kishin nevoj\u00eb t\u00eb hapnin shpirtin te dikush q\u00eb do t\u2019i kuptonte, pa i gjykuar p\u00ebr zgjedhjen q\u00eb kishin b\u00ebr\u00eb. Aspak nuk e kishin humbur theksin, aspak nuk kishin humbur identitetin psikologjik, madje kujtonin me shum\u00eb dashuri koh\u00ebn n\u00eb Shqip\u00ebri, edhe pse jeta e tyre kishte qen\u00eb me shum\u00eb v\u00ebshtir\u00ebsi. N\u00eb momentin q\u00eb p\u00ebrfundonim bised\u00ebn (intervist\u00ebn), kur m\u00eb p\u00ebrcillnin m\u00eb pyesnin, \u201cA do vish prap\u00eb?\u201d.<\/p>\n

N\u00eb familjet e tyre, cila kultur\u00eb dominonte, kultura serbe apo kultura shqiptare? Si visheshin k\u00ebto gra, si e kuronin veten, si e prezantonin trupin e tyre, ishin m\u00eb shum\u00eb bujkesha apo amvisa n\u00eb pamjen e tyre?<\/em><\/p>\n

Nga rr\u00ebfimet e grave, kuptohet se dominuese \u00ebsht\u00eb kultura serbe, por edhe gruaja shqiptare, p\u00ebr aq sa d\u00ebshiron, gjen hap\u00ebsir\u00eb brenda familjes e arrin ta shpreh\u00eb ndikimin e saj kulturor. Sipas k\u00ebtyre grave, qysh n\u00eb dit\u00ebt e para t\u00eb martes\u00ebs (zakonisht dhjet\u00eb dit\u00ebt e para) vajzave u vin\u00eb n\u00eb ndihm\u00eb familjar\u00ebt e burrit (motra ose n\u00ebna e tij) ose ndonj\u00eb vajz\u00eb shqiptare e martuar n\u00eb Serbi, q\u00eb e ndihmojn\u00eb\/m\u00ebsojn\u00eb nusen e re si t\u00eb b\u00ebj\u00eb kafet\u00eb, si t\u2019i sh\u00ebrbej\u00eb dhe si t\u00eb thot\u00eb \u201ct\u00eb b\u00ebft\u00eb mir\u00eb\u201d n\u00eb serbisht. Q\u00eb n\u00eb dit\u00ebt e para, ajo duhet t\u00eb hyj\u00eb n\u00eb procesin e m\u00ebsimit t\u00eb zakoneve, adeteve, riteve fetare, ushqimit dhe gatimit sipas kultur\u00ebs dhe kuzhin\u00ebs serbe.<\/p>\n

Tipari m\u00eb dominues te pjesa m\u00eb e madhe e k\u00ebtyre grave ishte past\u00ebrtia. Pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb k\u00ebtyre grave i kam takuar brenda ambientit t\u00eb sht\u00ebpis\u00eb, ku ato kishin pamjen e nj\u00eb amvise t\u00eb rregullt dhe t\u00eb veshura past\u00ebr. Kam pasur raste, me t\u00eb cilat jam takuar m\u00eb shum\u00eb se dy her\u00eb brenda dhe jasht\u00eb ambientit t\u00eb sht\u00ebpis\u00eb, dhe kam par\u00eb se ishin t\u00eb kuruara bukur, me makijazh t\u00eb leht\u00eb dhe rroba t\u00eb bukura. Edhe pse jetes\u00ebn e b\u00ebnin n\u00eb fshat, edhe pse pjes\u00eb e pun\u00ebve t\u00eb tyre ishin edhe pun\u00ebt bujq\u00ebsore, d\u00ebshira p\u00ebr t\u2019u kujdesur p\u00ebr veten, p\u00ebr t\u2019u veshur dhe dukur bukur ishte nj\u00eb tipar q\u00eb binte n\u00eb sy thuajse te t\u00eb gjitha.<\/p>\n

\"\"PROF. DR. AKADEMIK ARTAN FUGA DHE DR. OLTA MURATAJ<\/em><\/span><\/p>\n

K\u00ebto jan\u00eb martesa t\u00eb realizuara me mbles\u00ebri? A ka qen\u00eb kjo nj\u00eb mbles\u00ebri e dhunshme apo e suksesshme? A ka paraja rol n\u00eb k\u00ebt\u00eb mes? Ku e kan\u00eb b\u00ebr\u00eb martes\u00ebn? Cila \u00ebsht\u00eb marr\u00ebdh\u00ebnia e tyre? A ke konstatuar akte dhune? A mendon ti se k\u00ebto gra ishin t\u00eb lumtura atje apo jo?<\/em><\/p>\n

Nga informacionet e p\u00ebrftuara nga studimi n\u00eb terren, kam kuptuar se k\u00ebto martesa kan\u00eb filluar n\u00eb vitin 2006 dhe deri n\u00eb vitin 2018 kan\u00eb qen\u00eb n\u00eb vazhdim\u00ebsi, m\u00eb tej nuk jam n\u00eb dijeni si mund t\u00eb ken\u00eb vazhduar. Kuptohet se ka qen\u00eb nj\u00eb grua, e cila i ka nisur martesat shqiptaro-serbe, dhe pa\u00e7ka d\u00ebshir\u00ebs dhe tentativ\u00ebs sime p\u00ebr ta takuar, me q\u00ebllim krijimin e nj\u00eb mendimi sesi ka lindur ideja te kjo grua p\u00ebr fillimin e martesave t\u00eb tilla, ka qen\u00eb e pamundur. Por, nuk \u00ebsht\u00eb e vetmja q\u00eb ka b\u00ebr\u00eb nd\u00ebrmjet\u00ebsime t\u00eb martesave t\u00eb tilla, pasi nd\u00ebr vite shum\u00eb persona jan\u00eb b\u00ebr\u00eb pjes\u00eb e bashkimeve martesore shqiptaro-serbe. Nga t\u00eb dh\u00ebnat e nxjerra prej rr\u00ebfimeve t\u00eb pjes\u00ebmarr\u00ebsve n\u00eb studim, i kam ndar\u00eb n\u00eb kat\u00ebr grupe t\u00eb ndryshme nd\u00ebrmjet\u00ebsit (shkuesit), q\u00eb jan\u00eb b\u00ebr\u00eb shkak t\u00eb lidhjeve martesore t\u00eb k\u00ebtyre \u00e7ifteve, duke dh\u00ebn\u00eb p\u00ebr secilin nd\u00ebrmjet\u00ebs, m\u00ebnyr\u00ebn sesi ka vepruar.<\/p>\n

Martesat e para<\/strong> i ka nisur nd\u00ebrmjet\u00ebsuese \u201cV.<\/em>\u201d1<\/sup> (p\u00ebr t\u00eb ruajtur identitetin e saj e kam paraqitur me inicial), e cila ka b\u00ebr\u00eb shum\u00eb martesa t\u00eb tilla (numri i sakt\u00eb nuk dihet), e me t\u00eb cil\u00ebn fillon historia e martesave shqiptare-serbe. Sipas rr\u00ebfimeve t\u00eb grave q\u00eb martesat e tyre jan\u00eb nd\u00ebrmjet\u00ebsuar nga \u201cV.\u201d, kam arritur t\u00eb kuptoj se kjo nd\u00ebrmjet\u00ebsuese n\u00eb shum\u00eb raste ka fshehur t\u00eb v\u00ebrtet\u00ebn p\u00ebr origjin\u00ebn e burrit kandidat dhe vendin ku do jetojn\u00eb (shpesh duke u th\u00ebn\u00eb se burri \u00ebsht\u00eb malazez dhe se do jetojn\u00eb n\u00eb Tuz ose Podgoric\u00eb), p\u00ebr kushtet e jetes\u00ebs, p\u00ebr cil\u00ebsit\u00eb e burrit kandidat, p\u00ebr familjar\u00ebt e bashk\u00ebshortit q\u00eb do jetojn\u00eb me t\u00eb, p\u00ebr tok\u00ebn dhe bag\u00ebtin\u00eb q\u00eb do ken\u00eb. Kjo ka ndodhur p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb komunikimit t\u00eb t\u00eb dyja pal\u00ebve mes tyre dhe nd\u00ebrmjet\u00ebsuesja ka kryer edhe rolin e shkuesit, por edhe t\u00eb p\u00ebrkthyesit duke e sajuar situat\u00ebn sipas p\u00ebrfitimeve t\u00eb saj.<\/p>\n

Organizata Humanitare Stara Rashka<\/strong> (Stara Raska<\/em>), e themeluar n\u00eb vitin 2000 nga z. Vojin Vu\u00e7i\u00e7evi\u00e7 (Vojin Vu\u00e7i\u00e7evi\u00e7) me qend\u00ebr n\u00eb Beograd, krahas aktiviteteve humanitare q\u00eb zhvillonte n\u00eb Serbi, fillon bashk\u00ebpunimin me agjencin\u00eb martesore \u201cMaruel 2008 & Co<\/em>\u201d, t\u00eb themeluar n\u00eb vitin 2008 n\u00eb Shkod\u00ebr nga z. G. GJ<\/em>2<\/sup>. Ky bashk\u00ebpunim i organizuar mir\u00eb p\u00ebr nga m\u00ebnyra sesi gjenden kandidat\u00ebt n\u00eb t\u00eb dyja an\u00ebt e kufirit, si takohen, si kryhen t\u00eb gjith\u00eb hapat nga momenti i par\u00eb deri n\u00eb koh\u00ebn kur vajzat shqiptare hyjn\u00eb nuse n\u00eb familjen serbe, ka sjell\u00eb krijimin e shum\u00eb \u00e7ifteve shqiptaro-serbe. Sipas organizator\u00ebve, me t\u00eb cil\u00ebt jam takuar disa her\u00eb, kan\u00eb deklaruar se agjencia e tyre martesore ka kryer mbi 500 martesa mes grave shqiptare dhe burrave serb\u00eb.<\/p>\n

Me bisedat q\u00eb kam pasur me z. Vu\u00e7i\u00e7evi\u00e7, ai \u00ebsht\u00eb shprehur se ky bashk\u00ebpunim me agjencin\u00eb martesore nga ana shqiptare nuk ka ardhur si nj\u00eb interes n\u00eb p\u00ebrfitim t\u00eb organizat\u00ebs s\u00eb tyre, por \u00ebsht\u00eb par\u00eb si nj\u00eb program me interes komb\u00ebtar q\u00eb t\u2019u sh\u00ebrbente zonave rurale t\u00eb Serbis\u00eb, t\u00eb cilat jan\u00eb drejt shpopullimit. Sipas tij: \u201cShum\u00eb fshatra n\u00eb Serbi jan\u00eb duke u shkretuar. N\u00eb fshatin Peshter (Pe\u0161ter) shkollat u mbyll\u00ebn n\u00eb munges\u00eb t\u00eb f\u00ebmij\u00ebve dhe pas zhvillimit t\u00eb k\u00ebtyre martesave, disa vite m\u00eb von\u00eb, shkollat u rihap\u00ebn s\u00ebrish. Por, ky nuk \u00ebsht\u00eb i vetmi fshat q\u00eb ka ndodhur k\u00ebshtu, edhe fshatra t\u00eb tjer\u00eb n\u00eb Serbin\u00eb Jugper\u00ebndimore jan\u00eb ndikuar pozitivisht nga k\u00ebto martesa<\/em>\u201d. Martesat e b\u00ebra nga ky bashk\u00ebpunim ndryshojn\u00eb nga martesat e b\u00ebra nga nd\u00ebrmjet\u00ebsuese \u201cV.\u201d, sepse grave u \u00ebsht\u00eb treguar e v\u00ebrteta mbi vendin ku do jetojn\u00eb, origjin\u00ebn e burrit kandidat, dhe kushtet e jetes\u00ebs.<\/p>\n

N\u00eb grupin e tret\u00eb<\/strong> kam klasifikuar \u201cmartesat nga t\u00eb njohurit dhe zinxhir\u00eb<\/em>\u201d. K\u00ebto jan\u00eb martesa ku nd\u00ebrmjet\u00ebsuesi \u00ebsht\u00eb nj\u00eb person i af\u00ebrt\/i njohur p\u00ebr familjen e vajz\u00ebs ose p\u00ebr vet\u00eb vajz\u00ebn, q\u00eb mund t\u00eb jet\u00eb nj\u00eb komshi, kush\u00ebri, mot\u00ebr, v\u00eblla, shoqe, kumbari i sht\u00ebpis\u00eb ose vet\u00eb grat\u00eb e martuara atje, t\u00eb cilat kan\u00eb t\u00ebrhequr nj\u00ebra-tjetr\u00ebn. Rr\u00ebfimet e grave t\u00eb klasifikuara n\u00eb k\u00ebt\u00eb grup mbajn\u00eb nj\u00eb ngarkes\u00eb t\u00eb madhe emocionale.<\/p>\n

N\u00eb grupin e kat\u00ebrt<\/strong>: \u201cnd\u00ebrmjet\u00ebs t\u00eb ndrysh\u00ebm<\/em>\u201d. Sa m\u00eb shum\u00eb raste q\u00eb takon, aq m\u00eb shum\u00eb fillojn\u00eb t\u00eb ndryshojn\u00eb emrat e nd\u00ebrmjet\u00ebsuesve. N\u00eb nj\u00eb fshat, thuajse t\u00eb gjitha martesat ishin nd\u00ebrmjet\u00ebsuar nga nj\u00eb person i vet\u00ebm, q\u00eb n\u00eb studim, p\u00ebr t\u00eb ruajtur identitetin e tij, kam p\u00ebrdorur p\u00ebr t\u00eb emrin \u201cPaul<\/em>\u201d. K\u00ebta jan\u00eb mekanizmat q\u00eb kam mundur t\u00eb identifikoj si m\u00ebnyra t\u00eb p\u00ebrdorura p\u00ebr nd\u00ebrtimin e ur\u00ebs lidh\u00ebse mes \u00e7ifteve shqiptaro-serbe. N\u00eb pamund\u00ebsi p\u00ebr t\u2019u zgjatur m\u00eb shum\u00eb, detajet sesi veprohej, t\u00eb shoq\u00ebruara s\u00eb bashku me rr\u00ebfimet e pjes\u00ebmarr\u00ebsve jepen n\u00eb studimin tim.<\/p>\n

Paraja… \u00ebsht\u00eb folur shum\u00eb p\u00ebr paran\u00eb kur flitet p\u00ebr k\u00ebto martesa. Ky ka qen\u00eb nd\u00ebr interesat e mia t\u00eb ve\u00e7anta gjat\u00eb koh\u00ebs n\u00eb terren. Nga rr\u00ebfimet e burrave serb\u00eb, ata tregojn\u00eb se e kan\u00eb paguar me shuma t\u00eb caktuar parash nd\u00ebrmjet\u00ebsuesin p\u00ebr pun\u00ebn q\u00eb u ka b\u00ebr\u00eb. Sipas tyre, k\u00ebto para nd\u00ebrmjet\u00ebsi i justifikon me harxhimet q\u00eb b\u00ebn duke l\u00ebvizur p\u00ebr t\u00eb gjetur nusen kandidate, me p\u00ebrgatitjen e dokumenteve martesore n\u00ebse arrihet dakord\u00ebsia dhe me nj\u00eb shp\u00ebrblim q\u00eb mund t\u2019i takoj\u00eb p\u00ebr lodhjen. Familjet e grave shqiptare nuk marrin asnj\u00eb para, p\u00ebrve\u00e7se rasteve kur b\u00ebhet fejes\u00eb dhe kandidati p\u00ebr burr\u00eb le nj\u00eb shum\u00eb parash n\u00eb tabakan\u00eb e kafes. Pjesa m\u00eb e madhe e \u00e7ifteve kan\u00eb b\u00ebr\u00eb dy dasma, familja e vajz\u00ebs ka b\u00ebr\u00eb dasm\u00eb sipas traditave shqiptare n\u00eb Shqip\u00ebri dhe familja e djalit sipas traditave t\u00eb tyre n\u00eb Serbi.<\/p>\n

N\u00eb pyet\u00ebsorin e studimit tim, nj\u00eb nd\u00ebr pyetjet ishte: \u201cPo t\u00eb ktheheshit dhe nj\u00eb her\u00eb pas, a do e b\u00ebje s\u00ebrish t\u00eb nj\u00ebjt\u00ebn martes\u00eb, dhe pse?<\/em>\u201d. T\u00eb gjith\u00eb burrat shpreheshin se, po t\u00eb ktheheshin pas n\u00eb koh\u00eb do t\u00eb zgjidhnin t\u00eb b\u00ebnin s\u00ebrish t\u00eb nj\u00ebjt\u00ebn martes\u00eb, nd\u00ebrsa grat\u00eb, pjesa m\u00eb e madhe e tyre, shpreheshin se nuk do ta zgjidhnin s\u00ebrish k\u00ebt\u00eb martes\u00eb<\/strong>, p\u00ebrve\u00e7 nj\u00eb grupi t\u00eb vog\u00ebl, q\u00eb do ta kishin pranuar s\u00ebrish. Kjo p\u00ebrgjigje e tyre nuk mat shkall\u00ebn e lumturis\u00eb dhe as nuk tregon pak\u00ebnaq\u00ebsi, por nxjerr n\u00eb pah v\u00ebshtir\u00ebsit\u00eb, q\u00eb u \u00ebsht\u00eb dashur k\u00ebtyre grave t\u00eb kalojn\u00eb p\u00ebr t\u00eb pasur familjen q\u00eb kan\u00eb. Nuk marr p\u00ebrsip\u00ebr t\u00eb them ishin t\u00eb lumtura apo jo, por mund t\u00eb them se pjesa m\u00eb e madhe e tyre dukeshin t\u00eb k\u00ebnaqura me jet\u00ebn q\u00eb kishin arritur t\u00eb nd\u00ebrtonin.<\/p>\n

Sa ndikon kuadri i p\u00ebrgjithsh\u00ebm i marr\u00ebdh\u00ebnieve t\u00eb dy shteteve dhe historia n\u00eb jet\u00ebn e tyre t\u00eb p\u00ebrditshme n\u00eb integrimin n\u00eb fshat apo komun\u00ebn ku jetojn\u00eb? Sipas k\u00ebtyre grave dhe sipas teje, dy qytet\u00ebrimet a kan\u00eb p\u00ebrputhshm\u00ebri? A mund t\u00eb bashk\u00ebjetojn\u00eb brenda nj\u00eb mjedisi familjar mikro k\u00ebto dy qytet\u00ebrime?<\/em><\/p>\n

Mendoj se k\u00ebto dy qytet\u00ebrime n\u00eb nivel familjar ia kan\u00eb dal\u00eb t\u00eb bashk\u00ebjetojn\u00eb dhe t\u00eb nd\u00ebrtojn\u00eb me shum\u00eb durim dhe sakrific\u00eb t\u00eb gjitha urat q\u00eb i ndajn\u00eb, qoft\u00eb gjuh\u00ebsore, kulturore apo fetare. Pjes\u00ebmarr\u00ebsit burra shprehen t\u00eb bindur se n\u00eb vendin ku ata jetojn\u00eb nuk do t\u00eb kishin gjetur nj\u00eb grua q\u00eb do donte t\u00eb b\u00ebnte disa f\u00ebmij\u00eb apo q\u00eb do pranonte t\u00eb jetonte n\u00eb fshat dhe me familjar\u00ebt e tyre. Un\u00eb kam shk\u00ebputur rr\u00ebfimet e dy pjes\u00ebmarr\u00ebsve burra, t\u00eb cil\u00ebt tregojn\u00eb sa shum\u00eb jan\u00eb plot\u00ebsuar pritshm\u00ebrit\u00eb e tyre n\u00eb k\u00ebt\u00eb martes\u00eb dhe funksionimi i bashk\u00ebjetes\u00ebs s\u00eb tyre:<\/p>\n

Un\u00eb e kisha humb at\u00eb shpres\u00ebn p\u00ebr me pas\u00eb f\u00ebmij\u00eb, e sot kam dy djem, me nusen kuptohem, \u00e7far\u00eb mund t\u00eb doja m\u00eb mir\u00eb. Punojm\u00eb gjith\u00e7ka bashk\u00eb, jetojm\u00eb normalisht, dhe jam i sigurt se ktu [i referohet Serbis\u00eb] nuk kisha gjet nj\u00eb grua si kjo (Pjes\u00ebmarr\u00ebs, burr\u00eb 1).<\/p>\n

Nuk e kisha besu asnj\u00ebher\u00eb q\u00eb ajo kishte me m\u00eb rrespektu kaq shum\u00eb prind\u00ebrit e mi, kjo asht kan jasht \u00e7do pritshm\u00ebrie, jasht \u00e7do mendimi timin, aq sa nana e baba jem e dun ma shum\u00eb at\u00eb sesa mu. Kuptohemi mir\u00eb p\u00ebr \u00e7do gj\u00eb (Pjes\u00ebmarr\u00ebs, burr\u00eb 2).<\/p><\/blockquote>\n

N\u00eb nivel jet\u00ebsor jasht\u00eb familjes, marr\u00ebdh\u00ebniet mes dy shteteve shpesh mund t\u00eb ndikojn\u00eb jet\u00ebn e tyre. Por, nj\u00eb arsye q\u00eb k\u00ebto \u00e7ifte mund t\u00eb mos e ndiejn\u00eb shum\u00eb \u00ebsht\u00eb se grat\u00eb shqiptare nuk punojn\u00eb jasht\u00eb sht\u00ebpis\u00eb, pra, nd\u00ebrveprimi n\u00eb marr\u00ebdh\u00ebnie pun\u00eb m\u00eb shoq\u00ebrin\u00eb nuk ekziston. Nga pjes\u00ebmarr\u00ebset gra, nj\u00ebra ishte n\u00eb marr\u00ebdh\u00ebnie pune dhe tregon nj\u00eb situat\u00eb t\u00eb ndodhur vite m\u00eb par\u00eb me kolegen e saj serbe n\u00eb vendin ku punonte. Ngjarja q\u00eb rr\u00ebfen \u00ebsht\u00eb e lidhur me ndeshjen e futbollit Serbi \u2013 Shqip\u00ebri, t\u00eb luajtur n\u00eb Beograd, ndeshje q\u00eb u nd\u00ebrpre n\u00eb pjes\u00ebn e par\u00eb dhe q\u00eb krijoi nj\u00eb atmosfer\u00eb tensioni mes dy shteteve. Ajo \u00e7far\u00eb ndodhi n\u00eb fush\u00ebn e futbollit u pasqyrua t\u00eb nes\u00ebrmen n\u00eb vendin e pun\u00ebs ku kjo grua punonte:<\/p>\n

Atje n\u2019Shqipni jan\u00eb gati krejt kundra Serbve. A din kur asht ba ndeshja, un\u00eb kam shku n\u2019pun\u00eb dhe at dit s\u2019ka pas uj n\u2019fabrik. Mu m\u2019kishte marr etja, shkoj i them nj\u00eb puntorje m\u00eb jep do uj\u00eb. Me kt\u00eb grun shkoj shum\u00eb mire, s’e di si ma bani kt\u00eb. M\u00eb thot \u201cjo nuk t\u00eb jap uje se ju qitni do flamuj n\u00ebp\u00ebr televizjon\u201d. \u201cPo \u00e7\u2019faj kam un\u00eb se \u00e7a kan ba ata\u201d, \u2013 i thash\u00eb, \u201cun\u00eb jam ktu e ata atje\u201d. Nuk m\u00eb ka dhan uj\u00eb, kam shku jam ul n\u00eb vend. Ka ardh nji punojse tjet\u00ebr edhe m\u2019ka pyt a ta dha ujt, \u201cjo\u201d \u2013 i thash\u00eb, dhe i thash\u00eb arsyjen pse nuk m\u00eb dha. Ka shku ajo vet edhe ma ka pru ujin. Nuk do me than prej ka je, po do me than si je ti si njeri (Pjes\u00ebmarr\u00ebse, grua 1).<\/p><\/blockquote>\n

Po ashtu, nj\u00eb tjet\u00ebr sfer\u00eb ku p\u00ebr\u00e7ohet marr\u00ebdh\u00ebnia mes shteteve, ata paraqesin shkoll\u00ebn e f\u00ebmij\u00ebve. Disa raste tregojn\u00eb se f\u00ebmij\u00ebt serb\u00eb u drejtohen f\u00ebmij\u00ebve t\u00eb tyre me termin \u201calbanez\u00eb\u201d, me ngjyres\u00eb negative, si\u00e7 e ka treguar dhe kjo pjes\u00ebmarr\u00ebse grua:<\/p>\n

Nuk i kan fort me qef [i referohet shoq\u00ebris\u00eb serbe p\u00ebr martesat e tyre]\u2026 dmth burri jem dhe njerzt e tij i shohin mir\u00eb, por shoq\u00ebria nuk i sheh shum\u00eb mir\u00eb. Fmive ju thon\u00eb \u201calbanez\u201d te shkolla, e kan at\u00eb synin e keq (Pjes\u00ebmarr\u00ebse, grua 2).<\/p><\/blockquote>\n

Pavar\u00ebsisht larg\u00ebsis\u00eb q\u00eb k\u00ebto dy qytet\u00ebrime kan\u00eb n\u00eb kultur\u00eb nga nj\u00ebri-tjetri, t\u00eb kaluar\u00ebn historike dhe krisjeve q\u00eb sjellin her\u00eb pas here marr\u00ebdh\u00ebniet politike, individ\u00ebt rendin pas nd\u00ebrtimit t\u00eb jet\u00ebve t\u00eb tyre. Ky pjes\u00ebmarr\u00ebs burr\u00eb, shpreh k\u00ebnaq\u00ebsin\u00eb nga martesa q\u00eb ka b\u00ebr\u00eb, d\u00ebshir\u00ebn e burrave serb p\u00ebr martesa t\u00eb ngjashme dhe pendes\u00ebn e mikut t\u00eb tij:<\/p>\n

N\u00eb fillim, njer\u00ebzit kan\u00eb qen\u00eb paragjykues ndaj k\u00ebtyre martesave dhe nuk pranonin t\u00eb k\u00ebrkonin nuse atje [Shqip\u00ebri], kurse sot t\u00eb gjith\u00eb do donin. Ka shum\u00eb djem k\u00ebtu q\u00eb duan t\u00eb martohen m\u00eb vajzat shqiptare. Kam nj\u00eb shokun tim, i cili ka sht\u00ebpi edhe k\u00ebtu [n\u00eb fshat] edhe n\u00eb qytet, por jeton vet\u00ebm. N\u00eb fund t\u00eb fundit kot, \u00e7far\u00eb i duhen sht\u00ebpit\u00eb. Ai \u00ebsht\u00eb penduar dhe m\u00eb thot\u00eb \u201cpse s\u2019jam martuar edhe un\u00eb si ty [me nuse shqiptare]\u201d (Pjes\u00ebmarr\u00ebs, burr\u00eb 3)<\/p>\n

K\u00ebtu [n\u00eb fshatin ku jetonte] mendojn\u00eb pozitivisht p\u00ebr k\u00ebto martesa, se po t\u00eb mos martoheshim, ne do t\u00eb ishim t\u00eb gjith\u00eb beqar\u00eb pa familje, pa f\u00ebmi dhe duke jetuar vet\u00ebm, k\u00ebshtu kemi krijuar familje e jemi b\u00ebr\u00eb me f\u00ebmij\u00eb (Pjes\u00ebmarr\u00ebs, burr\u00eb 4).<\/p><\/blockquote>\n

Si mendon ti, ky \u00ebsht\u00eb nj\u00eb proces periferik i natyrsh\u00ebm, apo mund t\u00eb jet\u00eb nj\u00eb shenj\u00eb q\u00eb n\u00eb hapje t\u00eb dy shoq\u00ebrive vjen nj\u00ebfar\u00eb bashk\u00ebjetese, q\u00eb tregon se ka mund\u00ebsi bashk\u00ebpunimi ekonomik mes tyre apo njer\u00ebzit individual\u00eb munden, por i pengon opinioni. Midis tyre a ka paragjykime, q\u00eb i pengojn\u00eb t\u00eb bashk\u00ebjetojn\u00eb?<\/em><\/p>\n

P\u00ebr shkak t\u00eb hapjes s\u00eb dy shoq\u00ebrive, mendoj se, fillimisht, ky ka nisur si nj\u00eb proces periferik i natyrsh\u00ebm, duke imituar ato mekanizma q\u00eb jan\u00eb p\u00ebrdorur n\u00eb lidhjet e martesave tradicionale t\u00eb t\u00eb dyja shoq\u00ebrive respektive, si\u00e7 \u00ebsht\u00eb p\u00ebrdorimi i shkuesit (mblesit). Shkuesi, n\u00eb k\u00ebto martesa, mundohet t\u00eb q\u00ebndroj\u00eb brenda kujtes\u00ebs tradicionale, por, vjen si nj\u00eb shkues i moderuar dhe me pretendime p\u00ebrfituese. Ky proces periferik, shohim se, fillon t\u00eb pranoj\u00eb \u201cshkuesin modern\u201d dhe pretendimet e tij p\u00ebr hir t\u00eb arritjes s\u00eb q\u00ebllimeve, q\u00eb individ\u00ebt kan\u00eb p\u00ebr krijimin e familjes dhe madje t\u00eb tejkaloj\u00eb sfondin historik t\u00eb mbushur me konflikte dhe gjuh\u00eb urrejtjeje mes dy shteteve. Nga nj\u00eb proces periferik, i mbyllur, pak i njohur, kthehet n\u00eb nj\u00eb fenomen, ku individ\u00ebt kryesor\u00eb duan t\u00eb p\u00ebrfitojn\u00eb duke kapur mund\u00ebsit\u00eb e pamundura p\u00ebr nd\u00ebrtimin e nj\u00eb familje, aktor\u00ebt q\u00eb shtyjn\u00eb duan t\u00eb p\u00ebrmbushin interesat e tyre.<\/p>\n

A jan\u00eb hasur k\u00ebta individ\u00eb n\u00eb paragjykime, patjet\u00ebr q\u00eb po. Paragjykimet i kan\u00eb jetuar n\u00eb m\u00ebnyr\u00eb t\u00eb dyfisht\u00eb, grat\u00eb kan\u00eb jetuar paragjykimin e shoq\u00ebris\u00eb shqiptare p\u00ebr martes\u00ebn n\u00eb Serbi, e pas martese paragjykime n\u00eb shoq\u00ebrin\u00eb serbe, q\u00eb nj\u00eb grua shqiptare pranon t\u00eb martohet atje?<\/em><\/p>\n

Sipas rr\u00ebfimeve t\u00eb grave, n\u00eb Serbi, n\u00eb momentin q\u00eb prezantohesh si shqiptare, ka nj\u00eb reagim habie sesi nj\u00eb shqiptare ka pranuar t\u00eb martohet n\u00eb Serbi. Sidomos martesat e para kan\u00eb hasur shum\u00eb paragjykime, por me kalimin e viteve, kur fshati \u00ebsht\u00eb mbushur me nuse nga Shqip\u00ebria dhe shoq\u00ebria, ka par\u00eb funksionimin e tyre, kan\u00eb filluar t\u00eb pranohen. Kjo pjes\u00ebmarr\u00ebse tregon dit\u00ebt e para t\u00eb martes\u00ebs, kur nuk kishte filluar akoma t\u00eb m\u00ebsonte gjuh\u00ebn dhe mendonte se bashk\u00eb me bashk\u00ebshortin po shkonin n\u00eb nj\u00eb dasm\u00eb, por koh\u00eb m\u00eb von\u00eb kishte m\u00ebsuar se kishin marr\u00eb pjes\u00eb n\u00eb nj\u00eb fest\u00eb. Shokimi nga mungesa e komunikimit, reagimit t\u00eb njer\u00ebzve karshi nuses s\u00eb ardhur nga Shqip\u00ebria ndihet qart\u00eb n\u00eb rr\u00ebfimin e saj\u00eb:<\/p>\n

Isha tu shku nje here ne nje festival, \u201csabor\u201d i thon kta. Kishin ardh do muzikanta, un\u00eb mendosha se ish dasem e nuse nuk pajsha. Kta m\u2019\u00e7un mu atje demek me pa mileti nusen. Te tan me sy n\u2019mu tu than \u201cO Shqiptarja, o Shqiptarja\u201d thu se ka ra ujku midis qytetit. {Te shihnin me sy t\u00eb keq se ishe shqiptare?} \u2013 Po, Allah, Allah, \u00e7a kam pa, kur e kujtoj tash bash gazep m\u2019kap (Pjes\u00ebmarr\u00ebse, grua 3).<\/p><\/blockquote>\n

Nj\u00eb tjet\u00ebr pjes\u00ebmarr\u00ebse (e cila kishte mbi 10 vite martes\u00eb) thot\u00eb se, nga familjar\u00ebt e bashk\u00ebshortit nuk kishte ndjer\u00eb paragjykim, por nga shoq\u00ebria vazhdonin akoma ta etiketonin si \u201cshqiptarja\u201d, gj\u00eb me t\u00eb cil\u00ebn ishte m\u00ebsuar:<\/p>\n

Nga familjaret jo, ama nga njerzit e tjer\u00eb po \u201ceee Albanka\u201d thon\u00eb. Kur e thon\u00eb nuk e di a ndjem mire apo keq, se shum vite kan kalu dhe sikur jena msu (Pjes\u00ebmarr\u00ebse, grua 4).<\/p><\/blockquote>\n

Por, paragjykimet nuk kan\u00eb qen\u00eb vet\u00ebm nga shoq\u00ebria serbe, shoq\u00ebria shqiptare \u00ebsht\u00eb treguar shum\u00eb e ashp\u00ebr me k\u00ebto gra duke i paragjykuar, kritikuar, ofenduar, e deri duke e sjell\u00eb martes\u00ebn e tyre n\u00eb nivel \u201ctradhtie\u201d, q\u00eb i \u00ebsht\u00eb b\u00ebr\u00eb vendit ton\u00eb. Kjo pjes\u00ebmarr\u00ebse tregon paragjykimet e jetuara nga shoq\u00ebria e saj\u00eb:<\/p>\n

Un\u00eb nuk i kam d\u00ebgju se \u00e7a thot kush se jom kan e lumtun. N\u00ebse ka than kush \u201casht martu n\u2019Serbi\u201d, mue s\u2019m\u00eb ka interesue. {\u00c7far\u00eb mendo se kan\u00eb th\u00ebn\u00eb p\u00ebr ty?} \u2013 Po, kan fol. Kan than n\u2019Shqipni \u201cKjo e mori Serbin\u201d, kan than \u201cAaa si e mori ajo\u201d, e dikush m\u2019ka than edhe \u201cti e tradhtove atdhen\u201d (Pjes\u00ebmarr\u00ebse, grua 5).<\/p><\/blockquote>\n

Nj\u00eb tjet\u00ebr grua tregon eksperienc\u00ebn e saj gjat\u00eb rrug\u00ebs me autobus nga Serbia p\u00ebr n\u00eb Shqip\u00ebri, ku nj\u00eb tjet\u00ebr grua shqiptare, nisur nga \u00e7far\u00eb ka par\u00eb e d\u00ebgjuar dhe imazhi i serbit i krijuar n\u00eb mendjen e saj, b\u00ebn k\u00ebt\u00eb pyetje:<\/p>\n

Nje her\u00eb jam kan ka shkoj te familja m\u00eb ka than nj\u00eb grue \u201csi ke pas besimin dhe ke shku n\u00eb Serbi. Si nuk ke pas frik\u00eb se ka me t\u2019pre Serbi\u201d. Un\u00eb ve\u00e7 e pash e nuk i thash gja. Un\u00eb per veti nuk kam pas frik\u00eb, as kurrgja (Pjes\u00ebmarr\u00ebse, grua 6)<\/p><\/blockquote>\n

Kjo grua \u00ebsht\u00eb nd\u00ebr ato q\u00eb ka ditur vendin ku po martohet dhe aq m\u00eb tep\u00ebr imazhin q\u00eb mbart n\u00eb Shqip\u00ebri njeriu, me t\u00eb cilin po martohet. Ajo vet\u00eb tregon se ka pasur paragjykime ndaj popullit serb, paragjykime t\u00eb nd\u00ebrtuara nga \u00e7far\u00eb ka histori t\u00eb d\u00ebgjuara dhe informacioni nga televizori. Por, pas martes\u00ebs atje, ka gjetur nj\u00eb situat\u00eb krejt ndryshe, njer\u00ebzit e kan\u00eb afruar dhe ndihmuar, i kan\u00eb ofruar miq\u00ebsi, \u00e7far\u00eb e ka b\u00ebr\u00eb t\u00eb ndihet e sigurt dhe t\u00eb ndryshojn\u00eb mendimet e hershme:<\/p>\n

Politika asht tjet\u00ebr gja se njerzit njani me tjetrin jan\u00eb m\u00eb ndryshe. Edhe un\u00eb kam pas paragjykime kur kena pa tmerre e tmerre n\u00eb televizor, por kur kam ardh ktu, asht nj\u00eb situat\u00eb krejt tjet\u00ebr, njerzit jan shum t\u2019af\u00ebrt, situat\u00eb krejt tjet\u00ebr t\u00eb betohem. {Mendo se njerzit n\u00eb Shqip\u00ebri paragjykojn\u00eb} \u2013 Po, po, paragjykojn\u00eb, asht vetvetiu, hala s\u2019ka kalu ajo urrejtja (Pjes\u00ebmarr\u00ebse, grua 7).<\/p><\/blockquote>\n

Nga k\u00ebta pak z\u00ebra prej terrenit (n\u00eb pamund\u00ebsi p\u00ebr t\u00eb paraqitur \u00e7do gj\u00eb me citime) u mundova t\u00eb sjell\u00eb nj\u00eb pamje nga t\u00eb dyja shoq\u00ebrit\u00eb dhe vihet re se paragjykimet nga ana e shoq\u00ebris\u00eb shqiptare jan\u00eb m\u00eb t\u00eb r\u00ebnda, deri dhe duke i prekur moralisht k\u00ebto gra, nd\u00ebrsa ana serbe vjen m\u00eb e but\u00eb. Brenda studimit jam munduar ta trajtoj shkurtimisht k\u00ebt\u00eb pjes\u00eb duke u nisur nga fakti se shoq\u00ebria serbe \u00ebsht\u00eb ajo q\u00eb merr, nd\u00ebrsa shoq\u00ebria shqiptare jep \u201cvajz\u00ebn\u201d. Pra, \u00ebsht\u00eb gruaja q\u00eb largohet nga grupi i origjin\u00ebs duke shkaktuar acarim brenda pjes\u00ebtar\u00ebve t\u00eb grupit dhe afrimitet me pjes\u00ebtar\u00ebt e grupit ku shkon. Ky afrimitet mund t\u00eb shkel\u00eb tabun\u00eb seksuale t\u00eb shoq\u00ebris\u00eb q\u00eb jep duke sjell\u00eb edhe reagime acaruese. Lidhur me pyetjen, opinioni \u00ebsht\u00eb shum\u00eb paragjykues, por njer\u00ebzit individual\u00eb munden dhe un\u00eb mendoj se k\u00ebto \u00e7ifte ia kan\u00eb dal\u00eb t\u00eb nd\u00ebrtojn\u00eb nj\u00eb martes\u00eb sipas normave t\u00eb nj\u00eb martese dhe familjeje normale.<\/p>\n

Ku e ke b\u00ebr\u00eb ti k\u00ebt\u00eb doktoratur\u00eb? Kush t\u00eb ka drejtuar? E ke p\u00ebrkthyer n\u00eb shqip apo do ta botosh? Nga je ti vet\u00eb? \u00c7far\u00eb je duke b\u00ebr\u00eb tani?<\/em><\/p>\n

Departamenti i Sociologjis\u00eb, n\u00eb Ankara, Turqi. N\u00eb procesin e doktorat\u00ebs m\u00eb ka udh\u00ebhequr assoc. prof. dr. Abdulkerim S\u00f6nmez, i cili ka p\u00ebrfunduar shkoll\u00ebn doktorale n\u00eb Universitetin e Durham-it n\u00eb Angli. Nuk e kam p\u00ebrkthyer n\u00eb shqip doktoratur\u00ebn time, por, s\u00eb shpejti do t\u00eb botoj lib\u00ebr n\u00eb gjuh\u00ebn shqipe, me q\u00ebllim q\u00eb \u00e7do gj\u00eb q\u00eb k\u00ebtu vet\u00ebm u prek dhe t\u00eb tjera situata, q\u00eb nuk jan\u00eb treguar k\u00ebtu do t\u00eb paraqiten m\u00eb t\u00eb detajuara n\u00eb lib\u00ebr. Jan\u00eb t\u00eb pakta studimet e k\u00ebtij lloji n\u00eb Shqip\u00ebri, t\u00eb cilat p\u00ebrdorin teknikat e narracionit, shpjegimin narrativ, p\u00ebrshkrimin, shpjegimin, kuptimin e mekanizmave kauzal\u00eb, p\u00ebr t\u00eb kuptuar sesi njer\u00ebzit bashk\u00ebveprojn\u00eb p\u00ebr t\u00eb prodhuar nj\u00eb rezultat.<\/p>\n

Origjina e familjes s\u00eb babait \u00ebsht\u00eb nga fshati Vuthaj i Malit t\u00eb Zi, por t\u00eb shp\u00ebrngulur vite m\u00eb par\u00eb n\u00eb fshatin \u00c7erem t\u00eb Tropoj\u00ebs, kurse familjen e n\u00ebn\u00ebs i kam nga Tropoja.<\/p>\n

Kan\u00eb kaluar pak muaj nga p\u00ebrfundimi i shkoll\u00ebs doktorale dhe kthimit tim n\u00eb Shqip\u00ebri. D\u00ebshira ime \u00ebsht\u00eb q\u00eb rezultatet e k\u00ebrkimit tim shkencor t\u00eb mund t\u2019i v\u00eb n\u00eb dispozicion t\u00eb sfer\u00ebs akademike n\u00eb fush\u00ebn e sociologjis\u00eb, n\u00eb sociologjin\u00eb e familjes, sociologjin\u00eb kulturore, sociologjin\u00eb e roleve gjinore, analiz\u00eb nd\u00ebrkulturore t\u00eb familjeve n\u00eb Ballkan, martesat mes popujve me etnicitet dhe kultura t\u00eb ndryshme.<\/p>\n

\u00a9 Panorama.al<\/em><\/p>\n

\n

1. Vera Ymeri<\/strong> nga Bori\u00e7i i Vog\u00ebl, Vrak\u00eb, e filloi aktivitetin e saj fam\u00ebkeq, pasi ia vran\u00eb burrin e saj p\u00ebr gjakmarrje.<\/em>
\n2. G\u00ebzim Gjoka<\/strong> nga Grili, Vrak\u00eb, ish-ushtarak, e filloi aktiviteti e tij pasi u lidh me shoqat\u00ebn serbe Stara Raska.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Intervista\/ \u201cVajzat s\u2019e din\u00eb n\u00eb \u00e7\u2019der\u00eb hyjn\u00eb\u201d – Studiuesja Olta Murataj flet me prof. Artan Fug\u00ebn p\u00ebr martesat shqiptaro-serbe: Sa ndikon politika mes dy vendeve n\u00eb jet\u00ebn e \u00e7iftit. Panorama, 14 tetor 2020 L\u00ebvizjet e m\u00ebdha demografike dhe emigracioni kan\u00eb sjell\u00eb me vete edhe probleme t\u00eb m\u00ebdha sociale. Nd\u00ebr to edhe ulja e numrit t\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":60463,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-60462","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj"],"yoast_head":"\n\u201cVajzat s\u2019e din\u00eb n\u00eb \u00e7\u2019der\u00eb hyjn\u00eb\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\/vajzat-se-dine-ne-cdere-hyjne\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cVajzat s\u2019e din\u00eb n\u00eb \u00e7\u2019der\u00eb hyjn\u00eb\u201d - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Intervista\/ \u201cVajzat s\u2019e din\u00eb n\u00eb \u00e7\u2019der\u00eb hyjn\u00eb\u201d – Studiuesja Olta Murataj flet me prof. 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