{"id":69526,"date":"2021-06-11T00:32:45","date_gmt":"2021-06-10T22:32:45","guid":{"rendered":"https:\/\/fjala.info\/?p=69526"},"modified":"2021-06-11T00:32:45","modified_gmt":"2021-06-10T22:32:45","slug":"vecantia-e-poezise-se-beqir-musliut-studim","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/vecantia-e-poezise-se-beqir-musliut-studim\/","title":{"rendered":"VE\u00c7ANTIA E POEZIS\u00cb S\u00cb BEQIR MUSLIUT (studim)"},"content":{"rendered":"

(11 qershor 1945-24qershor 1996)<\/strong><\/p>\n

Meti Rexhepi<\/strong><\/p>\n

V\u00cbLLIMET POETIKE <\/strong>DHE<\/strong> TRASH\u00cbGIMIA ARTISTKE E BEQIR MUSLIUT <\/strong><\/p>\n

Padyshim n\u00eb letrat e shkrimit artistik t\u00eb shqipes, \u00a0q\u00eb nga gjysma e dyt\u00eb e viteve gjasht\u00ebdhjet\u00eb dhe n\u00eb t\u00eb gjall\u00eb t\u00eb Tij, deri m\u00eb 24 qershor 1996, Beqir Musliu paraqet dukuri prej nj\u00eb shkrimtari t\u00eb ve\u00e7ant\u00eb. Pohimi ng\u00ebrthen nj\u00eb mori p\u00ebrb\u00ebr\u00ebsish, nj\u00eb shum\u00ebsi elementesh t\u00eb p\u00ebrthithura nga urtia e njer\u00ebzimit, q\u00eb nga antika deri tek moderniteti\u00a0 dhe ve\u00e7antia e dhuntis\u00eb p\u00ebr kapje fijesh t\u00eb holla t\u00eb faktonit dhe fiksonit shkrimor. Pohimin e k\u00ebtill\u00eb e p\u00ebrtrollitin v\u00ebllimet e Poetit, t\u00eb romansierit dhe dramaturgut, madje t\u00eb publicistit e kritikut Beqir Musliu. N\u00eb k\u00ebt\u00eb qasje, sh\u00ebnjuese t\u00eb nj\u00ebzetepes\u00eb vjetorit, \u00e7`prej shkuarjes n\u00eb amshim t\u00eb shkrimtarit shum\u00eb deg\u00ebsh, p\u00ebr shkaqe p\u00ebrcaktuese m\u00eb lejohet t`i n\u00ebnvizoj vet\u00ebm publikimet e deritashme me poezi:<\/p>\n

Rima e shqet\u00ebsueme,<\/em> poezi, Jeta e re, Prishtin\u00eb, 1965;
\nLul\u00ebkuqet e gjakut<\/em>, poezi, Rilindja, Prishtin\u00eb, 1966;
\nKuror\u00eb sonetesh<\/em>, poezi, Rilindja, Prishtin\u00eb, 1968;
\nBukurija e zez\u00eb<\/em>, poezi, Rilindja, Prishtin\u00eb, 1968;
\nSezamet<\/em>, poezi, Rilindja, Prishtin\u00eb, 1972;
\nParabola<\/em>, poezi, Rilindja, Prishtin\u00eb, 1976;
\nDarka e magjis\u00eb<\/em>, poezi, Rilindja, Prishtin\u00eb, 1978;
\nLibri i anatemave<\/em>, poezi, Rilindja, Prishtin\u00eb, 1987…<\/p>\n

Pas shuarjes s\u00eb poetit Sht\u00ebpia botuese \u201cFaik Konica\u201d, n\u00eb Prishtin\u00eb, m\u00eb 2004, p\u00ebrkujdesur nga miq t\u00eb autorit, i botoi n\u00eb nj\u00eb v\u00ebllim t\u00eb p\u00ebrbashk\u00ebt n\u00eb Shtat\u00eb Libra Anatema nga opusi Mbledh\u00ebsit e Purpurit:<\/p>\n

Metafizika e Sfidimit<\/em>;
\nMandragora<\/em>;
\nKlepsidra e Magjis\u00eb<\/em>;
\nMartirium;
\n<\/em>Magna Karta;
\n<\/em>Ekzodus;
\n<\/em>Kodeksi i Argasit;
\n<\/em>Sk\u00ebnderbeu…<\/em><\/p>\n

T\u00eb gjitha k\u00ebto v\u00ebllime poetike dhe t\u00eb tjer\u00eb, mbetur n\u00eb sirtar\u00eb dor\u00ebshkrimesh t\u00eb Beqir Musliut, nuk e pasqyrojn\u00eb plot\u00ebsin\u00eb e k\u00ebtij potenciali shkrimesh artistike. Ana tjet\u00ebr e k\u00ebsaj plot\u00ebsie jan\u00eb romanet dhe dramat me pleksje poetike-dramatike; \u00ebsht\u00eb teatrologia e ve\u00e7ant\u00eb e Beqir Musliut; jan\u00eb edhe tet\u00eb romanet dhe nj\u00eb lib\u00ebr me tregime… N\u00eb opusin e publikuar t\u00eb shkrimtarit Beqir Musliu \u00a0kemi dymb\u00ebdhjet\u00eb drama t\u00eb botuara, kryesisht brenda periudh\u00ebs s\u00eb viteve 1978-1990.<\/p>\n

E t\u00ebr\u00eb periudha e jet\u00ebs vepruese t\u00eb k\u00ebtij shkrimtari, u shqua p\u00ebr zgjerimin e horizonteve t\u00eb ngushta t\u00eb shprehjes artistike, p\u00ebr shfaqjen e p\u00ebrmasave t\u00eb papara t\u00eb imagjinat\u00ebs poetike, p\u00ebr lakimin e dep\u00ebrtimin e fjal\u00ebs n\u00eb vrima gjilp\u00ebre, q\u00eb solli veshje t\u00eb reja p\u00ebrmes mitesh e legjendash; duke e pasuruar pakrahasuesh\u00ebm fush\u00ebn metaforike e simbolike, p\u00ebr t`i lidhur me universin gjith\u00eb-kohor situatat e urt\u00ebsis\u00eb e t\u00eb absurdit njer\u00ebzor…<\/p>\n

Pothuajse e t\u00ebr\u00eb poezia e Beqir Musliut pleks dend\u00ebsi figurative, t\u00eb shtrira si fije nervore, me prekje ndijimesh metaforike t\u00eb zgjeruara n\u00eb esenca kumtimesh\u00a0 e kuptimesh, t\u00eb cilat z\u00ebvend\u00ebsojn\u00eb nj\u00ebra-tjetr\u00ebn me pamjet dhe p\u00ebrfytyrimet, q\u00eb veniten dhe shk\u00eblqejn\u00eb, mes tyre ngrihen koncepte e transformime konceptesh… Nj\u00eb zjarr i ndezur m\u00eb par\u00eb, i shuar n\u00eb hi, nj\u00eb hi \u201chiri i ndri\u00e7uar\u201d kumton p\u00ebrs\u00ebri p\u00ebr nj\u00eb kuptim t\u00eb shuar; vjen legjenda e\u00a0 ri-kumtimit e \u201crisemantizuar…\u201d (R. Musliu). \u00a0K\u00ebsisoj funksionon universi poetik i poezis\u00eb s\u00eb Beqir Musliut.<\/p>\n

N\u00eb gjallje t\u00eb shkrim-k\u00ebrkimtarit, ende\u00a0 nuk e kishim nivelin e kompetenc\u00ebn e dijes e t\u00eb p\u00ebrvoj\u00ebs s\u00eb mjaftueshme, p\u00ebr ta\u00a0 kapur e zb\u00ebrthyer poezin\u00eb e abstraksioneve dhe t\u00eb konceptimeve teorike, metaforat e bi-semantik\u00ebn, q\u00eb sillte n\u00eb poezin\u00eb shqipe Beqir Musliu. Daljet e para t\u00eb v\u00ebllimeve poetike t\u00eb Beqir Musliut, i t\u00ebrhoq\u00ebn disa nga kritik\u00ebt tan\u00eb letrar\u00eb me form\u00ebsime bindjesh e shijesh t\u00eb ndryshme teorike-kritike. Profesor Hasan Mekuli nga m\u00eb t\u00eb hershmit, pas botimit t\u00eb p\u00ebrmbledhjes poetike Rima t\u00eb shqet\u00ebsueme <\/em>n\u00eb edicionin e revist\u00ebs t\u00eb vetme letrare \u201cJeta e re\u201d, m\u00eb 1965,\u00a0 drejtuar nga doajeni i letrave shqipe Esad Mekuli, n\u00eb shkrimin e tij \u201cNgjyrat e fjal\u00ebs dhe shqet\u00ebsimet\u201d, publikuar m\u00eb 1966, vler\u00ebsoi, k\u00ebshilloi, madje \u201cgjykoi\u201d e \u201cdrejtoi\u201d \u201ckahet\u201d \u00a0poetike t\u00eb poetit fare t\u00eb ri, q\u00eb kishte nisur t\u00eb shpaloste bot\u00ebn e tij t\u00eb shqet\u00ebsuar poetike. Bota e poetit shfaqej mes dy censurave…<\/p>\n

Ndjeshm\u00ebria e vargut, pamjet e hirta, vizionet e poetit nuk mund t\u00eb ishin me ngjyra t\u00eb ndezura, mes shk\u00eblqimesh t\u00eb salloneve; t\u00eb ngaz\u00ebllyera \u00e7far\u00eb i lypeshin prej social-realizmit e shovinizmit t\u00eb ng\u00ebrthyer brenda… Ngjizja e nd\u00ebrdymes, atmosfera e ndrydhjes s\u00eb identitetit, Poetit nuk i kishin l\u00ebn\u00eb p\u00ebrzgjedhje p\u00ebr joshje ngjyrash. Nj\u00ebri nga personazhet e tij n\u00eb librin e par\u00eb Rima t\u00eb shqet\u00ebsueme, <\/em>t\u00eb poezis\u00eb \u201cTregime p\u00ebr Axh\u00ebn Xhemk\u00eb\u201d, e kishte nisur dhe ngrysur jet\u00ebn vet\u00ebm me t\u00eb hirt\u00ebn e saj! P\u00ebrderisa dielli praronte morin\u00eb e ngjyrave… Vall\u00eb, p\u00ebrse k\u00ebshtu?!… Poeti ngrehu m\u00ebdyshjet e Tija poetike t\u00eb ekzistenc\u00ebs…<\/p>\n

N\u00eb librin e dyt\u00eb \u201cLul\u00ebkuqet e gjakut\u201d, botuar m\u00eb 1966, n\u00eb vargun e Beqir Musliut shohim\u00a0 q\u00ebmtime \u00a0shprehjesh me frym\u00ebmarrje e prirje m\u00eb t\u00eb past\u00ebr lirike… Poeti ende nuk ia kishte n\u00ebnshtruar lirik\u00ebs tij poetik\u00ebn epike: mitet, legjendat, baladat, tragjiken, absurdin, ironin\u00eb, njerizimin, parabolat… Me nj\u00eb fjal\u00eb: p\u00ebrkat\u00ebsin\u00eb drejtimit surrealist e post-modernist. Jan\u00eb t\u00eb rrall\u00eb poet\u00ebt sikurse Beqir Musliu, q\u00eb em\u00ebrtimet, p\u00ebrkat\u00ebsisht titujt e p\u00ebrmbledhjeve n\u00eb vargje ose n\u00eb proz\u00eb dhe n\u00eb tekste dramatike t\u00eb jen\u00eb aq sugjestionues, aq \u00a0p\u00ebrmbajt\u00ebs t\u00eb brendis\u00eb, aq t\u00eb rrumbullakuar, aq p\u00ebrcaktues dhe aq unifikues t\u00ebr\u00ebsish! V\u00ebllimi \u201cLul\u00ebkuqet e gjakut\u201d bosht t\u00eb konceptit e ka ngjyr\u00ebn e kuqe: t\u00eb kuqen e lules dhe t\u00eb gjakut… E kuqja p\u00ebrshkon nj\u00eb qen\u00ebsi t\u00eb gjer\u00eb observimesh: gjall\u00ebrin\u00eb dhe ngurt\u00ebsin\u00eb, bukurin\u00eb e joshjes dhe t\u00eb dhimbjes, magjiken dhe tragjiken, l\u00ebvizjen dhe shtangimin, ngjyr\u00ebn e ndezur dhe t\u00eb zez\u00ebn. Sfondi i k\u00ebsaj p\u00ebrmbledhjeje poetike mb\u00ebshtillet prej simbolik\u00ebs komb\u00ebtare.<\/p>\n

Pik\u00ebrisht nga ky v\u00ebllim poeti kap\u00ebrceu sprov\u00ebn e zgjerimit t\u00eb rrath\u00ebve koncentrik\u00eb n\u00eb detin e val\u00ebve tjera poetike.<\/p>\n

P\u00ebr librat poetik\u00eb t\u00eb Beqir Musliut do t\u00eb shkruajn\u00eb kritik\u00eb e shkrimtar\u00eb, bashk\u00ebkoh\u00ebsit e Poetit; duke prekur secili n\u00eb m\u00ebnyr\u00ebn e vet an\u00eb dhe anames k\u00ebndv\u00ebshtrimesh t\u00eb p\u00ebrgjithshme, por ende jo shteruese. Gjithsesi, ishin p\u00ebr t`u \u00e7muar kontributet kritike-analitike p\u00ebr shkrimtarin Beqir Musliu t\u00eb: Rexhep Qosjes, Ibrahim Rugov\u00ebs, Ali Aliut, Sabri Hamitit, Teki Dervishit, Hysni Hoxh\u00ebs, Sylejman Syl\u00ebs, Rifat Ismajlit, Nebi Islamit, Ramadan Musliut, Mehmet Kraj\u00ebs, Faik Shkodr\u00ebs dhe t\u00eb tjer\u00ebve… Secili nga vler\u00ebsuesit m\u00ebtonte t\u00eb ngjitej majave t\u00eb thepisura t\u00eb maleve poetike t\u00eb Beqir Musliut…<\/p>\n

Ak\u00ebcil\u00ebt niseshin m\u00eb par\u00eb t\u00eb gjenin shtegun e vet m\u00eb t\u00eb p\u00ebrshtatsh\u00ebm… T\u00eb gjitha an\u00eb-v\u00ebshtrimet\u00a0 e p\u00ebrgjith\u00ebsuara, t\u00eb ngushta ose t\u00eb zgjeruara m\u00ebtonin t`ia zb\u00ebrthejn\u00eb, t`i v\u00ebn\u00eb n\u00eb pah ve\u00e7antin\u00eb, diapazonin, erudicionin poetik-estetik-stilistik-filozofik, abstraksionet, hermetiken dhe gam\u00ebn e p\u00ebrmasave me reflektime imagjinare t\u00eb pakufishme. Thelb\u00ebsorja e meta-poetik\u00ebs e nj\u00eb tipologjie t\u00eb k\u00ebtill\u00eb artistike, nisjen dhe\u00a0 fundin e ka n\u00eb hi. Hiri \u00ebsht\u00eb metafora ose kodi i lektisjeve, i manifestimeve t\u00eb t\u00ebr\u00ebsishme t\u00eb frym\u00ebs e qenies…<\/p>\n

QASJA E IBRAHIM RUGOV\u00cbS P\u00cbR POETIK\u00cbN E BEQIR MUSLIUT<\/strong><\/p>\n

Lexuesve t\u00eb pasionuar, cilit m\u00eb shum\u00eb a ak\u00ebcil\u00ebve m\u00eb pak, doemos iu sh\u00ebrbyen qasjet e studimet e p\u00ebrqendruara p\u00ebrkitazi poetik\u00ebs, p\u00ebrkat\u00ebsisht sistemit poetik-artistik t\u00eb Beqir Musliut; qoft\u00eb p\u00ebrmes v\u00ebllimeve t\u00eb ve\u00e7uara, qoft\u00eb si pik\u00ebpamje t\u00eb p\u00ebrgjith\u00ebsuara tek Rexhep Qosja, Ibrahim Rugova, Ali Aliu, Sabri Hamiti, Teki Dervishi, Nebi Islami (p\u00ebr diskurset dramatike), Agim Vinca, I. Stafaj, Adem Pajaziti, Ramadan Musliu, Besim Rexhaj… Ibrahim Rugova jo nj\u00ebher\u00eb iu qas poezis\u00eb dhe poetik\u00ebs s\u00eb Beqir Musliut. N\u00eb librin e ribotuar nga Redaksia e Botimeve t\u00eb Rilindjes \u201cBukuria e zez\u00eb\u201d, m\u00eb 1980, n\u00eb pasth\u00ebnie t\u00eb k\u00ebtij libri kemi studimin e p\u00ebrqendruar \u201cAbstraksioni poetik\u201d, q\u00eb \u00ebsht\u00eb nj\u00ebri nga studimet me qasje analitike p\u00ebr kontekstin, p\u00ebr konceptin e metafor\u00ebs \u201cBukuria e zez\u00eb.\u201d<\/p>\n

Kritiku e studiuesi me urtin\u00eb e parametrave shkencor, Ibrahim Rugova zb\u00ebrtheu, analizoi, sintetizoi dhe konstatoi me nj\u00eb rrept\u00ebsi t\u00eb q\u00ebndrueshme p\u00ebrb\u00ebr\u00ebsit tipik\u00eb t\u00eb poetik\u00ebs, poetik\u00ebn e abstraksionit, kategorit\u00eb e koh\u00ebs e t\u00eb hap\u00ebsir\u00ebs n\u00eb figuracionin metaforik, estetik\u00ebn dhe lajtmotivin t\u00eb mb\u00ebshtjell n\u00eb boshtin e togfjal\u00ebshit \u201cBukuria e zez\u00eb.\u201d E bukura dhe e zeza dy antipode p\u00ebrjashtuese t\u00eb nj\u00ebra-tjetr\u00ebs, por t\u00eb ngjizura n\u00eb nj\u00ebra-tjetr\u00ebn… Pleksjet k\u00ebsisoj hapin mund\u00ebsi t\u00eb shumanshme p\u00ebr nd\u00ebrvarje jet\u00ebsore dhe p\u00ebrsiatje estetike. Mir\u00ebpo, kritiku dhe esteti Rugova nxjerr p\u00ebrkufizimin \u201cse n\u00eb k\u00ebt\u00eb poezi \u00e7\u00ebshtja e t\u00eb bukur\u00ebs ka m\u00eb shum\u00eb vler\u00eb etike se sa thjesht estetike dhe, fundja k\u00ebto\u00a0 jan\u00eb t\u00eb nj\u00ebsuara, funksionojn\u00eb s\u00eb bashku me forc\u00eb e me ndikim t\u00eb barasvlersh\u00ebm.\u201d[1]<\/a><\/p>\n

Studimi tjet\u00ebr i studiuesit me dije e profil kritik, nx\u00ebn\u00ebs i zellsh\u00ebm i Roland Barthes-it, Ibrahim Rugova n\u00eb harkun kohor t\u00eb p\u00ebrfshirjes s\u00eb v\u00ebllimeve, q\u00eb nga i pari \u201cRima t\u00eb shqet\u00ebsueme\u201d, \u201cLul\u00ebkuqet e gjakut\u201d, \u201cBukurija e zez\u00eb\u201d, \u201cKuror\u00eb sonetesh\u201d, \u201cSezamet\u201d, \u201cParabola\u201d, \u201cLibri i anatemave\u201d; publikoi n\u00eb Prishtin\u00eb, n\u00eb prill t\u00eb vitit 1986, studimin gjith\u00ebp\u00ebrfshir\u00ebs p\u00ebr poezin\u00eb e Beqir Musliut \u201cOpusi poetik i Beqir Musliut.\u201d<\/p>\n

Megjithat\u00eb, sikurse do t\u00eb shohim n\u00eb librat vijues, Poeti tejkaloi harqet kohore, hap\u00ebsinore dhe, sprovat e shkrimit tij evoluuan n\u00eb shtrirje at\u00ebbot\u00eb t\u00eb panjohura p\u00ebr kultur\u00ebn e shkrimit shqip.<\/p>\n

BEQIR MUSLIU DHE AMULLIA KULTURORE<\/strong><\/p>\n

Deri n\u00eb kap\u00ebrcyellin e viteve n\u00ebnt\u00ebdhjet\u00eb, me ndonj\u00eb kap\u00ebrcim, kishim qasjet e autor\u00ebve t\u00eb sip\u00ebrsh\u00ebnuar p\u00ebr krijimtarin\u00eb e deriat\u00ebhershme t\u00eb Beqir Musliut. Pra, e kishim nj\u00eb trase t\u00eb hapur p\u00ebr shtruarje dhe vijimin e m\u00ebtejm\u00eb p\u00ebr zb\u00ebrthime edhe \u00a0m\u00eb t\u00eb shumanshme kritike-teorike. N\u00eb k\u00ebt\u00eb periudh\u00eb n\u00eb teorin\u00eb ton\u00eb t\u00eb let\u00ebrsis\u00eb ende zot\u00ebronte ndarja e prer\u00eb klasike e llojeve dhe gjinive poetike. L\u00ebnda q\u00eb sillte, pas sprovave t\u00eb m\u00ebvonshme, opusi poetik v\u00ebllimor, shum\u00ebshtresor dhe nd\u00ebrtimet tej-gjinore n\u00eb artin e shkrimit t\u00eb Mjeshtrit ton\u00eb, duhej t\u00eb shqyrtoheshin nga kompetenca t\u00eb reja t\u00eb dijes…<\/p>\n

Si shkak-pasoj\u00eb e p\u00ebrballjes t\u00eb etnis\u00eb p\u00ebr ngritjen e statusit shtet-nd\u00ebrtues, si dhe p\u00ebrballja me gjenocidin dhe etnocidin serb, filologjia shqiptare\u00a0 shtr\u00ebngohej t\u00eb merrej me \u00e7\u00ebshtje ekzistenciale t\u00eb mbijetes\u00ebs. Shum\u00eb\u00e7ka ishte djegur deri n\u00eb rr\u00ebnj\u00eb. Historia rikthente Absurdin dhe Feniksin e Beqir Musliut!… Beqir Musliu nuk do t\u00eb dor\u00ebzohej si personalitet n\u00eb k\u00ebrkimet e Tija shkrim-strukturore… Ai do t\u00eb interesohej p\u00ebr gjall\u00ebrimin e jet\u00ebs kulturore n\u00eb Prishtin\u00eb e n\u00eb Gjilan… N\u00eb publikimet aq sa ishin, aty ku kishte dor\u00eb Beqa, vendoste kriterin e vlerave.<\/p>\n

Ndon\u00ebse ishte periudh\u00eb amullie dhe pezullimesh, Ai nuk iu jepte viz\u00eb, nuk i n\u00ebnshkruante dor\u00ebshkrimet pa vlera. Ishte i rrept\u00eb dhe pa-kompromise n\u00eb pik\u00ebpamje t\u00eb tilla; ndaj as blihej, as shitej; por kishte mjaft t\u00eb tjer\u00eb q\u00eb komprometuan vlerat dhe institucionin e redaktorit e t\u00eb recensuesit! Ishte nisma e Tij p\u00ebr nxjerrjen e revist\u00ebs p\u00ebr kultur\u00eb, art dhe let\u00ebrsi \u201cAgmia\u201d… Ngjash\u00ebm me nism\u00ebn e m\u00eb hershme t\u00eb \u201cPlejad\u00ebs\u201d, m\u00eb 1970-1971, revist\u00eb letrare-artistike p\u00ebr t\u00eb rinj, t\u00eb cil\u00ebn pas gjasht\u00eb numrave t\u00eb daljes saj mujore, n\u00eb numrin e shtat\u00eb e pezulloi politika shtyp\u00ebse e Federat\u00ebs Sllave n\u00eb jugun e trojeve Ilirike, n\u00eb Dardani.<\/p>\n

Beqir Musliu \u00a0her\u00eb-her\u00eb shfaqej qortues e kritik n\u00eb jet\u00ebn ton\u00eb shoq\u00ebrore p\u00ebr amullin\u00eb e dyfisht\u00eb, nj\u00ebra: klima e ftoht\u00eb e shkaktuar prej okupatorit dhe, tjetra plog\u00ebshtia, brisht\u00ebsia, hezitimet e fjalamania e pafrytshme, jovepruese p\u00ebr t\u00eb nd\u00ebrtuar institucione paralele dhe t\u00eb pavarura kundruall pushtuesit.<\/p>\n

Kapitull m\u00eb vete jan\u00eb shkrimet publicistike t\u00eb Beqir Musliut. Ndoshta pik\u00ebrisht publicistika, ndon\u00ebse nuk thuhet hapur, doli t\u00eb jet\u00eb ajo frenuesja bezdis\u00ebse e pa-p\u00ebrsosm\u00ebris\u00eb t\u00eb disa projekteve poetike \u00a0t\u00eb \u00a0Art Mjeshtrit ton\u00eb?… Ndodhte k\u00ebshtu ngase Mjeshtri duhej t\u00eb jetonte…<\/p>\n

Beqir Musliu fare i ri do t\u00eb prangosej s\u00eb bashku me bashk\u00ebveprimtarin dhe poetin urtar Rexhep Elmazi, q\u00eb t\u00eb dy t\u00eb p\u00ebrcaktuar p\u00ebr L\u00ebvizjen Komb\u00ebtare Shqiptare prir\u00eb nga Adem Dema\u00e7i… D\u00ebshmohet p\u00ebr q\u00ebndrimin e Tij dinjitoz n\u00eb Zyrat e Shtr\u00ebngat\u00ebs…<\/p>\n

Sidoqoft\u00eb, Ai vdiq i ri n\u00eb maj\u00ebn e zenitit Tij, n\u00eb trinin\u00eb e art-jet\u00eb-shkrimit…<\/strong><\/p>\n

N\u00eb karakterin e Poetit Beqir Musliu plekseshin urt\u00ebsia,\u00e7ilt\u00ebrsia, njer\u00ebzorja dhe atdhedashuria. As nj\u00ebra, as tjetra cil\u00ebsi tek Ai nuk shfaqeshin si veti mburracak\u00ebsh, si paraqitje fodulli me ikonografi folklorike. Ishte nj\u00eb det i heshtur idesh, por i trazohej modestia ndesh b\u00ebmave t\u00eb gjysmak\u00ebve e demagog\u00ebve, q\u00eb n\u00eb mjedisin ton\u00eb p\u00ebrher\u00eb kan\u00eb vegjetuar sikurse hithrat ligatinave t\u00eb pista!<\/p>\n

Periudha pas shkuarjes t\u00eb Beqir Musliut u kaplua nga gj\u00ebma e Luft\u00ebs \u00c7lirimtare dhe betejat karrieriste. Shtrirja si mend\u00ebsi, edhe si ligjshm\u00ebri e demokracis\u00eb t\u00eb tipit Euro-Per\u00ebndimor, n\u00eb mjediset kur ende kishin mbetur\u00a0 vez\u00ebt e\u00a0 \u00e7erdheve moniste, sheshoheshin kund\u00ebrth\u00ebniet frenuese t\u00eb vend-num\u00ebrimit p\u00ebr funksionimin, p\u00ebrkat\u00ebsisht mosfunksionimin e t\u00eb gjitha hallkave t\u00eb institucioneve t\u00eb Republik\u00ebs s\u00eb gjakut! Kjo periudh\u00eb t\u00eb gjitha izmave iu hapte udh\u00eb… Brisht\u00ebsia e l\u00ebkundshme e nj\u00eb shteti, q\u00eb sapo fillonte t`i merrte hapat f\u00ebmij\u00ebror drejt ngjitjes hierarkike, prodhonte situata t\u00eb tendosura, kriza stereotipash komike… Shk\u00eblqente demagogjia, zvet\u00ebnoheshin idealizmat, trashej e majmej shtresimi i p\u00ebrfituesve n\u00eb em\u00ebr t\u00eb asaj ose t\u00eb k\u00ebsaj \u201cmerite…\u201d<\/p>\n

V\u00ebrshimet n\u00eb shum\u00eb fusha, ve\u00e7mas n\u00eb artin e shkrimit, n\u00eb em\u00ebr t\u00eb liris\u00eb s\u00eb fjal\u00ebs; publikimet diletante, n\u00ebp\u00ebrk\u00ebmbnin kriteret themelore p\u00ebr pesh\u00ebn shkencore dhe artistike, duke imponuar k\u00ebsisoj \u201cstandardin\u201d e vet! Tashm\u00eb kishim hyr\u00eb n\u00eb korniza t\u00eb tautologjis\u00eb intelektuale dhe t\u00eb diletantizmit e snobizmit artistik! N\u00eb dimrin ton\u00eb lul\u00ebzonin gradimet dhe titujt me qindra doktorant\u00ebsh?! N\u00eb \u00e7do lagje p\u00ebruroheshin poet\u00ebt e shkrimtar\u00ebt! Harrohej se faktori i\u00a0 gufimit t\u00eb k\u00ebrpudhave \u00ebsht\u00eb afat-shkurt\u00eb. Diamanti sado n\u00eb thell\u00ebsi t\u00eb tok\u00ebs, kurdo q\u00eb del mbi sip\u00ebrfaqe shk\u00eblqen me p\u00ebrb\u00ebr\u00ebsit e tij fisnik\u00ebrues.<\/p>\n

RIKTHIMI TEK POEZIA E BEQIR MUSLIUT<\/strong><\/p>\n

Artit t\u00eb Beqir Musliut do t`i rikthehen penat jasht\u00eb censurave e klisheve ideologjike, pena t\u00eb sinqerta; p\u00ebrderisa t\u00eb pasinqert\u00ebt me heshtjen e tyre, besuan se e mbuluan vetveten me kapakun e argjendt\u00eb. \u00c7far\u00eb do t\u00eb thoshte kjo? A mos ishte nj\u00eb lajthitje e vet\u00ebdijshme? N\u00eb cop\u00ebn e qiellit ton\u00eb kurdoher\u00eb\u00a0 vjen e ik\u00ebn nj\u00eb klim\u00eb e till\u00eb… Pen\u00eb-shkrues t\u00eb tjer\u00eb \u201celitar\u00eb\u201d dhe jo elitar\u00eb, do t\u00eb eksplorojn\u00eb universin imagjinar, p\u00ebrmasat e shtrirjes s\u00eb ideve, t\u00eb pamjeve drith\u00ebruese, t\u00eb vizioneve, t\u00eb ve\u00e7antive stilistike, t\u00eb metaforave t\u00eb shtrira, t\u00eb loj\u00ebs me absurdin e paradokset, groteskun,\u00a0 metamorfozat, kipcat, metafizik\u00ebn e poetik\u00ebs, ironin\u00eb e historis\u00eb, tragjiken, bashk\u00eb-dyzimet epike-lirike, estetik\u00ebn dhe etik\u00ebn, antiken dhe etniken, t\u00eb p\u00ebrshpirtshmen dhe gnoseologjin\u00eb, onomastik\u00ebn dhe topik\u00ebn, figuracionin hermetik, lasht\u00ebsin\u00eb e modernitetin, sindrom\u00ebn e paragjykimet, \u00ebndrrat e fantazmat, bukurin\u00eb dhe mallkimin, konvertimet dhe inkarnimin, urtin\u00eb dhe koret e t\u00eb marr\u00ebve…<\/p>\n

Rreth k\u00ebtyre korpuseve poetike do t\u00eb vijojn\u00eb p\u00ebrpjekje p\u00ebr shtjellime, kush m\u00eb thell\u00eb e kush m\u00eb sip\u00ebrfaq\u00ebsisht, p\u00ebr ndikimet, rolin ndikues dhe autentik t\u00eb bukurshkrimit, p\u00ebr gjetje e konceptime tezash, pik\u00ebpamjesh, krahasimesh, tumir\u00ebsh a m\u00ebdyshjesh konceptore p\u00ebr ak\u00ebcil\u00ebn figur\u00eb, p\u00ebr ak\u00ebcilin simbol e simbolik\u00eb, p\u00ebr situata paradoksale, p\u00ebr p\u00ebsimet e pam\u00ebsuara njer\u00ebzore, p\u00ebr verb\u00ebrin\u00eb epshore, p\u00ebr\u00a0 prekje dhe prehje, p\u00ebr kritik\u00eb integrale, estetike, stilistike, gjuh\u00ebsore, ritmike, interpretimesh k\u00ebndngushta e gjer\u00ebsish p\u00ebrgjith\u00ebsuese. K\u00ebsaj poetike do t`i rikthehen Prend Buzhala, Ramadan Musliu, Mehmetali Rexhepi, Nehas Sopaj, Yrjet Berisha, Anton Nik\u00eb Berisha…<\/p>\n

Duke dal\u00eb prej nj\u00eb takimi letrar nga salla e bibliotek\u00ebs s\u00eb vjet\u00ebr n\u00eb Gjilan, fund-viteve t\u00eb shtat\u00ebdhjeta; profesor I. SH. adhurues i kultur\u00ebs dhe artit letrar, me shprehje gjakftoht\u00ebsie i drejtohej Poetit, q\u00eb sapo kishte shqiptuar shtat\u00eb-tet\u00eb vargjet e Tij para dhjet\u00ebra artdash\u00ebsve t\u00eb pranish\u00ebm:<\/p>\n

– Beqir p\u00ebr k\u00eb shkruan kur nuk kuptohen shkrimet tua?<\/p>\n

Po\u00a0 me gjakftoht\u00ebsin\u00eb e Tij Poeti i pohoi:<\/p>\n

– Ndoshta\u00a0 do \u00a0t\u00eb m\u00eb kuptojn\u00eb pas nj\u00ebzet vjet\u00ebsh…<\/p>\n

Autorit me shpirtin mes rreshtash nuk i mbushej mendja se lexohej, se n\u00eb nj\u00eb t\u00eb ardhme t\u00eb af\u00ebrme, sikurse kjo jona, do t\u00eb niste nj\u00eb dialog i pambaruar brezash, se do t\u00eb p\u00ebshp\u00ebritej n\u00ebn z\u00eb \u201cBukuria e zez\u00eb\u201d, \u201cSezamet\u201d, \u201cParabola\u201d, \u201cDarka e magjis\u00eb\u201d, \u201cLibri i anatemave\u201d, \u201cOrfeiana…\u201d; romanet:\u201cVegullia\u201d,\u201cMbledh\u00ebsit e Purpurit\u201d, \u201cMakthi\u201d, \u201cAmullia\u201d, \u201dKrupa\u201d, \u201cSkerluta\u201d, \u201cNdeshtrasha\u201c, \u201cKori i gjelave t\u00eb vdekur…\u201d; nga teatrologia: \u201cShtrigani i Gjel-Hanit\u201d, \u201cUn\u00eb Halil Garria\u201d, \u201cFaustiana\u201d, \u201cOra e Kukuvajk\u00ebs\u201d, \u201cPanairi i Gjilanit\u201d, \u201cRrakullima II\u201d, \u201cMurana\u201d, \u201cKori\u00a0 i Korbave\u201d, \u201cFamilja e Shenjt\u00eb\u201d, \u201cAntifona…\u201d<\/p>\n

Lexuesit ton\u00eb do t`i riktheheshin ato p\u00ebrfytyrime fluturimesh imagjinare, q\u00eb kishin skalitur figura \u00a0prototipash, t\u00eb cilat nuk i shikuam gjithansh\u00ebm, t\u00eb cil\u00ebve p\u00ebrpos tipareve nuk ua shihnim\u00a0 edhe skutat e shpirtrave… Disa i kishim shikuar shkaras, nuk ua pam\u00eb syt\u00eb magjik\u00eb, as t\u00eb gjitha gjymtyr\u00ebt q\u00eb jepnin e merrnin di\u00e7ka prej unit ton\u00eb… Ne k\u00ebtu, n\u00eb ciklet poetike monokolona, gjithsesi do t\u00eb gjejm\u00eb fragmente t\u00eb\u00a0 huajtura prej nesh, si dhe prej kipcash, mitesh e legjendash, prej bot\u00ebs s\u00eb mistershme… P\u00ebr \u00e7udi se si ngjasojm\u00eb, pajtohemi dhe urrehemi, gufojm\u00eb dhe ftohemi deri n\u00eb akullin e vdekjes…<\/p>\n

Simpatizojm\u00eb dhe dashurojm\u00eb sikur Francesco Petrarca \u00a0Beatri\u00e7en, simbolin e dashuris\u00eb p\u00ebr jet\u00eb t\u00eb jet\u00ebve… N\u00ebse e shohim imazhin e Poetit pa kok\u00eb, pa koh\u00eb, pa hap\u00ebsir\u00eb brenda teje e meje, tek nj\u00eb vesh melodi, n\u00eb nj\u00ebr\u00ebn buz\u00eb: qeshjen, n\u00eb tjetr\u00ebn vajin; me dy sy: nj\u00ebri n\u00eb pllajat e shkrumbuara, tjetri n\u00eb toponimin\u00eb e k\u00ebshtjell\u00ebs, sheh nj\u00eb eremit n\u00eb manastirin Dardan, duke i r\u00ebn\u00eb nj\u00eb kambanoreje t\u00eb glasur, d\u00ebgjon dridhjet\u00a0 e nj\u00eb tingulli t\u00eb mekur kambane dhe heshtjen si fytyr\u00eb e verdh\u00eb vdekjeje… \u00a0Kur t\u00eb doli kllapia t\u00eb p\u00ebrmend es\u00ebllti e n\u00ebntekstit t\u00eb Poetit…<\/p>\n

BEQIR MUSLIU N\u00cb OPTIK\u00cbN E NEHAS SOPAJT<\/strong><\/p>\n

Poeti Nehas Sopaj, duke qen\u00eb admirues i poezis\u00eb dhe shkrimeve t\u00eb llojeve tjera artistike t\u00eb Beqir Musliut, q\u00eb nga viti 1993, i vuri kusht q\u00ebllimit t\u00eb tij, q\u00eb admirimit p\u00ebr Mjeshtrin e Shkrimit t`ia shtonte edhe nderen e p\u00ebrkushtimit… I shtyr\u00eb nga premisa e sinqeritetit, lexoi qindra-mij\u00ebra rreshta nga Poeti dhe p\u00ebr Poetin dhe, kapi e artikuloi, aq sa e si mundi, reflektime mes rreshtash mbi pes\u00ebmb\u00ebdhjet\u00eb vjet dhe, nxori studimin p\u00ebr Mjeshtrin e Metafor\u00ebs n\u00eb kuad\u00ebr t\u00eb projektit p\u00ebr studime \u201cIndividualitete letrare I\u201d \u201cBeqir Musliu\u201d; q\u00eb e publikoi Sht\u00ebpia botuese \u201cRozafa\u201d, Prishtin\u00eb, \u00a02008.<\/p>\n

Studimi i Nehas Sopajt shtroi dhe mbar\u00ebshtoi, q\u00eb nga kapitulli 1.\u201cIndividualiteti letrar i Beqir Musliut\u201d prej faqes fillestare 5, deri\u00a0 n\u00eb gjasht\u00eb nj\u00ebsi gjith\u00ebp\u00ebrfshir\u00ebs: 2. \u201cShkrimi automatik i Beqir Musliut\u201d; 3. \u201cPoezia\u201d; 4. \u201cProza\u201d; 5. \u201cDrama\u201d dhe 6. \u201cP\u00ebrfundimi\u201d me literatur\u00eb burimore, interpretuese teorike-estetike dhe sintetizuese, i leht\u00ebsuar \u00a0me literatur\u00ebn ndihm\u00ebse\u00a0 n\u00eb faqet e fundit, me 276 sish.<\/p>\n

Autori Nehas Sopaj e pohoi me \u00e7ilt\u00ebrsi: \u201cKy lib\u00ebr merret ekskluzivisht me vepr\u00ebn e botuar t\u00eb shkrimtarit dhe mund t\u00eb them se \u00ebsht\u00eb i vetmi shkrim, q\u00eb m\u00ebton t\u00eb jet\u00eb \u00a0interpretimi\u00a0 i t\u00ebr\u00ebsish\u00ebm \u00a0i vepr\u00ebs\u00a0 s\u00eb autorit.\u201d[2]<\/a><\/p>\n

Nehas Sopaj p\u00ebr nj\u00eb studim t\u00eb k\u00ebtill\u00eb kishte pararend\u00ebs t\u00eb k\u00ebsaj fushe; secili nga ata shtruan m\u00ebnyrat e veta p\u00ebr t`i interpretuar e shqyrtuar ve\u00e7antit\u00eb e artit shkrimor t\u00eb Poetit Beqir Musliu nga k\u00ebnd-shqyrtimet e tyre t\u00eb shkurta e t\u00eb gjata, t\u00eb ngjeshura dhe t\u00eb brishta. Shtytja par\u00ebsore e studiuesit Sopaj, q\u00eb t`i hynte nj\u00eb nd\u00ebrmarrjeje k\u00ebsisoj, ishte vullneti i p\u00ebrshkuar prej dy rrethanash: a) adhurimi i hersh\u00ebm p\u00ebr poetik\u00ebn \u00a0dhe\u00a0 Poetin Mjesht\u00ebr t\u00eb Metafor\u00ebs dhe: b) rr\u00ebzimi i tendenc\u00ebs p\u00ebr \u201cpoetin e pakapsh\u00ebm abstrakt!\u201d<\/p>\n

Nj\u00eb fakt tashm\u00eb \u00ebsht\u00eb i qart\u00eb: logjika e disiplin\u00ebs mir\u00ebfilli shkencore, me rrept\u00ebsin\u00eb\u00a0 e saj argumentuese, i p\u00ebrjashton paragjykimet dhe animet subjektive t\u00eb\u00a0 hat\u00ebreve, si dhe gjith\u00e7ka tjet\u00ebr pa peshoren e faktit. P\u00ebrpara nj\u00eb figure t\u00eb admiruar, sikurse kjo e Poetit me shum\u00ebsi p\u00ebrmasash, ndonj\u00ebher\u00eb me epitetet e vler\u00ebsimeve tona, mund t\u00eb p\u00ebrplasemi me kok\u00ebfort\u00ebsin\u00eb e argumentit. Mendoj se Prof. Nehas Sopaj p\u00ebrgjat\u00eb shtjellimit t\u00eb studimit tij, i m\u00ebtuar si nj\u00eb nga studimet shteruese p\u00ebr Poetin e Metaforave, me gjith\u00eb ndonj\u00eb nuanc\u00eb anese, \u00ebsht\u00eb kujdesur q\u00eb t`i pajtonte animet margjinale me faktet p\u00ebrmbajtjesore.<\/p>\n

Studimi i nj\u00eb gjer\u00ebsie t\u00eb k\u00ebtill\u00eb n\u00eb librin \u201cBeqir Musliu\u201d i Nehas Sopajt, i marrjes me t\u00eb gjitha llojet e shkrimeve t\u00eb Poetit, pos publicistik\u00ebs, si duket shp\u00ebrndau kompetencat e studiuesit vullnet-plot\u00eb. \u00c7far\u00eb spikati ky studiues n\u00eb relievin e poezis\u00eb s\u00eb Beqir Musliut? Le t`i n\u00ebnvizojm\u00eb ca nga t\u00eb gjeturat e tij n\u00eb disa plane: \u201cDalja n\u00eb legjend\u00eb\u201d dhe \u201cHyrja n\u00eb legjend\u00eb\u201d, \u201cdalja para hyrjes\u201d, loj\u00eb e q\u00ebllimshme fjal\u00ebsh; fjal\u00ebt si t\u00ebr\u00ebsi tekstesh metaforike; rr\u00ebfimi i shnd\u00ebrruar n\u00eb fotografi; m\u00ebnyrat e komunikimit me lexuesin \u201cgjuh\u00eb t\u00eb cil\u00ebn duhet kuptuar si metagjuh\u00eb.\u201d[3]<\/a>\u00a0 N\u00eb v\u00ebllimin \u201cParabola\u201d ri-kapitullohet p\u00ebrzgjedhja njer\u00ebzore n\u00ebp\u00ebr shtigjet e historis\u00eb, si \u201cudh\u00ebtimi hagiografik\u201d, toposet mistike \u201cFush\u00eb-bozhur dhe Bozhur-fush\u00eb\u201d, trajta t\u00eb inversionit; koha e v\u00ebn\u00eb n\u00eb loj\u00eb t\u00eb fol\u00ebsit lirik, \u201ce tanishmja \u00ebsht\u00eb antike, nd\u00ebrkaq antika b\u00ebhet e sotme\u201d[4]<\/a>; filozofimi \u201c i metatekstit si non-sens.\u201d<\/p>\n

Studiuesi konstaton \u201cjo vet\u00ebm p\u00ebr nga titujt jan\u00eb loj\u00eb fjal\u00ebsh, por edhe filozofi blasfemie e konceptit t\u00eb metaforave abstrakte\u201d; si ide t\u00eb p\u00ebr\u00e7uara \u201ct\u00eb k\u00ebnduarit orfeik, nj\u00eb lloj ve\u00e7antie poetike autoriale…\u201d; \u201c nj\u00eb odisead\u00eb kozmogonike.\u201d[5]<\/a> N\u00eb shqyrtimin\u00a0 p\u00ebr thurjen e sonetit, Nehas Sopaj n\u00ebnvizoi faktin se Poeti shpesh me q\u00ebllim thyente rregullat, asisoj sikurse b\u00ebri n\u00eb form\u00ebn e soneteve t\u00eb Tij p\u00ebr Sk\u00ebnderbeun. K\u00ebshtu b\u00ebnte jo vet\u00ebm n\u00eb sonetet p\u00ebr Sk\u00ebnderbeun, por edhe te ato me motive legjendash shqiptare. Sa i p\u00ebrket nd\u00ebrtimit t\u00eb ting\u00ebllim\u00ebs-sonetit, Poeti Beqir Musliu m\u00ebtoi t\u00eb nd\u00ebrtonte nj\u00eb sonet vetjak.<\/p>\n

Nehas Sopaj\u00a0 iu kishte qasur gjithansh\u00ebm poezis\u00eb s\u00eb Poetit Beqir Musliu. Ndoshta po t\u00eb ishte p\u00ebrqendruar ve\u00e7mas n\u00eb poezin\u00eb e Tij, pa proz\u00ebn dhe dram\u00ebn, ky studim do t\u00eb arrinte nj\u00eb shkall\u00eb edhe m\u00eb t\u00eb lart\u00eb shteruese, mbase?…<\/p>\n

Si n\u00ebnvizim p\u00ebr kontributin e Profesor Dr. Nehas Sopaj p\u00ebr poezin\u00eb dhe opusin krijues t\u00eb Beqir Musliut, pos tjerash, le t\u00eb citojm\u00eb edhe k\u00ebso konstatimesh: \u201cI ftoht\u00eb, gati pa brengosje p\u00ebr lexuesin, autori (fjala p\u00ebr librin Orfeiana, n\u00ebnvizim i M. R.) \u00a0nga ky lib\u00ebr i uniformon figurat dhe shenjat e tij t\u00eb k\u00ebndimit, t\u00eb cilat sikur anojn\u00eb kah proza poetike apo proza pa rr\u00ebfim, q\u00eb \u00ebsht\u00eb nj\u00eb tendenc\u00eb universale \u00a0e poezis\u00eb s\u00eb sotme bot\u00ebrore, sidomos te ajo amerikane.\u201d[6]<\/a><\/p>\n

Pa hamendje hipotetike se me \u00e7far\u00eb mund t\u00eb identifikohej figura mitike e Orfeut, q\u00eb n\u00eb koh\u00ebn dhe hap\u00ebsir\u00ebn e ides\u00eb poetike t\u00eb Poetit Beqir Musliu, merr konotacion t\u00eb zgjeruar: nga Orfe-Orfeiana… Studiuesi dhe admiruesi i Poetit Nehas Sopaj vjen tek konstatimi identifikues: \u201cOrfe ose k\u00ebng\u00ebtar \u201cn\u00eb krye t\u00eb k\u00ebng\u00ebtar\u00ebve\u201d, Beqir Musliu e meriton.\u201d[7]<\/a><\/p>\n

\u201cPOETIKA E BEQIR MUSLIUT\u201d SIPAS YRJET BERISH\u00cbS<\/strong><\/p>\n

Nj\u00eb tjet\u00ebr vep\u00ebr q\u00eb iu p\u00ebrkushtua shkrimeve poetike: poezis\u00eb, proz\u00ebs dhe atyre t\u00eb natyr\u00ebs dramatike, Yrjet Berisha tet\u00eb vjet pas librit t\u00eb Nehas Sopaj \u201cBeqir Musliu\u201d, botuar nga Rozafa, Prishtin\u00eb, 2008, publikoi studimin \u201cPoetika e Beqir Musliut\u201d, tek Sht\u00ebpia botuese \u201cBeqir Musliu\u201d, n\u00eb Gjilan, m\u00eb 2016. Vepra strukturohet p\u00ebrmes n\u00ebnt\u00eb kapitujve, kat\u00ebr prej t\u00eb cil\u00ebve trajtojn\u00eb poetik\u00ebn e Beqir Musliut n\u00eb poezi:<\/p>\n

1. Lirika me intertekst nga mitologjia antike;
\n2. Lirika me intertekst mitologjie iliro-arb\u00ebrore;
\n3. Poezi me intertekst metafizik dhe
\n4. Lirika me intertekst neosimbolist.<\/p>\n

Autori \u00a0i studimit \u201cPoetika e Beqir Musliut\u201d, vijoi t\u00eb shqyrtoj\u00eb poetik\u00ebn n\u00eb proz\u00ebn dhe romanet e Poetit; mandej shqyrtoi n\u00ebnt\u00eb tekstet e poetik\u00ebs n\u00eb dramat e Beqir Musliut dhe, s\u00eb fundmi nxori p\u00ebrfundimet rreth k\u00ebsaj poetike t\u00eb Poetit, romansierit dhe dramaturgut, q\u00eb n\u00eb t\u00ebr\u00ebsin\u00eb e k\u00ebtyre llojeve letrare, Beqir Musliu doli t\u00eb jet\u00eb, shprehur me p\u00ebrqindje, kryesisht Poet! Ky \u00ebsht\u00eb fenomeni Beqir Musliu n\u00eb letrat e artit t\u00eb shkruar n\u00eb shqipe! T\u00ebr\u00ebsia e shkrimeve n\u00eb librin e cituar t\u00eb Yrjet Berish\u00ebs arrin v\u00ebllimin prej 410 faqesh. K\u00ebto faqe libri jan\u00eb nderimi, t\u00eb cilin ia fali Yrjet Berisha shkrimtarit elitar Beqir Musliut!<\/p>\n

Studiuesi Berisha n\u00eb n\u00ebnt\u00ebdhjet\u00eb faqe t\u00eb librit, prej gjithsej kat\u00ebrqind e dhjet\u00eb, drejtp\u00ebrs\u00ebdrejti, faqe p\u00ebr faqe u mor me poezin\u00eb e Beqes. N\u00ebp\u00ebrmjet nj\u00eb trajte leximi t\u00eb tekstit e n\u00ebntekstit, zb\u00ebrthimit t\u00eb figurave nga vargjet e shk\u00ebputura p\u00ebr ilustrim; Yrjet Berisha shqyrtoi ve\u00e7antit\u00eb e korpuseve poetike, ng\u00ebrthesat aspak t\u00eb lehta t\u00eb k\u00ebsaj tipologjie t\u00eb poezis\u00eb, me dend\u00ebsi shtresimesh e strukturimesh t\u00eb pamjeve, ideve, aluzioneve, tezave, antitezave, t\u00eb kontrasteve, miteve, legjendave, mozaikut t\u00eb karaktereve, t\u00eb bardh\u00ebs n\u00eb t\u00eb zez\u00ebn dhe t\u00eb zez\u00ebs n\u00eb bardh\u00ebsin\u00eb e drit\u00ebs…<\/p>\n

Yrjet Berisha e kishte v\u00ebn\u00eb re evoluimin e shprehjes poetike n\u00eb poezin\u00eb e Beqir Musliut: zhvendosjen nga tradicionalja kryesisht pas dy-tri v\u00ebllimesh t\u00eb para, q\u00eb edhe si motive e tematika, si veshje figurative e reflekse, si koncepte nd\u00ebrtekstesh, si kumte e kuptime, si inversione sprovash e loj\u00ebrash, si mend\u00ebsi e p\u00ebrshpirteni, shmang krejt\u00ebsisht tiparet e tipologjin\u00eb e poezis\u00eb tradicionale, aty-k\u00ebtu me doza neoromantizmi. Ai tashm\u00eb, pakthyesh\u00ebm nd\u00ebrton poezin\u00eb e pavarur nga rregullat klasike, i jepet surrealizmit, post-modernes me burime nga mitologjia, antika, mitet ilire-arb\u00ebrore-dardane, poezin\u00eb e sprovave metafizike, lirik\u00ebn e re simboliste.<\/p>\n

Kodin q\u00eb i p\u00ebrshkon t\u00eb gjitha k\u00ebto nj\u00ebsi korpusesh poetike, si dhe burimet e tyre, studiuesi yn\u00eb e sprovon n\u00ebp\u00ebrmjet vendosjes t\u00eb formul\u00ebs s\u00eb intertekstualitetit. Kuptimi i termit buron nga latinishtja intertexere, <\/em>q\u00eb p\u00ebrkthehet n\u00eb shqip: thurje<\/em>, g\u00ebrshetim<\/em>, shprehje konceptuare e futur n\u00eb filologji nga teorik\u00ebt bashk\u00ebkohor\u00eb francez\u00eb Mihail Bahtin dhe Julia Kristeva. N\u00eb teorin\u00eb e Mihail Bahtin-it njihet si \u201cfjal\u00eb t\u00eb dialogizuara\u201d dhe \u201cpolifoni e romanit\u201d; ose sipas Julia Kristeva-s si fjal\u00eb e re , neologjiz\u00ebm ose \u201cteksti si prodhim ose transferim.\u201d N\u00eb shqip mund ta p\u00ebrshtatim si nd\u00ebrtekst, <\/em>i cili strukturohet dhe ushqehet nga tekstet e huazuara prej fushash\u00a0 t\u00eb ndryshme t\u00eb dijes. Andaj, k\u00ebt\u00eb term \u00e7el\u00ebs e hasim pashmangsh\u00ebm n\u00eb t\u00eb gjitha mitet e mitologjit\u00eb, n\u00eb pik\u00eb-p\u00ebrkimet e fluturimet metafizike, n\u00eb shtigjet e simbolik\u00ebs e t\u00eb neosimbolist\u00ebve…<\/p>\n

Yrjet Berisha secil\u00ebn nj\u00ebsi poetike e ilustron me shk\u00ebputje vargjesh, pastaj mbi at\u00eb shk\u00ebputje nd\u00ebrton diskursin me interpretime p\u00ebrmbajtjesh deri n\u00eb imt\u00ebsin\u00eb e tyre,\u00a0 mbase t\u00eb stilit shpjegues shkollor p\u00ebr secil\u00ebn strof\u00eb kat\u00ebr, tet\u00eb,\u00a0 dy a m\u00eb shum\u00eb vargjesh. Autori n\u00eb cil\u00ebsin\u00eb e studiuesit, me durimin e paepur jep sqarime p\u00ebr arketipat, m\u00ebtimet, pozicionimet, personazhet e kaheve antitetike, kontrastet dhe antinomit\u00eb, si: luft\u00eb-dasm\u00eb; trazimin e Iliris\u00eb nga ploja, Lufta e Troj\u00ebs; simbolika e p\u00ebrtejshme e moll\u00ebs prodhimtare porosish, shum\u00ebsi kuptim\u00ebsie; motivet e udh\u00ebtimit t\u00eb Orfeut, figur\u00eb konceptore \u00a0e identifikimit vetjak dhe kolektiv, semantik\u00eb e gjith\u00eb-p\u00ebrfshirjes si fat e fatkeq\u00ebsi, si gjen i shuar dhe \u201chi i ndri\u00e7uar…\u201d<\/p>\n

Titulli i librit \u201cPoetika e Beqir Musliut\u201d i autorit Yrjet Berisha, nuk doli si rezultat i frym\u00ebzimit t\u00eb rastit. Termi poetik\u00eb ng\u00ebrthen shum\u00ebsin\u00eb e shtigjeve deri te arritjet e burimeve t\u00eb fshehura: mitike, legjendare, t\u00eb p\u00ebrshpirtshme, historike… Tek njohja, vet\u00eb-njohja e rinjohja, tek vdekja e ringjallja, tek b\u00ebrja dhe zhb\u00ebrja… Poetik\u00ebn e Beqir Musliut e ushqejn\u00eb moria e b\u00ebmave: toponimia mistike, Hadi, tematika orfeiane me fyej e lyr\u00eb dhurata t\u00eb Apolonit e Hermesit… Cikli i anatemave n\u00eb v\u00ebllimin \u201cOrfeiana\u201d; lirikat me nd\u00ebrtekste t\u00eb miteve ilire-arb\u00ebrore…<\/p>\n

Tek nj\u00ebsia ose kapitulli \u201cLirika me intertekst mitologjie Iliro-Arb\u00ebrore\u201d, Berisha spikati nd\u00ebrtekstet e miteve ilire, kreshnike, legjenda e balada, Betej\u00ebn e Kosov\u00ebs, \u201cMotin e madh\u201d t\u00eb Sk\u00ebnderbeut. N\u00eb k\u00ebt\u00eb pik\u00ebv\u00ebshtrim Yrjet Berisha tumir\u00eb konstatimin e Ibrahim Rugov\u00ebs \u201cpoeti\u00a0 nuk p\u00ebrdor\u00eb sforcimin poetik, po figuracionin tejet t\u00eb pasur, kryesisht, do t\u00eb thoshim, nj\u00eb rr\u00ebfim metaforik.\u201d Studiuesi Berisha e sjell nj\u00eb tjet\u00ebr konstatim, sindrom\u00ebn ton\u00eb etike-etnike: \u201cRozafa si arketip mitik ilir-arb\u00ebror pasqyron kompleksin\u00a0 e subjektit vet\u00ebshkat\u00ebrrues.\u201d[8]<\/strong><\/a><\/p>\n

Yrjet Berisha i b\u00ebri nder filologjis\u00eb moderne shqiptare me studimin e tij \u201cPoetika e Beqir Musliut\u201d, ngase shtjelloi dhe iu dha z\u00eb nj\u00eb morie \u00e7\u00ebshtjesh par\u00ebsore p\u00ebr Poetin, i cili u quajt \u201chermetik\u201d(A. Vinca) dhe i pakapsh\u00ebm p\u00ebr lexuesin mesatar. N\u00eb disa pik\u00ebpamje studiuesi yn\u00eb nuk tejkaloi p\u00ebrkufizimet e studiuesve, si: I. Rugova, S. Hamiti, R. Musliu, N. Sopaj, Prend Buzhala… Mir\u00ebpo, solli\u00a0 nj\u00eb vist\u00ebr konstatimesh, nivelesh p\u00ebrshkruese, shpjeguese, analizuese, t\u00eb dh\u00ebna p\u00ebr njohje, por mbase i mungoi shkalla e lart\u00eb e taksonomis\u00eb s\u00eb Bloom-it, zbatimi i l\u00ebnd\u00ebs s\u00eb shtruar mbi premisat e niveleve sintetizuese e vler\u00ebsuese. Gjithsesi, do t`ia tumirim dhe apostrofojm\u00eb disa nga konstatimet e shtruara k\u00ebtu p\u00ebr Art Mjeshtrin Beqir Musliu.<\/p>\n

Duke shkruar p\u00ebr librin poetik \u201cOrfeiana\u201d, botuar m\u00eb 2004, p\u00ebr ciklin e poezive \u201cMalet e Thesalis\u00eb\u201d, i p\u00ebrb\u00ebr\u00eb prej pes\u00ebmb\u00ebdhjet\u00eb poezish, Berisha sjell konstatimin: \u201cArti i till\u00eb \u00ebsht\u00eb nj\u00eb polemik\u00eb e ashp\u00ebr me ultraortodoksin\u00eb e Gadishullit Ilirik (ballkanas), q\u00eb vazhdimisht desh\u00ebn t\u00eb shlyejn\u00eb ekzistenc\u00ebn e t\u00eb par\u00ebve tan\u00eb nga n\u00ebnqielli i Iliris\u00eb, n\u00eb ato periudha t\u00eb hershme, dhe k\u00ebshtu del n\u00eb shesh \u201cekzodusi\u201d si problem n\u00eb vete nga Malet e Thesalis\u00eb\u201d[9]<\/strong><\/a><\/p>\n

Diskursi vijues i k\u00ebtij studiuesi \u00ebsht\u00eb krejt\u00ebsisht n\u00eb an\u00ebn e Poetit dhe t\u00eb poetik\u00ebs Tij n\u00eb kontekstin e shtruar:<\/p>\n

\u201cLirikat n\u00eb k\u00ebt\u00eb intertekst, kur i krijoi e botoi poeti, m\u00eb tep\u00ebr u trajtuan si lirika hermetike, me motive konfesionale. Kritika tradicionale k\u00ebt\u00eb lirik\u00eb nuk e p\u00ebrfilli, e arti i tij at\u00ebbot\u00eb shikohej me mosbesim. Poeti i vet\u00ebdijsh\u00ebm se arti\u00a0 s`njeh kufij, s`p\u00ebrfill rregulla, andaj\u00a0 nuk i b\u00ebhej von\u00eb\u00a0 p\u00ebr\u00a0 shijen e penave oborrtare-moniste, q\u00eb u rrit\u00ebn e u afirmuan n\u00ebn tutel\u00ebn e politik\u00ebs e jo t\u00eb poetik\u00ebs.\u201d[10]<\/strong><\/a><\/p>\n

Po i nj\u00ebjti diskurs q\u00eb i kishte ndar\u00eb poet\u00ebt me prurjet e tyre, n\u00eb poet\u00eb tradicional dhe modern\u00eb, e forcon n\u00ebnvizimin paraprak p\u00ebr Poetin:<\/p>\n

\u201cN\u00eb brezin e dyt\u00eb rreshtohet Beqir Musliu, q\u00eb filloi t\u00eb krijoj\u00eb e botoj\u00eb tekste artistike sipas rregullsive t\u00eb lirik\u00ebs moderne, me vargje t\u00eb lira, huazoi intertekste mitologjike, konfesionale, mb\u00ebshtet n\u00eb kategori estetike t\u00eb s\u00eb sh\u00ebmtuar\u00ebs, nuk i thur\u00eb lavde regjimit monist, as klik\u00ebs ultraortodokse\u00a0 n\u00eb pushtet. Ky poet\u00a0 dhe brezi i tij u akuzuan: t\u00eb pap\u00ebrgatitur, rr\u00ebnues tradite, t\u00eb ndikuar nga arti i huaj, banalizim arti. Por e v\u00ebrteta qe ndryshe\u201d[11]<\/strong><\/a><\/p>\n

P\u00ebrmes diskursit mbi t\u00eb cilin vum\u00eb apostrofimet tona, dol\u00ebn konstatime t\u00eb p\u00ebrgjith\u00ebsuar t\u00eb Yrjet Berish\u00ebs, t\u00eb k\u00ebtij admiruesi jet\u00ebshkurt\u00ebr t\u00eb artit, i cili preku edhe an\u00eb-pamjen hermetike t\u00eb krijuesit Beqir Musliu: \u201cArti (i B. Musliut, n\u00ebnvizimi im) ngjesh\u00ebt me intertekstualitete nga lasht\u00ebsia antike, dardane, g\u00ebrshetuar me intertekstualitet folklori e mitologjie shqiptare. Poeti n\u00ebn ndikimin e parabolave t\u00eb let\u00ebrsis\u00eb dhe t\u00eb paradokseve nga realiteti do t\u00eb formoj\u00eb bot\u00ebn e till\u00eb hermetike n\u00eb poezi.\u201d[12]<\/strong><\/a><\/p>\n

THIRRORJA (VOCATIV) E BEQIR MUSLIUT<\/strong><\/p>\n

\u201cT\u00eb lut zogu prej letre<\/em>
\nMos k\u00ebndo zbraz\u00ebtive t\u00eb ftohta<\/em>
\nSe mund t`i takoj\u00eb shpres\u00ebs<\/em>
\nEdhe ajo q\u00eb na trim\u00ebroi<\/em>
\nDerisa ishim duke e mb\u00ebshtjell<\/em>
\n\u00a0\u00a0\u00a0\u00a0 P\u00ebr l\u00ebkur\u00eb Vet\u00ebm shpres\u00eb Vet\u00ebm<\/em>
\nRobi e Liria b\u00ebn\u00eb mur<\/em>
\nN\u00eb t\u00eb nj\u00ebjt\u00ebt zinxhir\u00eb k\u00ebnge\u201d<\/em>
\n(Anatema e Tret\u00eb n\u00eb Orfeum<\/strong>)<\/p>\n

\u00cbsht\u00eb nj\u00eb k\u00ebnd i shtjellimeve interesante t\u00eb ides\u00eb poetike, se si p\u00ebrzgjidhen mjetet e figurat nga Poeti, p\u00ebr ta v\u00ebn\u00eb n\u00eb l\u00ebvizje pamjen e p\u00ebrfytyrimit, q\u00eb mund t\u00eb jet\u00eb abstrakt, por edhe i duksh\u00ebm. Atmosfer\u00ebn e \u201czogut prej letre\u201d, nj\u00eb figur\u00eb fluturuese e p\u00ebrcaktuar nga kund\u00ebrshtia p\u00ebr\u00e7uese e shpirt\u00ebrores, t\u00eb cil\u00ebs i b\u00ebn opozit\u00eb shprehja nistore e vargut t\u00eb dyt\u00eb \u201cMos.\u201d P\u00ebr \u00e7far\u00eb \u201cMos?\u201d K\u00ebrkohet ndalja e veprimit: \u201cMos k\u00ebndo zbraz\u00ebtive t\u00eb ftohta…\u201d K\u00eb e lut\u00eb \u201czogu prej letre?\u201d Lutja i drejtohet nj\u00eb vete dhe ajo vete, veta e dyt\u00eb q\u00ebndron mes Poetit dhe nj\u00eb kipci t\u00eb paduksh\u00ebm t\u00eb subjektit poetik. K\u00ebshtu, t\u00ebrthoras \u00a0pritet nxitja e nj\u00eb monologu dialogues, por nuk ndodh dialogu ngase subjekti lirik vijon urtin\u00eb e vet metaforike.<\/p>\n

D\u00ebftimi i drejtp\u00ebrdrejt\u00eb se \u00e7far\u00eb atmosfere e pret an\u00ebn tjet\u00ebr t\u00eb vet\u00ebs s\u00eb k\u00ebng\u00ebs, nd\u00ebrtohet p\u00ebrmes kumtit t\u00eb trajt\u00ebs lidhore n\u00eb vargun e tret\u00eb, sepse gjasa p\u00ebr hyrje n\u00eb ato \u201czbraz\u00ebti t\u00eb ftohta\u201d \u201cmund t`i takoj\u00eb shpres\u00ebs.\u201d Opozicioni i t\u00eb shmangur\u00ebs dhe pozicioni shp\u00ebtimtar ndodhin fare pran\u00eb nj\u00ebri-tjetrit. Mes opozicionit dhe pozicionit ndodhet shpresa. Andaj, edhe kur duket se k\u00ebndimi \u201czbraz\u00ebtive t\u00eb ftohta\u201d \u00ebsht\u00eb i pamundur, meq\u00eb gjithnj\u00eb mbi kok\u00eb sogjeton Anatema e radh\u00ebs, e cila mund t\u00eb jet\u00eb e treta, ose m\u00eb shum\u00eb se kaq. N\u00eb aktin e nj\u00eb pamund\u00ebsie doli mund\u00ebsia, \u201cajo q\u00eb na trim\u00ebroi\u201d, t\u00eb cil\u00ebn e gjall\u00ebroi shpresa,\u201cVet\u00ebm shpres\u00eb Vet\u00ebm\u201d apostrofoi dyzash Poeti. Nj\u00ebkoh\u00ebsisht \u201cduke e mb\u00ebshtjell\u201d me at\u00eb p\u00eblhur\u00eb l\u00ebkur\u00ebn e trupit, t\u00eb qenies son\u00eb t\u00eb p\u00ebrz\u00ebn\u00eb nga ngroht\u00ebsia prej Anatem\u00ebs\u00a0 n\u00eb hap\u00ebsirat e toponimis\u00eb mitike, shpirt\u00ebrore, t\u00eb topik\u00ebs etnike t\u00eb Orfeum-it; ndaj ideja merr p\u00ebrmasa t\u00eb shum\u00ebsis\u00eb p\u00ebrgjith\u00ebsuese.<\/p>\n

L\u00ebkur\u00ebn e kishim kurdoher\u00eb t\u00eb cenueshme prej akujsh, brym\u00ebs s\u00eb pranverave t\u00eb hershme dhe diellit mizor mbi krye, mbi l\u00ebkur\u00eb, q\u00eb kishte djegur k\u00ebmish\u00ebn e par\u00eb e t\u00eb sat\u00ebn me radh\u00eb… Paradoksi p\u00ebrtrollitet:<\/p>\n

\u201cKur Robi e Liria b\u00ebn\u00eb mur<\/em>
\nN\u00eb t\u00eb nj\u00ebjt\u00ebt zinxhir\u00eb k\u00ebnge<\/em>
\n\u00a0\u00a0\u00a0 Si n\u00eb antik\u00eb\u201d<\/em><\/p>\n

Tre p\u00ebrb\u00ebr\u00ebsve shtresor\u00eb: Robit, Liris\u00eb dhe k\u00ebng\u00ebs fati u lidhet n\u00eb zinxhir\u00eb. N\u00ebp\u00ebrmjet kontrasteve dhe t\u00eb kund\u00ebrtave nd\u00ebrtohet kuptim\u00ebsia n\u00eb poezin\u00eb e Beqir Musliut. Trinia e Robit, Liris\u00eb dhe k\u00ebng\u00ebs m\u00ebtonte k\u00ebputjen e zinxhir\u00ebve, ata zinxhir\u00eb, q\u00eb i mb\u00ebrthenin; por k\u00ebputja e tyre k\u00ebpuste dhe vet\u00eb \u00a0k\u00ebng\u00ebn?!\u00a0 Nga cila an\u00eb t\u00eb kapej paradoksi? P\u00ebrpjekjet rrotullohen brenda nj\u00eb harku metaforik, si dhe kuptimi i frymorit me frym\u00eb t\u00eb penguar drejt t\u00eb p\u00ebrgjithshmes, Liris\u00eb e cila ndoshta do t`ia kishte hequr thonjt\u00eb prej fytit t\u00eb shtr\u00ebnguar?… Dy koncepte shtr\u00ebngesash i p\u00ebrkasin Anatem\u00ebs n\u00eb hap\u00ebsir\u00ebn e Orfeum-it t\u00eb Par\u00eb dhe Orfeum-it t\u00eb Dyt\u00eb. Megjithat\u00eb, Robi dhe Liria duhej t`i k\u00ebputnin zinxhir\u00ebt, t\u00eb cil\u00ebt e mb\u00ebrthyen frymorin dhe konceptimin p\u00ebr frym\u00ebmarrje t\u00eb plot\u00eb:<\/p>\n

\u201cE u p\u00ebrbiruam n\u00ebp\u00ebr vdekjen
\nQ\u00eb e pam\u00eb t\u00eb zez\u00eb n\u00eb lugin\u00eb\u201d[13]<\/a>
\nPoezia e k\u00ebtill\u00eb mbyllet me \u201clutjen e zogut prej letre\u201d:
\n\u201cMos k\u00ebndo n\u00ebp\u00ebr zbraz\u00ebtit\u00eb e ftohta…\u201d<\/p>\n

N\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrs\u00ebritur vihet n\u00eb funksion t\u00eb urt\u00ebsis\u00eb forcimi i vet\u00ebdijes p\u00ebr zbraz\u00ebtin\u00eb e shurdh\u00ebrin\u00eb; aty ku mungojn\u00eb shqisat e ndijimit dhe syt\u00eb, aty ku nuk duken \u00a0shikimet e fytyrave t\u00eb dashura, atje ku nuk ka\u00a0 impulse zemre, ose zemrat nuk rrahin p\u00ebr Orfeum-in, jan\u00eb t\u00eb ftohta prej akulli. N\u00eb fund\u00a0 t\u00eb\u00a0 shtjelljes poetike kemi\u00a0 zanoren O ose nj\u00eb zero t\u00eb madhe t\u00eb shtypit! \u00c7`\u00ebsht\u00eb kjo O n\u00eb fundin e shtjellimit t\u00eb k\u00ebsaj mynxyre? Ndoshta \u00ebsht\u00eb trajta m\u00eb e shkurt\u00eb e thirrores, q\u00eb e hasim her\u00eb pas her\u00ebsh n\u00eb shtjellimet e vargjeve t\u00eb Beqir Musliut? Kjo trajt\u00eb thirrmore nuk \u00ebsht\u00eb e rast\u00ebsishme\u00a0 n\u00eb poetik\u00ebn e Poetit ton\u00eb shum\u00eb planesh…<\/p>\n

Pothuajse n\u00eb t\u00eb gjitha librat e poezis\u00eb, si \u201cBukuria e zez\u00eb\u201d, \u201cSezamet\u201d, \u201cParabola\u201d, \u201cDarka e magjis\u00eb\u201d, \u201cLibri i Anatemave\u201d me shtojca plot\u00ebsimesh prej botimit t\u00eb pak\u00ebnaqur t\u00eb librit \u201cLulkuqet e gjakut\u201d, q\u00eb e dend\u00ebsuan\u00a0 \u201cLibrin e Anatemave\u201d; mandej n\u00eb Shtat\u00eb Libra Anatema nga opusi \u201cMbledh\u00ebsit e Purpurit\u201d, si: \u201cMetafizika e Sfidimit\u201d, \u201cMadragora\u201d, \u201cKlepsidra e Magjis\u00eb\u201d, \u201cMartirium\u201d, \u201cMagna Karta\u201d, \u201cEkzodus\u201d, \u201cKodeksi i Argasit\u201d, Poeti e p\u00ebrdor\u00eb zanoren e thirrores O me shkronj\u00eb t\u00eb madhe e t\u00eb vog\u00ebl:<\/p>\n

\u201cO, t\u00eb gjith\u00eb ata q\u00eb k\u00ebsaj rruge u kthyen\u00a0 n`hi
\nDeri te kasollet e shurdhta\u00a0 Orfeu ka me na pri\u201d[14]<\/a>
\n(Fyelli ose banor\u00ebt e hinit)<\/p>\n

Vargun e dyt\u00eb t\u00eb dyvarg\u00ebshit t\u00eb cituar, Poeti e nd\u00ebrtoi\u00a0 n\u00eb trajt\u00ebn e paskajores t\u00eb geg\u00ebrishtes, e cila nuk u p\u00ebrfshi n\u00eb standardin e sot\u00ebm t\u00eb gjuh\u00ebs s\u00eb nj\u00ebsuar letrare shqipe. Rr\u00ebfimeve epike mbi burime t\u00eb arealit gojor n\u00eb ciklin e poemave balada dhe legjenda, si: \u201cLegjenda mbi vorret e krushqve\u201d, \u201cGjergj Elez Alia ose balada p\u00ebr Bajlozin Shtat\u00ebkren\u00ebsh\u201d, \u201cMotra me nand\u00eb v\u00ebllaz\u00ebn\u201d, \u201cPrralla e p\u00ebrhimt\u00eb ose Balada p\u00ebr Shtat\u00eb Dit\u00eb e Shtat\u00eb\u00a0 Net\u00eb\u201d, t\u00eb p\u00ebrfshira n\u00eb v\u00ebllimin \u201cBukuria e zez\u00eb\u201d, Poeti i shtjelloi, duke ua n\u00ebnshtruar aspektin rr\u00ebfimtar\u00a0 nj\u00eb bashk\u00eb-dyzimi lirik, n\u00ebp\u00ebrmjet laboratorit poetizues t\u00eb Poetit. K\u00ebsisoj rrjedh\u00ebs epike i shtohet amalgama lirike… Rr\u00ebfimi shkrihet n\u00eb p\u00ebrb\u00ebr\u00ebs t\u00eb lirik\u00ebs… Vet\u00ebm n\u00eb poem\u00ebn \u201cLegjenda mbi vorret e krushqve\u201d n\u00eb nj\u00ebzet e dy situata jehon thirrorja e zanores kumbuese \u201cO\u201d n\u00eb stilin:<\/p>\n

\u201cO, si me gjet\u00eb ur\u00ebn e par\u00eb , e me kalue n`at an\u00eb-<\/em>
\nShiu u pik secilit n`zemra e bim\u00ebve nd\u00ebr ara…<\/em>\u201d
\n(Legjenda mbi vorret e krushqve<\/strong>)[15]<\/a><\/p>\n

Ose:<\/p>\n

\u201cO, \u00e7far\u00eb bukurije, \u00e7far\u00eb magjije n`krah\u00ebt e p\u00ebllumbit –<\/em>
\nKu tan\u00eb lumejt e bot\u00ebs i kthen n`rrjedhjen e vet:<\/em>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 N`bukuri!<\/em>\u201d[16]<\/a><\/p>\n

N\u00eb librin \u201cParabola\u201d poezia \u201cBleni i kat\u00ebrt\u201d prej kat\u00ebrmb\u00ebdhjet\u00eb vargjesh, vargu i fundit mbyllet me thirrore:<\/p>\n

\u201cO kush po loz tehut t\u00eb shpat\u00ebs me kok\u00ebn time\u201d[17]<\/a><\/p>\n

(Bleni i kat\u00ebrt)<\/p>\n

Te cikli \u201cMolla e Af\u00ebrdit\u00ebs\u201d, p\u00ebrmban nj\u00ebmb\u00ebdhjet\u00eb \u00a0poezi, n\u00eb poezin\u00eb \u201cFilli i Betej\u00ebs s\u00eb Kosov\u00ebs\u201d shfaqet thirrorja:<\/p>\n

\u201cO kush do t`i baj\u00eb kurorat\u00a0 pas luft\u00ebrave\u201d[18]<\/a><\/p>\n

\u201cNga libri i Anatemave, sipas Orfeumit(II)\u201d, n\u00eb tre ciklet e poezis\u00eb \u201cAnatema e Par\u00eb n\u00eb Orfeum\u201d, \u201cAnatema e Dyt\u00eb\u00a0 n\u00eb Orfeum\u201d, \u201cAnatema e Tret\u00eb n\u00eb Orfeum\u201d, dukuria e thirrores O haset n\u00eb pozita t\u00eb ndryshme, p\u00ebrpos si prijatare e r\u00ebndomt\u00eb\u00a0 e togfjal\u00ebshit \u201cO Zot\u201d, gjendet edhe si thirrore vet\u00ebm p\u00ebr\u00a0 vet\u00ebm n\u00eb vargjet vijuese:<\/p>\n

\u201cO<\/em>
\nP\u00ebrse zemra\u00a0 s`e shp\u00ebtoi ver\u00ebn<\/em>
\n\u00a0\u00a0\u00a0 Q\u00eb n\u00eb Dark\u00ebn \u00a0e Magjis\u00eb e darkon<\/em>\u201d[19]<\/a><\/p>\n

(Anatema e Par\u00eb n\u00eb Orfeum<\/strong>)<\/p>\n

Thirrorja n\u00eb variante t\u00eb k\u00ebtilla \u00ebsht\u00eb e pashmangshme:<\/p>\n

\u201cKush i la buz\u00ebt<\/em>
\nN\u00eb kopshtin e papar\u00eb t\u00eb hirit<\/em>
\nMbeti\u00a0 shum\u00eb m\u00eb i ri<\/em>
\n\u00a0\u00a0\u00a0 O<\/em>\u201d[20]<\/a><\/p>\n

Te \u201cAnatema e Dyt\u00eb\u00a0 n\u00eb Orfeum<\/strong>\u201d:<\/p>\n

\u201cO<\/em>
\nCili mur i historis\u00eb je ti<\/em>
\nQ\u00eb don t\u00eb balsamohesh n\u00eb mua<\/em>
\n\u00a0\u00a0\u00a0 Kur ende\u00a0 s`ke zbritur\u00a0 n\u00eb fytyr\u00eb<\/em>
\nN\u00eb k\u00ebt\u00eb fush\u00eb t\u00eb p\u00ebrhimt\u00eb<\/em>
\nKu po rri i gozhduar paduksh\u00ebm<\/em>\u201d[21]<\/a><\/p>\n

Po n\u00eb k\u00ebt\u00eb pozit\u00eb e shohim zanoren O thirrore, nj\u00eb trajt\u00eb foljore, duke i prir\u00eb nj\u00eb parandjenje, nj\u00eb ndeshtrashe, nj\u00eb kobi ose nj\u00eb gj\u00ebme:<\/p>\n

\u201cO<\/em>
\nA \u00ebsht\u00eb kjo fuqi<\/em>
\nQ\u00eb engj\u00eblli e ndjell me shkat\u00ebrrim<\/em>
\n\u00a0\u00a0\u00a0 Apo vet\u00ebm kok\u00eb guri<\/em>
\nQ\u00eb para kok\u00ebs s\u00eb vet hapet<\/em>
\nSi dita para diellit m\u00ebngjesor…<\/em>\u201d[22]<\/a><\/p>\n

(Anatema e Tret\u00eb n\u00eb Orfeum<\/strong>)<\/p>\n

 <\/p>\n

\u00c7\u00cbSHTJE P\u00cbRKUFIZUESE<\/strong><\/p>\n

Si mund t\u00eb p\u00ebrkufizohet trajta e thirrores n\u00eb poezin\u00eb e Beqir Musliut? Jasht\u00eb p\u00ebrpjekjes q\u00eb t\u00eb ngre teori, n\u00eb stilistik\u00ebn e poezis\u00eb s\u00eb k\u00ebtij Poeti, thirrorja paraqitet n\u00eb disa pozicione t\u00eb vargimit: n\u00eb fillim t\u00eb vargut, diku-diku n\u00eb mes, pastaj n\u00eb fund dhe, fare e vetme, pa lidhje me togfjal\u00ebsh, n\u00eb fillim dhe n\u00eb fund, jasht\u00eb tekstit! N\u00eb qoft\u00eb se zanorja O thirrore e fillimit kusht\u00ebzon dinamik\u00ebn dhe l\u00ebvrimin e t\u00eb mbjellave n\u00eb fush\u00ebn e sintaks\u00ebs poetike; \u00e7ka do t\u00eb kusht\u00ebzonte thirrorja O e shk\u00ebputur krejt\u00ebsisht prej tekstit poetik? Nj\u00eb thirrore O e till\u00eb, e vetme, duket formale dhe pa funksion \u00a0ose?…<\/p>\n

Thirroren nuk do ta konsideroja thjesht si ornament stilistik t\u00eb k\u00ebtij lloji poezie… Strukturime vargjesh kur trajta e thirrores shton, paralajm\u00ebron atmosfer\u00ebn e t\u00eb ndodhur\u00ebs n\u00eb vazhdim\u00ebsin\u00eb e vargjeve, Autorit i sh\u00ebrbejn\u00eb si thirrje p\u00ebr t`ia mobilizuar vet\u00ebdijen p\u00ebr tendosjet e mundshme… K\u00eb, k\u00ebnd, kujt, cil\u00ebs forc\u00eb i drejtohet thirrorja? Forc\u00ebs s\u00eb nd\u00ebrdymes a ndonj\u00eb okultizmi (latinisht occultus-i fsheht\u00eb ) shkenc\u00eb p\u00ebr fsheht\u00ebsit\u00eb, bes\u00ebtytni n\u00eb fuqit\u00eb e fshehta mbinatyrore; ose ndonj\u00eb trajte t\u00eb per\u00ebndom\u00eb shpirt\u00ebrore, si leht\u00ebsim i ndjenjave, si zbrazje prej mynxyrash, b\u00ebmash, ndodhish, zgropesh tragjike\u00a0 a shp\u00ebtimtare?<\/p>\n

Shum\u00ebsia kuptimore e thirrores shpie situatave t\u00eb pritura ose t\u00eb papritura, t\u00eb shumt\u00ebn si apostrof\u00eb e theksuar, e z\u00ebshme, si zbrazje emocionale, si shteg krenarie e marr\u00ebzie e pap\u00ebrmbajtur, q\u00eb prologun fatlum e shpie n\u00eb epilogun fatzi, me p\u00ebrballje p\u00ebrfundimesh humb\u00ebse… Post scriptum: n\u00eb papirusin e kronik\u00ebs lexojm\u00eb cinizmin, absurdin e llojit t\u00eb vet dhe, dhimbjen e p\u00ebrmas\u00ebs me pleksje t\u00eb tragjikes e t\u00eb komikes!<\/p>\n

MJESHTRI\u00a0 I VE\u00c7ANTIVE<\/strong><\/p>\n

T\u00eb ve\u00e7antat e poezis\u00eb t\u00eb Poetit Beqir Musliu, veprat e t\u00eb cilit presin shterim me kompetenca t\u00eb \u00e7do-anshme k\u00ebrkimore nga fush\u00eb-shtrirjet kritike, estetike, stilistike, gjuh\u00ebsore, onomastike, filozofike, historike, mitologjike, biblike dhe kuranore… Nga nj\u00eb konstatim i r\u00ebndomt\u00eb, fare leht\u00eb i shohim t\u00eb ve\u00e7antat e k\u00ebtij Poeti kundruall t\u00eb tjer\u00ebve. Si? Ai askund nuk duket si Poet i motivuar i rastit, i stin\u00ebs, si p\u00ebrjetues i bor\u00ebs s\u00eb par\u00eb, i frym\u00ebzimit p\u00ebr \u00e7eljen e luleve t\u00eb para e, k\u00ebshtu me radh\u00eb… Ai ishte Poet i shtigjeve t\u00eb gjata, t\u00eb gjera, t\u00eb thella e t\u00eb larta… Por, gjithnj\u00eb\u00a0 kok\u00eb e k\u00ebmb\u00eb n\u00eb tok\u00eb. Imagjinata e Tij kishte shtrirje universale\u00a0 gjith\u00eb-koh\u00ebs, tok\u00ebsore dhe kozmike, reale dhe mitike… Fjal\u00ebsi dhe kontrastet figurative m\u00ebtojn\u00eb rrokje t\u00eb pambarimta…<\/p>\n

Ontologjia, erudicioni, stilistika dhe poetika e abstraksioneve me kumte dhe kuptime t\u00eb ng\u00ebrthyera\u00a0 dendur, vende-vende e veshin me t\u00eb hirt\u00ebn e hermetizmit…<\/p>\n

Surrealizmi dhe post-modernia e Beqir Musliut, e zgjeroi dhe shum\u00ebfishoi gam\u00ebn motivuese, ideore, stilistike, filozofike, ve\u00e7mas kategorin\u00eb estetike t\u00eb s\u00eb sh\u00ebmtuar\u00ebs, q\u00eb lagjet e ithtar\u00ebve t\u00eb s\u00eb bukur\u00ebs e p\u00ebrjashtojn\u00eb si komponent\u00eb t\u00eb\u00a0 mir\u00ebfillt\u00eb t\u00eb estetik\u00ebs.<\/p>\n

EMRI I BEQIR MUSLIUT<\/strong><\/p>\n

Beqir Musliut emri do t’i figuroj\u00eb n\u00eb em\u00ebrtime rrug\u00ebsh n\u00eb Gjilan, vendlindja e Tij. Thuajse Ai i p\u00ebrkiste ve\u00e7se Gjilanit?! Me emrin e Tij do t\u00eb em\u00ebrtohet Ars Club-i, si dhe Sht\u00ebpia botuese \u201cBeqir Musiu\u201d n\u00eb Gjilan. Po ashtu, me emrin \u201cBeqir Musliu\u201d jepet \u00e7mimi letrar me seli n\u00eb Gjilan,\u00a0 p\u00ebr shkrimtar\u00ebt e hap\u00ebsir\u00ebs komb\u00ebtare,\u00a0 t\u00eb\u00a0 d\u00ebshmuar p\u00ebr cil\u00ebsi letrare-artistike.<\/p>\n

Em\u00ebrtimi me emrin Beqir Musliu do ta nderonte \u00e7do institucion t\u00eb dijes n\u00eb p\u00ebrmas\u00ebn e Universitetit Publik.<\/p>\n

Gjilan, kallnor 2021<\/strong><\/p>\n

\n

\u00a0<\/em><\/p>\n

[1]<\/em><\/a> Ibrahim Rugova \u201cAstraksioni poetik\u201d n\u00eb librin: Beqir Musliu \u201cBukuria e zez\u00eb\u201d; Rilindja, Prishtin\u00eb, 1980, f.105<\/em><\/p>\n

[2]<\/em><\/a> Nehas Sopaj \u201cBeqir Musliu\u201d, studim; Sht\u00ebpia botuese \u201cRozafa\u201d , Prishtin\u00eb, 2008, f. 5<\/em><\/p>\n

[3]<\/em><\/a> Nehas Sopaj \u201cBeqir Musliu\u201d; po aty, f. 110<\/em><\/p>\n

[4]<\/em><\/a> Po aty; f. 112<\/em><\/p>\n

[5]<\/em><\/a> Po aty; f. 113<\/em><\/p>\n

[6]<\/em><\/a> Po aty; f. 128<\/em><\/p>\n

<\/a>S[7] <\/em>Po aty; f. 140<\/em><\/p>\n

[8]<\/em><\/a> Yrjet Berisha \u201cPoetika e Beqir Musliut\u201d; Sht\u00ebpia botuese \u201cBeqir Musliu\u201d, Gjilan, 2016, f. 41<\/em><\/p>\n

[9]<\/em><\/a> Po aty; f. 54-55<\/em><\/p>\n

[10]<\/em><\/a> Po aty; f. 87<\/em><\/p>\n

[11]<\/em><\/a> Po aty; f. 88<\/em><\/p>\n

[12]<\/em><\/a> Po aty; f. 91<\/em><\/p>\n

[13]<\/em><\/a> Beqir Musliu\u201dDarka e magjis\u00eb\u201d, Rilindja, Prishtin\u00eb, 1979, f. 29<\/em><\/p>\n

[14]<\/em><\/a> Beqir Musliu \u201cBukuria e zez\u00eb\u201d (Botim i dyt\u00eb); Prishtin\u00eb, 1980, f. 17<\/em><\/p>\n

[15]<\/em><\/a> Po aty; f. 49<\/em><\/p>\n

[16]<\/em><\/a> Po aty; f. 51<\/em><\/p>\n

[17]<\/em><\/a> Beqir Musliu \u201cParabola\u201d; Rilindja , Prishtin\u00eb, 1976, f. 37<\/em><\/p>\n

[18]<\/em><\/a> Po aty; f. 47<\/em><\/p>\n

[19]<\/em><\/a> Po aty; f. 118<\/em><\/p>\n

[20]<\/em><\/a> Po aty; f. 119<\/em><\/p>\n

[21]<\/em><\/a> Po aty; f. 120<\/em><\/p>\n

[22]<\/em><\/a> Po aty; f. 123<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

(11 qershor 1945-24qershor 1996) Meti Rexhepi V\u00cbLLIMET POETIKE DHE TRASH\u00cbGIMIA ARTISTKE E BEQIR MUSLIUT Padyshim n\u00eb letrat e shkrimit artistik t\u00eb shqipes, \u00a0q\u00eb nga gjysma e dyt\u00eb e viteve gjasht\u00ebdhjet\u00eb dhe n\u00eb t\u00eb gjall\u00eb t\u00eb Tij, deri m\u00eb 24 qershor 1996, Beqir Musliu paraqet dukuri prej nj\u00eb shkrimtari t\u00eb ve\u00e7ant\u00eb. Pohimi ng\u00ebrthen nj\u00eb mori p\u00ebrb\u00ebr\u00ebsish, […]<\/p>\n","protected":false},"author":1,"featured_media":69527,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,35,8,10],"tags":[],"class_list":["post-69526","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-kulture","category-letersi","category-poezi"],"yoast_head":"\nVE\u00c7ANTIA E POEZIS\u00cb S\u00cb BEQIR MUSLIUT (studim) - 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\/vecantia-e-poezise-se-beqir-musliut-studim\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"VE\u00c7ANTIA E POEZIS\u00cb S\u00cb BEQIR MUSLIUT (studim) - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"(11 qershor 1945-24qershor 1996) Meti Rexhepi V\u00cbLLIMET POETIKE DHE TRASH\u00cbGIMIA ARTISTKE E BEQIR MUSLIUT Padyshim n\u00eb letrat e shkrimit artistik t\u00eb shqipes, \u00a0q\u00eb nga gjysma e dyt\u00eb e viteve gjasht\u00ebdhjet\u00eb dhe n\u00eb t\u00eb gjall\u00eb t\u00eb Tij, deri m\u00eb 24 qershor 1996, Beqir Musliu paraqet dukuri prej nj\u00eb shkrimtari t\u00eb ve\u00e7ant\u00eb. 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