{"id":70290,"date":"2021-07-19T15:00:29","date_gmt":"2021-07-19T13:00:29","guid":{"rendered":"https:\/\/fjala.info\/?p=70290"},"modified":"2021-07-23T19:07:57","modified_gmt":"2021-07-23T17:07:57","slug":"nene-tereza-dhe-kombi-i-saj","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/nene-tereza-dhe-kombi-i-saj\/","title":{"rendered":"N\u00cbN\u00cb TEREZA DHE KOMBI I SAJ"},"content":{"rendered":"

Arben \u00c7okaj<\/strong>, Frankfurt am Main, 19 korrik 2021<\/em><\/p>\n

Libri \u201cN\u00ebn\u00eb Tereza: Shenjtorja dhe Kombi i Saj\u201d, G\u00ebzim Alpion, botuar nga Bloomsbury: New Delhi, London, Oxford, New York, Sydney: 2020, 296 faqe.
\nISBN: HB: 978-93-89165-05-0 & 978-9389165-04-3;
\neBook: 978-93-89165-06-7
\nIBAN: 978-93-89165-05-0; 9789389165067
\nhttps:\/\/www.bloomsbury.com\/uk\/mother-teresa-9789389165067\/<\/a><\/p><\/blockquote>\n

\"Arben
Arben \u00c7okaj<\/figcaption><\/figure>\n

Monografia \u201dN\u00ebn\u00eb Tereza: Shenjtorja dhe Kombi i Saj<\/em>\u201d \u00ebsht\u00eb studimi m\u00eb i fundit i G\u00ebzim Alpion p\u00ebr figur\u00ebn dhe personalitetin e humanistes s\u00eb madhe shqiptare.<\/p>\n

G\u00ebzim Alpion \u00ebsht\u00eb nj\u00eb nd\u00ebr studiuesit dhe autor\u00ebt m\u00eb t\u00eb shquar anglisht-shkrues t\u00eb koh\u00ebs son\u00eb, q\u00eb merret me sociologji dhe me historin\u00eb e zhvillimet shqiptare, dhe nd\u00ebr autor\u00ebt m\u00eb t\u00eb besuesh\u00ebm t\u00eb p\u00ebrshkrimit t\u00eb historis\u00eb rreth N\u00ebn\u00eb Terez\u00ebs, murgesh\u00ebs s\u00eb famshme, q\u00eb u b\u00eb e njohur me kontributin e saj humanitar. Besueshm\u00ebria e Alpion vjen nga fakti sepse ai bazohet n\u00eb burime t\u00eb ndryshme, ku deduktimi i t\u00eb dh\u00ebnave q\u00eb ai merr, b\u00ebhet nga nj\u00eb filt\u00ebr sociologjik e historik, dhe jo fetar, duke e ngritur figur\u00ebn e N\u00ebn\u00eb Terez\u00ebs n\u00eb nj\u00eb nivel diskutimi akademik. Ky ishte edhe misioni i tij me librin.<\/p>\n

Libri n\u00eb fjal\u00eb \u00ebsht\u00eb me vler\u00eb t\u00eb madhe, sidomos p\u00ebr shqiptar\u00ebt, me nj\u00eb dend\u00ebsi dhe koncentrim faktesh e historish\u00eb, q\u00eb lidhen me N\u00ebn\u00eb Terez\u00ebn e rreth saj, me shqiptar\u00ebt dhe rr\u00ebnj\u00ebt kulturore t\u00eb murgesh\u00ebs, me kombin q\u00eb e nxori at\u00eb si personalitet t\u00eb ve\u00e7ant\u00eb n\u00eb kultur\u00ebn dhe nd\u00ebrgjegjen shoq\u00ebrore mbar\u00eb-bot\u00ebrore. Ajo ishte nj\u00eb produkt me ADN shqiptare, nj\u00eb shembull i qart\u00eb i aft\u00ebsis\u00eb s\u00eb rac\u00ebs son\u00eb.<\/p>\n

Alpion e ndan librin e tij n\u00eb 3 pjes\u00eb, ku p\u00ebrfshihen 15 kapituj. Pjesa e par\u00eb merret me \u201cKush ishin shqiptar\u00ebt e N\u00ebn\u00eb Terez\u00ebs?<\/em>\u201d, me 6 kapituj. Pjesa e dyt\u00eb, \u201cHistoria nga posht\u00eb: Rr\u00ebnj\u00ebt shqiptare t\u00eb N\u00ebn\u00eb Terez\u00ebs dhe vitet n\u00eb Shkup<\/em>\u201d, me 5 kapituj. Dhe pjesa e tret\u00eb, \u201cMarr\u00ebdh\u00ebniet e N\u00ebn\u00eb Terez\u00ebs me Selin\u00eb e shenjt\u00eb dhe kombin shqiptar<\/em>\u201d, me 4 kapituj.<\/p>\n

N\u00eb hyrjen e librit autori ndalet q\u00eb n\u00eb fillim te origjina e N\u00ebn\u00eb Terez\u00ebs, t\u00eb cil\u00ebn ajo e pranoi bot\u00ebrisht n\u00eb vitin 1979, kur mori \u00e7mimin Nobel p\u00ebr paqe n\u00eb Oslo. Ajo tha: \u201cMe gjak dhe me origjin\u00eb, un\u00eb jam shqiptare\u201d. Alpion thekson se: \u201cN\u00ebn\u00eb Tereza \u00ebsht\u00eb nj\u00eb hibrid i \u2018heronjve\u2019 shpirt\u00ebror\u00eb t\u00eb identifikuar nga Thomas Carlyle (1841), \u2018kapiten\u00ebt\u2019 e p<\/em>\u00eb<\/em>rkushtuar t\u00eb lavd\u00ebruar nga Samuel Smiles (1859) dhe t\u00eb famshmit e kudo-ndodhur t\u00eb epok\u00ebs s\u00eb medias, t\u00eb qortuar nga Daniel J. Boorstin (1962). Kompleksiteti i figur\u00ebs s\u00eb saj p\u00ebrcakton natyr\u00ebn multidisiplinare dhe nd\u00ebrdisiplinore t\u00eb k\u00ebtij studimi.<\/em>\u201d<\/p>\n

M\u00eb pas n\u00eb hyrje, Alpion v\u00eb n\u00eb dukje trash\u00ebgimin\u00eb etno-kulturore t\u00eb N\u00ebn\u00eb Terez\u00ebs dhe thekson: \u201cTrauma, sfidat dhe arritjet e N\u00ebn\u00eb Terez\u00ebs si person dhe misionare, dhe ana e saj komplekse shpirt\u00ebrore, duhet t\u00eb trajtohen n\u00eb kontekstin e rr\u00ebnj\u00ebve t\u00eb saj. Kjo baz\u00eb \u00ebsht\u00eb thelb\u00ebsore p\u00ebr t\u00eb kuptuar se si kjo ikon\u00eb moderne shpirt\u00ebrore dhe humanitare ka arritur t\u00eb mish\u00ebroj\u00eb ADN-n\u00eb \u2018kulturore dhe shpirt\u00ebrore\u2019 t\u00eb kombit t\u00eb saj t<\/em>\u00eb<\/em> lasht<\/em>\u00eb<\/em>\u201d (f. 3). Alpion sqaron se \u201c[n<\/em>]\u00eb k\u00ebt\u00eb studim, un\u00eb e p\u00ebrdor konceptin e \u2018ADN-s\u00eb\u2019 nj<\/em>\u00eb<\/em>koh<\/em>\u00eb<\/em>sisht n\u00eb kuptim kulturor dhe shpirt\u00ebror, si dhe n\u00eb nj\u00eb kontekst m\u00eb specifik, krahasuar me m\u00ebnyr\u00ebn se si Gurnek Bains e p\u00ebrdor at\u00eb kur trajton \u2018ADN-n\u00eb kulturore\u2019<\/em>\u201d (f. 210).<\/p>\n

Nd\u00ebrsa n\u00eb Pjes\u00ebn e Par\u00eb, autori ndalet n\u00eb historin\u00eb hershme t\u00eb shqiptar\u00ebve. N\u00eb kapitullin e par\u00eb, \u201cViktimizimi i shqiptar\u00ebve\u201d<\/em>, nd\u00ebr t\u00eb tjera autori ndalet n\u00eb traktatin e Berlinit, si rezultat i t\u00eb cilit shqiptar\u00ebt u ndesh\u00ebn me nj\u00eb k\u00ebrc\u00ebnim ekzistencial. Alpion thekson se fjal\u00ebt e Otto von Bismark, se \u201cShqip\u00ebria \u00ebsht\u00eb thjesht nj\u00eb shprehje gjeografike: nuk ka komb shqiptar<\/em>\u201d, mund t\u00eb ishin b\u00ebr\u00eb \u201cepitafi i popullit shqiptar\u201d (f. 10).<\/p>\n

Alpion i referohet m\u00eb pas edhe Aleksander Lambert, i cili pretendon se alternimi i emrit t\u00eb rajonit nga \u2018Iliri<\/em>\u2019 n\u00eb \u2018Ballkan<\/em>\u2019, n\u00eb fund t\u00eb shekullit 19-t\u00eb dhe n\u00eb fillim t\u00eb shekullit 20-t\u00eb, duhet par\u00eb n\u00eb kontekstin e tendenc\u00ebs s\u00eb fuqive t\u00eb m\u00ebdha t\u00eb koh\u00ebs, p\u00ebr t\u2019i injoruar shqiptar\u00ebt dhe p\u00ebr t\u00eb minuar historin\u00eb e tyre, ve\u00e7an\u00ebrisht pas vitit 1878 t\u00eb Kongresit t\u00eb Berlinit.<\/p>\n

Roma d\u00ebshtoi ta latinizonte plot\u00ebsisht popullin e Iliris\u00eb, thekson Alpion. Serb\u00ebt nuk mund\u00ebn ta sllavizonin plot\u00ebsisht Dardanin\u00eb n\u00eb shekujt 13-15-t\u00eb e as m\u00eb pas n\u00eb shekullin e 19\u201320-t\u00eb. As otoman\u00ebt nuk mund\u00ebn ta otomanizonin Ilirin\u00eb, p\u00ebrgjat\u00eb 5 shekujve t\u00eb pushtimit. K\u00ebtu vijm\u00eb te p\u00ebrfundimet e Gustave Le Bon mbi racat. Racat e larta nuk asimilohen leht\u00eb nga racat e tjera, sidomos nga ato m\u00eb t\u00eb ul\u00ebta, pasi me sa duket, vet\u00ebbesimi \u00ebsht\u00eb i madh mbi k\u00ebt\u00eb trung t\u00eb vjet\u00ebr ilir. K\u00ebshtu Alpion vazhdon me ekspozimin e historis\u00eb s\u00eb kombit t\u00eb N\u00ebn\u00eb Terez\u00ebs, q\u00eb nga antikiteti ilir, e deri n\u00eb epok\u00ebn postmoderne.<\/p>\n

\"G\u00ebzim<\/p>\n

N\u00eb kapitullin e par\u00eb, v\u00ebmendja \u00ebsht\u00eb n\u00eb historin\u00eb e trazuar t\u00eb kombit shqiptar nga gjysma e dyt\u00eb e shekullit XIX deri n\u00eb fund t\u00eb shekullit XX, koh\u00eb kur kan\u00eb jetuar edhe gjysh\u00ebrit, prind\u00ebrit, v\u00ebllai dhe motra e N\u00ebn\u00eb Terez\u00ebs. Po k\u00ebtu, katalogohen p\u00ebrpjekjet e Greqis\u00eb dhe Jugosllavis\u00eb p\u00ebr pastrimin etnik t\u00eb territoreve t\u00eb banuara nga shqiptar\u00ebt, n\u00eb periudh\u00ebn e fundit t\u00eb dhe pas shembjes s\u00eb Perandoris\u00eb Osmane si dhe shqyrtohet agjenda prapa pretendimit se gjoja shqiptar\u00ebt kan\u00eb ardhur \u2018von\u00eb\u2019 n\u00eb Ballkan.<\/p>\n

Kapitulli i dyt\u00eb sfidon mitin e shqiptar\u00ebve si ‘dashamir\u00ebsit’ t\u00eb sundimit osman. Ai ekspozon disa nga marr\u00ebveshjet e hapura dhe t\u00eb fshehta t\u00eb Perandoris\u00eb Osmane dhe pasardh\u00ebses s\u00eb saj, Turqis\u00eb, me Serbin\u00eb, Jugosllavin\u00eb dhe Greqin\u00eb, p\u00ebr t\u00eb ndryshuar p\u00ebrb\u00ebrjen demografike t\u00eb territoreve t\u00eb populluara nga shqiptar\u00ebt, n\u00eb d\u00ebm t\u00eb kombit shqiptar. Duke u mb\u00ebshtetur n\u00eb disa gjetje kryesore t\u00eb Ilirologjis\u00eb dhe Albanologjis\u00eb n\u00eb kat\u00ebr shekujt e fundit, kapitulli i tret\u00eb eksploron gjenealogjin\u00eb Pellazgo-Ilire t\u00eb shqiptar\u00ebve modern\u00eb, ku jepet edhe nj\u00eb p\u00ebrmbledhje e rr\u00ebnj\u00ebve apostolike t\u00eb krishterimit shqiptar.<\/p>\n

Kapitulli i kat\u00ebrt regjistron sfidat kryesore me t\u00eb cilat u p\u00ebrball\u00ebn ilir\u00ebt dhe pasardh\u00ebsit e tyre modern\u00eb, shqiptar\u00ebt, p\u00ebr t\u00eb ruajtur besimin e krishter\u00eb. Fokusi \u00ebsht\u00eb n\u00eb p\u00ebrpjekjet e serb\u00ebve dhe osmanllinjve p\u00ebr t\u00eb minuar krishterimin nd\u00ebr shqiptar\u00eb. K\u00ebtu analizohet edhe ndikimi i agjend\u00ebs s\u00eb Selis\u00eb s\u00eb Shenjt\u00eb mbi Evrop\u00ebn Juglindore, dhe n\u00eb pjes\u00eb t\u00eb ndryshme t\u00eb kombit shqiptar, q\u00eb nga fillimi i Mesjet\u00ebs. Alpion arrin n\u00eb konkluzion se Selia e Shenjt\u00eb u tregua indiferente ndaj fatit t\u00eb kombit shqiptar n\u00eb shekujt 19-t\u00eb dhe 20-t\u00eb, duke favorizuar k\u00ebshtu kish\u00ebn ortodokse serbe.<\/p>\n

N\u00eb kapitullin e pest\u00eb eksplorohet mbijetesa e katolicizmit romak n\u00eb Kosov\u00eb, n\u00eb kontekstin e disa tregtive t\u00eb lidhura me njer\u00ebzit, q\u00eb i p\u00ebrmbahen k\u00ebtij besimi, ku v\u00ebmendja u kushtohet kryesisht buk\u00ebpjek\u00ebsve dhe argjendar\u00ebve. Alpion v\u00eb n\u00eb dukje faktin se, shqiptar\u00ebt e marrin p\u00ebr t\u00eb dh\u00ebn\u00eb q\u00eb identiteti i tyre komb\u00ebtar \u00ebsht\u00eb par\u00ebsor mbi at\u00eb fetar. Kjo \u00ebsht\u00eb v\u00ebn\u00eb re te emrat shqip, q\u00eb shqiptar\u00ebt zgjedhin p\u00ebr f\u00ebmij\u00ebt e tyre, e jo emra fetar\u00eb, nd\u00ebr ta edhe personazhi kryesor i librit.<\/p>\n

N\u00eb kapitullin e gjasht\u00eb p\u00ebrdoret nj\u00eb perspektiv\u00eb onomastike, p\u00ebr t\u00eb illustruar p\u00ebrpjekjet e katolik\u00ebve romak\u00eb shqiptar\u00eb p\u00ebr ruajtjen e identitetit t\u00eb tyre etnik dhe t\u00eb besimit t\u00eb tyre. K\u00ebtu p\u00ebrmenden emrat e N\u00ebn\u00eb Terez\u00ebs, v\u00ebllait dhe motr\u00ebs s\u00eb saj, si shembuj q\u00eb nxjerrin n\u00eb pah nj\u00eb t\u00eb p\u00ebrbashk\u00ebt t\u00eb dukshme: m\u00ebnyr\u00ebn se si shqiptar\u00ebt i em\u00ebrtojn\u00eb f\u00ebmij\u00ebt n\u00eb momente kritike t\u00eb historis\u00eb komb\u00ebtare. Nikoll\u00eb Bojaxhiu ia v\u00eb emrin Gonxhe, vajz\u00ebs s\u00eb tij t\u00eb vog\u00ebl, e cila m\u00eb von\u00eb do b\u00ebhej humanistja e madhe N\u00ebn\u00eb Tereza. Gonxhja i shkruan priftit katolik kroat t\u00eb Shkupit, Franjo Jambrekovi\u00e7, nj\u00eb let\u00ebr n\u00eb vitin 1937, ku nd\u00ebr tjera i thot\u00eb:<\/p>\n

Ju me siguri nuk e imagjinoni Gonxhen e m\u00ebparshme, tani si gruaja e Jezusit. A ju kujtohet nj\u00eb her\u00eb kur m\u00eb that\u00eb n\u00eb Shkup: \u2018Gonxhe, ti do q\u00eb ta pish\u00eb kup\u00ebn, deri n\u00eb pik\u00ebn e fundit.\u2019 (f. 75)<\/p><\/blockquote>\n

N\u00eb k\u00ebt\u00eb kapitull t\u00ebrheq v\u00ebmendjen poezia, q\u00eb Goxhja e mitur, n\u00eb mosh\u00ebn 9 vje\u00e7e, kishte krijuar p\u00ebr t\u00eb kaluar traum\u00ebn dhe dhimbjen e madhe, q\u00eb ajo dhe familja e saj p\u00ebrjetuan me vrasjen e t\u00eb atit. K\u00ebtu ajo mori goditjen traumatike, q\u00eb i krijoi asaj neuroz\u00ebn fetare, nga e cila ajo nuk shp\u00ebtoi gjat\u00eb gjith\u00eb jet\u00ebs. N\u00eb vitin 1946, Mot\u00ebr Tereza i tregon p\u00ebr poezin\u00eb e saj nj\u00eb vajze t\u00eb trembur nga dhuna q\u00eb kishte shp\u00ebrthyer ato dit\u00eb n\u00eb Kalkut\u00eb. Murgesha shqiptare e k\u00ebshillon nx\u00ebn\u00ebsen t\u00eb mos trembej, por t\u00eb shkruante e recitonte me veten nj\u00eb poezi, si\u00e7 kishte b\u00ebr\u00eb ajo n\u00eb mosh\u00eb n\u00ebnt\u00eb vje\u00e7e, kur i kishin vrar\u00eb babain. \u201cPoezia \u00ebsht\u00eb t\u00eb besosh n\u00eb dashuri, Marie, edhe kur \u00e7do gj\u00eb, q\u00eb sheh rreth teje, \u00ebsht\u00eb urrejtje dhe shkat\u00ebrrim<\/em>\u201d, e qet\u00ebson vajz\u00ebn mot\u00ebr Tereza (f.78). N\u00ebn\u00eb Tereza b\u00ebri k\u00ebshtu nj\u00eb sublimim, t\u00eb dashuris\u00eb s\u00eb saj njer\u00ebzore, p\u00ebr dashurin\u00eb hyjnore.<\/p>\n

Pes\u00eb kapitujt n\u00eb vijim (7-11<\/em>) p\u00ebrqendrohen kryesisht n\u00eb gjenealogjin\u00eb e murgesh\u00ebs shqiptare dhe vler\u00ebsojn\u00eb ndikimin e prejardhjes s\u00eb saj n\u00eb vendimin p\u00ebr t\u2019u b\u00ebr\u00eb murgesh\u00eb dhe n\u00eb natyr\u00ebn e misionit t\u00eb saj bamir\u00ebs. Shumica e informacionit dhe analizave t\u00eb regjistruara k\u00ebtu, n\u00eb lidhje me N\u00ebn\u00eb Terez\u00ebn, shfaqen p\u00ebr her\u00eb t\u00eb par\u00eb. Me r\u00ebnd\u00ebsi, q\u00eb n\u00eb fillim, del n\u00eb pah origjina:<\/p>\n

Prind\u00ebrit e N\u00ebn\u00eb Terez\u00ebs vijn\u00eb nga Kosova. T\u00eb dy kan\u00eb lindur n\u00eb rajon. Origjina e gjysh\u00ebrve dhe gjysheve t\u00eb murgesh\u00ebs \u00ebsht\u00eb m\u00eb komplekse. Nd\u00ebrsa t\u00eb kat\u00ebrt ishin shqiptar\u00eb etnik\u00eb, ka arsye p\u00ebr t\u00eb besuar, se ata e kishin origjin\u00ebn dikur nga Mirdita, nj\u00eb rajon n\u00eb veriun e Shqip\u00ebris\u00eb. (f. 83)<\/p><\/blockquote>\n

Kapitulli i shtat\u00eb hulumton rr\u00ebnj\u00ebt dhe tregtin\u00eb e t\u00eb af\u00ebrmve at\u00ebror\u00eb t\u00eb N\u00ebn\u00eb Terez\u00ebs si dhe p\u00ebrpjekjet e tyre p\u00ebr t\u00eb ruajtur besimin katolik romak. T\u00eb injoruar plot\u00ebsisht nga biograf\u00ebt e N\u00ebn\u00eb Terez\u00ebs deri m\u00eb sot, t\u00eb af\u00ebrmit e n\u00ebn\u00ebs s\u00eb murgesh\u00ebs jan\u00eb thelb\u00ebsore p\u00ebr kat\u00ebr kapitujt e tjer\u00eb.<\/p>\n

Kapitulli i tet\u00eb p\u00ebrqendrohet n\u00eb tre aspekte t\u00eb r\u00ebnd\u00ebsishme: rajoni n\u00eb Shqip\u00ebri, migrimi i tyre n\u00eb Kosov\u00eb dhe pasojat e p\u00ebrfshirjes s\u00eb tyre n\u00eb fenomenin e gjakmarrjes. B\u00ebhet fjal\u00eb p\u00ebr familjen e Roz\u00ebs (e cila njihej edhe me emrin Drane), n\u00ebna e N\u00ebn\u00eb Terez\u00ebs. T\u00eb af\u00ebrmit e Roz\u00ebs ik\u00ebn nga Mirdita dhe u vendos\u00ebn n\u00eb fashatin Novosell\u00eb n\u00eb Kosov\u00eb, ku i ati i saj, Ndue Bardhi b\u00ebri sht\u00ebpin\u00eb m\u00eb t\u00eb madhe dhe m\u00eb impresionuese n\u00eb fshat. Por n\u00eb pak vite, Ndues i vrasin t\u00eb atin Pjetrin, pastaj vrasin edhe Nduen, e kur vrasin edhe t\u00eb v\u00ebllain e Roz\u00ebs, Gjonin, e \u00ebma e Roz\u00ebs, Drania, merr f\u00ebmij\u00ebt e saj dhe largohet nga fshati p\u00ebr n\u00eb Shkup. Sht\u00ebpia e Ndues u rr\u00ebzua nga regjimi komunist jugosllav n\u00eb vitin 1974, kur u b\u00eb e qart\u00eb se N\u00ebn\u00eb Tereza po b\u00ebhej ylli i ri i krishterimit katolik. Serb\u00ebt ortodoks\u00eb nuk donin t\u00eb linin asnj\u00eb shenj\u00eb n\u00eb Kosov\u00eb q\u00eb kishte t\u00eb b\u00ebnte me origjin\u00ebn shqiptare t\u00eb par\u00ebve t\u00eb saj.<\/p>\n

Kapitulli i n\u00ebnt\u00eb tregon detaje t\u00eb panjohura p\u00ebr prind\u00ebrit e N\u00ebn\u00eb Terez\u00ebs n\u00eb Shkup, para fejes\u00ebs s\u00eb tyre dhe si nj\u00eb \u00e7ift i martuar. V\u00ebmendja pastaj zhvendoset n\u00eb historit\u00eb mjaft t\u00eb pazakonta t\u00eb suksesit t\u00eb dy individ\u00ebve: daj\u00ebs Mark t\u00eb N\u00ebn\u00eb Terez\u00ebs dhe babait t\u00eb saj, Nikoll\u00eb. Por ky sukses nuk zgjati shum\u00eb…<\/p>\n

Kapitulli i dhjet\u00eb tregon disa nga momentet m\u00eb t\u00eb trishtuara n\u00eb jet\u00ebn e N\u00ebn\u00eb Terez\u00ebs, gjat\u00eb viteve t\u00eb saj n\u00eb Shkup dhe vler\u00ebson ndikimin e tyre afatgjat\u00eb mbi t\u00eb. V\u00ebmendja n\u00eb k\u00ebt\u00eb kapitull \u00ebsht\u00eb kryesisht n\u00eb vdekjet, n\u00eb harkun e tre viteve, t\u00eb babait t\u00eb saj (si rezultl i nj\u00eb vrasje me motive politike) dhe i tet\u00eb an\u00ebtar\u00ebve t\u00eb familjes s\u00eb daj\u00ebs s\u00eb saj (kryesisht nga Gripi Spanjoll: 1918-1920). K\u00ebtu si duket e ka filles\u00ebn edhe ajo q\u00eb konsiderohet si \u201cnata e err\u00ebt e shpirtit\u201d t\u00eb N\u00ebn\u00eb Terez\u00ebs, ose e th\u00ebn\u00eb ndryshe, dyshimi n\u00eb besimin n\u00eb Zot, me t\u00eb cil\u00ebn \u00ebsht\u00eb marr\u00eb dhe po merret Alpion. Partneri venecian i Nikoll\u00ebs, ia merr t\u00eb gjith\u00eb pasurin\u00eb atij, duke e l\u00ebn\u00eb gruan e tij t\u00eb ve dhe 3 f\u00ebmij\u00ebt, pa asnj\u00eb burim t\u00eb ardhurash.<\/p>\n

Kapitulli i nj\u00ebmb\u00ebdhjet\u00eb prezanton nj\u00eb an\u00ebtar t\u00eb ri, deri tani t\u00eb panjohur t\u00eb familjes s\u00eb N\u00ebn\u00eb Terez\u00ebs: vajz\u00ebn e daj\u00ebs s\u00eb saj ose motr\u00ebn e adoptuar, Filomena, gjasht\u00eb vjet m\u00eb e re se Gonxhja, e vetmja an\u00ebtare e mbijetuar e familjes s\u00eb daj\u00ebs Mark, pas vdekjes s\u00eb tyre nga gripi spanjoll dhe vdekjes n\u00eb fund edhe t\u00eb n\u00ebn\u00ebdajes Drane. Bazuar n\u00eb kujtimet e Filomen\u00ebs, kapitulli ofron nj\u00eb tregim t\u00eb ri, t\u00eb gjasht\u00eb viteve t\u00eb fundit t\u00eb N\u00ebn\u00eb Terez\u00ebs n\u00eb Shkup, p\u00ebrpara se ajo t\u00eb hynte n\u00eb jet\u00ebn fetare dhe shkaqet, q\u00eb e drejtuan at\u00eb drejt besimit. Filomena trash\u00ebgoi nj\u00eb pasuri jo t\u00eb vog\u00ebl nga i ati, t\u00eb cil\u00ebn e p\u00ebrdor\u00ebn p\u00ebr t\u00eb shkolluar n\u00eb Austri v\u00ebllain e N\u00ebn\u00eb Terez\u00ebs, Lazrin, dhe motr\u00ebn e saj, Agen n\u00eb Beograd. Filomena mbeti vet\u00ebm me n\u00ebn\u00ebn Roza, pasi Lazri dhe Agia ik\u00ebn p\u00ebr n\u00eb Shqip\u00ebri, dhe Gonxhja u nis drejt Irland\u00ebs n\u00eb vitin 1928, e m\u00eb pas drejt Indis\u00eb, p\u00ebr t\u2019u b\u00ebr\u00eb pjes\u00eb e misionit fetar Loreto, si murgesh\u00eb.<\/p>\n

Pjesa e Tret\u00eb, eksploron personalitetin, pun\u00ebn dhe trash\u00ebgimin\u00eb e N\u00ebn\u00eb Terez\u00ebs nga dy k\u00ebndv\u00ebshtrime. Nga nj\u00ebra an\u00eb, p\u00ebrqendrimi k\u00ebtu \u00ebsht\u00eb n\u00eb rolin dometh\u00ebn\u00ebs, q\u00eb Vatikani ka luajtur n\u00eb jet\u00ebn e N\u00ebn\u00eb Terez\u00ebs, si nj\u00eb besimtare dhe mb\u00ebshtetjen, q\u00eb ajo mori kur ky insitucion fetar e kuptoi r\u00ebnd\u00ebsin\u00eb e sh\u00ebrbes\u00ebs s\u00eb saj, p\u00ebr katolicizmin romak, n\u00eb kontekstin e Indis\u00eb. Nga ana tjet\u00ebr, kjo pjes\u00eb e librit analizon marr\u00ebdh\u00ebniet e saj me vendin e lindjes dhe njer\u00ebzit, q\u00eb nga vitet e para t\u00eb saj n\u00eb Shkup, deri n\u00eb vdekjen e saj.<\/p>\n

Kapitulli i dymb\u00ebdhjet\u00eb eksploron q\u00ebndrimin e Vatikanit ndaj kombit shqiptar gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb N\u00ebn\u00eb Terez\u00ebs. Theksi k\u00ebtu vihet kryesisht n\u00eb marr\u00ebdh\u00ebniet komplekse t\u00eb k\u00ebtij institucioni me shtetin modern shqiptar, q\u00eb nga fillimi i shekullit XX dhe q\u00ebndrimi i tij ndaj Kosov\u00ebs gjat\u00eb dhe pas luft\u00ebs s\u00eb vitit 1999. Ky kapitull sh\u00ebrben si nj\u00eb sfond i dobish\u00ebm, p\u00ebr t\u00eb kuptuar ndikimin e Vatikanit n\u00eb q\u00ebndrimin e N\u00ebn\u00eb Terez\u00ebs ndaj popullit shqiptar, nivelin e interesit dhe angazhimin me pjes\u00eb t\u00eb ve\u00e7anta t\u00eb kombit t\u00eb saj t\u00eb cop\u00ebtuar.<\/p>\n

Kapitulli i tremb\u00ebdhjet\u00eb ka nj\u00eb trajtes\u00eb mjaft intelektuale, t\u00eb shkaqeve q\u00eb e \u00e7ojn\u00eb N\u00ebn\u00eb Terez\u00ebn drejt misionit fetar. Humbjet q\u00eb ajo p\u00ebsoi n\u00eb jet\u00eb, sidomos t\u00eb babait t\u00eb saj, b\u00ebn\u00eb q\u00eb ajo ta shoh\u00eb figur\u00ebn e Jezusit si mbrojt\u00ebs, pas zbraz\u00ebtis\u00eb s\u00eb madhe, q\u00eb i la i ati i vrar\u00eb. Pohimi kryesor k\u00ebtu \u00ebsht\u00eb se, p\u00ebrve\u00e7 p\u00ebrcaktimit t\u00eb vendimit t\u00eb saj p\u00ebr t\u2019u b\u00ebr\u00eb nj\u00eb murgesh\u00eb, k\u00ebto humbje gjithashtu kontribuan n\u00eb tjet\u00ebrsimin e saj nga familja, populli dhe kombi i saj. N\u00eb mosh\u00ebn 12 vje\u00e7are, Goxhja mori \u201cthirrjen e par\u00eb\u201d, q\u00eb t\u00eb b\u00ebhet murgesh\u00eb, por jo me iluzione vizive apo auditive si\u00e7 ka ndodhur n\u00eb raste t\u00eb tjera. E \u00ebma e Goxhes, Roza nuk donte, q\u00eb e bija t\u00eb b\u00ebhej murgesh\u00eb dhe u mbyll p\u00ebr 24 or\u00eb n\u00eb dhom\u00ebn e gjumit, kur m\u00ebsoi se e bija ishte pranuar si murgesh\u00eb nga misioni. Goxhe i tha t\u00eb \u00ebm\u00ebs kur u largua nga Shkupi n\u00eb 1928: \u201cNuk do t\u00eb flas shqip kurr\u00eb m\u00eb, derisa t\u00eb takohemi her\u00ebn tjet\u00ebr<\/em>\u201d. Ata nuk u takuan kurr\u00eb m\u00eb, pasi u ndan\u00eb pas disa dit\u00ebsh n\u00eb Sarajev\u00eb.<\/p>\n

Po ashtu edhe i v\u00ebllai Lazri, tashm\u00eb oficer n\u00eb ushtrin\u00eb mbet\u00ebrore shqiptare, e k\u00ebshilloi Gonxhen t\u00eb hiqte dor\u00eb nga ky synim, pasi ajo \u201cpo e varroste veten p\u00ebr s\u00eb gjalli n\u00eb Indi\u201d. Gonxhja e fyer, ju p\u00ebrgjigj: \u201cTi mendon se je i r\u00ebnd\u00ebsish\u00ebm, se je oficer dhe i sh\u00ebrben nj\u00eb mbreti t\u00eb dy milion njer\u00ebzve. Un\u00eb i sh\u00ebrbej mbretit t\u00eb t\u00eb gjith\u00eb bot\u00ebs! Cili prej nesh \u00ebsht\u00eb m\u00eb mir\u00eb?<\/em>\u201d (f. 167).<\/p>\n

Kapitulli i kat\u00ebrmb\u00ebdhjet\u00eb tregon se N\u00ebn\u00eb Tereza e kuptoi q\u00eb nga fillimi i jet\u00ebs s\u00eb saj misionare se krishterimi nuk i heq diskriminimet. Duke u bazuar n\u00eb trajtimin e saj n\u00eb Loreto, argumenti kryesor k\u00ebtu \u00ebsht\u00eb se ajo ishte diskriminuar nga disa epror\u00eb irlandez\u00eb n\u00eb Kalkuta, p\u00ebr shkak t\u00eb origjin\u00ebs s\u00eb saj etnike si shqiptare gjat\u00eb shtat\u00ebmb\u00ebdhjet\u00eb viteve, q\u00eb ajo ishte an\u00ebtare e k\u00ebtij komuniteti. Murgeshat irlandeze shkuan deri aty, sa e akuzuan at\u00eb si t\u00eb \u201c\u00e7mendur\u201d, dhe aluduan se ajo kishte nj\u00eb \u2018marr\u00ebdh\u00ebnie t\u00eb turpshme\u2019, eufemiz\u00ebm p\u00ebr afer\u00eb seksuale<\/em> me drejtorin shpirt\u00ebror at\u00eb Celeste Van Exem, gj\u00eb q\u00eb nuk ishte e v\u00ebret\u00eb.<\/p>\n

Kapitulli i fundit e krahason dhe v\u00eb n\u00eb kontrast N\u00ebn\u00eb Terez\u00ebn me Gjergj Kastriotin, dy personalitetet m\u00eb t\u00eb njohura shqiptare q\u00eb nga shekulli XV. Theksi k\u00ebtu \u00ebsht\u00eb n\u00eb zgjedhjet dhe p\u00ebrparimin e tyre t\u00eb karrier\u00ebs dhe marr\u00ebdh\u00ebniet e tyre me familjet dhe kombin e tyre. Alpion mendon se k\u00ebto dy figura nuk mund t\u00eb krahasohen n\u00eb t\u00eb nj\u00ebjtin plan. Kapitulli vler\u00ebson megjithat\u00eb r\u00ebnd\u00ebsin\u00eb e vizitave t\u00eb N\u00ebn\u00eb Terez\u00ebs (1989-1995) n\u00eb Shqip\u00ebri dhe r\u00ebnd\u00ebsin\u00eb e tyre p\u00ebr kombin shqiptar, si dhe p\u00ebrmir\u00ebsimin e marr\u00ebdh\u00ebnieve me Vatikanin.<\/p>\n

Studimi i Alpion nuk \u00ebsht\u00eb nj\u00eb biografi n\u00eb vetvete. Megjithat\u00eb, pasuria e informacionit e regjistruar k\u00ebtu p\u00ebr her\u00eb t\u00eb par\u00eb dhe analiza q\u00eb ofrohet n\u00eb k\u00ebt\u00eb studim d\u00ebshmojn\u00eb se, ndryshe nga \u00e7\u2019\u00ebsht\u00eb pretenduar nga disa biograf\u00eb dhe hagiograf\u00eb t\u00eb N\u00ebn\u00eb Terez\u00ebs, edhe kjo murgeshe ka biografin\u00eb e saj.<\/p>\n

Me N\u00ebn\u00eb Terez\u00ebn, n\u00eb m\u00ebnyr\u00eb t\u00eb pavet\u00ebdijshme dhe t\u00eb vet\u00ebvetishme, kombi shqiptar i dha bot\u00ebs nj\u00eb pjes\u00eb t\u00eb shpirtit t\u00eb vet. Doli n\u00eb drit\u00eb n\u00eb nj\u00eb form\u00eb universale e altruiste, d\u00ebshira jo-egoiste e shqiptar\u00ebve, p\u00ebr t\u00eb b\u00ebr\u00eb mir\u00eb m\u00eb shum\u00eb p\u00ebr t\u00eb tjer\u00ebt, se sa p\u00ebr veten e tyre.<\/p>\n","protected":false},"excerpt":{"rendered":"

Arben \u00c7okaj, Frankfurt am Main, 19 korrik 2021 Libri \u201cN\u00ebn\u00eb Tereza: Shenjtorja dhe Kombi i Saj\u201d, G\u00ebzim Alpion, botuar nga Bloomsbury: New Delhi, London, Oxford, New York, Sydney: 2020, 296 faqe. ISBN: HB: 978-93-89165-05-0 & 978-9389165-04-3; eBook: 978-93-89165-06-7 IBAN: 978-93-89165-05-0; 9789389165067 https:\/\/www.bloomsbury.com\/uk\/mother-teresa-9789389165067\/ Monografia \u201dN\u00ebn\u00eb Tereza: Shenjtorja dhe Kombi i Saj\u201d \u00ebsht\u00eb studimi m\u00eb i fundit […]<\/p>\n","protected":false},"author":1,"featured_media":69334,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4,35],"tags":[],"class_list":["post-70290","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori","category-kulture"],"yoast_head":"\nN\u00cbN\u00cb TEREZA DHE KOMBI I SAJ - 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\/nene-tereza-dhe-kombi-i-saj\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"N\u00cbN\u00cb TEREZA DHE KOMBI I SAJ - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Arben \u00c7okaj, Frankfurt am Main, 19 korrik 2021 Libri \u201cN\u00ebn\u00eb Tereza: Shenjtorja dhe Kombi i Saj\u201d, G\u00ebzim Alpion, botuar nga Bloomsbury: New Delhi, London, Oxford, New York, Sydney: 2020, 296 faqe. 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