{"id":70814,"date":"2021-08-14T12:37:45","date_gmt":"2021-08-14T10:37:45","guid":{"rendered":"https:\/\/fjala.info\/?p=70814"},"modified":"2021-08-14T16:14:27","modified_gmt":"2021-08-14T14:14:27","slug":"tri-permasat-e-nje-poezie","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/tri-permasat-e-nje-poezie\/","title":{"rendered":"TRI P\u00cbRMASAT E NJ\u00cb POEZIE"},"content":{"rendered":"

Prend Ndue BUZHALA<\/strong>:<\/p>\n

(Brahim Avdyli: <\/em><\/strong>“Aureolat e drit\u00ebs”, poezi, SHB \u201cMeshari\u201d, Prishtin\u00eb 2021)<\/em><\/strong><\/p>\n

Edhe ky v\u00ebllim poetik, q\u00eb vjen pas librave \u201cArena e dhembjeve\u201d<\/em> (2017) dhe \u201cMuzat e vargjeve\u201d<\/em> (2020), nd\u00ebr preokupimet kryesore ka dram\u00ebn jet\u00ebsore, ndon\u00ebse k\u00ebsaj radhe, po e v\u00ebshtrojm\u00eb n\u00eb tri p\u00ebrmasa q\u00eb i ng\u00ebrthen kjo lirik\u00eb: n\u00eb at\u00eb t\u00eb p\u00ebrmas\u00ebs me fjal\u00ebn, n\u00eb at\u00eb t\u00eb rendit t\u00eb figurave t\u00eb drit\u00ebs dhe shpirtit dhe n\u00eb at\u00eb t\u00eb shtresimeve dramatike t\u00eb identitetit t\u00eb qenies son\u00eb nacionale.<\/p>\n

\u00c7’\u00ebsht\u00eb vepra e nj\u00eb poeti?<\/strong><\/p>\n

Salman Rushdie do t\u00eb p\u00ebrgjigjet: “Vepra e nj\u00eb poeti\u2026 p\u00ebr t\u00eb em\u00ebruar t\u00eb paem\u00ebrtueshmen, p\u00ebr t\u00eb na i v\u00ebn\u00eb n\u00eb dukje mashtrimet, p\u00ebr t\u00eb mbajtur an\u00eb a q\u00ebndrimin ndaj di\u00e7kas\u00eb, p\u00ebr t’i v\u00ebn\u00eb n\u00eb l\u00ebvizje argumentet, p\u00ebr t’i dh\u00ebn\u00eb trajt\u00eb bot\u00ebs dhe p\u00ebr ta ndaluar at\u00eb t\u00eb shkoj\u00eb p\u00ebr t\u00eb fjetur.”<\/em><\/p>\n

Jeta \u00ebsht\u00eb fjala q\u00eb duhet t\u00eb shkruhet. Jeta s\u00eb bashku me shqiptimin poetik t\u00eb Fjal\u00ebs. Me dendurin\u00eb e saj t\u00eb th\u00ebnies. E th\u00ebnia e till\u00eb, \u00ebsht\u00eb nj\u00eb dhurat\u00eb q\u00eb i jepet ligj\u00ebrimit, leximit. Poeti \u00ebsht\u00eb ai q\u00eb shikon e kundron n\u00eb brendin\u00eb e realitetit e jet\u00ebs dhe p\u00ebrsiat brenda zemr\u00ebs s\u00eb gj\u00ebrave.<\/p>\n

Zaten, Brahim Avdyli dallohet p\u00ebr th\u00ebnien e qart\u00eb, p\u00ebr vargun e ngjeshur me pak fjal\u00eb. S\u00eb k\u00ebndejmi, kjo shkurt\u00ebsi e vargut lexohet me gjall\u00ebrin\u00eb q\u00eb e p\u00ebrshkon dhe me komunikimin e p\u00eblqyesh\u00ebm q\u00eb e karakterizon.<\/p>\n

Libri “Aureolat e drit\u00ebs”<\/em> \u00ebsht\u00eb i ndar\u00eb n\u00eb pes\u00eb cikle: “Parapiktur\u00eb e dhembjes”<\/em>, “Shtegtimet e fjal\u00ebs”<\/em>, “Aureolat e drit\u00ebs s\u00eb pashuar”<\/em>, “Rreshka e dhembjeve t\u00eb mia”<\/em> dhe “Fjalor\u00ebt e (pa)kuptim\u00ebsis\u00eb”<\/em>. Po ashtu, n\u00eb fillim e n\u00eb fund ka edhe dy cikle, para e pas: “Si fillim”<\/em>, ku p\u00ebrfshihet poezia “Parafjala”<\/em>, dhe “Nj\u00eb fjal\u00eb e pafund”<\/em>, ku b\u00ebn pjes\u00eb poezia “Edhe pak shpres\u00eb”<\/em>.<\/p>\n

\"\"<\/p>\n

    \n
  1. Metapoezia: parafjala ose sinteza e preokupimeve krijuese <\/strong><\/li>\n<\/ol>\n

    Ndon\u00ebse ligj\u00ebrimet e tij autori i p\u00ebrfton dhe i organizon e sistemon n\u00ebp\u00ebrmes z\u00ebrit t\u00eb unit t\u00eb tij poetik, megjithat\u00eb, ky z\u00eb her\u00ebve t\u00eb tjera shp\u00ebrnderohet, duke dal\u00eb nga korniza subjektive, dhe duke e thur\u00eb distanc\u00ebn objektive me l\u00ebndon poetike (motivet e temat p\u00ebr lasht\u00ebsin\u00eb e qenies dhe p\u00ebr shtresimet e identitetit ton\u00eb nacional). Skenat dhe imazhet, \u201cn\u00ebp\u00ebr vargjet e pak\u00ebputura\u201d<\/em>, t\u00eb thurura n\u00ebp\u00ebr cikle e poezi n\u00eb trajt\u00eb poemash, ndjekin nj\u00ebra-tjetr\u00ebn, ndjekin gjurm\u00ebt e nd\u00ebrgjegjes krijuese e t\u00eb qenies son\u00eb n\u00ebp\u00ebr koh\u00eb, t\u00eb mbizot\u00ebruara nga nocionet (poetike-refleksive). E pra, poeti arrin ta drejtoj\u00eb z\u00ebrin tij kah vetja, aq sa edhe kah Tjetri, kah koh\u00ebt dhe kah l\u00ebnda e nduarnduart\u00eb poetike. Poeti, prandaj, na thot\u00eb\u00a0 q\u00eb n\u00eb fillim t\u00eb vargjeve t\u00eb tij:<\/p>\n

    Do ta gjeni
    \n<\/em>n\u00ebp\u00ebr vargjet e pak\u00ebputura
    \n<\/em>epok\u00ebn tuaj<\/em><\/p>\n

    \u00a0<\/em>e nuk e kan\u00eb p\u00ebrjetuar
    \n<\/em>paraprakisht t\u00eb gjith\u00eb
    \n<\/em>si\u00e7 \u00ebsht\u00eb
    \n<\/em>e si\u00e7 duhet t\u00eb jet\u00eb.<\/em><\/p>\n

    Te poezia \u201cParafjala\u201d<\/em>, ku p\u00ebrfshihen k\u00ebto vargje, poeti thur sintez\u00ebn e k\u00ebtyre preokupimeve, q\u00eb i sh\u00ebnjuam m\u00eb lart.<\/p>\n

    K\u00ebsisoj, vjen edhe z\u00ebri dramatik q\u00eb i ligj\u00ebron vetes dhe i drejtohet vetes dhe lexuesit:<\/p>\n

    Brenda k\u00ebtyre
    \n<\/em>kopertinave
    \n<\/em>parashtrohet jeta<\/em><\/p>\n

    \u00a0<\/em>mendoj
    \n<\/em>se fragmentet
    \n<\/em>e mendimeve t\u00eb pa shpres\u00eb
    \n<\/em>i p\u00ebrpin dhembja…<\/em><\/p>\n

    \u00a0<\/em>Pulsimi mes k\u00ebtyre p\u00ebrqasjeve, brend\u00ebsi-jasht\u00ebsi, dometh\u00ebn\u00eb: uni lirik- koha, tjetri, lexuesi, e b\u00ebn k\u00ebt\u00eb poezi m\u00eb t\u00eb gjall\u00eb, m\u00eb t\u00eb nd\u00ebrliqsh\u00ebm, m\u00eb t\u00eb thell\u00eb. Nj\u00eb ton bashk\u00ebbisedimi\u00a0 q\u00eb vrujon n\u00ebp\u00ebr vargje, krijon nj\u00eb nd\u00ebrlidhje e siguri m\u00eb t\u00eb plot\u00eb t\u00eb th\u00ebnies lirike. Ky ton kuvendues d\u00ebshiron ta k\u00ebrkoj\u00eb e ta gjej\u00eb vendin, n\u00eb t\u00eb cilin mund t\u00eb flitet p\u00ebr vetveten ashtu sikund\u00ebr flet edhe p\u00ebr qenien kolektive, apo p\u00ebr historin\u00eb, ashtu sikund\u00ebr ligj\u00ebron edhe p\u00ebr koh\u00ebn e sotme me shqet\u00ebsimet, hallet, plag\u00ebt e vomet e saj.<\/p>\n

    Poeti \u00ebsht\u00eb i gatsh\u00ebm t\u00eb ligj\u00ebroj\u00eb p\u00ebr k\u00ebto dhembje, p\u00ebr t\u2019ua hequr mask\u00ebn\u00a0 mistifikimeve t\u00eb saj, dhe ndan me lexuesit dyshimet e tij.<\/p>\n

    Dyshimet q\u00eb na jan\u00eb njer\u00ebzore, dhe jo vet\u00ebm racionale e reflektuese, ato duan ta hedhin tutje velin e spekulimit ligj\u00ebrues.<\/p>\n

    Luft\u00eb e pa fund
    \n<\/em>n\u00eb t\u00ebr\u00eb qenien ton\u00eb
    \n<\/em>t\u00eb krijimit
    \n<\/em>e p\u00ebrlindjes<\/em><\/p>\n

    \u00ebsht\u00eb zinxhiri i koh\u00ebs!…<\/em><\/p>\n

    Dhe p\u00ebrpjekja e till\u00eb, p\u00ebr ta par\u00eb k\u00ebt\u00eb \u201czinxhir kohe\u201d<\/em> si nj\u00eb t\u00ebr\u00ebsi t\u00eb pashk\u00ebputshme, nuk reshtet deri n\u00eb fund t\u00eb librit.
    \n\"\"Edhe ato hap\u00ebsira t\u00eb humbura, apo ato hallka t\u00eb shk\u00ebputura nga ky zinxhir i shpirtit dhe qenies son\u00eb, poeti i mbushullon me artefaktet gjuh\u00ebsore e arkeo-historike n\u00ebp\u00ebr koh\u00eb, deri te prerja e sotme sinkronike.<\/p>\n

    E Th\u00ebna jam
    \n<\/em>e le t\u00eb p\u00ebshp\u00ebritin A Thina
    \n<\/em>Shqipet tona
    \n<\/em>n\u00eb dy bot\u00ebrat,<\/em><\/p>\n

    \u00a0<\/em>prej trurit t\u00eb koh\u00ebs
    \n<\/em>e zemr\u00ebn e madhe
    \n<\/em>t\u00eb periudhave<\/em><\/p>\n

    e krijoj t\u00eb t\u00ebr\u00ebn
    \n<\/em>me mendimet
    \n<\/em>e shtresuara n\u00eb gjurm\u00eb!…<\/em><\/p>\n

    Mir\u00ebpo, poeti \u00ebsht\u00eb i nd\u00ebrgjegjsh\u00ebm p\u00ebr realitetin artistik, i cili ndryshon nga ai q\u00eb na rrethin sot e n\u00ebp\u00ebr koh\u00eb:<\/p>\n

    E di se lirika
    \n<\/em>k\u00ebndohet
    \n<\/em>edhe p\u00ebrmes dit\u00ebve
    \n<\/em>e vendeve,<\/em><\/p>\n

    bredh
    \n<\/em>midis fjal\u00ebve tuaja<\/em><\/p>\n

    e ndalem
    \n<\/em>n\u00ebp\u00ebr enigmat e mija.<\/em><\/p>\n

    M\u00eb tutje do t\u00eb lexojm\u00eb jo vet\u00ebm toponinim\u00eb e djeshme e t\u00eb sotme shqiptare, por edhe at\u00eb t\u00eb vend-krijimeve, dit\u00ebt dhe vendet (toponimi zvicerane, ku jeton poeti).<\/p>\n

    K\u00ebto reagime nga jasht\u00eb, vijn\u00eb e shnd\u00ebrrohen n\u00eb art poetik, duke u identifikuar me t\u00eb tjer\u00ebt (\u201cbredh\/ midis fjal\u00ebve tuaja\u201d<\/em>) dhe dep\u00ebrtimit personal n\u00eb thell\u00ebsit\u00eb e reflektimit poetik (\u201ce ndalem\/ n\u00ebp\u00ebr enigmat e mija.<\/em>\u201d)<\/p>\n

      \n
    1. Fjala: ose p\u00ebrmasa e par\u00eb e poezis\u00eb <\/strong><\/li>\n<\/ol>\n

      S\u00eb k\u00ebndejmi, poeti zbret te ciklet \u201cParapiktur\u00eb e dhembjes\u201d<\/em> dhe \u201cShtegtimet e fjal\u00ebs\u201d<\/em>, t\u00eb cilave u shkojn\u00eb n\u00eb p\u00ebrplot\u00ebsim tematiko-artistik edhe ciklet \u201cFjalor\u00ebt e (pa)kuptim\u00ebsis\u00eb\u201d<\/em> dhe \u201cNj\u00eb fjal\u00eb e pafund\u201d<\/em> e q\u00eb ne e p\u00ebrkufizuam q\u00eb n\u00eb fillim si p\u00ebrmas\u00eb e fjal\u00ebs. Edhe rendi i leksemave poetike (fjal\u00eb, shtegtim i fjal\u00ebs, fjalor, kuptim e pakuptim\u00ebsi, e path\u00ebna, sistemi i fjal\u00ebs, sentencat, diskursi, fjalor\u00ebt, k\u00ebnga) t\u00eb shoq\u00ebrim me epitetizimet e karakterizimet lirike (bie fjala, si\u00e7 jan\u00eb sintagmat lirike-figurative \u201cSentencat e provave\u201d<\/em> apo \u201cDiskursi i ecjeve\u201d<\/em>); thurin nj\u00eb p\u00ebrmas\u00eb t\u00eb t\u00ebr\u00eb t\u00eb k\u00ebsaj poezie.<\/p>\n

      Poeti e ndien gjuh\u00ebn poetike mbi at\u00eb t\u00eb zakonshmen, e ndien dhe e kupton fuqin\u00eb dhe energjin\u00eb e saj kur rrezaton shum\u00eb ide dhe p\u00ebrsiatje, dhe arrin ta dhuroj\u00eb k\u00ebnaq\u00ebsin\u00eb fisnike nga bota e k\u00ebtyre ndjesive dhe p\u00ebrsiatjeve. Ai e ka koh\u00ebn e hap\u00ebsir\u00ebn e vet n\u00eb nat\u00ebn e brengave, n\u00eb p\u00ebrsiatjet buz\u00eb liqenit, apo n\u00eb shoq\u00ebrimin me dhembjen e enigmat e fatit. \u00cbsht\u00eb ajo hap\u00ebsir\u00eb kur ai i\u00a0 shnd\u00ebrron vargjet e tij intime n\u00eb p\u00ebrsiatje p\u00ebr publikun. Her\u00ebn tjet\u00ebr ai e pranon q\u00eb zihet ngusht\u00eb me fjal\u00ebn:<\/p>\n

      Jam z\u00ebn\u00eb ngusht\u00eb
      \n<\/em>n\u00eb theqafjet
      \n<\/em>e k\u00ebng\u00ebtimit<\/em><\/p>\n

      \u00a0<\/em>e n\u00eb pik\u00eb\u00e7udit\u00ebset
      \n<\/em>e befta
      \n<\/em>t\u00eb enigmave!…<\/em><\/p>\n

      Poeti p\u00ebrplaset me bot\u00ebn e tij t\u00eb brendshme, por nga k\u00ebto p\u00ebrplasje lind arti poetik, ndryshe nga jeta e p\u00ebrditshme, ku grindja mes njer\u00ebzve prodhon vet\u00ebm retorik\u00eb, si\u00e7 do t\u00eb shprehej nj\u00eb poet. Leksemat k\u00ebng\u00eb <\/em>dhe k\u00ebng\u00ebtim,<\/em> vijn\u00eb si sinonime t\u00eb fjal\u00ebs poetike, t\u00eb krijimit poetik.\u00a0 Gjithsesi q\u00eb arti poetik pik\u00ebsynon shkall\u00ebn m\u00eb t\u00eb lart\u00eb t\u00eb th\u00ebnies.
      \n\"\"
      \nVjen me mendimet e formuluara n\u00eb thell\u00ebsi, n\u00eb gjer\u00ebsi e n\u00eb lart\u00ebsi. Percy Bysshe Shelley do t\u00eb thoshte: \u201cPoezia heq velin nga bukuria e fshehur e bot\u00ebs dhe i b\u00ebn objektet e njohura t\u00eb jen\u00eb sikur t\u00eb mos ishin t\u00eb njohura”<\/em>. T\u00eb fshehur\u00ebn, t\u00eb panjohur\u00ebn, enigm\u00ebn, ai e vjel n\u00ebp\u00ebrmes komunikimit me to;<\/p>\n

      A jan\u00eb
      \n<\/em>mjegulla n\u00eb sy
      \n<\/em>frym\u00ebmarrja e p\u00eblcitur<\/em><\/p>\n

      \u00c7udi,
      \n<\/em>fjal\u00ebt e path\u00ebna
      \n<\/em>tresin n\u00eb hap\u00ebsir\u00eb<\/em><\/p>\n

      Ai udh\u00ebton me bark\u00ebn e tij me velat e figurave letrare, porse aty p\u00ebr aty e krijon motin e mir\u00eb t\u00eb poezis\u00eb, p\u00ebr ta ulur at\u00eb vel dhe p\u00ebr ta shpalosur bukurin\u00eb e paan\u00eb t\u00eb hap\u00ebsirave t\u00eb p\u00ebrjetimit. Korniza e jashtme e krijimeve ng\u00ebrthen, pra, historit\u00eb personale, ng\u00ebrthen k\u00ebrkimin e vetvetes, posa\u00e7\u00ebrisht at\u00eb lidhje me kujtimet, me betejat, me jet\u00ebn.<\/p>\n

      Ciklet na vijn\u00eb si kapituj t\u00eb sakt\u00eb, dhe, s\u00eb bashku me librat tjer\u00eb poetik\u00eb, sikur e thurin nj\u00eb roman t\u00eb jet\u00ebs n\u00eb vargje. Jan\u00eb libra q\u00eb bartin, si ind i pashk\u00ebputsh\u00ebm, \u00a0p\u00ebrvojat e autorit. Bartin p\u00ebrvoja t\u00eb vlefshme e t\u00eb pa\u00e7mueshme t\u00eb jet\u00ebs njer\u00ebzore. \u00cbsht\u00eb ai vet\u00eb protagonisti q\u00eb rend e rend q\u00eb nga \u201cdhembjet e f\u00ebmij\u00ebris\u00eb\u201d<\/em> e deri te \u201ckthetrat elektronike\u201d<\/em>. Ndryshe, poeti e kundron fjal\u00ebn n\u00eb kompleksitetin e saj, apo, si\u00e7 thot\u00eb ai, kundrimet vijn\u00eb, si\u00e7 \u00ebsht\u00eb \u201cSistemi i fjal\u00ebs\u201d<\/em>, me l\u00ebvizjet e saj, me gnoseologjin\u00eb e saj n\u00eb fenomenologjin\u00eb e realitetit:<\/p>\n

      forma l\u00ebviz n\u00ebp\u00ebr mileniume
      \n<\/em>p\u00ebr t\u00eb shpjeguar
      \n<\/em>pse \u00ebsht\u00eb krijuar
      \n<\/em>Njeriu.<\/em><\/p>\n

      Dhe vargjet na vijn\u00eb qart\u00ebsisht t\u00eb lexueshme nga bota e till\u00eb, ku gj\u00ebrat nuk shihen qart\u00eb, p\u00ebr t\u2019i kuptuar m\u00eb mir\u00eb.<\/p>\n

      Tani
      \n<\/em>kjo q\u00eb keni n\u00eb duar
      \n<\/em>\u00ebsht\u00eb form\u00eb e p\u00ebrsiatjes<\/em><\/p>\n

      Kur kaq shum\u00eb k\u00ebmb\u00ebngulje e interesime krijuese ka poeti me fjal\u00ebn, a nuk \u00ebsht\u00eb kjo nj\u00eb d\u00ebshmi se ai merret me pasion me gjuh\u00ebn dhe me thell\u00ebsit\u00eb e enigmat e saj? E, Fjala e Duhur, \u00ebsht\u00eb ajo e gjetura, aq e thjesht\u00eb dhe aq qart\u00eb e komunikueshme. Fjala q\u00eb bart nj\u00eb kumt koh\u00ebsh a nj\u00eb mesazh p\u00ebr t\u00eb sotmen.<\/p>\n

      Shkrimi, gjithsesi, \u00ebsht\u00eb pun\u00eb e v\u00ebshtir\u00eb. I nd\u00ebrgjegjsh\u00ebm q\u00eb kjo v\u00ebshtir\u00ebsi k\u00ebrkon edhe vetmin\u00eb krijuese, n\u00eb liqe, n\u00eb mesnat\u00eb apo diku tjet\u00ebr, p\u00ebr t\u2019i ikur demonit t\u00eb jet\u00ebs, sado q\u00eb ai demon bredh si hije shqet\u00ebsimi n\u00ebp\u00ebr vargje. E, po qe se e lejon q\u00eb\u00a0 jeta me realitetin e saj t\u00eb trisht\u00eb, t\u00eb t\u00eb p\u00ebrpij\u00eb, at\u00ebher\u00eb edhe vargjet t\u00eb p\u00ebrmbysin. Por jo! Poeti nuk e lejon nj\u00eb gjendje t\u00eb till\u00eb, p\u00ebr faktin se ai ngrihet p\u00ebr ta p\u00ebrjetuar e nd\u00ebrtuar jet\u00ebn. Gjithsesi edhe qenien e kombit, koh\u00ebn, historin\u00eb.<\/p>\n

        \n
      1. Rendi i figurave n\u00eb p\u00ebrmas\u00ebn e dyt\u00eb: ose alternativa e drit\u00ebs dhe shpirt\u00ebsis\u00eb <\/strong><\/li>\n<\/ol>\n

        P\u00ebrpos Fjal\u00ebs, ky rend figurash \u00e7liruese ndjek aureol\u00ebn e drit\u00ebs. Sado q\u00eb titulli \u201cAureol\u00eb drite\u201d <\/em>sugjeron nj\u00ebr\u00ebn p\u00ebrmas\u00eb, at\u00eb t\u00eb aureol\u00ebs (shk\u00eblqimit t\u00eb t\u00eb madh\u00ebrishmes), megjithat\u00eb, kjo lirik\u00eb shkon m\u00eb tutje, duke i zgjeruar rrath\u00ebt interesimit krijues, dhe duke i sh\u00ebnjuar edhe hap\u00ebsirat e vazhdim\u00ebsis\u00eb s\u00eb z\u00ebrit t\u00eb tij poetik. Kodet tjera metaforike bartin mallkimin e nj\u00eb jete demoniake, nj\u00eb p\u00ebrleshje t\u00eb gjithmonshme e s\u00eb mir\u00ebs me t\u00eb keqen:<\/p>\n

        ku demoni p\u00ebrplasej
        \n<\/em>t’ia z\u00eb vendin
        \n<\/em>drit\u00ebs s\u00eb Krijuesit!…<\/em><\/p>\n

        \"\"<\/p>\n

        Nuk \u00ebsht\u00eb e habitshme p\u00ebrse Brahim Avdyli m\u00ebqaket q\u00eb ta \u00e7liroj\u00eb realitetin e till\u00eb t\u00eb zymt\u00eb n\u00ebp\u00ebrmes vargut poetik. N\u00ebse \u201ckat\u00ebr elementet\u201d (sipas Filozofis\u00eb s\u00eb lasht\u00eb antike, zjarri, dheu, ajri dhe uj\u00ebt, nj\u00eb pik\u00ebpamje p\u00ebr p\u00ebrb\u00ebrjen e gjith\u00ebsis\u00eb), i referohen edhe krijimit t\u00eb qenies, at\u00ebher\u00eb, ekziston edhe nj\u00eb p\u00ebrmas\u00eb tjet\u00ebr \u201cp\u00ebrtej materies\u201d q\u00eb gj\u00ebrat i kthen n\u00eb drit\u00eb:<\/p>\n

        Qenia e gjall\u00eb
        \n<\/em>t\u00eb kat\u00ebr elementet
        \n<\/em>i kthen n\u00eb aureol\u00eb<\/em><\/p>\n

        e t\u00eb pestin
        \n<\/em>nuk e z\u00ebn\u00eb
        \n<\/em>grushtat e viteve<\/em><\/p>\n

        sepse
        \n<\/em>materia p\u00ebrceptohet
        \n<\/em>vet\u00ebm me ato
        \n<\/em>q\u00eb i z\u00eb v\u00ebshtrimi,<\/em><\/p>\n

        prapavija mbetet
        \n<\/em>e pakapshme-<\/em><\/p>\n

        enigm\u00eb e p\u00ebrjetshme!<\/em><\/p>\n

        K\u00ebsisoj, rendin e kryefigur\u00ebs s\u00eb aureol\u00ebs e plot\u00ebsojn\u00eb leksemat: drit\u00eb, viz\u00ebllim, dit\u00eb, pasdite<\/em> etj., deri te nocioni poetik-refleksiv shpirt<\/em>. Shpirti ka imazhet e drit\u00ebs, ashtu sikund\u00ebr me drit\u00ebn personifikohet edhe hyjnorja, mu si te librat e shenjt\u00eb, ku kjo drit\u00eb asnj\u00ebher\u00eb nuk ndryshon, as nuk pak\u00ebsohet, \u201cas nuk venitet dhe as nuk prishet asnj\u00ebher\u00eb.\u201d<\/em> Pothuajse, edhe n\u00eb t\u00eb gjitha mitet antike, spikatet lufta e drit\u00ebs kund\u00ebr err\u00ebsir\u00ebs, lufta e s\u00eb mir\u00ebs kund\u00ebr s\u00eb keqes, lufta e mir\u00ebsis\u00eb kund\u00ebr lig\u00ebsis\u00eb, m\u00eb n\u00eb fund, sipas k\u00ebsaj mend\u00ebsie mitike, ekziston lufta e per\u00ebndive t\u00eb mira kund\u00ebr shpirtrave t\u00eb lig\u00eb. Edhe te kjo poezi drita i kund\u00ebrq\u00ebndron err\u00ebsir\u00ebs:<\/p>\n

        Po t\u00eb mos ishte
        \n<\/em>drita
        \n<\/em>n\u00eb t\u00eb gjitha shtresat<\/em><\/p>\n

        err\u00ebsira
        \n<\/em>do t\u00eb na p\u00ebrpinte
        \n<\/em>t\u00eb gjitha gj\u00ebrat<\/em><\/p>\n

        e nuk do t\u00eb shkrihej
        \n<\/em>asnj\u00eb materie.<\/em><\/p>\n

        Krijuesi nuk resht s\u00eb k\u00ebrkuari an\u00ebn shpirt\u00ebrore t\u00eb fenomeneve, gjallimit dhe trash\u00ebgimis\u00eb. Ky k\u00ebrkim shfaq idealin poetik (do t\u00eb thoshim: edhe lasgushian) t\u00eb poetit: shpirt\u00ebsia \u00ebsht\u00eb vet\u00eb drita; \u00ebsht\u00eb vet\u00eb shenjt\u00ebria e jet\u00ebs dhe e qenies; \u00ebsht\u00eb forca e padukshme q\u00eb shfaqet e dallueshme n\u00eb ekzistenc\u00ebn e njeriut. Mu si te vargu i Xhemaludin Rumit: “Hapni dritaren e zemr\u00ebs suaj dhe l\u00ebreni shpirtin t\u00eb flas\u00eb”<\/em>, Brahim Avdyli i l\u00eb t\u00eb ligj\u00ebroj\u00eb n\u00eb kaq p\u00ebrmasa drit\u00ebn si nj\u00eb shpirt q\u00eb sh\u00ebron, q\u00eb lumturon, q\u00eb lul\u00ebzon:<\/p>\n

        papritur
        \n<\/em>ia shkrepin
        \n<\/em>n\u00eb hap\u00ebsir\u00eb
        \n<\/em>d\u00ebnesjes s\u00eb pafund-<\/em><\/p>\n

        vija e holl\u00eb \u00ebsht\u00eb
        \n<\/em>e dridhen
        \n<\/em>reg\u00ebtimat e shpirtit!…<\/em><\/p>\n

        E, kur e l\u00eb t\u00eb ligj\u00ebroj\u00eb lirsh\u00ebm shpirti ngjizet me jet\u00ebn, zbret n\u00eb rrath\u00ebt e proz\u00ebs s\u00eb vrazhd\u00eb t\u00eb jet\u00ebs dhe p\u00ebrjeton e ndien dhembjet tona, zem\u00ebrat\u00ebn ton\u00eb:<\/p>\n

        Edhe dy-tre rreshta
        \n<\/em>sa p\u00ebr fund
        \n<\/em>t\u00eb k\u00ebsaj dhembje
        \n<\/em>(…)
        \n<\/em>e nuk mund t\u00eb themi
        \n<\/em>se po ndahemi
        \n<\/em>pa k\u00ebng\u00eb,<\/em><\/p>\n

        fundi merret si fillim
        \n<\/em>e \u00e7do fillim
        \n<\/em>e ka nga nj\u00eb fund-<\/em><\/p>\n

        ofsham\u00eb shpirti!…<\/em><\/p>\n

        krahas shpirtit, vijn\u00eb gjendet a situatat shpirt\u00ebrore t\u00eb sh\u00ebnjuara me flak\u00ebn dhe zjarrin, zjarr i brendsh\u00ebm, q\u00eb shp\u00ebrthen n\u00eb hove e q\u00eb pik\u00ebsynon ringjalljen e shpirtit t\u00eb brendsh\u00ebm.<\/p>\n

        Nj\u00eb dit\u00eb
        \n<\/em>do t\u00eb plas\u00eb
        \n<\/em>zemra e trisht\u00eb<\/em><\/p>\n

        kur shpirti vlon<\/em><\/p>\n

        Ndodh q\u00eb ky zjarr i brendsh\u00ebm t\u00eb na shuhet. Porse poeti \u00ebsht\u00eb gjithnj\u00eb n\u00eb k\u00ebrkim t\u00eb ndezjes s\u00eb k\u00ebsaj flake. Madje, kund e kund, kur kjo shpirt\u00ebsi arrin sferat m\u00eb t\u00eb larta t\u00eb qenies, hap nj\u00eb port\u00eb t\u00eb re, portat e mir\u00ebsis\u00eb e t\u00eb shenjt\u00ebris\u00eb, t\u00eb t\u00eb v\u00ebrtet\u00ebs dhe bukuris\u00eb hyjnore, aq sa e shtyn poetin t\u00eb reflektoj\u00eb:<\/p>\n

        E si mundet
        \n<\/em>t\u00eb shkruhej shpirti
        \n<\/em>kur nuk \u00ebsht\u00eb
        \n<\/em>tabel\u00eb e shkrimit,<\/em><\/p>\n

        shk\u00eblqen nga jasht\u00eb
        \n<\/em>me aureolat e ngrohta<\/em><\/p>\n

        e ndjenjat ia dikton
        \n<\/em>zemr\u00ebs son\u00eb!<\/em><\/p>\n

        K\u00ebto poezi e shquajn\u00eb edhe an\u00ebn tjet\u00ebr t\u00eb drit\u00ebs, si\u00e7 \u00ebsht\u00eb nj\u00eb polarizim ekstremesh. Drit\u00eb e err\u00ebsir\u00eb jan\u00eb dy gj\u00ebra a dy realitete diametralisht t\u00eb kund\u00ebrta. E shquan k\u00ebt\u00eb antagoniz\u00ebm t\u00eb p\u00ebrhersh\u00ebm, ashtu si gjithmon\u00eb, q\u00eb na dalin dy elemente t\u00eb nj\u00eb t\u00ebr\u00ebsie, si nj\u00eb luft\u00eb e p\u00ebrhershme midis dy bot\u00ebve t\u00eb kund\u00ebrta.<\/p>\n

          \n
        1. P\u00ebrmasa e tret\u00eb: ose shtresimet dramatike t\u00eb individit, identitetit e t\u00eb qenies\u00a0 son\u00eb<\/strong><\/li>\n<\/ol>\n

          Poema \u201cAureola e drit\u00ebs apo fantazma e err\u00ebsir\u00ebs\u201d<\/em> na shpie te p\u00ebrmasa e tret\u00eb e k\u00ebsaj poezie: te ajo e shtresimeve dramatike t\u00eb identitetit t\u00eb qenies son\u00eb nacionale. Zaten, i t\u00ebr\u00eb cikli \u201cAureolat e drit\u00ebs s\u00eb pashuar\u201d<\/em>, ashtu sikund\u00ebr edhe e t\u00ebr\u00eb poema \u201cAureola e drit\u00ebs apo fantazma e err\u00ebsir\u00ebs\u201d<\/em>, thuret mbi sfondin mitik, t\u00eb lasht\u00eb, ilirik, arb\u00ebror e shqiptar, deri te koha jon\u00eb.<\/p>\n

          k\u00ebto dy festa
          \n<\/em>jan\u00eb kaher\u00eb
          \n<\/em>k\u00ebshtu, me nj\u00ebra tjetr\u00ebn,<\/em><\/p>\n

          Sh\u00ebn Kolli dhe Sh\u00ebn Gjergji
          \n<\/em>mij\u00ebra fluturime
          \n<\/em>n\u00ebp\u00ebr fraza t\u00eb fjal\u00ebve i b\u00ebjn\u00eb,
          \n<\/em>(…)
          \nndryshe
          \n<\/em>ia kthejn\u00eb nj\u00ebra tjetr\u00ebs
          \n<\/em>peshojat e zotave<\/em><\/p>\n

          \"\"<\/p>\n

          Duke e spikatur k\u00ebt\u00eb mend\u00ebsi, si personifikim t\u00eb rr\u00ebnj\u00ebve t\u00eb lashta dhe t\u00eb shtres\u00ebzimeve t\u00eb qenies son\u00eb; gjithsesi q\u00eb aty \u00ebsht\u00eb p\u00ebrvijuar edhe \u201cprapavija e sindromave\u201d<\/em> (si\u00e7 shprehet fol\u00ebsi lirik i k\u00ebsaj poeme, p\u00ebr t\u00eb sh\u00ebnjuar mungesat e boshll\u00ebqet e vetvetes q\u00eb na kan\u00eb p\u00ebrcjell\u00eb si fantazma. Si fantazma q\u00eb personifikojn\u00eb gjendet tona psiko-historike e psiko-sociale, me kalendarin \u201ce falsifikuar t\u00eb psher\u00ebtimave\u201d,<\/em> duke shtrydhur mitet e rrejshme:<\/p>\n

          Lazar Jezusi e Juda
          \n<\/em>zgjohen t\u00eb \u00e7mendur<\/em><\/p>\n

          Aluzionet historike q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me vjedhjen e shtremb\u00ebrimin, vijn\u00eb p\u00ebrmes nj\u00eb bote sllave. Shkarjet tona nuk kishin t\u00eb ndalur, deri n\u00eb vet\u00ebharrim. Pun\u00ebn m\u00eb shkat\u00ebrrimtare e b\u00ebnin vet\u00eb tempujt fetar\u00eb t\u00eb fqinj\u00ebve, aty ku \u201cshenjt\u00ebria u b\u00eb djall\u00ebzi\/ e djall\u00ebziau b\u00eb shenjt\u00ebri\u201d. <\/em><\/p>\n

          \u00c7do gj\u00eb sillej
          \n<\/em>rreth shp\u00ebrfilljes son\u00eb
          \n<\/em>q\u00eb t\u00eb mos e njohim
          \n<\/em>origjin\u00ebn,<\/em><\/p>\n

          Porse zgjimi ndodhi von\u00eb dhe ishte i trandsh\u00ebm:<\/p>\n

          Dikur e gjet\u00ebm
          \n<\/em>n\u00ebp\u00ebr fjalor\u00eb t\u00eb begative<\/em><\/p>\n

          kur zbriste
          \n<\/em>n\u00ebp\u00ebr vite t\u00eb dhembjes<\/em><\/p>\n

          Festa e cila \u201c\u00c7do gjuh\u00eb drite\/ e d\u00ebrgonte t\u00eb flas\u00eb me f\u00ebmij\u00ebt\/ sepse ishin t\u00eb past\u00ebr<\/em>\u201d, ka vet\u00ebm nj\u00eb gjuh\u00eb, at\u00eb t\u00eb dhurat\u00ebs s\u00eb buz\u00ebqeshjes, anek\u00ebnd rruzullimit.<\/p>\n

          Kjo poem\u00eb p\u00ebrb\u00ebhet nga nj\u00ebzet nj\u00ebsi poetike, t\u00eb ndar\u00eb me numra. Pothuajse, ajo sintetizon n\u00eb m\u00ebnyr\u00eb poetike edhe q\u00ebndrimet e bindjet e poetit t\u00eb shprehura n\u00ebp\u00ebr sa e sa shkrime me tematik\u00eb t\u00eb ngjashme p\u00ebr lasht\u00ebsin\u00eb ton\u00eb, p\u00ebr burimet e qenies son\u00eb. Zhvillohet si nj\u00eb polemik\u00eb e akuz\u00eb kund\u00ebr krejt qarqeve t\u00eb jashtme, duke p\u00ebrfunduar dhembsh\u00ebm:<\/p>\n

          Jemi t\u00eb shkelur
          \n<\/em>n\u00eb t\u00eb gjitha an\u00ebt
          \n<\/em>e t\u00eb p\u00ebrbuzur me derrat,<\/em><\/p>\n

          t\u00eb urrejtur
          \n<\/em>deri n\u00eb kup\u00eb t\u00eb qiellit<\/em><\/p>\n

          ani pse
          \n<\/em>detyrimisht jemi
          \n<\/em>gjeneza
          \n<\/em>e dhembjes suaj!…<\/em><\/p>\n

          e \u00e7far\u00eb t\u00eb b\u00ebj\u00eb poeti kund\u00ebr kaq e kaq mohimesh nga jasht\u00eb, p\u00ebrve\u00e7se ta k\u00ebndoj\u00eb lavdish\u00ebm e dhembsh\u00ebm k\u00ebt\u00eb t\u00eb kaluar t\u00eb rr\u00ebnj\u00ebve tona.\u00a0 Poeti sikur e p\u00ebrfill, at\u00eb th\u00ebnien e nj\u00eb patriarku t\u00eb lasht\u00eb kinez: \u201cKthehuni tek rr\u00ebnja dhe do t\u00eb gjeni kuptimin.\u201d<\/em> Jan\u00eb stuhit\u00eb e shekujve q\u00eb kan\u00eb goditur qenien ton\u00eb.<\/p>\n

          Sido q\u00eb t\u00eb jet\u00eb, poeti i drejtohet koh\u00ebs son\u00eb n\u00eb ecjet tona, q\u00eb t\u00eb mendojm\u00eb e dim\u00eb se ku kemi qen\u00eb keqas e ku mir\u00eb. Ai e di se forca e nj\u00eb peme q\u00ebndron tek rr\u00ebnj\u00ebt, ashtu sikund\u00ebr edhe forca e nj\u00eb kombi q\u00ebndron tek rr\u00ebnj\u00ebt e tij trash\u00ebgimore (historike, atdhetare, shpirt\u00ebrore).<\/p>\n

          \u00cbsht\u00eb ai qortimi p\u00ebr t\u00eb mos harruar se nga kemi ardhur. Dhe ky rikthim p\u00ebrb\u00ebn rrug\u00ebn m\u00eb t\u00eb v\u00ebshtir\u00eb, pik\u00ebrisht p\u00ebr shkak t\u00eb kaq mohimeve t\u00eb dhembshme.<\/p>\n

          N\u00eb p\u00ebrqasje me p\u00ebrmasat tjera t\u00eb k\u00ebsaj poezie, q\u00eb i p\u00ebrvijuam n\u00eb fillim, at\u00ebher\u00eb patjet\u00ebr q\u00eb akti i rinjohjes, akti etik i qenies dhe akti krijues, e vet\u00ebmohues, do t\u00eb hedhin rr\u00ebnj\u00eb n\u00eb shum\u00eb an\u00eb e n\u00eb shum\u00eb drejtime, dhe do t\u00eb selitin hap\u00ebsira t\u00eb reja t\u00eb lul\u00ebzimit. E ardhmja gjendet n\u00eb am\u00ebz\u00ebn e t\u00eb shkuar\u00ebs.<\/p>\n

          E, po qe se e dim\u00eb se kush kemi qen\u00eb, si kemi shtegtuar deri k\u00ebtu dhe kah duhet t\u00eb m\u00ebsyjm\u00eb, subjekti lirik do t\u00eb d\u00ebshironte t\u00eb na thoshte se nuk ka forc\u00eb p\u00ebr t\u00eb na ndaluar t\u00eb m\u00ebsyjm\u00eb andej ku shkojm\u00eb. P\u00ebrmasa e till\u00eb sh\u00ebnjon edhe nj\u00eb tashme t\u00eb mbarsur me revolt\u00eb, si te t\u00ebr\u00ebsia poetike \u201cE v\u00ebrteta e shekujve\u201d<\/em>.<\/p>\n

          Djalli modern
          \n<\/em>\u00ebsht\u00eb i p\u00ebrb\u00ebr\u00eb
          \n<\/em>prej pjes\u00ebve t\u00eb imta t\u00eb atomeve,<\/em><\/p>\n

          por mos harroni
          \n<\/em>se po jetoni n\u00eb bot\u00ebn e rrejshme<\/em><\/p>\n

          Ballafaqimet e tilla t\u00eb tematizuara artistikisht, \u00a0i hasim edhe te shum\u00eb krijime tjera.<\/p>\n

          \u00cbsht\u00eb si ajo p\u00ebrballja p\u00ebrpara s\u00eb keqes dhe lig\u00ebsis\u00eb. Figurativisht: si ka nj\u00eb p\u00ebrballja mes ujit dhe shk\u00ebmbit, q\u00eb e k\u00ebndojn\u00eb shum\u00eb poet\u00eb. Poeti nuk ka si ta gjej\u00eb at\u00eb hap\u00ebsir\u00ebn e pajtimit midis mohimit dhe bjerrjes s\u00eb vlerave njer\u00ebzore e nacionale dhe ruajtjes e ringjalljes s\u00eb tyre, midis shqet\u00ebsimeve dhe gjendjes s\u00eb r\u00ebnd\u00eb:<\/p>\n

          n\u00eb oborr shqet\u00ebsimesh
          \n<\/em>duke i p\u00ebrlotur
          \n<\/em>or\u00ebt e gjata t\u00eb pritjes
          \n<\/em>pa buk e pa \u00e7el\u00ebs…<\/em><\/p>\n

          Shqet\u00ebsimet nuk njohin frik\u00ebn, por shfaqin revolt\u00ebn. revolt\u00ebn p\u00ebr t’u p\u00ebrballur me tragjedin\u00eb, mohimin a dhembjen, sado t\u00eb hidhura t\u00eb jen\u00eb k\u00ebto p\u00ebrplasje. Bota e shqet\u00ebsuar e fol\u00ebsit lirik \u00ebsht\u00eb mbutoj\u00eb e shpirtit, \u00ebsht\u00eb kujdesi p\u00ebr gj\u00ebrat e \u00e7muara, \u00ebsht\u00eb hapi q\u00eb t\u00eb \u00e7on kah ecja p\u00ebrpara. \u00cbsht\u00eb shenja e nj\u00eb hap\u00ebsire t\u00eb ngarkuar me situata psiko-sociale e ekzistenciale, me situata mohimesh po edhe denigrimesh.<\/p>\n

          I shqet\u00ebsuar jam
          \n<\/em>me rrugicat e mia<\/em><\/p>\n

          b\u00ebrtas n\u00ebp\u00ebr skaje
          \n<\/em>edhe me vetveten,<\/em><\/p>\n

          nuk e di
          \n<\/em>shpesh her\u00eb
          \n<\/em>\u00e7ka m\u00eb del prej goj\u00ebs
          \n<\/em>n\u00ebp\u00ebr dhembje,<\/em><\/p>\n

          bota dhe un\u00eb
          \n<\/em>nuk kuptohemi
          \n<\/em>krejt\u00ebsisht!<\/em><\/p>\n

          E, shqet\u00ebsimi i till\u00eb, q\u00eb, p\u00ebr shkak t\u00eb moskuptimit, t\u00eb shpie n\u00eb monolog\u00ebt p\u00eblcit\u00ebs; shqet\u00ebsim q\u00eb shfaq vler\u00ebn m\u00eb t\u00eb \u00e7mueshme t\u00eb vetive njer\u00ebzore, p\u00ebr shkak t\u00eb breng\u00ebs p\u00ebr gjith\u00e7ka t\u00eb mir\u00eb e p\u00ebr njer\u00ebzit e mir\u00eb. Kjo do t\u00eb thot\u00eb q\u00eb edhe jeta jon\u00eb merr kuptim m\u00eb t\u00eb plot\u00eb, sepse aty do t\u00eb mbillet fara e s\u00eb mitr\u00ebs aty do t\u00eb mb\u00ebltohen rr\u00ebnj\u00ebt e s\u00eb ardhmes s\u00eb ndritur. Nj\u00eb spiritualist i njohur i Lindjes, thot\u00eb: “Forma m\u00eb e dhembshur e dhurimit t\u00eb vetvetes, b\u00ebhet pa asnj\u00eb mendim ose pritje t\u00eb shp\u00ebrblimit, dhe bazohet n\u00eb shqet\u00ebsime t\u00eb sinqerta p\u00ebr t\u00eb tjer\u00ebt. Sfida sot \u00ebsht\u00eb t\u00eb bindni njer\u00ebzit p\u00ebr vler\u00ebn e s\u00eb v\u00ebrtet\u00ebs, ndershm\u00ebris\u00eb, dhembshuris\u00eb dhe shqet\u00ebsimit p\u00ebr t\u00eb tjer\u00ebt.”<\/em> (Dalai Lama).<\/p>\n

          Binjake me shqet\u00ebsimet, \u00ebsht\u00eb revolta poetike, q\u00eb shp\u00ebrthen kund\u00ebr secil\u00ebs tirani dhe kund\u00ebr secil\u00ebs shtypje.<\/p>\n

          Nj\u00eb mendimtar thot\u00eb: “Edhe nj\u00eb krimb kthehet kund\u00ebr k\u00ebmb\u00ebs q\u00eb e shtyp at\u00eb.”<\/em> Shtypja nis me mohim e qenies komb\u00ebtare dhe p\u00ebrfundon n\u00eb asimilim e pushtim t\u00eb plot\u00eb:<\/p>\n

          \u00c7ka kemi p\u00ebr t\u00eb th\u00ebn\u00eb
          \n<\/em>n\u00eb k\u00ebt\u00eb shkrim t\u00eb revolt\u00ebs-<\/em><\/p>\n

          Tregu i Ri
          \n<\/em>ishte zgjuar jermisht<\/em><\/p>\n

          vidhte pa pushim
          \n<\/em>jet\u00ebn plot vuajtje
          \n<\/em>n\u00ebn \u00e7adrat e huaja,<\/em><\/p>\n

          e nj\u00eb Mal pat mbetur
          \n<\/em>t\u00ebr\u00ebsisht i Zi
          \n<\/em>n\u00ebp\u00ebr shkrepat e dhembjes<\/em><\/p>\n

          nga vrasjet
          \n<\/em>e dhunimet sllave
          \n<\/em>pa ndenj\u00ebn e liris\u00eb!…<\/em><\/p>\n

          (Poezia “Pranvera e viteve”<\/em>)<\/p>\n

          Vet\u00eb Albert Kamy (Albert Camus) e thot\u00eb: “Arti dhe revolta do t\u00eb vdesin vet\u00ebm me njeriun e fundit.”<\/em> Pik\u00ebrisht pse n\u00eb k\u00ebt\u00eb bot\u00eb ndeshen err\u00ebsira me drit\u00ebn, si\u00e7 e pam\u00eb te p\u00ebrmasa e dyt\u00eb e k\u00ebsaj poezie. Tashm\u00eb p\u00ebrballja ka dal\u00eb n\u00eb sip\u00ebrfaqe te p\u00ebrmasa e tret\u00eb, me sh\u00ebnjime referenciale t\u00eb dukshme, konkrete.<\/p>\n

          E kur fol\u00ebsi lirik shp\u00ebrfaq t\u00ebr\u00eb mizorin\u00eb e armiqve, me referencat konkrete, ai arrin t\u00eb dep\u00ebrtoj\u00eb p\u00ebrtej nj\u00eb reference t\u00eb till\u00eb, me nj\u00eb penelat\u00eb lirike:<\/p>\n

          buz\u00ebqeshja na \u00ebsht\u00eb ngrir\u00eb
          \n<\/em>n\u00eb fjal\u00ebt e bjerra
          \n<\/em>t\u00eb dhembjes!<\/em><\/p>\n

            \n
          1. Poezia e mendimit: devocioni krijues i fjal\u00ebs<\/strong><\/li>\n<\/ol>\n

            Brahim Avdyli, pothuajse, nga lirika n\u00eb lirik\u00eb, shfaqet poet i mendimit. P\u00ebrvojat jet\u00ebsore dhe shpirt\u00ebrore, krijuese dhe ekzistenciale, ai i nd\u00ebrthur me ato t\u00eb p\u00ebrsiatjeve lirike, nj\u00eb si devocion lirik. N\u00eb fakt, autori pleks meditimin me soditjen, me kundrimin, dometh\u00ebn\u00eb, me atmosfer\u00ebn e ndotur kohore, politike, shoq\u00ebrore, shpesh edhe armiq\u00ebsore. Menditimi dhe poeti jan\u00eb nj\u00eb:<\/p>\n

            mendimet tuaja
            \n<\/em>jan\u00eb urat midis shekujve
            \n<\/em>pa t\u00eb cilat
            \n<\/em>asgj\u00eb nuk do t\u00eb ishte
            \n<\/em>mu k\u00ebshtu
            \n<\/em>n\u00eb glob<\/em><\/p>\n

            Duket sikur te fundi i k\u00ebtij ferri jemi ne vet\u00eb me p\u00ebrbuzjen ton\u00eb ndaj t\u00eb ligave q\u00eb na rrethojn\u00eb! Me frik\u00ebn e ankthin p\u00ebr pasigurin\u00eb ton\u00eb… Kjo koh\u00eb, pra, na ballafaqon edhe me stigmatizimet q\u00eb kemi ngritur p\u00ebr njer\u00ebzit e goditur. Nuk jan\u00eb njer\u00ebzit e till\u00eb t\u00eb goditur si d\u00ebnim i per\u00ebndis\u00eb, si\u00e7 mendojn\u00eb indus\u00ebt e men\u00e7ur p\u00ebr gjoja shpirtin e f\u00eblliqur q\u00eb ka ekzistuar m\u00eb p\u00ebrpara n\u00eb nj\u00eb jet\u00eb dhe bartet tek jet\u00ebt tjera: \u00ebsht\u00eb edhe p\u00ebrbuzja jon\u00eb q\u00eb vjen n\u00ebp\u00ebrmes indiferenc\u00ebs shoq\u00ebrore ndaj qenieve t\u00eb tilla.<\/p>\n

            Buz\u00ebqeshja
            \n<\/em>\u00ebsht\u00eb e tharr\u00eb
            \n<\/em>mbi buz\u00eb
            \n<\/em>e drejta
            \n<\/em>mezi l\u00ebviz\u00eb
            \n<\/em>nga barra e shekujve
            \n<\/em>ajo fatin
            \n<\/em>para syve
            \n<\/em>e ka t\u00eb ngrir\u00eb
            \n<\/em>n\u00eb pik\u00ebpyetje
            \n<\/em><\/p>\n

            Krimet
            \n<\/em>nuk duhet k\u00ebrkuar n\u00eb Kosov\u00eb
            \n<\/em>por n\u00ebp\u00ebr Serbi
            \n<\/em>dhelprat e Shumadis\u00eb
            \n<\/em>e ujq\u00ebrit e bardh\u00eb t\u00eb Siberis\u00eb
            \n<\/em>atje e kan\u00eb jatakun,<\/em><\/p>\n

            Vetmia shpesh na del si nj\u00eb kryetem\u00eb e kryefigur\u00eb e k\u00ebsaj poezie, tek i ng\u00ebrthen n\u00eb vete shprehjen filozofike dhe metaforike t\u00eb poetit, n\u00eb nj\u00eb si p\u00ebrballje me sfidat e jet\u00ebs. E te kjo sfid\u00eb ai e sintetizon rebelimin vetjak, t\u00eb heshtur, p\u00ebrv\u00eblimtar, gjithsesi p\u00ebr ta shprehur edhe madh\u00ebshtin\u00eb e qenies poetike, me mesazhin dhe forc\u00ebn e mendimit, n\u00eb g\u00ebrshetim me dhembjen, melankolin\u00eb e atdhedashurin\u00eb, me ndrydhjet e heshtjet e pashqiptuara. E lexojm\u00eb edhe th\u00ebnien e papajtueshm\u00ebris\u00eb, ashtu si shfaqet e madh\u00ebrishmja, si kategori estetike.<\/p>\n

            \u00cbsht\u00eb ai devocion krijues i mendimeve n\u00ebp\u00ebr vargje q\u00eb na shp\u00ebrfaqet si nj\u00eb ditar spiritual i reagimit t\u00eb situatave kohore, personale e nacionale.<\/p>\n

            e krijoj t\u00eb t\u00ebr\u00ebn
            \n<\/em>me mendimet
            \n<\/em>e shtresuara n\u00eb gjurm\u00eb!…<\/em><\/p>\n

            P\u00ebrpos prirjes p\u00ebr kundrime e p\u00ebrsiatje t\u00eb brendshme, peti ka prirjen q\u00eb k\u00eblto t\u2019i zhvendos\u00eb edhe jasht\u00eb vetvetes, d.m.th. N\u00eb nj\u00eb situat\u00eb njer\u00ebzore, nacionale, historike apo aktuale, her\u00eb me struktura t\u00eb ngjeshura narrative-poetike, e her\u00eb-her\u00eb me asociacione ironike t\u00eb fatit njer\u00ebzor e personal. Porse shoesh e shpesh ky devocion krijues-meditativ i fjal\u00ebs, plekset me energjin\u00eb vet\u00ebflijuese q\u00eb dhuron drit\u00eb, me pasionet e gjakimet e k\u00ebrkimeve t\u00eb t\u00eb madh\u00ebrishmes:<\/p>\n

            t\u00eb eksplodoni
            \n<\/em>n\u00eb miliona th\u00ebrrmija t\u00eb imta,<\/em><\/p>\n

            t\u00eb jepni shpirt
            \n<\/em>pas secilit mendim
            \n<\/em>n\u00ebp\u00ebr vite,<\/em><\/p>\n

            por mos harroni
            \n<\/em>se po jetoni n\u00eb bot\u00ebn e rrejshme<\/em><\/p>\n

            e jeni vet\u00ebm
            \n<\/em>fllusk\u00eb e energjive!<\/em><\/p>\n

            Meditimet e \u00e7ojn\u00eb kah sh\u00ebnjimi i s\u00eb keqes, s\u00eb lig\u00ebs. Sipas shkrimeve biblike dhe sipas p\u00ebrfytyrimeve mitologjike, vepra t\u00eb Demonit jan\u00eb grindjet, pasiguria, s\u00ebmundjet mentale, histeria, psikopatia, si dhe t\u00eb k\u00ebqijat e t\u00eb ligat e t\u00eb gjitha t\u00eb k\u00ebqijave.<\/p>\n

            Djalli modern
            \n<\/em>\u00ebsht\u00eb i p\u00ebrb\u00ebr\u00eb
            \n<\/em>prej pjes\u00ebve t\u00eb imta t\u00eb atomeve,<\/em><\/p>\n

            por mos harroni
            \n<\/em>se po jetoni n\u00eb bot\u00ebn e rrejshme<\/em><\/p>\n

            e jeni vet\u00ebm
            \n<\/em>fllusk\u00eb e energjive!<\/em><\/p>\n

            Thuhet se Hyji e ka krijuar njeriun sipas sh\u00ebmb\u00eblltyr\u00ebs s\u00eb tij, kurse njeriu e krijoi djallin sipas pamjes s\u00eb tij; se njeriu u krijua nga balta, kurse gjarpri nga zjarri. At\u00ebbot\u00eb njeriu, s\u00eb bashku me demon\u00ebt, kaluan dhe u p\u00ebrbiruan n\u00ebp\u00ebr zjarr e n\u00ebp\u00ebr uj\u00eb.\u00a0 E, shkrimtari di ta zbres\u00eb, k\u00ebt\u00eb raport t\u00eb lasht\u00eb bibliko-mitik, n\u00eb truallin e raporteve njer\u00ebzore, n\u00eb truallin e bashk\u00ebrendimit t\u00eb elementeve krejt heterogjene t\u00eb p\u00ebrvojave historike, mitologjike e shoq\u00ebrore. Kjo zbritje, e kuptuar si art letrar, ndodh edhe n\u00eb rrafshin e paraqitjes s\u00eb \u00ebndrrave e t\u00eb fanitjeve, t\u00eb vet\u00ebdijeve t\u00eb nduarnduarta e t\u00eb rrjedhave t\u00eb nd\u00ebrdijes. N\u00eb ato punkte t\u00eb rr\u00ebfyestores prozaike e t\u00eb suazave psikologjike, do t\u00eb humbin e do t\u00eb zhduken edhe suazat e racionales, aty ku kjo poetik\u00eb e \u201czbritjes\u201d do t\u00eb p\u00ebrshkohet nga fantazmagorit\u00eb, nga arketipet e nga obsesionet tjera njer\u00ebzore t\u00eb \u00e7oroditura…<\/p>\n

            Mandej vjen teksti,
            \nvjen katarsisi i publikut.<\/p>\n

            ia vlon mendimet
            \n<\/em>n\u00ebp\u00ebr batica e zbatica
            \n<\/em>n\u00ebp\u00ebr ngitje
            \n<\/em>e zbritje,<\/em><\/p>\n

            provat
            \n<\/em>na d\u00ebshmojn\u00eb
            \n<\/em>kalkulimet e fatit!<\/em><\/p>\n

            Poeti nuk i reshtet vuajtjes krijuese, as asaj t\u00eb ekzistenc\u00ebs, vet\u00ebm e vet\u00ebm ta prodhoj\u00eb e jap\u00eb njer\u00ebzoren, artin, t\u00eb bukur\u00ebn n\u00eb jet\u00eb e n\u00eb art. Ta dhuroj\u00eb kan\u00ebqs\u00ebin\u00eb e krijimit artistik. Ka k\u00ebnaq\u00ebsi q\u00eb jan\u00eb t\u00eb bukura (k\u00ebnaq\u00ebsia e artit, e jet\u00ebs, e miq\u00ebsis\u00eb, e dashuris\u00eb, e rrethit familjar… ), q\u00eb e fisnik\u00ebrojn\u00eb jet\u00ebn ton\u00eb, por ka dhe k\u00ebnaq\u00ebsi t\u00eb d\u00ebmshme. Hedonist\u00ebt e sot\u00ebm e paguajn\u00eb hara\u00e7in e k\u00ebnaq\u00ebsive t\u00eb veta shum\u00ebfish… posi k\u00ebnaq\u00ebsia e drog\u00ebs q\u00eb krijon vart\u00ebsi, nj\u00eb pleksje e fort\u00eb n\u00eb mes k\u00ebnaq\u00ebsis\u00eb dhe vuajtjes s\u00eb pafund… dhe k\u00ebta t\u00eb fundit poeti i godet shpesh e shpesh me pen\u00ebn e tij.<\/p>\n

            Sigurisht q\u00eb njeriu b\u00ebn gjith\u00e7ka t’i ik\u00ebn vuajtjes… Por edhe secila vuajtje, thuhet, nuk \u00ebsht\u00eb e keqe. Edhe tek vuajtjet ka fisnik\u00ebri, ka vuajtje q\u00eb na forcojn\u00eb, q\u00eb na ndihmojn\u00eb n\u00eb shp\u00ebtimin ton\u00eb… Vuajtja e gjat\u00eb n\u00ebp\u00ebr burgje, a nuk ishte nj\u00eb drit\u00eb shp\u00ebtimi p\u00ebr t\u00eb arritur tek liria?! Njer\u00ebzit tan\u00eb, v\u00ebrtet, kan\u00eb p\u00ebrjetuar vuajtje t\u00eb m\u00ebdha, t\u00eb pafund, humbjen e t\u00eb dashurve n\u00eb luft\u00eb… Prandaj, n\u00ebse njeriu bart mbi vete kryqet e jet\u00ebs (vuajtjeve biblike), ato i bart q\u00eb nga e keqja e madhe t\u00eb shp\u00ebtojm\u00eb dhe q\u00eb e keqja e madhe TASH t\u00eb mos p\u00ebrs\u00ebritet…<\/p>\n

            At\u00ebher\u00eb
            \n<\/em>e kuptoja mir\u00eb
            \n<\/em>nj\u00ebr\u00ebn an\u00eb t\u00eb p\u00ebrp\u00eblitjeve<\/em><\/p>\n

            kthinave pa drit\u00eb
            \n<\/em>t\u00eb burgjeve serbo-sllave
            \n<\/em>n\u00eb vitet m\u00eb t\u00eb r\u00ebnda
            \n<\/em>t\u00eb shekullit martir,<\/em><\/p>\n

            me qasjet e pa num\u00ebruara
            \n<\/em>t\u00eb vuajtjes s\u00eb madhe
            \n<\/em>n\u00ebn shtrig\u00ebn koh\u00eb!…<\/em><\/p>\n

            Dhe, filozof\u00ebt (e teolog\u00ebt), kan\u00eb t\u00eb drejt\u00eb: ata q\u00eb m\u00ebsyjn\u00eb t\u00eb grabisin sa m\u00eb shum\u00eb k\u00ebnaq\u00ebsi (mbi kurrizin e tjetrit), nuk fiton asgj\u00eb tjet\u00ebr, p\u00ebrve\u00e7se vuajtjeve pa fund pa shpres\u00eb; ai q\u00eb heq dor\u00eb nga k\u00ebnaq\u00ebsit\u00eb e tilla, fiton k\u00ebnaq\u00ebsi dhe g\u00ebzime t\u00eb pafund.<\/p>\n

            Poeti b\u00ebhet d\u00ebshmitar n\u00eb koh\u00eb. D\u00ebshmitar me jet\u00ebn e me vepr\u00ebn e tij. \u00cbsht\u00eb nj\u00eb dyshues te e p\u00ebrditshmja, posi ai Sh\u00ebn Toma i Bibl\u00ebs; gjakues i s\u00eb bukur\u00ebs, posi Platoni te Simposioni, i drejton shum\u00eb pyetje koh\u00ebs dhe jet\u00ebs, posi filozof\u00ebt modern\u00eb, e shprish historin\u00eb posi dekonstruksionist\u00ebt e sot\u00ebm postmodern\u00eb, dhe i risemantizon mitet posi let\u00ebrsia moderne e shekullit XX. I drejtohet Absolutit dhe Universit. K\u00ebt\u00eb gj\u00eb ia detyron aspekti shum\u00ebp\u00ebrmasor i artit, nd\u00ebrlikueshm\u00ebria e krijimit.<\/p>\n

              \n
            1. N\u00eb dalje <\/strong><\/li>\n<\/ol>\n

              Fillimi i librit nis me \u201cParafjal\u00eb\u201d<\/em>, me zanafill\u00ebn poetike t\u00eb k\u00ebng\u00ebtimit dhe p\u00ebrfundon me nj\u00eb shenj\u00ebzim pas-ciklor: \u201cNj\u00eb fjal\u00eb e pafund\u201d<\/em>, e q\u00eb sh\u00ebnjon nj\u00eb cik\u00ebl t\u00eb gjithmonsh\u00ebm t\u00eb p\u00ebrs\u00ebritjeve, fundit t\u00eb nj\u00eb fillimi e fillimit t\u00eb nj\u00eb fundi… pambarimisht. \u00cbsht\u00eb shpresa ajo q\u00eb mbetet n\u00eb fund, pas kaq e kaq dhembjesh, mohimesh, tradhtish, katrahurash, p\u00ebrplasjesh, tragjedish:<\/p>\n

              \u00e7do njeri q\u00eb vjen e shkon
              \n<\/em>e ruan
              \n<\/em>p\u00ebr dit\u00ebt e drit\u00ebs s\u00eb vet!…<\/em><\/p>\n

              Ka shpres\u00eb, thot\u00eb poeti n\u00eb fund, sepse l\u00ebvizjet e nd\u00ebrrimeve epokale shoq\u00ebrore nisin me nj\u00eb akt nacional ( e njer\u00ebzor) t\u00eb shpres\u00ebs.<\/p>\n

              Korrik 2021
              \n<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

              Prend Ndue BUZHALA: (Brahim Avdyli: “Aureolat e drit\u00ebs”, poezi, SHB \u201cMeshari\u201d, Prishtin\u00eb 2021) Edhe ky v\u00ebllim poetik, q\u00eb vjen pas librave \u201cArena e dhembjeve\u201d (2017) dhe \u201cMuzat e vargjeve\u201d (2020), nd\u00ebr preokupimet kryesore ka dram\u00ebn jet\u00ebsore, ndon\u00ebse k\u00ebsaj radhe, po e v\u00ebshtrojm\u00eb n\u00eb tri p\u00ebrmasa q\u00eb i ng\u00ebrthen kjo lirik\u00eb: n\u00eb at\u00eb t\u00eb p\u00ebrmas\u00ebs me […]<\/p>\n","protected":false},"author":1,"featured_media":70815,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8,10],"tags":[],"class_list":["post-70814","post","type-post","status-publish","format-standard","has-post-thumbnail","category-letersi","category-poezi"],"yoast_head":"\nTRI P\u00cbRMASAT E NJ\u00cb POEZIE - 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\/tri-permasat-e-nje-poezie\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TRI P\u00cbRMASAT E NJ\u00cb POEZIE - 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