{"id":74484,"date":"2021-12-12T21:19:39","date_gmt":"2021-12-12T20:19:39","guid":{"rendered":"https:\/\/fjala.info\/?p=74484"},"modified":"2021-12-12T21:19:39","modified_gmt":"2021-12-12T20:19:39","slug":"eshte-koha-e-kthimit-natdhe","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/eshte-koha-e-kthimit-natdhe\/","title":{"rendered":"\u00cbSHT\u00cb KOHA E KTHIMIT N\u2019ATDHE"},"content":{"rendered":"

Musa Jupolli, “DASHURIT\u00cb E NDALUARA\u201d, poezi, botoi \u201cLENA\u201d Prishtin\u00eb 2021. Faqe 116. ISBN 978-9951-27-565-1<\/p><\/blockquote>\n

“Kur mbr\u00ebmjet afrohen n\u00eb Paris ato jan\u00eb filozofi jete<\/em>“, (faqe 57), e t\u00ebr\u00eb poezia e poetit Musa Jupolli<\/em>, \u00ebsht\u00eb n\u00eb funksion t\u00eb filozofis\u00eb mbi jet\u00ebn. Autori \u00ebsht\u00eb i njohur si poetit, prozatorit dhe veprimtarit i \u00e7\u00ebshjes komb\u00ebtare, kudo dhe kah\u00ebdo q\u00eb shkon Atdheun e bart m\u00eb vete, pik\u00ebrisht kjo sintagm\u00eb lirike, m\u00eb shum\u00eb se cilido motiv, \u00ebsht\u00eb i shprehur sakt\u00eb, \u00e7art\u00eb dhe bindsh\u00ebm, n\u00eb librin me poezi t\u00eb zgjedhura “DASHURIT\u00cb E NDALUARA\u201d.<\/em><\/p>\n

* * *<\/em><\/p>\n

Deti dhe dashuria djep e dallg\u00eb
\n<\/em>Deti dhe dashuria krip dhe mjalt\u00eb
\n<\/em>…
\n<\/em>Po un\u00eb e zgjodha t\u00eb ndaluar\u00ebn,
\n<\/em>detin dhe dashurin\u00eb p\u00ebr shkrime!<\/em><\/p>\n

Faqe 5<\/strong>.<\/p>\n

Poezit\u00eb e k\u00ebtij libri, jan\u00eb mir\u00eb t\u00eb realizuara, ato sh\u00ebmb\u00ebllejn\u00eb mir\u00ebsi, humaniz\u00ebm dhe posedojn\u00eb nota t\u00eb k\u00ebndshme lirike. Pra, nga poezia n\u00eb poezi kan\u00eb p\u00ebrmbushur mozaikun e vler\u00ebs letrar. Por gjithsesi p\u00ebr t\u2019i ve\u00e7uar jan\u00eb dy proza poetike t\u00eb cilat jan\u00eb strukturuar si letra t\u00eb cilat i “…shkruan Afrodita<\/em>“: I. “Do t\u00eb nisem p\u00ebr n\u00eb Mal\u00ebsi,\/ ku m\u00eb s\u00eb shumti do t\u00eb d\u00ebshiroja t\u00eb t\u00eb takoja ty\/\/ n\u00eb vend t\u00eb p\u00ebrgjigjeve tuaja m\u00eb vijn\u00eb lot\u00ebt q\u00eb nuk ndalen dot\/\/ Lot\u00ebt nuk kan\u00eb fuqin\u00eb e ndryshimeve,\/ ata kan\u00eb ngjyr\u00ebn e mallit\/ dhe un\u00eb mallin e dhimbjen i p\u00ebrpij pareshtur,\/ dhimbja u b\u00eb nj\u00eb me lotin,\/ u b\u00ebn\u00eb nj\u00eb me mua”, <\/em>(<\/em>faqe 9), e pastaj poeti shkruan: “Un\u00eb flok\u00ebt i kam prer\u00eb,\/ jam po ajo q\u00eb isha,\/ po m\u00eb harrove ti, un\u00eb vdes”, <\/em>(<\/em>faqe 10), t\u00eb cilat kan\u00eb nj\u00eb simbioz\u00fce, vler\u00eb ideoemocinale mjaft\u00eb specifike. Nd\u00ebrsa n\u00eb pjes\u00ebn e II. shkruan: “I dashuri im,\/ a e di se me letra mund t\u00eb themi shum\u00eb fjal\u00eb,\/ nga ato q\u00eb nga druajtja s\u2019kemi mund\/ t\u00eb themi nj\u00ebri-tjetrit n\u00eb takimet tona,\/ vet druajtja na ka penguar<\/em>…\/ ngush\u00ebllimi \u00ebsht\u00eb shpres\u00eb, \u00ebsht\u00eb jet\u00eb!<\/em> …<\/em> sepse nj\u00eb urti popullore ka th\u00ebn\u00eb: “Larg syve, larg zemre”, <\/em>nd\u00ebrsa sipas poetit “larg\u00ebsia trupore \u00ebsht\u00eb shnd\u00ebrruar n\u00eb af\u00ebrsi shpirt\u00ebrore<\/em>“, (faqe 11).<\/p>\n

K\u00ebto dy fragmente poetike, t\u00eb cilat jan\u00eb dhe po aq lirike, manifestohen si p\u00ebrjetime sentimentale, nga nj\u00eb poet i m\u00ebrguar q\u00eb pret t\u00eb Afrohet Dita (Afrodita<\/em>), sigurisht, e atij kthimit imagjinar t\u00eb tij n\u00eb atdhe, ndon\u00ebse poezia \u00ebsht\u00eb kthyer dhe \u00ebsht\u00eb b\u00ebr\u00eb pjes\u00eb e Atdheut, q\u00eb prej sa vitesh, t\u00eb pakt\u00ebn neve k\u00ebshu na u duke para se t\u00eb lexonim sh\u00ebnimin se k\u00ebto dy proza qenkan fragmentit nga romani. Sigurisht motivet e t\u00eb t\u00eb cilit lidhen me poezit\u00eb e k\u00ebtij libri, pasi vargjet e theksuara m\u00eb par\u00eb, duken m\u00eb shum\u00eb si poezi edhe pse nuk jan\u00eb strukturaur n\u00eb nivelin e poezis\u00eb brenda k\u00ebtij libri.<\/p>\n

Poeti vazhdimisht udh\u00ebhiqet nga pozita unversale t\u00eb cilat vetvetiu ushtrojn\u00eb ndikim human, por p\u00ebr tu pranuar si vler\u00eb nacionale me ndijim human, arrihet vet\u00ebm at\u00ebher\u00eb kur poezia dhe arti \u00ebsht\u00eb e p\u00ebrshtatshme dhe e zakonshme nj\u00ebkoh\u00ebsisht.<\/p>\n

PARASEGJITHASH N\u00cb KOSOV\u00cb<\/strong><\/p>\n

N\u00eb m\u00ebngjes, n\u00eb drek\u00eb, n\u00eb mbr\u00ebmje dhe t\u00ebr\u00eb nat\u00ebn
\n<\/em>mendoj vet\u00ebm pr ty e bukura ime<\/em><\/p>\n

Dita do t\u00eb vij\u00eb kur ty do t\u00eb rikujtohet
\n<\/em>takimi yn\u00eb i par\u00eb \u00abVoyelles P\u00e9rdus\u00bb<\/em><\/p>\n

T\u00eb rikthehesh prapa nuk ka m\u00eb kuptim
\n<\/em>t\u00eb shkosh p\u00ebrpara nuk ka m\u00eb shpres\u00eb
\n<\/em>Q\u00ebndro aty ku je, d\u00ebgjoje z\u00ebrin tim<\/em><\/p>\n

Z\u00ebri i udh\u00ebtarit b\u00ebn q\u00eb t\u00eb \u00ebnd\u00ebrrosh
\n<\/em>Vargjet e mia m\u00ebrgimtare, d\u00ebgjoje zemra ime e thyer<\/em><\/p>\n

Ndoshta n\u00eb Irland\u00eb
\n<\/em>Diku n\u00eb Paris
\n<\/em>Parasegjithash n\u00eb Kosov\u00eb
\n<\/em>Ti ishe m\u00eb e bukura nd\u00ebr t\u00eb bukurat vajza<\/em><\/p>\n

N\u00eb skaj t\u00eb bot\u00ebs kam shkuar
\n<\/em>nga atje t\u00eb dua p\u00ebrgjithmon\u00eb<\/em><\/p>\n

Faqe 21<\/strong>.<\/p>\n

Ky dualitet motivesh e p\u00ebrb\u00ebn vler\u00ebn thelb\u00ebsore q\u00eb ky autor n\u00eb m\u00ebnyr\u00eb konstante e ka ndjekur. Kjo psikologji e veprimit paraqet aft\u00ebsin\u00eb krijuese, kjo poetik\u00eb idilike ka simbolik\u00ebn e vet, prandaj,<\/em> vargu i poezis\u00eb nd\u00ebrtohet si reflektim i q\u00ebllimsh\u00ebm, sh\u00ebrbyes dhe i akceptuesh\u00ebm p\u00ebr t\u00eb gjith\u00eb ata q\u00eb e lexojn\u00eb. Poezi kjo, q\u00eb zhvillon iden\u00eb e st\u00ebrholluar n\u00eb mendim artistik dhe nxit imagjinat\u00ebn p\u00ebr tu p\u00ebrjetuar mesazhi i saj m\u00eb mir\u00eb, krejt kjo n\u00eb funksion t\u00eb zhvillimit mendor e psikik t\u00eb individit, p\u00ebrkat\u00ebsisht t\u00eb lexuesit.<\/p>\n

K\u00ebt\u00eb mendim t\u00eb shfaqur n\u00eb poezin\u00eb paraprake e gjejm\u00eb t\u00eb zhvilluar n\u00ebp\u00ebr poezit\u00eb: “O Afrodit\u00eb e Mal\u00ebsis\u00eb time!<\/em>“, “E fsheh\u00ebn Afrodit\u00ebn n\u00eb Rom\u00eb<\/em>“, “Afrodit\u00eb<\/em>“, “Afrodit\u00eb, shiu perl\u00eb, loti me kristale<\/em>“, “E hej Albulen\u00eb, Afrodit\u00eb e jet\u00ebs sime<\/em>“, q\u00eb kan\u00eb krijuar nj\u00eb “Pem\u00eb t\u00eb dashuris\u00eb<\/em>“, (fqe 20), nj\u00ebkoh\u00ebsisht \u00ebsht\u00eb nd\u00ebrtuar simboli n\u00eb poezi me te cil\u00ebn poeti shprehet: “Kur Dielli n\u00eb Lindje Afro-Dita Hijeshon Atdheun tim<\/em>“, (faqe 14). Prandaj n\u00eb m\u00ebnyr\u00eb imagjinative poeti \u00ebsht\u00eb: “N\u2019udh\u00ebtim t\u00eb trojeve t\u2019Arbrit\/<\/em> Diell q\u00eb lind e per\u00ebndon n\u2019Atdheun tim,\/<\/em> Besimin n\u00eb ty e kam nga koh\u00eb pellazge\/\/ N\u2019em\u00ebr t\u00eb flamurit Arb\u00ebria pa ty nuk feston!”, (<\/em>faqe 17), se si duket “\u00ebsht\u00eb koh\u00eb e kthimit n\u2019Atdhe<\/em>“, (faqe 18).<\/p>\n

K\u00ebto reflektime jan\u00eb perceptuar si form\u00eb e krijimit artistik q\u00eb nd\u00ebrton dialogun e sakt\u00eb dhe t\u00eb pranuesh\u00ebm me lexuesin,<\/em> q\u00eb do t\u2019i mund\u00ebsojn\u00eb poetit p\u00ebr t\u2019iu qasur dukurive nga aspekti psikologjik, p\u00ebrkat\u00ebsisht dukurin\u00eb e sjelljes s\u00eb individit n\u00eb shoq\u00ebri dhe me reflektimet e sjelljeve shoq\u00ebrore n\u00eb raport me individin, n\u00eb m\u00ebnyr\u00eb metaforike e shpjegon edhe ky varg poetik: “Nj\u00eb pik\u00eb t\u2019gjumit falma Shqip\u00ebri, \u00ebnd\u00ebrra ime t\u00eb jet\u00eb p\u00ebr Ty<\/em>“, (faqe 106). Dhe ky realitet i p\u00ebrjetuar poetik mbase \u00ebsht\u00eb dhunti e realizuar suksessh\u00ebm, gj\u00eb q\u00eb poezia dhe krijimtaria tjet\u00ebr e Musa Jupollit<\/em> gjithnj\u00eb kthehet n\u00eb atdhe, n\u00eb vendlindjen e tij , nga e cila \u00ebsht\u00eb shk\u00ebputur q\u00eb moti, por vendlindjen ai e bart gjithnj\u00eb me vete, pastaj asaj i kthehet me p\u00ebrkushtime t\u00eb serishme.<\/p>\n

BARDHOKJA VER\u00cbS N\u00cb SHAJKOC<\/strong><\/p>\n

E mir\u00eb, se\u00e7 je, e bukur q\u00eb m\u00eb je
\n<\/em>E quajta Galane, Bardhok\u00ebn time
\n<\/em>E pjekur nga diell n\u00eb grunajat e Shajkocit
\n<\/em>Kli dhe Galanja diskografi e dyfisht
\n<\/em>Pamje e past\u00ebr si loti i yrit
\n<\/em>…
\n<\/em>Eh Galane moj Brdhoke
\n<\/em>Sy e shpirt se\u00e7 m\u2019i verbove
\n<\/em>…
\n<\/em>Jan\u00eb lulet e Shajkocit, katua\u2019s sime
\n<\/em>Llapi i sofr\u00ebs bujare, Mesiana ime
\n<\/em>…
\n<\/em>N\u00eb Shajkoc jeta \u00ebsht\u00eb Ode nga koh\u00eb pellazge!<\/em><\/p>\n

Faqe 28-29<\/strong>.<\/p>\n

Bardhoka simbol poetik s\u00ebnd\u00ebrtohet n\u00eb trajta t\u00eb ndryshme edhe n\u00eb poezit\u00eb: “Flet bardhokja”; “Dardane, moj Bardhoke”; “Bardhokja n\u00eb Rugov\u00eb”; “Bardhokja me lib\u00ebr n\u00eb dritaren time<\/em>” dhe n\u00eb poezin\u00eb “Bardhokja Baresh\u00eb”<\/em>. K\u00ebto vlera sublimojn\u00eb angazhimin e poetit n\u00eb p\u00ebrvijim koh\u00ebrash, kurse poezia shpjegon arsyen p\u00ebr t\u00eb qen\u00eb poet?! “Pse t\u00eb thon\u00eb Poet, notat i krijon vet\u00eb\/\/<\/em> *Poet\/\/ Mos harro se FOLJA \u00ebsht\u00eb asht i vargut\/<\/em> Prandaj je Poet!”, <\/em>(faqe 22).<\/p>\n

Kjo poetik\u00eb estetike \u00ebsht\u00eb sistem vlerash i cili rregullon m\u00ebnyr\u00ebn e komunikimit t\u00eb autorit me lexuesin e vepr\u00ebs, andaj qasjet individuale t\u00eb problemit duke theksuar detaje t\u00eb ndryshme e ngrit nivelin artistik i cili si varg i realizuar merr dimensione universale sepse trajton \u00e7\u00ebshtje t\u00eb ndryshme. Nga kjo q\u00eb u p\u00ebrpoq\u00ebm t\u00eb themi shihet se kjo prurje \u00ebsht\u00eb thelb\u00ebsore p\u00ebr t\u2019i kuptuar rregullat poetike, frym\u00ebzimin pasionant, dhe ngroht\u00ebsin\u00eb p\u00ebrjetuese.<\/p>\n

Kjo harmoni artistike, \u00ebsht\u00eb ritmik\u00eb e p\u00ebrsosur, hiperbol\u00eb e mendimit q\u00eb p\u00ebrshkohet me elokuenc\u00eb pasi \u00ebsht\u00eb realizuar me p\u00ebrkushtim, “As Nobeli nuk gjeti \u00e7mim p\u00ebr dashuri<\/em>“, kurse “Besa n\u00eb gjuh\u00ebn time quhet dashuri<\/em>“, (faqe 23). Poezia si motiv i procesit krijues, larmi e bollshme e konceptit t\u00eb poetik\u00ebs estetike i p\u00ebrqendruar kryesisht n\u00eb metrik\u00eb t\u00eb vargut dhe teorit\u00eb e p\u00ebrgjithshme p\u00ebr t\u00eb prezantuar vlera me shije: “But\u00ebsi artistike, ideal n\u2019vll\u00ebzim<\/em>\/ E ruajtur me kujdes n\u00eb shpirtin tim<\/em>“, (faqe 27).<\/p>\n

N\u2019BREG T\u2019BUN\u00cbS<\/strong><\/p>\n

N\u2019Breg t\u2019Bun\u00ebs loti m\u2019pikonte
\n<\/em>p\u00ebr t\u00eb bukur\u00ebn m\u2019at\u00eb an\u00eb lumi
\n<\/em>veshje n\u2019eleganc\u00eb
\n<\/em>sikur Dielli kur rrezit\u00eb
\n<\/em>syt\u00eb e saj b\u00ebnin drit\u00eb
\n<\/em>Ikon\u00eb e Arb\u00ebris\u00eb
\n<\/em>Hyjnesha
\n<\/em>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 e pem\u00ebs ime
\n<\/em><\/p>\n

Faqe 37<\/strong>.<\/p>\n

Ose:<\/p>\n

Pik\u00eb loti n\u00eb sh\u00ebrim
\n<\/em>\u00c7ka m\u00eb bukur se Dashuria
\n<\/em>N\u2019Enciklopedin\u00eb e Atdheut tim!
\n<\/em>…
\n<\/em>Ideal nj\u00eb drit\u00eb Afro-Dit\u00eb
\n<\/em>M\u00ebkatet e mia m\u00eb tha
\n<\/em>Jan\u00eb vet\u00ebm shp\u00ebrblim<\/em><\/p>\n

Faqe 38-39<\/strong>.<\/p>\n

Gjithsesi vet\u00ebm “Me Afrodit\u00ebsim me nj\u00eb duhan e nj\u00eb kafe” <\/em>dhe m\u00eb pas shkruan: “\u00cbndrra ime, pse m\u00eb zgjove aty ku vdekjen e prita me aq mall\/ Jo se nuk dua t\u00eb jetoj, po pse \u00ebnd\u00ebrr dhe vdekje kan\u00eb nj\u00eb kuptim”, <\/em>(faqe 45-46). E gjitha \u00ebsht\u00eb nj\u00eb proces liriko-dramatik, jan\u00eb vargje p\u00ebrtej mund\u00ebsive reale, prandaj poeti porosit\u00eb: “Lexoma dram\u00ebn e Dardanis\u00eb\/ Un\u00eb ti lexova vargjet Shqip\u00ebris\u00eb”.<\/em><\/p>\n

N\u00eb t\u00ebr\u00eb opusin lirik t\u00eb Musa Jupollit<\/em>, \u00ebsht\u00eb nd\u00ebrtuar nj\u00eb simbioz\u00eb ku tragjedia nj\u00ebjt\u00ebsoht me dram\u00ebn nacionale, kurse paqja me lirikat-vagjet<\/em>, kurse drejt\u00ebsia qenka norm\u00eb juridike e cila respektohet vet\u00ebm n\u00eb drejtshkrim: “Pse g\u00ebnjehet populli shqiptar<\/em>\/ Drejt\u00ebsia \u00ebsht\u00eb vet\u00ebm n\u00eb drejtshkim<\/em>“, (faqe 48).<\/p>\n

Kudo elementin lirik e gjejm t\u00eb sforcuar, n\u00eb secil\u00ebn poezi, n\u00eb secilin varg, pasi “vitet nuk kan\u00eb r\u00ebnd\u00ebsi<\/em>\/ ve\u00e7se t\u00eb mbushura me dashuri\/\/<\/em> T\u00eb quajta EMNES\u00cb\/<\/em> N\u2019vargun tim t\u2019hersh\u00ebm!”<\/em>, (faqe 50), kurse “lot\u00ebt e lapsit<\/em>“, (faqe 54), duket nj\u00eb gjetje tjet\u00ebr figurative shum\u00eb lirike, ashtu sikurse vargje t\u00eb tjera nxjerrin n\u00eb pah\u00eb aft\u00ebsin\u00eb p\u00ebr nd\u00ebrtimin e vargut novator: “Cila ishte ideja e diellit n\u00eb mashkullore\/<\/em> Apo e h\u00ebn\u00ebs n\u00eb fem\u00ebrore q\u00eb net\u00ebt t\u00eb jen\u00eb bashk\u00ebdyzim<\/em>“, (faqe 63).<\/p>\n

Lirika poetike e Musa Jupollit<\/em>, nuk mbetet vet\u00ebm brenda lirizmit poetik, ajo \u00ebsht\u00eb shtrir\u00eb e deg\u00ebzuar duke u strukturuar n\u00eb at\u00eb m\u00ebnyr\u00eb p\u00ebr t\u2019u p\u00ebrshtatur gjithnj\u00eb elementit patriotik q\u00eb \u00ebsht\u00eb qasje obsesive e k\u00ebsaj lirike: “Sonte jam i vetmuar n\u00eb teatrin t\u00ebnd Drdani\/\/<\/em> Dardan\u00ebt e l\u00ebr\u00eb n\u00eb breg t\u00eb nj\u00eb lumi pa uj\u00eb”, <\/em>dhe m\u00eb tej ai paska sqaruar se “K\u00ebto dy Teuta dardane ve\u00e7 k\u00ebng\u00ebs s\u00eb mo\u00e7me nuk di \u00e7\u2019far\u00eb do l\u00ebn\u00eb amanet n\u00ebse ky popull nuk i rikthehet kultur\u00ebs dhe dinjitetit ton\u00eb arb\u00ebror<\/em>“, (faqe 56). Atdheu real i Musa Jupollit<\/em> “Ka vet\u00ebm nj\u00eb bukuri shpiri n\u00eb jet\u00ebgjat\u00ebsi\/<\/em> Nj\u00eb N\u00ebn\u00eb Terez\u00eb e shenjt\u00eb q\u00eb i fali bot\u00ebs dashuri\/\/<\/em> Ju duhet t\u00eb ndiheni i mrekulluar m\u00eb thon\u00eb n\u00eb Parisin e kultur\u00ebs<\/em>“, (faqe 57).<\/p>\n

Pa dyshim, lirika me t\u00ebban nacional kemi shum\u00eb, vargje t\u00eb k\u00ebsaj natyre edhe m\u00eb tep\u00ebr, por p\u00ebr vargun karakteristik ne po sjellim k\u00ebtu poezin\u00eb “02.02. E SA VITE?”, edhe p\u00ebr natyr\u00ebn e saj m\u00eb specifike:<\/p>\n

Nal!
\n<\/em>E tha Thoti n\u00eb gjuh\u00ebn e lindjes:
\n<\/em>Dituria \u00ebsht\u00eb ardhm\u00ebria jote!
\n<\/em>Ndal!
\n<\/em>E tha Eqrem \u00c7abej:
\n<\/em>Dituria \u00ebsht\u00eb palca e komit!
\n<\/em>Poet!
\n<\/em>E tha Lasgush Poradeci:
\n<\/em>Dituria \u00ebsht\u00eb poezia e “venit tem”
\n<\/em>Arb\u00ebrie!
\n<\/em>E them un\u00eb,
\n<\/em>Me gjuh\u00ebn e shpirtit,
\n<\/em>Gjuha e Atdheut tim!
\n<\/em>Nal O Thot
\n<\/em>Ndal O \u00c7abej
\n<\/em>Ndal O Lasgush
\n<\/em>Tosk\u00eb e geg\u00eb dje e sot!
\n<\/em>G\u00ebzuar Arb\u00ebrie,
\n<\/em>Me mlodin\u00eb e z\u00ebrit t\u00ebnd,
\n<\/em>At\u00eb dit\u00eb…
\n<\/em>… 02 Shkurt n\u2019at\u00eb Vit…<\/em><\/p>\n

Faqe 58<\/strong>.<\/p>\n

Poezi tjet\u00ebr, po aq e ve\u00e7ant\u00eb dhe mjaft\u00eb karakteristike \u00ebsht\u00eb edhe ajo “N\u00cb UNESCO”, <\/em>me n\u00ebntitull “Fjala nuk vritet<\/em>“, n\u00eb t\u00eb cilen poeti ng\u00ebrthen nj\u00eb \u00e7\u00ebshtje delikate dhe diskutabile n\u00eb atributin q\u00eb i jepet nj\u00eb doke a zakoni nga ky institucion me renome bot\u00ebrore: “Kthema fjal\u00ebn, fjal\u00ebn e kombit tim”, <\/em>p\u00ebr t\u00eb cil\u00ebn poeti, me t\u00eb drejt\u00eb ka drojen se i n\u00ebp\u00ebrk\u00ebmb\u00ebt, tjet\u00ebrsohet, i p\u00ebrvet\u00ebsohet nga t\u00eb tjer\u00ebt, prandaj kjo metafor\u00eb e kthyer n\u00eb protest\u00eb fuqizohet edhe m\u00eb tej:<\/p>\n

“Dheu yn\u00eb nuk falet, se ne vet\u00eb jmi t\u00eb atij dheu
\n<\/em>Kthema fjal\u00ebn e shpirtit, l\u00ebshom\u00ebni udh\u00eb dall\u00ebndysheve
\n<\/em>Pranvera s\u2019shpejti do t\u00eb vjen t\u2019i k\u00ebndojm\u00eb me nota
\n<\/em>Bukurive t\u2019Atdeut tim, lumit, fushave e malit
\n<\/em>Fjala ime \u00ebsht\u00eb fjala e kombit, fjal\u00eb q\u00eb nuk falet…<\/em><\/p>\n

Faqe 59<\/strong>.<\/p>\n

Kryq\u00ebzatat historike, luft\u00ebrat shekullore, konfliktet e p\u00ebrhershme, ngat\u00ebrresat e p\u00ebrditshme nuk kan\u00eb pushuar mbi Atdheun e poetit. Luft\u00ebra, ngadhnjime, heroizma dhe p\u00ebrs\u00ebri cop\u00ebza e cop\u00ebzime t\u00eb Atdheu tashm\u00eb jan\u00eb kallapitur.<\/p>\n

… E NJ\u00cbJTA ZHURM\u00cb Q\u00cb SA SHEKUJ<\/strong><\/p>\n

n\u2019ato kryq\u00ebzata, apo lajthitje
\n<\/em>libra hyjnore apo libra sundimi
\n<\/em>nuk thyejn\u00eb dot mendjen time
\n<\/em>ve\u00e7 venit tem ku linda dua t\u2019i falem
\n<\/em>me gjuh\u00ebn e lasht\u00eb ilire
\n<\/em>n\u2019udh\u00ebtim shekujsh poezi
\n<\/em>det q\u00eb ushqen filozof\u00eb e dijetar\u00eb
\n<\/em>me tymnaje t\u00eb ngjyrave
\n<\/em>me zjarre q\u00eb t\u00eb ecim mbi to
\n<\/em>e t\u2019i lajm\u00eb m\u00ebkatet e nj\u00eb besimi me shpat\u00eb
\n<\/em>…e nj\u00ebjta zhurm\u00eb q\u00eb sa shekuj<\/em><\/p>\n

Faqe 62<\/strong>.<\/p>\n

Poezia “T\u00cb DUA”, shqiptohet sikur t\u00eb ishte pasthirrm\u00eb e th\u00ebn\u00eb nga po aq shpirt\u00ebra sa i ka pas, i ka, dhe do t\u2019i ket\u00eb planeti yn\u00eb! N\u00eb k\u00ebt\u00eb mozaik dallon refreni “T\u00cb DUA”, i poetit Musa Jupolli<\/em>, sidomos at\u00ebher\u00eb kur shprehet: “Sa m\u00eb ka marr\u00eb malli ta shnd\u00ebrroj pritjen n\u00eb cop\u00ebza jete\/ E ta d\u00ebgjoj\u00eb z\u00ebrin me fjal\u00ebn m\u00eb t\u00eb bukur q\u00eb ka fal\u00eb gjuha ime\/ T\u00cb DUA<\/em>“, dhe “t\u2019m\u00eb thuash krela e sy kan\u00eb lindur p\u00ebr mua, me fjal\u00ebn e zemr\u00ebs\/ T\u00cb DUA<\/em>“, (faqe 65)…. p\u00ebr ta materializuar me bot\u00ebkuptimin patriotik, ve\u00e7mas tani kur nocioni p\u00ebr Atdheun \u00ebsht\u00eb zvenitur dhe dashuria p\u00ebr t\u00eb \u00ebsht\u00eb katandisur. N\u00eb k\u00ebt\u00eb pllaj\u00eb jan\u00eb vargjet e poetit q\u00eb rikthejn\u00eb fuqin\u00eb e dashris\u00eb, si\u00e7 shprehet vet ai: “Sa m\u00eb ka marr\u00eb malli p\u00ebr nj\u00eb puthje Atdheu im\/ Nj\u00eb puthje t\u00eb gjat\u00eb sa jeta. Ku do t\u00eb pikonte mjalt\u00eb\/ Arom\u00eb e qershive deg\u00eb m\u00eb deg\u00eb n\u00eb fluturim\/ Si blet\u00eb q\u00eb nuk pushon…\/ Me fjal\u00ebn T\u00cb DUA<\/em>“, (faqe 66).<\/p>\n

Poezia tjet\u00ebr, “Lotin n\u00eb dysh dhe gjysm\u00ebn e shpirtit p\u00ebr ty Atdhe k\u00ebsaj vere<\/em>“, ka nj\u00eb shpjegim intrigues dhe mjaft\u00eb interesant, n\u00eb t\u00eb cil\u00ebn shtrohet nj\u00eb pyetje: “A ju ka ndodhur pasi t\u2019i shkruani vargjet,\/ m\u00eb pas t\u2019i hyni korrigjimit nga fundi i vargut dhe\/ poezia t\u00eb botohet pra jo nga fillimi\/ si\u00e7 e keni shkruar po nga fundi<\/em>“, (faqe 67). Kjo poezi m\u00eb shum\u00eb dallon p\u00ebr karakteristiken teknike se sa p\u00ebr at\u00eb estetike, megjithat\u00eb ka dal\u00eb poezi q\u00eb lexohet rrjedhsh\u00ebm dhe ka nj\u00eb kuptim metaforik mir\u00eb t\u00eb realizuar, ve\u00e7mas kur shohim se n\u00eb dy rreshtat e fillimit t\u00eb cil\u00ebt kan\u00eb r\u00ebn\u00eb n\u00eb fund t\u00eb poezis\u00eb thuhet: “K\u00ebsaj vere, lotin do ta ndajm\u00eb n\u00eb dysh me gjysm\u00ebn e syrit<\/em>” dhe vargu i fundit p\u00ebrkatsisht i pari “Si\u00e7 shiu p\u00ebr natyr\u00ebn, si syri p\u00ebr gjysm\u00eb lotin ndar\u00eb n\u00eb shpirtin ton\u00eb<\/em>“, (faqe 68). Edhe poezit\u00eb pasuese jan\u00eb nj\u00eb struktur\u00eb teknike e realizuar mir\u00eb, ve\u00e7mas poezia: “N\u00ebse je ende n\u00eb k\u00ebt\u00eb jet\u00eb p\u00ebrgjigju me z\u00eb\/ N\u00ebse ke shkuar n\u00eb bot\u00ebn e amshuar, m\u00eb shkruaj nj\u00eb let\u00ebr t\u00eb gjat\u00eb”<\/em>, shkruan poeti i cili ndan\u00eb poezin\u00eb n\u00eb dy fragmente, e para “Un\u00eb<\/em>” dhe e dyta “P\u00ebr Ty<\/em>“, (faqe 70). Te poezia “Ftografi q\u00eb flet<\/em>“, po ve\u00e7ojm\u00eb vargun “Jam burr\u00eb Llapi\/\/ K\u00ebmisha m\u00eb ishte b\u00ebr\u00eb qull, fotografia e nj\u00ebjta kishte mbetur<\/em>“, (faqe 71).<\/p>\n

N\u00eb ciklin “DASHURIT\u00cb E NDALUARA”, poeti ka derdhur t\u00ebr\u00eb elanin lirik dhe erotik p\u00ebr t\u00eb nd\u00ebrtuar poezin\u00eb lirike me nuanca erotike, sa m\u00eb mir\u00eb dhe m\u00eb artistike. Edhe n\u00eb k\u00ebt\u00eb cik\u00ebl “Afrodita<\/em>“, na vjen si figur\u00eb mitologjike e koh\u00ebs ilire e pellazgjike, madje “Poetike me nj\u00ebmij\u00eb e ca gabime<\/em>“, e luajtur n\u00eb “Parisin e m\u00ebkateve”<\/em>, shprehet vet poeti, (faqe 75-76).<\/p>\n

Se, Parisi ka luajtur rol n\u00eb konceptet poetike, kjo s\u2019ka dyshim dhe k\u00ebt\u00eb na thot\u00eb nj\u00ebra nga poezit\u00eb me kuptimin m\u00eb universal, “Jevg\u2019ja ime<\/em>“, e cila p\u00ebr poetin qenka “eg\u00ebrsisht e bukur q\u00eb shoqe nuk ka!<\/em>“, ka nd\u00ebrtuar botkuptimin m\u00eb univerzal si vler\u00eb humane, prandaj poezia \u00ebsht\u00eb nd\u00ebr m\u00eb t\u00eb realizuarat brenda k\u00ebtij libri q\u00eb po e diskutojm\u00eb, ve\u00e7mas p\u00ebr motivin q\u00eb ka. Nj\u00eb t\u00eb till\u00eb p\u00ebrkushtimi artistik nuk mund ta b\u00ebj\u00eb tjetri, pos atij q\u00eb ka jetuar n\u00eb Parisin e vlerave kulturore<\/em> apo si\u00e7 e theksuam diku m\u00eb lart\u00eb “N\u00eb Parisin e m\u00ebkateve?!<\/em>”<\/p>\n

JEVG\u2019JA IME<\/strong><\/p>\n

E zeshkme si buk\u00eb poga\u00e7e, pjekur n\u2019dru bjeshke,
\n<\/em>E zjarrshme e shpirtit tim, Ode pellazge got\u00eb p\u00ebr dehje,
\n<\/em>N\u2019em\u00ebrim t\u00eb lisave n\u2019sy tu qiell i hapur me yje,
\n<\/em>Balli yt p\u00ebr shkrime t\u2019mia ku lexohet e t\u00ebr\u00eb Arb\u00ebria,
\n<\/em>Rrjedh\u00eb mjalti n\u2019lirin\u00eb e vargjeve Poem\u00eb me nota shpirti,
\n<\/em>Shkruar me pulp\u00eb shqiponje n\u2019eg\u00ebrsin\u00eb t\u00ebnde t\u2019bukur,
\n<\/em>Moll\u00ebza p\u00ebr piktur\u00eb, vetulla e qerpik vij\u00ebsore,
\n<\/em>N\u2019gush\u00ebn t\u00ebnde gazmore mesianase e lumit tim!<\/em><\/p>\n

Jevg\u2019ja ime,
\n<\/em>Me gisht\u00ebrinj\u00eb t\u00eb gjat\u00eb n\u2019tela t\u2019kitar\u00ebs sonat\u00eb m\u00eb thure,
\n<\/em>Kur t\u00eb pyeta sa m\u00eb do, k\u00ebmisha n\u2019gjoks t\u2019gufoi,
\n<\/em>N\u2019buz\u00eb t\u2019mia loti t\u2019pikoi, asnj\u00eb fjal\u00eb nuk ma the!<\/em><\/p>\n

Gabimin e kuptova at\u00eb dit\u00eb kur n\u00eb jevge u dashurova,
\n<\/em>Murgesh\u00eb e shpirtit tim, T\u00eb Dua edhe sot si at\u00eb dit\u00eb,
\n<\/em>E hyjnishme bukuri,
\n<\/em>Mos harro at\u00eb takim kur m\u00eb dogje shpirtin tim!<\/em><\/p>\n

Faqe 77<\/strong>.<\/p>\n

Kjo poezi \u00ebsht\u00eb perl\u00eb poetike, nj\u00ebra nga poezit\u00eb q\u00eb avancon kultur\u00ebn shqiptare p\u00ebrtej paragjykimeve n\u00eb realitetin ekzistues, q\u00eb sugjeron p\u00ebr toleranc\u00eb t\u00eb nd\u00ebrsjellt\u00eb, p\u00ebr vlera humane estetike dhe artistike q\u00eb ka. Kjo pozi do t\u00eb duhej t\u00eb ishte ballore e pankartave dhe portaleve, sidomos t\u00eb Organizatave q\u00eb kan\u00eb synim barazin\u00eb dhe jan\u00eb kund\u00ebr diskriminimit racor, gjinor a konfensional. Shoq\u00ebria jon\u00eb do t\u00eb duhej t\u00eb kishte antologji humane me vlera t\u00eb tilla si\u00e7 i ndeshim n\u00eb k\u00ebt\u00eb poezi e cila ta ndal frym\u00ebn p\u00ebr humaniz\u00ebm e njer\u00ebzoren q\u00eb ka p\u00ebrbrenda saj. Poeti, Musa Jupolli<\/em>, e ka sublimuar me sukses q\u00ebllimin e tij, sidomos kur “Jevgen<\/em>“, e ka barazvler\u00ebsuar me t\u00eb gjitha vlerat etnokulturore m\u00eb pozitive q\u00eb ka me boll\u00ebk kombi i vet. Sipas timbrit estetik dhe mesazhit artistik, personaliteti i Jevges \u00ebsht\u00eb p\u00ebr tu admiruar, ajo \u00ebsht\u00eb ngritur n\u00eb piedestalin e vler\u00ebs humane dhe asaj njer\u00ebzore, dhe si duket kjo ka t\u00eb b\u00ebj\u00eb me kultur\u00ebn e thithur n\u00eb Kryeqytetin e Kultur\u00ebs Bot\u00ebrore<\/em> – n\u00eb PARISIN e t\u00eb gjitha vlerave m\u00eb pozitive q\u00eb i posedon shoq\u00ebria Evropiane.<\/p>\n

Kjo frym\u00eb kaq humane mund t\u00eb lexohet edhe n\u00eb poezin\u00eb “U dashurova me nj\u00eb vajz\u00eb serbe<\/em>“, n\u00eb t\u00eb cil\u00ebn poeti ka nxjerr nj\u00eb motiv interesant, kurse poezia do t\u00eb ishte realizuar me m\u00eb shum\u00eb sukses sikur t\u2019i mungonin vargjet e fundit, t\u00eb cilat jan\u00eb deklerative a ku ta di un\u00eb… Pa dyshim edhe kjo poezi \u00ebsht\u00eb nj\u00eb realizim i mir\u00eb, \u00ebsht\u00eb perl\u00eb m\u00eb vete, pasi si\u00e7 shkruan vet poeti “Sa jam i lumtur q\u00eb poezia ka LIRI\/ Poezia dhe liria n\u00eb burgje nuk mbahet<\/em>!”, (faqe 79). Nga kjo konstatojm\u00eb se poeti dhe poezia jan\u00eb misionar t\u00eb paqes s\u00eb nd\u00ebrsjellt\u00eb, i afrimit t\u00eb vlerave dhe kulturave, i humanizmit dhe afris\u00eb n\u00eb mes popujve!<\/p>\n

Ky motiv \u00ebsht\u00eb zgjeruar edhe n\u00eb poezin\u00eb “P\u00ebr nj\u00eb vash\u00eb <me ngjyr\u00eb>, i themi ne n\u00eb Paris<\/em>“, nga e cila po i shk\u00ebpusim vet\u00ebm disa nga motivet m\u00eb artistike q\u00eb ka mundur t\u2019i kultivaj ky poet yni: “Zot si t\u2019erdhi ky mendim ta pjek\u00ebsh aq bukur k\u00ebt\u00eb hyjnesh\u00eb<\/em>“, dhe ne, sipas poetit, duhet t\u00eb m\u00ebsojm\u00eb se ngjyra e grave vjen nga pjekja e tepruar q\u00eb k\u00ebsaj race ua paska b\u00ebr\u00eb dikur Zoti! Interesante, madh\u00ebshtore dhe tejet emancipuese. Sekuenca, p\u00ebrkat\u00ebsisht n\u00eb vargje t\u00eb tilla mund t\u00eb ndeshim edhe tek poezit\u00eb tjera me k\u00ebt\u00eb motiv: “U dashurova n\u00eb nj\u00eb turko-otomane<\/em>” dhe n\u00eb poezin\u00eb “U dashurova n\u00eb nj\u00eb vajz\u00eb arabe<\/em>“, q\u00eb p\u00ebrb\u00ebjn\u00eb nj\u00eb vler\u00eb estetike q\u00eb duhet klasifikuar si arritje e lart\u00eb e k\u00ebtij poeti.<\/p>\n

Edhe cikli “Ti dhe Atdheu m\u00eb rikthyet shpres\u00ebn<\/em>“, jan\u00eb poezi t\u00eb realizuara mir\u00eb, por q\u00eb kan\u00eb motive t\u00eb ndikuara nga udh\u00ebtimet e poetit n\u00ebp\u00ebr vende e kultura bot\u00ebrore s\u2019ka dyshim. Ky ndikim shfaqet n\u00eb pytjen “pse” q\u00eb shihet n\u00eb vargun poetik: “Pse loti dhe gjaku nuk kan\u00eb ngjyr\u00eb tjet\u00ebr<\/em>“, kjo vler\u00eb universale, ky konstatim mund t\u00eb ndodh, ku tjet\u00ebr pos n\u00eb librin e poetit Musa Jupolli<\/em>, te i cili paska ndikuar Parisi, i k\u00ebtyre vlerave nd\u00ebrnjer\u00ebzore.<\/p>\n

Si duket asnj\u00eb vler\u00eb tjet\u00ebr m\u00eb e shenjt\u00eb m\u00eb e p\u00ebrzem\u00ebrt nuk mbetet p\u00ebr t\u00eb, ve\u00e7 asaj dashuris\u00eb p\u00ebr atdheun t\u00eb cil\u00ebn e ndeshim n\u00eb shum\u00eb trajta dhe formash m\u00eb t\u00eb realizuara poetike: “Letrat shqipe th\u00ebrrasin: DASHURI, se Eneu i dha fjal\u00ebn Afrodit\u00ebs, na e solli deri k\u00ebtu t\u00eb shkruar n\u00eb poezi! Dhe Eni, ti themelues i qytetit Alban, paraardh\u00ebs i Rom\u00ebs!<\/em>“, (faqe 96). Pastaj n\u00eb nj\u00eb poezi tjet\u00ebr ndeshim nj\u00eb hamendje t\u00eb poetit, por si\u00e7 duket Afrodita dhe Atdheu, at\u00eb do ta vet\u00ebdisjojn\u00eb, bot\u00ebkuptim i materializuar q\u00eb e gjejm n\u00eb vargjet: “Ti dhe Atdheu m\u00eb rikthyet shpres\u00ebn\/ Q\u00eb mos t\u2019u hidhem n\u00eb p\u00ebrqafim dallg\u00ebve t\u00eb oqeanit<\/em>“, \/ “Kujdes nga dallg\u00ebt q\u00eb kan\u00eb kapluar\/ Atdheun dhe fjal\u00ebn e shpirtit t\u00ebnd<\/em>“, (faqe 97). Dhe n\u00eb vijim ka nd\u00ebrtuar nj\u00eb metafor\u00eb p\u00ebr n\u00ebnat dhe bijt e tyre t\u00eb m\u00ebrguar: “N\u00ebnat shqiptare kan\u00eb shpirtin e universit\/ Kur p\u00ebrcjellin bijt\u00eb e tyre u derdhet loti\/ Kur u vin\u00eb nga kurbeti m\u00eb lot nuk u ka mbetur<\/em>“, (faqe 102).<\/p>\n

E Loti si simbol, bukur \u00ebsht\u00eb gdhendur estetikisht n\u00eb vargun e Musa Jupollit<\/em>:<\/p>\n

ETJE LOTI<\/strong><\/p>\n

Fshima lotin me dashuri
\n<\/em>Shuama etjen me uj\u00eb deti
\n<\/em>Frym\u00ebzimin me vargje fishtiane
\n<\/em>Atdhedashurin\u00eb me Gjergjin
\n<\/em>P\u00ebr n\u2019drit\u00ebsim t\u00eb Arb\u00ebris\u00eb sime…<\/em><\/p>\n

Faqe 105<\/strong>.<\/p>\n

* * *<\/p>\n

Epilogu: “Emrin e more me vete, at\u00eb dit\u00eb e sot Arb\u00ebresh\u00eb t\u00eb th\u00ebrrasim, me vete more Flamurin me dy shqiponja, pag\u00ebzuar n\u2019em\u00ebr t\u00eb Gjergjit, p\u00ebr dashurin\u00eb e Atdheut le trash\u00ebgim t\u00eb folmen e Arb\u00ebrit q\u00eb edhe sot ta kem zili, m\u00eb e bukura pjes\u00eb e zemr\u00ebs shqiptare je ti!<\/em>“, (faqe 101). Poezia e Musa Jupollit<\/em>, si t\u00ebr\u00ebsi tematike (jo vet\u00ebm brenda k\u00ebtij libri)<\/em>, p\u00ebr\u00e7on frym\u00ebn e k\u00ebtij mesazhi q\u00eb cituam, andaj poeti na sugjeron t\u00eb “Keni kujdes, kur t\u00eb verboheni mos u dilni bukurive para\/ Ruani vet\u00ebm arom\u00ebn e tyre, mos i l\u00ebndoni<\/em>“, (faqe 108). M\u00eb duket se \u00ebsht\u00eb mesazhi m\u00eb p\u00ebrkufizues, m\u00eb emblematik, i shprehur n\u00eb rreshtat p\u00ebrmbyll\u00ebs t\u00eb k\u00ebtij libri, i realizuar nga poeti Mesianas i ram\u00eb n\u00eb Paris!<\/p>\n

St. Gallen,11.12.2021.<\/em>
\nShefqet Dibrani<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Musa Jupolli, “DASHURIT\u00cb E NDALUARA\u201d, poezi, botoi \u201cLENA\u201d Prishtin\u00eb 2021. Faqe 116. ISBN 978-9951-27-565-1 “Kur mbr\u00ebmjet afrohen n\u00eb Paris ato jan\u00eb filozofi jete“, (faqe 57), e t\u00ebr\u00eb poezia e poetit Musa Jupolli, \u00ebsht\u00eb n\u00eb funksion t\u00eb filozofis\u00eb mbi jet\u00ebn. Autori \u00ebsht\u00eb i njohur si poetit, prozatorit dhe veprimtarit i \u00e7\u00ebshjes komb\u00ebtare, kudo dhe kah\u00ebdo q\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":74486,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8,10],"tags":[],"class_list":["post-74484","post","type-post","status-publish","format-standard","has-post-thumbnail","category-letersi","category-poezi"],"yoast_head":"\n\u00cbSHT\u00cb KOHA E KTHIMIT N\u2019ATDHE - 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\/eshte-koha-e-kthimit-natdhe\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00cbSHT\u00cb KOHA E KTHIMIT N\u2019ATDHE - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Musa Jupolli, “DASHURIT\u00cb E NDALUARA\u201d, poezi, botoi \u201cLENA\u201d Prishtin\u00eb 2021. Faqe 116. ISBN 978-9951-27-565-1 “Kur mbr\u00ebmjet afrohen n\u00eb Paris ato jan\u00eb filozofi jete“, (faqe 57), e t\u00ebr\u00eb poezia e poetit Musa Jupolli, \u00ebsht\u00eb n\u00eb funksion t\u00eb filozofis\u00eb mbi jet\u00ebn. 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