{"id":7696,"date":"2016-10-19T12:19:09","date_gmt":"2016-10-19T11:19:09","guid":{"rendered":"http:\/\/www.fjala.info\/?p=7696"},"modified":"2021-05-06T09:30:24","modified_gmt":"2021-05-06T07:30:24","slug":"cfare-eshte-nje-komb-ii","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/cfare-eshte-nje-komb-ii\/","title":{"rendered":"\u00c7FAR\u00cb \u00cbSHT\u00cb NJ\u00cb KOMB (II)"},"content":{"rendered":"

(Shk\u00ebputur nga \u201cP\u00cbRPJEKJA\u201d Viti XI, nr.20 Tiran\u00eb, pranver\u00eb 2005<\/em>)<\/p>\n

Nga Ernest Renan<\/strong><\/p>\n

E p\u00ebrgatiti Prof. Zymer Mehani<\/strong><\/p>\n

Elementi i rac\u00ebs, dikur shum\u00eb i r\u00ebnd\u00ebsish\u00ebm, po e humbet me kalimin e koh\u00ebs r\u00ebnd\u00ebsin\u00eb e tij.<\/em><\/h3>\n

II. Ajo q\u00eb tham\u00eb p\u00ebr rac\u00ebn duhet th\u00ebn\u00eb edhe p\u00ebr gjuh\u00ebn. Gjuha ka nevoj\u00eb p\u00ebr riunifikim, ajo nuk e arrin dot at\u00eb vet\u00eb. Shtetet e Bashkuara dhe Anglia, Amerika Latine dhe Spanja flasin t\u00eb nj\u00ebjt\u00ebn gj\u00eb, por ato nuk p\u00ebrb\u00ebjn\u00eb kombe t\u00eb nj\u00ebjta. Nga ana tjet\u00ebr, Zvicra, q\u00eb u bashkua aq mir\u00eb n\u00eb baz\u00eb t\u00eb p\u00eblqimit t\u00eb krahinave t\u00eb ndryshme t\u00eb saj, p\u00ebrmbledh tre ose kat\u00ebr gjuh\u00eb. Br\u00ebnda njeriut ka di\u00e7ka q\u00eb \u00ebsht\u00eb m\u00eb e lart\u00eb se gjuha, dhe ky \u00ebsht\u00eb vullneti i tij. Vullneti i zviceran\u00ebve p\u00ebr t\u00eb q\u00ebndruar bashk\u00eb, megjith\u00eb gjuh\u00ebt e ndryshme q\u00eb ata flasin, \u00ebsht\u00eb nj\u00eb fakt shum\u00eb m\u00eb i r\u00ebnd\u00ebsish\u00ebm sesa ngjashm\u00ebria gjuh\u00ebsore, e cila nga ana e saj shpeshher\u00eb arrihet n\u00ebp\u00ebrmjet persekutimit.<\/p>\n

Nj\u00eb fakt me vler\u00eb p\u00ebr Franc\u00ebn \u00ebsht\u00eb se ajo nuk ka k\u00ebrkuar asnj\u00ebher\u00eb t\u00eb arrij\u00eb unitetin gjuh\u00ebsor me an\u00ebn e mjeteve shtr\u00ebnguese. A nuk mund t\u00eb kemi ne t\u00eb nj\u00ebjtat ndjenja, t\u00eb nj\u00ebjtat mendime dhe t\u00eb duam t\u00eb nj\u00ebjtat gj\u00ebra t\u00eb shprehura n\u00eb gjuh\u00eb t\u00eb ndryshme? Pak m\u00eb lart fol\u00ebm se cilat ishin dizavantazhet kur politika nd\u00ebrkomb\u00ebtare varet nga etnografia, por e nj\u00ebjta gj\u00eb do t\u00eb ishte edhe po t\u00eb varej nga filologjia krahasuese.<\/p>\n

Le t\u2019 i l\u00ebm\u00eb k\u00ebto studime interesante t\u00eb vazhdojn\u00eb pun\u00ebn e tyre n\u00eb liri t\u00eb plot\u00eb dhe mos t\u2019i ngat\u00ebrrojm\u00eb me gj\u00ebra q\u00eb mund t ua prishin gjykimin e ftoht\u00eb. R\u00ebnd\u00ebsia politike q\u00eb ne u japim gjuh\u00ebve vjen sepse i shohim ato si tregues t\u00eb rac\u00ebs. Nuk ka ide m\u00eb t\u00eb gabuar se kjo. N\u00eb Prusi, ku flitet vet\u00ebm gjermanisht, disa shekuj m\u00eb par\u00eb flitej sllavisht; Uellsi flet anglisht, gal\u00ebt dhe spanjoll\u00ebt flasin nj\u00eb idiom\u00eb t\u00eb vjet\u00ebr t\u00eb Alba Longa; Egjipti flet arabisht dhe k\u00ebshtu me radh\u00eb mund t\u00eb rendisim shembuj t\u00eb panum\u00ebrt. Por edhe n\u00eb koh\u00ebn e origjin\u00ebs s\u00eb lasht\u00eb, ngjashm\u00ebria gjuh\u00ebsore nuk do t\u00eb thoshte ngjashm\u00ebri racore.<\/p>\n

Le t\u00eb marrim p\u00ebr shembull fiset protoariane dhe protosemite; aty ku banonin ata kishte skllev\u00ebr q\u00eb flisnin t\u00eb nj\u00ebjt\u00ebn gjuh\u00eb, nd\u00ebrkoh\u00eb q\u00eb skllev\u00ebrit shum\u00eb shpesh rridhnin nga raca t\u00eb ndryshme nga ajo e zot\u00ebrve t\u00eb tyre. Po ta p\u00ebrs\u00ebrisim do t\u00eb thoshim: grupet e gjuh\u00ebve indoeuropiane, semitike dhe t\u00eb tjera, t\u00eb cilat u krijuan n\u00eb saj\u00eb t\u00eb gjetjeve fantastike t\u00eb filologjis\u00eb s\u00eb krahasuar, n\u00eb baz\u00eb t\u00eb po k\u00ebtyre gjetjeve mund t\u00eb thuhet se nuk p\u00ebrkojn\u00eb me grupimet antropologjike. Gjuh\u00ebt jan\u00eb krijime historike q\u00eb na tregojn\u00eb shum\u00eb pak p\u00ebrsa i p\u00ebrket gjakut t\u00eb atyre q\u00eb i flasin ato, dhe nuk munden n\u00eb asnj\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb c\u00ebnojn\u00eb lirin\u00eb njer\u00ebzore, kur b\u00ebhet fjal\u00eb p\u00ebr t\u00eb p\u00ebrcaktuar origjin\u00ebn e dikujt.<\/p>\n

Marrja n\u00eb shqyrtim e gjuh\u00ebs si nj\u00eb faktor i ve\u00e7uar do t\u00eb \u00e7onte po ashtu n\u00eb gabime, nj\u00eblloj si me v\u00ebmendjen e tepruar ndaj rac\u00ebs.<\/p>\n

Kur k\u00ebto gj\u00ebra i \u00e7ojm\u00eb n\u00eb ekstreme, ne e mbyllim veten brenda nj\u00eb kulture t\u00eb caktuar q\u00eb mbahet si kulture komb\u00ebtare; ne i v\u00ebm\u00eb vetes caqe, dhe e ndajm\u00eb nga bota. Duke b\u00ebr\u00eb k\u00ebshtu nuk mund t\u00eb thithim dot ajrin e past\u00ebr t\u00eb fush\u00ebs s\u00eb gjer\u00eb t\u00eb njer\u00ebzimit, por vet\u00ebm mbyllemi n\u00eb furri\u00e7kat e patriotizmit. S ka gj\u00eb m\u00eb t\u00eb keqe p\u00ebr mendjen dhe s ka gj\u00eb m\u00eb t\u00eb vajtueshme p\u00ebr njer\u00ebzimin.<\/p>\n

III<\/strong>. Po ashtu edhe feja nuk \u00ebsht\u00eb n\u00eb gjendje t\u00eb na ofroj\u00eb nj\u00eb baz\u00eb t\u00eb mjaftueshme mbi baz\u00ebn e s\u00eb cil\u00ebs t\u00eb p\u00ebrcaktohet komb\u00ebsia moderne. N\u00eb fillesat e saj feja doli nga ekzistenca e grupeve sociale. Grupi social ishte nj\u00eb zgjatim i familjes. Feja dhe ritet ishin ritet e familjes. Feja athinase ishte kulti p\u00ebr Athin\u00ebn vet\u00eb, p\u00ebr themeluesit e saj mitik\u00eb, p\u00ebr ligjet dhe zakonet e saj.<\/p>\n

Nuk ishte assesi nj\u00eb teologji dogmatike. N\u00eb kuptimine saj m\u00eb t\u00eb ngusht\u00eb, feja ka q\u00ebn\u00eb fe e shtetit. Nj\u00eb njeri nuk b\u00ebhej athinas n\u00ebse refuzont\u00eb t\u00eb praktikonte k\u00ebt\u00eb fe. N\u00eb themel t\u00eb saj q\u00ebndronte kulti i Akropolisit. T\u00eb betoheshe mbi altarin e Aglauros ishte nj\u00eblloj si t\u00eb jepje fjal\u00ebn e nderit se do t\u00eb vdisje p\u00ebr vendin t\u00ebnd.<\/p>\n

Feja n\u00eb at\u00eb koh\u00eb ishte si\u00e7 \u00ebsht\u00eb sot sh\u00ebrbimi ushtarak ose kulti i flamurit. T\u00eb refuzoje t\u00ebmerrje pjes\u00eb n\u00eb nderimin e k\u00ebtij kulti ishte nj\u00eblloj si t\u00eb mos pranoje t\u00eb shkoje ushtar. Ai do t\u00eb merrte kuptimin e deklarimit se nuk ishe athinas. N\u00ebse nga nj\u00ebra an\u00eb \u00ebsht\u00eb e qart\u00eb se ky kult nuk kishte asnj\u00eb kuptim p\u00ebr ata q\u00eb nuk ishin nga Athina, nga ana tjet\u00ebr nuk ushtrohej asnj\u00eb mas\u00eb prozelitizmi p\u00ebr t\u00eb detyruar me force t\u00eb huajt ta pranonin at\u00eb. As skllev\u00ebrit nuk merrnin pjes\u00eb n\u00eb k\u00ebt\u00eb kult. Po e nj\u00ebjta gj\u00eb \u00ebsht\u00eb v\u00ebrejtur edhe n\u00eb disa republika t\u00eb vogla gjat\u00eb Mesjet\u00ebs.<\/p>\n

Nuk mund t\u00eb ishe venedikas i mire n\u00ebse nuk kishe b\u00ebr\u00eb betimin p\u00ebr Sh\u00ebn Mark; nuk mund t\u00eb ishe amalfitan i mire n\u00ebse nuk vije Sh\u00ebn Andrean, t\u00eb parin e gjith\u00eb shenjtor\u00ebve n\u00eb parajs\u00eb. N\u00eb k\u00ebto shoq\u00ebri t\u00eb vogla, ajo q\u00eb n\u00eb dit\u00ebt tona mund t\u00eb merret si persekutim apo si tirani n\u00eb ato koh\u00eb ishte di\u00e7ka e ligjshme, dhe ishte po aq e zakonshme sa \u00e7 mund t\u00eb jet\u00eb sot p\u00ebr ne t i urojm\u00eb babait dit\u00ebn e emrit, ose t i d\u00ebrgojm\u00eb atij urime me ratsin e Vitit t\u00eb Ri. Ajo q\u00eb ndodhte n\u00eb Spart\u00eb dhe n\u00eb Athin\u00eb nuk ishte e v\u00ebrtet\u00eb n\u00eb mbret\u00ebrit\u00eb q\u00eb u krijuan n\u00eb territoret e pushtuara nga Aleksandri dhe ve\u00e7an\u00ebrisht n\u00eb Perandorin\u00eb Romake.<\/p>\n

Persekutimet e Antiok Epifanit p\u00ebr t\u00eb futur n\u00eb vendet e Orientit kultin olimpik t\u00eb Jupiterit dhe ato t\u00eb Perandoris\u00eb Romake p\u00ebr t\u00eb ruajtur t\u00eb ashtuquajtur\u00ebn fe shtet\u00ebrore ishin gabime, krime dhe nj\u00eb absurditet i gjall\u00eb. P\u00ebr k\u00ebt\u00eb do t\u00eb ishim t\u00eb qart\u00eb sot.<\/p>\n

Sot nuk ekziston nj\u00eb fe e vetme n\u00eb mes t\u00eb popullsis\u00eb. \u00c7dokush beson dhe praktikon at\u00eb q\u00eb i p\u00eblqen, at\u00eb q\u00eb mundet dhe at\u00eb q\u00eb d\u00ebshiron. Nuk ka m\u00eb fe shtet\u00ebrore; dikush mund t\u00eb jet\u00eb francez, anglez ose gjerman, nd\u00ebrkoh\u00eb q\u00eb \u00ebsht\u00eb katolik, protestant ose \u00e7ifut, ose edhe nuk praktikon asnj\u00eb kult. Feja \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb problem vetjak, nj\u00eb \u00e7\u00ebshtje q\u00eb i takon nd\u00ebrgjegjes s\u00eb gjith\u00ebkujt. Nuk ka m\u00eb ndarje midis kombeve n\u00eb baz\u00eb t\u00eb t\u00eb qenit katolik apo protestant.<\/p>\n

Feja q\u00eb ishte kaq e r\u00ebnd\u00ebsishme 52 vjet m\u00eb par\u00eb (1831) n\u00eb krijimin e Belgjik\u00ebs, e ruan r\u00ebnd\u00ebsin\u00eb e saj brenda \u00e7do njeriu; por ajo \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb element q\u00eb nuk ka t\u00eb b\u00ebj\u00eb me arsyet q\u00eb sh\u00ebnojn\u00eb kufijt\u00eb mes popujve.<\/p>\n

IV. Bashk\u00ebsia e interesave \u00ebsht\u00eb padyshim nj\u00eb lidhje e fuqishme midis njer\u00ebzve. Megjithat\u00eb, a jan\u00eb k\u00ebto interesa t\u00eb mjaftueshme p\u00ebr t\u00eb krijuar nj\u00eb komb? Un\u00eb nuk mendoj k\u00ebshtu. Bashk\u00ebsia e interesave mund t\u00eb realizoj\u00eb traktate tregtare. Brenda komb\u00ebsis\u00eb ka nj\u00eb aspekt q\u00eb lidhet me ndjenj\u00ebn, q\u00eb \u00ebsht\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb edhe trup edhe shpirt. Nj\u00eb Zollverein nuk mund t\u00eb b\u00ebhet atdhe. V. Gjeografia, ato q\u00eb quhen si kufijt\u00eb natyror\u00eb, sigurisht q\u00eb luan nj\u00eb rol t\u00eb konsideruesh\u00ebm n\u00eb ndarjen e kombeve.<\/p>\n

Gjeografia \u00ebsht\u00eb nj\u00eb nga faktor\u00ebt e qen\u00ebsish\u00ebm n\u00eb histori.
\nLumenjt\u00eb i kan\u00eb ndihmuar racat q\u00eb t\u00eb l\u00ebvizin, nd\u00ebrkoh\u00eb q\u00eb malet kan\u00eb qen\u00eb pengesa. T\u00eb par\u00ebt ndihmonin l\u00ebvizjet historike, nd\u00ebrsa t\u00eb dyt\u00ebt i kufizonin ato. A kemi t\u00eb drejt\u00eb, si\u00e7 besojn\u00eb disa, t\u00eb themi se kufijt\u00eb e kombit jan\u00eb skalitur n\u00eb hart\u00eb, se ky komb ka t\u00eb drejt\u00eb t\u00eb marr\u00eb p\u00ebr vete at\u00eb q\u00eb \u00ebsht\u00eb e nevojshme p\u00ebr t\u00eb vizatuar disa konture, p\u00ebr t\u00eb arritur te aksh mal ose lum\u00eb, t\u00eb cil\u00ebve ne u atribuojm\u00eb a priori disa cil\u00ebsi p\u00ebrkufizuese? Nuk di t\u00eb ket\u00eb doktrine m\u00eb arbitrare dhe m\u00eb fatale se kjo. Me an\u00eb t\u00eb saj ne p\u00ebrligjim \u00e7do lloj dhune.<\/p>\n

Dhe megjithat\u00eb, a jan\u00eb malet apo lumenjt\u00eb q\u00eb krijojn\u00eb k\u00ebta t\u00eb ashtuquajtur kufij natyror\u00eb? Nuk ka asnj\u00eb dyshim se malet ndajn\u00eb, nd\u00ebrsa lumenjt\u00eb n\u00eb t\u00eb kund\u00ebrt bashkojn\u00eb. Por, nd\u00ebrkoh\u00eb jo t\u00eb gjith\u00eb malet ndajn\u00eb shtete. At\u00ebhere cil\u00ebt jan\u00eb ato male q\u00eb ndajn\u00eb dhe cil\u00ebt ato q\u00eb nuk ndajn\u00eb? Nga Biarritzi n\u00eb Tornea ka m\u00eb shum\u00eb se nj\u00eb gryk\u00eb lumi, q\u00eb mund t\u00eb sh\u00ebrbente fare mir\u00eb si nj\u00eb vij\u00eb kufizuese natyrore.<\/p>\n

N\u00ebse do t\u00eb kishte dashur historia, Luara, Sena, Meuse, dhe Elba ose Oderi mund ta kishin statusin e kufirit natyror si\u00e7 e ka Rhini, i cili ka c\u00ebnuar aq shum\u00eb nj\u00eb t\u00eb drejt\u00eb themelore t\u00eb njeriut, si\u00e7 \u00ebsht\u00eb vullneti i njer\u00ebzve. Kjo ka t\u00eb b\u00ebj\u00eb me arsye strategjike.<\/p>\n

Asgj\u00eb nuk \u00ebsht\u00eb absolute: \u00ebsht\u00eb e qart\u00eb se nevojitet t\u00eb b\u00ebhen koncesione. Por, nuk ka nevoj\u00eb q\u00eb koncesionet t\u00eb shkojn\u00eb shum\u00eb larg. P\u00ebrndryshe, e gjith\u00eb bota do t\u00eb k\u00ebrkonte ato q\u00eb ka fituar nga fushatat ushtarake, gj\u00eb q\u00eb do t\u00eb thoshte luftra pafund. Jo, kombin nuk e b\u00ebn dot as toka dhe as raca. Toka ofron substratumin, fush\u00ebn edhe p\u00ebr konflikte edhe p\u00ebr pun\u00eb; njeriu v\u00eb shpirtin e tij mbi t\u00eb. Njeriu \u00ebsht\u00eb gjith\u00e7ka n\u00eb formimin e asaj gj\u00ebs\u00eb s\u00eb shenjt\u00eb q\u00eb e quajm\u00eb popull. Asgj\u00eb materiale nuk \u00ebsht\u00eb e mjaftueshme. Nj\u00eb komb \u00ebsht\u00eb nj\u00eb parim shpirt\u00ebror q\u00eb rrjedh nga nd\u00ebrthurje t\u00eb thella historike, nj\u00eb familje shpirt\u00ebrore dhe jo nj\u00eb grup i p\u00ebrcaktuar nga konfigurimi i tok\u00ebs.<\/p>\n

Deri k\u00ebtu kemi par\u00eb se \u00e7far\u00eb \u00ebsht\u00eb e pamjaftueshme q\u00eb t\u00eb krijohet ky parim shpirt\u00ebror: raca, gjuha, interesat, p\u00ebrkat\u00ebsia fetar, gjeografia dhe nevojat ushtarake. At\u00ebhere \u00e7far\u00eb tjet\u00ebr duhet? N\u00eb vazhdim t\u00eb atyre q\u00eb sapo u than\u00eb, nuk \u00ebsht\u00eb nevoja t\u00eb ndalemi gjat\u00eb. Nj\u00eb komb \u00ebsht\u00eb nj\u00eb shpirt, \u00ebsht\u00eb nj\u00eb parim shpirt\u00ebror. Dy gj\u00ebra, q\u00eb jan\u00eb si nj\u00eb e vetme, p\u00ebrb\u00ebjn\u00eb k\u00ebt\u00eb shpirt, k\u00ebt\u00eb parim shpirt\u00ebror. Nj\u00ebra \u00ebsht\u00eb e kaluara dhe tjetra e tashmja. Nj\u00ebra \u00ebsht\u00eb zot\u00ebrimi i p\u00ebrbashk\u00ebt i nj\u00eb trash\u00ebgimie t\u00eb pasur kujtimesh, tjetra \u00ebsht\u00eb t\u00eb jap\u00ebsh sot p\u00eblqimin, t\u00eb kesh d\u00ebshir\u00ebn p\u00ebr t\u00eb jetuar s\u00ebbashku, vullnetin p\u00ebr t\u00eb vazhduar t\u00eb vler\u00ebsojm\u00eb trash\u00ebgimin\u00eb q\u00eb na \u00ebsht\u00eb l\u00ebn\u00eb.<\/p>\n

Njeriu nuk mund t\u00eb improvizohet dot. Ashtu si njeriu, edhe kombi \u00ebsht\u00eb rezultat i nj\u00eb t\u00eb kaluare t\u00eb mundimshme dhe t\u00eb gjat\u00eb sakrificash dhe p\u00ebrkushtimi. Nga t\u00eb gjitha kultet, ai p\u00ebr parardh\u00ebsit \u00ebsht\u00eb kulti m\u00eb i legjitimuar, sepse parardh\u00ebsit tan\u00eb na b\u00ebn\u00eb k\u00ebta q\u00eb jemi. Nj\u00eb e kaluar heroike lavdie (k\u00ebtu e kam fjal\u00ebn p\u00ebr lavdi t\u00eb nj\u00ebmendt\u00eb) dhe burrash t\u00eb m\u00ebdhenj: ky \u00ebsht\u00eb kapitali social mbi t\u00eb cilin \u00ebsht\u00eb vendosur ideja komb\u00ebtare. Ajo q\u00eb duhet \u00ebsht\u00eb t\u00eb kesh lavdi t\u00eb p\u00ebrbashk\u00ebta n\u00eb t\u00eb kaluar\u00ebn dhe nj\u00eb vullnet t\u00eb p\u00ebrbashk\u00ebt n\u00eb t\u00eb tashmen, t\u00eb kesh b\u00ebr\u00eb pun\u00ebra t\u00eb m\u00ebdha bashk\u00ebrisht dhe t\u00eb kesh vullnetin q\u00eb t i b\u00ebsh ato p\u00ebrs\u00ebri sot:<\/p>\n

k\u00ebto jan\u00eb kushtet thelb\u00ebsore p\u00ebr t\u00eb q\u00ebn\u00eb nj\u00eb popull. Ne ushqejm\u00eb dashuri n\u00eb p\u00ebrpjestim me sakrificat q\u00eb kemi hequr dhe me t\u00eb k\u00ebqijat q\u00eb kemi vuajtur. Ne e duam sht\u00ebpin\u00eb ku jetojm\u00eb dhe duam ta l\u00ebm\u00eb at\u00eb si trash\u00ebgim. K\u00ebnga spartane ne jemi ata q\u00eb ju ishit, dhe do t\u00eb jemi ata q\u00eb ju jeni, n\u00eb thjesht\u00ebsin\u00eb e saj \u00ebsht\u00eb shemb\u00eblltyra e nj\u00eb himni p\u00ebr \u00e7do atdhe.<\/p>\n

Trash\u00ebgimia e lavdis\u00eb dhe e vuajtjeve \u00ebsht\u00eb ajo q\u00eb ne kemi t\u00eb p\u00ebrbashk\u00ebt nga e kaluara, nd\u00ebrsa p\u00ebr t\u00eb ardhmen kemi vet\u00ebm nj\u00eb program p\u00ebr t\u00eb p\u00ebrmbushur. Vuajtjet, g\u00ebzimet dhe shpresat e p\u00ebrjetuara s\u00eb bashku jan\u00eb shum\u00eb m\u00eb t\u00eb vlefshme se disa marr\u00ebveshje tregtare dhe kufij q\u00eb u vijn\u00eb p\u00ebr mbar\u00eb ideve strategjike, dhe k\u00ebt\u00eb ne e kuptojm\u00eb pavar\u00ebsisht nga diversiteti racor apo gjuh\u00ebsor. Pak m\u00eb lart thash\u00eb t\u00eb kemi vuajtur s\u00eb bashku: dhe me t\u00eb v\u00ebrtet\u00eb, p\u00ebrjetimi i vuajtjes s\u00eb bashku p\u00ebrbashkon m\u00eb tep\u00ebr sesa g\u00ebzimi. N\u00eb \u00e7\u00ebshtjet q\u00eb lidhen me kujtes\u00ebn komb\u00ebtare p\u00ebrjetimi i zis\u00eb \u00ebsht\u00eb m\u00eb i vlefsh\u00ebm sesa ngadh\u00ebnjimet, p\u00ebrderisa ai parashtron disa detyra q\u00eb k\u00ebrkojn\u00eb nj\u00eb p\u00ebrpjekje t\u00eb p\u00ebrbashk\u00ebt.<\/p>\n

Nj\u00eb komb pra, \u00ebsht\u00eb shprehja e nj\u00eb ndjenje solidariteti t\u00eb madh, q\u00eb mb\u00ebshtetet te ndjenjat p\u00ebr sakrificat e p\u00ebrbashk\u00ebta q\u00eb jan\u00eb kryer dhe q\u00eb \u00ebsht\u00eb i p\u00ebrgatitur t i kryej\u00eb s\u00ebrish n\u00eb t\u00eb ardhmen. Kombi parakupton nj\u00eb t\u00eb kaluar, megjithat\u00eb n\u00eb koh\u00ebn e tashme ai na vjen permes sh\u00ebmb\u00eblltyr\u00ebs s\u00eb nj\u00eb fakti t\u00eb preksh\u00ebm: dh\u00ebnia e p\u00eblqimit, nj\u00eb d\u00ebshire shprehur qart\u00eb p\u00ebr t\u00eb vazhduar jet\u00ebn s\u00eb bashku. Ekzistenca e nj\u00eb kombi \u00ebsht\u00eb, dhe m\u00eb falni p\u00ebr metafor\u00ebn, nj\u00eb plebishit i p\u00ebrditsh\u00ebm, nj\u00eblloj si ekzistenca e \u00e7do individi \u00ebsht\u00eb nj\u00eb afirmimin i vazhduesh\u00ebm i jet\u00ebs.<\/p>\n

Oh, e di q\u00eb kjo nuk \u00ebsht\u00eb aq metafizike sesa e drejta hyjnore, aq brutale sa e ashtuquajtura e drejt\u00eb historike. Nga m\u00ebnyra sesi i kam paraqitur gj\u00ebrat del se nj\u00eb komb nuk ka m\u00eb shum\u00eb t\u00eb drejt\u00eb sesa nj\u00eb mbret, i cili i drejtohej provinc\u00ebs me fjal\u00ebt: ti m\u00eb p\u00ebrket mua, prandaj un\u00eb po t\u00eb marr . Province p\u00ebr ne do t\u00eb thot\u00eb banor\u00ebt e saj, dhe n\u00ebse dikush duhet t\u00eb konsultohet n\u00eb lidhje me k\u00ebt\u00eb \u00e7\u00ebshtje, t\u00eb par\u00ebt duhet t\u00eb jen\u00eb banor\u00ebt e saj. Nuk mund t\u00eb jet\u00eb kurr\u00eb n\u00eb interesat e v\u00ebrteta t\u00eb nj\u00eb kombi aneksimi ose marrja e nj\u00eb vendi n\u00eb kund\u00ebrshtim me vullnetin e k\u00ebtij t\u00eb fundit.<\/p>\n

N\u00eb fund t\u00eb fundit, i vetmi kriter i ligjsh\u00ebm \u00ebsht\u00eb d\u00ebshira e kombit, dhe atij duhet t i referohemi t\u00eb gjith\u00eb. N\u00eb k\u00ebt\u00eb parashtres\u00eb i kemi l\u00ebn\u00eb jasht\u00eb politik\u00ebs abstragimet metafizike dhe teologjike. Po \u00e7far\u00eb mbetet pas k\u00ebsaj? Ajo q\u00eb mbetet \u00ebsht\u00eb njeriu, d\u00ebshirat, nevojat e tij. Ju do t\u00eb thoni se secesioni dhe ndarja e kombeve jan\u00eb rrjedhimet e nj\u00eb sistemi q\u00eb i l\u00ebn\u00eb k\u00ebto organizma t\u00eb vjetra shpesh n\u00eb m\u00ebshir\u00ebn e vullneteve jo t\u00eb p\u00ebrcaktuara qart\u00eb, Esht\u00eb e qart\u00eb se n\u00eb \u00e7\u00ebshtje t\u00eb tilla asnj\u00eb parim nuk duhet t\u00eb mbizot\u00ebroj\u00eb me tepri n\u00eb d\u00ebm t\u00eb t\u00eb tjer\u00ebve. T\u00eb v\u00ebrtetat e k\u00ebsaj kategorie mund t\u00eb zbatohen vet\u00ebm si nj\u00eb e t\u00ebr\u00eb dhe n\u00eb nj\u00eb m\u00ebnyr\u00eb shum\u00eb t\u00eb p\u00ebrgjithshme. Vullnetet njer\u00ebzore ndryshojn\u00eb, por \u00e7far\u00eb mbetet e pandryshueshme n\u00eb k\u00ebt\u00eb bot\u00eb?<\/p>\n

Kombet nuk jan\u00eb di\u00e7ka e p\u00ebrjetshme. Ato lind\u00ebn n\u00eb nj\u00eb koh\u00eb dhe do t\u00eb shkojn\u00eb drejt zhdukjes. Ndoshta nj\u00eb konfederate europiane do t’i z\u00ebv\u00ebnd\u00ebsoj\u00eb ata. Megjithat\u00eb, ky nuk \u00ebsht\u00eb ligji i shekullit ton\u00eb. N\u00eb koh\u00ebn ton\u00eb ekzistenca e kombeve \u00ebsht\u00eb nj\u00eb gj\u00eb e mir\u00eb, madje edhe e nevojshme. Ekzistenca e tyre \u00ebsht\u00eb nj\u00eb garanci p\u00ebr liri, e cila do t\u00eb humbiste n\u00ebse do t\u00eb kishim nj\u00eb ligj dhe nj\u00eb zot.<\/p>\n

N\u00ebp\u00ebrmjet cil\u00ebsive t\u00eb ndryshme dhe shpesh here konfliktuale kombet japin ndihmes\u00ebn e tyre n\u00eb pun\u00ebn e p\u00ebrbashk\u00ebt t\u00eb qytet\u00ebrimit; secili prej tyre sjell nj\u00eb not\u00eb n\u00eb koncertin e madh t\u00eb njer\u00ebzimit, i cili, me pak fjal\u00eb, \u00ebsht\u00eb edhe realiteti ideal m\u00eb i lart\u00eb q\u00eb mund t\u00eb arrijm\u00eb. N\u00ebse do t\u00eb rrin\u00eb t\u00eb ve\u00e7uar, atyre do t u duken pikat e dob\u00ebta. T\u00eb dashur zot\u00ebrinj, le t i p\u00ebrmbledhim ato q\u00eb tham\u00eb. Njeriu nuk \u00ebsht\u00eb skllav i rac\u00ebs, gjuh\u00ebs, apo i fes\u00eb s\u00eb tij; dhe aq m\u00eb pak i lumenjve dhe vargmaleve. Nj\u00eb bashkim i fort\u00eb njer\u00ebzish, me shpirt t\u00eb sh\u00ebndosh\u00eb dhe zem\u00ebr t\u00eb ngroht\u00eb, krijon nj\u00eb nd\u00ebrgjegje morale q\u00eb quhet komb.<\/p>\n

Derisa kjo nd\u00ebrgjegje morale e tregon fuqin\u00eb e vet n\u00ebp\u00ebrmjet sakrificash q\u00eb kryhen me heqjen dor\u00eb nga interesat individuale p\u00ebr t\u00eb mir\u00ebn e komunitetit, at\u00ebhere ajo \u00ebsht\u00eb e ligjshme dhe g\u00ebzon t\u00eb drejt\u00ebn t\u00eb jetoj\u00eb. N\u00ebse ngrihen dyshime n\u00eb lidhje me kufijt\u00eb e tij, at\u00ebhere duhet t\u00eb merret mendimi i popullsis\u00eb n\u00eb fjal\u00eb. Sigurisht q\u00eb ata kan\u00eb t\u00eb drejt\u00ebn e dh\u00ebniess\u00eb opinionit p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje. Kjo mund t i b\u00ebj\u00eb politikan\u00ebt profesionist\u00eb t\u00eb qeshin n\u00ebn buz\u00eb, k\u00ebta burra t\u00eb pagabuesh\u00ebm q\u00eb kaluan jet\u00ebn e tyre duke u vetg\u00ebnjyer dhe q\u00eb tani mund t\u00eb na m\u00ebshirojn\u00eb p\u00ebr pik\u00ebpamjet tona nga lart\u00ebsia e parimeve t\u00eb tyre t\u00eb m\u00ebdha.<\/p>\n

T\u00eb marrim mendimin e popullit, me t\u00ebr\u00eb mend e keni! \u00c7far\u00eb naiviteti! K\u00ebto jan\u00eb ato ide t\u00eb dob\u00ebta franceze q\u00eb k\u00ebrkojn\u00eb t\u00eb z\u00ebv\u00ebnd\u00ebsojn\u00eb diplomacin\u00eb dhe luft\u00ebn me nj\u00eb thjesht\u00ebsi foshnjarake. Pa le t\u00eb marrim frym\u00eb p\u00ebr nj\u00eb \u00e7ast; ta lem\u00eb mbret\u00ebrimin e politikan\u00ebve profesionist\u00eb t\u00eb fanitet dhe t\u00eb m\u00ebsojm\u00eb se si t i q\u00ebndrojm\u00eb p\u00ebr\u00e7mimit t\u00eb m\u00eb t\u00eb fortit.<\/p>\n

Ndoshta pas shum\u00eb eksperimentesh t\u00eb d\u00ebshtuara, ata do t\u00eb vijn\u00eb te zgjidhjet tona t\u00eb thjeshta empirike. Ndonj\u00ebher\u00eb, t\u00eb dish sesi t\u00eb ec\u00ebsh me koh\u00ebn t\u00eb ndihmon t\u00eb jesh sa m\u00eb i drejt\u00eb n\u00eb t\u00eb ardhmen.<\/p>\n","protected":false},"excerpt":{"rendered":"

(Shk\u00ebputur nga \u201cP\u00cbRPJEKJA\u201d Viti XI, nr.20 Tiran\u00eb, pranver\u00eb 2005) Nga Ernest Renan E p\u00ebrgatiti Prof. Zymer Mehani Elementi i rac\u00ebs, dikur shum\u00eb i r\u00ebnd\u00ebsish\u00ebm, po e humbet me kalimin e koh\u00ebs r\u00ebnd\u00ebsin\u00eb e tij. II. Ajo q\u00eb tham\u00eb p\u00ebr rac\u00ebn duhet th\u00ebn\u00eb edhe p\u00ebr gjuh\u00ebn. Gjuha ka nevoj\u00eb p\u00ebr riunifikim, ajo nuk e arrin dot […]<\/p>\n","protected":false},"author":1,"featured_media":68122,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4],"tags":[],"class_list":["post-7696","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori"],"yoast_head":"\n\u00c7FAR\u00cb \u00cbSHT\u00cb NJ\u00cb KOMB (II) - 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\/cfare-eshte-nje-komb-ii\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00c7FAR\u00cb \u00cbSHT\u00cb NJ\u00cb KOMB (II) - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"(Shk\u00ebputur nga \u201cP\u00cbRPJEKJA\u201d Viti XI, nr.20 Tiran\u00eb, pranver\u00eb 2005) Nga Ernest Renan E p\u00ebrgatiti Prof. Zymer Mehani Elementi i rac\u00ebs, dikur shum\u00eb i r\u00ebnd\u00ebsish\u00ebm, po e humbet me kalimin e koh\u00ebs r\u00ebnd\u00ebsin\u00eb e tij. 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