{"id":9760,"date":"2017-01-08T10:08:35","date_gmt":"2017-01-08T09:08:35","guid":{"rendered":"http:\/\/www.fjala.info\/?p=9760"},"modified":"2018-02-27T20:37:20","modified_gmt":"2018-02-27T19:37:20","slug":"analize-e-romanit-bardha-e-temalit-e-shkrimtarit-pashko-vasa","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/analize-e-romanit-bardha-e-temalit-e-shkrimtarit-pashko-vasa\/","title":{"rendered":"ANALIZ\u00cb E ROMANIT “BARDHA E TEMALIT” E SHKRIMTARIT PASHKO VASA"},"content":{"rendered":"

Aristotel Mici<\/strong>
\n@AristotelMici<\/p>\n

Romani \u201cBardha e Temalit\u201d priti nj\u00eb shekull q\u00eb t\u2019i jepej publikut n\u00eb gjuh\u00ebn shqipe. Sht\u00ebpia Botuese \u201cNaim Frash\u00ebri\u201d n\u00eb Tiran\u00eb e botoi at\u00eb me p\u00ebrkthimin e Sotir \u00c7a\u00e7it, duke e p\u00ebrfshir\u00eb n\u00eb vepr\u00ebn seriale t\u00eb Pashko Vas\u00ebs m\u00eb 1987; kurse Rilindja n\u00eb Prishtin\u00eb e botoi liber m\u00eb vete t\u00eb p\u00ebrkthyer nga Ymer Jaka, m\u00eb 1969.<\/p>\n

Edhe pse \u201cBardha e Temalit\u201d q\u00eb botuar fr\u00ebngjisht nj\u00eb qind e ca vjet m\u00eb par\u00eb, edhe pse iu dha lexuesit me nj\u00eb shekull vones\u00eb, si nj\u00eb nga romanet e par\u00eb t\u00eb let\u00ebrsis\u00eb son\u00eb, ai ishte dhe mbetet nj\u00eb nga krijimet m\u00eb interesante t\u00eb tradit\u00ebs. Duke e analizuar k\u00ebt\u00eb vep\u00ebr t\u00eb shkruar fr\u00ebngjisht, Prof. M. Gurakuqi, me gjalljen e tij , theksonte se \u201cajo asht pjes\u00eb p\u00ebrbam\u00ebse e let\u00ebrsis\u00eb son\u00eb, ashtu si jan\u00eb veprat n\u00eb latinisht t\u00eb Barletit dhe Bicikemit\u201d3<\/p>\n

Ky roman, nd\u00ebr m\u00eb t\u00eb par\u00ebt e llojit, d\u00ebshmonte se autor\u00ebt e Rilindjes po ngriheshin dhe formoheshin nga ana e mjesht\u00ebris\u00eb artistike dhe po nisnin, ashtu, edhe gjinin\u00eb e proz\u00ebs s\u00eb gjat\u00eb.<\/p>\n

Romani \u201cBardha e Temalit\u201d \u00ebsht\u00eb nj\u00eb pasqyr\u00eb e gjall\u00eb e jet\u00ebs shqiptare n\u00eb shekullit t\u00eb XIX. Me frym\u00ebzimin e tij pasionant autori ka pasqyruar skena t\u00eb jasht\u00ebzakonshme familjare dhe sociale n\u00eb ambjente tipike shqiptare, p\u00ebrmes nj\u00eb sfondi t\u00eb theksuar romantik.
\nPo n\u00eb k\u00ebt\u00eb roman nuk mungojn\u00eb edhe pamjet realiste si edhe situatat sentimentale me nj\u00eb dramacitet t\u00eb ndjer\u00eb, q\u00eb mund t\u00eb shpjegohen me dep\u00ebrtimin n\u00eb bodrumin e vet\u00ebdij\u00ebs, pra n\u00eb subkoshienc\u00ebn e karaktereve.<\/p>\n

Linja krysore e subjektit t\u00eb vepr\u00ebs ka t\u00eb b\u00ebj\u00eb me dashurin\u00eb fatkeqe t\u00eb Bardh\u00ebs, e cila \u00ebsht\u00eb nj\u00eb vajz\u00eb e mire dhe e cilter e nj\u00eb shtepije tipike shkodrane. K\u00ebt\u00eb vash\u00eb ideale, t\u00eb ndij\u00ebshme dhe delikate e ka martuar familja pa dashuri me bajraktarin e Temalit, duke u nisur nga fama e der\u00ebs s\u00eb madhe. Pas nj\u00eb viti martese, kjo nuse e re, e cila pat ardhur m\u00eb t\u00eb par\u00eb n\u00eb familjen prind\u00ebrore, takohet me nj\u00eb djalosh t\u00eb pash\u00ebm, t\u00eb sjellsh\u00ebm, dhe shum\u00eb t\u00ebrheq\u00ebs, Aradin, i biri i Mhillit t\u00eb Vlashajve.<\/p>\n

Pa e ditur dhe kuptuar, sakaq, Bardh\u00ebs i lind nj\u00eb dashuri trondit\u00ebse. Ishte pasioni rr\u00ebmbyes i nuses s\u00eb r\u00eb t\u00eb martuar pa dashuri. Isht\u00eb zgjimi i dashuris\u00eb s\u00eb paprovuar.. Q\u00eb nga ai \u00e7ast n\u00eb zemr\u00ebn e saj fem\u00ebrore filloi nj\u00eb ndjenj\u00eb e pap\u00ebrmbajtur daslldisjeje. P\u00ebr k\u00ebt\u00eb gjendje emocionale t\u00eb vash\u00ebs vet\u00eb autori shkruan: \u201cT\u00eb mos harrojm\u00eb se kjo ishte dashuria e saj e par\u00eb, dashuria e par\u00eb e nj\u00eb gruaje t\u00eb martuar. Nga shk\u00ebndijimet e syv\u00eb t\u00eb t\u00eb dy t\u00eb rinjve sikur qe krijuar nj\u00eb fush\u00eb magnetike q\u00eb u vinte n\u00eb rezonanc\u00eb shpirt\u00ebrat.<\/p>\n

Me gjendjen erotike t\u00eb Bardh\u00ebs me Aradin Pashko Vasa shpreh edhe pik\u00ebpamjen e tij p\u00ebr an\u00ebn sublime t\u00eb dashuris\u00eb, pa t\u00eb cil\u00ebn jeta e njeriut do t\u00eb ishte e zbraz\u00ebt, e that\u00eb dhe pa kuptim vazhdim\u00ebsie.<\/p>\n

Autori na rr\u00ebfen me naracionin e vet\u00eb se n\u00eb zemr\u00ebn e Bardh\u00ebs nis nj\u00eb dram\u00eb, q\u00eb shpjegoh\u00ebt me dilem\u00ebn p\u00ebr t\u00eb shkuar me Aradin, a po t\u00eb ikte te Luli n\u00eb Temal. Zemra e shtynte n\u00eb krah\u00ebt e dashuris\u00eb me Aradin, po mendja i kujtonte Lulin. M\u00eb Aradin e lidhte pasioni, me Lulin urrejtja reciprok\u00eb. Po me Aradin, tok me dashurin\u00eb e ndiqte \u201cturpi\u201d; kurse me Lulin, vinte \u201cnderi\u201d, nderi i nuses n\u00eb der\u00eb t\u00eb madhe.<\/p>\n

Bardha, sa her\u00eb kujtonte Aradin, ndjente sikur e l\u00ebshonte zemra. Ajo e kuptonte se sa lart q\u00ebndronte ai i krahasuar me burrin e saj. Ajo e dinte se i shoqi nuk e donte. Po as ajo nuk e donte ,ose m\u00eb mir\u00eb nuk e kishte dashur kurr\u00eb. Ku e ku Aradi i dhembshuruar n\u00eb dashuri, para Lulit moskok\u00eb\u00e7ar\u00ebs. \u201cKujtimi i djaloshit i qe skalitur n\u00eb zem\u00ebr duke i l\u00ebn\u00eb nj\u00eb nga ato p\u00ebrshtypjet e \u00ebmbla, q\u00eb i paraprijn\u00eb gjithmon\u00eb nj\u00eb simpatije t\u00eb madhe . E m\u00ebsuar me sjellje t\u00eb vrazhda prej kapedani t\u00eb t\u00eb shoqit, sjellja e njer\u00ebzishme e Aradit kishte ngjallur n\u00eb shpirtin e Bardh\u00ebs mendime dhe ndjenja krejt t\u00eb reja.<\/p>\n

Ajo b\u00ebnte krahasime, q\u00eb fatkeq\u00ebsisht nuk ishin n\u00eb favor t\u00eb Lulit.\u201d (f.51)4 Shum\u00eb prek\u00ebse \u00ebsht\u00eb skena e rikthimit t\u00eb Bardh\u00ebs p\u00ebr tek burri i saj n\u00eb kull\u00ebn e Temalit. N\u00eb udh\u00ebtim e sip\u00ebr ajo e quante veten si nj\u00eb viktim\u00eb q\u00eb njer\u00ebzit e saj po \u00e7onin p\u00ebr flijim. E dinte se ishte e rrethuar nga njer\u00ebz q\u00eb nuk e p\u00eblqenin dhe kjo e trishtonte.<\/p>\n

Parija e fisit n\u00eb Temal nuk e kishte pritur mir\u00eb martes\u00ebn e bajraktarit t\u00eb tyre me nj\u00eb vajz\u00eb delikate nga qyteti. Zakonet e fisit e \u00e7monin gruan p\u00ebr forc\u00ebn e saj fizike, guximin dhe numrin e f\u00ebmij\u00ebve meshkuj q\u00eb ajo i jepte t\u00eb shoqit. Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb pik\u00ebpamje nuk p\u00eblqeheshin lidhj\u00ebt martesore me vajza fushe. Prandaj p\u00ebr k\u00ebt\u00eb arsy Bardh\u00ebn nuk e shihnin dot me sy dhe e quanin si nj\u00eb t\u00eb huaj, e cila u kisht\u00eb hyr\u00eb vjedhurazi n\u00eb fis.<\/p>\n

Burrat e p\u00ebr\u00e7monin si nj\u00eb grua t\u00eb pazonj\u00ebn, aq m\u00eb t\u00ebp\u00ebr q\u00eb br\u00ebnda nj\u00eb viti martese nuk zuri dot f\u00ebmij\u00eb. Kurs\u00eb shum\u00eb gra ia kishin zili pozit\u00ebn, bukurine, dhe nveshjen elegante. Le t\u00eb sjellim n\u00eb mendje v\u00ebt\u00ebm fjal\u00ebt e nj\u00eb plake t\u00eb vrazhd\u00eb, e cila u thot\u00eb t\u00eb tjerav\u00eb pas nj\u00eb ngjarjeje t\u00eb p\u00ebrmortshme: \u201cQ\u00eb prej dit\u00ebs q\u00eb hyri n\u00eb fisin ton\u00eb ajo mendjemadhe, vet\u00ebm kob e gj\u00ebm\u00eb na ka sjell\u00eb. E po kjo s` durohet. Nj\u00eb vajz\u00eb e fush\u00ebs t\u00eb na jet\u00eb p\u00ebrmbi vajzat e mal\u00ebsis\u00eb.\u201d<\/p>\n

Po m\u00eb mizore nga t\u00eb gjitha grat\u00eb konservatore \u00ebsht\u00eb e \u00ebma e Lulit. Ajo nuk e do dhe e urren Bardh\u00ebn. Ajo nuk e do nusen e djalit para s\u00eb gjithash, epse brenda vitit nuk lidhi f\u00ebmij\u00eb me t\u00eb birin e saj. Por problemi ishte se Luli p\u00ebr arsye fetare nuk mund ta linte Bardh\u00ebn, pra ta ndante, dhe t\u00eb martohej me nj\u00eb tjet\u00ebr. Nd\u00ebr koh\u00eb, n\u00ebna e Lulit kishte menduar nj\u00eb zgjidhje gjakatare. Ajo vendosi ta vriste Bardh\u00ebn me pisqoll\u00eb nat\u00ebn, kur t\u00eb ishte duke fjetur gjum\u00eb n\u00eb shtrat.<\/p>\n

E \u00ebma e Lulit, si plak zem\u00ebrgure, sapo ia doli q\u00eb ta vriste nusen e djalit t\u00eb saj fshehurisht, tek po flinte si engj\u00ebll , shfryjti me p\u00ebrbuzje p\u00ebr t\u00eb: \u201cE lava m e gjakun e sajgabimin e tim biri\u201d.<\/p>\n

\u00cbsht\u00eb pik\u00ebrisht kjo plak\u00eb mizore, q\u00eb do ta luaj pjes\u00ebn n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb njer\u00ebzit t\u00eb binden se Bardha kishte vrar\u00eb veten. Dhe ashtu, krijesa m\u00eb e pafajshme n\u00eb bot\u00eb, Bardha e Temalit, u quajt vet\u00ebvras\u00ebse, pra dhe m\u00ebkatare. P\u00ebr k\u00ebt\u00eb arsye vdekja e Bardh\u00ebs \u00ebsht\u00eb aq trondt\u00ebse. Ajo \u00ebsht\u00eb m\u00eb tragjikja nga t\u00eb gjitha heroinat e dashuris\u00eb n\u00eb l\u00ebt\u00ebrsi.<\/p>\n

T\u00eb gjith\u00eb mal\u00ebsor\u00ebt e fisit e dinin se vet\u00ebvrasja \u00ebsht\u00eb krim, q\u00eb e p\u00ebrjashtonte fajtorin nga bashk\u00ebsia e besimtar\u00ebve. Pak a shum\u00eb k\u00ebt\u00eb do t`i thoshte at Leonardi , Anulit, i cili deshte ta varroste t\u00eb kushurir\u00ebn: \u201cAjo vrau veten, – i tha prifti. \u2013 Zoti q\u00eb \u00ebsht\u00eb burimi i t\u00eb gjitha t\u00eb mirave, duhet t\u2019ia ket\u00eb falur m\u00ebkatet, mir\u00ebpo njer\u00ebzit dhe ligjet e tyre nuk falin, biri im. Un\u00eb nuk mund ta varros at\u00eb n\u00eb tok\u00ebn e shenjt\u00eb.\u201d<\/p>\n

Fati i zi kishte vendosur ta ndiqt\u00eb p\u00ebrtej vdekjes at\u00eb vash\u00eb krejt t\u00eb pafajshme, q\u00eb nuk arriti ta jetonte ngaz\u00ebllimin magjik t\u00eb dashuris\u00eb. K\u00ebshtu , sipas dokeve e zakoneve t\u00eb koh\u00ebs n\u00eb Shqip\u00ebrin\u00eb e asaj kohe, Bardh\u00ebn e Temalit e shikojm\u00eb t\u00eb d\u00ebnuar, jo v\u00ebt\u00ebm fizikisht me vdekje, po edhe shpirt\u00ebrisht, me mosvarrim n\u00eb vendin e p\u00ebrmortsh\u00ebm. K\u00ebt\u00eb fat t\u00eb zi nuk e kishin pasur asnj\u00eb nga heroinat e let\u00ebrsis\u00eb n\u00eb tem\u00ebn e dashuris\u00eb. Zhulieta e Romeos n\u00eb Verona v\u00ebrtet gjeti fundin tragjik nga dashuria e saj e past\u00ebr dhe e madhe p\u00ebr Romeon, po nuk u d\u00ebnua mbas vdekjes.<\/p>\n

P\u00ebrkundrazi, m\u00eb vdekjen e saj ajo i dha nj\u00eb m\u00ebsim shoq\u00ebris\u00eb veroneze, se si nuk duhej sjell\u00eb m\u00eb me z\u00ebmrat e t\u00eb dashururar\u00ebve.. As Desdemona, as Ofelia, n\u00eb tragj\u00ebdit\u00eb e Shekspirit, as Luiza Miler n\u00eb dram\u00ebn \u201cIntrig\u00eb e Dashuri\u201d t\u00eb Shilerit, as Ana Karenina \u00eb Tolstoit, t\u00eb cilat dhan\u00eb shpirt si therore t\u00eb dashuris\u00eb, nuk u nd\u00ebshkuan ashtu me mosvarrim pas vdekjes, si\u00e7 e p\u00ebsoi Bardha e Temalit.<\/p>\n

Po Pashko Vasa nuk \u00ebsht\u00eb se ka dashur t\u00eb b\u00ebnte ekzotik\u00eb dhe t\u00eb fantazonte skena t\u00eb pa ngjara dhe ireale. Jo. P\u00ebr fundin tragjik t\u00eb Bardh\u00ebs s\u00eb Temalt ai ka q\u00ebn\u00eb i mb\u00ebshtetur edhe n\u00eb episode e fakte reale nga jeta shqiptare, q\u00eb i kan\u00eb sh\u00ebrbyer si \u201cmaja\u201d konkrete n\u00eb ngjizjen kompozicionale t\u00eb romanit. Autori duhet t\u00eb j\u00ebt\u00eb bazuar edhe tek nj\u00eb krim, q\u00eb ka pas ngjar\u00eb n\u00eb vitet \u201840 t\u00eb shekullit t\u00eb XIX. Lidhur me k\u00ebt\u00eb detaj historik, Prof. V. Bala, duke b\u00ebr\u00eb p\u00ebrqasjen e subjektit t\u00eb romanit me ngjarjen e ndodhur dikur me t\u00eb v\u00ebrtet\u00eb, i parashtron lexuesit dy d\u00ebshmi dokumentare:<\/p>\n

\u201cBib\u00eb Doda, Kapidan Pasha i Mir\u00ebdit\u00ebs, qe martuar po nuk pat f\u00ebmij\u00eb. Po t\u00eb ndahej, si katolik q\u00eb ishte, nuk duhej t\u00eb martohej p\u00ebrs\u00ebri. Por e \u00ebma, princesh\u00eb, n\u00eb m\u00ebnyr\u00ebn e saj, e rregulloi pun\u00ebn shpejt. Ajo mori nj\u00eb \u00e7ifte dhe e vrau t\u00eb ren\u00eb. D\u00ebshmi e dyt\u00eb \u00ebsht\u00eb ajo e studjuesit Degrand i cili, nga ana e tij, \u00ebsht\u00eb shprehur \u201cse Albanus Albano e ka shkruar romanin Bardha e T\u00ebmalit p\u00ebr t\u00eb treguar vdekjen e s\u00eb shoqes s\u00eb Bib\u00eb Dod\u00ebs\u201d (Nga parath\u00ebnia e \u201cVepr\u00ebs Letrare\u201d t\u00eb P.V.).5 P\u00ebr fatin kaq mizor t\u00eb Bardh\u00ebs jan\u00eb fajtor\u00eb doket dhe zakonet prapanike t\u00eb koh\u00ebs, q\u00eb e mbanin t\u00eb ndrydhur e t\u00eb shtypur personalitetin e t\u00eb rejave shqiptare. Me Bardh\u00ebn e Temalit Pashko Vasa k\u00ebrkonte nd\u00ebr m\u00eb t\u00eb par\u00ebt mendimtar\u00eb t\u00eb Rilindjes emancipimin e femr\u00ebs shqiptare, t\u00eb pakt\u00ebn t\u00eb kishte t\u00eb drejt\u00ebn e dashuris\u00eb dhe t\u00eb vendoste vet\u00eb p\u00ebr fatin e saj.<\/p>\n

\u201cNga idet\u00eb e shprehura n\u00eb k\u00ebt\u00eb roman del se \u00e7do p\u00ebrparim shoq\u00ebror do t\u00eb ishte iluzion pa pjes\u00ebmarrjen e drejtp\u00ebrdrejt\u00eb t\u00eb gruas dhe pa ndrrimin e mentalit\u00ebtit primitiv\u00eb t\u00eb shoq\u00ebris\u00eb shqiptare\u201d 6 Nyja lidh\u00ebse e ngjarjeve subjektore t\u00eb romanit \u00ebsht\u00eb takimi i par\u00eb i Aradit me Bardh\u00ebn. Ky djalosh, n\u00eb lul\u00ebn e mosh\u00ebs, qysh n\u00eb \u00e7astin kur iu dha rasti t\u00eb shiht\u00eb Bardh\u00ebn, ndjeu sikur iu muarr mendja. Buz\u00ebqeshja e Bardh\u00ebs po i dukej hyjnore. Syt\u00eb e zinj\u00eb n\u00eb form\u00eb bajameje, n\u00ebn hijen e qerpik\u00ebve t\u00eb gjat\u00eb, i l\u00ebshonin shkrep\u00ebtima, q\u00eb do t\u00eb ishe e v\u00ebshtir\u00eb t`ua duroje shk\u00eblqimin verbus pa at\u00eb njom\u00ebsin\u00eb e \u00ebmb\u00ebl e melankolike. (faq\u00eb 40).<\/p>\n

Nga pamja e vash\u00ebs djaloshi po e ndjente veten krejt t\u00eb tronditur. Edhe Aradi po provonte ashtu papritmas ngaz\u00ebllimin e madh\u00eb q\u00eb t\u00eb jepte tundimi i dashuris\u00eb s\u00eb par\u00eb. Ai kisht\u00eb r\u00ebn\u00eb n\u00eb dashuri pa e ditur as vet\u00eb. Aradi nga dita n\u00eb dit\u00eb u dha aq shum\u00eb pas Bardh\u00ebs, sa nj\u00eb dit\u00eb i tha shokut t\u00eb tij t\u00eb ngusht\u00eb:<\/p>\n

\u201cSi\u00e7 e sheh, Anul, un\u00eb jam dehur e po flas p\u00ebr\u00e7art, si i r\u00ebn\u00eb n\u00eb nj\u00eb lloj kllapije q\u00eb po m\u00eb turbullon mendj\u00ebn\u201d. (f.. 75) Po m\u00eb gjith\u00eb t\u00ebrheqjen magnetike t\u00eb k\u00ebsaj simpatie midis dy t\u00eb rinjve, kjo dashuri mbetet fluide si nj\u00eb idil platonik; lexuesi nuk i sheh ata q\u00eb ta realizojn\u00eb at\u00eb dashuri trallis\u00ebse q\u00eb i ka magjepsur\u2026 Vet\u00eb autori p\u00ebrpiqet ta sqaroj\u00eb k\u00ebt\u00eb an\u00eb intime t\u00eb personazheve me iden\u00eb se \u201cpasioni i Aradit nuk ishte nj\u00eb nga ato ndjenjat e ulta e t\u00eb r\u00ebndomta q\u00eb shuhen si flak\u00eb kashet me t\u00eb k\u00ebnaqur epshin fizik, po ishte nj\u00eb dashuri e past\u00ebr e pafund\u201d.<\/p>\n

Pra edhe pse i pushtuar prej dashuris\u00eb s\u00eb zjarrt\u00eb p\u00ebr Bardh\u00ebn, Aradi nuk shtyhet nga ngasja e posedimit p\u00ebr vash\u00ebn q\u00eb admiron.
\nAradi bije n\u00eb sy gjat\u00eb leximit t\u00eb romanit p\u00ebr nj\u00eb kultur\u00eb e arsimim t\u00eb ngritur, p\u00ebr nj\u00eb m\u00ebnyr\u00eb t\u00eb foluri t\u00eb hij\u00ebsh\u00ebm e plot nderim. Tok me Aradin lexuesi shikon me n\u00ebnkuptim edhe vet\u00eb e autoportretin e autorit. Aradi, ashtu si Pashko Vasa, \u00ebsht\u00eb i etur p\u00ebr dituri. Ai ka lexuar si autodidakt shkrimtar\u00eb t\u00eb njohur si Arioston, Tasson, Ovidin e Viktor Hygoin. Aradi gjykon dhe komenton nj\u00eb lloj si autori.<\/p>\n

Drama lirike e romanit mb\u00ebshtetet tek konflikti shoq\u00ebror midis t\u00eb rinjve t\u00eb koh\u00ebs, t\u00eb cil\u00ebt k\u00ebrkojn\u00eb dashurin\u00eb e tyre t\u00eb v\u00ebrtet\u00eb nga nj\u00ebra an\u00eb dhe njer\u00ebzve konservator\u00eb dhe fanatik\u00eb nga ana tjet\u00ebr. Me brezin e ri, q\u00eb \u00ebnd\u00ebrron p\u00ebr nj\u00eb j\u00ebt\u00eb t\u00eb \u00e7liruar nga doket dhe zakonet kanunore, jan\u00eb Bardha, Aradi, Drandja, Anuli, nd\u00ebrsa prfaq\u00ebsues t\u00eb konservatorizmit m\u00eb regresiv jan\u00eb Liuli dhe e \u00ebma e tij.
\nPo vend t\u00eb ve\u00e7ant\u00eb midis dy an\u00ebv\u00eb t\u00eb konfliktit z\u00eb Mhilli i Vlashajve. Ai \u00ebshte dh\u00ebn\u00eb n\u00eb roman si nj\u00eb figur\u00eb kontradiktore.<\/p>\n

Nga nj\u00eb an\u00eb e shohim at\u00eb si nj\u00eb qytetar shkodran t\u00eb ndersh\u00ebm dhe patriot, q\u00eb e urren sundimin turk . Ai jo vet\u00ebm mban lidhje me mal\u00ebsor\u00ebt kryengrit\u00ebs, po edhe p\u00ebrpiqet t`i ndihmoj\u00eb ata. Kurse n\u00eb j\u00ebt\u00ebn familjare ai nuk i b\u00ebn l\u00ebshim t\u00eb res\u00eb, nuk \u00ebsht\u00eb aspak tolerant, gj\u00eb q\u00eb e b\u00ebn karakterin e tij kompleks e t\u00eb trazuar sidomos lidhur me konceptin e nderit dhe t\u00eb ndjenjave lirike t\u00eb t\u00eb rinjve. Ai u tmerrua kur pa se pas drur\u00ebve t\u00eb kopshtit, nj\u00eb djal\u00eb puthi vajz\u00ebn e tij , Dranden. Me prapanizmin e vet\u00eb lidhur me mendimin p\u00ebr dashurin\u00eb, dhe \u201cnderin\u201d ai b\u00ebhett shkak p\u00ebr tragjedin\u00eb e dhimbshme t\u00eb t\u00eb bij\u00ebs.<\/p>\n

Po p\u00ebr j\u00ebt\u00ebn sociale t\u00eb Mhillit te Vlashajve autori shkruan me admirim fjal\u00eb aq t\u00eb mira p\u00ebr t\u00eb. Ai del n\u00eb v\u00ebp\u00ebr si nj\u00eb burr\u00eb fisnik nga der\u00eb e pasur, njeri me shpirt t\u00eb gj\u00ebr\u00eb, i gjendsh\u00ebm p\u00ebr t`iu ndodhur pran\u00eb njerz\u00ebv\u00eb t\u00eb vuajtur. I gatsh\u00ebm ta shoq\u00ebroj\u00eb fjal\u00ebn me sjelljen dhe veprimin e tij, p\u00ebr t\u00eb zgjidhur probleme t\u00eb v\u00ebshtira p\u00ebr jet\u00ebn e njerz\u00ebve. K\u00ebshtu e shikojm\u00eb at\u00eb, fjala vjen, kur dy mal\u00ebsor\u00eb t\u00eb fisit t\u00eb Shllakut i erdh\u00ebn n\u00eb sht\u00ebpi. Mhilli i priti ata me nderim si miq n\u00eb dhom\u00ebn e vet\u00eb.<\/p>\n

\u201cK\u00ebmi ardhur, \u2013 i than\u00eb ata,- t` ju lutemi t\u00eb shkoni te Pashai dhe t\u00eb nxirrni lej\u00ebn q\u00eb t`i marrim dy t\u00eb vd\u00ebkurit tan\u00eb nga sheshi i pazarit. Mjaft q\u00eb na i vrau pa t\u00eb drejt\u00eb, po tani t\u00eb na kthejn\u00eb s\u00eb paku trupat e tyr\u00eb.\u201d<\/p>\n

Dhe Mhilli nuk e zgjati. Ju gjend me nj\u00eb her\u00eb atyre p\u00ebr ndihm\u00ebn e k\u00ebrkuar.. Sakaq shkon tek sundimtari i Shkodr\u00ebs, Osman Pasha, dhe, me ryshfetin e dh\u00ebn\u00eb, nd\u00ebrmjet\u00ebsoi p\u00ebr k\u00ebrkes\u00ebn e mal\u00ebsor\u00ebve nga fisi i Shllakut.<\/p>\n

At\u00ebher\u00eb Osman Pasha, pasi mori 5000 piastra, e ndrroi v\u00ebndimin p\u00ebr mos lejimin e varrimit.<\/p>\n

Nd\u00ebr koh\u00eb Mhilli kthehet n\u00eb sht\u00ebpi i leht\u00ebsuar, pse u plot\u00ebsoi k\u00ebrk\u00ebs\u00ebn mal\u00ebsor\u00ebve, po i revoltuar dhe i brengosur nga korrupsioni shtet\u00ebror.. Fjal\u00ebt e tij kund\u00ebr korrupsionit qeveritar kan\u00eb nj\u00eb ting\u00ebllim aktual edhe tani p\u00ebr \u00e7do v\u00ebnd, ku njer\u00ebzit nuk jan\u00eb t\u00eb barabart para ligjit dhe t\u00eb korruptuarit nuk d\u00ebnohen:<\/p>\n

\u201dMe para, \u2013 thot ai, \u2013 mund t\u00eb arrish gjith\u00e7ka, drejt\u00ebsi, favore, mosd\u00ebnime. Dhe pik\u00ebrisht njer\u00ebz t\u00eb till\u00eb na qeverisin. Ca maskarenjve t\u00eb k\u00ebtij kall\u00ebpi iu \u00ebsht\u00eb besuar Shjqip\u00ebria.\u201d (f. 72).<\/p>\n

Figur\u00eb negative dhe e e pad\u00ebshiruar del p\u00ebr lexuesin e romanit Luli i Temalit, i shoqi i Bardh\u00ebs. Edhe pse mosh\u00eb e re, ai duket krejt i pap\u00eblqyesh\u00ebm si karakter. Me sjelljen e nj\u00eb \u201ckapedani\u201d, bajraktar kokorosh, ai deshte t\u2019u t\u00ebrhiqte v\u00ebmendjen njerz\u00ebv\u00eb t\u00eb fisit, q\u00eb edhe pse burr\u00eb mal\u00ebsije, nuk e kishte p\u00ebr gj\u00eb t\u00eb merrte nj\u00eb vajz\u00eb nga fusha, a po nga Shkodra, duke shkelur k\u00ebshtu me k\u00ebt\u00eb \u201cpro\u00e7k\u00eb\u201d zakonet e t\u00eb par\u00ebve..<\/p>\n

V\u00ebrejtjet q\u00eb do t\u2019i b\u00ebnin m\u00eb von\u00eb, nj\u00eb vit pas martese, tre pleq t\u00eb fisit, do ta bindnin Lulin p\u00ebr veprimin e nxituar q\u00eb vajti e zgjodhi p\u00ebr t\u00eb v\u00ebn\u00eb kuror\u00eb me nj\u00eb vajz\u00eb nga Shkodra. \u201cNuk duhej t\u00eb kishja shkelur zakonet e v\u00ebndit, nuk duhej t\u00eb isha martuar me k\u00ebt\u00eb grua, p\u00ebr shkak t\u00eb s\u00eb cil\u00ebs nuk po m\u00eb duan t\u00eb mit\u00eb\u2026Sigurisht q\u00eb kam b\u00ebr\u00eb nj\u00eb marr\u00ebzi t\u00eb madhe.\u201d (f.50) Nga k\u00ebto fjal\u00eb t\u00eb Lulit marrim vesh se sa konservator dhe sa i prapambetur paraqitet ai n\u00eb j\u00ebt\u00ebn familjare. Jan\u00eb k\u00ebto pik\u00ebpamje q\u00eb e b\u00ebjn\u00eb at\u00eb t\u00eb tregohet mosp\u00ebrfill\u00ebs p\u00ebr Bardh\u00ebn, t\u00eb mos i rrij\u00eb af\u00ebr dhe t\u00eb mos i shpreh asnj\u00eb far\u00eb dashurije; dhe, p\u00ebr m\u00eb keq, t\u00eb mos i dal\u00eb kurr\u00eb n\u00eb mbrojtje n\u00eb situatat e v\u00ebshtira q\u00eb krijonte ambjenti prapanik fisnor.<\/p>\n

Po negativiteti i Lulit bie m\u00eb shum\u00eb n\u00eb sy n\u00eb lidhjet e tij me orintimin q\u00eb ka brenda jet\u00ebs s\u00eb fisit. Ai \u00ebsht\u00eb p\u00ebrkrah\u00ebs i flak\u00ebt i praktik\u00ebs s\u00eb gjakmarrjes si edhe i konflikteve nd\u00ebrfsinore, ose i luftrave p\u00ebr t\u2019i sh\u00ebrbyer sulltanit turk. Me logjik\u00ebn e nj\u00eb despoti t\u00eb vog\u00ebl, Luli i shkon p\u00ebr ndihm\u00eb Ismet Psh\u00ebs s\u00eb Pej\u00ebs. Me mal\u00ebsor\u00ebt e tij t\u00eb armatosur ai sulet kund\u00ebr fiseve t\u00eb Gashit dh\u00eb t\u00eb M\u00ebrturit, q\u00eb ishin ngritur kund\u00ebr sundimtarit turk. Dhe p\u00ebrfundimi qe tragjik, tridhjet\u00eb t\u00eb vrar\u00eb dhe dyzet\u00eb e dy t\u00eb plagosur nd\u00ebr tre qind veta q\u00eb bajraktari kishte marr\u00eb me vete. Me gjith\u00eb k\u00ebt\u00eb humbje, Luli k\u00ebmb\u00ebngulte p\u00ebr vazhdimin e luft\u00ebs vllavras\u00ebse.
\nK\u00ebshtu me kok\u00ebfort\u00ebsin\u00eb e tij, bajraktari i Temalit i solli fisit gjith\u00eb at\u00eb mynxyr\u00eb.<\/p>\n

\u201cFlijoi njer\u00ebzit e v\u00ebt\u00eb p\u00ebr t\u2019 i sh\u00ebrbyer nj\u00eb t\u00eb huaji q\u00eb nuk na do\u201d, \u2013 u thot\u00eb me t\u00eb drejt\u00eb At Leonardi ca t\u00eb plagosurve, t\u00eb cil\u00ebve u kisht\u00eb vajtur pran\u00eb p\u00ebr sh\u00ebrbim shpirt\u00ebror.(f.196)<\/p>\n

Qendrimi ideoemocional i autorit \u00ebsht\u00eb kund\u00ebr k\u00ebtij despoti egoist n\u00eb familje, i cili paraqitet edhe nj\u00eb tiran, z\u00ebm\u00ebrgur n\u00eb fis, q\u00eb po ju shkaktonte mal\u00ebsor\u00ebv\u00eb trima e t\u00eb vuajtur gjakderdhje t\u00eb kot\u00eb, mjerim dh\u00eb fatkeq\u00ebi n\u00eb jet\u00ebn e tyre.<\/p>\n

Nga episodi i bashk\u00ebbisedimit midis mal\u00ebsor\u00ebve t\u00eb plagosur, t\u00eb cil\u00ebt po ktheheshin p\u00ebr n\u00eb sht\u00ebpi, marrim vesh se pak\u00ebnaq\u00ebsia p\u00ebr bajraktarin dhe pashallar\u00ebt ishte duke u p\u00ebrhapur dhe shpirti revoltues po zgjohej. P\u00ebr v\u00ebrtet\u00ebsi t\u00eb k\u00ebtij mendimi le t\u00eb sjellim si sh\u00ebmbull fjal\u00ebt e njerit prej mal\u00ebsor\u00ebve t\u00eb plagosur, Geros, i cili i m\u00ebrzitur ankohet ndaj bajraktarit dhe pashallar\u00ebve:
\nAta na shtien t\u00eb vritemi, t\u00eb vuajm\u00eb, e pastaj si shp\u00ebrblim na p\u00ebrz\u00ebn\u00eb si qen\u201d (f. 195). Po n\u00eb at\u00eb moment nj\u00eb i plagosur tj\u00ebt\u00ebr do t\u00eb shtoj\u00eb me ton protestues dhe t\u00eb vendosur: \u201cPo kjo do t\u00eb jet\u00eb hera e fundit\u201d.<\/p>\n

Duke v\u00ebn\u00eb re dialogun midis mal\u00ebsor\u00ebve t\u00eb plagosur, kuptojm\u00eb se Pashko Vasa shpirtin e revolt\u00ebs kund\u00ebr sundimit turk e gjen n\u00eb radh\u00eb t\u00eb par\u00eb te njer\u00ebzit e thjesht\u00eb, dhe jo te bajraktar\u00ebt dhe bejler\u00ebt, q\u00eb b\u00ebheshin vegla t\u00eb pashait turk. T\u00eb pak\u00ebnaqur dhe t\u00eb revoltuar ndaj sundimtarit turk jan\u00eb si mal\u00ebsor\u00ebt e Gashit dhe te M\u00ebrturit, si edhe ata t\u00eb Shllakut dhe t\u00eb Temalit. Vet\u00ebm se revoltat e ve\u00e7uara nuk ka se kush t\u2019i bashkoj\u00eb, t\u2019i udh\u00ebheq\u00eb edhe t\u2019i ngrer\u00eb n\u00eb nj\u00eb front t\u00eb vet\u00ebm n\u00eb luft\u00ebn p\u00ebr liri komb\u00ebtare. I vetmi intelektual q\u00eb mund t\u2019i zgjoj\u00eb mal\u00ebsor\u00ebt dhe t\u2019i bashkoj\u00eb me iden\u00eb kryengrit\u00ebse do t\u00eb ishte At Leonardi. Po fatkeq\u00ebsisht ai vet\u00ebm sa konstanton ndonj\u00eb an\u00eb negative t\u00eb bajraktar\u00ebve, po nuk ka as guximin as predispozit\u00ebn q\u00eb t\u2019i organizoj\u00eb dhe t\u2019i \u00e7oj\u00eb masat e mal\u00ebsor\u00ebve kund\u00ebr sunduesit turk dhe mb\u00ebshtets\u00ebve t\u00eb tij.<\/p>\n

Personazhi m\u00eb negativ dhe m\u00eb i urryer n\u00eb roman \u00ebsht\u00eb Osman Pasha, kryeqeveritari i Shkodr\u00ebs. Ai \u00ebsht\u00eb p\u00ebrshkruar si nj\u00eb despot i eg\u00ebr, q\u00eb dominon gjith\u00e7ka p\u00ebr jet\u00ebn e banor\u00ebve t\u00eb qytetit dhe t\u00eb trevave rreth tij. Osman Pasha \u00ebsht\u00eb nj\u00eb tiran mizor, q\u00eb vepron n\u00eb m\u00ebnyr\u00ebn m\u00eb autoritare, pa u mb\u00ebshtetur n\u00eb asnj\u00eb lloj ligji. Ai sillet n\u00eb at\u00eb m\u00ebnyr\u00eb se Shqip\u00ebris\u00eb n\u00ebn sundimit turk i mungonte kusht\u00ebtuta e nj\u00eb vendi q\u00eb duhej t\u00eb qeverisej normalisht me rregulla dhe ligje.<\/p>\n

Osman Pasha, p\u00ebr t\u2019 i sunduar m\u00eb mir\u00eb shqiptar\u00ebt, nxiste midis tyre dasit\u00eb fetare. K\u00ebshtu b\u00ebn ai kur th\u00ebrret n\u00eb zyr\u00ebn e tij Mhillin e Vlashajve dhe e k\u00ebrc\u00ebnon, duke i th\u00ebn\u00eb:<\/p>\n

– \u201cDua t\u00eb m\u00eb dor\u00ebzosh t\u00ebt bir; ai ka plagosur nj\u00eb musliman dh\u00eb duhet t\u00eb d\u00ebnohet.\u201d
\nPra \u00ebsht\u00eb e qart\u00eb mbrap\u00ebshtija e pashajit. Ai nuk do t\u00eb dij\u00eb p\u00ebr shkakun e plagosj\u00ebs, nd\u00ebr koh\u00eb q\u00eb i del n\u00eb mbrojtje nj\u00eb tjetri vet\u00ebm pse ai ishte musliman.<\/p>\n

Nd\u00ebrsa Mhilli i Vlashajve, pa e vrar\u00eb m\u00ebndjen p\u00ebr dinakrin\u00eb p\u00ebr\u00e7ar\u00ebse t\u00eb pashajit, ia kthen atij, duk\u00eb i th\u00ebn\u00eb se \u201cim bir nuk \u00ebsht\u00eb n\u00eb sht\u00ebpi, po edhe sikur t\u00eb ishte , nuk do t\u00eb isha un\u00eb q\u00eb ta dor\u00ebzoja.\u201d
\nTek d\u00ebgjon ato fjal\u00eb, Osman Pasha nuk e mban veten dhe shfryjti me ashp\u00ebrsi.
\n\u201cKryelart\u00ebsi ! Mendje \u2013 madh\u00ebsi shqiptare ! Roja! Futeni k\u00ebt\u00eb nj\u00ebri n\u00eb burg..\u201d<\/p>\n

Po Mhilli i Vlashajve, krenar, jo vet\u00ebm nuk u step, poi ia ktheu Pashajit.
\n– \u201cKjo \u00ebsht\u00eb e pa drejt\u00eb, Shk\u00eblqes\u00eb, \u00ebsht\u00eb kundra ligjit kjo q\u00eb po urdh\u00ebroni\u201d
\nAt\u00ebher\u00eb, Osman Pasha, i sigurt n\u00eb v\u00ebprimet e tij dhe me arroganc\u00eb si turkoshak, b\u00ebrtiti p\u00ebrs\u00ebri:
\n\u201cLigji! Un\u00eb jam ligji. Un\u00eb jam p\u00ebrfaq\u00ebsuesi i Sulltanit k\u00ebtu.
\nN\u00eb burg rebelin\u201d<\/p>\n

Do t\u00eb jet\u00eb po ky Osman Pasha q\u00eb do t\u2019i p\u00ebrdor si mish p\u00ebr top shqiptar\u00ebt, duke i marr\u00eb nd\u00ebn arm\u00eb e t\u2019i shpjer\u00eb n\u00eb luft\u00eb me fqinj\u00ebt. Nga kjo politik\u00eb e tij luft\u00ebdash\u00ebse shkaktohet edhe nj\u00eb tjet\u00ebr tragj\u00ebdi n\u00eb roman. Vrasja e Jak Kol\u00ebs, t\u00eb cilin do ta ekzekutojn\u00eb, duke i prer\u00eb kok\u00ebn me spat\u00eb.<\/p>\n

Dhe pse ia dhan\u00eb k\u00ebt\u00eb d\u00ebnim Jak Kol\u00ebs?\u2026 E vran\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, sepse ai edhe nj\u00eb shok i tij i qen\u00eb shmangur vajtjes n\u00eb luft\u00eb kund\u00ebr Malit t\u00eb Zi. Episodi i vrasjes n\u00eb m\u00ebnyr\u00ebn m\u00eb barbare i Jak Kol\u00ebs shenon nj\u00eb nga skenat m\u00eb trondit\u00ebse t\u00eb romanit. Ngjarja \u00ebsht\u00eb dh\u00ebn\u00eb me shum\u00eb realiz\u00ebm, n\u00eb m\u00ebnyr\u00eb bind\u00ebse, me nj\u00eb gjendje t\u00eb ngritur emocionale edhe me nj\u00eb stil t\u00eb figursh\u00ebm, q\u00eb t\u00eb rr\u00ebmben. Me nj\u00eb fjal\u00eb \u00ebsht\u00eb nj\u00eb tablo e gjall\u00eb dramatike, e denj\u00eb p\u00ebr t\u2019u futur\u00eb n\u00eb \u00e7do antologji, t\u00eb luhet n\u00eb \u00e7do sken\u00eb teatri dhe t\u00eb filmohet nga kineast\u00ebt p\u00ebr ekranin e madh dhe t\u00eb vog\u00ebl.<\/p>\n

Ardhja e n\u00ebn\u00ebs s\u00eb Jakut, Gj\u00ebl\u00ebs edhe e gruas s\u00eb tij, Dav\u00ebs n\u00eb koh\u00ebn para ekzekutimit t\u00eb heroit t\u00eb romanit, \u00ebsht\u00eb nj\u00eb pamje aq prek\u00ebse, sa t\u00eb ngjeth misht, po edhe t\u00eb lartson moralisht, si\u00e7 ndodh n\u00eb dramat e tragjedive antike. Autori i p\u00ebrshkruan ato dy gra si amazona t\u00eb regjura m\u00eb vrasje t\u00eb p\u00ebrgjakura.<\/p>\n

Nuk ka moment m\u00eb solemn, se sa t\u00eb shoh\u00ebsh Dav\u00ebn, tek hyn n\u00eb v\u00ebndin, ku po vuante i plagosur or\u00ebt e fundit i shoqi saj, Jaku:
\n\u201cAjo shkoi tek i shoqi. Iu afrua pran\u00eb n\u00eb heshtje, u gjunj\u00ebzua, mori dor\u00ebn e tij t\u00eb lar\u00eb me gjak, ia ngriti pak sa dhe e puthi me nj\u00eb puthje t\u00eb gjat\u00eb. Ajo vuri n\u00eb at\u00eb puthje gjith\u00eb shpirtin dhe zemr\u00ebn e saj, gjith\u00eb shpresat e s\u00eb ardhmes q\u00eb ajo po i varroste p\u00ebr gjithmon\u00eb. Prej ketij \u00e7asti ajo nuk i p\u00ebrkiste m\u00eb askujt.\u201d<\/p>\n

Po k\u00ebshtu dhe fjal\u00ebt e Jak Kol\u00ebs kushtuar n\u00ebn\u00ebs dh\u00eb Dav\u00ebs, t\u00eb th\u00ebna me nj\u00eb ting\u00ebllim epik si n\u00eb rr\u00ebfimet e lashta, t\u00eb l\u00ebn\u00eb mbresa t\u00eb pashlyeshme me p\u00ebrkushtimin p\u00ebr f\u00ebmij\u00ebt, familjen edhe atdheun. S\u2019 ka pamje m\u00eb t\u00eb dhimbshme se sa t\u00eb d\u00ebgjosh nj\u00eb person si Jak Kola, t\u00eb plagosur r\u00ebnd\u00eb, q\u00eb nga \u00e7asti n\u00eb \u00e7ast pret xhelatin t\u2019i pres\u00eb kok\u00ebn me spat\u00eb, t\u2019i jap\u00eb kuraj\u00eb gruas dh\u00eb t\u2019i l\u00ebr\u00eb porosi p\u00ebr f\u00ebmij\u00ebt: \u201cQendro si burr\u00ebnesh, oj Dava ime; ti e dije s\u00eb un\u00eb do t\u00eb vdisja nj\u00eb dit\u00eb. E ja pra tek erdhi ora. Po t\u00eb l\u00eb dy f\u00ebmij\u00eb, dy djem t\u00eb buklur. Folu shpesh p\u00ebr mua. M\u00ebsoi ta duan k\u00ebt\u00eb atdhe t\u00eb shtrenjt\u00eb, q\u00eb \u00ebsht\u00eb aq fatkeq, thuaju se kam vdekur si trim.\u201d<\/p>\n

Po, si\u00e7 shikojm\u00eb n\u00eb leximin e k\u00ebtij episodi, Dava ishte e kursyer n\u00eb fjal\u00eb. Ajo sikur fliste me at\u00eb m\u00ebnyr\u00eb me heshtjen e saj para trupit t\u00eb gjakosur t\u00eb Jakut. \u201cAjo uli kok\u00ebn pa iu p\u00ebrgjegjur, po nuk qau, sepse burimi i lot\u00ebv\u00eb t\u00eb saj isht\u00eb shterur. Dukej ashtu si nj\u00eb Niob\u00eb e r\u00eb.\u201d7(f.63) Pra fati tragjik i Jak Kol\u00ebs dhe i familjes s\u00eb tij shpreh e n\u00ebnkupton fatin e t\u00ebr\u00eb nj\u00eb kombi n\u00ebn rob\u00ebrin\u00eb turke. Jak Kola nga Shllaku, e shoqja, Dava, n\u00ebna e tij Gjela, formojn\u00eb nj\u00eb trinom t\u00eb ve\u00e7ant\u00eb n\u00eb faqet e let\u00ebrsis\u00eb shqiptare, ku p\u00ebrzihet dashuria p\u00ebr familjen dhe atdheun nga nj\u00ebra ana , dhe n\u00eb an\u00ebn tjet\u00ebr, q\u00ebnia e tyre si viktima t\u00eb Osman Pash\u00ebs, Shaban Beut, dhe Hasan Ag\u00eb Hotit, t\u00eb cil\u00ebt p\u00ebrfaq\u00ebsojn\u00eb shtypjen e dhunshme t\u00eb sundimit turk.<\/p>\n

Pashko Vasa n\u00eb m\u00ebnyr\u00eb t\u00eb qart\u00eb stigmatizon n\u00eb romanin \u201cBardha e Temalit\u201d zakonin e gjakmarrjes si nj\u00eb dukuri fatale, q\u00eb po firaste gjat koh\u00ebs energjit\u00eb komb\u00ebtare.. Mal\u00ebsor\u00ebt ishin t\u00eb k\u00ebc\u00ebnuar nga ky gjykim mizor. \u201cSecili prej tyre e ndjente n\u00eb nd\u00ebrgjegjen e vet\u00eb se kishte borxh\u00eb nj\u00eb gjak\u201d.<\/p>\n

Mungesa e ligjislcionit dhe e institucioneve juridike b\u00ebhej shkak p\u00ebr vet\u00ebgjyq\u00ebsi. Ishte koha kur \u00e7do problem zgjidhej me plumb; p\u00ebr nj\u00eb fyerje derdhej gjak. P\u00ebr mosmarr\u00ebveshje nga m\u00eb t\u00eb ndrysmet merrte fill gjakmarrja si nj\u00eb veprim i r\u00ebndomt\u00eb.<\/p>\n

Pasojat e kobshme t\u00eb k\u00ebsaj praktike, q\u00eb sillte mynxyr\u00eb n\u00eb familjet e shqiptar\u00ebve jan\u00eb mish\u00ebruar n\u00eb personin e n\u00ebn\u00ebs, s\u00eb cil\u00ebs iu vra djali n\u00eb Shkod\u00ebr, n\u00eb oborrin e sht\u00ebpis\u00eb s\u00eb Bardh\u00ebs, p\u00ebr nj\u00eb llaf goj\u00eb, p\u00ebr nj\u00eb sharj\u00eb n\u00eb nj\u00eb bis\u00ebd\u00eb n\u00eb kalim e sip\u00ebr. Kur kjo n\u00ebn\u00eb mori vesh gj\u00ebm\u00ebn, klithi: \u201cKu ku e zeza un\u00eb, q\u00eb s\u2019kam djal\u00eb tjet\u00ebr p\u00ebr t\u2019i marr\u00eb gjakun.\u201d<\/p>\n

Po pa pritur, \u00e7udit\u00ebrisht, ajo u qet\u00ebsua sa pak, kur i than\u00eb se i biri e kishte vrar\u00eb v\u00ebt\u00eb kund\u00ebrshtarin me dor\u00ebn e tij.Dhe, si e ngush\u00eblluar nga ky lajm\u00eb, ajo shpreh d\u00ebshp\u00ebrimin e saj t\u00eb thell\u00eb me nj\u00eb ton ku ndihet tok me pik\u00ebllimin edhe psikologjia e gjakmarrjes n\u00eb zemr\u00ebn e p\u00ebrv\u00ebluar t\u00eb n\u00ebn\u00ebs s\u00eb mjer\u00eb t\u00eb mbetur k\u00ebrcure:<\/p>\n

– \u201cZoti qoft\u00eb i lavduar! Humba djalin e fundit,\u2026..po t\u00eb pakt\u00ebn nuk do t\u00eb thon\u00eb se nuk i \u00ebsht\u00eb marr\u00eb gjaku. Gjak p\u00ebr gjak \u2013 vdekje p\u00ebr vdekje !\u201d.<\/p>\n

Pastaj ajo vuri kuj\u00ebn dhe zuri t\u00eb vajtonte dhe t\u00eb th\u00ebrriste me em\u00ebr t\u00eb tre djemt\u00eb q\u00eb kishte humbur nj\u00ebrin pas tjetrit.
\nAutori, nd\u00ebrsa pasqyron p\u00ebrmes detajesh konkret\u00eb varrimin e djaloshit t\u00eb vrar\u00eb, jep dhe atmosfer\u00ebn e ankthit t\u00eb gjakmarrjes tek t\u00eb gjith\u00eb njer\u00ebzit e fisit. Grat\u00eb si n\u00eb koret e tragjedive antike mblidhen n\u00eb form\u00eb gjys\u00ebm rrethi para trupit t\u00eb t\u00eb vrarit dh\u00eb vajtojn\u00eb me ligj\u00ebrimet epike si n\u00eb legjenda. T\u00eb nj\u00ebjtin ritual b\u00ebjn\u00eb burrat e armatosur sipas natyr\u00ebs s\u00eb tyre trim\u00ebrore.<\/p>\n

Me t\u00eb mbaruar lutja p\u00ebr t\u00eb vrarin \u201cDe Profundis\u201d, mbyllet varrimi dhe t\u00eb gjith\u00eb drejtohen p\u00ebr t\u00eb ngr\u00ebn\u00eb drek\u00ebn e p\u00ebrmortshme. Autori gjen rast p\u00ebr t\u2019i p\u00ebrshkruar mal\u00ebsor\u00ebt si trima t\u00eb cil\u00ebve s\u2019u tr\u00ebmbet syri para vdekjes, po q\u00eb jetojn\u00eb n\u00eb nj\u00eb varf\u00ebri t\u00eb tejskajshme. Rr\u00ebfehet n\u00eb roman se si kur njer\u00ebzit e funeralit shkojn\u00eb n\u00eb sht\u00ebpin\u00eb,.ku ishte shtruar dreka e p\u00ebrzishme, \u201c t\u00eb gjith\u00eb u ul\u00ebn p\u00ebrdhe, p\u00ebrve\u00e7 bajraktarit dhe priftit q\u00eb kishin nga nj\u00eb postiqe\u201d. K\u00ebshtu p\u00ebrms shum\u00eb episodesh realiste Pashko Vasa ka d\u00ebshmuar dhe ka kritikuar ashp\u00ebr doket dhe zakonet e vjet\u00ebruara si gjakmarrjen, shp\u00ebrfilljen e p\u00ebrsonalitetit t\u00eb vajzave dhe t\u00eb grave, dasit\u00eb fetare si dhe dallimet e p\u00ebr\u00e7mimet krahinore.<\/p>\n

Gjuha e Pashko Vas\u00ebs n\u00eb romanin \u2018Bardha e T\u00ebmalit\u201d bie n\u00eb sy p\u00ebr fjal\u00eb t\u00eb figuirshme dhe me ngarkes\u00eb emocionale. Fjala vjen p\u00ebr t\u00eb dh\u00ebn\u00eb gjendjen e l\u00ebnduar shpit\u00ebrore t\u00eb heroin\u00ebs s\u00eb vepr\u00ebs, autori shkruan \u201dBardha dukej si nj\u00eb engj\u00ebll q\u00eb prehej n\u00eb nj\u00eb shtrat prej resh\u201d ( f.119). Kurse n\u00eb nj\u00eb rast tjet\u00ebr shkruan p\u00ebr t\u00eb:\u201d\u2026shpresa dep\u00ebrtoi si nj\u00eb rreze qiellore n\u00eb shpirtin e saj dhe b\u00ebri t\u00eb lindnin dy \u00ebnd\u00ebrrime t\u00eb \u00ebmbla\u201d.<\/p>\n

Sado q\u00eb vepra \u00ebsht\u00eb shkruar fr\u00ebngjisht, autori ka b\u00ebr\u00eb kujdes q\u00eb t\u00eb na jap personazhet t\u00eb individualizuar edhe nga ana gjuh\u00ebsore; gj\u00eb q\u00eb duket m\u00eb mir\u00eb sidomos te e folura e pleq\u00ebve t\u00eb Temalit dhe te figurat e grave mal\u00ebsore, a po tek dialogu i Jak Kol\u00ebs me n\u00ebn\u00ebn dhe gruan e tij. Kurse me protagonist\u00ebt positiv\u00eb t\u00eb romanit Pashko Vasa duket sikur nuk tregon shum\u00eb v\u00ebmendje p\u00ebr individualizimin e tyre edhe nga ana gjuh\u00ebsore. P\u00ebr k\u00ebt\u00eb arsye e folura e Aradit dhe e Anulit nuk kan\u00eb ndryshim a po \u201cdistancim\u201d nga ajo e autorit. Po a duhet ta marrim p\u00ebr mang\u00ebsi artistike k\u00ebt\u00eb dukuri n\u00eb procesin krijues t\u00eb shkrimtarit ? si\u00e7 \u00ebsht\u00eb komentuar\u2026 P\u00ebr t\u00eb ndri\u00e7uar k\u00ebt\u00eb \u00e7\u00ebshtje duhet t\u00eb kemi para sysh se Pashko Vasa ishte i ndikuar kryesisht nga romantizmi si\u00e7 ishin edhe autor\u00eb t\u00eb tjer\u00eb t\u00eb Rilindjes son\u00eb.<\/p>\n

Dhe dihet se karakteristika kryesore e k\u00ebsaj metode krijuese ishte sujbjektivizmi, me an\u00ebn e t\u00eb cilit autori shprehte vet\u00ebvehten n\u00ebp\u00ebrmjet heroit kryesor. Sh\u00ebmbulli m\u00eb i q\u00eblluar p\u00ebr k\u00ebt\u00eb m\u00ebnyr\u00eb t\u00eb shkruari \u00ebsht\u00eb Chaild Haroldi i G. Bajronit, me an\u00eb t\u00eb t\u00eb cilit shikojm\u00eb se heroi i vepr\u00ebs nj\u00ebsohet me v\u00ebt\u00eb autorin., pra b\u00ebhet alter ego i poetit. Kjo praktik\u00eb kreative e nj\u00ebsimit t\u00eb autorit me heroin e vepr\u00ebs duhet par\u00eb edhe n\u00eb rastin e romanit \u201cBardha e Temalit\u201d, ku Aradi shpesh her\u00eb shpreh pik\u00ebpamje t\u00eb vet\u00eb shkrimtarit. Pra, p\u00ebr analogji, mungesa e dallimit gjuh\u00ebsor n\u00eb t\u00eb folurin e autorit me at\u00eb t\u00eb protagonistit del si shprehje e metod\u00ebs s\u00eb romantizmit se sa si mag\u00ebsi e mjesht\u00ebris\u00eb artistike.<\/p>\n

Ekspozicioni, a po treva ku zhvillohen ngjarjet e subjektit t\u00eb vepr\u00ebs, b\u00ebhet i duksh\u00ebm nga toponomastika e romanit. Dy jan\u00eb epiqendrat e skenave vepruese, Shkodra dhe Kulla e Temalit. Kurse midis tyre e p\u00ebr rreth shikojm\u00eb emra vendesh si Lagjja e Tabak\u00ebve, Fusha e Rrmajit, Arra e Madhe n\u00eb Perash, Bregu i Kirit, B\u00ebrdica, Shllaku, Temali, Shoshi, Gashi , M\u00ebrturi dhe m\u00eb tutje Peja. Pra ajo krahin\u00eb e Shqip\u00ebris\u00eb s\u00eb Veriut, q\u00eb do t\u2019i t\u00ebrhiqte vem\u00ebndjen dhe do ta frym\u00ebzonte studiusen angleze, Edith Durham, p\u00ebr t\u00eb shkruar, pak vjet m\u00eb von\u00eb, librin e saj \u201cHigh Albania\u201d. N\u00eb k\u00ebto mjedise konkrete Pashko Vasa jep si t\u00eb gdh\u00ebndura n\u00eb gur karaktere t\u00eb gjalla me zakonet dhe doket e tyre, brenda psikologjis\u00eb komb\u00ebtare t\u00eb koh\u00ebs, ku ruhej rregullimi fisnor dhe tradita e lasht\u00eb tok me zakone t\u00eb vjetra.<\/p>\n

N\u00eb kapitujt e romanit pasqyrohen k\u00ebshtu karaktere tipik\u00eb si produkt i nj\u00eb kohe t\u00eb caktuar dhe i nj\u00eb vendi konkret shqiptar, q\u00eb autori e ka dh\u00ebn\u00eb besnik\u00ebrisht si nj\u00eb njoh\u00ebs i gjithansh\u00ebm i jet\u00ebs s\u00eb v\u00ebndit t\u00eb vet\u00eb. Sado larg vendlindjes, edhe sado q\u00eb vepr\u00ebn e shkroi fr\u00ebngjisht, Pashko Vasa , gjat porocesit t\u00eb krijimit, s\u2019 ka qendruar pa menduar edhe shqip. Le t\u00eb kujtojm\u00eb p\u00ebr k\u00ebt\u00eb rast nj\u00eb detaj t\u00eb faqes 143, ku n\u00eb original \u00ebsht\u00eb shkruar ne gjuhen shqipe tog fjalshi \u201csyni i keq\u201d, i shpjeguar pastaj me fjal\u00eb fr\u00ebngjisht.<\/p>\n

Duke qen\u00eb se \u201cBardha e Temalit\u201d \u00ebsht\u00eb nj\u00eb nga dy romanet e pare t\u00eb let\u00ebrsis\u00eb shqiptare , Pashko Vasa del si nj\u00eb nga nism\u00ebtar\u00ebt e proz\u00ebs s\u00eb gjat\u00eb. Mungesa e p\u00ebrvoj\u00ebs n\u00eb llojin letrar nuk e pengoi at\u00eb t\u00eb na jepte nj\u00eb vep\u00ebr t\u00eb ngjizur e t\u00eb kompletuar jo vet\u00ebm nga ana ideore, po edhe nga ana e realizimit aristik. S\u00eb pari k\u00ebt\u00eb e d\u00ebshmon kompzicioni i thurur me mjesht\u00ebri, ku subjekti letrar vendos\u00ebt n\u00eb nj\u00ebekspozicion konkret; nyja a po pika e lidhjes p\u00ebr ngjarjen \u00ebsht\u00eb gjetur natyrsh\u00ebm.Zhvillimi i veprimeve p\u00ebrshkruhet me dramacit\u00ebt n\u00eb ngjitje, duke mbrrijtur kulminacinine aksionit si pjes\u00eb e subjektit.<\/p>\n

Dhe, m\u00eb s\u00eb fundi zgjidhja tragjike e konfliktit duket si rrjedhoj\u00eb fatale brenda logjik\u00ebs s\u00eb projektimit t\u00eb romanit.
\nK\u00ebto p\u00ebrcaktime lidhur me procesin e krijimit letrar flasin p\u00ebr mjesht\u00ebrin\u00eb artistike t\u00eb autorit, i cili, me talentin e tij n\u00eb gjinin\u00eb e naracionit, na ka l\u00ebn\u00eb nj\u00eb vep\u00ebr shum\u00eb interesante n\u00eb tradit\u00ebn ton\u00eb letrare t\u00eb Rilindjes Komb\u00ebtare. Romani \u201cBardha e Temalit\u201d p\u00ebr mesazhin patriotik dhe idet\u00eb shoq\u00ebrore, q\u00eb p\u00ebr\u00e7on si edhe p\u00ebr realizimin artistik, duhet propaganduar dhe reklamuar si\u00e7 i takon p\u00ebr t\u2019u njohur sa m\u00eb shum\u00eb nga masa t\u00eb lexuesve si brenda territorit t\u00eb Shqip\u00ebris\u00eb dhe t\u00eb Kosov\u00ebs, po edhe jasht\u00eb kufijvejve shtet\u00ebror\u00eb, ku jeton nj\u00eb pjes\u00eb aq e madhe e kombit shqiptar.<\/p>\n

Me k\u00ebt\u00eb rast le t\u00eb shpresojm\u00eb se sht\u00ebpit\u00eb botuese do t\u2019 i kthejn\u00eb syt\u00eb edhe nga romani t\u00ebrheq\u00ebs \u201cBardha e Temalit\u201d. Subjekti i k\u00ebtij romani duhet t\u00eb t\u00ebrheq edhe v\u00ebmendjen e dramturg\u00ebve si dhe t\u00eb kineast\u00ebve, p\u00ebr t\u00eb krijuar nj\u00eb vep\u00ebr skenike ose filmike p\u00ebrmes tablove romantike dhe detajeve realiste, t\u00eb pikturuara me nj\u00eb atmosfer\u00eb epike dhe t\u00eb p\u00ebrziera me nj\u00eb liriz\u00ebm erotik delikat, p\u00ebr t\u2019i b\u00ebr\u00eb jehon\u00eb, k\u00ebshtu, koh\u00ebs s\u00eb Rilindjes dhe ideve patriotike e liridash\u00ebse t\u00eb Pashko Vas\u00eb Shkodranit.<\/p>\n

Lteratura<\/strong>:
\n3 M. Gurakuqi: \u201cIete patriotike e shoqerore te Pashko Vases te romani Bardha e Temalit\u201d, N\u00ebntori nr.6, 1967, f.119
\n4 I kujtojme lexuesit se gjithe citimet romanit \u201cBardha e Temalit\u201d
\njane marre nga Vepra Letrare vol . 2, e PashkoVases, botim i Shtepise Botuese \u201cNaim Frasheri\u201d, Tirane, 1987.
\n5 Botimi i vitit 1987, Tirane.
\n6 Y. Jaka, nga \u201cParathenia\u201d e romanit \u201cBardha e Temalit\u201d, botimet \u201cRilindja\u201d , Prishtine, 1990.
\n7 Niobe ishte vajza e Tantalit, mbret n\u00eb nj\u00eb krahin\u00eb t\u00eb Lidias; ajo qe martuar me mbretin e Tebes. Nioba pati fatkeq\u00ebsin\u00eb e tmerrshme se i vdiq\u00ebn gjith\u00eb f\u00ebmij\u00ebt. Nga pik\u00ebllimi iu than\u00eb lot\u00ebt dhe dal\u00ebngadal\u00eb u nguros e u b\u00eb shk\u00ebmb; njihet si nj\u00eb nga figurat fem\u00ebrore m\u00eb tragjike t\u00eb mithologjis\u00eb.<\/p><\/blockquote>\n

D\u00ebrgoi p\u00ebr publikim Prof. Zymer Mehani<\/strong><\/em><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Aristotel Mici @AristotelMici Romani \u201cBardha e Temalit\u201d priti nj\u00eb shekull q\u00eb t\u2019i jepej publikut n\u00eb gjuh\u00ebn shqipe. Sht\u00ebpia Botuese \u201cNaim Frash\u00ebri\u201d n\u00eb Tiran\u00eb e botoi at\u00eb me p\u00ebrkthimin e Sotir \u00c7a\u00e7it, duke e p\u00ebrfshir\u00eb n\u00eb vepr\u00ebn seriale t\u00eb Pashko Vas\u00ebs m\u00eb 1987; kurse Rilindja n\u00eb Prishtin\u00eb e botoi liber m\u00eb vete t\u00eb p\u00ebrkthyer nga Ymer […]<\/p>\n","protected":false},"author":1,"featured_media":16498,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4],"tags":[],"class_list":["post-9760","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori"],"yoast_head":"\nANALIZ\u00cb E ROMANIT "BARDHA E TEMALIT" E SHKRIMTARIT PASHKO VASA - 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\/analize-e-romanit-bardha-e-temalit-e-shkrimtarit-pashko-vasa\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ANALIZ\u00cb E ROMANIT "BARDHA E TEMALIT" E SHKRIMTARIT PASHKO VASA - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Aristotel Mici @AristotelMici Romani \u201cBardha e Temalit\u201d priti nj\u00eb shekull q\u00eb t\u2019i jepej publikut n\u00eb gjuh\u00ebn shqipe. 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