Fishta thot\u00eb se: \u201cperkthimet klasike jan\u00eb fort t\u00eb vshtira edh\u00e8 nder gj\u00fbh\u00eb t\u00eb mdh\u00e1 europjane, t\u00eb zhvillueme gjat\u00eb qinda e qinda vjetsh; shka nuk kan me k\u00ean\u00eb per gj\u00fbh\u00eb shqype, e cilla, si gj\u00fbh\u00eb\u00a0letrare, t\u00eb thuesh, k\u00e1 l\u00e9 dje?\u201d. K\u00ebte v\u00ebshtirsi, sikund\u00ebr e pranon edhe Fishta, gjuha shqipe mundet me e p\u00ebrballue, pos\u00eb aft\u00ebsis\u00eb teknike t\u00eb p\u00ebrkthyesit, edhe fal\u00eb ujdis\u00eb me mjetet e thjeshta \u201cplot gjalln\u00ec e jet\u00eb\u201d, t\u00eb cilat gjinden bollsh\u00ebm n\u00eb repertor t\u00eb Gjuh\u00ebs Folun, rrafshue e plazmue mot pas moti prej veprimit t\u00eb koh\u00ebs e prestigjit t\u00eb trashigimis\u00eb letrare.<\/p>\n
Af\u00ebrmendsh as burokratishtja, alias kodi standart, e as ve\u00e7 gjuha e shkrueme, nuk mund t\u2019ja dalin me bart\u00eb sot n\u00eb shqip melodin\u00eb, ekspresjonin dhe gjallnin\u00eb e t\u2019shprehunit. K\u00ebte sot pak-kush e ven n\u2019dyshim. N\u00eb vitet e diktatit t\u00eb standartit mbi let\u00ebrsin\u00eb, pas 1972-shit, u arrit, ma s\u2019shumti, n\u2019at p\u00ebrkthim qi quhet\u00a0politicamente corretto<\/em>, po gjithsesi larg s\u2019qenit artistikisht i p\u00ebrkryem. E pik\u00ebrisht ky diktat e pat heq\u00eb me pahir v\u00ebmendjen prej form\u00ebs tuj\u2019e thjeshtue pun\u00ebn ve\u00e7 te fabula; k\u00ebshtu fol\u00ebn njilloj n\u00eb shqipen bashk\u00ebkohore Diderot dhe Eluard pamvarsisht shekujve q\u2019i ndajn\u00eb, apo Ibsen nga Levi ndon\u00ebse njena dram\u00eb, pra gjuh\u00eb e konceptueme p\u00ebr me u recitue, e tjetra roman, pra p\u00ebr me u lexue n\u00eb heshtje. E poashtu vijojn\u00eb sot me u p\u00ebrkthye fiks me t\u00eb njejt\u00ebn shqipe b. fj. Machiavelli me Dan Brownin. Gjithkund po ajo form\u00eb! Ku vet\u00ebm fabula a subjekti i ban t\u00eb dalluesh\u00ebm mes tyne. Tue arsyetue mbi parimet e strukturalizmit e t\u00eb formalizmit n\u00eb let\u00ebrsi, rezulton se forma artistike n\u00eb shkrimet shqipe ka shp\u00ebrnjoft\u00eb e po shp\u00ebrnjef thellsin\u00eb vertikale t\u00eb kuptimsis\u00eb\u2019 mjeteve t\u2019saj, ka shp\u00ebrnjoft\u00eb faktin se kjo kuptims\u00ec, si repertor t\u00eb shenjuemish, rron e p\u00ebr\u00e7ohet prej tradit\u00ebs folun, aty ku edhe gjallon organikisht, e e patjet\u00ebrsueme psika kolektive e konsumatorve t\u00eb teksteve tona t\u00eb shkrueme, pra shqipfolsvet. Po t\u2019qe mbajt\u00eb parasysh ky habitat i v\u00ebrtet\u00eb i shenjave t\u00eb universit shqipfol\u00ebs, at\u00ebhere t\u00eb shenjuemit kishin me k\u00ebrkue gjithsecili shenjuesit e vet, e k\u00ebshtu p\u00ebrdorimi i shqipes nuk do t\u2019i kish bjerr\u00eb as larushin\u00eb, as sakt\u00ebsin\u00eb e as p\u00ebrkulshm\u00ebnin\u00eb (fleksibilitetin) e vet jetike.<\/p>\n N\u00eb k\u00ebto dekada jan\u00eb shtrue me t\u00eb drejt\u00eb pyetjet: A p\u00ebrnjimend asht e kufizueme fuqia e shqipes sot? Apo asht njohja jon\u00eb mbi repertorin e mjeteve t\u00eb saj qi po vijon me qen\u00eb e cek\u00ebt? Apor mbi zgjedhjet tona t\u00eb shprehjes randojn\u00eb end\u00e9 pasojat e gjymtimevet qi i jan\u00eb b\u00e2 limf\u00ebs\u2019 trashigimis\u00eb ton\u00eb gjuhore, e p\u00ebr t\u00eb cilat ende nuk ka nji\u00a0mea culpa<\/em>? Dhe m\u00e2 tej akoma, a asht shqipja sot nji gjuh\u00eb e plot\u00eb? Dilema t\u00eb tilla shqetsojn\u00eb shumkend, madje, p\u00ebr paradoks, lexuesit e shqipes jan\u00eb edh\u00e9 m\u00e2 t\u00eb shqetsuem se shkruesat e saj.<\/p>\n Ndaj pra, n\u00eb k\u00ebte rravgim mbi \u201cFaustin\u201d e Gje\u00e7it, nuk kam me cek\u00eb shllimin (iden\u00eb) se \u00e7\u2019p\u00ebrfaq\u00ebson Fausti a Mefistofeli, pasi kjo vep\u00ebr nuk asht hera e par\u00eb qi vjen n\u2019shqip, por kam me shqyrtue m\u00ebnyr\u00ebn sesi i bart\u00eb Pashko Gje\u00e7i, pik\u00ebrisht ate m\u00ebnyr\u00eb qi, me nji loj\u00eb mahije, e shnd\u00ebrron hardhuc\u00ebn n\u00eb dinozaur.<\/p>\n Nd\u00ebrmjet p\u00ebrkthimit n\u00eb shqipen standarte t\u00eb \u201cFaustit\u201d dhe p\u00ebrkthimit t\u00eb lir\u00eb t\u00eb Gje\u00e7it ndihet po ai dallim qi v\u00ebrehet mes p\u00ebrkthimit t\u00eb standardizuem t\u00eb \u201cIliad\u00ebs\u201d dhe shqipes madhshtore t\u00eb Shllakut. N\u2019fakt kurrkush nuk kish me e besue p\u00ebr pa e dijt\u00eb m\u00e2 par\u00eb, se t\u00eb dyja k\u00ebto variante i ka p\u00ebrkthye praktikisht i njejti individ: Gjon Shllaku. T\u00eb parin nji Gjon i varguem prej kodit artificial t\u00eb \u201972-shit dhe t\u2019dytin nji ndorues i lir\u00eb i koines\u00eb gege. E nd\u00ebrsa n\u2019p\u00ebrkthimin e par\u00eb lufta e Troj\u00ebs ndihet si me qen\u00eb sekuenc\u00eb e ndonji filmi vizatimor, n\u00eb t\u2019dytin mb\u00ebrrihet me u dhan\u00eb troshima qi shkakton shkapetja e bot\u00ebve t\u2019lashta (ngase pamvarsisht sebepit t\u2019Helen\u00ebs, shkuemja e Akejve n\u00eb Troj\u00eb kish at\u2019her\u00eb impakt ende m\u00e2 t\u00eb madh se mb\u00ebrritja sot e Amerik\u00ebs n\u2019Irak). E ky impakt, dhan\u00eb prej asaj gegnishtje, ka p\u00ebrmas\u00eb universale edhe p\u00ebr faktin se ai ligj\u00ebrim ruen duksh\u00ebm transhendenc\u00ebn historike. K\u00ebtu nuk kemi parasysh gegnishten e Mjedjes dhe as ate neovernakularen e Fisht\u00ebs, por at\u2019 shtres\u00eb t\u00eb holl\u00eb mbrend\u00eb korpusit letrar geg\u00eb, at\u2019 idiom\u00eb, n\u00eb da\u00e7im me e quejt\u00eb k\u00ebshtu, qi p\u00ebrfaq\u00ebsohet prej Koliqit e Gje\u00e7it, prej Shllakut e Ndoj\u00ebs, pra at\u2019 idiom\u00eb elitare qytet\u00ebse qi deri von\u00eb rrokej me vesh n\u00eb midis t\u00eb Pjac\u00ebs a n\u00eb labirintet me ngrehina neoklasike te Giuhadolit.<\/p>\n Sh\u00ec njikj\u00f2 shtres\u00eb efemere, kjo v\u00ebmes\u00eb gjuhore, vjen e b\u00e2het k\u00ebtu dishmitare e lavrimit t\u00eb kahersh\u00ebm e t\u00eb vijuem t\u00eb gegnishtes, e cila, mbas k\u00ebsaj pikasje, na paraqitet si nji shkoll\u00eb plot rryma e jo si nji rrym\u00eb plot shkolla. E b\u00e2jm\u00eb k\u00ebte dallim mbasi t\u00eb gjith\u00eb lavruesit e vehikul\u00ebs letrare gege ushqeheshin prej s\u00eb njejt\u00ebs landors\u00ed, porse zhvillonin individualitetet e tyne n\u00eb m\u00ebnyra fort t\u00eb ndryshme, tue krijue ksodore edhe dishepuj. K\u00ebshtu, n\u00eb gegnishten e k\u00ebtij \u201cFausti\u201d lexuesi s\u2019ka me gjet\u00eb Koinen\u00eb Letrare Gege t\u00eb gramatik\u00ebzueme simbas gjith\u00eb kanuneve e parametrave, por nji variant t\u00eb sajin. E n\u00eb k\u00ebte variant, Pashko Gje\u00e7i ka zgjedh\u00eb mjetin e vet p\u00ebr me i pr\u00fbe n\u00eb shqip ndjesit\u00eb e G\u00ebtes. I vet\u00ebdijsh\u00ebm se k\u00ebto vargje jan\u00eb shkrue kasten p\u00ebr me u recitue, ai, me \u00e7\u2019duket i asht p\u00ebrmbajt\u00eb me dashje parimit horacian t\u00eb\u00a0declamatio-s<\/em>\u00a0poetike, tuj p\u00ebrdor\u00eb p\u00ebr k\u00ebte gj\u00e2 kryesisht kodin e folun. Po e ilustrojm\u00eb k\u00ebte fakt me do shembuj:<\/p>\n \u201c\u00c2sht e vertet\u00eb se dij di\u00e7ka m\u00e2 teper<\/em>\u00a0(11 rrok\u00ebsh) apo<\/p>\n \u201cAh, gjith kjo bot\u00eb lumnije m\u2019shkoi n\u2019th\u00ebrrime!<\/em>\u00a0(11 rrok\u00ebsh) V\u00ebrehet bukur mir\u00eb se Gje\u00e7i e reciton me mend vargun e vet p\u00ebrpara se me e shkrue. E af\u00ebrmendsh, nuk i numron vlerat e zanorevet, t\u00eb cilat n\u00eb nji shkrim klasik do t\u00eb dilnin si rrokje m\u2019vedi; tingullima e t\u2019folmes, qi ai ka n\u2019vesh posaqi shkruen, i njeh ato si diftongje aty ku n\u2019deklamimin poetik ato p\u00ebrngjiten vetvetiu. K\u00ebsisoj nuk duket asfare se po lexohet nji vep\u00ebr qi lind e shkrueme, por krijohet mbresa e nji epi lirik t\u00eb k\u00ebnduem, t\u2019cilin dikush mandej e ka zbardh\u00eb me besnik\u00ec tingull mbas tingulli. Prozodia asht k\u00ebtu diadema e k\u00ebtij p\u00ebrkthimi! E tue zgjedh\u00eb me shkrue form\u00ebn e folun, Gje\u00e7it i vjen kaq natyrsh\u00ebm kjo prozod\u00ec, sa v\u00ebshtir\u00eb me besue se ai i ka num\u00ebrue varg p\u00ebr varg e rrokje p\u00ebr rrokje strofat e shqip\u00ebnimit t\u00eb tij. Besohet se ai i asht dor\u00ebzue me dishir\u00eb muzikalitetit t\u00eb gjuh\u00ebs vet amtare, pa e trys\u00eb ate nd\u00ebr forma t\u00eb sht\u00ebrngueme ortografike, qofshin k\u00ebto edhe ortograf\u00ec t\u00eb vet\u00eb gegnishtes.<\/p>\n Marrim gand nji strof\u00eb, ku alternimi i rrokjeve t\u00eb vargjevet qi rimojn\u00eb a\/b\/a\/b ka dhan\u00eb me \u00e7\u2019duket, metrik\u00eb e trok t\u00eb rregullt, fal\u00eb faktit se p\u00ebrkthyesi ka transkriptue lirisht deklamimin e folun t\u00eb saj:<\/p>\n \u201cT\u00eb bajm\u00eb edhe nji hap der te njaj gur,<\/em>\u00a0(10 rrok\u00ebsh) Kritika letrare europiane i studjon t\u00eb tilla shmangie p\u00ebr hir t\u00eb form\u00ebs, e poashtu gjuh\u00ebsia i \u00e7mon ato si mjete t\u00eb rand\u00ebsishme t\u00eb krijimtaris\u00eb gjuhore; ato emnohen shmangie realiste. Gjith\u00eb tue ju referue literatur\u00ebs, themi se kjo m\u00ebnyr\u00eb shmangie shkon p\u00ebrtej nji refuzimi t\u00eb thjesht\u00eb t\u00eb tyne. Kush shkruen k\u00ebshtu, ka zgjedh\u00eb me qellim dishmit\u00eb autentike tue i paraqit\u00eb ato si dishmi kulturore e socijale. Pran\u00eb djalektevet shfaqen zhargonet, pran\u00eb gjuh\u00ebs qytet\u00ebse shfaqet (me qellim) gjuha e periferis\u00eb, tue p\u00ebrfsh\u00ee edhe shamjet e namjet, e ndonjiher\u00eb edhe eufemizmat e m\u00ebnyrat popullore t\u00eb t\u2019shprehunit t\u00eb shpresavet apo dishiravet. Shmangie k\u00ebsodore jan\u00eb nji burim i mir\u00eb i p\u00ebrtrimjes gjuhore, ngaqi zgjedhin, ve\u00e7ojn\u00eb dhe paraqisin pa paragjykim nji pjes\u00eb t\u00eb rand\u00ebsishme t\u00eb ligj\u00ebrimeve tona t\u2019p\u00ebrditshme (t\u00eb ndigjueme e t\u00eb foluna), t\u00eb cilat mund t\u2019i ngadal\u00ebsojn\u00eb deri diku humbjet e vazhdueshme leksiko-semantike.<\/p>\n Thjeshtia me t\u2019cil\u00ebn Gje\u00e7i p\u00ebrkthen autor\u00ebt klasik\u00eb shtyn me hetue p\u00ebrtej dhantive t\u00eb tij, mbasi n\u00eb natyrshm\u00ebnin\u00eb me t\u2019cil\u00ebn shqipja e vet nd\u00ebrron vend me gjuh\u00ebt shtatnalta, qendron di\u00e7ka tejet m\u00e2 e madhe se dhantia e individit qi p\u00ebrkthen; qendron nji fenomen transhendental: marrveshja historiko-gjuhore e krejt nji bashk\u00ebsie shqipfol\u00ebse, e cila af\u00ebrmendsh nuk ka rrojt\u00eb e ngujueme n\u00eb ndonji skut\u00eb, por ka marr\u00eb e ka dhan\u00eb lirsh\u00ebm me tjera bashk\u00ebs\u00ec fqinje, edhe ato me marrveshjet e tyne historiko-gjuhore. Pra duket se qendron vet\u00eb KOHA te kjo thjesht\u00ec, a m\u00e2 drejt\u00eb te kjo zhd\u00ebrvjellt\u00ec k\u00ebmbyeshm\u00ebnie qi sot na vjen, gadi-gadi, si nji koreograf\u00ec vallzimesh mesjetare.<\/p>\n Por a asht sot shqipja n\u00eb t\u2019njejt\u00ebn pozit\u00eb p\u00ebr me u nd\u00ebrk\u00ebmbye hajthsh\u00ebm me gjuh\u00ebt shtatnalta? A jan\u00eb t\u00eb njejta fuqit\u00eb e saj faktike? Sot k\u00ebto pyetje i ban kushdo, porse n\u00eb shqipnimet e tradit\u00ebs, deri n\u00eb t\u2019hyme t\u00eb vitevet Shtat\u00ebdhet\u00eb, nuk shtrohej asfare \u00e7ashtja n\u00eb qen\u00eb p\u00ebrkthye hijsh\u00ebm a jo; sharti estetik p\u00ebr to qe kusht\u00a0sine qua non<\/em>. Profesionistat nuk e venin theksin mbi korrektes\u00ebn estetike, por mbi do kritere tjera, te t\u2019cilat do ndalemi me i p\u00ebrshkrue n\u00eb vijim, e qi tekembrama synonin me i dhan\u00eb dor\u00eb larushis\u00eb s\u00eb shqipes p\u00ebrbashk\u00ebt letrare (si tharm kumtesh semantike e njiherit si mjet artistik). Me fjal\u00eb tjera ata ndihmonin p\u00ebrsdrejti n\u00eb zgjanimin e k\u00ebsaj vehikule komb\u00ebtare. Por kjo ndihmes\u00eb nuk mundej me u krye n\u00eb kushtet e nji gjuhe t\u00eb diktueme. Lidhun me aksionin ideopolitik qi regjimi i Hoxh\u00ebs nd\u00ebrmori ndaj Koineve Letrare p\u00ebr me ia n\u00ebnshtrue ato Kodit Standart, gj\u00e2 qi ia ka ul\u00eb prestigjin gjuh\u00ebs, tue i shnd\u00ebrrue ato n\u00eb mjete pa vend e pa koh\u00eb, A. Vehbiu shkruen se \u201cn\u00eb t\u00eb v\u00ebrtet\u00eb, n\u00eb rrethanat e shtrirjes gjithnj\u00eb e m\u00eb kapilare t\u00eb sundimit komunist n\u00eb shoq\u00ebrin\u00eb shqiptare, shteti nuk mund t\u00eb konsiderohej m\u00eb si partner komunikimi normal, p\u00ebrkundrazi; po kthehej me shpejt\u00ebsi marramend\u00ebse n\u00eb model p\u00ebr t\u2019u ndjekur e n\u00eb autoritet p\u00ebr t\u2019iu bindur pak a shum\u00eb verb\u00ebrisht. […]Jo vet\u00ebm q\u00eb geg\u00ebrishtja letrare u degradua si \u201cgjuh\u00eb e armikut t\u00eb klas\u00ebs\u201d, por edhe tosk\u00ebrishtja e Naimit dhe e Konic\u00ebs, q\u00eb m\u00eb pas do t\u00eb sanksionohej si standard, u shnd\u00ebrrua forc\u00ebrisht n\u00eb form\u00eb t\u00eb ligj\u00ebrat\u00ebs totalitare, duke humbur fuqin\u00eb shpreh\u00ebse, p\u00ebrkulshm\u00ebrin\u00eb, ritmin, \u00ebmb\u00eblsin\u00eb. Nuk \u00ebsht\u00eb e rastit q\u00eb n\u00eb vitet \u201850 let\u00ebrsia shqipe pothuajse dha shpirt n\u00eb krah\u00ebt e propagand\u00ebs \u2013 p\u00ebr t\u2019u ringjallur pastaj si form\u00eb e nacionalizmit post-68-\u00ebsh e m\u00eb tutje\u201d.<\/p>\n Ekspresjoni gjuhor u rrudh dhe larushia artistike u reduktue n\u00eb teknicitet. P\u00ebr rrjedhoj\u00eb, forma, pra gjuha, n\u00eb p\u00ebrkthimet e sotme shfaqet pa kurrfar\u00eb ermimi historik; kjo ngase p\u00ebrkthyesit, ku prej mosnjoftjes trashigimis\u00eb e prej autocensur\u00ebs, druhen me u p\u00ebrball\u00eb me tradit\u00ebn e shqipes, e sidomos me tradit\u00ebn e saj gege. Por le t\u2019u kthehemi kriterevet qi cek\u00ebm pak m\u00e2 nalt.<\/p>\n \u00c7ka thuhet se merr p\u00ebrsip\u00ebr nji p\u00ebrkthyes? Ta \u00e7oj\u00eb lexuesin tek shkruesi, ta \u00e7oj\u00eb shkruesin tek lexuesi, gjith\u00eb kjo me m\u00ebdyshjen se po i sh\u00ebrben e po i tradhton njiherit t\u00eb dy padron\u00ebt. Barthes mendon se ky rrezik shmanget kur lexuesi bahet jo dhe aq nji konsumator i tekstit, por m\u00e2 fort nji prodhues i vet\u00eb tekstit. K\u00ebte stad lexuesi e mb\u00ebrrin vet\u00ebm po u aft\u00ebsue me nd\u00ebrmarr\u00eb zb\u00ebrthimin e plot\u00eb semanto-formal t\u00eb gjuh\u00ebs\u2019 vepr\u00ebs. E kur kjo vep\u00ebr asht nji p\u00ebrkthim, lypet patjet\u00ebr qi \u201cshtati\u201d i saj t\u2019ket\u00eb mbet\u00eb ai i origjinalit, pamvar\u00ebsisht mbloj\u00ebs e vesh\u00ebs. Tuj gjykue k\u00ebsisoj, kemi shpreh\u00eb pakashum\u00eb t\u00eb njejtin mendim me Witgensteinin, i cili thot\u00eb se \u201cgjuh\u00eb t\u00eb ndryshme jan\u00eb petka t\u00eb ndryshme qi i mvishen t\u00eb njejtit shtat\u201d. N\u00eb fakt, ky do t\u00eb ishte sot-p\u00ebr-sot edhe vizioni m\u00e2 i mir\u00eb i globalizmit kulturor. Kjo do t\u00eb qe edhe sfida p\u00ebr \u00e7do gjuh\u00eb qi k\u00ebrkon me v\u00fb n\u00eb prov\u00eb fuqin\u00eb e vet faktike, pa e ndry at\u2019 fuqi nd\u00ebr kthina t\u00eb lag\u00ebshta, nd\u00ebrtue prej mend\u00ebsish t\u00eb vjetrueme prohibicioniste qi s\u2019kan\u00eb kurrgj\u00e2 t\u2019p\u00ebrbashk\u00ebt me lirin\u00eb e shprehjes artistike; me at\u2019 liri t\u00eb form\u00ebs qi asht parakusht p\u00ebr nji vep\u00ebr letrare, aq m\u00e2 fort n\u00ebse kjo e fundit asht p\u00ebrkthim i nji vepre t\u2019madhe t\u00eb let\u00ebrsis\u00eb botnore, e si e till\u00eb forma e saj gjuhore, petku i saj, s\u2019mundet mos me qen\u00eb e lir\u00eb. Lidhun me k\u00ebte bashk\u00ebp\u00ebrkim t\u00eb lirive gjat\u00eb p\u00ebrkthimit Walter Benjamin shkruen: \u201cAshtu si tangentja e prek rrethin flurthi n\u00eb nji pik\u00eb t\u00eb vetme e mandej, jo pika e pjekjes, por kjo pik\u00ebpjekje, i p\u00ebrcakton tangentes rrug\u00ebtimin e saj t\u00eb drejt\u00eb e t\u2019pacak, ashtu edhe p\u00ebrkthimi e prek origjinalin po kaq flurthi, mu aty n\u00eb pik\u00ebn tejet t\u00eb vog\u00ebl t\u2019kuptimsis\u00eb, p\u00ebr t\u00eb vijue mandej rrug\u00ebn e vet sipas ligjit t\u00eb besnikis\u00eb, n\u00eb lirshm\u00ebni t\u00eb plot\u00eb gjuhore\u201d.<\/p>\n “Fausti” i Pashko Gje\u00e7it asht, po, nji shqipnim i lir\u00eb, qi pret me u k\u00ebndue e shijue prej lexuesish po kaq t\u00eb lir\u00eb. Por, sa lexues t\u00eb till\u00eb, sa dekodues brendagjuhsor\u00eb t\u00eb aft\u00eb ka sot n\u00eb Shqipn\u00ec, t\u00eb cil\u00ebt mbrrijn\u00eb me dekodue e me shijue njiherazi? Procesi i dekodimit zen fill s\u2019parit nga p\u00ebrkthimi endolinguistik, qi gjithsecili lexues joshet me i b\u00e2 form\u00ebs qi ka vepra, pra gjuha e saj. Mundemi me e dhan\u00eb k\u00ebte koncept me fjal\u00ebt e Williard O. Quine-it se \u201cp\u00ebrkthimi rranj\u00ebsor, ai i v\u00ebrteti, nis n\u00eb sht\u00ebpi\u201d. Sa i aft\u00eb asht sot lexuesi shqiptar me nd\u00ebrmarr\u00eb n\u00eb sht\u00ebpi, e vetmevete, nji p\u00ebrkthim endoliguistik – pra me interpretue shenjat gjuhore me an\u00eb tjera shenjash gjuhore po t\u00eb s\u2019njejt\u00ebs gjuh\u00eb? E n\u00eb mos u shtrift\u00eb k\u00ebnaqsh\u00ebm performanca e ligj\u00ebrimit t\u00eb tij, sa hapsin\u00eb rrok kompetenca e tij ligj\u00ebrimore, shkalla e tij e njoftjes mbi REPERTOR T\u00cb SHQIPES? Gjithkush, edhe p\u00ebr pa qen\u00eb gjuhtar, mundet me iu p\u00ebrgjegj\u00eb k\u00ebsaj pyetje, mjaft me p\u00e2 zbraztin\u00eb e botimevet me ligj\u00ebrim alternativ – pos\u00eb atij standart, burokratik – e sidomos mjaft me u gjet\u00eb i pranish\u00ebm n\u00eb v\u00ebshtirsin\u00eb e madhe qi has lexuesi i ri ball\u00eb tekstesh letrare n\u00eb Koinen\u00eb Gege.<\/p>\n Duket kjart\u00eb se mbi vet\u00ebdijen ton\u00eb gjuhore randon end\u00e9, si zgjatim nga koh\u00eb e keqe, qarkorja e dikurshme e kryeministrit M. Shehu, e cila urdh\u00ebnonte qi \u201cdrejtshkrimi i hartuar n\u00eb baz\u00eb t\u00eb Rezolut\u00ebs s\u00eb Kongresit t\u00eb zbatohet detyrimisht n\u00eb t\u00eb gjitha botimet si dhe n\u00eb institucionet kulturore t\u00eb teatrove, t\u00eb estradave, t\u00eb kinematografis\u00eb e t\u00eb radiotelevizionit q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb edhe me trajt\u00ebn e folur\u201d. Tashm\u00e2 e dijn\u00eb t\u00eb tan\u00eb, edhe mbrojtsit m\u00e2 t\u00eb rrebt\u00eb t\u00eb Standartit n\u00eb let\u00ebrsi, se nji mas\u00eb e till\u00eb detyruese asht absurde t\u00eb ushtrohet mbi nji gjuh\u00eb letrare e cila ka shpall\u00eb prej s\u2019parit se asht mb\u00ebshtet\u00eb mbi PARIMIN FONETIK. Absurde dhe damtore, mbasi farkonte nji \u201cshqipe t\u00eb re\u201d p\u00ebrtej tradit\u00ebs, e cila barabiste vlerat e lashta shpirtnore me \u201czakonet prapanike\u201d, tue kalue gjithshka vet\u00ebm p\u00ebrmes sit\u00ebs ideologjike. Me t\u2019drejt\u00eb A. Vehbiu konstaton se \u201cmjerimi leksikor i shqipes standard s\u2019ka lidhje aq me mang\u00ebsit\u00eb e p\u00ebrfolura t\u00eb Fjalorit t\u00eb Gjuh\u00ebs s\u00eb Sotme Shqipe, sesa me ngushtimin q\u00ebllimisht t\u00eb horizontit t\u00eb ligj\u00ebrimit t\u00eb shkruar e t\u00eb folur shqip nga regjimi komunist, n\u00ebp\u00ebrmjet p\u00ebrjashtimit policor t\u00eb p\u00ebrmas\u00ebs fetare-spirituale dhe, paralelisht, t\u00eb tradit\u00ebs s\u00eb shkrimtar\u00ebve geg\u00eb t\u00eb Veriut q\u00eb asaj p\u00ebrmase i referohej\u201d.<\/p>\n Sot shtrohet p\u00ebrs\u00ebri pyetja: shqiptar\u00ebt kan\u00eb nevoj\u00eb p\u00ebr nji \u201cshqipe t\u00eb re\u201d e t\u00eb cungueme n\u00eb laborator apo p\u00ebr nji gjuh\u00eb t\u00eb plot\u00eb qi ng\u00ebrthen tradit\u00ebn e vijueme historike? Si i bahet sot me e rrit\u00eb shkall\u00ebn fuqis\u00eb faktike t\u00eb shqipes?<\/p>\n Para s\u2019gjithash kjo shkall\u00eb duhet njoft\u00eb n\u00eb gjendjen e vet natyrale (mjedisi ku kryhen e marrin jet\u00eb p\u00ebrdit\u00eb miliona akte komunikimi) n\u00eb m\u00ebnyr\u00eb qi shkenca jon\u00eb mbi gjuh\u00ebn t\u2019mos mbetet robin\u00eb e hamendjevet ditunore, mbasi bashk\u00ebsia shqipfolse nuk p\u00ebrbahet ve\u00e7 prej gjuh\u00ebtar\u00ebsh e shkrimtar\u00ebsh. Njoftja dhe p\u00ebrcaktimi i shkall\u00ebs aktuale t\u00eb fuqis\u00eb faktike t\u00eb shqipes mbetet nji kusht i nevojsh\u00ebm p\u00ebr me nd\u00ebrhy n\u00eb struktur\u00eb t\u00eb saj, p\u00ebr me e ndryshue ate e me hedh\u00eb mandej bazat e nji politike gjuhsore qi mb\u00ebshtet zhvillimin kulturor t\u00eb shoq\u00ebris\u00eb, pa krijue lexuesa t\u00eb privilegjuem apo t\u00eb p\u00ebrjashtuem prej zhvillimesh social-kulturore. Lidhun me nd\u00ebrhymjet p\u00ebr rritjen e fuqis\u00eb faktike t\u00eb gjuh\u00ebs, citojm\u00eb dy prej kritereve qi T. De Mauro rendit si par\u00ebsore; njeni kriter asht \u201cvet\u00ebdija historiko-identitare e p\u00ebrdorimit dhe ecuris\u00eb s\u00eb nj\u00eb gjuhe brenda bashk\u00ebsis\u00eb s\u00eb saj. Kjo vet\u00ebdije duhet nxitur e krijuar sa m\u00eb shum\u00eb, sidomos n\u00eb nivelin e arsimit t\u00eb lart\u00eb\u201d ; nd\u00ebrsa tjetri i referohet \u201ctradit\u00ebs s\u00eb prestigjit kulturor dhe intelektual t\u00eb asaj popullate e cila identifikohet dhe bashkohet n\u00eb nj\u00eb gjuh\u00eb t\u00eb dh\u00ebn\u00eb; do t\u00eb qe shum\u00eb gabim t\u00eb n\u00ebnvler\u00ebsohej ky faktor\u201d, p\u00ebrmbyll De Mauro.<\/p>\n Po si asht sot marrdhania e p\u00ebrdoruesve t\u00eb shqipes me tradit\u00ebn, e sidomos me tradit\u00ebn gege? Krejt e verb\u00ebt dhe aspak e lir\u00eb; redaktor\u00ebt e shkrimeve shqipe, p\u00ebr efekt t\u00eb autocensur\u00ebs qi bunon nga marrdhania e mekun me tradit\u00ebn, priren me lan\u00eb nd\u00ebr shkrime turl\u00ec huazimesh apo ardhurizmash – saku rendin m\u2019an\u00eb tjet\u00ebr \u201ct\u00eb normojn\u00eb\u201d me ngut \u00e7do shenjues geg\u00eb. E natyrisht ky nuk asht faji i redaktorvet, por i nji mendsie institucionale t\u00eb prapambetun e cila vijon mos me u \u00e7lirue prej praktik\u00ebs s\u00eb APARTEJDIT GJUHSOR kur asht fjala p\u00ebr gegnishten; e nji politike gjuhsore si kjo jona qi m\u00ebton p\u00ebrdit\u00eb me e p\u00ebrth\u00e2 limf\u00ebn e shqipes, e qi Primo Shllaku, n\u00eb analiz\u00eb t\u00eb M. Camajt, e asgj\u00ebson ve\u00e7 me pyetjen e thjesht\u00eb se \u201cmos vall\u00eb atyne q\u00eb nd\u00ebrtuen kongrese e miratuen drejtshkrime, ky Camaj, i derdhun n\u00eb fonderit\u00eb e gegnishtes s\u00eb paftueme n\u00eb fest\u00ebn e gjuh\u00ebs s\u00eb shqiptar\u00ebve, ua hjedh n\u00eb er\u00eb me tritol mu n\u00eb mesdit\u00eb argumentin, at\u00ebher\u00eb e sot qesharak, se e folmja e veriut na qenka \u201ce paevoluar\u201d, arkaike dhe letrarisht shterp\u00eb?\u201d.<\/p>\n A nuk asht mjerim i gjall\u00eb sot me ngulmue n\u00eb dyshimin e mbrapsht\u00eb mbi prestigjin e k\u00ebsaj koineje t\u00eb madhe t\u00eb shqipes – mjerim qi nuk kursen as nji pjes\u00eb t\u00eb mir\u00eb t\u00eb intelektual\u00ebve t\u00eb sotsh\u00ebm nga trevat gege? Tashm\u00e2 produkti letrar rezulton nji kuf\u00ee i mirfillt\u00eb i emancipimit shoqnor t\u00eb gjindjes son\u00eb, mbasi n\u00eb kuptimin e vet modern, n\u00ebse ai shndrrohet n\u00eb nji produkt t\u00eb lir\u00eb si tek “Fausti” i Pashko Gje\u00e7it, ai mund ta sjell\u00eb vetiu er\u00ebn e liris\u00eb n\u00eb shkrimet shqipe.<\/p>\n Let\u00ebrsia, n\u00eb kompleksitetin e vet strukturor, ushtron mbi gjuh\u00ebn nji fuqi shum\u00eb m\u00e2 t\u00eb nalt\u00eb se vet\u00eb gjuhsia. Pra let\u00ebrsia ka v\u00ebrtet t\u00eb drejt\u00eb me thirr\u00eb fort\u00a0quia ego nominor leo<\/em>. K\u00ebte tag\u00ebr ja jep fuqia e dyfisht\u00eb, gjuhore e artistike, qi let\u00ebrsia ushtron mbi konsumator\u00ebt e vet. Umberto Eco pyet: \u201cP\u00ebr \u00e7far\u00eb sh\u00ebrben kjo pasuni jolandore q\u00eb e quejm\u00eb let\u00ebrsi? Ajo kryen nji mori funksionesh n\u00eb jet\u00ebn ton\u00eb vetanake dhe shoqnore. Let\u00ebrsia para s\u2019gjithash e mban n\u00eb st\u00ebrvitje gjuh\u00ebn si trashigimi kolektive. Mandej let\u00ebrsia, tuj ndihmue form\u00ebsimin e gjuh\u00ebs, krijon njiherit identitet e bashk\u00ebsi\u201d. Kjo vlen p\u00ebr \u00e7do gjuh\u00eb, e vlen aq m\u00e2 fort p\u00ebr shqipen; por p\u00ebr me e ushtrue njimend k\u00ebte Funksion Liberator, let\u00ebrsia shqipe lypet me u send\u00ebrtue e lir\u00eb dhe me form\u00ebsue n\u00eb rrug\u00eb t\u00eb natyrshme shkollat dhe regjistrat e saj ligj\u00ebrimore.<\/p>\n K\u00ebshtu pra, vlefta e k\u00ebtij p\u00ebrkthimi t\u00eb pashfaqun asht bash tek kjo gegnishte qi rishfaqet n\u00eb shekullin e Njizetenjit\u00eb, n\u00eb plotnin\u00eb e limf\u00ebs e t\u00eb ermimit t\u2019saj t\u00eb andsh\u00ebm. E kjo gegnishte, gjith\u00eb forc\u00eb e jet\u00eb, nuk shfaqet sot p\u00ebr me u kundrue si nji anije liburne, qi i takon muzeut e jo detit; gegnishtja e Pashko Gje\u00e7it, qi udhton n\u00eb nji vektor me artin e G\u00ebtes, u vjen sot shqipfolsve, pos\u00eb tjerash, edhe me ua rrit\u00eb atyne pikpjekjet me amz\u00ebn e shqipes. Ajo u jepet sot shqiptar\u00ebve \u2013 t\u2019mdhej e t\u2019vogj\u00ebl – jo thjesht me synim edonistik, po p\u00ebr me e ndorue. E duke u ep\u00eb, m\u00ebton rritjen e spektrit t\u00eb shqipes dhe ushqen njiherit fugullarin alkimik t\u00eb Shqipes s\u00eb Sotme Metropolitane.<\/p>\n Le t\u2019sh\u00ebrbej\u00eb pra kjo p\u00ebrshfaqje letrare, kjo gegnishte brenda Gegnishtes, kjo shqipe brenda Shqipes, le t\u2019sh\u00ebrbej\u00eb me i nd\u00ebrgjegj\u00ebsue geg\u00ebfolsit p\u00ebr paj\u00ebn amtare qi ata kan\u00eb e qi duhet ta p\u00ebrdorin; me i nd\u00ebrgjegjsue shqipfolsit p\u00ebr zgjedhjet e shumta gjuhore qi ajo u ofron e qi duhet t\u2019i njohin; e sidomos le t\u2019sh\u00ebrbej\u00eb me ju rikujtue edukator\u00ebve t\u00eb breznive se Shqipja asht gjuh\u00eb e plot\u00eb – njilloj me simotrat e saj, e si e till\u00eb duhet p\u00ebrdor\u00eb edhe prej nesh.<\/p>","protected":false},"excerpt":{"rendered":" Fishta thot\u00eb se: \u201cperkthimet klasike jan\u00eb fort t\u00eb vshtira edh\u00e8 nder gj\u00fbh\u00eb t\u00eb mdh\u00e1 europjane, t\u00eb zhvillueme gjat\u00eb qinda e qinda vjetsh; shka nuk kan me k\u00ean\u00eb per gj\u00fbh\u00eb shqype, e cilla, si gj\u00fbh\u00eb\u00a0letrare, t\u00eb thuesh, k\u00e1 l\u00e9 dje?\u201d. K\u00ebte v\u00ebshtirsi, sikund\u00ebr e pranon edhe Fishta, gjuha shqipe mundet me e p\u00ebrballue, pos\u00eb aft\u00ebsis\u00eb teknike […]<\/p>","protected":false},"author":139,"featured_media":2147,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[704,874,693],"ppma_author":[167],"class_list":["post-2146","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-albanian-language","tag-faust","tag-literature"],"authors":[{"term_id":167,"user_id":139,"is_guest":0,"slug":"ledishamku-shkreli","display_name":"Ledi Shamku Shkreli","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-3-8.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-3-8.jpg"},"user_url":"","last_name":"Shkreli","first_name":"Ledi Shamku","description":"Ledi Shamku-Shkreli \u00ebsht\u00eb gjuh\u00ebtare e profilizuar n\u00eb Sociolinguistik\u00eb, por po aq e interesuar n\u00eb lamij si Etnoliguistik\u00eb e Kultur\u00eb gjuhe. Autore e nj\u00eb vargu punimesh studimore, sot ndan koh\u00ebn mes Bolonj\u00ebs e Tiran\u00ebs. Pedagoge titullare n\u00eb Universitetin e Bolonj\u00ebs p\u00ebr l\u00ebnd\u00ebt \u201cSociolinguistica\u201d dhe \u201cLingua e Cultura Albanese\u201d, si edhe k\u00ebrkuese shkencore pran\u00eb Akademis\u00eb s\u00eb Studimeve Albanologjike (ASA) n\u00eb Tiran\u00eb."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/2146","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/users\/139"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=2146"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/2146\/revisions"}],"predecessor-version":[{"id":2148,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/2146\/revisions\/2148"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/2147"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=2146"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=2146"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=2146"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=2146"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nse \u2018j msues, shkrimtar, doktor, a prift i vjeter<\/em>\u201d; \u00a0(11 rrok\u00ebsh)<\/p>\n
\nA ka se si qi \u2018j pamje kaq sublime;\u201d<\/em>\u00a0\u00a0\u00a0(11 rrok\u00ebsh)<\/p>\n
\natje le t\u00eb pushojm\u00eb mbas ksaj shetije!<\/em>\u00a0(11 rrok\u00ebsh)
\nSa her\u00eb jam ul\u00eb vetar, kok\u00ebn nd\u00ebr duer,<\/em>\u00a0(10 rrok\u00ebsh)
\nlodh\u00eb lutjesh, agjinimi dhe urije\u201d<\/em>. \u00a0(11 rrok\u00ebsh)<\/p>\n