{"id":7782,"date":"2022-11-18T15:43:12","date_gmt":"2022-11-18T13:43:12","guid":{"rendered":"https:\/\/sbunker.org\/?p=7782"},"modified":"2024-09-19T15:46:14","modified_gmt":"2024-09-19T13:46:14","slug":"a-ishin-tronditje-te-medha-kulturore","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/a-ishin-tronditje-te-medha-kulturore\/","title":{"rendered":"A ishin tronditje t\u00eb m\u00ebdha kulturore?"},"content":{"rendered":"

Dilema q\u00eb druej se bahet e pashmangshme p\u00ebr \u00e7do mendimtar q\u00eb preokupohet me \u00e7\u00ebshtjen e kultivimit t\u00eb gjuh\u00ebs s\u00eb shkrueme nga ana e shqiptar\u00ebve, asht kjo: n\u00ebse kemi mb\u00ebrri q\u00eb \u00e7\u00ebshtjen me e shtrue n\u00eb kontekstin e plot\u00eb nji her\u00eb e mir\u00eb! Ngjarjet e m\u00ebdha historike, e p\u00ebr rrjedhoj\u00eb edhe kulturore, q\u00eb jan\u00eb shpall\u00eb \u201cfajtore\u201d p\u00ebr rrjedh\u00ebn e fatit t\u00eb kombit, megjithat\u00eb, kan\u00eb lan\u00eb vrrag\u00eb t\u00eb m\u00ebdha e t\u00eb patrajtueme si duhet.<\/span><\/p>\n

Dy referenca historike jan\u00eb pa ve\u00e7 prej nji prizmi: atij historik, i cili n\u00eb kontekstin shqiptar n\u00ebnkupton edhe at\u00eb ideologjik. Fjal\u00ebn e kam p\u00ebr Kongresin e Manastirit i vjetit 1908 dhe Kongresin e Drejtshkrimit i 1972. I pari i nxorri \u201canalfabet\u00eb\u201d tetan\u00eb ata q\u00eb deri at\u00ebher\u00eb p\u00ebr me e shkrue shqipen e p\u00ebrdornin alfabetin arab dhe ndonji tjet\u00ebr (ve\u00e7 atij latin), nd\u00ebrsa i dyti, ata q\u00eb nuk e njihnin tosknishten standarde.<\/span><\/p>\n

Bash njikto referenca historian\u00ebt, albanolog\u00ebt, gjuh\u00ebtar\u00ebt, studiuesit e let\u00ebrsis\u00eb etj, jan\u00eb nxitue me i cil\u00ebsue si akte p\u00ebrbashkimi komb\u00ebtar. N\u00eb nji m\u00ebnyr\u00eb k\u00ebshtu na i rr\u00ebfen historiografia zyrtare, por pyetja asht: a i kishin \u201cefektet e veta an\u00ebsore\u201d k\u00ebto dy ngjarje t\u00eb m\u00ebdha?\u00a0<\/span><\/p>\n

Shihni, tradita e shkrimit shqip me alfabet arab besohet t\u00eb ket\u00eb dhan\u00eb e t\u00eb ket\u00eb krijue elita kulturore, mbase t\u00eb parat n\u00eb historin\u00eb e let\u00ebrsis\u00eb. Prej tyne let\u00ebrsia u \u00e7lirue prej diktateve t\u00eb jashtme, andaj edhe i k\u00ebndohej <\/span>kafe<\/span><\/a>s e trahanit serbes, krahas ndonji teme fetare. K\u00ebshtu let\u00ebrsia u mveht\u00ebsue p\u00ebr t\u00eb bredh\u00eb e lir\u00eb ashtu si\u00e7 e lyp\u00eb natyra e vet\u00eb. Duhet vu theksin te fakti se historia e let\u00ebrsis\u00eb, ajo q\u00eb m\u00ebsohet sot n\u00eb universitetet shqiptare, asht rrudh te pak emna, t\u00eb cil\u00ebt, i kan\u00eb shp\u00ebtue harres\u00ebs kolektive, por q\u00eb jan\u00eb t\u00eb pamjaftuesh\u00ebm p\u00ebr me e shfaq \u201cmozaikun\u201d e plot\u00eb. Tek tash s\u00eb voni pritet me dal\u00eb n\u00eb drit\u00eb studime t\u00eb reja <\/span>q\u00eb rrokin periudh\u00ebn prej shekullit t\u00eb XIV-t\u00eb e knej<\/span><\/a>, t\u00eb cilat, n\u00eb nji m\u00ebnyr\u00eb, \u201ce rr\u00ebnojn\u00eb\u201d narracionin e deritanish\u00ebm zyrtar.\u00a0<\/span><\/p>\n

E ve\u00e7anta e k\u00ebsaj let\u00ebrsie asht se nuk u kufizue n\u00eb nji standard t\u00eb ve\u00e7ant\u00eb gjuh\u00ebsor, a n\u00eb nji dialekt, por u ushqye me krejt varietetet e gjuh\u00ebs prej jugut n\u00eb veri, tue u shp\u00ebrfaq me nji kolorit ngjyrash t\u00eb mahnitshme. Kuptohet, shqipja e k\u00ebsaj periudhe qe n\u00ebn ndikimin e osmanishtes, arabishtes e persishtes, ndaj na vjen mjaft e kontaminueme barbarizmash oriental\u00eb. P\u00ebrkund\u00ebr k\u00ebsaj v\u00ebrejtje q\u00eb mund ta bajn\u00eb sudiuesit, shpirti poetik asht i kandsh\u00ebm, grish\u00ebs dhe krejt i gjall\u00eb \u2013 n\u00eb kuptimin e universalizmit t\u00eb cilin e p\u00ebrcjell n\u00eb rrafshet tematike, filozofike e estetike.\u00a0<\/span><\/p>\n

Me i marr vargjet e <\/span>Zenel Bastarit<\/span><\/a>, fjala vjen, i cili asht nd\u00ebr brezat e mbram\u00eb q\u00eb i p\u00ebrkasin k\u00ebsaj let\u00ebrsie, t\u00eb bahet se i ka vargue nji poet i sot\u00ebm, aq aktuale q\u00eb ting\u00ebllojn\u00eb:<\/span><\/p>\n

Ymrin na e kan\u00eb shkurtue<\/span><\/i><\/p>\n

Po na shtrydhin porsi rrush,<\/span><\/i><\/p>\n

bytym kalbi na u coptue,<\/span><\/i><\/p>\n

me vner shpirti u mbush.<\/span><\/i><\/p>\n

Buk\u00eb pa buk\u00eb po rrojn\u00eb fakirat,<\/span><\/i><\/p>\n

Pa opinga, zbath\u00eb e zhvesh\u00eb;<\/span><\/i><\/p>\n

vet\u00eb jan\u00eb mbulue me gjith\u00eb t\u00eb mirat<\/span><\/i><\/p>\n

si katil\u00ebt rrin\u00eb tue qesh\u00eb.<\/span><\/i><\/p>\n

Nji premis\u00eb tjet\u00ebr, p\u00ebr t\u2019p\u00ebrmbush\u00eb nji silogjiz\u00ebm \u2013 nji hipotez\u00eb<\/b><\/p>\n

Ashtu sikund\u00ebr e tham m\u00eb sip\u00ebr se nji pjes\u00eb e madhe e trash\u00ebgimis\u00eb shpirtnore, p\u00ebrkat\u00ebsisht e Let\u00ebrsis\u00eb Alhamiade Shqipe asht zhduk\u00eb dhe kjo p\u00ebrban n\u00eb vetvete nji tronditje t\u00eb madhe kulturore, ashtu nji pjes\u00eb e perlave letrare gege, jan\u00eb p\u00ebr\u00e7mue, stigmatizue e \u201csyrgjynos\u00eb\u201d p\u00ebrbrenda (pa)vet\u00ebdijes son\u00eb kulturore.<\/span><\/p>\n

Merreni me mend, kur vdiq Sheh Ilmi Maliqi (1865 \u2013 1928), Esad Mekuli (1916 \u2013 1993) ishte ve\u00e7 12 vje\u00e7. Sheh Mala sh\u00ebnjon fundin e nji tradite letrare, nd\u00ebrsa Mekuli fillimin e nji tjetre. K\u00ebto dy bot\u00eb, p\u00ebr aq dekada sa qe \u201ci gjall\u00eb\u201d sistemi komunist, nuk u njoh\u00ebn me njana tjetr\u00ebn p\u00ebr nji koh\u00eb, e p\u00ebr ma tep\u00ebr, e dyta provoi me e harrue t\u00eb par\u00ebn. P\u00ebr ma shum\u00eb, p\u00ebrgjat\u00eb k\u00ebsaj periudhe literatura jon\u00eb asht kontaminue me nji propagand\u00eb t\u00eb eg\u00ebr, n\u00ebp\u00ebrmjet s\u00eb cil\u00ebs u ba p\u00ebrpjekje me u formue \u201cnjeriu i ri\u201d.<\/span><\/p>\n

Literatura jon\u00eb sot e k\u00ebsaj dite ka mbet\u00eb e pa\u00e7lirueme prej k\u00ebsaj propagande dhe kjo mundet me u ilustrue krejt leht\u00eb.<\/span><\/p>\n

Fjalor\u00eb elektronik\u00eb q\u00eb jan\u00eb n\u00eb sh\u00ebrbim sot n\u00ebp\u00ebrmjet platformash onllajn, e q\u00eb kan\u00eb trash\u00ebgue gjith\u00eb gjetjet e gjuh\u00ebtar\u00ebve komunist\u00eb, edhe sot e k\u00ebsaj dite u sh\u00ebrbejn\u00eb me shpjegime t\u00eb shtremb\u00ebrueme p\u00ebrdoruesve virtual\u00eb. Shihni \u00e7\u2019thon\u00eb p\u00ebr fjal\u00ebt \u201c<\/span>fe<\/span><\/a>\u201d, \u201c<\/span>besim<\/span><\/a>\u201d apo \u201c<\/span>Islam<\/span><\/a>\u201d k\u00ebta fjalor\u00eb. \u00cbsht\u00eb interesant shpjegimi p\u00ebr kuptimin e dyt\u00eb q\u00eb e ofrojn\u00eb p\u00ebr fjal\u00ebn \u201c<\/span>bejte<\/span><\/a>\u201d, ku thuhet:\u00a0\u00a0<\/span><\/p>\n

    \n
  1. keq. Vargje pa vler\u00eb, vjersh\u00eb e keqe. Shkruante bejte.\u00a0<\/span><\/i><\/li>\n<\/ol>\n

    Kjo dometh\u00ebn\u00eb q\u00eb ideja ishte me e ngulit\u00eb thell\u00eb n\u00eb kultur\u00eb nji konotacion negativ p\u00ebr nocionin.\u00a0<\/span><\/p>\n

    Megjith\u00ebse Let\u00ebrsia Alhamiade Shqipe p\u00ebsoi ma shum\u00eb, as gegnishtja nuk e pati t\u00eb leht\u00eb prej ideologjis\u00eb komuniste. Figura t\u00eb shqueme t\u00eb kultur\u00ebs e let\u00ebrsis\u00eb, q\u00eb i takonin tradit\u00ebs gege, u lan\u00eb\u00a0 n\u00eb harres\u00eb. Me nji strategji oruelliane ajo u fshi sistematikisht prej literatur\u00ebs, nd\u00ebrsa p\u00ebrher\u00eb e ma fort u artikulua propaganda se, gegnishtja nuk ishte e aft\u00eb me i p\u00ebrmbush nevojat q\u00eb i lypte teksti letrar, p\u00ebr me e jusifikue \u201catentatin\u201d ndaj gegnishtes. Deri aty ka shkue ky konstatim sa q\u00eb \u00ebsht\u00eb vu n\u00eb dilem\u00eb aft\u00ebsia e saj p\u00ebr me i p\u00ebrmbush krejt funksionet e domosdoshme…:\u00a0<\/span><\/p>\n

    \u201c<\/span>At\u00ebher\u00eb, pra, cila dilem\u00eb mbetet? Le ta pranojm\u00eb si t\u00eb mir\u00ebqen\u00eb iden\u00eb se Kosov\u00ebs do t\u2019i binte m\u00eb mir\u00eb dhe do t\u2019i shkonte m\u00eb p\u00ebr shtat vendosja e geg\u00ebrishtes n\u00eb baz\u00ebn e standardit t\u00eb gjuh\u00ebs shqipe, sepse nj\u00eb standard i till\u00eb do t\u00eb korrespondonte me leht\u00eb dhe do t\u00eb q\u00ebndronte m\u00eb af\u00ebr me Kosov\u00ebn dhe me t\u00eb folmen e saj. Kjo \u00ebsht\u00eb rrethan\u00eb objektive dhe un\u00eb e pranoj si t\u00eb till\u00eb, megjith\u00ebse m\u00eb par\u00eb m\u00eb duhet t\u2019i b\u00ebj t\u00eb njohura disa dilema t\u00eb mia rreth geg\u00ebrishtes, n\u00ebse ajo do t\u00eb ishte gjuh\u00eb-korniz\u00eb, e cila do t\u00eb mund t\u2019i merrte p\u00ebrsip\u00ebr t\u00eb gjitha funksionet e domosdoshme t\u00eb gjuh\u00ebs standarde.<\/span><\/i><\/p>\n

    K\u00ebto dilema m\u2019u p\u00ebrforcuan, nd\u00ebrsa tash s\u00eb voni, n\u00eb kontekst t\u00eb shijimit t\u00eb gjuh\u00ebs, kam marr\u00eb t\u00eb rilexoj let\u00ebrsin\u00eb e autor\u00ebve geg\u00eb, n\u00eb radh\u00eb t\u00eb par\u00eb Mjed\u00ebn, Fisht\u00ebn, Koliqin, Camajn dhe Pashkun, si dhe v\u00ebllimet e shumta t\u00eb let\u00ebrsis\u00eb popullore, m\u00eb s\u00eb shumti p\u00ebrrallat, poezin\u00eb lirike dhe epikolirike. N\u00eb disa raste k\u00ebt\u00eb poezi e kam krahasuar me poezin\u00eb popullore t\u00eb Shqip\u00ebris\u00eb s\u00eb jugut dhe me at\u00eb arb\u00ebreshe. N\u00eb p\u00ebrgjith\u00ebsi, gjuha e vargnimit epik, nj\u00ebsoj si gjuha tradicionale e komunikimit, \u00ebsht\u00eb gjuh\u00eb me nocione q\u00eb kufizohen me b\u00ebmat e lidhura me trim\u00ebrin\u00eb ose vdekjen, pra nj\u00eb gjuh\u00eb hijer\u00ebnd\u00eb, e palakueshme, e v\u00ebshtir\u00eb p\u00ebr komunikim t\u00eb shpejt\u00eb dhe racional <\/span><\/i>(\u201cIdentiteti Kosovar\u201d, M. Kraja).<\/span><\/a><\/p>\n

    Megjithat\u00eb, autor\u00ebt e brezave t\u00eb mbasluft\u00ebs, n\u00eb Kosov\u00eb, Shqipni e vise t\u00eb tjera t\u00eb banueme me shqiptar\u00eb, i jan\u00eb rikthye vrullsh\u00ebm k\u00ebtij dialekti, tue e d\u00ebshmue krejt t\u00eb kund\u00ebrt\u00ebn e konstatimeve si shembulli i masip\u00ebrm.\u00a0<\/span><\/p>\n

    Kjo e ka edhe nji domethanie tjet\u00ebr: q\u00eb vizioni i akademik\u00ebve ka qen\u00eb i mb\u00ebshtetun n\u00eb nji taban t\u00eb paq\u00ebndruesh\u00ebm. E tue qen\u00eb ideologjik ky taban, edhe joshkencor, p\u00ebr mos me than\u00eb absurd e i pa-jet\u00ebsuesh\u00ebm.<\/span><\/p>\n

    Let\u00ebrsia pa ideologji<\/b><\/p>\n

    Let\u00ebrsia e kultivueme mbas luft\u00ebs n\u00eb Kosov\u00eb dhe ajo n\u00eb Shqipnin\u00eb post enveriste, i ka flak\u00eb tutje paragjykimet e periudh\u00ebs komuniste. Gegnishtja asht rikthye vrullsh\u00ebm n\u00eb poezi e proz\u00eb, nd\u00ebrsa autor\u00eb t\u00eb shumt\u00eb kan\u00eb kap\u00ebrcye kufijt e Shqipnis\u00eb etnike, tue i shpalue <\/span>vlerat estetike t\u00eb veprave t\u00eb tyne<\/span><\/a>, edhe p\u00ebr lexuesit e huej.<\/span><\/p>\n

    Natyrisht ende nuk asht ba nji evidenc\u00eb p\u00ebr <\/span>emnat e autor\u00ebve t\u00eb post-indipendenc\u00ebs,<\/span><\/a> por e r\u00ebnd\u00ebsishme asht q\u00eb veprat e tyne jan\u00eb nji argument i fort\u00eb se 1972-shi duhet \u00e7ue tutje, tue qen\u00eb nji standard q\u00eb nuk i p\u00ebrmbush ma teket e let\u00ebrsis\u00eb.<\/span><\/p>\n

    Pavar\u00ebsisht rrethanave n\u00eb t\u00eb cilat u mor ky vendim dhe pavar\u00ebsisht efekteve an\u00ebsore me t\u00eb cilat u manifestue, duhet than\u00eb se politikat gjuh\u00ebsore asht mir\u00eb me e prodhue nji debat ma t\u00eb gjan\u00eb q\u00eb e rihap tem\u00ebn e reformimit t\u00eb standardit t\u00eb 72-t\u00ebs. Jo ve\u00e7 me ia \u00e7el\u00eb der\u00ebn paskajores s\u00eb gegnishtes, e me e flak\u00eb tosknishten, por p\u00ebrkundrazi, me i ndih t\u00eb dyja dialektet me u integrue n\u00eb nji standard t\u00eb ri gjuh\u00ebsor. Kjo kish me qen\u00eb nji politik\u00eb kulturore p\u00ebrbashkuese, hap i madh drejt bashkimit komb\u00ebtar… Apo jo?<\/span><\/p>","protected":false},"excerpt":{"rendered":"

    Dilema q\u00eb druej se bahet e pashmangshme p\u00ebr \u00e7do mendimtar q\u00eb preokupohet me \u00e7\u00ebshtjen e kultivimit t\u00eb gjuh\u00ebs s\u00eb shkrueme nga ana e shqiptar\u00ebve, asht kjo: n\u00ebse kemi mb\u00ebrri q\u00eb \u00e7\u00ebshtjen me e shtrue n\u00eb kontekstin e plot\u00eb nji her\u00eb e mir\u00eb! Ngjarjet e m\u00ebdha historike, e p\u00ebr rrjedhoj\u00eb edhe kulturore, q\u00eb jan\u00eb shpall\u00eb \u201cfajtore\u201d […]<\/p>","protected":false},"author":240,"featured_media":7778,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1197],"ppma_author":[244],"class_list":["post-7782","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-shqipja-50-vjet-mbas-kongresit"],"authors":[{"term_id":244,"user_id":240,"is_guest":0,"slug":"imer-topanica","display_name":"Imer Topanica","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-25-1.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-25-1.jpg"},"user_url":"","last_name":"Topanica","first_name":"Imer","description":"Imer Topanica (1983), asht autor i librave: Udh\u00ebtar\u00ebt (roman) \u2013 Princi; Tiran\u00eb 2013; Tuf\u00eb Drite (poezi) \u2013 Rrokullia; Prishtin\u00eb 2014; Sh\u00ebnime t\u00eb pamjaftueshme (poezi) \u2013 Armagedoni; Prishtin\u00eb 2019; Lavdi Marr\u00ebzive (roman) \u2013 Muza; Prishtin\u00eb 2020 dhe K\u00ebpuc\u00ebt e vdekjes (p\u00ebrmbledhje me tregime) \u2013 Littera, Prishtin\u00eb 2022. Nj\u00eb pjes\u00eb e krijimtaris\u00eb s\u00eb tij tashma flet edhe n\u00eb gjuh\u00ebn angleze, turke e serbo-kroate. Qe nj\u00eb koh\u00eb e ushtron edhe zejen e gazetarit e nd\u00ebrsa aktualisht asht kryeredaktor i gazet\u00ebs online \u201cFol Drejt\u201d."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7782","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\/240"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=7782"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7782\/revisions"}],"predecessor-version":[{"id":7783,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7782\/revisions\/7783"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/7778"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=7782"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=7782"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=7782"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=7782"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}