{"id":2190,"date":"2012-12-16T04:22:10","date_gmt":"2012-12-16T04:22:10","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=2190"},"modified":"2012-12-16T04:22:10","modified_gmt":"2012-12-16T04:22:10","slug":"camaj-dhe-koha","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=2190","title":{"rendered":"CAMAJ  DHE  KOHA"},"content":{"rendered":"<p><strong><a href=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2012\/12\/vasil-vasili.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-full wp-image-2191\" title=\"vasil vasili\" src=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2012\/12\/vasil-vasili.jpg\" alt=\"\" width=\"120\" height=\"164\" \/><\/a>Nga Vasil Vasili<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p>Poezia e Martin Camajt ruan n\u00eb gjakun e saj mbet\u00ebza t\u00eb kolektivitetit dhe t\u00eb etnografis\u00eb. Z\u00ebri i poetit q\u00eb e bazon poezin\u00eb edhe n\u00eb p\u00ebrb\u00ebr\u00ebs t\u00eb till\u00eb, do t\u00eb jet\u00eb p\u00ebrpjestimisht edhe korral. Ai e ka synuar ta p\u00ebrcjell\u00eb n\u00eb indet e poezis\u00eb entografin\u00eb dhe gjeografin\u00eb e fisit (Mal\u00ebsin\u00eb). Me qindra detaje t\u00eb tilla i jan\u00eb thadruar n\u00eb mosh\u00eb t\u00eb njom\u00eb n\u00eb psikik\u00eb. Ai sikur e ka peng ta \u00e7lir\u00eb k\u00ebt\u00eb mbres\u00ebl\u00ebnie q\u00eb ndryshon pak nga sh\u00ebmb\u00ebllesat e t\u00eb tjer\u00ebve.<!--more--><\/p>\n<p>Moraliteti i poezis\u00eb t\u00eb Camajt i n\u00ebn\u00ebshtrohet n\u00eb nj\u00eb mas\u00eb jo t\u00eb pap\u00ebrfillshme mend\u00ebsis\u00eb tradicionale.<\/p>\n<p>Camaj \u00ebsht\u00eb n\u00eb kap\u00ebrcyell t\u00eb mend\u00ebsis\u00eb tradicionale dhe asaj individualiste. Unin poetik ai e ka t\u00eb ndrojtur si mal\u00ebsor\u00ebt, t\u00eb matur, historik. Si nd\u00ebrgjegje e kolektivitetit t\u00eb kallur n\u00eb poezi, uni poetik \u00ebsht\u00eb i pjekur. Unin subjektivist, ai shpesh, e fsheh n\u00ebn parzmin e fisit.<\/p>\n<p>Bota shpirt\u00ebrore e poezive t\u00eb Camajt ka ngjashm\u00ebri me bot\u00ebn e amshuar me rregullime t\u00eb p\u00ebrjetshme, me rend gj\u00ebrash t\u00eb dh\u00ebna nga koh\u00ebt, t\u00eb parlindura, moraliteti i saj \u00ebsht\u00eb i pac\u00ebnuar.<\/p>\n<p>Njeriu i k\u00ebsaj poezie e di rendin e gj\u00ebrave, prandaj p\u00ebrs\u00ebritja e tyre \u00ebsht\u00eb e pranueshme. Ky \u00ebsht\u00eb pajtim i shpirtit me l\u00ebnd\u00ebn, ku dyshimi ekzistencial nuk njihet p\u00ebr arsyen e thjesht\u00eb, se koha e poezis\u00eb s\u00eb Camajt, s\u2019ka mb\u00ebrritur\u00a0 koh\u00ebn e ndryshimit t\u00eb rendit t\u00eb gj\u00ebrave dhe t\u00eb mospajtimit t\u00eb rendit t\u00eb gj\u00ebrave me inpulset shpirt\u00ebrore.<\/p>\n<p>Koha e poezis\u00eb s\u00eb Camajt \u00ebsht\u00eb koh\u00eb e pjekur, koh\u00eb e lumtur, koh\u00eb n\u00eb zenitin e saj, e paplasaritur nga brejtjet ekzistenciale. Ajo s\u2019\u00ebsht\u00eb nj\u00eb koh\u00eb antike e l\u00ebvizjeve dhe e formimit t\u00eb etnive, dokeve, moraleve, luftrave, etj. Ajo i p\u00ebrngjan nj\u00eb kohe m\u00eb t\u00eb von\u00eb, ku jeta vullkanike ka r\u00ebn\u00eb e fashitur dhe fisi \u00ebsht\u00eb pjekur, \u00ebsht\u00eb qytet-shtet dhe, ka nxjerr\u00eb nga p\u00ebrvoja mend\u00ebsin\u00eb, t\u00eb cil\u00ebn e mbar\u00ebshtron dhe ruan.<\/p>\n<p>Kjo qenie kolektive, e dal\u00eb n\u00eb histori nga marr\u00ebveshja e njeriut t\u00eb lir\u00eb, kjo principat\u00eb, flamur etj., v\u00ebmendje t\u00eb ve\u00e7ant\u00eb i kushton bukuris\u00eb s\u00eb femr\u00ebs, afrimit oborrtar drejt saj me status mbrojtjeje, pa mbrritur n\u00eb intimitetin e dashuris\u00eb.<\/p>\n<p>Shpesh kjo koh\u00eb, p\u00ebr plot\u00ebsin\u00eb, duket si e nx\u00ebn\u00eb n\u00eb universitete popullore dhe filles\u00ebn dhe koh\u00ebn poetike, i ka moshatare me simotr\u00ebn q\u00eb ka krijuar Lukreci n\u00eb poem\u00ebn traktat shkencor dhe filozofik, \u201cMbi natyr\u00ebn\u201d.<\/p>\n<p>Ka vijuar kjo koh\u00eb e poezis\u00eb s\u00eb Camajt, gjer n\u00eb mesjet\u00ebn e von\u00eb, pa mbrritur n\u00eb koh\u00ebn e ashtuquajtur qytet\u00ebrim, ku plasin brenda pjekjes s\u00eb tij individualitete q\u00eb e b\u00ebjn\u00eb moralin e shoq\u00ebris\u00eb t\u00eb b\u00ebr\u00eb t\u00eb vjet\u00ebr, me dyshimet p\u00ebr pav\u00ebrtet\u00ebsin\u00eb e rendit t\u00eb gj\u00ebrave, q\u00eb nisin e vuajn\u00eb nga morali i kahersh\u00ebm dhe shoq\u00ebria, n\u00eb saj t\u00eb vet\u00ebzhillimit, nis t\u00eb vuaj\u00eb nga e kaluara psikologjike, ende e pranishme me qyrkun e trash\u00eb t\u00eb moralit, po e pranishme ende si koh\u00eb poetike ideale. Kjo koh\u00eb poetike ideale, te Camaj, ka brenda edhe filles\u00ebn e dyshimit intuitiv poetik. Fakti, q\u00eb n\u00eb poezin\u00eb e tij me koh\u00eb ideale, s\u2019ka vend p\u00ebr diktatur\u00ebn, tregon p\u00ebr besimin q\u00eb duhet t\u00eb ket\u00eb patur Martin Camaj te ingranazhet coptuese t\u00eb jet\u00ebs tradicionale, q\u00eb nga koha e Lukrecit, Xhon Lokut, Deklarat\u00ebs p\u00ebr Pamvar\u00ebsi t\u00eb Amerik\u00ebs, se nj\u00eb dit\u00eb, kjo koh\u00eb, do t\u00eb th\u00ebrmoj\u00eb koh\u00ebn e diktatur\u00ebs. Camaj \u00ebsht\u00eb p\u00ebrfaqsues i koh\u00ebs s\u00eb lumtur t\u00eb fisit, \u00ebsht\u00eb idealist. K\u00ebmb\u00ebngul me forc\u00ebn poetike t\u00eb ringrej\u00eb koh\u00ebn e lumtur me afshin e nj\u00eb tradicionalisti, prandaj, nj\u00eb prej poet\u00ebve m\u00eb t\u00eb af\u00ebrt shpirt\u00ebrisht ka patur Lasgush Poradecin, i cili ishte i sh\u00ebnuar nga metafizika. Zgjedhjen p\u00ebr Poradecin, ja ka shprehur edhe bashk\u00ebshortes s\u00eb dyt\u00eb, gjermanes Erik\u00eb. Po aq t\u00eb dashur p\u00ebr Camajn kan\u00eb q\u00ebn\u00eb edhe Mjeda, Azem Shkreli, Anton Pashku tek t\u00eb cil\u00ebt \u00ebsht\u00eb p\u00ebrb\u00ebr\u00ebse e r\u00ebnd\u00ebsishme, koha e p\u00ebrher\u00ebshme.<\/p>\n<p>Te Camaj, vuajtja poetike s\u2019vjen nga dyshimi p\u00ebr mosrregullimin e rendit t\u00eb gj\u00ebrave, ajo \u00ebsht\u00eb gjer n\u00eb kufijt\u00eb e kqyrjes s\u00eb lumturis\u00eb metafizike, q\u00eb ndonj\u00ebher\u00eb i mbyll shtigjet p\u00ebr mir\u00ebni.<\/p>\n<p>Besimi n\u00eb koh\u00ebn e p\u00ebrjet\u00ebshme, n\u00eb fuqin\u00eb e rendit t\u00eb gj\u00ebrave, e ushqyer nga marr\u00ebdh\u00ebniet q\u00eb pati me vendlindjen n\u00eb rinin\u00eb e par\u00eb, me Shkodr\u00ebn, e ushqyer nga fuqia e qytet\u00ebrimit per\u00ebndimor p\u00ebr t\u00eb mposhtur diktaturat, e ushqyer nga miq\u00ebsia dhe bashk\u00ebpunimi me E. Koliqin, I. Kodr\u00ebn, Gj. Gjok\u00ebn, arb\u00ebresh\u00ebt etj., i ruajti nj\u00eb drejt\u00ebpeshim shpirt\u00ebror t\u00eb shk\u00eblqyer dhe t\u00eb p\u00ebrkor\u00eb p\u00ebr ta par\u00eb atdheun n\u00eb koh\u00ebn e shkuar (t\u00eb p\u00ebrjet\u00ebshme), p\u00ebr t\u2019i kthyer atij pasqyra t\u00eb jet\u00ebs me thell\u00ebsi kohe, q\u00eb ai i kishte ruajtur si rrall\u00ebkush n\u00eb letrat shqipe.<\/p>\n<p>Metafizika e poezive s\u2019\u00ebsht\u00eb aq asnjanj\u00ebse sa duket s\u00eb jasht\u00ebmi edhe pse e fshehur me nj\u00eb natyralitet lirik spontan. Jeta e njeriut Martin Camaj zgjon jet\u00ebn e poetit Martin Camaj, por edhe kryengritja te Camaj, \u00ebsht\u00eb lirike.<\/p>\n<p>Jeta e njeriut M. Camaj shpiet n\u00eb kufijt\u00eb e mosqenies p\u00ebr t\u2019ia l\u00ebn\u00eb vendin nj\u00eb kategorie m\u00eb t\u00eb plot\u00eb, m\u00eb p\u00ebrfaqsuese, jet\u00ebs s\u00eb nj\u00eb populli, i cili n\u00ebnkuptohet n\u00eb fatin historik. Camaj e modelon k\u00ebt\u00eb fat historik t\u00eb popullit me detaje, historin\u00eb e kthen n\u00eb poezi, madje n\u00eb lirik\u00eb.<\/p>\n<p>E sotmja, n\u00ebp\u00ebrmjet detajeve metafizike q\u00eb nd\u00ebrfut shpesh, humb konkret\u00ebsin\u00eb dhe lidhet me koh\u00ebn e kaluar. Nd\u00ebrfutja e koh\u00ebs metafizike n\u00eb koh\u00ebn e sotme, e anasjelltas, \u00ebsht\u00eb kaq fine, aq e natyrshme, sa p\u00ebrngjan si nj\u00eb trup.<\/p>\n<p>Koha asnj\u00ebher\u00eb s\u2019ngutet. Fryma njer\u00ebzore i jep asaj shpejt\u00ebsi m\u00eb shum\u00eb se sa e ka l\u00ebvizjen e p\u00ebrfyturuar ajo apo e l\u00eb n\u00eb pezulli.<\/p>\n<p>N\u00eb poezin\u00eb e Camajt, koha s\u2019\u00ebsht\u00eb as n\u00eb l\u00ebvizje me ngut, as n\u00eb pezulli. P\u00ebr at\u00eb mund t\u00eb thuhet se ajo si koha asnj\u00ebher\u00eb s\u2019ngutet. Ky pajtim i ritmit t\u00eb poezis\u00eb me ritmin natyral t\u00eb koh\u00ebs i jep ligj\u00ebrimit poetik trajt\u00ebn e t\u00eb q\u00ebnit n\u00eb \u00e7do \u00e7ast n\u00eb koh\u00eb. Koha, q\u00eb s\u2019ngutet asnj\u00ebher\u00eb, jepet me nj\u00eb sintaks\u00eb, q\u00eb ka p\u00ebr baz\u00eb vendosjen e fjal\u00ebve me nj\u00eb gramatik\u00eb normative, pa fjali t\u00eb nd\u00ebrkallura, pa gjymtyr\u00eb t\u00eb \u00e7vendosur.<\/p>\n<p>Koha e dlir historin\u00eb. T\u00eb nj\u00ebjt\u00ebn gj\u00eb mund t\u00eb thuhet edhe p\u00ebr Martin Camajn. Poezia e tij lirike e dlir njeriun.<\/p>\n<p>Koha e p\u00ebrjet\u00ebshme, q\u00eb ai e ka n\u00eb indet e ligj\u00ebrimit dhe dlir\u00ebsia poetike e b\u00ebjn\u00eb Camajn emblem\u00eb n\u00eb letrat shqipe.<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>Memaliaj, shkurt 2006.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Nga Vasil Vasili &nbsp; Poezia e Martin Camajt ruan n\u00eb gjakun e saj mbet\u00ebza t\u00eb kolektivitetit dhe t\u00eb etnografis\u00eb. Z\u00ebri i poetit q\u00eb e bazon poezin\u00eb edhe n\u00eb p\u00ebrb\u00ebr\u00ebs t\u00eb till\u00eb, do t\u00eb jet\u00eb p\u00ebrpjestimisht edhe korral. Ai e ka synuar ta p\u00ebrcjell\u00eb n\u00eb indet e poezis\u00eb entografin\u00eb dhe gjeografin\u00eb e fisit (Mal\u00ebsin\u00eb). Me qindra&hellip;<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-2190","post","type-post","status-publish","format-standard","hentry","category-kritike"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/2190","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2190"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/2190\/revisions"}],"predecessor-version":[{"id":2192,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/2190\/revisions\/2192"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2190"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2190"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2190"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}