{"id":348,"date":"2012-03-21T21:30:07","date_gmt":"2012-03-21T21:30:07","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=348"},"modified":"2012-03-21T21:30:07","modified_gmt":"2012-03-21T21:30:07","slug":"mbi-terminologjine-populli-vella-turk","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=348","title":{"rendered":"Mbi terminologjin\u00eb \u201cpopulli v\u00eblla\u201d turk"},"content":{"rendered":"

\"\"<\/a>Mbi terminologjin\u00eb \u201cpopulli v\u00eblla\u201d turk<\/strong><\/p>\n

Agron Gjekmarkaj<\/p>\n

Marr\u00ebdh\u00ebniet tona me Turqin\u00eb kan\u00eb njohur nj\u00eb regjist\u00ebr t\u00eb ri emocional n\u00eb epok\u00ebn e demokracis\u00eb. Shumica e takimeve bilaterale apo e vizitave t\u00eb nd\u00ebrsjella kan\u00eb sfond togfjal\u00ebshin \u201cpopulli v\u00eblla\u201d,\u00a0 n\u00ebnkuptohet turk. Kaq shum\u00eb p\u00ebrdoret kjo terminologji, sa duket gati nj\u00eb herezi po t\u00eb mos jesh dakord. Dal\u00ebngadal\u00eb, me parimin \u201cp\u00ebrs\u00ebritja, n\u00ebna e dijes\u201d k\u00ebtij pohimi duket sikur i jepet statusi i s\u00eb v\u00ebrtet\u00ebs. Duke gjykuar marr\u00ebdh\u00ebniet e mira aktuale n\u00eb t\u00eb gjitha nivelet nd\u00ebrmjet Shqip\u00ebris\u00eb dhe Turqis\u00eb do t\u00eb ishte m\u00eb e pranueshme t\u00eb thoshim populli mik turk, dhe kjo ulje n\u00eb grad\u00eb nuk \u00ebsht\u00eb aspak raciz\u00ebm, por vler\u00ebsim real. Turqia e sotme nuk \u00ebsht\u00eb Turqia otomane, por n\u00ebse n\u00eb \u00e7do rast theksojm\u00eb \u201cv\u00ebllaz\u00ebrimin\u201d, i bie q\u00eb at\u00eb e kemi realizuar gjat\u00eb pushtimit otoman dhe e servirim sot si realitet afektiv nd\u00ebrmjet vendeve tona. Por, edhe njeriu m\u00eb i painteresuar n\u00eb pun\u00eb historie tashm\u00eb e di q\u00eb jemi nj\u00eb rac\u00eb (popull) pa asnj\u00eb lidhje gjaku e gjuhe me familjen e popujve turq. Francez\u00ebt, italian\u00ebt, spanjoll\u00ebt, popuj t\u00eb trungut latin me gjuh\u00eb neolatine, n\u00eb zhargonin e tyre t\u00eb raporteve t\u00eb nd\u00ebrsjella nuk e kan\u00eb kurr\u00eb fjal\u00ebn \u201cpopull v\u00eblla\u201d. Nd\u00ebrsa ne shqiptar\u00ebt, gjuh\u00ebn, ashtu si armen\u00ebt dhe grek\u00ebt, e kemi indoeuropiane, antikitetin e kemi t\u00eb kontekstualizuar me at\u00eb greko-romak, fqinj\u00ebsi dhe vijim\u00ebsi territoriale me turqit nuk kemi, dhe mendojm\u00eb q\u00eb n\u00ebnat dhe et\u00ebrit i kemi thjesht shqiptar\u00eb. Nj\u00eb gj\u00eb e madhe na lidh v\u00ebrtet me Turqin\u00eb dhe kjo lidhje \u00ebsht\u00eb pushtimi gati 500-vje\u00e7ar. Por, pushtimi mund t\u00eb merret si histori e p\u00ebrbashk\u00ebt, aq sa \u00ebsht\u00eb e till\u00eb nj\u00eb marr\u00ebdh\u00ebnie p\u00ebrdhunimi. Pushtimi osman (sot lavdia neo-otomane \u00ebsht\u00eb tema m\u00eb e preferuar e ministrit t\u00eb Jasht\u00ebm Davatoglu), ishte fakti historik m\u00eb i tmerrsh\u00ebm, m\u00eb i r\u00ebnd\u00eb q\u00eb u ka ndodhur shqiptar\u00ebve p\u00ebrgjat\u00eb gjith\u00eb historis\u00eb s\u00eb tyre. \u00cbsht\u00eb shenj\u00eb e mir\u00eb q\u00eb shqiptar\u00ebt nuk mbajn\u00eb m\u00ebri p\u00ebr k\u00ebt\u00eb fakt, sa \u00e7\u2019\u00ebsht\u00eb e keqe q\u00eb e harrojn\u00eb at\u00eb. Skolareske duket t\u00eb p\u00ebrs\u00ebris\u00ebsh disa t\u00eb v\u00ebrteta t\u00eb thjeshta, por kur ato harrohen duhen kujtuar. Pushtimi osman ka qen\u00eb i p\u00ebrgjaksh\u00ebm dhe asimilues, e mjafton t\u00eb kujtojm\u00eb periudh\u00ebn m\u00eb moderne t\u00eb jet\u00ebs n\u00eb viset shqiptare. Nuk \u00ebsht\u00eb rast\u00ebsi q\u00eb fqinj\u00ebve tan\u00eb grek\u00eb e serb\u00eb u lejoheshin shkollat amtare pa kufizim dhe t\u00eb vetmit q\u00eb p\u00ebrndiqeshin si heretik\u00eb, kur donin t\u00eb m\u00ebsonin dhe shkruanin gjuh\u00ebn e tyre, ishin shqiptar\u00ebt. Vet\u00ebm n\u00eb vitin 1887 lejohet e para shkoll\u00eb shqipe me \u201cferman\u201d, drejtori i s\u00eb cil\u00ebs vritet dhe shkolla mbyllet. Rilind\u00ebsit shqiptar\u00eb, pa dallim feje, u p\u00ebrndoq\u00ebn dhe u persekutuan si askush tjet\u00ebr n\u00eb Perandori. Lidhja e Prizrenit u tradhtua nga Turqia dhe tokat shqiptare u trajtuan si mall shk\u00ebmbimi. Patrioti Dervish Hima u rrah e torturua publikisht n\u00eb Shkod\u00ebr nga xhonturqit vet\u00ebm se n\u00eb gji mbante flamurin komb\u00ebtar. Kur mal\u00ebsor\u00ebt shqiptar\u00eb luftonin n\u00eb De\u00e7i\u00e7 p\u00ebr pavar\u00ebsin\u00eb e k\u00ebtij vendi, Turqia, n\u00eb grahmat e fundit, p\u00ebr\u00e7ante shqiptar\u00ebt, duke kund\u00ebrv\u00ebn\u00eb muhamedan\u00ebt me t\u00eb krishter\u00ebt. Trojet shqiptare u cop\u00ebtuan pas Luft\u00ebs Ballkanike fal\u00eb edhe keqp\u00ebrdorimit t\u00eb imazhit t\u00eb shqiptar\u00ebve nga Perandoria Osmane si mb\u00ebshtet\u00ebs t\u00eb saj. Sikur kjo t\u00eb mos mjaftonte, n\u00eb koh\u00ebn kur Shqip\u00ebria b\u00ebhej an\u00ebtare e Lidhjes s\u00eb Kombeve, Turqia e re k\u00ebrkonte q\u00eb shteti shqiptar t\u00eb paguante nj\u00eb pjes\u00eb t\u00eb borxheve osmane, ndon\u00ebse prej tyre kishim mbetur shteti m\u00eb primitiv i Europ\u00ebs. Turqia osmane \u00ebsht\u00eb sjell\u00eb m\u00eb arsyesh\u00ebm me grek\u00ebt dhe serb\u00ebt, e ata p\u00ebr asnj\u00eb moment nuk e th\u00ebrrasin \u201cpopull v\u00eblla\u201d. Lind pyetja: A ka ndonj\u00eb rast tjet\u00ebr t\u00eb ngjash\u00ebm kur i pushtuari th\u00ebrret \u201cv\u00eblla\u201d pushtuesin? Druajm\u00eb q\u00eb jo. Nuk e b\u00ebjn\u00eb indian\u00ebt me anglez\u00ebt, ndon\u00ebse prej tyre trash\u00ebguan disa t\u00eb mira. As algjerian\u00ebt me francez\u00ebt, as vendet e Amerik\u00ebs Latine me spanjoll\u00ebt dhe portugez\u00ebt e k\u00ebshtu me radh\u00eb. Modeli m\u00eb tolerant e bashk\u00ebpunues nd\u00ebrmjet popujve t\u00eb nj\u00eb perandorie ishte ai i perandoris\u00eb dualiste Austro-Hungareze, e cila nuk e frenonte n\u00eb p\u00ebrgjith\u00ebsi identitetin dhe kulturat komb\u00ebtar\u00eb, e as t\u00eb drejtat politike t\u00eb p\u00ebrfaq\u00ebsimit t\u00eb popujve q\u00eb e p\u00ebrb\u00ebnin. Ishte nj\u00eb monarki paternaliste thot\u00eb Cvajgu. Sot, asnj\u00ebri prej k\u00ebtyre popujve nuk shfaq nostalgji p\u00ebr at\u00eb periudh\u00eb e as nuk e ndien\u00a0 dhe as nuk e quan vet\u00ebn v\u00eblla me ndonj\u00ebrin prej k\u00ebtyre popujve komponent\u00eb t\u00eb ish-Monarkis\u00eb Hasburge. K\u00ebt\u00eb terminologji, p\u00ebr hir t\u00eb s\u00eb v\u00ebrtet\u00ebs, nuk e gjenim as n\u00eb Mbret\u00ebrin\u00eb e Zogut, e interesuar p\u00ebr t\u00eb forcuar karakterin nacionalist t\u00eb regjimit t\u00eb tij, e as n\u00eb regjimin izolacionist t\u00eb Enver Hoxh\u00ebs, q\u00eb p\u00ebrskuqej nga patetika komb\u00ebtariste. Ajo u shfaq menj\u00ebher\u00eb n\u00eb fillim t\u00eb vitit 1991. P\u00ebrzgjedhja e \u201cv\u00ebllait\u201d b\u00ebn p\u00ebrshtypje. Politikan\u00ebt shqiptar\u00eb k\u00ebt\u00eb term familjar e p\u00ebrdorin vet\u00ebm p\u00ebr popullin turk dhe kurr\u00eb p\u00ebr popujt e tjer\u00eb. P.sh., kulturalisht dhe si mentalitet jemi m\u00eb af\u00ebr me grek\u00ebt apo italian\u00ebt, por kurr\u00eb nuk kemi d\u00ebgjuar t\u00eb p\u00ebrdoret termi popull \u201cv\u00eblla\u201d grek dhe popull \u201cv\u00eblla\u201d italian, madje as p\u00ebr popullin e SHBA-ve, i cili sot duket si protektori dhe miku m\u00eb i madh i interesave shqiptare. Natyrisht, shum\u00eb mir\u00eb q\u00eb nuk e p\u00ebrdorin dhe as k\u00ebta popuj nuk do t\u00eb p\u00eblqenin t\u00eb kishin v\u00ebllez\u00ebr t\u00eb paqen\u00eb. Fakti shnd\u00ebrrohet n\u00eb problem kur k\u00ebt\u00eb gj\u00eb e b\u00ebjm\u00eb ve\u00e7 p\u00ebr turqit. Do t\u00eb ishte m\u00eb e ndershme t\u00eb thuhet q\u00eb terma t\u00eb till\u00eb jan\u00eb veshja emocionale e tezave t\u00eb hedhura, t\u00eb cilat periudh\u00ebn e pushtim otoman e shohin bashk\u00ebjetes\u00eb dhe histori t\u00eb p\u00ebrbashk\u00ebt. Kurse disa t\u00eb tjer\u00eb, m\u00eb entuziast\u00eb, e shohin si periudh\u00eb prosperiteti e realizimi t\u00eb individualiteteve shqiptare, apo si koha e modernizimit t\u00eb kadastrave (edhe \u00e7\u00ebshtja e kadastrave k\u00ebrkon diskutim n\u00ebn parimin kujt ia mor\u00ebn tok\u00ebn turqit dhe kujt ia dhan\u00eb). N\u00eb k\u00ebt\u00eb 100-vjetor pavar\u00ebsie, n\u00eb shenj\u00eb nderimi p\u00ebr aktin sublim me panagjerik\u00eb kujtojm\u00eb et\u00ebrit e pavar\u00ebsis\u00eb, t\u00eb cil\u00ebt i bie q\u00eb na pask\u00ebshin ndar\u00eb nga v\u00ebllez\u00ebrit! Fatkeq\u00ebsisht, konstatojm\u00eb se strukturat otomane edhe pas nj\u00eb shekulli pavar\u00ebsi gjejn\u00eb bah\u00e7e ku lul\u00ebzojn\u00eb si \u201cforma mentis\u201d. S\u00eb paku duhet pyetur populli shqiptar n\u00ebse \u00ebsht\u00eb dakord p\u00ebr k\u00ebt\u00eb qark t\u00eb shkurt\u00ebr gjenetik me anketim apo referendum, dhe pastaj n\u00ebse e marrin miratimin, le ta p\u00ebrdorin. Me parimet e Frojdit, disa politikan\u00eb shqiptar\u00eb e konsiderojn\u00eb pushtimin otoman \u201chistori dashurie\u201d dhe popullin ton\u00eb \u201cprodukt\u201d t\u00eb saj!!! Le ta thon\u00eb. N\u00eb rastin m\u00eb t\u00eb mir\u00eb, pohime t\u00eb tipit \u201cpopull v\u00eblla\u201d demonstrojn\u00eb inferioritet, serviliz\u00ebm, gjendje mendore prej t\u00eb pushtuari, megjith\u00ebse duket pak p\u00ebr t\u00eb p\u00ebrligjur nj\u00eb gj\u00eb kaq antishqiptare. Naimi i madh nga Stambolli vjersh\u00ebronte \u201cdielli lind andej nga per\u00ebndon\u201d, duke na p\u00ebrcaktuar qart\u00eb ideologjin\u00eb komb\u00ebtare. Dialektika integruese sot i th\u00ebrret shqiptar\u00ebt n\u00eb koh\u00ebn e ardhme t\u00eb historis\u00eb s\u00eb Naimit, si qytetar\u00eb me t\u00eb drejta e liri, dhe jo si \u201cv\u00ebllez\u00ebr\u201d t\u00eb p\u00ebrdhunuar nga pushtimi.<\/p>\n","protected":false},"excerpt":{"rendered":"

Mbi terminologjin\u00eb \u201cpopulli v\u00eblla\u201d turk Agron Gjekmarkaj Marr\u00ebdh\u00ebniet tona me Turqin\u00eb kan\u00eb njohur nj\u00eb regjist\u00ebr t\u00eb ri emocional n\u00eb epok\u00ebn e demokracis\u00eb. Shumica e takimeve bilaterale apo e vizitave t\u00eb nd\u00ebrsjella kan\u00eb sfond togfjal\u00ebshin \u201cpopulli v\u00eblla\u201d,\u00a0 n\u00ebnkuptohet turk. Kaq shum\u00eb p\u00ebrdoret kjo terminologji, sa duket gati nj\u00eb herezi po t\u00eb mos jesh dakord. Dal\u00ebngadal\u00eb, me…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11],"tags":[],"class_list":["post-348","post","type-post","status-publish","format-standard","hentry","category-publicistike"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/348","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=348"}],"version-history":[{"count":2,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/348\/revisions"}],"predecessor-version":[{"id":351,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/348\/revisions\/351"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=348"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=348"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=348"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}