{"id":434,"date":"2012-04-04T15:01:34","date_gmt":"2012-04-04T15:01:34","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=434"},"modified":"2012-04-04T15:01:34","modified_gmt":"2012-04-04T15:01:34","slug":"fishta-dhe-kanuni-i-leke-dukagjini","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=434","title":{"rendered":"Fishta dhe Kanuni i Lek\u00eb Dukagjini"},"content":{"rendered":"

\"\"<\/a>Fishta dhe Kanuni i Lek\u00eb Dukagjinit<\/p>\n

Prel\u00eb Grima<\/p>\n

 <\/p>\n

Gjergj Fishta \u00ebsht\u00eb studiuesi m\u00eb kompetent i tem\u00ebs s\u00eb gjakmarrjes n\u00eb k\u00ebta 100 vitet e fundit. K\u00ebt\u00eb e b\u00ebn t\u00eb mundur jo vet\u00ebm erudicioni i tij i spikatur, por edhe njohja e thell\u00eb deri n\u00eb qeliz\u00eb e shpirtit, psikologjis\u00eb, mentalitetit, traditave e zakoneve t\u00eb mal\u00ebsoreve, q\u00eb lidhet si me origjin\u00ebn ashtu edhe me ushtrimin e detyr\u00ebs s\u00eb famullitarit n\u00eb Rrapsh\u00eb t\u00eb Hotit.<\/p>\n

Gjat\u00eb k\u00ebtyre 100 viteve jan\u00eb shfaqur dy pik\u00ebpamje t\u00eb kund\u00ebrta p\u00ebr thelbin e gjakmarrjes. Pik\u00ebpamja e Fisht\u00ebs \u00ebsht\u00eb: Marrja e gjakut ka qen\u00eb nj\u00eb veprim i drejt\u00eb, i ligjsh\u00ebm dhe i dobish\u00ebm p\u00ebr gjith\u00eb periudh\u00ebn q\u00eb Shqip\u00ebria ka qen\u00eb pa shtet (pra deri m\u00eb 1912). Pik\u00ebpamja tjet\u00ebr, krejt e kund\u00ebrt, ka ekzistuar gjat\u00eb regjimit t\u00eb monarkis\u00eb, n\u00eb at\u00eb monist dhe sot n\u00eb demokracin\u00eb pluraliste.
\nP\u00ebr periudh\u00ebn e monarkis\u00eb Fishta shkruan: \u201cJo vet\u00ebm kund\u00ebrshtar\u00ebt e komit, por edhe shum\u00eb do pedanta vendas e muhaxhir\u00eb t\u00eb shtetit shqyptar, Kanunin e mbajn\u00eb ligj\u00eb barbar\u00eb e popullsin\u00eb ku kanuni pat vler\u00eb juridike p\u00ebr njer\u00ebz t\u00eb egj\u00ebr\u201d. M\u00eb tej shprehet se n\u00eb themel t\u00eb k\u00ebtij konceptimi \u201cpadyshim asht: \u2018gjaku\u2019- edhe la vendetta-\u201c (Kanuni i Lek\u00eb Dukagjinit, Parathanie, Bot. 2001, fq.27,30).
\nN\u00eb regjimin monist b\u00ebhej ky formulim: \u201cGjakmarrja \u00ebsht\u00eb nj\u00eb zakon i eg\u00ebr, i trash\u00ebguar nga rendi fisnor\u201d, (Fjalori enciklopedik shqiptar, Tiran\u00eb, 1985, fq.334). Nd\u00ebrsa n\u00eb vitet e demokracis\u00eb pluraliste shkruhet se \u201cGjakmarrja \u00ebsht\u00eb nj\u00eb zakon i eg\u00ebr e kanunor i t\u00eb marrunit gjak\u201d. (Fjalori enciklopedik shqiptar, Tiran\u00eb, 2002, fq.263).
\nCil\u00ebt quan Fishta kund\u00ebrshtar\u00eb t\u00eb kombit? Dihet se q\u00eb nga fundi i shekullit XIX,, armiqt\u00eb tan\u00eb t\u00eb jasht\u00ebm, shovinist\u00ebt e vendeve fqinje dhe mb\u00ebshtet\u00ebsit e tyre europian\u00eb, formuluan tez\u00ebn sipas s\u00eb cil\u00ebs, shqiptar\u00ebt qenkan t\u00eb paaft\u00eb p\u00ebr t\u00eb krijuar shtetin e tyre, sepse paskan si tipar karakteristik gjakmarrjen. Fishta e ka kund\u00ebrshtuar n\u00eb m\u00ebnyr\u00eb t\u00eb prer\u00eb k\u00ebt\u00eb tez\u00eb. \u201cDuket mir\u00ebfillit \u2013 shkruan ai \u2013 se prej t\u00eb marrunit t\u00eb gjakut \u2013 vendetta \u2013 nuk mund t\u00eb thuhet se kombi shqyptar asht barbar e q\u00eb nuk asht i zoti me u qeveris n\u00eb vetvedi i pamvarsh\u00ebm\u201d (fq. 32).
\nShum\u00eb i ashp\u00ebr \u00ebsht\u00eb q\u00ebndrimi i Fisht\u00ebs ndaj qeveritar\u00ebve t\u00eb vendit, t\u00eb cil\u00ebt i cil\u00ebson si \u201cmuhaxhir\u00eb t\u00eb shtetit\u201d, si edhe asaj pjese t\u00eb intelektual\u00ebve t\u00eb koh\u00ebs, t\u00eb cil\u00ebt i quan \u201cpedanta e gjys\u00ebm analfabet\u00eb\u201d. Ata duke shfaqur doza t\u00eb forta naiviteti dhe drit\u00ebshkurt\u00ebsie politike, b\u00ebn\u00eb nj\u00ebher\u00ebsh dy gabime: S\u00eb pari, b\u00ebn\u00eb t\u00eb vet\u00ebn tez\u00ebn e armiqve t\u00eb jasht\u00ebm q\u00eb shpif\u00ebn q\u00ebllimisht kur e cil\u00ebsuan popullin ton\u00eb si t\u00eb eg\u00ebr e barbar. S\u00eb dyti, njollos\u00ebn trash\u00ebgimin\u00eb kulturore-juridike t\u00eb s\u00eb shkuar\u00ebs son\u00eb.
\nN\u00eb mbrojtje t\u00eb tez\u00ebs s\u00eb vet, Fishta sjell argumente bind\u00ebs nga disa shkenca.
\nNga historia: Ai v\u00eb n\u00eb dukje se ligjet e Kanunit t\u00eb Lek\u00eb Dukagjinit \u201cp\u00ebrkojn\u00eb me ato t\u00eb Rom\u00ebs, Bizantit, t\u00eb Kanunit doksuer t\u00eb Teuton\u00ebve, t\u00eb Sllav\u00ebve, Hindian\u00ebve, ase (q\u00eb) nuk hyjn\u00eb n\u00eb rrethin e ligjeve barbare\u201d ( fq.30). P\u00ebrfundimi \u00ebsht\u00eb i qart\u00eb: Nuk ka sesi ndryshe nga gjith\u00eb popujt e bot\u00ebs vet\u00ebm Kanuni yn\u00eb t\u00eb jet\u00eb ligj barbar.
\nNga antropologjia: B\u00ebhet klasifikimi n\u00eb pes\u00eb shkall\u00eb i kultur\u00ebs e qytet\u00ebrimit t\u00eb popujve. Sipas k\u00ebtij klasifikimi, vendi yn\u00eb hyn n\u00eb shkall\u00ebn e tret\u00eb, q\u00eb ka si karakteristik\u00eb kryesore realizimin e s\u00eb mir\u00ebs s\u00eb p\u00ebrbashk\u00ebt. Kjo kultur\u00eb mund t\u00eb quhet legjendare ose heroike sepse: \u201cgjithkund zot\u00ebron parimi i liris\u00eb, i nderit e burrnis\u00eb\u201d (fq.29-30). Elemente t\u00eb eg\u00ebrsis\u00eb p\u00ebrmbajn\u00eb vet\u00ebm shkalla e kat\u00ebrt dhe e pest\u00eb e klasifikimit.
\nNga jurisprudenca: Drejt\u00ebsia q\u00eb jep Kanuni krahasohet me drejt\u00ebsin\u00eb e \u00e7do gjykate europiane, q\u00ebllimi i t\u00eb cilave \u00ebsht\u00eb \u201cme pshtue shoqnin\u00eb prej nji elementi t\u00eb rreziksh\u00ebm, p\u00ebrndryshe nuk asht barbar\u201d (fq.31). Si i till\u00eb ligji kanunor \u00ebsht\u00eb i dobish\u00ebm sepse ka karakter parandalues ndaj krimit t\u00eb vrasjes. Si akt individual \u00ebsht\u00eb konsideruar si vet\u00eb-gjyq\u00ebsi. Nj\u00eb cil\u00ebsim i till\u00eb \u00ebsht\u00eb i gabuar, sepse Kanuni ishte ligji i koh\u00ebs. \u201cShqiptari pra \u2013 shkruan Fishta \u2013 tue vra gjaksin e vet, nuk ban tjeter ve\u00e7se me e que n\u00eb vend nji ligj, qi ai e mban p\u00ebr t\u00eb drejt\u00eb\u201d (po aty). M\u00eb tej vazhdon: \u201c \u2026gjaksi i Luigjit XVI, kur i preu kryet \u2026 e mbyti pse mendonte se ligja asht e mir\u00eb, e arsyeshme\u2026e as nuk thot\u00eb kush sot se kje barbar\u201d (po aty).
\nP\u00ebr t\u00eb qart\u00ebsuar m\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje, Fishta b\u00ebn nj\u00eb analiz\u00eb akoma m\u00eb t\u00eb detajuar. Personi q\u00eb ka kryer krimin e vrasjes mund t\u00eb gjej\u00eb strehim n\u00eb krahinat e tjera, ku n\u00eb baz\u00eb t\u00eb norm\u00ebs kanunore t\u00eb \u201cprerjes s\u00eb mikut\u201d b\u00ebhet i papreksh\u00ebm. Kjo mund t\u00eb \u00e7oj\u00eb deri n\u00eb konfrontimin me arm\u00eb midis krahinave ose si\u00e7 thot\u00eb Fishta n\u00eb \u2018luft\u00eb civile\u201d. P\u00ebr t\u00eb shmangur k\u00ebt\u00eb rrezik, burrat e men\u00e7ur t\u00eb kanunit, marrjen e gjakut ia ngarkuan individualisht sht\u00ebpis\u00eb s\u00eb viktim\u00ebs (fq.31). \u201cK\u00ebto vendime t\u00eb Kanunit \u2013 shkruan Fishta \u2013 kan\u00eb ken\u00eb njoft\u00eb zyrtarisht prej sovranit t\u00eb vendit qi ishte Sulltani i Stambollit\u201d (po aty).
\nNga psikologjia: Pas marrjes s\u00eb gjakut, Fishta konstaton zhdukjen e \u00e7do kompleksi negativ n\u00eb marr\u00ebdh\u00ebniet p\u00ebrkoh\u00ebsisht n\u00eb armiq\u00ebsi midis dy familjeve, si\u00e7 mund t\u00eb jet\u00eb ndenja e urrejtjes. Madje shkojn\u00eb deri atje sa t\u00eb lidhin fejesa e kumari t\u00eb reja. \u201cEdhe vrasja e gjaksit n\u00eb pik\u00ebpamje psikologjike \u2013 shkruan Fishta \u2013 nuk asht nji vendetta, dan edhe prej faktit se dy familjet marrin e apin me njena \u2013 tjetren si me t\u00eb gjitha familjet e tjera t\u00eb bajrakut, mos tjeter n`at mas\u00eb sa shtetet e qytenueme t`Europes mbas luft\u00ebs botnore\u201d (fq.31). N\u00eb vazhdim t\u00eb arsyetimit thekson se \u201cP\u00ebr ne e marrshim pun\u00ebn n\u00eb pik\u00ebpamje psikologjike, un\u00eb tham se puna e gjakut \u2026 asht rezultat i do mendorjeve qi nuk mvaren prej shpirtit t\u00eb k\u00ebtij kombi\u201d (po aty).
\nN\u00eb argumentimin e gjer\u00eb t\u00eb tez\u00ebs s\u00eb vet, Fishta i referohet edhe let\u00ebrsis\u00eb antike greke, si\u00e7 ishte \u2018Iliada\u2019 e Homerit. Por ajo q\u00eb \u00ebsht\u00eb akoma m\u00eb e r\u00ebnd\u00ebsishme i referohet edhe Librit t\u00eb Shenjt\u00eb, Bibl\u00ebs (fq.32). N\u00eb botimin shqip t\u00eb Bibl\u00ebs gjejm\u00eb t\u00eb shkruar: \u201cI af\u00ebrmi m\u00eb i ngusht\u00eb i t\u00eb vrarit ka p\u00ebr detyr\u00eb ta vras\u00eb kudo q\u00eb ta gjej\u00eb (vras\u00ebsin)\u201d, (Bibla, ECM, 1993, fq.182).
\nN\u00eb mbrojtje t\u00eb bindjeve shkencore q\u00eb ka formuar, Fishta nuk i b\u00ebn lak as doktrin\u00ebs fetare, e cila si zgjidhje t\u00eb pranueshme p\u00ebr vrasjen konsideron vet\u00ebm faljen. Jasht\u00eb \u00e7do dyshimi edhe ai do t\u00eb preferonte faljen, por konstaton se nj\u00eb gj\u00eb e till\u00eb nuk \u00ebsht\u00eb e mjaftueshme. \u201cKurrkush ma shum\u00eb se un\u00eb si kishtar \u2013 shkruan Fishta \u2013 nuk mund ta d\u00ebnoj\u00eb pun\u00ebn e gjakut n\u00eb vedvedi e t\u00eb marrne si nji fakt t\u00eb zdeshun prej mendorjeve nd\u00ebrmjet t\u00eb cilave ndolli\u201d (fq.30-31).
\nN\u00eb gjithanshm\u00ebrin\u00eb e trajtimit t\u00eb \u00e7\u00ebshtjes autori ndalet edhe n\u00eb faktor\u00ebt e brendsh\u00ebm e t\u00eb jasht\u00ebm q\u00eb kan\u00eb kusht\u00ebzuar vazhdimin kaq gjat\u00eb te ne t\u00eb fenomenit t\u00eb marrjes s\u00eb gjakut. \u201cT\u00eb marrunit e gjakut \u2013 thekson ai \u2013 buron prej mendorjeve t\u00eb jashtme e prej t`metave t\u00eb organizimit shoqnuer t\u00eb nji kombi\u201d (fq.32). \u00cbsht\u00eb fjala p\u00ebr pushtimet e huaja shum\u00ebshekullore dhe n\u00eb prapambetjen e p\u00ebrgjithshme, n\u00eb zhvillimin ekonomiko-shoq\u00ebror t\u00eb vendit ton\u00eb.
\nVlera dhe r\u00ebnd\u00ebsia e studimit t\u00eb Fisht\u00ebs b\u00ebhet akoma m\u00eb e madhe p\u00ebr faktin se aty p\u00ebrcaktohen edhe rrug\u00ebt q\u00eb duhen ndjekur p\u00ebr zhdukjen e gjakmarrjes. N\u00eb vitin 1933, kur doli n\u00eb drit\u00eb vepra e Gje\u00e7ovit, gjakmarrja nuk kishte dal\u00eb nga skena. Megjith\u00ebse veprim i ligjsh\u00ebm dhe i dobish\u00ebm deri n\u00eb vitin 1912, tani ishte shnd\u00ebrruar n\u00eb nj\u00eb fenomen negativ dhe jasht\u00eb koh\u00ebs s\u00eb vet. Ve\u00e7se duhet theksuar se kjo nuk ngjiste p\u00ebr faj t\u00eb saj. Fajtor i v\u00ebrtet\u00eb ishte Shteti, q\u00eb nuk i kryente detyrat q\u00eb i p\u00ebrkisnin. P\u00ebr zhdukjen e gjakmarrjes Fishta thekson se: \u201c\u2026ligjet p\u00ebr me ken v\u00ebrtet t\u00eb dobishme por t\u00eb drejta e t\u00eb ndershme do t\u00eb jen\u00eb, do t\u00eb jen\u00eb t\u00eb gjashme, due me than\u00eb t\u00eb preme pas pshihes e nevojave t\u00eb njimendeta t\u00eb popullit\u2026K\u00ebshtu kan punue t\u00eb gjitha kombet e qytetnueme\u201d (fq.24).
\nZbatimi i k\u00ebsaj detyre duhet t\u00eb niste q\u00eb me fillimin e jet\u00ebs shtet\u00ebrore n\u00eb vitin 1912. Por qeverisja e shkurt\u00ebr e Ismail Qemalit, ngjarjet e nd\u00ebrlikuara q\u00eb ndodhen m\u00eb pas si edhe Lufta e Par\u00eb Bot\u00ebrore, e b\u00ebn\u00eb t\u00eb pamundur. Disa hapa t\u00eb ngadalt\u00eb u b\u00ebn\u00eb duke filluar nga viti 1920, p\u00ebr t\u00eb vazhduar me periudh\u00ebn e monarkis\u00eb, ku u v\u00ebrejt\u00ebn m\u00eb shum\u00eb p\u00ebrpjekje. Megjith\u00ebse hyn n\u00eb fuqi Kodi Civil dhe ai Penal, shteti me ligj t\u00eb ve\u00e7ant\u00eb legalizonte kompromisin e ligjit me kanunin. K\u00ebshtu fenomeni i gjakmarrjes vazhdoi t\u00eb ekzistonte.
\nN\u00eb regjimin monist, ndon\u00ebse p\u00ebr motive kryesisht ideologjike, rrept\u00ebsia e ligjit shkonte deri n\u00eb d\u00ebnimin me vdekje. K\u00ebshtu gjakmarrja faktikisht u zhduk. Jasht\u00eb \u00e7do politizimi, duhet n\u00ebnvizuar fakti se u realizua nj\u00eb arritje e r\u00ebnd\u00ebsishme n\u00eb jet\u00ebn shoq\u00ebrore t\u00eb vendit.
\nMe ndryshimin e sistemit politik n\u00eb fund t\u00eb vitit 1990 u rishfaq fenomeni tragjik i gjakmarrjes. Se \u00e7far\u00eb ndryshimesh kan\u00eb ndodhur dhe cila \u00ebsht\u00eb tabloja e p\u00ebrgjithshme e tanishme po japim tre raste tipike q\u00eb ngjan\u00eb n\u00eb vitin q\u00eb shkoi n\u00eb Shkod\u00ebr.
\nU vra p\u00ebr gjak Pastori i kish\u00ebs \u201cFjala e Krishtit\u201d, Dritan Prroni. Kjo vrasje pasqyron t\u00eb v\u00ebrtet\u00ebn se brezat e rinj nuk e njohin fare p\u00ebrmbajtjen e Kanunit. E themi ket\u00eb, sepse Kanuni e ndalon shprehimisht dhe kategorikisht vrasjen e kishtarit p\u00ebr gjak. Ngjarja zbulon edhe t\u00eb v\u00ebrtet\u00ebn tjet\u00ebr se sot nuk zbatohet as ligji e as Kanuni.
\nU ekzekutua Astrit Kurmema, pik\u00ebrisht n\u00eb koh\u00ebn q\u00eb ishte me leje t\u00eb dh\u00ebn\u00eb nga administrate e burgut, ku po kryente d\u00ebnimin e dh\u00ebn\u00eb nga gjykata p\u00ebr krimin e vrasjes. Kjo do t\u00eb thot\u00eb se ka hyr\u00eb praktika e paprecedent e d\u00ebnimit t\u00eb dyfisht\u00eb, nj\u00ebra nga gjykata dhe tjetra nga marr\u00ebsi i gjakut. Me sa duket, kjo \u00ebsht\u00eb dukuri vet\u00ebm shqiptare.
\nVdiq n\u00eb ngujim p\u00ebr gjak n\u00eb mosh\u00ebn 73-vje\u00e7are Bep \u00c7efa, ish-futbollist i \u2018Vllaznis\u00eb\u2019 s\u00eb Shkodr\u00ebs dhe kuad\u00ebr i fizkultur\u00ebs dhe edukimit fizik ne shkollat e qytetit t\u00eb Shkodr\u00ebs. N\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje po ndalemi m\u00eb gjat\u00eb. Ngujimi \u00ebsht\u00eb nj\u00eb sajes\u00eb artificiale, e cila nuk figuron n\u00eb asnj\u00eb prej 1163 z\u00ebrave t\u00eb Kanunit t\u00eb Lek\u00eb Dukagjinit. Absurditeti i k\u00ebsaj dukurie duket edhe p\u00ebr vet\u00eb faktin se marr\u00ebsi i gjakut nuk ka qen\u00eb i interesuar dhe nuk e ka k\u00ebrkuar ngujimin e vras\u00ebsit, sepse k\u00ebshtu nuk do ta realizonte kurr\u00eb q\u00ebllimin e tij. Aq m\u00eb tep\u00ebr kjo nuk mund t\u00eb ndodhte sepse n\u00eb sht\u00ebpi ndodheshin edhe grat\u00eb e f\u00ebmij\u00ebt, q\u00eb ishin t\u00eb p\u00ebrjashtuar nga marrja e gjakut. Duket se sht\u00ebpit\u00eb e ngujimit jan\u00eb konfonduar me kullat me fr\u00ebngji, t\u00eb cilat nuk kishin t\u00eb b\u00ebnin fare me gjakmarrjen. Ato kishin karakter mbrojt\u00ebs n\u00eb raste luft\u00ebrash ose t\u00eb shfaqjes s\u00eb ndonj\u00eb rreziku tjet\u00ebr.
\nPor \u00ebsht\u00eb fakt se ka l\u00ebshuar rr\u00ebnj\u00eb pik\u00ebpamja t\u00ebr\u00ebsisht e gabuar, sipas s\u00eb cil\u00ebs ngujimi \u00ebsht\u00eb gjymtyra e fundit e Kanunit. Ka ndodhur i ashtuquajturi \u201chipnotizim nga p\u00ebrs\u00ebritja\u201d, kur edhe absurditeti m\u00eb i madh besohet nga t\u00eb gjith\u00eb. Ngujimi paraqet variantin m\u00eb t\u00eb p\u00ebrbindsh\u00ebm e m\u00eb kriminal t\u00eb gjakmarrjes, sepse \u00ebsht\u00eb d\u00ebnimi kolektiv i njer\u00ebzve t\u00eb pafajsh\u00ebm, t\u00eb rritur e f\u00ebmij\u00eb dhe pa vendim gjykate. \u00cbsht\u00eb shkelja m\u00eb e r\u00ebnd\u00eb e brutale e ligjit dhe e t\u00eb drejtave themelore t\u00eb njeriut. Shum\u00eb shqet\u00ebsuese jan\u00eb p\u00ebrpjes\u00ebtimet e m\u00ebdha q\u00eb ka marr\u00eb kjo dukuri e neveritshme. Sipas t\u00eb dh\u00ebnave t\u00eb Komitetit t\u00eb Pajtimit Mbar\u00ebkomb\u00ebtare, n\u00eb Shqip\u00ebri ka 1650 familje t\u00eb ngujuara, ku numrin m\u00eb t\u00eb madh e ka Shkodra, Tirana e Durr\u00ebsi. Nd\u00ebrsa 890 f\u00ebmij\u00eb nuk shkojn\u00eb n\u00eb shkoll\u00eb.
\nTani pas 20 vitesh ka ardhur koha p\u00ebr t\u00eb reflektuar, duke u \u00e7liruar p\u00ebrfundimisht nga subjektivizmi dhe iluzionet. Duhet braktisur si tep\u00ebr e d\u00ebnueshme tendenca e mbulimit t\u00eb s\u00eb v\u00ebrtet\u00ebs p\u00ebrpara opinionit t\u00eb brendsh\u00ebm dhe atij nd\u00ebrkomb\u00ebtar. \u00cbsht\u00eb e qart\u00eb p\u00ebr t\u00eb gjith\u00eb, se kodi i ri penal nuk e trajton krimin e vrasjes n\u00eb p\u00ebrputhje me mend\u00ebsin\u00eb, psikologjin\u00eb e nevojat e popullit, domosdoshm\u00ebrin\u00eb e t\u00eb cilave e argumentonte Fishta. Jeta tregoi se adaptimi mekanik i legjislacionit europian \u00ebsht\u00eb i pavlefsh\u00ebm, sepse realitetet n\u00eb dy hap\u00ebsirat jan\u00eb krejt t\u00eb ndryshme, prandaj mendoj se \u00ebsht\u00eb shum\u00eb i domosdosh\u00ebm rishikimi i Kodit Penal. N\u00eb mentalitetin e psikologjin\u00eb e shum\u00eb njer\u00ebzve vazhdon t\u00eb jet\u00eb e ngulitur reliktja e vjet\u00ebr e \u201c\u00e7mimit t\u00eb gjakut\u201d. Ajo nuk e pranon kurrsesi q\u00eb jeta e humbur e njeriut t\u00eb barazohet me disa vite burg t\u00eb atij q\u00eb vret.
\nDuket se e vetmja rrug\u00ebdalje \u00ebsht\u00eb zbatimi i formul\u00ebs s\u00eb Fisht\u00ebs, p\u00ebr t\u00eb cil\u00ebn shkruam m\u00eb lart. Kurse p\u00ebrsa i p\u00ebrket fenomenit t\u00eb ngujimit, \u00ebsht\u00eb imperative lufta tep\u00ebr e vendosur e pa kompromis duke e konsideruar si\u00e7 \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb, si pjes\u00eb nga m\u00eb t\u00eb rrezikshmet e bot\u00ebs s\u00eb krimit.<\/p>\n

*Autori \u00ebsht\u00eb arsimtar veteran nga rrethi i Shkodr\u00ebs.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Fishta dhe Kanuni i Lek\u00eb Dukagjinit Prel\u00eb Grima   Gjergj Fishta \u00ebsht\u00eb studiuesi m\u00eb kompetent i tem\u00ebs s\u00eb gjakmarrjes n\u00eb k\u00ebta 100 vitet e fundit. K\u00ebt\u00eb e b\u00ebn t\u00eb mundur jo vet\u00ebm erudicioni i tij i spikatur, por edhe njohja e thell\u00eb deri n\u00eb qeliz\u00eb e shpirtit, psikologjis\u00eb, mentalitetit, traditave e zakoneve t\u00eb mal\u00ebsoreve, q\u00eb…<\/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-434","post","type-post","status-publish","format-standard","hentry","category-kritike"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/434","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=434"}],"version-history":[{"count":2,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/434\/revisions"}],"predecessor-version":[{"id":437,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/434\/revisions\/437"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=434"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=434"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=434"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}