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NGA: \u00a0DOK. ROVENA VATA<\/strong><\/p>\n Ky studim jo rast\u00ebsisht fillon m\u00eb k\u00ebt\u00eb fjali: \u201cTrash\u00ebgimia kulturore gojore shqiptare pak nga pak po z\u00eb vendin e vet n\u00eb programet e rendit par\u00ebsor t\u00eb UNESCO-s p\u00ebr pasurit\u00eb elitare t\u00eb njer\u00ebzimit\u201d.<\/p>\n Studiuesi Shaban Sinani k\u00ebmb\u00ebngul q\u00eb eposi shqiptar t\u00eb promovohet n\u00eb programet elitare t\u00eb trash\u00ebgimis\u00eb folklorike shqiptare m\u00eb t\u00eb hershme, gjithashtu ai njihet dhe me em\u00ebrtimet: eposi heroik legjendar, cikli i kreshnik\u00ebve, cikli verior, cikli i Mujit dhe i Halilit. Mbledhja, botimi dhe studimi i eposit t\u00eb kreshnik\u00ebve nisi n\u00eb fund t\u00eb shekullit t\u00eb 19-t\u00eb dhe vijon ende. P\u00ebrve\u00e7 klerik\u00ebve fran\u00e7eskan\u00eb (Palaj-Kurti duhen ve\u00e7uar), merit\u00eb themelore p\u00ebr zbulimin dhe studimin e eposit kan\u00eb albanolog\u00ebt M. Parry, A. Lord, M. Lambertz, S. Sk\u00ebndi, A. Pipa. Rapsodit\u00eb e eposit t\u00eb kreshnik\u00ebve jan\u00eb k\u00ebng\u00eb me pavar\u00ebsi formale nga nj\u00ebra-tjetra, por n\u00eb p\u00ebrmbajtje ato i bashkon e nj\u00ebjta mend\u00ebsi, e nj\u00ebjta epok\u00eb, e nj\u00ebjta hap\u00ebsir\u00eb, t\u00eb nj\u00ebjtat figura mitologjike e gjysm\u00eb-mitologjike. Rapsodia vet\u00eb e p\u00ebrmend rrall\u00eb fjal\u00ebn kreshnik. Heronjt\u00eb e saj e quajn\u00eb veten trima ose ag\u00ebt e Jutbin\u00ebs. Kreshnik\u00eb, heronj q\u00eb mbrojn\u00eb kufijt\u00eb e trojeve t\u00eb t\u00eb par\u00ebve, jan\u00eb quajtur nga mbledh\u00ebsit dhe studiuesit. N\u00eb k\u00ebng\u00ebt epike legjendare ka z\u00ebra e jehona, prej shum\u00eb epokash parahistorike, prandaj ato vler\u00ebsohen si k\u00ebng\u00eb me karakter shum\u00ebshtresor. N\u00eb to nuk ka heronj historik\u00eb, por heronj kulturor\u00eb. Eposi i kreshnik\u00ebve \u00ebsht\u00eb shprehja m\u00eb e hershme e vetidentifikimit etnik t\u00eb parashqiptar\u00ebve dhe shqiptar\u00ebve. N\u00eb epos krijuesi dhe bart\u00ebsi i rapsodis\u00eb dallojn\u00eb veten prej tjetrit si qenie etnike. Tjetri identifikohet edhe p\u00ebrmes etnonimit t\u00eb vet: Shkjau, Osmani, Harambashi (bash arapi ose arapi pasha), Harapi i Zi, Jelini (heleni, greku), Ltinka e Bardh\u00eb (latini), Tali\/Talja (italiani), Jevrenija, Qyste Jahudia (hebreu), Filipe Maxhari (hungari), nd\u00ebrsa kreshnik\u00ebt nuk e p\u00ebrmendin shprehimisht bashk\u00ebsin\u00eb q\u00eb i p\u00ebrkasin. Konflikti sundues n\u00eb epos \u00ebsht\u00eb ai me krajlit\u00eb dhe antagonist\u00ebt e ag\u00ebve t\u00eb Jutbin\u00ebs jan\u00eb kreshnik\u00ebt e krajlive. Kjo i ka shtyr\u00eb studiuesit t\u00eb mendojn\u00eb se \u201ckoha e par\u00eb\u201d e krijimit t\u00eb eposit duhet t\u00eb jet\u00eb pik\u00ebrisht ajo e dyndjeve sllave n\u00eb jug t\u00eb Ballkanit n\u00eb shekujt VI-VIII. Eposi i kreshnik\u00ebve ka ngjashm\u00ebri me shumic\u00ebn e epopeve t\u00eb popujve europian\u00eb dhe t\u00eb bot\u00ebve m\u00eb t\u00eb larg\u00ebta. Nj\u00ebsoj si n\u00eb epopen\u00eb antike shumere dhe n\u00eb at\u00eb greke, heronjt\u00eb qendror\u00eb jan\u00eb dy. Muji zgjedh fuqin\u00eb, sikurse Akili, por heroi tjet\u00ebr, Halili, shenjon m\u00eb shum\u00eb kultin e bukuris\u00eb, jo t\u00eb dij\u00ebs si Odiseu. Zanat pajtore t\u00eb fatit t\u00eb kreshnik\u00ebve jan\u00eb mite me nj\u00eb pik\u00eb t\u00eb dob\u00ebt, si Akili n\u00eb antikitetin grek dhe Samsoni n\u00eb eposin hebraik. Muji duhet t\u00eb kaloj\u00eb n\u00eb prova t\u00eb ngjashme rishtarie sikurse Rustemi n\u00eb \u201cShah-Namen\u00eb\u201d perse. Si n\u00eb epopen\u00eb greko-bizantine, spanjolle dhe n\u00eb at\u00eb franceze, ku rreziku qendror jan\u00eb maur\u00ebt, edhe n\u00eb eposin e kreshnik\u00ebve \u201cnji harap i zi ka dal\u00eb prej deti\u201d. N\u00eb eposin e kreshnik\u00ebve nuk ka hap\u00ebsir\u00eb dhe koh\u00eb t\u00eb p\u00ebrcaktuar historike. Jutbina \u00ebsht\u00eb nj\u00eb atdhe shpirt\u00ebror i rapsod\u00ebve. K\u00ebto argumente kalojn\u00eb n\u00eb dobi t\u00eb autor\u00ebsis\u00eb vend\u00ebse. Dy tiparet themelore t\u00eb figurave mitologjike n\u00eb epos jan\u00eb karakteri matriarkal dhe ktonik. Ndryshe prej epopeve antike, n\u00eb ciklin e kreshnik\u00ebve nuk ka hyjni qiellore dhe n\u00ebntok\u00ebsore. Sikurse Gilgameshi i shumer\u00ebve t\u00eb mo\u00e7\u00ebm, i cili \u00ebsht\u00eb njeri n\u00eb nj\u00eb t\u00eb tret\u00ebn dhe hyjni n\u00eb dy t\u00eb tretat, edhe kreshnik\u00ebt e k\u00ebng\u00ebve shqiptare jan\u00eb pjes\u00ebrisht njer\u00ebz tok\u00ebsor\u00eb dhe pjes\u00ebrisht rishtar\u00eb t\u00eb nj\u00eb urdhri hyjnor, si marr\u00ebs t\u00eb fuqis\u00eb s\u00eb zanave. Shihet se kjo nd\u00ebrthurje e vetive tok\u00ebsore me ato qiellore \u00ebsht\u00eb e p\u00ebrgjithshme, bot\u00ebrore.<\/p>\n Fuqia e kreshnik\u00ebve buron prej zanave dhe nuk trash\u00ebgohet m\u00eb tej se Omeri ose Omerat prej Mujit: nuk ka brez t\u00eb tret\u00eb kreshnik\u00ebsh. Kulti i malit, i bjeshk\u00ebs, i lart\u00ebsis\u00eb (vertikalitetit); p\u00ebrdorimi i koh\u00ebs p\u00ebr t\u00eb matur hapsir\u00ebn dhe anasjelltas (nant dit\u00eb\/ udh\u00eb); numrat simpatik\u00eb dhe sistemi nj\u00ebzetdhjetor indoeuropian (vegisimal system) i num\u00ebrimit (trezet, kat\u00ebrzet); tipi i mendimit poetik; jan\u00eb shprehje e nj\u00eb hershm\u00ebrie dhe vijueshm\u00ebrie t\u00eb gjat\u00eb.\u00a0 Eposi i kreshnik\u00ebve \u00ebsht\u00eb p\u00ebrmendorja m\u00eb e r\u00ebnd\u00ebsishme e trash\u00ebgimis\u00eb gojore iliro-shqiptare q\u00eb d\u00ebshmon mitologjin\u00eb e hershme t\u00eb popullit shqiptar. N\u00ebse gjuha dhe shum\u00eb shenja t\u00eb identitetit shqiptar historikisht kalendarin e tyre e fillojn\u00eb nga shekulli i 7-t\u00eb e k\u00ebndej, mitologjia n\u00eb eposin e kreshnik\u00ebve i ngjan nj\u00eb palimpsesti, n\u00eb t\u00eb cilin shfaqen shtresa universale indoeuropiane, mesdhetare, ilire, shqiptare, europiane, ballkanike, q\u00eb d\u00ebshmojn\u00eb jo vet\u00ebm rrug\u00ebn prehistorike dhe historike t\u00eb popullit shqiptar, por edhe kalendarin e shfaqjes s\u00eb mend\u00ebsis\u00eb prehistorike-historike t\u00eb zhvillimit t\u00eb shkall\u00ebshkallsh\u00ebm t\u00eb mendimit njer\u00ebzor. Mitologjia shqiptare n\u00eb eposin e kreshnik\u00ebve shfaq ngjashm\u00ebri arketipale me eposet m\u00eb t\u00eb m\u00ebdhenj t\u00eb historis\u00eb bot\u00ebrore, si dyshja luft\u00ebrare (e ngjashme me eposin e shumer\u00ebve- Gilgamesh; me eposin helenik: Akili dhe Odiseu); provat e rishtaris\u00eb dhe t\u00eb zgjedhjes apo shugurimit (Herakliti n\u00eb eposin antik grek, Rustemi n\u00eb Shah Name); kulti i fuqis\u00eb fizike; heroi me pik\u00eb t\u00eb dob\u00ebt (Akili, Samsoni); burimi totemik i fuqis\u00eb (lopa Bermaja tek eposi pers, dhit\u00eb e kryehershme e b\u00ebjn\u00eb eposin shqiptar d\u00ebshmitar t\u00eb nj\u00eb epoke paraindoeuropiane (eposi i hebrenjve nuk \u00ebsht\u00eb epos i nj\u00eb populli t\u00eb s\u00eb nj\u00ebjt\u00ebs familje-hebrenjt\u00eb jan\u00eb popull semit). Dy qytet\u00ebrimet e m\u00ebdha t\u00eb antikitetit fqinj kan\u00eb l\u00ebn\u00eb gjurm\u00eb t\u00eb forta mitologjike, duke u b\u00ebr\u00eb d\u00ebshmitar\u00eb t\u00eb hershm\u00ebris\u00eb absolute t\u00eb eposit: jan\u00eb af\u00ebrsisht 40 motive t\u00eb ngjashme me eposin homerik (M. Lambertz), \u00ebsht\u00eb v\u00ebrtetuar ngjashm\u00ebria e Zan\u00ebs me Dian\u00ebn latine, jo vet\u00ebm gjuh\u00ebsisht, por edhe n\u00eb atribute. T\u00eb gjitha k\u00ebto e b\u00ebjn\u00eb eposin shqiptar dhe mitologjin\u00eb e tij nj\u00eb p\u00ebrmendore parashqiptare dhe parasllave, duke i dh\u00ebn\u00eb nj\u00eb funksion p\u00ebrjashtimor n\u00eb gjith\u00eb historin\u00eb e epeve t\u00eb popujve paleoballkanas. Kulti i vertikalitetit, shenjt\u00ebrimi i numrave simpatik\u00eb t\u00eb lidhur me kalendar\u00eb parakristian\u00eb dhe kristian\u00eb (nj\u00eb, dy, tre, shtat\u00eb, n\u00ebnt\u00eb, 12, 40 etj), gjithashtu \u00ebsht\u00eb gjurma e k\u00ebsaj kohe. n\u00eb eposin ton\u00eb studiuesi ka gjetur edhe tipare europiane t\u00eb cilat jan\u00eb: kalor\u00ebsia, let\u00ebrk\u00ebmbimi, deri diku edhe kryqtaria, fryma e krishter\u00eb. Dashurit\u00eb e fuqishme dhe d\u00ebshirat p\u00ebr martesa endogame (konceptimi i lidhjes s\u00eb gjakut si totalitet i bashk\u00ebsis\u00eb): \u201cT\u2019tana \u00e7ikat e jutbin\u00ebs\/ bash si motra qi po m\u2019duken\u201d. Eposin dhe heronjt\u00eb e tij nuk i nx\u00eb koha dhe historia. Pap\u00ebrcaktueshm\u00ebria kohore dhe historike e b\u00ebn at\u00eb nj\u00eb prej eposeve m\u00eb origjinal\u00eb n\u00eb Ballkan, duke p\u00ebrfshir\u00eb eposet e sllav\u00ebve t\u00eb jugut, koha e t\u00eb cil\u00ebve \u00ebsht\u00eb vulosur thot\u00eb autori q\u00eb prej Betej\u00ebs s\u00eb Fush\u00eb-Kosov\u00ebs (1389) e k\u00ebndej dhe Digenis akritas t\u00eb grek\u00ebve bizantin. Gjithashtu studiuesi Shaban Sinani shton faktin se mitet e eposit shqiptar t\u00eb kreshnik\u00ebve jan\u00eb kryesisht ktonik\u00eb (mite t\u00eb tok\u00ebs) dhe me burim matriarkatin (kreshnik\u00ebt indentifikohen nga n\u00ebna dhe jo nga babai), gj\u00eb q\u00eb i b\u00ebn ata m\u00eb t\u00eb hersh\u00ebm se krishterimi dhe t\u00eb pakrahasuesh\u00ebm me mitet e popujve ballkanas t\u00eb m\u00ebpas\u00ebm. Karakteri ktonik \u00ebsht\u00eb shprehje e nj\u00eb popullsie autoktonike. Karakteri matriarkal, gjithashtu, e lasht\u00ebson eposin shqiptar duke e afruar me antikitetin e hersh\u00ebm.\u00a0 Eposi heroik legjendar shqiptar e shpreh nj\u00eb vet\u00ebdije t\u00eb till\u00eb p\u00ebrmes t\u00eb dh\u00ebnash t\u00eb t\u00ebrthorta, duke e dalluar gjuh\u00ebn, veshjen, sjelljen, tradit\u00ebn e heronjve kulturor\u00eb vend\u00ebs si \u201ct\u00eb vet\u00ebn\u201d dhe m\u00eb s\u00eb shumti prej opozicionit me tjetrin. Informacioni m\u00eb i r\u00ebnd\u00ebsish\u00ebm vet\u00ebdallues q\u00eb jep rapsodia mund t\u00eb shprehej n\u00eb thjeshtligj\u00ebrim: Un\u00eb jam si heroi vend\u00ebs sepse nuk jam shkja, nuk jam jelin, nuk jam jevrej, nuk jam maxhar, nuk jam miskov, nuk jam harap dhe as harambash, nuk jam jahudi, nuk jam latin dhe as i Talit. Shkalla e p\u00ebrdallimit t\u00eb tjetrit n\u00eb epos \u00ebsht\u00eb m\u00eb e lart\u00eb se e vetvetes. Ngjashm\u00ebria si pasuri, ballkanizimi i dukurive dhe motiveve t\u00eb epik\u00ebs legjendare, prania e tjetrit si d\u00ebshmues hershm\u00ebrie, jan\u00eb gjithashtu me rol emancipues n\u00eb mend\u00ebsi e n\u00eb metodologji. Gjithnj\u00eb e m\u00eb shum\u00eb eposi i shqiptar\u00ebve shihet jo si nj\u00eb thesar i mbyllur n\u00eb vetvete, jo si nj\u00eb produkt i pangjash\u00ebm me epope t\u00eb tjera, por si nj\u00eb trash\u00ebgimi q\u00eb e bashkon me k\u00ebto trash\u00ebgimi lidhja gjenetike mes popujve, karakteri universal i mitologjis\u00eb, burimi historik i p\u00ebrbashk\u00ebt ai af\u00ebrt, fqinj\u00ebsia apo prekja n\u00eb koh\u00eb e hap\u00ebsir\u00eb dhe pa dyshim ligjet e brendshme t\u00eb vet\u00eb epopes\u00eb, q\u00eb p\u00ebrcaktojn\u00eb tipologjin\u00eb e zhanrit. V\u00ebshtrimi i epik\u00ebs legjendare shqiptare si nj\u00eb palimpsest, ku epokat dhe kulturat kan\u00eb l\u00ebn\u00eb gjurm\u00ebn e vet, shtres\u00eb mbi shtres\u00eb, duke d\u00ebshmuar veten dhe t\u00eb tjer\u00ebt, ka qen\u00eb emancipues p\u00ebr dijen albanologjike dhe jo vet\u00ebm p\u00ebr epikologjin\u00eb. Nj\u00eb problem i diskutuesh\u00ebm, shpesh i kaluar me indiferenc\u00eb ose, m\u00eb sakt\u00eb, i pa kushtuar r\u00ebnd\u00ebsin\u00eb e merituar, \u00ebsht\u00eb ai i raporteve t\u00eb brendshme t\u00eb kreshnik\u00ebve, ve\u00e7an\u00ebrisht ai i raportit midis kreshnik\u00ebve dhe disa heronjve t\u00eb p\u00ebraf\u00ebrt e nj\u00ebher\u00ebsh t\u00eb dalluesh\u00ebm prej tyre, si Gjergj Elez Alia. Nga k\u00ebrkimet n\u00eb terren p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb, cikli i k\u00ebng\u00ebve t\u00eb Gjergj Elez Alis\u00eb ka mbetur i ve\u00e7uar.<\/p>\n Mendimi se n\u00eb epik\u00ebn legjendare shqiptare ka vet\u00ebm nj\u00eb urdh\u00ebr heronjsh, vet\u00ebm urdhri i v\u00ebllez\u00ebrve Muji dhe Halili, kur gjithnj\u00eb e m\u00eb e qart\u00eb po b\u00ebhet prej studimeve se nj\u00eb urdh\u00ebr m\u00eb vete shenjohet n\u00eb heroin Gjergj Elez Alia, lidhet me faktin q\u00eb shqiptar\u00ebt i kan\u00eb provuar t\u00eb dy rreziqet, nga deti e nga toka. Nj\u00eb \u00e7\u00ebshtje e debatuar n\u00eb k\u00ebt\u00eb studim \u00ebsht\u00eb edhe ajo e karakterit t\u00eb vargut, shpesh indentifikuar me dhjet\u00ebrrokshin; edhe kjo m\u00eb shum\u00eb e lidhur me debatet e p\u00ebrgjithshme p\u00ebr lidhjet, ngjashm\u00ebrit\u00eb dhe pangjashm\u00ebrit\u00eb metrike midis eposit shqiptar dhe eposit t\u00eb sllav\u00ebve t\u00eb jugut. N\u00eb baz\u00eb t\u00eb tipologjis\u00eb s\u00eb k\u00ebng\u00ebs epike referuar shkall\u00ebs s\u00eb mend\u00ebsis\u00eb dhe t\u00eb vet\u00ebdijes estetike; tipet t\u00eb mendimit dhe p\u00ebrfytyrimit popullor, epika legjendare shqiptare do t\u00eb rezultonte me k\u00ebt\u00eb klasifikim: 1- K\u00ebng\u00eb me motive mitologjike, 2- K\u00ebng\u00eb me motive heroike parahistorike (pa shtresime t\u00eb njehsueshme historike), 3- K\u00ebng\u00eb heroike me shtresime historike. Gjat\u00eb k\u00ebtij studimi p\u00ebrmendet n\u00eb jo pak raste edhe cikli i Gjergj Elez Alis\u00eb i cili p\u00ebrmban opozicionin biblik gjenotipik tok\u00eb-det, Leviatan-Behemont, i cili n\u00eb proz\u00ebn popullore shqiptare njihet dhe si motive i luft\u00ebs s\u00eb dragoit me kul\u00e7edr\u00ebn. Epi i Gjergj Elez Alis\u00eb shenjon nj\u00eb koh\u00eb historike t\u00eb shfaqjes s\u00eb rrezikut q\u00eb vjen nga deti. Rreth k\u00ebtyre dy cikleve bashkohen shum\u00eb k\u00ebng\u00eb t\u00eb tjera epike, t\u00eb cilat formojn\u00eb mjedisin e \u201cnotimit\u201d, t\u00eb dy cikleve\/qerthujve n\u00eb nj\u00eb epik\u00eb legjendare t\u00eb vetme (pavar\u00ebsisht se, bie fjala, heronjt\u00eb kulturor\u00eb t\u00eb dy rendeve, Gjergj Elez Alia dhe Muji e Halili, dalin n\u00eb epos edhe si rival\u00eb dhe kund\u00ebrshtar\u00eb n\u00eb duel).<\/p>\n Ky studim merr p\u00ebrsip\u00ebr edhe disa prej ligj\u00ebrimeve m\u00eb t\u00eb vjetra t\u00eb shqipes si: ligj\u00ebrimi biblik-unigjillor, ligj\u00ebrimi etnografik-prozodis\u00eb popullore dhe ligj\u00ebrimit etnojuridik-tradit\u00ebs s\u00eb ligjeve t\u00eb pashkruara. Si nj\u00eb \u00e7\u00ebshtje e nd\u00ebrlikuar del edhe e ashtuquajtura \u201cinstitucioni i bes\u00ebs\u201d t\u00eb shqiptar\u00ebt ku besa na del n\u00eb k\u00ebto shum\u00ebsi kuptimesh: besa si paqe, besa si fe, besa si besim, besa si bekim, besa si kod etik, besa si nyje juridike, besa si shenj\u00eb dhe vet\u00ebdije fetare. Historikisht fjala \u201cbes\u00eb\u201d d\u00ebshmohet e p\u00ebrdorur me nj\u00eb vler\u00eb morale-juridike n\u00eb \u201cStatutet e Shkodr\u00ebs\u201d, q\u00eb i p\u00ebrket periudh\u00ebs paraosmane. \u00cbsht\u00eb nj\u00eb prej nocioneve q\u00eb del m\u00eb her\u00ebt n\u00eb kultur\u00ebn e shkruar shqiptare. N\u00eb \u201cStatutet e Shkodr\u00ebs\u201d n\u00eb t\u00eb v\u00ebrtet\u00eb del n\u00eb form\u00eb foljore, \u201cbessare\u201d, \u201cbesare\u201d, dhe kjo p\u00ebrb\u00ebn nj\u00eb nxitje p\u00ebr interesa shkencor\u00eb etnografik\u00eb e gjuh\u00ebsor\u00eb. N\u00eb t\u00eb gjitha rastet e p\u00ebrdorimit t\u00eb nocionit t\u00eb t\u00eb besuarit, n\u00eb \u201cStatutet e Shkodr\u00ebs\u2019, ky nocion ka si kusht ben\u00eb, betimin. N\u00eb fakt, \u201cbessare\u201d, n\u00eb form\u00ebn e vet m\u00eb t\u00eb hershme t\u00eb shkruar, i p\u00ebrmban t\u00eb gjitha k\u00ebto nocione: be, betim, bes\u00eb, besim. Jan\u00eb t\u00eb mundshme disa rrafshe krahasues p\u00ebr evoluimin historik t\u00eb fjal\u00ebs \u201cbes\u00eb\u201d, e cila, sipas t\u00eb gjitha gjasave, nuk \u00ebsht\u00eb nj\u00eb fjal\u00eb e parme e shqipes, por nj\u00eb formim i periudh\u00ebs s\u00eb saj letrare.<\/p>\n Besa theksohet si kodi m\u00eb i ve\u00e7ant\u00eb n\u00eb bot\u00eb dhe gjendet n\u00eb \u201cKanunin e Lek\u00eb Dukagjinit\u201d; dhe Europ\u00ebs s\u00eb qytet\u00ebruar do t\u2019i duhen edhe 600 vjet p\u00ebr t\u00eb arritur vlerat e kanunit shqiptar. Nj\u00eb fakt q\u00eb Pr. Sinani ka n\u00ebnvizuar \u00ebsht\u00eb edhe problemi i gjakmarrjes i cili jepet n\u00eb Kanun, ku theksohet q\u00eb \u00ebsht\u00eb nj\u00eb shprehje e nj\u00eb rregullimi shum\u00eb t\u00eb rrept\u00eb t\u00eb jet\u00ebs s\u00eb shoq\u00ebris\u00eb qysh n\u00eb t\u00eb drejt\u00ebn biblike, pastaj me t\u00eb mir\u00ebnjohurin \u201clex talionis\u201d- \u201cligji i prerjes\u201d, ose m\u00eb sakt\u00eb \u201cligji syrin p\u00ebr sy\u201d, q\u00eb ka z\u00ebn\u00eb nj\u00eb vend qendror n\u00eb t\u00eb drejt\u00ebn antike romake, pavar\u00ebsisht se m\u00eb von\u00eb kultura njer\u00ebzore iu largua k\u00ebsaj eg\u00ebrsie t\u00eb kryehershme dhe mbijetojat e saj u ruajt\u00ebn kryesisht n\u00eb shoq\u00ebrin\u00eb patriarkale, me ve\u00e7ime natyrore e politike. \u201cJet\u00ebn p\u00ebr jet\u00ebn, syrin p\u00ebr syrin, dh\u00ebmbin p\u00ebr dh\u00ebmbin, dor\u00ebn p\u00ebr dor\u00ebn, k\u00ebmb\u00ebn p\u00ebr k\u00ebmb\u00ebn, djegien p\u00ebr djegien, plagosjen p\u00ebr plagosjen\u201d, k\u00ebto jan\u00eb sloganet e sanksionuara n\u00eb Librin \u201cDalja\u201d- \u201cEksodi\u201d t\u00eb Bibl\u00ebs.<\/p>\n P\u00ebrmbledhtas mund t\u00eb themi se nismat shkencore p\u00ebr vler\u00ebsimin e raporteve histori\/epos kan\u00eb pasur p\u00ebr q\u00ebllim t\u00eb paraqesin kusht\u00ebzimin relative t\u00eb k\u00ebsaj p\u00ebrmendoreje t\u00eb fuqishme t\u00eb artit t\u00eb popullit me historin\u00eb e tij. Etnokultura dhe historia n\u00eb k\u00ebto studime shihen si pasuri komb\u00ebtare dhe raportet midis tyre dalin jasht\u00eb kuadrit t\u00eb krahasimit t\u00eb dijeve dhe disiplinave shkencore rreth tyre. V\u00ebmendje e posa\u00e7me me t\u00eb drejt\u00eb i kushtohet pavar\u00ebsis\u00eb relative t\u00eb tradit\u00ebs letrare gojore nga realiteti historik, q\u00eb n\u00eb rastin e eposit \u00ebsht\u00eb m\u00eb e madhe. Prehistoria dhe historia n\u00eb folkloristik\u00eb ndahen n\u00eb pikat ku lidhen e ndahen epika legjendare dhe ajo historike.<\/p>\n","protected":false},"excerpt":{"rendered":" (STUDIMI MONOGRAFIK “ETNOS N\u00cb EPOS” NGA SHABAN SINANI) NGA: \u00a0DOK. ROVENA VATA \u201cEtnos n\u00eb epos\u201d \u00ebsht\u00eb nj\u00eb studim monografik i p\u00ebrgatitur me fines\u00eb dhe mjesht\u00ebri t\u00eb ve\u00e7ant\u00eb nga pena e art\u00eb e studiuesit dhe profesorit t\u00eb talentuar Shaban Sinanit.<\/p>\n","protected":false},"author":1,"featured_media":6093,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-6092","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6092","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=6092"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6092\/revisions"}],"predecessor-version":[{"id":6094,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6092\/revisions\/6094"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/6093"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6092"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6092"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6092"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/strong>
\n\u201cEtnos n\u00eb epos<\/strong>\u201d \u00ebsht\u00eb nj\u00eb studim monografik i p\u00ebrgatitur me fines\u00eb dhe mjesht\u00ebri t\u00eb ve\u00e7ant\u00eb nga pena e art\u00eb e studiuesit dhe profesorit t\u00eb talentuar Shaban Sinanit. Ky njeri q\u00eb rrezaton vlera p\u00ebr aft\u00ebsit\u00eb e tij akademike dhe cil\u00ebsit\u00eb e virtytet larta njer\u00ebzore merr p\u00ebrsip\u00ebr k\u00ebt\u00eb studim p\u00ebr t\u2019i ardhur n\u00eb ndihm\u00eb mbar\u00eb bot\u00ebs akademike q\u00eb ai vet\u00eb p\u00ebrfaq\u00ebson dhe gjith\u00eb audienc\u00ebs,s\u00eb studiuesve, t\u00eb vjet\u00ebr apo t\u00eb rinj qofshin k\u00ebta. Tashm\u00eb kemi n\u00eb dor\u00eb nj\u00eb botim t\u00eb shum\u00ebpritur ku autori ka punuar p\u00ebr nj\u00eb periudh\u00eb m\u00eb shum\u00eb se 15 vje\u00e7are, duke p\u00ebrfunduar rrug\u00ebn e nisur nga Eqerem \u00c7abej.<\/p>\n