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<\/a><\/p>\nMartin Camaj vler\u00ebsohet si nj\u00ebri nd\u00ebr krijuesit m\u00eb t\u00eb ve\u00e7ant\u00eb n\u00eb let\u00ebrsin\u00eb dhe kultur\u00ebn shqiptare. Poet dhe prozator, studiues, filolog dhe gjuh\u00ebtar i formimit akademik. V\u00ebshtir\u00eb t\u00eb gjendet nj\u00eb tjet\u00ebr krijues q\u00eb si Camaj t\u00eb ket\u00eb prodhimtari dhe shk\u00eblqim n\u00eb krijimtarin\u00eb e mir\u00ebfillt\u00eb letraro-artistike dhe n\u00eb pun\u00ebn k\u00ebrkimoro-studimore, q\u00eb t\u00eb ket\u00eb nj\u00eb individualitet krijues t\u00eb spikatur dhe t\u00eb ve\u00e7ant\u00eb apo q\u00eb t\u00eb mitizoj\u00eb dhe nd\u00ebrtoj\u00eb e rind\u00ebrtoj\u00eb me nj\u00eb origjinalitet artistik t\u00eb spikatur dhe me nj\u00eb pasuri t\u00eb rrall\u00eb stilistikore atdheun e munguar, natyren, malin dhe kodin e tij t\u00eb munguar, mitet dhe legjendat, zakonet dhe traditat t\u00eb cilat gjithnj\u00eb e gjithher\u00eb vijn\u00eb p\u00ebr lexuesin e huaj. S\u00eb pari pse ai i vendit t\u00eb vet i ishte ndaluar e s\u00eb fundmi dhe p\u00ebr lexuesin shqiptar me nj\u00eb visar t\u00eb pasur leksikor prej maleve t\u00eb vendlindjes ku zakonet dhe traditat njer\u00ebzit dhe kodet e jetes\u00ebs dhe mbijetes\u00ebs marrin jet\u00eb n\u00eb nj\u00eb mjedis t\u00eb ishullzuar tradicional dhe t\u00eb pap\u00ebrs\u00ebritsh\u00ebm.<\/p>\n
Ai identifikiohet me tok\u00ebn e vet edhe si territor edhe si mjet prodhimi. Toka, vathi, mrizi, stani, delja, dhia, ara, lumi, qielli, ajri, reja, mali jan\u00eb kordinatat prej nga buron e rrjedh jeta e tij fizike, mendore dhe shpirt\u00ebrore.<\/p>\n
\u201cAi nuk mund t\u00eb jetoj\u00eb kurrkund tjet\u00ebr ve\u00e7 aty\u201d shkruan Primo Shllaku \u201c Burri i mal\u00ebsis\u00eb nd\u00ebr gurra shtiret si me i pas lan\u00eb di\u00e7ka mangu k\u00ebsaj jete, kinse i flijuem me vete p\u00ebr t\u00eb mbar\u00eb t\u00eb familjes\u201d.\u00a0\u00a0(1)<\/sup><\/p>\n Camaj n\u00eb m\u00ebnyr\u00eb jo rast\u00ebsore shpesh e nd\u00ebrlikon paraqitjen e vepr\u00ebs s\u00eb vet e kjo e lidhur me njohjen dhe kultur\u00ebn e tij duke e gdhendur me kujdes \u00e7do fraz\u00eb dhe fjal\u00eb duke i dh\u00ebne pesh\u00eb mendimit dhe fjal\u00ebs q\u00eb gjithnj\u00eb \u00ebsht\u00eb n\u00eb funksion me sistemin e vlerave dhe\u00a0\u00a0t\u00eb realizimit artistik.<\/p>\n Edhe pse me atdhe t\u00eb ndaluar e me nj\u00eb ndarje hermetike nga lexuesi i vendit t\u00eb vet e pati privilegjin t\u00eb mund t\u00eb shkruante drejt\u00ebp\u00ebrs\u00ebdrejti n\u00eb gjuh\u00ebt e m\u00ebdha t\u00eb kultur\u00ebs evropiane por asnj\u00ebher\u00eb jasht\u00eb gjuh\u00ebs dhe pasuris\u00eb s\u00eb saj t\u00eb vendit prej nga vjen. Ai e njeh mir\u00eb tradit\u00ebn shkrimore paraardh\u00ebse t\u00eb vendit ton\u00eb, e nd\u00ebrgjegjshem e rr\u00ebnjos fort gjuh\u00ebn e pasur t\u00eb k\u00ebtij vendi dhe si l\u00ebvrues i shquar e mbi t\u00eb gjitha si studiues, e tejkalon dhe pasuron at\u00eb, e ngre n\u00eb nivele t\u00eb reja me nj\u00eb forc\u00eb artistike marramendese.<\/p>\n N\u00eb fakt kur lexon me vemendje Camajn nd\u00ebrmend vet\u00ebtimthi t\u00eb vjen Fabian Barcata nj\u00eb tjet\u00ebr shkrimtar dhe pse jo shqiptar i cili aty n\u00eb kepin e bardh\u00eb t\u00eb Kish\u00ebs s\u00eb Rubikut shkruan: \u201cOr\u00ebt, kur m\u00eb z\u00eb malli p\u00ebr vendlindjen\u201d. E duket se krijimtarin\u00eb e Camajt, sidomos at\u00eb poetike e ka t\u00eb ng\u00ebrthyer nga \u201cOr\u00ebt, kur e z\u00eb malli p\u00ebr vendlindjen\u201d.<\/p>\n Frika e humbjes s\u00eb vendlindjes shpesh e b\u00ebn at\u00eb t\u00eb mendoj\u00eb frik\u00ebn e humbjes s\u00eb vet\u00ebvetes prandaj ai iu kthehet e rikthehet k\u00ebtij malli p\u00ebr vendlindjen, k\u00ebtyre miteve dhe k\u00ebtyre njer\u00ebzve, k\u00ebtyre ndjesive, k\u00ebtyre ideve dhe k\u00ebsaj fryme.<\/p>\n Camaj shkruan:<\/p>\n \u201cNata e vetmia plast\u00eb,<\/p>\n mbi malin e that\u00eb,<\/p>\n mbi andrr\u00ebn e keqe!<\/p>\n E liga nd\u00ebr leqe!\u00a0(2)<\/sup><\/p>\n Primo Shllaku n\u00eb librin \u201cNj\u00eb Uliks q\u00eb s\u2019mb\u00ebrriti kurr\u00eb n\u00eb Itak\u00eb\u201d, (At\u00eb Gjergj Fishta, Lezh\u00eb 2006, f.82).\u201d shkruan \u201cAi kishte interes me ardh\u00eb, ardhja n\u00eb vendlindje ishte di\u00e7ka si uja q\u00eb kishte ndie n\u00eb f\u00ebmij\u00ebrin\u00eb e vet e q\u00eb asgja s\u2019mund ta fashiste pos hapjes s\u00eb tij para lexuesit shqiptar\u201d\u00a0(3)<\/sup>. Camaj me s\u00eb miri k\u00ebt\u00eb d\u00ebshir\u00eb p\u00ebr kthim e p\u00ebrshkruan vete dhe na e jEp ne t\u00eb qart\u00eb mendimin e tij kur pohon:<\/p>\n \u201c Para se te mbylleshin syt\u00eb n\u00eb gjum\u00eb,<\/p>\n pash\u00eb malin e akullt t\u00eb bardh\u00eb,<\/p>\n te kamb\u00ebt e mija.<\/p>\n Ai mal akulli kishte nje em\u00ebn, nj\u00eb em\u00ebn tabu\u201d(4)<\/sup><\/p>\n Prandaj poeziA e tij me t\u00eb drejt\u00cb si\u00e7 shkruan Arshi Pipa i sillet rreth\u00a0asaj t\u00eb humusit t\u00eb vet kulturor,\u00a0(5)<\/sup>\u00a0(Arshi Pipa, Poezia dhe poetika e Camajt,) gdhendur me privilegjin dhe mund\u00ebsit\u00eb e medha shpreh\u00ebse q\u00eb t\u00eb jep gjuha shqipe e mbi t\u00eb gjitha pa u larguar nga t\u00ebr\u00ebsia etnokulturore shqiptare, pa u larguar nga mitet, nga ndijimet e hershme, nga f\u00ebmij\u00ebria dhe bota virtuale e fantazmambushur e rref\u00ebnjave, miteve, legjendave nga historia, nga natyra e ve\u00e7ant\u00eb e maleve t\u00eb Veriut dhe kodeve gati mitike edhe pse jeton n\u00eb zem\u00ebr t\u00eb Europ\u00ebs jasht\u00eb kodit dhe mitit t\u00eb maleve nga vjen. Por kjo e fundit e ndihmon fuqish\u00ebm at\u00eb t\u00eb arrij\u00eb n\u00eb mendimin e tij t\u00eb st\u00ebrholluar e mir\u00eblatuar intelektual duke na ber\u00eb t\u00eb qart\u00eb se kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb intelektual tejet t\u00eb kulturuar e t\u00eb qytet\u00ebruar, por t\u00eb patjet\u00ebrsuar nga t\u00eb jetuarit e gjat\u00eb jasht\u00eb vendit t\u00eb vet n\u00eb per\u00ebndim. Me mjeshtrin\u00eb e nj\u00eb poeti t\u00eb lindur e modern e shum\u00eb i vet\u00ebdijesh\u00ebm p\u00ebrdor mjetet shrehese tradicionale duke i vendosur ato n\u00eb realitetin e vend\u00eblind\u00ebjes por duke tejkaluar shum\u00ebfish poezin\u00eb tradicionale .<\/p>\n Prandaj Alpet e Veriut, vendlindja, mitet, vegimet, bota virtuale e fantazmambushur e rrefenjave, legjendave, ndijimet e hershme jan\u00eb malli i etnis\u00eb prej nga vjen Camaj.<\/p>\n \u201cPrania e autenticitetit shqiptar n\u00eb poezin\u00eb e tij dhe e poezis\u00eb s\u00eb tij n\u00eb let\u00ebrsin\u00eb shqipe kan\u00eb mbetur gjithnj\u00eb nj\u00eb prani e mosprani, si kujtim i gjall\u00eb, bashk\u00eb me \u00ebndrr\u00ebn e tij p\u00ebr kthim,\u201d shkruan Sabri Hamiti.\u00a0(6)<\/sup>\u00a0Ky mall e kjo vet\u00ebdije krijuese, siguri dhe besim n\u00eb vetvete vijn\u00eb m\u00eb s\u00eb miri n\u00eb pohimin e vet\u00eb Camajt<\/p>\n \u201cN\u00eb v\u00ebllimin poetik \u201cLegjenda\u201d p\u00ebrtypa n\u00eb mend aso tregimesh e vargjesh popullore q\u00eb nd\u00ebgjova para shum\u00eb vjet\u00ebsh: jan\u00eb ngjarje shpesh gojdhanash prandaj i quajta legjenda\u201d\u00a0(7)<\/sup><\/p>\n N\u00eb parathejen e libri; \u201cNj\u00eb fyell nd\u00ebr male\u201d n\u00eb kang\u00ebn e varrinit, t\u00eb pabotueme, dor\u00ebshkrime, variante\u201d, botimet \u201cCamaj \u2013Vepra\u201d v\u00ebllimi 9-t\u00eb, Tiran\u00eb 2010,f.10-11- Dhurata Shehri pohon se: \u201c Camaj Gabimisht receptohet sot si tradicionalist, por ai \u00ebsht\u00eb larguar nga tradita dal\u00ebngadal\u00eb e shumfish q\u00eb nga v\u00ebllimi i Kang\u00ebs s\u00eb V\u00ebrrinit e deri te cikli i dorshkrimeve t\u00eb fundit.\u00a0(8)<\/sup><\/p>\n N\u00eb fakt vet\u00eb Camaj\u00a0\u00a0shkruan \u201cPoezia ime i ka rr\u00ebnj\u00ebt n\u00eb ato rrethana jete t\u00eb cilat un\u00eb dua q\u00eb t\u00eb mbahen mend. Q\u00eb,p.sh<\/a>, : Un\u00eb kam l\u00ebn\u00eb n\u00eb nj\u00eb vend t\u00eb eg\u00ebr ku nuk ka shkel ndonj\u00ebher\u00eb kamba e kalit, ka\u00e7 i thyem asht\u00eb terreni\u201d Martin Camaj, n\u00ebparath\u00ebnje botimit anglisht\u00a0\u00a0t\u00eb v\u00ebllimit \u201c Polimpsest\u201d. Cil\u00ebsohet sipas p\u00ebrkthimit\u00a0\u00a0t\u00eb Primo Shllakut. n\u00eb librin \u201c Nj\u00eb Uliks q\u00eb s\u2019mb\u00ebrriti kurr n\u00eb Itak\u00eb\u201d\u00a0(9)<\/sup><\/p>\n Ma tej ai shprehet se: \u201c…n\u00eb tematik jam ende i lidhun\u00a0\u00a0me shk\u00ebmbinjt\u00eb e mij: d\u00ebshiroj q\u00eb edhe publiku i k\u00ebtuhit ta ket\u00eb parasysh se un\u00eb flas dhe mendoj si dukagjinas i Shqipnis\u201d\u00a0(10)<\/sup><\/p>\n Ai vend e mban at\u00eb t\u00eb ng\u00ebrthyer si n\u00eb nj\u00eb udh\u00ebkryq e ato male prej nga vjen ai jan\u00eb si shenjter p\u00ebr t\u00eb pse aty jan\u00eb rrenj\u00ebt e t\u00eb par\u00ebve ku lindin tradita t\u00eb pap\u00ebrs\u00ebritshme e t\u00eb st\u00ebrlashta por duksh\u00ebm shfaqet shqet\u00ebsimi n\u00ebse ato ruhen prej nip\u00ebrve dhe mbesave. Pa dashur q\u00eb ato tradita\u00a0\u00a0t\u00eb jen\u00eb\u00a0\u00a0pjes\u00eb e nj\u00eb izolimi t\u00eb kahersh\u00ebm t\u00eb cil\u00ebn jo vet\u00ebm nuk e d\u00ebshiron dhe nuk e do p\u00ebrkundrazi nipat dhe mbesat e veta i sheh t\u00eb lidhur me qytet\u00ebrimin e p\u00ebrparimin per\u00ebndimor por t\u00eb ardhur prej traditash t\u00eb ruajtura mij\u00ebra vjet.\u00a0\u00a0Natyrisht nuk e l\u00eb jashta vemendjes por me fines\u00eb trajton konfliktin q\u00eb\u00a0\u00a0ka dhe ekziston mes brezash por ky brez i ri ka di\u00e7ka fisnike t\u00eb trash\u00ebgueshme nga brezat e vjet\u00ebr, di\u00e7ka\u00a0\u00a0fisnike e t\u00eb pa p\u00ebrs\u00ebritshme p\u00ebr vler\u00ebn q\u00eb ka e me guxim ai pohon .<\/p>\n \u201c E sot djali em asht\u00eb aspak si un\u00eb:<\/p>\n din me fol\u00eb n\u2019gjuh\u00eb t\u00eb hueja,<\/p>\n e para \u2018i mij\u00eb vjetshsi ka ndodh \u00e7do pun\u00eb\u201d\u00a0(11)<\/sup><\/p>\n E u b\u00ebn thirrje nip\u00ebrve me e ruejt fort t\u00eb\u00a0\u00a0mir\u00ebn e fisniken<\/p>\n \u201c Lahuta pushon n\u00eb tra,<\/p>\n pse mixha ka dek\u00eb ka mot,<\/p>\n e nipi sdin me i ra\u201d\u00a0(12)<\/sup><\/p>\n \u201cP\u00ebr t\u00eb krijuar nj\u00eb poezi origjinale ai para s\u00eb gjithash shtegton Brenda vetes. Endokozmosi ishte bota e tij\u201d shkruan Prof. Dr. Shaban Sinani\u00a0(13)<\/sup><\/p>\n Ai \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm dhe e di mir\u00eb se kodet e maleve jan\u00eb thyer, jan\u00eb zbehyur dhe nuk ka kush ti trash\u00ebgoj\u00eb. \u201c\u00cbsht\u00eb kjo ideologji e jet\u00ebs s\u00eb re, e thyerjes s\u00eb kodit tradicional, p\u00ebr t\u00eb dal\u00eb nga konvenca q\u00eb rregullon, por dhe q\u00eb ndalon n\u00eb rrug\u00ebn e zgjedhjeve t\u00eb shpirtit\u201d\u00a0\u00a0shkruan Kujtim Shala\u00a0(14)<\/sup><\/p>\n E kur Camaj sheh se kodet mitike po shuhen dhimbja i shtohet me tep\u00ebr\u00a0\u00a0e me kurajo por dhe dhimbje shkruan:<\/p>\n \u201cLamtumir\u00eb , o vot\u00ebr me thegjij t\u00eb vjet\u00ebr,<\/p>\n lamtumir, po t\u00eb tham si votr\u00ebs s\u2019eme<\/p>\n e dij se pa ndir\u00eb s\u2019e lshove kurr mikun<\/p>\n Nj\u00eb dhimb\u2019m\u00eb shtove e sdue ma tjet\u00ebr<\/p>\n O vot\u00ebr e fikun.\u00a0\u00a0(Martin Camaj \u201cNj\u00eb vot\u00ebr e fikun\u201d n\u00eb: \u201c Kanga e v\u00ebrrinit\u201d, botimet Camaj\u201d Vellimi 9-t\u00eb , tiran 2010 f . 134.<\/p>\n Toka, vathi, mrizi, stani, delja, dhia, ara, lumi, qielli, ajri, reja, rrungaja, atdheu i\u00a0\u00a0munguar, natyra, mali dhe kodi i tij t\u00eb munguar, mitet dhe legjendat, zakonet dhe traditat jan\u00eb kordinatat prej nga buron e rrjedh jeta e tij fizike, mendore dhe shpirt\u00ebrore.<\/p>\n \u201cAjo q\u00eb fillimisht \u00ebsht\u00eb nj\u00eb poezi jehonash q\u00eb risjell n\u00eb vetevete jehonat e vendit, sidomos n\u00eb periudh\u00ebn e par\u00eb tek.\u00a0\u201cNj\u00eb fyell nd\u00ebr male\u201d \u201cKanga e vrrinit\u201d sh\u00ebnd\u00ebrrohen m\u00eb pas n\u00eb poezin\u00eb e qenjes estetike q\u00eb bot\u00ebn e thelb\u00ebson duke e sh\u00ebnd\u00ebrruar\u00a0\u00a0n\u00eb vep\u00ebr arti\u201dshkruan Dhurata Shehri,\u00a0\u00a0(15)<\/sup><\/p>\n E n\u00eb letr\u00ebn q\u00eb i d\u00ebrgon Malokit duket haptazi shqet\u00ebsimi i tij p\u00ebr t\u00eb pasur e p\u00ebrsosur poezin\u00eb e tij maksimalisht \u201cU lutem t\u00eb m\u2019i vini n\u00eb dukje, kur t\u00eb shihni se ka vet\u00ebm emocin pa ndoj art,\u00a0\u00a0kam p\u00ebrdor dhe fjal\u00eb, q\u00eb sgjenden nd\u00ebr fjalor\u00eb por t\u00eb cilat p\u00ebrdoren n\u00eb Dukagjin, a thue asht\u00eb mir\u00eb me i spjegue ashtu si n\u00eb poem\u00ebn ose me i lan\u00eb lexuesi t\u2019kuptoj si mbas kontekstit\u201d .\u00a0(16)<\/sup><\/p>\n Poezin\u00eb e Camajt, Arshi Pip\u00ebs e vendos n\u00eb rradh\u00eb t\u00eb par\u00eb me poezin\u00eb m\u00eb t\u00eb mir\u00eb evropijane.<\/p>\n Poezia e Camajt t\u00eb afron shumanshm\u00ebrin\u00eb e vet sidomos n\u00eb ato poezi q\u00eb kan\u00eb bjeshk\u00eb e mal, lis e drin, breshke e gjerper. \u201cJan\u00eb nd\u00ebr krijimet m\u00eb t\u00eb arrira artistikisht dhe t\u00eb nj\u00eb ve\u00e7ansie origjinale, poezit\u00eb q\u00eb kan\u00eb p\u00ebr titull keto leksema, pa peizazhin e tyre\u201d.\u00a0\u00a0(17)<\/sup><\/p>\n N\u00ebse perifrazojm\u00eb Kadaren\u00eb i cili n\u00eb librin \u201cArdhja e Migjenit n\u00eb letersin\u00eb shqipe\u201d shprehet se: \u201c…edhe Camajt do t\u2019i shkonte p\u00ebr shtat ato p\u00ebrfundime: mekanizmat letraro-kulturore t\u00eb koh\u00ebs, q\u00eb nga organet e shtypit t\u00eb specializuar, kritika zyrtare dhe ligjeruesit universitar t\u00eb let\u00ebrsis\u00eb deri te lexuesi i zakonsh\u00ebm, p\u00ebr nga fenomeni bot\u00ebkuptimor-estetik ishin t\u00eb vjetruar, t\u00eb tejkaluar, t\u00eb pap\u00ebrgatitur p\u00ebr tu asimiluar, shijuar dhe vler\u00ebsuar si duhet nj\u00eb materje e re letrare, kaq cils\u00ebore dhe origjinale, nj\u00ebkoh\u00ebsisht\u201d.<\/p>\n Antonio Guzzeta i cili merret gjer\u00ebsisht me poezin\u00eb e Camajt thekson se: Mali e V\u00ebrrini e shoq\u00ebrojn\u00eb poezin\u00eb e Camajt p\u00ebrher\u00eb, pa u artikuluar me emfaz\u00eb, por si mall i heshtur e i p\u00ebrhersh\u00ebm\u201d.\u00a0(18)<\/sup><\/p>\n Por po ti kthehemi fillimeve t\u00eb krijimtaris\u00eb s\u00eb Camajt at\u00ebhere ai dy librat e par\u00eb poetke \u201cNj\u00eb fyell nd\u00ebr male\u201d (1953), dhe \u201cK\u00ebnga e v\u00ebrrinit\u201d (1954) i boton n\u00eb Prishtin\u00eb dhe n\u00eb t\u00eb dy k\u00ebto libra\u00a0\u00a0figura themelore \u00ebsht\u00eb fyelli dhe mali. K\u00ebshtu q\u00eb nuk kemi si t\u00eb mos i lidhim k\u00ebto me trashigimin\u00eb me t\u00eb hershem sidomos me Lahut\u00ebn e Malcis s\u00eb Gjergj Fisht\u00ebs dhe me\u00a0\u00a0\u201cHijen e Maleve\u201d t\u00eb\u00a0\u00a0Ernest Koliqit\u00a0\u00a0\u201c…dhe k\u00ebto figura identifikuese\u00a0\u00a0tregojn\u00eb p\u00ebrgjithmon\u00eb Fisht\u00ebn epik e Camajn lirik \u201c\u00a0(19)<\/sup><\/p>\n \u201c po zani yt e ka mat\u00ebmadhen vler\u00eb,<\/p>\n Pra , fyell, tingllo mes bleg\u00ebrimit t\u00eb grigjave,<\/p>\n t\u00eb zhurm\u00ebs s\u2019pyllit, q\u00eb gjimon ne er\u00eb,<\/p>\n Jeton\u2019p\u00ebr prroje tue shungulluem brigjeve\u201d\u00a0(20)<\/sup><\/p>\n Me nj\u00eb k\u00ebnd\u00ebv\u00ebshtrim t\u00eb ve\u00e7ant\u00eb e sheh vepr\u00ebn e Camajt Prof. Dr. Shaban Sinani i cili pohon se \u201cMbijetesa e njeriut mbi gurin e mo\u00e7\u00ebm, n\u00eb zgafella t\u00eb humbura t\u00eb natyr\u00ebs alpine shqiptare, atje ku bishat dhe egersirat jan\u00eb t\u00eb pranishme si gjallesat e sht\u00ebpis\u00eb, p\u00ebrb\u00ebn thelbin e shumic\u00ebs s\u00eb veprave te tij\u201d\u00a0\u00a0(21)<\/sup><\/p>\n S\u00eb pari<\/strong>: Camaj e njeh mir\u00eb tradit\u00ebn shkrimore paraardh\u00ebse t\u00eb vendit ton\u00eb, e nd\u00ebrgjegjeshem e rr\u00ebnjos fort gjuh\u00ebn e pasur t\u00eb k\u00ebtij vendi dhe si l\u00ebvrues i shquar e mbi t\u00eb gjitha si studiues, e tejkalon dhe pasuron at\u00eb, e ngre n\u00eb nivele t\u00eb reja me nj\u00eb forc\u00eb artistike marramend\u00ebse.<\/p>\n S\u00eb dyti<\/strong>: Camaj arrin suksessh\u00ebm ta mbaj\u00eb poezin\u00eb e vet jo vet\u00ebm shtratin e tradit\u00ebs por me nj\u00eb paraqit\u00ebje t\u00eb figurshme e gre lart si askush tjet\u00ebr kumtin e dometh\u00ebnies.<\/p>\n S\u00eb treti<\/strong>: V\u00ebshtir\u00eb t\u00eb gjendet nj\u00eb tjet\u00ebr krijues q\u00eb si Camaj t\u00eb ket\u00eb nj\u00eb prodhimtari dhe shk\u00eblqim n\u00eb krijimtarin\u00eb e mir\u00ebfillt\u00eb letraro-artistike q\u00eb t\u00eb ket\u00eb nj\u00eb individualitet krijues t\u00eb spikatur dhe t\u00eb ve\u00e7ant\u00eb apo q\u00eb t\u00eb mitizoj\u00eb dhe nd\u00ebrtoj\u00eb e rindertoj\u00eb me nj\u00eb origjinalitet artistik t\u00eb spikatur.<\/p>\n S\u00eb kat\u00ebrti:<\/strong>\u00a0Edhe pse me atdhe t\u00eb ndaluar e me nj\u00eb ndarje hermetike nga lexuesi i vendit t\u00eb vet e pati privilegjin t\u00eb mund t\u00eb shkruante drejt\u00ebp\u00ebrs\u00ebdrejti n\u00eb gjuh\u00ebt e m\u00ebdha t\u00eb kultur\u00ebs evropiane por asnj\u00ebher\u00eb jasht\u00eb gjuh\u00ebs dhe pasuris\u00eb s\u00eb saj t\u00eb vendit prej nga vjen.<\/p>\n S\u00eb pesti<\/strong>: N\u00eb krijimtarin\u00eb letrare t\u00eb Martin Camaj \u00ebsht\u00eb d\u00ebshmuar aft\u00ebsin\u00eb dhe imagjinat\u00ebn e krijuesit t\u00eb madh, nd\u00ebrkoh\u00eb q\u00eb kufijt\u00eb midis proz\u00ebs dhe poezis\u00eb nuk jan\u00eb t\u00eb prer\u00eb, por shpesh nd\u00ebrfuten tek njera tjetra e shkrihen n\u00eb shum\u00eb elemente, si\u00e7 d\u00ebshmojn\u00eb pos t\u00eb tjerash veprat \u201cDjella\u201d\u00a0<\/em>(1958),\u00a0\u201cDranja\u201d<\/em>\u00a0(1981)\u00a0(20)<\/sup><\/p>\n S\u00eb gjashti<\/strong>: Krijimtaria e Martin Camajt nuk \u00ebsht\u00eb krijimtari e nj\u00eb\u00a0\u00a0krijuesi t\u00eb nj\u00eb mjedisi dhe i nj\u00eb kohe t\u00eb caktuar e me dimemsione t\u00eb kufizuara gjeografike, por \u00ebsht\u00eb nj\u00eb shkrimtar modern me p\u00ebrmasa universale.<\/em><\/p>\n S\u00eb shtati<\/strong>: Poezia e Martin Camajt shpesh \u00ebsht\u00eb tejet e nd\u00ebrlikuar edhe pse \u00ebsht\u00eb poet q\u00eb nuk u shk\u00ebput kurr\u00eb nga rr\u00ebnj\u00ebt e tij t\u00eb vendlindjes.<\/p>\n S\u00eb teti:<\/strong>\u00a0\u201cNdarja e her\u00ebshme e poetit nga vendlindja dhe nga atdheu\u00a0\u00a0dhe gjallimi larg tyre p\u00ebr gati nj\u00eb gjys\u00ebm shekulli u sh\u00ebnd\u00ebrrua n\u00eb nj\u00eb ndjenj\u00eb\u00a0\u00a0dhimbjeje, q\u00eb u ushqye dhe u mbajt gjall\u00eb vijimisht nga vetmia, e cila po ashtu iu b\u00eb\u00a0\u00a0pjes\u00eb e pandashme e qenies s\u00eb tij\u00a0\u00a0dhe e b\u00ebri at\u00eb shpesh t\u00eb vuante\u201d.\u00a0(23)<\/sup><\/p>\n S\u00eb n\u00ebnti:<\/strong>\u00a0\u00a0Vetmis\u00eb s\u00eb Camajt \u201ci bashk\u00ebngjitet pastaj dhe tema e shtegtimit, me t\u00eb cil\u00ebn edhe motiv i dhimbjes p\u00ebr gj\u00ebrat m\u00eb t\u00eb dashura q\u00eb duhet deomos t\u2019i braktisim k\u00ebto element\u00eb do ti jepnin vepr\u00ebs ton\u00eb pik\u00eblluese n\u00ebse nuk do t\u00eb p\u00ebrcilleshin vazhdimisht nga nj\u00eb ironi e holl\u00eb racionale at\u00ebher\u00eb kur ndjenjave u mungon guximi p\u00ebr t\u2019i p\u00ebrballuar drejt\u00ebp\u00ebrdrejt problemet e jet\u00ebs\u201d Shkruan Antonjio Guzzeta , \u201c Poezia e Martin Camajt \u201c ne : \u201cJeta e re\u201d , prshtin 1996.\u00a0(24)<\/sup><\/p>\n <\/p>\n <\/p>\n <\/p>\n Literatura:<\/p>\n Nga\u00a0\u00a0Gjon Marku Martin Camaj vler\u00ebsohet si nj\u00ebri nd\u00ebr krijuesit m\u00eb t\u00eb ve\u00e7ant\u00eb n\u00eb let\u00ebrsin\u00eb dhe kultur\u00ebn shqiptare. Poet dhe prozator, studiues, filolog dhe gjuh\u00ebtar i formimit akademik. V\u00ebshtir\u00eb t\u00eb gjendet nj\u00eb tjet\u00ebr krijues q\u00eb si Camaj t\u00eb ket\u00eb prodhimtari<\/p>\n","protected":false},"author":1,"featured_media":6968,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-7689","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-letersi"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/7689","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=7689"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/7689\/revisions"}],"predecessor-version":[{"id":7690,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/7689\/revisions\/7690"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/6968"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7689"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7689"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7689"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
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