{"id":7824,"date":"2019-08-17T20:31:36","date_gmt":"2019-08-17T20:31:36","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=7824"},"modified":"2019-08-17T20:31:36","modified_gmt":"2019-08-17T20:31:36","slug":"bisede-imagjinare-me-at-gjergj-fishten","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=7824","title":{"rendered":"BISEDE IMAGJINARE ME At\u2019 GJERGJ FISHTEN"},"content":{"rendered":"

N\u00cb QOFT\u00cb SE SHQIP\u00cbRIA ISHTE N\u00cb PRAG T\u00cb VDEKJES, AT\u00cb E RINGJALLI KULTURA.*<\/strong><\/p>\n

\"\"<\/a>( Bised\u00eb imagjinare me At\u2019 GJERGJ FISHTEN, n\u00eb prag t\u00eb 130 vjetorit t\u00eb lindjes s\u00eb tij )<\/strong><\/p>\n

Bisedoi: Pjet\u00ebr Jaku, shtator 2001<\/em><\/p>\n

Ripunuar, Gusht 2019<\/em><\/p>\n

\u00a0<\/strong><\/p>\n

A mund t\u2019u pyesim di\u00e7ka p\u00ebr origjin\u00ebn, At\u2019 Gjergj, meq\u00eb ne dim\u00eb nj\u00eb origjin\u00eb shum\u00ebplan\u00ebshe, q\u00eb pak a shum\u00eb i ngjan origjin\u00ebs s\u00eb Homerit, p\u00ebr t\u00eb cil\u00ebn ende nuk ka nj\u00eb p\u00ebrcaktim ekzakt? P\u00ebr Ju, fliten dy\u00a0 variante t\u00eb origjin\u00ebs, nd\u00ebrsa p\u00ebr vendlindjen dihet. Shum\u00eb thon\u00eb se origjina \u00ebsht\u00eb mirditore, t\u00eb tjer\u00eb zadrimore, megjith\u00ebat\u00eb Ju u keni k\u00ebnduar ma shum\u00eb mal\u00ebsor\u00ebve; pra, as mirditor\u00ebve, as zadrimor\u00ebve!?<\/strong><\/p>\n

Njeri mund t\u00eb lindet kudo, kur plot\u00ebsohet cikli natyror\u00eb , si n\u00eb t\u00eb gjitha ligjet e natyr\u00ebs. Ndodh, fjala vjen, q\u00eb t\u00eb jem\u00eb lind n\u00eb Sarand\u00eb, por un\u00eb s\u2019mund t\u00eb tham\u00eb se jam sarandiot, se nana ime ka vesh dhe vesh rroba t\u00eb bardha, se baba im ka mbajtun qeleshe, se un\u00eb nuk mund t\u00eb flas tosknisht, se mua do ma thirrnin emnin Zef e jo Taqi, pse kam le n\u00eb Sarand\u00eb, ta zam\u00eb! E, p\u00ebr t\u00eb ardh\u00eb te pytja juj, un\u00eb jam le n\u00eb Fisht\u00eb t\u00eb Lezh\u00ebs, e cila n\u00eb planin administrativ mund t\u00eb ket\u00eb ken\u00eb edhe zon\u00eb e Shkdor\u00ebs e, p\u00ebr mu, Fishta asht \u00a0Mirdit\u00eb. Ju e dini, pak a shum\u00eb, se tan\u00eb ato male jan\u00eb Mirdit\u00eb. Sepse, Mirdita asht e gjan\u00eb. Ajo ka pjes\u00eb n\u00eb disa rrethe, si i thoni ju sot. N\u00eb Shkod\u00ebr, n\u00eb Puk\u00eb, n\u00eb Lezh\u00eb, n\u00eb Mat, n\u00eb Dib\u00ebr, n\u00eb Kuk\u00ebs n\u00eb Kruj\u00eb. Pra, \u201czapton\u201d krejt Veriun, p\u00ebrpos Mal\u00ebsis\u00eb, q\u00eb asht republik\u00eb m\u00eb vete, por jo bash krejt si Mirdita! Baba im asht mirditor, q\u00eb p\u00ebr kushte ma t\u00eb mira pati \u201cemigru\u201d nga Domgjoni, fshat i krahin\u00ebs s\u00eb Fanit, n\u00eb Kosov\u00eb e, prej andej prap\u00eb n\u00eb Mirdit\u00eb dhe, hera e fundit qe levizja p\u00ebr n\u00eb Fisht\u00eb. Sa i takon Homerit, p\u00ebr at\u00eb pretendojn\u00eb shtat\u00eb qytete. Megjithat\u00eb, ndryshon Shqypnia me Greqin\u00eb, edhe pse Homeri ka fol\u00eb gjuh\u00ebn e t\u00eb par\u00ebve tan\u00eb.<\/p>\n

At\u2019 Gjergj, lexuesit i intereson ma shum\u00eb m\u00eb dit\u00eb se si rat\u00eb n\u00eb kontaktet e para me literaturen e njohun botnore, a ndikoj ajo n\u00eb krijimtarin\u00eb tuj t\u00eb mavonshme? Po n\u00eb let\u00ebrsin\u00eb shqipe, cilat ishin preferencat tuja? Ju i jeni drejtue shum\u00eb folklorit, ku edhe n\u00eb biseda t\u00eb zakonshme, duket\u00a0 ndikimi prej legjendave, miteve, baladave, prej gjith\u00eb\u00e7kaje t\u00eb krijuar nga populli.<\/strong><\/p>\n

T\u00eb tham\u00eb t\u00eb drejt\u00ebn, pjes\u00ebs s\u00eb dyt\u00eb t\u00eb pytjes dua t\u2019i p\u00ebrgjigj\u00ebm s\u00eb pari. Folklori hyni te un\u00eb m\u00eb krejt vitalitetin e tij. Ai ishte ba pjes\u00eb e jet\u00ebs shqyptare. Tradita, zakoni, Kanuni, dasmat e vdekjet, burr\u00ebnia e besa ishin themelet e nji vendi pa shtet, por qe e mbanin kombin t\u00eb njisuem, pa u shkep e shkaperderdh, sa n\u00eb Serbi, sa n\u00eb Greqi e sa n\u00eb Itali. Shqypnia mbeti Shqypni, vet\u00ebm n\u00eb saj t\u00eb k\u00ebsaj kulture. Masanej, ne kishim shum\u00eb trima, t\u00eb cill\u00ebve populi u k\u00ebndonte n\u00eb \u00e7do rast, n\u00eb \u00e7do dark\u00eb e fest\u00eb. Ata, jo ve\u00e7se \u00a0ishin shum\u00eb, por ishin v\u00ebrtet\u00eb p\u00ebr t\u00eb ken\u00eb. Ku mund ta gjejsh Mujin e Halilin ton\u00eb, kush popull e krijoj ma mir\u00eb Gjergj Elez Alin\u00eb dhe bajlozin, kush popull e lindi Kastriotin ton\u00eb, po Oso Kuken kush e leu, po trimat me em\u00ebn t\u00eb tosk\u00ebnis\u00eb q\u00eb u prin\u00eb helen\u00ebve dhe luftuan \u00e7mos kush kund\u00ebr osmanllinj\u00ebve? Po trimat e dit\u00ebve tona dhe me siguri i koh\u00ebve q\u00eb do vijn\u00eb, kush i leu dhe kush do t\u2019i lind? Cilli truall i rriti? Ata nuk ishin dhe nuk jan\u00eb pjell\u00eb e fantazis\u00eb, ve\u00e7 me u ba kang\u00eb, por ishin djemt\u00eb e k\u00ebsaj toke, q\u00eb pin\u00eb ujin e k\u2019tyne bjeshk\u00ebve, q\u00eb u rriten n\u00eb maj\u00eb t\u00eb shkambit, n\u00eb t\u00eb tana pjest\u00eb e Shqypnis\u00eb, e nuk iu p\u00ebrkulen kurkujt, pa ja kthy kurr\u00eb shpin\u00ebn Atdheut.<\/p>\n

U vran\u00eb e u pren\u00eb, i ndoqi fati ma i zi e, prap\u00eb se prap\u00eb, q\u00ebndruan si lisat n\u00eb kamb\u00eb p\u00ebrball\u00eb stuhive shekullore, q\u00ebkur a kriju njerzimi. Asnj\u00ebher\u00eb s\u2019u rr\u00ebzuan shqyptar\u00ebt, ndon\u00ebse\u00a0 historia u ra eg\u00ebr e gjat\u00eb. E, disa her\u00eb t\u2019kqiat q\u00eb t\u00eb bien mbi kry, t\u00eb ndihmojn\u00eb p\u00ebr me ken\u00eb ma af\u00ebr njani-tjetrit, p\u00ebr t\u2019i njohun ma mir\u00eb cil\u00ebsit\u00eb e njani-tjetrit, p\u00ebr ta mbajt\u00eb k\u00ebt\u00eb kultur\u00eb t\u00eb krijume, q\u00eb nuk u shua p\u00ebr 500 vjet radhazi. A, p\u00ebrsa i takon pjes\u00ebs s\u00eb par\u00eb t\u00eb pyetjes, t\u00eb tham\u00eb t\u00eb drejt\u00ebn, qyshse m\u00ebsova me shkru e k\u00ebndu, qyshse vendosa t\u2019ia la jet\u00ebn teme Zotit, e t\u00eb m\u00ebsoj p\u00ebr me ken\u00eb nj\u00eb bari i mir\u00eb i Tij, m\u2019u desh me luftu me vedin, p\u00ebr t\u2019i njoft\u00eb veprat ma t\u00eb mira q\u00eb u krijun e, ma s\u00eb pari vepr\u00ebn universale q\u00eb na \u00e7on te Zoti, BIBLEN.\u00a0 E lexova dhe rilexova e, p\u00ebr mos me u mburr\u00eb, tham\u00eb q\u00eb rrall\u00ebkush e ka lexu sa e si un\u00eb. P\u00ebrve\u00e7 vlerave t\u00eb saj madhore n\u00eb edukimin shpirtnor t\u00eb njer\u00ebzve, ajo asht edhe nj\u00eb vep\u00ebr e mrekullueshme arti. Aty gjinden tana cil\u00ebsit\u00eb e artit. Nuk ka shkoll\u00eb ma t\u00eb madhe se BIBLA!\u00a0 Mbas ksaj, pata mund\u00ebsin\u00eb, q\u00eb n\u00eb mosh\u00ebn 13 vje\u00e7are t\u00eb dija Eneiden e Virgjilit p\u00ebrmend\u00ebsh, t\u00eb njihesha me filozof\u00ebt e t\u00eb tana kohnave, q\u00eb nga antikiteti me Demostenin, Platonin, Aristotelin dhe Ciceronin, p\u00ebr me ardh\u00eb t\u00eb Koha e Mesme, me Averroes, Sh\u00ebn Agustinin, Sh\u00ebn Albertin e Madh, Shen Toma i Akvinit dhe Sh\u00ebn Bonaventura, p\u00ebr me p\u00ebrfundu te Koh\u00eb e Re, me Skotin, Bossuet, Rousseaut, Taine, Benjamin, Ruebin, Herderin, Cantun, Mullerin, Fornarin, etj. Albanolog\u00ebt Meyer, Jokl, Schanus etj\u2026<\/p>\n

K\u00ebto lexime mu deshen p\u00ebr formimin tim kulturor, filozofik dhe historik, \u00e7ka jan\u00eb t\u00eb domosdoshme, p\u00ebr ni njeri q\u00eb i ka hyp n\u00eb kry me ken\u00eb dikushi n\u00eb lamin\u00eb e shkrimeve. M\u2019u desh t\u00eb lexoj e rilexoj yjet e poezis\u00eb botnore, poezin\u00eb e asiro babilonasve, poezin\u00eb egjyptiane dhe t\u00eb ebrejve, p\u00ebr me ardh ke Kanga e Nibelung\u00ebve, ke Iliada dhe Odiseu, tragjedit\u00eb e Eskilit dhe Sofokliut, komedit\u00eb e Euripidit dhe Aristofanit, me kalu ma von\u00eb ke Dantja, Petrarka, Servantesi, Shekspiri, G\u00ebte, Shileri, Bajroni e tjer\u00eb poet\u00eb, dramaturg\u00eb e filozof\u00eb, piktor\u00eb e muzikant\u00eb, q\u00eb bota u trand prej tyne. E, m\u00eb vjen keq q\u00eb k\u00ebto pjes\u00eb t\u00eb qytetnimit, hala nuk ishin ba prona e t\u00eb gjith\u00ebve, p\u00ebr kushtet e mrapambetuna t\u00eb vendit ton\u00eb.<\/p>\n

Prej k\u00ebtyne veprave u formua e realizua edhe formimi im estetik, pa t\u00eb cilin nuk mund t\u00eb merresha me shkarravinat, t\u00eb cillat m\u00eb pelqenin q\u00eb n\u00eb f\u00ebmijni. K\u00ebshtu, un\u00eb m\u00ebsova se cila ishte forca e fjal\u00ebs, kur mrena saj asht dija dhe shpirti. E, sa p\u00ebr vargje\u00a0 me rima foljore, ose ma mir\u00eb kallzime demek poetike, krijojn\u00eb edhe vajtoset-sit e veriut, boll\u00eb t\u00eb mira, duke shku n\u00eb bot\u00ebn tjet\u00ebr pa e pa emnin n\u00ebp\u00ebr gazeta e libra. Kujtojeni ve\u00e7 nji sish, se si e vajtoj nji lypsare prej Puke, mirditorin: \u201c Kur erdh shpirti p\u00ebr me t\u2019dal\u00eb\/ plasi kulla ball\u00eb e m\u2019ball\u00eb\/ kjajti dera p\u00ebr me t\u2019nal\u00eb\/ fjala e Zotit s\u2019u kthye dal\u00eb.\u201d K\u00ebto vargje, sot me zor i gjen\u00eb n\u00eb poet\u00eb t\u00eb shkollum\u00eb. Shikojeni me v\u00ebm\u00ebndje, se si n\u00eb \u00e7do njani varg, ka nj\u00eb figur\u00eb letrare. Sidomos metafora e nreq poezin\u00eb aq mire, kur e shoqnon me hiperbola, si n\u00eb rastin e k\u00ebtyne kat\u00ebr vargjeve, q\u00eb n\u00eb sip\u00ebrfaqe duken krejt t\u00eb r\u00ebndomta. Pra, poezi kaq t\u00eb mira krijon\u00eb edhe popuj t\u00eb vegj\u00ebl. Qytetnia nuk matet prej madh\u00ebsis\u00eb s\u00eb territoreve, po prej individ\u00ebve q\u00eb p\u00ebrbajn\u00eb nj\u00eb shoqni civile, qi kan\u00eb marr\u00eb p\u00ebrsip\u00ebr me ia ba njeriut, sa ma t\u00eb leht\u00eb gjallesen mbi dhe. Ju duhet ta dini \u00e7ka than\u00eb filologu i p\u00ebrmendun i Universitetit t\u00eb Gratz-it, professor Meyer: \u201c Poezia popullore shqype, prej pikpamjet estetike, asht ma e bukura nd\u00ebr t\u00eb gjitha t\u00eb tjerat e Evrop\u00ebs.\u201d<\/p>\n

At\u2019 Gjergj, cillat ishin p\u00ebrpjekjet e para tujat p\u00ebr me shkrua poezi, si lindi kjo ide, ai mbani mend poezit\u00eb e para? Kush u nxiti ma shum\u00eb, ose ma mir\u00eb me than\u00eb, kush e zbuloj talentin Tuj dhe, kur ju u bindet se mund t\u00eb baheshit dikush n\u00eb k\u00ebt\u00eb zeje?<\/strong><\/p>\n

Sa ma shum\u00eb t\u00eb lexosh, aq ma shum\u00eb e ke t\u00eb v\u00ebshtir\u00eb t\u00eb shkruash. Ky asht nj\u00eb konstatim i kahersh\u00ebm. \u00a0E pra, due me than\u00eb se, po lexove shum\u00eb, nuk t\u00eb p\u00eblqen asgja e jotja, gjith\u00e7kafja t\u00eb duket e zbet\u00eb, pa drit\u00eb, rutin\u00eb, q\u00eb s\u2019thot\u00eb gja dhe, k\u00ebshtu, t\u00eb del vetja qefit e duhet dikush me t\u00eb nxit p\u00ebr me marr pen\u00ebn. Por, gjith\u00ebmon\u00eb prova nuk mund t\u00eb bahen. Provat kan\u00eb pjes\u00ebn e tyne t\u00eb koh\u00ebs e, ato jan\u00eb punime q\u00eb ruhen, vet\u00ebm n\u00eb \u201cmuzet\u00eb\u201d private, q\u00eb nuk ia vlen t\u2019i shoh askush. E, un\u00eb e kam than\u00eb edhe her\u00eb tjet\u00ebr, se let\u00ebrsia nuk asht p\u00ebr dhamt\u00eb e gjith\u00ebkujt, q\u00eb din shkrim e kendim. Ma shum\u00eb se me marr\u00eb nj\u00eb pen\u00eb e me ngjye n\u00eb boj\u00eb, t\u00eb shkrumit asht zanat. P\u00ebr nji dit\u00eb\u00a0 dhe pahiri, askush nuk u ba shkrimtar\u00a0 a poet! Edhe kallajxhis\u00eb p\u00ebr me xan\u00eb se si bahen e kallajtisen sinijat, tepsijat, kusijat, legenat, jibrik\u00ebt, fulteret, etj. i duhet me pas\u00eb nejt do vjet shegert me ndonji kallajxhi t\u00eb mir\u00eb. K\u00ebshtu mu desh dhe mua t\u00eb \u201crri\u201d shegert te ata q\u00eb p\u00ebrmenda ma sip\u00ebr, p\u00ebr t\u2019fillu e p\u00ebrfunu shkrimet, qi sot ju i njihni dhe vler\u00ebsoni. Ju po i shifni si po ngrifen do shkarravit\u00ebs, me do fjal\u00eb bihude e me nj\u00eb shqipe t\u00eb\u00a0 garravaxhzueme si autor librash, kur s\u2019munden me nejt dy minuta n\u00eb nj\u00eb rreth letrar\u00ebsh a artistash, p\u00ebrse u zihet fryma e p\u00eblcasin. P\u00ebr mos me ken\u00eb k\u00ebshtu, poezit\u00eb e para nuk ia tregova askujt, disa her\u00eb nuk mund ia tregojsha as vetes. Ato ishin ma shum\u00eb kushtime p\u00ebr m\u00ebsuesit, p\u00ebr t\u00eb af\u00ebrmit, mbresa momentesh, qi un\u00eb vet\u00ebm i hidhja n\u00eb let\u00ebr, pa u kujdesun p\u00ebr artin, ose \u00e7ka doja un\u00eb me than\u00eb. Disa prej tyne i shkrova dhe n\u00eb italisht. Me than\u00eb t\u00eb drejt\u00ebn, gjat\u00eb studimeve t\u00eb mia n\u00eb Bosnje dhe Dalmaci u njofta dhe me veprat e poet\u00ebve Gerga Martiq, me poetin kroat Silvije Strahimir Kranj\u00e7eviq, t\u00eb cillit edhe ia kushtova nj\u00eb poezi n\u00eb italisht, me poetin dhe publicistin Andrija Ka\u00e7iq Moishiq, ve\u00e7mas \u00e7mova Ivan Mazhuraniqin dhe vepren e tij \u201c Vdekja e Smajl-Ag Cengiqit\u201d, t\u00eb cill\u00ebn gati e pata msue krejt p\u00ebrmend\u00ebsh. P\u00ebrjashtue t\u00eb gjith\u00eb k\u00ebta, poeti i njohun malazez P.P. Njegosh, m\u00eb ka frymzue shum\u00eb me vepren e \u00e7mueme \u201c Kunora e Maleve\u201d. Nj\u00eb nxitje e ve\u00e7ant\u00eb, q\u00eb un\u00eb t\u00eb merresha me poezin\u00eb, ka k\u00ebn\u00eb miku im Pashk Bardhi dhe, Abati i njoftun Preng Do\u00e7i, ve\u00e7an\u00ebrisht, q\u00eb un\u00eb t\u00eb merresha me di\u00e7ka t\u00eb madhe.. por, gjaja e madhe nuk bahet me porosi, at\u00eb e ban historia e vendit, t\u00eb cilit i p\u00ebrket dhe posaq\u00eb, frym\u00ebzimi dhe talenti i p\u00ebrshkrimit poetik.\u00a0 Mua m\u00eb takoj t\u2019i njifsha p\u00ebrsonalisht disa heronj, q\u00eb ne i kishim shum\u00eb af\u00ebr e nuk ua dinim vlerat. Ma von\u00eb, ata do t\u00eb baheshin heronj\u00ebt e Lahut\u00ebs. \u00a0Lahuta do t\u00eb fillonte udh\u00ebn e saj me pun\u00ebn time si famullitar n\u00eb fshatin Rapsh\u00eb t\u00eb Hotit.<\/p>\n

Me q\u00eb doli fjala te Lahuta, a mundeni me na than\u00eb, si nisi kjo vep\u00ebr, p\u00ebr t\u00eb cilen filologu i shquar gjerman, Lambertz ka th\u00ebn\u00eb: \u201c Fishta meriton q\u00eb, n\u00ebp\u00ebrmjet p\u00ebrkthimit n\u00eb gjuh\u00eb t\u00eb tjera, t\u00eb gjaj\u00eb hyrjen n\u00eb let\u00ebrsin\u00eb botnore\u201d, dhe , m\u00eb pas, nga po ky studiues \u201c Lahuta e Mal\u00ebsis\u00eb e Gjergj Fishtes, jo vet\u00ebm se ka rand\u00ebsi n\u00eb pikpamjen artistike, por edhe pse ajo, porsi vena e mir\u00eb, sa ma shum\u00eb vjet q\u00eb t\u00eb kalojn\u00eb, aq ma vler\u00eb merr.\u201d Dhe, p\u00ebr t\u00eb p\u00ebrfunduar, p\u00ebrs\u00ebri Lambertz shprehet: \u201c Edhe Fishta si Homeri ishte njoh\u00ebs i vendit ku ekzistonte eposi, n\u00eb Mal\u00ebsi t\u00eb Madhe. Natyrisht q\u00eb n\u00eb asnj\u00eb m\u00ebnyr\u00eb, Fishta nuk ishte imitues i verb\u00ebr i Homerit. Pjesa d\u00ebrmuese dhe ma e r\u00ebnd\u00ebsishmja, n\u00eb\u00a0 epin e shqiptar\u00ebve, \u00ebsht\u00eb jo homerike, e kulluar, krejt\u00ebsisht origjinale.\u201d Th\u00ebniet e k\u00ebti studiuesi dhe p\u00ebrkthyesi, si dhe t\u00eb shum\u00eb t\u00eb tjer\u00ebve, jan\u00eb t\u00eb pafund, por mua ajo \u00e7ka m\u00eb ka t\u00ebrheq v\u00ebmendjen, asht forca komb\u00ebtare n\u00eb ligjerimin tuaj poetik.<\/strong><\/p>\n

Secila vep\u00ebr q\u00eb niset e ka nj\u00eb q\u00ebllim, p\u00ebrndryshe ajo ka dek\u00eb para se me le. Edhe un\u00eb , para se me shkru Lahuten jam nxit nga historia jon\u00eb, nga t\u00eb kqiat q\u00eb na kishin ra p\u00ebr hise, nga p\u00ebrballimi i tyne dhe nga fuqia mbinatyrore e nj\u00ebr\u00ebzve tan\u00eb hiperbolik, si\u00e7 asht rasti i Gjergj Elez Alis\u00eb e shum\u00eb t\u00eb tjer\u00eb, n\u00eb eposin ton\u00eb t\u00eb mrekulluesh\u00ebm! Disa gjana i thash\u00eb edhe ma sip\u00ebr, n\u00eb lidhje me Lahuten, por dua t\u00eb cek se, po t\u00eb mos isha p\u00ebrpjek\u00eb m\u00eb Marash Ucin, nuk do t\u00eb ishte shkrua Lahuta! Blenin e par\u00eb, \u201c Te Ura e Rrzhanic\u00ebs\u201d e publikova me 1905, nd\u00ebrsa Blenin e dyt\u00eb, me 1907. Tashti nuk po i radhis t\u00eb gjitha kang\u00ebt, se jan\u00eb shum\u00eb, ve\u00e7 di me than\u00eb, se puna deri n\u00eb p\u00ebrfundim zgjati disa vjet. Botimi i plot\u00eb u ba me 1937. Gjat\u00eb k\u00ebsaj kohe, un\u00eb nuk shkrova vet\u00ebm Lahuten, por edhe poezi t\u00eb tjera, si dhe u mora me disa pjes\u00eb dramatike. Lahuta e Mal\u00ebsis\u00eb ishte nj\u00eb porosi e koh\u00ebs! At\u00eb nuk e shkrova un\u00eb. Shqypnia kishte ra n\u00eb gjunj\u00eb, ajo k\u00ebrkonte ringjallje, heronj\u00ebt nuk i mungonin, ashtu si nuk i kan\u00eb mungua kurr\u00eb kombit ton\u00eb. Mendova t\u2019i drejtohesha Skand\u00ebrbegut, ndon\u00ebse n\u00eb \u00e7do kang\u00eb p\u00ebrmend Kastriotin ( kastriot\u00ebt ), pasi ai ishte p\u00ebrdit\u00eb me ne, ishte p\u00ebrher\u00eb n\u00eb gjoksin ton\u00eb, dhe si nj\u00eb mburoj\u00eb n\u00eb m\u00ebndjen e shyptarit i dha forc\u00eb me u p\u00ebrballue me dragoj t\u00eb till\u00eb si turqit e serb\u00ebt. Me k\u00ebt\u00eb rast, thash\u00eb ta vendos\u00eb Lahut\u00ebn n\u00eb nj\u00eb trull original dhe real, jo si n\u00eb dramat e tragjedit\u00eb e Shekspirit. Lahuta asht nji vep\u00ebr kolektive, q\u00eb lindi Shqypnia, pse iu k\u00ebrkonte nji kang\u00eb e gjat\u00eb dhe e rrall\u00eb si kjo, ku t\u00eb p\u00ebrshkruhej historia n\u00eb nj\u00eb vep\u00ebr artistike t\u00eb llojit tregimtar, q\u00eb t\u2019u sh\u00ebrbente njer\u00ebzve si edukim dhe frym\u00ebzim, p\u00ebr me i bind, ose me u vetbind se prej ka vishin, cill\u00ebs rrac\u00eb i p\u00ebrkitnin, q\u00eb p\u00ebr nga aft\u00ebsit\u00eb, nuk mund t\u00eb krahasoheshin me askan n\u00eb rruzull! P\u00ebr Kastriotin ishin shkrua plot histori, por ato na vinin si pak t\u00eb larg\u00ebta. E, pik\u00ebrisht p\u00ebr k\u00ebt\u00eb, un\u00eb u takova me kastriot\u00eb t\u00eb ri, plot vrull e energji, sa b\u00ebmat e tyne mu desh t\u2019i qes n\u00eb Lahut\u00eb. P\u00ebr t\u00eb krijue nji epope t\u00eb till\u00eb, pati shum\u00eb p\u00ebrpjkeje ku, ndoshta p\u00ebr numrin e vargjeve edhe ia kaluan, por ndjenjat komb\u00ebtare nuk mund i ngriten, atje ku i ngriti Lahuta. Poema shum\u00eb t\u00eb gjata shkruan bejtexhinj\u00ebt, si: Dalip Frash\u00ebri, Hadika ( Kop\u00ebshti ), me 65 mij\u00eb vargje, Shahin Frash\u00ebri ( History e Mihtarit, me 12 mij\u00eb vargje, Naim Frash\u00ebri ( Histori e Sk\u00ebnd\u00ebrbeut) me 11 500 vargje, Frano Krispi, poemen epike me 50 kang\u00eb, me titullin \u201c Mbi Malin e Trandafilave\u201d e ndonji tjet\u00ebr. Un\u00eb nuk i sajova teatrat e luftrave n\u00eb imagjinat\u00eb, por ato kishin ndodhun n\u00eb zona konkrete, beteja e luftime t\u00eb pashoqe si jan\u00eb p\u00ebrshkrua te Ura e Rrzhanic\u00ebs, apo Vranina, etj. \u00a0Kam nigju se Aureli ( Plasari ) diku e ka than\u00eb t\u00eb v\u00ebrtet\u00ebn, n\u00eb rastin q\u00eb ka vrejtun se Lahuta asht mb\u00ebshtet mbi nji realitet t\u00eb dhan\u00eb historik, autori s\u2019ka trillu skena t\u00eb reja, nuk asht orvat me nd\u00ebrtu teatro falls, ndaj asht nji vep\u00ebr epike me specifik\u00eb t\u00eb ve\u00e7ant\u00eb. Dhe, pik\u00ebrisht k\u00ebshtu ka ken\u00eb e v\u00ebrteta. Jo m\u00eb kot Dom Zef Gilaj m\u00eb pati ba nji pytje: \u201c A s\u2019ju duket, se ndonjenin prej heronjve t\u00eb Lahut\u00ebs s\u00eb Mal\u00ebsis\u00eb e keni rrit si tep\u00ebr?\u201d e kuptova se p\u00ebr ka e kishte fjal\u00ebn, dhe ju p\u00ebrgjigja: \u201c Hero i Lahut\u00ebs s\u00eb Mal\u00ebsis\u00eb, n\u00eb p\u00ebrgjith\u00ebsi asht populli shqiptar.\u201d<\/p>\n

P\u00ebrs\u00ebri rreth Lahut\u00ebs. At\u2019 Gjergj, si e priten miqt\u00eb tuaj botimin e k\u00ebsaj vepre, a keni informim p\u00ebr mendimet e m\u00ebpasme ( n\u00eb vitet komuniste ) dhe t\u00eb ndonji shkrimtari me em\u00ebr, n\u00eb vitet e mavon\u00ebshme?<\/strong><\/p>\n

I kam respektu gjith\u00ebmon\u00eb mendimet e t\u00eb tjer\u00ebve, kur ka ardh\u00eb n\u00eb pytje vler\u00ebsimi i veprave t\u00eb mia. Kur student\u00ebt e Vjen\u00ebs e p\u00ebrsh\u00ebndeten k\u00ebt\u00eb botim, un\u00eb me At\u2019 Bernadin Shllakun i dolem p\u00ebrpara Emzot P. Do\u00e7it, ku u bisedua gjat\u00eb, p\u00ebr k\u00ebt\u00eb problem. M\u00eb kan\u00eb knaqun vler\u00ebsimet e Lasgushit p\u00ebr transfigurimin poetik dhe tipizimin lirik t\u00eb t\u00eb gjith\u00eb vepres. Poashtu, \u00c7abej e ka shpjegu bukur shperndamjen e heronjve, duke mos e mb\u00ebshtet vepren n\u00eb nj\u00eb hero kryesor. Nuk ishte vet\u00ebm Oso Kuka, por ishte dhe Ded Gjo\u201dLuli, edhe Abdyl Frash\u00ebri, edhe Tringa, edhe Marash Uci, edhe Preng Markola, edhe Lleshi i Zi, edhe shum\u00eb e shum\u00eb t\u00eb tjer\u00eb. Nuk m\u00eb ka p\u00eblqy dyqendrimshi i Dhimit\u00ebr Shuteriqit e Gjergj Zhejit, ndonse ky i fundit sikur ka fillu t\u00eb ndryshoj mendim, por vet\u00ebm p\u00ebr an\u00ebn teknike, at\u00eb t\u00eb nd\u00ebrtimit t\u00eb nj\u00eb vepre, pa hy n\u00eb rand\u00ebsin\u00eb e saj dhe n\u00eb p\u00ebrmbajtje. A, p\u00ebrsa i takon Kadares\u00eb, bindem se nuk e ka lexu me v\u00ebmendje Lahuten, ose e ka lan\u00eb q\u00eb n\u00eb faqet e para. Ta vler\u00ebsosh si vep\u00ebr agressive, un\u00eb nuk mundem me kuptu. Mos Kadareja donte q\u00eb ne t\u2019i p\u00ebrk\u00ebdhelnim malazez\u00ebt, serb\u00ebt e grek\u00ebt? K\u00eb sulmonte Lahuta? Cila ishte varf\u00ebria n\u00eb ide? Po sterilititeti? Apo Kadareja hedh ca fjal\u00eb e iken, thua se po thot\u00eb profecina. Nuk m\u00eb takon mua t\u00eb flas ma gjat\u00eb, pasi bahet fjal\u00eb p\u00ebr nj\u00eb nga veprat e mia, por po t\u00eb ishte se Kadareja dishron nji debat t\u00eb v\u00ebrtet\u00eb, n\u00ebnshtrua rregullave t\u00eb loj\u00ebs, me argumenta bind\u00ebs, e jo nga maja e kapel\u00ebs, pasi t\u00eb duash t\u00eb denigrosh nji vep\u00ebr, fare leht\u00eb mund t\u00eb hedh\u00ebsh fjal\u00eb, si ai budalla nji gur\u00eb n\u00eb uj\u00eb. Kadareja ka shkrua v\u00ebrtet shum\u00eb, e disa nga ato jan\u00eb me vlera, por duhet nanvizu, se aj, ende s\u2019ka shkru nji vep\u00ebr shum\u00eb t\u00eb bukur, edhe pse regjimi e pagoi ve\u00e7 si shkrimtar. Nuk besoj se nji vep\u00ebr e tij t\u2019ket\u00eb rezistua koh\u00ebs e t\u00eb jet\u00eb e k\u00ebrkume sa Lahuta. Pra Kadareja duhet me dit\u00eb, se Lahuta asht shkrua, gati nji shekull ma par\u00eb, kur nuk ishin kompjuteri e kalkulimet e mendimeve, kur nuk ishin vilat e veturat, si\u00e7 i pat Kadareja, me u turr mas\u00a0 temave p\u00ebr veprat e veta. Prap\u00eb se prap\u00eb, Kadareja u mundua me riparu at\u00eb q\u00eb kishte than\u00eb ma par\u00eb, duke ken\u00eb nji nd\u00ebr t\u00eb par\u00ebt q\u00eb tha t\u2019i hapet udha Fishtes, q\u00eb n\u00eb pranver\u00ebn e 90-t\u00ebs, kur Shqypnia ende nuk ishte hapun. A, p\u00ebr ma von\u00eb kan\u00eb diskutu p\u00ebr qendrimet e Kadares\u00eb, Injaci, Aureli, Tonini ( \u00c7obani) etj. me shkrimet dhe veprat e tyne. Fjala ma e mir\u00eb asht vepra. Por, si\u00e7 marr vesh ma von\u00eb, e ka ndryshua qendrimin. Asht puna e tij. A, p\u00ebrsa i takon p\u00ebrcaktimit si arkaike dhe kanunore, due t\u00eb tham\u00eb se Kanuni i Maleve t\u00eb Shqypnis\u00eb, dhun\u00ebn q\u00eb i bahej njeriut kah jeta, gjaja dhe ndera, e mbante p\u00ebr nji faj t\u00eb rand\u00eb. Si n\u00eb vende t\u00eb tjera t\u00eb bot\u00ebs, edhe n\u00eb Shqypni gjinden njer\u00ebz q\u00eb vrasin e vjedhin, qi bajn\u00eb pun\u00eb t\u00eb pandershme. Nse n\u00eb viset e qytetnume i nd\u00ebshkon ligji dhe shteti, te ne ligj dhe shtet ishte Kanuni. Aleksandri i Serbis\u00eb, bje fjala, a kje myt n\u2019Shkod\u00ebr a n\u2019Beograd? Milionat e Panamas\u00eb, a kjen vjedh prej shqyptarve, a po prej panamezve? Kartat e mshefta t\u00eb dredhive t\u00eb luft\u00ebs n\u00eb Franc\u00eb, a kjen shit prej ndoni shqyptari, a prej hebreut Dreyfu?! Duhet me dit\u00eb, se nuk asht ligja qi formon popullin, por populli qi formon ligjen! Sparta ka krijue Likurgun e jo Likurgu Sparten. T\u00eb gjitha k\u00ebto n\u00eb nj\u00eb m\u00ebnyr\u00eb a n\u00eb nj\u00eb tjet\u00ebr, thuhen n\u00eb Lahut\u00eb. Arkaike asht q\u00eb, fjala vjen, Kapidani i Mirdit\u00ebs nuk mund ta ndryshonte asnji paragraf t\u00eb Kanunit? A nuk asht ky nj\u00eb ligj demokratik? Europa kishte mund\u00ebsi t\u00eb mos i linte malazez\u00ebt t\u00eb hynin n\u00eb Shkod\u00ebr, por jo t\u00eb d\u00ebrgonte ushtri e mashtrime p\u00ebr t\u2019i nxjerr\u00eb, p\u00ebr me ba piknik n\u00eb Shqypni, t\u00eb liqeni. P\u00ebr mua, Europa nuk ka ken\u00eb as ma shum\u00eb, as ma pak se nj\u00eb qen, qi vet\u00ebm leh. Duhet me dit\u00eb edhe tjetr\u00ebn, se Shqypnia deri m\u00eb sot ka pas\u00eb ken\u00eb n\u00eb Europ\u00eb, si nj\u00eb ishull n\u00eb det, nji kombi t\u00eb me\u00e7\u00ebm e t\u00eb organizum, rrall\u00eb q\u00eb i ndodh gja pahiri. P\u00ebrsa i p\u00ebrket komunizmit, ajo qe nj\u00eb s\u00ebmundje e madhe, qi gabimisht e hoqi Shqypnia. Ajo, nuk duhet t\u00eb ishte kurr\u00eb, n\u00eb kampin ruso-sllav, duke pas\u00eb gjytetnime t\u00eb tjera ma af\u00ebr.<\/p>\n

Po p\u00ebrsekutimin tuaj, At\u2019 Fisht\u00eb, si e shpjegoni?<\/strong><\/p>\n

P\u00ebrsekutimi im nuk asht ma shum\u00eb, as ma pak se p\u00ebrsekutimi i krejt popullit shqyptar, ndonse makabriteti i p\u00ebrsekutimit tim i kaloi t\u00eb gjith\u00eb kufijt\u00eb njer\u00ebzor. Ishte nj\u00eb s\u00ebmundje q\u00eb, edhe sot po e vuan Shqypnia, megjithat\u00eb asht zor me u ba shqyptart\u00eb! Thon\u00eb t\u2019hujt se shqyptart\u00eb i kan\u00eb ment maj\u00eb k\u00ebsul\u00ebs, e duket se shum\u00eb her\u00eb kan\u00eb arsye, pse shum\u00eb nesh n\u2019p\u00ebr kafe e mejhane, n\u2019p\u00ebr festa e raste, edhe n\u00eb shpiat tona, s\u2019bajm\u00eb tjet\u00ebr, ve\u00e7 tue pyet, a thue si do t\u00eb jes\u00eb puna e Serbis\u00eb mbas luftet, e Malit t\u00eb Zi, Belgjik\u00ebs, Rumanis\u00eb e, k\u00ebrkujt si bie n\u00ebrmend me pyet e me u interesue, pale si do t\u00eb jes\u00eb puna e Shqypnis\u00eb. Ment maj\u00eb k\u00ebsules p\u00ebrher\u00eb k\u00ebrkojn\u00eb skajet e shkaqeve. Sa i takon p\u00ebrsekutimit tim, do t\u00eb deshiroja t\u00eb jetoja dhe dhjet\u00eb vjet, t\u00eb burgosesha e pushkatohesha si shum\u00eb t\u00eb tjer\u00eb, q\u00eb t\u00eb kisha , t\u00eb pakt\u00ebn nji varr. P\u00ebrsekutimi im ka ken\u00eb ma \u00e7njer\u00ebzori, qi rrall\u00eb asht ba n\u00eb ndonji vend t\u00eb bot\u00ebs. Mund t\u00eb levizin eshtnat nga nji vend n\u00eb tjetrin, por q\u00eb t\u00eb treten, kjo s\u2019ka ndodhun. Bindem se asht rast unikal! Digjen aziatik\u00ebt, por nuk hidhen askund pa porosin\u00eb e tyne. P\u00ebrsekutimi qe shum\u00ebform\u00ebsh dhe model. Kisha Katolike, ve\u00e7an\u00ebrisht, qe shembulli i k\u00ebti p\u00ebrsekutimi. Pothujse t\u00eb gjith\u00eb priftrinj\u00ebt u burgosen, u torturuan, u pushkatuan, vet\u00ebm pse predikonin fen\u00eb dhe atdhen\u00eb, vet\u00ebm pse i edukonin njer\u00ebzit si ta duan njani-tjetrin e, jo si ta vrasin njani-tjetrin. Sistemi komunist p\u00ebrsekutoi let\u00ebrsin\u00eb dhe kulturen, ndaj e rr\u00ebzoi Shqypnin\u00eb, ashtu si\u00e7 e shihni. Komunizmi qe nj\u00eb s\u00ebmundje, q\u00eb bot\u00ebs, por deomos shqyptar\u00ebve, i duhet koh\u00eb p\u00ebr ta shnosh, p\u00ebr ta hek nga trut\u00eb e njer\u00ebzve, ai ishte drita e rreme, ku i thuhej s\u00eb keqes mrekulli, s\u00eb sh\u00ebmtuares e bukur, q\u00eb ia hoqi trunin njeriut, me heqjen e besimit, p\u00ebr ta sundue ma kollaj, e k\u00eb?! Shqyptarin! Me njeriun e ri t\u00eb komunizmit, ai desh e bani shqyptarin kinez, rus, serb, si nj\u00eb bust t\u00eb nd\u00ebrtum prej rane, q\u00eb dallga e par\u00eb do ta rr\u00ebzonte. Asht krejt e paumunden ta mbash \u00a0nji popull si tonin, me temperament t\u00eb ve\u00e7ant\u00eb, nan sundim aq gjat\u00eb, sa e mbajti komunizmi. Tuj ken\u00eb q\u00eb, edhe n\u00eb natyr\u00eb nuk gjindet kurrgjasend pa nj\u00eb q\u00ebllim, edhe komunizmi e kishte nji q\u00ebllim; ta sundonte njerin\u00eb sa m\u00eb gjat\u00eb t\u00eb ishte e mundun. Por, Zoti, mbasi e krijoi njerin\u00eb p\u00ebr vedi, ja diftoj edhe rrugen, se si mundet me mbrrit te liria! P\u00ebrsekutimi n\u00eb kultur\u00eb, qe dami ma i madh q\u00eb psoi Shqypnia, qyshkur mbahet mend. Ky p\u00ebrsekutim e plagosi Shqypnin\u00eb dal\u00ebkadal\u00eb, si\u00e7 e bren\u00eb kanceri njerin\u00eb, duke e shp\u00ebrba burr\u00ebnin\u00eb, duke e mbyt institucionin e bes\u00ebs, duke u dhan\u00eb fuqi ta pafuqishm\u00ebve, duke ngrit ata q\u00eb nuk nuk mund t\u00eb rrinin n\u00eb kamb\u00eb, k\u00ebshtuq\u00eb Shqypnia u ba nji plag\u00eb e hapun, q\u00eb vet\u00ebm rilindte tumorre n\u00eb trupin e saj. Shum\u00eb autor\u00eb u hoqen nga qarkullimi, filloi lista e t\u00eb ndalumve, u hartuan tekste t\u00eb reja e, shkolla jon\u00eb zi e ma zi, prish e ndreq tan\u00eb jet\u00ebn. U mbyll Per\u00ebndimi, portat tona t\u00eb p\u00ebrjetshme t\u00eb dituris\u00eb dhe kultures ran\u00eb. U fut kultura ruse e, t\u00eb rinjt\u00eb tan\u00eb u drejtuan atje p\u00ebr shkollim. Gjuha u bastarzua n\u00eb em\u00ebn t\u00eb komtarizmit dhe politik\u00ebs kulturore sllavo-komuniste. Shkodrani dhe dibrani do t\u00eb flisnin si gjinokastriti, pa asnji cen t\u00eb gjuh\u00ebs s\u00eb tyne , kur dihet se funksioni i gjuh\u00ebs mbahet n\u00eb tri shtylla; shkoll\u00eb, zyr\u00eb, libra. \u201cEdhe fjal\u00ebt jan\u00eb sende\u201d,- thot\u00eb Bajroni. Njeri vdes, kalbet e harrohet, por komunizmi duhet ta dinte se fjala rrnon e k\u00ebrthnezt\u00eb n\u00eb verigen e gjat\u00eb t\u00eb moteve. Historia na m\u00ebson se fjala ka ken\u00eb ajo, qi ka forcue e shkatrrue familjet, ka mkam\u00eb e sham ( sh\u00ebmb) p\u00ebr dhe shtete e kombe. Ndalimi i let\u00ebrsis\u00eb asht krim, qi nuk mund t\u00eb falet. Literatyra kombtare asht visari ma i \u00e7mushmi e stolia ma e lumnueshme e historis\u00eb s\u00eb nj\u00eb vendi, e asaj nuk mund t\u2019i vihet viz\u00eb, p\u00ebr hir t\u00eb autor\u00ebve, q\u00eb nuk p\u00ebrshtaten me systemet, q\u00eb ndrrojn\u00eb sa her\u00eb u do qejfi udh\u00ebheq\u00ebsve. Djerrja e gjuh\u00ebs dhe kultures, asht djerrja e indipedenc\u00ebs e, ajo u dor, ndonse flitej shum\u00eb p\u00ebr madh\u00ebshtin\u00eb artificiale t\u00eb komunizmit . Ma s\u00eb shum\u00ebti, Shqypnin\u00eb e sh\u00ebmtoi mosbesimi. Shqyptari nuk dilte nga shpia pa u lut, nuk binte me fjet pa u lut. Lutej p\u00ebr vete e p\u00ebr familjen, se po t\u00eb ishin mir\u00eb ata, do t\u00eb ishte mir\u00eb edhe Atdheu, ndaj asht i pandash\u00ebm binomi Fe-Atdhe! Vendet ma t\u00eb gjytetnume t\u00eb bot\u00ebs dhe ma t\u00eb mdhaja, n\u00eb themel t\u00eb tyne kan\u00eb fen\u00eb, besimin. Kushtetuta e tyne nenin e par\u00eb e ka me besimin e jo si komunizmi, q\u00eb interesat e nji grushti njer\u00ebzish i venin mbi ato t\u00eb kombit.<\/p>\n

Ndoshta nd\u00ebr rastet e rralla, Ju jeni marr\u00eb edhe me politik\u00eb, keni ken\u00eb Nankryetar Parlamenti, Sekretar delegacioni, keni p\u00ebrfaq\u00ebsue Shqypnin\u00eb n\u00eb disa Konferenca Nd\u00ebrkomb\u00ebtare, keni shkrua p\u00ebr sistemin parlamentar dhe probleme t\u00eb tjera t\u00eb politik\u00ebs shqyptare e ma gjan\u00eb. Si e shpjegoni Ju k\u00ebt\u00eb? A ka pas\u00eb reagime?<\/strong><\/p>\n

Gjith\u00eb ato q\u00eb that\u00eb ju, jan\u00eb ashtu, ve\u00e7 ndonji shtese. Kam pas\u00eb nji aktivitet mjaft t\u00eb ngjeshun n\u00eb politik\u00ebn e asaj kohe. Nuk ishte puna se m\u00eb kishte teprua koha, q\u00eb t\u00eb merresha me politik\u00eb. Letrari, prifti dhe politika jan\u00eb tre njer\u00ebz mrenda nji njeri e, k\u00ebshtu ngarkesa asht tep\u00ebr e madhe. U mora me politik\u00eb, se ashtu e vler\u00ebsova. Kush ma mir\u00eb se ne i dinte hallet e popullit ton\u00eb, aq t\u00eb vujtun. Por, a ishim n\u00eb gjendje me ndryshu gja n\u00eb jet\u00ebn e shqyptar\u00ebve? Si nji za qi rrxohet n\u00eb humner\u00eb, ishte zani yn\u00eb. Politika dhe drejtimi shqyptar ishte mbytun n\u00eb turlifar\u00eb lloje batakqill\u00ebqesh. P\u00ebrgjith\u00ebsisht e si p\u00ebrher\u00eb, drejtonin injorant\u00ebt, se din\u00eb e mendojn\u00eb ma shum\u00eb se kushdo p\u00ebr me rujt karrigen e, jo m\u00eb kry detyr\u00ebn! Kishte disa n\u00ebnpun\u00ebs q\u00eb hiqeshin si t\u00eb mod\u00ebs, me do gjysma studimesh n\u00eb Evrop\u00eb, q\u00eb n\u00eb fakt nuk ishin gja tjet\u00ebr ve\u00e7\u00ebse do sahanl\u00ebpirsa t\u00eb mbretit. Iu p\u00ebrkushtova politik\u00ebs me nji p\u00ebrkushtim t\u00eb plot\u00eb dhe nj\u00eb aktivitet shum\u00eb t\u00eb dendun. U zgjodha deputet i Shkodr\u00ebs me 1921 e Parlamenti m\u00eb votoi p\u00ebr nankryetar. Sa bana p\u00ebr Shkodren, do t\u00eb pysni ju? Aq sa mund ta pres\u00eb nj\u00eb lis i vet\u00ebm furtun\u00ebn. Ishte nj\u00eb fortun\u00eb q\u00eb vinte nga shum\u00eb drejtime. Shqypnia p\u00ebrher\u00eb asht sulmue k\u00ebshtu. Nuk i dihej se nga mund t\u2019i vinin rrufet\u00eb, nga qielli a nga toka. K\u00ebt\u00eb vend kaq t\u00eb bukur e kishte nam\u00eb Zoti, t\u00eb ishte k\u00ebshtu, kaq i bukur dhe, bash p\u00ebr k\u00ebt\u00eb, kaq i lakmueshem. U p\u00ebrpoqa sa munda, dhash\u00eb mendimet e mija, shkrova p\u00ebr sistemin qeveris\u00ebs, pata shansin t\u00eb jem\u00eb disa her\u00eb n\u00eb delegacione nd\u00ebrkomb\u00ebtare, t\u00eb jap\u00eb edhe atje mendimet e mija, por m\u00eb kot. Megjithat\u00eb, kurr nuk pendohem. Gjith\u00ebsecili duhet me ba aq sa mundet, e t\u00eb tan\u00eb bashk\u00eb kishim me ndreq Shqypnin\u00eb! Si at\u00ebher\u00eb edhe sot, ashtu vepron Parlamenti, korrupsioni, batakqill\u00ebku, pangopshm\u00ebnia e gjith\u00eb veset e kqia jan\u00eb mrena asaj godine. Nga kush kontrollohej dhe kontrollohet Parlamenti? Ku ishte dhe ku asht Senati? Si e p\u00ebr k\u00eb do ti nxirrte ligjet. Po komisionet? Po dhomat e p\u00ebrfaq\u00ebsimit? etj. etj. q\u00eb bota e modernizueme i kishte dhe i ka. Thua nuk i dinin k\u00ebto politikan\u00ebt Shqyptar\u00eb, qi banin sikur lexonin Kushtetutat e vendeve ma t\u00eb njoftuna, p\u00ebr demokracin\u00eb dhe shtetin, p\u00ebr njer\u00ebzit. Kjo dihej e dihet: qi deputeteve e ministrave t\u2019u lihej dor\u00eb e lir\u00eb, t\u2019i binin kryq e t\u00ebrthuer fitimeve p\u00ebrsonale, ta linin djerr\u00eb me dashje trullin ligjor dhe kontrollin e tyne. Ata donin dhe duan t\u00eb jen\u00eb t\u00eb pakontrollush\u00ebm. E, ata pra nuk ishin Zoti, ishin dhe jan\u00eb vet\u00ebm bijt\u00eb e k\u00ebsaj toke, bijt\u00eb e Shqypnis\u00eb s\u00eb gjor\u00eb, q\u00eb i beson gjith\u00ebkuj. Parlamenti nuk asht gja tjet\u00ebr, ve\u00e7 nj\u00eb komedie, q\u00eb zgjat pafund\u00ebsisht n\u00eb kurriz t\u00eb mjerimit ton\u00eb!<\/p>\n

Di\u00e7ka t\u00eb ve\u00e7ant\u00eb p\u00ebr Konferencen e Parisit, At\u2019Gjergj?<\/strong><\/p>\n

N\u00eb Konferenc\u00ebn e Paqes n\u00eb Paris, q\u00eb i filloi punimet n\u00eb janar 1919 dhe vazhdoi deri n\u00eb Mars 1920, pata rasen me fol edhe un\u00eb, me tem\u00ebn \u201c Shqyptar\u00ebt dhe t\u00eb drejtat e tyne\u201d, duke pas\u00eb detyr\u00ebn e\u00a0 sekretarit t\u00eb delegacionit. N\u00eb k\u00ebt\u00eb Konferenc\u00eb, theksi im ka ken\u00eb, pak a shum\u00eb, q\u00eb shteti shqyptar duhet shtri gjeografikisht deri ku p\u00ebrfshin\u00eb gjuha shqype. Ve\u00e7 k\u00ebsaj, se gjakmarrja kanunore, nuk asht shenj\u00eb e barbaris\u00eb apo e kanibalizmit t\u00eb shqyptarve. Ajo asht nd\u00ebshkimi me vdekje p\u00ebr nj\u00eb vrasje, asht nj\u00eb vendim si \u00e7do vendim i dhan\u00eb nga nj\u00eb gjykat\u00eb evropiane. Kryetar\u00ebt e bajraqeve zbatonin Kanunin, t\u00eb cilin e njihnin si nj\u00eb legjislacion n\u00eb territoret ku kishin ndikim. Aty theksova se, vrasja e gjaksit nuk ban gja tjet\u00ebr, ve\u00e7\u00ebse \u00e7on n\u00eb vend nj\u00eb ligj. N\u00eb k\u00ebt fjalim mora shum\u00eb raste qi e v\u00ebrtetonin faktin e naltp\u00ebrmendun, si edhe n\u00eb vendet ma t\u00eb civilizueme n\u00eb bot\u00eb. Qe pra, k\u00ebto nuk ishin gjana t\u00eb reja e padituna, por kush do t\u2019i thonte dhe ku? Pse shqyptar\u00ebt q\u00eb bridhnin Evrop\u00ebn edhe ma p\u00ebrpara i pranonin sallatat serbogreke p\u00ebr kanabilazmin shqyptar?! Kujt i ran\u00eb n\u00eb qaf\u00eb shqyptar\u00ebt? M\u00eb k\u00eb u ngat\u00ebrruan pa shkak? P\u00ebrse luftuan ata? Kush i bani 54 kryengritje kund\u00ebr Turqis\u00eb? E p\u00ebrse? Ata p\u00ebrher\u00eb luftuan p\u00ebr t\u00eb mbrojt atdhen\u00eb e tyne, token e tyne, nderin e tyne. A, p\u00ebrsa u p\u00ebrket polemikave, ato jan\u00eb zhvillim, e p\u00ebr mua kan\u00eb ken\u00eb t\u00eb pakonsiderushme n\u00eb rrjedh\u00ebn shqyptare. Ju doni t\u00eb dini dhe ma p\u00ebr polemikat. Ato sjellin vet\u00ebm zhvillim\u00a0 se, q\u00eb thua ti, t\u00eb bajsh\u00eb nj\u00eb polemik\u00eb, duhet edhe nj\u00ebfar\u00eb p\u00ebrgaditje, duhet edhe shum\u00eb kulture, por edhe pak koh\u00eb e p\u00ebrkushtim, disa her\u00eb duan edhe nerv, jo nerva, n\u00eb t\u00eb gjitha rastet t\u00eb bajn\u00eb ta shtrydh\u00ebsh trunin. E, ato bahen kur t\u00eb imponohen, kur dikush kruhet me ty, e ato t\u00eb han\u00eb koh\u00eb e mund, kur bahen me t\u00eb m\u00ebdhej e jo me shok\u00ebt e Ismet Tot\u00ebs. P\u00ebr mua dy jan\u00eb polemikat ma t\u00eb ransishme, t\u00eb cilave u kam kushtue pak koh\u00eb. E , ato kan\u00eb ken\u00eb me Mehdi Frash\u00ebrin, p\u00ebrsa i p\u00ebrket Lahut\u00ebs s\u00eb Mal\u00ebsis\u00eb ku flitej p\u00ebr Lidhjen e Prizrenit, e konkretisht p\u00ebr figuren e Abdyl Frash\u00ebrit. Ajo polemik\u00eb, t\u00eb tham\u00eb t\u00eb drejt\u00ebn, nuk qe fort e zorshme, pse mund t\u2019i p\u00ebrgjigjesha krejt kollaj dhe ta ulja n\u00eb shkam. Ai mendonte se po m\u00eb zinte mua, pse un\u00eb Abdyl Frash\u00ebrin e kisha pru n\u00eb Lidhjen e Prizrenit me fustanell\u00eb e rroba komb\u00ebtare. Dhe, bash p\u00ebr k\u00ebt\u00eb Mehdiu kishte qeshur, aq sa s\u2019kishte mujt me nal gazin. N\u00eb k\u00ebt\u00eb rast ai p\u00ebrmend\u00ebte meritat p\u00ebr civilizimin e Abdylit, si njoh\u00ebs i gjuh\u00ebve t\u00eb huja, si orator etj\u2026 un\u00eb i p\u00ebrgjigjem Zotni Mehdiut, se ishte ma mir\u00eb q\u00eb e solla ashtu me fistan e koll\u00e7ik\u00eb, se ta kisha sjell\u00eb me redingot\u00eb e k\u00ebsul\u00eb t\u00eb kuqe, pra me uniformen turke, q\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb kishte marr\u00eb pjes\u00eb n\u00eb at\u00eb Kuvend ( Lidhja turke, si\u00e7 u quajt!), edhe pse e rand\u00ebsishme p\u00ebr shqyptar\u00ebt. E, sa i p\u00ebrket meritave n\u00eb fush\u00ebn e dijes, ai luante me k\u00ebto shprehje: \u201c\u2026 njeri i rafinuar, q\u00eb fliste fare mir\u00eb turqisht, greqisht dhe fr\u00ebngjisht, q\u00eb ishte diplomat dhe mbante lirsh\u00ebm fjalime t\u00eb improvizume, pati shetit Evropen\u2026\u201d, dhe kaq! Nd\u00ebrsa\u00a0 un\u00eb, n\u00eb Lahut\u00eb e p\u00ebrshkruaj si nj\u00eb njeri q\u00eb mat e pr\u00eat, pra nuk flet kot, fjalt\u00eb e tij nuk i hedh posht krajl as mbret, se mundet me ndej n\u00eb \u00e7do tyrez\u00eb bisedimesh edhe me nivelet ma t\u00eb nalta, q\u00eb vinte nga nj\u00eb der\u00eb e njoftun e shqume p\u00ebr pend\u00eb e dije, pa t\u00eb cilat nuk rrnon Shqypnia dhe, trim q\u00eb kudo e ka qit\u00eb shtegu ka lan\u00eb nam\u00eb, duke i sjell\u00eb faqe t\u00eb bardh\u00eb Shqypnis\u00eb, et,\u2026 Gjykojeni vet, cilli p\u00ebrshkrim asht ma i plot\u00eb, i Mehdiut apo imi? A nuk jan\u00eb herojt\u00eb e \u00e7do kombi me veshje kombtare. A nuk jan\u00eb edhe sot e k\u2019saj dite ushtar\u00ebt grek\u00eb t\u00eb gard\u00ebs me uniform\u00eb komb\u00ebtare, a nuk mbrriti Faik Beu n\u00eb Amerik\u00eb me uniform\u00eb komb\u00ebtare. Lidhja e Prizrenit ishte nj\u00eb takim p\u00ebrfaq\u00ebsues i vilajeteve t\u00eb at\u2019hershme i nji rand\u00ebsie t\u00eb ve\u00e7ant\u00eb, ndaj dhe p\u00ebrshkrimi s\u2019kish si bahej ndryshe. P\u00ebrsa i takon Ismet Totos, p\u00ebr librin \u201c Grindje me klerin,\u201d \u00a0i cili shprehej se Unjilli asht nj\u00eb p\u00ebrrall\u00eb dhe disa akuza t\u00eb tjera t\u00eb pabaza dhe t\u00eb pakultur\u00eb, e pata krejt t\u00eb kollajt\u00eb t\u00eb polemizoj. Nj\u00eb shkrimtaruc pa form\u00eb me t\u2019u neverit, i dukej se ka msue di\u00e7ka, se ka knue dy tri libra, por nuk asht asgja tjet\u00ebr pos nj\u00eb kosh i shpartallum, i cilli n\u00eb partallet e veta mendon se ka di\u00e7ka me vler\u00eb, p\u00ebr t\u2019ua than\u00eb lexusve, q\u00eb nuk i kishte askund. Mendonte i varfri Ismet se idet\u00eb i ka kapela e bukur, q\u00eb mbante n\u00eb krye e jo kaptina. Dhe, v\u00ebrtet\u00eb, te Ismeti ndoshta ndodh k\u00ebshtu, q\u00eb ai, sall p\u00ebr k\u00ebt\u00eb ta ket\u00eb ble kapell\u00ebn. Me nj\u00eb shqipe er\u00eb boze, kujtonte ftyr\u00ebfudullsi, p\u00ebrnjimend shul opange, se na kishte lexu Enciklopedin\u00eb Britanike! Po cilla enciklopedi e hodhi posht\u00eb fen\u00eb, q\u00eb kur u krijue e m\u00eb sot? Le ta gjaj\u00eb kapelja e Ismetit! Libreci 27 faqesh i kti zotnije, na rreket me krrokamat e tij, t\u00eb hahet me Pader Anton Harapin. Po le t\u2019m\u00eb p\u00ebrgjigjet ky fik i papjekun, vet\u00ebm nji pytje: Si u shkaktue e pse u shkaktue Bota? A thue vet\u00ebm ana materiale e shkaktoi Bot\u00ebn? Rroba nuk p\u00ebrfton ide, as nuk kryen veprat e njeriut e, sa p\u00ebr \u00e7\u00ebshtjen e kopetenc\u00ebs s\u00eb tij nd\u00ebr shkrime, qi do t\u00eb ishte ma e para n\u00eb rend t\u00eb pyetjeve, ktu e la mbas dore, n\u00eb k\u00ebt\u00eb fush\u00eb nuk merr\u00eb frym\u00eb. Pse ai nuk u drejtohej muhamedan\u00ebve, q\u00eb ishin\u00a0 gjasht\u00eb-shtat\u00eb her\u00eb ma shum\u00eb se t\u00eb krishter\u00ebt n\u00eb Shqypni, po rreket t\u00eb kapet pik\u00ebrisht me klerin katolik? Me nj\u00eb mendje t\u00eb ka\u00e7urrelueme e tan\u00eb mjegullin\u00eb, zotnia e tij don t\u2019i futet dialektik\u00ebs, pa pas\u00eb haberr nga kurrgja, tuj u p\u00ebrpjek t\u00eb ngre problem, ve\u00e7 si e si t\u00eb ul\u00eb klerin katolik, q\u00eb ai t\u00eb mos p\u00ebrfaq\u00ebsoj asgja. Inferioriteti i kti zotnije, nuk mund t\u00eb ngjitet ma nalt se shkall\u00ebt e katit t\u00eb par\u00eb. E pastaj, nuk shkruhen libra me hamendje, aq ma keq kur n\u00eb to ngre probleme qi nuk i diskutojn\u00eb akademi, kur un\u00eb vazhdoj ta pys m\u00eb kamb\u00ebngulje se qysh e pse u shkaktue bota? Ai p\u00ebrgjigjet se Zoti nuk e ka krijue Bot\u00ebn, se ashtu m\u00eb asht mush mendja! Ku jan\u00eb diskusionet dhe duksimet shkencore, logjike e filozofike? Ku asht Enciklopedia e Britanis\u00eb? As religjionet, as sistemet filozofike, as metafizika, as dhe shkenca e re nuk japin \u201c receta bindse\u201d mbi pytjen, se qysh e pse u krijue Bota? E, tash filozofuci i Tiran\u00ebs, dje dal\u00eb prej shp\u00ebrgajsh, na ngrifet si gjeli n\u2019pleh e kokoriz t\u00eb madhe n\u00eb \u201c Grindje me klerin\u201d e thot\u00eb: \u201c M\u00eb p\u00eblqen fort t\u00eb polemizoj me prift\u00ebn\u2026\u201d si do t\u00eb polemizonte me priftat, kur secilli sish, nuk denjon t\u00eb ulet njat ti p\u00ebr nga niveli e kultura. Ai nuk mundet kurrqysh t\u00eb ulet p\u00ebr polemika me priftat, sepse nuk ka asgja t\u00eb p\u00ebraf\u00ebrt me shkoll\u00ebn e tyne, me dijen e tyne dhe as me edukimin njerzor! M\u00eb falni qi u m\u00ebrzita me dokrrat e ktij gjeli, por jan\u00eb do fenomena q\u00eb duhen kjartsua ma mir\u00eb, pasi ai, sadopak mundet me ndikua, me at\u00eb libruc, vet\u00ebm te mendja vet e mykun. Pse ai nuk k\u00ebrkon t\u00eb polemizoj me intelektualet e njoftun t\u00eb koh\u00ebs s\u00eb tij? Mugesa e kultures asht nd\u00ebshkimi i par\u00eb q\u00eb i nipet nj\u00eb pseudofillozofi, si Ismeti.Ky dokrraxhi e fudull, pa asnji dhunti polemizuse me argumenta, n\u00eb asnji tryez\u00eb nuk mund t\u00eb ulet.<\/p>\n

Po p\u00ebr polemiken me Hil\u00eb Mosin, At\u2019Gjergj, \u00e7\u2019mund t\u00eb na thoni? Shpesh her\u00eb i jam rikthye ta lexoj, dhe sa her\u00eb e shoh, m\u00eb afrohet sikur t\u00eb ishte shkruar dje. Nuk jan\u00eb shum\u00eb faqe t\u00eb librit \u201c Gabove, Hil\u00eb!\u201d, por \u00ebsht\u00eb sistemi q\u00eb nuk arriti me ndryshu, q\u00eb prej asaj kohe deri m\u00eb sot?<\/strong><\/p>\n

Hil\u00eb Mosi ka ken\u00eb miku jem, i cili\u00a0 kje ba me ne n\u00eb problemet ma t\u00eb ransishme t\u00eb kombit shqyptar, si\u00e7 ishte problem i alfabetit shqip, aprovu n\u00eb Kongresin e njoftun t\u00eb Manastirit. Hila pat gabu v\u00ebrtet\u00eb, ndryshe s\u2019do ta kisha kujtu ashtu si\u00e7 e kam shkru. Meritonte nj\u00eb kujtes\u00eb publike se, edhe pse minist\u00ebr i nj\u00eb kohe t\u00eb zorshme, duhet me dit\u00eb se p\u00ebrpar\u00ebsi duhej dhan\u00eb p\u00ebrher\u00eb popullit dhe gjuh\u00ebs s\u00eb tij. Detyrat vijn\u00eb e shkojn\u00eb e parimet mbesin. Shqypnia ka ken\u00eb e do t\u00eb jet\u00eb k\u00ebtu sot e miljona vjet. Hila, si minister mori guximin me kritikue \u201c Hyllin e Drites\u201d dhe drejtuesit e saj ( kujto mua ) dhe Kish\u00ebn n\u00eb p\u00ebrgjith\u00ebsi, duke njoftu mbylljen e shkollave q\u00eb drejtoheshin e mbaheshin nga Kisha Katolike dhe me shpenzimet e saj, aq ma tep\u00ebr pse un\u00eb guxova me futen gjuhen shqype n\u00eb k\u00ebto shkolla, duke e shmang nga programi at\u00eb italiane.<\/p>\n

Dhe ishte kjo q\u00eb Ju, At\u2019 Fisht\u00eb e titulluat \u201c Let\u00ebr e hapun ministrit Hil\u00eb Mosit\u201d<\/strong><\/p>\n

Hila e botoi shkrimin e tij q\u00eb kritikonte Kishen n\u00eb Fletoren \u201c Besa\u201d me 4 nandor 1932 e un\u00eb ju p\u00ebrgjigja te \u201c Hylli i Drit\u00ebs\u201d n\u00eb dhjetuer t\u00eb po ati viti. Si\u00e7 e kam than\u00eb ma par\u00eb n\u00eb nj\u00eb let\u00ebrshk\u00ebmbim me\u00a0 At\u2019 Pal Dodaj \u201c \u2026 kishem pas\u00eb p\u00ebrnimend nevoj\u00eb me shfry zemren me dik\u00eb, p\u00ebrse aq jam i neveritun nga intrigat, te fitimet, tadhtit\u00eb, posht\u00ebrsit\u00eb, koprracit\u00eb, mbrap\u00ebshtit\u00eb e nga veset e tjera prej t\u00eb cilave asht e p\u00ebrlyme Shqypnija\u2026 sidomos nga disa, demek t\u00eb zgjedhun ministra e deputet\u00eb..\u201d \u00a0Ministri duhet t\u00eb jap\u00eb shembullin ma t\u00eb denj\u00eb, kur bie fjala p\u00ebr t\u00eb dalun n\u00eb publik me shkrime e deklarata, p\u00ebr \u00e7eshtje t\u00eb mdhaja kulturore komb\u00ebtare, si\u00e7 asht arsimimi i brezit t\u00eb ri. E, sall p\u00ebr t\u00eb shfry mnin\u00eb p\u00ebr kurrgjasend, n\u00eb shp\u00ebrdorim t\u00eb autoritetit q\u00eb ta ka dhan\u00eb populli. Duhet me dit\u00eb, se dhe at\u00ebher\u00eb, jo si sot, por kurrupcioni bani reperkusionin e vet\u00a0 tuj mos u bazu n\u00eb vlerat e zot\u00ebsit\u00eb morale e ditunore, por rrena, batak\u00e7ill\u00ebku, dredhit\u00eb, akraball\u00ebku etj tuj abuzu me prestigjin komtar, e ul\u00eb at\u00eb deri ku s\u2019shkon ma.<\/p>\n

Meq\u00eb dol\u00ebt t\u00eb Kongresi i Manastirit, a mund t\u00eb na thoni di\u00e7ka At\u2019 Gjergj,\u00a0 edhe p\u00ebr k\u00ebt\u00eb vep\u00ebr komb\u00ebtare t\u00eb rand\u00ebsis\u00eb ma t\u00eb madhe shqiptare, n\u00eb t\u00eb tana kohnat? Gjuha asht e barabart\u00eb me Kombin.<\/strong><\/p>\n

Ju besoj se dini, edhe pse shum\u00eb i keni fshehun t\u00eb vert\u00ebten historis\u00eb, \u00a0p\u00ebr dy emna si imi dhe disa prift\u00ebnve e hoxhallar\u00ebve . Kjo tem\u00eb asht\u00eb aq e gjan\u00eb, sa sot e ksaj dite Shqypnia nuk e ka ba nji Komgres ma t\u00eb mir\u00eb, p\u00ebrpos atij me e prish shqypen, q\u00eb u ban \u00eb kohen barbare t\u00eb diktatorit. Kongresin e pati thirr Shoqnia \u201c Bashkimi\u201d e Manastirit , i ashtuqujtun Klubi i Manastirit me kryetar\u00a0 Fehmi Zavalanin , i cili kje edhe mik\u00ebpritsi n\u00eb sht\u00ebpin\u00eb e tij. Holl\u00ebsi t\u00eb tjera, mbas viteve 90-t\u00eb mundeni me i gjet sot boll e gjith\u00ebfar\u00eb sojit, por e v\u00ebrteta asht se Ai, Kongresi i Manastirit asht nj\u00eb Monument i Pashoq Komb\u00ebtar. N\u00eb munges\u00eb t\u00eb Mit\u2019hat Frash\u00ebrit, q\u00eb aso kohe ishte redaktor i dy revistave t\u00eb njoftuna n\u00eb Selanik \u201c Liria\u201d dhe \u201c Dituria\u201d, q\u00eb nuk mundi me mbrri n\u00eb koh\u00eb, p\u00ebrshndetjen e fillimit e bani Fehmiu , si prit\u00ebs i miq\u00ebve t\u00eb ardhun nga krejt trojet shqyptare e e klubet jasht\u00eb Shqypnis\u00eb dhe raportin e fillimit e mbajti Gjergj Qiriazi,q\u00eb mbajti edhe nj\u00eb ditar t\u00eb posaqem p\u00ebr konsullin anglez dhe at\u00eb austriak, dokumenta shum\u00eb t\u00eb ransish\u00ebm q\u00eb u gjeten tani s\u00ebvoni. Ai ishte nj\u00eb Kongres gjuh\u00ebsor, por q\u00eb u diskutuan edhe shum\u00eb problem t\u00eb politik\u00ebs s\u00eb asaj koh\u00eb, q\u00eb u mbajten shum\u00eb secret, p\u00ebr t\u00eb cilat edhe sot nuk dihet kurrgja. Turqit e ndiqnin me k\u00ebrc\u00ebnime, pasi ata dojshin me marr\u00eb p\u00ebr baz\u00eb alfabetin turkoarab e me rujt sundimine tyne dhe ne gjuh\u00eb. Dit\u00ebn e tret\u00eb t\u00eb kongresit, i cili vazhdoi afro dhet\u00eb dit\u00eb mu dha e drejta me fol\u00eb. Mbas fjalimit tim, q\u00eb si duket u bani p\u00ebrshtypje, pasi un\u00eb cil\u00ebsova se do ta pranojsha cilindo variant q\u00eb do ta miratonte Kongresi, e ransishme ishte me pranu variantin per\u00ebndimor, me baz\u00eb alfabetin latin, pasi shqypja ishte pjes\u00eb e tij, delegati i Shkupit Hafez Ibrahim efendi u shk\u00ebput nga salla dhe erdhmi m\u00eb p\u00ebrqafoi. Ne ishim p\u00ebr kombin aty e jo p\u00ebr vedi. Me votat e t\u00eb tanve un\u00eb u zgjodha Kryetar i Komisionit t\u00eb Alfabetit e jo si\u00e7 thuhet r\u00ebndom\u00eb, Kryetar i Kongresit. Kryetar i Kongresit ishte zgjedh njeriu i ditun Mit\u2019hat Frash\u00ebri. Ndamjet krahimore ishin t\u00eb dukshme, por parimet komb\u00ebtare, fal\u00eb matunis\u00eb s\u00eb delegat\u00ebve rrijshin p\u00ebrher\u00eb mbi to. Duke shmnag\u00eb shkronjat arabe, greke dhe sllave ne vendosem shkronjat e shqipes s\u00eb njoftun n\u00eb themelet e shqypes. Tre alfabetet e p\u00ebrdoruna u z\u00ebv\u00ebnd\u00ebsuan n\u00eb nji, por n\u00eb p\u00ebrdorim t\u00eb p\u00ebrkoh\u00ebsh\u00ebm u la dhe ai i Stambollit, p\u00ebr konjuktura politike t\u00eb momentit, si dhe p\u00ebr p\u00ebrdorimin e p\u00ebrhapun q\u00eb kishte n\u00eb Shqypnin\u00eb e Jugut. Botimet e koh\u00ebs e diktuan k\u00ebt\u00eb Kongres dhe, nj\u00eb rol kryesor ka Abati Preng Do\u00e7i, i cilli me shoqnin\u00eb \u201c Bashkimi\u201d dhe krijuesit e tjer\u00eb, i dha nj\u00eb zhvillim t\u00eb jasht\u00ebzakonsh\u00ebm gjuh\u00ebs shqype me alfabetin latin , si baz\u00eb.\u00a0 P\u00ebr themelimin e shoq\u00ebris\u00eb \u201cBashkimi\u201d, \u201cKalendari i Maleve\u201d i vitit 1900 i Faik Konic\u00ebs shkruante:
\n\u201cMa e madhia ndodhin\u00eb p\u00ebr kombin shqiptar m\u00eb 1899, asht krijimi i shoqnis\u00eb \u201cBashkimi\u201d ne Shkoder, per p\u00ebrparimin e gjuh\u00ebs kombetare. Kjo shoqni zgjodhi p\u00ebr kryetar Imzot Prenn Do\u00e7in, Abatin e Mirdit\u00ebs. I shk\u00eblqyeshmi Abat i Mirdites ka me vedi besimin edhe uzdajen e gjith shqyptarve, te shka do fes qi ne qofshim.\u201d<\/p>\n

Nd\u00ebrsa un\u00eb mundem me than\u00eb p\u00ebwr Abatin, pa u ndal\u00eb hiq me mendue, se \u00a0nuk asht kund nji skaj Shqipnjiet, ku burrat e mendshem e t\u00eb kalemit mos t\u00eb ken\u00eb ndie e p\u00ebrmend ket em\u00ebn. Kudo ndrit duka e tij, a nder Pari Kishe, a nd\u00ebr Kren t\u00eb vendit, ase nd\u00ebr njer\u00ebz t\u00eb diplomacis\u00eb, gjithkund i la nder vetit e nam kombit t\u00eb vet.<\/p>\n

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Meq\u00eb ra fjala p\u00ebr Faikun, ai nuk na del se ka q\u00ebn\u00eb pjes\u00ebmarr\u00ebs n\u00eb Kongres, At\u2019 Fisht\u00eb. Dini gja p\u00ebr k\u00ebt\u00eb rast?<\/strong><\/p>\n

Luigj Gurakuqi e kishte problem thirrjen e tij dhe, u gjet nj\u00eb mund\u00ebsi, q\u00eb Klubi i Manastirit t\u2019ia \u00e7onte ftes\u00ebn. Faik Konica, tuj mos q\u00ebn\u00eb i knaqun me Alfabetin e Stambollit dhe, tuj pas\u00eb ba nji propozim tjet\u00ebr, qi nj\u00eb vit ma von\u00eb ta sillte ai nji program, nuk pranoi me marr\u00eb pjes\u00eb. Biles, me nj\u00ebfar\u00eb arrogance pat shkrue nji artikull n\u00eb \u201cAlbania\u201d, me titullin \u201cKongresi i shqiptar\u00ebve xhon-turq t\u00eb Maqedhonis\u00eb.\u201d<\/p>\n

At\u2019 Gjergj, ju keni pas\u00eb rastin t\u2019i p\u00ebrgjigjeni edhe Vladanj Gjorgjevi\u00e7it, p\u00ebr t\u00eb shpifunat q\u00eb kan\u00eb ba kundra kombit shqyptar, n\u00eb librin e tij \u201c Les Albanias et les Grandes Puissances\u201d, a mund t\u00eb thoni di\u00e7ka mbi t\u00eb v\u00ebrtet\u00ebn?<\/strong><\/p>\n

Gjorgjevi\u00e7i ishte kap mbas kang\u00ebs popullore, aq t\u00eb njoftun \u201c Fryni era u \u00e7il taraba\u201d, p\u00ebr ato skenat kur gruja p\u00ebrdor thiken. Asht e v\u00ebrtet\u00eb qi n\u00eb Shqypni, pos kang\u00ebsh erotike, qi sigurisht shprehin psikiken shqyptare, aty-ktu ndihet edhe ndonji kang\u00eb popullore e pahijshme \u00a0por, jo p\u00ebr kta mund t\u00eb thuhet, me mend n\u00eb krye se kombi shqyptar, s\u2019ka ndjesi bujare e humane. Po t\u00eb ishte se ne do t\u00eb kapeshim pas ksi llojesh shprehjesh, mund t\u00eb thojshim shum\u00eb ma zi p\u00ebr kombin serb, n\u00eb mes t\u00eb cillit, si dhe n\u00eb mes kombeve t\u00eb tjera, gjinden fort ma shum\u00eb kang\u00eb trivjale e t\u00eb flliquna, se sa n\u2019 mes t\u00eb kombit ton\u00eb. E, ai \u201cstudius\u201d, duhet me dit\u00eb ma s\u2019parit, se ne kemi nj\u00eb visar t\u00eb mrekullushem t\u00eb kultures popullore, t\u00eb mbledhun prej At\u201d Vin\u00e7ens Prenushit, n\u00eb vepren e madhe \u201c Visaret e Kombit\u201d. Dhe, e dyta, duhen pa q\u00ebllimet q\u00eb ka kanga. Nga kush e pse duhet t\u00eb msojm\u00eb, ose \u00e7ka na lypen edukatoret e librat, n\u00eb qoft\u00eb se nuk ndodhin kurr\u00eb fenomena negative te njeriu? Pra, edhe tekstshkruesi e ka pas\u00eb nji mendim para se me i mshua lapsit p\u00ebr nji kang\u00eb, ose mund t\u00eb jen\u00eb histori t\u00eb ndodhuna prej v\u00ebrteti. Mendimi n\u00eb k\u00ebt\u00eb rast asht, qi n\u2019p\u00ebr pun\u00eb t\u00eb keqe a t\u00eb dhunshme, me nd\u00ebshkue ndonji pun\u00eb tjet\u00ebr ma t\u00eb zez\u00eb e ma t\u00eb rand\u00eb, e me qit\u00eb n\u00eb drit\u00eb veprat e mira qi njerzit i bajn\u00eb p\u00ebrdit\u00eb. N\u00eb fund t\u00eb fundit dihet se \u00e7ka mund t\u00eb baj\u00eb motra p\u00ebr vllan\u00eb! Ajo asht v\u00ebrtet nj\u00eb histori makabre, por n\u00eb jet\u00eb gjith\u00e7ka mundet me ndodh!<\/p>\n

At\u2019 Gjergj, u faleminderit p\u00ebr gjith\u00eb\u00e7ka na that\u00eb dhe, besoj t\u00eb takohemi prap\u00eb, sepse\u00a0 ne , vet\u00ebm sa e kemi fillue biseden.<\/strong><\/p>\n

Falenderoj edhe Kuvendin, q\u00eb guxoi me m\u2019thirr\u00eb n\u00eb k\u00ebt\u00eb bised\u00eb.<\/p>\n

Bisedoi: Pjet\u00ebr Jaku, shtator 2001<\/em><\/strong><\/p>\n

Shenim:<\/u><\/strong> Polemikat e tjera dhe mendimet estetike, lidhjet miq\u00ebsore, librin poetik \u201c Mrizi i zanave\u201d, 1932, arkitketura dhe humori, lidhjet nd\u00ebrmjet besimeve, titujt dhe gradat si dhe pse i ishin dhan\u00eb, akuzat q\u00eb ishin ba nga regjimi komunist dhe e v\u00ebrteta, etj. etj do t\u2019i ndiqni n\u00eb\u00a0 bisedat q\u00eb vijn\u00eb ma von\u00eb.<\/p>\n

*Publikuar n\u00eb revisten Kuvendi, Nr.4, Shtator 2001, fq.13-32, me fare pak korigjime<\/em><\/strong><\/p>\n

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N\u00cb QOFT\u00cb SE SHQIP\u00cbRIA ISHTE N\u00cb PRAG T\u00cb VDEKJES, AT\u00cb E RINGJALLI KULTURA.* ( Bised\u00eb imagjinare me At\u2019 GJERGJ FISHTEN, n\u00eb prag t\u00eb 130 vjetorit t\u00eb lindjes s\u00eb tij ) Bisedoi: Pjet\u00ebr Jaku, shtator 2001 Ripunuar, Gusht 2019 \u00a0 A mund t\u2019u pyesim di\u00e7ka p\u00ebr origjin\u00ebn, At\u2019 Gjergj, meq\u00eb ne dim\u00eb nj\u00eb origjin\u00eb shum\u00ebplan\u00ebshe, q\u00eb…<\/p>\n","protected":false},"author":1,"featured_media":7825,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-7824","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-intervista"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/7824","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=7824"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/7824\/revisions"}],"predecessor-version":[{"id":7826,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/7824\/revisions\/7826"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/7825"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7824"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7824"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7824"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}