{"id":9326,"date":"2021-09-25T01:09:50","date_gmt":"2021-09-25T01:09:50","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=9326"},"modified":"2021-09-25T01:09:50","modified_gmt":"2021-09-25T01:09:50","slug":"dekodimi-i-lirise-nje-dhunti-e-vecante-ne-poezine-e-elinda-marku-t","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=9326","title":{"rendered":"Dekodimi i liris\u00eb, nj\u00eb dhunti e ve\u00e7ant\u00eb , n\u00eb poezin\u00eb e Elinda Marku-t"},"content":{"rendered":"\n
\"\"<\/figure>\n\n\n\n

Nga:\nEmrie Krosi<\/p>\n\n\n\n

Poezia\nthot\u00eb shum\u00eb gj\u00ebra. Mund t\u00eb p\u00ebrshkruaj\u00eb nj\u00eb histori, t\u00eb p\u00ebrshkruaj\u00eb n\u00eb form\u00eb\nnarrative, por poezia dallohet nga m\u00ebnyra sesi shkruhet, \u00ebsht\u00eb gjuha q\u00eb shp\u00ebrfaq  elementet p\u00ebrb\u00ebr\u00ebse<\/em>,  imazhet redin i fjal\u00ebve dhe fjalive etj.\nDometh\u00ebnia dhe lidhja, jan\u00eb elmente gjuh\u00ebsore<\/em> mbi t\u00eb cilat nd\u00ebrtohet nj\u00eb\npoezi. E gjith\u00eb brendia e nj\u00eb modeli gjith\u00ebp\u00ebrfshir\u00ebs e b\u00ebn autorin e poezis\u00eb,\nt\u00eb gjith\u00ebrrok\u00eb mund\u00ebsi t\u00eb pafundme imagjitative<\/em>, (Shira: 2001). M\u00ebnyra\ndhe modeli shkrimor, p\u00ebzgjedhja e temave, vet\u00ebdija kulturore, etnike dhe\nsocio-shoq\u00ebrore, mund edhe t\u00eb quhet nj\u00eb lloj \u201cargumenti i  skalitjes\u201d t\u00eb stuktur\u00ebs narrative<\/em> se\nm\u00ebnyra e interpertimi nga lexuesi<\/em> lidhet edhe me kultur\u00ebn e tij. Nj\u00eb\npoezi p\u00ebrve\u00e7se mesazhit, krijion edhe iluzionin e realitetit:<\/p>\n\n\n\n

  1. koncetim i t\u00eb v\u00ebrtetave universale,<\/em><\/li>
  2. procesim e interpretimit dhe shpjegimit,<\/em><\/li>
  3. sistemi i varianteve individuale, <\/em><\/li>
  4. p\u00ebrvoja dhe mjedisi historiko-letrare,<\/em><\/li>
  5. sistemet formale dhe shtres\u00ebzimet gjuh\u00ebsore<\/em>, p\u00ebrmes poezis\u00eb:\n\u201cLiri batalle\u201d,<\/em> (Marku: ) <\/li><\/ol>\n\n\n\n

    p\u00ebr\nt\u00eb kuptuar nj\u00eb mesazh t\u00eb  thjesht\u00eb. Jo\nvet\u00ebm liria personale (raporti i liris\u00eb s\u00eb gruas brenda familjes dhe\nshoq\u00ebris\u00eb), por edhe konteksti i liris\u00eb<\/em> si koncept universal, rezikon\nraportet e saj me ekzistencializmin, ankthin<\/em> dhe frik\u00ebn<\/em>, se liria\ne absurdit<\/em> sipas Sartrit \u00ebsht\u00eb:  liria absurde \u00ebsht\u00eb vet\u00ebm liri mendimi dhe\njo veprimi! Polisemia moderniste q\u00eb shp\u00ebrfaqet n\u00eb\nshum\u00ebsin\u00eb e niveleve t\u00eb dyzuara <\/em> t\u00eb poetik\u00ebs s\u00eb figurave (post)moderne<\/em>,\nrisillen nga fillesa biblike me vargun: e para ishte fjala<\/em>, (Gjon 1: 2), n\u00eb shpjegimi biblik p\u00ebr\n“fjal\u00ebn” flitet si p\u00ebr “ai”, sepse [fjala\/logos<\/em>]ka\nkutimin e gjinis\u00eb mashkullore n\u00eb greqisht,<\/em>  por kjo nuk do t\u00eb thot\u00eb q\u00eb e ka fjal\u00ebn p\u00ebr njeriun,\nJezusin,<\/em> duke treguar se “fjala” nuk \u00ebsht\u00eb e th\u00ebn\u00eb t\u00eb tregoj\u00eb nj\u00eb\nperson mashkull.<\/p>\n\n\n\n

    Lindi\nliria e fjal\u00ebs me vdekjen e diktatur\u00ebs <\/em><\/strong><\/p>\n\n\n\n

    E,\nu plak kaq e re liria e fjal\u00ebs! <\/em><\/strong><\/p>\n\n\n\n

    Tash\npo i digjen k\u00ebrcenjt\u00eb liris\u00eb s\u00eb fjal\u00ebs <\/em><\/strong><\/p>\n\n\n\n

    e\nfjala ka mbetur lakuriq pa kuptimin. <\/em><\/strong><\/em><\/p>\n\n\n\n

    …Pim\u00eb\nkafe-kafeneve t\u00eb bot\u00ebs, <\/em><\/p>\n\n\n\n

    pa\nmundur t\u00eb lexojm\u00eb asgj\u00eb n\u00eb gjuh\u00ebn <\/em><\/p>\n\n\n\n

    ton\u00eb\nt\u00eb pasur.<\/em><\/p>\n\n\n\n

     Lajmet dhe vargjet s’jan\u00eb m\u00eb as fjal\u00eb, <\/em><\/strong><\/p>\n\n\n\n

    jan\u00eb\nthjesht tym i zi <\/em><\/strong><\/p>\n\n\n\n

    i\ndjegjes s\u00eb liris\u00eb,<\/em><\/strong> n\u00eb pakuptim\u00ebsi<\/em><\/strong>. <\/em><\/p>\n\n\n\n

    Tani\nn\u00eb vend t\u00eb fjal\u00ebs s\u00eb lir\u00eb <\/em><\/strong><\/p>\n\n\n\n

    shenjt\u00ebron\nheshtja<\/em><\/strong>,\n<\/em><\/p>\n\n\n\n

    dhe\npoezia rri pale<\/em><\/strong><\/p>\n\n\n\n

    n\u00eb\nark\u00ebn e sendeve t\u00eb vdekurve<\/em><\/strong><\/p>\n\n\n\n

    t\u00eb\ngjall\u00eb!<\/em><\/strong>
    \n
    \n<\/em><\/p>\n\n\n\n

    N\u00eb\nkontektin poetik vargjet: lindi liria e fjal\u00ebs me vdekjen e\ndiktatur\u00ebs \/E, u plak kaq e re liria e fjal\u00ebs! \/Tash po i digjen\nk\u00ebrcenjt\u00eb liris\u00eb s\u00eb fjal\u00ebs <\/em><\/strong>, fjala<\/em> kalon dhe b\u00ebhet \u201cnj\u00eb\nfym\u00eb\u201d jo Per\u00ebndie, por nj\u00eb kod poetik fjal\u00ebsie<\/em>, q\u00eb e lidh me lirin\u00eb e\nvet\u00eb saj, pra fjal\u00ebs. Vet\u00ebm lexuesi n\u00eb vazhdim\u00ebsin\u00eb e segmenteve tekstuale<\/em>\nq\u00eb rrjedhin nga m\u00ebnyra e leximi t\u00eb fjal\u00ebve: [fjala\/liri<\/em>] nuk jan\u00eb vet\u00ebm ide\nindivdualiste<\/em>, por edhe shum\u00eb imazhe kuptimore nga ekpserienca\nekzistuese  e lexuesit<\/em>, (Selden :\n2005). Struktura dhe imazhi i nd\u00ebrtimit<\/em> dhe shkat\u00ebrrimit<\/em> t\u00eb\n\u00e7ifteve t\u00eb fjal\u00ebve: fjala \/<\/em> liria<\/em>, \u00ebsht\u00eb e q\u00ebllimshe, se kuton\nmetaforigjikisht shkat\u00ebrrimin e thelbit t\u00eb vet\u00eb esenc\u00ebs<\/em> s\u00eb jet\u00ebs<\/em>,\nnjeriun, duke p\u00ebrmbysur jo vet\u00ebm t\u00eb kund\u00ebrtat<\/em> por edhe t\u00eb ngjashmet<\/em>.\n\u00c7\u2019\u00ebsht\u00eb liria vet\u00eb? A nuk \u00ebsht\u00eb nj\u00eb veprim universal vet\u00ebzgjedhjesh<\/em> dhe vet\u00ebvendosjesh<\/em>\nnjer\u00ebzore? Vargjet: …pim\u00eb kafe-kafeneve t\u00eb bot\u00ebs, \/pa mundur t\u00eb lexojm\u00eb\nasgj\u00eb n\u00eb gjuh\u00ebn \/ton\u00eb t\u00eb pasur.\/ Lajmet dhe vargjet s’jan\u00eb m\u00eb as fjal\u00eb,\n<\/strong>\/jan\u00eb thjesht tym i zi <\/strong>\/i djegjes s\u00eb liris\u00eb, n\u00eb\npakuptim\u00ebsi<\/strong>, <\/em>absursi me t\u00eb cilin e rip\u00ebrs\u00ebrit sintangm\u00ebn emrore: liria\ne fjal\u00ebs, <\/strong><\/em> \u00ebsht\u00eb koncept\ntrondit\u00ebs,<\/em> (Shapiro:  1988). <\/em><\/p>\n\n\n\n

    Por,\nndonj\u00ebher\u00eb jo gjithher\u00eb poet\u00ebt jan\u00eb t\u00eb lir\u00eb sa t\u00eb thon\u00eb at\u00eb q\u00eb ndiejn\u00eb, sepse\nn\u00eb \u00e7do sistem dmokratik ka edhe nj\u00eb vij\u00eb t\u00eb kuqe t\u00eb kufizuar t\u00eb ndalimit<\/em>,\nme q\u00ebllimin p\u00ebr t\u00eb kontrolluar dhe shtypur\nindividin<\/em>, se jeta private e individit nuk ekziston,<\/em> (Orwell: 2005).\nVargjet:  tani n\u00eb vend t\u00eb fjal\u00ebs\ns\u00eb lir\u00eb \/shenjt\u00ebron heshtja<\/em><\/strong>, \/dhe poezia rri pale\/n\u00eb ark\u00ebn e sendeve\nt\u00eb\/ vdekurve\/ t\u00eb gjall\u00eb!<\/strong><\/em>, n\u00ebp\u00ebrmjet karahasimit t\u00eb liris\u00eb me di\u00e7ka\nt\u00eb vdekur,<\/em> na duket sikur thirrma e z\u00ebri t\u00eb Ni\u00e7es: Zoti vdiq<\/em>!\nShum\u00ebzimi i supozimeve kulturore dhe p\u00ebrplotm\u00ebri e figurave, q\u00eb lexuesi nd\u00ebrton\nn\u00ebp\u00ebrmjet struktur\u00ebs s\u00eb hapur<\/em>, t\u00eb th\u00ebnieve dhe kund\u00ebrth\u00ebnieve, ku\nemocioni vjen n\u00eb mendjen e lexuesit n\u00ebp\u00ebrmjte simbolit<\/em> (Traboini: 2008), has nj\u00eb tipar paradoksal, at\u00eb t\u00eb nj\u00eb lirie\nsupe(r)reale,<\/em> q\u00eb stimulon t\u00eb v\u00ebrtet\u00ebn. \nMeq\u00eb brenda epok\u00ebs s\u00eb shkat\u00ebrrimit t\u00eb postmodernizmit lirika\nsimbolike<\/em> synon gjithashtu t\u00eb shkat\u00ebrroj\u00eb t\u00eb gjitha <\/em>tropet metaforike<\/em>,  kuptimet abstrakte, e \u00e7ojn\u00eb figur\u00ebn drejt metonimis\u00eb<\/em>,\nq\u00eb projekton emocione ose\nshqet\u00ebsime t\u00eb nj\u00eb personi\/<\/p>\n\n\n\n

    poete(s)\/lexuesit q\u00eb\nvepron  m\u00eb n\u00eb brend\u00ebsi me lexuesin<\/em>\nme ide abstrakte. Shp\u00ebrfaq\u00ebsimi i karakterit njer\u00ebzor, i lidhur ngusht\u00eb dhe me\nalegorin\u00eb<\/em>, ironin\u00eb<\/em> dhe absurdin<\/em> e jet\u00ebs ton\u00eb reale i jep\npoezis\u00eb tone t\u00eb ngjyres\u00ebs edhe t\u00eb modelit t\u00eb jet\u00ebs posmoderne, ku njeriu <\/em>dhe\nliria <\/em>nuk kan\u00eb  m\u00eb privat\u00ebsi<\/em>\nse jan\u00eb t\u00eb rrezikuara nga globalizmi i nj\u00eb shoq\u00ebrie q\u00eb t\u00eb dyzon t\u00eb shtyp t\u00eb\nsh\u00ebnd\u00ebrron n\u00eb nj\u00eb njeri hermetik<\/em> por edhe antisocial<\/em> dhe t\u00eb\nvetmuar. <\/p>\n\n\n\n

    BIBLIOGRAFIA:\n<\/p>\n\n\n\n

    1. Wolosky,\nShira . (2001): The Art of Poetry<\/em>, Oxford: University Press. <\/li>
    2. Marku,\nElinda: (2013): Bija e\u2019r\u00ebs<\/em>, \u201cLibrarium Haemus\u201d, Bukuresht. <\/li>
    3. Bibla, (2002), Dhjata e Vjet\u00ebr dhe Dhjata e re<\/em>. (Gjoni: varg: 1: 2): Shoq\u00ebria Biblike Shqiptare, (SH.B.SH),\nTiran\u00eb. <\/li>
    4. Selden,\nRaman. (2005):  A Reader\u2019s Guide to Contemporary Literary Theory<\/em>.\nHarlow: Pearson Education.<\/li>
    5. Shapiro,\nMichael. (1988),  Figuration in Verbal Art, Princeton<\/em>: Princeton\nUniversity Press. <\/li>
    6. Orwell,\nGeorge. (2005): 1984,<\/em> p\u00ebrkth: \u00c7elo Hoxha, \u201cZenit\u201d, Tiran\u00eb. <\/li>
    7. Traboini,\nKolec. (2008),  Driteza Shqiperie<\/em>,\n“Panorama” Tiran\u00eb.<\/li><\/ol>\n","protected":false},"excerpt":{"rendered":"

      Nga: Emrie Krosi Poezia thot\u00eb shum\u00eb gj\u00ebra. Mund t\u00eb p\u00ebrshkruaj\u00eb nj\u00eb histori, t\u00eb p\u00ebrshkruaj\u00eb n\u00eb form\u00eb narrative, por poezia dallohet nga m\u00ebnyra sesi shkruhet, \u00ebsht\u00eb gjuha q\u00eb shp\u00ebrfaq  elementet p\u00ebrb\u00ebr\u00ebse,  imazhet redin i fjal\u00ebve dhe fjalive etj. Dometh\u00ebnia dhe lidhja, jan\u00eb elmente gjuh\u00ebsore mbi t\u00eb cilat nd\u00ebrtohet nj\u00eb poezi. E gjith\u00eb brendia e nj\u00eb modeli…<\/p>\n","protected":false},"author":1,"featured_media":9303,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-9326","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\/9326","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=9326"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/9326\/revisions"}],"predecessor-version":[{"id":9327,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/9326\/revisions\/9327"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/9303"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=9326"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=9326"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=9326"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}