{"id":9386,"date":"2021-10-15T13:16:44","date_gmt":"2021-10-15T13:16:44","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=9386"},"modified":"2021-10-15T13:16:44","modified_gmt":"2021-10-15T13:16:44","slug":"bisede-imagjinare-me-at-gjergj-fishten-2","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=9386","title":{"rendered":"BISEDE IMAGJINARE ME At\u2019 GJERGJ FISHTEN"},"content":{"rendered":"\n
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N\u00cb QOFT\u00cb SE SHQIP\u00cbRIA ISHTE N\u00cb PRAG T\u00cb VDEKJES, AT\u00cb E RINGJALLI\nKULTURA.*<\/strong><\/p>\n\n\n\n

<\/strong><\/a><\/strong><\/p>\n\n\n\n

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Gjith\u00eb ato q\u00eb that\u00eb ju, jan\u00eb ashtu, ve\u00e7 ndonji shtese. Kam pas\u00eb\nnji aktivitet mjaft t\u00eb ngjeshun n\u00eb politik\u00ebn e asaj kohe. Nuk ishte puna se m\u00eb\nkishte teprua koha, q\u00eb t\u00eb merresha me politik\u00eb. Letrari, prifti dhe politika\njan\u00eb tre njer\u00ebz mrenda nji njeri e, k\u00ebshtu ngarkesa asht tep\u00ebr e madhe. U mora\nme politik\u00eb, se ashtu e vler\u00ebsova. Kush ma mir\u00eb se ne i dinte hallet e popullit\nton\u00eb, aq t\u00eb vujtun. Por, a ishim n\u00eb gjendje me ndryshu gja n\u00eb jet\u00ebn e\nshqyptar\u00ebve? Si nji za qi rrxohet n\u00eb humner\u00eb, ishte zani yn\u00eb. Politika dhe\ndrejtimi shqyptar ishte mbytun n\u00eb turlifar\u00eb lloje batakqill\u00ebqesh.\nP\u00ebrgjith\u00ebsisht e si p\u00ebrher\u00eb, drejtonin injorant\u00ebt, se din\u00eb e mendojn\u00eb ma shum\u00eb\nse kushdo p\u00ebr me rujt karrigen e, jo m\u00eb kry detyr\u00ebn! Kishte disa n\u00ebnpun\u00ebs q\u00eb\nhiqeshin si t\u00eb mod\u00ebs, me do gjysma studimesh n\u00eb Evrop\u00eb, q\u00eb n\u00eb fakt nuk ishin\ngja tjet\u00ebr ve\u00e7\u00ebse do sahanl\u00ebpirsa t\u00eb mbretit. Iu p\u00ebrkushtova politik\u00ebs me nji p\u00ebrkushtim\nt\u00eb plot\u00eb dhe nj\u00eb aktivitet shum\u00eb t\u00eb dendun. U zgjodha deputet i Shkodr\u00ebs me\n1921 e Parlamenti m\u00eb votoi p\u00ebr nankryetar. Sa bana p\u00ebr Shkodren, do t\u00eb pysni\nju? Aq sa mund ta pres\u00eb nj\u00eb lis i vet\u00ebm furtun\u00ebn. Ishte nj\u00eb fortun\u00eb q\u00eb vinte\nnga shum\u00eb drejtime. Shqypnia p\u00ebrher\u00eb asht sulmue k\u00ebshtu. Nuk i dihej se nga\nmund t\u2019i vinin rrufet\u00eb, nga qielli a nga toka. K\u00ebt\u00eb vend kaq t\u00eb bukur e kishte\nnam\u00eb Zoti, t\u00eb ishte k\u00ebshtu, kaq i bukur dhe, bash p\u00ebr k\u00ebt\u00eb, kaq i lakmueshem. U\np\u00ebrpoqa sa munda, dhash\u00eb mendimet e mija, shkrova p\u00ebr sistemin qeveris\u00ebs, pata\nshansin t\u00eb jem\u00eb disa her\u00eb n\u00eb delegacione nd\u00ebrkomb\u00ebtare, t\u00eb jap\u00eb edhe atje\nmendimet e mija, por m\u00eb kot. Megjithat\u00eb, kurr nuk pendohem. Gjith\u00ebsecili duhet\nme ba aq sa mundet, e t\u00eb tan\u00eb bashk\u00eb kishim me ndreq Shqypnin\u00eb! Si at\u00ebher\u00eb edhe\nsot, ashtu vepron Parlamenti, korrupsioni, batakqill\u00ebku, pangopshm\u00ebnia e gjith\u00eb\nveset e kqia jan\u00eb mrena asaj godine. Nga kush kontrollohej dhe kontrollohet\nParlamenti? Ku ishte dhe ku asht Senati? Si e p\u00ebr k\u00eb do ti nxirrte ligjet. Po\nkomisionet? Po dhomat e p\u00ebrfaq\u00ebsimit? etj. etj. q\u00eb bota e modernizueme i kishte\ndhe i ka. Thua nuk i dinin k\u00ebto politikan\u00ebt Shqyptar\u00eb, qi banin sikur lexonin\nKushtetutat e vendeve ma t\u00eb njoftuna, p\u00ebr demokracin\u00eb dhe shtetin, p\u00ebr\nnjer\u00ebzit. Kjo dihej e dihet: qi deputeteve e ministrave t\u2019u lihej dor\u00eb e lir\u00eb,\nt\u2019i binin kryq e t\u00ebrthuer fitimeve p\u00ebrsonale, ta linin djerr\u00eb me dashje trullin\nligjor dhe kontrollin e tyne. Ata donin dhe duan t\u00eb jen\u00eb t\u00eb pakontrollush\u00ebm. E,\nata pra nuk ishin Zoti, ishin dhe jan\u00eb vet\u00ebm bijt\u00eb e k\u00ebsaj toke, bijt\u00eb e\nShqypnis\u00eb s\u00eb gjor\u00eb, q\u00eb i beson gjith\u00ebkuj. Parlamenti nuk asht gja tjet\u00ebr, ve\u00e7\nnj\u00eb komedie, q\u00eb zgjat pafund\u00ebsisht n\u00eb kurriz t\u00eb mjerimit ton\u00eb!<\/p>\n\n\n\n

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

N\u00eb Konferenc\u00ebn e Paqes n\u00eb Paris, q\u00eb i filloi punimet n\u00eb janar\n1919 dhe vazhdoi deri n\u00eb Mars 1920, pata rasen me fol edhe un\u00eb, me tem\u00ebn \u201c\nShqyptar\u00ebt dhe t\u00eb drejtat e tyne\u201d, duke pas\u00eb detyr\u00ebn e  sekretarit t\u00eb\ndelegacionit. N\u00eb k\u00ebt\u00eb Konferenc\u00eb, theksi im ka ken\u00eb, pak a shum\u00eb, q\u00eb shteti shqyptar\nduhet shtri gjeografikisht deri ku p\u00ebrfshin\u00eb gjuha shqype. Ve\u00e7 k\u00ebsaj, se\ngjakmarrja kanunore, nuk asht shenj\u00eb e barbaris\u00eb apo e kanibalizmit t\u00eb\nshqyptarve. Ajo asht nd\u00ebshkimi me vdekje p\u00ebr nj\u00eb vrasje, asht nj\u00eb vendim si \u00e7do\nvendim i dhan\u00eb nga nj\u00eb gjykat\u00eb evropiane. Kryetar\u00ebt e bajraqeve zbatonin\nKanunin, t\u00eb cilin e njihnin si nj\u00eb legjislacion n\u00eb territoret ku kishin ndikim.\nAty theksova se, vrasja e gjaksit nuk ban gja tjet\u00ebr, ve\u00e7\u00ebse \u00e7on n\u00eb vend nj\u00eb\nligj. N\u00eb k\u00ebt fjalim mora shum\u00eb raste qi e v\u00ebrtetonin faktin e naltp\u00ebrmendun, si\nedhe n\u00eb vendet ma t\u00eb civilizueme n\u00eb bot\u00eb. Qe pra, k\u00ebto nuk ishin gjana t\u00eb reja\ne padituna, por kush do t\u2019i thonte dhe ku? Pse shqyptar\u00ebt q\u00eb bridhnin Evrop\u00ebn\nedhe ma p\u00ebrpara i pranonin sallatat serbogreke p\u00ebr kanabilazmin shqyptar?! Kujt\ni ran\u00eb n\u00eb qaf\u00eb shqyptar\u00ebt? M\u00eb k\u00eb u ngat\u00ebrruan pa shkak? P\u00ebrse luftuan ata? Kush\ni bani 54 kryengritje kund\u00ebr Turqis\u00eb? E p\u00ebrse? Ata p\u00ebrher\u00eb luftuan p\u00ebr t\u00eb\nmbrojt atdhen\u00eb e tyne, token e tyne, nderin e tyne. A, p\u00ebrsa u p\u00ebrket\npolemikave, ato jan\u00eb zhvillim, e p\u00ebr mua kan\u00eb ken\u00eb t\u00eb pakonsiderushme n\u00eb\nrrjedh\u00ebn shqyptare. Ju doni t\u00eb dini dhe ma p\u00ebr polemikat. Ato sjellin vet\u00ebm\nzhvillim  se, q\u00eb thua ti, t\u00eb bajsh\u00eb nj\u00eb polemik\u00eb, duhet edhe nj\u00ebfar\u00eb\np\u00ebrgaditje, duhet edhe shum\u00eb kulture, por edhe pak koh\u00eb e p\u00ebrkushtim, disa her\u00eb\nduan edhe nerv, jo nerva, n\u00eb t\u00eb gjitha rastet t\u00eb bajn\u00eb ta shtrydh\u00ebsh trunin. E,\nato bahen kur t\u00eb imponohen, kur dikush kruhet me ty, e ato t\u00eb han\u00eb koh\u00eb e mund,\nkur bahen me t\u00eb m\u00ebdhej e jo me shok\u00ebt e Ismet Tot\u00ebs. P\u00ebr mua dy jan\u00eb polemikat\nma t\u00eb ransishme, t\u00eb cilave u kam kushtue pak koh\u00eb. E , ato kan\u00eb ken\u00eb me Mehdi\nFrash\u00ebrin, p\u00ebrsa i p\u00ebrket Lahut\u00ebs s\u00eb Mal\u00ebsis\u00eb ku flitej p\u00ebr Lidhjen e\nPrizrenit, e konkretisht p\u00ebr figuren e Abdyl Frash\u00ebrit. Ajo polemik\u00eb, t\u00eb tham\u00eb\nt\u00eb drejt\u00ebn, nuk qe fort e zorshme, pse mund t\u2019i p\u00ebrgjigjesha krejt kollaj dhe\nta ulja n\u00eb shkam. Ai mendonte se po m\u00eb zinte mua, pse un\u00eb Abdyl Frash\u00ebrin e\nkisha pru n\u00eb Lidhjen e Prizrenit me fustanell\u00eb e rroba komb\u00ebtare. Dhe, bash p\u00ebr\nk\u00ebt\u00eb Mehdiu kishte qeshur, aq sa s\u2019kishte mujt me nal gazin. N\u00eb k\u00ebt\u00eb rast ai\np\u00ebrmend\u00ebte meritat p\u00ebr civilizimin e Abdylit, si njoh\u00ebs i gjuh\u00ebve t\u00eb huja, si\norator etj\u2026 un\u00eb i p\u00ebrgjigjem Zotni Mehdiut, se ishte ma mir\u00eb q\u00eb e solla ashtu\nme fistan e koll\u00e7ik\u00eb, se ta kisha sjell\u00eb me redingot\u00eb e k\u00ebsul\u00eb t\u00eb kuqe, pra me\nuniformen turke, q\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb kishte marr\u00eb pjes\u00eb n\u00eb at\u00eb Kuvend ( Lidhja\nturke, si\u00e7 u quajt!), edhe pse e rand\u00ebsishme p\u00ebr shqyptar\u00ebt. E, sa i p\u00ebrket\nmeritave n\u00eb fush\u00ebn e dijes, ai luante me k\u00ebto shprehje: \u201c\u2026 njeri i rafinuar, q\u00eb\nfliste fare mir\u00eb turqisht, greqisht dhe fr\u00ebngjisht, q\u00eb ishte diplomat dhe\nmbante lirsh\u00ebm fjalime t\u00eb improvizume, pati shetit Evropen\u2026\u201d, dhe kaq!\nNd\u00ebrsa  un\u00eb, n\u00eb Lahut\u00eb e p\u00ebrshkruaj si nj\u00eb njeri q\u00eb mat e pr\u00eat, pra nuk\nflet kot, fjalt\u00eb e tij nuk i hedh posht krajl as mbret, se mundet me ndej n\u00eb\n\u00e7do tyrez\u00eb bisedimesh edhe me nivelet ma t\u00eb nalta, q\u00eb vinte nga nj\u00eb der\u00eb e\nnjoftun e shqume p\u00ebr pend\u00eb e dije, pa t\u00eb cilat nuk rrnon Shqypnia dhe, trim q\u00eb\nkudo e ka qit\u00eb shtegu ka lan\u00eb nam\u00eb, duke i sjell\u00eb faqe t\u00eb bardh\u00eb Shqypnis\u00eb,\net,\u2026 Gjykojeni vet, cilli p\u00ebrshkrim asht ma i plot\u00eb, i Mehdiut apo imi? A nuk\njan\u00eb herojt\u00eb e \u00e7do kombi me veshje kombtare. A nuk jan\u00eb edhe sot e k\u2019saj dite\nushtar\u00ebt grek\u00eb t\u00eb gard\u00ebs me uniform\u00eb komb\u00ebtare, a nuk mbrriti Faik Beu n\u00eb\nAmerik\u00eb me uniform\u00eb komb\u00ebtare. Lidhja e Prizrenit ishte nj\u00eb takim p\u00ebrfaq\u00ebsues i\nvilajeteve t\u00eb at\u2019hershme i nji rand\u00ebsie t\u00eb ve\u00e7ant\u00eb, ndaj dhe p\u00ebrshkrimi s\u2019kish\nsi bahej ndryshe. P\u00ebrsa i takon Ismet Totos, p\u00ebr librin \u201c Grindje me klerin,\u201d\n i cili shprehej se Unjilli asht nj\u00eb p\u00ebrrall\u00eb dhe disa akuza t\u00eb tjera t\u00eb\npabaza dhe t\u00eb pakultur\u00eb, e pata krejt t\u00eb kollajt\u00eb t\u00eb polemizoj. Nj\u00eb shkrimtaruc\npa form\u00eb me t\u2019u neverit, i dukej se ka msue di\u00e7ka, se ka knue dy tri libra, por\nnuk asht asgja tjet\u00ebr pos nj\u00eb kosh i shpartallum, i cilli n\u00eb partallet e veta mendon\nse ka di\u00e7ka me vler\u00eb, p\u00ebr t\u2019ua than\u00eb lexusve, q\u00eb nuk i kishte askund. Mendonte\ni varfri Ismet se idet\u00eb i ka kapela e bukur, q\u00eb mbante n\u00eb krye e jo kaptina.\nDhe, v\u00ebrtet\u00eb, te Ismeti ndoshta ndodh k\u00ebshtu, q\u00eb ai, sall p\u00ebr k\u00ebt\u00eb ta ket\u00eb ble\nkapell\u00ebn. Me nj\u00eb shqipe er\u00eb boze, kujtonte ftyr\u00ebfudullsi, p\u00ebrnjimend shul\nopange, se na kishte lexu Enciklopedin\u00eb Britanike! Po cilla enciklopedi e hodhi\nposht\u00eb fen\u00eb, q\u00eb kur u krijue e m\u00eb sot? Le ta gjaj\u00eb kapelja e Ismetit! Libreci\n27 faqesh i kti zotnije, na rreket me krrokamat e tij, t\u00eb hahet me Pader Anton\nHarapin. Po le t\u2019m\u00eb p\u00ebrgjigjet ky fik i papjekun, vet\u00ebm nji pytje: Si u\nshkaktue e pse u shkaktue Bota? A thue vet\u00ebm ana materiale e shkaktoi Bot\u00ebn?\nRroba nuk p\u00ebrfton ide, as nuk kryen veprat e njeriut e, sa p\u00ebr \u00e7\u00ebshtjen e\nkopetenc\u00ebs s\u00eb tij nd\u00ebr shkrime, qi do t\u00eb ishte ma e para n\u00eb rend t\u00eb pyetjeve,\nktu e la mbas dore, n\u00eb k\u00ebt\u00eb fush\u00eb nuk merr\u00eb frym\u00eb. Pse ai nuk u drejtohej\nmuhamedan\u00ebve, q\u00eb ishin  gjasht\u00eb-shtat\u00eb her\u00eb ma shum\u00eb se t\u00eb krishter\u00ebt n\u00eb\nShqypni, po rreket t\u00eb kapet pik\u00ebrisht me klerin katolik? Me nj\u00eb mendje t\u00eb\nka\u00e7urrelueme e tan\u00eb mjegullin\u00eb, zotnia e tij don t\u2019i futet dialektik\u00ebs, pa pas\u00eb\nhaberr nga kurrgja, tuj u p\u00ebrpjek t\u00eb ngre problem, ve\u00e7 si e si t\u00eb ul\u00eb klerin\nkatolik, q\u00eb ai t\u00eb mos p\u00ebrfaq\u00ebsoj asgja. Inferioriteti i kti zotnije, nuk mund\nt\u00eb ngjitet ma nalt se shkall\u00ebt e katit t\u00eb par\u00eb. E pastaj, nuk shkruhen libra me\nhamendje, aq ma keq kur n\u00eb to ngre probleme qi nuk i diskutojn\u00eb akademi, kur\nun\u00eb vazhdoj ta pys m\u00eb kamb\u00ebngulje se qysh e pse u shkaktue bota? Ai p\u00ebrgjigjet\nse Zoti nuk e ka krijue Bot\u00ebn, se ashtu m\u00eb asht mush mendja! Ku jan\u00eb\ndiskusionet dhe duksimet shkencore, logjike e filozofike? Ku asht Enciklopedia\ne Britanis\u00eb? As religjionet, as sistemet filozofike, as metafizika, as dhe\nshkenca e re nuk japin \u201c receta bindse\u201d mbi pytjen, se qysh e pse u krijue\nBota? E, tash filozofuci i Tiran\u00ebs, dje dal\u00eb prej shp\u00ebrgajsh, na ngrifet si\ngjeli n\u2019pleh e kokoriz t\u00eb madhe n\u00eb \u201c Grindje me klerin\u201d e thot\u00eb: \u201c M\u00eb p\u00eblqen\nfort t\u00eb polemizoj me prift\u00ebn\u2026\u201d si do t\u00eb polemizonte me priftat, kur secilli\nsish, nuk denjon t\u00eb ulet njat ti p\u00ebr nga niveli e kultura. Ai nuk mundet\nkurrqysh t\u00eb ulet p\u00ebr polemika me priftat, sepse nuk ka asgja t\u00eb p\u00ebraf\u00ebrt me\nshkoll\u00ebn e tyne, me dijen e tyne dhe as me edukimin njerzor! M\u00eb falni qi u\nm\u00ebrzita me dokrrat e ktij gjeli, por jan\u00eb do fenomena q\u00eb duhen kjartsua ma\nmir\u00eb, pasi ai, sadopak mundet me ndikua, me at\u00eb libruc, vet\u00ebm te mendja vet e\nmykun. Pse ai nuk k\u00ebrkon t\u00eb polemizoj me intelektualet e njoftun t\u00eb koh\u00ebs s\u00eb\ntij? Mugesa e kultures asht nd\u00ebshkimi i par\u00eb q\u00eb i nipet nj\u00eb pseudofillozofi, si\nIsmeti.Ky dokrraxhi e fudull, pa asnji dhunti polemizuse me argumenta, n\u00eb asnji\ntryez\u00eb nuk mund t\u00eb ulet.<\/p>\n\n\n\n

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Publikuar n\u00eb revisten Kuvendi, Nr.4, Shtator 2001, fq.13-32, me\nfare pak korigjime<\/em><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

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 ) Ripublikim Bisedoi: Pjet\u00ebr Jaku, shtator 2001 Ripunuar, Gusht 2019 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":9387,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9386","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\/9386","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=9386"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/9386\/revisions"}],"predecessor-version":[{"id":9388,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/9386\/revisions\/9388"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/9387"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=9386"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=9386"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=9386"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}