{"id":2085,"date":"2015-08-25T01:23:57","date_gmt":"2015-08-25T00:23:57","guid":{"rendered":"http:\/\/shekulliagency.com\/?p=2085"},"modified":"2015-08-25T01:23:57","modified_gmt":"2015-08-25T00:23:57","slug":"realizmi-socialist-si-prodhues-i-perfytyrimeve-esktreme-antifetare-ne-letersine-shqipe","status":"publish","type":"post","link":"https:\/\/alb.shekulliagency.com\/?p=2085","title":{"rendered":"Realizmi socialist si prodhues i p\u00ebrfytyrimeve esktreme antifetare n\u00eb let\u00ebrsin\u00eb shqipe"},"content":{"rendered":"
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\"1\"<\/a><\/p>\n

N\u00eb periudh\u00ebn e realzmit socialist n\u00eb let\u00ebrsin\u00eb shqipe u zyrtarizua edhe ateizmi si komponent\u00eb e dokr\u00adin\u00ebs s\u00eb re ideologjie-letrare, t\u00eb huazuar nga Bash\u00adkimi Sovjetik. Me k\u00ebt\u00eb zyrtarizim, let\u00ebrsis\u00eb shqipe iu b\u00eb nj\u00ebri nga atetatet m\u00eb t\u00eb r\u00ebnda n\u00eb sfer\u00ebn estetike dhe morale t\u00eb saj, sepse nj\u00eb poezi e xhveshur nga mund\u00ebsia e p\u00ebrfytyrimeve metafizike, rezulon t\u00eb jet\u00eb shum\u00eb e varf\u00ebr figurativisht dhe shum\u00eb agresive kuptimisht. Nj\u00eb pjes\u00eb jo e vog\u00ebl e let\u00ebrsis\u00eb shqipe q\u00eb \u00ebsht\u00eb shkruar n\u00eb at\u00eb periudh\u00eb, e ka n\u00eb vete q\u00ebndrimin ateist agresiv. N\u00eb em\u00ebr t\u00eb gjoja luftimit t\u00eb konserva\u00adto\u00adrizmit fetar e t\u00eb ndarjeve fetare, u krijiua nj\u00eb let\u00ebrsi me ide t\u00eb ashpra ndaj besimeve fetare dhe ndaj be\u00adsim\u00adta\u00adr\u00ebve. Mund t\u00eb b\u00ebhet nj\u00eb studim i ve\u00e7ant\u00eb p\u00ebr k\u00ebt\u00eb trash\u00ebgimi negati\u00adve t\u00eb let\u00ebrsis\u00eb shqipe, por ne k\u00ebtu do t\u00eb mjaftohemi vet\u00ad\u00ebm me inicimin e k\u00ebtij problemi. Do t\u00eb ndalemi vet\u00ebm n\u00eb disa raste ekla\u00adtante. Poema e\u00a0Xhevahir Spa\u00adhiut,<\/strong>\u201cVdekje per\u00ebndive\u201d, edhe me ti\u00adtullin e edhe m\u00eb p\u00ebrmbajtjen e saj, \u00ebsht\u00eb p\u00ebrfaq\u00ebsuesja m\u00eb tipike e k\u00ebsaj fryme an\u00adtifetare n\u00eb poezin\u00eb shqipe t\u00eb realizimit socialist. Kjo poem\u00eb \u00ebsht\u00eb si nj\u00eb platform\u00eb ideologjike me ambicie agresive t\u00eb femohimit dhe t\u00eb feshka\u00adt\u00ebrri\u00admit. P\u00ebr ta pasur lexuesi i k\u00ebtij teksti t\u00eb qart\u00eb poten\u00adcia\u00adlin e till\u00eb t\u00eb k\u00ebsaj poeme, ajo do t\u00eb duhej t\u00eb sillej e plot\u00eb. Por, kjo nuk mund t\u00eb b\u00ebhet k\u00ebtu p\u00ebr shkaqe praktike. Prandaj, vet\u00ebm do t\u00eb sillen si argu\u00admentim disa fragmente t\u00eb saj. Poema fillon me nj\u00eb ek\u00adzaltim poetik p\u00ebr tok\u00ebn q\u00eb pask\u00ebsh fituar lumturin\u00eb, duke u b\u00ebr\u00eb tok\u00eb pa Mu\u00adhametin e pa Jezu Krishtin:<\/p>\n

Toka ime.<\/em><\/p>\n

Tok\u00eb e njer\u00ebzve.<\/em><\/p>\n

Pa Muhametin dhe pa Jezu Krishtin mbi shpin\u00eb<\/em><\/p>\n

Zemrat s\u2019rrotullohen m\u00eb rreth diejve iluzor\u00eb<\/em><\/p>\n

Po rreth diellit t\u00eb njeriut<\/em><\/p>\n

Ven\u00eb e vin\u00eb. (Spahiu: 105)<\/em><\/p>\n

Pas k\u00ebtij ekzaltimi, poeti fillon e nxjerr\u00eb konkluzi\u00adone, sipas t\u00eb cilave njer\u00ebzit m\u00eb nuk duan t\u00eb din\u00eb p\u00ebr zotin dhe nuk duan q\u00eb zoti t\u00eb dij\u00eb p\u00ebr ta, duke shkuar n\u00eb nj\u00eb skejshm\u00ebri femohues, q\u00eb rrall\u00eb ndeshet n\u00eb le\u00adt\u00ebrsi n\u00eb k\u00ebt\u00eb far\u00eb mase:\u00a0<\/em><\/p>\n

Ju nuk doni ti\u2019a dini asnj\u00eb fije p\u00ebr zotin<\/em><\/p>\n

S\u2019doni as q\u00eb zoti t\u2019ia dij\u00eb p\u00ebr ju. (Spahiu:106)<\/em><\/p>\n

N\u00eb nj\u00ebsin\u00eb e dyt\u00eb poeti fillon e shpalos p\u00ebrvoj\u00ebn personale t\u00eb femohimit, duke u krekosur q\u00eb ka hyr\u00eb n\u00eb xhami p\u00ebr t\u00eb zbuluar mashtrimin, nihilizmin dhe kot\u00ebsin\u00eb e besimit:<\/p>\n

Sa shpina u k\u00ebrrus\u00ebn<\/em><\/p>\n

Sa gjunj u rop\u00ebn<\/em><\/p>\n

K\u00ebtu n\u00eb altar,<\/em><\/p>\n

Amin, Muhamet,<\/em><\/p>\n

Err\u00ebsit\u00eb fanatiz\u00ebm,<\/em><\/p>\n

Amin,<\/em><\/p>\n

Nga djepi n\u00eb varr (Spahiu:<\/strong>107 )<\/em><\/p>\n

Pas nj\u00eb bresh\u00ebrie fyerjesh ndaj klerik\u00ebve e ndaj po\u00adet\u00ebve fetar\u00eb, pas nj\u00eb ekspozicioni t\u00eb padrejt\u00ebsive so\u00adciale, t\u00eb cilat ia faturon fes\u00eb, poeti e bart\u00eb zem\u00ebrimin ndaj vet\u00eb Per\u00ebndis\u00eb, me nj\u00eb leksik brutal:<\/p>\n

N\u00eb nj\u00eb vesh latinisht,<\/em><\/p>\n

N\u00eb nj\u00ebvesh arabisht,<\/em><\/p>\n

N\u00eb nj\u00eb vesh greqisht,<\/em><\/p>\n

Per\u00ebndia e shqiptar\u00ebve me tre vesh\u00eb ish?<\/em><\/p>\n

Per\u00ebndi a p\u00ebrbind\u00ebsh?!<\/em><\/p>\n

Per\u00ebndi q\u00eb na ky\u00e7\u00ebn kanatat e syve,<\/em><\/p>\n

Per\u00ebndi q\u00eb na ky\u00e7\u00ebn der\u00ebn e g\u00ebzimeve,<\/em><\/p>\n

Per\u00ebndi q\u00eb na vishnin rroba gjykat\u00ebsisht gjyqeve,<\/em><\/p>\n

Per\u00ebndi q\u00eb tundnin skeptrin kolltuqeve,<\/em><\/p>\n

Per\u00ebndi t\u00eb qiellit n\u00eb marr\u00ebveshje t\u00eb plot\u00eb me pe\u00adr\u00ebndit\u00eb e tok\u00ebs<\/em><\/p>\n

Taborre t\u00eb zeza,<\/em><\/p>\n

Q\u00eb psallnin n\u00ebp\u00ebr udh\u00ebt e bot\u00ebs. (Spahiu:111)<\/em><\/p>\n

I ekzaltuar nga revolucioni komunist dhe nga ide\u00adolo\u00adg\u00adjia komuniste, Xhevahir Spahiu e nxjerr\u00eb\u00a0fe\u00admo\u00adhimin\u00a0<\/strong>si kal\u00eb beteje, p\u00ebr t\u00eb dh\u00ebn\u00eb mesazhin e ren\u00addit t\u00eb ri pa fe dhe t\u00eb nj\u00eb shoq\u00ebrie ku lufta e klasave ushqehet me gjakderdhje. Duke e portretizuar k\u00ebt\u00eb revolucion t\u00eb shkat\u00ebrrimit t\u00eb besimeve fetare, poeti p\u00ebrshkruan b\u00ebmat e komunist\u00ebve, p\u00ebr t\u00eb cil\u00ebt tregon me mburrje se ata shtijn\u00eb me arm\u00eb edhe ndaj pro\u00adfe\u00adt\u00ebve dhe libr\u00adave t\u00eb shenjt\u00eb! Eg\u00ebrsimi me femohimin vjen duke u shtuar nga vargu n\u00eb varg, p\u00ebr ta arritur kulm\u00adina\u00adcio\u00adn\u00adin n\u00eb thirrjen \u201c Vdekje per\u00ebndive!\u201d. Poeti glorifikon vi\u00adtin 1967, q\u00eb \u00ebsht\u00eb i njohur si viti kur filloi shk\u00ada\u00adt\u00eb\u00adrri\u00admi i xhamive dhe i kishave dhe ndalimi i fes\u00eb n\u00eb Shqi\u00adp\u00ebri. M\u00eb tutje ai shpall kumtin p\u00ebr \u201cvdekjen e zotit\u201d, ba\u00adrazon Bibl\u00ebn me librin \u201cMein Kampfh\u201d t\u00eb Hitlerit dhe i thur nj\u00eb ode vendit q\u00eb ka shpallur veten shteti i vet\u00ad\u00ebm ateist n\u00eb bot\u00eb.<\/p>\n

P\u00ebr lexuesin dhe studiuesin e sot\u00ebm mbetet e pa\u00adqart\u00eb se nga \u00e7far\u00eb shtysash psikologjike mund t\u00eb jet\u00eb nxitur kjo poem\u00eb kaq brutale ndaj besimeve fetare dhe ve\u00e7mas ndaj Hyjnis\u00eb?<\/p>\n

N\u00eb gar\u00ebn e fefyerjes \u00ebsht\u00eb konkurues edhe nj\u00eb tje\u00adt\u00ebr poet shqiptar, Moikom Zeqo. N\u00eb poemthin \u201cZo\u00addiak\u201d t\u00eb Zeqos, vargjet sa nuk p\u00ebrlcasin nga p\u00ebr\u00addo\u00adrimi i shumt\u00eb i emrit t\u00eb Zotit, n\u00eb kontekste ironike, negative, fyese dhe mohuese. Pastaj nj\u00eb p\u00ebrdorim i fjal\u00ebve: djaj, engjuj, Krisht, etj., poashtu n\u00eb nj\u00eb kon\u00adtekst ironizues, mohues dhe fyes.<\/p>\n

Edhe n\u00eb poezin\u00eb \u201cApokrife\u201d, Moikon Zeqo, n\u00eb p\u00ebrpjekje p\u00ebr t\u00eb krijuar figuracion t\u00eb fuqish\u00ebm, e la\u00adkon k\u00ebshtu emrin e Krishtit:\u00a0<\/em><\/p>\n

Barku i k\u00ebmban\u00ebs s\u00eb katedral\u00ebs s\u00eb Fjal\u00ebs\u00a0<\/em><\/p>\n

Aborton \u00e7do m\u00ebngjes Krishtin e tingujve.<\/em><\/p>\n

V\u00ebnia n\u00eb nj\u00eb rrafsh t\u00eb plot\u00ebsimit figurativ e seman\u00adtik e fjal\u00ebve aborton dhe Krisht, v\u00ebrtet \u00ebsht\u00eb jasht\u00eb \u00e7do shije morale, e as nuk mund t\u00eb jet\u00eb kurrsesi as me fun\u00adksion estetik, sepse funksioni estetik nuk mund t\u00eb arri\u00adhet, n\u00ebse \u00ebsht\u00eb n\u00eb kolizion me vlerat sublime shpi\u00adr\u00adt\u00eb\u00adro\u00adre dhe morale. N\u00eb \u201ck\u00ebrkimet\u201d krijuese Zeqo arrin deri n\u00eb nivele t\u00eb habitshme t\u00eb deformimit t\u00eb kuptimeve dhe t\u00eb vlerave t\u00eb leksikut q\u00eb p\u00ebrdor si n\u00eb vargjet:<\/p>\n

Dhe Zoti, Zoti<\/em><\/p>\n

Le ta rishpik\u00eb<\/em><\/p>\n

Njeriun,<\/em><\/p>\n

Po Njeriu do ta denoncoj\u00eb<\/em><\/p>\n

Si falsifikues\u2026 edhe t\u00eb kozmosit! (Zeqo: 35)<\/em><\/p>\n

N\u00eb t\u00ebr\u00ebsi, libri Zodiak p\u00ebrmbledh poezit\u00eb me lek\u00adsikun dhe intonacionin m\u00eb agresiv antifetar, edhe pse koh\u00ebsisht bie n\u00eb nj\u00eb periudh\u00eb q\u00eb mund t\u00eb e\u00ebmrtohet si periudh\u00eb e postrealizmit socialist. Poemthi Zodiak n\u00eb esenc\u00eb shpalos pasojat q\u00eb ka l\u00ebn\u00eb prapa vetes nj\u00eb re\u00ada\u00adlitet ideologjik, social dhe politik nga m\u00eb t\u00eb err\u00ebtit n\u00eb historin\u00eb shqiptare. K\u00ebso poezie mund t\u00eb lind vet\u00ebm n\u00eb nj\u00eb vend q\u00eb qe shpallur ateist, ku xhami, kisha dhe teqe t\u00eb shumta qen\u00eb rr\u00ebnuar nga dora shkat\u00ebrrimtare e \u201crinis\u00eb socialiste\u201d. Aksionit shkat\u00ebrrimtar i qen\u00eb bashkuar edhe nj\u00eb num\u00ebr i shkrimtar\u00ebve, p\u00ebr t\u00eb \u201cde\u00adnoncuar\u201d me veprat e veta \u201cartistike\u201d, at\u00eb q\u00eb quhej \u201creaksioni i fes\u00eb dhe i klerit\u201d. N\u00eb nj\u00eb hiperproduksion letrar, q\u00eb n\u00eb fakt ishte produksion propagandistik, udh\u00ebheq\u00ebsit e feve paraqiteshin n\u00eb format m\u00eb vul\u00adgare, si armiq t\u00eb shtetit dhe t\u00eb kombit, si pengues t\u00eb progresit shoq\u00ebror, si mikrob\u00eb q\u00eb inektonin moralin e shoq\u00ebris\u00eb e \u00e7ka jo tjet\u00ebr, nd\u00ebrsa feja si \u201copium p\u00ebr po\u00adpullin\u201d. Breza t\u00eb t\u00ebr\u00eb shqiptar\u00ebsh jan\u00eb edukuar es\u00adteti\u00adkisht dhe moralisht me ide dhe me figura t\u00eb tilla t\u00eb deformuara, nd\u00ebrsa revani antifetar vazhdon edhe pas kompromentimit t\u00eb asaj ideologjie agresive.<\/p>\n

Poezia \u201cDo t\u00eb vdes i ri\u201d e\u00a0Moikom Zeqos,<\/strong>\u00a0edhe nj\u00eb her\u00eb b\u00ebhet prov\u00eb \u201cestetike\u201d e k\u00ebsaj katandisjeje, me vargjet:<\/p>\n

Njeriu \u00ebsht\u00eb jasht\u00ebqitja e Zotit,<\/em><\/p>\n

Apo Zoti jasht\u00ebqitja e Njeriut. (Zeqo: 29)<\/em><\/p>\n

Si \u00ebsht\u00eb e mundshme q\u00eb nj\u00eb njeri i kulturuar t\u00eb shkruaj\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb n\u00eb periudh\u00ebn postmoderne t\u00eb shoq\u00ebris\u00eb? P\u00ebrfytyrime t\u00eb k\u00ebtilla morbide p\u00ebr nje\u00adriun dhe p\u00ebr Zotin nuk kan\u00eb pasur as pagan\u00ebt.<\/p>\n

Edhe n\u00eb ciklin p\u00ebr shtat\u00eb dit\u00eb t\u00eb krijimit, Zeqo shfryn ide e asociacione t\u00eb fuqishme antifetare, nga m\u00eb t\u00eb habitshmet q\u00eb mund t\u00eb ndeshen n\u00eb letr\u00ebsi. Duke shfryr\u00eb mlelfe irracionale ndaj instanc\u00ebs s\u00eb Zotit, ndaj feve dhe ndaj simboleve fetare, ky poet p\u00ebrfun\u00addimisht, edhe n\u00eb periudh\u00ebn postsocialiste mbetet li\u00adder i krijimit t\u00ebp\u00ebrfytyrimeve morbide antifetare<\/strong>\u00a0n\u00eb let\u00ebrsin\u00eb shqiptare.<\/p>\n

N\u00eb nj\u00ebr\u00ebn nga poezit\u00eb m\u00eb t\u00eb diskutuara t\u00eb\u00a0Ismail Kadares\u00eb<\/strong>, \u201cPashallar\u00ebt e kuq (titulli autentik \u201cN\u00eb mesdit\u00eb byroja politike u mblodh\u201d), poeti n\u00eb ofen\u00adsi\u00adv\u00ebn e triumfalizmit t\u00eb ideologjis\u00eb dhe t\u00eb praktik\u00ebs en\u00adveriste, b\u00ebn nj\u00ebr\u00ebn nga krahasimet m\u00eb absurde q\u00eb mund t\u00eb b\u00ebhen: nj\u00eb krahasim nd\u00ebrmjet Jezu Krishtit dhe Enver Hoxh\u00ebs, duke e prezentuar t\u00eb parin si p\u00ebr\u00adfaq\u00ebsues t\u00eb pushtetit t\u00eb dhun\u00ebs:<\/p>\n

Krisht ai nuk ish q\u00eb t\u2019i d\u00ebbonte<\/em><\/p>\n

Nga pushteti me kam\u00e7ik dhe stap.<\/em><\/p>\n

Ai klas\u00ebn ngriti t\u00eb pun\u00ebtor\u00ebve.<\/em><\/p>\n

P\u00ebr ta b\u00ebr\u00eb burokratizmin zap. (Kadare, Pashallar\u00ebt e kuq)<\/em><\/p>\n

Leht\u00ebsia e till\u00eb e p\u00ebrdorimit t\u00eb figur\u00ebs s\u00eb profetit, n\u00eb kontekste krejt\u00ebsisht t\u00eb deformuara, flet p\u00ebr shkall\u00ebn e r\u00ebnd\u00eb t\u00eb relativizimit t\u00eb edukimit fetar t\u00eb vet\u00eb poetit por edhe t\u00eb stimulimit t\u00eb ateizmit nga ana e vet\u00eb shtetit ideologjik. Ismail Kadare shkruante n\u00eb vi\u00adtin 1974, n\u00eb pamfletin me titull \u201dRealizmi socialist- arti i madh i revolucionit\u201d: \u201cArti borgjez p\u00ebrpiqet sot t\u00eb krijoj\u00eb nj\u00eb model t\u00eb ri antiheroi, nj\u00eb autsajd\u00ebr (ai q\u00eb \u00ebsht\u00eb jasht\u00eb), sic e kan\u00eb pag\u00ebzuar n\u00eb Per\u00ebndim. Ky aut\u00adsajd\u00ebr, i cili mbush librat, skenat dhe filmat e bot\u00ebs bo\u00adrgjeze e revizioniste, mish\u00ebron ikjen nga bota jon\u00eb, de\u00adzertimin e turpsh\u00ebm nga koha. Ai nuk \u00ebsht\u00eb ndonj\u00eb shp\u00adikje e re, p\u00ebrkundrazi, rr\u00ebnj\u00ebt e tij duhet t\u2019i k\u00ebr\u00adkojm\u00eb thell\u00eb tek Bibla dhe Kurani, k\u00ebto puse t\u00eb pash\u00adte\u00adrs\u00adhme idesh reaksionare.\u201d Em\u00ebrtimi i librave t\u00eb shenjt\u00eb si \u201cpuse t\u00eb pashterrshme idesh reaki\u00adsonare\u201d, \u00ebsht\u00eb kulmi i shfrimit t\u00eb urrejtjes s\u00eb motivuar ideolog\u00adjikisht.<\/p>\n

Drit\u00ebro Agolli<\/strong>\u00a0n\u00eb poem\u00ebn me titull \u201cKomunist\u00ebt\u201d ashtu si edhe i shkon k\u00ebsaj tematike, n\u00eb vrullin po\u00ade\u00adtiko-revolucionar, nuk l\u00eb pa fyer fen\u00eb islame dhe li\u00adbrin e shenjt\u00eb. Ekzaltimi i tij me revolucionin, me fi\u00adgur\u00ebn e\u00a0Enver Hoxh\u00ebs\u00a0<\/strong>dhe me komunizmin, shpre\u00adhet edhe me struktur\u00ebn e vargjeve, q\u00eb u ngjajn\u00eb vargjeve t\u00eb p\u00ebrthyera t\u00eb poezis\u00eb s\u00eb hershme bolshe\u00advike. Ap\u00adli\u00adkimi i k\u00ebsaj skeme revolucionare t\u00eb vargut, b\u00ebhet p\u00ebr ta imituar poezin\u00eb bolshevike n\u00eb form\u00ebn e saj origji\u00adnare. Nd\u00ebrsa, fyerja ndaj fes\u00eb, \u00ebsht\u00eb e nd\u00ebrfu\u00adtur, pa asnj\u00eb motivim, por vetem p\u00ebr ta shprehur sa m\u00eb fort ekzaltimin revolucionar, me k\u00ebso vargjesh:<\/p>\n

Bile kam shkelur<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mbi qitap<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 T\u00eb hoxh\u00ebs!<\/em><\/p>\n

Kam shkelur<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 At\u00ebher\u00eb<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kur qitapit<\/em><\/p>\n

I thoshin\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 pleqt\u00eb<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 lib\u00ebr<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 per\u00ebndie,<\/em><\/p>\n

Po un\u00eb<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 ia kam varur<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 qaf\u00ebs<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 cjapit<\/em><\/p>\n

Me rebelim<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 t\u00eb madh<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 prej djal\u00ebrie. (Agolli: 210-211)<\/em><\/p>\n

Duket sheshit se poeti ka b\u00ebr\u00eb nj\u00eb loj\u00eb me k\u00ebt\u00eb mo\u00adtiv, sepse n\u00eb fakt deformimi ndaj besimit fetar erdhi jo nga \u201crebelimi i djal\u00ebris\u00eb\u201d, po nga politikat e shtetit.<\/p>\n

N\u00eb t\u00eb v\u00ebrtet\u00eb, fillimi i deformimit t\u00eb plot\u00eb t\u00eb q\u00ebn\u00addrimit ndaj besimeve fetare, t\u00eb let\u00ebrsis\u00eb shqipe dhe t\u00eb shkrimtar\u00ebve shqiptar\u00eb, pati filluar menjeher\u00eb pas in\u00adstalimit t\u00eb regjimit bolshevik n\u00eb Shqip\u00ebri.Vart\u00ebsia e plot\u00eb e shkrimtar\u00ebve nga shteti ateist, ka ndikuar n\u00eb adotimin e shumic\u00ebs prej tyre, n\u00eb ideologjin\u00eb e re. Prej k\u00ebsaj pike, let\u00ebrsia shqipe e periudh\u00ebs s\u00eb realizmit so\u00adcialist, \u00ebsht\u00eb b\u00ebr\u00eb \u201cme materien\u201d, duke eliminuar as\u00adpektin metafizik, po m\u00eb t\u00eb shumt\u00ebn edhe at\u00eb moral. Poezia e Ismail Kadares\u00eb, \u201cN\u00eb mesdit\u00eb Byroja politike u mblodh\u201d, me thirrje t\u00eb hapur p\u00ebr eliminimin masiv fizik t\u00eb njer\u00ebzve, n\u00eb em\u00ebr t\u00eb luft\u00ebs s\u00eb klasave, \u00ebsht\u00eb rrjedhim logjik i atij defromimi q\u00eb p\u00ebsoi let\u00ebrsia shqipe n\u00eb ato rrethana. Por, e habishme \u00ebsht\u00eb q\u00eb q\u00ebn\u00addrimi antifetar u kultivua edhe nga shkrimtar\u00eb q\u00eb pat\u00ebn fatin e keq n\u00ebn diktatur\u00eb. Emblematik n\u00eb k\u00ebt\u00eb mes \u00ebsht\u00eb nj\u00ebri prej tyre, sigurisht m\u00eb i talentuari,\u00a0Frederik Rreshpja.<\/strong>\u00a0N\u00eb shum\u00eb poezi t\u00eb tij, shp\u00ebrthen nj\u00eb disponim anitifetar, i nd\u00ebrlidhur me fatin ters jet\u00eb\u00adsor t\u00eb tij. Por, ky disponim zgjerohet edhe n\u00eb poezi t\u00eb tjera. Fjala ven, poezia \u201cRivarrimet\u201d e Frederik Rre\u00adsh\u00adpj\u00ades, e zbulon nj\u00eb konfrontim nd\u00ebrmjet tok\u00ebso\u00adres dhe hyjnores, duke dh\u00ebn\u00eb p\u00ebrpar\u00ebsi t\u00eb par\u00ebs, n\u00eb k\u00ebt\u00eb rast atd\u00adheut m\u00eb shum\u00eb se parajs\u00ebs. Pasi ekspo\u00adzon nj\u00eb tra\u00adgj\u00adedi t\u00eb rivarrimit t\u00eb djemve t\u00eb rinj t\u00eb Koso\u00adv\u00ebs, t\u00eb vra\u00adr\u00eb nga hasmi, poeti e mbyll poezin\u00eb me k\u00ebto vargje:<\/p>\n

Zot i madh! Po rivarrosim t\u00eb vdekurit tan\u00eb,<\/em><\/p>\n

Dhe na fal q\u00eb jemi t\u00eb mbushur me urrejtje,<\/em><\/p>\n

Dhe po t\u00eb duash mos na fal o Zot,<\/em><\/p>\n

Dhe mos na jep parajs\u00ebn, po na l\u00ebr n\u00eb dheun ton\u00eb, amen! (Rreshpja:132)<\/em><\/p>\n

Poeti nuk shfaqet mohues i Zotit, sepse n\u00eb fakt atij edhe i drejtohet. Por, kur vjen puna te atdheu, ai i drejton nj\u00eb k\u00ebrkes\u00eb dhe nj\u00eb mesazh krejt\u00ebsisht arro\u00adgant. Nj\u00ebra nga tiparet e nacionalizmit shqiptar n\u00eb pe\u00adriudh\u00ebn e komunizmit, q\u00eb hetohet dhe n\u00eb lel\u00ebrsin\u00eb shqipe, n\u00eb fakt edhe ka qen\u00eb nj\u00eb nacionaliz\u00ebm me baz\u00eb ateiste. Poeti Frederih Reshpja n\u00eb poezin\u00eb me titull \u201cFeniksit\u201d, nj\u00ebsoj si poeti grek q\u00eb i quante grek\u00ebt e lasht\u00eb, \u201celin\u00ebt e shenjt\u00eb\u201d, i quan ilir\u00ebt, \u201cilir\u00eb hy\u00adj\u00adnor\u00eb\u201d. Nd\u00ebrsa, n\u00eb poezin\u00eb \u201cUlisiada\u201d, Rreshpja op\u00ade\u00adron me emrat e Poseidonit, t\u00eb Ihtiozaurit, Polifemit. P\u00ebrzierje t\u00eb k\u00ebtilla t\u00eb koncepteve ateiste, politeiste dhe ndonj\u00ebher\u00eb edhe kristiane, ka edhe shum\u00eb n\u00eb poezin\u00eb e Frederish Rreshpjes, po edhe t\u00eb shum\u00eb poet\u00ebve t\u00eb tjer\u00eb shqiptar\u00eb t\u00eb gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb shekullit XX.<\/p>\n

Poeti\u00a0Fatos Arapi<\/strong>, n\u00eb v\u00ebllimin \u201cAntologji perso\u00adn\u00adale\u201d, t\u00eb botuar n\u00eb vitin 2001, ku jan\u00eb p\u00ebrfshir\u00eb poezit\u00eb e zgjedhura prej vet\u00eb atij, i riboton p\u00ebr shijen e vet disa nga poezit\u00eb m\u00eb agresive ndaj besimti fetar, gj\u00eb q\u00eb do t\u00eb thot\u00eb se pasojat e ngulitura t\u00eb ateizmit kan\u00eb vazhduar t\u00eb funksionojn\u00eb edhe pas r\u00ebnies s\u00eb komu\u00adnizmit. Mungesa e reflektimit mbi at\u00eb praktik\u00eb po\u00ade\u00adtike vulgare, ku sajohen p\u00ebrfytyrime t\u00eb kota p\u00ebr Zo\u00adtin dhe ku adresohen edhe fyerje ndaj Hyjnores, tre\u00adgon se bot\u00ebv\u00ebshrimi ateist \u00ebsht\u00eb rr\u00ebnjosur dhe k\u00ebta poet\u00eb nuk kan\u00eb fuqi q\u00eb ta shkulin nga vetja e tyre dhe nga poezia e tyre. Ajo q\u00eb kan\u00eb shkruar do t\u00eb mbetet nj\u00eb trash\u00ebgimi problematike p\u00ebr brezat e ardhsh\u00ebm t\u00eb lexuesve shqiptar\u00eb, t\u00eb cil\u00ebt do t\u00eb ken\u00eb p\u00ebrfytyrime t\u00eb tjera p\u00ebr besimin fetar. Lexuesit e ardhsh\u00ebm do t\u00eb detyrohen t\u00eb marrin nj\u00eb q\u00ebndrim ndaj k\u00ebsaj trash\u00ebgi\u00admie, e cila \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me respektin ele\u00admentar ndaj p\u00ebrfytyrmit teist t\u00eb bot\u00ebs. Pra, nj\u00eb pyetje q\u00eb do t\u00eb merr p\u00ebrgjigje n\u00eb t\u00eb ardhmen \u00ebsht\u00eb kjo: si do ta p\u00ebrjetoj\u00eb lexuesi estetikisht poezin\u00eb, n\u00ebse me\u00adsazhet e saj jan\u00eb n\u00eb kund\u00ebrshirm me besimin fetar dhe me vlerat morale t\u00eb lexuesit? Nd\u00ebrsa, poezia e Fatos Ara\u00adpit, bashk\u00eb me poezin\u00eb e nj\u00eb numri tep\u00ebr t\u00eb madh t\u00eb poet\u00ebve shqiptar\u00eb t\u00eb periudh\u00ebs s\u00eb realizmit social\u00adist, e kan\u00eb n\u00eb vete k\u00ebt\u00eb problem. N\u00eb poezin\u00eb me motiv dashurie, \u201cZoti ikte n\u00ebn shi\u201d, poeti pasi p\u00ebrshkruan nj\u00eb gjendjej pritjeje dashurore, t\u00eb mbarsur me m\u00ebrzi, n\u00eb nj\u00eb Tiran\u00eb t\u00eb mbuluar nga shiu dhe nj\u00eb ballafaqim t\u00eb mjerimit e shpres\u00ebs, krejt n\u00eb fund, pa asnj\u00eb mo\u00adti\u00advim logjik, nd\u00ebrfut n\u00eb kontekstn e k\u00ebtyre p\u00ebrfytyri\u00admeve poetike, edhe vargun vulgar, \u201c N\u00eb Tiran\u00eb n\u00ebn shi ikte Zoti, mbetej vet\u00ebm dashuria\u201d! Kund\u00ebrv\u00ebnia e k\u00ebtyre dy koncepteve, p\u00ebr t\u00eb dh\u00ebn\u00eb mesazhin se zoti \u00ebsht\u00eb n\u00eb an\u00ebn e t\u00eb keqes, \u00ebsht\u00eb i palogjiksh\u00ebm, vulgar. N\u00eb fund t\u00eb fundit, p\u00ebrfytyrimi kaq primitiv p\u00ebr Zotin, si nj\u00eb qenie q\u00eb ik\u00ebrka, \u00ebsht\u00eb m\u00eb i keq se ai pagan\u00ebve. Edhe poezia \u201cPer\u00ebndia e shqiptar\u00ebve\u201d, ka p\u00ebrfytyrime pa\u00adgane dhe gjithsesi vulgare p\u00ebr Zotin, duke e p\u00ebr\u00adfyty\u00adruar si nj\u00eb \u201cper\u00ebndi nacionale\u201d (pra vet\u00ebm t\u00eb shqipta\u00adr\u00ebve). M\u00eb tej, poeti e p\u00ebrfytyron Zotin si t\u00eb pa\u00adp\u00ebr\u00adkryer, e madje edhe keqdash\u00ebs ndaj shqip\u00adtar\u00ebve, sado q\u00eb na qenk\u00ebrka \u201cper\u00ebndi e shqiptar\u00ebve\u201d. !<\/p>\n

Nj\u00eb prirje tjet\u00ebr n\u00eb poezin\u00eb e Fatos Arapit \u00ebsht\u00eb edhe ideologjizimi i figurave t\u00eb mitologjis\u00eb (politeiz\u00admit) antik grek, duke i vendosur ato n\u00eb kontekste t\u00eb koh\u00ebs aktuale. Poezit\u00eb \u201c Mos u g\u00ebzoni Zeus\u00eb\u201d, \u201cUn\u00eb nuk e dua Akilin\u201d, \u201cPenelop\u00ebs\u201d, \u201cShqiptar\u00ebt\u201d, \u201cVe\u00e7 Promete nder\u00ads\u00adhm\u00ad\u00eb\u00adrie\u201d, jan\u00eb tipike p\u00ebr k\u00ebt\u00eb lloj per\u00adceptimi poetik.<\/p>\n

Nj\u00eb poezi e\u00a0Dionis Bubanit<\/strong>\u00a0me titull \u201cProgrami i Vatikanit\u201d, \u00ebsht\u00eb shum\u00eb agresive n\u00eb denoncimin e Vatikanit si \u201cparajs\u00eb me kamxhik dhe me spiun\u00eb\u201d dhe e akuzon p\u00ebr militariz\u00ebm e agresion:<\/p>\n

O Pap\u00eb, po ta kthejm\u00eb sot progarmin<\/em><\/p>\n

Ti je xhentil, po nuk na hyn n\u00eb pun\u00eb,<\/em><\/p>\n

E njohim shum\u00eb mir\u00eb Vatikanin,<\/em><\/p>\n

Parajs\u00ebn me kamxhik dhe me spiun\u00eb\u2026<\/em><\/p>\n

Edhe programin t\u00ebnd e njohim mir\u00eb<\/em><\/p>\n

Se e provuam kur puthe agresionin,<\/em><\/p>\n

Kur kryqi yt zb\u00ebrthehej n\u00eb zingjir\u00eb,<\/em><\/p>\n

Kur prift\u00ebrinjt\u00eb e tu na kryq\u00ebzonin. (Bubani\u201d 172)<\/em><\/p>\n

Edhe pse motivi i k\u00ebtij denoncimi \u00ebsht\u00eb ideologjik, ai b\u00ebhet kaq agresiv ndaj nj\u00eb instance aq t\u00eb lart\u00eb fe\u00adtare, p\u00ebr shkak se ateizmi \u00ebsht\u00eb burimi q\u00eb e ushqen nj\u00eb k\u00ebsi bot\u00ebv\u00ebshtrimi mbi bot\u00ebn. Po t\u00eb ishte vet\u00ebm nj\u00eb konflikt ideologjik n\u00eb mes, ai do t\u00eb paketohej n\u00eb m\u00ebnyr\u00eb m\u00eb t\u00eb sofistikuar, por k\u00ebtu \u00ebsht\u00eb edhe ideja e urrejtjes ndaj \u00e7do elementi fetar.<\/p>\n

K\u00ebso p\u00ebrfytyrimesh ateiste dhe politeiste n\u00eb poe\u00adz\u00adin\u00eb shqipe t\u00eb realizmit socialist ka aq shum\u00eb sa q\u00eb t\u00eb gjitha as q\u00eb mund t\u00eb evidencohen. Por, n\u00eb kontekstet e reja letrare e jet\u00ebsore, statusi i k\u00ebtyre teksteve dhe ideve t\u00eb tyre me lexuesin duhet t\u00eb ridiskutohet. Linja m\u00eb e logjikshme e k\u00ebtij ridiskutimi duhet t\u00eb jet\u00eb ajo q\u00eb e ka trasuar\u00a0Cvetan Todorovi<\/strong>\u00a0te studimi i tij pro\u00adgra\u00admatik, \u201cLet\u00ebrsia n\u00eb rrezik\u201d, ku nd\u00ebr t\u00eb tjera thot\u00eb: \u201cDuhet gjithashtu t\u00eb hetojm\u00eb q\u00ebllimin e fundit t\u00eb ve\u00adprave q\u00eb i gjykojm\u00eb se e meritojn\u00eb t\u00eb studiohen. \u00cbsht\u00eb rregull i p\u00ebrgjithsh\u00ebm q\u00eb lexuesi joprofesionalist, sot sikurse dje, i lexon k\u00ebto vepra jo me q\u00ebllim q\u00eb sa m\u00eb mir\u00eb ta zot\u00ebroj\u00eb nj\u00eb metod\u00eb leximi, as edhe p\u00ebr t\u00eb nxjerr\u00eb informata mbi shoq\u00ebrin\u00eb ku ato kan\u00eb lindur, por p\u00ebr t\u00eb gjetur aty nj\u00eb kuptim q\u00eb i mund\u00ebson atij q\u00eb sa m\u00eb mir\u00eb ta njoh\u00eb njeriun dhe bot\u00ebn, p\u00ebr t\u00eb zbuluar aty nj\u00eb bukuri, q\u00eb ta pasuroj\u00eb ekzistimin e tij. Njohja e let\u00ebrsis\u00eb nuk \u00ebsht\u00eb nj\u00eb q\u00ebllim m\u00eb vete, por \u00ebsht\u00eb nj\u00eb nga rrug\u00ebt mbret\u00ebrore q\u00eb drejtojn\u00eb n\u00eb p\u00ebrkryerjen e secilit.\u201d (Todorov: 23-24)<\/p>\n

Rrjedhimisht, kjo pjes\u00eb e let\u00ebrsis\u00eb s\u00eb realizmit so\u00adcia\u00adlist, nuk mund t\u00eb sh\u00ebrbej\u00eb si informat\u00eb p\u00ebr sho\u00adq\u00ebrin\u00eb, e aq m\u00eb pak p\u00ebr t\u00eb gjetur kuptime q\u00eb e pasu\u00adrojn\u00eb njohjen p\u00ebr njeriun dhe p\u00ebr bot\u00ebn. P\u00ebrkundrazi, kjo lloj let\u00ebrsie, ia ofron lexuesit nj\u00eb qasje skajshm\u00ebrisht dehumannizuese, duke e paraqitur njeriun t\u00ebr\u00ebsisht t\u00eb zhveshur nga vlerat m\u00eb sublime shpirt\u00ebrore. Prandaj, p\u00ebr ndonj\u00eb kontribut t\u00eb k\u00ebsaj let\u00ebrsie n\u00eb \u201ep\u00ebrkryerjen e secilit\u201c, as q\u00eb mund t\u00eb b\u00ebhet fjal\u00eb.<\/p>\n

Prof. Dr. Milazim Krasniqi<\/p>\n

(Fragment i studimit monografik \u201cLet\u00ebrsia dhe besimet fetare\u201d, Logos A, 2010)<\/em><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

N\u00eb periudh\u00ebn e realzmit socialist n\u00eb let\u00ebrsin\u00eb shqipe u zyrtarizua edhe ateizmi si komponent\u00eb e dokr\u00adin\u00ebs s\u00eb re ideologjie-letrare, t\u00eb huazuar nga Bash\u00adkimi Sovjetik. Me k\u00ebt\u00eb zyrtarizim, let\u00ebrsis\u00eb shqipe iu…<\/p>\n","protected":false},"author":1,"featured_media":2086,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[],"class_list":["post-2085","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-opinionanaliza"],"_links":{"self":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/2085"}],"collection":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2085"}],"version-history":[{"count":1,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/2085\/revisions"}],"predecessor-version":[{"id":2087,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/2085\/revisions\/2087"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/media\/2086"}],"wp:attachment":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2085"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2085"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2085"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}