{"id":17845,"date":"2018-02-13T12:40:52","date_gmt":"2018-02-13T11:40:52","guid":{"rendered":"http:\/\/ulqini-online.com\/sajti\/?p=17845"},"modified":"2018-02-13T12:40:52","modified_gmt":"2018-02-13T11:40:52","slug":"rruget-e-nderdijes-perplasja-e-ralitetit-dhe-kontradiktat-e-te-vertetes-pjesa-e-ii-te","status":"publish","type":"post","link":"https:\/\/ulqini-online.com\/sajti\/?p=17845","title":{"rendered":"RRUG\u00cbT E ND\u00cbRDIJES, P\u00cbRPLASJA E RALITETIT DHE KONTRADIKTAT E T\u00cb V\u00cbRTET\u00cbS (Pjesa e II-t\u00eb)"},"content":{"rendered":"

\"\"<\/a><\/p>\n

Nga Brahim AVDYLI<\/strong><\/p>\n

 <\/p>\n

Studim p\u00ebr librin me tregime t\u00eb shkurt\u00ebra \u201cHeroi i rrug\u00ebs\u201d t\u00eb Prend Buzhal\u00ebs.<\/strong><\/em><\/p>\n

Botoi SHB \u00abROZAFA\u00bb, Prishtin\u00eb 2017.<\/em><\/p>\n

 <\/p>\n

Nuk do mend se Prend Buzhal\u00ebs,<\/strong> si nj\u00eb autor i njohur i poezive, kritikave letrare, eseve, studimeve letrare e monografike, v\u00ebshtimeve t\u00eb ndryshme, t\u00eb proz\u00ebs e romanit, t\u00eb publcistik\u00ebs historike e kulturore, dhe disa librave t\u00eb tjer\u00eb, t\u00eb p\u00ebrgaditura p\u00ebr shtyp apo i botimit t\u00eb tyre me bashkautor\u00eb, \u00ebsht\u00eb e v\u00ebshtir\u00eb q\u00eb t`ia lexosh t\u00eb gjitha k\u00ebto vepra dhe t`ia gjesh thelbin e shkrimeve t\u00eb tij. Jan\u00eb mjaft vepra t\u00eb cilat i kam lexuar nga i nj\u00ebjti autor, por po i rrekem nj\u00eb analize t\u00eb thukt\u00eb e t\u00eb gjithmbarshme t\u00eb tregimeve t\u00eb shkurt\u00ebra, t\u00eb vepr\u00ebs s\u00eb cekur m\u00eb lart, e n\u00eb radh\u00eb t\u00eb par\u00eb po mendojm\u00eb, pse e ka titulluar k\u00ebsisoj vepr\u00ebn e tij?<\/p>\n

Mendoj se personazhet, t\u00eb cil\u00ebt nuk ceken me em\u00ebr e mbiem\u00ebr t\u00eb tyre, por na dalin prej faqeve t\u00eb librit me tregime, t\u00eb cil\u00ebs pak kush ia ka b\u00ebr\u00eb nj\u00eb analiz\u00eb t\u00eb mir\u00ebfillt\u00eb t\u00eb dometh\u00ebnieve t\u00eb saj n\u00eb mesin e dhjetra veprave letrare, kritike e t\u00eb p\u00ebrgjithshme, etj., e kan\u00eb nj\u00eb rol t\u00eb ve\u00e7ant\u00eb<\/strong>. N\u00eb k\u00ebt\u00eb rrug\u00eb t\u00eb gjer\u00eb e me pik\u00ebpyetje t\u00eb m\u00ebdha, si kjo q\u00eb e shtruam, edhe t\u00eb titullit; me realitete t\u00eb tjera, t\u00eb cilat jan\u00eb t\u00eb shtruara mu si\u00e7 e duan k\u00ebto tregime simbolike; qoft\u00eb edhe me vdekje t\u00eb rast\u00ebsishme; me vdekje apo vrasje t\u00eb q\u00ebllimt\u00eb, ose i nxjerrur n\u00ebp\u00ebr rrug\u00eb, p\u00ebrjashta t\u00eb gjitha kthinave ku gj\u00ebllin jeta- n\u00eb i th\u00ebnshin jet\u00eb k\u00ebsaj jetese; apo i p\u00ebrfundimit t\u00eb jet\u00ebs pa i g\u00ebzuar t\u00eb mirat e saj, qoft\u00eb edhe t\u00eb ndjenj\u00ebs s\u00eb sinqert\u00eb t\u00eb dashuris\u00eb, n\u00eb nj\u00eb rrug\u00eb q\u00eb do ta mbaj\u00eb emrin e tij, q\u00eb t\u00eb parakalojn\u00eb andej t\u00eb dashuruarit e rinj- \u00ebsht\u00eb vet\u00eb jeta reale<\/strong>, e trisht\u00eb<\/strong>, normale<\/strong>, q\u00eb mund t\u00eb quhet jet\u00eb. Ajo fillon nga paskajori<\/em>, vazhdon n\u00eb pjes\u00ebn e dyt\u00eb pa skaj, e deri te pjes\u00ebt e imta, n\u00eb nj\u00eb pjesor <\/em>t\u00eb p\u00ebrgjithsh\u00ebm, i cili identifikohet me t\u00eb p\u00ebrgjithshmen.<\/p>\n

N\u00eb tregimet \u201cVarka mes dy val\u00ebsh\u201d<\/em>; \u201cL\u00ebvozhga e Janusit\u201d<\/em>, n\u00eb t\u00eb cil\u00ebn p\u00ebrzihet realiteti me \u00ebnd\u00ebrren; \u201cTraktat mbi drit\u00ebn\u201d,<\/em> \u201cDuke ikur nga kujtesa\u201d,<\/em> \u201cNj\u00eb z\u00eb tjet\u00ebr\u201d,<\/em> \u201cPlag\u00ebt e fshehta t\u00eb nat\u00ebs\u201d<\/em>, n\u00eb t\u00eb cilin personazhi i sh\u00ebron plag\u00ebt e fshehta t\u00eb nat\u00ebs, pa u dh\u00ebn\u00eb em\u00ebr; \u201cHistoria e nj\u00eb besimi\u201d<\/em>, ku personazhi e sheh n\u00eb k\u00ebmb\u00eb \u201cfotografin\u00eb e Diktatorit\u201d<\/em> deri sa vdiq, sepse autori t\u00eb till\u00ebt ende i gjen t\u00eb gjall\u00eb n\u00eb realitetin e hidhur t\u00eb k\u00ebsaj bote, p\u00ebr t\u00eb cil\u00ebt thot\u00eb se e kan\u00eb kot t\u00eb nderojn\u00eb vdekjet, pra aspak nuk pajtohet me t\u00eb till\u00ebt; \u201cKjo heshtje q\u00eb na shqet\u00ebson s\u00eb tep\u00ebrmi\u201d<\/em>; \u201cFluturimi mbi nj\u00eb turm\u00eb t\u00eb \u00e7rregullt\u201d<\/em>, ku personazhi shprehet se \u201czbrit\u00ebm n\u00eb bregun tjet\u00ebr t\u00eb lumit<\/em>\u201d; \u201cN\u00eb t\u00ebrthore\u201d<\/em>, n\u00eb t\u00eb cil\u00ebn vie fjala e urt\u00eb e popullit: \u201chekuri rrihet sa \u00e2sht n\u00eb zjarm\u201d<\/em>; \u201c\u00c7ka duket pas nj\u00eb bisede p\u00ebr gj\u00ebra t\u00eb par\u00ebnd\u00ebsishme\u201d<\/em>, pasi nj\u00eb plak ia refuzoi nj\u00eb lib\u00ebr q\u00eb po ia dhuronte personazhi, e q\u00eb \u00ebsht\u00eb shkrimtar. N\u00eb vend t\u00eb p\u00ebrvoj\u00ebs s\u00eb 20 vjet\u00ebve t\u00eb q\u00ebndrimit s\u00eb bashku me ironin\u00eb e tij t\u00eb padijshme ia jepte t\u00eb kund\u00ebrt\u00ebn e ndryshimit. Atij iu shpreh se \u201cLibri nuk t\u00eb b\u00ebn t\u00eb ditur e as nuk t\u00eb ndryshon, po qe se ti b\u00ebn vet\u00eb p\u00ebrpjekje p\u00ebr ta ndryshuar vetveten dhe bot\u00ebn\u201d<\/em>, q\u00eb \u00ebsht\u00eb nj\u00eb konkluz\u00eb mjaft e hidhur; \u201cNjer\u00ebzit prej fibrave t\u00eb drit\u00ebs\u201d<\/em>, ku vet\u00eb i m\u00ebsojn\u00eb leksionet e err\u00ebsir\u00ebs, se si duhet shijuar nj\u00eb bised\u00eb n\u00eb terr, edhe pse nuk ka drit\u00eb, pra nuk do ta shoh\u00eb realitetin me sy e k\u00ebrkon t\u00eb ik\u00eb nga ky realitet me syt\u00eb mbyllur, ku p\u00ebr ironi terr e drit\u00eb b\u00ebhen nj\u00eblloj; \u201cFletorja e sekuencave kohore\u201d<\/em>; \u201cNj\u00eb dit\u00eb e p\u00ebrsosur d\u00ebshprimi\u201d<\/em>; \u201cShikimi me nj\u00eb sy\u201d<\/em>; ku Liraku e mbyllte nj\u00ebrin sy kur fliste me t\u00eb tjer\u00ebt. Ai e sheh \u201cP\u00ebrmas\u00ebn e Kat\u00ebrt t\u00eb gj\u00ebrave\u201d<\/em>, sepse shikonte \u201cme Syrin e Dashuris\u00eb\u201d<\/em>, e \u201cDashuria \u00ebsht\u00eb mbrojtja e jon\u00eb\u201d<\/em> konkludon ai, respektivisht autori. K\u00ebshtu ai i v\u00eb t\u00eb gjith\u00eb pas luft\u00ebs n\u00eb sprov\u00eb: \u201ca e duan bot\u00ebn e re, apo jo\u201d<\/em>. Nuk \u00ebsht\u00eb fjala p\u00ebr dashurin\u00eb n\u00eb kuptimin e gjinis\u00eb, por Dashurin\u00eb e Hyjit p\u00ebr krijimin e bot\u00ebs; etj. pra nuk do t\u00eb futemi m\u00eb tep\u00ebr. Mjafton t\u00eb themi se tregimi i k\u00ebtush\u00ebm shpeshher\u00eb \u00ebsht\u00eb i shkurt\u00ebr dhe \u201ctregimi i shkurt\u00ebr \u00ebsht\u00eb nj\u00eb lloj proze q\u00eb kallzon nj\u00eb ngjarje me dinamik\u00eb t\u00eb madhe.\u201c<\/em>[1]<\/a><\/p>\n

Leximi i k\u00ebtyre tregimeve me pak detaje t\u00eb shtron \u201cnj\u00eb pamje t\u00eb nj\u00eb ngjarje kur marrin pjes\u00eb pak karaktere, n\u00eb nj\u00eb moment t\u00eb caktuar e n\u00eb nj\u00eb vend gjithashtu t\u00eb panjohur m\u00eb her\u00ebt\u201c<\/em>… \u201eN\u00ebse k\u00ebto elemente jan\u00eb t\u00eb pakta, nuk do t\u00eb thot\u00eb q\u00eb bota artistike e nj\u00eb tregimi \u00ebsht\u00eb e vog\u00ebl dhe e par\u00ebnd\u00ebsishme, <\/em>(por, po e forcojm\u00eb ne) p\u00ebrkundrazi.\u201c<\/em>[2]<\/a> Tregimet e proz\u00ebs s\u00eb vog\u00ebl t\u00eb Prend Buzhal\u00ebs<\/strong> jan\u00eb mjaft dinamike dhe majft t\u00eb koncentruar n\u00eb vete, dhe vet\u00ebm n\u00eb ato detaje q\u00eb do t\u00eb njoh\u00eb patjet\u00ebr lexuesi.<\/p>\n

N\u00eb k\u00ebt\u00eb cik\u00ebl \u00ebsht\u00eb tregimi \u201cDrita q\u00eb rrezaton n\u00eb zem\u00ebr\u201d<\/em>, ku do t\u00eb ndalemi m\u00eb tep\u00ebr. \u00cbsht\u00eb fjala p\u00ebr konkursin e pazakonsh\u00ebm, se cili e kishte zemr\u00ebn m\u00eb t\u00eb mir\u00eb, mir\u00ebpo dhjet\u00eb t\u00eb parat ishin p\u00ebr t\u00eb menduar, lutur e shikuar me zem\u00ebr, apo kishte edhe p\u00ebr t\u00eb grabitur zemr\u00ebn, e nj\u00ebri e kishte zemr\u00ebn e sinqert\u00eb; kishin konkurruar plot\u00eb djem e vajza. N\u00eb pjes\u00ebn e dyt\u00eb, nj\u00eb Njeri i Moshuar, nj\u00eb personazh tjet\u00ebr i k\u00ebtij tregimi, kishte hapur nj\u00eb ekspozit\u00eb t\u00eb tij t\u00eb zemr\u00ebs, q\u00eb p\u00ebrshkruante periudha jete se si kishte jetuar pa zem\u00ebr, sepse zemra e tij ishte thyer disa her\u00eb n\u00eb dashuri dhe ishte cop\u00ebtuar, prej t\u00eb cil\u00ebs kishte \u201cdhuruar shum\u00eb dashuri e sakrific\u00eb\u201d<\/em>, dhe kjo ishte drita q\u00eb shk\u00eblqente n\u00eb zemra dhe e takonte secil\u00ebn zem\u00ebr. Prandaj konkursi d\u00ebshtoi n\u00eb pjes\u00ebn e tret\u00eb. Zemra q\u00eb rrezatonte dashuri n\u00eb t\u00eb gjitha zemrat, nd\u00ebrsa vet\u00eb qe vrar\u00eb nga dashuria p\u00ebr t\u00eb tjer\u00eb, q\u00eb ishte kulmi i zemrave; kulmi i sakrific\u00ebs; kulmi i t\u00eb qenurit NJERI.<\/p>\n

Zemra \u00ebsht\u00eb \u00e7el\u00ebsi dhe dryni i qenies njer\u00ebzore. Kur rrah zemra, njeriu jeton. Te ky personazh zemra rrahte dhe shk\u00eblqente n\u00eb t\u00eb gjitha zemrat p\u00ebr rreth. E kur zemra pushon s\u00eb rrahuri me ndjenj\u00ebn e lart\u00eb t\u00eb p\u00ebrjetimeve, e cila quhet magma-dashuri<\/em><\/strong>, dashuri e p\u00ebrkujdesjes, dashuri e njeriut q\u00eb vrapon pas njer\u00ebzve q\u00eb vuajn\u00eb, rropaten, p\u00ebrp\u00ebliten, etj., dhe jeta e tij p\u00ebrfundon. P\u00ebr drit\u00ebn e zemr\u00ebs merrej edhe Zoti i madh me dashurin\u00eb e vet magma, apo Atuni, Zeusi, Thoti, si\u00e7 e kam th\u00ebn\u00eb edhe n\u00eb poezi[3]<\/a>, dhe pesh\u00ebn e zemr\u00ebs e ngreh toka. Kjo \u00ebsht\u00eb pasuria m\u00eb e madhe e njeriut<\/strong>.<\/p>\n

Tregimi tjet\u00ebr q\u00eb do t\u00eb nd\u00ebrlidhemi, \u00ebsht\u00eb \u201cFijet e padukshme t\u00eb dheut Am\u00eb\u201d<\/em>. K\u00ebtu na lidhen edhe fijet e padushme t\u00eb Atdheut, me drit\u00ebn e Zemr\u00ebs, sepse pa Zem\u00ebr nuk ia di pesh\u00ebn dhe rolit t\u00eb patjet\u00ebsuesh\u00ebm Atdheut. N\u00eb k\u00ebt\u00eb tregim Kuvendari i Mo\u00e7\u00ebm Ilir, apo Plaku i Urt\u00eb i Kanunit t\u00eb Lek\u00ebs, si e thoshte Prend Buzhala<\/strong> \u201cn\u00eb rolin e Pleqnarit\u201d<\/em>, i cili paraqet nj\u00eb personazh mjaft t\u00eb r\u00ebnd\u00ebsish\u00ebm, po i ndante \u201caventurat dramatike t\u00eb iniciacionit\u201d<\/em>, ku p\u00ebrplasej edhe nj\u00ebher\u00eb me shoqen e tij, Boborima<\/strong>, e cila ia p\u00ebrlciste \u201cnj\u00eb gazi histerik\u201d<\/em>, sepse ishte personazhe negative dhe e kund\u00ebrshtonte se \u201cpo fliste me vete\u201d<\/em>, derisa po fliste \u201cme Plakun\u201d<\/em>, \u201cduke shetitur n\u00ebp\u00ebr koh\u00eb dhe hap\u00ebrsira\u201d<\/em>, n\u00ebp\u00ebr mileniume, p\u00ebr ta par\u00eb pesh\u00ebn e dheut, e dheut Am\u00eb, Atdheut<\/strong>, e cila po e ng\u00ebrthente Urtin\u00eb m\u00eb t\u00eb madhe t\u00eb koh\u00ebrave.<\/p>\n

Dheu ku lind, jeton e vdes, \u00ebsht\u00eb origjin\u00eb e burim i t\u00eb gjitha p\u00ebrplasjeve njer\u00ebzore, i fanitjeve, luft\u00ebs s\u00eb pashpallur e t\u00eb pafund, deri sa je gjall\u00eb. Ajo \u00ebsht\u00eb burimi i vet\u00ebm i gjith\u00eb\u00e7kafes, \u00ebsht\u00eb burim i t\u00eb gjitha sprovave. Njeriu jeton n\u00ebp\u00ebr k\u00ebto sprova. Ai lind n\u00eb nj\u00eb dh\u00e9, n\u00eb nj\u00eb dh\u00e9 Am\u00eb, n\u00eb nj\u00eb Atdhe. Me te ka kuptim jeta, pa te nuk ka kuptim. Prej aty, prej andej, p\u00ebr at\u00eb, p\u00ebr ty dhe t\u00eb tjer\u00ebt, krijohen pa skaj p\u00ebrp\u00eblitjet tua t\u00eb nj\u00eb pjesori<\/em> e rrath\u00ebt e ndritsh\u00ebm, rrath\u00ebt e visioneve tua, terratinat e drit\u00ebs. TERRA do t\u00eb thot\u00eb sipas latinishtes e italishtes TOKA. Pra, prej ATIT e trash\u00ebgojm\u00eb tok\u00ebn, q\u00eb \u00ebsht\u00eb DHEU dhe quhet ATDHEU, t\u00eb cilin duhet t`ia l\u00ebm\u00eb trash\u00ebgim bijve tan\u00eb, nipave e mbesave tona, pa probleme, edhe Boborim\u00ebs, si simbol i t\u00eb dobt\u00ebs q\u00eb t\u00eb ndjek\u00eb kudo, dhe t\u00eb pengon gjat\u00eb peshimit t\u00eb koh\u00ebve dhe hap\u00ebsirave. Dheu i bab\u00ebs e babagjyshit, nuk mund t\u00eb shitet kudo e n\u00eb t\u00eb gjitha an\u00ebt, qoft\u00eb edhe prej maskarenj\u00ebve. Kur dheu shitet legalisht prej maskarenjve, kjo k\u00ebrkon kryengritjen e t\u00eb pak\u00ebnaqurve, luft\u00ebn e atyre q\u00eb jan\u00eb n\u00eb nj\u00eb at-dh\u00e9, q\u00eb nuk ka dh\u00e9 p\u00ebr t`ua falur t\u00eb tjer\u00ebve, edhe n\u00eb qoft\u00ebse t\u00eb mashtrojn\u00eb t\u00eb tjer\u00ebt, pra \u00ebsht\u00eb ski-p-at-ar (nuk ka dh\u00e9-sepse \u00ebsht\u00eb ar-q\u00eb na e la ati<\/em>), \u00ebsht\u00eb SHQIPTAR, dhe ka nj\u00eb ATDH\u00c9 e q\u00eb lidhet me SHQIPEN. Aty lind, aty qeveriset, si shqipja, q\u00eb nuk e harron folen\u00eb<\/strong>. K\u00ebshtu \u00ebsht\u00eb e lidhur ter\u00ebsisht \u201cNga paskajori te pjesori\u201d<\/em>, ku jan\u00eb vizionet, drita e terratinat e drit\u00ebs, pra \u201crrath\u00ebt e ndritsh\u00ebm\u201d<\/em>.<\/p>\n

Drita \u00ebsht\u00eb te \u201cZanafilla 1.2\u201d<\/em> dhe ajo \u00ebsht\u00eb kufiri q\u00eb e ndan t\u00eb kaluar\u00ebn prej t\u00eb jetuar\u00ebs s\u00eb sotme; nj\u00eb hi\u00e7gj\u00eb t\u00eb mbushur plot e p\u00ebrplot me err\u00ebsir\u00eb, me t\u00eb liga, e Drit\u00ebn e shenjt\u00eb t\u00eb dit\u00ebs s\u00eb Jet\u00ebs, ku \u00ebsht\u00eb Pjesori. K\u00ebtu fillon jeta e p\u00ebrkohshme, e sfidave t\u00eb p\u00ebrditshme, n\u00eb t\u00eb vetmin AT-DH\u00c9, q\u00eb ke fat apo pafatsi, prej ATIT kur i \u00ebsht\u00eb dh\u00ebn\u00eb atij SHPIRTI I SHENJT\u00cb, pra \u00ebsht\u00eb TRITNIA<\/strong>, n\u00eb kuptim tjet\u00ebr.<\/p>\n

Me shpirt jeton e p\u00ebrp\u00eblitesh, nuk mundet as medicina m\u00eb e zhvilluar q\u00eb ta fus\u00eb. Me shpirt nuk guxon t\u00eb p\u00ebrfshij\u00eb djalli pa e b\u00ebr\u00eb veten p\u00ebr djallin, dhe djallin e b\u00ebn p\u00ebr veten me g\u00ebnjeshtra t\u00eb q\u00ebllimta. G\u00ebnjeshtrat i ka politika, si opcione t\u00eb vetat. Fjala politik\u00eb vjen prej bashkimit t\u00eb fjal\u00ebve: Poli=shum\u00eb (rrug\u00eb) dhe Atika= insekt shum\u00eb helmues. Me djallin del prej dor\u00ebs s\u00eb Zotit t\u00eb Madh. Andej vjen tradh\u00ebtia, q\u00eb \u00ebsht\u00eb e mbushur prej g\u00ebnjeshtar\u00ebve; shpifzave, mashtruesve; hajanve, t\u00eb shiturve, vras\u00ebve e tradh\u00ebtar\u00ebve. \u201cAnija pa timon\u201d<\/em> vie pastaj dhe k\u00ebtu e ka vendin. Lufta jet\u00ebsore e humb kuptimin e saj nga lakmia dhe djalli. N\u00eb k\u00ebt\u00eb tregim t\u00eb m\u00ebsip\u00ebrm pes\u00ebdhjet\u00eb vet\u00eb jan\u00eb n\u00eb p\u00ebrleshje me nj\u00ebri tjetrin p\u00ebr nj\u00eb bukuroshe dhe anija nuk kishte fare timonier, pra do t\u00eb p\u00ebrplasej dikund, pa cak t\u00eb caktuar. K\u00ebtu \u00ebsht\u00eb lakmia p\u00ebr shfrim<\/strong>.<\/p>\n

N\u00eb tregimin q\u00eb do t\u00eb p\u00ebrq\u00ebndrohem m\u00eb tep\u00ebr, \u00ebsht\u00eb \u201cButoni i kuq i dh\u00ebnd\u00ebrit rus\u201d<\/em>, sepse t\u00eb tregon m\u00eb drejt\u00eb tragjiken e politik\u00ebs s\u00eb re kosovare e shqiptare. Pas tij vjen tregimi \u201cNj\u00eb p\u00ebrrall\u00eb p\u00ebr biografin\u00eb etnike t\u00eb politikan\u00ebve t\u00eb vdekur\u201d<\/em>.<\/p>\n

Ne do t\u00eb p\u00ebrq\u00ebdrohemi p\u00ebr \u201cbutonin e kuq…\u201d<\/em> dhe p\u00ebr \u201c…politikan\u00ebt e vdekur\u201d<\/em>. N\u00eb tregimin \u201cButoni i kuq i dh\u00ebnd\u00ebrrit rus\u201d<\/em> t\u00eb kujton tragjik\u00ebn n\u00eb politik\u00ebn e re shqiptare e kosovare kur krijohet si\u00e7 thot\u00eb autori, dh\u00ebndri n\u00eb politik\u00eb dhe gruaja me origjin\u00eb ruse, e cila sjell dhurat\u00eb p\u00ebr burrin e saj nga zyra sekrete p\u00ebr nd\u00ebrhyrjen planetare, apo me fjalorin tim \u201cEuro-Atlantike\u201d<\/em><\/strong>. Edhe pse autori p\u00ebrmes personazhit thot\u00eb se nuk \u00ebsht\u00eb e v\u00ebrtet\u00eb, apo ajo ka ndodhur n\u00eb \u201czgjedhjet 2057\u201d<\/em> \u201cmade in Kosova\u201d<\/em>, ky tregim \u00ebsht\u00eb shum\u00eb i q\u00eblluar p\u00ebr t\u00eb p\u00ebrpunuar \u201cnj\u00eb strategji shkencore\u201d<\/em> t\u00eb gjith\u00eb t\u00eb pak\u00ebnaqurve n\u00eb prehrin ruso-serb dhe detyra po i p\u00eblqente sidomos k\u00ebtij dh\u00ebndri rus, madje iu kujtuan edhe p\u00ebrfitimet e reja n\u00eb politik\u00ebn e tij, n\u00ebp\u00ebr shtete t\u00eb rajonit kuakazian. Tashm\u00eb \u201cmarimanga po ushqehej me mishin e tyre\u201d<\/em> thot\u00eb autori, i cili ishte mish i gjall\u00eb i shqiptar\u00ebve t\u00eb Kosov\u00ebs dhe mjafton ta shpalojm\u00eb alegorin\u00eb rr\u00ebqeth\u00ebse t\u00eb k\u00ebtij tregimi, e cila sikur aludon n\u00eb zgjedhjet m\u00eb t\u00eb dob\u00ebta t\u00eb vitit 2017. \u00cbsht\u00eb vit i Zotit 2017, por ne shkojm\u00eb praptazi, kund\u00ebr kahjes son\u00eb, diametralisht me zhvillimet politike, pra n\u00eb thell\u00ebsi. E kapim pik\u00ebn m\u00eb t\u00eb ul\u00ebt t\u00eb gradacionit politik.<\/p>\n

Tradh\u00ebtari \u201ce kalb shpirtin e nj\u00eb kombi\u201d<\/em><\/strong>, thot\u00eb Ciceroni<\/strong>, n\u00eb nj\u00eb th\u00ebnie t\u00eb Florim Ku\u00e7it, n\u00eb Facebook. Ai \u201cminom shtyllat e qytetit dhe e infekton trupin politik\u201d<\/em>, n\u00eb m\u00ebnyr\u00eb q\u00eb puna e tij t\u00eb rezulton n\u00eb d\u00ebmin e t\u00ebr\u00eb kombit shqiptar. [4]<\/a><\/p>\n

N\u00eb k\u00ebt\u00eb kuptim vjen edhe nj\u00eb p\u00ebrrall\u00eb moderne n\u00eb \u201cbiografin\u00eb etnike t\u00eb politikan\u00ebve t\u00eb vdekur\u201d<\/em>, e cila rr\u00ebfen alegorisht p\u00ebr pes\u00eb politikan\u00ebt e zgjedhur t\u00eb koh\u00ebs s\u00eb socializmit e m\u00eb par\u00eb, q\u00eb kishin \u201cluftuar p\u00ebr Kosov\u00ebn\u201d<\/em>, por q\u00eb e sp\u00ebrkatnin me gjak t\u00eb shqiptarit apo q\u00eb i d\u00ebrgonte \u201cn\u00ebp\u00ebr burgje\u201d<\/em> p\u00ebr shkak t\u00eb p\u00ebshtym\u00ebs s\u00eb vet, apo politikanit t\u00eb kat\u00ebrt q\u00eb i kishte \u201chedhur n\u00eb zjarr ata q\u00eb e meritojn\u00eb parajs\u00ebn\u201d<\/em> p\u00ebr \u201czhvillimin e Kosov\u00ebs\u201d<\/em>, nd\u00ebrsa t\u00eb pestit, po \u201ci p\u00eblqenin nd\u00ebrtimet e sht\u00ebpive p\u00ebr veten\u201d<\/em>. Sado q\u00eb na kujtojhet kjo koh\u00eb, sepse nuk \u00ebsht\u00eb e larg\u00ebt dhe e kemi njohur k\u00ebt\u00eb periudh\u00eb, \u201dp\u00ebrfundon p\u00ebrralla me hepiend\u201d<\/em>, n\u00eb p\u00ebrfundimin e tyre t\u00eb tmerrsh\u00ebn, si\u00e7 ia kan\u00eb shtuar tmerret Kosov\u00ebs.<\/p>\n

Mbetet edhe rr\u00ebfimi i Antropologut t\u00eb huaj, q\u00eb rr\u00ebfen n\u00eb t\u00ebr\u00eb bot\u00ebn p\u00ebr polemin m\u00eb t\u00eb \u00e7uditsh\u00ebm, i cili kishte t\u00eb b\u00ebnte me Kosov\u00ebn dhe shqiptar\u00ebt, ku zbulohej \u201craca mbrenda rac\u00ebs\u201d<\/em>, n\u00eb t\u00eb cil\u00ebn \u201cnuk mund t\u00eb jetonin pa heronj e pa tradh\u00ebtar\u00eb. Edhe k\u00ebtu u p\u00ebrzihen heronj e tradh\u00ebtar\u00eb: tradh\u00ebtar\u00ebt u b\u00ebn\u00eb heronj e heronjt\u00eb tradh\u00ebtar\u00eb\u201d<\/em>, dhe n\u00eb vend se t\u00eb marrin em\u00ebrtimin e v\u00ebrtet\u00eb, e marrin t\u00eb armikut<\/strong>. Kjo \u00ebsht\u00eb \u00e7udia e shekullit bastard dhe e nj\u00eb vendi t\u00eb \u00e7udish\u00ebm. A mund t\u00eb quheshin heronjt\u00eb \u201ctradh\u00ebtar\u00eb\u201d<\/em> dhe t\u00eb d\u00ebnoheshin para nesh? Tregimi i shkurt\u00ebr i ka tri pjes\u00eb n\u00eb kat\u00ebr faqe, mjaft thukt\u00eb e t\u00eb drejt\u00ebp\u00ebrdrejta, n\u00eb cilat spikatet personazhi Arkelogu i huaj.<\/p>\n

K\u00ebtu p\u00ebrfundon pjesa e dyt\u00eb \u201cNga paskajori te pjesori\u201d<\/em> dhe fillon pjesa e tret\u00eb \u201cF\u00ebmij\u00ebt e Sh\u00ebn An\u00ebs\u201d<\/em>. Tregimi i par\u00eb i k\u00ebsaj pjese e mban t\u00eb nj\u00ebjtin titull. \u00cbsht\u00eb mjaft i shkurt\u00ebr p\u00ebr nj\u00eb dhembje t\u00eb madhe n\u00eb syt\u00eb e vajz\u00ebs shqiptare, e cila po quhej Ana. Ajo e kujtonte di\u00e7ka n\u00eb dh\u00e9 t\u00eb vet. Nuk i kujtohej se ku e kishte lexuar p\u00ebr Kish\u00ebn e Sh\u00ebn An\u00ebs, e cila na del se ishte tashm\u00eb e braktisur dhe po e shikonte n\u00eb TV nj\u00eb lajm se si po vall\u00ebzonte \u201cn\u00eb Sheshin Ana\u201d<\/em> t\u00eb nj\u00eb vall\u00ebtari simbolik, pas nj\u00eb sulmi terrorist, n\u00eb t\u00eb cil\u00ebn shihej pik\u00ebrisht edhe nj\u00eb vajz\u00eb shqiptare, \u201cn\u00eb shenj\u00eb p\u00ebrkujtimi e solidarizimi me viktimat\u201d<\/em>, ku ishin vrar\u00eb kryesisht f\u00ebmij\u00ebt e t\u00eb rinj\u00ebt. N\u00eb vizionin e saj doli pamja e djaloshit \u201cnga Lindja\u201d<\/em>, q\u00eb buz\u00ebqeshte, por i mbante bombat n\u00eb sqetull. Shamin\u00eb e la peng dhe mikja e Gjuh\u00ebs s\u00eb Huaj, e Gjuh\u00ebs Mikprit\u00ebse apo e Gjuh\u00ebs s\u00eb Strehimit ishte vrar\u00eb. Nd\u00ebrsa po i shprepte nj\u00eb lot, Ana e jon\u00eb e ndezi nj\u00eb qiri dhe shkoi n\u00eb vetmi p\u00ebr n\u00eb Kish\u00ebn e Braktisur, q\u00eb ishte Kisha e Sh\u00ebn An\u00ebs.<\/p>\n

Natyrisht, kjo gj\u00eb ishte sikur t\u00eb gjitha pabarazit\u00eb tona, sikur t\u00eb gjitha kund\u00ebrshtit\u00eb. E keqja vinte nga Lindja dhe kryq\u00ebzohej n\u00ebp\u00ebr Evrop\u00eb. Nuk duhet m\u00eb konkretisht t\u00eb thuhet kuptimi i shkurt\u00ebr i pakuptim\u00ebsis\u00eb son\u00eb, si koh\u00eb e p\u00ebshtjelluar, mu n\u00eb skajet e logjik\u00ebs. Nuk e kuptojn\u00eb fare \u00e7ka \u00ebsht\u00eb Lindja e Per\u00ebndimi<\/strong>, derisa me buz\u00ebqeshje parasyve vrapon djali nga Lindja me bomba p\u00ebr sulmin terrorist, n\u00eb Sheshin Ana, ku vriten kryesisht f\u00ebmij\u00ebt e t\u00eb rinj\u00ebt. Lufta terroriste \u00ebsht\u00eb kriminalitet i ult\u00eb. Tek vritet Gjuha e Huaj, Gjuha Mikprit\u00ebse, apo Gjuha e Strehimit ton\u00eb, mbijeton e liga, e keqja, t\u00eb dob\u00ebtit, ata q\u00eb nuk e duan \u201cgjuh\u00ebn e huaj\u201d<\/em>, \u201cgjuh\u00ebn mikprit\u00ebse\u201d<\/em> pra vet\u00eb \u201cgjuh\u00ebn e strehimit\u201d<\/em> ton\u00eb. Ky \u00ebsht\u00eb nj\u00eb realitet i hidhur i jet\u00ebs son\u00eb q\u00eb nuk do koment.<\/p>\n

Sekretet e k\u00ebsaj zgj\u00ebndrre apo t\u00eb dukur sikur nj\u00eb \u00ebnd\u00ebrr e prapt\u00eb e demoniane po e linin t\u00ebr\u00ebsisht njeriun ton\u00eb (\u201cNjeriu q\u00eb e braktis\u00ebn \u00ebnd\u00ebrra dhe zhgj\u00ebd\u00ebrra\u201d<\/em>), dhe fillonte nj\u00eb \u201cpentagram\u201d<\/em> p\u00ebr \u201cnj\u00eb rr\u00ebfim t\u00eb gjat\u00eb\u201d<\/em>, n\u00eb sfer\u00ebn e ekomomis\u00eb s\u00eb pas luft\u00ebs (tregimi tjet\u00ebr \u201cRr\u00ebfimi krejt i r\u00ebndomt\u00eb i nj\u00eb pun\u00ebtori n\u00eb skuadrat e ve\u00e7anta\u201d<\/em>), n\u00eb t\u00eb cil\u00ebn kishte marr\u00eb pjes\u00eb protagonisti i tregimit, q\u00eb \u00ebsht\u00eb nj\u00eb pun\u00ebtor i fabrik\u00ebs s\u00eb para luft\u00ebs, nj\u00eb pjes\u00ebmarr\u00ebs i demostatave para luft\u00ebs, t\u00eb cilit i kishte dalur ndihm\u00eb nj\u00eb infermiere, e ai ishte luft\u00ebtari q\u00eb ishte plagosur n\u00eb kufi, duke sjellur arm\u00eb. Ky \u00ebsht\u00eb nj\u00eb personazh aktiv i shtresave t\u00eb vet\u00ebdij\u00ebshme t\u00eb masave tona, nga shtresat e pun\u00ebtoris\u00eb, mjaft i p\u00ebrgaditur, q\u00eb di t\u00eb vler\u00ebsoj\u00eb edhe t\u00eb sotmen, qoft\u00eb edhe t\u00eb hidhur, por nuk \u00ebsht\u00eb i vetmi pozitiv n\u00eb k\u00ebt\u00eb vep\u00ebr. Syt\u00eb i mbante te fabrika ku kishte punuar para luft\u00ebs, e cila, pas luft\u00ebs na \u201cishte shnd\u00ebrruar n\u00eb g\u00ebrmadh\u00eb\u201d<\/em>, sepse t\u00eb gjitha hekurishtat ishin shitur \u201cn\u00eb Mal t\u00eb Zi, Serbi e Turqi\u201d<\/em>. \u00cbsht\u00eb nj\u00eb tregim i ve\u00e7ant\u00eb, t\u00eb cilin do ta analizojm\u00eb, \u201cp\u00ebr nj\u00eb rr\u00ebfim t\u00eb gjat\u00eb\u201d<\/em> , me 6 pjes\u00eb t\u00eb shkurt\u00ebra.<\/p>\n

Personazhi kryesor, n\u00eb vet\u00ebn e par\u00eb rr\u00ebfen p\u00ebr \u201cpun\u00ebtorin\u201d<\/em> dhe \u201cskuadrat e fshehta\u201d<\/em>, i cili, para luft\u00ebs ka qen\u00eb pronar i fabrik\u00ebs ku punonte ai. Kurdoher\u00eb vepronte me \u201cskuadra t\u00eb fshehta\u201d<\/em> nga Serbia. Pas luft\u00ebs, ishte \u201cnd\u00ebr kryesor\u00ebt n\u00eb partin\u00eb q\u00eb udh\u00ebheq Republik\u00ebn\u201d<\/em>. Edhe sot punomte me \u201cSkuadra t\u00eb Fshehta\u201d<\/em>, t\u00eb cilat i mbledhnin nj\u00eb nga nj\u00eb makinat e fabrik\u00ebs dhe i shisnin me kilogram, madje edhe disa t\u00eb hekurudh\u00ebs.<\/p>\n

Kjo dram\u00eb e b\u00ebri q\u00eb t\u00eb katandisej prej luft\u00ebtarit t\u00eb djesh\u00ebm n\u00eb nj\u00eb t\u00eb d\u00ebshpruar t\u00eb sot\u00ebm. Ai ishte i martuar me Dorin\u00ebn, e cila ia sh\u00ebroi plag\u00ebt e kufirit dhe i b\u00ebri me te dy vajza e nj\u00eb djal\u00eb, t\u00eb cil\u00ebt mezi qen\u00eb rritur, her\u00eb me pun\u00eb n\u00eb nd\u00ebrtimtari e her\u00eb pa pun\u00eb, pasi nuk d\u00ebshironte t\u00eb merrej me pun\u00eb t\u00eb pista. E si t\u00eb b\u00ebnte tani nj\u00eb familje t\u00eb lumtur, kur po e brente pik\u00ebllimi i madh, sikur t\u00ebr\u00eb shtres\u00ebn e tij?! Ky d\u00ebshprim, po i zinte pjes\u00ebn d\u00ebrmuese t\u00eb pun\u00ebtoris\u00eb, disa m\u00eb shum\u00eb e disa m\u00eb pak.<\/p>\n

Lumturia ka rrjedhur pra te armiqt\u00eb e kombit shqiptar<\/strong>, prej shtresave t\u00eb ulta t\u00eb popullit e deri tek shtresa gjysm\u00eb e mesme, q\u00eb qen\u00eb t\u00eb plandosur para lufte e pas lufte. Luft\u00ebn e soll\u00ebn rrotull, e edhe eknomin\u00eb. Pa ekonomi t\u00eb sh\u00ebndosh\u00eb nuk ka shtet t\u00eb sh\u00ebndosh\u00eb. Shoq\u00ebria jon\u00eb po zverdhej nga kjo far\u00eb zhd\u00ebrvjellje e q\u00ebllimt\u00eb e UDB-ist\u00ebve t\u00eb djesh\u00ebm dhe bijve t\u00eb tyre sot, sa q\u00eb nuk dihej mir\u00ebfilli as p\u00ebr tri kategorit\u00eb, t\u00eb cilat merrnin pjes\u00eb n\u00eb ahengun e fest\u00ebs s\u00eb r\u00ebnd\u00ebsishme (shiko tregimin \u201cVeturat e policis\u00eb shk\u00eblqenin si p\u00ebr fest\u00eb\u201d<\/em> ), pra mashtruesit; prostitutat dhe nj\u00eb turm\u00eb e t\u00eb rinjve, t\u00eb cil\u00ebt ishin dehur dhe ia m\u00ebsynin veturave, pa e ditur mir\u00eb q\u00ebllimin e tyre.<\/p>\n

N\u00eb k\u00ebt\u00eb spekt\u00ebr, nd\u00ebr t\u00eb tjera, na vin\u00eb tregimet \u201cShpejt\u00ebsia e plumbit ose dashuria ndaj flutur\u00ebs\u201d,<\/em> \u201cJehona e dyerve\u201d,<\/em> \u201cSi iu dhurua delja m\u00eb e mir\u00eb nj\u00eb populli qen\u201d<\/em>, \u201cNjer\u00ebzit me pamje t\u00eb pap\u00ebrcaktuar\u201d,<\/em> \u201cPasqyra q\u00eb mungon\u201d<\/em> etj. kur po shpalosej e v\u00ebrteta me gjuh\u00ebn e simboleve, metaforave apo shprehjeve metaforike. N\u00eb strukturat alegorike t\u00eb proz\u00ebs s\u00eb shkurt\u00ebr; ka mjaft dhembje apo ironi; kur edhe lufta \u00e7lirimtare po zhvendosej dhe pasqyra v\u00ebrtet po mungonte.<\/p>\n

\u00c7ka t\u00eb themi m\u00eb tep\u00ebr! N\u00eb nj\u00eb lib\u00ebr tregimesh t\u00eb shkurta e me nj\u00eb gjuh\u00eb t\u00eb thukt\u00eb, \u00e7ka mund t\u00eb kuptohet.<\/p>\n

Por, n\u00eb tregimin p\u00ebr thertoren e dyqanin e luleve, \u201cGjaku i dashuris\u00eb deri te dyqani i luleve\u201d<\/em>, q\u00eb ishte lart nga thertorja, vajza q\u00eb punonte aty duhej ta siguronte buk\u00ebn dhe pag\u00ebn p\u00ebr t\u00eb gjith\u00eb familjen. Familja ishte e varf\u00ebr, si shum\u00eb t\u00eb tjera. Autori, n\u00eb pjes\u00ebn m\u00eb t\u00eb madhe, u dedikohet shtresave t\u00eb varf\u00ebra, t\u00eb shkat\u00ebrruara e t\u00eb deklasuara pas luft\u00ebs. Prej k\u00ebsaj shtrese tipizohet kjo vajze t\u00eb mir\u00eb, e cila k\u00ebndonte n\u00ebn z\u00eb, n\u00eb vend se t\u00eb ngushtohej, si e re ajo ishte vitale dhe optimiste. T\u00eb gjith\u00eb njer\u00ebzit i kemi af\u00ebr vajin e k\u00ebng\u00ebn, si binjak t\u00eb pandash\u00ebm, por vajza k\u00ebndonte n\u00ebn z\u00eb dhe me nj\u00eb muzik\u00eb t\u00eb leht\u00eb. Me k\u00ebt\u00eb hutohej nj\u00eb thertor, i preu padash pak gishtat e tij. Gjaku i dashuris\u00eb mb\u00ebrrin n\u00eb dyqanin e luleve, lart, te kjo vajz\u00eb, \u201cme lule dhe mish\u201d<\/em>, si\u00e7 thoshte autori. Na p\u00ebrzihen dashuria me \u201cpikat e gjakut\u201d<\/em> n\u00eb k\u00ebt\u00eb tregim. Mbi sakrific\u00ebn dhe gjakun e tjetrit ngritet jeta e p\u00ebrbashk\u00ebt e nj\u00eb \u00e7ifti, t\u00eb vajz\u00ebs s\u00eb bukur e t\u00eb varf\u00ebr dhe thertorit t\u00eb bag\u00ebtis\u00eb. \u201cKontraversa\u201d nuk do shpjegim tjet\u00ebr. Lulet dhe k\u00ebnga e saj, bukuria dhe lulet e nxjerrin n\u00eb korridore t\u00eb jet\u00ebs ate q\u00eb therr pa shpirt bag\u00ebtin\u00eb.<\/p>\n

K\u00ebshtu, edhe njer\u00ebzit i \u201ckishin humbur kokat dhe endeshin pa mend\u201d<\/em>, se \u201ckur mungonte gjymtyra kryesore, nuk ka se si t\u00eb ishte ndryshe\u201d<\/em> ( \u201cNjer\u00ebzit pa kok\u00eb\u201d<\/em> ). Kujtesa njer\u00ebzore k\u00ebtu nuk ishte n\u00eb rregull. Mendja, e cila \u00ebsht\u00eb n\u00eb kok\u00eb, t\u00eb p\u00ebshtjellur me kafk\u00eb, \u00ebsht\u00eb dora e Zotit dhe vet\u00ebdja jon\u00eb e njer\u00ebzores. Ndon\u00ebse vet\u00ebdija \u00ebsht\u00eb nj\u00eb p\u00ebrqindje e vog\u00ebl e trurit, sepse nuk e kemi \u201cprotokollin e dyt\u00eb e t\u00eb tret\u00eb<\/em>\u201d, apo do t\u00eb ishim n\u00eb ndonj\u00eb planet\u00eb tjet\u00ebr e m\u00eb t\u00eb aft\u00eb, dora e Zotit e l\u00ebshonte njer\u00ebzimin. Ata ishte \u201cpa kok\u00eb\u201d<\/em>. Kjo do t\u00eb thot\u00eb se koha e shkat\u00ebrrimit nuk \u00ebsht\u00eb larg. K\u00ebtu mungonte njer\u00ebzorja, njeriu kishte dalur nga vetja. Atyre, vet\u00ebm emri u kishte mbetur si njer\u00ebz…<\/p>\n

Nuk po futemi n\u00eb tregimet e tjera t\u00eb k\u00ebtij cikli, si\u00e7 jan\u00eb: \u201cZhurma e nj\u00eb heshtjeje\u201d,<\/em> \u201cNj\u00eb z\u00eb tjet\u00ebr\u201d<\/em>, \u201cKur t\u00eb therin imagjinata dhe reuma\u201d,<\/em> \u201cMimikria e nj\u00eb dite t\u00eb v\u00ebshtir\u00eb\u201d<\/em> etj. por, po futemi n\u00eb tregimin e fundit t\u00eb k\u00ebsaj vepre, sepse e mbyll k\u00ebt\u00eb p\u00ebrmbledhje tregimesh, \u201cPlimi i zogj\u00ebve po b\u00ebnte glasa mbi kokat e njer\u00ebzve\u201d<\/em>.<\/p>\n

Gj\u00ebja m\u00eb e shenjt\u00eb e njer\u00ebzimit q\u00eb i dallon nga nj\u00eb komb tjet\u00ebr, e t\u00eb cilin e vendosin n\u00eb ball\u00eb, p\u00ebrkund\u00ebr gjuh\u00ebs e gjakut, q\u00eb jan\u00eb kryesore, \u00ebsht\u00eb flamuri<\/strong>. N\u00eb k\u00ebt\u00eb tregim flamurin po e p\u00ebrlyenin nj\u00eb plim i zogjve<\/strong>. Sikur e kan\u00eb l\u00ebn\u00eb jasht\u00eb kujtes\u00ebs s\u00eb tyre dhe jashta v\u00ebmendjes shqiptar\u00ebt. Kjo \u00ebsht\u00eb kontradikta e tret\u00eb e vepr\u00ebs<\/strong>, ishte \u201cnj\u00eb kontadikt\u00eb midis dy lumtrive\u201d<\/em>, si\u00e7 thot\u00eb autori.<\/p>\n

Shtrohet pyetja: a ka kontradikta (t\u00eb tjera n\u00eb k\u00ebt\u00eb vep\u00ebr tematika e kontradikt\u00ebs si paradoks shoq\u00ebror, jet\u00ebsor e njer\u00ebzor) dhe cilat do t\u00eb ishin k\u00ebto \u201cdy lumturi\u201d<\/em><\/strong> ? Liria<\/strong> dhe Atdheu<\/strong> do t\u00eb qen\u00eb v\u00ebrtet k\u00ebto dy lumturi, sikur do ta kishim t\u00eb realizuar k\u00ebt\u00eb \u00ebnd\u00ebrr t\u00eb madhe t\u00eb mij\u00ebra brezave, q\u00eb jan\u00eb sakrifikuar p\u00ebr te.<\/p>\n

Kontradiktat e shpalojn\u00eb t\u00eb v\u00ebrtet\u00ebn<\/strong>. Pjes\u00ebt e saj do te mblidheshin cop\u00eb cop\u00eb. Ajo \u00ebsht\u00eb edhe kur nuk mund t\u00eb thuhej.<\/p>\n

Vepra \u201cHeroi i rrug\u00ebs\u201d<\/em> ka mjaft strukturime tematike t\u00eb kontradikt\u00ebs s\u00eb subversionit t\u00eb s\u00eb v\u00ebrtet\u00ebs, pra t\u00eb s\u00eb v\u00ebrtet\u00ebs mbi t\u00eb v\u00ebrtet\u00ebn, t\u00eb v\u00ebrtet\u00ebs s\u00eb zhveshur lakuriq. Por ato mblidhen nga t\u00eb gjitha skajet n\u00eb tri shtylla kryesore, t\u00eb cilat na i quan autori se jan\u00eb \u201cdy lumturi\u201d<\/em> e nj\u00ebra \u00ebsht\u00eb kontradikt\u00eb e v\u00ebrtet\u00eb.<\/p>\n

Platoni thot\u00eb se \u201cnuk fitohet asgj\u00eb duke u zem\u00ebruar\u201d<\/em>, dhe se ajo q\u00eb mund t\u00eb vinte \u201csa m\u00eb shpejt t\u00eb ishte e mundur, pengohet nga dhembja\u201d<\/em>. [5]<\/a><\/p>\n

E v\u00ebrteta \u00ebsht\u00eb e dhimbshme n\u00eb k\u00ebt\u00eb vep\u00ebr<\/strong>. Poetikja dhe artistikja e k\u00ebtij libri t\u00eb shkurt\u00ebr t\u00eb prozave q\u00eb e kemi analizuar n\u00eb p\u00ebrgjith\u00ebsi, e mbajn\u00eb t\u00eb v\u00ebrtet\u00ebn e vet dhe mjaft t\u00eb dhimshme. Pas disa leximeve na del shum\u00eb e r\u00ebnd\u00ebsishme.<\/p>\n

At\u00eb q\u00eb ne e d\u00ebshirojm\u00eb m\u00eb tep\u00ebr se asgj\u00eb tjet\u00ebr n\u00eb bot\u00eb, e p\u00ebr t\u00eb cil\u00ebn vdesin edhe n\u00ebp\u00ebr rrug\u00eb p\u00ebr t\u2019u b\u00ebr\u00eb \u201chero i rrug\u00ebve\u201d<\/em>, p\u00ebr t`ua l\u00ebn\u00eb shembull t\u00eb ve\u00e7ant\u00eb si duhet t\u00eb vdiset p\u00ebr k\u00ebt\u00eb dh\u00e9, e p\u00ebr t`ua l\u00ebn\u00eb edhe t\u00eb dashuruarve p\u00ebr t\u00eb parakaluar n\u00ebp\u00ebr at\u00eb rrug\u00eb, me fjongo t\u00eb zez\u00eb, si shenj\u00eb t\u00eb p\u00ebrkujtimit t\u00eb d\u00ebshmor\u00ebve sikur \u201cnjer\u00ebz t\u00eb s\u00eb nj\u00ebjtes familje\u201d<\/em>, sepse nuk kan\u00eb as terren p\u00ebr t\u00eb g\u00ebzuar dashurin\u00eb, \u00cbSHT\u00cb LIRIA<\/strong>!<\/p>\n

Luftuam n\u00eb t\u00eb kaluar\u00ebn, luftuam edhe s\u00eb fundi. Nuk \u00ebsht\u00eb plot\u00ebsisht e arsyeshme q\u00eb t\u00eb bastardhoset liria<\/strong>, sepse ajo do t\u00eb b\u00ebhet anti-liri,<\/strong> sikurse n\u00eb t\u00eb ashtuquajturin \u201csocializ\u00ebm\u201d<\/em> , q\u00eb pretendonte \u201clirin\u00eb sociale\u201d<\/em>, e jo lirin\u00eb komb\u00ebtare.<\/p>\n

N\u00eb t\u00eb v\u00ebrtet\u00eb rrotullimin e klasave me aq viktima, si\u00e7 e kishte b\u00ebr\u00eb vet\u00eb socializmi me Krajlin e tyre, duke i kthyer prap\u00eb bijt\u00eb e tyre n\u00eb pushtet, po duket se e b\u00ebjn\u00eb sot k\u00ebta \u201cluft\u00ebtar\u00eb\u201d <\/em>, t\u00eb cil\u00ebt \u201ce trash\u00ebguan\u201d <\/em>luft\u00ebn, mir\u00ebpo kjo nuk \u00ebsht\u00eb liria e v\u00ebrtet\u00eb<\/strong>. Nj\u00eb armik m\u00eb t\u00eb madh \u201ce fituam\u201d<\/em>, se at\u00eb q\u00eb e p\u00ebrzum\u00eb, por mos t\u00eb harrojm\u00eb se ruso-serbo-grek\u00ebt i kemi brenda, me arm\u00eb n\u00eb dor\u00eb, q\u00eb mezi presin t\u00eb na shfarosin. Ata i ndihmon nga pak edhe Europa, s\u00eb bashku me tradh\u00ebtar\u00ebt shqipfol\u00ebs e \u201cEuro-Atlantik\u201d<\/em>. Kriza e tanishme politike p\u00ebr masat e varf\u00ebra shqiptare \u00ebsht\u00eb m\u00eb e v\u00ebshtir\u00eb se lufta<\/strong>…<\/p>\n

N\u00eb fund, po i mbledhim personazhet e k\u00ebtij libri q\u00eb e pat\u00ebm n\u00eb shqyrtim, pos atyre q\u00eb i kemi shqyrtuar, e k\u00ebto jan\u00eb: personazhi, si bart\u00ebs i nj\u00eb \u00e7\u00ebshtjeje t\u00eb paso\u00e7me; personazhi obsevator i ndryshimeve negative apo pozitive; personazhi autor dhe shkrimtar- n\u00eb vet\u00ebn e par\u00eb; personazhi shoq\u00ebrues; Plaku dhe Boborima; Heroi apo Luft\u00ebtari; Vajza e panjohur; K\u00ebshilltari Shpirt\u00ebror; Bashk\u00ebluft\u00ebtari apo Bashk\u00ebluft\u00ebtar\u00ebt; I plagosuri; Kirurgu i huaj; Liraku; Ai-zbuluesi; Rr\u00ebfimtari i pazakont\u00eb; Spiuni i regjur; Askushi q\u00eb b\u00ebhet me xharp\u00ebr n\u00eb xhep Dikushi; Autori i panjohur; Zyrtari p\u00ebr Regjistrimin e Objekteve Sht\u00ebpiake; Miku Poet; F\u00ebmija 7-vje\u00e7ar; Ana; Mikja e Gjuh\u00ebs s\u00eb Huaj; Rr\u00ebfimtari-Krijues, poterxhi e shamatar; Goni; Mumia; Vajza infermiere q\u00eb quhej Dorina; Antropologu i \u00e7uditsh\u00ebm; Gruaja; Mira; Populli Qen; Njeriu pa fytyr\u00eb; Njeriu i Domosdosh\u00ebm, i cili t\u00ebrhiqet nga gjith\u00e7ka; Thertori i bag\u00ebtis\u00eb; Lexuesi i portaleve; Njer\u00ebzit pa kok\u00eb; Masa apo Turma<\/em>, si paskajor dhe pjes\u00ebmarr\u00ebs pasiv e reflektiv ku p\u00ebrplasen t\u00eb gjitha loj\u00ebrat \u201cme hile\u201d<\/em>; etj. K\u00ebta jan\u00eb disa pjes\u00ebmarr\u00ebs t\u00eb realitetit subjektiv dhe artistik t\u00eb k\u00ebsaj vepre. Do t\u00eb mund t\u00eb thuheshin edhe shum\u00eb fjal\u00eb t\u00eb tjera, mir\u00ebpo do t\u00eb mjaftohemi me kaq.<\/p>\n

Shpresojm\u00eb se Prend Buzhala<\/strong> do t\u00eb shkruaj\u00eb vepra t\u00eb tjera, edhe m\u00eb t\u00eb mira. Ne, i mir\u00ebpresim<\/p>\n

[1]<\/a> Zejnullah Rrahmani, \u201eTeorija e let\u00ebrsis\u00eb\u201c<\/em><\/strong>, Botim i dyt\u00eb i plot\u00ebsuar, Faik Konica, Prishtin\u00eb 2008, faqe 407.<\/p>\n

[2]<\/a> Po aty, e nj\u00ebjta faqe.<\/p>\n

[3]<\/a> Brahim Avdyli, \u201eQielli i paprekur\u201c<\/em>, Brezi `81, Prishtin\u00eb 2012, faqet 10-13.<\/p>\n

[4]<\/a> Florim Ku\u00e7i, n\u00eb profilin e vet t\u00eb Facebook-ut dhe un\u00eb. Mjafton t\u00eb shikoni k\u00ebt\u00eb th\u00ebnie t\u00eb Ciceronit.<\/p>\n

[5]<\/a> Platoni, \u201eRepublika\u201c<\/em><\/strong>, Phoenix, Tiran\u00eb 1999, faqe 398-399.<\/p>\n","protected":false},"excerpt":{"rendered":"

Nga Brahim AVDYLI   Studim p\u00ebr librin me tregime t\u00eb shkurt\u00ebra \u201cHeroi i rrug\u00ebs\u201d t\u00eb Prend Buzhal\u00ebs. Botoi SHB \u00abROZAFA\u00bb, Prishtin\u00eb 2017.   Nuk do mend se Prend Buzhal\u00ebs, si nj\u00eb autor i njohur i poezive, kritikave letrare, eseve, studimeve letrare e monografike, v\u00ebshtimeve t\u00eb ndryshme, t\u00eb proz\u00ebs e romanit, t\u00eb publcistik\u00ebs historike e kulturore, […]<\/p>\n","protected":false},"author":1,"featured_media":17809,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_seopress_robots_primary_cat":"","_seopress_titles_title":"","_seopress_titles_desc":"","_seopress_robots_index":"","footnotes":""},"categories":[2,12],"tags":[1637,1638,772],"class_list":["post-17845","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-aktualitet","category-opinione","tag-brahim-avdyli","tag-heroi-i-rruges","tag-prend-buzhala"],"_links":{"self":[{"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/posts\/17845","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=17845"}],"version-history":[{"count":1,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/posts\/17845\/revisions"}],"predecessor-version":[{"id":17846,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/posts\/17845\/revisions\/17846"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/media\/17809"}],"wp:attachment":[{"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=17845"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=17845"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=17845"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}