{"id":27994,"date":"2020-08-20T14:57:00","date_gmt":"2020-08-20T12:57:00","guid":{"rendered":"http:\/\/ulqini-online.com\/sajti\/?p=27994"},"modified":"2021-01-17T15:00:04","modified_gmt":"2021-01-17T14:00:04","slug":"rexhep-qosja-figure-simbol-e-letrave-shqipe","status":"publish","type":"post","link":"https:\/\/ulqini-online.com\/sajti\/?p=27994","title":{"rendered":"Rexhep Qosja, figur\u00eb simbol e letrave shqipe"},"content":{"rendered":"\n
\"\"<\/a><\/figure>\n\n\n\n

N\u00eb \u00e7astin kur nuk do t\u00eb jem asgj\u00eb m\u00eb tep\u00ebr se shkrimtar, un\u00eb do t\u00eb pushoj s\u00eb qeni shkrimtar.\u201d Albert Camus<\/p>\n\n\n\n

\u201cQosja Vepra\u201d, botim i Institutit Albanologjik t\u00eb Prishtin\u00ebs, ngjarje me r\u00ebnd\u00ebsi mbar\u00ebkomb\u00ebtare. Jan\u00eb 29 v\u00ebllime q\u00eb p\u00ebrmbledhin veprimtarin\u00eb shkrimore t\u00eb nj\u00ebr\u00ebs prej mendjeve m\u00eb t\u00eb ndritura t\u00eb popullit shqiptar n\u00eb k\u00ebto pes\u00ebdhjet\u00eb vitet e fundit<\/p>\n\n\n\n

Vepra e Rexhep Qosjes, nj\u00eb port\u00eb e madhe drejt bot\u00ebs s\u00eb dijes dhe imagjinat\u00ebs krijuese<\/strong><\/p>\n\n\n\n

Prolog<\/strong><\/p>\n\n\n\n

Fjala mbar\u00ebkomb\u00ebtare tashm\u00eb lumturisht ka hyr\u00eb n\u00eb fjalorin ton\u00eb me t\u00eb drejt\u00ebn e saj shekullore t\u00eb mohuar. Jeta si nj\u00eb lum\u00eb i n\u00ebndhesh\u00ebm plot freski e gjall\u00ebri po krijon nj\u00eb rrjedh\u00eb t\u00eb mendimit t\u00eb lir\u00eb me ide q\u00eb na nj\u00ebjt\u00ebsojn\u00eb si shqiptar\u00eb, n\u00eb Shqip\u00ebri, n\u00eb Kosov\u00eb dhe kudo q\u00eb jan\u00eb trojet ku banojm\u00eb. Nj\u00eb mendim i till\u00eb t\u00eb shoq\u00ebron kur njihesh me botimin e vepr\u00ebs s\u00eb Rexhep Qosjes, e cila p\u00ebrshkohet nga ide monumentale dhe nj\u00eb universaliz\u00ebm i rrall\u00eb. Shum\u00ebsia e planeve mbi t\u00eb cilat shpaloset krijimtaria e tij n\u00eb k\u00ebt\u00eb vep\u00ebr, ngjan me nj\u00eb katedrale madh\u00ebshtore, n\u00eb t\u00eb cil\u00ebn grupimet tematike jan\u00eb si kolonat dorike q\u00eb lart\u00ebsojn\u00eb e zbukurojn\u00eb v\u00ebshtrimin me vertikalitetin dhe form\u00ebn e tyre t\u00eb l\u00ebmuar. Seria \u00e7elet me nj\u00eb parath\u00ebnie nga dr. Hysen Matoshi, q\u00eb e tejkalon llojin, duke i dh\u00ebn\u00eb frym\u00ebn e nj\u00eb studimi gjith\u00ebp\u00ebrfshir\u00ebs.<\/p>\n\n\n\n

\u201cQart\u00ebsia e koncepteve prodhon qart\u00ebsin\u00eb e mendimit, nd\u00ebrsa qart\u00ebsia e mendimit at\u00eb t\u00eb fjalis\u00eb dhe m\u00eb gjer\u00eb edhe t\u00eb tekstit. Gjithsesi, nj\u00eb logjik\u00eb e till\u00eb e shkrimit t\u00eb materies, pavar\u00ebsisht se a \u00ebsht\u00eb fjala p\u00ebr shkrimin e shkenc\u00ebs a p\u00ebr krijimin letrar, \u00ebsht\u00eb nj\u00ebra nd\u00ebr t\u00eb ve\u00e7antat e p\u00ebrgjith\u00ebsuara m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb vepr\u00ebs s\u00eb Rexhep Qosjes, nga ato t\u00eb ve\u00e7anta q\u00eb e b\u00ebn at\u00eb nd\u00ebr autor\u00ebt m\u00eb t\u00eb preferuar dhe m\u00eb t\u00eb \u00e7muar nga lexuesi shqiptar, sikund\u00ebr edhe nj\u00ebr\u00ebn nd\u00ebr vlerat deri tani m\u00eb t\u00eb pranuara n\u00eb kopshtin e madh t\u00eb kultur\u00ebs bot\u00ebrore.\u201d (Qosja, Vepra, I:36). Studimi i holl\u00ebsish\u00ebm i dr. Matoshit, mbetet nj\u00eb qasje e r\u00ebnd\u00ebsishme edhe p\u00ebr vizionin konceptualist n\u00eb vler\u00ebsimin e vepr\u00ebs s\u00eb shum\u00ebfisht\u00eb t\u00eb Rexhep Qosjes. Mund t\u00eb thuhet me bindje se klasifikimi tematik q\u00eb i b\u00ebhet k\u00ebsaj vepre \u00ebsht\u00eb p\u00ebrfundimtar, nj\u00eb pik\u00eb referimi e sakt\u00eb p\u00ebr cilindo studiues.<\/p>\n\n\n\n

Vepra<\/strong><\/p>\n\n\n\n

Pes\u00eb grupimet kryesore n\u00eb vep\u00ebr dallohen p\u00ebr nga natyra p\u00ebrmbajt\u00ebsore dhe p\u00ebr nga forma e shprehjes. Duke ruajtur natyr\u00ebn kronologjike brenda tematik\u00ebs, krijohet k\u00ebshtu nj\u00eb lidhje e brendshme e ideve themelore, t\u00eb cilat kalojn\u00eb prej librit n\u00eb lib\u00ebr q\u00eb nga hershm\u00ebria n\u00eb t\u00eb sotmen, me forc\u00ebn q\u00eb \u00e7liron origjinaliteti dhe p\u00ebrkushtimi misionar. Seria fillohet me:<\/p>\n\n\n\n

I) Librat historiko-letrar\u00eb, 12 tituj n\u00eb 10 v\u00ebllime, q\u00eb p\u00ebrfshijn\u00eb studimet shkencore n\u00eb fush\u00eb t\u00eb let\u00ebrsis\u00eb, e q\u00eb p\u00ebrb\u00ebjn\u00eb nj\u00eb nga aspektet m\u00eb t\u00eb gjera t\u00eb veprimtaris\u00eb s\u00eb Qosjes. Ato jan\u00eb analiza t\u00eb dukurive, shkollave teorike, veprave letrare dhe periudhave historike t\u00eb let\u00ebrsis\u00eb. Mund t\u00eb citojm\u00eb nd\u00ebr t\u00eb tjer\u00eb: \u201cAsdreni \u2013 jeta dhe vepra\u201d(1972) ; \u201cAnatomia e kultur\u00ebs\u201d (1976); \u201cNocione t\u00eb reja albanologjike\u201d (1983); \u201cHistoria e let\u00ebrsis\u00eb shqipe \u2013 Romantizmi 1,2,3\u201d (1984, 1986) ; \u201cPorosia e madhe\u201d (1986); \u201cTri m\u00ebnyra t\u00eb shkrimit shqip\u201d (2004) etj., t\u00eb cilat jan\u00eb t\u00eb mb\u00ebshtetura n\u00eb kritere shkencore dhe estetike t\u00eb vler\u00ebsimit. \u201cHistoria e let\u00ebrsis\u00eb shqipe \u2013 Romantizmi 1,2,3\u201d, p\u00ebrkushtim jet\u00ebgjat\u00eb\u201d e quan me t\u00eb drejt\u00eb H. Matoshi, sepse z\u00eb fill q\u00eb n\u00eb shkrimet e tij t\u00eb para, botuar n\u00eb revist\u00ebn \u201cJeta e re\u201d n\u00eb fund t\u00eb viteve \u201960. Historia e romantizmit shqiptar \u00ebsht\u00eb gjithashtu vepra m\u00eb e plot\u00eb, m\u00eb e argumentuar dhe m\u00eb shteruese e studimeve tona p\u00ebr k\u00ebt\u00eb fush\u00eb. Si nj\u00eb punim i rrall\u00eb shkencor me 2000 e ca faqe, i cili jep nj\u00eb imazh t\u00eb natyrsh\u00ebm komb\u00ebtar t\u00eb let\u00ebrsis\u00eb s\u00eb Rilindjes si \u201cVet\u00ebdija m\u00eb e lart\u00eb, m\u00eb e p\u00ebrgjithshme n\u00eb kultur\u00ebn ton\u00eb; n\u00eb t\u00eb v\u00ebrtet\u00eb vet\u00ebdija m\u00eb e p\u00ebrparuar p\u00ebr lirin\u00eb ton\u00eb\u201d (Romantizmi I: 11), ai thekson edhe profilin e nj\u00eb historiani t\u00eb shquar t\u00eb let\u00ebrsis\u00eb. Libri \u201cPorosia e madhe\u201d, studim me 547 faqe, kushtuar nj\u00ebr\u00ebs prej figurave m\u00eb t\u00eb m\u00ebdha t\u00eb Rilindjes Komb\u00ebtare, Naim Frash\u00ebrit, krijon pastaj lidh\u00ebse me jet\u00ebshkrimin p\u00ebr Asdrenin (1972) dhe me librin \u201cAntologjia e lirik\u00ebs shqipe\u201d (1970). Po t\u00eb shoh\u00eb treguesin e emrave n\u00eb v\u00ebllimin I (\u201cVazhdim\u00ebsi\u201d 1972 dhe \u201cPanteoni i rralluar\u201d 1973), lexuesi do t\u00eb mahnitet prej prurjes s\u00eb madhe kulturore me futjen n\u00eb studime t\u00eb risive q\u00eb kan\u00eb sjell\u00eb rrymat e shkollave letrare n\u00eb bot\u00eb, si: klasicizmi, parnasizmi, simbolizmi, modernizmi, formalizmi, surrealizmi, strukturalizmi, romani i ri, modernizmi etj. N\u00eb morin\u00eb e emrave t\u00eb shquar po p\u00ebrmend vet\u00ebm disa, si: Rafael Alberti, Dante Aligieri, Gyjom Apoliner, Nikola Boalo, Sharl Bodler, Herman Broh, Homeri, Mishel Bytor, Fransis Bakon, Tomas Stern Eliot, Lusjen Goldman, Aldos Haksli, Ernest Heminguei, O Henri, Alber Kamy, Tomas Karlil, Gjergj Lluka\u00e7, Tomas Man, Pierre de Marivo, Alen Rob-Grije, Marsel Prust, Natali Sarot, Zhan-Pol Sartre, Tolstoi, Mark Tuein, Pol Valeri, Henri Xhejms e t\u00eb tjer\u00eb, p\u00ebr shumic\u00ebn e t\u00eb cil\u00ebve n\u00eb Shqip\u00ebri ose nuk dihej n\u00eb ekzistonin, ose heshtej. Studiuesit e k\u00ebndej kufirit i trajtonin studimet shkencore, dhe jo p\u00ebr faj t\u00eb tyre, sipas metod\u00ebs s\u00eb ngusht\u00eb t\u00eb realizmit socialist. Metoda krahasuese k\u00ebtu zbatohej me dramat e Kol\u00eb Jakov\u00ebs dhe Loni Pap\u00ebs, me romanet e Ali Abdihoxh\u00ebs dhe Fatmir Gjat\u00ebs, me poezit\u00eb e LLazar Siliqit dhe Luan Qaf\u00ebzezit, me shkrimet kritike t\u00eb Adriatik Kallullit dhe Rinush Idrizit e t\u00eb tjer\u00eb. Shkrimet e tij t\u00eb para studimore, si: \u201cP\u00ebr tradit\u00ebn kund\u00ebr tradicionalizmit\u201d (1967), \u201cLet\u00ebrsia Komb\u00ebtare dhe let\u00ebrsia bot\u00ebrore ose afrimi p\u00ebrmes ndryshimeve\u201d (1972) e ndonj\u00eb tjet\u00ebr, shprehin qart\u00eb edhe iden\u00eb absolute q\u00eb p\u00ebrshkon t\u00eb gjitha studimet e Qosjes: v\u00ebshtrim i pjes\u00ebs n\u00eb raport me t\u00eb t\u00ebr\u00ebn. Struktura analitike e k\u00ebtyre librave d\u00ebshmon evropianizimin e hersh\u00ebm t\u00eb studimeve shqiptare jasht\u00eb kufijve t\u00eb Shqip\u00ebris\u00eb.<\/p>\n\n\n\n

II) Librat letrar\u00eb, 8 tituj n\u00eb 7 v\u00ebllime, romane, drama e tregime q\u00eb nisin me nj\u00eb apogje me romanin \u201cVdekja m\u00eb vjen prej syve t\u00eb till\u00eb\u201d (1974), i cili, p\u00ebr fat t\u00eb lumtur, nuk u kthye n\u00eb d\u00ebnim t\u00eb vepr\u00ebs letrare t\u00eb m\u00ebvonshme t\u00eb autorit, sepse ashtu si thot\u00eb Umberto Eco, ndodh jo rrall\u00eb q\u00eb romanet e para t\u00eb suksesshme t\u00eb shkrimtar\u00ebve, mbulojn\u00eb me hije romanet e m\u00ebvonshme. Qosja, pra, ka edhe nj\u00eb apogje t\u00eb dyt\u00eb krijues me romanin madhor \u201cBijt\u00eb e askujt\u201d (1,2) m\u00eb 2010. Dhjet\u00ebvje\u00e7ari i par\u00eb i k\u00ebtij shekulli nis me tregimin e fuqish\u00ebm satirik dhe alegorik \u201cI ringjalluri i penduar\u201d, nj\u00eb parodi groteske e an\u00ebve negative t\u00eb koh\u00ebs son\u00eb, q\u00eb \u00ebsht\u00eb n\u00eb simetri me romanin \u201cNata \u00ebsht\u00eb dita jon\u00eb\u201d. Edhe romani \u201cNj\u00eb dashuri dhe shtat\u00eb faje\u201d, krijon simetri tematike me tri dramat e librit \u201cMite t\u00eb zhveshura\u201d. Duhet n\u00ebnvizuar se krijimtaria e tij letrare n\u00eb brend\u00ebsin\u00eb e vet thur nj\u00eb poetik\u00eb her\u00eb tragjike dhe her\u00eb tragji-komike e satirike. P\u00ebr nga elementet e struktur\u00ebs, ajo \u00ebsht\u00eb nj\u00eb k\u00ebrkim i vazhduesh\u00ebm p\u00ebr t\u00eb gjetur forma t\u00eb reja t\u00eb shprehjes, t\u00eb cilat i japin t\u00eb drejt\u00eb k\u00ebsaj vepre t\u00eb radhitet n\u00eb let\u00ebrsin\u00eb postmoderne.<\/p>\n\n\n\n

III) Librat historik\u00eb dhe historiko-dokumentar\u00eb, 6 tituj n\u00eb 5 v\u00ebllime, q\u00eb nisin me librin \u201c\u00c7\u00ebshtja shqiptare \u2013 historia dhe politika\u201d (1994), v\u00ebllimi XVIII, nj\u00eb lib\u00ebr i jasht\u00ebzakonsh\u00ebm, sintez\u00eb thuajse e t\u00eb gjitha studimeve albanologjike, Bib\u00ebl e \u00e7\u00ebshtjes shqiptare. Asnj\u00ebher\u00eb studimet tona nuk kan\u00eb pasur libra t\u00eb till\u00eb enciklopedik\u00eb, ku analiza dhe dokumenti jan\u00eb vet\u00eb historia q\u00eb flet. Ai \u00ebsht\u00eb rr\u00ebfimi m\u00eb tragjik i fatit ton\u00eb, me padrejt\u00ebsit\u00eb paimagjinuesh\u00ebm t\u00eb egra q\u00eb na ka dhuruar historia. N\u00eb fund t\u00eb tekstit \u00ebsht\u00eb edhe nj\u00eb kronologji e ngjarjeve m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb historis\u00eb s\u00eb popullit shqiptar, q\u00eb nga vitet 400 para er\u00ebs son\u00eb, n\u00eb koh\u00ebt iliriane e deri n\u00eb vitet \u201990 t\u00eb shekullit XX. Ky \u00ebsht\u00eb nj\u00eb lib\u00ebr q\u00eb na pasuron t\u00eb gjith\u00ebve me t\u00eb v\u00ebrtet\u00ebn ton\u00eb t\u00eb hidhur. Nga shkrimtar, Rexhep Qosja k\u00ebtu kthehet n\u00eb historian dhe shkrimtar, duke dh\u00ebn\u00eb jet\u00ebshkrimin m\u00eb t\u00eb v\u00ebrtet\u00eb t\u00eb historis\u00eb son\u00eb. Udh\u00ebtimi i tij n\u00ebp\u00ebr t\u00eb gjitha koh\u00ebrat e ekzistenc\u00ebs son\u00eb ka dashur lexime t\u00eb panum\u00ebrta, sakrifica dhe brenga, sepse t\u00eb futesh n\u00eb histori, do t\u00eb thot\u00eb t\u00eb futesh n\u00eb nj\u00eb thertore gjigante. N\u00eb k\u00ebt\u00eb v\u00ebllim XVIII \u00ebsht\u00eb edhe libri \u201cProgramet komb\u00ebtare serbe p\u00ebr shp\u00ebrnguljen e shqiptar\u00ebve\u201d, nj\u00eb p\u00ebrmbledhje e plot\u00eb dokumentesh q\u00eb nga \u201cNa\u00e7ertanija\u201d (1844) e Ilia Garashaninit, \u201cD\u00ebbimi i arnaut\u00ebve\u201d (1937) i Vasa \u00c7ubrilloviqit, \u201cProjekt p\u00ebr ndarjen e Shqip\u00ebris\u00eb\u201d (1939) i Ivo Andriqit e deri te \u201cKryengritja e vitit 1981 dhe tezat p\u00ebr Kosov\u00ebn\u201d (1981) i Dobrica Qosiqit. Padrejt\u00ebsia historike, e realizuar me propagand\u00eb t\u00eb shfrenuar raciste kund\u00ebrshqiptare, duhet t\u00eb na mbush\u00eb me m\u00ebri. Kur flasin p\u00ebr komb dhe popull, serb\u00ebt i p\u00ebrjashtojn\u00eb shqiptar\u00ebt si \u201ct\u00eb prapambetur\u201d, t\u00eb cil\u00ebt\u201cende nuk jan\u00eb takuar me vlerat e qytet\u00ebrimit\u201d. P\u00ebr ta shqiptari \u201c\u00ebsht\u00eb i ligsht\u00eb dhe i im\u00ebt\u201d, me pamjen e njer\u00ebzve t\u00eb parakoh\u00ebs historike, q\u00eb \u201cp\u00ebr shkak t\u00eb droj\u00ebs prej shtaz\u00ebve t\u00eb egra flinin n\u00eb drunj, n\u00eb t\u00eb cil\u00ebt, p\u00ebr mos t\u2019u rr\u00ebzuar, mbaheshin me bisht\u201d (n\u00eb kreun p\u00ebrkat\u00ebs jepet autori serb dhe libri nga jan\u00eb marr\u00eb).<\/p>\n\n\n\n

Nd\u00ebr librat historik\u00eb dhe historiko-dokumentar\u00eb jan\u00eb \u201cPaqja e p\u00ebrgjakshme\u201d; \u201cTronditja e shekullit\u201d (1,2); \u201cRilindja e dyt\u00eb\u201d etj., libra me analiza, p\u00ebrfundime dhe p\u00ebrjetime t\u00eb pakrahasueshme dhe t\u00eb paz\u00ebvend\u00ebsueshme t\u00eb nj\u00eb d\u00ebshmitari okular.<\/p>\n\n\n\n

IV) Librat publicistik\u00eb, 6 tituj n\u00eb 6 v\u00ebllime, mes t\u00eb cil\u00ebve libri \u201cPopulli i ndaluar\u201d, \u00ebsht\u00eb fryt i p\u00ebrpjekjeve t\u00eb tij t\u00eb pashembullta p\u00ebr nd\u00ebrkomb\u00ebtarizimin e problemit t\u00eb Kosov\u00ebs n\u00ebn Serbin\u00eb. Libri n\u00eb t\u00eb v\u00ebrtet\u00eb i ngjan nj\u00eb beteje q\u00eb mund t\u00eb sh\u00ebmb\u00ebllehej nga lexuesi me titullin \u201cEdhe i vet\u00ebm trim n\u00eb luft\u00eb\u201d. \u00cbsht\u00eb koha kur diktatura n\u00eb Jugosllavi u ashp\u00ebrsua dhe shtypja ndaj shqiptar\u00ebve arriti kulmin me p\u00ebrgjakjen e demonstratave t\u00eb rinis\u00eb shqiptare t\u00eb vitit 1981. N\u00eb libra t\u00eb tjer\u00eb si \u201cLigj\u00ebrime paravajt\u00ebse\u201d (1996), lexuesi do t\u00eb ndeshet me idet\u00eb e r\u00ebnd\u00ebsishme t\u00eb shprehura n\u00eb gazetat e Prishtin\u00ebs, Kosov\u00ebs, Tiran\u00ebs, Beogradit, Lubjan\u00ebs, apo n\u00eb radion \u201cZ\u00ebri i Amerik\u00ebs\u201d, q\u00eb m\u00eb 1990, 1991 dhe 1992 e n\u00eb vazhdim, e q\u00eb i paraprin\u00eb luft\u00ebs s\u00eb Kosov\u00ebs p\u00ebr liri. Grupi i tret\u00eb dhe i kat\u00ebrt d\u00ebshmojn\u00eb qart\u00eb sesi sakrifikohet p\u00ebrkoh\u00ebsisht shkrimtari (studimet n\u00eb fush\u00eb t\u00eb let\u00ebrsis\u00eb ai nuk i nd\u00ebrpreu) n\u00eb p\u00ebrfitim t\u00eb intelektualit atdhetar, i cili rreshtohet n\u00eb barrikad\u00ebn mbrojt\u00ebse t\u00eb popullit t\u00eb vet, duke i ndri\u00e7uar rrug\u00ebn se nga duhet t\u00eb ec\u00eb. Rexhep Qosja \u00ebsht\u00eb nj\u00eb shembull, q\u00eb mbetet edhe nj\u00eb p\u00ebrmas\u00eb morale p\u00ebr intelektual\u00ebt e v\u00ebrtet\u00eb shqiptar\u00eb.<\/p>\n\n\n\n

V) Librat polemizues, 4 tituj n\u00eb 1 v\u00ebllim XXIX, p\u00ebrb\u00ebjn\u00eb kuintesenc\u00ebn e mendimit intelektual qosjean p\u00ebr disa probleme t\u00eb ve\u00e7anta q\u00eb nga protagonizmi i tij i fillimit n\u00eb letrat shqipe, e deri te protagonizmi n\u00eb mendimin m\u00eb t\u00eb fundm\u00eb p\u00ebr disa \u00e7\u00ebshtje me r\u00ebnd\u00ebsi n\u00eb jet\u00ebn e dit\u00ebve tona n\u00eb Shqip\u00ebri dhe Kosov\u00eb. N\u00eb analiz\u00ebn e thell\u00eb q\u00eb b\u00ebn p\u00ebr identitetin shqiptar, pasi arsyeton p\u00ebrse identiteti \u00ebsht\u00eb nj\u00eb kategori historike q\u00eb vjen duke u pasuruar, ai v\u00ebren disa fenomene t\u00eb jet\u00ebs \u201cshoq\u00ebrore, kulturore, shkencore dhe politike me ndikim \u00e7integrues\u201d (f. 336) q\u00eb e transformojn\u00eb identitetin nga nj\u00eb nd\u00ebrgjegje universale, n\u00eb nj\u00eb nd\u00ebrgjegje \u201ct\u00eb thjesht\u00ebzuar, t\u00eb rr\u00ebgjuar, q\u00eb Faik Konica do ta quante edhe sot si\u00e7 e quante n\u00eb koh\u00ebn e vet: patriotiz\u00ebm i m\u00ebhall\u00ebs\u201d (f. 337,338) dhe e lidh pastaj zvet\u00ebnimin e m\u00ebtejsh\u00ebm t\u00eb identitetit me q\u00ebndrimin ndaj gjuh\u00ebs. \u201cN\u00eb qoft\u00eb se gjuha standarde sh\u00ebnon nj\u00eb shkall\u00eb m\u00eb t\u00eb lart\u00eb t\u00eb nj\u00ebsis\u00eb shpirt\u00ebrore dhe t\u00eb pjekuris\u00eb historike t\u00eb nj\u00eb populli, p\u00ebrpjekjet p\u00ebr ndryshimin e saj, p\u00ebr mohimin e saj do t\u00eb thot\u00eb ftes\u00eb p\u00ebr kthim mbrapa, n\u00eb t\u00eb v\u00ebrtet\u00eb ngadh\u00ebnjim i vet\u00ebdijes prapakthyese\u201d (f. 344) dhe me q\u00ebndrimin ndaj fes\u00eb:\u201c[\u2026]tejtheksimet e vet\u00ebdijes fetare, si myslimane ashtu edhe t\u00eb krishter\u00eb, e sidomos favorizimi i ndonj\u00ebr\u00ebs prej tyre nga ana e institucioneve politike a shtet\u00ebrore, jan\u00eb veprime dhe gjykime t\u00eb anshme me ndikim t\u00eb mundsh\u00ebm shp\u00ebrb\u00ebr\u00ebs ndaj identitetit komb\u00ebtar t\u00eb shqiptar\u00ebve dhe ndaj proceseve integruese shqiptare\u201d (f. 352) dhe vazhdon pastaj me \u201cT\u00eb v\u00ebrtetat e vonuara\u201d e me probleme t\u00eb tjera q\u00eb jan\u00eb plag\u00eb t\u00eb r\u00ebnda t\u00eb shoq\u00ebris\u00eb shqiptare n\u00eb tranzicionin e pafund drejt nj\u00eb shoq\u00ebrie demokratike etj.<\/p>\n\n\n\n

*<\/strong><\/p>\n\n\n\n

S\u00eb pari, t\u00eb hysh n\u00eb Vepr\u00ebn e Rexhep Qosjes do t\u00eb thot\u00eb t\u00eb kap\u00ebrcesh pragun e nj\u00eb porte q\u00eb hapet drejt bot\u00ebs s\u00eb dijes dhe imagjinat\u00ebs krijuese. S\u00eb dyti, do t\u00eb thot\u00eb t\u00eb njihesh me mendimet dhe idet\u00eb e nj\u00eb projekti t\u00eb madh shkrimor. \u00cbsht\u00eb nj\u00eb l\u00ebvizje e pandalur drejt s\u00eb V\u00ebrtet\u00ebs, t\u00eb Drejt\u00ebs dhe Liris\u00eb. Pasi mbaron s\u00eb lexuari \u00e7do lib\u00ebr t\u00eb k\u00ebsaj Vepre, njeriu mediton n\u00eb qet\u00ebsi dhe e kupton se t\u00eb lexosh apo t\u00eb rilexosh nj\u00eb tekst, do t\u00eb thot\u00eb t\u00eb kuptosh autorin dhe \u00e7\u00ebshtjen e tij, q\u00eb \u00ebsht\u00eb \u00e7\u00ebshtje e t\u00eb gjith\u00ebve. Njeriu p\u00ebrball\u00eb realitetit n\u00eb t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb subjekti m\u00eb qen\u00ebsor i t\u00eb gjitha arteve e q\u00eb shpreh edhe dualitetin midis qenies dhe mosqenies. Dhe vepra e Qosjes \u00ebsht\u00eb pohim i k\u00ebtij raporti transcendence midis vepr\u00ebs dhe autorit. N\u00eb k\u00ebt\u00eb k\u00ebndv\u00ebshtrim Vepra \u00ebsht\u00eb unike, simbol i analiz\u00ebs tipologjike e stilistike, i imagjinat\u00ebs krijuese dhe i dialogut t\u00eb pambaruar midis shkrimtarit dhe librit, njeriut dhe bot\u00ebs. N\u00ebse aty trajtohen probleme si \u201cPrometeizmi n\u00eb poezin\u00eb shqipe\u201d (1968) dhe p\u00ebrmenden emra, si: De Rada, Pashko Vasa, \u00c7ajupi, Skiroi, Asdreni, Migjeni, Esat Mekuli e t\u00eb tjer\u00eb; \u201cLirika dhe romani\u201d (1968) dhe krahas emrave t\u00eb huaj Boris Past\u00ebrnak, Alberto Moravia, Salvatore Kuazimodo e t\u00eb tjer\u00eb, p\u00ebrmenden edhe emrat Jakov Xoxa, Dhori Qiriazi, Hivzi Sulejmani, Din Mehmeti apo t\u00eb tjer\u00eb; \u201cP\u00ebrgjegj\u00ebsit\u00eb e kritikut letrar\u201d, dhe shkruhet p\u00ebr librat poetik\u00eb t\u00eb Musa Ramadanit apo Ali Podrimjes e t\u00eb tjer\u00eb, p\u00ebr romanin \u201cK\u00ebshtjella\u201d t\u00eb Ismail Kadares\u00eb, p\u00ebr librin me kritika t\u00eb Razi Brahimit e t\u00eb tjer\u00eb q\u00eb n\u00eb vitet 68, 69 dhe \u201970, at\u00ebher\u00eb mund t\u00eb themi se koncepti i tij themelor p\u00ebr let\u00ebrsin\u00eb shqiptare si nj\u00eb e t\u00ebr\u00eb \u00ebsht\u00eb n\u00eb vizionin e tij fillestar dhe nuk \u00ebsht\u00eb mendim i m\u00ebvonsh\u00ebm i p\u00ebrpunuar.<\/p>\n\n\n\n

N\u00eb studimet teorike shkencore p\u00ebr let\u00ebrsin\u00eb dhe historin\u00eb e saj n\u00eb Vep\u00ebr shpalosen disa koncepte t\u00eb r\u00ebnd\u00ebsishme, si ai p\u00ebr tradit\u00ebn e let\u00ebrsis\u00eb shqiptare q\u00eb \u00ebsht\u00eb nj\u00eb dhe e pandar\u00eb, \u201cnj\u00eb t\u00ebr\u00ebsi vlerash\u201d, as e thjesht\u00ebzuar ku futet gjith\u00e7ka q\u00eb shkruhet, as e ndar\u00eb, e cop\u00ebtuar n\u00eb treva dhe as e censuruar; ai p\u00ebr let\u00ebrsin\u00eb popullore, ai p\u00ebr veprat monumentale, ai p\u00ebr periodizimin letrar, p\u00ebr nd\u00ebrlidhjen e poetikave krijuese etj. Vepra e tij ruan nj\u00eb fuqi t\u00eb madhe p\u00ebrt\u00ebrit\u00ebse me shkrime q\u00eb kan\u00eb dend\u00ebsi mendimi, argumente dhe ide p\u00ebrgjith\u00ebsuese.<\/p>\n\n\n\n

Stili<\/strong><\/p>\n\n\n\n

Qosja ka nj\u00eb stil t\u00eb fuqish\u00ebm, t\u00eb mpreht\u00eb, stil l\u00ebnd\u00eb, t\u00eb cilin e ushqen s\u00eb pari me dije kur \u00ebsht\u00eb fjala p\u00ebr t\u00eb v\u00ebrtetat historike, duke krijuar k\u00ebshtu raporte t\u00eb brendshme me objektin e mendimit, dhe s\u00eb dyti, me imagjinat\u00eb, e cila ngrihet mbi p\u00ebrvoj\u00ebn dhe vizionet kur \u00ebsht\u00eb fjala p\u00ebr t\u00eb v\u00ebrtet\u00ebn artistike. Ai sjell plot\u00ebri atje ku mbret\u00ebron zbraz\u00ebtia, duke p\u00ebrmbushur k\u00ebshtu misionin shpirt\u00ebror t\u00eb krijuesit. \u201cStili \u00ebsht\u00eb \u00e7\u00ebshtje vizioni dhe aspak teknike\u201d, shkruan Proust-i (Essais et articles, Pleiades, f. 586). P\u00ebrdorimi i fjal\u00ebve: anatomi te \u201cAnatomia e kultur\u00ebs\u201d, vdekje te \u201cVdekja m\u00eb vjen prej syve t\u00eb till\u00eb\u201c, porosi te \u201cPorosia e madhe\u201d, \u00c7\u00ebshtja shqiptare, te \u201c\u00c7\u00ebshtja shqiptare, historia dhe politika\u201d, program te \u201cProgramet komb\u00ebtare serbe p\u00ebr shp\u00ebrnguljen e shqiptar\u00ebve\u201d, tronditje te \u201cTronditja e shekullit\u201d, e p\u00ebrgjakshme te \u201cPaqja e p\u00ebrgjakshme\u201d, shp\u00ebdoruar te \u201cDemokracia e shp\u00ebrdoruar\u201d, dashuri te \u201cNj\u00eb dashuri dhe shtat\u00eb faje\u201d, t\u00eb v\u00ebrtetat te libri \u201cT\u00eb v\u00ebrtetat e vonuara\u201d, strategji te \u201cStrategjia e bashkimit shqiptar\u201d, e askujt, te romani \u201cBijt\u00eb e askujt\u201d etj., jan\u00eb \u00e7el\u00ebsa magjik\u00eb p\u00ebr t\u00eb hyr\u00eb n\u00eb universin e tij krijues.<\/p>\n\n\n\n

N\u00eb librat e tij shpesh rr\u00ebfehet n\u00eb vet\u00ebn e par\u00eb, q\u00eb \u00ebsht\u00eb un shum\u00eb i shprehur krijues. Kjo ndodh edhe n\u00eb tekste letrare q\u00eb i n\u00ebnshtrohen sajimit, por edhe n\u00eb tekste me polemika q\u00eb i n\u00ebnshtrohen argumentit. Veta e par\u00eb n\u00eb let\u00ebrsi krijon edhe protagonizmin, q\u00eb \u00ebsht\u00eb histori e zot\u00ebrimit t\u00eb vetvetes. Pra, adresuesi dhe i adresuari jan\u00eb nj\u00eb, jan\u00eb b\u00ebr\u00ebsi i ngjarjes, i historis\u00eb. Metodat strukturaliste dhe krahasuese m\u00ebsojn\u00eb se materia letrare \u00ebsht\u00eb e lidhur ngusht\u00eb me form\u00ebn aq sa Saussure i quan entitetin gjuh\u00ebsor dhe stilistik dy an\u00eb t\u00eb s\u00eb nj\u00ebjt\u00ebs flet\u00eb. Autori e thyen rr\u00ebfimin n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb t\u00ebr\u00eb l\u00ebvizja e l\u00ebnd\u00ebs t\u00eb shkoj\u00eb drejt nj\u00eb q\u00ebllimi. Bota n\u00eb vepr\u00ebn e tij \u00ebsht\u00eb nj\u00eb bot\u00eb e gjall\u00eb, n\u00eb l\u00ebvizje, nj\u00eb bot\u00eb q\u00eb \u00ebsht\u00eb n\u00eb k\u00ebrkim t\u00eb zgjidhjeve.<\/p>\n\n\n\n

Orientimi filozofik popullor q\u00eb p\u00ebrshkon t\u00ebr\u00eb vepr\u00ebn e Qosjes \u00ebsht\u00eb n\u00eb natyr\u00ebn artit t\u00eb tij. Referencat letrare e filozofike, emrat, titujt, n\u00ebntitujt, epigrafet, t\u00eb cilat shfaqen n\u00eb vazhdim\u00ebsi q\u00eb n\u00eb librin e par\u00eb, jan\u00eb paratekste dometh\u00ebn\u00ebse, t\u00eb cilat d\u00ebshmojn\u00eb p\u00ebr nj\u00eb vet\u00ebdije artistike t\u00eb hershme, q\u00eb zhvillohet n\u00eb m\u00ebnyr\u00eb t\u00eb natyrshme n\u00eb krijimtarin\u00eb e tij. Disa epigrafe: \u201cDhe mbi t\u00eb gjitha ruaje zemr\u00ebn t\u00ebnde, \/sepse prej saj buron jeta.\/ Dhe rri sa m\u00eb lark prej goj\u00ebve t\u00eb rrejshme, \/ dhe largoji prej vetes buz\u00ebt mashtruese. \/Dhe syt\u00eb e tu le t\u00eb shikojn\u00eb n\u00eb fytyr\u00eb, \/ dhe shikimi yt le t\u00eb jet\u00eb prore i drejt\u00eb.\/ Dhe kujdesu cil\u00ebs rrug\u00eb do t\u00eb ec\u00ebsh, \/ dhe t\u00eb gjitha rrug\u00ebt do t\u00eb jen\u00eb t\u00eb drejta. \/ Dhe mos kthe as djathtas as m\u00ebngj\u00ebr, \/ dhe kujdesu t\u00eb ec\u00ebsh larg t\u00eb keqes. Psalmet, q\u00eb p\u00ebrdoren q\u00eb n\u00eb librin e tij t\u00eb par\u00eb \u201cKontinuitete\u201d 1972 (Vepra I:45) dhe vazhdojn\u00eb: \u201cTash ajri u mbush me hije aq fort, sa askush s\u2019e di si t\u2019u shp\u00ebtoj\u00eb dot\u201d. Johan Vofgang G\u00ebte, Faust II, Akti 5, \u201cBijt\u00eb e askujt, 1\u201d, 2010, Vepra XVI); \u201cK\u00ebtu karakteret dob\u00ebsohen, qullosen dhe nd\u00ebrrojn\u00eb form\u00eb e ngjyr\u00eb dita m\u00eb dit\u00eb si n\u00eb kaleidoskop. Fan Noli, \u201cBijt\u00eb e askujt, 2\u201d, 2010 (Vepra XVII); dhe\u201c\u00c7ka paguhet m\u00eb shtrenjt\u00eb: g\u00ebnjeshtra apo e v\u00ebrteta? E para e kushton unin t\u00ebnd, kurse e dyta, ndoshta lumturin\u00eb t\u00ebnde\u201d. Fridrih Hebel, \u201cIdeologjia e shp\u00ebrb\u00ebrjes\u201d, 2006, vepra XXIX:333. Nga ana tjet\u00ebr, zot\u00ebrimi i t\u00eb folmes dhe i shpreh\u00ebsis\u00eb letrare pa ngurt\u00ebsime puriste, shpie n\u00eb ligj\u00ebrimin e bukur artistik. Fraza lapidare, n\u00eb t\u00eb cil\u00ebn p\u00ebrs\u00ebritja, monologu, dialogu imagjinar, sentenca, fjalit\u00eb pyet\u00ebse me p\u00ebrgjigje t\u00eb n\u00ebnkuptuar, me ose pa p\u00ebrgjigje, pik\u00ebpyetjet dhe pik\u00eb\u00e7uditjet shnd\u00ebrrohen n\u00eb ting\u00ebllim ritmik t\u00eb fjal\u00ebs, i japin mendimit fuqi transmetuese. Si stilist i pap\u00ebrs\u00ebritsh\u00ebm, Qosja p\u00ebrfaq\u00ebson nj\u00eb univers me imagjinat\u00eb dhe dije t\u00eb jasht\u00ebzakonshme. Nj\u00eb univers n\u00eb t\u00eb cilin p\u00ebrzihen n\u00eb m\u00ebnyr\u00eb harmonike regjistrat letrar\u00eb: kritik\u00eb, studim, roman, dram\u00eb, histori let\u00ebrsie, jet\u00ebshkrime shkrimtar\u00ebsh t\u00eb shquar, dhe regjistrat jasht\u00ebletrar\u00eb q\u00eb jan\u00eb histori, publicistik\u00eb filozofike dhe polemika p\u00ebr jet\u00ebn n\u00eb demokraci, t\u00eb cilat ruajn\u00eb gjithnj\u00eb si thesar t\u00eb \u00e7muar pesh\u00ebn e fjal\u00ebs. Takimi me vepr\u00ebn e Qosjes \u00ebsht\u00eb nj\u00eb fest\u00eb intelektuale.<\/p>\n\n\n\n

Qytetari<\/strong><\/p>\n\n\n\n

Figur\u00eb madhore e let\u00ebrsis\u00eb, e studimeve p\u00ebr historin\u00eb e saj si dhe nj\u00eb protagonist i mendimit m\u00eb t\u00eb lart\u00eb bashk\u00ebkohor, ai i falet vet\u00ebdijes fatlume se shkrimtari n\u00eb \u00e7do koh\u00eb ngre nj\u00eb rrjet raportesh mes vetes dhe bashk\u00ebkoh\u00ebsve. \u00c7do veprimtari e tij shkrimore na jep m\u00ebsimin themelor e t\u00eb \u00e7muar p\u00ebr t\u00eb shp\u00ebtuar dhe ruajtur \u201cburimin\u201d, rr\u00ebnj\u00ebt tona identitare. Ai nuk i ndahet shoq\u00ebris\u00eb s\u00eb cil\u00ebs i p\u00ebrket, ashtu si t\u00eb m\u00ebdhenjt\u00eb Voltaire, Rousseau e Diderot, q\u00eb duruan me vendosm\u00ebri kund\u00ebrv\u00ebnie dhe luft\u00eb t\u00eb hapur nga p\u00ebrfaq\u00ebsuesit e mediokritetit, t\u00eb hierarkis\u00eb zyrtare dhe t\u00eb moskuptim\u00ebsis\u00eb. K\u00ebshtu ka ndodhur n\u00eb histori me mendimin pararoj\u00eb q\u00eb udh\u00ebheq e i takon s\u00eb ardhmes dhe k\u00ebshtu ndodh e dhe n\u00eb koh\u00ebn ton\u00eb, ku nuk jan\u00eb t\u00eb pakt\u00eb shkrimtar\u00ebt postavanguardist\u00eb si Mario-Vargas Llosa, Andre Brink, Umberto Eco, Orhan Pamuk, Roberto Saviano e t\u00eb tjer\u00eb, q\u00eb kan\u00eb mbajtur n\u00eb shpin\u00eb kund\u00ebrveprimin e forcave t\u00eb ngushta, p\u00ebrfaq\u00ebsues t\u00eb grupeve t\u00eb caktuara.<\/p>\n\n\n\n

Z\u00ebri i Qosjes n\u00eb k\u00ebt\u00eb bot\u00eb t\u00eb zhurmshme shqiptare, ku shpeshher\u00eb duartrokitet jovlera, d\u00ebgjohet si nj\u00eb rr\u00ebfim mes paradokseve. Ai i ka p\u00ebrjetuar dhe regjistruar si sizmograf t\u00ebr\u00eb l\u00ebvizjet q\u00eb kan\u00eb tronditur Kosov\u00ebn, Shqip\u00ebrin\u00eb dhe shqiptar\u00ebt kudo n\u00eb bot\u00eb:\u201cT\u00eb mendojm\u00eb. T\u00eb mendojm\u00eb ndersh\u00ebm dhe vet\u00ebm ndersh\u00ebm, qoft\u00eb edhe kund\u00ebr t\u00eb gjith\u00ebve, sepse ashtu mendojm\u00eb p\u00ebr t\u00eb gjith\u00eb\u201d. (Romen Rolan, Vepra XXIX:375).<\/p>\n\n\n\n

Si nj\u00eb t\u00ebr\u00ebsi heteroklite, ku vihet re nj\u00eb vazhdim\u00ebsi idesh, ndarjet historike-dokumentare, publicistike dhe polemike t\u00eb vepr\u00ebs s\u00eb Qosjes kan\u00eb n\u00eb indin e vet rishpikjen e shqiptarizmit, si nj\u00eb apologji e qen\u00ebsis\u00eb shqiptare dhe iden\u00eb e madh\u00ebrishme t\u00eb bashkimit shqiptar, q\u00eb mbetet kurora m\u00eb e art\u00eb n\u00eb thesarin e mendimit mbar\u00ebkomb\u00ebtar.<\/p>\n\n\n\n

Lumturia jon\u00eb e p\u00ebrgjithshme do t\u00eb arrihet vet\u00ebm kur t\u00eb realizohet bashkimi, kryeideja e t\u00ebr\u00eb vepr\u00ebs s\u00eb Qosjes kushtuar \u00e7\u00ebshtjes shqiptare, q\u00eb shpaloset gjer\u00ebsisht te vepra monumentale \u201cStrategjia e bashkimit shqiptar\u201d me deviz\u00ebn \u201cN\u00eb Evrop\u00ebn e bashkuar, shqiptar\u00ebt e bashkuar\u201d, botuar m\u00eb 2 shtator 1990, n\u00eb gazet\u00ebn \u201cVjesnik\u201d.<\/p>\n\n\n\n

Epilog<\/strong><\/p>\n\n\n\n

Kjo Vep\u00ebr e ve\u00e7ant\u00eb q\u00eb n\u00eb t\u00ebr\u00ebsin\u00eb e saj ka nj\u00eb transtekstualitet t\u00eb pasur me paratekste dhe intertekste t\u00eb shumta q\u00eb nga analiza veprash, dukurish, me tituj, n\u00ebntituj dhe nd\u00ebrtituj, me epigrafe, me trajtesa t\u00eb plota dhe komentar\u00eb, me intervista dhe polemika t\u00eb mprehta, parath\u00ebnie, pasth\u00ebnie, me tregues emrash, me romane post avanguardiste, me drama t\u00eb nd\u00ebrtuara me teknik\u00ebn e absurdit, ka k\u00ebrkuar nj\u00eb zgjidhje t\u00eb strukturuar me elemente t\u00eb realizimit t\u00eb jasht\u00ebm q\u00eb t\u2019i q\u00ebndrojn\u00eb koh\u00ebs. Dhe ky shqet\u00ebsim ka marr\u00eb nj\u00eb p\u00ebrgjigje t\u00eb mrekullueshme q\u00eb nga zgjedhja e formatit t\u00eb v\u00ebllimeve, tipit t\u00eb shkronjave, ngjyr\u00ebs s\u00eb letr\u00ebs, form\u00ebs dhe ngjyr\u00ebs s\u00eb kopertin\u00ebs, veshjes dhe shum\u00eb elementeve t\u00eb tjera profesionale q\u00eb lidhen me pun\u00ebn e piktorit dhe p\u00ebrgatit\u00ebsve t\u00eb Vepr\u00ebs, q\u00eb nga k\u00ebshilli redaktues dhe k\u00ebshilli botues, redaktori gjuh\u00ebsor, korrektuesi etj. Kur merr n\u00eb dor\u00eb nj\u00eb v\u00ebllim t\u00eb k\u00ebsaj vepre, lexuesi kujton se mban n\u00eb duar nj\u00eb objekt artistik. \u00cbsht\u00eb nj\u00eb botim me t\u00eb v\u00ebrtet\u00eb i p\u00ebrkryer i Institutit Albanologjik t\u00eb Prishtin\u00ebs, i denj\u00eb p\u00ebr emrin q\u00eb mban.<\/p>\n\n\n\n

Vepra e Qosjes tani vjen e plot\u00eb, e bashkuar, e rind\u00ebrtuar sipas nj\u00eb arkitekture t\u00eb re, duke krijuar thyerje dhe vazhdim\u00ebsi. T\u00ebr\u00eb vepra e tij ushqehet nga nj\u00eb lloj frym\u00ebzimi, q\u00eb \u00ebsht\u00eb dialogu i p\u00ebrhersh\u00ebm dhe i palodhur me bot\u00ebn shqiptare. Kjo \u00ebsht\u00eb edhe ana m\u00eb madh\u00ebshtore e krijimtaris\u00eb s\u00eb personalitetit t\u00eb shquar t\u00eb letrave shqipe, birit t\u00eb shquar t\u00eb kombit, akademikut Rexhep Qosja.<\/p>\n\n\n\n

Tem\u00eb nga projekti\u00a0\u201cShkruaj, lexo dhe fol shqip\u201d, nj\u00eb pjes\u00eb e t\u00eb cilit \u00ebsht\u00eb p\u00ebrkrahur\u00a0nga\u00a0Fondi\u00a0p\u00ebr\u00a0mbrojtjen\u00a0dhe\u00a0realizimin\u00a0e\u00a0t\u00eb drejtave\u00a0t\u00eb pakicave\u00a0n\u00eb Mal\u00a0t\u00eb Zi.<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

N\u00eb \u00e7astin kur nuk do t\u00eb jem asgj\u00eb m\u00eb tep\u00ebr se shkrimtar, un\u00eb do t\u00eb pushoj s\u00eb qeni shkrimtar.\u201d Albert Camus \u201cQosja Vepra\u201d, botim i Institutit Albanologjik t\u00eb Prishtin\u00ebs, ngjarje me r\u00ebnd\u00ebsi mbar\u00ebkomb\u00ebtare. Jan\u00eb 29 v\u00ebllime q\u00eb p\u00ebrmbledhin veprimtarin\u00eb shkrimore t\u00eb nj\u00ebr\u00ebs prej mendjeve m\u00eb t\u00eb ndritura t\u00eb popullit shqiptar n\u00eb k\u00ebto pes\u00ebdhjet\u00eb vitet e […]<\/p>\n","protected":false},"author":1,"featured_media":17961,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_seopress_robots_primary_cat":"","_seopress_titles_title":"","_seopress_titles_desc":"","_seopress_robots_index":"","footnotes":""},"categories":[2,6],"tags":[],"class_list":["post-27994","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-aktualitet","category-kulture"],"_links":{"self":[{"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/posts\/27994","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=27994"}],"version-history":[{"count":1,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/posts\/27994\/revisions"}],"predecessor-version":[{"id":27995,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/posts\/27994\/revisions\/27995"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/media\/17961"}],"wp:attachment":[{"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=27994"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=27994"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=27994"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}