{"id":29557,"date":"2021-07-29T16:26:50","date_gmt":"2021-07-29T14:26:50","guid":{"rendered":"https:\/\/ulqini-online.com\/sajti\/?p=29557"},"modified":"2021-07-29T16:26:50","modified_gmt":"2021-07-29T14:26:50","slug":"studime-te-gjithmbarshme-kritike-dhe-varshmeria-e-mendimeve","status":"publish","type":"post","link":"https:\/\/ulqini-online.com\/sajti\/?p=29557","title":{"rendered":"STUDIME T\u00cb GJITHMBARSHME KRITIKE DHE VARSHM\u00cbRIA E MENDIMEVE"},"content":{"rendered":"\n
\"\"<\/a><\/figure><\/div>\n\n\n\n

Brahim (Ibish) AVDYLI<\/strong>:<\/p>\n\n\n\n

(Persiatje mbi format e v\u00ebshtrimeve tona)<\/em><\/p>\n\n\n\n

Qindra her\u00eb gjat\u00eb jet\u00ebs i mendoja veprat e lexuara e t\u00eb gjinive t\u00eb ndryshme dhe nuk e dija se si do t`ua shpalos atyre mendimet e mia, q\u00eb t\u00eb jen\u00eb mendime t\u00eb v\u00ebrteta dhe originale. Origjinaliteti \u00ebsht\u00eb tipar i r\u00ebnd\u00ebsish\u00ebm i k\u00ebtyre persiatjeve, kritikave, v\u00ebshtrimeve dhe studimeve. K\u00ebsaj radhe po i p\u00ebrmbledh disa prej shqyrtimeve t\u00eb mia nga an\u00eb t\u00eb ndryshme dhe t\u00eb ve\u00e7anta, apo ato q\u00eb dikund m\u00eb par\u00eb i kam sh\u00ebnuar dhe e kam harruar vendin n\u00eb cil\u00ebn ishin ose veprat m\u00eb kan\u00eb humbur.<\/p>\n\n\n\n

Kudo isha i persekutuar dhe i ndjekur. Kam nd\u00ebrruar shum\u00eb vende n\u00ebp\u00ebr t\u00eb cilat ndodhesha. Asnj\u00eb banes\u00eb nuk kam guxuar m\u00eb shum\u00eb se disa muaj ta mbaj, deri n\u00eb Rapperswil\/CH. Tani guxova \u201ct\u00eb marr frym\u00eb\u201d<\/em>, nga t\u00eb gjitha fatkeq\u00ebsit e dhembjeve.<\/p>\n\n\n\n

N\u00eb p\u00ebrgjith\u00ebsi, ato nuk i gj\u00ebj, e as ravij\u00ebzimin e tyre n\u00ebp\u00ebr flet\u00eb t\u00eb ndryshme apo ndoshta m\u00eb jan\u00eb marrur nga njer\u00ebz t\u00eb posa\u00e7\u00ebm; t\u00eb pushteteve okupuese gjat\u00eb kontrollimeve t\u00eb rrebta t\u00eb tyre. Sa kontrollime t\u00eb urryera i kisha, ndjekje, ikje nga vdekja; shp\u00ebtimin nga rrethi i ngusht\u00eb i tronditjeve, etj.<\/p>\n\n\n\n

N\u00ebp\u00ebr k\u00ebto raste t\u00eb shumta t\u00eb ikjeve nga e keqja, m\u00eb jan\u00eb zhdukur disa vepra t\u00eb shkruara e t\u00eb filluara, por n\u00eb mesin e tyre edhe sh\u00ebnimet kritike dhe vler\u00ebsimet e mia. Nuk kisha koh\u00eb t\u00eb ndalem gjat\u00eb n\u00eb nj\u00eb vend. Disa m\u00eb vin\u00eb n\u00eb mendje e t\u00eb shp\u00ebrdara, fragmentare apo t\u00eb gjymta dhe nuk e di as vendin e sakt\u00eb se ku m\u00eb kan\u00eb lindur; prej cil\u00ebs vep\u00ebr i kam lexuar apo sistemuar.<\/p>\n\n\n\n

Ta marr\u00ebsh n\u00ebp\u00ebr duar nj\u00eb vep\u00ebr e ta lexosh me p\u00ebrpik\u00ebri, do t\u00eb duhet t\u00eb mendosh se n\u00eb cil\u00ebn an\u00eb do t\u00eb futeni. K\u00ebndi i v\u00ebshtrimit varet nga niveli i yt i p\u00ebrgjithsh\u00ebm dhe kultura e mendimeve. Duhet t\u00eb jesh plot\u00ebsisht i lir\u00eb<\/em><\/strong>. Poqese je i varur nga leximi i nj\u00eb vepre, je rob i ve\u00e7ant\u00eb i saj dhe mendja t\u00eb \u00ebsht\u00eb e lidhur q\u00eb n\u00eb pik\u00ebnisje.<\/p>\n\n\n\n

Persiatjet, v\u00ebshtrimet, recensionet, studimet, qoft\u00eb edhe analitike, etj. nuk vin\u00eb kot s\u00eb koti. Duhet t\u00eb v\u00ebshtrosh vepr\u00ebn deri n\u00eb imt\u00ebsi, madje ta lexosh dy a tri her\u00eb, q\u00eb t\u00eb gj\u00ebsh an\u00ebn m\u00eb t\u00eb mir\u00eb t\u00eb qasjes suaj n\u00eb at\u00eb vep\u00ebr apo n\u00eb at\u00eb problem, gjat\u00eb hartimit t\u00eb v\u00ebshtrimit tuaj. Mendimet lindin, kur piqet persiatja e juaj e par\u00eb.<\/p>\n\n\n\n

Po i kthehem nj\u00ebher\u00eb rinis\u00eb sime t\u00eb hershme, n\u00eb fshatin ton\u00eb malor, Morin\u00eb, n\u00eb t\u00eb cil\u00ebn mbijetonim bashkarisht, me rekomandimet e rralla t\u00eb prind\u00ebrve, nd\u00ebr shum\u00eb kund\u00ebrshtar\u00eb, si rr\u00ebnj\u00eb e vjet\u00ebr e rip\u00ebrt\u00ebrir\u00eb e familjes atdhetare. Babai cop\u00ebtohej n\u00eb pun\u00eb, si fshatar\u00eb i v\u00ebrtet\u00eb e shum\u00eb i rregullt, edhe p\u00ebr shortimin e pem\u00ebve. Dinte m\u00eb shum\u00eb se sa fliste dhe kishte qen\u00eb autodidakt. Kur e shtronte ndonj\u00eb problem, t\u00eb ende n\u00ebp\u00ebr mendime dhe t\u00eb l\u00ebnte syhapur, edhe me shkenc\u00ebn tuaj shkollore apo filozofin\u00eb. Edhe kur t\u00eb godiste me ndonj\u00eb shuplak\u00eb, p\u00ebr gj\u00ebra t\u00eb ve\u00e7anta, duhet t\u00eb mendoheshe. Asnj\u00eb f\u00ebmij\u00eb, me t\u00eb cil\u00ebt njiheshim, nuk ishin t\u00eb rrahur ndonj\u00ebher\u00eb n\u00eb at\u00eb m\u00ebnyr\u00eb dhe p\u00ebr k\u00ebso gj\u00ebrash nga familja e tyre apo nga babai i tyre.<\/p>\n\n\n\n

Po u nxjerr rastin e botimit t\u00eb poezis\u00eb s\u00eb par\u00eb n\u00eb \u201cShk\u00ebndija\u201d<\/em>, shtojc\u00ebn e mesme t\u00eb vjershave. Babai pushonte pak n\u00eb mesdit\u00eb, i lodhur nga puna, e ne, f\u00ebmij\u00ebt e tij, ndonj\u00ebri rrinim duke lexuar ndonj\u00eb vep\u00ebr apo duke m\u00ebsuar gj\u00ebra t\u00eb reja, p\u00ebr t\u00eb cilat raportonim tek ai ndonj\u00ebher\u00eb, ngadal\u00eb e pa u ngutur, sepse nd\u00ebgjonte shum\u00eb mir\u00eb, por po t\u00eb gaboje r\u00ebnd\u00eb, at\u00ebher\u00eb kishte pasoja t\u00eb liga. Q\u00ebndronte n\u00eb ball\u00eb t\u00eb od\u00ebs s\u00eb burrave dhe pinte ndonj\u00ebher\u00eb edhe nga nj\u00eb qukan.[1]<\/a> N\u00eb qoft\u00eb se kishte di\u00e7ka p\u00ebr t\u00eb shtruar para tij, duhet t\u00eb uleshe n\u00eb fund t\u00eb odes, pran\u00eb der\u00ebs. N\u00ebse t\u00eb thoshte, \u201cdil jasht\u00eb\u201d<\/em>, ti e dije se at\u00ebher\u00eb kishte marr\u00eb fund paraqitja e jote apo kishe b\u00ebr\u00eb ndonj\u00eb gabim. Pra, duhet t\u00eb mendosh n\u00eb cil\u00ebn form\u00eb duhet t\u00eb fillosh t\u00eb flas\u00ebsh ose n\u00eb cil\u00ebn an\u00eb duhet t`ia shtrosh problemin dhe t\u00eb mos b\u00ebsh gabime. Kur t\u00eb pyeste se cilin \u201cgabim\u201d<\/em> e kishe b\u00ebr\u00eb, duhet t\u00eb prisje pra nd\u00ebshkimin.<\/p>\n\n\n\n

T\u00eb shumtat e herave, duhet t\u00eb mendoheshe, se cilat gabime i ke b\u00ebr\u00eb. K\u00ebtu dilte e v\u00ebrteta: ai na e p\u00ebrmir\u00ebsonte vet\u00eb sjelljen, p\u00ebrve\u00e7 se dijen, madje e b\u00ebnte k\u00ebte me nj\u00eb cil t\u00eb caktuar<\/strong>, q\u00eb duhet t\u00eb mendoheshim paksa m\u00eb gjat\u00eb. Pra, edhe mendimi i yn\u00eb nxitej, krahasimisht sjelljes, n\u00eb baz\u00eb t\u00eb kapacitetit q\u00eb kishim.<\/p>\n\n\n\n

T\u00eb kthehemi pas. U ula pran\u00eb der\u00ebs dhe gazet\u00ebn ia kisha kthyer n\u00eb mes prej tij. Pra, t\u00eb themi se ashtu nuk lexohej, s\u00eb kthyer s\u00eb prapthi, sado q\u00eb e mbaja lart\u00eb te syt\u00eb. Ai m\u00eb v\u00ebshtroi shum\u00eb her\u00eb dhe dikur e shtroj problemin se pse e kisha kthyer ashtu at\u00eb gazet\u00eb dhe pse e mbaja pa fjal\u00eb para tij. Ia shtrova problemin dhe ia lexoja vargjet. Ishte vjersha ime e par\u00eb. Ishte nj\u00eb g\u00ebzim i madh, por nuk ia thash\u00eb k\u00ebt\u00eb gj\u00eb, q\u00eb do t\u00eb n\u00ebnkuptohej nga botimi i tyre, n\u00eb shtojc\u00ebn e pionierve.<\/p>\n\n\n\n

Ai e nd\u00ebgjoi poezin\u00eb seriozisht dhe q\u00ebndroi duke u menduar p\u00ebr disa \u00e7aste, e shtoi dikur fjal\u00ebn \u201cE bukur!\u201d<\/em>. M\u00eb dukej pak, por meq\u00eb tha se ishte vjersha e bukur, kjo gj\u00eb n\u00ebnkuptonte se ai e kishte vler\u00ebsuar<\/em><\/strong>. E, pas pak, m\u00eb dha papriturazi \u201cnj\u00eb detyr\u00eb\u201d<\/em>, e cila nuk m\u00eb g\u00ebzoi, por m\u00eb shtyri t`ia lexoja nj\u00eb pjes\u00eb t\u00eb vog\u00ebl e humoritike, n\u00eb faqen e fundit. S\u00eb dyti, me shtyri t`ia them kuptimin e pjes\u00ebs s\u00eb lexuar me fjal\u00eb t\u00eb mia. Un\u00eb, pak me nervoz\u00eb, i thash deri n\u00eb fund kuptimin. Por ai nuk qeshi dhe ishte tep\u00ebr serioz. Prandaj m\u00eb tha se duhet t`ia lexoj \u201cmidis rreshtave\u201d<\/em>, aty ku nuk kishte tekst, ose p\u00ebrndyshe do t\u00eb kem pasoja t\u00eb mira, se nuk e kisha ditur nj\u00eb gj\u00eb \u201cshum\u00eb t\u00eb madhe\u201d<\/em>, dhe kjo gj\u00eb m\u00eb tronditi.<\/p>\n\n\n\n

Aty, \u201cmidis rreshtave\u201d<\/em>, nuk kishte asnj\u00eb shkronj\u00eb<\/strong>. Pra, si t`ia lexoja atij, kur nuk kishte shkronja. At\u00ebher\u00eb, m\u00eb thirri pran\u00eb vetes, jo p\u00ebrpara, por anash, e m\u00eb dha nj\u00eb shuplak\u00eb t\u00eb madhe, sa m\u00eb p\u00ebrplasi kok\u00ebn n\u00eb shikllat[2]<\/a> e poshtme:<\/p>\n\n\n\n

\u201cMbaje n\u00eb mend: nuk t\u00eb rash\u00eb se kisha d\u00ebshir\u00eb, por pse ti nuk e dite k\u00ebt\u00eb pun\u00eb! E tani, e ke detyr\u00eb shkolle<\/strong>, jo detyr\u00eb t\u00eb sht\u00ebpis\u00eb, t\u00eb pyesish t\u00eb gjith\u00eb m\u00ebsuesit, t\u00eb cil\u00ebt jan\u00eb m\u00eb t\u00eb ngritur: \u00e7ka duhet q\u00eb t\u00eb dish e t\u00eb lexosh midis rrjeshtave, aty ku nuk ka shkronja? N\u00eb qoft\u00eb se e gj\u00ebn\u00eb p\u00ebrgjigjen, do t\u00eb jesh shkrimtar e mendimtar i mir\u00eb!\u201d<\/em>– m\u00eb tha tekstualisht babai im, fshatar e poliglot.<\/p>\n\n\n\n

Jeta m\u00eb shkoi rrotull duke pyetur, deri n\u00eb Zvic\u00ebr, kur papritmas, para disa librave q\u00eb shiteshin m\u00eb lir\u00eb, e gjeta nj\u00eb lib\u00ebr, t\u00eb cil\u00ebs sot nuk ia di as emrin e as autorin dhe nuk e di se ku ka p\u00ebrfunduar apo kush ma ka marr\u00eb prej banes\u00ebs, me t\u00eb gjitha sh\u00ebnimet e b\u00ebra nga un\u00eb. Nj\u00eb lib\u00ebr i k\u00ebtill\u00eb, nuk \u00ebsht\u00eb m\u00eb n\u00eb duart e mia!<\/p>\n\n\n\n

Nga ky lib\u00ebr e di se kritikat, n\u00eb radh\u00eb t\u00eb pare, ndahen n\u00eb tri kategori:<\/p>\n\n\n\n

a) Kritika deskriptive (p\u00ebrshkruese)<\/em>;<\/p>\n\n\n\n

b) Kritika objektive (racionale apo t\u00eb mir\u00ebfillt\u00eb)<\/em><\/p>\n\n\n\n

c) Kritika komparative (krahasimtare)<\/em>.<\/p>\n\n\n\n

P\u00ebr k\u00ebt\u00eb kritik\u00eb t\u00eb tret\u00eb, kritik\u00ebn komparative apo krahasimtare, nuk do t\u00eb flasim shum\u00eb, sepse nuk kemi koh\u00eb. Tani kemi filluar t\u2019i shkollojm\u00eb e t`i aft\u00ebsojm\u00eb dijetar\u00eb t\u00eb ndrysh\u00ebm, p.sh. n\u00eb Zagreb t\u00eb Kroacis\u00eb, kryesisht p\u00ebr dramaturgji e p\u00ebr filma. N\u00eb t\u00eb v\u00ebrtet\u00eb, nuk kemi nj\u00eb kritik\u00eb t\u00eb mir\u00ebfillt\u00eb krahasimtare, sepse ata duhet ta njohin mir\u00eb teorin\u00eb; ligjet e format e krijimit letrar dhe njohjen e t\u00eb gjith\u00eb shkrimtar\u00ebve t\u00eb bot\u00ebs, se lere t\u00eb kombit shqiptar, p\u00ebr t\u00eb b\u00ebr\u00eb krahasime.<\/p>\n\n\n\n

Kritik\u00ebn krahasuese nuk e njoh aq mir\u00eb dhe duhet q\u00eb t`i njoh\u00ebsh disa gjuh\u00eb t\u00eb huaja, edhe let\u00ebrsit\u00eb e tyre dhe shkrimtar\u00ebt, por e kam v\u00ebrejtur se shkrimtar\u00ebt tan\u00eb t\u00eb njohur, e q\u00eb quhen \u201ct\u00eb m\u00ebdhenj\u201d<\/em>, jan\u00eb ndikuar edhe prej veprave t\u00eb p\u00ebrkthyera nga gjuh\u00ebt e tjera, ve\u00e7an\u00ebrisht t\u00eb atyre t\u00eb p\u00ebrkthyera n\u00eb gjuh\u00ebt sllave apo serbo-kroate, derisa ishin n\u00eb kontakt me to apo me shtetin artificial. Mir\u00ebpo do t\u00eb vie koha kur do t\u00eb hyjn\u00eb edhe k\u00ebta \u201cshkrimtar\u00eb\u201d<\/em> n\u00eb thjerz\u00ebn e madhe t\u00eb krahasimit.<\/p>\n\n\n\n

Nd\u00ebrsa p\u00ebr kritik\u00ebn deskriptive, do t\u00eb zgjerohemi pak m\u00eb shum\u00eb a m\u00eb tep\u00ebr, sepse kemi mjaft q\u00eb t\u00eb lexojm\u00eb e q\u00eb t\u00eb nd\u00ebgjojm\u00eb apo ka mjaft autor\u00eb t\u00eb shumt\u00eb, t\u00eb cil\u00ebt i b\u00ebjn\u00eb k\u00ebto kritika, por nuk e din\u00eb se ku lidhen kritikat e tyre. Disa dijetar\u00eb i quajn\u00eb kritika p\u00ebrshkruese, disa t\u00eb tjer\u00eb i quajn\u00eb vet\u00ebm kritika impresioniste, e ndonj\u00ebri i zgjeron m\u00eb tutje dhe i fut\u00eb edhe elemente t\u00eb kritik\u00ebs racionale dhe objektive.<\/p>\n\n\n\n

N\u00eb t\u00eb shumt\u00ebn e rasteve i quajn\u00eb \u201ckritika impresioniste\u201d<\/em>, q\u00eb do t\u00eb thot\u00eb m\u00eb mir\u00eb n\u00eb shqipe \u201ckritika t\u00eb p\u00ebrshtypjes\u201d<\/em>, sepse jan\u00eb p\u00ebrshtypjet e para<\/strong> q\u00eb do t`i ken\u00eb p\u00ebr autor\u00ebt dhe vepr\u00ebn e caktuar t\u00eb tij. Ata nisen prej autorit, q\u00eb e kan\u00eb gjurmuar apo q\u00eb e njohin si shkrimtar dhe vepr\u00ebn e tij, e n\u00eb baz\u00eb t\u00eb njohurive q\u00eb i kan\u00eb fituar p\u00ebr k\u00ebta shkrimtar\u00eb dhe p\u00ebr vepr\u00ebn e tyre, i ndihmojn\u00eb k\u00ebshtu lexuesit t\u00eb kuptojm\u00eb pjes\u00ebrisht t\u00eb v\u00ebrtet\u00ebn<\/strong>. K\u00ebshtu, thon\u00eb se \u201ce njohin vepr\u00ebn\u201d<\/em>, por nuk e llogarisin se e kan\u00eb t\u00eb njohur pjes\u00ebrisht t\u00eb v\u00ebrtet\u00ebn p\u00ebr nj\u00eb vep\u00ebr<\/strong>.<\/p>\n\n\n\n

Pse pjes\u00ebrisht? Sepse e njohin vepr\u00ebn sa e njohin autorin e tyre. Do t\u00eb thot\u00eb se ata e shikojn\u00eb vepr\u00ebn vet\u00ebm nga kjo an\u00eb. Q\u00eb ta b\u00ebjn\u00eb nj\u00eb kritik\u00eb t\u00eb mir\u00ebfillt\u00eb e objektive duhet t`i sillen nga t\u00eb gjitha an\u00ebt, pa marr\u00eb pasysh autorin e tyre, me gjith\u00eb t\u00eb mirat e t\u00eb metat q\u00eb mund t`i ket\u00eb, n\u00eb jet\u00ebn e p\u00ebrditshme. Marr\u00eb n\u00eb p\u00ebrgjith\u00ebsi, kritik\u00ebt e recensionist\u00ebt deri t\u00eb sot\u00ebm shqiptar\u00eb, nuk din\u00eb si t`u largohen shkrimtar\u00ebve e t`i shikojn\u00eb veprat. Pra nuk marrin pasysh an\u00ebn nga cila do t\u2019i qasen nj\u00eb vepre e ta b\u00ebjn\u00eb t\u00eb njohur k\u00ebt\u00eb vep\u00ebr, m\u00eb pak se autorin, me t\u00eb cilin nuk do merren shum\u00eb\u2026<\/p>\n\n\n\n

Tani, sa i p\u00ebrket kategoris\u00eb s\u00eb dyt\u00eb, kritik\u00ebs racionale dhe objektive, mund t\u00eb themi se \u00ebsht\u00eb n\u00eb radh\u00eb t\u00eb pare nj\u00eb kritik\u00eb e mir\u00ebfillt\u00eb dhe analiste<\/strong>, q\u00eb tek ne, shqiptar\u00ebt, mund t\u00eb shkruhet pak m\u00eb rrall\u00eb, p.sh. i kam ndoshta provat e para t\u00eb studimeve t\u00eb tilla,[3]<\/a> sepse ai q\u00eb i p\u00ebrkushtohet nj\u00eb vepre t\u00eb ve\u00e7ant\u00eb, i p\u00ebrkushtohet indirekt edhe autorit<\/em><\/strong>. Kuptohet se veprat e ndryshme nuk jan\u00eb pa autor\u00eb<\/strong>.<\/p>\n\n\n\n

Studiusi i mir\u00ebfillt\u00eb duhet t\u00eb zot\u00ebroj\u00eb mir\u00eb teorit\u00eb klasike dhe moderne t\u00eb let\u00ebrsis\u00eb dhe t`i shohin mir\u00ebfilli k\u00ebto vepra, pa i njohur apo pa i interesuar autori. Nisen prej vepr\u00ebs dhe jo nga autori, i p\u00ebrkushtohen vet\u00ebm \u00e7\u00ebshtjeve dhe nuk u p\u00ebrkushtohen autor\u00ebve. Ata e njohin pun\u00ebn e tyre, e nuk u interesojn\u00eb shkrimtar\u00ebt, nga puna q\u00eb e kan\u00eb v\u00ebn\u00eb p\u00ebr analiz\u00eb t\u00eb p\u00ebrgjthshme. Shpesh here, ata e shohim m\u00eb mir\u00eb, por nuk jan\u00eb si i thon\u00eb \u201ccikrrimtar\u00eb\u201d<\/em>, dhe jan\u00eb kritik\u00eb t\u00eb mir\u00ebfillt\u00eb t\u00eb veprave e t\u00eb \u00e7\u00ebshtjeve, t\u00eb cil\u00ebt, kombi shqiptar i ka t\u00eb rrall\u00eb apo p\u00ebr mendimin tim, fare pak\u2026<\/p>\n\n\n\n

Pra, kritik\u00ebt na kan\u00eb ndihmuar p\u00ebr ta kuptuar vepr\u00ebn. Nuk do t\u00eb flas p\u00ebr vepr\u00ebn e kritik\u00ebn. Do t\u00eb shkruaj e do t\u00eb botoj edhe vepra t\u00eb tjera, p\u00ebr ta sjellur n\u00eb duart tuaja e p\u00ebr t\u00eb komunikuar me ju, p\u00ebr shum\u00eb vepra, e jo p\u00ebr shum\u00eb autor\u00eb, sepse ata do t\u00eb jen\u00eb t\u00eb zgjeruar m\u00eb von\u00eb, n\u00eb raport me periudhat e ndryshme t\u00eb let\u00ebrsis\u00eb.<\/p>\n\n\n\n

Tani, n\u00eb radh\u00eb t\u00eb pare u tregoj si ndahet pjesa apo vepra q\u00eb lexohet, sepse do t\u00eb munden maksimalisht lexuesit e nj\u00eb vepre ta kuptojm\u00eb deri m\u00eb 90%. Dihet se m\u00eb s\u00eb paku 10% i mbesin rezerv\u00eb shkrimtarit dhe t\u00eb paditura. K\u00ebto nuk njihen prej t\u00eb tjer\u00ebve, as prej meje, sado t\u00eb fuqish\u00ebm q\u00eb t\u00eb jemi, por mendojm\u00eb se jeta private dhe personale e nj\u00eb autori, vepr\u00ebn e t\u00eb cilit e studiojm\u00eb, e ka nj\u00ebfar\u00eb influence. P.sh. po e marrim se autor\u00ebt e dine \u00e7ka lejon vepra dhe \u00e7ka nuk lejon vepra e tyre. Natyrisht, ata e marrin nj\u00eb pjes\u00eb nga jeta e tyre, nga biografia, apo \u201ce ndryshojn\u00eb\u201d<\/em> at\u00eb pik\u00eb t\u00eb biografis\u00eb n\u00eb baz\u00eb t\u00eb \u00e7\u00ebshtjeve kryesore q\u00eb ka vepra, ose i p\u00ebrfshijm\u00eb n\u00eb veprat e tyre, ve\u00e7an\u00ebrisht t\u00eb poezive lirike dhe postmoderne, m\u00ebnyr\u00ebn se si shkruajn\u00eb, vendin dhe koh\u00ebn e tyre, p.sh. shkrimet n\u00ebn titull, etj. K\u00ebtu nuk \u00ebsht\u00eb biografia e tij, sepse p\u00ebr biografin\u00eb e tyre shkruajn\u00eb disa t\u00eb tjer\u00eb, e m\u00eb von\u00eb, madje edhe t\u00eb memoareve t\u00eb tyre, ngjarjet me t\u00eb tjer\u00eb, q\u00eb kan\u00eb marrur pjes\u00eb me te dhe t\u00eb bashk\u00ebkoh\u00ebsve t\u00eb tij.<\/p>\n\n\n\n

P\u00ebr mua, vepra \u00ebsht\u00eb e r\u00ebnd\u00ebsishme<\/strong> e jeta ishte nj\u00eb dram\u00eb<\/strong>. Kjo \u201cdram\u00eb\u201d<\/em> \u00ebsht\u00eb ajo q\u00eb na preokupon. Na ndihmojn\u00eb edhe ato \u201cgj\u00ebra t\u00eb par\u00ebnd\u00ebsishme\u201d<\/em> t\u00eb nj\u00eb vepre, si dhe vet\u00eb p\u00ebrmbajtja saj. Dihet, autor\u00ebt na jan\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm<\/strong> p\u00ebr nj\u00eb gj\u00eb. Neve duhet t\u00eb na interesojn\u00eb veprat, duke mbajtur distanc\u00eb nga autori<\/em><\/strong>; duhet q\u00eb t\u00eb na interesoj\u00eb vepra e tij si vep\u00ebr, p\u00ebr disa arsye<\/strong>, me p\u00ebrmbajtjen dhe mendimet q\u00eb ka ajo; me porosit\u00eb e p\u00ebrvojat e autorit<\/strong>. Kjo vep\u00ebr apo pjes\u00eb leximi, tregim, dram\u00eb apo roman, i ka p\u00ebraf\u00ebrsisht tri pjes\u00eb t\u00eb p\u00ebrmbajtjes:<\/p>\n\n\n\n

  1. teksti<\/li>
  2. n\u00ebnteksti<\/li>
  3. kontektsi<\/li><\/ol>\n\n\n\n

    Tri pjes\u00ebve t\u00eb tekstit po ia l\u00ebm\u00eb nga 30% t\u00eb p\u00ebrmbajtjes e k\u00ebto b\u00ebjn\u00eb gjithsejt 90% t\u00eb p\u00ebrmbajtjes s\u00eb nj\u00eb vepre. Natyrisht, tani e kam bler\u00eb edhe nj\u00eb vep\u00ebr moderne e t\u00eb kritik\u00ebs dhe teoris\u00eb s\u00eb k\u00ebsaj kohe, t\u00eb intertekstualitetit, t\u00eb cil\u00ebn e kam studiuar, dhe e cila i shpjegon t\u00ebr\u00ebsit\u00eb e teksteve dhe relacionet e tyre, edhe pse niset kryesisht prej veprave francese, ruse e spanjolle. Ky \u00ebsht\u00eb libri i Nathalie Pi\u00e9gay-Gros.[4]<\/a><\/p>\n\n\n\n

    N\u00eb radh\u00eb t\u00eb par\u00eb ajo na i shpjegon edhe parodin\u00eb, vjedhjen, imitimin apo ngjitjen e gj\u00ebrave t\u00eb tjera t\u00eb intertekstualitetit, por n\u00eb asnj\u00eb faqe nuk e citon p\u00ebrmes cilave pjes\u00eb q\u00ebndron kuptimi i nj\u00eb vepre, n\u00eb teorin\u00eb vet t\u00eb intertekstualitetit.<\/p>\n\n\n\n

    N\u00eb t\u00eb v\u00ebrtet\u00eb, tri pjes\u00ebt e ndara prej meje k\u00ebtu, q\u00eb tani nuk m\u00eb kujtohet autori dhe as vepra prej t\u00eb cil\u00ebs i kam nxjerr\u00eb k\u00ebto tri pjes\u00eb, teksti, n\u00ebnteksti dhe konteksti, e b\u00ebjn\u00eb intertekstualitetin poetik, n\u00eb t\u00eb gjitha veprat e let\u00ebrsis\u00eb, n\u00eb proz\u00eb e n\u00eb poezi. K\u00ebto jan\u00eb maksimalisht 90% t\u00eb p\u00ebrmbajtjes s\u00eb vepr\u00ebs. N\u00ebnteksti \u00ebsht\u00eb pik\u00ebrisht n\u00eb ato q\u00eb shkruhet \u201cmidis rrjeshtave\u201d<\/em>, ku nuk ka shkronja<\/em><\/strong>, si\u00e7 m\u00eb thoshte mua babai, e k\u00ebto mi ka b\u00ebr\u00eb \u201ct\u00eb njohura\u201d<\/em> me nj\u00eb shpull\u00eb, n\u00eb klas\u00ebn e shtat\u00eb. Do t\u2019ua rr\u00ebfej m\u00eb von\u00eb, n\u00eb nj\u00eb autobiografi timen, n\u00ebse kam koh\u00eb p\u00ebr k\u00ebt\u00eb pun\u00eb. N\u00eb t\u00eb v\u00ebrtet\u00eb, k\u00ebsaj \u00e7\u00ebshtje iu kam rrekur me shpirt, e tani po ua them edhe juve.<\/p>\n\n\n\n

    Gjth\u00eb\u00e7ka q\u00eb shkruhet n\u00eb nj\u00eb text, me shkronjat e nj\u00eb gjuhe, \u00ebsht\u00eb p\u00ebrmbajta e nj\u00eb teksti, rreth 30% t\u00eb kuptimit. T\u00eb gjitha fjal\u00ebt q\u00eb b\u00ebhem me shkronja, kan\u00eb qindra sinonime, antonime, pjes\u00eb t\u00eb tjera t\u00eb gjuh\u00ebsis\u00eb, q\u00eb i interpretojn\u00eb m\u00eb tutje ato apo i shpjegojn\u00eb edhe m\u00eb tej, etj., sepse fjal\u00ebt nj\u00eb teksti letrar thuhen p\u00ebr k\u00ebt\u00eb shkak dhe k\u00ebto e p\u00ebrb\u00ebjn\u00eb edhe 30% t\u00eb p\u00ebrmbajtjes s\u00eb nj\u00eb pjese t\u00eb tekstit. Ashtu duhet t\u00eb merren me mend<\/em><\/strong>. Nd\u00ebrsa kontekti, n\u00eb baz\u00eb t\u00eb shenjave t\u00eb shkrimit, m\u00ebnyr\u00ebn se si u drejtohemi n\u00ebp\u00ebr fjali, i kan\u00eb p\u00ebraf\u00ebrsisht 30% t\u00eb p\u00ebrmbajtjes.<\/p>\n\n\n\n

    Po ua shpegoj n\u00eb nj\u00eb form\u00eb tjet\u00ebr, me shenjat e pik\u00ebsimit q\u00eb t\u00eb kapni kuptimin. P.sh.: Po e themi \u201cBrahimi, \u00ebsht\u00eb i mire. Pik\u00eb.\u201d<\/em>– e kuptojm\u00eb se ai \u00ebsht\u00eb i mir\u00eb, e kjo \u00ebsht\u00eb pa diskutim<\/em><\/strong>. Kur e themi, se \u201cBrahimi, \u00ebsht\u00eb i mir\u00eb? Pik\u00ebpytje.\u201d<\/em>– e kuptojm\u00eb se ka edhe pjes\u00eb t\u00eb pytjes son\u00eb, sepse i nj\u00ebjti, p\u00ebr disa ar\u00ebsye (dhe prej cilave ar\u00ebsye) \u00ebshte edhe i lig<\/em><\/strong>. Nd\u00ebrsa, kur t\u00eb nj\u00ebjt\u00ebs fjali, ia vemi n\u00eb fund nj\u00eb \u201cPik\u00ebqudit\u00ebse (!)\u201d<\/em>, na habit\u00eb fakti se pse themi se \u201cBrahimi, \u00ebsht\u00eb i mir\u00eb\u201d<\/em>, kur e dime se \u00e7ka \u00ebsht\u00eb ai<\/em><\/strong>. K\u00ebsisojit, \u00ebsht\u00eb e kund\u00ebrta. Ai nuk \u00ebsht\u00eb mir\u00eb, por i lig<\/em><\/strong>.<\/p>\n\n\n\n

    K\u00ebto jan\u00eb p\u00ebraf\u00ebrsisht 90% e p\u00ebrmbajtjes<\/strong> s\u00eb nj\u00eb pjese t\u00eb vepr\u00ebs; s\u00eb nj\u00eb vepre t\u00eb t\u00ebr\u00eb: poezi, proz\u00eb, dram\u00eb apo roman. E them \u201cp\u00ebraf\u00ebrsisht\u201d<\/em><\/strong>, sepse ndarja \u00ebsht\u00eb shablonike dhe mund t\u00eb mos jet\u00eb aq e sakt\u00eb<\/em><\/strong>. Parasegjithash varet nga fakti sa u kushtojn\u00eb r\u00ebnd\u00ebsi shkrimtar\u00ebt dhe kritik\u00ebt k\u00ebtyre \u00e7\u00ebshtjeve<\/em><\/strong>.<\/p>\n\n\n\n

    Mendoj se ato do tu ndihmojn\u00eb edhe n\u00eb kuptimin e vepr\u00ebs, gjegj\u00ebsisht t\u00eb veprave, respektivisht t\u00eb veprave t\u00eb mia apo t\u00eb k\u00ebtyre \u00e7\u00ebshtjeve.<\/p>\n\n\n\n

    Varshm\u00ebria e mendimeve t\u00eb shqyrtuesit nuk varet vet\u00ebm nga ngritja shkollore e kritikuesit (i cili nuk duhet ta marr fjalorin shpreh\u00ebs e tekstualisht nga gjuh\u00ebt e huaja, kur i ka fjal\u00eb t\u00eb t\u00ebra prej paraadhjes s\u00eb tyre nga gjuha e vjet\u00ebr dhe re shqipe)<\/em>, por nga njohja e k\u00ebtyre \u00e7\u00ebshtjeve<\/strong>, q\u00eb i tham\u00eb shkurtimisht…<\/p>\n\n\n\n

    Ndoshta, do t\u00eb kemi koh\u00eb sa t`i rrahim k\u00ebto \u00e7\u00ebshtje n\u00eb ndonj\u00eb vep\u00ebr tjet\u00ebr.<\/p>\n\n\n\n

    Ndoshta!…<\/p>\n\n\n\n

    \n\n\n\n

    [1]<\/a> \u201cQukan\u201d<\/em> quhej gota speciale, e cila i zinte dy decilitra t\u00eb rakis\u00eb s\u00eb pjekur e t\u00eb vjet\u00ebr, e t\u00eb cilat i ndihmonin p\u00ebr t\u00eb harruar lodhjen nga puna, p\u00ebr t\u00eb harruar pehlinin e dit\u00ebve apo gj\u00ebrat e tjera t\u00eb hidhura.<\/p>\n\n\n\n

    [2]<\/a> Dy lloje \u201cshikllash\u201d kishte oda e burrave, n\u00eb rreth posht\u00eb e n\u00eb rreth lart\u00eb, para plafonit. K\u00ebshtu quheshin n\u00eb geg\u00ebrishte. Kur ulesheshe, nuk mb\u00ebshteteshe n\u00eb muri t\u00eb ftoht\u00eb, por n\u00eb d\u00ebrrasat e punuara me mjeshtri, n\u00eb rreth. Shikllat ishin mburoj\u00eb e murit me d\u00ebrrasa, t\u00eb futura n\u00eb nj\u00ebra tjetr\u00ebn, dhe t\u00eb lidhura n\u00eb fund e n\u00eb kok\u00eb me nga nj\u00eb d\u00ebrras\u00eb, t\u00eb struguara mir\u00eb.<\/p>\n\n\n\n

    [3]<\/a> P.sh.: i kam veprat Prend Ndue Buzhal\u00ebs<\/em>, q\u00eb nuk i ka par\u00eb asisoji askush nga studiuesit tan\u00eb, e deri m\u00eb tani. M\u00eb e mira mund t\u00eb jet\u00eb studimi i vepr\u00ebs \u201cAni i ilirishteve\u201d<\/em>, SHB Lena, Prishtin\u00eb 2020, \u201cNJ\u00cb VEP\u00cbR E JASHT\u00cbZAKONSHME E POEZIS\u00cb LIRIKE DHE HISTORIA E V\u00cbRTET\u00cb ARTISTIKE E ILIRISHTES\u201d<\/em>.<\/p>\n\n\n\n

    [4]<\/a> Nathalie Pi\u00e9gay-Gros,\u201cPoetika e intertekstualitetit\u201c<\/em>, SHB \u201eParnas\u201c, Prishtin\u00eb 2011.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Brahim (Ibish) AVDYLI: (Persiatje mbi format e v\u00ebshtrimeve tona) Qindra her\u00eb gjat\u00eb jet\u00ebs i mendoja veprat e lexuara e t\u00eb gjinive t\u00eb ndryshme dhe nuk e dija se si do t`ua shpalos atyre mendimet e mia, q\u00eb t\u00eb jen\u00eb mendime t\u00eb v\u00ebrteta dhe originale. Origjinaliteti \u00ebsht\u00eb tipar i r\u00ebnd\u00ebsish\u00ebm i k\u00ebtyre persiatjeve, kritikave, v\u00ebshtrimeve dhe […]<\/p>\n","protected":false},"author":1,"featured_media":18786,"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":[2,12],"tags":[],"class_list":["post-29557","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-aktualitet","category-opinione"],"_links":{"self":[{"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/posts\/29557","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=29557"}],"version-history":[{"count":1,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/posts\/29557\/revisions"}],"predecessor-version":[{"id":29558,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/posts\/29557\/revisions\/29558"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=\/wp\/v2\/media\/18786"}],"wp:attachment":[{"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=29557"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=29557"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ulqini-online.com\/sajti\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=29557"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}