{"id":12796,"date":"2013-06-06T10:12:13","date_gmt":"2013-06-06T09:12:13","guid":{"rendered":"http:\/\/fjala.info\/?p=2892"},"modified":"2013-06-06T10:12:13","modified_gmt":"2013-06-06T09:12:13","slug":"prej-athines-se-zeze-te-roma-e-zeze","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/prej-athines-se-zeze-te-roma-e-zeze\/","title":{"rendered":"PREJ \u201cATHIN\u00cbS S\u00cb ZEZ\u00cb\u201d TE \u201cROMA E ZEZ\u00cb\u201d"},"content":{"rendered":"

\"\" Begzad Baliu<\/strong><\/p>\n

Naim La\u00e7ej, TANAGRA (Historia e genit dhe e gjuh\u00ebs), Lezh\u00eb, 2012, f. 420.<\/em><\/p>\n

…lexuesi i sot\u00ebm i studimeve albanologjike mund t\u00eb mos pajtohet me shum\u00eb koncepte t\u00eb autorit dhe madje me konstatime t\u00eb tij n\u00eb aspektin shkencor, por nuk mund ta p\u00ebrjashtoj\u00eb at\u00eb apriori, sikur mund t\u00eb p\u00ebrjashtoj\u00eb botime t\u00eb llojit ala Katapano, Majani apo edhe Falaci, t\u00eb cilat shpeshher\u00eb dokumentet dhe p\u00ebrb\u00ebr\u00ebsit gjuh\u00ebsor\u00eb e kohor\u00eb t\u00eb tyre, nga faqja n\u00eb faqe, i lexojn\u00eb pas d\u00ebshir\u00ebs s\u00eb tyre.
\nK\u00ebrkim dhe arsyetimi i studiuesit Naim La\u00e7ej n\u00eb k\u00ebt\u00eb vep\u00ebr \u00ebsht\u00eb total, tep\u00ebr p\u00ebrimtues, sistematik dhe arsyetues, n\u00eb formatimin Per\u00ebndimor t\u00eb fytyr\u00ebs s\u00eb trash\u00ebgimis\u00eb pellazgjike, e kjo do t\u00eb thot\u00eb edhe fytyr\u00ebs europiane t\u00eb trash\u00ebgimis\u00eb son\u00eb…<\/p>\n

T\u00eb nderuar Zonja e Zot\u00ebrinj!<\/p>\n

Dy dekadat e fundit, letrat shqipe n\u00eb fush\u00eb t\u00eb historis\u00eb po ballafaqohen me nj\u00eb varg \u00e7\u00ebshtjesh teorike e metodologjike t\u00eb trajtimit t\u00eb historis\u00eb komb\u00ebtare, politike dhe strategjike t\u00eb shtruarjes s\u00eb disa prej periudhave t\u00eb saj, si dhe nacionale e rajonale t\u00eb p\u00ebrfaq\u00ebsimit t\u00eb saj n\u00eb kontekstin e trajtimit t\u00eb tyre n\u00eb tekstet e studiuesve t\u00eb rajonit dhe asaj nd\u00ebrkomb\u00ebtare.<\/p>\n

P\u00ebr m\u00eb tej vet\u00ebm viteve t\u00eb fundit ne po ndeshemi me p\u00ebrpjekje t\u00eb individ\u00ebve, grupeve a institucioneve t\u00eb shumta, q\u00eb historis\u00eb komb\u00ebtare shqiptare dhe personaliteteve a periudhave t\u00eb caktuara, t\u2019iu japin frym\u00eb tjet\u00ebr nga ajo q\u00eb ka pasur deri m\u00eb tash. Fjala \u00ebsht\u00eb p\u00ebr p\u00ebrpjekjen q\u00eb pasuris\u00eb son\u00eb orientale t\u2019i p\u00ebrcaktohet karakteri perandorak, nd\u00ebrsa fytyra jon\u00eb europiane t\u00eb identifikohet me \u00e7do kusht me p\u00ebrkat\u00ebsin\u00eb katolike. Fjal\u00ebn e kemi p\u00ebr p\u00ebrpjekjet individuale t\u00eb disa prej historian\u00ebve a publicist\u00ebve dhe m\u00eb n\u00eb fund edhe prej disa politik\u00ebb\u00ebr\u00ebsve q\u00eb t\u00eb rehabilitojn\u00eb struktura dhe individ\u00eb t\u00eb jet\u00ebs son\u00eb komb\u00ebtare: mbret\u00ebr a diktator\u00eb qofshin ata. Fjal\u00ebn m\u00eb n\u00eb fund e kemi p\u00ebr prirjen individuale t\u00eb disa historian\u00ebve a institucioneve vendore dhe sidomos nd\u00ebrkomb\u00ebtare p\u00ebr t\u00eb p\u00ebrmbysur konceptet teorike dhe ndjenjat komb\u00ebtare ndaj s\u00eb kaluar\u00ebs son\u00eb, p\u00ebrkat\u00ebsisht p\u00ebrpjekjen p\u00ebr t\u00eb p\u00ebrmbysur kultet nacionale p\u00ebr t\u00eb kaluar\u00ebn ton\u00eb (Sk\u00ebnderbeun dhe origjin\u00ebn ilire), mbi t\u00eb cilat ne kemi nd\u00ebrtuar dy shekujt e fundit: gjuh\u00ebn, identitetin, lirin\u00eb dhe institucionet komb\u00ebtare. N\u00eb k\u00ebt\u00eb rrjedh\u00eb, nuk mund t\u00eb p\u00ebrjashtohet as p\u00ebrmbysja q\u00eb dy dekadave t\u00eb fundit kemi shkaktuar me let\u00ebrsin\u00eb e popullarizuar, ku temat p\u00ebr origjin\u00ebn ton\u00eb gati sa nuk i kan\u00eb shp\u00ebrfytyruar edhe faqet e teksteve shkollore.<\/p>\n

Sot mund t\u00eb thuhet se vepr\u00ebn q\u00eb po e p\u00ebrurojm\u00eb nuk p\u00ebrfaq\u00ebson nj\u00eb linj\u00eb t\u00eb till\u00eb sepse ajo del jasht\u00eb k\u00ebtyre periudhave, por un\u00eb d\u00ebshiroj t\u00eb konstatoj q\u00eb n\u00eb fillim se vepra q\u00eb po e p\u00ebrurojm\u00eb nuk del jasht\u00eb k\u00ebtyre konteksteve, p\u00ebrkundrazi, ve\u00e7antia e k\u00ebsaj vepre q\u00ebndron n\u00eb faktin se ajo del jasht\u00eb modelit popullarizues dhe p\u00ebrvoj\u00ebs son\u00eb akademike, prandaj pik\u00ebrisht p\u00ebr k\u00ebt\u00eb arsye kjo vep\u00ebr paraqet modelin e synimeve t\u00eb reja akademike m\u00eb par\u00eb se sa shembullin individual. Studiuesi yn\u00eb, me vepr\u00ebn e tij m\u00eb par\u00eb se \u00e7\u00ebshtjet tematike i ka vendosur prioritet t\u00eb tij shkollat teorike, p\u00ebrkat\u00ebsisht nj\u00eb qasje tjet\u00ebr metodologjike q\u00eb po nxjerr krye n\u00eb shkenc\u00ebn e historis\u00eb dhe jo vet\u00ebm t\u00eb saj.<\/p>\n

Vepra e mjeshtrit ton\u00eb Naim La\u00e7ej, Tanagra (Historia e genit dhe e gjuh\u00ebs), \u00ebsht\u00eb p\u00ebrpjekja e par\u00eb jona p\u00ebr t\u2019iu p\u00ebrgjigjur nj\u00eb shkolle t\u00eb re n\u00eb dijen universale t\u00eb shfaqur nga studiuesi i p\u00ebrmasave planetare Martin Bernali, madje jo vet\u00ebm duke u hedhur n\u00eb p\u00ebrkrahjen a plot\u00ebsimin e tij, por edhe duke e l\u00ebvizur at\u00eb nga e ashtuquajtura \u201cAthin\u00eb e zez\u00eb\u201d, n\u00eb nj\u00eb p\u00ebrmas\u00eb tjet\u00ebr, n\u00eb \u201cRom\u00ebn e zez\u00eb\u201d. Me k\u00ebt\u00eb vep\u00ebr p\u00ebrmasa kritike e shkoll\u00ebs indoevropiane nga Martin Bernali, q\u00eb do t\u00eb thot\u00eb se kritika e trash\u00ebgimis\u00eb greko-romake, si shtres\u00eb e trash\u00ebgimis\u00eb s\u00eb vetme europiane t\u00eb shekullit XVIII-XX, merr p\u00ebrgjigjen e plot\u00eb.<\/p>\n

Vepra e studiuesit Naim La\u00e7ej, Tanagra (Historia e genit dhe e gjuh\u00ebs), p\u00ebrb\u00ebn nj\u00eb v\u00ebllim prej shtat\u00eb studimesh t\u00eb karakterit t\u00eb mbyllur, t\u00eb cilat mund t\u00eb lexohen si shtat\u00eb monografi, por q\u00eb n\u00eb t\u00ebr\u00ebsin\u00eb e saj \u00ebsht\u00eb nj\u00eb monografi me p\u00ebrmasa kohore dhe hap\u00ebsinore t\u00eb hapura. Brenda saj jan\u00eb botuar studimet Epirot\u00ebt, Dryop\u00ebt, Korkyrasit, Dardan\u00ebt, Tanagra, Liburn\u00ebt, dhe Omphalos. N\u00eb shikim t\u00eb par\u00eb kapitujt e k\u00ebtij v\u00ebllimi t\u00eb ngjajn\u00eb n\u00eb kapituj tematik\u00eb p\u00ebr probleme t\u00eb cilat i kemi m\u00ebsuar edhe m\u00eb par\u00eb n\u00eb Historin\u00eb e popullit shqiptar, por n\u00eb t\u00eb v\u00ebrtet\u00eb, n\u00eb t\u00eb gjitha rastet ato tejkalojn\u00eb p\u00ebrmasat historike t\u00eb njohjes krahinore a mitike t\u00eb tyre. N\u00eb k\u00ebt\u00eb v\u00ebllim ato nd\u00ebrtohen si nj\u00eb t\u00ebr\u00ebsi metodologjike, si nj\u00eb struktur\u00eb e konceptuar mbi nj\u00eb model t\u00eb p\u00ebrhersh\u00ebm t\u00eb hulumtimit, sado informacione mitike qofshin ato.<\/p>\n

Vepra t\u00eb tilla jan\u00eb b\u00ebr\u00eb p\u00ebrpjekje p\u00ebr t\u2019u shkruar edhe m\u00eb par\u00eb n\u00eb studimet albanologjike, por asnj\u00ebher\u00eb si v\u00ebllime t\u00eb sistemuara dhe t\u00eb p\u00ebrpunuara mbi mitet a tekstet e njohura si let\u00ebrsi greko-romake. Vepra t\u00eb tilla jan\u00eb shkruar dhe jan\u00eb respektuar n\u00eb mendimin shkencor kur jan\u00eb diskutuar periudhat e err\u00ebta historike greke a romake, por pa t\u00eb drejt\u00eb jan\u00eb shp\u00ebrfytyruar dhe jan\u00eb injoruar kur \u00ebsht\u00eb diskutuar e kaluara po kaq e err\u00ebt e trash\u00ebgimis\u00eb materiale dhe shpirt\u00ebrore shqiptare. Vepra t\u00eb tilla n\u00eb studimet albanologjike jan\u00eb shkruar nga studiues vendor\u00eb apo t\u00eb huaj, prej fillimeve t\u00eb saj, e kjo do t\u00eb thot\u00eb q\u00eb me fillimet shkencore t\u00eb arb\u00ebresh\u00ebve t\u00eb Italis\u00eb, por horizonti i pritjes s\u00eb tyre n\u00eb dijen shqiptare t\u00eb shekullit XX ka qen\u00eb modest dhe i identifikuar kryesisht me termin let\u00ebrsi romantiket, si dhe pa vendin e tyre t\u00eb duhur n\u00eb mendimin kritik shkencor. P\u00ebr m\u00eb tej, vepra t\u00eb tilla jan\u00eb shkruar kur e kur n\u00eb m\u00ebnyr\u00eb fragmentare, duke theksuar ve\u00e7ori t\u00eb caktuara t\u00eb nj\u00eb fenomeni historik, gjeografik, etnografik apo kryesisht gjuh\u00ebsor, por asnj\u00ebher\u00eb si nj\u00eb t\u00ebr\u00ebsi e trash\u00ebgimis\u00eb son\u00eb historike dhe gjuh\u00ebsore. Asnj\u00ebher\u00eb nuk kemi pasur rastin t\u00eb lexojm\u00eb nj\u00eb vep\u00ebr me p\u00ebrmasa t\u00eb tilla t\u00eb plota, t\u00eb nd\u00ebrtuar mbi parime t\u00eb literatur\u00ebs mitike apo letrare, por duke ruajtur me besnik\u00ebri p\u00ebrmas\u00ebn historike t\u00eb tyre, si dhe duke i shoq\u00ebruar ato edhe me p\u00ebrb\u00ebr\u00ebs t\u00eb tjer\u00eb kritik\u00eb t\u00eb literatur\u00ebs s\u00eb koh\u00ebs apo mendimit bashk\u00ebkohor.<\/p>\n

Autori i k\u00ebsaj vepre sjelljen ton\u00eb ndaj trash\u00ebgimis\u00eb e quan indiferentiz\u00ebm. Me t\u00eb drejt\u00eb mbase. Sado indiferenca vjen edhe si rezultat i ngritjes s\u00eb mendimit kritik shkencor n\u00eb jet\u00ebn e nj\u00eb populli, indiferentizmi yn\u00eb ka edhe p\u00ebrmasa t\u00eb tjera: p\u00ebrmas\u00ebn e paskajshme t\u00eb dembelis\u00eb orientale dhe p\u00ebrmas\u00ebn donkishoteske t\u00eb mentalitetit mesjetar europian. E megjithat\u00eb, kur kthejm\u00eb kok\u00ebn prapa dhe shohim sesa kemi b\u00ebr\u00eb nuk kemi si t\u00eb mos shqet\u00ebsohemi p\u00ebr trash\u00ebgimin\u00eb ton\u00eb. Edhe ato pak dokumente t\u00eb periudh\u00ebs s\u00eb mesjet\u00ebs, jan\u00eb ve\u00e7 se zbulime t\u00eb rastit nga historian\u00eb t\u00eb huaj, nd\u00ebrkoh\u00eb q\u00eb dhjet\u00ebra e qindra arkiva t\u00eb p\u00ebrmasave bot\u00ebrore, rajonale dhe shtet\u00ebrore nuk e kan\u00eb provuar dor\u00ebn ton\u00eb, frym\u00ebn ton\u00eb, shpalosjen e dokumenteve t\u00eb tyre nga studiuesi jon\u00eb, leximin e mendimit kritik t\u00eb tyre nga syri jon\u00eb. A \u00ebsht\u00eb kjo arsyeja pse studiuesi yn\u00eb, historis\u00eb s\u00eb k\u00ebsaj periudhe i qaset mbi let\u00ebrsin\u00eb e shkruar dhe at\u00eb mitike, jo si nj\u00eb trash\u00ebgimi greko-romake, po si nj\u00eb trash\u00ebgimi mesdhetare e prapasken\u00ebs jug-per\u00ebndimore, ndryshe nga Bernali, i cili asaj ia atribuonte prapasken\u00ebn jug-lindore.<\/p>\n

D\u00ebshiroj t\u00eb theksoj se si nga shkolla historiko-gjuh\u00ebsore indoeuropian\u00ebve ashtu edhe nga teoria e Bernalit trash\u00ebgimia antike e shqiptar\u00ebve ka gjetur mjaft hap\u00ebsir\u00eb dhe do t\u00eb gjej\u00eb edhe n\u00eb teorin\u00eb e zhvendosur t\u00eb tij n\u00eb k\u00ebt\u00eb botim t\u00eb studiuesit Naim La\u00e7ej. N\u00ebse n\u00eb rastin e par\u00eb ajo \u00ebsht\u00eb provuar nga studiuesit m\u00eb t\u00eb shquar t\u00eb tre shekujve t\u00eb fundit dhe shqipja \u00ebsht\u00eb radhitur n\u00eb dymb\u00ebdhjet\u00eb gjuh\u00ebt kryesore t\u00eb Familjes s\u00eb madhe indoevropiane; n\u00eb shkoll\u00ebn antisemitiste dhe antiracore, sikur do te donte ta quante Bernali, trash\u00ebgimia shqiptare do t\u00eb merrte at\u00eb shtres\u00eb Lindore, t\u00eb cil\u00ebn un\u00eb e kam konceptuar me shtyrjen shekullore t\u00eb Eposit t\u00eb kreshnik\u00ebve, p\u00ebrkat\u00ebsisht K\u00ebng\u00ebve legjendare nga Mesjeta n\u00eb trash\u00ebgimin\u00eb e hershme paraindoeuropiane mesdhetare. N\u00eb k\u00ebt\u00eb rrjedh shqipja sigurisht do t\u00eb asimilonte pasurin\u00eb leksikore t\u00eb shtres\u00ebs s\u00eb par\u00eb t\u00eb njohur si trash\u00ebgimi e marr\u00ebdh\u00ebnieve mes greqishtes s\u00eb vjet\u00ebr dhe ilirishtes, por q\u00eb k\u00ebtu shtrihet n\u00eb trash\u00ebgimin\u00eb e p\u00ebrbashk\u00ebt t\u00eb adstratit pellazgjik dhe merr p\u00ebrmasa t\u00eb tjera t\u00eb zhvendosjes jo vet\u00ebm t\u00eb historis\u00eb po edhe t\u00eb shtresimeve gjuh\u00ebsore.<\/p>\n

Arsyet e nj\u00eb sinteze t\u00eb till\u00eb k\u00ebtu dalin t\u00eb plota jo vet\u00ebm p\u00ebr shkak se autori i tyre, si edhe shum\u00eb paraardh\u00ebs t\u00eb k\u00ebtyre k\u00ebrkimeve pretendojn\u00eb trash\u00ebgimin\u00eb shqiptare t\u00eb Mesdheut, po se struktura e k\u00ebrkimit dhe literatura mb\u00ebshtet\u00ebse e k\u00ebtyre k\u00ebrkimeve \u00ebsht\u00eb sistematike, e plot\u00eb dhe e konsultuar n\u00eb m\u00ebnyr\u00eb kritike. Lexuesi i sot\u00ebm i studimeve albanologjike mund t\u00eb mos pajtohet me shum\u00eb koncepte t\u00eb autorit dhe madje me konstatime t\u00eb tij n\u00eb aspektin shkencor, por nuk mund ta p\u00ebrjashtoj\u00eb at\u00eb apriori, sikur mund t\u00eb p\u00ebrjashtoj\u00eb botime t\u00eb llojit ala Katapano, Majani apo edhe Falaci, t\u00eb cilat shpeshher\u00eb dokumentet dhe p\u00ebrb\u00ebr\u00ebsit gjuh\u00ebsor\u00eb e kohor\u00eb t\u00eb tyre, nga faqja n\u00eb faqe, i lexojn\u00eb pas d\u00ebshir\u00ebs s\u00eb tyre.<\/p>\n

K\u00ebrkim dhe arsyetimi i studiuesit Naim La\u00e7ej n\u00eb k\u00ebt\u00eb vep\u00ebr \u00ebsht\u00eb total, tep\u00ebr p\u00ebrimtues, sistematik dhe arsyetues, n\u00eb formatimin Per\u00ebndimor t\u00eb fytyr\u00ebs s\u00eb trash\u00ebgimis\u00eb pellazgjike, e kjo do t\u00eb thot\u00eb edhe fytyr\u00ebs europiane t\u00eb trash\u00ebgimis\u00eb son\u00eb.
\nKjo \u00ebsht\u00eb edhe arsyeja pse k\u00ebt\u00eb vep\u00ebr n\u00eb letrat shqipe mund ta krahasojm\u00eb me p\u00ebrgjigjen m\u00eb t\u00eb mir\u00eb q\u00eb i \u00ebsht\u00eb dh\u00ebn\u00eb jo vet\u00ebm indiferenc\u00ebs son\u00eb n\u00eb fush\u00eb t\u00eb albanologjis\u00eb po edhe mendimit t\u00eb ri t\u00eb shkoll\u00ebs s\u00eb Bernalit.<\/p>\n

Prishtin\u00eb, m\u00eb 10 prill 2013<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Begzad Baliu Naim La\u00e7ej, TANAGRA (Historia e genit dhe e gjuh\u00ebs), Lezh\u00eb, 2012, f. 420. …lexuesi i sot\u00ebm i studimeve albanologjike mund t\u00eb mos pajtohet me shum\u00eb koncepte t\u00eb autorit dhe madje me konstatime t\u00eb tij n\u00eb aspektin shkencor, por nuk mund ta p\u00ebrjashtoj\u00eb at\u00eb apriori, sikur mund t\u00eb p\u00ebrjashtoj\u00eb botime t\u00eb llojit ala Katapano, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"yoast_head":"\nPREJ \u201cATHIN\u00cbS S\u00cb ZEZ\u00cb\u201d TE \u201cROMA E ZEZ\u00cb\u201d - FjALA e LIR\u00cb - Arkivi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/fjala.info\/2009-2015\/prej-athines-se-zeze-te-roma-e-zeze\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"PREJ \u201cATHIN\u00cbS S\u00cb ZEZ\u00cb\u201d TE \u201cROMA E ZEZ\u00cb\u201d - 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