{"id":13726,"date":"2014-09-13T08:05:34","date_gmt":"2014-09-13T07:05:34","guid":{"rendered":"http:\/\/www.fjala.info\/?p=1832"},"modified":"2014-09-13T08:05:34","modified_gmt":"2014-09-13T07:05:34","slug":"shala-dhe-shoshi-dy-duar-te-nje-trupi","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/shala-dhe-shoshi-dy-duar-te-nje-trupi\/","title":{"rendered":"SHALA DHE SHOSHI DY DUAR T\u00cb NJ\u00cb TRUPI"},"content":{"rendered":"<p>(<em>D\u00ebrgoj p\u00ebr publikim Gjin Musa<\/em>)<\/p>\n<p><strong>LUIGJ SHYTI<\/strong><\/p>\n<p>Vite m\u00eb par\u00eb, tregojn\u00eb se, n\u00eb nj\u00eb fshat t\u00eb Dukagjinit vdes nj\u00eb njeri. Ashtu si \u00ebsht\u00eb tradit\u00eb, shkojn\u00eb shum\u00eb njer\u00ebz p\u00ebr ngush\u00ebllime. Pas varrimit organizohet darka p\u00ebr t\u00eb respektuar pjes\u00ebmarr\u00ebsit. Nuk e di sakt\u00ebsisht se ishte me q\u00ebllime serioze apo ishte nj\u00eb shaka, por qe p\u00ebrhapur fjala se Shala dhe Shoshi nuk do t\u00eb ftoheshin (thirreshin), si zakonisht njeri pas tjetrit, por do t\u00eb ftohej (thirrej) p\u00ebr tu futur brenda dhe p\u00ebr tu ulur n\u00eb sof\u00ebr dikush tjet\u00ebr midis tyre.<\/p>\n<p><img decoding=\"async\" class=\"aligncenter size-thumbnail wp-image-7236\" title=\"Luigj Shyti - Dukagjini\" src=\"http:\/\/www.fjala.info\/2014\/luigj_shyti_dukagjini.jpg\" alt=\"\" width=\"500\" \/><\/p>\n<p>Kjo gj\u00eb nuk ishte normale n\u00eb pik\u00ebpamjen tradicionale, gj\u00eb q\u00eb ruhej dhe respektohej q\u00eb n\u00eb koh\u00eb t\u00eb hershme. N\u00eb k\u00ebt\u00eb ceremoni mortore ishte i pranish\u00ebm edhe Pjet\u00ebr \u04aauni, nj\u00eb burr\u00eb n\u00eb mosh\u00eb, goj\u00ebtar, i zgjuar dhe i vendosur, nga N\u00ebnmavriqi. Ky e kishte marr\u00eb vesh veprimin q\u00eb mendohej t\u00eb b\u00ebhej nga organizator\u00ebt. Me qet\u00ebsi fton pran\u00eb vetes nj\u00eb burr\u00eb nga Shoshi. Edhe ky e dinte planin q\u00eb ishte b\u00ebr\u00eb. Pjetri i thot\u00eb mikut t\u00eb vet q\u00eb e thirri pran\u00eb, q\u00eb kur t\u00eb m\u00eb ftojn\u00eb (th\u00ebrrasin), si i shaljan\u00eb, p\u00ebr t\u00eb hyr\u00eb brenda eja me mua edhe n\u00eb qoft\u00eb se nuk t\u00eb ftojn\u00eb (th\u00ebrrasin). Ashtu vendosin dhe ashtu b\u00ebjn\u00eb. Sipas tradit\u00ebs ftojn\u00eb (th\u00ebrrasin) dik\u00eb nga Shala dhe shkon Pjet\u00ebr \u04aauni. Menj\u00ebher\u00eb pas tij shkon edhe miku i tij nga Shoshi. Kur Pjetri shkon n\u00eb vendin p\u00ebr t\u00eb lar\u00eb duart sipas tradit\u00ebs, shtrin\u00eb vet\u00ebm nj\u00ebr\u00ebn dor\u00eb p\u00ebr ta lar\u00eb. Ai q\u00eb po i hidhte ujin e pyet: \u201cpse po lan\u00eb vet\u00ebm nj\u00ebr\u00ebn dor\u00eb\u201d. Pjetri vendosm\u00ebrisht, por edhe me z\u00eb t\u00eb lart\u00eb q\u00eb ta d\u00ebgjonin sa m\u00eb shum\u00eb njer\u00ebz, i p\u00ebrgjigjet: \u201cdor\u00ebn tjet\u00ebr e kam k\u00ebtu af\u00ebr vetit\u201d dhe i tregon mikun nga Shoshi. Nuk u diskutua m\u00eb tej kjo pun\u00eb. Ata zun\u00eb vendet q\u00eb u takonin tradicionalisht n\u00eb sof\u00ebr midis bashk\u00eb krahinar\u00ebve t\u00eb tyre.<br \/>\nE tregova shkurtimisht k\u00ebt\u00eb ngjarje, si\u00e7 ma kan\u00eb treguar edhe mua, jo se jam apo dua q\u00eb organizimet, titujt dhe gradat e pushtuesve shekullor\u00eb t\u00eb vler\u00ebsohen apo mbivler\u00ebsohen n\u00eb koh\u00ebn moderne, n\u00eb koh\u00ebn ton\u00eb. Titujt dhe gradat e s\u00eb kaluar\u00ebs kan\u00eb vendin q\u00eb u ka dh\u00ebn\u00eb koha, historia, dhe nuk mund t\u00eb ndodh\u00eb ndryshe. Pushtuesit dhe pushteti i s\u00eb kaluar\u00ebs kan\u00eb ikur, kan\u00eb r\u00ebn\u00eb. Edhe n\u00eb shtetin am\u00eb t\u00eb tyre nuk ka tituj dhe grada q\u00eb kan\u00eb pasur para nj\u00eb shekulli. Koha ec\u00ebn, shkenca edhe n\u00eb organizimin e shoq\u00ebris\u00eb kan\u00eb b\u00ebr\u00eb hapa kolosal p\u00ebrpara. Ajo e kaluara e dikurshme nuk mund t\u00eb kthehet m\u00eb. Ajo i p\u00ebrket historis\u00eb s\u00eb shkuar.<br \/>\nMe ngjarjen e treguar m\u00eb par\u00eb dua t\u00eb dal, n\u00eb m\u00ebnyr\u00ebn time, te nj\u00eb problem shoq\u00ebror, bashk\u00ebkohor, q\u00eb nganj\u00ebher\u00eb shfaqet brenda komunitetit ton\u00eb, brenda Dukagjinit.<br \/>\nN\u00eb trajtimin e k\u00ebtij problemi, nuk do gjykoj asnjeri me emra t\u00eb p\u00ebrvetsh\u00ebm, sepse mendoj se \u00ebsht\u00eb mir\u00eb t\u00eb mos gjykosh njeri. K\u00ebtu dua t\u00eb ndalem n\u00eb dukuri q\u00eb shfaqen, e q\u00eb mendoj se ja vlen t\u00eb diskutohet. N\u00eb diskutime t\u00eb tilla n\u00eb takime shoq\u00ebrore, n\u00eb takime apo tavolina zyrtare, por edhe me gjer\u00eb mund dhe duhet t\u00eb marrin pjes\u00eb sa m\u00eb shum\u00eb njer\u00ebz, por ve\u00e7an\u00ebrisht ata q\u00eb nuk ju mungon niveli kulturor dhe arsimor, pra intelektual\u00ebt, heshtja e t\u00eb cil\u00ebve b\u00ebn q\u00eb shoq\u00ebris\u00eb ti mungoj\u00eb vizioni p\u00ebr t\u00eb ardhmen. \u00cbsht\u00eb m\u00eb mir\u00eb t\u00eb k\u00ebrkosh vlera pozitive, t\u00eb gjesh tjetrin duke b\u00ebr\u00eb pun\u00eb t\u00eb mir\u00eb dhe ta p\u00ebrg\u00ebzosh, se sa t\u00eb k\u00ebrkosh vet\u00ebm an\u00eb negative e ti p\u00ebrdor\u00ebsh si flamur. Pozitivja edukon pozitivisht, mobilizon p\u00ebr m\u00eb tej, nd\u00ebrsa rendja pas negatives b\u00ebn t\u00eb kund\u00ebrt\u00ebn.<br \/>\nShala, Shoshi dhe Pulti q\u00eb p\u00ebrfshihen n\u00ebn emrin e p\u00ebrbashk\u00ebt Dukagjin, jan\u00eb shum\u00eb t\u00eb vjet\u00ebr. Nuk po ndalemi n\u00eb popullimin dhe shpopullimin e k\u00ebtyre zonave n\u00eb shekuj dhe mij\u00ebvje\u00e7ar\u00eb, n\u00eb zbulimin dhe v\u00ebrtetimin e vendbanimeve 3000 vje\u00e7are, n\u00eb kalat\u00eb q\u00eb \u201cflasin\u201d fuqish\u00ebm edhe sot, n\u00eb toponimet, legjendat, folklorin, goj\u00ebdh\u00ebnat, etj.<br \/>\nPopullsia e sotme e Shal\u00ebs, Shoshit dhe Pultit, n\u00eb rreth 95 % t\u00eb saj \u00ebsht\u00eb relativisht e re.<br \/>\nN\u00eb historin\u00eb e ardhjes, zhvillimit dhe jet\u00ebs s\u00eb k\u00ebsaj popullsie, nuk kemi dokumente t\u00eb betejave frontale, t\u00eb m\u00ebdha, gjakderdhje t\u00eb shumt\u00eb, midis zonave. Kjo sh\u00ebrben p\u00ebr t\u00eb v\u00ebrtetuar bashk\u00ebjetes\u00ebn normale p\u00ebr koh\u00ebn, sepse po t\u00eb kishte ndodhur p\u00ebrplasje masive dikush do t\u2019ia kishte l\u00ebshuar tjetrit. Goj\u00ebdh\u00ebnat, q\u00eb natyrisht kan\u00eb vler\u00ebn e goj\u00ebdh\u00ebn\u00ebs, flasin p\u00ebr ndonj\u00eb p\u00ebrplasje midis ndonj\u00eb grup popullsie me ndonj\u00eb tjet\u00ebr, por edhe k\u00ebto jan\u00eb shuar shpejt e jeta ka vazhduar rrjedh\u00ebn normale t\u00eb saj. Askush, normalisht, nuk mund t\u00eb thot\u00eb se nuk ka pasur mos marr\u00ebveshje, grindje, hakmarrje, vrasje e gjakmarrje, si brenda zonave e fshatrave ashtu edhe midis zonave. K\u00ebshtu ishte koha dhe ajo b\u00ebn t\u00eb vet\u00ebn. Nga hulumtimet gjenealogjike q\u00eb kemi mundur t\u00eb b\u00ebjm\u00eb, v\u00ebrehet se Shala, Shoshi dhe nj\u00eb pjes\u00eb e Pultit kan\u00eb prejardhje t\u00eb p\u00ebrbashk\u00ebt. K\u00ebto zona kan\u00eb t\u00eb p\u00ebrbashk\u00ebt m\u00ebnyr\u00ebn e jetes\u00ebs, doket e zakonet, gjuh\u00ebn, fen\u00eb, folklorin, legjendat, etj. kan\u00eb t\u00eb p\u00ebrbashk\u00ebt t\u00eb kaluar\u00ebn me t\u00eb mirat dhe v\u00ebshtir\u00ebsit\u00eb e saj, por edhe t\u00eb sotmen, megjith\u00ebse jan\u00eb shp\u00ebrndar\u00eb n\u00eb t\u00eb gjitha an\u00ebt e bot\u00ebs, por b\u00ebhen p\u00ebrpjekje q\u00eb traditat e mira t\u00eb ruhen dhe transmetohen brezave q\u00eb vin\u00eb. Edhe ato grupe popullsie, relativisht t\u00eb vogla, q\u00eb nuk kan\u00eb lidhje gjaku me shumic\u00ebn, e kan\u00eb gjetur veten n\u00eb k\u00ebt\u00eb mjedis, \u00ebsht\u00eb pranuar nd\u00ebr shekuj bashk\u00ebjetesa nga t\u00eb dy pal\u00ebt, jan\u00eb p\u00ebrfshi n\u00eb gjith\u00eb jet\u00ebn shoq\u00ebrore, politike, organizative, luft\u00ebtare etj. pa m\u00eb t\u00eb vogl\u00ebn shmangie.<br \/>\nN\u00eb ecjen shekullor\u00eb t\u00eb popullsis\u00eb s\u00eb k\u00ebtyre zonave, secili me mund\u00ebsit\u00eb e tij ka formuar personalitetin e vet n\u00eb shoq\u00ebri e histori, sipas pun\u00ebs dhe rezultateve dhe kjo \u00ebsht\u00eb pranuar shoq\u00ebrisht, ju kan\u00eb njohur cilitdo, ju ka dh\u00ebn\u00eb merita e \u00ebsht\u00eb respektuar. Kjo nuk duhet ngat\u00ebrruar e barazuar me titujt e gradat orientale q\u00eb shpesh tentohet q\u00eb t\u00eb dalin n\u00eb sip\u00ebrfaqe, t\u00eb l\u00ebvizin dhe jet\u00ebsohen.<br \/>\nNe, dukagjinasit, kemi cil\u00ebsi shum\u00eb t\u00eb mira, kemi tradita t\u00eb lashta, kemi kultur\u00eb n\u00eb marr\u00ebdh\u00ebnie me nj\u00ebri tjetrin dhe m\u00eb gjer\u00eb, i japim rrug\u00eb kuvendit, gjejm\u00eb rrug\u00ebzgjidhje, dim\u00eb t\u00eb falim, etj. Por duhet t\u00eb dim\u00eb e pranojm\u00eb se nuk jemi pa t\u00eb meta, jo radh\u00eb edhe t\u00eb r\u00ebnda si\u00e7 \u00ebsht\u00eb p.sh. vrasja dhe gjakmarrja, e aq m\u00eb tep\u00ebr duke i veshur me vellon kanunore.<br \/>\nNe jetojm\u00eb me t\u00eb tjer\u00ebt, jetojm\u00eb pran\u00eb tyre, aq m\u00eb shum\u00eb sot q\u00eb koh\u00ebt moderne t\u00eb sjellin pran\u00eb, n\u00eb \u00e7ast, \u00e7do cep t\u00eb bot\u00ebs. Ne kemi jetuar dhe jetojm\u00eb se ka jetuar dhe jeton Shqip\u00ebria.<br \/>\nDiskutimet sjellin zhvillim dhe kan\u00eb vlera pozitive, ve\u00e7an\u00ebrisht kur b\u00ebhen p\u00ebrpjekje p\u00ebr t\u00eb qen\u00eb t\u00eb arsyeshme, me sa m\u00eb shum\u00eb fakte, ose t\u00eb pakt\u00ebn sa m\u00eb af\u00ebr tyre, dhe, q\u00eb mendoj se ka shum\u00eb r\u00ebnd\u00ebsi, q\u00eb ato t\u00eb jen\u00eb me frym\u00eb dashamir\u00ebsie, pa smir\u00eb, ego negative, ngarkesa emocionale, fyese, uljesh e humbje t\u00eb v\u00ebrtet\u00ebs me q\u00ebllime dashakeqe. Kur b\u00ebhen veprime t\u00eb tilla direkt ose indirekt cenojn\u00eb bashk\u00ebjetes\u00ebn, lindin inate, grindje, ka p\u00ebrbaltosje, por duhet kuptuar se kush gjuan me balt\u00eb humb tok\u00eb mbi t\u00eb cil\u00ebn kemi nevoj\u00eb t\u00eb mb\u00ebshtetemi fort e gjithmon\u00eb.<br \/>\nShikohen raste q\u00eb grumbullojm\u00eb pran\u00eb vetes aq shum\u00eb merita sa nuk lejojn\u00eb q\u00eb t\u00eb shikohet m\u00eb larg. Ky grumbullim ka edhe nj\u00eb t\u00eb keqe tjet\u00ebr. Nga \u201cpesha\u201d e k\u00ebtij grumbullimi mund t\u00eb formohet nj\u00eb grop\u00eb q\u00eb rrezikohemi t\u00eb biem vet\u00eb brenda. Asnj\u00ebra nga k\u00ebto q\u00eb mund t\u00eb ndodhin nuk jan\u00eb pozitive. \u00cbsht\u00eb e nevojshme q\u00eb t\u2019i ruhemi k\u00ebtij fenomeni i cili nuk na qet n\u00eb an\u00eb. Dukagjini dhe dukagjinasit, kudo q\u00eb ndodhen, jan\u00eb aq t\u00eb m\u00ebdhenj sa nuk lind nevoja p\u00ebr zmadhime dhe zbukurime. Atyre u mjaftojn\u00eb meritat q\u00eb kan\u00eb. Duke u mb\u00ebshtetur n\u00eb t\u00eb dh\u00ebn\u00eb gjysmake, n\u00eb t\u00eb pa v\u00ebrteta, dhe k\u00ebto duke u p\u00ebrs\u00ebritur gjat\u00eb, do t\u00eb vij\u00eb koha q\u00eb edhe vete personit q\u00eb i p\u00ebrdor\u00eb do ti duken t\u00eb v\u00ebrteta. Kjo jo vet\u00ebm nuk \u00ebsht\u00eb e mir\u00eb, por \u00ebsht\u00eb me pasoja n\u00eb histori dhe shoq\u00ebri.<br \/>\nPo b\u00ebhen emisione televizive, po shkruhet e thuhet p\u00ebr b\u00ebma e ngjarje interesante, po b\u00ebhen p\u00ebrpjekje p\u00ebr hulumtime luft\u00ebrash, organizime shoq\u00ebrore, emra e figura e p\u00ebr ti trajtuar e publikuar. N\u00eb parim jam dakord dhe duhet t\u00eb vazhdohet, por mendoj se n\u00eb k\u00ebt\u00eb drejtim t\u00eb q\u00ebndrojm\u00eb me k\u00ebmb\u00eb n\u00eb tok\u00eb, t\u00eb jemi sa m\u00eb af\u00ebr realitetit, t\u00eb jemi t\u00eb besuesh\u00ebm. \u00cbsht\u00eb shum\u00eb e v\u00ebshtir\u00eb t\u00eb trajtosh nj\u00eb problem historik vet\u00ebm mbi baz\u00ebn e goj\u00ebdh\u00ebn\u00ebs dhe, aq m\u00eb tep\u00ebr, t\u00eb k\u00ebmb\u00ebngulet se \u00ebsht\u00eb e v\u00ebrtet\u00eb. Kjo, goj\u00ebdh\u00ebna, \u00ebsht\u00eb e fundit n\u00eb rendin e dokumentimit t\u00eb nj\u00eb ngjarje apo fenomeni, ve\u00e7an\u00ebrisht kur nuk je d\u00ebshmitar okular, pra, nuk e ke par\u00eb me sy. Flitet p\u00ebr luft\u00ebra e p\u00ebrpjekje t\u00eb p\u00ebrgjakshme, por nuk dalin organizator\u00ebt, drejtuesit, komandant\u00ebt, pasi dihet se \u00e7do veprim i till\u00eb ka nj\u00eb prij\u00ebs, drejtues, komandant, se p\u00ebrndryshe nuk \u00ebsht\u00eb e organizuar, por bjeri kush t\u00eb mundet kujt t\u00eb mundet. N\u00eb \u00e7do betej\u00eb prij\u00ebsit, komandant\u00ebt jan\u00eb mbajtur mend, bile m\u00eb shum\u00eb s\u00eb luft\u00ebtar\u00ebt e zakonsh\u00ebm edhe pse k\u00ebta t\u00eb fundit mund t\u00eb jen\u00eb vrar\u00eb n\u00eb ato p\u00ebrpjekje. P\u00ebr komandantin jan\u00eb thur\u00eb edhe k\u00ebng\u00eb e deri legjenda. Mos publikimi i tyre tregon munges\u00eb njohjeje t\u00eb k\u00ebtyre problemeve.<br \/>\nN\u00eb jet\u00ebn tok\u00ebsore askush nuk \u00ebsht\u00eb mir\u00eb t\u00eb mendoj\u00eb se \u201cun\u00eb jam e v\u00ebrteta\u201d. Duhet respektuar ai q\u00eb shkon nga e drejta, q\u00eb i afrohet m\u00eb shum\u00eb. D\u00ebshira p\u00ebr t\u00eb mos pranuar mendimin ndryshe nuk \u00ebsht\u00eb e mir\u00eb. Ka ardhur ajo koh\u00eb ( dhe \u00ebsht\u00eb b\u00ebr\u00eb shum\u00eb mir\u00eb) q\u00eb duhet t\u00eb respektohet mendimi ndryshe. Jo gjith\u00e7ka \u00ebsht\u00eb vet\u00ebm bardh e zi, nuk \u00ebsht\u00eb m\u00eb \u201cose me mua ose kund\u00ebr meje\u201d. Nuk \u00ebsht\u00eb mir\u00eb q\u00eb ish nx\u00ebn\u00ebsin ton\u00eb ta mendojm\u00eb e trajtojm\u00eb gjithmon\u00eb si t\u00eb vog\u00ebl, t\u00eb ndrojtur, gjithmon\u00eb vet\u00ebm nx\u00ebn\u00ebs. Duhet ta kemi parasysh se v\u00ebrtet\u00eb dikur e kemi pasur nx\u00ebn\u00ebs, por edhe nuk duhet harruar se at\u00ebher\u00eb i kemi th\u00ebn\u00eb q\u00eb t\u00eb m\u00ebsojn\u00eb se jan\u00eb p\u00ebr nj\u00eb koh\u00eb m\u00eb t\u00eb gjat\u00eb se ne. Sot njer\u00ebzit kan\u00eb dal\u00eb nga rreshti, nuk jan\u00eb m\u00eb \u201cushtar\u00eb t\u00eb bindur\u201d, nuk jan\u00eb m\u00eb pun\u00ebtor apo vart\u00ebs nga mendimet e \u201cshefit\u201d, kryetarit, komandantit, eprorit. N\u00eb koh\u00ebn e sotme ka pak njer\u00ebz, q\u00eb marrin mendimin e \u201cshefit\u201d n\u00eb se 2+2, b\u00ebjn\u00eb kat\u00ebr apo pes\u00eb, dhe, sa m\u00eb pak duhet t\u00eb ket\u00eb t\u00eb till\u00eb.<br \/>\nHistoria shkruhet p\u00ebr at\u00eb \u00e7far\u00eb ka ndodhur e jo p\u00ebr \u00e7far\u00eb d\u00ebshirojm\u00eb t\u00eb kishte ndodhur. Konkluzione b\u00ebhen gjithmon\u00eb dhe secili ka t\u00eb drejt\u00ebn dhe m\u00ebnyr\u00ebn e tij, por konkluzionet jan\u00eb t\u00eb q\u00ebndrueshme pasi jan\u00eb analizuar disa fakte e ngjarje, jan\u00eb b\u00ebr\u00eb krahasime e diskutime.<br \/>\nPo shikohen dhe shfaqen nganj\u00ebher\u00eb prirje q\u00eb ne, pjes\u00ebtar\u00ebt e komunitetit dukagjinas, t\u00eb kemi d\u00ebshir\u00ebn q\u00eb t\u00eb integrohemi brenda p\u00ebr brenda vetvetes. Kjo ngjason, skematikisht, me nj\u00eb \u201crreth\u201d, i cili p\u00ebrfaq\u00ebson shtrirjen e komunitetit ton\u00eb, e ku shigjetat e kahes s\u00eb integrimit drejtohen nga brenda tij. Ky drejtim ruan traditat, kultur\u00ebn dhe historin\u00eb ton\u00eb t\u00eb mir\u00eb, pa \u00e7ka se ruan edhe element negativ\u00eb t\u00eb koh\u00ebs, t\u00eb trash\u00ebguara. Kjo, mendoj, ka edhe nj\u00eb t\u00eb met\u00eb tjet\u00ebr, se na pengon, na mbyll disi syt\u00eb, q\u00eb t\u00eb shikojm\u00eb \u00e7far\u00eb ka dhe \u00e7far\u00eb b\u00ebhet rreth e rrotull, jasht\u00eb, si \u00ebsht\u00eb jeta p\u00ebrtej \u201crrethit\u201d ton\u00eb.<br \/>\nMendoj se kjo mund t\u00eb shikohet dhe preket n\u00eb d\u00ebshir\u00ebn p\u00ebr ti b\u00ebr\u00eb analiza njeri tjetrit, kritika p\u00ebr \u00e7far\u00ebdo, cik\u00ebrrima, bub\u00ebrrime, shikimi i qimes n\u00eb syrin e shokut, mikut, tjetrit, e ndoshta jo traun n\u00eb syrin ton\u00eb, ulje e q\u00ebllimshme e bashk\u00ebpun\u00ebtorit, mikut, kojshis\u00eb, zon\u00ebs me q\u00ebllim p\u00ebr t\u00eb dal\u00eb vet\u00eb, familja, fshati, zona, etj. m\u00eb n\u00eb kod\u00ebr, p\u00ebr tu duk\u00eb m\u00eb shum\u00eb. T\u00eb ngjason me fenomenin e prerjes s\u00eb nj\u00eb peme p\u00ebr t\u00eb l\u00ebshuar t\u00eb shikohet nj\u00eb tjet\u00ebr. Sidomos n\u00eb koh\u00ebn e sotme \u00ebsht\u00eb fituar e drejta e qytetaris\u00eb q\u00eb secili t\u00eb thot\u00eb: \u201cun\u00eb jam i mir\u00eb\u201d, \u201cun\u00eb jam m\u00eb i miri\u201d, \u201csi un\u00eb s\u2019ka\u201d, etj. por nuk \u00ebsht\u00eb e udh\u00ebs t\u00eb ul\u00ebsh, denigrosh, shmangesh v\u00ebllain, kojshin\u00eb, apo zon\u00ebn me t\u00eb cil\u00ebn nuk t\u00eb ndan vet\u00ebm nj\u00eb vij\u00eb lapsi.<br \/>\nNuk mund t\u00eb ngrihet nj\u00eb person, fshat apo zon\u00eb duke ulur t\u00eb tjer\u00ebt. Ai le t\u00eb shpall\u00eb meritat e veta por mohimi i t\u00eb tjer\u00ebve nuk na ndihmon. Ne jetojm\u00eb se jetojn\u00eb t\u00eb tjer\u00ebt.<br \/>\nKomuniteti yn\u00eb ka m\u00eb shum\u00eb nevoj\u00eb q\u00eb kahja e integrimit t\u00eb drejtohet nga jasht\u00eb atij \u201crrethit\u201d q\u00eb p\u00ebrmend\u00ebm m\u00eb par\u00eb, t\u00eb shikohet \u00e7far\u00eb ka dhe \u00e7far\u00eb b\u00ebhet rrotull. K\u00ebtu kemi nevoj\u00eb p\u00ebr integrim, diskutim, analiza dhe t\u00eb gjenden m\u00ebnyrat m\u00eb te mira t\u00eb p\u00ebrshtatjes e bashk\u00ebjetes\u00ebs duke marr\u00eb eksperienc\u00eb e kultur\u00eb dhe po k\u00ebshtu duke dh\u00ebn\u00eb eksperienc\u00eb e kultur\u00eb.<br \/>\nNe, dukagjinasit s\u2019kemi \u00e7\u2019t\u2019i tregojm\u00eb nj\u00ebri tjetrit sepse e njohim mir\u00eb nj\u00ebri tjetrin, sepse kemi qen\u00eb dhe kemi jetuar ngjitur me territor, kemi qen\u00eb bashk\u00eb n\u00eb pun\u00eb e luft\u00eb, n\u00eb dasm\u00eb e mort n\u00eb k\u00ebng\u00eb e legjenda kemi t\u00eb nj\u00ebjt\u00ebn veshje e fjalor, kemi af\u00ebrsi gjaku, kemi miq\u00ebsi e kumbari nd\u00ebr shekuj, kemi t\u00eb nj\u00ebjtat doke e zakone, kemi t\u00eb nj\u00ebjtin organizim tradicional. Personalisht, jam p\u00ebrpjekur p\u00ebr hulumtimin e gjurm\u00ebve etnografike, kultur\u00ebn materiale e shpirt\u00ebrore dhe m\u00ebnyr\u00ebn e jetes\u00ebs n\u00eb territorin e Dukagjinit dhe nuk kam mundur t\u00eb gjej ndryshime p\u00ebr tu sh\u00ebnuar. Nuk mund t\u00eb bashkohem me ato mendime q\u00eb tradit\u00ebn ton\u00eb n\u00eb shekuj, qoft\u00eb ky edhe Kanunin, ta fyejn\u00eb, ta p\u00ebrdhosin, ta quajn\u00eb si di\u00e7ka pa vlera. Kjo nuk na b\u00ebn nder ne as gjith\u00eb vendit. Me k\u00ebsi mendimesh e veprimesh fyejm\u00eb veten ton\u00eb, t\u00eb par\u00ebt ton\u00eb, kultur\u00ebn dhe historin\u00eb ton\u00eb. P\u00ebr ato ka shkruar historia. Ato kan\u00eb pasur koh\u00ebn dhe vendin e tyre, q\u00eb, ne nuk mund ti ndryshojm\u00eb, por nuk \u00ebsht\u00eb mir\u00eb as t\u00eb tentojm\u00eb nj\u00eb gj\u00eb t\u00eb till\u00eb. Traditat tona dhe bashke me to edhe Kanuni, e kan\u00eb vendin q\u00eb u ka dh\u00ebn\u00eb historia. Mua m\u00eb dhimbsen shum\u00eb kur i akuzojn\u00eb, i keqp\u00ebrdorin e i keqinterpretojn\u00eb. \u00c7do gj\u00eb ka koh\u00ebn dhe lul\u00ebzimin e vet dhe nuk ka se si t\u00eb jen\u00eb ndryshe. Koha ec\u00ebn, e reja ka t\u00eb ardhmen. Sot \u00ebsht\u00eb koha e librit, kompjuterit, fluturimeve kozmike, e k\u00ebto nuk mund t\u00eb vizatohen n\u00eb hirin e vatr\u00ebs, t\u00eb b\u00ebhen me hamendje, t\u00eb mat\u00ebn me p\u00ebll\u00ebmb\u00eb apo me pash. E kaluara ka mbetur pas. Ajo duhet t\u00eb vendoset n\u00eb muze dhe t\u00eb ruhet me shum\u00eb kujdes, n\u00eb biblioteka, apo n\u00eb tavolina studiuesish, q\u00eb tu tregojm\u00eb brezave nga kemi ardhur e ata t\u00eb din\u00eb ku t\u00eb shkojn\u00eb, sepse po nuk dite nga vjen nuk di ku shkon dhe \u00e7far\u00eb k\u00ebrkon.<br \/>\nNe kemi nevoj\u00eb p\u00ebr t\u00eb gjetur pika t\u00eb p\u00ebrbashk\u00ebta q\u00eb na lidhin, na afroj\u00eb, t\u00eb cilat i kemi me shumic\u00eb. Nuk k\u00ebrkoj q\u00eb t\u00eb mbulohen t\u00eb metat, por ka m\u00ebnyra e m\u00ebnyra p\u00ebr ti v\u00ebn\u00eb n\u00eb dukje e korrigjuar. Tjet\u00ebr \u00ebsht\u00eb nj\u00eb diskutim, bashk\u00ebbisedim, qortim, etj. kok\u00eb m\u00eb kok\u00eb bashk\u00ebrisht, shoq\u00ebrisht, dashamir\u00ebsisht, e tjet\u00ebr \u00ebsht\u00eb t\u00eb shkruash n\u00eb gazeta, libra apo t\u00eb b\u00ebhen emisione televizive ku duken pasakt\u00ebsi e t\u00eb pav\u00ebrteta, q\u00eb beh\u00ebn nga mosnjohja, apo edhe t\u00eb q\u00ebllimshme. Dhe k\u00ebto nuk jan\u00eb t\u00eb ndaluara, por nuk \u00ebsht\u00eb mir\u00eb, aq m\u00eb tep\u00ebr se k\u00ebto mbeten dhe b\u00ebhen objekt bisede gjat\u00eb, ngjallin shqet\u00ebsime, ftohje, nxitin ndarje, largime, reagime, etj. Shikohen jo pak raste q\u00eb edhe brenda p\u00ebr brenda komunitetit tone intelektual q\u00eb gjat\u00eb diskutimeve shoq\u00ebrore apo edhe zyrtare fol\u00ebsit p\u00ebrs\u00ebritin thuajse t\u00eb gjitha ato \u00e7far\u00eb thot\u00eb parafol\u00ebsi ndoshta i paraqet edhe si propozime t\u00eb tija pa marr\u00eb mundimin m\u00eb t\u00eb vog\u00ebl p\u00ebr ti th\u00ebn\u00eb parafol\u00ebsi se fole mir\u00eb, ose jam dakord me mendimet e tua, t\u00eb pakt\u00ebn sa p\u00ebr respekt shoq\u00ebror.<br \/>\n\u00cbsht\u00eb e v\u00ebrtet\u00eb se p\u00ebr Dukagjinin nuk \u00ebsht\u00eb shkruar sa duhet, sepse kushtet, koha dhe interesat t\u00eb tilla kan\u00eb qen\u00eb, por nuk duhet t\u00eb themi se vet\u00ebm ne, brezi i sot\u00ebm po shkruajm\u00eb histori. Nuk duhet t\u00eb harrojm\u00eb se gjat\u00eb shekullit te XIX dhe n\u00eb vazhdim ka dhe jo aq pak shkrime. Po p\u00ebrmend disa si J.V.Hahn, A. Balda\u00e7i, E. Durham, F. Nop\u00e7a, R. Lane, I. Montaneli, M. Shuflai, At Z. Valentini, Zh. K. Flaverian, D. Pazzi, B. Palaj, Rr. Gurashi, K. Libardi, Padre C. Cani, At D. Gje\u00e7aj etj. pa folur p\u00ebr dokumentet arkivore q\u00eb nuk e dim\u00eb numrin e tyre, nj\u00eb pjes\u00eb, ve\u00e7an\u00ebrisht p\u00ebr gjysm\u00ebn e par\u00eb t\u00eb shekullit XX jan\u00eb publikuar n\u00eb nj\u00eb v\u00ebllim t\u00eb ve\u00e7ant\u00eb. K\u00ebto dokumente e botime kan\u00eb cek\u00eb pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb historis\u00eb e kultur\u00ebs s\u00eb Dukagjinit, sidomos ato pikantet, t\u00eb ve\u00e7antat, t\u00eb r\u00ebnd\u00ebsishmet nga af\u00ebr apo nga larg, jan\u00eb pasqyruar, e k\u00ebto mund t\u00eb p\u00ebrdor\u00ebn si referenca. Prandaj tendenca ose vrapimi p\u00ebr t\u00eb shkruar vet\u00ebm mbi baz\u00ebn e goj\u00ebdh\u00ebnave t\u00eb trash\u00ebguara pa u konsultuar me shkrimet e koh\u00ebs v\u00ebshtir\u00eb se mbijetojm\u00eb.<br \/>\nPoeti i rilindjes Risto Siliqi shkruante me d\u00ebshir\u00eb t\u00eb zjarrt\u00eb p\u00ebr Mehmet Shpendin. Ai e njihte sepse ishin bashk\u00ebkoh\u00ebs, dinte b\u00ebmat e tij. Poeti e gjen trimin n\u00eb Qaf\u00ebn e Agrit ku thyhet ushtria turke (dhe nuk \u00ebsht\u00eb mir\u00eb t\u00eb largohet n\u00eb koh\u00ebn ton\u00eb, pas nj\u00eb shekulli, me nj\u00eb fjal\u00eb goje, nga fronti, dhe t\u00eb vendoset diku tjet\u00ebr), e ka par\u00eb n\u00eb De\u00e7i\u00e7, e ka par\u00eb sa her\u00eb ka pas nevoj\u00eb vendi me pushk\u00eb p\u00ebr faqe i gatuar p\u00ebr prit\u00eb.<br \/>\nDjelmnia e Shal\u00ebs \u00ebsht\u00eb nj\u00eb organiz\u00ebm i ri unikal n\u00eb tok\u00eb t\u00eb Shqip\u00ebris\u00eb. Ajo mblodhi rreth vet\u00ebs djem t\u00eb vendosur p\u00ebr t\u00eb mir\u00ebn e krahin\u00ebs dhe vendit. Ajo ka hyr\u00eb n\u00eb histori bashk\u00eb me prij\u00ebsin e saj Mehmet Shpendi. Ajo \u00ebsht\u00eb e pashoqe p\u00ebr koh\u00ebn n\u00eb t\u00eb cil\u00ebn veproj. Ky organiz\u00ebm i ri, me pik\u00ebpamje t\u00eb reja por dhe me mosha t\u00eb reja e tregoi veten si brenda Shal\u00ebs dhe jasht\u00eb saj me ndikimin, arsyen, fjal\u00ebn dhe forc\u00ebn e saj. Ajo b\u00ebri p\u00ebrmir\u00ebsime edhe n\u00eb ligjin e koh\u00ebs \u2013 Kanunin.<br \/>\nPo thuren k\u00ebng\u00eb, kompozohen e regjistrohen, q\u00eb \u00ebsht\u00eb v\u00ebshtir\u00eb tu mbahet mend edhe vet\u00eb titulli, dhe i d\u00ebgjojm\u00eb, ndoshta, vet\u00ebm kur i k\u00ebrkojn\u00eb vet\u00eb autor\u00ebt ose familjar\u00ebt e tyre. E q\u00ebndrueshme, e fuqishme, e vler\u00ebsuar \u00ebsht\u00eb ajo pun\u00eb, ai heroiz\u00ebm, ai akt, ajo k\u00ebng\u00eb, ajo vep\u00ebr q\u00eb i reziston koh\u00ebs. Ka mbi dy shekuj q\u00eb k\u00ebndohet k\u00ebnga e shtat\u00eb Shaljaneve t\u00eb cil\u00ebt u besatuan me nj\u00ebri tjetrin p\u00ebr t\u00eb dh\u00ebn\u00eb edhe jet\u00ebn n\u00eb mbrojtje t\u00eb t\u00eb drejtave t\u00eb tyre. Ka mbi dy shekuj q\u00eb k\u00ebndohet k\u00ebnga e Pal Gjok\u00ebs e Marash Tucit p\u00ebr vet\u00ebmohimin e tyre. K\u00ebto jan\u00eb element q\u00eb tregojn\u00eb bes\u00ebn e mbajtjen e fjal\u00ebs s\u00eb dh\u00ebn\u00eb. Edhe k\u00ebnga, folklori, ndihmojn\u00eb n\u00eb v\u00ebrtetimin e fakteve historike. N\u00eb \u00e7do koh\u00eb, n\u00eb \u00e7do luft\u00eb apo p\u00ebrpjekje shoku, bashk\u00ebluft\u00ebtari nuk e ka l\u00ebn\u00eb shokun e tij t\u00eb plagosur t\u00eb bien n\u00eb dor\u00ebn e kund\u00ebrshtar\u00ebve bile jo rrall\u00eb edhe t\u00eb vdekur. N\u00eb \u00e7do koh\u00eb, n\u00eb \u00e7do luft\u00eb apo p\u00ebrpjekje shoku, bashk\u00ebluft\u00ebtari, \u00ebsht\u00eb p\u00ebrpjekur q\u00eb t\u00eb mos e l\u00ebn\u00eb shokun e tij t\u00eb plagosur t\u00eb bien n\u00eb dor\u00ebn e kund\u00ebrshtar\u00ebve bile jo rrall\u00eb edhe t\u00eb vdekur. Kjo n\u00eb malet ton\u00eb ka qen\u00eb si nj\u00eb gur\u00eb prove. N\u00eb lidhje me bes\u00ebn profesor Shaban Sinani thot\u00eb \u201c Besa \u00ebsht\u00eb nj\u00eb kategori historike, q\u00eb u shfaq te shqiptar\u00ebt n\u00eb nj\u00eb koh\u00eb kur lindi vet\u00ebdija e tejkalimit t\u00eb kufijve t\u00eb zot\u00ebrimeve familjare patronimike\u201d.<br \/>\nNe e duam Dukagjinin, por nuk jemi vet\u00ebm ne q\u00eb shkruajm\u00eb Dukagjini, ai \u00ebsht\u00eb i madh n\u00eb koh\u00eb e hap\u00ebsir\u00eb, ne jemi vet\u00ebm nj\u00eb pjes\u00eb e tij dhe aspak m\u00eb tep\u00ebr, q\u00eb me gjith\u00eb pun\u00ebn q\u00eb b\u00ebjm\u00eb nuk b\u00ebjm\u00eb vet\u00ebm detyr\u00ebn, dhe at\u00eb n\u00eb qoft\u00eb se e b\u00ebjm\u00eb mir\u00eb. V\u00ebrtet\u00eb ne e kemi pranuar Dukagjinin por kjo nuk \u00ebsht\u00eb e gjitha. E r\u00ebnd\u00ebsishme \u00ebsht\u00eb q\u00eb t\u00eb na pranoj\u00eb Dukagjini ne. \u00cbsht\u00eb shum\u00eb e nevojshme p\u00ebr ta par\u00eb shokun, mikun, bashk\u00ebbiseduesin sy n\u00eb sy, kur takohemi apo flasim, jo t\u00eb shikojm\u00eb k\u00ebpuc\u00ebt e nj\u00ebri tjetrit. Syt\u00eb jan\u00eb dritaret e shpirtit dhe shmangia e tyre fsheh di\u00e7ka.<br \/>\nMal\u00ebsor\u00ebt e Shal\u00ebs, Shoshit dhe Pultit kan\u00eb vepruar n\u00eb shekuj si nj\u00eb trup i vet\u00ebm sa her\u00eb ka qen\u00eb e nevojshme, sa her\u00eb \u00ebsht\u00eb l\u00ebshuar kushtrimi. Asnj\u00eb i jasht\u00ebm nuk ka mundur ti ndaj\u00eb e aq m\u00eb pak ti vej\u00eb kund\u00ebr nj\u00ebri tjetrit k\u00ebto zona. P\u00ebrpjekje t\u00eb paarsyeshme p\u00ebr ti ndar\u00eb p\u00ebr ti v\u00ebn\u00eb p\u00ebrball\u00eb nj\u00ebra tjetr\u00ebs, p\u00ebr t\u00eb ndryshuar krahun e peshores artificialisht e p\u00ebr gj\u00ebra an\u00ebsore nuk i sh\u00ebrbejn\u00eb \u00e7\u00ebshtjes dhe nuk kan\u00eb gjasa t\u00eb ken\u00eb rezultat as n\u00eb t\u00eb ardhmen.<br \/>\n\u00cbsht\u00eb b\u00ebr\u00eb e mod\u00ebs n\u00eb koh\u00ebn e sotme, t\u00eb flitet m\u00eb p\u00ebremrin n\u00eb nj\u00ebj\u00ebs \u201cun\u00eb\u201d, ose \u201ce imja\u201d, apo \u201ci imi\u201d dhe po vjen duke u ulur p\u00ebrdorimi i p\u00ebremrit n\u00eb shum\u00ebs,\u201cne\u201d. Kjo po form\u00ebsohet edhe n\u00eb komunitetin ton\u00eb dukagjinas, duke b\u00ebr\u00eb p\u00ebrpjekje p\u00ebr personalizime edhe t\u00eb paqena, q\u00eb vet\u00ebm d\u00ebmtojn\u00eb marr\u00ebdh\u00ebniet dhe bashk\u00ebjetes\u00ebn.<br \/>\nVeprimtaria e Shoqat\u00ebs \u201cAtdhetare Dukagjini\u201d \u00ebsht\u00eb v\u00ebrtet\u00eb shum\u00eb e madhe. Me pun\u00ebn edhe gazet\u00ebn e saj \u201cDukagjini\u201d ka zbuluar e publikuar vlerat dhe virtytet e mal\u00ebsor\u00ebve ton\u00eb n\u00eb shekuj. K\u00ebt\u00eb veprimtari e vazhdon edhe aktualisht, por mendoj se ne redaktor\u00ebt e kush merret me k\u00ebt\u00eb pun\u00eb, t\u00eb k\u00ebrkojm\u00eb m\u00eb shum\u00eb p\u00ebr rritjen e cil\u00ebsis\u00eb, pasqyrimin sa m\u00eb mir\u00eb t\u00eb veprimtarive, korrekte dhe t\u00eb pasur. Nuk \u00ebsht\u00eb e udh\u00ebs t\u00eb pasqyrohet nj\u00eb veprimtari serioze shkencore, n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb fjala hyr\u00ebse t\u00eb z\u00ebr\u00eb 202 rreshta n\u00eb gazet\u00eb dhe 7 referues me tema serioze dhe t\u00eb p\u00ebrgatitura me p\u00ebrkushtim, t\u00eb z\u00ebn\u00eb t\u00eb gjith\u00eb s\u00eb bashku 62 rreshta. Llogarin\u00eb ta b\u00ebjn\u00eb gjithsecili vet\u00eb. Kjo nuk flet p\u00ebr vler\u00ebsime serioze dhe normale t\u00eb bashk\u00ebpun\u00ebtor\u00ebve, shok\u00ebve por edhe audienc\u00ebs q\u00eb d\u00ebgjon apo lexon. Shikohen jo radh\u00eb botime q\u00eb v\u00ebshtir\u00eb t\u00eb dallohen n\u00ebse jan\u00eb poezi, bejte apo \u00e7far\u00eb jan\u00eb. K\u00ebto ja ulin vlerat gazet\u00ebs dhe shoqat\u00ebs. \u00cbsht\u00eb th\u00ebn\u00eb edhe her\u00eb t\u00eb tjera se gazeta \u201cDukagjini\u201d nuk \u00ebsht\u00eb e pavarur, as private dhe nuk mund t\u00eb personalizohet. Shoqata dhe gazeta kan\u00eb nj\u00eb program t\u00eb p\u00ebrcaktuar.<br \/>\nD\u00ebgjohen nga nj\u00eb her\u00eb ankime midis shok\u00ebsh t\u00eb natyr\u00ebs si \u201c&#8230; shok\u00ebt nuk po mundohen t\u00eb m\u00eb kuptojn\u00eb&#8230;\u201d ose \u201c&#8230; mbushen me dhjet\u00ebra faqe gazete e libri p\u00ebr traditat e t\u00eb par\u00ebve ton\u00eb, dhe deri sa arrijm\u00eb n\u00eb at\u00eb pik\u00eb q\u00eb t\u00eb g\u00ebnjejm\u00eb vetveten&#8230;\u201d, \u201c&#8230;jam lodhur p\u00ebr t\u00eb bindur &#8230;\u201d, etj. N\u00eb qoft\u00eb se nuk kuptohemi duhet t\u00eb b\u00ebhemi m\u00eb t\u00eb kuptuesh\u00ebm, kur dihen g\u00ebnjeshtrat duhen zbuluar dhe korrigjuar konkretisht duke shpjeguar edhe arsyen, e n\u00ebse njer\u00ebzit nuk binden duhet t\u00eb b\u00ebhemi m\u00eb t\u00eb bindsh\u00ebm dhe t\u00eb krijojm\u00eb besimin reciprok.<br \/>\nI vura k\u00ebt\u00eb titull, k\u00ebtij shkrimi, i nisur nga nj\u00eb ngjarje e disa viteve m\u00eb par\u00eb, por kurr\u00eb dhe n\u00eb asnj\u00eb rast nuk kam dashur, nuk dua dhe nuk do t\u00eb dua, t\u00eb v\u00eb kufij ndar\u00ebs, gardhiqe apo perde ndar\u00ebse nd\u00ebrmjet Shal\u00ebs, Shoshit, Pultit apo n\u00eb t\u00ebr\u00ebsi Dukagjinit. Por mendoj dhe b\u00ebj thirrje q\u00eb t\u00eb gjith\u00eb duhet ta kemi parasysh k\u00ebt\u00eb. Edhe n\u00eb mos qofshim t\u00eb gjith\u00eb m\u00eb prejardhje t\u00eb p\u00ebrbashk\u00ebt, duke jetuar me shekuj ngjitur me nj\u00ebri tjetrin, kemi lidhur miq\u00ebsi, kumbari e probatini t\u00eb gjithanshme dhe jemi nj\u00ebjt\u00ebsuar pothuajse totalisht. K\u00ebto t\u2019ua tregojm\u00eb brezit t\u00eb ri dhe atyre q\u00eb vin\u00eb.<br \/>\nJeta ka shum\u00eb v\u00ebshtir\u00ebsi, k\u00ebrkon pun\u00eb, iniciativ\u00eb, k\u00ebmb\u00ebngulje, dhe vizion p\u00ebr tu jetuar. \u00cbsht\u00eb leht\u00eb t\u00eb q\u00ebndrosh n\u00eb vend, t\u00eb mos lodhesh, t\u00eb mos interesohesh p\u00ebr vete, p\u00ebr komunitetin t\u00ebnd dhe p\u00ebr vendin. Kujtoj k\u00ebtu fjal\u00ebt e nj\u00eb poeti rus i cili thot\u00eb se nuk \u00ebsht\u00eb v\u00ebshtir\u00eb p\u00ebr t\u00eb vdekur, v\u00ebshtir\u00eb \u00ebsht\u00eb p\u00ebr t\u00eb jetuar.<br \/>\nNe duhet t\u00eb k\u00ebrkojm\u00eb dhe gjejm\u00eb sa m\u00eb shum\u00eb lidhje me nj\u00ebri tjetrin, pika q\u00eb bashkojn\u00eb. Ne jemi pak p\u00ebr tu shtyr\u00eb, p\u00ebr t\u00eb b\u00ebr\u00eb p\u00ebrpjekje p\u00ebr t\u00eb zhvleft\u00ebsuar nj\u00ebri tjetrin, p\u00ebr tu ndar\u00eb nga nj\u00ebri tjetri p\u00ebr t\u00eb d\u00ebmtuar sado pak nj\u00ebri tjetrin, si\u00e7 thon\u00eb m\u00ebsimet shenjte \u201cme mendime, me fjal\u00eb e me vepra\u201d<br \/>\nT\u00eb bashkuar do t\u00eb ndjehemi m\u00eb mir\u00eb, do t\u00eb jemi m\u00eb t\u00eb mir\u00eb.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>(D\u00ebrgoj p\u00ebr publikim Gjin Musa) LUIGJ SHYTI Vite m\u00eb par\u00eb, tregojn\u00eb se, n\u00eb nj\u00eb fshat t\u00eb Dukagjinit vdes nj\u00eb njeri. Ashtu si \u00ebsht\u00eb tradit\u00eb, shkojn\u00eb shum\u00eb njer\u00ebz p\u00ebr ngush\u00ebllime. Pas varrimit organizohet darka p\u00ebr t\u00eb respektuar pjes\u00ebmarr\u00ebsit. Nuk e di sakt\u00ebsisht se ishte me q\u00ebllime serioze apo ishte nj\u00eb shaka, por qe p\u00ebrhapur fjala se [&hellip;]<\/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":"<!-- This site is optimized with the Yoast SEO plugin v22.9 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>SHALA DHE SHOSHI DY DUAR T\u00cb NJ\u00cb TRUPI - 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\/shala-dhe-shoshi-dy-duar-te-nje-trupi\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SHALA DHE SHOSHI DY DUAR T\u00cb NJ\u00cb TRUPI - FjALA e LIR\u00cb - Arkivi\" \/>\n<meta property=\"og:description\" content=\"(D\u00ebrgoj p\u00ebr publikim Gjin Musa) LUIGJ SHYTI Vite m\u00eb par\u00eb, tregojn\u00eb se, n\u00eb nj\u00eb fshat t\u00eb Dukagjinit vdes nj\u00eb njeri. 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Nuk e di sakt\u00ebsisht se ishte me q\u00ebllime serioze apo ishte nj\u00eb shaka, por qe p\u00ebrhapur fjala se [&hellip;]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/fjala.info\/2009-2015\/shala-dhe-shoshi-dy-duar-te-nje-trupi\/\" \/>\n<meta property=\"og:site_name\" content=\"FjALA e LIR\u00cb - Arkivi\" \/>\n<meta property=\"article:published_time\" content=\"2014-09-13T07:05:34+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/www.fjala.info\/2014\/luigj_shyti_dukagjini.jpg\" \/>\n<meta name=\"author\" content=\"admin\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"admin\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"22 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/fjala.info\/2009-2015\/shala-dhe-shoshi-dy-duar-te-nje-trupi\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/fjala.info\/2009-2015\/shala-dhe-shoshi-dy-duar-te-nje-trupi\/\"},\"author\":{\"name\":\"admin\",\"@id\":\"https:\/\/fjala.info\/2009-2015\/#\/schema\/person\/3aa1163ef05469c496fc94e77611ada2\"},\"headline\":\"SHALA DHE SHOSHI DY DUAR T\u00cb NJ\u00cb TRUPI\",\"datePublished\":\"2014-09-13T07:05:34+00:00\",\"dateModified\":\"2014-09-13T07:05:34+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/fjala.info\/2009-2015\/shala-dhe-shoshi-dy-duar-te-nje-trupi\/\"},\"wordCount\":4507,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/fjala.info\/2009-2015\/#organization\"},\"image\":{\"@id\":\"https:\/\/fjala.info\/2009-2015\/shala-dhe-shoshi-dy-duar-te-nje-trupi\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/www.fjala.info\/2014\/luigj_shyti_dukagjini.jpg\",\"articleSection\":[\"Artikuj\"],\"inLanguage\":\"sq-AL\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/fjala.info\/2009-2015\/shala-dhe-shoshi-dy-duar-te-nje-trupi\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/fjala.info\/2009-2015\/shala-dhe-shoshi-dy-duar-te-nje-trupi\/\",\"url\":\"https:\/\/fjala.info\/2009-2015\/shala-dhe-shoshi-dy-duar-te-nje-trupi\/\",\"name\":\"SHALA DHE SHOSHI DY DUAR T\u00cb NJ\u00cb TRUPI - 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