{"id":13900,"date":"2014-12-28T09:16:26","date_gmt":"2014-12-28T08:16:26","guid":{"rendered":"http:\/\/www.fjala.info\/?p=2552"},"modified":"2014-12-28T09:16:26","modified_gmt":"2014-12-28T08:16:26","slug":"2552-2","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/2552-2\/","title":{"rendered":"Kur Jakov Milaj fliste p\u00ebr rac\u00ebn: \u00c7far\u00eb e ka prishur tipin shqiptar!"},"content":{"rendered":"

Nga Ilirjan Gjika<\/strong><\/p>\n

“\u00c7do shkenc\u00eb e mir\u00ebfillt\u00eb ka prekursor\u00ebt e saj. \u00cbsht\u00eb e v\u00ebrtet\u00eb se antropologjia si pjes\u00eb e shkencave albanologjike, u fut n\u00eb udh\u00eb t\u00eb mbar\u00eb k\u00ebto dekafat e fundit, por po aq e v\u00ebrtet\u00eb \u00ebsht\u00eb se ka pionierin e saj, Jakov Milajn\u201d. (Prof. Dr. Aleksand\u00ebr Dhima<\/strong>)<\/p><\/blockquote>\n

\"\" 1<\/strong>
\nAntropologjia kulturore \u00ebsht\u00eb nj\u00eb shkenc\u00eb e re. E krijuar diku n\u00eb shekullin XIX, ajo mori nj\u00eb zhvillim t\u00eb jasht\u00ebzakonsh\u00ebm gjat\u00eb shekullit t\u00eb m\u00ebvonsh\u00ebm. Ashtu si shumica e disiplinave shkencore, edhe ajo e ka origjin\u00ebn nga greqishtja e lasht\u00eb, ku anthropos do t\u00eb thot\u00eb njeri dhe logos \u2013 shkenc\u00eb, p\u00ebr t\u00eb na ardhur e perifrazuar si shkenca q\u00eb studion njeriun apo njer\u00ebzimin n\u00eb t\u00eb gjitha aspektet, qoft\u00eb fizik, shoq\u00ebror apo kulturor.<\/p>\n

Por sot, n\u00eb bot\u00ebn shkencore ndodh nj\u00eb fenomen v\u00ebrtet i \u00e7uditsh\u00ebm. Shum\u00eb nga studiuesit dhe shkollat e ndryshme t\u00eb antropologjis\u00eb akoma nuk kan\u00eb nj\u00eb p\u00ebrcaktim definitiv se \u00e7\u2019p\u00ebrmban kjo shkenc\u00eb, duke e \u201cp\u00ebrzier\u201d apo \u201cngat\u00ebrruar\u201d at\u00eb me dhe etnografin\u00eb. Madje, ajo q\u00eb n\u00eb \u201cbot\u00ebn anglishtfol\u00ebse\u201d quhet antropologji social-kulturore, n\u00eb \u201cEvrop\u00ebn Kontinentale\u201d konsiderohet si etnografi.<\/p>\n

K\u00ebshtu nis edhe nj\u00eb amalgam\u00eb etiketimesh, duke mos krijuar nj\u00eb kufi t\u00eb sakt\u00eb se, ku fillon nj\u00ebra dhe ku p\u00ebrfundon tjetra, duke b\u00ebr\u00eb q\u00eb p\u00ebr disa ato t\u00eb jen\u00eb fusha t\u00eb nj\u00ebjta, nd\u00ebrsa p\u00ebr shum\u00eb t\u00eb tjer\u00eb disiplina t\u00eb ndryshme.<\/p>\n

\"\" Nd\u00ebrkoh\u00eb, n\u00eb nj\u00eb nga botimet e Oksfordit, theksohet se antropologjia, lindi si nd\u00ebrthurje e zbulimeve t\u00eb evropian\u00ebve, kolonializmit dhe shkencave natyrore. E bazuar n\u00eb dy shtylla konceptuale si\u00e7 jan\u00eb kultura dhe shoq\u00ebria ajo mb\u00ebshtetet n\u00eb studimet e saj kryesisht tek etnografia, e cila \u00ebsht\u00eb p\u00ebr antropologun si k\u00ebrkimi laboratorik p\u00ebr biologun, k\u00ebrkimi arkivor p\u00ebr historianin apo si anketimi p\u00ebr sociologun (J. Monaghan dhe Peter Just, Antropologjia Social-Kulturore, sht\u00ebpia botuese IDEART, Instituti i Dialogut dhe Komunikimit, f. 9-17).<\/p>\n

Nd\u00ebrsa n\u00eb nj\u00eb botim tjet\u00ebr, k\u00ebsaj radhe t\u00eb Kembrixhit, nj\u00eb p\u00ebrfaq\u00ebsues n\u00eb z\u00eb i k\u00ebsaj fushe, Alan Barnard, thekson se n\u00eb SHBA dhe Kanada, antropologjia si shkenc\u00eb p\u00ebrfshin kat\u00ebr fusha, t\u00eb cilat jan\u00eb antropologjia biologjike, arkeologjia, linguistika antropologjike dhe antropologjia kulturore. Sipas tij, antropologjia, studion kultur\u00ebn e p\u00ebrgjithshme, nd\u00ebrsa etnologjia kultur\u00ebn specifike (Alan Barnard, History and Theory in Anthropology, Cambridge University Press, 2000).<\/p>\n

Kurse profesori Kris Han, i s\u00eb nj\u00ebjt\u00ebs fush\u00eb, thekson se n\u00eb SHBA, Kanada dhe vendet anglishtfol\u00ebse me termin antropologji n\u00ebnkuptohen t\u00eb gjitha drejtimet e studimit antropologjik, nd\u00ebrsa n\u00eb Evrop\u00eb ajo m\u00eb tep\u00ebr em\u00ebrtohet me emrin etnologji. Sipas tij, disa shkolla b\u00ebjn\u00eb ndryshimin midis etnografis\u00eb si metoda kryesore e studimit antropologjik dhe etnologjis\u00eb si nj\u00eb disiplin\u00eb krahasuese dhe p\u00ebrshkruese e studimeve etnografike (Chris Hann, Antropologjia Sociale, Mikena, Manastir 2009, f. 9).<\/p>\n

Nd\u00ebrkoh\u00eb, n\u00eb Shqip\u00ebri k\u00ebto koncepte jan\u00eb njohur shum\u00eb m\u00eb her\u00ebt se sot. Pik\u00ebrisht rreth k\u00ebsaj \u00e7\u00ebshtjeje, 70 vjet m\u00eb par\u00eb, dr. Jakov Milaj theksonte dhe p\u00ebrforconte konceptet e mir\u00ebfillta t\u00eb k\u00ebtyre disiplinave. Tek vepra e tij \u201cRaca shqiptare\u201d, me t\u00eb cil\u00ebn do t\u00eb niste jet\u00ebn tek ne edhe antropologjia social-kulturore, ai do t\u00eb p\u00ebrcaktonte se:<\/p>\n

\u201cSkajet etnografi dhe etnologji q\u00eb e kan\u00eb rr\u00ebnj\u00ebn n\u00eb konceptin e popullit (greqisht ethnos) jan\u00eb t\u00eb koh\u00ebve t\u00eb reja. P\u00ebrkufizime t\u00eb qarta mbi to mungojn\u00eb edhe sot e k\u00ebsaj dite, pse dijetar\u00ebt e shteteve t\u00eb ndryshme u japin kuptime q\u00eb nuk p\u00ebrputhen kryek\u00ebput me nj\u00ebri tjetrin. Me gjith\u00eb k\u00ebt\u00eb, p\u00ebrmbajtja e etnografis\u00eb \u00ebsht\u00eb p\u00ebrcaktuar, n\u00eb p\u00ebrgjith\u00ebsi, n\u00eb kuptimin e nj\u00eb disipline thjesht\u00ebsisht p\u00ebrshkronj\u00ebse, e cila ka p\u00ebr barr\u00eb mbledhjen e l\u00ebnd\u00ebs q\u00eb \u00ebsht\u00eb p\u00ebr t\u00eb v\u00ebrejtur mbi kulturat e sotme t\u00eb popujve t\u00eb ndrysh\u00ebm. Etnologjia \u00ebsht\u00eb shkenca krahasonj\u00ebse e induktive q\u00eb ka p\u00ebr detyr\u00eb p\u00ebrpunimin e m\u00ebpastajsh\u00ebm dhe diskutimin e k\u00ebsaj l\u00ebnde s\u00eb mbledhur\u2026 Shum\u00eb her\u00eb n\u00ebn emrin shkenca antropologjike dijetar\u00ebt kan\u00eb p\u00ebrmbledhur etnologjin\u00eb s\u00eb bashku me antropologjin\u00eb\u201d (Jakov Milaj, Raca shqiptare, Ismail Mal Osmani, Tiran\u00eb, 1944, f. 11-12).<\/p>\n

2<\/strong>
\nN\u00eb janar 1944, Jakov Milaj boton n\u00eb Tiran\u00eb vepr\u00ebn kryesore t\u00eb tij \u201cRaca shqiptare\u201d, e cila do t\u00eb cil\u00ebsonte at\u00eb si themelues t\u00eb antropologjis\u00eb social-kulturore shqiptare.<\/p>\n

Sipas prof. dr. Aleksand\u00ebr Dhim\u00ebs, \u201cRaca shqiptare\u201d \u00ebsht\u00eb e para monografi e shkruar nga nj\u00eb autor shqiptar, n\u00eb t\u00eb cil\u00ebn provohet me bindje prejardhja e k\u00ebtij populli dhe nj\u00ebsia e kombit shqiptar me mjete nd\u00ebrdisiplinore, ku shtyllat kryesore t\u00eb argumentimit i mbajn\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb natyrshme antropologjia dhe shkencat historike. N\u00eb aspektin antropologjik, do t\u00eb thoshim, madje me plot goj\u00ebn se ky punim, i shkruar mjesht\u00ebrisht me nj\u00eb shqipe t\u00eb lakmueshme, q\u00eb ng\u00ebrthen n\u00eb nj\u00eb t\u00eb t\u00ebr\u00eb t\u00eb gjitha studimet e m\u00ebparshme, t\u00eb kryera n\u00eb shumic\u00ebn d\u00ebrrmuese nga t\u00eb huajt, p\u00ebr t\u00eb nxjerr\u00eb mandej tharmin e tipit fizik shqiptar dhe ecurin\u00eb e tij evolative n\u00eb rrafsh komb\u00ebtar\u201d (Vasil Prifti-Lami Ko\u00e7o, Jakov Milaj nj\u00eb jet\u00eb n\u00eb sh\u00ebrbim t\u00eb popullit, Planet, Fier, 1998, f. 10).<\/p>\n

Nd\u00ebrsa prof. dr. Mark Tirta, n\u00eb kumtes\u00ebn \u201cDukuri etnologjike n\u00eb vepr\u00ebn \u201cRaca shqiptare\u201d thekson se \u201cMilaj, njeri me kultur\u00eb t\u00eb gjer\u00eb, specialist n\u00eb veterinari, ka ditur t\u00eb gjej\u00eb vendin e tij n\u00eb nj\u00eb tem\u00eb interesante t\u00eb dijeve albanistike, n\u00eb antropologjin\u00eb etnike\u2026 N\u00eb k\u00ebt\u00eb v\u00ebshtrim Milaj i ka sh\u00ebrbyer shkenc\u00ebs s\u00eb etnologjis\u00eb shqiptare, mandej si nism\u00ebtar p\u00ebr nj\u00eb problematik\u00eb t\u00eb gjer\u00eb q\u00eb ka marr\u00eb n\u00eb shqyrtim. Pra, n\u00eb historin\u00eb e studimit t\u00eb etnologjis\u00eb shqiptare, puna e b\u00ebr\u00eb nga nj\u00eb shqiptar, vepra \u201cRaca shqiptare\u201d e autori i saj, ka z\u00ebn\u00eb nj\u00eb vend t\u00eb merituar (Vasil Prifti-Lami Ko\u00e7o, Jakov Milaj nj\u00eb jet\u00eb n\u00eb sh\u00ebrbim t\u00eb popullit\u201d, Planet, Fier, 1998, f. 29).<\/p>\n

T\u00eb tjera vler\u00ebsime k\u00ebtij libri i jan\u00eb b\u00ebr\u00eb dikur n\u00eb konferenca shkencore edhe nga prof. Bedri Dedja, Nasho Jorfaqi dhe Anton \u00c7eta, nd\u00ebrsa parath\u00ebnien e ribotimit t\u00eb tij t\u00eb fundit e ka shkruar prof. Aleksand\u00ebr Meksi, i ati i t\u00eb cilit Gabriel Meksi, e kishte quajtur Jakov Milajn nj\u00eb shkenc\u00ebtar t\u00eb mir\u00ebfillt\u00eb.<\/p>\n

Por \u00e7far\u00eb trajton midis gam\u00ebs s\u00eb gjer\u00eb t\u00eb problemeve t\u00eb brendis\u00eb s\u00eb tij ky lib\u00ebr. N\u00eb t\u00eb Jakov Milaj prek \u00e7\u00ebshtje t\u00eb tilla q\u00eb jan\u00eb aktuale dhe q\u00ebndrojn\u00eb si teza edhe sot. T\u00eb tilla jan\u00eb problemet se \u00e7\u2019\u00ebsht\u00eb antropologjia, raca dhe kombi, studimet antropologjike mbi shqiptar\u00ebt, origjina e rac\u00ebs shqiptare, tipi fizik i shqiptarit, shqiptaret jasht\u00eb kufijve, t\u00eb huajt n\u00eb Shqip\u00ebri dhe past\u00ebrtia e rac\u00ebs shqiptare.<\/p>\n

\"\" Nd\u00ebrkoh\u00eb, n\u00eb vitin e larg\u00ebt 1944, Jakov Milaj nis dhe u shpjegon shqiptar\u00ebve se \u00e7\u2019\u00ebsht\u00eb antropologjia, at\u00eb q\u00eb pik\u00ebrisht sot, shum\u00eb prej \u201cprofesor\u00ebve\u201d t\u00eb universiteteve tona ua servirin student\u00ebve n\u00ebp\u00ebrmjet teksteve dhe autor\u00ebve t\u00eb huaj. Dhe ja se \u00e7\u2019shkruan ai konkretisht.<\/p>\n

\u201c\u2026Nd\u00ebr Grek\u00eb e Latin\u00eb, pastaj, kemi sh\u00ebnime t\u00eb shumta e vepra t\u00eb t\u00ebra ku fise e raca t\u00eb ndryshme t\u00eb dheut p\u00ebrshkruhen p\u00ebr bukuri duke u ndjekur nj\u00eb far\u00eb sistemi shkencor. Mjafton t\u00eb p\u00ebrmendim emrat e Herodotit, Aristotelit, Tacitit e Plinit t\u00eb Vjet\u00ebr p\u00ebr t\u00eb kuptuar se shum\u00eb nd\u00ebr eksponent\u00ebt e mendimit helenik e italik i kan\u00eb kushtuar me zell studime t\u00eb vlefshme atyre shkencave q\u00eb sot thirren etnografi, etnologji e antropologji\u201d (Jakov Milaj, Raca shqiptare, Ismail Mal Osmani, Tiran\u00eb, 1944, f. 11).<\/p>\n

\u201cEmri i antropologjis\u00eb \u00ebsht\u00eb i vjet\u00ebr: e p\u00ebrdor Aristoteli n\u00eb kuptimin e fjalimit mbi njeriun\u2026 skajet etnografi dhe etnologji q\u00eb e kan\u00eb rr\u00ebnj\u00ebn n\u00eb koncepti e popullit, (greqisht ethnos) jan\u00eb t\u00eb koh\u00ebve t\u00eb reja. P\u00ebrkufizimet t\u00eb qarta mbi to mungojn\u00eb edhe sot e k\u00ebsaj dite, pse dijetar\u00eb t\u00eb shteteve t\u00eb ndryshme ju japin kuptime q\u00eb nuk p\u00ebrputhen kryek\u00ebput nj\u00ebri me tjetrin. Me gjith\u00eb k\u00ebt\u00eb, p\u00ebrmbajtja e etnografis \u00ebsht\u00eb p\u00ebrcaktuar, n\u00eb p\u00ebrgjith\u00ebsi, n\u00eb kuptimin e nj\u00eb disipline thjesht\u00ebsisht p\u00ebrshkruese, e cila ka p\u00ebr barr\u00eb mbledhjen e l\u00ebnd\u00ebs q\u00eb \u00ebsht\u00eb v\u00ebrejtur mbi kulturat e sotshme t\u00eb popujve t\u00eb ndrysh\u00ebm\u201d.<\/p>\n

\u201c\u2026Shum\u00eb her\u00eb, n\u00ebn emri shkenca antropologjike dijetar\u00ebt kan\u00eb p\u00ebrmbledhur etnologjin\u00eb s\u00eb bashku me etnografin\u00eb\u201d (po aty, f. 11-12).
\nM\u00eb pas, me nj\u00eb gjuh\u00eb t\u00eb rrjedhshme, t\u00eb kuptueshme dhe me nj\u00eb stil t\u00eb thjesht\u00eb metodik, hap pas hapi ai b\u00ebn nj\u00eb shpjegim t\u00eb detajuar t\u00eb problemeve t\u00eb ndryshme. K\u00ebshtu e nis me termin rac\u00eb. Pra, \u201cRaca\u201d, shkruan m\u00eb tej Milaj, duke cituar si autor Gunther-in,p\u00ebrfaq\u00ebson nj\u00eb grup njer\u00ebzor q\u00eb, p\u00ebr lidhjet nd\u00ebrmjet ve\u00e7orive fizike dhe pajisjeve shpirt\u00ebrore t\u00eb ve\u00e7anta, dallohet nga cilido grup tjet\u00ebr njer\u00ebzor dhe krijon elemente t\u2019i p\u00ebrngjasojn\u00eb nj\u00ebri-tjetrit (po aty, f. 12).<\/p>\n

Sipas tij, \u201cantropologjia, p\u00ebr t\u00eb studiuar nj\u00eb grup njer\u00ebzish, mb\u00ebshtetet n\u00eb disa masa e p\u00ebrshkrime t\u00eb nj\u00eb pjese individ\u00ebsh p\u00ebr t\u00eb cil\u00ebt besohet se e p\u00ebrfaq\u00ebsojn\u00eb grupin. Racat dallohen nga nj\u00ebra-tjetra, vijon Jakov Milaj, nga disa karaktere somatike q\u00eb jan\u00eb: ngjyra e l\u00ebkur\u00ebs, ngjyra e syve, ngjyra e flok\u00ebve dhe trajtat e tyre, lart\u00ebsia e trupit, trajtat e fytyr\u00ebs, trajta e hund\u00ebs, treguesi qefalik etj.<\/p>\n

Mbi k\u00ebto p\u00ebrcaktime autori parap\u00eblqen t\u00eb bazohet tek sistemi i Biasutit, t\u00eb cilin e konsideron p\u00ebr koh\u00ebn m\u00eb t\u00eb p\u00ebrsosurin. Sipas tij: cikli i trajtave primare ekuatoriale me deg\u00ebn e australoid\u00ebve dhe negroid\u00ebve, cikli i trajtave primare boreale me deg\u00eb e mongoloid\u00ebve dhe europoid\u00ebve, cikli i racave t\u00eb rrjedhura subekuatoriale dhe cikli i racave t\u00eb rrjedhura t\u00eb Oqeanit Paq\u00ebsor t\u00eb Amerik\u00ebs(Po aty, f. 18-22). Duke ndjekur parimin anglosakson se antropologjia sociale p\u00ebrfshin kat\u00ebr fusha si antropologjin\u00eb biologjike, arkeologjin\u00eb, linguistik\u00ebn antropologjike dhe antropologjin\u00eb kulturore, Jakov Milaj nis dhe i trajton t\u00eb gjitha me radh\u00eb n\u00eb librin e tij k\u00ebto fusha.<\/p>\n

Duke e par\u00eb n\u00eb k\u00ebndv\u00ebshtrimin e antropologjis\u00eb biologjike Milaj shkruan: \u201cRaca nuk ka asnj\u00eb lidhje me kombin. Nj\u00eb popull me origjin\u00eb t\u00eb nj\u00ebjt\u00eb, me nj\u00eb histori t\u00eb vetme, me gjuh\u00eb t\u00eb p\u00ebrbashk\u00ebt dhe me doke e zakone t\u00eb p\u00ebrngjashme, trajton p\u00ebr bukuri nj\u00eb komb t\u00eb vet\u00ebm, kurse mund t\u00eb jet\u00eb i p\u00ebrb\u00ebr\u00eb prej racash t\u00eb ndryshme. Kjo ndodh me kombin italian, me kombin gjerman, me kombin grek, me kombin serb. Vet\u00ebm p\u00ebr kombin shqiptar kemi nj\u00ebfar\u00eb p\u00ebrjashtimi, por edhe ky, si\u00e7 do t\u00eb shohim, nuk p\u00ebrb\u00ebhet vet\u00ebm prej rac\u00ebs dinarike: nj\u00eb pjes\u00eb e shqiptar\u00ebve, megjith\u00ebse n\u00eb p\u00ebrqindje shum\u00eb t\u00eb vog\u00ebl, \u00ebsht\u00eb e tipit mesdhetar (Po aty, f. 26).<\/p>\n

P\u00ebr t\u00eb b\u00ebr\u00eb dallimin e diversitetit t\u00eb shqiptar\u00ebve me popujt fqinj\u00eb t\u00eb Ballkanit, ai citon kontin De Gobineau, ish-ambasador i Franc\u00ebs n\u00eb Greqi, i cili jep t\u00eb dh\u00ebna interesante tek sh\u00ebnimet e tij. De Gobineau, thuhet n\u00eb faqe 32 t\u00eb \u201cRac\u00ebs shqiptare\u201d, origjin\u00ebn ton\u00eb e gjen te Ilir\u00ebt, \u201ce denj\u00eb p\u00ebr emrin popull\u201d; merret pak me historin\u00eb e me gjuh\u00ebn e tyre dhe pastaj flet mbi individualitetin fizik: \u201cshqiptari, n\u00eb pjes\u00ebn e v\u00ebrtet\u00eb komb\u00ebtare t\u00eb vijave t\u00eb tij, dallohet fare mir\u00eb prej popullsive q\u00eb e rrethojn\u00eb. Nuk i p\u00ebrngjan as Grekut t\u00eb ri as Sllavit. Nuk ka lidhje t\u00eb ngusht\u00eb me Vllahun. Marr\u00ebdh\u00ebniet e shumta, duke e afruar fiziologjikisht me fqinj\u00ebt q\u00eb e rrethojn\u00eb, e kan\u00eb prishur mjaft tipin e tij parak (primitiv), por karakteri i tij i ve\u00e7ant\u00eb nuk \u00ebsht\u00eb zhdukur.<\/p>\n

Si sh\u00ebnja themelore, vihen re tek ai nj\u00eb shtat i gjat\u00eb e i p\u00ebrpjestuar mir\u00eb, nj\u00eb skelet i fort, vija t\u00eb theksuara dhe nj\u00eb fytyr\u00eb e kockt\u00eb q\u00eb, n\u00eb t\u00eb kthyer e nd\u00ebr k\u00ebnde, nuk t\u00eb kujton pik\u00eb p\u00ebr pik\u00eb nd\u00ebrtimin e facies kalmuke, por t\u00eb sjell nd\u00ebr m\u00ebnt sistemin pas t\u00eb cilit kjo facies \u00ebsht\u00eb trajtuar\u2026. Hunda duket e gjat\u00eb, mjekra e gj\u00ebr\u00eb dhe n\u00eb trajt\u00eb katrore. Vijat, megjith\u00ebse t\u00eb bukura, jan\u00eb t\u00eb dukshme si te Maxhar\u00ebt dhe nuk riprodhojn\u00eb, n\u00eb asnj\u00eb m\u00ebnyr\u00eb, holl\u00ebsin\u00eb e modelit grek (Po aty, f. 32)<\/p>\n

\u201cShqiptar\u00ebt jan\u00eb st\u00ebrniprit e ilir\u00ebve, t\u00eb k\u00ebtij populli t\u00eb lasht\u00eb q\u00eb, dy a tre mij\u00eb vjet para Krishtit, zbriti\u2026 dhe u p\u00ebrhap buz\u00eb detit Adriatik e n\u00eb toka t\u00eb tjera prej Austris\u00eb deri n\u00eb kufirin jugor t\u00eb Shqip\u00ebris\u00eb s\u00eb sotme (Po aty, f. 141)\u2026 Trupi i lart\u00eb i shqiptarit nuk paraqet asgj\u00eb t\u00eb ve\u00e7ant\u00eb q\u00eb t\u00eb t\u00ebrheq veren. Me gjith\u00eb k\u00ebt\u00eb v\u00ebrteton se ka pasur shum\u00eb pak ose aspak lidhje gjaku me racat e pjes\u00ebs jugore e qendrore t\u00eb Gadishullit Italik (Po aty, f. 143)\u2026 N\u00eb lindje t\u00eb tok\u00ebs s\u00eb z\u00ebn\u00eb prej popullit shqiptar gjendet Bullgaria. E ndan prej saj Maqedonia me njer\u00ebz race t\u00eb p\u00ebrzier, shumica e t\u00eb cil\u00ebve e mban veten si bullgar\u00eb. Bullgar\u00ebt sipas Watef-it, kan\u00eb nj\u00eb lart\u00ebsi mesatare m. 1.665\u2026 Bullgar\u00ebt e Maqedonis\u00eb e kan\u00eb shtatin e tyre m\u00eb t\u00eb lart\u00eb se ata t\u00eb krahinave lindore: ai arrin mesatarisht n\u00eb m. 1.678, do me th\u00ebn\u00eb n\u00eb nj\u00eb lart\u00ebsi krejt t\u00eb barabart\u00eb me at\u00eb t\u00eb shqiptar\u00ebve q\u00eb gjen Pittardi\u2026 del pra, n\u00eb shesh se ata q\u00eb i thon\u00eb vetes maqedonas duhet t\u00eb ken\u00eb shum\u00eb gjak shqiptar dhe, p\u00ebr sa i takon lart\u00ebsis\u00eb mesatare, ndryshojn\u00eb mjaft prej bullgar\u00ebve t\u00eb v\u00ebrtet\u00eb.<\/p>\n

N\u00eb veri t\u00eb Shqip\u00ebris\u00eb etnike ndodhen serb\u00eb, boshnjak\u00eb e malazez\u00eb. Q\u00eb t\u00eb tre k\u00ebta popuj kan\u00eb trup m\u00eb t\u00eb lart\u00eb se shqiptar\u00ebt\u2026 N\u00eb jugun e vendit ton\u00eb gjenden Grek\u00ebt, t\u00eb cil\u00ebt kan\u00eb nj\u00eb gjat\u00ebsi trupi t\u00eb nj\u00ebnj\u00ebshme me ne: m. 1.67. Kjo ve\u00e7ori e disa t\u00eb tjera\u2026 b\u00ebjn\u00eb t\u00eb besosh se shumica e Grek\u00ebve, posa\u00e7\u00ebrisht pjesa per\u00ebndimore, jan\u00eb t\u00eb nj\u00eb race me shqiptar\u00ebt, e, bile, jan\u00eb Shqiptar\u00eb q\u00eb kan\u00eb humbur gjuh\u00ebn dhe n\u00ebp\u00ebrmjet t\u00eb shkoll\u00ebs e t\u00eb Kish\u00ebs, kan\u00eb trajtuar nj\u00eb ndjenj\u00eb komb\u00ebtare q\u00eb, shpirt\u00ebrisht i ndan\u00eb nga ne (Po aty, f. 90).<\/p>\n

Nd\u00ebrsa nga arkeologjia, Milaj jep si shembuj zbulimet e b\u00ebra n\u00eb nekropolin ilir t\u00eb Glasinacit n\u00eb Bosnje, t\u00eb qytet\u00ebrimit Halshtatian n\u00eb Austri, t\u00eb nekropoleve mesjetare n\u00eb Koman t\u00eb Puk\u00ebs dhe n\u00eb Alfion\u00eb t\u00eb Korfuzit. Ai b\u00ebn jo vet\u00ebm analiz\u00ebn e rezultateve antropologjike t\u00eb k\u00ebtyre zbulimeve por shkon deri aty sa portretizon edhe perandor\u00ebt ilir\u00eb t\u00eb Rom\u00ebs dhe Bizantit. Ja se \u00e7\u2019thot\u00eb ai enkas p\u00ebr m\u00eb t\u00eb famshmin prej tyre: \u201cPo t\u2019u hedhim nj\u00eb sy mozaik\u00ebve t\u00eb Justinianit t\u00eb Madh dhe t\u00eb shoqes s\u00eb tij Theodhora, q\u00eb jan\u00eb nd\u00ebrtuar n\u00eb Ravena n\u00eb shekullin e gjasht\u00eb, i pari n\u00eb kish\u00ebn e Sh\u00ebn Apolonarit t\u00eb Ri dhe i dyti n\u00eb kish\u00ebn Sh\u00ebn Vitalit, do t\u00eb na bjen\u00eb n\u00eb sy menj\u00ebher\u00eb tiparet dinarike t\u00eb ligjv\u00ebn\u00ebsit t\u00eb madh kosovar, nd\u00ebrsa Perandoresha duket se \u00ebsht\u00eb e rac\u00ebs mesdhetare (Po aty, f. 50-51).<\/p>\n

K\u00ebrkimet arkeologjike na vijn\u00eb n\u00eb ndihm\u00eb pik\u00ebrisht atje ku lajmet historike mungojn\u00eb dhe provat gjuh\u00ebsore nuk kan\u00eb fuqi. \u00cbsht\u00eb nj\u00eb periudh\u00eb kur karta etnografike e Ballkanit \u00ebsht\u00eb p\u00ebrzier shum\u00eb, pse popuj t\u00eb ndrysh\u00ebm aziatik\u00eb jan\u00eb dyndur mbi tok\u00ebt e Gadishullit dhe popujt anas (autokton\u00eb) kan\u00eb qen\u00eb t\u00eb detyruar t\u00eb ndryshojn\u00eb vend. Zbulimet e tumuleve t\u00eb Komanit dhe ato t\u00eb Afion\u00ebs japin l\u00ebnd\u00eb t\u00eb mjaft\u00eb p\u00ebr t\u00eb v\u00ebrtetuar vazhdimin e elementit etnik q\u00eb nga shkat\u00ebrrimi i Perandoris\u00eb s\u00eb Rom\u00ebs gjer n\u00eb shekullin e tet\u00eb pas Krishtit. Pas k\u00ebsaj kohe historia nuk flet m\u00eb p\u00ebr migrim fisesh t\u00eb huaja n\u00eb tok\u00ebn e banuar prej Shqiptarvet, thekson ai n\u00eb faqen 56 t\u00eb \u201cRac\u00ebs\u201d.<\/p>\n

Nd\u00ebrkoh\u00eb q\u00eb n\u00eb k\u00ebndv\u00ebshtrimin e linguistik\u00ebs antropologjike tek \u201cRaca shqiptare\u201d, Jakov Milaj thekson se \u201cnga teorit e ndryshme linguistike, shkenc\u00ebtar\u00ebt po p\u00ebrkrahin m\u00eb shum\u00eb at\u00eb q\u00eb thot\u00eb se gjuha shqipe \u00ebsht\u00eb nj\u00eb gjuh\u00eb thrakoilire dhe, duke q\u00ebn\u00eb se po provohet se Thrakas e Ilir jan\u00eb dy deg\u00eb t\u00eb nj\u00eb ethnos-i t\u00eb vet\u00ebm, duhet pranuar mendimi i Ribezzo-s, sipas t\u00eb cilit Shqiptar\u00ebt e sotsh\u00ebm jan\u00eb pasardh\u00ebsit e Ilirvet (Po aty, f. 56). Si prova gjuh\u00ebsore p\u00ebr autoktonin\u00eb e rac\u00ebs shqiptare, autori p\u00ebrmend studimet e nj\u00eb s\u00ebr\u00eb linguist\u00ebsh si Han, Bop, Majer, Hirt, Pedrsen, Jokl, Pot, Shleiker, Ribezio etj., t\u00eb cil\u00ebt japin p\u00ebrcaktime t\u00eb vlefshme mbi gjuh\u00ebn shqipe si gjuh\u00eb iliro-pellazge paraevropiane (Po aty, f. 46-53).<\/p>\n

Nd\u00ebrsa n\u00eb aspektin e antropologjis\u00eb kulturore Jakov Milaj argumenton: \u201c\u00cbsht\u00eb pohuar prej t\u00eb gjithvet se baza e mithologjis\u00eb arjane \u00ebsht\u00eb besimi i diellit. Ky besim, si nd\u00ebr popuj t\u00eb tjer\u00eb t\u00eb lasht\u00eb me gjuh\u00eb arjane ashtu edhe nd\u00ebr Ilir\u00ebt, qe n\u00eb pah t\u00eb math dhe, p\u00ebr \u00e7udi, pjes\u00eb t\u00eb tij kan\u00eb mbetur gjall\u00eb gjer n\u00eb dit\u00ebt tona n\u00eb popullin shqiptar (Po aty, f. 53).<\/p>\n

Nd\u00ebr popujt e tjer\u00eb t\u00eb vjet\u00ebr q\u00eb banonin n\u00eb Ballkan, kulti i diellit ka q\u00ebn\u00eb shum\u00eb i p\u00ebrhapur. Ky kult as nuk ka q\u00ebn\u00eb i njohur n\u00eb koh\u00ebn greke arkaike e klasike me p\u00ebrjashtim t\u00eb Helios-it n\u00eb Rodi; por edhe p\u00ebr k\u00ebt\u00eb dyshohet se mos ka origjin\u00eb t\u00eb huaj. Nj\u00eb filozof platonik, Maksimi prej Tiros, tregon se fisi ilir i Peonvet adhuronte diellin n\u00eb trajt\u00eb t\u00eb pafytyr\u00ebzuar t\u00eb nj\u00eb disku t\u00eb vog\u00ebl t\u00eb lart\u00ebsuar mbi nj\u00eb shkop t\u00eb gjat\u00eb. N\u00eb monedhat e mbretit Lykkeios t\u00eb Peonis, q\u00eb qe aleat i Ilir\u00ebve t\u00eb tjer\u00eb e i Thrakasve kund\u00ebr Mbretit t\u00eb Maqedonis, shihet d\u00ebndur koka e Apollit stolisur me dafina; ky ka q\u00ebn\u00eb per\u00ebndi q\u00eb p\u00ebrfytyronte diellin (Po aty, f. 54).<\/p>\n

\u2026Nd\u00ebrsa ky adhurim i diellit tregon me sakt\u00ebsi vul\u00ebn arjane q\u00eb mbante populli ilir dhe popujt q\u00eb ishin t\u00eb nj\u00ebj gjaku me t\u00eb, traditat e mbetura gjer m\u00eb sot nd\u00ebr Shqiptar\u00eb flasin hap\u00ebt mbi origjin\u00ebn ilire t\u00eb popullit ton\u00eb (Po aty. F. 55).
\nM\u00eb n\u00eb fund, nga mitologjija nxjerrim gjith ato prova p\u00ebr t\u00eb v\u00ebrtetuar se t\u00eb par\u00ebt t\u2019an\u00eb ishin arjan\u00eb dhe se Shqiptar\u00ebt e sotsh\u00ebm ruajn\u00eb edhe sot shum\u00eb besime n\u00eb lidhje me diellin. K\u00ebto bestytni na kan\u00eb mbetur trashgim nga besimet e Ilirvet, thekson autori n\u00eb faqen 56.<\/p>\n

Populli i malevet dhe i fushavet beson edhe sot me k\u00ebmb\u00ebngulje n\u00eb diellin, vijon m\u00eb tej autori. Nj\u00ebzet shekuj krishterimi e myslimanizi nuk kan\u00eb mundur t\u2019ia \u00e7rr\u00ebnjosin k\u00ebt\u00eb besim. Ai vazhdon t\u00eb betohet p\u00ebr diell e p\u00ebr rreze t\u00eb tij. Nj\u00eb varg bestytnish (supersticjonesh) e lidhin me t\u00eb. N\u00eb folklorin ton\u00eb gj\u00ebnden pjes\u00eb t\u00eb shumta k\u00ebng\u00ebsh n\u00eb t\u00eb cilat kreshnik\u00ebt flasin me diellin si t\u00eb flisnin me nj\u00eb vehtje t\u00eb gjall\u00eb, i k\u00ebrkojn\u00eb atij t\u00eb mira dhe i binden.<\/p>\n

Por ka edhe m\u00eb. D. Nikoll\u00eb Gazulli na tregon se ilir\u00ebt kishin p\u00ebr simbol t\u00eb diellit kryqin me grep\u00e7a, at\u00eb q\u00eb kan\u00eb pasur edhe t\u00eb gjith\u00eb popujt arjan\u00eb dhe q\u00eb p\u00ebrfaqsonte zjarrin, flak\u00ebn e gjall\u00eb. Ky simbol, na siguron autori, \u00ebsht\u00eb i njohur edhe sot nd\u00ebr mal\u00ebsit t\u00eb Shkodr\u00ebs. Shum\u00eb gra e q\u00ebndisin kryqin me grep\u00e7a nd\u00ebr xhubleta t\u00eb tyre. N\u00eb hetimet q\u00eb ai ka b\u00ebr\u00eb duke pyetur ato q\u00eb mirren me k\u00ebto q\u00ebndima, ka nx\u00ebn\u00eb se ky trashgim u ka mbetur prej plakash t\u00eb mo\u00e7me (Po aty, f. 55).<\/p>\n

Tek \u201cRaca shqiptare\u201d gjejm\u00eb edhe nj\u00eb p\u00ebrcaktim q\u00eb edhe sot ne shqiptar\u00ebve na p\u00eblqen ta themi r\u00ebndom me krenari nd\u00ebr biseda shoq\u00ebrore, se jemi \u201crac\u00eb ariane\u201d, por q\u00eb shum\u00eb prej nesh nuk ja dim\u00eb kuptimin e mir\u00ebfillt\u00eb. Dhe p\u00ebr k\u00ebt\u00eb ka menduar dikur Milaj, i cili n\u00eb faqen 22 t\u00eb vepr\u00ebs s\u00eb tij shkruan nd\u00ebr t\u00eb tjera se \u201cShprehja raca arjane duhet marr\u00eb n\u00eb k\u00ebt\u00eb kuptim: zbritja nga nj\u00eb grup trajtash racore q\u00eb jan\u00eb formuar dhe harmonizuar mbi tok\u00ebn europiane t\u00eb trungut t\u00eb madh evropoid dhe kan\u00eb fituar, p\u00ebr k\u00ebt\u00eb gj\u00eb, nj\u00eb fizionomi somatike e shpirt\u00ebrore q\u00eb i dallon shum\u00eb mir\u00eb nga trungje t\u00eb tjera p\u00ebrfaqsuesit e t\u00eb cilave trungje kan\u00eb qen\u00eb dhe jan\u00eb edhe sot t\u00eb huaj p\u00ebr Evropjan\u00ebt (J. Milaj, Raca shqiptare, Ismail Mal Osmani, Tiran\u00eb, 1944, f. 22).<\/p>\n

Nd\u00ebrkoh\u00eb q\u00eb n\u00eb lib\u00ebr autori paraqet idet\u00eb p\u00ebr shum\u00eb nga problemet e historis\u00eb dhe t\u00eb kultur\u00ebs shqiptare. K\u00ebshtu p\u00ebr t\u00eb huajt q\u00eb jetojn\u00eb n\u00eb territorin e Shqip\u00ebris\u00eb, Jakov Milaj, argumenton se: \u201cGrekofon\u00ebt p\u00ebrbejn\u00eb numrin m\u00eb t\u00eb madh t\u00eb aloglot\u00ebve\u2026Jan\u00eb t\u00eb vendosur, t\u00eb gjith\u00eb n\u00eb n\u00ebnprefekturat Delvin\u00eb e Konispol, n\u00eb komun\u00ebn e Pogonit e Libohov\u00ebs dhe n\u00eb Dropull t\u00eb Gjirokastr\u00ebs.
\nOrigjina e tyre nuk dihet. Po ka shum\u00eb t\u00eb ngjar\u00eb q\u00eb nj\u00eb pjes\u00eb t\u00eb p\u00ebrb\u00ebhet prej Shqiptar\u00ebsh t\u00eb greqizuar dhe pjesa tjet\u00ebr sidomos Vurgu i Delvin\u00ebs prej grek\u00ebsh t\u00eb ftuar nga pronar\u00ebt shqiptar\u00eb p\u00ebr t\u2019iu punuar \u00e7ifligjet. Merren me bujq\u00ebsi dhe kurbet. P\u00ebrsa i takon rac\u00ebs, nuk kan\u00eb ndonj\u00eb ndryshim nga vendasit q\u00eb i rrethojn\u00eb, me gjith\u00eb se krushqit\u00eb i b\u00ebjn\u00eb, zakonisht mes tyre (Po aty, f. 129). Edhe p\u00ebr nj\u00eb problem me t\u00eb cilin abuzohet sot, autori na jep nj\u00eb pasqyr\u00eb t\u00eb qart\u00eb t\u00eb tij q\u00eb nga mesi i shekullit t\u00eb kaluar.<\/p>\n

P\u00ebrve\u00e7 argumenteve n\u00ebp\u00ebrmjet d\u00ebshmive historike ai thekson: \u201cQ\u00eb banor\u00ebt e Himar\u00ebs jan\u00eb t\u00eb rac\u00ebs shqiptare nuk ka asnj\u00eb dyshim. Historia flet hap\u00ebt p\u00ebr shqiptarizmin e tyre (Po aty, f. 129)\u2026 Besa e burr\u00ebrja i lidh ata, pa as m\u00eb t\u00eb voglin dyshim, me mal\u00ebsit\u00eb e virgj\u00ebrta t\u00eb veriut. Edhe tri nga shtat\u00eb katundet e Bregut te detit-Palasa, Dh\u00ebrmiu dhe Himara-q\u00eb sot flasin nj\u00eb greqishte t\u00eb prishur, shenj\u00eb e propagand\u00ebs s\u00eb fort\u00eb greke t\u00eb zhvilluar me an\u00eb t\u00eb shkoll\u00ebs dhe kish\u00ebs, i ruajn\u00eb me respekt doket e zakonet q\u00eb iu kan\u00eb l\u00ebn\u00eb t\u00eb par\u00ebt. Jeta patriarkale e tyre \u00ebsht\u00eb organizuar si n\u00eb t\u00eb gjitha mal\u00ebsit\u00eb e tjera t\u00eb veriut. Lagjet e ndryshme t\u00eb katundeve dhe fiset q\u00eb banojn\u00eb nd\u00ebr to kan\u00eb, q\u00eb t\u00eb gjitha emra n\u00eb gjuh\u00ebn ton\u00eb. Edhe tre fshatrat q\u00eb flasin greqisht, n\u00eb dasma dhe vdekje k\u00ebndojn\u00eb e qajn\u00eb shqip (Po aty, f. 131-132).<\/p>\n

Nd\u00ebrsa p\u00ebr vlleh\u00ebt apo arumun\u00ebt nj\u00eb bashk\u00ebsi kulturore e vendit ton\u00eb, Milaj shkruan se \u201cPrej shqiptar\u00ebve Vlleh\u00ebt thirren edhe Gog\u00eb ose \u00c7oban\u00eb, pse m\u00eb t\u00eb shumt\u00ebn mirren me blegtori. K\u00ebta ndahen n\u00eb dy grupe, n\u00eb Voskopojar\u00eb dhe n\u00eb Frashllinj ose Farsaliot\u00eb. T\u00eb par\u00ebt vijn\u00eb nga Voskopoja\u2026Pas rr\u00ebnimit t\u00eb k\u00ebtij qyteti t\u00eb madh, vend\u00ebsit u shp\u00ebrndan\u00eb n\u00eb t\u00eb gjith\u00eb Gadishullin dhe shum\u00eb nd\u00ebr ta, n\u00eb qytetet e Shqip\u00ebris\u00eb ku merren me tregti e me zeje t\u00eb ndryshme.<\/p>\n

Frashllinjt kalojn\u00eb edhe sot jet\u00eb nomade ose gjysm\u00eb nomade, n\u00eb kolibe t\u00eb nd\u00ebrtuara me thupra e kasht\u00eb. Mirren kryesisht me rritjen e deleve. T\u00eb kryesuar nga i pari i tyre q\u00eb thirret \u00e7elnik, verojn\u00eb n\u00ebp\u00ebr malet e Gramozit dhe Tomorrit dhe dimrojn\u00eb n\u00eb fushat e Myzeqes\u00eb dhe Delvin\u00ebs, n\u00ebp\u00ebr kodrinat e Mallakastr\u00ebs dhe Konispolit\u2026\u201d (Po aty, f. 132)\u2026 Midis shqiptar\u00ebve dhe vlleh\u00ebve nuk ka ndryshim origjine, ashtu si\u00e7 nuk ka sot ndryshime somatike e psikike. Jacques Ancel-i na ndihmon n\u00eb k\u00ebt\u00eb pik\u00eb. Ai thot\u00eb: \u201cVlleh\u00ebt nuk jan\u00eb me origjin\u00eb rumune\u201d. Dhe, n\u00eb t\u00eb v\u00ebrtet\u00eb, ne dim\u00eb se pas pushtimit romak pjesa m\u00eb e madhe e ilir\u00ebve u romanizua.<\/p>\n

Me shkeljen e sllav\u00ebve n\u00eb Ballkanin per\u00ebndimor Ilir\u00ebt e romanizuar pjes\u00ebrisht shkuan n\u00eb breg t\u00eb detit e n\u00ebp\u00ebr ishuj p\u00ebr t\u2019u mbrojtur nga flota bizantine; pjes\u00ebrisht u p\u00ebrzjen\u00eb me fiset ilirike q\u00eb e kishin ruajtur gjuh\u00ebn dhe kultur\u00ebn e tyre; pjes\u00ebrisht u p\u00ebrzjen\u00eb me sllav\u00eb p\u00ebr t\u00eb trajtuar n\u00ebnshtres\u00ebn e kroat\u00ebve dhe t\u00eb serb\u00ebve. M\u00eb n\u00eb fund nj\u00eb pjes\u00eb e vog\u00ebl q\u00eb mbeti u end n\u00ebp\u00ebr male p\u00ebr t\u00eb ruajtur gjak e tradita, duke u marr\u00eb sidomos me blegtori\u2026.Popovi\u00e7 e thot\u00eb haptas: \u201cIlir\u00eb dhe Thrak\u00eb t\u00eb latinizuar jan\u00eb k\u00ebta Rumun\u00eb\u201d. Nj\u00eb studimi mir\u00ebfillt\u00eb antropologjik mbi vlleht\u00eb tan\u00eb nuk do ta p\u00ebrg\u00ebnjeshtronte mendimin e Popovi\u00e7 (Po aty, f. 134-135).<\/p>\n

Po k\u00ebshtu edhe p\u00ebrcaktimi q\u00eb ai b\u00ebn p\u00ebrkat\u00ebsis\u00eb pushtimit turk jo vet\u00ebm q\u00eb \u00ebsht\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn linj\u00eb me at\u00eb q\u00eb sot b\u00ebn historiografia jon\u00eb, kur thekson: \u201cTurqit kan\u00eb nevoj\u00eb ta shtrojn\u00eb k\u00ebt\u00eb popull\u201d, n\u00ebnvizon Milaj n\u00eb faqen 76 t\u00eb \u201cRac\u00ebs\u201d, p\u00ebr dy arsye: m\u00eb par\u00eb, q\u00eb t\u00eb mos u qes\u00eb pengime kur ushtrit\u00eb e tyre t\u00eb m\u00ebdha do t\u00eb kalojn\u00eb n\u00ebp\u00ebr Shqip\u00ebri p\u00ebr t\u00eb mposhtur vise t\u00eb tjera t\u00eb Ballkanit q\u00eb ngren\u00eb krye ose p\u00ebr tu hedhur n\u00eb gadishullin e Apenineve; pastaj q\u00eb ta shfryt\u00ebzojn\u00eb trim\u00ebrin\u00eb e tij t\u00eb pashoqe duke e p\u00ebrdorur si shok arm\u00ebsh\u201d.<\/p>\n

Por Jakov Milaj \u00ebsht\u00eb edhe origjinal dhe i guximsh\u00ebm kur thot\u00eb: Dim\u00eb q\u00eb ilir\u00ebt besimine tyre e ruajt\u00ebn edhe gjat\u00eb shekujve q\u00eb mbet\u00ebn n\u00ebn Romak\u00eb, por ndikes\u00eb t\u00eb huaj n\u00eb fe pati edhe n\u00eb koh\u00ebn e k\u00ebtij sundimi. Pastaj, kur krisht\u00ebrimi nisi t\u00eb p\u00ebhapet, ilir\u00ebt qen\u00eb nj\u00eb nga popujt e par\u00eb q\u00eb p\u00ebrqafuan besimin e ri. Kalimi i pjessh\u00ebm i Shqiptar\u00ebve t\u00eb m\u00ebvonsh\u00ebm prej ortodoksie n\u00eb katoli\u00e7iz\u00ebm ose p\u00ebrkundrazi mund t\u00eb ket\u00eb ndodhur disa her\u00eb n\u00eb koh\u00ebn e mesme. Edhe myslymanizmi, p\u00ebr ar\u00ebsyet q\u00eb kemi shpjeguar n\u00eb pjes\u00ebn historike, n\u00eb tok\u00ebn shqiptare gjeti fush\u00eb t\u00eb lir\u00eb.<\/p>\n

T\u00eb gjitha k\u00ebto tregojn\u00eb se Shqiptari nuk \u00ebsht\u00eb fort i lidhur me fen\u00eb. Vet\u00ebm p\u00ebr nj\u00eb gj\u00eb t\u00eb jemi t\u00eb sigurt: se myslymanizmi ka nj\u00eb r\u00ebnd\u00ebsi t\u00eb madhe p\u00ebr mbrojtjen e komb\u00ebsis\u00eb son\u00eb nga rreziku i sllavizimit e i greqizimit n\u00eb koh\u00eb t\u00eb vona (Po aty, f. 145). Nd\u00ebrkoh\u00eb, n\u00eb nj\u00eb tjet\u00ebr pasazh autori argumenton k\u00ebshtu: \u201cNga ana tjet\u00ebr, dobit\u00eb q\u00eb i solli kombit feja e re qen\u00eb ndoshta, m\u00eb t\u00eb m\u00ebdha. T\u00eb pakt\u00eb n\u00eb num\u00ebr dhe t\u00eb paorganizuar mir\u00eb, Shqiptar\u00ebt ishin rrethuar prej dy racave t\u00eb forta, t\u00eb cilat, gjat\u00eb gjith\u00eb koh\u00ebs s\u00eb mesme, k\u00ebrkuan ti asimilojn\u00eb.<\/p>\n

Dallga sllave kishte p\u00ebr ta zhdukur me siguri k\u00ebt\u00eb popull t\u00eb vog\u00ebl, ashtu si\u00e7 p\u00ebrpiu shum\u00eb vise katolike t\u00eb veriut, sikur ky t\u00eb mos kishte p\u00ebrqafuar myslymanizmin. Helenizmi, gjithashtu, ishte b\u00ebr\u00eb shum\u00eb i rreziksh\u00ebm n\u00eb shekullin e n\u00ebnt\u00ebmb\u00ebdhjet\u00eb, pse propaganda e fort\u00eb q\u00eb zhvillont\u00eb Fanari me an\u00eb t\u00eb Kish\u00ebs e t\u00eb shkoll\u00ebs n\u00eb t\u00eb gjith\u00eb bot\u00ebn ortodokse greke e shqiptare, synonte ndjenjat e gjuh\u00ebn shqipe t\u00eb k\u00ebtij populli pa nd\u00ebrgjegje komb\u00ebtare t\u00eb zhvilluar mir\u00eb, pa shkrim t\u00eb ve\u00e7ant\u00eb e pa let\u00ebrsi q\u00eb mund t\u00eb ndikonte\u201d (Po aty, f. 78).<\/p>\n

Por nj\u00eb nd\u00ebr p\u00ebrcaktimet m\u00eb me vler\u00eb t\u00eb k\u00ebtij libri \u00ebsht\u00eb padyshim ai q\u00eb Jakov Milaj i b\u00ebn tipit fizik t\u00eb shqiptarit. Ja se \u00e7\u2019shkruan ai: \u201cDijetari q\u00eb do t\u00eb d\u00ebshironte ta p\u00ebrshkruante shkurtazi tipin fizik t\u00eb Shqiptarit kishte p\u00ebr t\u00eb th\u00ebn\u00eb k\u00ebto fjal\u00eb: ai e ka trupin t\u00eb gjat\u00eb (m. 1.67) dhe bustin t\u00eb zhvilluar mir\u00eb e t\u00eb fuqish\u00ebm. Koka e tij \u00ebsht\u00eb e lart\u00eb, por shum\u00eb e shtypur nga prapa, dhe e zgjatur n\u00eb t\u00eb dy an\u00ebt. Flok\u00ebt jan\u00eb t\u00eb err\u00ebt, aget e syve me ngjyr\u00eb t\u00eb mbyllur. Hunda, e drejt\u00eb ose pak e p\u00ebrkulur, \u00ebsht\u00eb e holl\u00eb dhe e ngusht\u00eb n\u00eb rr\u00ebz\u00eb. Fytyra e tij zeshkane duket, p\u00ebrgjith\u00ebsisht, mjaft e gjat\u00eb. Na del p\u00ebrpara tipi dinarik ose ilirik t\u00eb cilin antropolog\u00ebt e mbajn\u00eb si nj\u00eb nga tipat m\u00eb t\u00eb bukur t\u00eb kontinentit europian (Po aty, f. 140).<\/p>\n

\u201c\u2026Tosk\u00eb e Geg\u00eb jan\u00eb t\u00eb nj\u00eb race t\u00eb vetme \u2026Por kjo nuk do t\u00eb thot\u00eb se n\u00eb t\u00eb gjitha krahinat shqiptare gjendet nj\u00eb tip i vet\u00ebm q\u00eb p\u00ebrfaqson rac\u00ebn. Ka edhe k\u00ebtu, si n\u00eb \u00e7do trev\u00eb racore t\u00eb bot\u00ebs, grumbuj njer\u00ebzish q\u00eb ndryshojn\u00eb prej nj\u00eb vendi n\u00eb nj\u00eb vend tjet\u00ebr dhe q\u00eb thirren tipa krahinor\u00eb (Po aty, f. 147)\u2026 Weninger-i p\u00ebrcakton pes\u00eb tipa t\u00eb ndysh\u00ebm shqiptar\u00ebsh q\u00eb \u201c p\u00ebr lart\u00ebsi e trajt\u00eb trupore, gjendje ushqimore, ngjyr\u00eb t\u00eb syve dhe ve\u00e7ori metrike t\u00eb kok\u00ebs e t\u00eb fytyr\u00ebs\u201d nuk i p\u00ebrngjajn\u00eb fort nj\u00ebri-tjetrit (Po aty, f. 147).<\/p>\n

\u201cRaca shqiptare q\u00eb ka ruajtur gjat\u00eb mij\u00ebrave vjetve kaq past\u00ebr gjakun, bukurin\u00eb e saj plastike dhe virtutet e rralla shpirt\u00ebrore, duhet t\u00eb zbukurohet dhe t\u00eb p\u00ebrmir\u00ebsohet shm\u00eb m\u00eb tep\u00ebr tani q\u00eb dallg\u00ebt e rrepta t\u00eb koh\u00ebve t\u00eb err\u00ebta kan\u00eb kaluar dhe priten p\u00ebr t\u00eb dit\u00eb m\u00eb t\u00eb bardha\u201d, e p\u00ebrfundon stdudimin e tij Milaj (Po aty, f. 151).<\/p>\n

* * *<\/p>\n

P\u00ebrpara disa koh\u00ebsh m\u00eb ra dor\u00eb nj\u00eb tekst universitar i antropologjis\u00eb social-kulturore, q\u00eb zhvillohet n\u00eb nj\u00ebrin prej universiteteve tona t\u00eb shumta jopublike. N\u00eb t\u00eb, autori, natyrisht nj\u00eb em\u00ebr i njohur b\u00ebnte nj\u00eb historik t\u00eb shkurt\u00ebr t\u00eb k\u00ebsaj shkence n\u00eb Shqip\u00ebri. Gjat\u00eb leximit vura re se nuk kishte \u00e7udit\u00ebrisht asnj\u00eb fjal\u00eb p\u00ebr Jakov Milajn. K\u00ebshtu, n\u00ebp\u00ebrmjet k\u00ebtij shkrimi, q\u00eb do t\u00eb d\u00ebshironim q\u00eb ai dhe shum\u00eb t\u00eb tjer\u00eb ta lexonin, besoj se do tu jepnim q\u00eb ndihm\u00eb sa do t\u00eb vog\u00ebl mbi historin\u00eb e k\u00ebsaj shkence n\u00eb Shqip\u00ebri, ku padyshim themeluesi i saj \u00ebsht\u00eb Jakov Milaj. Lexim t\u00eb mbar\u00eb!<\/p>\n

Sh\u00ebnim<\/strong>. T\u00eb gjith\u00eb paragraf\u00ebt e cituar nga libri \u201cRaca shqiptare\u201d jan\u00eb marr\u00eb dhe p\u00ebrdorur me lejen e z. Agron Milaj, t\u00eb birit t\u00eb autorit, i cili g\u00ebzon t\u00eb gjitha t\u00eb drejtat e publikimit t\u00eb plot\u00eb dhe t\u00eb pjessh\u00ebm t\u00eb vepr\u00ebs.<\/p><\/blockquote>\n

\n

Jakov Milaj \u2013 Jet\u00ebshkrim<\/strong>
\nJakov Milaj lindi n\u00eb 25 mars 1911, n\u00eb Fier. Gjimnazin e kreu fillimisht n\u00eb Berat dhe m\u00eb pas n\u00eb Shkod\u00ebr. Qysh n\u00eb bangat e shkoll\u00ebs s\u00eb mesme u angazhua me l\u00ebvizjen kulturore si kryetar i shoqat\u00ebs \u201cBesa Shqiptare\u201d. S\u00eb bashku me bashk\u00ebkoh\u00ebsit e tij si Jorgji Xoxa dhe prof. Namik Resuli, ai do t\u00eb ishte nj\u00eb nga themeluesit e shoq\u00ebris\u00eb sportive \u201cApolonia\u201d t\u00eb Fierit. Pas p\u00ebrfundimit t\u00eb shkoll\u00ebs s\u00eb mesme Jakov Milaj punoi disa koh\u00eb si m\u00ebsues dhe p\u00ebr nj\u00eb koh\u00eb t\u00eb caktuar edhe si sekretar i komun\u00ebs s\u00eb Kolonj\u00ebs.<\/p>\n

N\u00eb k\u00ebt\u00eb koh\u00eb ai nis t\u00eb shkruaj\u00eb dhe t\u00eb merret me publicistik\u00eb n\u00eb nj\u00eb s\u00ebr\u00eb gazetash dhe revistash t\u00eb shtypit Shqiptar si: \u201cArb\u00ebria\u201d, \u201cP\u00ebrpjekja Shqiptare\u201d, \u201cGazeta e Tiran\u00ebs\u201d, \u201cBesa\u201d, \u201cVatra\u201d etj. N\u00eb vitin 1935 Jakov Milaj merr pjes\u00eb n\u00eb Kryengritjen e Fierit, ku arrestohet dhe d\u00ebnohet me burgim t\u00eb p\u00ebrjetsh\u00ebm. Duke p\u00ebrfituar nga amnistia e disa muajve m\u00eb von\u00eb, lirohet dhe niset p\u00ebr n\u00eb Itali, ku studion n\u00eb Universitetin e Torinos p\u00ebr veterinari. N\u00eb Torino ai ndau \u00e7astet e fundit me Migjenin, i cili kishte shkuar p\u00ebr tu kuruar n\u00eb Sanatoriumin e Tore Peli\u00e7es. N\u00eb takimin e fundit Millosh Gjergj Nikolla i besoi atij dor\u00ebshkrimin e poem\u00ebs \u201cVargjet e lira\u201d, t\u00eb cilin Milaj i solli n\u00eb Shqip\u00ebri, dhe ja dor\u00ebzoi vite m\u00eb von\u00eb motr\u00ebs s\u00eb poetit, Ollg\u00ebs.<\/p>\n

N\u00eb Shqip\u00ebri punoi si mjek veteriner, nd\u00ebrsa gjat\u00eb luft\u00ebs n\u00eb vitin 1943 u em\u00ebrua p\u00ebr pak koh\u00eb edhe si minist\u00ebr i Bujq\u00ebsis\u00eb n\u00eb nj\u00eb nga qeverit\u00eb kolaboracioniste. N\u00eb Janar t\u00eb vitit 1944 botoi librin \u201cRaca shqiptare\u201d. Nd\u00ebrkoh\u00eb q\u00eb n\u00eb vitin 1945 n\u00ebn akuz\u00ebn si kolaboracionist, u d\u00ebnua nga gjykatat komuniste me 15 vjet burg. U lirua pas gjasht\u00eb vitesh duke p\u00ebrfituar nga amnistit\u00eb, por persekucioni do t\u00eb pasohej nga internimi fillimisht n\u00eb Llakatund t\u00eb Vlor\u00ebs dhe m\u00eb pas n\u00eb fshatin Shtyllas t\u00eb Fierit. Persekucionin do ta p\u00ebrfundoj\u00eb n\u00eb vitin 1956, kur lejohet t\u00eb vendoset n\u00eb Fier s\u00eb bashku me familjen dhe t\u00eb punoj\u00eb si veteriner n\u00eb nd\u00ebrmarrjen bujq\u00ebsore \u201c\u00c7lirimi\u201d. Krahas pun\u00ebs s\u00eb p\u00ebrditshme dr. Jakov Milaj botoi edhe tet\u00eb libra p\u00ebr blegtorin\u00eb, disa prej t\u00eb cil\u00ebve tekste universitar\u00eb.<\/p>\n

Pas botimit t\u00eb par\u00eb n\u00eb janar 1944, libri \u201cRaca shqiptare\u201d \u00ebsht\u00eb ribotuar kat\u00ebr here t\u00eb tjera. Fillimisht n\u00eb Prishtin\u00eb nga \u201cValton\u201d n\u00eb vitin 1994 dhe m\u00eb pas n\u00eb Tiran\u00eb n\u00eb vitin 1995 nga \u201cEurorilindja\u201d, si dhe n\u00eb vitin 2005 nga sht\u00ebpia botuese \u201cUegen\u201d.\/standard<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Nga Ilirjan Gjika “\u00c7do shkenc\u00eb e mir\u00ebfillt\u00eb ka prekursor\u00ebt e saj. \u00cbsht\u00eb e v\u00ebrtet\u00eb se antropologjia si pjes\u00eb e shkencave albanologjike, u fut n\u00eb udh\u00eb t\u00eb mbar\u00eb k\u00ebto dekafat e fundit, por po aq e v\u00ebrtet\u00eb \u00ebsht\u00eb se ka pionierin e saj, Jakov Milajn\u201d. (Prof. Dr. Aleksand\u00ebr Dhima) 1 Antropologjia kulturore \u00ebsht\u00eb nj\u00eb shkenc\u00eb e […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,3],"tags":[],"class_list":{"0":"post-13900","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-artikuj","7":"category-histori"},"yoast_head":"\nKur Jakov Milaj fliste p\u00ebr rac\u00ebn: \u00c7far\u00eb e ka prishur tipin shqiptar! - 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\/2552-2\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kur Jakov Milaj fliste p\u00ebr rac\u00ebn: \u00c7far\u00eb e ka prishur tipin shqiptar! - FjALA e LIR\u00cb - Arkivi\" \/>\n<meta property=\"og:description\" content=\"Nga Ilirjan Gjika “\u00c7do shkenc\u00eb e mir\u00ebfillt\u00eb ka prekursor\u00ebt e saj. \u00cbsht\u00eb e v\u00ebrtet\u00eb se antropologjia si pjes\u00eb e shkencave albanologjike, u fut n\u00eb udh\u00eb t\u00eb mbar\u00eb k\u00ebto dekafat e fundit, por po aq e v\u00ebrtet\u00eb \u00ebsht\u00eb se ka pionierin e saj, Jakov Milajn\u201d. 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