{"id":2139,"date":"2010-04-08T22:43:05","date_gmt":"2010-04-08T21:43:05","guid":{"rendered":"http:\/\/fjala.shkoder.net\/?p=2139"},"modified":"2010-04-08T22:43:05","modified_gmt":"2010-04-08T21:43:05","slug":"krist-maloki-polemik","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/krist-maloki-polemik\/","title":{"rendered":"Krist Maloki polemik"},"content":{"rendered":"

Elsa Demo<\/strong>, 08.04.2010<\/em><\/p>\n

N\u00eb 110-vjetorin e lindjes s\u00eb intelektualit nga Prizreni q\u00eb u formua dhe ngrysi jet\u00ebn n\u00eb Vjen\u00eb e Grac. Iu kushtua mendimit shqiptar n\u00eb shkencat humane dhe ekonomike. N\u00eb kritik\u00ebn letrare ai doli kund\u00ebr adhurimit t\u00eb ikonave.<\/p>\n

\"Krist
\nKrist Maloki n\u00eb Grac t\u00eb Austris\u00eb<\/em><\/p>\n

N\u00eb mesin e viteve ’20 doli me tez\u00ebn q\u00eb argumenton pse Naimi nuk \u00ebsht\u00eb poet komb\u00ebtar dhe as poeti m\u00eb i madh i Shqip\u00ebris\u00eb. P\u00ebr nj\u00eb tjet\u00ebr premtim t\u00eb madh, Maloki pyeste: A \u00e2sht poet Lasgush Poradeci?<\/p>\n

N\u00eb ndryshim nga roli universal q\u00eb i besohet kritikut letrar si zbulues i s\u00eb res\u00eb n\u00eb letrat bashk\u00ebkoh\u00ebse, roli i Krist Malokit n\u00eb mendimin kritik letrar shqiptar, marr\u00eb n\u00eb gjith\u00eb shtrirjen historike t\u00eb nj\u00eb shekulli, – nga viti 1906 i Koh\u00ebtores s\u00eb Konic\u00ebs tek vitet e pas n\u00ebnt\u00ebdhjet\u00ebs – lidhet s\u00eb pari me dyshimin.<\/p>\n

Me dyshimin e asaj q\u00eb \u00ebsht\u00eb pranuar e v\u00ebrtet\u00eb e fundme, q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb tradit\u00eb (vepra e Naim Frash\u00ebrit) ose q\u00eb i \u00ebsht\u00eb premtuar lexuesit si let\u00ebrsia e nj\u00ebqind viteve t\u00eb ardhme (poezia e Lasgush Poradecit).<\/p>\n

Mbi \u00e7far\u00eb tezash mb\u00ebshtetet Krist Maloki (8 prill 1900-1972) kur p\u00ebrdor psikanaliz\u00ebn dhe kritik\u00ebn kulturhistorike? A u mbetet konsekuent bindjeve dhe pik\u00ebpamjeve p\u00ebr leximet e autor\u00ebve shqiptar\u00eb dhe veprave t\u00eb tyre? Ku afron dhe ku dallon me hulumtues t\u00eb tjer\u00eb si p\u00ebr shembull, \u00c7abejn, kur hyn n\u00eb kufijt\u00eb e interpretimeve sipas kultur\u00eb-historis\u00eb?<\/p>\n

Dhe s\u00eb fundi: disa \u00e7\u00ebshtje t\u00eb stilit t\u00eb kritik\u00ebs letrare t\u00eb Malokit, t\u00eb cilat p\u00ebr shkak t\u00eb p\u00ebrmbajtjes dhe ideve nihiliste, eliminuese dhe rrept\u00ebsisht kritike t\u00eb tijat, jan\u00eb l\u00ebn\u00eb m\u00ebnjan\u00eb. A p\u00ebrb\u00ebn n\u00eb k\u00ebt\u00eb aspekt nj\u00eb model kritika letrare e Malokit?<\/p>\n

Ikonoklasti <\/strong><\/p>\n

U cek m\u00eb sipri, si hyn Maloki n\u00eb mendimin kritik duke u shprehur kund\u00ebr adhurimit t\u00eb ikonave t\u00eb let\u00ebrsis\u00eb shqipe. Jemi n\u00eb mesin e viteve ’20 kur Maloki doli me tez\u00ebn q\u00eb argumenton pse Naimi nuk \u00ebsht\u00eb poet komb\u00ebtar dhe as poeti m\u00eb i madh i Shqip\u00ebris\u00eb. Dhjet\u00eb vjet m\u00eb von\u00eb, p\u00ebr nj\u00eb tjet\u00ebr premtim t\u00eb madh t\u00eb kritik\u00ebs p\u00ebr letrat shqipe, Maloki pyet: A \u00e2sht poet Lasgush Poradeci?<\/p>\n

Nj\u00ebri dhe tjetri poet, Frash\u00ebri dhe Poradeci – jetuan n\u00eb koh\u00eb q\u00eb i ndan shekulli i ri dhe Shqip\u00ebria e pavarur – shihen ashtu si\u00e7 shihet roli i poetit n\u00eb koh\u00ebn e formimit t\u00eb kombeve dhe identiteteve nacionale: si prij\u00ebs shpirt\u00ebror.<\/p>\n

Edhe pse i takon nj\u00eb akti herezie n\u00eb epok\u00ebn bizantine t\u00eb shek VII, termi ikonoklast p\u00ebrcakton rolin e Malokit kritik letrar teksa operon n\u00eb nj\u00eb mjedis ku poeti konsiderohet apostull nacional dhe ku vler\u00ebsimi ekstrem i tij si ikon\u00eb e nj\u00eb nj\u00ebsie shpirt\u00ebrore b\u00ebhet jo p\u00ebr motive mir\u00ebfilli letrare.<\/p>\n

Kishte marr\u00eb doktorat\u00eb n\u00eb filozofi n\u00eb Universitetin e Gracit, ishte b\u00ebr\u00eb veprimtar i shoqat\u00ebs “Albania” t\u00eb student\u00ebve shqiptar\u00eb n\u00eb Austri, kishte debutuar n\u00eb revist\u00ebn “Dial\u00ebria” t\u00eb k\u00ebsaj shoqate, me pseudonimin K. Lepeteni qysh m\u00eb 1922.<\/p>\n

N\u00eb vitet ’30 merr doktoratur\u00ebn e dyt\u00eb p\u00ebr drejt\u00ebsi. Kishte shkruar nd\u00ebrkoh\u00eb n\u00eb revistat “P\u00ebrpjekja” t\u00eb Branko Merxhanit me pseudonimin Mali Krishna, “Leka” me inicialet Dr. Kr. M, Krrab\u00eb Malsore. Me emrin e tij kishte botuar tek “Hylli i Drit\u00ebs” edhe esen\u00eb “Oriental apor Okcidental”.<\/p>\n

Angazhimin n\u00eb kritik\u00eb ai e motivon n\u00eb esen\u00eb “Literatura shqiptare”: “Paralel me gjendjen socjale qindron dhe literatura e jon\u00eb e shkatrrueme. Pa nj\u00eb drejtim, pa nj\u00eb q\u00ebllim t\u00eb p\u00ebrbashk\u00ebt – mbasi u shterp dhe lopa e patriotizmit – vjershojn “poett” e sotsh\u00ebm ner gjithfar an\u00ebsh t\u00eb Shqipnis e gjithfar vendesh t\u00eb huej, sejcili n\u00eb mendje t\u00eb vet\u00eb, pa fije inspiracjoni e shije artistike.”<\/p>\n

Pak koh\u00eb m\u00eb von\u00eb, Vangjel Ko\u00e7a, i cili s\u00eb bashku me Malokin jan\u00eb cil\u00ebsuar modele t\u00eb pastra t\u00eb kritikut letrar, i shkon pas kur shkruan: “…bot\u00ebn mendore shqiptare e mahnit ekstremizmi. Disa e ngren\u00eb Naimin n\u00eb zenit dhe disa e ulin n\u00eb nadir. Kjo ngjan edhe p\u00ebr Fisht\u00ebn, dhe p\u00ebr Lasgushin, dhe p\u00ebr Mjed\u00ebn, dhe p\u00ebr t\u00eb tjer\u00eb.<\/p>\n

T\u00eb mos harrojm\u00eb se ekstremizmi nuk \u00ebsht\u00eb s\u00ebmundje vet\u00ebm shqiptare, por dhe e p\u00ebrbotshme. Mir\u00ebpo ky ekstremiz\u00ebm – le ta quajm\u00eb kritik – nuk e d\u00ebmton aspak let\u00ebrsin\u00eb. T\u00eb shumt\u00ebn, t\u00eb shumt\u00ebn, mund t\u00eb l\u00ebndoj\u00eb ose t\u00eb p\u00ebrk\u00ebdhel\u00eb ndjenj\u00ebn regjionaliste letrare, q\u00eb mjerisht fle akoma n\u00eb shpirtin ton\u00eb.”<\/p>\n

Kritik\u00eb si kjo<\/strong><\/p>\n

Tek disa autor\u00eb ky\u00e7 t\u00eb kritik\u00ebs letrare shqiptare t\u00eb gjysm\u00ebs s\u00eb par\u00eb t\u00eb shek. XX, n\u00eb vend t\u00eb shpalljes s\u00eb nj\u00eb metode, aderimit apo aplikimit t\u00eb nj\u00eb shkolle t\u00eb caktuar t\u00eb mendimit kritik evropian, gjejm\u00eb t\u00eb shtjelluar n\u00eb form\u00ebn e parafjal\u00ebs p\u00ebr doracak\u00eb arsyet pse mjedisi letrar shqiptar ka nevoj\u00eb p\u00ebr nj\u00eb kritik\u00eb letrare shqiptare. Konica, Maloki, Kuteli, Ko\u00e7a, Pipa m\u00eb von\u00eb, flasin p\u00ebr nj\u00eb mision t\u00eb kritik\u00ebs.<\/p>\n

Sikur \u00e7donj\u00ebri prej tyre ta ket\u00eb par\u00eb nj\u00eblloj, t\u00eb nd\u00ebrprer\u00eb, rrjedh\u00ebn e saj, ndaj k\u00ebrkon nga nj\u00eb dhjet\u00ebvje\u00e7ar n\u00eb tjetrin t\u00eb lindet kritika. Natyra e kritik\u00ebs s\u00eb Krist Malokit shfaq nj\u00eb karakteristik\u00eb q\u00eb ishte e p\u00ebrgjithshme p\u00ebr kritik\u00ebn letrare shqipe.<\/p>\n

Shqet\u00ebsimi nga mungesa e nj\u00eb kritike serioze e cila, sipas Malokit, d\u00ebshmon se “kulshtedra shoqnore”, e quajtur “opinjoni publik”, nuk \u00ebsht\u00eb gati, ngaq\u00eb deri at\u00ebher\u00eb \u00e7do mendimi dhe ideje n\u00eb fushat e shkenc\u00ebs dhe t\u00eb kultur\u00ebs i dilnin kund\u00ebr “savantat dhe engjikllopedistat e kafehaneve – mbrenda e jasht Shqipnis! – e dijtun nga frika se mos po i rr\u00ebxohen n\u00ebp\u00ebr frym\u00ebn e re kolibat e veta mendore t\u00eb vjetrueme.” Reagimin e bot\u00ebs shqiptare ndaj kritikave t\u00eb tij ai e merr p\u00ebr d\u00ebshmi dhe p\u00ebr pasqyr\u00eb t\u00eb gjall\u00eb t\u00eb zhvillimit kulturor dhe historik t\u00eb vendit n\u00eb 30 vitet e fundit.<\/p>\n

Kjo p\u00ebr sa u p\u00ebrket faktor\u00ebve t\u00eb jasht\u00ebm.<\/strong><\/p>\n

Sa p\u00ebr kritik\u00ebn n\u00eb vete, q\u00ebllimin e saj ai e sheh tek orientimi n\u00eb “rrug\u00ebn e ndrejt\u00eb kah e mbara, kah nderi e kah e v\u00ebrteta.” N\u00eb k\u00ebt\u00eb drejtim, duke i njohur kritik\u00ebs nj\u00eb rol n\u00eb etik\u00eb – “\u00c7do kritik\u00eb letrare me vleft\u00eb ka tendenca edukative”, thot\u00eb ai – dallon nga themeluesi i kritik\u00ebs letrare moderne, Faik Konica i cili ndante atdhesin\u00eb nga letr\u00ebtyra dhe pretendonte nga autor\u00ebt shqiptar\u00eb nj\u00eb vler\u00eb letrare universale q\u00eb t\u00eb matej me kultura t\u00eb tjera.<\/p>\n

Konica pyet: \u00c7’\u00ebsht\u00eb kritika letrare? Dhe p\u00ebrgjigjet: \u00cbsht\u00eb nj\u00eb gjykim i vler\u00ebs s\u00eb librave. Ai thot\u00eb: “Kur m\u00eb p\u00eblqen e kur m\u00eb \u00e7’p\u00eblqen nj\u00eb vep\u00ebr, nuk arrin t\u00eb k\u00ebcej a t\u00eb shfryj: duhet t\u00eb shfaq p\u00ebrset\u00eb e p\u00eblqimit a t\u00eb \u00e7’p\u00eblqimit tim, n\u00eb qoft\u00eb se dua t\u00eb p\u00ebrpiqem t\u00eb shok\u00ebsoj k\u00ebndonj\u00ebsit n\u00eb nj\u00eb ndjenj\u00eb me mua.”<\/p>\n

Kurse Maloki pretendon prej misionit t\u00eb Kritik\u00ebs t\u00eb mos mjaftohet vet\u00ebm “me shikime dhe kundrime dialektike, me njat\u00eb kolovitje nd\u00ebrmjet vepr\u00ebs s\u00eb kritikueme dhe bot\u00ebkuptimit t\u00eb vet, jo, kritika e v\u00ebrtet\u00eb e ka p\u00ebr detyr\u00eb me ngreh\u00eb mba njato polaritete shikimesh e kundrimesh ur\u00ebn synthetike dhe ylberin e shum\u00ebngjyrsh\u00ebm t\u00eb nj\u00eb vepre krejt t\u00eb re artistike. Kritikani i v\u00ebrtet\u00eb mundet q\u00eb nuk asht i zoti me prodhue vepra t\u00eb nj\u00eblloj\u00ebshme me ato t\u00eb kritikuemet, mir\u00eb po kritika krijuese dhe prodhuese n\u00eb vetvehte i ka gjith\u00eb hiret e nj\u00eb kreatyre origjinale dhe t\u00eb p\u00ebrjet\u00ebshme.”<\/p>\n

Vet\u00ebdijen p\u00ebr ta ngritur tekstin kritik n\u00eb nivelet e tekstit letrar e gjejm\u00eb tek pak kritik\u00eb shqiptar\u00eb t\u00eb epok\u00ebs s\u00eb Malokit. Tjet\u00ebr gj\u00eb, sikurse do ta shohim m\u00eb posht\u00eb, n\u00ebse vet\u00eb Maloki i ka arritur apo nuk i ka arritur k\u00ebrkesat e estetit. P\u00ebrmend\u00ebm Malokin dyshues, jo vet\u00ebm kur gjykon p\u00ebr nj\u00eb proces t\u00eb af\u00ebrt n\u00eb koh\u00eb, po edhe p\u00ebr nj\u00eb t\u00eb larg\u00ebt, kah tradita.<\/p>\n

Dyshimi i tij mb\u00ebshtetet nga natyra pretencioze e tij. Ai e hap rrafshin e diskutimit p\u00ebr nga kultura t\u00eb tjera at\u00ebhere kur kund\u00ebrshtar\u00ebt e tij pretendojn\u00eb a priori p\u00ebr nj\u00eb poet dhe let\u00ebrsi internacionale, dhe e ngushton l\u00ebmin tek humusi anas kur t\u00eb nj\u00ebjt\u00ebt kund\u00ebrshtar\u00eb flasin p\u00ebr poet dhe let\u00ebrsi komb\u00ebtare.<\/p>\n

Maloki-\u00c7abej, af\u00ebr dhe larg<\/strong><\/p>\n

Dyshimet mbi komb\u00ebtaren dhe etnin\u00eb n\u00eb poezi q\u00eb Maloki diskuton tek Naimi dhe Lasgushi, po edhe tek Fishta (n\u00eb vitet gjasht\u00ebdhjet\u00eb), na shpien tek tema e let\u00ebrsis\u00eb s\u00eb nj\u00eb populli par\u00eb si e lidhur ngusht\u00eb me historin\u00eb dhe gjeografin\u00eb e atij populli.<\/p>\n

N\u00eb nj\u00eb ese t\u00eb gjat\u00eb (“P\u00ebr gjenez\u00ebn e literatur\u00ebs shqipe”, botuar p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb “Hylli Drit\u00ebs” 1938-1939) t\u00eb botuar n\u00eb koh\u00ebn kur Maloki i kishte hedhur tezat p\u00ebr dy poet\u00ebt dhe pritur rrufet\u00eb, Eqrem \u00c7abej trajton, (duke iu referuar kryesisht romantizmit n\u00eb let\u00ebrsin\u00eb shqiptare) iden\u00eb e nj\u00ebsis\u00eb shqiptare si nj\u00eb nj\u00ebsi etnike dhe kulturhistorike, e rrjedhur nga nj\u00ebsia gjeografike.<\/p>\n

Fakti q\u00eb nacioni dhe politika kan\u00eb qen\u00eb tema kryesore t\u00eb let\u00ebrsis\u00eb son\u00eb deri n\u00eb vitet ’30, p\u00ebrb\u00ebn sipas \u00c7abejt ndryshim kulturhistorik e tipologjik, dhe \u00ebsht\u00eb nj\u00eb ndryshim themelor krahasuar me let\u00ebrsit\u00eb e Per\u00ebndimit. “Prej gjith\u00eb shkrimtar\u00ebve shqiptar\u00eb na del p\u00ebrpara fytyra e shqiptarit t\u00eb p\u00ebrjetsh\u00ebm.”<\/p>\n

N\u00eb dallim prej tij, Maloki \u00ebsht\u00eb i kapur pas ides\u00eb shqiptare, shpirtit t\u00eb v\u00ebrtet\u00eb shqiptar. Lidhjet m\u00eb t\u00eb forta me k\u00ebt\u00eb ent etnik, sipas tij i ka Gjergj Fishta q\u00eb “s’ka qen\u00eb tjet\u00ebr ve\u00e7 se kasneci, rapsodi e predikuesi evangjelist i njasaj\u00eb shpirtsije e mendsije arb\u00ebnore, e cila p\u00ebrmb\u00eblidhet ner tri fjal\u00eb, ner tri parulla a ner tre kushtrime mijvje\u00e7are: Bes\u00eb, Nder e Burrni shqiptare.” Aty p\u00ebr aty ai shton se Fishta harron se gjallon n\u00eb shekullin XX, nuk e sheh realitetin p\u00ebrreth.<\/p>\n

Kurrfar\u00eb lidhjeje nuk gjen mes Naim Frash\u00ebrit vjersh\u00ebtar dhe ides\u00eb shqiptare, nd\u00ebrkoh\u00eb q\u00eb \u00c7abej dallon para s\u00eb gjithash tek poeti i vonuar romantik nj\u00eb patriot, edukator: “Do t\u00eb pranojm\u00eb se me p\u00ebrjashtim t\u00eb disa pak vjershave vlera letrare e poezis\u00eb s\u00eb tij \u00ebsht\u00eb e pak\u00ebt. Sepse veprat e tij m\u00eb fort se q\u00ebllimit estetik i sh\u00ebrbenin nj\u00eb q\u00ebllimi etik.”<\/p>\n

Pasi ka mbrojtur n\u00ebp\u00ebrmjet qasjes psikanalitike tez\u00ebn p\u00ebr sip\u00ebrfaq\u00ebsin\u00eb e vepr\u00ebs s\u00eb “poetit komb\u00ebtar”, p\u00ebr karakterin ahistorik t\u00eb saj, Maloki pohon se vet\u00ebm pas ardhjes s\u00eb dyt\u00eb n\u00eb Stamboll, m\u00eb 1882, Naimi b\u00ebhet simbol i ides\u00eb rreth zgjimit t\u00eb nj\u00eb kombi.<\/p>\n

Sa p\u00ebr Lasgushin, p\u00ebr aq sa k\u00ebrkon k\u00ebndv\u00ebshtrimi kulturhistorik i Malokit, edhe k\u00ebtij poeti i mungon lidhja e ngusht\u00eb me kombin shqiptar si “ent ethnik dhe jo ent politik apor patriotik.” Ai flet p\u00ebr munges\u00ebn e koloritit karakteristik shqiptar, t\u00eb cilin e gjen te fryma, atmosfera, afshi, amsia, akullsia, shpirtsia, ngjyr\u00ebsia, \u00e7ka i ndesh edhe n\u00eb jet\u00ebn sociale e personale.<\/p>\n

K\u00ebto jan\u00eb provat e Malokit p\u00ebr ata q\u00eb i p\u00ebrshtatin Lasgushit titujt “vjersh\u00ebtor i kombit”, “poet komb\u00ebtar” dhe vepr\u00ebs s\u00eb tij “me bukurit\u00eb e saj pa shoqe n\u00eb letratur\u00ebn shqipe e me shoqe t\u00eb rralla n\u00eb letratur\u00ebn e p\u00ebrbotshme”.<\/p>\n

Autori, teksti<\/strong><\/p>\n

Maloki nuk shfaqet epigon i kritik\u00ebs psikanalitike. Ai nuk zbaton nj\u00eb teori psikanalitike p\u00ebr hir t\u00eb teoris\u00eb por i referohet biografis\u00eb s\u00eb autorit duke marr\u00eb parasysh mjedisin shqiptar, dhe shqiptar\u00ebsin\u00eb e let\u00ebrsis\u00eb s\u00eb tij. Kjo ndodh n\u00eb rastin e Naimit tek i cili her\u00eb e \u00e7on jeta e poetit nga t\u00eb dh\u00ebnat biografike t\u00eb t\u00eb af\u00ebrm\u00ebve, her\u00eb e \u00e7on vepra e tij. Burimet qofshin direkte ose indirekte p\u00ebr njohjen e autorit n\u00eb pik\u00ebpamje gjenetike, jan\u00eb t\u00eb pamjaftueshme p\u00ebr t\u00eb aplikuar nj\u00eb psykologji analytike.<\/p>\n

Megjithat\u00eb nga aq informacion sa ka p\u00ebr f\u00ebminin\u00eb, adoleshenc\u00ebn dhe rinin\u00eb deri n\u00eb t\u00eb tridhjetat e poetit, Maloki tenton t\u00eb gjej\u00eb projektimin e personit, shpirtit dhe karakterit t\u00eb tij te teksti, vepra letrare. Nuk mund t\u00eb thuhet se me k\u00ebt\u00eb lloj kritike ia del mban\u00eb. N\u00eb fund t\u00eb fundit, ai e quan poet t\u00eb prir\u00eb p\u00ebr “rrojtje pran\u00eb votr\u00ebs”, p\u00ebr shkak t\u00eb fizikut t\u00eb brisht\u00eb dhe tendenca “hypertrofike q\u00ebndron n\u00eb t\u00eb gjitha veprat e tija”.<\/p>\n

Let\u00ebrsin\u00eb, at\u00eb persiane n\u00eb ve\u00e7anti, e shikon faktor baz\u00eb n\u00eb formimin e karakterit t\u00eb tij. Maloki shtron hipotez\u00ebn se budizmi e gjeti der\u00ebn hapur tek ky shpirt t\u00eb mbrujtur n\u00eb mjedisin bektashi. Jan\u00eb nj\u00eb s\u00ebr\u00eb poezish q\u00eb Maloki pohon t\u00eb jen\u00eb shkruar nisur nga besimi p\u00ebr shtegtimin e shpirtit (metempsychoza).<\/p>\n

Pik\u00ebrisht te shpirti budist ai shikon burimin e frym\u00ebs ahistorike te vepra e Naim Frash\u00ebrit. “Istori e Sk\u00ebnd\u00ebrbeut”, thot\u00eb ai, nuk u p\u00ebrshtatet ngjarjeve t\u00eb v\u00ebrteta dhe bashk\u00eb me “Qerbelaja” jan\u00eb pasqyra t\u00eb mitologjis\u00eb persiane. “… e mos t’ishte fjala p\u00ebr luft\u00eb etj., do t\u00eb kishim p\u00ebrpara nesh ma tep\u00ebr nj\u00eb fem\u00ebn se sa nj\u00eb hero!” (Shih “Oriental apo Okcidental) P\u00ebr k\u00ebto p\u00ebrfundime ai i referohet tashm\u00eb tekstit.<\/p>\n

Guximi p\u00ebr t\u00eb p\u00ebrdorur nj\u00eb kritik\u00eb psikanalitike n\u00eb rastin e Lasgush Poradecit, duket se e l\u00eb n\u00eb balt\u00eb Malokin. Edhe ato burime q\u00eb p\u00ebrdor nga njohja personale me poetin jan\u00eb pak. Ai shikon nj\u00eb individualist, tipar q\u00eb ka dal\u00eb n\u00eb pah nga “mungesa e forc\u00ebs poetike, ose nga varf\u00ebrija materiale-financiare ose nga dob\u00ebsija fizike por sidomos nga nj\u00eb frik\u00eb anormale nga ndonj\u00eb s\u00ebmundje dhe infeksion.<\/p>\n

Ka krijuar do komplekse inferioriteti dhe \u00ebsht\u00eb b\u00ebr\u00eb m\u00eb hypohond\u00ebr, mizantrop dhe vetmitar… Nj\u00eb studim psikologjik dhe kultur\u00ebhistorik mund t\u00eb zbuloj\u00eb rr\u00ebnj\u00ebt e koloritit lasgushian. Neve mjaftohemi me hamendjen se poezia e tij \u00ebsht\u00eb e p\u00ebrshkuar nga shirita sllave, vllah\u00e7e dhe romano-franceze. Nj\u00eb amb\u00eblsi e but\u00ebsi ma fort femnore se burrnore q\u00eb i dep\u00ebrton gjith\u00eb vjershat e tija.”<\/p>\n

Kritika psikanalitike p\u00ebr rastin e Lasgushit duke e \u00e7al\u00eb.
\nN\u00eb t\u00ebr\u00ebsi, kritika e Krist Malokit kalon n\u00eb faz\u00ebn e komentimit dhe t\u00eb vler\u00ebsimit t\u00eb autorit dhe vepr\u00ebs s\u00eb tij, pa patur shoqe para po p\u00ebr fat t\u00eb keq as m\u00eb pas.<\/p>\n

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

N\u00eb t\u00eb v\u00ebrtet\u00eb Maloki nuk dha deri n\u00eb fund shembullin e nj\u00eb modeli kritike t\u00eb cil\u00ebn ai e shpallte mision. Eklektik, proliks, me gjith\u00eb erudicionin, duket se rrjedha e shkrimeve t\u00eb tij p\u00ebrhapet n\u00eb toka ku mjetet e metodave dhe argumentet nuk mjaftojn\u00eb, as at\u00ebher\u00eb kur th\u00ebrret n\u00eb ndihm\u00eb krahasimet me artet figurative, muzik\u00ebn, filozofit\u00eb dhe kultura t\u00eb tjera. P\u00ebrhapja n\u00eb fusha t\u00eb dijes b\u00ebn q\u00eb t\u00eb humbas\u00eb konsekuenc\u00ebn.<\/p>\n

Ai kund\u00ebrshton me pasion l\u00ebvdatat e kritik\u00ebve, mir\u00ebpo n\u00eb fund, rezulton se kjo gjuh\u00eb pasioni \u00ebsht\u00eb m\u00eb shum\u00eb p\u00ebrgjigje q\u00eb ai u jepte kritik\u00ebve t\u00eb kritikave t\u00eb tij. \u00c7far\u00eb do t\u00eb mbetej n\u00ebse do ta zhvishnim kritik\u00ebn e Malokit nga ky pasion? Duket nj\u00eb qerthull.<\/p>\n

Shkrimet e Malokit “nis\u00ebn kritik\u00ebn e kritik\u00ebs n\u00eb kritik\u00ebn ton\u00eb dhe me vet\u00ebdije e inkuadruan v\u00ebshtrimin psikanalitik, e m\u00eb shum\u00eb at\u00eb psikobiografik tradicional, si\u00e7 cil\u00ebsohet sot, dhe at\u00eb kulturohistorik.”<\/p>\n

Ky \u00ebsht\u00eb vendi q\u00eb i jep Rugova k\u00ebtyre “p\u00ebrpjekjeve psikanalitike p\u00ebr kritik\u00eb objektive” (Ibrahim Rugova, “Kahe dhe premisa t\u00eb kritik\u00ebs letrare shqiptare 1504-1983.”)
\nMaloki \u00ebsht\u00eb marr\u00eb me disa autor\u00eb baz\u00eb para tij dhe t\u00eb koh\u00ebs s\u00eb tij.<\/p>\n

Ai nuk p\u00ebrfaq\u00ebson modelin e kritikut letrar q\u00eb sipas kriterit universal ka p\u00ebr mision zbulimet letrare, por p\u00ebrkundrazi at\u00eb q\u00eb v\u00eb n\u00eb dyshim vlera t\u00eb konsoliduara letrare. Ai \u00ebsht\u00eb nj\u00eb kritik q\u00eb nuk e sheh dot t\u00eb ndar\u00eb vler\u00ebn shqiptare, autoktone t\u00eb nj\u00eb vepre nga vlera universale.<\/p>\n

Maloki nuk sistematizon me koncepte praktik\u00ebn dhe teorin\u00eb e vet kritike sepse si\u00e7 v\u00ebn\u00eb re me t\u00eb drejt\u00eb disa studiues ai nuk u mor me kritik\u00eb letrare p\u00ebr hir t\u00eb kritik\u00ebs. Kjo do ishte nj\u00eb nga mang\u00ebsit\u00eb e kritik\u00ebs s\u00eb Malokit.<\/p>\n

Dy fjal\u00eb edhe p\u00ebr botimet e fundit t\u00eb kritik\u00ebs letrare t\u00eb Malokit n\u00eb Tiran\u00eb dhe Prishtin\u00eb: jan\u00eb modeli m\u00eb i keq i pun\u00ebs me tekste q\u00eb kan\u00eb nj\u00eb distanc\u00eb kohe mbi gjysm\u00eb shekulli q\u00eb nga botimi i par\u00eb, e sidomos kur gjuha \u00ebsht\u00eb e dialektit geg. P\u00ebrmbajn\u00eb shum\u00eb gabime gjuh\u00ebsore, tekstet e integruara gjermanisht nuk jan\u00eb t\u00eb p\u00ebrkthyera.<\/p>\n

Sh\u00ebnimet dhe posht\u00ebsh\u00ebnimet jan\u00eb me pasakt\u00ebsi dhe nuk u korrespondojn\u00eb teksteve p\u00ebrkat\u00ebse. Lind nevoja p\u00ebr nj\u00eb botim kritik t\u00eb kritik\u00ebs letrare apo mendimit kritik social e ekonomik t\u00eb Krist Malokit.<\/p>\n","protected":false},"excerpt":{"rendered":"

Elsa Demo, 08.04.2010 N\u00eb 110-vjetorin e lindjes s\u00eb intelektualit nga Prizreni q\u00eb u formua dhe ngrysi jet\u00ebn n\u00eb Vjen\u00eb e Grac. Iu kushtua mendimit shqiptar n\u00eb shkencat humane dhe ekonomike. N\u00eb kritik\u00ebn letrare ai doli kund\u00ebr adhurimit t\u00eb ikonave. Krist Maloki n\u00eb Grac t\u00eb Austris\u00eb N\u00eb mesin e viteve ’20 doli me tez\u00ebn q\u00eb argumenton […]<\/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":[],"class_list":{"0":"post-2139","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-artikuj"},"yoast_head":"\nKrist Maloki polemik - 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\/krist-maloki-polemik\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Krist Maloki polemik - FjALA e LIR\u00cb - Arkivi\" \/>\n<meta property=\"og:description\" content=\"Elsa Demo, 08.04.2010 N\u00eb 110-vjetorin e lindjes s\u00eb intelektualit nga Prizreni q\u00eb u formua dhe ngrysi jet\u00ebn n\u00eb Vjen\u00eb e Grac. Iu kushtua mendimit shqiptar n\u00eb shkencat humane dhe ekonomike. N\u00eb kritik\u00ebn letrare ai doli kund\u00ebr adhurimit t\u00eb ikonave. 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