{"id":2859,"date":"2010-05-29T11:25:00","date_gmt":"2010-05-29T10:25:00","guid":{"rendered":"http:\/\/fjala.shkoder.net\/?p=2859"},"modified":"2010-05-29T11:25:00","modified_gmt":"2010-05-29T10:25:00","slug":"metafora-e-dhembjes-se-nje-poezie","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/metafora-e-dhembjes-se-nje-poezie\/","title":{"rendered":"Metafora e dhembjes s\u00eb nj\u00eb poezie"},"content":{"rendered":"

\"Naim<\/p>\n

Shefqet Dibrani, \u201d\u00cbnd\u00ebrr e nj\u00ebjt\u00eb tok\u00eb tjet\u00ebr\u201d, poezi, 2007<\/strong><\/em><\/p>\n

Shkruan: Naim KELMENDI<\/strong><\/p>\n

Poeti m\u00ebrgimtar, i cili jeton dhe vepron prej koh\u00ebsh n\u00eb Zvic\u00ebr, ka botuar, pas disa librave t\u00eb tjer\u00eb t\u00eb suksessh\u00ebm t\u00eb poezis\u00eb, t\u00eb kritik\u00ebs letrare, t\u00eb publicistik\u00ebs etj, edhe librin m\u00eb t\u00eb ri me poezi: \u201d\u00cbnd\u00ebrr e nj\u00ebjt\u00eb tok\u00eb tjet\u00ebr\u201d. Kjo vep\u00ebr poetike e Shefqet Dibranit sh\u00ebnon nj\u00eb kthes\u00eb cil\u00ebsore n\u00eb krijimtarin\u00eb poetike t\u00eb autorit. Kjo e sforcon edhe m\u00eb tep\u00ebr identitetin krijues t\u00eb autorit, dhe t\u00eb shprehjes s\u00eb tij poetike, tashm\u00eb t\u00eb konsoliduar, dhe e b\u00ebn at\u00eb shum\u00ebkuptimore dhe shum\u00ebshtresore. E sforcon at\u00eb n\u00eb kuptimin metaforik t\u00eb shprehjes dhe n\u00eb kuptimin e mesazhit q\u00eb do t\u00eb d\u00ebrgoj\u00eb tek recipienti. Mbase k\u00ebt\u00eb fakt dhe k\u00ebt\u00eb bindje na e sforcon vet\u00eb poezia e v\u00ebllimit poetik \u201d\u00cbnd\u00ebrr e nj\u00ebjt\u00eb tok\u00eb tjet\u00ebr\u201d.<\/p>\n

Poeti Shefqet Dibrani, nga vepra n\u00eb vep\u00ebr ka qen\u00eb k\u00ebrkimtar i shprehjes s\u00eb avancuar poetike, i krijimit t\u00eb identitetit vetanak dhe i shprehjes metaforike. K\u00ebt\u00eb e ka arritur, duke sh\u00ebnjuar dhe ve\u00e7uar k\u00ebt\u00eb struktur\u00eb poetike edhe n\u00eb vepr\u00ebn m\u00eb t\u00eb re: \u201d\u00cbnd\u00ebrr e nj\u00ebjt\u00eb tok\u00eb tjet\u00ebr\u201d. Poeti Dibrani n\u00eb librin n\u00eb fjal\u00eb, e nd\u00ebrton poezin\u00eb e tij her\u00eb her\u00eb mbi motive krejt personale, por q\u00eb atyre u jep ngjyrat e s\u00eb p\u00ebrgjithshmes, pra duke i kthyer n\u00eb motive dhe pron\u00eb t\u00eb secilit, dhe k\u00ebshtu vargu i tij merr konotacion dhe pesh\u00eb tjet\u00ebr, por gjithmon\u00eb me p\u00ebrfundime tejet kuptimore p\u00ebr kah mesazhi q\u00eb japin, si shkas i veprimit dhe pastaj i p\u00ebsimit, q\u00eb vije vetiu si nj\u00eb dialektik\u00eb n\u00eb procesin e \u201cPanta Reit\u201d. Poeti do t\u00eb shprehet me pez\u00ebm n\u00eb nj\u00eb vjersh\u00eb edhe k\u00ebshtu:
\n\"\u00cbnd\u00ebrr<\/p>\n

\u201dKan\u00eb p\u00ebshtyr\u00eb p\u00ebrpjet\u00eb n\u00eb sy\/
\nkan\u00eb p\u00ebshtyr\u00eb teposht\u00eb n\u00eb gji\/
\nkan\u00eb p\u00ebshtyr\u00eb anash f\u00ebmij\u00ebt\/
\nkan\u00eb p\u00ebshtyr\u00eb p\u00ebrpara ardhm\u00ebrin\u00eb\/
\nkan\u00eb p\u00ebshtyr\u00eb p\u00ebrmbrapa historin\u00eb\/
\nO zot ku t\u00eb p\u00ebshtyj\u00eb m\u00eb\/
\nse m\u00eb p\u00ebshtyhet o Njeri\u201d<\/p><\/blockquote>\n

te poezia me titull \u201cP\u00ebshtyrje\u201d, faqe 119.<\/em><\/p>\n

Dialektika e m\u00ebkatit njer\u00ebzor, si di\u00e7ka q\u00eb \u00ebsht\u00eb p\u00ebrs\u00ebritur, n\u00eb t\u00eb shumt\u00ebn e herave si nj\u00eb p\u00ebrbuzje e di\u00e7kahjes, ndoshta shum\u00eb her\u00eb si di\u00e7ka e refuzuar nga di\u00e7ka e vetvetes, nga nj\u00eb kauz\u00eb njer\u00ebzore ndoshta, dhe ka p\u00ebsuar n\u00eb p\u00ebrs\u00ebritje n\u00eb koh\u00eb dhe hap\u00ebsir\u00eb, sikur nuk e l\u00eb t\u00eb qet\u00eb poetin. Edhe ai, poeti pra, \u00ebsht\u00eb pjes\u00eb e p\u00ebsimit njer\u00ebzor. Dhe k\u00ebt\u00eb e shp\u00ebrfaq n\u00eb k\u00ebt\u00eb poezi, duke l\u00ebn\u00eb t\u00eb n\u00ebnkuptohet se edhe vet\u00eb poeti s\u2019b\u00ebn gj\u00eb m\u00eb tep\u00ebr se t\u00eb nj\u00ebjt\u00ebn gj\u00eb si t\u00eb tjer\u00ebt, p\u00ebshtyrjen, si mllef dhe si \u00e7lirim t\u00eb qenies dhe p\u00ebsimin q\u00eb do t\u2019i vij\u00eb, ngase kjo \u00ebsht\u00eb rruga jet\u00ebsore e njeriut.<\/p>\n

Poezia e Dibranit vjen n\u00eb k\u00ebt\u00eb vep\u00ebr, n\u00eb t\u00eb shumt\u00ebn, si nj\u00eb biografi jet\u00ebsore, por q\u00eb kjo b\u00ebhet nj\u00eb fatur\u00eb poetike e skalitur mir\u00eb e mir\u00eb n\u00eb shprehje shum\u00ebshtresore t\u00eb fatur\u00ebs poetike. Ajo merr shkas nga p\u00ebsimet dhe grahmat e jet\u00ebs s\u00eb poetit, por q\u00eb k\u00ebto ai do t\u2019i transmetoj\u00eb me nj\u00eb liriz\u00ebm t\u00eb sh\u00ebnjuar tek te tjer\u00ebt, p\u00ebr t\u2019u dh\u00ebn\u00eb k\u00ebshtu form\u00ebn e kuptim\u00ebsis\u00eb dhe t\u00eb porosis\u00eb. Tek poezia me titull: \u201dMe fytyr\u00eb t\u00eb kthyer kah at-dheu\u201d sh\u00ebnjohet m\u00eb theksuesh\u00ebm situata tragjike e jet\u00ebs, pjesa e p\u00ebsimit njer\u00ebzor, kur i duhet t\u00eb l\u00ebr\u00eb hap\u00ebsir\u00ebn e vet jet\u00ebsore p\u00ebr shkak t\u00eb krijimit t\u00eb nj\u00eb fati t\u00eb p\u00ebrcaktuar nga tjet\u00ebrkush:<\/p>\n

\u201dNgado shkoj e treti\/
\nmbaj fytyr\u00ebn kah At-Dheu\/
\nAti v\u00ebng\u00ebr m\u00eb v\u00ebshtroi\/
\nnga ngash\u00ebrimi m\u2019u duk\/
\nme gjakim profeti\/
\nPastaj Dheu m\u00eb tha:
\ns\u2019m\u00eb kujtohet fytyra juaj\/
\nkur trup e ndjenja i ken \u00eb vend t\u00eb huaj\u201d.<\/p><\/blockquote>\n

K\u00ebng\u00ebtimi i poetit k\u00ebtu thellohet t\u00eb kuptim\u00ebsia q\u00eb sh\u00ebnjon vargu dometh\u00ebn\u00ebs: Ati v\u00ebng\u00ebr m\u00eb v\u00ebshtroi\u2026, m\u00eb gjakim profeti, duke n\u00ebnkuptuar q\u00eb m\u00eb von\u00eb patjet\u00ebr duhet t\u00eb vij\u00eb, pra si n\u00ebnvet\u00ebdije dhe e paevitueshme, ajo situata tjet\u00ebr jet\u00ebsore nga pasoja e shkaktuar p\u00ebr shkak t\u00eb ikjes, por q\u00eb njeriu nuk mund t\u2019i ik assesi. Dhe, kjo situat\u00eb e krijuar nga vargjet, vjen n\u00ebnkuptuesh\u00ebm nga p\u00ebsimi jet\u00ebsor, si rrjedhoj\u00eb e largimit nga hap\u00ebsira etnike e poetit.<\/p>\n

Dhe, k\u00ebtu \u00ebsht\u00eb drama jet\u00ebsore, e th\u00ebn\u00eb me pak fjal\u00eb, por drama jet\u00ebsore e secilit q\u00eb ka p\u00ebsuar k\u00ebt\u00eb fat, pra t\u00eb nj\u00ebjtin: \u201dPastaj Dheu m\u00eb tha: S\u2019m\u00eb kujtohet fytyra juaj\u2026, ting\u00ebllon dhembsh\u00ebm n\u00eb psiken e njeriut, n\u00ebn koh\u00ebn e krijuar, q\u00eb s\u2019ka mundur t\u00eb jetoj\u00eb ndryshe edhe pse n\u00eb nj\u00eb m\u00ebnyr\u00eb ka pasur at\u00eb parashenj\u00ebn se do t\u00eb vij\u00eb deri te ky p\u00ebsim. Pavar\u00ebsisht nga kjo vet\u00ebdije, dramat dhe fatkeq\u00ebsit\u00eb njer\u00ebzore t\u00eb koh\u00ebs n\u00eb nj\u00eb hap\u00ebsir\u00eb t\u00eb caktuar, kan\u00eb p\u00ebrcaktuar rrjedh\u00ebn e gj\u00ebrave dhe t\u00eb fatit, jo vet\u00ebm kolektiv, por n\u00eb t\u00eb shumt\u00ebn edhe t\u00eb individit. Poeti e di q\u00eb koh\u00ebt ndryshojn\u00eb, ai jeton n\u00eb nj\u00eb koh\u00eb dhe hap\u00ebsir\u00eb tjet\u00ebr, pa frymuar n\u00eb dheun e tij, dhe m\u00eb pastaj, n\u00eb koh\u00eb tjet\u00ebr mbetet \u201ci huaj\u201d n\u00eb dhe t\u00eb vet, ngase koha tjet\u00ebr s\u2019e ka njohur biografin\u00eb dhe frymimin e tij.<\/p>\n

K\u00ebtu kemi dram\u00ebn jet\u00ebsore t\u00eb njeriut q\u00eb p\u00ebrs\u00ebritet n\u00eb koh\u00eb dhe hap\u00ebsir\u00eb, por q\u00eb nga pamund\u00ebsia p\u00ebr ta ndryshuar si fakt dhe realitet, njeriut i mbet\u00ebt t\u00eb \u201cpajtohet\u201d papajtuesh\u00ebm me at\u00eb pjes\u00eb t\u00eb tragjikes s\u00eb vet. Mbase k\u00ebt\u00eb situat\u00eb, jo vet\u00ebm poetike, poeti Dibrani, jo vet\u00ebm q\u00eb e di dhe e kupton, por edhe e transmeton p\u00ebr t\u00eb vet\u00ebdijesuar, n\u00eb m\u00ebnyr\u00eb q\u00eb njeriu ta kuptoj\u00eb dometh\u00ebnien e p\u00ebsimit. N\u00eb diskursin poetik t\u00eb tij, pothuaj se n\u00eb t\u00ebr\u00eb shtresa kuptimore t\u00eb poezis\u00eb, Shefqet Dibrani, i shfaq luft\u00eb t\u00eb keqes, fenomeneve dhe dukurive t\u00eb saj, me nj\u00eb ndjeshm\u00ebri t\u00eb theksuar poetike. Poetin e trandin ngjarjet dhe ndodhit\u00eb e shumta, p\u00ebrjetimet e k\u00ebqija q\u00eb t\u00eb v\u00ebn\u00eb kurthe me situatat e ndryshme t\u00eb jet\u00ebs, n\u00eb nj\u00eb hap\u00ebsir\u00eb dhe koh\u00eb t\u00eb caktuar.<\/p>\n

Secila nga k\u00ebto situata dhe rrethana nuk mbetet pa vul\u00ebn e poetit, pa vrojtimin e tij, prandaj ai, jo vet\u00ebm q\u00eb vrojton nga k\u00ebndv\u00ebshtrimi i tij, por u jep atyre ndjenj\u00ebn, vul\u00ebn e frym\u00ebzimit, dhe m\u00eb pastaj nxjerr\u00eb nga ato konkludimin, e q\u00eb vjen si nj\u00eb aksiom\u00eb p\u00ebr vetveten dhe t\u00eb tjer\u00ebt. Poeti ndjen\u00eb keqardhje pse ndodhin ato q\u00eb ndodhin, ngase ai, njeriun e ndjen\u00eb si qenie humane, dhe nga k\u00ebtu, si pik\u00ebpamje nuk e arsyeton assesi veprimin e antihumanes. Prandaj, poezia e tij v\u00eb n\u00eb spikam\u00eb, me dhembje t\u00eb theksuar, q\u00eb her\u00eb her\u00eb edhe shp\u00ebrthen, ngase poeti s\u2019mund e mban\u00eb gjat\u00eb n\u00eb vetvete, gjykimin ndaj t\u00eb keqes, hipokrizis\u00eb njer\u00ebzore, p\u00ebsimit njer\u00ebzor nga e keqja e t\u00eb tjera.<\/p>\n

\u201c\u2026Prandaj o Zot\/
\nVazhdo t\u2019i fal\u00ebsh k\u00ebta m\u00ebkatar\u00eb\/
\nQ\u00eb shpikin rob\u00ebrin\u00eb e tjetrit\/
\nRrethuar me gjemba vrastar\u00eb\/,<\/p><\/blockquote>\n

tek shprehet poeti te poezia: \u201dN\u00eb kopshtin zoologjik\u201d, faqe 64.<\/em><\/p>\n

Poeti e do t\u00eb dinjitetsh\u00ebm njeriun-homo sapiensin modern, por edhe t\u00eb dinjitetshme jet\u00ebn \u2013 njer\u00ebzoren. Nuk do kufizime dhe rob\u00ebrin\u00eb e askujt, q\u00eb \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me vet\u00eb ligjin e natyr\u00ebs, si\u00e7 e citon n\u00eb nj\u00eb varg tjet\u00ebr, ngase jeta, sipas tij, e krijuar nga Zoti, \u00ebsht\u00eb nj\u00eb pasuri e bollshme dhe e tejskajshme ashtu si\u00e7 \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00ebn e ekzistenc\u00ebs s\u00eb saj dhe kozmosit. Por, duket se vet\u00eb njeriu e \u00e7\u2019humanizon e \u00e7njer\u00ebzon jet\u00ebn dhe natyr\u00ebn p\u00ebrreth tij.<\/p>\n

Trazimi i brendsh\u00ebm dhe i thell\u00eb i vjen poetit, kur ndeshet me realitete t\u00eb vrazhda, do t\u00eb thoshim, n\u00ebp\u00ebr ecejaket e jet\u00ebs personale, por q\u00eb k\u00ebt\u00eb realitet ai s\u2019do ta l\u00ebr\u00eb vet\u00ebm si p\u00ebrjetim p\u00ebr vete. Ai do ta transmetoj\u00eb tek t\u00eb tjer\u00ebt p\u00ebr t\u00eb m\u00ebsuar, p\u00ebr t\u00eb sh\u00ebnjuar, p\u00ebr t\u00eb gjykuar hipokrizin\u00eb, smir\u00ebn, dhe anomalit\u00eb tjera t\u00eb njer\u00ebzores. Duket se k\u00ebto ai i shnd\u00ebrron n\u00eb nj\u00eb diskurs jet\u00ebsor. Poezia q\u00eb ng\u00ebrthen dhe p\u00ebrmbajt\u00ebson k\u00ebto q\u00eb themi \u00ebsht\u00eb ajo, nism\u00ebtarja e vepr\u00ebs, me titull: \u201dN\u00eb nj\u00eb zyr\u00eb integrimi\u201d. Prandaj, k\u00ebtu n\u00eb k\u00ebt\u00eb poezi, v\u00eb theksin e gjykimit poeti, tek s\u00ebmundja e njer\u00ebzores n\u00eb koh\u00ebn moderne, q\u00eb ng\u00ebrthen n\u00eb vete ingranazhet e asimilimit t\u00eb qenies njer\u00ebzore. Apo n\u00eb an\u00ebn tjet\u00ebr, ruajtja e identitetit me \u00e7do m\u00ebnyr\u00eb, e atij tjetrit, q\u00eb gjendet p\u00ebrpara rrezikut t\u00eb asimilimit, ngase gjendet n\u00eb hap\u00ebsir\u00eb tjet\u00ebr.<\/p>\n

Dhe, m\u00ebtimi i tjetrit p\u00ebr ta asimiluar qenien me \u00e7do kusht, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb duket, t\u00eb jet\u00eb, t\u00eb frymoj\u00eb, t\u00eb mendoj\u00eb si ai tjetri, poetit i duket si di\u00e7ka antinjer\u00ebzore, prandaj e gjykon k\u00ebt\u00eb, dhe v\u00eb n\u00eb figuracion t\u00eb shprehjes krahasimin, duke nxjerr\u00eb konkludimin se, edhe ashtu si \u00ebsht\u00eb ai tjetri, \u00ebsht\u00eb i nj\u00ebjt\u00eb me at\u00eb tjetrin, me t\u00eb t\u00ebra ngjashm\u00ebrit\u00eb, si qenie, si homo sapiens. Poeti k\u00ebtu e nxjerr n\u00eb pah gjakimin e tij prej njeri dhe poeti, p\u00ebr lirin\u00eb dhe respektimin e njeriut n\u00eb hap\u00ebsir\u00ebn e tij jet\u00ebsore. Dhe, pik\u00ebrisht, k\u00ebtu mbi k\u00ebt\u00eb respekt, pra mbi njer\u00ebzoren, nd\u00ebrtohet e t\u00ebr\u00eb vlera e jet\u00ebs s\u00eb njeriut, prandaj, ai k\u00ebt\u00eb do ta transmetoj\u00eb tek t\u00eb tjer\u00ebt, si diskurs p\u00ebr jet\u00ebn.<\/p>\n

Edhe pse i ndeshur p\u00ebrball\u00eb realitetit shum\u00eb her\u00eb kontradiktor dhe shum\u00eb her\u00eb jo gjithaq t\u00eb akceptuesh\u00ebm, subjekti lirik nuk dor\u00ebzohet dhe nuk jepet para v\u00ebshtir\u00ebsive t\u00eb jet\u00ebs, para realitetit t\u00eb vrazhd\u00eb, por ai vazhdon t\u2019u rezistoj\u00eb t\u00eb gjithave, ngase \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr t\u00eb gjitha k\u00ebto. Tek poezia: \u201cFol z\u00ebri im\u201d, poeti shpreh thell\u00eb q\u00ebndrimin dinjitoz t\u00eb subjektit lirik, mbase duke u shp\u00ebrfaqur k\u00ebshtu si nj\u00eb identitet krijues e njer\u00ebzor i subjektit. \u201d\u2026Fol z\u00ebri im i njer\u00ebzis\u00eb\/fol mos u tret nd\u00ebr dh\u00ebmb e buz\u00eb\/fol mos e tremb syrin as n\u00eb k\u00ebt\u00eb dhe t\u00eb huaj\u201d. Pra, poeti k\u00ebtu i krijon himn t\u00eb v\u00ebrtet\u00ebs dhe q\u00ebndrimit dinjitoz t\u00eb njeriut, p\u00ebr ta th\u00ebn\u00eb n\u00eb \u00e7do koh\u00eb dhe n\u00eb \u00e7do rrethan\u00eb at\u00eb, t\u00eb v\u00ebrtet\u00ebn, personale qoft\u00eb apo e p\u00ebrgjithshme, n\u00eb nj\u00ebj\u00ebs apo n\u00eb shum\u00ebs, ngase kjo – e v\u00ebrteta pra, \u00ebsht\u00eb himn i jet\u00ebs. Prandaj, poeti shp\u00ebrthen me dhembjen metafor\u00eb, duke pyetur z\u00ebrin e vet:<\/p>\n

\u201cKu je z\u00ebri im q\u00eb kurr\u00eb nuk t\u00eb pash\u00eb\/
\nku je mallkimi i shekujve\/
\nku je nd\u00ebrgjegje e sfilitur na k\u00ebt\u00eb bot\u00eb t\u00eb trisht\u00eb\u201d,<\/p><\/blockquote>\n

e q\u00eb ky z\u00eb s\u2019\u00ebsht\u00eb vet\u00ebm i tij, por \u00ebsht\u00eb edhe z\u00eb i nd\u00ebrgjegjes njer\u00ebzore, z\u00eb i njeriut t\u00eb rrakadylur p\u00ebrplasjeve t\u00eb jet\u00ebs, por gjithmon\u00eb i paepur.<\/p>\n

Prishtin\u00eb, 28.05.2010.<\/p>\n

Marr\u00eb nga:<\/p>\n

Kosova Info<\/a><\/p><\/blockquote>\n