![\"\"](\"http:\/\/fjala.shkoder.net\/wp-content\/uploads\/2010\/09\/fiorentino-247x300.jpg\" "\\"fiorentino\\"")
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Elsa Demo<\/strong>, 13.09.2010<\/em><\/p>\n Intervista\/ Nj\u00eb poem\u00eb n\u00eb gjasht\u00eb gjuh\u00eb. Poema e Ridvan Dibr\u00ebs mbi mitin biblik t\u00eb Moisiut shnd\u00ebrrohet n\u00eb nj\u00eb minier\u00eb gjuh\u00ebsore.<\/p>\n “Plag\u00ebt e Moisiut” nj\u00eb kurth letrar ku projektohet Sefora, gruaja e harruar e profetit, \u00ebsht\u00eb nj\u00eb monolog filozofik gjith\u00eb dyshime p\u00ebr natyr\u00ebn njer\u00ebzore dhe premtimet e ligjeve morale<\/p>\n Ka nj\u00eb mit biblik p\u00ebr profetin Moisi, ka nj\u00eb sfond biblik p\u00ebr at\u00eb q\u00eb ndodhi n\u00eb Malin Sinai kur shp\u00ebtimtari prej Egjiptit i popullit t\u00eb Izraelit, pret shfaqjen e Zotit si imazh. Ridvan Dibra, autor shqiptar, e p\u00ebrpunon mitin me nj\u00ebfar\u00eb inteligjence t\u00eb till\u00eb e cila realizon nj\u00eb p\u00ebrmbysje t\u00eb padukshme t\u00eb disa motiveve biblike rreth mitit t\u00eb profetit m\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm t\u00eb judaizmit.<\/p>\n \u00cbsht\u00eb Mosiu ai q\u00eb flet p\u00ebr plag\u00ebt q\u00eb ka marr\u00eb n\u00eb jet\u00ebn e gjat\u00eb, por \u00ebsht\u00eb gruaja e tij, Sefora q\u00eb lexojm\u00eb. \u00cbsht\u00eb ai q\u00eb vuan, por \u00ebsht\u00eb ajo q\u00eb q\u00ebndron. \u00cbsht\u00eb ai q\u00eb dyshon, \u00ebsht\u00eb ajo q\u00eb beson. Kush \u00ebsht\u00eb kush?<\/p>\n Ky mekaniz\u00ebm q\u00eb e zb\u00ebrthen mitin n\u00eb prapavij\u00eb na kujton nj\u00eb rast tjet\u00ebr n\u00eb let\u00ebrsin\u00eb shqipe, t\u00eb cilin Aurel Plasari e p\u00ebrdori n\u00eb nj\u00eb tekst t\u00eb shk\u00eblqyer, “Lufta e Troj\u00ebs vazhdon” (Sejko, 2003), ku ashtu si Ridvan Dibra te “Plag\u00ebt e Moiziut” (botimi i par\u00eb m\u00eb 2000) merret me nj\u00eb personazh periferik nga armata e akejve, Jolau, i pari hero i Luft\u00ebs s\u00eb Troj\u00ebs, n\u00eb kthimin imagjinar nga Hadi n\u00eb sht\u00ebpi.<\/p>\n Ja ku kemi n\u00eb dor\u00eb nj\u00eb poem\u00eb q\u00eb botohet si korpus shum\u00ebgjuh\u00ebsor, sepse vet\u00eb poema \u00ebsht\u00eb nj\u00eb korpus i mitit t\u00eb dekonstruktuar t\u00eb Moisiut, q\u00eb projekton n\u00eb nj\u00eb kurth letrar Sefor\u00ebn, gruan e harruar t\u00eb profetit.<\/p>\n Poema \u00ebsht\u00eb botuar p\u00ebrve\u00e7 shqipes n\u00eb pes\u00eb gjuh\u00eb, anglisht, gjermanisht, italisht, fr\u00ebngjisht dhe rumanisht.<\/p>\n “Plag\u00ebt e Moisiut”, nj\u00ebmb\u00ebdhjet\u00eb gjithsej (dhjet\u00eb ishin gj\u00ebmat q\u00eb provoi Egjipti faraonik para shp\u00ebtimit t\u00eb hebrejve skllev\u00ebr n\u00ebn udh\u00ebheqjen e Moisiut) botuar nga “Camaj&Pipa” \u00ebsht\u00eb nj\u00eb monolog filozofik n\u00eb vargje p\u00ebr dijen, kultur\u00ebn, natyr\u00ebn, besimin, p\u00ebr qeniet e ul\u00ebta dhe t\u00eb larta sipas arsyes njer\u00ebzore, dhe p\u00ebr vet\u00eb qenien njer\u00ebzore n\u00eb r\u00ebnien e saj.<\/p>\n Ky k\u00ebndv\u00ebshtrim krijon nj\u00eb kontrast t\u00eb fort marramend\u00ebs, pas t\u00eb cilit themeluesi i ligjeve morale \u00ebsht\u00eb nj\u00eb njeri po aq dyshimtar sa individi i sot\u00ebm.<\/p>\n Ridvan Dibra, nj\u00ebher\u00ebsh m\u00ebsimdh\u00ebn\u00ebs i let\u00ebrsis\u00eb, n\u00eb Universitetin e Shkodr\u00ebs, qysh Nj\u00eb poem\u00eb n\u00eb gjasht\u00eb gjuh\u00eb, n\u00eb radh\u00eb t\u00eb par\u00eb tregon k\u00ebrkes\u00eb p\u00ebr komunikim. Deri n\u00eb \u00e7’mas\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb kjo?<\/p>\n N\u00eb rastin e poezis\u00eb, nuk besoj se “k\u00ebrkesa p\u00ebr komunikim” \u00ebsht\u00eb themelorja. Poezia, p\u00ebr vet\u00eb natyr\u00ebn e saj, e realizon mundimsh\u00ebm komunikimin. Poet\u00eb t\u00eb njohur t\u00eb letrave shqipe (Mjeda, Poradeci, Fishta, Naimi, De Rada, Camaj, Reshpja) jan\u00eb thuajse krejt t\u00eb panjohur p\u00ebr publikun evropian. Fakt ky, q\u00eb nuk mund t\u00eb justifikohet me th\u00ebnien e st\u00ebr-p\u00ebrdorur se “poezia e mir\u00eb \u00ebsht\u00eb e pap\u00ebrkthyeshme”.<\/p>\n Po t\u00eb ishte krejt e v\u00ebrtet\u00eb kjo, si do ta argumentonim ardhjen e gjith\u00eb atij thesari poetik bot\u00ebror n\u00eb gjuh\u00ebn shqipe? Por un\u00eb druaj se poezia shqipe, ashtu si arti yn\u00eb n\u00eb p\u00ebrgjith\u00ebsi, ka problem bashk\u00ebkoh\u00ebsin\u00eb. Gati p\u00ebrher\u00eb jemi t\u00eb vonuar n\u00eb raport me zhvillimet artistike evropiane, duke realizuar jo rrall\u00eb kopje e imitime t\u00eb k\u00ebtyre zhvillimeve.<\/p>\n Kurse n\u00eb rastin tim, do m\u00eb p\u00eblqente q\u00eb kjo poem\u00eb t\u00eb kishte spekt\u00ebr t\u00eb gjer\u00eb komunikimi. P\u00ebrkundrejt s\u00eb v\u00ebrtet\u00ebs deri n\u00eb abuzim me “karakterin elitar t\u00eb poezis\u00eb”. Me gjith\u00eb druajtjen time t\u00eb fillimit, ndihem mir\u00eb kur m\u00ebsoj se poema po komunikon me lexuesit, sidomos ato t\u00eb rinj, \u00e7ka m\u00eb shtyn ta ribotoj s\u00eb shpejti at\u00eb.<\/p>\n Nd\u00ebrkoh\u00eb, sinjale pozitive m\u00eb vijn\u00eb edhe “nga jasht\u00eb”. Revista prestigjioze “SAGARANA” (on-line) ka mir\u00ebpritur e botuar p\u00ebrkthimin n\u00eb italisht.<\/p>\n Kurse n\u00eb Wikipedian gjermanisht, z\u00ebri Zippora (Sefora) merr poem\u00ebn time si shembull ilustrues nga let\u00ebrsia bot\u00ebrore (Zippora in der Literatur. In dem Gedicht Die \u00c4gyptischen Plagen: Die Wunden des Mose des albanischen Poeten Ridvan Dibra steht Zippora im Mittelpunkt. Das Gedicht endet mit den \u00cborten: Sch\u00f6n ist es und sch\u00eber, Prophetenfrau zu sein \/ Meine Zippora). Duke pasur disa variante p\u00ebrkthimi shihet kap\u00ebrcimi i nj\u00eb kulture n\u00eb gjuh\u00ebn e kulturave t\u00eb tjera evropiane. Nga kjo p\u00ebrvoj\u00eb, mund t\u00eb thoni \u00e7far\u00eb ka p\u00ebsuar teksti juaj? \u00c7far\u00eb ka rezultuar nga kjo pun\u00eb?<\/p>\n E kam t\u00eb v\u00ebshtir\u00eb t’i p\u00ebrgjigjem pyetjes suaj. Ndoshta, nj\u00eb p\u00ebrgjigje m\u00eb t\u00eb sakt\u00eb do t\u00eb jepnin vet\u00eb p\u00ebrkthyesit, emra t\u00eb shquar t\u00eb albanologjis\u00eb, kritik\u00ebs e let\u00ebrsis\u00eb shqipe, t\u00eb cil\u00ebve u jam mir\u00ebnjoh\u00ebs dhe i fal\u00ebnderoj nga zemra.<\/p>\n Sidoqoft\u00eb, n\u00eb bised\u00eb me miq t\u00eb mi, njoh\u00ebs t\u00eb mir\u00eb t\u00eb gjuh\u00ebve, n\u00eb t\u00eb cilat \u00ebsht\u00eb p\u00ebrkthyer poema, me rezulton se p\u00ebrkthyesit kan\u00eb b\u00ebr\u00eb nj\u00eb pun\u00eb t\u00eb mrekullueshme, plot p\u00ebrkushtim.<\/p>\n Bile, m\u00eb thon\u00eb se n\u00eb variantin gjermanisht \u00ebsht\u00eb tejkaluar origjinali. Natyrisht, \u00e7do p\u00ebrkthyes ka ruajtur natyr\u00ebn e tij prej “tradhtari”, duke i m\u00ebshuar – sipas synimeve estetike – her\u00eb aspekteve formal\u00eb t\u00eb poem\u00ebs e her\u00eb atyre p\u00ebrmbajt\u00ebsor\u00eb.<\/p>\n I rrezikuar nga nj\u00eb krahasim duket fillimi i poem\u00ebs: po shpalosen qiejt si flet\u00ebt e librit. Por vargu lajm\u00ebron at\u00eb q\u00eb duket nj\u00eb nga temat thelb\u00ebsore t\u00eb diskutimit tuaj: besimi dhe dija, zoti dhe librat. \u00c7far\u00eb kan\u00eb ndryshuar koh\u00ebt moderne ne k\u00ebt\u00eb diskutim. N\u00eb fakt, e gjith\u00eb poema \u00ebsht\u00eb nd\u00ebrtuar n\u00eb form\u00ebn e nj\u00eb palimpsesti, ku nuk mungojn\u00eb citimet dhe versetet biblike-kuranore. Besimi. Dija. Zoti. Librat. Jan\u00eb temat e gjith\u00ebkohshme e t\u00eb p\u00ebrbotshme t\u00eb Artit. Tema t\u00eb tilla nuk jan\u00eb t\u00eb vjetruara as n\u00eb koh\u00ebt tona konsumiste, moderne apo post(post)moderne. Bile, them se jan\u00eb m\u00eb urgjente se kurr\u00eb.<\/p>\n Tjet\u00ebr \u00ebsht\u00eb trajtimi formal dhe ndjeshm\u00ebria, me t\u00eb cil\u00ebn u afrohemi k\u00ebtyre temave. Shikoni sa i palumtur \u00ebsht\u00eb njeriu bashk\u00ebkohor! Edhe pse \u00ebsht\u00eb m\u00eb i pasur se dje. Edhe pse \u00ebsht\u00eb m\u00eb i ditur se dje. Arsyet? Sepse, tashm\u00eb, ai nuk beson n\u00eb asgj\u00eb: n\u00eb asnj\u00eb vler\u00eb dhe n\u00eb asnj\u00eb autoritet.<\/p>\n Sepse tjet\u00ebr \u00ebsht\u00eb t\u00eb jesh i dijsh\u00ebm dhe tjet\u00ebr t\u00eb jesh i urt\u00eb. Harxhojm\u00eb miliarda p\u00ebr ekologjin\u00eb natyrore dhe na dhimbsen qindarkat p\u00ebr “ekologjin\u00eb shpirt\u00ebrore”. Nuk njoh koh\u00eb m\u00eb t\u00eb mjer\u00eb, sesa ajo kur t\u00eb vjen turp t\u00eb p\u00ebrdor\u00ebsh fjal\u00ebn shpirt. K\u00ebsisoj, Apokalipsin po e gatuajm\u00eb me duart e veprat tona.<\/p>\n Moisiu merr dhjet\u00eb urdh\u00ebresa, kurse ju i jepni nj\u00ebmb\u00ebdhjet\u00eb plag\u00eb, plaga e fundit \u00ebsht\u00eb vet\u00eb Sefora.<\/p>\n Sefora \u00ebsht\u00eb boshti i poem\u00ebs. Q\u00eb n\u00eb hyrje, me fjal\u00ebt “T\u00eb gjith\u00eb e kan\u00eb harruar Sefor\u00ebn, gruan e Profetit”, paralajm\u00ebroj se poema asaj i kushtohet; sakrifikimit t\u00eb saj t\u00eb heshtur e her\u00eb-her\u00eb t\u00eb dhimbsh\u00ebm (n\u00eb variantin tim) p\u00ebrkrah nj\u00eb burri, i cili ka nj\u00eb q\u00ebllim dhe synim madhor.<\/p>\n Ndonj\u00ebher\u00eb, krijimtarin\u00eb time e kan\u00eb akuzuar si maskiliste. Meq\u00eb m’u dha rasti, them se kjo poem\u00eb \u00ebsht\u00eb p\u00ebrgjigja m\u00eb e mir\u00eb, q\u00eb u b\u00ebhet k\u00ebtyre kritikave.<\/p>\n Pran\u00eb Malit Sinai, Sefora, gruaja e ardhshme e Moisiut, \u00ebsht\u00eb ajo q\u00eb k\u00ebrkon nd\u00ebrmjet\u00ebsi p\u00ebr te Zoti, ndryshe nga Moisiu i cili k\u00ebrkon t\u00eb provoj\u00eb pranin\u00eb e tij. Ky \u00ebsht\u00eb versioni biblik. Ajo q\u00eb \u00ebsht\u00eb interesante n\u00eb poem\u00ebn tuaj \u00ebsht\u00eb Sefora n\u00eb t\u00eb nj\u00ebjt\u00ebn pozit\u00eb, nd\u00ebrsa Moisiu nj\u00eb primat kryer\u00ebn\u00eb, i zhg\u00ebnjyer, si njeri i kthyer nga lufta. Moisiu (Musai tek mysliman\u00ebt) \u00ebsht\u00eb nd\u00ebr profet\u00ebt m\u00eb interesant\u00eb dhe m\u00eb njer\u00ebzor\u00eb n\u00eb list\u00ebn e gjat\u00eb t\u00eb profet\u00ebve. Kam lexuar shum\u00eb rreth tij. Ja si shprehet Shure, nj\u00ebri prej studiuesve m\u00eb t\u00eb njohur t\u00eb k\u00ebtij profeti: “Izraeli ishte p\u00ebr Moisiun ve\u00e7se nj\u00eb instrument, p\u00ebrmes t\u00eb cilit t\u00eb p\u00ebrhapte fen\u00eb universale, monoteiste”.<\/p>\n Kur qe i till\u00eb Izraeli p\u00ebr profetin, imagjinojeni pozicionin e Sefor\u00ebs… Porse un\u00eb i b\u00ebj nj\u00eb trajtim t\u00eb lir\u00eb versionit biblik, n\u00eb sh\u00ebrbim t\u00eb synimeve t\u00eb mia artistike. E p\u00ebrmenda faktin e m\u00ebsip\u00ebrm edhe p\u00ebr t\u00eb th\u00ebn\u00eb se m\u00eb \u00ebsht\u00eb dashur nj\u00eb pun\u00eb jo e vog\u00ebl studimore e p\u00ebrgatitore, para s\u00eb t\u00eb ulesha e t\u00eb shkruaja poem\u00ebn. M\u00eb \u00e7udisin ata poet\u00eb e kritik\u00eb q\u00eb deklarohen se “poezia \u00ebsht\u00eb e \u00e7astit dhe shkruhet shpejt”.<\/p>\n Q\u00eb Moisiu \u00ebsht\u00eb nj\u00eb individ i koh\u00ebs, plaga q\u00eb flet m\u00eb shum\u00eb p\u00ebr k\u00ebt\u00eb duket plaga e kat\u00ebrt, mizat: ironi p\u00ebr rac\u00ebn njer\u00ebzore?<\/p>\n Keni t\u00eb drejt\u00eb. M\u00eb lejoni t\u00eb p\u00ebrgjigjem, duke perifrazuar Fromin: “N\u00ebse duam t\u00eb dep\u00ebrtojm\u00eb n\u00eb realitetin ton\u00eb intim, duhet t\u00eb k\u00ebrkojm\u00eb t\u00eb harrojm\u00eb gjuh\u00ebn ton\u00eb t\u00eb zakonshme dhe t\u00eb mendojm\u00eb me gjuh\u00ebn e harruar t\u00eb simbolizmit e biblizmit”.<\/p>\n Kan\u00eb kaluar dhjet\u00eb vjet nga botimi i par\u00eb, po n\u00eb t\u00eb v\u00ebrtet\u00eb si lindi kjo poem\u00eb?<\/p>\n E kam t\u00eb v\u00ebshtir\u00eb tashti, pas m\u00eb shum\u00eb se dhjet\u00eb vitesh (poema \u00ebsht\u00eb shkruar n\u00eb vitin 2000), t’i p\u00ebrgjigjem drejt pyetjes suaj.<\/p>\n Porse nuk jan\u00eb n\u00eb natyr\u00ebn time krijuese “lindjet e shpejta, lindjet e \u00e7astit”. Gjith\u00e7ka piqet brenda meje (fal\u00eb p\u00ebrjetimeve, ndjeshm\u00ebrive, p\u00ebrvojave, leximeve), derisa vjen \u00e7asti kur ndihem i gatsh\u00ebm t\u00eb ulem n\u00eb tryez\u00ebn e shkrimit.<\/p>\n Mbaj mend se poema qe botuar s\u00eb pari, po at\u00eb vit, n\u00eb nj\u00ebr\u00ebn prej t\u00eb p\u00ebrditshmeve tona letrare. K\u00ebsisoj, pa dijenin\u00eb time, poema pati p\u00ebrfunduar edhe n\u00eb internet. Aty zgjoi interesin jo vet\u00ebm t\u00eb lexuesve, por edhe t\u00eb disa p\u00ebrkthyesve thuajse nj\u00ebher\u00ebsh, t\u00eb cil\u00ebt, me d\u00ebshir\u00ebn dhe vullnetin e tyre, pa kurrnj\u00eb kusht financiar (si\u00e7 ndodh r\u00ebndom!), realizuan p\u00ebrkthimet.<\/p>\n Konkretisht: n\u00eb anglisht (Robert Elsie, Shinasi Rama, Janice-Mathie Heck); gjermanisht (Hans-Joachim Lanksch); fr\u00ebngjisht (Ardian Marashi); italisht (Albana Temali, Guerrino Stanzani) dhe n\u00eb rumanisht (Ardian Ky\u00e7yku).<\/p>\n Dhjet\u00eb vjet pas p\u00ebrkthimit t\u00eb poem\u00ebs n\u00eb gjuh\u00ebt e m\u00ebsip\u00ebrme, edhe pse jo pak i vonuar (i z\u00ebn\u00eb me telashet e proz\u00ebs!), e ndjeva si detyrim botimin e plot\u00eb t\u00eb k\u00ebtij teksti. Edhe si shenj\u00eb respekti ndaj p\u00ebrkthyesve.<\/p>\n Pastaj ju keni botuar kryesisht proz\u00eb, po me poezin\u00eb ku i keni l\u00ebn\u00eb marr\u00ebdh\u00ebniet? Mir\u00eb q\u00eb s’e b\u00ebt\u00eb n\u00eb fillim. Ka nj\u00eb shprehje t\u00eb bukur Kundera, q\u00eb m\u00eb p\u00eblqen ta citoj: “Prozatori ngrihet mbi rr\u00ebnojat e tij lirike”. Si duket dhe p\u00ebr fat, ngrehina ime lirike ende nuk \u00ebsht\u00eb kthyer n\u00eb rr\u00ebnoj\u00eb. P\u00ebrve\u00e7 k\u00ebsaj poeme, kam edhe disa t\u00eb tjera t\u00eb cilat, ndoshta, mund t’i botoj nj\u00eb dit\u00eb. Por ju duhet ta dini se jam nj\u00eb lexues i v\u00ebmendsh\u00ebm i poezis\u00eb.<\/p>\n E lexoj me t\u00eb nj\u00ebjtin p\u00ebrkushtim si proz\u00ebn e mir\u00eb. Kjo v\u00ebmendje ndaj poezis\u00eb, ka ndikuar pa dyshim n\u00eb proz\u00ebn time, n\u00eb kujdesin maksimal ndaj gjuh\u00ebs, ndaj fraz\u00ebs dhe fjal\u00ebs n\u00eb vetvete. Tendencat poetike t\u00eb proz\u00ebs sime i kan\u00eb v\u00ebn\u00eb re edhe kritik\u00eb t\u00eb ndrysh\u00ebm, por dhe lexues t\u00eb v\u00ebmendsh\u00ebm, shijes s\u00eb t\u00eb cil\u00ebve un\u00eb i besoj.<\/p>\n Gjithashtu, un\u00eb mendoj se mes poezis\u00eb dhe tregimit (them p\u00ebr tregimin e v\u00ebrtet\u00eb) nuk ka dallime t\u00eb m\u00ebdha: po ajo ekonomi shprehjeje, po ai kujdes ndaj fjal\u00ebs e ritmit… element\u00eb t\u00eb poezis\u00eb k\u00ebto.<\/p>\n N\u00eb nj\u00eb kuptim, tregimin e poezin\u00eb i shoh si v\u00eblla e mot\u00ebr. Mandej, un\u00eb kam bindjen se Let\u00ebrsia e v\u00ebrtet\u00eb, gjithher\u00eb ka synuar dhe synon poezin\u00eb. K\u00ebshtu p\u00ebr shembull, “Hamletin” dhe “Metamorfoz\u00ebn” gjithmon\u00eb m\u00eb ka p\u00eblqyer t’i shoh si dy poema t\u00eb m\u00ebdha ekzistenciale.<\/p>\n Kaq, k\u00ebsaj radhe. \u00cbsht\u00eb nj\u00eb problem, p\u00ebr t\u00eb cilin do m\u00eb p\u00eblqente t\u00eb diskutoja me or\u00eb t\u00eb t\u00ebra. Di\u00e7itur\u00eb:<\/p>\n “Moisiu mbron vajzat e Jetros”. Tablo e Fiorentino Rossos, e vitit 1523-24. Vaj n\u00eb kanavac\u00eb. Galleria degli Uffizi, Firence<\/p>\n","protected":false},"excerpt":{"rendered":" Elsa Demo, 13.09.2010 Intervista\/ Nj\u00eb poem\u00eb n\u00eb gjasht\u00eb gjuh\u00eb. Poema e Ridvan Dibr\u00ebs mbi mitin biblik t\u00eb Moisiut shnd\u00ebrrohet n\u00eb nj\u00eb minier\u00eb gjuh\u00ebsore. “Plag\u00ebt e Moisiut” nj\u00eb kurth letrar ku projektohet Sefora, gruaja e harruar e profetit, \u00ebsht\u00eb nj\u00eb monolog filozofik gjith\u00eb dyshime p\u00ebr natyr\u00ebn njer\u00ebzore dhe premtimet e ligjeve morale Ka nj\u00eb mit biblik […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,7],"tags":[],"class_list":{"0":"post-3961","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-artikuj","7":"category-letersi"},"yoast_head":"\n
\nprej vitit 1989 \u00ebsht\u00eb autor i veprave n\u00eb proz\u00eb, tregime e romane: “Prostituta e virgj\u00ebr”, “Nudo”, “Triumfi i Gjergj Elez Alis\u00eb”, “V\u00eblla me centaur\u00ebt”, “Triumfi i dyt\u00eb i Gjergj Elez Alis\u00eb”, “Kumte dashurie”, “Franc Kafka i shkruan t\u00eb birit”, “Dhjet\u00eb histori antipostmoderne”.<\/p>\n
\nFakte t\u00eb till\u00eb, m\u00eb b\u00ebjn\u00eb t\u00eb ndihem mir\u00eb.<\/p>\n
\nFillimi i poem\u00ebs, q\u00eb ju e citoni, \u00ebsht\u00eb marr\u00eb nga Librat e Shenjt\u00eb.<\/p>\n
\nKonstatimi juaj \u00ebsht\u00eb interesant dhe i drejt\u00eb.<\/p>\n
\nPo, kjo \u00ebsht\u00eb pyetje “me spec”.<\/p>\n
\nDhe faleminderit.<\/p>\n