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Shkruan: Ndue Ukaj<\/strong><\/p>\n Historia njer\u00ebzimit \u00ebsht\u00eb e mbushur me personazh t\u00eb gjithfarsh\u00ebm, t\u00eb cil\u00ebt kan\u00eb l\u00ebn\u00eb gjurm\u00eb dhe ne i njohim p\u00ebr t\u00eb mir\u00eb apo t\u00eb keqe. N\u00eb fakt, historia e heronjve dhe tradhtar\u00ebve, duket t\u00eb jet\u00eb e vjet\u00ebr, aq sa gjallimet njer\u00ebzore. N\u00eb mos, njeriu ka lindur bashk\u00eb me prirjet e \u00e7uditshme, p\u00ebr t\u00eb qen\u00eb hero ose tradhtar. N\u00eb fakt, empiria na tregon se faqe t\u00eb shumta t\u00eb historis\u00eb s\u00eb njer\u00ebzimit, jan\u00eb t\u00eb st\u00ebrmbushura me elemente t\u00eb fuqishme dhe t\u00eb thella konfrontuese, pik\u00ebrisht mes tradhtar\u00ebve dhe heronjve. Mbase, shum\u00eb drama njer\u00ebzore, kan\u00eb si pik\u00ebnisje pik\u00ebrisht konfrontimet e ashpra mes k\u00ebtyre dy kategorive njer\u00ebzore. Nd\u00ebrkoh\u00eb q\u00eb k\u00ebto modele, p\u00ebr etni t\u00eb caktuara, qytet\u00ebrime, kultura e fe, n\u00ebp\u00ebr koh\u00eb jan\u00eb shnd\u00ebrruar n\u00eb modele ose antipod t\u00eb tyre. <\/p>\n Nj\u00eb analiz\u00eb e thelluar n\u00eb k\u00ebto dy kategori, le t\u00eb kuptohet se k\u00ebto prirje t\u00eb njeriut kan\u00eb stimuluar aq shum\u00eb, dhe n\u00eb t\u00eb gjitha koh\u00ebt, nj\u00ebra-tjetr\u00ebn, aq sa duket se kan\u00eb b\u00ebr\u00eb nj\u00eblloj bashk\u00ebjetese t\u00eb dhunshme. Heronjt\u00eb kan\u00eb lindur, jan\u00eb krijuar, shpikur shpeshher\u00eb, do t\u00eb mund t\u00eb shprehej njeriu, vet\u00ebm pse kan\u00eb ekzistuar tradhtar\u00ebt dhe at\u00eb n\u00eb \u00e7do koh\u00eb, kultur\u00eb, etni e fe. N\u00eb historin\u00eb biblike, tek e cila gjen mb\u00ebshtetjen civilizimi per\u00ebndimor, shenjat e shumta t\u00eb k\u00ebtyre dy kategorive i gjejm\u00eb q\u00eb n\u00eb zanafill\u00eb. Mjafton t\u00eb rikujtojm\u00eb ngjarjen dramatike mes Abelit dhe Kainit, q\u00eb n\u00eb zanafill\u00ebn biblike. Kjo histori flet shum\u00eb. Mir\u00ebpo, nj\u00eb shembull t\u00eb fuqish\u00ebm dhe ilustrativ, po n\u00eb k\u00ebt\u00eb aspekt paraqet historia e Makabejve, nga Testamenti i Vjet\u00ebr Biblik. Aty kemi nj\u00eb tipizim t\u00eb fuqish\u00ebm t\u00eb tipareve t\u00eb heroit, i cili flijohet p\u00ebr atdhe e fe dhe tradhtarit, q\u00eb p\u00ebr smir\u00eb, para e lakmi, tradhton. <\/p>\n K\u00ebt\u00eb subjekt biblik, me mjesht\u00ebri e ka funksionalizuar n\u00eb let\u00ebrsin\u00eb shqipe, edhe shkrimtari yn\u00eb komb\u00ebtar Pat\u00ebr Gjergj Fishta, te tragjedia me titull \u201dJuda Makabe\u201d, e shkruar n\u00eb vitet e para t\u00eb liris\u00eb s\u00eb Shqip\u00ebris\u00eb. Koha e botimit t\u00eb saj \u00ebsht\u00eb viti 1920. Mir\u00ebpo, autori filloi ta shkruaj\u00eb k\u00ebt\u00eb tekst n\u00eb vitin 1911, n\u00eb nj\u00eb periudh\u00eb tejet t\u00eb ndjeshme komb\u00ebtare t\u00eb transformimeve historike, q\u00eb shoq\u00ebroheshin me dramacitet e dhimbje. N\u00ebse vendoset tragjedia n\u00eb kontekstin politiko shoq\u00ebror q\u00eb kalonte Shqip\u00ebria, at\u00ebher\u00eb alegorit\u00eb q\u00eb i sugjerojn\u00eb faktet biblike t\u00eb tremij\u00eb vjet\u00ebve m\u00eb par\u00eb me faktet aktuale shqiptare t\u00eb zhvillimeve 1891-1914, jan\u00eb t\u00eb prekshme, shenja e ide q\u00eb ting\u00ebllojn\u00eb fuqish\u00ebm. <\/p>\n Kjo tragjedi letrare ruan shenja t\u00eb fuqishme aktuale n\u00eb \u00e7do koh\u00eb, ve\u00e7mas n\u00eb ambientin shqiptar, i cili edhe sot, pas af\u00ebrsisht nj\u00eb shekulli, ballafaqohet me t\u00eb nj\u00ebjtat probleme. Dhe e ka t\u00eb pamundur t\u00eb ndaj\u00eb qart\u00ebsisht tradhtar\u00ebt nga heronjt\u00eb. P\u00ebr pasoj\u00eb, ajo ende nuk ka nd\u00ebrtuar nj\u00eb histori unike reprezentative. Fishta p\u00ebrmes k\u00ebsaj tragjedie stigmatizon fuqish\u00ebm njeriun shqiptar q\u00eb p\u00ebr kamje e pasuri tradhton heroin e idealeve t\u00eb shenjta, heroin e mish\u00ebruar me pasionin p\u00ebr liri, p\u00ebr p\u00ebrparim t\u00eb kombit e fes\u00eb. Mir\u00ebpo, Fishta p\u00ebrmes k\u00ebsaj tragjedie sikund\u00ebr thekson fuqish\u00ebm nevoj\u00ebn e njohjes s\u00eb tradhtar\u00ebve dhe heronjve, sepse k\u00ebshtu vet\u00ebdijesohet njeriu, konsolidohet shoq\u00ebria dhe etnia mund t\u00eb ec qart\u00ebsisht drejt s\u00eb ardhmes m\u00eb t\u00eb ndritshme. <\/p>\n P\u00ebr arsyen e thjesht\u00eb, sepse ata b\u00ebhen udh\u00ebrr\u00ebfyes. Prandaj t\u00eb till\u00eb, pra udh\u00ebrr\u00ebfyes, nuk guxojn\u00eb t\u00eb b\u00ebhen kauziheronjt\u00eb, ata q\u00eb shesin atdhe e fe, pra tradhtar\u00ebt. Apo edhe m\u00eb keq, ata q\u00eb shpiken heronj. K\u00ebto dit\u00eb t\u00eb acarta dimri, duke soditur nga Suedia e ftoht\u00eb zhvillimet dramatike n\u00eb Shqip\u00ebri e Kosov\u00eb, ting\u00ebllon fuqish\u00ebm thinja e Fisht\u00ebs nga tragjedia n\u00eb fjal\u00eb: \u201cO Per\u00ebndu, a\u2019ndjeve\/ Tradh\u00ebtar\u00ebt na lan\u00eb pa Atdhe\u201d. Nj\u00eb luft\u00eb e pashembullt, absurde, tanim\u00eb af\u00ebr dy dekada zhvillohet n\u00eb Shqip\u00ebrin\u00eb e lir\u00eb, p\u00ebr t\u00eb ditur heronjt\u00eb dhe mund\u00ebsisht tradhtar\u00ebt e Shqip\u00ebris\u00eb. Sekush mundet dhe sekush di pak\u00ebz, mundohet t\u2019i p\u00ebrvet\u00ebsoj\u00eb b\u00ebmat e m\u00ebdha t\u00eb thyerjes s\u00eb komunizmit. <\/p>\n Duke i soditur k\u00ebto ngjarje nga Suedia, vetja m\u00eb duket sikur ndodhem para nj\u00eb teatri absurd, ku personazhet luajn\u00eb fatet e nj\u00eb kombi t\u00eb mjer\u00eb. Mir\u00ebpo, kjo ndodh, realisht n\u00eb Shqip\u00ebrin\u00eb ton\u00eb, aty ku send\u00ebrtimi i \u00ebndrrave p\u00ebr liri t\u00eb nj\u00ebmend ende vazhdon, ku konsolidimi i shtetit t\u00eb mir\u00ebfillt\u00eb, ende mungon, ku ligji dhe politika jan\u00eb p\u00ebr nj\u00eb kategori t\u00eb caktuar shoq\u00ebrore dhe ku populli i traumatizuar b\u00ebrtet Hosana dhe Kryq\u00ebzoje, thuajse paralelisht. Aspak m\u00eb mir\u00eb nuk q\u00ebndron puna me Kosov\u00ebn, n\u00eb mos shum\u00eb m\u00eb keq. Loja me dosje, vrasje, shpikje heronjsh e tradhtar\u00ebsh luhen sikur nga kalamaj q\u00eb imagjinat\u00ebn e ushqejn\u00eb me filma t\u00eb ndrysh\u00ebm aksion. <\/p>\n Dhe e gjith\u00eb kjo b\u00ebhet, sepse ne ende na mungon nj\u00eb vler\u00ebsim i qart\u00eb sekush \u00ebsht\u00eb hero, se kush ka vlera dhe kush ja ka shpikur vet\u00ebs ato. N\u00eb historin\u00eb e re t\u00eb Kosov\u00ebs, b\u00ebmat m\u00eb shum\u00eb ting\u00ebllojn\u00eb t\u00eb shpikura sesa reale. Aspak puna m\u00eb mir\u00eb nuk q\u00ebndron me raportin ton\u00eb me historin\u00eb dhe figurat historike, n\u00eb raport me ngjarje dhe fenomene t\u00eb caktuara historike. Po cila \u00ebsht\u00eb e v\u00ebrteta shqiptare n\u00eb k\u00ebt\u00eb kontekst dhe a kemi arritur ne si komb t\u00eb b\u00ebjm\u00eb nj\u00eb vler\u00ebsim aproksimativisht t\u00eb pranuesh\u00ebm p\u00ebr heronjt\u00eb komb\u00ebtar, s\u00eb k\u00ebndejmi edhe p\u00ebr tradhtar\u00ebt? Kjo pyetje ka dhjet\u00ebra n\u00ebn pyetje tjera, t\u00eb cilat asnj\u00ebher\u00eb nuk kan\u00eb marr\u00eb nj\u00eb p\u00ebrgjigje t\u00eb duhur, as nga historian\u00ebt, as nga filozof\u00ebt, as nga politikan\u00ebt, as nga shkrimtar\u00ebt. Pra, kjo pyetje rri ankthsh\u00ebm mbi etnin\u00eb shqiptare, e b\u00ebn\u00eb t\u00eb tash\u00ebm e saj shum\u00eb t\u00eb komplikuar dhe t\u00eb ardhmen e zbeht\u00eb. <\/p>\n Nj\u00eb popull q\u00eb nuk arrin t\u00eb vler\u00ebsoj\u00eb dhe selektoj\u00eb historin\u00eb e tij ashtu si\u00e7 duhet, e ka t\u00eb v\u00ebshtir\u00eb t\u00eb konsolidohet mir\u00eb, mbase t\u00eb pamundshme t\u00eb paraqitet unik para bot\u00ebs. Mbi t\u00eb gjitha, ai e ka t\u00eb pamundur t\u00eb tejkaloj\u00eb ng\u00ebr\u00e7et politike, p\u00ebr\u00e7arjet e shumta dhe harmonin\u00eb etnike e ka vet\u00ebm iluzion. Kjo e b\u00ebn\u00eb at\u00eb t\u00eb jet\u00eb i n\u00ebp\u00ebrk\u00ebmbur nga faktor\u00ebt e fuqish\u00ebm nd\u00ebrkomb\u00ebtar. Nuk \u00ebsht\u00eb asgj\u00eb e re n\u00ebse themi se shumica e problemeve shqiptare i dedikohet historis\u00eb, apo m\u00eb mir\u00eb t\u00eb themi vler\u00ebsimit t\u00eb saj sipas parakoncepteve t\u00eb caktuara, her\u00eb lokaliste, her\u00eb regjionaliste, her\u00eb sipas prirjeve fetare e ideologjike. K\u00ebsisoj, nuk kemi arritur asnj\u00ebher\u00eb t\u00eb nd\u00ebrtojm\u00eb nj\u00eb koncept unik p\u00ebr t\u00eb kaluar\u00ebn, p\u00ebr heronjt\u00eb tan\u00eb, p\u00ebr shenjat identitare, p\u00ebr historin\u00eb ton\u00eb, let\u00ebrsin\u00eb, artin, etj. <\/p>\n Mbase, konfrontimet m\u00eb t\u00eb m\u00ebdha shqiptare t\u00eb politik\u00ebs e dij\u00ebs, n\u00eb m\u00ebnyr\u00eb implicite i dedikohen t\u00eb kaluar\u00ebs s\u00eb paqart\u00eb dhe vler\u00ebsimit ambiguel t\u00eb saj. Dhe p\u00ebr fat t\u00eb keq, edhe dy dekada pas liris\u00eb nga diktatura, Shqip\u00ebria feston dy dada t\u00eb \u00e7lirimit, Kosova ka disa shenja identitare shtet\u00ebrore. Historian\u00ebt shqiptar grind\u00ebn si \u00ebsht\u00eb m\u00eb keq p\u00ebr figur\u00ebn e Gjergj Kastriotin- Sk\u00ebnderbeun, p\u00ebr fillimet e nacionalizimit shqiptar, p\u00ebr pasojat e Perandoris\u00eb Otomane, p\u00ebr Haxhi Qamilin e Ismail Qemajlin, p\u00ebr Ahmet Zogun dhe Enver Hoxh\u00ebn, p\u00ebr Ernest Koliqin e Fan S. Nolin. Ata grind\u00ebn p\u00ebr heronjt\u00eb e demokracis\u00eb. Nes\u00ebr p\u00ebr ata t\u00eb integrimeve. Pra, historia jon\u00eb \u00ebsht\u00eb aren\u00eb e grindjeve t\u00eb pashembullta. <\/p>\n K\u00ebsisoj, si\u00e7 thoshte i madhi Zef Pllumi, ne vazhdojm\u00eb t\u00eb num\u00ebrojm\u00eb n\u00eb vend dhe t\u00eb pamundur t\u00eb organizojm\u00eb kaosin q\u00eb gjendet brenda nesh. E nj\u00ebjta gj\u00eb q\u00ebndron me shkrimtar\u00ebt, historian\u00ebt e let\u00ebrsis\u00eb, t\u00eb cil\u00ebt perceptimet p\u00ebr Gjon Buzukun, Pjet\u00ebr Bogdanin, let\u00ebrsin\u00eb e Bejtexhinjve e kan\u00eb krejt t\u00eb kund\u00ebrt. Let\u00ebrsia shqipe dhe etnia shqiptare ngreh vazhdimisht pik\u00ebpyetje p\u00ebr Naim Frash\u00ebrin, p\u00ebr Fan Nolin, p\u00ebr Mithat Frash\u00ebrin, p\u00ebr Faik Konic\u00ebn, p\u00ebr Gjergj Fisht\u00ebn, e tani edhe p\u00ebr Ismail Kadaren\u00eb. Edhe historit\u00eb e kombeve t\u00eb tjera njohin heronj dhe tradhtar. Mir\u00ebpo, kombet e konsoliduara i kan\u00eb tejkaluar ato probleme, me debate konstruktive dhe q\u00ebllimmire, me histori t\u00eb v\u00ebrteta dhe jo kauzihistori e shpikje. <\/p>\n Prandaj, ata para bot\u00ebs paraqiten unik. \u00cbsht\u00eb koha e jon\u00eb, t\u00eb unifikojm\u00eb historin\u00eb, t\u00eb kaluar\u00ebn, rrjedhat e saj, heronjt\u00eb dhe t\u00eb paraqitemi denj\u00ebsisht para bot\u00ebs. Duke mos festuar ndaras data t\u00eb r\u00ebnd\u00ebsishme komb\u00ebtare, duke mos i vler\u00ebsuar heronjt\u00eb tan\u00eb ndaras, apo duke mos i diferencuar; duke mos i p\u00ebrvet\u00ebsuar ata q\u00eb nuk p\u00ebrvet\u00ebsohen dhe duke nd\u00ebrtuar nj\u00eb histori unike t\u00eb identitetit shqiptar, shoq\u00ebria shqiptare tejkalon edhe shum\u00eb ng\u00ebr\u00e7e, p\u00ebr\u00e7arje \u00e7orodit\u00ebse dhe b\u00ebhet e aft\u00eb t\u00eb hyj\u00eb n\u00eb rrug\u00ebn e mir\u00ebfillt\u00eb t\u00eb prosperimit.<\/p>\n","protected":false},"excerpt":{"rendered":" Shkruan: Ndue Ukaj Historia njer\u00ebzimit \u00ebsht\u00eb e mbushur me personazh t\u00eb gjithfarsh\u00ebm, t\u00eb cil\u00ebt kan\u00eb l\u00ebn\u00eb gjurm\u00eb dhe ne i njohim p\u00ebr t\u00eb mir\u00eb apo t\u00eb keqe. N\u00eb fakt, historia e heronjve dhe tradhtar\u00ebve, duket t\u00eb jet\u00eb e vjet\u00ebr, aq sa gjallimet njer\u00ebzore. N\u00eb mos, njeriu ka lindur bashk\u00eb me prirjet e \u00e7uditshme, p\u00ebr t\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"yoast_head":"\n