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<\/p>\n<\/p>\n
TRAJTIM ARTISTIK I NJI BESTYTNIE T\u00cb LASHT\u00cb. –
\nNga: Agim Morina.
\nQysh me romanin e par\u00eb, P\u00ebrroi i Andrr\u00ebs (2004), shkrimtari Petrit Palushi u paraqit me nji profil mjaft t\u00eb ve\u00e7ant\u00eb, qoft\u00eb n\u00eb pikpamje t\u00eb teknikave t\u00eb rr\u00ebfimit, qoft\u00eb n\u00eb an\u00ebn e trajtimit t\u00eb gjuh\u00ebs. Asht e kuptushme q\u00eb beteja e nji shkrimtari me gjuh\u00ebn asht e p\u00ebrhershme. Hulumtimi i vazhdush\u00ebm, i pandalsh\u00ebm asht pjes\u00eb e pashmangshme e procesit krijus sepse me gjith\u00eb pun\u00ebn e p\u00ebrditshme e t\u00eb p\u00ebrhershme me gjuh\u00ebn asht e pamundun me u than\u00eb ajo q\u00eb nji shkrimtar e ndin me t\u00eb v\u00ebrtet\u00eb dhe don me e than\u00eb. K\u00ebt\u00eb e pranon edhe Dostojevski i cili thot\u00eb se megjithse kishte shkru p\u00ebr tridhet\u00eb e kusur vjet ai ende s\u2019kishte mujt\u00eb me than\u00eb ate q\u00eb kishte dash\u00eb sepse ajo q\u00eb kishte dash\u00eb me than\u00eb i kishte mbet\u00eb gjithmon\u00eb n\u00ebn rrasht\u00eb. N\u00eb k\u00ebt\u00eb vij\u00eb duhet t\u00eb kuptohen edhe valavitjet e Palushit me gjuh\u00ebn n\u00eb t\u00eb trija veprat e tij me radh\u00eb.
\nRivaliteti n\u00eb mes jet\u00ebs dhe vdekjes
\nLanda e romanit Njeriu q\u00eb kujdesej p\u00ebr varrin e vet asht nji land\u00eb jo e r\u00ebndomt\u00eb, jo shum\u00eb e zakonshme p\u00ebr letrat tona por kjo nuk mun me u than\u00eb edhe p\u00ebr legjendat tona popullore. I kundrum\u00eb ma thjesht, n\u00eb shikim t\u00eb par\u00eb, ky asht nji roman i marrdhanies prindore, i bab\u00ebs me f\u00ebmin\u00eb. Shfaqet si ankth i nji babe mbas vdekjes s\u00eb t\u00eb birit, nji andrrall\u00eb q\u00eb e bart \u00e7do prind n\u00eb planet. Me vet\u00eb titullin, qysh n\u00eb rreshtat e par\u00eb e deri n\u00eb fund, ndihet trishtimi her\u00eb shqetsus e her\u00eb trondit\u00ebs sepse fakti se Bardhi hap nji vorr p\u00ebr veten q\u00eb vdekja ta marr\u00eb at\u00eb e jo edhe ndonji prej f\u00ebmive tjer\u00eb, asht akt sa madhshtor aq edhe trishtimplot\u00eb. Duket si nji veprim i shtytun prej nji besimi kohnash t\u00eb st\u00ebrlashta, si i dalun prej tempujsh pellazg\u00eb, nji mit i ikun prej bibliotekash t\u00eb Babilonis\u00eb apo pergamenash egjiptiane, p\u00ebr me i ba ball\u00eb turrit t\u00eb vdekjes.
\nN\u00eb plan t\u00eb gjan\u00eb, prandej, romani ban fjal\u00eb p\u00ebr shemrakin\u00eb (rivalitetin) ma t\u00eb lasht\u00eb, t\u00eb p\u00ebrhershme q\u00eb vlon n\u00eb gjinin e njer\u00ebzimit, shemrakin\u00eb n\u00eb mes jet\u00ebs dhe vdekjes. Kjo asht shpreh\u00eb edhe n\u00eb vepr\u00ebn q\u00eb merret si ma e lashta vep\u00ebr letrare e njer\u00ebzimit, n\u00eb Gilgameshin, i cili k\u00ebrkon barin e p\u00ebrjetsis\u00eb. Ballafaqimin e \u00e7uditsh\u00ebm me vdekjen e ndeshim edhe n\u00eb legjend\u00ebn e Konstandinit e Doruntin\u00ebs dhe, poashtu, n\u00eb legjend\u00ebn e Rozafatit. Gilgameshi e k\u00ebrkon p\u00ebrjetsin\u00eb, e gjen dhe e humb, Konstandini ringjallet p\u00ebr Bes\u00ebn e dhanun tue sfidu edhe vet\u00eb vdekjen, nd\u00ebrsa nusja ma e re n\u00eb legjend\u00ebn e Rozafatit flijohet, i dorzohet vdekjes, p\u00ebr me mujt\u00eb me q\u00ebndru k\u00ebshtjella. K\u00ebto jan\u00eb ballafaqime q\u00eb p\u00ebr kund\u00ebrshtar kryesor e kan\u00eb Vdekjen. Edhe n\u00eb k\u00ebt\u00eb besojm\u00eb (bestytni) t\u00eb hapjes s\u00eb vorrit p\u00ebr t\u2019i shp\u00ebtu antar\u00ebt tjer\u00eb t\u00eb familjes bahet nji ballafaqim i k\u00ebtill\u00eb me vdekjen. Ashtu si nusja ma e re q\u00eb flijohet te Rozafati, edhe n\u00eb k\u00ebt\u00eb besojm\u00eb baba asht i gatsh\u00ebm me u fliju dhe i jep sheja t\u00eb qarta vdekjes, komunikon me te, tue ia ba me dije se po erdhi, ku i k\u00ebrkohet me shku apo ku p\u00ebrgj\u00ebrohet me shku.<\/p>\n
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\nKy tekst merret me nji fakt trondit\u00ebs, ma thelb\u00ebsor n\u00eb jet\u00ebn njer\u00ebzore, merret me vdekjen si dukuni apo edhe ma tragjike se kaq, merret me vdekjen e nji f\u00ebmije. Prandaj vjen natyrsh\u00ebm p\u00ebrq\u00ebndrimi ma i madh n\u00eb meditime dhe introspekcione psikologjike, krijohet nji loj\u00eb e vazhdushme nervash dhe autori ia ka mb\u00ebrrijt\u00eb, n\u00eb mas\u00eb t\u00eb madhe, me hy artistikisht n\u00eb l\u00ebkur\u00ebn e protagonistit kryesor, Bardhit, e me e hulumtu shpirtin e k\u00ebtij njeriu t\u00eb vujtun i cili tue mos gjet\u00eb zgjidhje tjet\u00ebr t\u00eb mundshme p\u00ebr shkak t\u00eb tragjedis\u00eb q\u00eb e ka godit\u00eb hap nji vorr p\u00ebr veten p\u00ebr m\u2019i shp\u00ebtu f\u00ebmit\u00eb e tjer\u00eb.
\nAsht nji faz\u00eb te njer\u00ebzit, tek t\u00eb af\u00ebrmit e t\u00eb cilit ndodh vdekja, q\u00eb ata n\u00eb fillim nuk d\u00ebshirojn\u00eb ta pranojn\u00eb k\u00ebt\u00eb fakt. Kjo asht luft\u00eb e v\u00ebrtet\u00eb psikologjike ku nxjerr krye \u00e7do virtyt e ves njer\u00ebzor, edhe egoizmi, edhe frika, edhe pasiguria, edhe solidariteti, edhe hakmarrja, edhe kot\u00ebsia, edhe meditimet filozofike etj. Thjesht njeriu bahet tragji-komik sepse ndeshet me nji t\u00eb v\u00ebrtet\u00eb t\u00eb fundit, absolute e t\u00eb pamohushme. Te disa kjo kalon ma shpejt, te disa ma ngadal\u00eb, e te disa nuk kalon kurr\u00eb. Arsyet pse ndodh kjo jan\u00eb ende t\u00eb panjohuna deri n\u00eb fund por nji shkrimtar mun me p\u00ebrshkru se cilat jan\u00eb manifestimet e njer\u00ebzve t\u00eb ndrysh\u00ebm q\u00eb i ban ata me qen\u00eb t\u00eb till\u00eb \u00e7far\u00eb jan\u00eb. Nji zdritje t\u00eb k\u00ebtill\u00eb t\u00eb skutave t\u00eb mshefta t\u00eb psikologjis\u00eb njer\u00ebzore p\u00ebrpiqet me ba edhe Palushi.
\nBesimi se vdekja mun me u udh\u00ebzu asht doemos mbeturin\u00eb e besimeve t\u00eb lashta animiste. N\u00eb k\u00ebt\u00eb vij\u00eb kjo besojm\u00eb bahet edhe nji margaritar n\u00eb vargun e besojmave tona shum\u00eb t\u00eb lashta popullore, t\u00eb cil\u00ebn autori e ka gjet\u00eb n\u00eb hulumtimet e veta tue mbledh\u00eb fjal\u00eb e shprehje t\u00eb rralla, p\u00ebrralla e anekdota nga goja e popullit. Por ai, njikoh\u00ebsisht, ban edhe plotsime t\u00eb k\u00ebsaj besojme me p\u00ebrshkrime e situata q\u00eb i shkojn\u00eb mjaft mir\u00eb veprimit n\u00eb roman.
\nAsht p\u00ebr t\u2019u vu n\u00eb dukje se proza e Palushit, sidomos romanet P\u00ebrroi i Andrr\u00ebs dhe Njeriu q\u00eb kujdesej p\u00ebr varrin e vet, ka nji frym\u00eb surrealizmi n\u00eb sprov\u00ebn p\u00ebr t\u00eb dep\u00ebrtu dhe p\u00ebr ta hulumtu an\u00ebt ma pak t\u00eb njohuna t\u00eb shpirtin njer\u00ebzor. Lexusi e ndin pesh\u00ebn e dhembjes e t\u00eb shpres\u00ebs, t\u00eb dhembjes reale dhe te shpres\u00ebs s\u00eb kot\u00eb e cila kur nuk largohet dot dhe shpesh shnd\u00ebrrohet n\u00eb trishtim. T\u00eb rr\u00ebfymit diskontinuitiv n\u00eb k\u00ebt\u00eb roman arrihet n\u00ebp\u00ebrmjet nd\u00ebrkalljes s\u00eb disa rr\u00ebfejzave popullore mbrenda rr\u00ebfimit kryesor. K\u00ebto rr\u00ebfejza shkrihen dhe funkcionalizohen natyrsh\u00ebm tue i dhan\u00eb nji vler\u00eb t\u00eb lakmushme tan\u00ebsis\u00eb rr\u00ebfimore.
\nEksperimente syzheike dhe risi gjuhsore
\nRomani Njeriu q\u00eb kujdesej p\u00ebr varrin e vet, p\u00ebrve\u00e7 eksperimenteve syzheike, ka edhe risi gjuhsore dhe kjo, padyshim, ia shton vler\u00ebn k\u00ebtij teksti. K\u00ebto risi t\u00eb guximshme gjuhsore vijn\u00eb si nevoj\u00eb e mbrendshme e rr\u00ebfysit, por, gjithsesi, jan\u00eb edhe ndikim nga proza popullore me t\u00eb cil\u00ebn Palushi merret \u00e7do dit\u00eb.
\nN\u00eb romanin e tij t\u00eb par\u00eb P\u00ebrroi i Andrr\u00ebs (2004), Palushi hyni tue p\u00ebrdor\u00eb fjal\u00eb t\u00eb gegnishtes q\u00eb nuk gjenden n\u00eb fjalor\u00ebt zyrtar\u00eb si:
\n– johnonte, ashtusoj, ngrija, eg\u00ebrtin\u00eb, apo edhe fjal\u00eb t\u00eb reja q\u00eb jan\u00eb kriju prej tij: pap\u00ebrtypas, vegimsh\u00ebm, qiellnaja, bornaja, bujtinz\u00eb, dielltas, e qiellt\u00eb, e shkrumbt\u00eb, \u00ebmb\u00ebltas, fytnaj\u00eb, gazmendar, gropshtin\u00eb, hapaqorras, humbtaj\u00eb, etj.
\n– trajta t\u00eb cilat ai i d\u00ebgjon nd\u00ebr bashkqytetar\u00eb e jo qysh jan\u00eb n\u00eb fjalor\u00ebt zyrtar\u00eb: \u201cdy ndihmatar\u00eb\u201d dhe jo \u201cndihm\u00ebtar\u00eb\u201d, \u201cshkret\u201d dhe jo \u201cshkret\u00eb\u201d, \u201cmall\u00ebzuar\u201d, p\u00ebr \u201cp\u00ebrmalluar\u201d; \u201cvog\u00eblohej\u201d, p\u00ebr \u201czvog\u00eblohej\u201d, \u201clajmonin\u201d, p\u00ebr \u201clarm\u00ebronin\u201d, \u201clehtohej, p\u00ebr \u201cleht\u00ebsohej\u201d; etj. Masandej n\u00eb vepr\u00ebn e tij t\u00eb par\u00eb munden me u ndesh\u00eb edhe shprehje t\u00eb rralla e poetike si: \u201cn\u00eb p\u00ebrfytyrimin m\u00eb t\u00eb hap\u00ebsirsh\u00ebm\u201d, \u201cp\u00ebr net\u00eb t\u00eb panum\u00ebrimta t\u00eb njehte kok\u00ebrriza t\u00eb panum\u00ebrta\u201d, \u201c(k)ur yllzit humb\u00ebn n\u00eb humbtaj\u00ebn e qiellit\u201d, \u201ch\u00ebna qe drit\u00eb e zotit, si\u00e7 qe drit\u00eb e zotit edhe drita e nat\u00ebs s\u00eb ftoht\u00eb t\u00eb vorrit\u201d; \u201ct\u00eb lodronte ankthsh\u00ebm n\u00eb mendjen e tij\u201d; \u201cu zhyt\u00ebn n\u00eb kup\u00ebn e qiellt\u00eb dhe humb\u00ebn n\u00ebn llamburitjen e yjeve\u201d; etj. q\u00eb jan\u00eb d\u00ebshmi t\u00eb qarta t\u00eb nevoj\u00ebs s\u00eb shprehjes dhe jo teka t\u00eb \u00e7astit apo nd\u00ebrtime sa p\u00ebr t\u2019u duk\u00eb. Nji trajtim i k\u00ebtill\u00eb i gjuh\u00ebs nuk asht i rastit edhe lidhet me faktin q\u00eb P. Palushi ka ba nji pun\u00eb t\u00eb jashtzakonshme tue mbledh\u00eb material rr\u00ebfimor nga goja e popullit dhe i ka funkcionalizu k\u00ebto me mjaft mjeshtri.
\nP\u00ebrpjekjet p\u00ebr sprovimin e mundsive t\u00eb reja shprehse Palushi i vazhdoi edhe n\u00eb vepr\u00ebn tjet\u00ebr, Tri motra n\u00eb nji qytet (2006) dhe k\u00ebtu po sh\u00ebnoj vet\u00ebm disa njisi q\u00eb i kam ve\u00e7u prej k\u00ebtij romani: Ajo qyqe qyqevet\u00ebm; i pakm\u00ebparsh\u00ebm; krahneza e brym\u00ebs; krejtekrejt; nj\u00eb mbledhnaj\u00eb f\u00ebmij\u00ebsh; nj\u00eb z\u00eb i shkret\u00ebtirt\u00eb; pa krye\u00e7arje; pluhnaja; p\u00ebr t\u00eb disat\u00ebnher\u00eb; si nd\u00ebrdyshtas; thirrnaja; t\u00eb pikaderdheshin; t\u00eb vrant\u00ebsirshme etj.
\nPor, n\u00eb Njeriu q\u00eb kujdesej p\u00ebr varrin e vet, gjurm\u00ebt e hulumtimeve p\u00ebr shprehje sa ma t\u00eb natyrshme e t\u00eb plotkuptimshme vazhdojn\u00eb me u pa qart\u00eb dhe kan\u00eb shku mjaft larg. Tash Palushi nuk k\u00ebnaqet tue ua mvesh\u00eb personazheve t\u00eb folun\u00ebn veriore por edhe rr\u00ebfimi i tij merr ngjyra ma t\u00eb forta t\u00eb gegnishtes tue e p\u00ebrdor\u00eb n\u00eb vazhdimsi pjesoren dhe paskajoren e gegnishtes mbrenda nji kornize t\u00eb gjuh\u00ebs letrare toske. Kjo asht nji p\u00ebrpjekje e qart\u00eb p\u00ebr me kriju e me pasunu edhe ma shum\u00eb nji shqipe t\u00eb mundshme t\u00eb p\u00ebrbashk\u00ebt. Ai fut nd\u00ebrtime t\u00eb tana si: \u201ce ngat\u00ebrron num\u00ebrimin dhe yllzat i p\u00ebrzihen si t\u00eb ishin zhyt\u00eb n\u00eb nj\u00eb l\u00ebmsh p\u00ebr t\u00eb mos u lirue kurr\u00eb m\u00eb\u2019, \u201c(e) lam\u00eb me ec\u00eb bashk\u00eb\u201d, \u201cqe zhduk\u00eb n\u00eb uj\u00eb p\u00ebr mos me dal\u00eb m\u00eb kurr\u00eb prej andej\u201d, etj. Me k\u00ebt\u00eb Palushi rifut p\u00ebrdorimin e paskajores n\u00eb gjuh\u00ebn e tij rr\u00ebfimore mbrenda rrethanash q\u00eb ai i sheh t\u00eb mundshme. M\u00eb shum\u00eb sesa mohus rregullash t\u00eb vendosuna me 1972, Palushi n\u00eb librin e fundit del si reformator i k\u00ebtyne vendimeve, si propozus mund\u00ebsish t\u00eb reja. Kjo asht nji frym\u00eb e re, e guximshme dhe e domosdoshme, q\u00eb duhet me ndodh\u00eb sot e tutje nd\u00ebr shkrimtar\u00eb t\u00eb shqipes dhe Palushi asht prej krijusve t\u00eb rrall\u00eb t\u00eb gjenerat\u00ebs s\u00eb tij q\u00eb paralajmron hullin\u00eb e re n\u00eb hulumtimin e k\u00ebtyne burimeve t\u00eb reja shprehse t\u00eb shqipes.
\nVet\u00eb fakti q\u00eb rr\u00ebfimtar\u00eb t\u00eb shqipes, t\u00eb kandsh\u00ebm p\u00ebr t\u2019u nd\u00ebgju e p\u00ebr t\u2019u lexu, n\u00eb arealin e gegnishtes, kan\u00eb shku tue u rrallu e tue u zhduk\u00eb qysh prej vjetit 1945 tregon kataklizm\u00ebn e v\u00ebrtet\u00eb n\u00ebp\u00ebr t\u00eb cil\u00ebn ka kalu njeni krah i shqipes, e, me k\u00ebt\u00eb vet\u00eb shqipja. Po t\u00eb kishte qen\u00eb e mundun me ba let\u00ebrsi t\u00eb madhe n\u00eb nji gjuh\u00eb apo dialekt t\u00eb panjohun deri n\u00eb fijet m\u00eb t\u00eb holla e m\u00eb t\u00eb ndishme gjuhsore nga nji shkrimtar, at\u00ebher\u00eb Dante Alighieri kurr\u00eb nuk do ta kishte lan\u00eb menjan\u00eb latinishten – mbretnesh\u00ebn e gjuh\u00ebve – e me shkru n\u2019italisht. Sepse, sa i p\u00ebrket rregullave akademike, edhe Aligher-i do ta ket\u00eb njoft\u00eb ma mir\u00eb gramatik\u00ebn e latinishtes, por asht vetdijesu se merr frym\u00eb n\u00eb italishten fjorentinase. Nji art i madh letrar, natyrisht, nuk bahet pa e ndi thell\u00eb k\u00ebt\u00eb frymarrje t\u00eb gjuh\u00ebs. Prandej, le t\u00eb shpresojm\u00eb se p\u00ebrpjekjet e P. Palushit dhe t\u00eb krijusve q\u00eb do t\u00eb vijn\u00eb, n\u00eb afrimin ma t\u00eb madh t\u00eb shqipes, qoft\u00eb edhe tue eksperimentu aty-k\u00ebtu, kan\u00eb me dhan\u00eb fryte t\u00eb prituna p\u00ebr nji shqipe ma t\u00eb gjan\u00eb e gjithp\u00ebrfshimse.<\/p>\n","protected":false},"excerpt":{"rendered":"
TRAJTIM ARTISTIK I NJI BESTYTNIE T\u00cb LASHT\u00cb. – Nga: Agim Morina. Qysh me romanin e par\u00eb, P\u00ebrroi i Andrr\u00ebs (2004), shkrimtari Petrit Palushi u paraqit me nji profil mjaft t\u00eb ve\u00e7ant\u00eb, qoft\u00eb n\u00eb pikpamje t\u00eb teknikave t\u00eb rr\u00ebfimit, qoft\u00eb n\u00eb an\u00ebn e trajtimit t\u00eb gjuh\u00ebs. Asht e kuptushme q\u00eb beteja e nji shkrimtari me gjuh\u00ebn […]<\/p>\n","protected":false},"author":9,"featured_media":10364,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[10,35],"tags":[],"class_list":["post-10363","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kultura","category-shoqerore"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2018\/07\/Petrit-Palushi.jpg?fit=580%2C339&ssl=1","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5Z6wp-2H9","jetpack-related-posts":[{"id":9328,"url":"https:\/\/www.shqiperia.com\/blog\/biblioteka-muzeume-te-tiranes\/","url_meta":{"origin":10363,"position":0},"title":"Biblioteka- Muzeume t\u00eb Tiran\u00ebs! –","author":"Kurt Farka","date":"July 1, 2018","format":false,"excerpt":"Biblioteka- Muzeume t\u00eb Tiran\u00ebs! - E sjellim artikullin e m\u00ebposht\u00ebm t\u00eb Arshi Pip\u00ebs, botuar n\u00eb prill 1944, si nj\u00eb sh\u00ebnim krahasues p\u00ebr \u00e7far\u00eb ndodh sot e si shfryt\u00ebzohet qendra muzeale e Tiran\u00ebs. 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