{"id":1964,"date":"2018-01-25T20:55:51","date_gmt":"2018-01-25T20:55:51","guid":{"rendered":"http:\/\/www.shqiperia.com\/blog\/?p=1964"},"modified":"2018-01-25T20:55:51","modified_gmt":"2018-01-25T20:55:51","slug":"mendime-per-studimin-etnografik-te-autores-nazife-ramadani","status":"publish","type":"post","link":"https:\/\/www.shqiperia.com\/blog\/mendime-per-studimin-etnografik-te-autores-nazife-ramadani\/","title":{"rendered":"Mendime p\u00ebr studimin etnografik t\u00eb autores Nazife RAMADANI"},"content":{"rendered":"

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Nga: Xhemal Me\u00e7i
\n<\/strong><\/h6>\n
RITET ORIGJINALE T\u00cb DASM\u00cbS N\u00cb FSHATIN PUK\u00cb E RRETHIN\u00cbN E QYTETIT PUK\u00cb<\/span><\/h6>\n

\u201cDasma, – shprehej Autorja, Nazife Ramadani-: ishte rituali, ku binte lodra dhe k\u00ebrcehej vallja, ku nuk mungonin asnj\u00ebher\u00eb loj\u00ebrat popullore dhe zbatoheshin me p\u00ebrpik\u00ebri ritualet e ndryshme t\u00eb rr\u00ebnjosura n\u00eb shekuj. Pik\u00ebrisht n\u00eb k\u00ebt\u00eb mjedis, u linda, u shkollova, u rrita, jetova e punova edhe un\u00eb, tani muzikante n\u00eb QKFP (Qendra Kulturore e F\u00ebmij\u00ebve Puk\u00eb).
\nDasma si nj\u00eb nga ngjarjet m\u00eb t\u00eb r\u00ebnd\u00ebsishme n\u00eb jet\u00ebn e njeriut jam p\u00ebrpjekur q\u00eb ta p\u00ebrshkruaj sa m\u00eb qart\u00eb, konkrete e thjesht k\u00ebt\u00eb ngjarje, me q\u00ebllim q\u00eb brezat e ardhsh\u00ebm t\u2019i njohin e t\u2019 i ruajn\u00eb traditat e mira t\u00eb popullit ton\u00eb. N\u00eb saj\u00eb t\u00eb p\u00ebrvoj\u00ebs dhe pasionit, i hyra k\u00ebtij punimi p\u00ebr tradit\u00ebn e dasm\u00ebs pukase ( fshatrat Puk\u00eb, Zez\u00eb dhe Lajthiz\u00eb). P\u00ebr ta paraqitur k\u00ebt\u00eb material sa m\u00eb cil\u00ebsor, p\u00ebrve\u00e7 njohurive dhe p\u00ebrvoj\u00ebs sime, studiova e u konsultova me materiale t\u00eb ndryshme t\u00eb fush\u00ebs popullore folklorike, q\u00eb kan\u00eb qen\u00eb dhe mbeten pasioni i jet\u00ebs sime, q\u00eb m\u00eb ka shoq\u00ebruar q\u00eb n\u00eb f\u00ebmij\u00ebri, n\u00eb rini dhe sot, t\u00eb m\u00ebkuara qysh her\u00ebt n\u00eb odat e thjeshta mal\u00ebsore, ku k\u00ebndohej dhe d\u00ebgjohej k\u00ebnga folklorike epike dhe lirike, n\u00eb mjediset etnografike t\u00eb koh\u00ebs.
\nMateriali studimor, si\u00e7 e shihni n\u00eb botimin tim t\u00eb par\u00eb, \u00ebsht\u00eb i ndar\u00eb n\u00eb tri pjes\u00eb:
\nN\u00eb pjes\u00ebn e par\u00eb jan\u00eb p\u00ebrshkruar veshjet popullore t\u00eb k\u00ebtij mjedisi, t\u00eb cilat, si t\u00eb themi, jan\u00eb \u201cyndyra\u201d e dasm\u00ebs, q\u00eb si kyesore p\u00ebr nus\u00ebn kan\u00eb veshjen kabashishte;
\n\u00c7ka bie n\u00eb sy vazhdimisht dhe jan\u00eb t\u00eb pranishme n\u00eb dasmat tona, paraqitur n\u00eb k\u00ebt\u00eb botim, jan\u00eb veglat muzikore popullore t\u00eb k\u00ebsaj zone;
\nPjesa e tret\u00eb e punimit \u00ebsht\u00eb paraqitja me holl\u00ebsi e tradit\u00ebs s\u00eb zhvillimit t\u00eb dasm\u00ebs si te dh\u00ebndri dhe te nusja.
\nP\u00ebr ta b\u00ebr\u00eb m\u00eb t\u00eb kuptuesh\u00ebm e praktike, pothuajse t\u00eb gjith\u00eb element\u00ebt e veshjes dhe veglat muzikore, n\u00eb librin e sapobotuar, jan\u00eb ilustruar me foto si dhe me tekste k\u00ebng\u00ebsh, tek ne.<\/p>\n

1. Kushtet historiko-shoq\u00ebrore e gjeografike
\nKrahina e Puk\u00ebs shtrihet n\u00eb qend\u00ebr t\u00eb Shqip\u00ebris\u00eb Veriore. Kufizohet: nga veriu me Hasin e Kuk\u00ebsin; nga jugu e juglindja me Mirdit\u00ebn; nga jugper\u00ebndimi me Lezh\u00ebn dhe n\u00eb per\u00ebndim me Shkodr\u00ebn. Brenda k\u00ebtyre kufijve mbizot\u00ebron nj\u00eb reliev mjaft i thyer malor me lart\u00ebsi mesatare 787 m mbi nivelin e detit. Krahina e Puk\u00ebs ka qen\u00eb e banuar q\u00eb n\u00eb lasht\u00ebsi nga ilir\u00ebt dhe pasardh\u00ebsit e tyre, arb\u00ebrit e Delmac\u00ebs. Banor\u00ebt m\u00eb t\u00eb hersh\u00ebm t\u00eb Puk\u00ebs nga e kan\u00eb prejardhjen pukasit ka qen\u00eb fisi ilir i PIRUST\u00cbVE.<\/p>\n

2.\u00a0 Puka si krahin\u00eb etnografike
\nSi \u00e7do krahin\u00eb tjet\u00ebr etnografike e vendit ton\u00eb, edhe krahina etnografike e Puk\u00ebs u formua n\u00eb kushte t\u00eb caktuara historike, hap\u00ebsinore e kohore, brenda t\u00eb cilave pati dallime e nd\u00ebrlidhje krahinore e nd\u00ebrkrahinore.
\nUniteti etnografik i Puk\u00ebs \u00ebsht\u00eb i shprehur n\u00eb veshjet tradicionale, nd\u00ebrtimet e banesave, n\u00eb krijimet letrare gojore e muzikore, n\u00eb vallet, doket e n\u00eb m\u00ebnyr\u00ebn e jetes\u00ebs dhe n\u00eb t\u00eb folmen e p\u00ebrbashk\u00ebt t\u00eb Puk\u00ebs.
\nNga pik\u00ebpamja kostumologjike, Puka ndahet n\u00eb tri rrethina kostumologjike, p\u00ebrkat\u00ebsisht: Vesha Pukore, (pellgu i Gomin\u00ebs, grat\u00eb katolike), Kabashisht( grat\u00eb myslimane t\u00eb fshatrave t\u00eb Puk\u00ebs) dhe Pultake (Brigjet e Drinit) dhe vesha e grave t\u00eb Komanit.<\/p>\n

I.\u00a0 VESHJET POPULLORE<\/strong>
\n1.Veshjet dhe evoluimi i tyre
\nN\u00eb fund t\u00eb shek. XIX dhe XX k\u00ebtu jan\u00eb prodhuar dhe veshur k\u00ebto kostume popullore si p\u00ebr gra dhe p\u00ebr burra. Veshjet e p\u00ebrditshme dhe ato t\u00eb pun\u00ebs dol\u00ebn shpejt nga p\u00ebrdorimi, nd\u00ebrsa ato ceremoniale, t\u00eb cilat bartin vlera artistike, u ruajt\u00ebn p\u00ebr nj\u00eb koh\u00eb m\u00eb t\u00eb gjat\u00eb, u b\u00ebn\u00eb pjes\u00eb e pandar\u00eb e paj\u00ebs s\u00eb nuses.
\nRelievi malor klima e ashp\u00ebr, zhvillimi i bujq\u00ebsis\u00eb dhe i blegtoris\u00eb b\u00ebn\u00eb q\u00eb pjes\u00ebt kryesore t\u00eb veshjeve t\u00eb jen\u00eb prej leshi. Kjo edhe p\u00ebr arsye se l\u00ebnda e par\u00eb gjendej m\u00eb leht\u00eb n\u00eb mjedisin ekzistues dhe kishte nj\u00eb kosto m\u00eb t\u00eb ul\u00ebt.<\/p>\n

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A. VESHA E GRAVE<\/strong>
\nVesha e grave t\u00eb k\u00ebtij grupimi b\u00ebn pjes\u00eb n\u00eb tipin e veshes me p\u00ebshtjell\u00ebse. \u00c7do pjes\u00eb e ve\u00e7ant\u00eb e k\u00ebsaj veshjeje \u00ebsht\u00eb e punuar prej leshi. Nd\u00ebr element\u00ebt m\u00eb t\u00eb vjet\u00ebr t\u00eb k\u00ebsaj veshjeje \u00ebsht\u00eb k\u00ebmisha prej lini e m\u00eb von\u00eb prej bezeje. K\u00ebmisha ka kaluar disa faza zhvillimi, q\u00eb kan\u00eb pasuar nj\u00ebra-tjetr\u00ebn dhe q\u00eb kan\u00eb bashk\u00ebjetuar. Forma m\u00eb e vjet\u00ebr \u00ebsht\u00eb xhupeta (k\u00ebmisha e leht\u00eb me nj\u00eb prerje mjaft t\u00eb thjesht\u00eb dhe forma m\u00eb e zhvilluar \u00ebsht\u00eb k\u00ebmisha e shkurt\u00ebr me dy pal\u00eb m\u00ebng\u00eb n\u00eb veshen e nuseve).
\nVesha kabashisht e grave myslimane
\nKanaci Kabashisht. Me qen\u00eb se ky ishte i ve\u00e7ant\u00eb dhe p\u00ebrdorej fillimisht vet\u00ebm n\u00eb veshen e Kabashit, (ndryshe s\u00eb pari quhet edhe p\u00ebshtjellak gjysm\u00ebkanac, por kur kaloi edhe para u quajt p\u00ebshtjellak, kanac rrotull). Pjesa m\u00eb e vjet\u00ebr e veshjes kabashishte ishte fundi i b\u00ebr\u00eb me material leshi, me pala shum\u00eb t\u00eb vogla dhe vishej sip\u00ebr k\u00ebmish\u00ebs duke mbuluar vet\u00ebm pjes\u00ebn e mbrapme q\u00eb nga beli deri n\u00eb pulp\u00eb t\u00eb k\u00ebmb\u00ebs.
\nP\u00ebr t\u00eb b\u00ebr\u00eb kanacin p\u00ebrdoreshin dy flet\u00eb p\u00eblhure t\u00eb lesht\u00eb t\u00eb endura n\u00eb vegj\u00eb me kat\u00ebr lisa (liq), me gjat\u00ebsi: 3 m dhe gjer\u00ebsi 30 cm, t\u00eb cilat qepeshin me dor\u00eb me nj\u00ebra-tjetr\u00ebn. Puna m\u00eb e lodhshme ishte p\u00ebrgatitja e palave (turrimi duke i hedhur uj\u00eb sa m\u00eb t\u00eb ngroht\u00eb). P\u00ebr k\u00ebt\u00eb n\u00eb \u00e7do 2 cm p\u00eblhur\u00eb kthehej nj\u00eb pal\u00eb dhe p\u00ebrshkohej me gjilp\u00ebr\u00eb me penj nga kreu deri n\u00eb fund. Mbasi p\u00ebrfundonte p\u00ebrshkimi, p\u00eblhura e mbledhur nga qepja, thahej, ngjyrosej me boj\u00eb t\u00eb kuqe n\u00eb kafe dhe lihej p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb t\u00eb thahej n\u00eb hije. M\u00eb pas i hiqeshin fijet e qepjes s\u00eb pal\u00ebve dhe k\u00ebshtu, kanaci ishte gati t\u00eb p\u00ebrdorej, pa iu prishur palat derisa t\u00eb grisej. .
\nN\u00eb fillim kanaci rrotull ishte me ngjyr\u00eb t\u00eb kuqe e pa zbukurime. N\u00eb fillim shekullin XX ai filloi t\u00eb p\u00ebrshkohej tejp\u00ebrtej me fije teli lar\u00eb n\u00eb ar apo argjend, t\u00eb cilat formonin rombe t\u00eb ndritshme. P\u00ebr t\u2019i dh\u00ebn\u00eb shk\u00eblqim kanacit, hera-her\u00ebs zbukurohej edhe me xixa e me rruaza shum\u00ebngjyr\u00ebshe. Gjith\u00eb ky sfond mbyllej p\u00ebrfund me nj\u00eb shirit t\u00eb punuar me grep, me fije m\u00ebndafshi, me ngjyr\u00eb t\u00eb bardh\u00eb.
\nStudiuesi Xh. Me\u00e7i, (\u201cMjesht\u00ebr i Madh\u201d) jep k\u00ebt\u00eb shpjegim p\u00ebr emrin e kanacit:
\n\u201cKanaci \u00ebsht\u00eb nj\u00eb p\u00ebshtjellak i p\u00ebrgatitur n\u00eb vegj\u00eb, i ngjeshur m\u00eb pas duke formuar pal\u00eb q\u00eb nuk i prishen kurr\u00eb. Kanaci ngjyhej i kuq (t\u00eb kuqen n\u00eb Puk\u00eb e quajn\u00eb kan\u00eb ), e cila nxirrej prej nj\u00eb lloji lmyshku e quajtur kan\u00eb, q\u00eb mvesh ndisa gur\u00eb t\u00eb zinj. Si mblidhej ky lmyshkkan\u00eb, hidhej n\u00eb uj\u00eb t\u00eb ngroht\u00eb, duke e p\u00ebrzier derisa l\u00ebshohej ngjyra e kuqe. Prandaj ka marr\u00eb emrin kanac\u201d. (ME\u00c7I Xh. KABASHI, Puka q\u00eb n\u00eb lasht\u00ebsi -2, Tiran\u00eb, 2008, fq.24)<\/p>\n

3. VESHA E BURRAVE<\/strong>
\nVeshja e burrave n\u00eb t\u00eb gjith\u00eb trev\u00ebn e Puk\u00ebs \u00ebsht\u00eb pothuajse e nj\u00ebjt\u00eb. Meq\u00eb ndryshimet midis rrethinave jan\u00eb t\u00eb vogla, po shqyrtojm\u00eb vet\u00ebm kostumin e burrave t\u00eb rrethin\u00ebs s\u00eb Puk\u00ebs.<\/p>\n

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Vesha me k\u00ebmish\u00eb t\u00eb gjat\u00eb, ngjeshur p\u00ebr trup
\nPjesa m\u00eb e r\u00ebnd\u00ebsishme e k\u00ebsaj veshe, q\u00eb i ka dh\u00ebn\u00eb edhe emrin, \u00ebsht\u00eb k\u00ebmisha e gjat\u00eb prej leshi, m\u00eb von\u00eb liri deri te faqelli pa ngjyr\u00eb, natyrore. K\u00ebmisha e lesht\u00eb \u00ebsht\u00eb mbajtur deri n\u00eb fund t\u00eb shekullit XIX. Kjo b\u00ebhej prej nj\u00eb flete p\u00eblhure t\u00eb lesht\u00eb para e prapa me nj\u00eb shtes\u00eb n\u00ebn sqetull e me m\u00ebng\u00eb t\u00eb shkurtra. K\u00ebt\u00eb form\u00eb ajo e ruajti derisa u fut n\u00eb p\u00ebrdorim p\u00eblhura e pambukt\u00eb. K\u00ebmisha prej p\u00eblhure pambuku b\u00ebhej m\u00eb e gjer\u00eb duke i shtuar kinda anash. K\u00ebmisha e pambukt\u00eb kishte m\u00ebng\u00eb t\u00eb gjera e t\u00eb gjata deri tek nyja e dor\u00ebs. Bashk\u00eb me k\u00ebmish\u00ebn jan\u00eb veshur edhe tlinat( mbathjet e gjata) t\u00eb lita e m\u00eb von\u00eb t\u00eb leshta, me prerjen e mbathjeve t\u00eb gjata t\u00eb zakonshme. Mbi k\u00ebmish\u00eb lidhej brezi i lesht\u00eb, i punuar n\u00eb vegj\u00eb (zakonisht afro 5-6 m i gjat\u00eb) . N\u00eb pjes\u00ebn e sip\u00ebrme mbahej nj\u00eb jelek i zakonsh\u00ebm shajaku i zbukuruar me gajtana t\u00eb zez\u00eb. N\u00eb k\u00ebmb\u00eb mbatheshin \u00e7orapet e leshta t\u00eb shkurtra dhe opingat me l\u00ebkur\u00eb lope. N\u00eb shum\u00eb raste \u00e7orap\u00ebt q\u00ebndiseshin. N\u00eb kok\u00eb ngjeshej k\u00ebsula pak e ngritur , por e rrafsh\u00ebt e ngjashme me k\u00ebsul\u00ebn e Lek\u00eb Dukagjinit, si\u00e7 del n\u00eb gravurat e shek XIX. Kjo ishte veshja e p\u00ebrditshme p\u00ebr stin\u00ebn e ngroht\u00eb. K\u00ebsula gjat\u00eb dimrit rrethohej mbi ball\u00eb e vesh\u00eb me shami t\u00eb kuqe.<\/p>\n

Veshja me tirq dhe guna e xhamadani i kuq
\nTirqit ishin prej shajaku t\u00eb bardh\u00eb t\u00eb endur n\u00eb vegj\u00eb me dy lisa (liq). Prerjen dhe qepjen e tyre e b\u00ebnin disa gra t\u00eb specializuara. B\u00ebhej nga kat\u00ebr pjes\u00eb: balli i shkekut, balli i kofsh\u00ebve, prapanica ( bytheci ) dhe paranica. Para se t\u00eb fillonte qepja, p\u00ebrgatiteshin gajtan\u00ebt, duke i qepur s\u00eb bashku 14-16 fije. Fillimisht b\u00ebnin shkekat (n\u00eb vend t\u00eb xhepit), ku ve\u00e7 fijeve t\u00eb bashkuara, zbukuroheshin me nj\u00eb p\u00ebrdredhc\u00eb gajtanash n\u00eb form\u00eb g\u00ebrsheti nga brenda dhe forma lulesh jasht\u00eb linj\u00ebs kryesore. R\u00ebnd\u00ebsi i kushtohej edhe k\u00ebmb\u00ebzave, mbi shputat e t\u00eb cilave vendoseshin n\u00eb form\u00eb vezake dy shirita me 14-16 fije, ndryshe nga tirqit e Mirdit\u00ebs dhe t\u00eb Shkodr\u00ebs. Bashkimi i pjes\u00ebve t\u00eb prera b\u00ebhej nj\u00ebher\u00ebsh duke i p\u00ebrshtatur edhe shiritat e gjer\u00eb t\u00eb p\u00ebrgatitur me gajtan\u00eb leshi t\u00eb zi. Guna kishte form\u00ebn e xhaket\u00ebs s\u00eb m\u00ebvonshme, por me krah\u00eb t\u00eb shkurt\u00ebr e t\u00eb gj\u00ebr\u00eb. Ishte prej shajaku leshi. Mbi krah\u00eb kishte kacurret\u00ebn, copa e gjat\u00eb deri te shpatullat.
\nXhamadani i kuq ishte me krah\u00eb, i zbukuruar me q\u00ebndisma. P\u00ebrdorej p\u00ebr raste ceremoniale. Xhamadani i zakonsh\u00ebm p\u00ebrdorej pa krah\u00eb i thjesht\u00eb, i lesht\u00eb, por m\u00eb von\u00eb prej pelhure. Vesha e burrave me tirq, k\u00ebsul\u00eb dhe xhamadan t\u00eb kuq deri n\u00eb vitet \u201930 t\u00eb shek. XX disa trima kan\u00eb v\u00ebn\u00eb 1-2 k\u00ebsula nj\u00ebra mbi tjetr\u00ebn me larg\u00ebsi 1-2 cm.<\/p>\n

II.\u00a0 VEGLAT MUZIKORE<\/strong>
\nInstrumentet muzikore tradicionale jan\u00eb nj\u00eb nga pasurit\u00eb e rralla t\u00eb kultur\u00ebs pikase krejt\u00ebsisht shqiptare. Mjesht\u00ebria e punimit t\u00eb veglave muzikore p\u00ebrb\u00ebn nj\u00eb zeje t\u00eb ve\u00e7ant\u00eb, n\u00eb zejtarin\u00eb shqiptare. Punimi i instrumenteve muzikor fillimisht b\u00ebhej vet\u00eb, nga \u00e7do familje me mjete rrethanore si p.sh. me gjethe, me bar\u00ebra, me bim\u00eb t\u00eb ndryshme, me brir\u00eb, me l\u00ebkur\u00eb kafsh\u00ebsh , me gur\u00eb, me hekur etj. N\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb shek. XIX dhe fillim t\u00eb shek.XX, filluan t\u00eb hapen dyqanet e para t\u00eb punimit t\u00eb veglave muzikore. Zanafilla e veglave muzikore fillon me lahut\u00ebn, instrument kordofon me nj\u00eb tel, me t\u00eb cil\u00ebn mal\u00ebsor\u00ebt shoq\u00ebruan k\u00ebng\u00ebt epike t\u00eb Ciklit t\u00eb Kreshnik\u00ebve, t\u00eb cilat kan\u00eb pas\u00eb shum\u00eb p\u00ebrhapje n\u00eb krahin\u00ebn e Puk\u00ebs.
\nN\u00ebp\u00ebr kullota me bag\u00ebti barinjt\u00eb kalonin koh\u00ebn n\u00ebn tingujt e ngroht\u00eb t\u00eb fyellit e t\u00eb bilbilit, t\u00eb cil\u00ebt kan\u00eb pas\u00eb nj\u00eb p\u00ebrdorim shum\u00eb t\u00eb hersh\u00ebm dhe lidheshin kryesisht me jet\u00ebn baritore. Mal\u00ebsor\u00ebt k\u00ebng\u00ebt dhe vallet i shoq\u00ebruan gjithashtu me tingujt e \u00ebmb\u00ebl t\u00eb \u00e7iftelis\u00eb. Tradita e p\u00ebrdorimit t\u00eb k\u00ebtyre instrumenteve muzikor\u00eb. Veglat n\u00eb dasma ishin kryesisht lahuta, \u00e7iftelia, sharkia (m\u00eb von\u00eb) tupani ose lodra dhe dajrja (defi).<\/p>\n

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III. DASMA<\/strong><\/p>\n

Dasma kalonte n\u00ebp\u00ebr tri faza:
\n1.\u00a0 Martesa e djalit, dasma. Nd\u00ebrsa martesa e vajz\u00ebs \u00ebsht\u00eb quajtur n\u00eb t\u00eb folmen e Puk\u00ebs FE, sepse n\u00eb sht\u00ebpin\u00eb e prind\u00ebrve t\u00eb vajz\u00ebs nuk krijonin atmosfer\u00eb dasme si p\u00ebr djalin. Kryesor n\u00eb dasm\u00eb ishte veshja komb\u00ebtare, sidomos e grave, q\u00eb karakterizohet nga nj\u00eb veshje origjinale q\u00eb nga shamia e kuqe ose e verdh\u00eb atllas me thek\u00eb, sipas ngjyr\u00ebs s\u00eb shamis\u00eb, kapu\u00e7i me rruaza e pare p\u00ebr nuset e kishin bistek\u00eb t\u00eb stolisur bukur me rruaza, vendoseshin bishtalecat e flok\u00ebve.<\/p>\n

Fazat e riteve t\u00eb origjinalit t\u00eb dasm\u00ebs t\u00eb qytetit t\u00eb hersh\u00ebm t\u00eb Puk\u00ebs dhe lagjeve p\u00ebrreth
\nFejesa e djalitDasm\u00ebs i paraprinte FEJESA e djalit me vajz\u00ebn, n\u00eb t\u00eb kaluar\u00ebn kryhej me shkues, nd\u00ebrmjet\u00ebs. Fejesa b\u00ebhej me mir\u00ebkuptimin e familjeve t\u00eb djalit dhe t\u00eb vajz\u00ebs. K\u00ebrkes\u00ebn p\u00ebr fejes\u00eb e b\u00ebnte ana e djalit. Gjithmon\u00eb fejesat kishin parasysh q\u00eb t\u00eb ndodhnin n\u00eb mes familjeve t\u00eb njohura p\u00ebr virtyte. t\u00eb nj\u00eb fisi tjet\u00ebr.
\nP\u00ebr arritjen e marr\u00ebveshjes s\u00eb familjeve, shkuesit i duhej t\u00eb shkonte disa her\u00eb te familja e vajz\u00ebs, derisa ajo bindej. P\u00ebr k\u00ebt\u00eb gj\u00eb, shkuesi e kishte p\u00ebr detyrim moral t\u00eb lavd\u00ebronte djalin dhe familjen e tij, por edhe te familja e djalit lavd\u00ebronte familjen e vajz\u00ebs dhe vet\u00eb vajz\u00ebn. Ndonj\u00ebher\u00eb ndodhte q\u00eb shkuesi edhe t\u2018i shtonte, t\u2019i lavd\u00ebronte familjet pa i merituar ato epitete, vet\u00ebm e vet\u00ebm p\u00ebr ta kryer pun\u00ebn e shkuesis\u00eb, apo pajtimin e familjeve p\u00ebr t\u2019u miq\u00ebsuar. Shpesh ndodhte q\u00eb shkuesit familja e djalit i premtonte edhe \u00e7mime t\u00eb majme parash e peshqesh, vet\u00ebm e vet\u00ebm p\u00ebr ta kryer fejes\u00ebn e djalit me vajz\u00ebn q\u00eb d\u00ebshironin. Ndodhte q\u00eb shkuesi t\u00eb dilte edhe qesharak nga l\u00ebvdatat e familjes s\u00eb djalit dhe vet\u00eb djalit apo anasjelltas, familjen e vajz\u00ebs apo vajz\u00ebn.<\/p>\n

Fejesa e vajz\u00ebs
\nPosa arrihej p\u00eblqimi dhe pajtimi i familjeve, shkuesi, vet\u00ebm apo me ndonj\u00eb person t\u00eb af\u00ebrm t\u00eb familjes s\u00eb djalit, shkonin te familja e vajz\u00ebs p\u00ebr ta \u201cpre fjal\u00ebn\u201d e vajz\u00ebs ose p\u00eblqimin p\u00ebr fejes\u00eb, p\u00eblqimin e familjes s\u00eb vajz\u00ebs. Me rastin e shkuarjes s\u00eb shkuesit, familja e vajz\u00ebs, p\u00ebrgatiste nj\u00eb dark\u00eb p\u00ebr shkuesin me shoq\u00ebruesit e tij.
\nPasi hanin dark\u00eb, shkuesi i drejtohej t\u00eb zotit t\u00eb sht\u00ebpis\u00eb, q\u00eb zakonisht ishte i ati i vajz\u00ebs:
\n– (O filani!) ta kemi m\u00ebsy p\u00ebr me na e dhan\u00eb \u00e7at \u00e7ik\u00eb p\u00ebr djalin e filanit. Dhe niste t\u00eb fliste mir\u00eb p\u00ebr djalin dhe familjen e tij brez pas brezi.
\nI zoti i sht\u00ebpis\u00eb apo i ati i vajz\u00ebs, pasi i fal\u00ebnderonte shkuesin me t\u00eb tijt\u00eb p\u00ebr begenin\u00eb, nuk ia jepte menj\u00ebher\u00eb fjal\u00ebn. T\u00eb nes\u00ebrmen, kur pinin kafen e m\u00ebngjesit dhe kryefamiljari e gjykonte se nuk kishte p\u00ebr t\u00eb pyetur njeri, u thoshte se ishte dakord dhe u caktonte nj\u00eb dit\u00eb jo m\u00eb shum\u00eb se nj\u00eb jav\u00eb kur do t\u00eb vinin njer\u00ebzit e af\u00ebrt t\u00eb djalit p\u00ebr t\u00eb sjell\u00eb \u201cshejin\u201d ( riz\u00eb dhe unaz\u00eb). Kur ai e gjykonte se do t\u00eb pyeste t\u00eb af\u00ebrmit e tij, sidomos daj\u00ebn e vajz\u00ebs si\u00e7 ishte zakoni, i caktonte nj\u00eb afat dy-tre ditor p\u00ebr t\u00eb marr\u00eb p\u00ebrgjigjen p\u00ebrfundimtare.
\nPas \u201ddh\u00ebnies s\u00eb fjal\u00ebs\u201d, nga familja e djalit organizohej \u00e7uarja \u201ce shejit\u201d. Pasi binin dakord t\u00eb dy familjet nga ana e djalit shkonte babai i shoq\u00ebruar nga dy ose tre t\u00eb af\u00ebrm. Tek sht\u00ebpia e vajz\u00ebs p\u00ebrgatitej darka dhe p\u00ebr t\u00eb marr\u00eb pjes\u00eb n\u00eb t\u00eb ftoheshin t\u00eb af\u00ebrmit e familjes, bija, nipa, mbesa etj. Pasi hanin dark\u00eb, babai i djalit thoshte se kishte sjell\u00eb \u201cshejin\u201d. \u201cSheji\u201d p\u00ebrb\u00ebhej nga nj\u00eb riz\u00eb, shami m\u00ebndafshi, dhe nj\u00eb unaz\u00eb model i Delmaces, t\u00eb cilat ia dor\u00ebzonte n\u00ebn\u00ebs s\u00eb vajz\u00ebs, duke i th\u00ebn\u00eb:
\n-P\u00ebr hair! T\u2019i g\u00ebzoft\u00eb!
\nK\u00ebto fjal\u00eb i thoshin t\u00eb gjith\u00eb t\u00eb pranishmit, si ata t\u00eb djalit dhe t\u00eb vajz\u00ebs.
\nN\u00ebna e vajz\u00ebs i merrte k\u00ebto dhe i ruante n\u00eb ark\u00ebn e saj dhe ia dor\u00ebzonte s\u00eb bij\u00ebs dit\u00ebn kur vishej nuse.
\nN\u00eb \u201cshejin\u201d e nuses q\u00eb sillnin njer\u00ebzit e djalit, p\u00ebrve\u00e7 riz\u00ebs dhe unaz\u00ebs, kishte zakonisht veshje dhe nj\u00eb shum\u00eb parash. K\u00ebto i nxirrte nga dujqit nj\u00ebra nga grat\u00eb e sht\u00ebpis\u00eb s\u00eb vajz\u00ebs dhe i tregonte p\u00ebr t\u2019i par\u00eb t\u00eb gjith\u00eb dhe nj\u00ebkoh\u00ebsisht thoshte me z\u00eb emrin e veshjes ose dhurat\u00ebs. Pas k\u00ebsaj, i ati i vajz\u00ebs shtronte kushtet q\u00eb do t\u00eb plot\u00ebsonte familja e djalit, q\u00eb kishin t\u00eb b\u00ebnin sidomos me paj\u00ebn, si\u00e7 ishin veshjet, rrobat e fjetjes etj. Vet\u00ebm pasi mbaronin t\u00eb gjitha k\u00ebto, t\u00eb gjith\u00eb t\u00eb pranishm\u00ebve u sillej nga nj\u00eb kafe. Kur e mbaronin, secili uronte \u201cP\u00ebr hair!\u201d. I ati i dh\u00ebndrit linte n\u00eb tabaka nj monedh\u00eb ose bank\u00ebnot\u00eb parash.
\nP\u00ebr p\u00ebrgatitjen e paj\u00ebs punonte vet\u00eb nusja dhe t\u00eb af\u00ebrmet e saj, gjithnj\u00eb sipas p\u00ebrcaktimit q\u00eb kishin b\u00ebr\u00eb m\u00eb par\u00eb. K\u00ebto ishin kryesisht punime prej leshi si \u00e7orape etj.
\nPak dit\u00eb para dasm\u00ebs t\u00eb dy pal\u00ebt b\u00ebnin \u201cShtegun e Shkodr\u00ebs\u201d p\u00ebr t\u00eb bler\u00eb ato gj\u00ebra q\u00eb nevojiteshin t\u00eb veshmbathjes dhe t\u00eb fjetjes q\u00eb nuk mund t\u2019i p\u00ebrgatitshin vet\u00eb.
\nVet\u00ebm kur \u00e7ohej \u201csheji\u201d dhe piheshin kafet si vajza, si djali quheshin t\u00eb fejuar. Dasma e vajz\u00ebs b\u00ebhej dit\u00ebn e m\u00ebrkur\u00eb ose t\u00eb shtun\u00eb. Ishte tradit\u00eb q\u00eb vajza t\u00eb mos ishte n\u00eb dijeni p\u00ebr dit\u00ebn e martes\u00ebs, me q\u00ebllim q\u00eb ajo t\u00eb mos d\u00ebshp\u00ebrohej se po ndahej p\u00ebrgjithmon\u00eb nga prind\u00ebrit dhe familja. Pasi grat\u00eb e sht\u00ebpis\u00eb kishin b\u00ebr\u00eb gati \u00e7do gj\u00eb tjet\u00ebr p\u00ebr ceremonin e martes\u00ebs, grat\u00eb e sht\u00ebpis\u00eb mblidhen dhe bisedojn\u00eb se kush do t\u2019i thot\u00eb vajz\u00ebs p\u00ebr dit\u00ebn e dasm\u00ebs. Vajza, p\u00ebrpara se t\u00eb ngrihej n\u00eb m\u00ebngjes e t\u00eb vazhdonte pun\u00ebt e dit\u00ebs, nj\u00eb grua e sht\u00ebpis\u00eb e th\u00ebrriste pran\u00eb dhe i thoshtet: \u201cEja e ngrihu, se je e z\u00ebn\u00eb dhe nuk do t\u00eb dal\u00ebsh p\u00ebrjashta, sepse nes\u00ebr a pasnes\u00ebr shkon nuse\u201d.
\nVajza futej n\u00eb dhom\u00eb dhe fillon t\u00eb qante. Ishte turp t\u00eb mos qante n\u00eb dhom\u00eb Nj\u00eb grua e sht\u00ebpis\u00eb,zakonisht e ditur, q\u00eb quhej p\u00ebr rastin \u201cveshatarja\u201d, merrej me stolisjen e nuses. Ardhja e t\u00eb ftuarve, sidomos bijave, dajave, xhaxhallar\u00ebve e nipave dhe mbesave sh\u00ebnonte fillimin e dasm\u00ebs s\u00eb vajz\u00ebs (fes\u00eb). Vendoseshin burrat ve\u00e7 dhe grat\u00eb ve\u00e7. N\u00eb dasm\u00ebn e djalit ose t\u00eb vajz\u00ebs jan\u00eb luajtur edhe valle t\u00eb k\u00ebnduara q\u00eb luheshin nga 4-6 gra. Ja teksti i nj\u00eb valleje t\u00eb k\u00ebnduar:
\n(strofa I) \u201cAni, kce moj Mire (dy her\u00eb)\/Ani gjan\u00eb e gjan\u00eb-e,\/Ani qashtu bafsh-o\/ Dhe p\u00ebr djalin tand-e !
\n(Strofa II) Ani, kce, moj Gjyl-l-l-e \/ Ani gjan- e gjan-e,\/Ani qashtu bafsh-o \/ edhe p\u00ebr vllaun tand-e! (K\u00ebshtu vazhdon, duke p\u00ebrmendur edhe daj\u00ebn e nipin).
\n(Strofa III) Kceni, more kceni-i\/O t\u00eb gjith\u00eb sa jeni\/Se k\u00ebt\u00eb \u00e7ik\u00ebn ton\u00eb\/Si flori e kemi.
\n(Strofa IV) Ani kush mos kceft\u00eb,\/ Ani kush mos kndoft\u00eb\/5 her\u00eb burri\/Ani iu martoft\u00eb!
\nEdhe burrat luajn\u00eb valle, k\u00ebng\u00eb e loj\u00ebra sipas tradit\u00ebs, por kryesisht te djali.
\nGrat\u00eb nxjerrin nj\u00ebra-tjetr\u00ebn p\u00ebr ta k\u00ebrcyer k\u00ebt\u00eb valle derisa t\u00eb krijohet nj\u00eb grup valltaresh me ritet origjinale t\u00eb dasm\u00ebs me l\u00ebvizje t\u00eb k\u00ebmb\u00ebve dhe duarve duke u bashkuar nga 1-8 gra.<\/p>\n

\"\"
\nBurrat n\u00ebp\u00ebr sofra k\u00ebndojn\u00eb k\u00ebng\u00eb t\u00eb ndryshme t\u00eb shoq\u00ebruara me nj\u00eb \u00e7ifteli, lod\u00ebr, sidomos n\u00eb dark\u00eb von\u00eb k\u00ebndohet \u201ck\u00ebnga e filxhanit\u201d, duke krijuar humor tek t\u00eb pranishmit, pastaj, pas darke, fillojn\u00eb loj\u00ebrat popullore, si \u201cbizzz!\u201d, apo\u201cban Usta, si ban baba!\u201d.
\nIshte tradit\u00eb te mysliman\u00ebt q\u00eb dit\u00ebn e enjte t\u00eb zhvillohej ceremonia e dh\u00ebnies t\u00eb vajz\u00ebs (nuses) nga sht\u00ebpia e babait. Nusja e veshur me rroba origjinale komb\u00ebtare, q\u00eb nga shamia e kok\u00ebs e deri tek k\u00ebpuc\u00ebt, me duvak t\u00eb kuq n\u00eb krye, \u00e7ohej nga dhoma e vet n\u00eb dhom\u00ebn e grave p\u00ebr t\u00eb realizuar faljen (p\u00ebrqafimin) me pjes\u00ebtar\u00ebt e familjes, e shoq\u00ebruar nga nj\u00eb grua, q\u00eb i thoshte po takohej me n\u00ebn\u00ebn, baban\u00eb, motr\u00ebn, v\u00ebllain, tezet, nuset e xhaxhallar\u00ebve, komshinjt\u00eb me t\u00eb cil\u00ebt vajza ishte rritur. N\u00eb k\u00ebto \u00e7aste vajza ndahej e p\u00ebrmalluar duke qar\u00eb me t\u00eb madhe.
\nNj\u00eb grup grash, nd\u00ebrkoh\u00eb, k\u00ebndojn\u00eb \u201dk\u00ebng\u00ebn e largimit\u201d nga familja p\u00ebr t\u00eb jetuar p\u00ebrgjithmon\u00eb n\u00eb nj\u00eb familje tjet\u00ebr, n\u00eb at\u00eb t\u00eb burrit.
\nK\u00ebnga e Vajz\u00ebs (e \u00e7ik\u00ebs)
\n\u201cQaj, moj \u00e7ik\u00eb, qaj me mall!\/Se kan\u00eb ardh\u00eb krushqit p\u00ebr me t\u2019marr\u00eb.\/Qaj, moj \u00e7ik\u00eb, me kryet n\u00eb grusht,\/Se kan\u00eb ardh\u00eb me t\u2019marr\u00eb k\u00ebta krushq.\/Qaj, moj \u00e7ik\u00eb, o n\u2019der\u2019 t\u00eb shpis\u00eb,\/Se t\u2019kan\u00eb lan\u00eb lojnat e \u00e7iknis\u00eb\u201d etj.
\nN\u00eb k\u00ebt\u00eb \u00e7ast vajza \u00ebsht\u00eb duke qar\u00eb dhe k\u00ebnga nuk pusho, krushqve dikush ua b\u00ebn\u00eb \u201cP\u00ebr har, mor!\u201d Krushqit jua kthejn :\u201d Har paqi, mor e n\u00eb dasmat tuaja!
\nP\u00ebrgatitjet p\u00ebr dasm\u00eb te dh\u00ebndrri
\nKur familja e djalit kishte kryer detyrimet e saj ndaj familjes s\u00eb vajz\u00ebs sidomos p\u00ebr p\u00ebrgatitjen e paj\u00ebs dhe t\u00eb tjerat, i zoti i sht\u00ebpis\u00eb, apo babai i dh\u00ebndrit me shkuesin apo nj\u00eb shoq\u00ebrues, shkonte n\u00eb familjen e vajz\u00ebs, ku me k\u00ebt\u00eb rast organizohej nj\u00eb dark\u00eb dhe i parashtronte babait t\u00eb vajz\u00ebs dhe t\u00eb tijve se ata ishin gati dhe duhej t\u00eb \u201cndanin dit\u00ebn\u201d, q\u00eb n\u00ebnkuptonte dit\u00ebn e dasm\u00ebs.
\nKur familja e vajz\u00ebs v\u00ebrente se familja e djalit i kishte plot\u00ebsuar k\u00ebrkesat e saj dhe vajza tashm\u00eb ishte rritur dhe ishte gati p\u00ebr t\u2019u b\u00ebr\u00eb nuse \u201cdahej dita\u201d e dasm\u00ebs (tek vajza Feja). Dita e dasm\u00ebs caktohej 7-9 jav\u00eb p\u00ebrpara.
\nMe marr\u00ebveshjen e familjes s\u00eb djalit dhe t\u00eb vajz\u00ebs p\u00ebr dit\u00ebn e vades s\u00eb dasm\u00ebs, nisnin p\u00ebrgatitjet p\u00ebr dasm\u00eb n\u00eb t\u00eb dy familjet, por familja e djalit duhej t\u00eb p\u00ebrgatitej m\u00eb tep\u00ebr, sepse n\u00eb dasm\u00eb duhej ftuar mysafir\u00eb t\u00eb shumt\u00eb nga miq\u00ebsia, farefisi, fqinj\u00ebt, shok\u00ebt e djalit, shok\u00ebt e t\u00eb zotit t\u00eb dasm\u00ebs, bijat e familjes s\u00eb gjer\u00eb, e k\u00ebshtu me radh\u00eb.
\nP\u00ebrpara, gjat\u00eb p\u00ebrgatitjeve, p\u00ebrve\u00e7 q\u00eb hyhej borxh, shitej ndonj\u00eb kafsh\u00eb p\u00ebr t\u00eb ardhur deri te mjetet, q\u00eb i duheshin p\u00ebr dasm\u00eb t\u00eb zotit t\u00eb familjes s\u00eb djalit.
\nMerreshin masat p\u00ebr t\u00eb bluar e gatuar buk\u00eb p\u00ebr dasm\u00eb; nd\u00ebrkoh\u00eb caktohej drejtuesi i dasm\u00ebs q\u00eb ishte nj\u00eb i af\u00ebrm i familjes, kafexhiu, akshia (kuzhinieri). Bile, gjat\u00eb sezonit t\u00eb vjesht\u00ebs, e sidomos t\u00eb dimrit, druvar\u00ebt shkonin p\u00ebr dru, p\u00ebr t\u2019i ngrohur dhomat e dasmor\u00ebve. Grat\u00eb e fshatit \u00e7onin si kontribut n\u00eb familjen e dh\u00ebndrit nga nj\u00eb barr\u00eb dru.
\nKoha e dasm\u00ebs n\u00eb Puk\u00eb
\nDasmat pukjane b\u00ebheshin t\u00eb enjten p\u00ebr ata t\u00eb besimit mysliman apo t\u00eb diel\u00ebn p\u00ebr besimin katolik. Zakonisht dasmat zhvilloheshin n\u00eb koh\u00ebn e vjesht\u00ebs, pasi edhe mund\u00ebsit\u00eb ekonomike ishin m\u00eb t\u00eb mira dhe bag\u00ebtit\u00eb q\u00eb do t\u00eb thereshin p\u00ebr mish- m\u00eb t\u00eb majme. Pra dasma ndodhte dhe shtrihej p\u00ebr disa dit\u00eb si n\u00eb familjen e djalit, ashtu edhe feja n\u00eb familjen e vajz\u00ebs.
\nDita e marrjes s\u00eb nuses-shkuarja e krushqve
\nN\u00eb Puk\u00eb, kaher\u00eb n\u00eb tradit\u00ebn popullore, b\u00ebhen me daulle, nd\u00ebrsa te grat\u00eb ato b\u00ebheshin me dajre. Madje, familjet e pasura n\u00eb dit\u00ebn e marrjes s\u00eb nuses organizonin tubime dhe gazmende popullore, n\u00eb pritje t\u00eb ardhjes s\u00eb nuses dhe krushq\u00ebve.
\nKrushqit do t\u00eb renditeshin duke filluar nga krushku i par\u00eb q\u00eb ishte si rregull nj\u00eb shoq dhe pas tij vinte daja i dh\u00ebndrit; \u201dnj\u00eb shoq-nj\u00eb mik\u201d e k\u00ebshtu me radh\u00eb. N\u00eb fund ishte i zoti i sht\u00ebpis\u00eb me kal\u00eb p\u00ebr dore. Numri krushqve ishte gjithnj\u00eb nj\u00eb m\u00eb shum\u00eb se kishin caktuar kur kishin ndar\u00eb dit\u00ebn. Ky num\u00ebr ishte gjithnj\u00eb tek: 7, 9, 11, 13 a 15. Nisja e krushqve b\u00ebhej e shoq\u00ebruar me k\u00ebng\u00eb dhe qitej pushk\u00eb.
\nArdhja e nuses n\u00eb sht\u00ebpin\u00eb e dh\u00ebndrit.
\nKur nusja hynte n\u00eb oborr, caktohej nj\u00eb djal\u00eb i vog\u00ebl q\u00eb i vihej asaj n\u00eb preh\u00ebr, ku djali i vog\u00ebl qante me t\u00eb madhe dhe nusja i dhuronte nj\u00eb pal\u00eb \u00e7orape t\u00eb stolisura bukur.
\nNusja q\u00ebndron n\u00eb k\u00ebmb\u00eb, b\u00ebn temena dy-tri her\u00eb dhe nga grat\u00eb k\u00ebndohen k\u00ebng\u00eb p\u00ebr nusen, vjehrr\u00ebn, vjehrrin, dh\u00ebndrin etj:
\n\u201cNusja jon\u00eb n\u00eb oborr\u201d: \u201cNusja jon\u00eb n\u2019oborr-e,\/Karajfil n\u2019shatorr-e.\/Nusja jon\u00eb n\u00eb der-e,\/Karajfil me er-e.\/Nusja jon\u00eb n\u00eb shpi-e,\/Karajfil n\u2019saksi-e.\/Nusja jon\u00eb n\u2019\u00e7ardak-e,\/Karajfil zambak-e.
\nGrat\u00eb largoheshin dhe p\u00ebrcjell\u00ebsit e fusnin nusen n\u00eb dhom\u00ebn e saj. Sipas zakonit, dh\u00ebndri nuk dukej n\u00eb ato \u00e7aste, sepse nuk ka qen\u00eb tradit\u00eb q\u00eb dh\u00ebndri t\u00eb shkonte p\u00ebr t\u00eb marr\u00eb nusen. Kur p\u00ebrcjell\u00ebsit gjendeshin n\u00eb sht\u00ebpin\u00eb e dh\u00ebndrit, pushonte ahengu. P\u00ebrcjell\u00ebsit gostiteshin me petulla me mjalt\u00eb dhe kishte raste q\u00eb ata hanin edhe drek\u00eb ose dark\u00eb, sipas larg\u00ebsis\u00eb q\u00eb kishin p\u00ebr t\u2019u kthyer. Me largimin e p\u00ebrcjell\u00ebsve nga sht\u00ebpia e mikut dh\u00ebndri hyn n\u00eb od\u00eb, i hiqte duvakun nuses, merr nj\u00eb petull q\u00eb e lyen n\u00eb mjalt\u00eb, t\u00eb cil\u00ebn e hante p\u00ebrgjysm\u00eb me nusen. Pas k\u00ebsaj, dh\u00ebndri del menj\u00ebher\u00eb p\u00ebrjashta. Tashm\u00eb nd\u00ebrronte atmosfera, sepse binte lodra dhe grat\u00eb k\u00ebndonin e k\u00ebrcenin. N\u00eb \u00e7astin kur vinte nusja grat\u00eb k\u00ebndonin k\u00ebng\u00ebn
\n\u201cMir\u00eb se vjen kunata jon\u00eb\u201d:
\n\u201cMir\u00eb se vjen kunata jon\u00eb,\/Mir\u00eb se vjen n\u00eb sarajin ton\u00eb!\/Saraj le e saraj gjete.\/Se ktu gjen nji tuf\u00eb me pata.\/Mos kujto se kto jan pata,\/Se kto jan zonjat kunata.\/Se ktu gjen nji tuf\u00eb me desh,\/Ata jan zotnit\u00eb kunet.\/Mos kujto se se ata jan biba,\/Ata jan mbesa e nipa\u201d.
\nOse k\u00ebnga tjet\u00ebr q\u00eb i k\u00ebndohet nuses \u201cMori lulja e frashnit t\u2019bardh\u00eb\u201d:
\n\u201c-Mori lulja e frashnit t\u2019bardh\u00eb,\/A t \u2018tha nana: \u201cUdhambar\u00eb\u201d?\/-Udhambar\u00eb nana m\u2019ka than\u00eb,
\nLot p\u00ebr faqe ia kam lan\/-Mori lulja e frashnit t\u2019bardh\u00eb\/A t\u2019tha baba: \u201cUdhambar\u00eb\u201d?<\/p>\n","protected":false},"excerpt":{"rendered":"

Nga: Xhemal Me\u00e7i RITET ORIGJINALE T\u00cb DASM\u00cbS N\u00cb FSHATIN PUK\u00cb E RRETHIN\u00cbN E QYTETIT PUK\u00cb \u201cDasma, – shprehej Autorja, Nazife Ramadani-: ishte rituali, ku binte lodra dhe k\u00ebrcehej vallja, ku nuk mungonin asnj\u00ebher\u00eb loj\u00ebrat popullore dhe zbatoheshin me p\u00ebrpik\u00ebri ritualet e ndryshme t\u00eb rr\u00ebnjosura n\u00eb shekuj. Pik\u00ebrisht n\u00eb k\u00ebt\u00eb mjedis, u linda, u shkollova, u […]<\/p>\n","protected":false},"author":9,"featured_media":1965,"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],"tags":[],"class_list":["post-1964","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kultura"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2018\/01\/Veshje-popullore-Puka.jpg?fit=736%2C960&ssl=1","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5Z6wp-vG","jetpack-related-posts":[{"id":100111,"url":"https:\/\/www.shqiperia.com\/blog\/e-shnderroi-shtepine-ne-berat-ne-muze-artizania-tefta-qose-500-kostume-popullore-puna-e-nje-jete\/","url_meta":{"origin":1964,"position":0},"title":"E shnd\u00ebrroi sht\u00ebpin\u00eb n\u00eb Berat n\u00eb muze, artizania Tefta Qose: – 500 kostume popullore, puna e nj\u00eb jete","author":"Kurt Farka","date":"May 11, 2026","format":false,"excerpt":"11 Mars 2026 N\u00eb nj\u00eb koh\u00eb kur shum\u00eb tradita rrezikojn\u00eb t\u00eb harrohen, Tefta Qose vazhdon t\u00eb mbaj\u00eb gjall\u00eb artin e krijimit t\u00eb veshjeve popullore. Prej disa vitesh, ajo e ka shnd\u00ebrruar sht\u00ebpin\u00eb e saj n\u00eb lagjen \u201cBarrikad\u00eb\u201d n\u00eb nj\u00eb muze t\u00eb ve\u00e7ant\u00eb, ku \u00e7do cep rr\u00ebfen histori, nd\u00ebrsa \u00e7do veshje\u2026","rel":"","context":"In "Blogu i Udh\u00ebtarit"","block_context":{"text":"Blogu i Udh\u00ebtarit","link":"https:\/\/www.shqiperia.com\/blog\/category\/blogu-i-udhetarit\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Kostumet-e-Tefta-Qoses-1.jpg?fit=1200%2C798&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Kostumet-e-Tefta-Qoses-1.jpg?fit=1200%2C798&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Kostumet-e-Tefta-Qoses-1.jpg?fit=1200%2C798&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Kostumet-e-Tefta-Qoses-1.jpg?fit=1200%2C798&ssl=1&resize=700%2C400 2x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Kostumet-e-Tefta-Qoses-1.jpg?fit=1200%2C798&ssl=1&resize=1050%2C600 3x"},"classes":[]},{"id":100126,"url":"https:\/\/www.shqiperia.com\/blog\/prokurimi-publik-rama-per-pak-ia-kemi-kaluar-suedise-gjermanise-edhe-frances\/","url_meta":{"origin":1964,"position":1},"title":"Prokurimi Publik, Rama: – P\u00ebr pak, ia kemi kaluar Suedis\u00eb, Gjermanis\u00eb edhe Franc\u00ebs","author":"Kurt Farka","date":"May 11, 2026","format":false,"excerpt":"11 Maji 2026 Kryeministri Edi Rama dhe Drejtorja e P\u00ebrgjithshme e Agjencis\u00eb s\u00eb Prokurimit Publik, Reida Kashta zhvilluan nj\u00eb konferenc\u00eb p\u00ebr mediat, ku fol\u00ebn mbi procesin dhe se ku q\u00ebndron sot Shqip\u00ebria n\u00eb fush\u00ebn e prokurimeve publike. Gjat\u00eb fjal\u00ebs s\u00eb tij, Rama theksoi se vendi yn\u00eb ndodhet n\u00eb faz\u00eb t\u00eb\u2026","rel":"","context":"In "Blogu i Udh\u00ebtarit"","block_context":{"text":"Blogu i Udh\u00ebtarit","link":"https:\/\/www.shqiperia.com\/blog\/category\/blogu-i-udhetarit\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/84458d0d-d1ac-4a4c-bd9e-37ceec9a0e38-1536x1023-1.jpg?fit=1200%2C799&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/84458d0d-d1ac-4a4c-bd9e-37ceec9a0e38-1536x1023-1.jpg?fit=1200%2C799&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/84458d0d-d1ac-4a4c-bd9e-37ceec9a0e38-1536x1023-1.jpg?fit=1200%2C799&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/84458d0d-d1ac-4a4c-bd9e-37ceec9a0e38-1536x1023-1.jpg?fit=1200%2C799&ssl=1&resize=700%2C400 2x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/84458d0d-d1ac-4a4c-bd9e-37ceec9a0e38-1536x1023-1.jpg?fit=1200%2C799&ssl=1&resize=1050%2C600 3x"},"classes":[]},{"id":100045,"url":"https:\/\/www.shqiperia.com\/blog\/perplasje-ne-protesten-e-opozites-kikia-veprimet-e-policise-ishin-te-pajustifikuara-dhe-disproporcionale\/","url_meta":{"origin":1964,"position":2},"title":"P\u00ebrplasje n\u00eb protest\u00ebn e opozit\u00ebs, Kikia: – Veprimet e policis\u00eb ishin t\u00eb pajustifikuara dhe disproporcionale!","author":"Kurt Farka","date":"May 9, 2026","format":false,"excerpt":"9 Maji 2026 Protesta e radh\u00ebs e organizuar nga Partia Demokratike u shoq\u00ebrua me tensione dhe p\u00ebrplasje mes protestuesve dhe forcave t\u00eb policis\u00eb. 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